A very fruitful Exposition of the Commandments by way of Questions and Answers for greater plainness:  
Together with an application of every one to the soul and conscience of man, profitable for all, and especially for them that (being not otherwise furnished) are yet desirous both to see themselves, and to deliver to others some larger speech of every point that is but briefly named in the shorter Catechisms:  
By Gervase Babington.  PSALM 119.59. 
I have considered my ways, and turned my feet into thy testimonies.  
I made hast and prolonged not to keep thy commandments.  
AT LONDON Printed by Henry Midleton for Thoma Charde, 1583.   

To the Right Honourable, his very singular good Lord and Master, Henry Earl of Pembroke, Lord Harbert of Cardiff, Marmion, and S. Quintine, and of the most honourable order of the Garter Knight. G. B. wisheth increase of all mercy and comfort in Christ Jesus for ever.  
THe Lord knoweth, who searcheth my heart and reins (right Honourable and my very singular good Lord) that being placed in the University with so great content both for profit, pleasure, and the exercise of my ministery in such place, as it pleased God most mercifully to bless it in, to my great comfort, I had little desire to make change of that estate so accompanied both with these and many other special commodities, till it pleased him that hath his times and opportunities for all men, to direct me to your Lo. in such sort as he did, and there first of yourself, and afterward of my ho. good Lady to make me hear so careful, so Christian, and so zealous a regard both of yourselves, and your whole retinue to be directed in the course that became the professors of the Gospel, and the injoyers of these happy days under so famous and renowned a government of so worthy, blessed, and gracious a Princess. And then I must needs confess I felt a forcing resolution after I had a while striven with the loss of these forenamed benefits, with the far separation of myself from all my friends, and with the discomforts incident now & then even to the best services. So was it (my good Lord) your zeal and affection to your God, that then first persuaded me. And truly even the self same thing it was, that ever after retained me, more unable than many, but as willing as ever was any to the uttermost both of power and life to do your Lo. service. The very self same thing it is also out of all question, that shall ever, above any worldly commodity that may be offered them, procure unto your Lo. both in one place and other, those that love virtue and upright dealing. For very well with themselves will they ever imagine (as indeed it should be) that where the Lord is feared and honoured as he ought to be, there faithful service will both be regarded, & conveniently rewarded, there men shall be judged according to proof, and not according to pratles there heat of affections shall not stir to souden & undeserved displeasure, but conscience to give every man his due trial, shall find out the innocency of the true dealer. And what should I say? There they will assure themselves, every man shall be used with convenient encouragement, credit, & comfort, if his dealings do deserve the same, beside many more very special virtues of a master fearing God. Wherefore if I should wish unto your Lo. in a thousand terms many several and singular blessings, and afterward include them all in one, truly it must be this, that you may ever know the God of your father, and serve him with a perfect heart and a willing mind: Know him I say, by learning what he willeth, and serve him, by daily practising, as he enableth, of that will. For thus to the Lord you shall become obedient, to your Prince faithful, for your country careful, to your servants, that break both body and brains in your affairs, and bear the brunt of many an unknown toil and hazard, comfortable and beneficial, to thousands that live under you, honourable and good, and to every man (in a word) so affected and disposed, as they that are already in all dutiful right your own, may so remain: and they that are not, by so cheerful usage and honourable virtue may daily be added and won unto you. Wherefore (my good Lord) with all christian care continue your happy course in the ways of the Lord, and what Solomon saith, remember often: Hear counsel and receive instruction (meaning from the Lord) for they shall make a man wise in time. Yea they shall so establish a man in the eyes of the Lord, as that his seed shall inherit the earth, & his name never be blotted out. Continued also that Christian care to other the desolate flocks of the Lords people, that with so great and just praise your Honour hath showed of late so many ways. And amongst all, or rather even above them all (as many special causes bind me to wish) I most humbly and heartily beg the same to your town of Cardiff, unable peradventure in many things, but unwilling I hope in nothing, to deserve both favour and furtherance in all causes tending unto good. Amongst whom your Lor. in zeal to their good hath left me, and to whom for your L. sake I vow myself if I may do them good. Yet not more to them, than to the whole country, and even the very meanest member therein, they being all in general so dear unto your Lo. as many private speeches have declared. what my power enableth me unto, both for duty unto your H. and affection to themselves, I trust they shall ever find in me, and as faithful an heart withal as ever had stranger amongst them. And if your L. shall vouchsafe thereunto your Ho. and loving assistance in their worldly causes when they have need, then may they say their affections are thrice well bestowed upon your Ho. and their service due ten thousand times, if it were more. Presently I have endeavoured, both for them and others, to lay down a brief collection of such things concerning the commandments of God, as in larger manner both before your Lo. and them were handled. And I presume to offer the same to your L. both for my private duty, being bound, if ever was any, to be thankful, and that also it coming unto them under the shadow and shield of your Lo. protection, whom they so reverence and honour, may be the more welcome & the better accepted of. For the Christian reader else where, that shall weigh my drift, and consider the place whereunto especially I intend it, I assure my heart of his godly and loving acceptance, notwithstanding the matter hath been handled by more able instruments by much, because it is not in the same manner, & the Lord may be glorified in all men's gifts. Only therefore of your Lo. I now most humbly beg, that with wont favour this small travel may be accepted, and that under your Lo. name I may leave it to the world, as a speaking witness (when I am dead,) of my thankful heart for all your Honourable goodness to me, which hath been such, as I wish may encourage upon my speech any that ever shall be thereunto requested to succeed him in his place, who now enjoyeth it. So the Lord of power and mercy multiply his spirit upon your Lo. with all the blessed fruits of the same, and grant you ever that grace, that hath promise both of this life, and that which is to come, Amen. From London this 1. of December.  
Your Lordship's most humble bounden to death, Gervase Babington.   

To the Right worshipful Sir Edward Manxell, Sir Edward straddling, Sir William Harbert knights, & to M. William Matthew, and M. Tho. Lewis esquires; with all other Gentlemen in Glamorgan shire that fear God: G.B. wisheth increase of the same to the benefit of the Church, and their own everlasting comfort.  
SO often as I consider (Right worshipful) our happy days under the blessed government of a most gracious Princess, & how we are become even a wonder as it were & an astonishment unto many Nations, for the mercies that we enjoy by her means: so often me think even with melting hearts in a sweet conceit, we should cast ourselves down before the Lord, and make a double vow unto him. First that we will with perfect hearts and most willing minds know and serve such a gracious God, as amidst so many dangerous devices of intended overthrow to her person, so mightily preserved her Majesty, and so mercifully hath at this day set her over us, daily still dealing both with her and us according to his old loving kindness and mercy, keeping her to us in despite of all the caitiffs on the earth. Secondly that with hand and with heart, with body and bowels, and with estate, whatsoever the Lord shall give us within or without us, we will honour and obey, pray for, & preserve to our powers amongst us, so famous & renowned, yea so wonderful an instrument of all comfort and good unto us, in respect of other Princes of the earth. But O the sin of our souls, and the stains of our thankless hearts in both these duties so due ten thousand times of us For whom we should know, we neglect to know, as his mercies bind us, our mighty GOD and heavenly father. And whom we should thus obey and honour, pray for, and praise God for day and night, with very weeping and woe, that we can be no more thankful unto her, and for her our nursing mother, and most gracious Queen, her we disobey in holes and in corners, (to say no worse) and dead without feeling, not considering the blessing of her, we provoke both our God, and her gracious heart to displeasure with us. What proof this latter hath, and what unwished matter to furnish out a larger complaint, I spare to speak, I rue to think it, there are witnesses more, than I would there were, that know it. Those things which more beseem my pen and paper, I presume unto your worships to follow a little further, and first the neglect that aboundeth every where to furnish the rooms allotted thereunto with sufficient men both for gifts and goodwill to discharge the duties of true ministers. A thing ever commanded, a thing ever needful, & a thing in these days of ours even above all days required, both in thankfulness to the Lord, and in care to have her Highness obeyed, which ariseth with religion, and so both God's mercy and her Majesty still to remain among us. For him that serveth us, and thus dealeth with us from day to day, doth not very sense instruct us, we must serve again, if we will enjoy him? And is this to serve him, to retain unto ourselves the wages, that he hath provided for sufficient men, and to thrust into his cloth we care not whom? To furnish his harvest with idle loiterers, and never to look after, no, nor accept being offered, most painful labourers? No, no, he knoweth it, that must judge it, it is not. Yea men themselves know it, if the Lord would give feeling, and strength to defy that spirit of having, that crieth within and saith, reserve it to thyself. Yet lest any should pretend the contrary, where I wish them well resolved of this point, may it be lawful for me, with your loving leaves something to lay down in this behalf, that I would wish him to consider, who is not persuaded of this duty, if I were to speak with such an one? First then I would have him view the word of God that shall stand and judge us all, when heaven and earth shall perish. Than the which word nothing can be more contrary to this sin, if either we respect the time of the law, or of the Gospel. For in them both this is ever delivered, and ever bet upon, that the people of God should be taught, and men chosen out in ability such, as the people might require the law at their mouths, though the measure and manner were diverse as it pleased God to give his gifts unto them. Which thing ever drew with it then, and at this day still truly doth infer, a godly regard, and even a necessary conscience, when any place is void, by the laws we live under, allotted to that use, to furnish it as sufficiently as we possibly can and may for that use. Otherwise by us it cometh to pass that the people are not taught. Now this offence groweth either by negligence, or by covetousness. By negligence when (not weighing or feeling the sin of it) we are drawn by affection, or kindred, or other men's suits, to bestow sufficient places upon insufficient persons. By covetousness, when to reserve a portion to ourselves, we do the like. Both which are grievous offences both against God and our country, and in the word very plainly condemned. If the first be the cause, then crave I most hearty the consideration of these, and the like conclusions. The Lord threateneth to the watchman death that warneth not his people, and saith he will have their blood at his hand, 
Ezek. 3.  because he did not cry. Now by me hath been put in such an one very carelessly and negligently for affection or such like, that though he would yet for want of ability can not cry, and alas how then can I want my portion in the wrath of the Lord that is threatened against all such default? Secondly it is love in the minister to his God, to feed his sheep. 
john. 21.15.  So is it assuredly in the patron to cause them to be fed. Contrariwise it is want of love in the minister, 
Tit. 2.  if he do not feed, & is it not as much in the patron, if by his default it come to pass? Thirdly it is a great fault we think to give the calling to an unworthy one, and is it no fault to give the living to such an one? Thus than we see how the word quickeneth our consciences in this behalf if we be not dead. And a number more reasons might yet be brought, if I should make a treatise in a preface. Only this one more I must needs remember which me think should awake any man alive in this matter. In the sixth of Mark it is said of Christ, that going out and seeing a great multitude of people gathered together, 
Mark. 6.  he had compassion on them, because they were like sheep without a shepherd, and he went out and taught them many things. And in the Greek it is more vehement, expressing as it were an aching of his heart, as we call it, or a yearning of his bowels, to see so pitiful a sight, as so many people without a teacher. Upon which notable place I have used in myself to make two conclusions. First a comfort, than a fear. My comfort is this, that he which mourneth to see his people want the benefit of his word, will give his people his word if they seek it and wish it, and where he hath vouchsafed it already, there continue it, bless it, and give it power if we pray. For otherwise how should it pain him to see it wanting? My fear is this, that if his heart ache to see his sheep deprived of a shepherd, he will assuredly be revenged even in great wrath of them that are the causers of it. And for Christ his sake let it be considered. For as we live, we may not always look to laugh, if we make our God to mourn. Thus than if negligence be the cause that a country is not furnished with some able ministers, me think we may awake our hearts by the word of the Lord, and weighing it well, receive from him some better feeling in so great a matter. But if covetousness be the cause, and we greatly given to sequester that benefit to ourselves, saving only some portion to one to bear the name, then mark we again the witness also of the same scriptures against us even in this. And to save mine own labour, my judgement being young, hear I beseech you the proofs and reasons against this sin, by a godly and grave Divine entreating of this matter, laid down unto my ●ands. First he allegeth against it that description of a wicked Prince in the book of Samuel, amongst whose evils this is named one, 
1. Sam. 8.15.  that he will take the tithes and give ●hem to his servants. Concluding thereon that if the king might not take the tithes to himself, because than they were due to the priests by Gods own order and commandment for the maintenance of his service: surely no private man now may do it, so long as by authority the same are established for the ministers mainteynance and support. secondly if in the law he was accursed that removed the merestone of the field, 
Deut. 27.17.  because he did wrong in succession to divers: ten thousand times more is the removing of the ministers living subject to the Lords wrath, because both presently, & successively it is hurtful to a number more, and in a greater matter. thirdly by the Prophet Malachi the Lord complaineth in express terms, 
Mala. 3.8.  that the taking away of the tithes and offerings from that end, that they were appointed unto, was a robbing and spoiling of him, yea even such a spoiling, as he would visit with a great and grievous curse. Now if it were so then, all the world must confess, it is no less now, so long as authority ratifieth this means to maintain the ministers: and therefore assuredly will have a sharp revenge. fourthly in the gospel the jews allege it unto Christ as an argument of love to them and their Nation in the Centurion, that he had built them a synagogue, 
Luk. 7.5.  plainly insinuating that they would have judged the contrary, if he had spoiled their Synagogue of his mainteynance. And Christ reprehendeth not this conclusion. Fiftly if David the king standing in so great distress for water, 
1. Chro. 11.16.  yet would not drink of the water of Bethleem, because it was gotten with the danger of some few men's temporal lives: should it not teach a great conscience to any man in the world, the tasteth of God & his truth, & hopeth for comfort in any other world, how he (not needing peradventure, but abundantly provided for otherwise by the mercy of his God) drinketh & eateth that which is gotten with apparent hazard of eternal life ●rom the bodies and souls, God knoweth, ●f how many? Truly (rightworshipful) it ●hould, 
1. Cor. 9 Gala. 6. etc.  and the power of hell is not able ●o deny it. But such is the meat & drink, or other maintenance whatsoever, that we reap by the Church, when it is due ●o an other, for an other purpose, and ●herfore you know the conclusion. Sixthly all those places in the scriptures commanding and enjoining the world to a maintenance, & sufficient maintenance 〈◊〉 able teachers in it, do plainly prove 〈◊〉 sin of this, to sequester to ourselves ●he livings allotted to them, unless some o●her equivalent, or sufficient way be taken ●or them by authority. Again, 
Possidon. in vita Aug. 10.24.  if the grave & learned father. S. Austen was so highly offended, and so sharply rebuked a gentleman in his time, for taking away ●is own gift, which before he had giuē●o the maintenance of his Church: would ●ee not have been a severe censor against ●hē think we that should have taken away what neither they nor any of theirs ever gave? If the stories so commend the noble Emperor Constantine for commanding goods ●aken from the Churches to be restored to them again, would they not have blotted him aswell, 
Euseb. lib. 10. cap. 5. Tit. Livius, lib. 42.  if he himself had been a spoiler of the same? If the Romans so dealt with Q. Fuluius, for uncovering a part of juno's temple to cover an other temple in Rome with the sam● tiles, that they misliked him, condemned him, told him Pyrrhus or Anniba● would not have done so, told him 〈◊〉 had been too much to have done to private man's house, an inferior plac● to a temple, and in conclusion force● him to send home those tiles again may not such as garnish either themselves or their houses with Church livings, an leave neither teacher nor almost tile● where both should be well, consider b● it, what this people would have thought of them, if they had lived there? An● what is the concept of a people pro●phane, in respect of theirs that know● and serve the Lord? These then and d●●uers other reasons, which for fear 〈◊〉 length I pretermit, allegeth he the●● against this foul offence. Only o●● place more I must needs remember, an● it is a good one, to wit, how Balthas● ●●ng of Babylon, himself, his Princes, ●●s wives and concubines drinking and ●asting in the vessels of gold taken from ●●e Temple, even than espied the fin●●rs of an hand writing upon the ●●all before his face, that his kingdom ●●od had numbered and finished, weigh●● him in the balance, and found him ●●o light, and therefore divided & given ●●s government away to the Meades ●●d Persians. At which sight his countynaunce changed, his thoughts were ●●oubled, his loins loosed, and his knees ●●ote the one against the other. O Lord ●●at we could think of this hand, ●●d fear the sentence of this writing as ●●t we eat the corn of the barn, or ●●lace ourselves with any maintenance whatsoever taken of ourselves without authority from the Temple. But ●m too long. For mine own part, I ●aue ever contented myself with this ●●ason, that that which is enjoyed without warrant either of God's law or ●ans law, is unjustly enjoyed and will assuredly one way or other have a ●●ourge: but such is the fruition of all ecclesiastical living, not altered from tha● use by the magistrate, therefore unjustly enjoyed, and to our assured punishment Now that it hath neither warrant of God nor man, it appeareth. For the scripture you have heard against it: and touching the laws of men I have had it also from the learned in them, that they condemn it For to begin with the common law of thi● land, first therein it is true, that an aduouso● in respect of the Patron is accounted n● Assets to yield a recompense, because it i● not valuable. Secondly the writ of qua●re impedit for the patron hath these word in it: quod permittat presentari ad ecclesian quae vacat & ad indubitatam spectat dona●tionē, which word (donation) est libera di●spositio. Thirdly this law saith that the patron hath but Ius Donationis, and the ordinary ius admissionis: and therefore cō●pelleth the patron to bestow it in a time or else to lose it by lapse, apparently therein denying him any leave to retain it either in whole or part for ever to himself. fourthly it doth affirm very prettily and significantly that the true right & simple propriety of the Church 〈◊〉 neither in patron, person, nor ordinary, ●ither in any man living, but that the ●e simple of it is always in suspense, & 〈◊〉 the very words of law are (in nubibus) ●●ording thereby this good reason against ●●is sin, that it is a great wrong for a ●an to make a commodity to himself 〈◊〉 that which law cannot find he hath, 〈◊〉 is kept and preserved by law as far ●●m man's possessing, as the clouds are ●●stant from our handling. Fifthly this ●●we saith further, that in time of vocation both the fee and the freehold of the church is in suspense, and in nubibus, and ●●at then though both patron and ordinary with some consent will by their ●●ant charge the Church with any rent 〈◊〉 pension, that yet notwithstanding the ●●me charge is no otherwise of force against the Incumbent, but that he ●ust perforce hold himself contented, ●●ee will have it, seeing he cannot have ●●e benefice otherwise than by the presentation of the one and admission of the ●●her: that is, in plain words it alloweth ●●t the alienation of any profits from the in●●bent, though both of them consent. Sixtly when this common law, thus hating this evil we speak of, was by the corruption of men abused in this point, and patrons usurping upon the Church be●gan to make gain by Simony of thei● advowsons and presentations, it was an● is provided by statutes & positive law with a pain and penalty therein appointed, that if any incumbent come in b● Simony, then ipso facto the Church i● void, and all bills and bands and deed for the performance of any such pens●●ons be also void. Much more could the learned yet allege even out of th●● common law against this sin I know i● they were to handle it, but this may suf●fice in steed of more, where conscience is made of offending laws and the god●lie government of a Realm. Now fo● the Ecclesiastical laws, if I shall als● note a little thence, manifest it is, & true●lie very worthy marking how strongl●● they also stand against this vice we speak of. For first by the very name they give to patrons they overthrow i● terming them advocatos ecclesiarum, v●●cedominos, Custodes, Gardianos, etc. a● being names of fidelity, government and careful preservation of the Church. For the word Patronatus doth not signify Dominium in Ecclesia, but as one noteth very well, seruitii sollicitudinem. It is also called Gratia, quòd ex gratia vel gratis conferri debeant beneficia: also advocatia, because they should defend and tender the estate of the Churches where of they be Patrons, as advocates do the causes of their clientes, and so for the other names mentioned even now before. And hereupon the law giveth them all due and possible reverence even as masters from their servants, and Fathers from their children. It giveth them pre-eminence both in the Church and abroad, in sitting, standing, going and such like. It is provided likewise that if these patrons or their children fall into decay, 
By right of patronage ariseth to the patron Honos Onus, and utilitas, writ the Canonists. What utility, you s●●.  they shall be moderately maintained at the discretion of the Ordinary by the Church goods, whereof they are patrons: and this is the only profit they are to take of the Church. They may lay no service nor bondage upon the Church. Tenetur etiam patronus protegere eccclesiam, & reparare, si minitetur ruinam, & de bono sacerdote providere: that is, the patron also is bound to protect the Church, and to repair it, if it be like to fall to ruin, and carefully to provide a good minister. Mark it. Nam tus patronatus, etc. For the patronage saith the law is suspended, if the patron present an unworthy one, yea his right, for ever by that law, as some think, passeth to the Bishop, and he shall never present more: but if not so, yet at the lest he shall be deprived of that turn if he present an unfit man, even by the law in this land in force. Furthermore in these laws there are so many notable rules and as it were axioms or principles touching the duty of patrons, as might with great profit and pleasure be noted, if I had not already too much passed the bonds of a preface in a desire to prevail something with some in this matter. As Patronus non potest presentare seipsum. A patron cannot present himself, as God knoweth now many do in effect. Again debet presentare gratis, alias est Simonia. He must present freely, or else it is Simony, and no excommunicate person or Simonist shall be a patron to present. Patronus non est vere Dominus Ecclesiae etc. The Patron is not the Lord of the Church, but as it were an advocate and defender, neither may he administer the goods of the Church. Ius patronatus nullum ius proprietatis patrono tribuit. The right of patronage giveth no propriety to the patron. A notable saying. Again patronus facere potest & debet, etc. the patron both may and aught to take heed that the fruits of the Church do not go to any other use. Also that permission of the Ordinary by this law to take any oath if he will of every incumbent for his clear entrance, if there were nothing else in the world against it, doth strike a blow to the souls of them that so offend, and that a great one. 

C. ex literis. C. de iure. C. cum saeculum.  
Extra de iure Patronatus.   What should I note that which yet is most worthy noting in this law, to wit, that Venditio iurispatronatus prohibita est, nisi universitas quaedam praediorum, cui hoc ius accedat, distrahatur. That is, that the right of patronage may neither be bought nor sold, nor pass in special words in any alienation, but in general only with the land whereunto it is appertaining. For the said law admitteth no patronage in gross. Or those express words again, donatio & permutatio permittitur, not venditio I warrant you. What should I note the most exact streytnesse of these laws in making the very mind of the patron coveting reward for the gift of his Church a Simony before God which they call mentalem Simoniam? With a number such like notable rules and places. So that we see even these laws also detest it, and condemn it. And now then to conclude this matter, if I think there is a God, and a day of judgement to come for me, and all my doings, what should my heart minister to maintain me in this evil, when God and man be against it? But why should I be thus tedious in this matter? Truly that it might appear, if God so will, how far the corruptions wherein some sleep as in no offences, differ from the laws of God and man, and from sincerity of former times and ages. But again, why unto you, (right worshipful) should I write so much? Truly that by your godly care, conscience, & endeavour (having the places that you have) this great wound of your country may by little and little be relieved, and better provision daily made for the winning of that good, that bringeth with it ten thousand blessings promised by the Lord. Which care and christian consideration (as places fall) I most heartily crave in the name of jesus Christ, unto whose service I am called, both for his glory, your own discharge, and the benefit of that place which I wish may ever be as the blessed of the Lord. I can not be thought to plead any benefit for myself, because I want the tongue, and therefore I am more bold. But now I cease to follow it any further. The second thing that I greatly rue our want in, is the careful & good bringing up of children in learning and virtue whilst they are fit. Which how it wanteth for want of schools amongst us, would God I saw no more, than I had ability (without charge to any) to redress. But what wanteth in me, aboundeth in you, and might it please the Lord, to give will to your ability, in this also to promote his glory, & to benefit thousands in your country, truly his heart hath mercy to accept it kindly, and his hand hath blessings to reward it richly. Other things also yet more there be, which these happy days of peace would have us careful of. But some other times shall serve to name them, and increase of grace stir up to do them. For this time therefore I leave off to trouble your worships any further, beseeching you most humbly and hearty to consider the mercies of the Lord which we all enjoy, by his word, by her Majesty, by most happy helps about her, by freedom of our consciences, by plenty & peace, by health and great comfort a thousand ways, and in thankfulness for them all, to vouchsafe your assisting hearts and hands to these duties ever, that may long provoke the Lord our God to be thus good and gracious to us. Of which number are these that I now have named, the preaching of his word, and ●he careful bringing up of children in ●ood letters. For myself I can do no ●ore, either for my duty to his honourable Lo. to whom I own so much, or for ●ll the goodness wherewith yourselves ●nd many others in the country so lo●ingly and liberally have encouraged ●e, but vow myself to you at your direction with any pains in my power whilst I live to do you service. And ●hat I do with as desirous an heart to ●he good of every one, as ever had ●●ranger in the place. The Lord in mer●ie now multiply his spirit upon you, ●●ue your help to me, and confirm my ●aines to you, that his name may be ●●owen upon earth amongst us, and ●●s saving health in everlasting comfort ●●ioyed of us. London the first of De●ember.  
Your worships bounden in the Lord ever, Gervase Babington.   

To the godly readers, and especially to them amongst whom this author and myself exercise our function.  
IT hath pleased God (good Reader) to use my ministery, not in one, but in more places in this manner, still to succeed the author of this treatise, to water what he hath planted, to labour in the harvest, whereof he cast the seed, to seed, and ●urther to bring on those, of whom he was the spiritual father, and by the immortal seed of god's word first begat them; and still to enter upon his ●abours, and go forward with his beginnings: Always to my great help, and comfort (God ●nowing otherwise my wants and weakness) ●he easilier to wade there, where he had broken ●he ye, the plainlier to go on, and lead others, where he had beaten the path, and more readily ●o build upon, and rear up, where he had laid ●he foundation, and squared the frame, and with less pains to keep agoing that which he had moved, and set going. God having dealt thus mercifully with me in my ministery, and by the hand of this author thus helped me; I thought myself in duty bound, in respect of this course which God hath taken with me, (and especially by his means) to give to thee some testimony of this his work, for thy further profit, & withal to him some witness of my good will. Supposing myself in respect of the former cause, as fit to do this as another, & knowing the effect & having reaped the profit of these his labours, and daily reaping it, being, and abiding in the place where this seed was cast, I thought I ought to do as willingly and as readily as any other. If for no other cause, yet to commend this especially to them, to bring forth further fruit among whom it was first sown, and in whose hearts I doubt not, but it took root now long since. An especial commendation of this work, if I would take that way, might be drawn from the workman of it most plentifully, from his stock, and kindred, education and such like; which because it is rare fruit on such trees, to some may make it seem the better: but I pass over these shows and outward leaves to deck it with, it having enough in itself to commend it, lest if I should long speak of this colour, and grace, I should speak the less of him, or of the thing itself, minding not to speak much of either, & but little in all. And as I pass the stock from whence this graft was taken, so will I not stand to show you where it was engrafted & planted, in what university, in what College, what root he took, what sufficient time he grew, how he spread there, and with what liking, which would make this fruit to many not without cause to realish the better. But to come to that which cometh nearer to the bringing forth, and producing of this work, when he was first planted by a fellowship in that famous College of the holy, and undivided Trinity, in Cambridge, wholly, or most especially consecrated to the study of him, and his knowledge, whose name it beareth: so strait he took himself to that study whereby he might be most serviceable to god's Church, and some trial first had of his gifts, as it were avowed himself a man to the Lord, to serve in his tabernacle: Not long after, that betimes he might begin to be profitable & be profitable long; God touching his heart, he took on him the ministery & so mercifully God dealt with him, that with all he placed him in one certain Charge, not far from his College; that he might have where to sow, be still at hand to sow, and know both what, and how to sow, and to his comfort see the growing up, and fruit of it. Now having there painfully laboured by the space almost of two years, and seen the effect of that promise, with what measure ye meet, 
4. Mark. 24.  shall be measured to you again, and unto them that have shall more be given, that though he cast in with full hand, and ever a zealous heart to do good, in a continued course; yet God so blessed, that the harvest over-abounded his labour, and exceeded his hope; and that little town was a candle light, set on a candlestick, and a tower upon the top of a hill. When God to his comfort had thus encouraged him in his law, he by great means calleth him from this little town (where he had no pastoral charge) to a greater charge, and in respect of the change, and dignity of the place whither he was called, it was as it were from Tecon to Bethel, from preaching in some uplandish, and country town ●n the wilderness of judea, to Herod's court, or as indeed in many respects, it well may be said, by a Sergius Paulus unto his house. When he had there continued now a whole year and more, to the good reformation, and great benefit of that most honourable family; it pleased God, that his Sergius Paulus leaving as it were Nazareth, went and dwelled for a time in Capernaum, 
Math. 4.13.14.  which is near the sea, in the borders of Zabulon, and Nepthalin, beyond jordan, in Gallilie of the gentiles, out of the borders of Palestina. I hope I may without offence allude unto that place, in all points it so fitly answereth: where a while abiding, by his means, God wrought, that the people which before in comparison sat in darkness saw great light, and to them which sat in the region & shadow of death, light was risen up. Of this place, and this people, he having yet further compassion, they being as sheep without a shepherd, wandering in the mountains, and the harvest there great, and the labourers few; the Lord moved his heart, to remain there, and wrought this in the heart of his most honourable Lord; himself to forego him, and leave him there, for the further increase of God his Church, and for the tender love he bore, and good he would to this people; where what pains hath been taken, & good hath been done, it is by more witnessed than 〈◊〉 need to make relation▪ and this work, and some others of this authors, since that time come forth give open testimony, though I hold my tongue I would not have said thus much of the man, 〈◊〉 the places themselves, of which I have spoke● were not ready to say and set down more tha● I have said; and this have I said that God in him may be glorified, they among whom he liveth fo● ●im thankful: and to admonish him what pro●eedinges these beginnings require. The work 〈◊〉 self, might many ways beside be commended, ●he matter, and principal ground of it is the ●awe of God, brought from the highest heaven, given by God himself to his servant Moses, with thunder's and lightnings, 
19 Exod. 16. etc. 18. etc.  and the sound of the ●rumpe exceeding loud, on mount Sinai, the mountain all on smoke; the Lord descending upon it in fire etc. and all the mount trembling exceedingly, given to all the Israel of God, aper●ayning to all men, containing infinite blessings ●or the hearers, and doers of it, and innumerable & intolerable curses, & plagues, for the breaker ●hereof, either by negligence or contempt. This principal, not laid upon with any borrowed colours to hide the ground: but the workmanship and engraving of it, is out of the matter itself, so that still the ground, and marble thereof may appear, and dealt with all in this manner fitly answering to the subject matter, delivered as it were in thunder, with a spirit as hot as fire, zealous with judgement, setting an edge by received strength even upon this rasier. The place also, and persons, where, and for whom, this work was both made, and uttered, may add much grace, and strength unto it. In a most honourable family, and for it, and with good liking, and profit there: and commonly men like that the better, which liketh them well, and that which profiteth such profiteth many. If it wet the mountains, it will water the valleys: and if it be sweet ointment for the head, it cannot be but acceptable to the re●● of the parts, and to the borders of the garment. The dew from Hermon, and the mountains of Zion, trickleth down sweetly upon the valleys about. And if this make i● profitable to others, because delivered here▪ then must it be most profitable to this family itself, for which it was made, and first for it alone, and now is by me especially to it commended. It is fruit of your own ground, the voice of your own shepherd, the sound of your proper trumpet, and therefore you must both know it, and like it the better, and thereby be warned the sooner. It is a lesson, which already you have learned, and therefore in it may and must be more ready than others. It is not now first commended to you, but again recommended to your eyes, which heretofore hath been sent by your ears, to your minds, and to your hearts, by a great vehemency, and zeal of spirit, wherewith this author aboundeth. Which although so much, and with such life, and moving, will not now altogether appear in this writing, as when it was with the lively voice, and earnest spirit delivered, because that GOD promiseth to that, the more especial blessing, yet shall you easily see, that it is a work coming out of the same shop; a stream flowing from the same fountain; a print stamped, with the same seal; and sparkles flying out of the same flame. Which the more they shall inflame you, which ought most to inflame you, you having been ●●readie with them set on fire, the more they ●●all heat others, and by your example be profitable to all, which is that the author wisheth, ●●d I his well-willer hearty pray for, to him who 〈◊〉 the able worker of it: to whose especial grace 〈◊〉 good reader) in reading this work, to direct ●●ee, I commend thee.  
Thine in the Lord jesus, Abraham Conham.   
Certain profitable Questions and Answers upon the Commandments.  

The first Question.  
HAth there ever been in the world amongst men some Religion?  
Ans. Yea, for to make all men inexcusable, the Lord hath engrafted in the mind of every one a secret sure persuasion, that there is a God: who as he made man, so is he of man to be served and obeyed. By which secret persuasion it came to pass, that there was never from the beginning of the world any Region, Town, or House, wherein was not some Religion.  
Que. Then is not Religion a policy of man to keep people in obedience?  
Ans. No, it were horrible to think so, for it is plain that religion is of nature and by nature, though true religion be not.  
Que. How prove you that?  
Ans. First, very reason teacheth it. For what policy could ever have made man the Lord of all Creatures, fall down and worship the vilest creatures, unless there had been something before in his nature to lead him to it? Secondly, it is plainly proved in the example of Pilate, 
john. 19.8.  who assoon as he heard that Christ was God, even by very nature feared and stood in awe of him. And by the example of Gamaliel, with divers others. 
Acts. 5.39.   
Que. Seeing then that there hath been ever in the world some Religion, because it is natural, whether is there but one, or many?  
Ans. There can be but one true Religion, but of false there have been and are divers, and ever will be, till Christ come again unto judgement.  
Que. What false Religion can you name?  
Ans. There hath been and is false religion in the Church, 
Hist. Magdeburg.  and out of the Church. In the Church, Popery. Out of the Church, the religion of the jews, of the Gentiles, and of the Turks.  
Que. What is the Religion of the ●ewes?  
Ans. They obstinately denying that Christ is yet come, worship God still with sacrifices, burnt offerings, and other ceremonies of Moses law.  
Que. What the Gentiles?  
Ans. Their Religion is a confused worshipping of all things: for so we ●eade in the 14. of the Acts of the Apostles, in the 17. and in the 19 And the Poet saith of them thus: 
Quicquid humus, pelagus, coelum mirabile gignit,  
Id dixere deos, colles, freta, flumina, flammas.   
That is, 
What so the earth, the sea, the heaven doth wonderful beget,  
As hills, seas, floods, and flames of fire for Gods that have they set.   
Que. What the Turks?  
Ans. Their religion is a mass of all heresies, denying Christ to be God, and vainly worshipping with man's devices.  
Que. What is true Religion?  
Ans. True religion is the true worshipping of God, and the keeping of his commandments.  
Que. Whence is it to be learned?  
Ans. Only out of the written word of God, and not out of man's head or writings.  
Que. How is that proved?  
Ans. Both by Scripture and reason sufficient.  
Que. What Scripture?  
Ans. Esay 29.13. verse, God threateneth to plague them, because their fear or religion towards him was taught by the precept of men. Michah the 4.2. He shall teach us, and we will walk in his paths. Daniel the 9.10. Daniel confesseth that because the people obeyed not God's voice, therefore all their worship was sin.  
Que. What reason?  
Ans. By many might it be proved, but these may suffice. First, whatsoever pleaseth God must be according to his will: but his will is only known in his word, and therefore if our Religion please God, it must be according to his word. Secondly, if whatsoever be not of faith, is sin, and faith only is out of the word: then what Religion soever is not out of the word, is sin. Thirdly, the practice of God's Church hath ever been both to reform religion, and to confute heresies out of the word and by the word: and therefore the same must ever be the ground of our Religion.  
Que. How is it to be learned out of the word?  
Ans. By hearing it preached, by reading it ourselves, by prayer, by conference one with another, by temptations, and by this exercise of catechizing.  
For the other, they are usual means in deed, but this manner of catechizing it is a new devise not known to our old Fathers.  
No, it is no new devise, but an old custom and ancient, begun assoon as ever God had a Church, and continued ever since.  
Que. How may that be proved?  
Ans. First, in the fourth of Genesis i● appeareth, 
Gen. 4.  that even Adam the first man used it to his Sons, teaching them to worship God with sacrifices, o● else they could never have done it. A●gaine we see Abraham used it to his household, 
Gen. 18.  and God commended him fo● it. For if he had not by this exercise w●● instructed his servants before, would they ever have suffered him to cut a●way their foreskins? In many place● also beside did God flatly command al● parents to use it to their children. I● the 6. to the hebrews mention is mad● of the parts of the Catechism than used the ancient Fathers have carefully tra●uailed in this exercise, & all well ordere● Churches have ever had their Cate●chismes, which we also have and read therefore no new devise.  
Que. What be the parts of the Catechism?  
Ans. The parts of the Catechism are these two generally, doctrine & discipline, & under doctrine these four contained. to wit 

The law of God, a sum whereof is in the ten Commandments.  
Faith, a sum whereof is in the 12. Articles.  
Prayer, a form whereof is the lords Prayer.  
The Sacraments.   Of these parts in order afterward: Now to some questions in your book. And first,  
Que. What is the chiefest thing which every one ought to be most careful of, so long as they live?  
An. Every one ought to be most careful of these two points, first and chiefly how to be saved in the day of judgement, before God's judgement seat, and so to come to life everlasting. Secondly how to live according to God's holy will during our life, in which two points wholly standeth the glory of God, so much as of man ought to be sought for.  
Que. How may the first be proved?  

The first reason drawn of the vanity of all things.  Ans. The great vanity of all earthly things, which men so hunt after, doth show, that our care should not be so much of these matters, as it is, but rather how to have our souls saved, when all these shall have their end. For consider even the chiefest desires of men severally, and see how in the attaining of them there is no stayed comfort, and yet often do men fail after much endeavour, and not attain to them.  
Que. What chief desires of men can you name unto me?  
Ans. Mirth and joy, a light and a cheerful heart is greatly wished, 
Mirth and joy.  and sought for of all men, by Music, by jesters, by sports, and plays, by much cost and many means as they can, and are able: neither is this simply to be condemned in all: yet hear what sentence the spirit of God hath given of it, by the mouth of his servant, who tried the same, and let his experience be our knowledge. I said to my heart, saith he, go to now, 
Ecclesi. 2.1.  I will prove thee with joy, therefore take thou pleasure in pleasant things, and behold this also is vanity: I said of laughter thou art mad, and of joy, what is this, that thou dost? And in another place. 
7.4.  Better it is to go into the house of mourning, than of feasting, because this is the end of all men, and the living shall lay it to his heart. Anger is better than laughter, for by a sad look the heart is made better. The heart of the wise is in the house of mourning: but the heart of fools is in the house of mirth.  
mill parit luctus mortalibus una voluptas.  
For every joy that man doth here possess,  
A thousand woes his mind do daily press.  
Secondly to rake up riches also in this world, and to possess great wealth, 
Riches.  it is a thing endeavoured almost of all. Happy is he and wise accounted, who can fastest attain unto it, yet hear and note the speech of james amongst numbers more to the same end. 
james. 5.1.  Go to now saith he, ye rich men, weep & howl for your miseries that shall come upon you, your riches are corrupt, and your garments moth-eaten, your gold and silver is cankered, & the rust of them shall witness against you, and shall eat your flesh as it were fire. To build and inhabit great and goodly houses how many men bewitched with vanity, 
Buildings.  delight in it, and with much care and cost apply themselves unto it? Yet see they, or may see the speech of Solomon upon experience saying, I have made my great works, I have built me houses, I have planted me vineyards, I have made me gardens and orchards, and planted in them trees of all fruit, and so forth. Yea even whatsoever mine eyes desired, I withheld it not from them, neither withdrew I my heart from any joy, than I looked on all my works that my hands had wrought, and on the travel that I had laboured to do, and behold all is vanity, and vexation of the spirit, and there is no profit under the Sun. When it shallbe said to them as it was to that purposing builder in the Gospel, Thou fool this night shall they take away thy soul, 
Luke. 12.20.  then may it also follow & fitly be demanded, whose shall these stately houses be? Thus either may they know the vanity of their dealing, but yet will not, or else do they know it, but regard it not.  
Apparel again is another of the raging desires of many. 
Apparel.  Even a world it is to see how all, as dead, do taste no sin in it, but spend and spare not what possibly may be gotten to bestow on it, yet what beginning had it? Was it not then invented, when man had sinned, grievously offended his God, and cast himself away both body and soul? Seeing then in our integrity it was not used, but after sin, bestowed on man to hide his shame withal, what may it ever beat into us, but our rebellion against the Lord, our sin and cursed disobedience? How should the sight of it and use of it humble us, and not puff us up, seeing it plainly telleth us, we are not as we were when no apparel was worn, and yet no shame thereby? Were it not monstrous pride, if a redeemed prisoner conditionally, that he should ever wear an halter, should wax proud of his halter? Man's apparel is the badge of a sinner, yea of a condemned and cursed sinner, & therefore the pride of it and delight in it, no doubt very monstrous before the Lord, and hateful. If every silken suit and gorgeous gown in England shrouded under it a saved soul, and a sanctified body in the sight of God, O happy then England of all the nations under heaven. But if under such guarded garments, may, and doth lodge a body and soul abhorred of the Lord, that in the day of wrath shall find no favour: then is it not apparel, that aught to be sought after, but in the day of judgement how we may be saved. 
Credit and favour with the world.  What should I say of favour & credit with great estates in the world, of countenance and authority? O how do men desire it, and seek it sew and serve for it, their care both day and night is how to attain the fastest to it, & yet what more tickle than the state hereof, if GOD gave us hearts to mark it? For how soon faded the credit of David with his waver n● Master Saul? 
1. Kings. 18.  How suddenly and quickly changed the liking of that king into cruel hatred of a faithful servant and son in Law? Haman as it were to day, 
Hester. 7.  set at the King's table, where none but the King & Queen were, the next day quite out of favour, and hanged up full high. What credit had joseph with his master, 
Gene. 39  when he committed all things to him that ever he had, saving his wife, to be at his direction? Yet even in a moment without cause falsely slandered, all credit lost, and he clapped close up in prison. Many such examples hath the word, and all histories, and therefore truly said he it, whosoever said it, as the Counter, so is the Courtier, for that standeth even now for a thousand pounds, and by and by through a little remove, but for a halfpenny, and so he, to day in all glory, to morrow in little or none. Yet not more the Courtier, than even every man in his place and service, to day trusted, to morrow suspected, to day loved, to morrow misliked, to day with desire entertained and made of, to morrow as peerless cast off & contemned. Fickle therefore is the worldly favour, and greater good there is for men to seek after.  
Great matches in marriage for their children, 
Marriages.  another of the daily desires of worldly men. This they seek, this they covet, this day and night they beat their heads about. Yet daily examples be before their faces of sorrow and torment not to be expressed, growing to parents by such proud and greedy attempts, beside the continual grief, that son or daughter so bestowed often riseth and goeth to bed withal. Therefore I say, to go no further, since these usual desires of men in this world are often not attained unto to their liking, ●hough greatly laboured for, and yet if they be attained even in great measure, have no certain or sure comfort in them, but all the pleasure in them, and ●y them quickly fadeth away, strongly ●t proveth, that our chief care should not be of these things, but rather what ●ur case shallbe in another world, when all these things shall have their end, which ●s the matter I have rehearsed them for. another proof of the same may this be, the revealed will of God the Lord testifieth, he would have all men saved, 
The second reason to prove that our chief care should be how to be saved.  and ●ome to the knowledge of his truth, he would not then death of a sinner, etc. therefore unless we also set our care to the ●ame end, namely how we may be saved in the day of judgement, we oppose ourselves not only against our own good, but even against the Lords will we strive with our God, and we shall surely reap the reward of such, ●s rob him of his creatures.  
Thirdly the horror of hell, and condemnation, prove, 
The third.  that our care to be saved should be great. For what mean those fearful names of hell, of prison, chains of darkness, the lake burning with fire and brimstone, the de●th, pitch & brimstone, weeping and gnashing of teeth, the worm that never dieth, the fire that never goeth out, with a number such like, I say what mean they, or why hath the spirit of GOD set them down, but to strike a terror into us of damnation, and consequently thereupon a true care to be saved?  

The fourth.  Fourthly the unspeakable joys of heaven, that unmeasurable and endless comfort, that there shall be had, with all the children o● GOD, Patriarches, Prophets, Apostles, Martyrs, yea with the Lord himself, and all his Angels, with Christ our Saviour and Lamb slain for us, who shall wipe all tears from our eyes, doth cry upon us with shrieking sound, now while we have time, to use our time to see mercy, and seek mercy, to embrace it, and take it offered to such good unto us, and never in security, passing our opportunity, to be causes that then we shall hear these words, Depart ye wicked into endless woe. What an honour would I think it, if the Prince passing by among the great multitude, should spy me out, call me to him, embrace me, speak kindly to me, take me with him, place me by him, and so forth? How would my heart dance hereat, and all men talk of my good hap? Now is the passing of a mortal Prince on earth like the coming of jesus Christ in the clouds?  
Is the honour they can give, comparable to that the Lord of Lords shall give to his elect? O my heart feeleth what my pen cannot write, there is no comparison betwixt the persons, the places, the preferments, and therefore if the one so joy me, that for it I would take any pains, thrice dead is my heart within me, if to obtain the other it be not careful.  
Lastly, 
The fifth.  the examples of care continual and great ever in God's children how they might serve him, and please him, that hereafter they might sit with him, and never part from him, ought mightily to persuade us to be like unto them in this endeavour, their labours, their watchings, their sufferings, all shot but at this end, the glory of the Lord, and their own salvation, and how great were they? What speeches of desire, even above all treasure, to be saved in the great day, have they uttered? And shall we not follow them? God forbidden. Thus therefore proved unto us is the first point of a Christian man and woman's care, namely that it ought to be this, how they should be saved in the day of judgement, and so come to life everlasting.  
Que. How is the second point proved unto us, namely that in the mean time, so long as we live in this world, we ought to be careful to live according to God's holy will?  
Ans. Surely it is proved very strongly unto us both by our election, creation, redemption, justification and vocation, if we will mark them. For why hath the Lord elected us to eternal joy in Christ jesus? That we might conclude liberty thereon to sin at our pleasure, 
Our election proveth it.  as many wicked spirits reason? No no. But let the Apostle be judge and tell us why, who saith: 
Ephes. 1.4.  He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. So saith he of our creation also, 
Our creation proveth it.  that we are the lords workmanship created in Christ jesus to good works, 
Ephes. 2.10.  which GOD hath ordained that we should walk in them. And of our redemption Luke plainly speaketh, 
Our redemption proveth it.  that we are delivered out of the hands of our enemies, 
Luke. 1.  that we should serve him in holiness and righteousness all the days of our life. 
Our justification proveth it.  Our justification hath ever joined with it inseparably the grace of sanctification, and they cannot be parted. For how shall we, saith the Apostle, 
Rom. 6.2.  that are dead to sin live yet therein? and so forth, as followeth in the place. Lastly of our vocation the Apostle Peter saith thus, As he that hath called is holy, so be you holy in all manner of conversation. So that we see thereby all these means proved unto us, that we ought as long as we live to be careful of this, that we behave ourselves according to the will of the Lord, which is the second point whereof in your question ye demanded some confirmation.  
Que. But how can we know we are discharged before God's judgement seat?  
Ans. Your book answereth you, that we can never know how we be discharged before the judgement seat of God, until such time as we know our own miserable estates by reason of the greatness of our sin, and the horrible punishment, which we deserve for the same. And the proofs your book useth are plain to infer this conclusion. For doth man seek to the Physician that hath no need of health either to be procured or preserved by his means? No our own experience doth approve the speech of Christ to be true, when he saith, 
Matth. 9.12.  The whole have no need of the Physician, but the sick. 
Matth. 11.13.  For in deed it is the diseased that take care to be helped. It is the travailing and heavy laden soul that sigheth to be refreshed. It is the sinner that thinketh of all sinners he is the chiefest, 
1. Tim. 1.15.  which longeth for pardon. And to end, 
Matth. 9.13.  as Christ came not to call the righteous but the sinners to repentance, so assuredly it is the sinner, I mean he that in deed feeleth the weight of sin, and knoweth his own miserable estate by reason of it, and the punishment due unto it, I say it is that man and that woman, that seeketh what way to be discharged, and none else.  
Que. And how do we know the greatness of our sin, and the horrible punishment due to the same?  
Ans. We know it saith the book, by the law of God rightly understood, the sum whereof is contained in the ten commandments. 
Rom. 3.20.  For by the law cometh the knowledge of sin, saith Saint Paul, and read the 7. Chapter from the 7. verse to the 13. and mark it. Fitly then followeth the first part of my division of the Catechism before, to wit the law.  
Que. What is the first Commandment?  
Ans. Thou shalt have none other Gods but me.  
Que. What is the meaning of this Commandment?  
Ans. The Lord straightly chargeth us in this Commandment, 
The Book.  that we worship GOD alone. Which worship standeth in 4. points. First, that we love God above all. Secondly, that we fear God above all. Thirdly, that we make our prayers to none but to God. Fourthly, that we acknowledge God alone to be the guider and governor of all things, of whom we receive all the benefits that we have, and therefore that we trust and stay upon him alone.  
Que. Can we do any of these things unless we know God?  
Ans. No, it is impossible, for all these duties spring of the knowledge of God, and the more we know him, the more we love him, the more we fear him, and every way serve him.  
Que. And what is the first point of the knowledge of God?  
Ans. To know that there is a God, without which knowledge saith the Apostle, no man can come unto God. 
hebrews. 11. ●.   
Que. What ways have we to know that there is a God by?  
Ans. First, we know by the creatures that there is a God. 
Psal. 19  For the heavens declare the glory of God, and the firmament showeth his handy work, saith the Prophet. To whom agreeth the Apostle also saying that, 
Rom. 1.19.  That which is to be known of God, is manifest in them. For the invisible things of him, as his eternal power, and Godhead, are seen by the creation of the world, etc. As by the greatness of this world and of many particular creatures in it, as also by his making all things of nothing, we see his great power, by the variety and notable order of the creatures, we see his wisdom, and by the use that we have of them, we see his goodness, etc.  
Que. How else know we that there is a God?  
Ans. By his word written, as our fathers in old time did know him because they heard him speak to them. For by his word he is to us, as by his audible voice he was to them, unless we be Infidels.  
Que. Thirdly how?  
Ans. Thirdly, The spirit of GOD knoweth the things that are of God, and doth reveal them, saith the Apostle, amongst which this is one, that there is a God. Which the same spirit doth so engrave in every one, that is elected, as he that feeleth not himself past doubting of it, is very justly for to fear, he belongeth not yet unto the Lord.  
Que. Fourthly how prove you there is a God?  
Ans. Every man's conscience accusing him, & fearing him, when he doth evil, excusing him and comforting him when he doth well, telleth him plainly there is a God, which punisheth evil, ●nd rewardeth good. And their reason prevaileth with the most desperate ●hat ever was, or is, at some time or o●her, more or less.  
Que. How many Gods are there?  
Ans. But one only God. And that ●o my heart I prove, First by the scriptures, There is one Lord, one faith, one baptism, one God and father of all. 
Ephes. 4.6. 1. Tim. 2.  And ●n an other place, There is one GOD, ●nd one mediator betwixt God & man, ●uen the man jesus Christ. Secondly by all ●he prayers of the godly in the Church, which are directed but to one only God, and therefore we know there are no more. Thirdly by this commandment, where he saith not, Thou shalt have none other Gods but us, but in the singular number, none but me. Fourthly, ●y the consent of God's Church, which hath ever from time to time condemned them as heretics, which said there were any more. And lastly by reason: For God is infinite, and there can be but one infinite. Therefore but one God, etc.  
Que. How many persons are there?  
Ans. Three persons. As first I learn● by the third of Matthew, where the father speaketh from heaven and saith, This is my beloved Son, 
Matth. 3.  hear him. The son is baptized, and the holy Ghost like a Dove descendeth. Secondly by the words of Christ, Go & teach all nations baptizing them, In the name of the father, of the son, & of the holy Ghost. If there had been any more persons, Christ would have named them and have commanded the same to be done in their names also. Or else there is inequality in the Godhead, therefore we know there are but three persons and no more.  
Que. What is God?  
Ans. No man is able to define fully what God is in his essence. But we must content ourselves to know him by his attributes, namely that he is strong, mighty, merciful, wise, slow to anger, of great goodness, and so forth, as he is described unto us by himself in his word.  
Que. What is now the first duty ●hat springeth of the knowledge of God?  
Ans. Of this knowledge of God ariseth first a true love of him before and above all things whatsoever. Which ●s when my heart even effectually fée●ing how wonderfully he loved me first, ●n electing, creating, redeeming, and justifying me in Christ jesus, besides infinite benefits else bestowed in body and mind upon me, doth even burn in affection towards him again, submitteth itself wholly to him, serveth him with cheerfulness, & maketh in truth more account of him and his will, than of all the world, yea than even of mine own salvation, if they could come in comparison together.  
Que. How prove you that I am thus bound to love God?  
Ans. It is proved by Christ our saviours words, He that loveth father or mother, sister or brother, wife or child, 
Matth. 10.37.  or any thing more than me, is not worthy of me, & by the practice of the blessed Apostle, who when he knew Christ once, accounted those things which were vantage unto him loss for Christ his sake, yea even all things he esteemed loss for the excellent knowledge sake of Christ jesus his Lord, and did judge them to be dung that he might win Christ. And certainly, what heart of man or woman soever knoweth God indeed what he is in himself, and to all men, and particularly to it many thousand ways, as impossible it is, it should not love God again above all, and even groan that it can love him no more, as it is unpossible fire should want heat or water moisture.  
Que. What branches hath the love of God springing out of it?  
Ans. Whosoever loveth God, loveth also his word, 
Psal. 119. vers. 103. Luke. 10. 1. Thess. 5. 1. john. 3.17. Psal. 15.1.  the ministers of the word, the poor, and all that fear God, for these with such like are the branches of the love of God, which if they be not in man and woman, certainly neither is the other in them itself. And as these all are commanded, so are the contraries forbidden and condemned ●y this Law. What the contraries ●re, beside that by these they may be known, they are expressed more fully 〈◊〉 the examination of conscience touching the same annexed at the end of ●his commandment.  
Que. What is the second duty that followeth of the knowledge of God?  
Ans. To fear him above all.  
Que. What fear is meant here?  
Ans. Indeed in the Scripture the ●eare of God doth usually signify all Religion, but here it signifieth only a ●art of the worship we own unto God.  
Que. And what is it?  
Ans. This fear is a reverent awe ●f God, whereby we are loath to offend ●im, both because we love him, and because he is able to punish us.  
Que. This seemeth to import some difference of fear.  
Ans. Very true it is. For there are too kinds of fear of God, one a servile fear, dreading punishment: another joined with love of God, called a ●●nlike fear, and this is meant here.  
Que. How may we know whether this true fear of God be in us or no?  
Ans. Truly as we know there is fire by the smoke, and that a man liveth by his breathing, so we may know by the effects that the fear of God doth bring forth in them in whom it is, whether it be in us or no?  
Que. Why? what be the effects?  
Ans. As the bank doth keep the water from overflowing, so doth the fear of God in man or woman keep out sin that it spread not as otherwise it would. We see it in practice proved before our eyes. For when Pharaoh king of Egypt, 
Exod. 1.17.  commanded them to kill every male child that was borne of the Israelites women, what kept out this cruel murder both from hand and heart, but this bank, the fear and awe of God, more than man, for so saith the text, the midwives feared GOD, and therefore did not as the King commanded them. The like may we see in job, who saith God's punishment was fearful to him, 
job. 31.32.  therefore he oppressed not 〈◊〉 fatherless. In joseph also very notably whose heart nor body filthy adultery with his mistress could stain, 
Gen. 39  ●●cause this bank of the fear of God ●as so strong and good in him. Lastly ●●e scripture proveth it plainly to us, ●hen in several places it joineth to ●●e fear of God a departing from evil 〈◊〉 an inseparable effect thereof. 
job. 28.  For ●ost assuredly it is so. If we nothing ●●part from our old sins, and yet say, ●e fear God, we lie, and there is no ●●ueth in us.  
Que. If then in this view of the effects of it, we find that either it is not in 〈◊〉, yet at all, or at the most but very li●●, how may we obtain it, or increase it?  
Ans. First a very good way to breed 〈◊〉 increase this reverent awe and ●are of God in ourselves, 
How the fear of God is gotten.  is an often ●●d earnest meditation of God's power, 〈◊〉 he is able to deal with us, to punish us and plague us, if we do not ●are him, and this we learn by these ●ordes of Christ: Fear not them that can kill the body, 
Math. 10.16.  and then can do no more: but fear him that can cast body and soul into eternal fire. For they sound unto me as if Christ had said thus, mark how far God's power exceedeth man's power, and how much more fearfully he is able to punish you than man can, and let this great power of the Lord over body and soul to ca●● them both into hell for ever, make yo● fear the same God above all, and stan● in awe of his majesty. And assuredly if we had grace to think of his powe● indeed effectually, it would maruelou●sly profit our souls to this end. Se●condly another good way and meane● is, a due meditation of the great mer●cies of God proved by the Psalm▪ With thee there is mercy, 
Psal. 130.  therefore shal● thou be feared. And lastly by diligent learning the word of God preached o● read unto us. For so we read in th● Law, Gather the people together, men, women and children, & the straun●ger that is within thy gates, that they may hear and learn to fear the Lord See how he saith by hearing men learn this fear of God, and breed it or increase it.  
Que. When is the fear of God to be learned?  
Ans. At all times, but especially when opportunity either of teaching or learning doth serve us. For that we ought to take opportunity of teaching, our saviour Christ himself affirmeth, saying, Yet a little, and the light is with you, walk while you have the light. And that we should then learn when we ourselves are able and apt to learn, the wise man showeth in these words, Remember thy creator in the days of thy youth, 
Ecclesi. 12.1.  before the evil days come and thy years approach, wherein thou shalt say, I have no pleasure in them. Also the often and sudden loss of hearing and seeing by sundry occasions doth vehemently admonish us to take time while time is, and learn to fear God while we may. For to day we can read peradventure ourselves, & if not, yet at least hear others, but to morrow who is sure he shall either have eyes to see to read himself, or sense of hearing to hear others? Therefore again take time when we may.  
Que. What is contrary to the fear of God?  
Ans. Too much to stand in fear of men and their threats, so that by them we are driven to any unlawful things. Too much to fear God, himself and his judgements, as desperate men do, which nourish no hope of his mercy and goodness. Thirdly security and too little fear of God, with many such more. All these are contrary to that true fear of God, which we speak of, and are as well forbidden here as the other is commanded.  
Que. What is the third duty of this commandment?  
Ans. Thirdly we are here commanded to make our prayers to none but to God.  
Que. How may it be proved that only God of true Christians is to be prayed unto, since other doctrine is delivered by the Church of Rome?  
Ans. First it is proved by the words of the Apostle Paul, 
Rom. 10.  How shall they call upon him in whom they have not believed: as though he should say, Belief must needs ever go before prayer, whereupon then thus we may reason. We must only pray to him in whom we must believe, but we may & ought believe only in God the Father, God the Son, and GOD the holy Ghost, therefore only to these three persons one only God must our prayers be directed.  
The first proposition we see proved by Paul, the second by the articles of our faith, & all the scripture, the conclusion followeth upon them both. Secondly it is proved by Christ himself, who teaching his Apostles to pray, and in them all other men, biddeth them neither call upon Angel nor saint, no not upon his mother Marie. But when you pray saith he, say Our Father which art in heaven. That is, what form of words so ever you use, ever direct your prayers unto God and to him only. And Father in this place signifieth any of the three persons, and is not to be restrained only to the first person.  
Thirdly we have no commandment to pray to any but to God only, we have no promise to be heard if we do, no example in Scriptures of any godly man or woman that hath done it ever at any time, or upon any occasion, we have no punishment threatened, if we do it not: but to pray to God we are commanded, 
Psal. 50.  we are promised to be helped, we have examples, and we are threatened if we do it not. Therefore whether of these two is to be done, who seeth not?  
Que. What is the fourth duty of this commandment?  
Ans. Fourthly we are bound by this Law to acknowledge God alone to be the guider and governor of all things, of whom we receive all the benefits that we have, and therefore that we trust and stay upon him alone.  
Que. Here are three several things affirmed very worthy to be severally considered, and therefore first I pray you, how is it proved that God guideth & governeth all things?  
Ans. Besides a number of other places which might be alleged to prove it withal, a very good testimony is that in the Psalm: Whatsoever pleased the Lord, that did he in heaven and earth, 
Psal. 135.6.  in the sea, and in all the depth. Where mark well the space of the lords dominion, in heaven he rulech, in earth he ruleth, in the sea he ruleth, and in all these whatsoever it pleaseth him, that doth he at all times and seasons. The like speech again hath the same Prophet in an other place, 
Psal. 115.3.  But our God is in heaven, saith he, and doth whatsoever he will, The eyes of all things wait upon him, 
Psal. 145.15.  and he giveth them meat in due season. So than nothing without him is done at any time, but his power almighty guideth and governeth all things.  
Que. How is it proved that all good cometh to us from this directing providence of the Lord.  
Ans. The holy ghost in plain words affirmeth it by his Apostle james, 
james. 1.17.  Every good giving & every perfect gift is from above, and cometh down from the father of light.  
Que. This doctrine is plain. And yet notwithstanding ever it hath had, & even in these days hath some enemies. Such objections as I have hard at times, I will propound unto you, & I pray you answer them. The first is this, if God rule all things by his providence & direction, then must he needs be author of sin also, in that he hindereth it not but suffereth it to be done.  
Ans. I answer to this your first doubt thus: that the argument is not good, neither followeth, that because all things are done by his providence, therefore he should be author of evil. For one may be author of an action, & yet not of the evil in the action: as in this similitude we see: If a man cut with an evil knife, he is the cause of cutting, but not of evil cutting or hackling of the knife, but the badness of the knife is the cause of that. Again, if a man strike the strings of an instrument that is out of tune, he is the cause that the strings sound, but that they sound iarringlie and out of tune, that is in themselves, and the man that striketh is not to be blamed for it. Therefore seeing one may be the cause of an action, and yet not of the evil in the action, you see it doth not follow, that if God be the cause of the action, by and by the evil in the thing must needs also proceed of him. Nay contrarily this doctrine is a sealed truth, That no evil cometh of GOD in any work, but though in every thing that is done, the Lord be some worker, yet as he doth it, it is ever good. Mark but an example or two. 
job. 1.  job his great adversity proceeded of God, and by God in some respect, it proceedeth of Satan also, and of the Chaldeans that rob him. Yet see, that which Satan did maliciously, and the Chaldeans covetously, that did the Lord well & to good purpose, to the glory of his name, to the instruction and comfort of us all, and to jobs great benefit also. 
Gen. 38.  joseph's affliction again, it came by God, by his brethren, by his light mistress, and over credulous master, but yet so much as God did, was well done, to the great benefit of his father and friends after, and what the other did, was evil & wrongfully done to joseph. The like again may be said touching the death of Christ. Had not God his work in it, when his determinate counsel appointed it, 
Act. 2.23.  and delivered him up? Had not judas his work in betraying him? Had not the jews their work whose wicked hands crucified and slew him? Yet that which they did most horribly, the Lord himself did in unspeakable mercy to all our endless comforts. Therefore whatsoever proceedeth of GOD, as it cometh from him, it is most good, although the same thing as it cometh of man and by man, be wicked and evil, and no author of evil is he, though guider and governor of all things.  
Que. My second doubt than is this, if GOD govern all things by his providence, then look how he list to have things, and so shall they be, men cannot change his will, and therefore it skilleth not what we do.  
Ans. Surely the conclusion is very wicked, and no way followeth upon God's providence. For albeit he direct all things, yet we must ever use the means that God hath appointed notwithstanding, for so we see Gods children ever did and tempted not the Lord by any such wicked speech as this. Rebecca had heard Gods own mouth speak it, 
Gen. 27.  that he would of her two sons Esau and jacob make two nations, and the elder should serve the younger, whereby she well knew Esau could not kill jacob, whatsoever he threatened: yet did she not presume carelessly thereon, and said to herself it skilled not what she did, but she used the ordinary means to save jacobs' life, and sent him out of the country for a time. Numbers of these examples are in the Scripture. Let this one more of Christ himself suffice, 
john. 17.  who prayed to his father to glorify him, and yet was he most sure of it before, all to teach us to use ordinary means. Therefore God's providence never ought to prejudice such means as he hath appointed to obtain any thing by, neither in deed doth in the godly.  
Que. My third objection is this, If God ruled all by his providence, then should there be no misorder at all in the world as there is.  
Ans. No more there is in deed and truth, I mean in respect of God.  
Que. No? is not this evil in the world, and in regard of God wrong, that evil men should thrive and flourish as they do, and the godly not?  
Ans. No indeed. For good men and women are afflicted in this world for their good, namely that they may not be condemned with the world. And evil men receive Gods blessings to make them without all excuse, and ●o increase their damnation if they serve not God.  
Que. Why, but did not joseph's brethren ill and they that killed Christ?  
Ans. Yea in deed they did horribly as I have said before, but yet GOD directed all to his glory, to the benefit of his Church, and our everlasting comfort by Christ, and therefore in God's government all was then well and ever is.  
Que. What then is the conclusion?  
Ans. The conclusion is this, as hath been said, that in truth there ●s no misorder in the world in respect of God. For all that ever he doth, or jetteth be done is good and for good, but all misorder is in respect of man.  
Que. What is the fruit and use of this doctrine of God's providence?  
Ans. Very great. For it maketh us in well & woe give glory to god, who sends ●l. It maketh us patiented to bear things ●etter, because the Lord doth send them: it maketh us hang still upon him for comfort, who will not see us want▪ and many good fruits it worketh in us, if thoroughly we be persuaded of it.  
Que. Next now what manner of consequence is this in the book, that because God guideth all things, and o● him we receive all things, therefore we should trust and stay upon him alone?  
Ans. The consequence is very good. For the former settled in the heart once by faith, ever begetteth the second in man or woman, and they cannot be parted. We see a plain proof of it in David, who being in deed persuaded that the Lord was his shepherd, by and by concludeth thereupon, therefore shall I want nothing. 
Psal. 23.   
Que. But what if I a frail man or woman do yet find myself weak in trusting to the Lord, and in the Lord, when trouble assaileth me, how might I help this great infirmity, and increase my trust in the Lord's mercy?  
Ans. First whensoever we are tempted to doubt of any thing, it is a special ●hing presently to consider the promises ●f God, touching that matter, and in ●hem the generality and the certainty. ●s for example, if this cogitation should ●rise in me, certainly if I do not as ●he world doth, I shall never carry credit in the world, nor come to any ●ealth and estate like others, by and by 〈◊〉 should remember what is written ●ouching this matter, namely, 
Matth. 6.  Seek the kingdom of God first & principally above all, and then shall all these things be ●ast unto you. And again, Then that ho●our me, them will I honour, 
1. Sam. 2.  with many ●uch. Then having the promises, consider next the generality of them, and ●ée if they be limited either to poor or ●iche or any, so that you may not boldly lay as good hold of them as ●ny, and well shall you see they are ●ot. thirdly I must weigh the certainty of them, and the truth of ●hem. For is my God a liar? shall 〈◊〉 mistrust his word, and think it ●hame to doubt an earthly friend? God ●orbid. And if he hath spoken it, that these worldly things shallbe cast upon those that serve him so far as is good for them, is not he able to perform his promise, and to make his word good, unless I use ungodly and unlawful extraordinary means? God forbidden. avant then and avoid foul diue● may I say: For I believe the promises of my God, so true, so general, made to all men and women, old and young, rich and poor, and so certain as nothing can be more. I believe them, I say I believe them, and by his promises my trust increaseth. Thus may we do in all doubts else whatsoever. For if it be a benefit to body or mind, in this world or the next, we have the Lords promise to have it, if we serve him so far as it shallbe good for us. 
1. Tim. 4.  For godliness hath the promise of this life, & that to come. Therefore never let Satan prevail, 
Psal. 84.  for either God is no God, or you shall want no good thing: only be of good comfort, be strong and trust in the Lord, 
Psal. 27.  and he shall comfort your heart.  
Que. What other way tell you me?  
Ans. Another good way to increase ●nd confirm your trust in God, is in all griefs very diligently to meditate of ●he Lords great power and ability to ●elpe you: how soon he can do it, how ●asily he can do it, even in the twinkling of an eye, were your case never so ●ard. And surely no more able is he ●han willing, so far forth as shallbe ●o your good, be assured of it. For God ●orbid that ever we should think, that ●e, who before we were reconciled vn●● him so loved us, as that he rob himself even of his own dear son ●or our sake, now when we are reconciled to him by so dear a price, wants good will to do less things for ●s. Yet that this means might the ●etter sink in your mind, mark I ●aye you how even God himself ●ath taught his children to use it, knowing the profit of it to this end. As 〈◊〉 his speech with Abraham, why ●●th he these words to him: 
Gen. 17.  I am ●OD all-sufficient, but to insinuate to Abraham, that if any distrust o● weakness in any thing should assault him, by and by he should help himself and strengthen his faith with meditati●on of his infinite power whom he ser●ued and followed? So again mor● plain in another place, 
Gen. 15.  Fear not Abraham, I am thy shield. As if h● should have said, if any doubt a●rise Abraham, fear not, but presently have recourse to the consideration of this, that I am thy shield. Fo● may it be, that I which have take● upon me thy defence cannot do it▪ Is my power scant, or want I abili●tie to do any thing that I will do▪ If I do not, then let the consideration of my power be thy strength. Again 〈◊〉 it in practice, and note the fruit of i●▪ Do we not know how easily Abraham might have doubted of God's promis● that he should have a child, if he had con●sidered either the age of himself, or th● deadness of his wives body in cour● now past by much to bear a child? Y● saith the Apostle, Abraham strong 〈◊〉 ●aith, doubted not. And why so? Tru●y he used this means that now I tell ●ou of, and with meditation of God's ●ower, strengthened his faith. For so it followeth in the text: He was fully assu●ed, 
Rom. 4.  that he which had promised was also able to do it. Able I say and mark ●he words. And the very same we read ●f Paul, who therefore sayeth he fainted not under affliction, neither was ashamed of the cross of Christ, because ●e was persuaded and sound settled ●ouching the lords ability to keep ●hat which he committed unto him. 
2. Tim. 2.12.  So ●hen see how the consideration of God's ●ower strengthened them, & why should 〈◊〉 not confirm us aswell in all our ●ares? And mark in any case how in 〈◊〉 these places with God's power is e●er understood his willingness also: 〈◊〉 they did not sever these two, as sub●●ll Satan would persuade us to do.  
Que. Have you yet any more of this counsel?  
Ans. Yea, this also is another excellent help for us weak wretches to confirm our hearts by, namely to weigh well what troubleth us, and then to search, ask and seek if in the scripture there be any example of any that ever was in the like case: and to see what his end or issue was, comforting ourselves with assuring hope of the like, since God is no respecter of persons. This wisdom is learned of David, 
Psal. 34.6.  who saith, if God be merciful to him, & help him, it willbe a forcible means to make others trust in his mercy. For they shall reason in their hearts, saith David, and say: This poor man cried unto the Lord, and he heard him: Therefore he will do the like to us, we are assured of it. What is it then that troubleth your conscience? Have you been an adulterer, or a murderer? so was David, and yet found mercy. Have you persecuted the Church and children of God any ways? so did Paul grievously, and yet found mercy. Have you been an idolater? Manasses was a cruel idolater, and yet found mercy▪ Have you denied Christ and his truth ●pon any occasion, and shrinked from ●our God? so did all the Apostles, and ●et found mercy. Nay, have you with oath forsworn him? so did Peter, ●nd yet found mercy. Then take Da●ids counsel. Mark how all these 〈◊〉 their several sins cried unto the Lord, and found his ready pardon, ●nd gather strength by it, for he is the ●ame God that ever he was, as loathe a ●●nner should die as ever he was, and ●hat body and soul of yours cost him ●s much as ever did theirs: therefore ●eare not, for he loves you as truly ●s ever he did them. And his hand ●s out with help in it, only believe, and take hold of it, it is your own.  
Que. I pray you still go on in this ●atter as long as you will.  
Ans. Only this one more will I advertise you of, and it is as profitable ●s any of the rest, namely, to note and ●ery diligently to weigh what experience of the lords goodness you your self have had heretofore, and by trial had make strong your heart for that which is to come. Thus did jacob when he was to meet with his brother Esau. 
Gen. 32.  First he looked upon God's commandment to him to return, and thereby he assured himself God would not leave him helpless when he took in hand nothing but by his will, and secondly he well marketh what a God he had ever found him till that day, whereof faith inferred a conclusion comfortable, jacob, fear not, God, thy God is no man, that he should change, he hath defended thee, and still be assured of it he will defend thee▪ Thus did David when he should fight against Goliath, 
1. Sam. 17.  he remembered wha● help he found against the paw of th● Bear and the Lion, and then assure● himself by passed proof of so good ● God, he should not miscarry with th● Philistine. 
Matth. 16.9.  Thus dealt Christ with hi● doubting Disciples for want of food willing them to remember what a mul●titude with a very little they had seen ●eléeued, and yet plenty remaining, ●nd even for shame by passed trial of God's power to be strengthened in assurance touching that which was to ●ome. And if you read the 7. of Deute●onomie the 18. verse, 
Deutro. 7.  it is a very fit ●lace to this end. But peradventure ●ou will say it is not a sound building 〈◊〉 conclude, because God hath been ●ood, therefore he willbe good. Yes in ●éede is it, and that course of building ●hich the scripture useth in sundry pla●●s. By name it is the argument of ●aul to the Corinthians, that therefore ●od would confirm them to the end, 
1. Cor. 1.8.  because he had begun a good work 〈◊〉 them, and because God is faithful, ●arke that. The like doth the same apostle to the Philippians, Thessaloni●●s, and to Timothy, 
Philip. 1.6. 1. Thess. 5.24. 2. Tim. 4.18. 2. Peter. 1.3.  beside other pla●●s. And Peter in his Epistles again 〈◊〉 very same. And I pray you mark 〈◊〉 what you know. Doth not the ●●mer tried goodness of a mortal man ●orke in him that findeth it a good opinion, & even a confidence in that man, if he should need again to him? O what comparison betwixt man & God? The one is mutable in liking and favour, the other whom he loveth, to the end he loveth them: the one subject to diminution of power, so that if he would be as good as he hath been, yet can he not: the other in power almighty ever▪ so that what he will, he can at al● hours. Therefore challenge you the Lord as David doth boldly I warran● you: Thou hast been my succour O Lord, 
Psal. 27.  then leave me not now, neither forsake me O God of my salvation.  
Que. Do not now all these duties infer thanksgiving unto the Lord?  
Ans. It must needs be so: For cer●tainly, if we be bound to know, to love▪ to fear, to trust in, & pray to the Lord at all times, and for all wants, by th● same law we must needs be bound● to give thanks to him for that measure of grace which in any of these duties he bestoweth upon us, and for his grea● benefits which we receive.  
Que. But hath this duty no other proof?  
Ans. Yes in deed: Express & plain commandments, 
1. Thess. 5.18.  that in all things ●e should give thanks. Evident practice of God's children, as of David, 
Psal. 103.  crying upon his soul to praise the Lord, & ●pon all that is within him to praise his ●oly name: of Marie, professing that her ●●ule did magnify the lord, 
Luke. 1.  and that her quirite rejoiced in God her Saviour, ●ith many such like.  
Que. Since then this duty both is commanded, and hath of God's childrē●ene ever upon all occasions so carefully performed, me think at our meats especially we should remember it.  
Ans. Truly you have named a time ●nd occasion when in deed Christians ●hould neither forget nor shame to look ●p unto the Lord & to praise his name. 
Saying of grace at the Table.  For even then have they his mercies ●efore their eyes, to put them in mind. Which if they receive thankfully, they receive rightly: if not, then very ●aungerousely, both in respect of ●●e creatures themselves, which, as the Apostle sayeth are not sanctified otherwise unto us, 
1. Tim. 4.  so that we may receive them with a good conscience, then by the word and prayer, and also in respect of the breach of God's commandments, who expressly willed his people Israel, & in them even all others, that when they had eaten & filled themselves, 
Deutro. 8.10.  they should bless the Lord their God for the good land which he had given them. Beside which reasons yet even further we have the practice of the godly to call upon us for this duty. For it is well noted that the same people chosen of the Lord, the jews I mean, did not sit down to eat, but either the good man of the house, or he that was Primarius in mensa, that is the chief man at the table, did take either the bread or the cup in his hand, and so holding it, prayed unto the Lord, that he would vouchsafe to bless them and those his good gifts, which then they were about to receive at his merciful hand. Likewise after meat they gave him thanks for it. Hence cometh the mention of taking the cup twice by our Saviour Christ in Luke, 
Luke 22.17.  the former taking was this saying of grace and giving of thanks which I speak of, the other was the celebration of his supper. How even of purpose also doth the Evangelist mention this same practice still in Christ, 
Matth. 14.19. Mark. 6 41. Mark. 14.26.  sometimes saying when they had sung 〈◊〉 Psalm, sometimes when he had given thanks, etc. all to teach us that ●uery such precept and practice shall condemn us, if we do not the like. And truly if men and women would ●ooke into their hearts, and not flatter themselves in dangerous security, and would even say to themselves, why do I not say grace or cause it to ●e said in that place where I am chief, ●nd aught to do it, what think you would they find to be the true cause indeed? Certainly nothing but shame ●nd bashfulness because it hath not ●éene used. But O fearful shame ●hat shameth to do God's commandments, and consequently maketh us eat our own damnation, the creatures being not sanctified unto us. And O damnable following of our wicked custom, and leaving the custom of Christ and his children. God in mercy awake us. For assuredly we little know what we do, when we pretermit and shame to do this duty to the Lord.  
Que. You have well satisfied me touching the necessity of this duty, and now I ask you an other question, whether we may not also give thanks to men, but whatsoever they say or do to us, yea if they drink but to us at the table, we must say, I thank God?  
Ans. Truly to be persuaded that any kindness or good can come to us by men▪ from men, whereof our merciful God is not the sender and giver, working by those instruments, were very wicked & horrible: but for the phrase of speech my heart knowing GOD to be th● author, I may well and lawfully vs● it to the instrument no doubt, and say I thank you, at any time or upon any occasion, when I reap the benefit of their love, and by name upon such occasion as you named. And this I take to be warranted by the practice of Paul, 
Rom. 16.3. & 4.  who no doubt in heart knew God to be author of all his good, & yet are his words directed to the instruments. Greet Priscilla and Aquila, saith he, my fellow helpers in Christ jesus. Which have for my life laid down their neck, unto whom not only I give thanks, but also all the Churches of the Gentiles.  
Que. As you have said of the other duties, so I take it in this also: namely that whatsoever is contrary or against it, is as well forbidden us by this first commandment, as this is commanded.  
Ans. It is very true. Both the pretermission of thanks for any goodness upon ●odie or mind, ourselves or ours, temporal or eternal bestowed by the ●orde, as also the ascribing of it to ●ur selves, ●ur wit, our strength, poli●ie, friends, or any thing, it is horrible, ●nd a breach of this commandment, Thou shalt have none other Gods but me.  
Que. Thus rest I instructed more than I was touching this commandment the first of all the ten. And now only I could wish, if you might, that you would show me some way how profitably to examine mine own heart touching this Law, and how with myself I might meditate upon it fruitfully, and with feeling.  
Ans Indeed your request hath great profit in it, and that course or practise ye now desire, shall any man or woman find very fruitful, if they do use it. For even as in earthly matters our affection and love cleaveth fastest to them, that in greatest extremities have brought us help and ease, and as there is nothing that will blow up the coal of that remembrance more vehemently, and make it flame out into open show of a thankful heart, more effectually than some true meditation of the greatness of danger, and grievousness of estate that we were in before: So in heavenly and spiritual things the same is found as true, or rather more, that sight of greatest good procureth greatest measure of such fruit as aught to flow thereof. For by example what so kindleth in a man the heat of burning love, and maketh his heart to flame with true affection to his God, as doth 〈◊〉 lively sight of that fearful estate, utter extremity desperate and damnable condition, that he was once subject vn●o without all recovery by himself or any creature either in heaven or earth, ●ut only jesus Christ the Son of God both God and man, together with 〈◊〉 sight of certain safety from the same? Did not this bring that blessed woman ●nd happy Saint of God Marie Mag●alen to such a sweet taste and great ●●ue, as that her melting heart ministered tears to her weeping eyes, 
Luke. 7.38.  wherewith she washed the feet of her dear saviour, wiped them with the hairs 〈◊〉 her head, kissed them, anointed them ●ith precious ointment, and what was 〈◊〉 which that woman thought too much for such a friend. True it is therefore that the less we see the goodness of our God, the less we love him: but great is the affection of them, to whom many sins are forgiven. Knowing this then that remembrance of hard estate before will stir the heart up to him in love that hath made it happy, and that sight of ugly sin lodging still in me and cleaving to my soul and flesh will make me praise his name, who yet in mercy imputeth not the same unto me: Use indeed often with yourself, and especially when you feel your heart most prone and fit thereunto, to view your sins against every commandment, how many and monstrous they are in thought, word and deed, sit and think with yourself what is commanded, sometimes in one, sometimes in another, what wonderful perfection is required in every one, what branches and members every one hath, what terrible judgements are due to the breakers thereof, how far from the full & absolute performance of any tittle of any one of them you yourself are, & therefore in what case you stand for the same, even sure of eternal destruction both of body & soul in hell fire. Yet notwithstanding how you are released of mercy, not of merit, & that with the preciousest ransom that ever was, the heart blood of jesus Christ the son of God both God & man, so that heaven & earth may perish, but you cannot perish.  
Que. The examination of the conscience touching this commandment.  
Ans. As for example I set & view this commandment whereof now we have spoken, Thou shalt have none other gods but me. Considering what things are biddē●r forbidden unto me in the same. And ●s already now hath been proved, first I see I am commanded herein to worship the Lord my God and him only to serve, not joining any fellows to him ●t all, of which worship many points ●here be, but they may be reduced ●nto a few. First I see I am bound to ●oue him above all, that is, in my heart and soul to make more account of him than of all the world or any creature in heaven or earth, to cleave faster unto him and his will than to any thing, to esteem him and prefer him, yea even above mine own salvation, if they could come in comparison together, for, He that loveth father or mother, 
Matth. 10.28.  sister or brother, wife or child, or any thing more than me, is not worthy of me. Secondly I am commanded to fear him above all, that is with a godly reverence to stand more in awe of him and his word, than of any thing else whatsoever, to be more loath, not for fear only, but even for love to displease him, grieve him, and offend him, than any or all the creatures in heaven or earth beside, in respect of that which he is able to lay upon me, if I forsake him, to account nothing of any thing that any man can do unto me, mindful ever of this saying: Fear not them that can kill the body, and are not able to kill the soul: 
Matth. 10.  but fear him that can cast both body and soul into hell fire. Thirdly I see that in this commandment I am charged to make my prayers to none but to God only, for the reasons above in their place alleged. Fourthly I see I am commanded not to think that things go by fortune and chance, or that any thing is done which GOD knoweth not of, or could not let, but that I acknowledge him to be the guider and governor of all things, and that what good soever I receive I have it from him, and therefore that I trust and stay upon him alone at all times, and in all my matters whatsoever. And for so much as neither I nor any can either love him, or fear him, pray to him, or trust in him, unless we know him: therefore I see also that I am in this commandment straightly bound ●o long as I live, to labour and travel by all means appointed to know the Lord, and his truth out of his word: and look how much I want of knowing any thing, that is revealed in his word, so far am I guilty of the breach of this Law. And if it please the Lord to bless me with knowledge of his truth, or any thing else whatsoever, I see that in this commandment I am charged to give thanks to him for it in such full manner and measure of feeling, as any way is due to that benefit. For if I forget to be thankful, I forget that the Lord in that thing is my good God. And if I ascribe the praise and thanks to any thing else whatsoever, otherwise than as to the instrument of God, I make myself another GOD beside the Lord, even that thing, whereunto I give the thanks, and I break this commandment. These and many such other things I see are laid upon me and all men, and women in this first commandment, & then I think or say with myself unto the Lord, O my good God and gracious father, O my sweet Lord & guide most righteous, what do I see even in this but one law of thine against myself, my soul and body, why I should never come in thy kingdom, nor lift up mine eyes to heaven in hope of any comfort? This is but one Law of ten, and containeth but a few duties in respect of all that I own to thee and my brethren, yet ah Lord, with wailing woe I speak it, so guilty I see myself, so fowl and ugly before thy face, and so full of breaches every way, even of this one commandment, that I am ashamed and confounded to ●ift up mine eyes unto thee my God. For mine iniquities are increased overmine ●ead, & my trespasses are grown up to ●he heaven, to me belongeth nothing but ●hame & confusion, it is thy mercy that ● am not utterly destroyed, yea even thy ●ercie marvelous, that the earth, as ●eary of so wicked a burden, shrinketh ●ot from under my feet, and hellish pit 〈◊〉 gulf of endless woe receiveth me ●ot into it? For what pleasure is ●ere in that servant, that being bid 〈◊〉 his master, do divers things, yet ●ot in any one obeyeth or performeth 〈◊〉 masters will? Can he like him? ●ill he love him? No no, full soon even I myself would loathe and cast off such a one. Ah Lord then for myself what should I say? Is there any servant so bound unto his master, as I am bound to thee? Is there any master that can and will so quit his servants pains, as thou in mercy my obedience? Or can any mortal man so justly challenge the obedience of his hireling, as thou my God mayst challenge the service of me thy creature, first made of nothing by thy hand, and then most dearly bought again with precious price? No no, my body, my life, my heart, my soul, and whatsoever I am, within, or without, of thee I had all, and to thee my gracious God I own them all again. Yet see, ah wretch, and woeful plight, although thy goodness to me far passeth all masters their servants, and my duty to thee more due ten thousand times than any man's unto his master, yet is my disobedience greater, the sin of my soul more grievous, and the whole course of my wicked life more opposed to thy will, than ever was any earthly servants to any hard and evil master. For he will do something that he is bidden, but I have done nothing, as I plainly see by viewing of my life, and as my conscience telleth me being privy to my paths. For have I loved thee as I ought? Namely even with all my heart, with all my soul, with all my strength, which is the first thing that is commanded me in this commandment? If I have done it, then have I loved thy word and every way made that account of it that I ought. For David thy dear servant loved thee, and behold what he saith, Thy word unto me was sweeter than the ●onie and the honey comb. Ieremy ●hy Prophet loved thee, and see what ●ollowed, Thy words were found by ●im, and he did eat them, and they were unto him the joy and the rejoicing of his heart. And a number more such examples have we, whereby we learn ●hat there is no true love of thee in us, ●nlesse there be joined thereunto a sincere and fervent liking of thy word. Now forasmuch as I am guilty to myself, that I have not had that care of thy word, that I ought, to read it, to hear it, to learn and seek it, and every way to show my love toward it, therefore O dear Father, to say I have loved thee as I ought, with all my soul and power, alas I dare not, alas I cannot. For much more occupied might I have been in the meditation of thy Law, than ever I have been. I confess it O Lord, I confess it even with grief of heart. And therefore if thou wert not a God most merciful, I even for this one thing were a wretch most miserable. The like might I say of that light and little account that I have made of thy Ministers, which being another branch of the love of thee bewrayeth my want unto me. But see yet further how greatly my heart hath failed in loving of thee. For looking unto myself a little deeper, behold even such things as flatly and directly are contrary to the love of thee, alas I see them to have been, and to be, at times in me most horrible. To murmur and grudge, to repine and be offended with any cross or grief whatsoever laid upon me by thee, or not even willingly to accept it as the messenger of a gracious friend, to seek any wicked means to be eased of it, is contrary to that love that we own to thee. And how frail myself have been herein, thou searcher of hearts knowest it well, and I wretch most weak, with ruing heart beseech thy pardon. Again to suffer the world, or any glistering glory thereof, further to creep into our hearts and to tickle us with delight and liking, than it ought, is a thing ●●at contrary to the love of thee. For so we read: 
1. john. 2.  Love not this world nor any thing that is in the world. For, If any man love this world, the love of the father is not in him. To draw back also my helping hand from those that are in need, and not with ready heart and willing mind to comfort their poor estate, with whom thou hast dealt more hardly than with me, I know it bewrayeth a want of love to thee. 
1. joh. 3.17.  For so I learn, Whosoever hath this worlds good, seethe his brother need, & shutteth his compassion from him, how dwelleth the love of God in him? But these O Lord have tainted sometimes this heart of mine, and therefore I have not loved thee as I ought. But what should I say when I view in myself, how my flesh and my heart runneth back as it were to hide itself when I think of any persecution to be abidden for thee and thy truth, and specially when I look upon these horrible torments, that some of thy Martyrs have suffered, oh what want of love bewrayeth it to me? My household and family, my children and charge, my life and present estate step in unto me, as Peter once did to his master, 
Matth. 16.22.  draw me aside, and whisper in mine ear to save myself, if that day come, and my power faileth, with courage to answer, as than my Saviour did, Come after me Satan's, your counsel is not good, neither savour you the things that ●re of God: so that every way I see I ●oue thee not my God as I should. Look ●t my behaviour when I see or hear ●hy name dishonoured any way, and I ●muther it up, I hold my peace. I make ●s though I heard it not, yea and sometimes I approve wickedness with my ●aughter, and I break not out in zeal ●f rebuke. No I that hearing as much ●y any worldly friend, would readily ●hallenge the wrong, and hotly seek revenge thereof, in thy cause, and for thy ●ake, I have no heat nor courage, but ●ither persons, place, danger, or some circumstance or other, quencheth my ●eart, tieth up my tongue, and maketh ●e like a traitor, to my Lord and ●aster. What might I say of that se●ret misliking that sometimes will creep 〈◊〉 closely into my mind, of the poor ●state of Christ in his members here on ●arth? Christ liketh me not so well, when he lieth in the stable, 
Luke. 2.  in the manger, when he flieth into Egypt for his life, 
Matth. 2 13.  when he hath not an hole to lay his head in, except it be in a cold prison, as he doth when he rideth to the City, and the people cutting down boughs of Palms straw them in the way, spread their garments, and cry, O Zanna, blessed be he that cometh in the name of the Lord, 
Matth. 21.8.  as when they seek to make him a King and the world doth seem his friend. No, my heart will even slip sometimes privily into this wish: O that the Gospel and the world might always be friends, and go hand in hand. So that liking not every way so well in truth of Christ in poverty, as in plenty, and feeling not my heart so well contented to beg and suffer with him, as to rule & reign with him, there is not that love in me toward him that ought to be. Again mark ho● I fail in public assemblies to hear 〈◊〉 word, to pray & such like, when I might be present if I would. Mark how● negligent I am in publishing the praises of my GOD, and labouring thereby to draw others to a greater liking of him, with a number such like wants, and O love of GOD, in me no love in deed, but ●ead, blotted out, and quite extinguished. See now how guilty I am e●en of the first thing that is commanded me in this commandment. The second thing is, that I should ●eare thee above all, the third is, 
Fear of God.  ●hat I should pray to none but to thee, ●he fourth to acknowledge thee the ●uider and governor of all things, ●f whom I receive all the benefits ●hat I have, and therefore that I trust ●nd stay upon thee alone. Fiftly, that 〈◊〉 should labour to know thee out of ●hy word, so fully and perfectly as ●hou hast revealed thyself therein, because of knowledge all these other ●●llowe. And lastly, that I should for ●ll benefits give thanks only to ●●ee, and in such full manner and ●easure of feeling as any way is due to that blessing which I receive. In which points as in other more, which might yet be named, O merciful father I here before thee confess I am no better than in the first. I dare not clear myself, I cannot, I ought not: O Lord give me eyes to see my wants, for I have feared men and their threats more than I ought, I have feared the loss of their favour more than I ought, I have feared the loss of worldly commodities more than I ought, and have not as thy blessed Apostle taught me by this example, 
Philipp. 3.  accounted those things that were vantage unto me loss & very dung for the excellent knowledge sake of jesus Christ my Lord. Sometimes Satan hath rocked this soul of mine in the chair of security, that I have even slept as it were a dead sleep, and not considered of thy judgements against sin, as I ought, neither taken the profit by thy extraordinary works in the air, in the earth, in the bodies of men, and beasts, that I should, but passed them over with a little wonder or motion for a short time. When my sins have been touched, or appeared unto me, I have flattered my own soul and put upon them honest ●ames, as cloaks to hide them withal. The plain pride of my heart and mere ●anitie I have judged cleanliness or necessary for my estate. Miserable covetousness have I judged lawful care for ●hings necessary, and so forth, a manifest token of a dead heart within, and zoide of tasting any horror in sin. By ●ll which and many more things that my mind may easily see, it is apparent ●o me, that I have even broken this ●oint also of thy Law in not fearing ●hee, so as I ought. Alas Lord, what ●hall I say of the rest of the branches ●f this commandment, named even now? Am I any perfecter in them, ●han in these? No, no, I have sinned against thee in them all, and that most grievously, so that if there were no more ●f thy commandments, but even this ●ne the first of all, yet doth my conscience ●ell me, I am before thee guilty, & good Lord most fearfully to be touched. But there are nine more, spreading out their branches to all sincerity and holiness both in body and mind, toward God and man, with threatened cu●●es to all flesh that shall do contrary. And therefore when I view my course even at the first to be so crooked, O dear Father, what shall I think i● 〈◊〉 appear when I shall be judged in them all? Shall I boast of merits and keep no fyttle of thy commandments? Shall I challenge salvation for my works, and every branch of thy law doth call me cursed, because I have so foully and often broken the same? No, good Father, no, this little view of my obedience to thy hests doth plainly tell me, I have no merits or good works to come before thee withal, much less am I able to do works of supererogation, that is more than I need to do, but of sins and evil works alas I see a number. With David may I cry, 
Psal. 34.  They are more than the hairs of my ●eade, and my heart hath failed me. I ●ay truly say with the prodigal Son, I have sinned against heaven ●nd against thee, and I am not worthy 〈◊〉 be called thy child. I may say ●ith the Publican, God be merciful 〈◊〉 me a sinner, and add thereunto, a ●reat and grievous sinner: I may say ●ith jeremy: O Lord though mine iniquities testify against me, yet deal ●hou with me according to thy name, ●or my rebellions are many. And with 〈◊〉, I have sinned, 
job. 7.  what shall I do to ●●ee, O thou preserver of men? Yea ●ell may I say, I lie down in my con●●sion, and my shame covereth me. ●or I have sinned against the Lord my GOD, from my youth up till this ●ay, and have not obeyed his voice. ●o conclude, I may look about me, ●nd from a wounded soul cry unto ●●ose that can give me counsel: In re●●ect of my sins, men & brethren what ●●all I do? And see, how never the Lord forsakes those, that want his help & aid. ●oe I not even now remember what he adviseth me and all sinners in my case to do? 
Prou. 28.  He that hideth his sin, saith the Lord by Solomon, shall not prosper: but he that confesseth his sin, and forsaketh it, shall have mercy. And see in David the proof and trial of it. For when I held my tongue saith he▪ my bones consumed, 
Psal. 32.  or when I roared all the day. For thy hand is heavy upon me day and night, and my moisture is turned into the drought of sum●mer. Then I acknowledged my sin vn●to thee, neither hide I mine iniquity▪ For I said I will confess against myself▪ and thou forgavest the punishment o● my sin. Therefore O Lord I hearken to thy counsel, and though I ha●● sinned above the number of the sand o● the sea, as plainly I see I have, if I 〈◊〉 charged with every branch of thy com●maundements, how I have kept them though my transgressions be multipli●ed and are exceeding many, so that I am not worthy to behold the height of heaven for the multitude of m● unrighteousness, yea I say, thought I have provoked thy wrath, and done evil before thee, and not kept any ●ot of thy commandments so fully as I ought, yet knowing Thou desirest ●he death of no sinner, but rather that he should repent and be saved, and hast ●hewed the truth thereof in forgiving David and many more confessing truly ●heir sins before thee: Therefore O good Lord and sweet refuge, full of mercy, pity, and compassion, I bow the knees of my heart with king Manasses, ●nd all sorrowful sinners, and beg ●hy mercy. I have sinned, O Lord, I ●aue sinned, and I acknowledge my transgressions, but I humbly beseech ●hee forgive me, O Lord forgive me, ●nd destroy me not, as I have deserved, ●e not angry with me for ever, by reserving to me evil, neither condemn ●e into the lower parts of the earth. For thou art the God, even the God of ●ll them that repent, and on me thou ●●ilt show mercy. My sorrow good ●orde, alas I know it is not great enough, neither answereth it the greatness of my sin, but thou canst give greater, if it please thee. O dear Father, rend my heart and give me feeling, cleave it a sunder, by thy piercing spirit, that from it may flow the tears of true repentance, strike good Lord this hard rock of mine, that it may gush out sorrowful water for so fowl offence, and what wanteth in me any ways, supply in mercy with my Saviour, in whom thou art perfectly pleased. Grant O God unto me, thy gracious spirit to kill in me continually more and more the strength and power of sin, and to raise me up in body and soul to more obedience towards thee. Let not my wants stand ever, sweet Lord, betwixt thy mercy and me, but give me will to wish it, give me power to do it, give me love to like it, and ever strength to continue in it, that thou hast appointed for me to walk in before thee in this world. Hear me O Lord, O God, O sweet and endless comfort of my sinful soul, for jesus Christ his sake, that living hear, I may ever serve thee: and doing so, I may never lose thee. Amen, Amen.   

The second Commandment.  Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, etc. 
FIrst for the order of this Commandment, either we may answer that this first Table containing the honour and duty of men to the Lord, as the se●ond doth their duty to man, and the worship of GOD being part●y inward, partly outward, ha●ing in the former Commandment laid down the former kind, to wit of inward worship, fitly now in this, & the two next follow the outward duties, which to the same our gracious God we justly owe. Or else thus: That the Lord in the first commandment having separated himself from all other gods, devised and made by men, and commanded all mortal men and women his creatures subject to his Law to worship him only and none but him, here now in this second precept (as order required) he setteth down modum & rationem juxta quam coli velit, the way and manner how he willbe served: Forasmuch as in vain he should have done the first, except he had done the second also. The way and manner is this, even according to his will and nature. Which albeit it may seem to flesh and blood not so fitly done by a negative law, as by an affirmative it might, yet besides that we are not to teach the Lord, even in special wisdom hath he thus done it. For first our natures are very prone to the breach hereof, which by a negative is stronglier beat down than by an affirmative, and then again the Gentiles next neighbours to the jews were very much given to idols and images, and therefore by name forbidden to the jews, least by the Gentiles in that point they should be defiled. And yet doth not the Lord here so set down a negative, but that he includeth an affirmative in it. For as he saith, Thou shalt not make to thyself any graven image, and meaneth thereby, Thou shalt not worship me with any devise of ●hine own, contrary to my will and nature, so implieth he herein the affirmative, namely thou shalt in every respect worship me according to my will ●nd nature. Moreover remember here again, which hath been touched be●re, that both in this commandment 〈◊〉 in all other, the Lord setteth down 〈◊〉 name that thing, the doing whereof 〈◊〉 not doing is most decent or horri●●e. And therefore in this place for●●●ding all false and fond worship 〈◊〉 his Majesty, he setteth down in name that which is most unseemly and vile, to wit, Idolatry. For of all wrong worship, to make him like a man or woman, or other worse creature, to prostrate ourselves thereunto, and to think we worship him in so doing, is most horrible. What expositions your Book giveth you may look and mark, adding for more plainness thereunto thus much, that the very meaning of this commandment in effect is thus much: as if the Lord should have said: although the corrupt nature of man be such, as naturally he desireth my presence in some visible form and shape, foolishly thinking that then he is most near unto me when he hath before his eyes some visible picture of me: yet for as much as this, and the worship hereby done unto me is neither agreeable to my will nor nature, I therefore command thee that thou make to thyself no graven image, etc. That is, that thou go not about to represent me by any likeness of any creature whatsoever, neither to worship me in or under any such shows, or after any way than out of my word thou learnest to be agreeable both to my will and nature. Easily then may we see what we are occasioned here in this commandment to consider of, namely, 

1 The making of Images.  
2 The worshipping of them.  
3 The reasons God useth here.    
Touching the first then usually upon this occasion is moved this question, whether simply it be unlawful and misliked of the Lord to make any kind of Image by painting, car●ing, engraving, etc. And it seemeth yea, because the words are so flat without exception, Thou shalt not make any graven image, etc.  
For answer whereunto 3. several ●udgements are found amongst men. ●ome think in deed all pictures and images to be unlawful aswell in Ci●ill use as in religious, and such are the ●urkes by name if it be truly written of them. Whose money they say hath never any image upon it but certain Arabike letters, their other works as carpets, coverings, quisshins etc. utterly also without any image of man or any living creature upon them, and all because they think it unlawful.  
Others think it lawful to make any picture at all, yea even of God himself, so that the same be not worshipped as a bare picture & image. And they understand this commandment of images made to this end to be adored. These are our Papists.  
The third judgement and best, is of them that think it lawful to make pictures of things which we have seen to a civil use, but not to use them in the Church and for religion.  
Now for the first opinion, it is out of all question false and too superstitious. For howsoever the Turks receive not such proof, yet we that embrace & cleave to the authority of God's word, know that the Lord hath not left this commandment neither any other without large and plain exposition in other places of the scripture, and therefore we are to confer place with place, practise with precept, and so to see whether in deed all images be forbidden to be made or no. First then mark the words in Leviticus: 
levit. 26.1.  Ye shall make you no Idols nor graven Image, neither rear you up any pillars etc. Out of which place thus I reason. Look how the Lord forbiddeth the rearing up of a pillar, & so doth he forbidden the making of images, for he joineth them here in one prohibition: but he doth not simply forbid & in all respects the rearing up of a pillar, therefore neither the other. The second proposition is proved thus: 
Gen. 28.18.  jacob pitched the stone on end that had lain under his head all night, powered oil on it, and calleth it Beth-el, the house of God. 
joshua. 2▪  josua commanded by the commandment of God twelve stones to be pitched up. Samuel pitched up a stone also betwixt Mispeh and Sheu, 
2. Sam. 7.12.  and called the name thereof Ebenezer. Therefore not the rearing up of a pillar, but the rearing up of it to be worshipped idolatrously was forbidden. Even so of images. For, as I said, they are joined of GOD in the place of Leviticus as things like equally forbidden. A most notable place also for the proof hereof is that in josua, where the Israelites would have warred upon their brethren, 
josua. 22.  if they had erected that altar for religion, which in deed they did set up for a civil use, as there you may see. Besides all this, do we not see that GOD himself commanded the Cherubims, Lilies, Pomgranetes, Oxen, Lions, and such like pictures to be made, and saith he had given his Spirit to Bezaliel, 
Exod. 25.  whereby he might have understanding to work all these works. Now think with yourself, would GOD either have commanded images to be made, or ascribed the ability to do such works to the grace of his Spirit, if in this commandment given and published before the time he had simply forbidden the same in all respects? It can not be, unless GOD should be contrary to himself, and therefore the Turks, or whosoever else so thinks, are deceived. The same might yet further be proved by the commandment of GOD to make the Brazen Serpent, and by Christ's not finding fault with Caesar's image upon the money that was showed him, and many proofs more if need were. For the second opinion of them that think it lawful to make any picture, yea even of GOD himself, and to set them up in Churches, so long as no worship is done to them as they are bare images, there is great cause why they should be gainsaid and resisted even in both. But especially in the first, for they oppose themselves to the true sense of this commandment, to diverse other plain Scriptures, to the nature of God, to reason, and to the judgements and practice of godly men, as by particular view of every one appeareth. 
The sense of the commandment against it.  For touching the true and direct end of this commandment, it hath been said before, and is most true, that it is chief to forbid all pictures of God, as the most gross blindness and impiety of all other, because he may not be imagined to be like either man or woman, or any other creature. 
Other Scriptures.  He never was seen, and therefore can not be painted or pictured like any creature, 
Deutro. 4.15. Esa. 40.18. Acts. 17.29.  but with a breach of this commandment. For other places of the scripture plainly forbidding the same, I have quoted them before, & nothing can be more express. Thirdly they oppose themselves to his nature, 
Nature against it.  which is such as no heavenly creature can resemble, much less any earthly: no natural thing, much less any artificial. And to set up a picture of God not like him, whether it be to offend him, and to dishonour him, if otherwise we cannot conceive it, let us judge by ourselves, who quickly would take it in great snuff, if one picturing us should make either the eyes too great, the nose too long or high, the ears, mouth, arms, hands, or any thing wrong. Yea, we would burst it in pieces, bid away with it, and not abide the sight of it. Yet dare we abuse the God of heaven our creator and maker, and set up 20. thousand pictures of him in several places, never a whit like him, for it is unpossible they should be, neither one like another. O Christ open our eyes, that we may see this vanity and the sin of that church, that maintaineth this as good. For truly it is fearful thus to play with the Lord, whom never eyes saw, nor can see, as he is in nature and being. Fourthly, they do against all reason: for God is a spirit, 
Reason against it.  and therefore cannot be pictured: God is infinite and ●herefore cannot be pictured. God, as often hath been said, was never yet ●éene of any, and then how is it possible ●o picture him? Youth and age, length, breadth, thickness, white or black, this ●ember or that, these are not things ●●cident to the Godhead, and therefore impossible in very reason to picture God. Last of all, they oppose themselves both to the judgement and practice of the Godly in thus doing. 
All practice of the godly against it.  For to omit the judgements of the Prophets and Apostles so lately quoted, crying against this impiety. It is very worthy noting that the ancient Father Damascene a defender of other images and pictures greatly, yet saith: Deum conarivelle effingere, 
Lib. 4. cap. 8.  rem stultam esse & impiam. non enim imagines Deus admittit. To go about (saith he) to picture God is both a very foolish thing and a wicked. For God may not be pictured. And if you mark the practice of the godly, I pray you of all those notable visions and manifestations made unto them, which of them ever went about to make a picture? Surely if they would not ever presume to picture God in that manner that they saw him and talked with him, because they well knew these were but sparkles as it were of his glory and majesty that they saw, and he in nature a far other thin● than ever he appeared unto them or they able to behold, if he had done it, how shall we behold, nay O Lord what blindness is it in us to set him out as we list ourselves, and even as every sinful man and rude painter pleaseth? Therefore I trust we see this to be a fault, and even forbidden in this second commandment, to make any image of God himself.  
The third opinion of them that think there is a lawful use of some Images and pictures, though not in religion, is most true, otherwise were the ●ift, cunning and ability to do these things by painting, carving, graving, or such like, a wicked thing, when as yet we heard before that it proceedeth of God's spirit either in Bezaliel, or whosoever ●lse endued with it. But then hereupon ariseth another question, as namely whether images & pictures in churches may not ●e had though we put no religion in them. Whereunto we may answer that howsoever it be tolerable in some men's opinions, and a thing indifferent to have ●ome sort of pictures in the Church for 〈◊〉 civil use, as either for story & remem●rance sake, or for ornament & beauty of 〈◊〉 place, & may seem to be warranted by the act of josua, who set a stone in the sanctuary of God, and by the deed of Solomon, who had the pictures of divers things in the temple, and of the Cherubins in the holiest place of all, yet certainly in this matter, it is not so good to look what may be done, as what is convenient to be done. For if in any thing, surely in this it is true, some thing is in some sort lawful, which is not expedient. Images in Churches we well know, have not ever been used, howsoever Rome doth urge the matter, but then began, when as the idols of the Gentiles being destroyed and peace restored to the Churches under Constantine, they used with great affection and resort in certain places and times to solemnize the memory of such godly Martyrs as constantly for the truth had suffered: Setting up in their Churches at these their solemn meetings for ornaments partly, & partly for a better remembrance of their constanty & faith, the pictures and images of such dead Martyrs, as especially they judged worthy chief remembrance, and this began not to be any custom till about the year of our Lord 380, as by much authority is easily and evidently to be proved. 
Ann. 380.  And yet see and note it diligently which indeed is to be marked of us all, albeit the beginning of images in Churches was for no worse end than I now have named, yet did the godly Fathers in those days even vehemently speak against the same, not condemning in itself the historical use of pictures, but yet wishing in such places of meeting to serve GOD, as the Churches were, rather pristinam & primitivam simplicit atem, the old and primitive simplicity, than such deckings and ornaments of images. justly fearing the mischief, that indeed followed of it, and now so greatly aboundeth in the Church of Rome to wit gross impiety and idolatry. Therefore I say again, howsoever in itself any men think it to be lawful with some conditions, yet certainly it is no way convenient, but very dangerous every way to have them in the Churches. This first point then of this commandment is now sufficiently explained unto us, if one word be added of the very first beginning of Images, 
The original of Images.  and to what end they were invented. Read the fourteenth Chapter of the book of Wisdom, and mark the story well. The inventing of idols, saith he, was the beginning of whoredom, and the finding of them is the corruption of life. They were not from the beginning, neither shall they continue for ever, etc. Before the flood we read not of them in the scriptures. And after the flood about 300. years lived Terah, Abraham's father, who as he was the first idolater that we read of, so thinketh Epiphanius he was the first maker of an image, and even he that is meant in the 14. of Wisdom before named. But whosoever first invented them, and whensoever they first began, it skilleth not much, only note his judgement that writ that book of Wisdom, whosoever he was, how he plainly affirmeth from the beginning they were not, but the vain glory of man ●rought them in, & the finding of them was the corruption of life. Now beside ye●se which there is touched, namely to mitigate the grief of a father for his dead child, other uses followed. For Noble men, wise men & good common wealth men being dead, had at their gates, doors 〈◊〉 other places set up their pictures both 〈◊〉 honour their memory, & to mitigate ●he grief of their friends for their departure. So writeth Valerius of Scipio ●nd Cato, and many other stories of ●he like done to other men. Accepta de●●de res est (saith Pliny) humanissima am●●tione per totum orbem: That is, The dystome was taken up even through 〈◊〉 world as it were by a courteous and ●uil kind of ambition. So that the child ●ould have his father's picture, the clyatt his good Patron, the soldier his captain, and the captain his soul●●er, the field, the camp, and all circumstances. And thus grew it from dead ●●en to living, and that sometime for honour, sometime for dishonour. And from private places to be set up in Churches, from policy to religion, as hath been said and showed before. And thus much of making of images and erecting them either in houses or Churches, private or public places.  
The second point general of this commandment is to consider the worshipping of images, 
Of the worshipping of Images.  whether it be lawful for a Christian man or woman to fall down before a stock & a stone, and to do it reverence, capping, kneeling, knocking, creeping, crossing, kissing, lighting up candles to it, and such like, as we see done in the Church of Rome, with great observation. If we look the scriptures of God, we have first here a plain commandment, Thou shalt not bow down to them, nor worship them▪ Then have we David in plain words pronouncing destruction to all that do● it, 
Psal. 97. Deutro. 27.  saying, Confounded be all they that worship carved images, etc. with a number like testimonies. But I pass● them over because our adversaries th● Papists themselves are ashamed of ●his their folly and wickedness: but ●owe? Ashamed I say to confess it, although they have not grace to blush ●t the doing of it. For what say they with one consent, so many as have a●y wit, but that which their great Doctor Thomas Aquinas, 
Summa 3. part. q. 25. art. 3.  with many o●her, saith, namely that Ne imagini ●uidem Christi, in quantum est res quae●am, puta lignum sculptum, vel pictum, ulla ●ebetur reverentia, etc. That is, That to ●●e very image of Christ, as it is but an ●●age, or matter of wood, graven or ●ainted, no reverence is due, etc. & therefore in no case they will confess that ●●ey do any worship to bare images. 〈◊〉 happy men if they had grace to shame 〈◊〉 do, that which they so greatly shame 〈◊〉 say they do, or consciences to take ●way yet at the last, that which they ●owe many thousands stumble and ●●ll at, howsoever a few of them, that ●●ue learning can distinguish betwixt 〈◊〉 image, and the thing represented ●●ereby. But what is it then that they say for the maintenance of their images, if they deny to worship them?  
Forsooth first they say they worship not the image, but God in the image, and under the image. 
Popish shifts.  But where alas have they their warrant, that GOD will be thus worshipped of them, and that whatsoever they do in outward show to the image, he will repute it and take it as done in heart to himself? What we have to say against this vain devise of theirs, I pray you mark. First the very Gentiles had the self-same excuse & shift for their idolatry, and yet was their doing wicked. Arnobius saith of them, Non adorabant statua● quòd putabant, 
Lib. 6.  aes, aurum, argentum aut similes statuarum materias Deos esse, sed quòd per ea dij invisibiles honorentur. That is, They worshipped images, not for that they thought, brass, gold, silver, or such things to be God, but because by thos● things the invisible gods were worshipped.  
Secondly if we look to the scripture we read a complaint in the book of judges, for that the people left the God of Israel, and served Baalim, 
jud. 2.11.  and what I pray you was that? Did they think that image to be God? No saith the prophet Osee, They have called me Baalim, meaning God, that is, 
Osee. 2.16.  they thought that worship which they did to Baalim, was done to God under the image, and by the image, and yet saith the word, They did evil in serving Baalim. 
jud. 2.11.  What can be plainer against this idle excuse, if you will look and mark the places well? Again in the 17. of judges we read of Micah his idols in the form of men, 
jud. 17.  as some think, because Christ appeared diverse times like a man. And what? 
Gen 32. Dan. 7.  did he think those his idols to be God, or worship them as gods? no his own words testify the contrary, for he saith, Now shall the Lord bless me, when I have a Levite to my priest: he doth not say, Now shall my Teraphim bless me, but now shall the Lord bless me, distinguishing betwixt God and his images. So that Micah did not think his idols ●o be GOD, and so certainly did not worship them as God, but in them rather and by them thought he served God who accepted that to himself, that was done to the image which represented him, yet did he wickedly and sinned like an idolater in so doing. How then should this popish excuse be good of worshipping GOD in the image? I would to GOD with modesty and Christian chastity men and women would think of this reason drawn by a godly man à pari, of the like. Would the husband be content with his wife, or the wife with the husband, if that duty which is due of them one toward the other, should be performed of either of them to a stranger with this excuse that the Papists make? No we know we could not bear it, neither would we with any such answer be contented. And why should our hearts be so hard, and our judgements so bewitched, that we should not think the Lord loveth his Church, and every true member of it, aswell as any man his wife, or any wife her husband, and is as jealous of that spiritual duty, that is due to him, as men are of the other? The one is actual fornication, the other is spiritual so learned even in wisdom of God to beat into us that he can as ill abide the one, as we the other: and yet we will not see, nor conceive. Again shall we think that the Israelites were so gross, as to think the golden Calf to be a very God, when as they knew it melted and made of the earrings that they plucked off? Truly it is impossible. For they knew that had a beginning, and a God there was who had done great things for them ere that day, whose beginning they knew not: How then? Why, out of question they did imagine, that the worship which they did to that idol, was done to God in the idol. And yet whether God was pleased with that excuse or no, judge we all. Let it fall then even in the fear of God, what man's head inventeth against the Lord and his own duty, and at the last let us see it to be a vain mock, to think we can worship God in an image, and by it, or under it.  
Another shift they have for defence of images in the Church, but it is as ill as the former. They are (say they) lay men's Books, and stand in very good steed, to put us in mind of God. It is very well. And is every kind of Book then good and to be allowed of? Or is every manner of remembrance by and by commendable? If not, then should they not only say they are lay men's Books, but prove that they are good books also in deed to that end. (for otherwise many books may aswell hurt as profit the users of them as I said.) But this they do not, neither in deed can they do, and therefore the consequence they make is nought, and falleth of itself if you mark it. Now that they are no good Books, but very dangerous and deceiving sights for lay men or other whatsoever, let the word of the Lord himself be judge. 
jere. 10.8.  The Prophet jeremy in zeal of spirit detesteth such Books, 
verse. 15.  and refuseth to be put in mind of GOD by any such deceitful means. For the stock sayeth he, is a doctrine of vanity, yea they are vanity and the work of errors, and in the time of their visitation they shall perish. The Prophet Abacuch again saith, That the image is a teacher of lies, 
Chap. 2.18.  though he that made it, trust in it, etc. Shall then a Book full of lies, vanities, and error be so good a Book, and remembrance to lay men? Shall that which indaungereth the learned, nothing hurt think we the unlearned? O that we knew not by experience into what fond and wicked opinions poor people have been brought of GOD by these painted and carved Books? How many hearts lament their folly, and how many tongues to the praise of GOD'S mercy in visiting them with his light, can, and do tell, what fond conceits they had of the Lord and heavenly matters, seduced by the sight of their eyes? Therefore since God hath said it, and experience found it, that they are so dangerous, let them be Books for Pagans and Heathens, surely for Christians they should not be. Which of the Prophets or Apostles went about ever to have images made, either to put themselves in mind of any thing which the Lord taught them, or their people of any thing which they delivered to them from the Lord? But they used the admonition of their brethren, and especially by writing down what they taught they helped this infirmity of ours. Signifying even by that their practice what the means ought now to be to put us in mind of God and heavenly things, chiefly his word. The Lord himself saith, 
Deutro. 4.  Ye saw no image, but heard a voice only. Therefore make no image: and again, You saw that I spoke to you from heaven, therefore ye shall make no Gods of gold nor silver: as if he should have said, my practice in speaking to you by voice, not by image, should teach you that by my word and not by image, I am to be remembered. And it is a notable place in Esay, 
Esay. 30.21.  that when the word shall take place with his, than they shall abhor images. And thus much both of making them, and worshipping them.  
Next it doth follow, that we consider how under this outward appearing gross idolatry, are comprised all devised ways & means of ourselves to serve the Lord, yea, even all, be they never so glorious in our eyes, and our intentes never so good and godly & reasonable, as we think, yet if they be but our own inventions, not warranted to us in the word, here under this name of images they are contained, and together condemned. So that the very sense of this commandment is this, 
Generally by no devise of man, and particularly not by this.  as hath before been said: by no devise of thine own, or invention whatsoever will I be served, and namely not by images erected up to me, or in remembrance of me. But ever at all times, and of all men according to that rule that my self have laid down, and prescribed only. 
Deutr. 12. Esay. 29.  You shall not do every man what seemeth good in his own eyes, for in vain do men worship me with traditions of men. Moses did nothing in building the material tabernacle beside what was commanded and showed him. Nadab and Abihu the sons of Aaron died for presuming of themselves to serve the Lord with strange fire. 
levit. 10.  The very heathenish Romans had this reason with them, that it was better for them to be quite without Christ, than to worship him, and others with him against his will and liking. And ad placandum deum ijs opus habent homines quae ille jubet, that is, To please the Lord, saith Lactantius, men have need of those things that he himself commandeth. And a Christian mind doth not find a sure stay, but when it heareth, Hoc dicit dominus: 
1. Sam. 13.  This saith the Lord. If Saul break the course that God doth appoint and of himself devise to serve the Lord, be his necessity to do so, as he thinketh never so great, and the intent of his heart never so holy like, certainly Samuel both must, and will tell him to his face, he hath done foolishly, 
1. Sam. 15.  for the Lord hath more pleasure in that his will is obeyed, than in all the fatlings of the Amalekites offered up unto him of our own wills and heads. Intents will not serve, neither voluntary Religion stand accepted. And therefore ever let us weigh and follow the counsel of Solomon. And look to our feet, when we enter into the house of God being more ready to hear, 
Ecclesi. 4.  than to offer the sacrifice of fools, for they know not what they do.  
Last of all we are to consider the reasons that God maketh here. 
The reasons of this commandment.  The first is drawn of his love towards us, yea of his exceeding great love, which is even grown to a jealousy. So dearly, so vehemently is his heart set upon us, yet not for any worthiness in us, that look how grievously a jealous man can take the misbehaviour of his straying wife, even so ill can the Lord abide that we should impart ourselves to others beside him in obedience, worship and love. Now had we any feeling left within our sides, and our hearts were not altogether so hard trampled and beaten as they are, what a reason were this for ever to keep us knit unto the Lord? 
O mark.  Why should he love us, why should he care for us, why should he think of us, or ever once vouchsafe us good, who of ourselves cannot think a good thought? There is no cause but in himself. Yet doth he not only love us, but is jealous of us. How then should this force us to cleave unto him, only his, & none but his for evermore? Is he ours and will we not be his again? Would he only enjoy us, and we will not be tied unto him? Take heed. The greater love, the greater hate, when unkind refusal is to reap his just reward. The second reason which the Lord here useth is drawn of the punishment that will light upon us, if we break this commandment. He will visit the sins of the fathers upon the children unto the third and fourth generation, & sore is that anger, the flame of whose punishment casteth out smoke so far, yet the meaning thereof is, as Ezekiel well shows, 
Chap. 18.  if the children do follow the father's wickedness, and not otherwise. The third reason is drawn of his mercy promised here even to thousands of them that love him & keep his commandments. O now that we would weigh these reasons well and lay them deep up in our hearts. Truly if there be any portion of the spirit of life in us, we should find them forcible to give us a taste of the wrath of God against idolatry, and approaching before him with our own inventions, what excuses, intents & reasons soever we think we have for the same, we shall find them strong to allure us to the careful and diligent seeking of the Lords will out of his word, and the dutiful and constant serving of him according to that rule. But when we will not weigh his promised mercies, nor give our hearts leave to think of his threatened judgements, but headlong in unfeelingness run on, and in blind ignorance imagine, that our intentes if they be good must needs stop God's mouth and make him contented with the breach of his will, this, this is the poison of the whore of Babylon that infecteth our souls to eternal damnation and wrath. O God & Father of mercies disperse this dimness as may stand with thy goodwill from the eyes of thy deceived creatures, and yet once ere they die, let them see their sins against this commandment, that in wrath they pass not to greater judgement, so due and so sure to all wilful contemners of the light of thy word and Gospel. Amen. Furthermore again if we do well, mark here the words of our God wherewith he uttereth these promises & threateneth these judgements, truly they afford unto us two or three profitable notes, and considerations. As first, because in our devices & worship of our own will the best we can say, is that it cometh from a good meaning and intent, and therefore we think God cannot of his mercy refuse that which is well meant, and intended towards him: I beseech you mark how the Lord here overthroweth utterly this defence, saying in express words, that they be haters of him and so led with the liking of their worship from the Lord and his true service, that when occasion serveth they bewray extreme hatred thereunto, persecuting it with fire and faggot in the true professors thereof. O my brethren if GOD repute me for an enemy, what can my pretended love avail me? If he say I hate him, how dare I still bewitched with my folly, think I love him? Shall his own mouth tell me, that I hate him, and that he so taketh all my doings, 
If I serve from God's commandments. I hate him intend what I can.  & will I not believe it? is it not possible to make us feel our fault, and to see our sin in this behalf? will we still challenge the Lord with our good intentes and honest meanings, as we think, when yet his own tongue speaketh it, that if I either serve with him any other, as saints, Angels, images, or whatsoever, or him alone after any other way, than he prescribeth, I love him not, but hate him, yea even extremely hate him, and shall at his hands find the reward of a deadly enemy to his glory? Now Christ for his mercy's sake touch us and give us feeling. Secondly let us mark again in these the comparison of mercy and judgement together, how far the one exceedeth. His enemies and haters of his will he punisheth but to the third and fourth generation, but showeth mercy to thousands of them that love him and keep his commandments: Who would not serve then, and only serve a God of such a nature? Yea what heart is it that will not seek to please according to his will so good a Lord as poureth mercy so long after his decease upon his offspring and posterity?  
Last of all, it is very worthy observation, how that speaking here of his commandments, he placeth love before it, saying he will show kindness to thousands of them that love him, and keep his commandments. As though he would have us know that these two cannot be separated, but whosoever frameth himself to obey the Lord, he must needs love him before, for out of that, as out of his fountain and proper head, floweth the other, not accepted else nor liked of if it do not, and contrariwise if we do love the Lord in deed, in truth, in verity, then will we keep His Commandments, mark it, His Commandments, he doth not say then will he devise this thing, and that thing, with twenty things more of a good mind and meaning to please GOD withal, but we will then keep His Commandments, that is, we will then seek and search, we will then read and hear every man, we will endeavour to be instructed what GOD in his word hath prescribed us to do and we will keep His commandments. Now then once again, even as the blood of jesus Christ is dear unto us, let our brethren of the Church of Rome, (for so we yet call them in hope of amendment) look and mark what love of GOD is in them. Here is a note, and else often repeated in the Scripture to know their love by. Alas they devise laws, ways, and means, every day to serve GOD withal of their own heads, but his prescribed rule in his word they utterly contemn and neglect. Now where true love of GOD is, out of it floweth a burning constant care to keep His commandments, not our own. They keep their own and with fire and faggot do revenge the breach of them, but the lords word not so, with abstaining from this meat and that meat, this day and that day, with single life, though most impure, with prayers in an unknown tongue, and thus often repeated over and over, with crossings, and créeping, Paxes and Beads, holy water and Cream, Ashes and spittle, with a thousand such things have they devised to worship the Lord, and who so breaketh these, an Heretic he is, a runneaway from the Church, cite him and summon him, excommunicate him and imprison him, burn him and hang him, yea away with such a one, for he is not worthy to live upon the earth. But if he blaspheme the name of the Lord by horrible swearing, 
Read the L. Cobham's last examination in the beginning of it.  if he offend most grievously in pride, in wrath, in gluttony, and covetousness, if he be a drunken alestake, a tick-tack taverner, keep a whore or two in his own house, and more abroad at board with other men, with a number such like grievous offences, what do they? Either he is not punished at all, & most commonly so or if he be, it is a little penance of their own inventing by belly or purse, or to say a certain of prayers, to visit such an image in pilgrimage, etc.  
But all this deserveth neither fire nor faggot. Is not this for that man of sin to exalt himself against all that is called God, or that is worshipped? Can it be denied but that he that punisheth the breach of his own laws above the breach of God's laws, in that preferreth himself before GOD? Surely it cannot, it is too plain, & therefore once again remember that the love of God in man or woman draweth them to the keeping of His commandments set down in the word, and not of their own constitutions devised by themselves. And thus much in brief of this commandment.  

The examination of the conscience.  
Now if I would fruitfully meditate and think of this commandment secretly, and shortly with myself, as I did of the former, then consider I, that as in other so in this also, little is said, and much is meant, part is put for the whole, and in the negative the affirmative is implied. Therefore thus do I take the commandment, as if it were said, Thou shalt not worship me with any carnal, earthly, superstitious or outward devised worship by thyself, & namely not by images, but in heart, in spirit, in truth, as is commanded in my word. Which when I know, if I would at any time rip up this heart of mine, and disclose unto myself my secret guilt and sin herein against my God, I carefully consider, and as I can in mind behold, how I have ever served the Lord, or thought in judgement that he might be served. And peradventure I find, that living in the days of superstition and blindness, ignorant of God and his truth, for fear & weakness with others, I have bowed my knee to Baal, worshipped stocks and stones, or as I thought GOD in them, & even been polluted with gross and grievous idolatry. For which if it so have been, what can I say? Shall ignorance excuse me? Did I labour then and ever by all means possible to attain to knowledge? Or lived I rather carelessly as others did, thinking it good that many followed, and having or seeking no better ground for my conscience, than the practice of my forefathers, kings and governors? If of this latter my heart condemn me, how should my ignorance excuse me, since it was so plainly wilful? Shall good intent or my good meaning stand for warrant before my God? Ah how shall he that gave me in charge expressly, that I should not do what seemeth good in mine own eyes, but what he commanded, accept for excuse my wilful and stubborn disobedience? Neither ignorance therefore nor intent may warrant so witless walking before the Lord, but only pardon in Christ jesus my Saviour. But if either age, which then was young, or other providence of the Lord have freed me always from so gross idolatry, yet seek I further whether with any outward thing else whatsoever, not warranted by the word, I have thought or sought to serve and please the Lord, being by reason thereof, brought asleep with an imagination of my well doing, and so careless to seek or practise the duties of the word. If I have, this also know I to be a breach of this commandment. Then from things not warranted, I came to things commanded, as the hearing of the word, prayer, conference profitable with my brethren, and such like: knowing that if even in these by the Lord ordained, as things wherewith he is honoured and pleased, I have otherwise used myself, than I should, in stead of performing the lords appointment, I have brought before him mine own invention, walking unwittingly in mine own ways, & fearfully broken this precept of my God. Which when I consider, I need no further show of grievous guilt to cast me down from height of all supposed soundness in this law. Mine eyes do see, my heart acknowledgeth, my conscience crieth, my sin is great. Stand O soul before the Lord, the just and upright judge, whose piercing eyes discovereth all thy ways, set thyself more in his sight, while mercy may be had, whose voice shall sound thy lasting woe, if sight of sin procure not true remorse. And say now soul before the judge of truth, hast thou always used as he hath willed thee, the hearing of the word? Did never desire of worldly praise provoke thee to this service? Never didst thou think to day such shall I see, and again of them be noted if I go? Did never fear of worse opinion to be bred of thee in worldly states by thy absence, draw thee out? No fleshly thought or earthly liking of the speaker hath there been within thee to prick thee to his hearing? Hath painted pride and new or strange attire never said secretly in thee, to day go hear the Sermon? Lie thou mayest not, the Lord being judge, clear thyself thou canst not, O my so●le thyself being judge. Therefore that which the Lord appointeth as a service to himself, and for our endless comfort, by this corruption beginneth a service of thine own, & to thy just damnation. For to hear the Lord biddeth, but not for these ends. Thus serving the Lord in a thing commanded, not as he commandeth, I serve him with mine own invention, and guilty most grievously I am before him. O that I were any better in the duty of prayer. Am I never negligent, cold, and frozen? Burneth the fire within me before, or whilst I speak with my tongue? Shaketh my flesh with the vehemency of my spirit? Never strayeth my heart from present prayer? Never hast I to an end, or wearily wish the voice, I hear to cease, it is too long? Ah wretch, how dare I say it? Conscience crieth and will not be bribed, this duty of prayer thus corruptly performed, the Lord acknowledgeth not as a service by him commanded, but as mine own invention, and a breach of this his precept. My conference with others in show so good, in words so fair, tasteth it never of liking of myself, or vain delight to hear mine own discourse, of pride to seem and to be known a man endued with such and so good gifts? Tendeth my heart in truth to the praise of my God, and the comfort of my hearers, whensoever I speak of fruitful things without all vain respect and hidden evil whatsoever? If it do not, than the thing that in itself the Lord hath commanded, as I perform it, he utterly abhorreth, and it is wilworshippe of mine own, not prescribed duty by my God: therefore a breach of this commandment. What should I say? The more I search, the more I see: and I am not as I thought concerning the keeping of this Law. more things yet in it are commanded, and more things well by these I see I have not performed. Thus much serveth to sound damnation to me, and witness sufficient in dreadful day shall this my guilt exhibit against me, beside a curse upon my posterity to many generations. But O Lord thy mercy reacheth unto the heavens, 
Psal. 36.5.  and thy faithfulness unto the clouds. 
Nehem 9.17.  Gracious art thou O gracious God, and full of compassion, slow to anger, and of great goodness. Were my sins as crimson, 
Esa. 1.18.  thou canst make them as white as snow: though they be as red as scarlet, soon canst thou cause them to be as the wool. Dear father have mercy upon me, and bury in the bottom of the sea, that they never more appear before thee, all my sins, and by name my breaches of this commandment. O my God as thou hast vouchsafed me a Saviour to quit me from this curse, so due unto me for my disobedience, so in that Saviour of mine thine own dear son look upon me. He was borne for my sake, he lived for my sake, he died for my sake, then let his birth, his life, his death good Lord profit me, in winning pardon of thee for my faults, and direction of thy spirit for the time to come, that better daily I may know to serve thee, and even in truth as thou hast prescribed, perform the same unto thee. Amen good Lord, hear me.    

The third Commandment.  Thou shalt not take the name of the Lord thy God in vain, etc. 
Question.  
WHAT is the meaning of this commandment? 
Your Book.   
Ans. God chargeth us in this third commandment these three things. First, that we use with most high reverence the name of God, whensoever we either speak or think upon him. Secondly that we never blaspheme the name of God by conjuring, witchcraft, sorcery or charming, or any such like, neither by cursing, or banning. Thirdly that we never swear by the name of God in our common talk, although the matter be never so true, but only where the glory of God is sought, or the salvation of our brethren, or before a Magistrate in witnessing the truth, when we are thereunto lawfully called. In which causes we must only swear by the name of God. But as for Saints, Angels Rood, Book, Cross, Mass, or any other thing, we ought in no case by them to swear.  
Que. What is meant by the name of God here?  
Ans. Not only any one word usually given to him in scripture, as jehovah, or such like, 
Philip. 2, 9  but also his majesty and excellency, with such attributes as declare the same, as his wisdom, his justice, his providence, his mercy and so forth. Again his law and commandments or his doctrine and word are usually signified by it, 
levit. 22.31. 1. Tim. 61.  to make us more careful to attend upon them, as things whereupon depend the honour, glory and name of God.  
Que. What is it to take his name in vain?  
Ans. Surely either to speak or think of it without most high reverence, and especially to swear by it otherwise than we ought. Also to cast behind us the diligent care of his commandments.  
Que. Of the latter we shall speak hereafter, now in the mean time how prove you that we must every way use reverently the name of God?  
Ans. To name but one place of many, it is proved evidently by these words of the law: 
Deut. 28.58.  If thou shalt not fear this glorious and fearful name, the Lord thy GOD, then will the Lord make thy plagues wonderful, etc. That is, if thou dost not with most great fear and reverence use the name of GOD at all times, and show the same by keeping and doing all the words of this law, then will I plague thee to the example of all others, even in thyself and in thy seed, 
V 59  with great plagues and of long continuance, and sore diseases and of long durance.  
Que. How prove you that by swearing I must use his name reverently?  
Ans. By necessary consequence. For if I must ever use it reverently, then when I swear by it.  
Que. The argument were good, if it were lawful to swear at all, but the Scripture seemeth to deny all swearing, 
Math. 5.33. jam. 5.12.  saying: swear not at all, but let your communication be yea, yea, and nay, nay. Whereupon the anabaptists have thought this law a ceremonial law, and now abrogated.  
Ans. Those places you name are to be understood either of common talk, or of swearing by creatures, and they do not in general condemn all swearing. Of this judgement is Augustine, who saith: In novo Testamento dictum est ne omnino iuremus, non quia jurare est peccatum, sed quia pe●erare est immane peccatum: That is, In the new Testament we are forbidden to swear at all, not because all swearing is a sin, but because forswearing is an horrible sin. And in an other place, Admonitio non iurandi, conseruatio est a peccato periurij. The admonition in scripture not to swear is a preservation from false and wrongful swearing.  
Que. Is it then lawful to swear?  
Ans. Yea it is both lawful and a glory to God.  
Que. First how prove you it is lawful?  
Ans. God in his law expressly commandeth us, saying, Thou shalt fear the Lord thy God and serve him, 
Deut. 6.13. Chap. 10.20  and shalt swear by his name: therefore it is lawful. secondly GOD himself and all his children (as occasion served) have used to do it, and therefore lawful. God himself (as we read) Because he had not a greater to swear by, 
Heb. 6. Gen. 2. Cor. 1.23.  swore by himself. And the patriarchs, Prophets, Apostles did honour God with this service. We see it.  
Que. How prove you that it is honour to God?  
Ans. By the testimonies before cited we evidently see, 
Heb. 6.  that the thing we swear by, we make it the greatest of all other, we make it the witness and discerner of our truth we mean, 
2. Cor. 1.23.  and the revenger of falsehood and our fault if we do not as we swear, all which to be given to the Lord by swearing only by him, is a glory to him, and contrariwise a dishonour to him to ascribe them elsewhere, since indeed they are not incident to any creature.  
Que. But do all swearers by the name of God honour God in so doing?  
Ans. O no, unless we swear as we ought, we dishonour him greatly.  
Que. How is that?  
Ans. First the matter must be true, to God's honour, and the benefit of our brother. secondly before a Magistrate when we are lawfully called. thirdly the name of God must only be used, and lastly our affection ought to be good. The first is proved by the oath that josua his espies made to Rahab. 
2. joshua. 12.  Against which it should be an offence very fearful if men having the places of judges, justices, etc. should minister oaths to men in every light trifling cause for more speed, because they will not stand to search and examine the matter otherwise, & should either do it themselves, or sit and hear their servants do it in such huddling, poosting and unreverent manner, as that a man can scarce tell what he saith. Whereas amongst Christians it were very commendable if there were some pithy and godly admonition either longer or shorter to advise them of the nature of an oath, what honour it is to God, if it be as it ought to be, and what dreadful woe it pulleth upon them, if it be otherwise. 
Exod. 22.10.11  The second is proved by the law of God provided and set down to that end. The third is proved by the Prophet jeremy, 
jere. 5.7. See Amos. 8.14. Sophon. 1.4.  by whose mouth the Lord complaineth, that therefore he was forsaken of them, because they swore by them that are no Gods. And mark it well. Is the mother of Christ a God? Are Peter and Paul, Saint and Angel whatsoever so many gods? Is the Rood a God, the Mass a God, your faith and truth a God, etc. Is the body of Christ a God? is his blood a God, his arms, sides, feet, & heart so many Gods? If they be not, how swear we by them then so usually and so fearfully? We hear what GOD saith by the Prophet, namely that they that swear by any thing that is not God, do flatly forsake the true God himself, and will we not mark it? Shall it not fear us from so foul a custom? I hope it shall. Last of all, that my affection should be good, very reason may assure me. For if I come to swear not for any care or love to the glory of God, to the truth of the cause, and peace and right of my neighbour, but in choler, in malice, for spite & envy, certainly howsoever my oath doth good, yet shall the Lord never ascribe that good to me, but in wrath punish me for doing a good thing with so evil a mind. Thus than we see how we must swear if God be pleased and honoured by us in that action, and how if we do otherwise we break this commandment, and take his name in vain.  
Que. One question by the way let me ask you, whether may a Christian admit an oath by an Idol having to deal with an Infidel, or no?  
Ans. The civil law they say permitteth strangers to swear by their own Gods. Tertullian in his book of Idolatry saith, we ought not to contend with them overmuch about this matter. Augustine in an Epistle saith plainly, it may be admitted of a Christian, and we see it in the word, that when jacob and Laban swore each to other, jacob swore by the true God, and Laban by the God of Nachar, besides divers other examples.  
Que. Then to go forward, certain it is that we are not only bound to the affirmative, that is every way with most high reverence to use the name of GOD, and namely in swearing, but also to the negative, no way to pollute this name, and chief not in swearing. Having then heard how by others he is dishonoured, I pray you what other breach do you know of this commandment beside ungodly swearing?  
Ans. Truly Gods name is taken in vain, dishonoured, 
Prayer.  and this commandment broken, in praying also aswell as in swearing: for if I power out a sort of words without feeling, or any burning entire affection, if I draw near with my lips, and my heart be far away, certainly I abuse the holy name of my God in so calling upon him, and I am guilty of the breach of this law. For beside that reason teacheth us God careth not for lip labour, it is the rule of the holy Ghost, that when we pray, 
Ephes. 6.18.  we should pray in spirit, that is with heart and affection.  
Que. How else?  
Ans. Again, God's name is taken in vain, and polluted whensoever it is called upon in conjuring, witchcraft, 
Conjuring.  sorcery, charming, and such like. For the words of the law are plain, Let none be found amongst you that maketh his son and his daughter to go through the fire, 
Deut. 18.10. etc.  or that useth witchcraft, or a regarder of times, or a marker of the flying of fowls, or a sorcerer, or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel of the dead. For all that do such things are an abomination unto the Lord, and because of these abominations the Lord thy God doth cast them out before thee. And many other notable testimonies hath your book quoted in the margin.  
Que. Why but in earnest (to let the rest pass) do you not think much good is done and may be done by charming, that is by virtue of some wholesome prayers, as a pater noster, two or three good avees and a creed, or such other good words, neither english nor latin, nor any thing else in signification oftentimes?  
Ans. I answer to this question in three degrees. And first I say, the question is not only whether any good, as you term it, be done or may be done by a charm, but whether it be or may be done lawfully by the same, or no. And you hear the word of God plainly condemning the practice of it. Wherefore with what conscience can we derive health or any help whatsoever either to ourselves or ours by that means that GOD hath so fearfully threatened vengeance unto, were we never so sure to obtain it by the same? Secondly what benefit soever we reap by such forbidden means, I dare assure you all things considered, we get no good, but much harm. For what GOD will not have done, GOD is never the author, worker, and cause of properly, and directly, but health or any help to ourselves or others by charming, the Lord will not have procured: therefore of that health and help so gotten, assuredly the Lord is neither author, worker, nor cause directly. If then not the Lord, who but the devil? And if it be he, as most assuredly it is he, than I pray you let us all men and women thus reason with ourselves: Is the devil our friend or our foe, our well-willer or our enemy? Surely we cannot be ignorant of it, he is the sworn enemy of mankind, the serpent that in burning malice deceived us once and overthrew us quite, the roaring lion that rangeth about without any rest, still seeking out whom he may devour. And will ever he that hath even sworn the woe of us all, and seeketh as Peter saith, that is with all diligence and endeavour, with might and main, with tooth and nail as we say, with his candle in his hand light lest by any means we should escape him, applieth his whole power to destroy us and to bring us to endless calamity, will he I say ever do us any good, think we, but to the end to infer thereby a greater plague upon us? Certainly he will not: for he were not the devil if he should, and we may be as assured of it, as we are sure that he hath that name and nature. Then I say let us mark. We find by a charm, bodily help in ourselves or ours. But this would never Satan have done, unless he had known that the using of means forbidden by God would sting our bodies & souls to eternal death in the world to come. Then see still I say, and note it. Good he doth us in body, that a thousand times more evil he may work both to body and soul in the day of judgement. Temporal ease he is content to bestow upon us, that endless disease, misery and woe he may procure unto us. This is most true, and now what good doth charming if all things be considered? Shall a Christian man and woman so hunt for help of body or goods, that they shall for it lose body and soul eternally? Shall our health and wealth be dearer to us than the lords commandment? God forbidden, and therefore let us rest persuaded, howsoever we think such ungodly means procure us good, yet in deed all things considered, it is no good: For Satan being our foe will never do us good but to the end to hurt us more by it, and the breach of God's commandment will ring our souls a passing peal from face and favour of the Lord. Last of all (which especially I think you would hear) I deny that by the charm any thing at all is done, whatsoever the words be. For every action must have a fit and convenient means applied unto the patiented to be done by, but bare words, Pater nosters, avees, and creeds, characters and figures are no means appointed of the Lord to do any cures by, either upon men or cattle, and therefore if any thing be done, assuredly it is not done by these things as the true & working means, but by the devil himself blearing our eyes by these shadows. And this vain opinion very Aristotle could mock and disdain as absurd and foolish, Pliny also with divers others.  
Que. But how prove you by scripture that bore words being good words be not forcible to this end?  
Ans. Surely me think beside others that example in the acts of the Apostles proveth it, where we see those vagabond jews there spoken of used as good words as might be, but all to no purpose, when the devil listed not dissemble. And therefore we may see it is not the charm that can do any thing by virtue of the bare words. And you can not say that unto the words come any faith and good mind of the charmer, for faith leaneth upon promise, and promise annexed to a thing maketh it lawful: but charming hath neither promise in the word, nor is allowed, but by name expressly forbidden and condemned.  
Que. Yet we see many things are done by it, and experience daily confirmeth a contrary assertion to you.  
Ans. True it is and I grant it, that by charms divers are healed, etc. But therefore they were the very words that did it? It is no consequence. For other means might do it, and yet nothing apparent to us but the charm. As a witch may hurt me with speaking to me, not that her words do it, but some pestilent thing of an infective operation held in her teeth delivered her of her devil to such use, 
Danaeus out of Augustine.  as some of them at death have confessed.  
Que. What then is your conclusion touching charmers, soothsayers, and such like?  
Ans. Truly this, in such things as I can be assured by mine own true understanding or others counsel, they do by true natural cause and means in reason effectual to such an end, I may lawfully use the benefit of the knowledge given them of God and seek their help. But where I shall know the want of these means, or but in mine own heart suspect it, surely there I may not, there I cannot with a good conscience use them or seek unto them, for the law that willeth a witch should die, being broken of me by using such a means, shall bring greater death to me without repentance.  
Que. How yet further is God's name taken in vain?  
Ans. By rash and ungodly vows either made or kept.  
Que. Whether might the jews vow what they would, or no?  
Ans. No indeed. But first they had a warrant to vow, and then also even the thing that they did vow was warranted. And if they went further than their commission, were their intent never so good, it was rejected. Sometimes they vowed in adversity, to the end that if it pleased the Lord to deliver them, they might not only in general, but even in special show their grateful heart to the Lord for the same. Thus vowed jacob at his going to Padan Haran, and many more in their several distresses. And this they did to prevent and stay in some manner the mutability of their will, and frailty of their nature, which in any grief easily promiseth to the Lord, but being once freed and set at liberty, soon forgetteth that sweet feeling and all speeches that proceeded from the same. Sometime in prosperity they used to vow for several ends. As for the amplification of that outward service of sacrifices which then the Lord required, 
levit. 7.22.  and this was warranted unto them to do. First fruits and tithes warranted also, 
Deut. 12. Exod. 25.  gold and silver to the building of the temple warranted also. Sometimes they vowed abstinency for the subduing of the body, 
Numb. 30.  warranted also. Sometimes men vowed themselves unto the Lord, as Hanna her son Samuel, 
Numb. 6.  and this her and their deed was allowed of the Lord. But if once they came without a warrant, we see their service rejected were their heart and meaning never so good. Example is David promising to build the Lord an house, with many others. So ever hath the Lord kept man under his hand and direction touching religion, hating the boldness of man presuming to invent any service of himself. I answer you therefore I say and you see it, that the jews might not vow what they listed and what they meant well in, but what the word of the Lord gave them leave to vow.  
Que. Were they bound ever to keep their vow if once they had passed it out of their mouth?  
Ans. No in deed. But it is marvelous worthy noting the exceeding care that the Lord had least their vows should become snares to their consciences. Therefore he would not the wives vow to stand unless her husband heard and allowed it, nor the daughters without the father's consent. And if they vowed a wicked thing he would not have it performed as we see. 
Deutro. 23.  If an unclean thing were vowed it might be redeemed. And which is especially to be noted if a poor man vowed a vow above his ability, being decayed betwixt the time of his vow & the performance, at the priest's discretion he was released, 
levit. 27.  & not snared with the word that had passed him once. For all which you see a great liberty granted to man's infirmity, lest by any means his mouth might cause his flesh to sin, and how it never pleased the Lord that drew sin with it in the other hand, as the unchaste vows do of chastity in the Church of Rome, with such like. But in deed if they vowed a thing lawful and warranted, and in their powers without inconvenience to perform, than were the jews very straitly bound to perform their vows, and not otherwise.  
Que. What say you then to the argument of the Papists, The jews vowed and the Lord accepted them. Therefore we may do the like.  
Ans. I answer it is a senseless conclusion: for they had warrant, we have none so to do: the things they vowed were warranted, we vow pilgrimages to this Saint & that, to this Idol and that, we vow to be Monks, Friars, Nuns, to wear this apparel and that, to live single, to abstain from this meat and that, with a number such inventions of our own no where warranted. Lastly, they were released if any inconvenience grew, our vows must stand though body and soul perish for it. Therefore to reason from the jews vow every way warranted, to the allowance of popish and rash vows no way warranted, is absurd.  
Que. How yet further is God's name abused?  
Ans. God's name is yet further abused whensoever it is prefixed before any wicked instruments, as the Pope's bulls and pardons, which commonly begin thus, In the name of God Amen. So did the sentences of condemnation against God's children in Queen Mary's days pronounced by those bloody Bishops begin also, with such other devilish instruments, before which to set the name of GOD as though he were author and approover of such acts, can not be but a fearful pollution of the name of GOD, and a breach of this commandment. Again to speak of the name of GOD lightly and without any dew regard thereof in sports, plays, and pastimes, when my conscience telleth me I not once think of God, neither is that a right use of prayer. Also to use the phrases and sentences of scripture in jest, in derision, in mirth unreverently as a number do most fearfully. Sure it is a grievous breach of this commandment.  
Que. And what say you of banning and cursing which the book here nameth, and yet is it usual with David as it seemeth?  
Ans. Even this also in some circumstance is a great evil and forbidden by this law. For thus we are to weigh this question: the matter either is the Lords or mine own. If it be mine own, in no case ever should I curse and wish any evil, but patiently abide the Lords good time to see to it. If it be the Lords, then is the party either corrigible or incorrigible, and past all hope of amendment in man's eyes. If he be corrigible not even in the lords cause should I curse my brother, but if he be past hope in man's judgement, then conditionally may we pray the Lord either to turn him or to remove him, that no longer he may resist his glory. And to this head are David's speeches most of them to be reduced. Others are pleased with this answer also, that David had the gift of prophesy, whereby he might see and say more than we may safely follow having not the like gift in us.  
Que. What if I hear a man commit any of all these?  
Ans. Certainly they that in zeal of heart and love to the offender do not rebuke the abuse of God's name, as their calling alloweth them, do also sin against this commandment. So do they again that being utterly unworthy take upon them rashly or covetously the calling of the ministery, as they also who admit such into the same. 
Malach. 1.  The Prophet is plain if we mark him in this case. And to speak much in a word, that we may sooner end▪ by a careless and a wicked life is the name of GOD greatly profaned. For the Lord saith, You shall keep my commandments and do them, 
levit. 22.31.  neither shall you pollute my holy name. Where we plainly see that whosoever doth otherwise than GOD commandeth, polluteth his name. And let servants count their masters worthy of double honour sayeth the Apostle, 
1. Tim. 6.1.  that the name of God and his doctrine be not evil spoken of. And more near go other places, when it is said, 
Deutro. 28.58. & 15. etc.  Thou shalt observe and do all things, etc. That is, thou shalt bend all thy thought and care upon this, how thou mayest keep my laws and statutes. Whereby we first see excluded all feigned and careless walking in the ways of the Lord, and that the Lord regardeth him that trembleth at his words. Secondly we see by it not only Atheists, but even every one that is not touched with a great desire by their good life to glorify God, to be guilty of this law. And therefore we may hereby cease to marvel at the afflictions of those men in whose lives we have spied no great outward offence. For albeit they have not greatly to man's eyes offended, yet if they have not observed to keep his statutes, that is carefully feared and fled even from very little breaches, the Lord hath just occasion to punish their coldness. Last of all the neglect of those means that God hath appointed for welfare either of body or soul, is a breach of this law. For the words and works of his wisdom may not be refused as peerless, which were to detract from his wisdom, but with all thankfulness and readiness embraced, that in so doing his wisdom may be honoured. And thus do you see in some part, the breadth of this commandment.  
Que. What then remaineth yet to consider?  
Ans. These words (thy God) are not to be passed over without some profit to us: and very well may we see in them that our obedience ought even in this commandment also to proceed of love, an love ought to make us most careful to please the Lord. Then are we to weigh the reason annexed, namely, that the Lord will not hold him guiltless that taketh his name in vain, which is as great a threatening as may be. For all our help standeth in this, that the Lord in Christ pardoneth us and will not charge us with our faults, which if he will not do, but enter into judgement with us, needs must we die, and abide eternal woe. Therefore how should this reason move us all and ever to a reverent regard of his name?  
Que. Now then I pray you, as in the former, show me how I may fruitfully use the cogitation of this discourse?  
Ans. In the examination of ourselves by this commandment, what should we do, but even lay before us, as with one sight we may see then fully the several branches now repeated of the same, carefully weighing in what case we stand, if we should be judged according to them. And first to begin with false and vain swearing, where is that man or woman that can excuse themselves in it? 
Swearing.  Hath there never passed an oath from me in all my life, but before the magistrate when I was lawfully called thereunto? Yes, yes, God knoweth both often and grievously hath my sin appeared in this behalf. My speech hath not been yea, yea, and nay nay, as it should have been, but bitterly and vehemently, earnestly, and ungodlily hath this tongue of mine added more. Yea (which was madness now I see) I have sought to get and keep my credit with mortal man by swearing, & to lose it with my God by so offending. But O cursed credit so gotten, where were mine eyes, where was my understanding? Whether is it better for the present time of men to be believed, & of the Lord for evermore abhorred, or with light ungracious people, with whom oaths be only truth, to abide a little denial, and of God my God ever for my obedience to be loved? Yet have I witless wretch made choice of the former many a time and neglected the later. For sworn I have often to be believed, when I should have abstained, of God to be loved. If any rebuked me, it was unseasonable, it was unsavoury, sure I am, I liked not of it, and sure I am I amended not by it. Nay have I not either excused oaths to be no oaths, but affirmations, or openly evil spoken of so good admonition, or at least secretly in my heart disdained with scorn, and judged it foolish and precise curiosity? What hath any man to do with me? Let every vessel stand upon his own bottom, if I sin it is worse for me, amend yourself and care not for others. These have been our speeches and such like, I fear me, in the impatiency and ignorance of our hearts, and therefore of swearing to say no more, sinned we have and excuse we want, the Lord grant pardon to our trespass. If I look at the rest, am I able to say I am not guilty in them? No, no, not I, nor any flesh living, I am sure of it, but that the Lord for sin will not let us see our sin, weigh our sin, nor grant us judgement to discover our guilt. For what man or woman may not the righteous God summon to his high court and say, 
Praying, or Singing.  Thou art faulty of taking my name in vain by praying? Alas for myself, I see it in the time of mine ignorance I have pattered often with cold affection, for peradventure I knew not what I said, thinking the deed done to be service liked, and the words pronounced all to be well. And even now since the Lord hath opened mine eyes that I know it to be sin to pray without attentive mind upon the thing I do, and without ardent affection, yet how hard it is to do it ever, and never to swarm or stray, I find it, yea even impossible to my corruption. For this thing and that thing is sathan ready to trouble so fruitful an exercise withal, and a thousand ways he hath to make the mind to wander from the thing it only should attend. If affection be good, attention faileth: and if attention stand, affection dieth. And therefore seeing that even reason teacheth me that to call upon the name of God not as I ought to do is plainly to abuse his name & take it in vain, neither in this point can I clear myself but broken herein also I have this his commandment. What vain vows and promises have passed from me peerless to be made, 
Vows.  and fruitless to be kept? For sorcery and witchcraft, charming and conjuring am I able to say I have as earnestly abhorred them as I ought, & every way so abstained from them as I should? Nay hath not rather ease been sought in pain of me by these means, 
Charming.  or at least wished if I could have gotten them? Myself and my friends, my children and goods have I loved obedience more than than? Or hath not ever some base creature as swine or such like been dearer to me than the Lord, seeking by charm to save the one, and not fearing by sin to lose the other? God sift not my guilt even now in this: for practice or will, for myself or for others will surely accuse me. Further and beside all these, let it be well weighed of any Christian heart that feareth God indeed, and carefully seeketh the credit of his name, how often unreverently in sporting and playing, in shooting & bowling, in dising & carding, 
Gaming.  we use his name, 
Scripture phrase.  how the phrase of scripture will roll out of our mouths in jesting and light conferences, how fearfully we use him in cursing & banning our brethren, 
Banning.  and surely he shall see no small guilt touching this commandment in every one of us, if God in justice weigh us in the balance, and reward us as he findeth weight of sin full duly to deserve. Where is that happy man or woman, so waking and sleeping, so sitting and going, so speaking and keeping silence, so living and dying as for no sin of theirs, for no infirmity, for no slip or fall, the name of God & truth hath been evil spoken or thought of. Let this man and woman appear and boast that in great measure they have kept this commandment. But if none such can be found, whose frailty hath not fostered in reprobate minds a misliking of good things, then let all flesh fall down before his footstool and sew out pardon, for that living so loosely they have taken his name in vain and broken this commandment. Last of all if we cast our eyes about & consider a little the manifold means provided by the Lord to do us good in body and soul and every way, 
Means not used.  are we able to say we have neglected none, but ever used them as we ought, reverently, carefully and with thanksgiving? Hath never an unprofitable bashfulness made us conceal our bodily grief, or refuse the means thought meet to do us good? Hath not careless contempt rob us of the remedy appointed for our souls? And hath not unthrifty self-will rejected means to increase our wordly estate? If these all or any be true, we have despised the wisdom of the Lord, which appeareth in these things, and should be magnified by them, and in them, we have polluted his name ourselves, greatly occasioned others to think lightly of good things, and grievously guilty we stand before him for it, of the breach of this commandment. What should I say of not rebuking others according to our place, whom we have noted to offend in any of these, 
Not rebuking.  which is a thing as hath been said, required also in this Law, and therefore a thing that resting in us doth cry for vengeance, though in all the rest we were pure and innocent? For we were not borne for ourselves, but also for others: and the body, the soul, the goods and estate of our brethren should be dear unto us, we not seeing and suffering them by our wills to do the thing that we know will hurt them. What I say should I speak of this and many other branches yet remaining? Do we not see already shame enough and grievous sin in great abundance? Where were we now then even for these that have been named, if the piercing eyes of the living GOD should pry into us, and with just reward seek to pay the wants he could espy in us? Can we escape the pit of endless pain? Speak in the fear of God even what you see. Are you pure and blameless in these all? Dare you stand out and make the challenge, Come judge & stay not, sift me and spare not, thy trial I fear not, for all these have I kept from my youth? O sinful flesh espy thy case. Thou canst not, thou mayest not, and I know thou darest not, unless the dreadful wrath of God have sealed up thy sight. And therefore even in this commandment also as in the former, cry rather up to heaven with shrillish shriek, Wash me O Lord from these my sins, and cleanse me from my wickedness. Have mercy upon me O gracious God, and according to the multitude of thy mercies do away mine offences. O sweet Saviour, who may not see what he is without thee? Full heavy laden I come unto thee Christ my dear God, as thou hast promised, refresh and ease me. Amen, Amen.   

The fourth Commandment.  Remember that thou keep holy the Sabaoth day. 
Question.  
WHat is the meaning of this commandment?  
Ans. Your book answereth that the hallowing of the Sabaoth day, is to rest from our labours in our calling, and in one place to assemble ourselves together, and with fear and reverence to hear, mark and lay up in our hearts the word of GOD preached unto us, to pray altogether that which we understand with one consent, and at the times appointed to use the Sacraments in faith and repentance, and all our life long to rest from wickedness, that the Lord by his holy spirit may work in us his good work, and so begin in this life everlasting rest.  
Que. Had not the jews divers feasts beside this Sabaoth?  
Ans. Yes in deed. Some of God immediately appointed, and some by themselves upon special occasion. By the Lord they were tied to three solemn feasts in the year, at which he would have all the males to appear before him. To wit, The feast of unleavened bread, that is Easter, 
levit. 23. Exod. 23.15.  or the passover in remembrance how the Angel passed over their houses, when in one night he slew all the first borne in Egypt both of man and beast. The feast of the harvest of the first fruits of their labours which they had sown in the fields, 
Verse. 16.  which was Whitsuntide or Pentecost, in remembrance that the law was given fifty days after their departure out of Egypt. And the feast of gathering fruits in the end of the year, 
Verse. 16.  when they had cleansed the fields. This was the feast of Tabernacles, putting them in mind that 40. years they dwelled in tents and tabernacles in the wilderness. Besides these they had the first day of the month, the 7. year, the jubilee, and such others. 
judith. 16. 1. Machab. 4. Hester. 9  The feast of the Macchabees, the remembrance of deliverance by Hester, and such others had they then again appointed by themselves.  
Que. And even of this feast of the Sabaoth as I do think there were diverse kinds: were there not?  
Ans. By that which hath been said it partly appeareth so. For in deed they had every seventh day a Sabaoth, 
Exod. 23. levit. 25.  and that was called the Sabaoth of days, they had every seventh year a Sabaoth, and that was called the Sabaoth of years. Then reckoned they 7. times 7. years, which was 49. and the fiftieth year was their jubilee. They had also their great Sabaoth, as when the passover fell on the Sabaoth day, as it did when Christ suffered. For it is there said that that Sabaoth was a great day. 
john. 19  But passing over these thus named by the way, this commandment occasioneth us to think only of the Sabaoth of days, & to consider therein what remaineth and what is taken away. Where mark first that both in the Sabaoth & other feasts, they were precisely tied to certain circumstances of time, as what day in what month, how many days together, when begun, when ended, what feasts only at Jerusalem, what elsewhere, with what rites and orders, & so forth. And for this Sabaoth of days that this commandment speaketh of, so precise rest was required in it, that further than a Sabaoth days journey, they might not travel in it. They might not bake, 
Exod. 16.29. Chap. 35.3. Numb. 15.  nor seethe any meat, nor so much as gather any sticks to do it withal. Now confer and lay unto these places thus strictly tying them the words of Paul to the Galathians, 
●. 70.  Ye observe days and months and times & years. Days as the Sabaoth, new moons, etc. Months as the 1. & the 7. Times as Easter, Whitsuntide, Tabernacles, etc. Years as the 7. & the 50. etc. Which beggarly rudiments are most pernicious to them which have received the sweet liberty of the Gospel, thrusting them back unto superstitious bondage again. I am afraid of you, saith Paul, etc. Therefore if we mark this conference of scriptures & times we evidently see the case standeth not now under the Gospel touching this Sabaoth, as than it did. Mark again the same Apostle to the Colossians. Let no man (saith he) judge you in meat or drink, or in respect of an holy day, 
2. verse. 16.  or of the new moon, or of the Sabaoth days which are but shadows of things to come, but the body is in Christ. Therefore you see a change. Add hereunto and mark the practice of Christ, who indeed not refusing all use of their Sabaoth & feasts at the first did both himself teach and be present at other exercises in the same. But yet that he might show that he did not that of necessity (as in former time it was done) now & then would he both by word and practice insinuate an abrogation or a change of the same from former estate under the law as by those words: The Son of man is Lord also of the Sabaoth, 
Matth. 12.8.  and again by defending his Disciples when they had plucked and rubbed the ears of corn on the Sabaoth day, healed on it, and preached other days beside that day, etc. By all which I say it may well appear, that there is not the same estate of the Sabaoth now under the Gospel, that was of it under the Law.  
Que. How then I pray you standeth it now?  
Ans. There was in this commandment touching the Sabaoth ever something moral, and something ceremonial. Whatsoever is moral remaineth still to us as much to be observed as ever of them: and whatsoever then was but ceremonial, that is now by Christ taken away, and we freed from it. As for example, to have one day in the seven to serve the Lord generally in, that was moral and remaineth still, binding us unto it, as also to rest that day from all labours, letting the course of piety and sanctification that that day ought to be kept. But to have precisely the Saturday, and to rest so straightly from all labour as they did, that was but Ceremonial and a shadow, and therefore now abrogated by the coming of the body Christ.  
Que. Yea but even the day also now in our Church is changed from Saturday to Sunday.  
Ans. Truth it is, and for that matter mark and consider in the Scriptures, that as Christ in his time, so after him his Disciples in their time did bear a while with the infirmity of the jews and taught on the Sabaoth, and Paul hasted to Jerusalem against the feast of Pentecost, yet so, 
Acts. 13. Acts. 20.  that ever still they insinuated a freedom by Christ, 
Act. 2. & 5. etc.  and therefore daily also met, etc. But when as false teachers vehemently urged a necessity thereof, to show the freedom by Christ from days & times, then in deed stood they against it, and changed even the very day quite and clean.  
Que. But did the Apostles in deed themselves make this alteration of the day?  
Ans. How should we otherwise think when we consider these and such other places? First it is said in the Acts that The Disciples being come together the first day of the week to break bread, Paul preached, 
Acts. 20.7.  etc. Now the first day of the week with the jews was Sunday, immediately following their Sabaoth, wherein they used not to receive the Sacraments and hear the word preached ordinarily, yet here we see the Disciples did, and not on their Sabaoth, which was but the day before: therefore you see a change of the day even by the Disciples. Again to the Corinthians Paul commandeth that the Collection for the poor, which was a work of the Sabaoth, should be made every first day of the week, that is on the Sunday, 
1. Cor. 16.2. Mark. 16.2. 1. john. 20.1.  as we call it. And therefore we plainly see what day they celebrated and met upon having their solemn assemblies, namely, on this our Sabaoth, laying aside quite the jewish Ceremony. And it addeth also further strength to this, that john saith in his Revelation calling this our Sabaoth day the Sunday, Dominicum Diem, The lords day. 
Apoc. 1.10.  All or any of which testimonies if we would seek to delude, beside the judgements of them that have noted these places, the Historical testimony of those days, and since will prevail. For in Eusebius we read it the witness of Dyonisius the Corinthian, 
Euseb. lib. 4. Cap. 23.  that in those days they celebrated for holy the lords day. 
Lib. de idololatria.  Tertullian naming the solemnities of the Christians, beginneth first with the lords day, which they celebrated, and showeth their exercises. 
Apollog. 2.  justinus Martyr nameth the same day and showeth the works. Ignatius against some that being Christians would retain the jewish Sabaoth saith in plain terms, We celebrate no longer the jewish Sabaoth, but every one that loveth Christ, keepeth now holy the lords day being honoured with his resurrection. The like witnesseth Augustine, cyril, and even all antiquity. And therefore though we see not the very time definitely named when this Sabaoth was changed, yet we see it was by the Apostles in their times, and therefore hath credit enough. Now the holy Church of Rome that would by this alteration made by this primitive and pure Church challenge authority and liberty to change and do what they list, surely we must deny their consequence till such time as they breed in us by good proof that credit of their spirit that we have and aught to have of the Apostles that made this alteration of the Sabaoth from Saturday to Sunday.  
Que. This satisfieth me for my part touching the alteration of that which was but ceremonial in this commandment, namely, the day and the precise rest in it, neither can it be otherwise than absurd for any false Church, only under a title and an usurped name of a Church to challenge authority to do matters both contrary to piety and comeliness, because the true Church of God hath done what was most agreeable to them both. But now as I see the bond unto any particular day only, & to such strict rest in the same as the jews observed, is taken away by Christ, so yet see I what is moral remaineth, namely a day in seven, and a certain rest in the same. Wherefore I desire aswell to know the reason of the remaining of the one, as I have the cause of the abrogation of the other: and therefore first I pray you why have we still yet a Sabaoth and shall have till the end of the world: and secondly, what rest and exercises are therein required?  
Ans. The ends of the remaining of a Sabaoth yet still in the Church of God, are chiefly three. First that we might have a kind of resemblance and form of our eternal rest from sin in the kingdom of God. Secondly, that by this means servants and cattle might be provided for against the cruel greediness and unsatiable covetousness of some masters and owners. And lastly, that Ecclesiastical discipline & some estate of a Christian common wealth in performing to the Lord jointly together demanded duties, might this way be established.  
Que. Of every one of these I pray you severally, 
Master N.  for more plainness, and first, what is that spiritual rest and sanctifying of the Sabaoth which layeth before us a resemblance of eternal rest?  
Ans. That is when resting from worldly business, and from our own works and studies, we yield ourselves wholly to GOD'S governance, that he may do his work in us, & when (as the Scripture termeth it) we crucify our flesh, we bridle the froward desires and motions of the heart, restraining our own nature that we may obey the will of God. For thus doing our Sabaoth day here upon earth shall most aptly express a figure and likeness of the eternal and most holy rest which we shall for ever enjoy in Heaven. Yet ever must we know that these things are not to be done only on the Sabaoth, but even all our life long, every day of every private man, and this one day is appointed chiefly above the rest, for our negligence and weakness sake only, without which such appointment it is greatly to be feared some would never do it.  
Que. And is this spiritual resting from sin in deed necessary in every one that will as he is bound sanctify the Sabaoth?  
Ans. Surely it is even so necessary, as that without this all our other resting, putting on our better apparel, going to the Church, hearing service, etc. is nothing, but even abhorred of God and detested. This is a great matter if we had grace to consider of it, yet nothing but plain & open scripture. For what saith the Prophet Esay? Blessed is the man that doth this, 
Esay. 56.2.  and the son of man which layeth hold on it, he that keepeth the Sabaoth and polluteth it not, and keepeth his hands from doing any evil. See what it is to keep holy the Sabaoth in the judgement of the Prophet, even to keep our hands from doing any evil, that is to cease from sin and our own ways. Again the same Prophet in another place: 
Esay. 58.13.  If thou consecrate the Sabaoth as glorious to the Lord, and shalt honour him, not doing thine own ways, nor seeking thine own will, etc. And in his first Chapter also, 
Esay. 1.13.14.  I cannot suffer your new Moons, nor Sabaothes, nor solemn days (it is iniquity) nor solemn assemblies, my soul hateth them, etc. And why so? The reason followeth in the next words (For your hands are full of blood) that is, you abstain not from sin, remain still in avarice, deceit, cruelty, extorsion, and such like, which as long as you do, howsoever you seem to sanctify the Sabaoth, I abhor you and your doings. And then followeth notably a description even of this spiritual rest: Wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, defend the widow, etc. Many other such places are there.  
Que. Now I pray you of the second end and use of the Sabaoth a little also.  
Ans. That was and is, as hath been said in regard of servants, and the brute beasts, who are to have mutual rest from their travel, which yet some cruel unsatiable wretched misers would hardly have granted, had not God instituted this day both for man and beast to rest in. This that I say is evident in the words of this law, and therefore it needeth no further proof. But let us thus profit by it. First it doth wonderfully show the goodness of God, who neglecteth nothing that he hath made, but carefully provideth for the welfare even of brute beasts. O faithless hearts, if we can doubt the goodness of our God to us, when we here before us see his care for those creatures whom he hath made us lords of. Secondly, it well teacheth us what nature, piety, and charity requireth at our hands touching our servants and cattle. Nature saith: 

Quod caret alterna requie durabile non est.  What wants his mutual rest and ease still tossed in pain and strife,  
Can not continue long that course of labour, or of life.   
And therefore nature hath appointed aswell the one as the other for her creatures, & willeth that senseless hearts in us should not break the same. Piety willeth that we should let them serve God on this day aswell as ourselves, yea even see that they do it, 
Ephes 6.  Who are all one with us in Christ, made of the same god, redeemed with the same price, subject to the same hell if they do not, etc. Charity requireth that we should have a feeling of the pains of our servants. 
Deutro. 5. Chap. 15.  Thankfulness would acknowledge the mercy of god, in making me master & him servant, when he could have done otherwise if it had pleased him. And to conclude, if this rest we deny either to servant or cattle, we show there is no regard of nature in us, no piety, no charity, no thankfulness to God for our estate, but the contraries of all these. I would to God men would carefully think of this, who upon every occasion can find in their heart to send horse and men, cart and carriage too and fro on the lords day most wickedly. Assuredly it will have a smarting recompense in the end.  
Que. The third and last end of the Sabaoth, yet remaineth touching rest and exercises required. I pray you what rest are we bound unto, and what special exercises on this day?  
Ans. Concerning the former it hath been said before, that there is required of us this day a resting from our proper labours in our calling, as your book saith, so far as they are hindrances to that sanctifying of the Sabaoth, that is required of us. For in it thou shalt do no manner of work, etc. That is no manner of work that thou canst not do, and attend also to the exercises commanded for the Sabaoth: as the artificer cannot work in his shop and go to Church to pray and hear, the country man cannot both serve the Lord with his neighbours at home as he ought, & serve to his chapmen his sold Corn in the week days also, etc. Therefore from these we must abstain.  
Now for the second thing, namely, the exercises demanded at our hands, many they are, and hard of me or any to be either named or espied, so large is the law of the Lord. But as I can I will lay before you some of them. And first to begin withal, forasmuch as without knowledge of God there is no love of God, without love no faith, & without faith no salvation by God, therefore it is a work or exercise of the Sabaoth, a duty that we are straightly bound unto, in that day to attend to the knowledge of God, by assembling ourselves together into one place, and there with fear and reverence to hear, mark and lay up in our hearts the word of God read or preached unto us.  
Que. How prove you this?  
Ans. Do you not remember the speech of the Shunamites husband to her when her child being dead, 
2. Reg. 4.23.  she desired an Ass to be saddled that she might go to the man of God? What wilt thou do with him to day saith he, since it is neither new Moon nor Sabaoth day? Whereby you may plainly see that on those holy days they carefully resorted to the Prophets to be instructed in the will of the Lord.  
In the Acts of the Apostles again thus we read, that The first day of the week, 
Acts. 20.7.  that is on the Sabaoth day, the Disciples being come together to break bread, Paul preached unto them, ready to departed on the morrow and continued preaching till midnight.  
In another place, 
Acts. 13.16. Read Luk. 4.16. etc. to the 21. verse.  After the lecture of the law & the Prophets, the rulers of the synagogue sent unto them, saying, ye men and brethren, if ye have any exhortation for the people, say on: with a number more such places. Whereby evidently we see the manner of keeping holy the Sabaoth in those days. Yet is not the going to the Church & outward hearing of the word all, but they are The good ground that hear the word and understand it, 
Matth. 13.23.  bearing fruit and bringing forth some an hundred fold, some sixty, and some thirty.  
Que. These places are plain touching the custom of God's children in times past, and beside these very reason would teach us that if God hath of set purpose in great wisdom appointed one day generally, of all men and women to be observed: surely he would have on that day none to lurk at home in an hole, withdrawing themselves from GOD, from his word, from their brethren, and from all commanded exercises on this day: and therefore in my opinion our recusantes, as we call them, that is our refusing Papists to come to Church, do greatly offend, I pray you what think you?  
Ans. I settle no sentence of them, but what the dreadful voice of the eternal judge shall pronounce upon them, in his general day to the horror of body and soul everlastingly, in the boiling heat of unquenchable fire, unless they repent, see and amend their intolerable obstinacy against the Lord. For can it be that the Lord should pronounce accursed all them that keep not every tittle of his Law, 
Deutr. 27. vlt.  and yet not punish them, that profane his Sabaoth by withholding themselves from the Congregation, refusing appointed duties by GOD himself, and at home or abroad, in this corner and that, under this hedge and that, patter to themselves, what God knows they understand not, and therefore consequently what the Lord detesteth, and will assuredly charge them withal as sin in that day of his? How can we hear these examples of God's children, purposely set down in his word to teach us and ourselves performing no such duty, yet boldly presume of mercy? What the best of them with all their learning could say, for defence of this their folly, have we not heard, and may we not read? Too childish and frivolous are their reasons to justify so great impiety. I refer you to the reading of them yourselves, together with the answers made unto them by the godly. This only myself I say, that if I were a Papist and had to this day refused to come to the Church to receive the sacrament, etc. yet I assure you now seeing the weak grounds of these doctors (for more than one had their heads about them, though one bear the name) I should begin to look better about me, and never pin my everlasting estate in pain or bliss upon so slender & ungodly persuasions of perverse men. But what should we speak of reason which truly they have not of their denial? God and many a conscience of theirs know full well, that it is not any impiety, which they are able to charge our prayer or preachings withal, but a secret sworn or promised obedience to the foreign Antichristian power of Rome, without knowledge what they do, blindly consenting to do as others do, & have done, for vain glory, and worldly speech amongst a few of their own pack, that maketh them obstinate against the Lord, despisers of his Sabaoth, rebellious against their lawful and most gracious Prince & her laws, unkind contemners of the counsel of their dearest friends, breakers of their hearts whose lives they ought to love, increasers of their woe whose pain in piety they should never wish to see, & finally even every way to God, to Prince, to Country, to friends, & their own souls enemies most dangerous and pernicious. The Lord jesus Christ open their eyes, touch their hearts, and conform their practice of behaviour to his will, if it may stand with his good liking.  
Que. I pray you now go forward in recital of the exercises of this Sabaoth.  
Ans. secondly beside the diligent hearing of the word preached on this day and read unto us, it is our duties and a godly exercise fit for the day amongst ourselves, or with our pastor and preacher to confer and talk of that which hath been said, and to ask questions how this and that is to be understood. Such example have we in the Gospel, where it is said that when Christ was alone, 
Mark. 4.10.  they that were about him with the twelve asked him of the parable which before he had uttered, and he readily expounded the same unto them. Then uttered he more, and without parables saith the text, spoke nothing unto them, 
Verse. 34.  but he expounded all things apart to his Disciples.  
Thirdly to receive together the supper of the Lord, 
Luke. 22. Acts. 20.7.  as we are commanded, and the Church ever accustomed to do. To attend unto Baptism, if occasion so serve, duly pondering the promise that is passed us, to serve the Lord, and praying faithfully for his guiding grace to be powered upon ourselves, & that or those infants then presented to the Church, that they and we may ever fulfil what we have vowed before the congregation. fourthly from a true feeling heart of Gods received goodness to give him thanks on this day for his many and great mercies upon body and soul, at home and abroad, upon ourselves and ours, known and unknown, bestowed the week passed upon us, to pray for the continuance of the same, all the next week ensuing, & ever else, with his gracious supply of all necessaries whatsoever, without the which either our worldly estate, or spiritual obedience to him cannot be sustained.  
Fiftly to consider of the poor which the Lord hath set amongst us as subjects for our love to work upon, to see what they want, how they live, & to visit them and provide for them. This hath ever of God's children been greatly regarded, and is a part of the discipline of the Church also. The Apostle Paul ordained a gathering in the church of Corinth every Sabaoth day to this use, 
1. Cor. 16.1.  and that to the example of other reformed Churches. Christ visited the cripples and lazars on the Sabaoth day, 
john. 5.  and healed him that had none to put him in the pool. The borne blind he healed on the Sabaoth day. 
john. 9  And from the godly care of our forefathers touching this matter, have flown our hospitals, and alms-houses, with such like. This is an exercise of faith and love fit for all times, but chiefly on the Sabaoth day to be regarded. Thus we feed Christ when he is hungry, 
Matth. 25.35.  cloth him naked, visit him sick, and so forth, and sure sure shall we be to find it at the general accounting day of his.  
Lastly to take care and confer amongst ourselves how to maintain all means that serve to the knowledge of God, as the ministers, scholars, universities, schools, and such like: To meditate also this day more than other days of the creatures of God and of his exceeding goodness toward us in them, 
What it is to keep holy the Sabaoth day.  is an exercise of the Sabaoth, with a number such more, that were now too long particularly to name. Therefore to conclude and end this matter, easily may we hereby see, that to keep holy the Sabaoth day, is nothing else but even to separate, and consecrate the same to all godly exercises wherein our faith to God and obedience is to be showed.  
Que. If these then and their like be commanded to us on this day to be performed, their contraries I take by the same Law to be forbidden.  
Ans. Truth it is, and must needs be so, but I think it peerless now again to go over them, and show their contraries: rather weigh them yourself, and mark them particularly. Only these I wish by name may more duly be thought of, that if the sanctification of this day consist greatly in labouring to know the Lord by the preaching of his word, how shall they safely pass the curse of God for the breach hereof, who with benumbed souls, parched, padded, senseless, and every way most hardened hearts, either lie and sleep on the one side idle, or tossing the alepot with their neighbours, suffer this day to pass without any instruction, and like dumb dogs hold their peace, no way discharging the duty of a true minister, and one that tendereth the glory of God, his own, & his people's souls. What should I say of them that seeing the harvest great and the labourers few, and feeling within themselves. working a secret power, persuading to put their helping hand to this business, yet do not, but suffer the people to pollute the Sabaoth for want of teaching, and stay themselves from this work of the Lord upon causes, that as it is to be feared will melt away and not stand to excuse them, when GOD shall come unto judgement. Every servant to his own master, it is true, standeth or falleth, yet may one servant admonish an other to beware betimes, and therefore with my whole heart I wish a due regard hereof. Again, if to sanctify the Sabaoth, be to consecrate it to holy uses, such as have been named, is it possible for us to escape the revenging hand of the eternal God, if he content in mercy with one day in the 7. we deny him that also, and dedicate it to drunkenness, to feasting and surfeiting, etc. Now in the name of the God of heaven, and of jesus Christ his son, who shall come to judge the quick & the dead at the latter day, I require it of all that ever shall read these words, that as they will answer me before the face of God & all his Angels at the sound of the last trump, they better weigh whether carding, dising, & tabling, bowling, and cocking, stage plays and summer games, whether gadding to this ale or that, to this bearbaiting & that bull-baiting, with a number such, be exercises commanded of God for the Sabbath day or no. O hartal frozen & void of the feeling of the mercy of thy God, that having every day in 6. every hour in every day, & every minute in every hour so tasted of the sweet grace of thy God in Christ, as that without it thou hadst perished every minute, yet canst not tell how possibly to pass over one day to his praise, unless one half of it be spent in carding & bowling. Awake awake in jesus Christ admonished awake, & seeing all the week long, the Lord of heaven doth defend & feed thee, comfort & bless thee, & is contented but in one day especially to be regarded, vow with thyself in request of strength to keep it, that to the Lord that one day shall be consecrated of thee, & observed according to his will.  
Que. These things then thus passed over, I pray you are these words, Six days shalt thou labour, etc. a commandment, so that we sin, if we labour not on them all?  
Ans. No, they are no commandment, but a permission, or a remission rather of so much right of the Lords. For ever hath the Church upon occasions separated some of the week days also to the service of the Lord, & rested from their labours. Which they never would have presumed to do, if the Lord had commanded to the contrary. And even now our holy days commanded by public order, are not all to be misliked, if to the glory of GOD and sanctification of his name, they be bestowed as they are intended. Therefore a commandment I say they are not, but a remitting of the Lords right who in deed might challenge all.  
Que. And for the 7. day itself may we not in case do any thing thereon, because the words here are so, in it thou shalt do no manner of work, & c?  
Ans. I have said before if you remember that the precise & strict rest of the jews on this day was ceremonial, & therefore now by Christ taken away, that it bindeth not us. And therefore touching your question and our estate in these days under the Gospel, very certain it is, that not even in the seventh day we stand so bound to rest, but that in it also we may work, if either necessity so urgently requireth, or the deed done be greatly to the glory of God. Examples of the first are David eating the shewebread, 
1. Kings. 22.  and the Disciples gathering and rubbing the ears of corn. Of the second, Christ himself healing on the Sabbath day many, which yet the jews thought to be unlawful. The discourse of Christ touching this point in the Gospel is very worthy noting, wherein he flatly and strongly refuteth this superstitious conceit of the Sabbath in the Pharisees, and all other by diverse arguments: as first by the example of David above named. Secondly of their lawful practice, they circumcised children, and slew their sacrifices etc. on the Sabaoth. Thirdly by the testimony of Osce, I will rather have mercy than sacrifice. That is, love to our brethren, than outward service. Fourthly from the less to the greater, it is lawful on the Sabaoth day to pull out a brute beast that is fallen into a pit, or is in such like danger, as needs it must be helped, or else it perisheth, therefore much more a man, etc. By all which you see that man is not made for the Sabaoth, but the Sabaoth for man. And even in the right of our Christ, we also are in some sort Lords of the Sabaoth, as in it, to do what urgent cause constraineth in deed, and may not conveniently be differred.  
Que. Here is named in the words of the commandment the stranger that is within the gates. I pray you therefore how far think you this bindeth us?  
Ans. I do willingly still tell you my opinion in every thing, myself and you also I trust ready to yield to better advise when we shall hear it. For my part I see not how we may answer it to the Lord, if being private men and householders, we suffer within our gate to lurk and lie hid, and that refuseth to obey the Lord in the sanctifying of this day, as is commanded to the glory of his name, after that such means have been used for the reforming of them as possibly we can. And the more I weigh with myself that most strait law of the Lord for execution of them that should seek to estrange any from the true God, 
Deut. 13.  the more I am confirmed by the very end, equity and meaning of it in this opinion against all affection of kindred, alliance, friendship, or whatsoever. Read the words, & mark the zeal which God requireth in all men towards him, when as no means will reform our friends, but they still peradventure tempt us. And then by the way let it not pass unmarked I pray you, how straightly all masters and mistresses stand bound to see that the Lord be honoured not only in themselves, but by manservant and maid servant, old and young in their houses of discretion, of the Sabaoth day, seeing God of purpose nameth them. And see again how this naming of the stranger doubleth the bond more upon us. For by comparison if we stand charged with our stranger and guest, much more with our daily servants, children, etc. it must needs be, and indeed weigh it well.  
Que. I am then thus I think satisfied in every point of this commandment, neither do I remember what further to ask you herein.  
Ans. The commandments of the Lord (saith David) are exceeding broad, neither in deed is any man able so to lay open any one of them, but judgement by the gift of God increased more may be seen and espied in them: but thus much now shall suffice for my measure, this only added, that this reason drawn for the Lords own example, who rested from his work on this day, ought greatly to move us to the careful keeping of it: as even the very first word also of the Law, for if you mark it, he doth not say, Keep holy the Sabaoth day, but Remember to keep it holy, that is, have an earnest care of it, and in any case forget it not, but remember to keep it holy. And thus much of this Commandment.  

The examination of the conscience.  
The profitable use and application of this commandment, is to weigh and duly consider that it is the Law of no man, but of God the chiefest lawgiver, the wisest, most righteous, and most able to revenge, instituted of purpose by him for these and such like ends. First, that we should wholly consecrate as that day ourselves unto the Lord, & his service, hearing, reading, meditating those things, which might lay before us the goodness of almighty God toward us, and our great ingratitude to him again, with all other sins, whereby we have provoked him to wrath, stirring up our hearts to true repentance for them, and amendment of the same. Secondly for the ease of servants & cattle, which otherwise by the unmerciful greediness and cruelty of some might happily be abused. Lastly to express and lay before us some show of that spiritual and eternal rest in heaven, which we all so look and long for. Then these things considered, to call to mind how often and grievously we have offended against every one of these, as against the first by absenting ourselves from the Church, 
What it is to be absent from Church, and place of common prayer.  and place of common meeting, when we might have been present, if we would, a very horrible thing, if we could duly regard and think of it. For what is it but to contemn GOD and his wisdom, to strive and fight against the Spirit, teaching and converting men by the ministery of the word, and even in effect to say I am as wise and godly, as either he can make me, or shall make me: I will none of his grace. What is it but to give a grievous offence to others, for the which the living God hangeth a woe over our heads, saying, Woe be to him by whom offence cometh: it were better for that person to have a millstone tied about his neck, and to be cast into the bottom of the Sea: And again, It were good for that man if he had never been borne? What is it but to feed the devils humour, and to do that thing, that most highly pleaseth him? Again to consider how we have offended, when we were present at Church by negligent and cold performance of that thing, which time, place, and duty required at our hands. Have we never come to the hearing of the word, but with reverence, with willing desire, preparing our hearts before unto it by some secret prayer within ourselves, to the Lord, that he would bless the speaker, that he may speak to our hearts and bless us, that we may attentively hearken, profitably feel, and thankfully taking whatsoever is spoken, increase in obedience to it? Have we never come to the Sacraments, when we could, and never without such examination, and other circumstances, as are straightly required of a Christian? Have we spent the Sabaoth in godly conference & meditation, pouring out thanks from a feeling soul for the Lords goodness ever to us, & namely the week passed? Have we visited or thought upon the sick, sore, diseased, imprisoned, banished, or any way suffering for a good cause & to our power comforted them? Have we studied how either to procure or continue or increase amongst ourselves, or our neighbours the means of salvation, as the preaching of the word, & such like? O beloved, we have not, we have not, we know it & must needs confess it, if there be any truth in us. Too much have we neglected all these, yea even diverse of them, it is greatly to be feared, have little or never at all troubled our heads: but for their contraries in most full measure we have wallowed in them, and with greediness ever accomplished them. Where is the minister whose negligence hath not made his people to pollute the Sabaoth? Where is the people whose consciences awaked may not justly condemn them for ungodly gadding on this day to Church-ales, to weddings, to drinkings, to banquets, to fairs, & markets, to stage plays, to bearebayting, & summer games, and such like? Where is that master that hath had a conscience to restrain his servants from this impiety, or the servant again that hath either bridled himself for the Lords cause, or else well accepted his master or mistress restraint being made unto him, and which hath not rather burst out into ungodly & disobedient speeches, murmuring that because he hath wrought all the week, therefore he should have liberty to do what he list on the Sabaoth, not considering that this commandment bindeth not only the master himself to honour God on this day, but to see to his family so much as he can, that they also do it. Nay I would to God the masters in many places were not ringleaders to their own & all other men's people, to profane this Sabaoth of the Lord, and that even such masters as in respect of their calling, office and credit in the country, should far otherwise do. When doth a gentleman (to name no higher estates) appoint a shooting, a bowling, a cocking, or a drunken swearing ale, for the help as they say of some poor one, but upon the Sabaoth? And if he be at the Church in the forenoon, for the after noon it is no matter, he hath been very liberal to God in giving him so much. What day in the week usually doth he give so evil an example of unmeasurable sotting in bed, as on the Sabaoth? But O filthy savour that ariseth out of this loathsome channel, thus raked up into the nostrils of the Lord! I spare to speak, I shame to see, I rue to know what I fully know against our souls in this respect. Let every man and woman more particularly view themselves, and lay open unto the Lord their sin in sorrow for it, by this occasion think what is commanded, look what we have done, & the Lord make our sinful hearts to see, & sigh for so great offence against our God. What should I say of the second end of the institution of the Sabaoth, namely for the rest of servant & cattle? But even in an word, woe to the man whom God shall judge according to his guiltiness herein. For it is too usual with all estates to be a means to rob their servants of the blessing due to the keepers of this law, and to pull upon them the plague for the contrary by making them ride and run, post and away, upon every occasion that cometh in their heads, when in truth if they would but even look into it, the matter may be done well without such haste. O happy is that man whose heart thinketh how his servant is bound to this commandment of keeping holy the Sabaoth as well as he, hath a soul to lose or save as well as he, to be nourished with the food of the word as well as he, and therefore thereon concludeth, he will neither sin himself nor make his servant sin in breach of this or any other commandment. The third end of the Sabaoth we heard it was, that hereby might be resembled in some sort our spiritual rest in heaven, we ceasing from our own works, & doing the will of God. But are we able to say, we have this done? O miserable men ten thousand times if in this we should have our deserts: for wherein or how crucify we the flesh more on this day than any other, bridle the froward desires of the heart, restrain our own nature, and do the will of God more on this day than any other? Alas our own consciences cry unto us, we do nothing less, we drink, we eat, we surfeit, we swear, we play, we dance, we whore, we walk and talk idly, vainly, uncleanly and ungodly: these are our works on the Sabaoth more commonly than any day in the week else, and if this be to resemble a spiritual rest, then in deed we do it, not otherwise. Thus stand we therefore guilty and grievously guilty of this commandment. So that if we had not a Saviour who in our flesh had fulfilled this law and every one for us, and appeased the wrath of God his father, justly conceived against our sins, never should we have looked within his kingdom. And how shall we be better for all which he hath done, but by seeing our passed sin, and namely our fowl and careless abuse of this Sabaoth of our God, by lamenting the same even from our heart roots, purposing unfeignedly to amend it hereafter, and even ever while life endureth to be more careful to honour God on this day than we have been, and by steadfastly believing in Christ, and for Christ, and by Christ, to have all that is past forgiven? This is the way to be freed from the curse of this commandment, and all other which we so grievously have transgressed, and therefore justly deserved. O mercy great and marvelous, O nature sweet & patiented of our God, who contenting himself with one day in seven chiefly to be his, and yet rob of the same also by us vile wretches, notwithstanding till this day hath spared us, whereas a thousand times & a thousand he might with great right have destroyed us either amongst our pots, or in our dances, or idle in our beds, ask us if that were to hallow his Sabaoth, or to honour his name to swill and to bibble, to leap, to wallow and tumble in bed, till it be noon, with such like. Now doth he speak, now doth he warn, now doth he admonish, loath to punish us if any saying will serve, as a most merciful God, and if now we will not consider, learn and be instructed, that our ways heretofore have not been good, and therefore amend them, surely surely, if God be God, we shall taste his hand, for so great disobedience. Now the living God awake us, and touch us truly in this behalf, merciful father lay it never to our charge, for thy great mercy's sake, wherewith we have grieved thee touching this commandment, but increase our knowledge, increase our feeling, increase our conscience, carefully to live and spend our days in thy fear and favour, as thou mayest be honoured, the power of thy word magnified, our brethren moved with good example, ourselves saved in the great day, and this Sabaoth of thine for ever hereafter more carefully kept of us, to the better performance of the former, for Christ his sake, Amen. Amen.    

The fifth Commandment.  
Question.  
WHat containeth the second Table?  
Ans. As the first contained all duties due to the Lord, inward and outward, so the second Table containeth all duties due to our brethren, either in heart or action. And therefore in this second table are laid the very grounds of all civil society, from whence all men's laws proceed, if they be just.  
Que. But do these works of the second Table concern only our neighbours?  
Ans. No, we may not think so. For though outwardly they be done to men and immediately as the proper object of them, yet in deed they are done also to God, and he more delighteth in them, than in all burnt sacrifice. For if we feed our brethren, cloth them naked, visit them sick, or any way do them good, God taketh it as done to himself.  
Que. When any prescription is made to men in the Scriptures what they should do, why so often and usually are the works of the second table appointed?  
Ans. Not that they are better than the works of the first Table, but for that they are the true bewrayers of them: for every hypocrite will say he loveth God, feareth God, trusteth in God, etc. because these are secret duties in the heart, and of man cannot be judged, but look how he liveth toward his neighbours, and it may soon be seen that failing in the duties of the second Table towards men, the duties of the first which he boasteth of in truth are not in him. For if they were, they would bring forth the other. He that saith he loveth God whom he never saw, 
1. john. 4.  and hateth his brother whom he hath seen, is a liar.  
Que. Which is the first commandment of the second Table?  
Ans. Honour thy father and thy mother, that thy days may be long, etc.  
Que. What is meant by honour here?  
Ans. Reverence, obedience, & maintenance, if need require.  
Que. What is this reverence.  
Ans. It is a true acknowledging in my heart and mind of that superiority, which God hath given either my parents, or any other person, together with a willing declaration of the same, by any such outward gesture or behaviour, as it may be declared in, or by.  
Que. How prove you that we must reverence our Parents?  
Ans. Many sufficient proofs hath it in the word, but a few may suffice us. You shall fear every man his father, 
levit. 19.3.  and his mother, saith the Law of God, that is, if we expound it, ye shall stand in a reverent awe and regard of them with love: for we must needs understand a son-like fear, not a servile in that place. Again, Honour thy Father and mother, 
Ephes. 6.2.  which is the first commandment with a promise, saith the Apostle: this honour implieth reverence. Thirdly the example of our Saviour Christ performing this reverence to his mother and his reputed father joseph, 
Luk. 2.  doth prove it to us. And that example of Solomon, who being King, and hearing that his mother came to speak with him, went to meet her, bowed down to her caused a seat to be set for her, 
1. Kings. 2.  and placed her on his right hand. Lastly, the Scripture expressly forbidding such things as are contrary to this reverence, manifestly proveth the same to be our duty.  
Que. What is contrary to it?  
Ans. First, to curse Father or Mother is manifestly contrary to it, and hath not the Scripture forbidden it, saying: 
Deut. 27.16.  Cursed be he that curseth father or mother, and let all the people say Amen? And again, He that curseth father or mother shall die the death, 
Exod 21.17.  yea he shall die, 
levit. 20.9.  and his blood be upon him.  
Que. What else is contrary to it?  
Ans. To smite Father or mother is apparently contrary to it, and this also hath the word forbidden: 
Exod. 21.15.  He that smiteth Father or Mother shall die the death. Also to mock our Parents is contrary to this reverence we own them: and therefore is it said in the thirty of the proverbs, 
Prou. 30.  The eye that mocketh his father, or despiseth the counsel of his mother, let the Ravens of the field devour it, and the young Eagles pick it out.  
Que. How if the Son be a Magistrate and the Father none, whether must he then reverence his Father, or no?  
Ans. In matters that concern his office he must do his office, and his Father must acknowledge his authority, but in private places, and matters, notwithstanding he is a Magistrate, he must do reverence to his Father, as is due, neither taketh Magistracy this duty from man, or out of man, for they may both well stand together.  
Que. How prove you it?  
Ans. King Asa executeth his office, 
1. Kings. 15. verse. 13.  and deposeth his mother, we read, yet otherwise no doubt he reverenced her as a child. And prettily was it said of Taurus the Philosopher, when the Father and Son came to him about a matter, the Son being a Magistrate and the Father none, that the Father should sit down upon that one stool, that he had, till the question was disputed, whether of them ought of right to have it.  
Que. And are the children only bound?  
Ans. No in deed, but there is a duty aswell of the Parents to their children, as of the children to their Parents.  
Que. And what is that I pray you?  
Ans. In generality this it is. If Parents look for at their children's hands, honour, that is reverence, obedience, and maintenance, if they need according to ability, then is it questionless their duties, so to behave themselves toward their Children, as that these things may be dew unto them.  
Que. In particularity what procureth reverence to them?  

Parent's behaviour.  Ans. First and formest, if Parents will breed this in their children, let them in any wise carefully look to their life and behaviour before them. For truly grave, modest, and virtuous behaviour striketh the hearts of both children, servants, and all other beholders, with a reverent conceit of such persons, and contrariwise light behaviour looseth the same.  
Que. What especial things can you name that in deed lose Parents and superiors this reverence?  
Ans. Neglect of Religion, Drunkenness, incontinency of life, uncomely talk, wanton behaviour, swearing, with such like, and which may not be forgotten, brawls, jars, and unkindness betwixt man and wife before their children and servants.  
Que. What else breedeth reverence?  
Ans. Good bringing up, a duty which the Parents do owe to their children, as far as their power will reach, and which in deed maketh the children perform to them their duties the better.  
Que. How prove you that parents are bound to this?  
Ans. The Apostle giveth an express commandment of it saying, 
Ephes. 6.4.  Fathers, provoke not your children to wrath, but bring them up in instruction and information of the Lord. And the neglect of this bringing up maketh many Parents want good behaviour in their children. For very great is the force of it to good or evil, as that Heathen man Lycurgus by his two whelps very livelily set out, the story whereof is this: Lycurgus desiring to let the Lacedæmonians see the force of Education, brought forth on a day to them two whelps, 
The force of Education.  which he had diversly brought up: the one he had accustomed to the field, the other kept ever at home, and with them he brought out also an hare, and a pot of pottage: which when he had set down, the one according to his use of bringing up, took presently to the Hare, and the other utterly neglecting, what even nature should have wrought a regard in him of, as presently betook himself to the pot of Pottage. See then sayeth Lycurgus O ye Lacedæmonians, what bringing up is in very brute and unreasonable creatures, how much more must it needs be effectual to good or evil in your children? And the example moved them much. But in how many more examples out of good writings may we plentifully see how careful ever all godly Parents have been, that in the fruit of their bodies the Lord should be honoured, and his true religion planted and placed in their posterity: for very well knew they that, which experience taught both them and others, that as virtuous and godly fruit is a special blessing of the Lord, so an ungracious and froward offspring is a cross, that next after sense of God's wrath against themselves, doth sting most bitterly the heart of godly Parents. And again they knew that, which we also cannot be ignorant of, that by nature neither theirs were, nor ours are borne so pure, as that they needed not the industry of their Parents to reform them. For both than was it, and now is it most true, which the spirit of wisdom saith: Foolishness is bound in the heart of a child, 
Prou. 22.15.  but the rod of correction shall drive it away from him. And in another place, The very imagination of man's heart is altogether evil from his childhood. 
Gen. 8.  Wonderful hath the care of heathens been therefore in this respect, as partly you have heard and might most largely have laid further before you, if it were needful. An ancient saying it was and common amongst them: Nil dictu foedum visuue haec limina tangant Intra quae puer est. That is, Let never any thing undecent to be said or seen enter into the house where a child is within. Cato that wise Counsellor of Rome, thrust Manlius from the Senate, because on the day time his daughter being by he kissed his wife. Plutarch in his book of this matter singularly discourseth of this care, how great it ought to be, and ever hath been in good men, and he maketh a comparison betwixt Education and other matters which men much esteem, preferring it before them all: Natalium splendour, saith he, res est praeclara, at bonum a Maioribus profectum, etc. That is, Birth and Parentage is a notable thing, but yet descending to us from others. Riches are highly regarded, yet suddenly taken from them that have them, and given to them that looked not for them, and ever common to the bad aswell as to the good. Glory is a thing in man's eyes honourable, yet ever most variable. Beauty much wished for, yet not to be kept any long time with all the wishes & wisdom in the world. Only one thing, saith he, there is, the benefit whereof never faileth, but with life, and that is the singular fruit of good bringing up. Lycurgus' the Rhetorician, when it was objected to him, that he wasted too much upon the teachers of his children, answered most wisely, that to a man that in deed would undertake to better his children to his desire, he would not only give that wages, but even the half of all that ever he possessed. Such a care had this Heathen of that, which Christians professing God, can be so careless of in these dangerous and infective days. Aristotle could say, that look how much better it is to be well, than to be: so much more bound are those children to their parents, that receive by them good bringing up, than they which receive but their bare existence in the world. An other in Plutarch again saith very prettily, that if he could, 
Crates.  he would get him to the top of the highest hill that any where he might find, and with all his power, from whence he might furthest be heard, cry out upon the monstrous madness of thousands of Parents, that take such intolerable and uncessant pains to leave much unto their children, and yet never any care at all in comparison, what manner of men or women they shallbe, to whom so much must be left. As though that earthly pelf either wholly made a man, or else must of necessity with worldly credit, continued his posterity upon earth, when want of bringing up maketh want of knowledge any way, with credit to use the same. But what view I so much the commendable care of Heathens in this behalf? Have not Gods faithful been in this point as careful as they? Yes truly, many have, and in better order a great deal. For there being in this thing degrees and steps to be observed, as first of piety, secondly of learning, thirdly of manners, and lastly of the function or calling: the children of God, many of them have in this excelled the Heathen, that being generally as careful as they in all, particularly in this as men better acquainted with it, through greater given light & knowledge they have far excelled them, that first they have attempted what in deed is first to be cared for, namely, to frame the hearts of their children to God and grace, and then in order to the things following. We see it in Adam, 
Gen. 4. Gen. 18. 2 Tim. 3. 1. Chron. 28.9. 2. Kings. 4. Deut 6. Psal. 78.5.  who taught his sons to serve the Lord. We see it in Abraham most notably. We see it in Timothy's parents, who brought him up from a child in the knowledge of the scriptures. We see it in David, joas the king, & a number others. Generally to them all it was a commandment, that assoon as their children could understand and ask them questions, they should carefully instruct them concerning the Lords dealings with them, and for them. And I doubt not but many did it of the ancient Christians. Philo writeth that they were called cultores ac cultrices, that is to say, tilers, because as men painfully till their ground, so they carefully laboured the ground of their children's hearts, to plant in them the fear of God. Nos hody vastatores ac vastatrices, saith he, That is, We in these days may better be termed destroyers than tilers, so reckless we are, & careless in this so great a matter. Hence sprang the Cloisters in the beginning saith Chrysostom, & that kind of life, 
Lib. 3. contra vituperatores monast. vitae.  namely of the exceeding care that men had to have their children well brought up, and excluded from evil company, and hurtful sights in the world, till years and settled instruction had made them less capable of the harm thereof. Afterward they degenerated from that institution, and became as we well know dens of drones, and nurseries of ungodliness, corrupters of all, not correctors of any, and the wrath of the Lord hath now destroyed them. It is a good admonition of wise Solomon: 
Prou. 22.  Teach a child in the trade of his way, and when he is old, he shall not departed from it. And that experienced son of Sirach in many places speaking of this mtater, 
sirach. 16.22. & 30. also.  hath these words, in my opinion not lightly to be looked on: Neither desire nor delight (saith he) in children, though never so many, unless the fear of God be in them. For one that is just, is better than a thousand: and better it is to die without children, than to leave behind us ungodly ones. Thus let it suffice to have touched this matter, whereof long and large treatises are made, needful to be touched, if ever needful, and even long stood upon. For too much it is of parents neglected, & yet are they grieved, if of their children they be not reverenced: and howsoever many there be, that in these days are careful enough to procure unto their children knowledge of Arts, of Countries, and of any thing that in worldly sort may make them mighty, famous, and spoken of: yet is the ground of all very fearfully neglected, namely to settle in them the true fear of the God of Israel, delivered and taught in his word. Yea it is even accounted by father and child not so needful or beseeming for a gentleman, to the great exasperating of the lords wrath against them and their seed. Humility also and shamefastness are taken from youth in these days even by their parents and their teachers, and where it hath ever been held, that blushing in measure, modesty, and silence have been commendable tokens in young years, now is it a shame to be ashamed at any time, blushing is want of countenance and bringing up, silence is ignorance, modesty is too much maidenlinesse, and in short now virtue is vice, and vice very comely and gallant behaviour. So times are changed to and fro, and changing times have changed us too. But of this thus far.  
Que. What else nourisheth in children due reverence?  
Ans. Due correction. Due I say with wisdom and moderation. For he that spareth his rod, 
Prou. 13.24.  hateth his son: but he that loveth him, doth chasten him betimes. 
19 vers. 18.  Chasten thy son while there is hope, and let not thy soul spare for his murmuring. And in an other place, Withhold not correction from thy child, 
23. verse. 13.  for if thou smite him, he shall not die.  
Que. But what if parent's in foolish pity cocker up their children, and pretermit this due advertisement?  
Ans. Then will they lose this reverence most assuredly in their hearts, and often make them come to evil ends. It is proved by Heli his two sons, 
1. Sam. 2. & the 4. also.  who by their father's lenity conceived not what it was to sin against the Lord, and therefore to their own hurt, and their father's great grief, tasted the heavy hand of God, and died both in a day. Also by Absalon, Ammon, & Adoniah David's sons. Whose fearful ends may serve for ever to admonish all parents, how they foolishly love their children, and cannot abide to say or do their duties to them, or yet to let others. Mark well the sixth verse of the first Chapter of the first book of Kings, and be wise betime. A small twig will not kill the tenderest Prince, Lord or Lady in the world. If thou smite him, saith Solomon, 
Prou. 23.23.  you heard before, he shall not die. I warrant him.  
Que. What is the second part of this honour that children own to their Parents?  
Ans. Ready and willing obedience.  
Que. And what is that?  
Ans. Obedience is the performance of Parents will so far as lieth in our power, and lawfully we may.  
Que. And how prove you that this children are bound unto?  
Ans. First, by the words of Solomon: Obey thy father that hath begotten thee, 
Prou. 23.22.  and despise not thy mother when she is old. Secondly by the Apostle to the Colossians: 
Coloss. 3.20.  Children obey your parents in all things, for that is well pleasing unto the Lord. And to the Ephesians again, Children obey your parents in the Lord, 
Ephes. 6.1.  for that is right. thirdly it is very strongly proved by the sharper punishment, which God appointed for all disobebient children, to wit even flat and present death. For so we read in the Law: 
Deut. 21.18. etc.  If any man have a son that is stubborn and disobedient, that he will not hearken unto the voice of his father and mother, and they have chastened him, and he would not hearken unto them, then shall his father and mother take him and bring him unto the elders of the City, and unto the gate of that same place, and say unto the Elders of the City, this our son is stubborn and disobedient, and will not hearken unto our voice, he is a rioter and a drunkard, and all the men of the City shall stone him with stones to death, and thou shalt put evil away from thee, and all Israel shall hear and fear.  
Que. But how far must a child obey?  
Ans. If we pass over the discourse of Philosophers touching this matter, and come to the scriptures, the Apostle Paul determineth it thus, 
Colos. 3.20.  That children must obey their parents in all things.  
Que. Why but shall we think Paul would have a child in deed obey his Parents in all things, as the words sound? What if they command a wicked thing?  
Ans. No indeed we may not take Paul's words so generally, but we must expound that place by an other place of Paul to the Ephesians, 
Ephes. 6  where he biddeth children (as you heard above) obey their parents in the Lord. And by the words of matthew where it is said, 
Matth. 10.  He that loveth father or mother more than me, is not worthy of me.  
Que. And how then conclude you touching my question?  
Ans. Thus I conclude, that a child is bound to obey his parents in all things in the Lord, that is, so far as his obedience may stand with the duty which he oweth to his God, and with such circumstances touching his own person, as both reason and piety would, should be regarded. Which conclusion compriseth assuredly their obedience as touching marriage.  
Que. What begetteth this obedience in children?  
Ans. When parents desire obedience, they must know that it is their duties to command things lawful in respect of God, 
This excludeth forcing to marry against all liking.  and convenient in regard of their children.  
Que. What is the third and last part of this honour?  
Ans. Maintenance of our parents, if need be.  
Que. What mean you by this maintenance?  
Ans. It is a thankful sustaining of the want of our parents either by our riches, counsel, strength, or any other thing, which God hath blessed us withal, and they have not.  
Que. But how dare we interpret the commandment thus: Honour thy Parents: that is maintain them as thou art able and they have need?  
Ans. Surely first very reason telleth us, that this is as due as either reverence or obedience: but to let that pass, we have apparent scriptures, where by honour is meant maintenance. As namely in the Apostles speech to Timothy: Honour widows, 
1. Timoth. 5.  that be widows in deed. That is, provide for them and let them be sustained. Again in the same place a little after, They that rule well are worthy of double honour, 
17.  where by honour in part is meant maintenance. lastly in the gospel of S. Mark our Saviour Christ notably showeth that the Scribes, and pharisees, 
Mark. 7.  persuading children to give to their use, that wherewith they should have helped their Parents, caused them to break this commandment in not honouring them as they should. Where we evidently see Christ himself includeth in this honour, maintenance, and these places as they warrant this interpretation, so do they also plainly prove that children own this duty to their parents.  
Que. What further may be said for the warranting of this, that children ought to relieve their parents wherein they can?  
Ans. Beside the testimonies of scripture now alleged to prove it, the spirit of God hath added reasons to urge it, and there are also examples to persuade it, and fearful experiences of God's wrath upon the contrary to fear us from it.  
Que. What reasons?  
Ans. In the 6. to the Ephesians the 1. verse this reason is added, because it is a just thing or right. And indeed so it is right both in respect of God that appointeth it, and in respect of that which our parents have done for us before.  
Que. What else?  
Ans. Again in the 3. to the Colossians, the 20. verse this reason is alleged, because it is well pleasing to the Lord.  
Que. What examples?  
Ans. Valerius in his 5. book and 4. chapter showeth a notable example of a daughter that nourished her mother in prison with her breasts. And if heathens by the law of nature knew so much to be their duty, how much more christians having added thereunto the light of God's word?  
Que. What else?  
Ans. It is also read of the Storks, that when they are old they keep continually the nest, and their young birds provide for them, and feed them till they die.  
Que. Well then, yet what now if children refuse thus to behave themselves to their parents, or neglect it?  
Ans. They are then to look for the wrath of the Lord in them sharply with heavy hand punishing so foul a fault. And to consider well that as others have found him, so shall they undoubtedly. Cham, Reuben, Hophin, and Phinees, with a number others are before their eyes, as experiences to be wise by, if they have grace. And above all other Absalon that graceless man, who like a disobedient child to a good father sought greatly to dishonour him, 
2. Sa●●. 18.  and so horrible was this sin, that even the earth was weary of so wicked a burden and would carry him no longer. The heavens also were ashamed of him, and the wrath of God hanged him up betwixt heaven and earth, by the heir of his head, till joab thrust him thorough with three darts being yet alive. A fearful spectacle to all rebels against their Prince, or disobedient children against their Parents.  
Que. Briefly now whom do you note to be comprehended here under the title Parents?  
Ans. First Parents by nature, secondly by dignity and office, thirdly by age, and four by benefit. Generally they are all in steed of Parents to us, by whom as by instruments the Lord deriveth his mercies to us.  
Que. Who be Parents by dignity, or office?  
Ans. Magistrates over the people, masters over their servants, ministers over their charges, and such like.  
Que. For Magistrates what say you?  
Ans. I say their place and calling, that portion above others which the Lord hath given them of his authority, majesty, and excellency proveth unto us, that we must reverence them. The increase and safety of that which we possess through peace maintained by them, proveth that we ought again thankfully to maintain them, their estate and government by tribute, taxes, subsidies, and such like: and for obedience it is in a number of places commanded, as are also the former. Therefore when as all the parts of honour are due unto them, as reverence, maintenance and obedience, I may conclude Magistrates as Parents are to be honoured.  
Que. There is no question of any of these, but now how far are Magistrates to be obeyed?  
Ans. Certainly but in the Lord, as was said before of our natural parents. For the limits both of the Magistrates bidding and our obeying, are these two, piety, and charity, contrary to these must neither they command, nor we do.  
Que. How prove you this?  

Exod. 1.  Ans. In the first of Exodus, when the kings commandment passed these limits, the midwives would not obey, and the Lord blessed them for it. The 3 children obeyed not the king, 
Dan. 3.  as we read in Daniel, Obediah, and Heliah obeyed not the king and Queen, 
1. Kings. 18.  Daniel himself obeyed not, and the Apostles said God before you must be obeyed, with many such examples.  
Que. What if statutes be strait, and in yielding our policy great, may we not yield a little?  
Ans. In deed be the wether never so hot, statutes never so strait, policy never so great, God is God, hell is hell, we may not do what is good in our own eyes, nor decline either to the right hand or to the left. Read the prophet. 
Mich. 6.14. etc.   
Que. How prove you that ministers are contained under the name of Parents?  
Ans. They are in scripture reputed spiritual fathers, as we may see in many places, namely to the Corinthians, 
1. Cor. 4.15.  Though you have ten thousand instructors in Christ, saith the Apostle, yet have you not many fathers, for in Christ jesus I have be gotten you through the gospel. Again to the Gala. 
Gala. 4.19.  My little children saith he, of whom I travel in birth again until Christ be form in you. And in his Epistle to Philemon, 
V 10.  I beseech thee for my son Onesimus whom I have begotten in my bonds. Therefore truly termed Elizeus the prophet Eliah, when he cried, my father, 
2. Kings. 2.12.  my father, the chariot of Israel, and the horsemen of the same. Now then since, they be thus accounted in the word, proof enough it should be that all those three parts of honour lately spoken of belong unto them. Yet for more full contentation let us weigh the words of Christ in the Gospel, As my father sendeth me, 
john. 20.  so send I you, he that heareth you, heareth me, & he that despiseth you, despiseth me, 
Math. 10.  with many such. Whereby apparent it is that in his ministers God is honoured or dishonoured, for obedience to them in the works of their calling the scripture also is plain, 
Heb. 13.  saying: Obey them that have the oversight of you, and submit yourselves, for they watch for your souls as they that must give accounts that they may do it with joy and not with grief, for that is unprofitable for you. And for their maintenance also testimonies many are there in number both in the old and new Testament, as Thou shalt not mussel the mouth of the Ox that treadeth out the corn, The workman is worthy of his wages, He that serveth the Altar let him live of the Altar, He that delivereth us spiritual things by very good right aught to challenge & reap at our hands again temporal: & to conclude in flat words the Apostle commandeth, let him that is instructed in the word make him that hath instructed him partaker of all his goods, with other such speeches divers.  
Que. How prove you that masters are fathers to and over their servants?  
Ans. For the office and duty, no man that is godly will doubt (I hope) that the Lord hath blessed him with that superiority above others, not that he should rule as a tyrant over them, but to love, cherish, & defend then even as a father his children, they doing him true & faithful service. And for the name itself, beside a number other proofs, the plain place warranteth it in the book of the kings, where Naamans' servants come unto him & say, Father, if the Prophet had commanded thee a great thing, 
2. King. 5.13.  wouldst thou not have done it? See how the spirit of God giveth to masters the title of fathers.  
Que. What prescription is there in the word for servants duties towards their masters?  
Ans. First see the words of Paul to the Ephe. Servants be obedient to them that are your masters according to the flesh, 
Ephes. 6.5.  with fear & trembling, in singleness of your hearts, as unto Christ, not with service to the eye as men pleasers, but as the servants of Christ doing the will of God from the heart, with good will serving the Lord and not men, and know ye that whatsoever good thing any man doth, that same shall he receive of the Lord, whether he be bond or free. secondly weigh well the same Apostles speech to Titus, Let servants be subject to their masters, 
Tit. 2.9.  & please them in all things, not answering again, neither pikers, but that they show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things. Again to the Colossians most notably speaketh the same Paul saying: Servants be obedient to them that are your masters according to the flesh in all things, not with eye service as men pleasers, but in singleness of heart fearing God: 
Colos. 3.22.  and whatsoever you do, do it heartily, as to the Lord and not to men, knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ. The same counsel giveth Peter also, adding that not only to the loving, kind and courteous master, but even to the froward also, of servants this duty must be performed. And mark this well I beseech you, because many servants take their masters unkindness for an excuse of their disobedience or infidelity in their services, which indeed must not be so, saith Peter, but be they never so froward, yet we must do all duty if we be servants, and even joy hearty in that cross, that notwithstanding our faithful and painful duty, yet we suffer unkinnde words, sour and severe looks, with such like at their hands. For we serve not them, but GOD in them, said the places before cited, and what good thing soever we do, we shall receive it at our good God's hands again assuredly what contempt soever they show of us, casting us off unrewarded, yea even with hatred, peradventure for our good wills, as often it falleth out. O sweet and most sweet comfort for all servants. What stony heart doth not even melt at the consideration of this gracious nature of the Lord, that if I be a servant, and honour him in that my calling by true, faithful, painful and loving service to my master and mistress, be they ne-never so sour, so wayward, so unkind, so bitter, so without either discretion to discern a good servant, or conscience, to reward him: yet will my God, my God, I say, never forsake me, but return into my bosom with his blessing my true dealing, living and meaning, most assuredly, and mark the proof and practice of the same upon jacob and joseph, with others, as you read them. Stand therefore in strength, serve with comfort, slip not from your calling for want of reward, if other ability serve to continue. The Lord's word is passed him, his promise is out, he will consider and recompense all true servants, fear it not, doubt it not, but cleave to the Lord, and when ever any snubbes and checks in word or countenance undeserved arise, say in your heart with David cheerfully, 
Psalm. 84.  O Lord blessed is the man that putteth his trust in thee.  
Que. What say you of parents in respect of benefits?  
Ans. I must needs say they are greatly to be honoured and truly loved again, whose love and affection hath broken out in fruits to us ward For ingratitude before God and man is hateful. 
Proveb. 17. 1●.  And he that rewardeth evil for good, evil shall never departed from his house, saith Solomon.  
Que. How prove you that under the title of Father and Mother old men and old women be meant, and to be honoured?  
Ans. The words of Paul to Timothy teacheth it: 
1. Tim. 5.2.  For rebuke not an elder, saith he, but exhort him as a Father, and the elder women as mothers. 
levit. 19.32.  And touching the honouring of them. the law is plain, Thou shalt rise up before the horeheade, and honour the person of the old man, and dread thy God: I am the Lord. 
job. 32.6.  And in Elihu we see the practice, who stayed his speech, that his ancients might speak before him.  
Que. 
Let all town officers consider this, and become parents not spoilers of the town.  How then may we conclude this matter?  
Ans. Thus for this thing we may note & end. That if the scripture to Magistrates, ministers, masters & such like superiors have given the name of parents, them ought they all, and every one of them in heart, affection, and action, be answerable to the same.  
Que. Now then to proceed, here is a promise added to the keepers of this commandment, that their days shall be long in the land. 
Ephe. 6.  And to the Ephesians it is said, that this is the first commandment which is a promise, yet was there one added to the second, if you look on it, how then answer we this?  
Ans. We answer, ethat the promise annexed to the second commandment belonged to all, but this belongeth particularly to this, and therefore it is the first with any special promise.  
Que. What might be the reason of this promise?  
Ans. This may seem to be some reason of it. Natural parents are the instruments of life, other parents as Magistrates, Ministers, and benefactors are the instruments of good and comfortable life. Now it pleased the Lord to give them for a blessing long life, who dutifully behave themselves to the instruments of life.  
Que Why, but is long life such a blessing?  
Ans. Surely man's life is full of trouble and grief, it can not be denied. Yet I answer first, that notwithstanding even to live and have a being is of itself a mercy of the Lords, yet to continue living, to serve and praise the Lord, to increase his kingdom, by any ability in us, is a greater mercy. For a good nature rejoiceth in opportunity given to show himself thankful, though it he to his trouble and cost, and so must we. secondly I answer, that all these miseries of man's life have come of man himself, and not of God, and therefore we ought no less to account of God's blessing for the thing, which we ourselves have been cause of. thirdly it may be answered, the god doth not promise barely long life in this place, but good with it also▪ either in respect of outward prosperity, or inward comfort.  
Que. How prove you that?  
Ans. By having recourse to Paul's words, who repeating this blessing upon them that honour Father and Mother, doth not say only, that thou mayst live long on earth, but, that it may be well with thee, and thou mayst live long upon earth. Therefore though man's life be full of miseries, yet as God promiseth continuance of it, it is a blessing & a great blessing.  
Que. How can this promise respect us, seeing, it nameth particularly Canaan saying that thy days may be long in the land which the Lord thy God giveth thee, meaning it?  
Ans. Paul again doth answer this, who boldly putteth for those words these, on the earth: therefore by his interpretation it is not to be restrained to Canaan only.  
Que. Do always they that honour Parents live long, and contrariwise again?  
Ans. We may not say so. For all things fall out alike to the good and evil, just and unjust, saith Solomon, meaning of outward things as life is, and it is the wisdom of the Lord it should be so, that good things (as we call them) may not be too greedily sought for, because they are common to the wicked, neither evil things be unlawfully eschewed, because they are incident to the good.  
Que. How then is God true in his promises?  
Ans. So far as long life may be a benefit to his children, so far he ever giveth it: but if in wisdom he know it better for them to be gathered to their fathers, than he taketh them away and recompenseth want of temporal life with eternal.  
Que. Yea but that is not his promise then, for his promise is long life here.  
Ans. He that promiseth money, and giveth gold, breaketh not his promise: he that promiseth little and giveth much, breaketh not his promise: but so doth the Lord with us, and therefore who is he that unthankfully pleadeth against his mercy?  
Que. What fruitful notes now gather you of th●se words?  
Ans. First we may note that the Lord joining a promise of mercy to this commandment, and not dealing so with any thing which he liketh not, greatly pleasing out of question in his sight is the keeping of this law: namely when every man doth duty where duty is due, and in love we allow, cherish and maintain one an other.  
secondly if long life be a blessing promised to such as obey their parents, and this obedience proceedeth greatly of good education, than they that carelessly and ungodly neglect the same in their children, do as much as lieth in them shorten the days of their posterity.  
lastly we also in this promise annexed note, that if long life be a gift of God, then cometh it not by nature or good constitution of body, further or longer than it pleaseth the same GOD to bless the means, and grant it. And thus much briefly of this commandment.  

The Application.  
Now remaineth it to apply these things to ourselves, every one disclosing his life, and inward thoughts before the Lord, and before our selves, as near as we can, to the end that sight of sin if it be found in us, may bring forth sorrow: and given grace in some strength to stand, if we can find we have had it, may increase our thanks to the Lord our God, who did so assist us. Let every one weigh their calling and estate, see what of them in this law the Lord requireth, and what of them in their places hath been performed. Children in duty subject to our parents, we are, or have been every one of us. Have we then ever done it, or presently do we in the true testimony of a feeling conscience reverence in heart and by all outward ordinary means those ordained instruments by the Lord of so great good unto us our natural parents? Never have our hearts harboured any light or unworthy thought of them or against them? Never have we failed in any outward gesture to testify to the world our hidden love and dutiful regard of them? Can we say in truth, what of a child any way ought to be, or (to mitigate the matter a little) what of us possibly could be performed in respect of age, of strength, of ability, of time & opportunity, with such like, that of us hath been done ever fully, and willingly to them? O conscience casting in our téethes our corruption, thou accusest us. These boiling hearts not bearing just reproof, undutifully have often, if we could remember it, repined at their authority, impatiently fretted at their due correction, and the most of us out of question at one time or other, if we have not openly thrown out a curse, yet have our hearts included a wish, and words peradventure uttered as much, not consonant every way with our duties. Nay have not even outward violences been offered to them by us? joyful were the speech to the Saints in heaven, if in truth we all could answer, no. But God knows a guilty mind in many a one, doth stop his speech, and filthy fact to beat or wish to beat them who brought him forth, doth cry to God without repentance for a plague. What should I name, what should I fear to name, so will it wring us all, the mocking of our Parents? Where is that child that hath carefully covered to his power and ever borne withal in himself the wants or infirmities whatsoever of his Parents? No, no, the Lord hath not only something against us in this behalf, but even great and grievous hath been our fault and still it remaineth in many of us. We laugh to see our Parents shame, we smile at their wants, we publish their infirmities, we disdain their ignorance, we loathe their age, and in many a thing to our own confusion, if the Lord give not an amending repentance, we bewray a rob heart of that true reverence which ought to be in children to their parents. Alas if God judge us for our obedience, where are we? what witless will erecteth a kingdom in us? How cleave we to ourselves in all matters, and think our own direction best? How despise we● the counsel of our friends, and cast behind us their experience? Every son and every daughter would rule their marriage wholly themselves. And even in every action, alas what disobedience showeth itself in us unto our parents? For maintenance which is the third branch of 〈◊〉, even that also accuseth many a thi●●●, before the Lord. Rare is the man that hath employed every ability of his wit, of wealth, of knowledge, of strength at every need to his parent's comfort. And therefore the Lord in 〈◊〉 not in fury deal with us as we are children. Are we parents? th●● w●y and mark whether so we have always behaved ourselves, as that th●se duties of our children might be 〈◊〉 unto us even in regard of our behaviour. If not, then have we pulled upon us the guilt of our children's want of duty being causes of the same, and the Lord is angry with us. What life have we led before our children to breed and continue these duties in them? Hath it been holy, grave, and modest, and so remaineth as near as we can, seeking to hide from the eyes of their witless heads, such wants as we know ourselves subject unto? No no, but carelessly and loosely, even in every place, parents bewray neglect of religion, they will go to the Churches or good exercises when they list, and that very rarely, they show no regard of the duty of Christians, they carry no gravity in their doings, no modesty often in their behaviour, but live most dissolutely and often incontinently, they swear fearfully without regard, speak profanely not respecting the frailty of the youth that heareth them, father and mother let unkind speeches pass from them one towards an other in the presence of their children, to the great impairing of their credit with them, careless God knows of their bringing up, and too full of foolish pity when they should correct them. All these are means to make the children fail in reverence to their parents, and to tempt them to sin. And therefore let us look if we be parents, and grieved with unreverent regard in our children of us, whether we ourselves be not causers of the same. Again, for their obedience it faileth oft by fault in us. For if we be Parents, we lay great burdens upon our children, pressing them still with our authority, we enjoin them what we list, not weighing well what they can like, and not carefully considering aswell their natures, as our own desires, aswell their comfort and convenient being, as our own affection and will to have it so, what marvel if often GOD break our hearts with their disobedience? The like may be said of that thankful maintenance that should of children to their Parents be performed. The very unnatural and unkind dealing of Parents with their children in their youth, denying them relief, and comfortable help, maketh them often (though it should not) when they have attained to any estate, to deal as undutifully with their needy Parents again. Consider therefore I say, if we be Parents, what cause we give, and compare it with the fruit we find in our seed. Let sin appear, if we have offended, and let the law condemn us, if we have transgressed. For surely what duties this law bindeth all children to perform, it as straightly bindeth all parents to deserve. The Parents evil excuseth not the child, but it maketh him guilty of his child's offence. Thus may the rest also descend into themselves. Too apparent is contempt in our lives of Magistracy and authority. We honour them not as Parents, but both in reverence, obedience, and maintenance of their state by retribution of some part of that we have got by them, we bewray ungodliness, and sin against the Lord and them very grievously. For where is that heart that riseth up in thankfulness for them to our God, that obeyeth them secretly aswell as openly, for conscience not for fear? Nay O sin of ours, if it be sought out by the Lord in this respect, even grown assuredly up to heaven. For how dare we and do we defeat their laws continually? How set we our shifts against the wisdom and working of the Lord by them? We mock the Lord and swell in pride against him. For be he as wise as he will in directing the Magistrate to a law to rule us by, we shortly after will be up in wit against him to shake in pieces by a shift all his endeavour. Truly our hearts be dead, our sin is great, & the Lord hath wrath in store, if this our dealing with our parents be not confessed and amended. Thus deal we also with our ministers and spiritual fathers begetting us to the Lord. With most vile usage we often abuse them, and if not, yet in heart at least as the refuse of the world we esteem them. Let God be judge or our own souls what base and scornful concepts we harbour of them, and whether in truth, as parents they be loved, accounted of, and dealt withal. What swelling pride in youth against the aged? What ungrateful hands and hearts against our great and gainful friends? Every way, every way guilty we are of the breach of this commandment, if we can see it. Magistrates also, and ministers even as much for their great offences in their callings, so that if in justice we be repaid, short shall our lives be here on earth, and in the world to come eternal death. Who can say he hath done the duties of a governor? who can say he hath lived lawfully as an inferior? Alas we are touched all with sin, and rob by it of all the blessing. Yet sin espied and truly loathed, finds ever pardon. For this cause Christ died, that we should not be damned if we will be taught. Things past be gone, and the Lord forgive us. Some be to come, and the Lord strengthen us. Whether we be parents and have not deserved, or we be children, and have not performed, the Lord hath mercy if we do amend, the Lord hath love, if our lives do seek it, and judgement also if persuasion profit not. Life doth he promise if we keep this law, and life will he give us, as he is GOD, and true, both here and evermore.    

The sixth Commandment.  Thou shalt do no murder. 
Question.  
HOw standeth the order of this commandment?  
Ans. Great wisdom hath our God showed even in the order of every one, and by name of this. For having in the former established degrees amongst men, some to rule and some to obey, if he should not also have set limits for their authority, it had been to arm injustice, and to strengthen oppression and wrong.  
Que. What is the equity of this law?  
Ans. It is a very just law, and meet to be established and made in three respects. First in respect of God himself, who loving all good preservation of life, goods, credit, etc. and hating the contrary, fitly provideth to work the same in men, whom he would have holy as he is holy. Secondly in respect of man, for our brother is our own flesh, and we come all of one root, and therefore we should not kill. lastly forasmuch as the society and traffic of man with man cannot be, unless life may be in safety, therefore even in respect thereof also, meet it was that the Lord should make this law, that we should not kill.  
Que. Is all kill of any thing that hath life forbidden in these words of the law?  
Ans. No indeed, but if we would understand what notwithstanding these words we may do, we must consider that all living things are of three sorts, either they are plants, herbs, trees, and such like, or brute beasts, or reasonable creatures. And all these in time, place, and for some causes we may kill notwithstanding these words. For the first we have our warrants in these words: I have given you every herb bearing seed, 
Gen. 1.29.  which is upon all the earth, and every tree wherein is the fruit of a tree bearing seed, that shall be to you for meat. For the second, Every thing (saith God) that moveth and liveth shallbe meat for you, 
Gen. 9.3.  as the green herb: I have given you all things. For the third and last sort, both the sundry commandements of God in sackages of cities to put to sword man, woman, and child, prove it, as also many his laws made to that end.  
Que. But may any man shed man's blood?  
Ans. No, only they have lawfully shed man's blood, which have had a calling of the Lord to the same, as the Magistrate.  
Que. And what say you of the warrior?  
Ans. We must comprehend him under the title of a Magistrate, for so indeed he is, if he be thereunto appointed. The calling also, 
Luke. 3.  john Baptist approveth in that his speech unto the soldiers, whom he doth not bid to leave that life, but to use it rightly, which yet he would not have advised them, if it had been ungodly. Also in the gospel Christ toucheth not the Centurion for his kind of life, 
Math. 8.  neither Peter, Cornelius, who was a Captain, or yet his messenger, 
Act. 10.  which was a Soldier. And I come unto thee (sayeth David) in the name of the Lord and blessed be the Lord which teacheth my hands to war and my fingers to fight. 
Psalm. 143.   
Que. Is only the actual kill of a man forbidden?  
Ans. No, but even aswell also the ordinary forerunners of murder, to wit, fight and quarreling. For if a man cause any blemish in his neighbour, 
levit. 24.19.  (saith the law) as he hath done, so shall it be done unto him. Eye for eye, tooth for tooth, hand for hand, foot for foot, 
Exod. 21.24.25  burning for burning, wound for wound, stripe for stripe. Whereby we see plainly how the GOD of heaven alloweth that hurting, and laming of our brethren in fight, which a fleshly man taketh to be so lawful, so glorious, and an argument of such valour in him. And no doubt but this law of God thus executed upon us would quickly cool that raging heat within us, which no counsel of our friends, no consideration of necessary circumstances, as of our calling, the place where we live, the charge of wife, children, and such like hanging upon our safety, the law of man, no nor the law of God itself condemning us for it, can stay or assuage. 
Math. 5.39.  Again, Resist not evil, (saith the Lord) but whosoever shall smite thee on the right cheek, turn to him the other also: That is, be so far from yielding to the rage of thy affections, which provoke thee to strike again, that even rather thou be content to take as much more, than to displease thy God, by ungodly and forbidden revenge. And for quarreling what a sweet and vehement persuasion is it of the Apostle against such bitter words of a boiling and boisterous heart? Now therefore (saith he) as the elect of God, holy, and beloved, 
Colos. 3.13.  put on tender mercy and kindness, humbleness of mind, meekness, long suffering, forbearing one an other, and forgiving one an other, if any man have a quarrel to an other, even as Christ forgave you, even so do ye. Hateful therefore before God are as I say the ordinary forerunners of murder, quarreling and fight with their fellows whatsoever. And assuredly if the Lord were in us, as we think he is, that meek spirit of his would kill more and more that fearful hastiness to revenge that is even in all, and we would learn of him, 
Math. 11.25  for he is meek and lowly in heart.  
Que. What think you of killing by combat?  
Ans. I must needs think that the practice in a Christian common wealth being nought and unlawful, the death that thereby ensues, is horrible murder, and condemned in this commandment. Now that to fight a combat in a godly state is not tolerable, it may easily appear if you weigh the causes for which it is at any time taken in hand. For if they be not (as it will appear) sufficient to warrant it, then is it not warrantable. The first cause that is alleged for it, is to try a truth, which otherwise can not be known say they. But it may be answered that the end good, doth not by and by make the means good: to try out a truth is good, but to try it with the hazard of life, is more than can be warranted. There are many lawful means to find out truth by, and if all those fail, then is it evident that the Lord for some cause reserveth it to himself for a secret, and to seek importunately and impatiently by extraordinary means (as a combat is) to find it out, is to tempt the Lord, and even as it were by violence to draw from him the manifestation of the which as yet he would not have revealed. Secondly the one party is innocent, yet either of them desireth the death of an other indifferently, so the murder is in the heart of both of them, which amongst Christians should not be countenanced. Sometimes the combat is craved for vain ostentation of courage & strength, many a Thraso thinking his glory to stand in the challenging of an other to ungodliness, but this I hope no man will say to be a good cause for a Magistrate to admit of a combat. Sometimes to avoid or revenge some great disgrace offered to a man, he beggeth thus to fight. But a Christian man that must make an account at the day of judgement of his life given him from above, must learn to esteem more of life, than honour, (if honour by lawful means may not be kept) and more of God, and his commandment, than of them both. Besides the profession of a Christian is to hear evil and to suffer evil though he do well, and deserve so: therefore far should we be from yielding to such heats. Some allege that it endeth strife, and therefore is to be admitted: but to this may serve the answer to the first cause alleged for it. And beside, who knoweth not that howsoever it endeth it betwixt those two, because the one of them dieth, yet layeth it the foundation of even deadly hatred in the hearts of all their friends, seed and posterity, so that for one which is killed there starteth up an hundred discontented hearts, seeking and following all occasions of strife against their enemies. Therefore in peace and at home how a Christian Magistrate may allow the combat, we find no sufficient cause and warrant. For the field yet some do think it is meet, and that they have reason for it, for say they when two armies are encamped in battle together, if upon causes it be judged fit not to hazard the loss of many, but to commit it to two champions, either side agreeing to yield upon the overthrow of their man, who can mislike this? But we answer that as yet the combat in itself is not proved good, but is evil: and to do evil that good may come of it, we may not. Again in such a case as this, we must consider, not only of the men and their safety, but also of the cause and his honesty. The cause is certainly either good or evil, either just or injust. If it be good and just, then is not the credit of it to be laid upon one man only to the mocking of justice and right: and if it be evil and unjust, then of a Christian Magistrate not one man's life is to be spent in it, and for it. Yea but say they yet further, the party that hath the good cause is far the weaker, and not able to stand if they once join all together, and therefore this other way of two to try all, is good. And we answer also further, that this were a marvelous distrust of God's mercy and power not tolerable in a Christian. For if the cause be good, and meet to be maintained, then is the cause the Lords, the men the Lords, and he saveth not by bow nor spear, nor by the multitude of an host, so that we should so regard these, but giveth victory at his will to the weaker, and driveth away, as the wind the dust, very mighty force assembled against him, and his children. Therefore not even yet do I see a cause to bear out any combat. If there be any corruption in men that justice be not done (which sometimes also is a cause alleged) we must say as he said, committing ourselves and our matter to God. Video, fero, spero, That is, I see, I suffer, I trust in God. And even with a good heart, be ready to bear any thing, rather than by a thing whereof I have no warrant, to seek my satisfaction.  
Que. Why? what say you then of David's act with Goliath?  
Ans. I say it was an extraordinary motion in the heart of David, wrought by the Lord upon the hearing of such blasphemy against God, 
Num. 25. Exod. 32. 1. King. 18.  and it may not be our imitation, no more than the fact of Phinees, of the Levites, or of Eliah which were all mere extraordinary, and had their warrant by such specialty from the Lord as that others may not look, it shall extend to them, if they do the like.  
Que. What now of killing of ourselves, is that never tolerable?  
Ans. Much of this matter hath S. Augustine in his first book of the city of God. And first he reasoneth thus, 
Chap. 1.  If judas did evil in hanging himself (which he thinketh no man will deny) what may warrant any man or woman to lay violent hands upon themselves? 
Chap. 28.  For never can any fall in earth to a fouler fact, or to worse estate in the eyes of God and man. secondly saith he, the law saith not, Thou shalt not kill thy neighbour, limiting it as it were to some, but indefinitely, Thou shalt not kill, extending it largely to all: and therefore saith he, not even ourselves may we make away. thirdly not job in all his extremity durst do this when as yet one prick would have finished all his woe. 
Chap. 24.  And therefore no man may kill himself.  
Que. Well, but yet because you name Augustine, I have heard of some causes propounded by him in this matter.  
Ans. Truth it is, but none to the warranting of this sin. For first saith he, what if a woman do it to shun pollution of her body, or after she is polluted to fly the ignominy following upon it? And he answereth to it, that the first is wicked and proceedeth of this error, that whatsoever is done in us, the same is also done by us, which is not so. For than were chastity a virtue of the body and not of the mind. It is not for a christian to say, this will I not suffer, but this will I not do. The mind being stained the body is filthy though it never did act, but not contrariwise: for the body by violence abused is never able to make guilty that mind which consenteth not to it. And therefore this excuse, saith Austen can not warrant such sin as to kill ourselves. For flying of shame which would follow the fact, neither yet may it be done. For the shame is not so great as the act, and therefore if the deed done unto her may not warrant her, the ignominy following may not do it. Si non est impudica quae invita comprimitur, non est illa justitia qua casta punitur. That is: If she be not unchaste which unwilling is oppressed, them is it no justice whereby the harmless is punished. Sed mulier avida laudis metuit, ne quod violenter passa est dum viveret, putaretur libenter passa si viveret. But saith he a woman that standeth upon speech and praise reasoneth with herself, that what she suffered against her will while she lived, she should be thought to suffer with her will, if she lived. And therefore, she will kill herself. Indeed so may a woman reason the regardeth more man than God, but the christian guided with the spirit that David had, learneth to say with him: O god thou knowest mine innocency, etc. And to rest in joy of spotless mind whatsoever the world speaketh. Then goeth he further, and they will answer saith he, what can they tell how they may be tempted to consent by long importunity or by sight of hard extxemity, and therefore they will provide before hand, lest they should offend, and they will kill themselves. O saith Austen, what a speech is this? jam nunc peccemus, ne postea forte peccemus; iam nunc perpetremus certum homicidium, ne postea incidamus in incertum adulterium. That is, Let us now sin, lest hereafter we do sin: let us now commit certain murder lest we fall hereafter into uncertain adultery. Let us now do that which we cannot live to repent, lest hereafter we do, what we may repent, etc.  
Que. But indeed is it not a vile thing to fall into the hands of mine enemy?  
Ans. In deed Cato an heathen with many other could not abide it, neither Saul a cast away could suffer it. But better is the warrant ever of this aught to be done, than of this is done: & therefore we must not weigh the latter, but the former. And we see neither patriarchs, Prophets, nor Apostles ever to have done it. Nay saith Christ, When they persecute you in one City, fly into an other. Where he might have said, dispatch yourselves, lest your enemies triumph over you. Now if they might not do it, for whom everlasting mansions in heaven were provided, what care we for a thousand examples of infidels and Pagans? Thus than I conclude that neither for these causes alleged, nor any other whatsoever, we may violently deal with ourselves and end our life.  
Que What if we neither kill others nor ourselves, but yet peradventure consent?  
Ans. Even that consent of heart is horrible murder & condemned in this law. Herodias as guilty for consenting to the death of john Baptist, and seeking it, as if she had hewed off his head herself. Haman as guilty for Mardocheus, as if he had done it: David for Urias, jesabel for Naboth, pilate for Christ, as if they themselves had been executioners.  
Que. Often also have I hard men say that sorrow and care will shorten our time.  
Ans. Indeed it is not man's speech only, but even the doctrine of the spirit of God. 
Prou. 17.22.12.25.  For a joyful heart, saith Solomon, causeth good health, & a sorrowful mind, drieth the bones. Heaviness in the heart of man bringeth it down, but a good word rejoiceth it, yea a joyful heart maketh a cheerful countenance, 
15. v. 13.  & by the sorrow of the heart, the mind is heavy. This doctrine of god hath man by experience found ever so true, that when any of them in their writings have spoken of care & sorrow, they have given unto them the epithets of biting, eating, consuming care, & such like, because in deed they have that work in those that are too much subject to them. Galen the Prince of Physicians in his book of the preservation of health, affirmeth plainly that cares do pull on and hasten many diseases in us. Aristotle a Philosopher saith that sorrow drieth & wasteth that natural heat in us, wherein our life consisteth, and so as it were giveth a reason of Galens' assertion. No doubt the thing is true tried and found to their harm in thousands. And therefore even in this respect must a christian beware least the Lord have against him in the day of judgement, that he shortened his own life by suffering uncomfortable sorrow to lie snubbing & chéecking his heart within both day & night. Alas, what is it that ever happen to that man or woman in earth, which taste the mercy of God in Christ jesus towards them so bitter, as that it may not be delayed, and comforted even with this, that God is on their side, 
Rom. 8.  & who or what can be against them? Doth not every thing, yea even every thing happen for the best to those that love God? Have a true heart, and mean not falsely, and then say in faith as David doth My help cometh of God which preserveth them that are true of heart. Yea, 
Psal. 7.11.  let me say to all that ever shall read this in the name of the Lord of heaven, when cause of humility happeneth, differre not to be humbled, harden not your hearts in the day of affliction, but sacrifice them up bruised and troubled to the LORD, 
O Lord help. Omnes cum valemus, etc.  yet ever so far yield to sorrow, as that you constantly and even cheerfully hold that which followeth in the Prophet, a broken and contrite heart is never despised. And therefore whatsoever the matter is, with David unto your sad soul in every corner cry: 
Psal. 42.  Why art thou so sad, O my soul, 
Psal. 27. vlt.  and why art thou so disquieted in me? Still trust in God, still trust in God, for I will yet thank him, he is the help of my countenance and my God. Thus tarry ye the lords leisure, be strong and he shall comfort your heart, and put your trust in the Lord.  
Que. Thus then having spoken of actual murder or murder of the hand, as we say, together with the branches thereof, proceed if you think good to the murder of the tongue.  
Ans. That even by the tongue also this commandment is broken, it is evident by the testimony of our Saviour Christ himself, who expounding this law in the fift of Matthew, 
Math. 5.  concludeth them in it that say Racha, or thou fool to their brethren, that is, that by bitter and uncomely speeches show their hearts to be rob of love, and to lodge an unlawful affection towards them.  
Secondly the comparisons which the scripture useth of the tongue, proveth plainly there is a murder by the tongue. It compareth it to poison, to fire, to spears, to sharp arrows, and many such things, and all to teach that as these are the instruments of murder, so is the tongue. 
Psa. 14. jam. 3. Psal. 56. Psal. 120.  Wherefore justly prayeth David in his Psalm, O Lord deliver me from lying lips, & from a deceitful tongue. justly pronounceth he the curse of God upon it in an other place, saying that the Lord shall root out all deceitful lips, 
Psal. 1 20.  and Solomon also flatly affirmeth, that, he which hath a naughty tongue shall fall into evil. 
Prou. 17.20.  marvelous me think is also the discourse of that wise man sirach touching this matter, and to be carefully weighed. Abhor, saith he, 
Chap. 28.  the slanderer & double tongued, for such have destroyed many that were at peace. The double tongue hath disquieted many and driven them from nation to nation: strong cities hath it broken down, and overthrown the houses of great men: the strength of the people hath it brought down, and been the decay of mighty nations: the double tongue hath cast out many virtuous women, and rob them of their labours. Who so hearkeneth unto it shall never find rest neither ever dwell quietly. The stroke of the rod maketh marks in the flesh, but the stroke of the tongue breaketh the bones. There be many that have perished by the edge of the sword, but not so many as have fallen by the tongue. Well is him that is kept from an evil tongue, and cometh not in the anger thereof, which hath not drawn in that yoke, neither hath been bound in the bands thereof. For the yoke thereof is a yoke of iron, & the bands thereof are bonds of brass. The death thereof is an evil death, & hell were better than such one. With more such speeches in that chapter if you read it over. And in an other place, Who shall set a watch before my mouth, 
Chap. 22.26.  and a seal of wisdom upon my lips, that I fall not suddenly by them, and that my tongue destroy me not? Fearful therefore is the fault of the tongue as we plainly see.  
Que. How do men use to kill by their tongues.  
Ans. By slanders, reproaches, mocks and taunts, saith your book, and consider indeed the displeasure of God against all these: as against the first by an express law against it: Thou shalt not walk about with tales among the people, meaning, as slanderers, 
levit. 19.16.  backbiters and quarrel pickers do. Also by the hatred of it which the spirit of God worketh against it in the godly, 
Psalm. 101.  as in David, who saith he will destroy the ungodly slanderer which privily slandereth his neighbour, 
levit. 19.14.  in Solomon who counseleth in any case to refrain hearkening to them, and in many others. Against the second by his law also published in that behalf: that we should not curse the deaf, neither put a stumbling block before the blind, that is, no way reproach them with their infirmity, but fear the Lord, for he is our God, as though he should say, reproaches of our brethren, and to fear the Lord, are never in one man together. And it is a speech worthy noting, of the wise sirach, 
sirach. 22.20. etc.  That whoso casteth a stone at birds frayeth them away, and he that upbraideth his friend, breaketh friendship. Yea mark what followeth, though thou drewest a sword saith he, at thy friend, yet despair not, for there may be a returning to favour. If thou have opened thy mouth against thy friend, fear not, for there may be a reconciliation: but if upbraiding, or pride or disclosing of secrets, or a traitorous wound do let, then by these things, every friend will departed. And again, in an other place: 
Chap. 23.15.  the man that is accustomed to opprobrious words will never be reform all the days of his life.  
Que. Horrible I see than it is either to slander or to reproach any with such infirmities as they have, but a mock I take not to be in so high a degree.  
Ans. What degree so ever it is in, it skilleth not, certain & sure it is, that God abhorreth it. And I refer but any heart that hath feeling to the first words of David in his Psalm, 
Psalm. 1.  Blessed is that man that hath not sit in the seat of the scornful. I beseech you if they be blessed that have not done it, what are they that daily do it? The wicked thought of a fool is sin, 
Prou. 24.9.  & the scorner is an abomination to men, saith Solomon. Yea scornful men bring a city into a snare, he that rebuketh a scorner purchaseth to himself shame, 
29.8.  & he that rebuketh the wicked getteth a blot. Rebuke not a scorner lest he hate thee, but rebuke a wise man, and he will love thee. 
9.7. & 8.  Wherefore not without reason seemeth the translation of Hierom, and the Greeks of the Hebrew word Lezim mockers, into pestilentes, pestilent fellows and hurtful, for so they are in deed, even the plagues of a common weal. Yet if we mark the usual cause of mocks it will make us see more into the vileness of this sin. For it is ever lightly for doing well, & refraning evil that the wicked mock the godly, & is it not a vile spirit that cannot abide virtue, but so greedily thirsteth after vice? Drink not with the drunkers till thou be drunk, and they mock thee● swear not with the swearers, but admonish them, and they mock thee. Be not vain in words, in apparel, in behaviour, and they mock thee. Hear the word, read the word, talk of the word, and by and by, O young saint, old devil, you will to heaven or your bones be cold, with a number such mocks and devilish taunts. The degrees be divers, yet all devilish, some scorn all admonition, and they would have every fat, they say, stand on his own bottom, and every man to meddle with himself. Some scorn, but at that which toucheth themselves, shooting out their lips, & refusing to be charmed. Some secretly in hearts by a most contemptuous concept of that good thing whatsoever, which their crooked natures cannot like of, others openly by very vile speeches uttered against God and godliness, against their brethren, and what graces God hath given them. But it is a sealed truth, & god give us hearts to consider it well. judgements are prepared for the scorner, 
Prou. 19.29.  & stripes for the back of the fool. michal David's wife a mocking mistress out of her gazing window not sparing her own husband the king of a frump, and that in a good thing, found the reward of it at the Lord, she was cursed as barren while her life endured, and never had children. Those mocking children at the baldness of the Prophet, felt the reward of such a sin. For our example the Lord caused Bears to devour them all presently. Semei that scorned the estate of David, 
2. Kings 2.  went not to his grave in peace. Bician that scoffer, was devoured of dogs, as they writ. And as yet never scaped the vnrepenting scorner the hands of the Lord. For how should it stand with his justice, to call us to a reckoning for our idle words, and not for our mocks and ungodly taunts? Wherefore truth it is, and shall ever stand: Blessed is that man that hath not sit in the seat of the scornful.  
Que. Why but may we not jest merrily one with an other?  
Ans. Yes indeed, for all jesting is not mocking such as now we have spoken of and showed to be evil. Merrily, if you remember, did the Prophet Eliah jest with the Idolaters & worshippers of Baal, bidding them cry loud, for their god peradventure might be talking with some body, 
1. King. 28.  or pursuing his enemies, or in some journey some whither, or peradventure a sleep. Thus saith the text, did Eliah mock them, & yet this mocking being but a pleasant jesting to have taught them good if they had had grace, displeased not the Lord. another example also we have in the prophet Esay laughing as it were at their folly who would worship that as God the chips whereof had made them such a fire that they cried A, 
Esay. 44.  ha, I am well warmed. And for the place to the Ephesians it condemneth not this manner of speaking and jesting, 
Ephe. 5.  but that which proceedeth either of a vain desire to show ourselves, or of an ungodly coveting to sting our brethren.  
Que. Thus then I see the malice of the tongue to be great and even all men by it to be made guilty of this commandment, though their hands never shed blood: yet is it such a mischief as the godly are much subject to, I mean to be stinged with the tongues of the wicked: and therefore I pray you if you know any give me some counsel how to think of this cross.  
Ans. Truth it is, that howsoever the sin be great to mock, or to speak against any despitefully, and especially the godly, yet is it a cross usually incident to them that will separate the sins of this world, so near as they can from their lives, to be taunted and spoken against, by both open despisers of goodness, and by open professors also of religion. And that comfort which I know, is to think even often and seriously of these, and such other places. The mouth of the wicked, 
Psal. 109.2.  & the mouth full of deceit are opened upon me (saith David.) They have spoken to me with a lying tongue, they compassed me about also with words of hatred, and fought against me without a cause. For my friendship they were mine adversaries. But I gave myself to prayer. See the refuge of this saint of God in this kind of cross, even to heaven: mark the rest of his conscience, even the Lord, and if ever the like case be ours, let us power with him our guiltless grief into the bosom of our God, and there an end, till the Lord think good to make our truth appear also to men. The like speech and practice note again in an other place of the same book. Princes (saith he) did sit and speak against me, 
Psal. 119.23.  but thy servant did meditate in thy statutes. And again, The proud have had me exceedingly in derision, yet have I not shrinked from thy commandments. 
Ver. 51.  And what a speech is it of Paul to the Corinthians? I take pleasure in infirmities, 
2. Cor. 12.10.  in reproaches, etc. Wherefore in God rejoice, who seethe the heart that meant no harm: in the Lord be cheerful, whose mercy turneth the deserved cross of many great griefs into the biting but of a peevish tongue, and in patience passing the time on, say in faith, what many have said in folly: That time shall try the truth.  
Que. Yet there are some more branches of this murder of the tongue.  
Ans. Indeed by the tongue also no doubt they kill, who by cruel counsel stir up the hating hearts of men to any bloody persecution, or which with their mouths witness an untruth, to the end to shed any blood thereby, as did the judges of Susanna, and as many consciencelesse men in these days do, being upon an inquest of life and death, to be masters of their will.  
Que. Now if you think good, a little also of the third kind of murder, namely, of the heart, and first how it is proved?  
Ans. The words of our saviour Christ are plain, 
That there is a murder of the heart.  that out of the heart come evil thoughts, adulteries, fornications, murders. Therefore there is a murder of the heart. Again, S. john saith, Whosoever hateth his brother is a mansleaer. But hatred is in the heart, and therefore manslaughter. Thirdly the mind and the will being the beginnings or the fountains of all actions if they be infected, the man must needs be guilty before the Lord.  
Que. Doth this fearful sin step into the heart at first, or it creepeth rather by degrees as other great sins do?  
Ans. Satan is more subtle than so, to draw every man to the extremity of sin at the first, and therefore howsoever in some men he doth upon a sudden, yet ordinarily this murder stealeth into our hearts by these steps. First Satan brée●eth by his unmarked creeping into our affections a misliking of such a man or woman, and yet we well know not why, but we can not like them. Then doth this misliking breed anger. For we cannot bear at their hands, that which we can well suffer at others. Anger breedeth hatred, hatred desire of revenge, and desire of revenge murder. Thus stealeth sin into us, and by these steps. Therefore first every Christian is to take heed how misliking of any groweth upon him, 
Misliking.  and to snubbe the course of Satan at the first. Secondly to look the fruit thereof, namely, anger, weighing well what was said to Cain, 
Gen. 1.6.  Cain why art thou angry? And by our Saviour Christ in the gospel, 
Math. 5.  But I say unto you whosoever is angry with his brother unadvisedly, 
Anger.  shallbe culpable of judgement, expounding there this commandment, and including as you see anger in it. And hence have grown all those vehement speeches in the scriptures against it. Let all bitterness and anger, and wrath be put away from you, 
Ephes. ●. 31.  and be ye courteous one towards an other, and tender hearted, forgiving one an other, even as God for Christ's sake forgave you (saith the Apostle). And again, Be slow to wrath, saith an other. 
jam. 4.19.  For the wrath of man doth not accomplish the righteousness of God: That is, anger and wrath hindereth God's work in us. Unto which and a number such other persuasions in the word the profane writers by the very light of reason have agreed, and sought in their sort to give men a sight of this foul vice. Anger have they said is the beginning of madness, anger is the drunkenness of the mind, anger admitteth not any good counsel, anger is the root of murder and death, with a number such speeches.  
Que. Fowl then I see is this vice in all, and especially in a Christian: and therefore it were good we knew how to avoid it.  
Ans. We read that a king of Thracia being presented with a sort of very fine glasses, by and by broke them all in pieces. And being asked the reason, answered, that he did it to avoid the wrath that he was sure would be in him against them that should break them afterward. How then are we taught by this king, though not every way to do as he did, yet with him to be careful to prevent our anger by taking away the occasion? The occasions of anger in many men are play, and gaming, curiosity in dealing and meddling, taking a matter as they think they heard it, when indeed they heard it not right, nipping words, and gawling speeches, with a number such: which if men will not have any care to eschew, then in vain do they say they are afraid to let murder into their hearts. For in truth the effects will follow if the ordinary causes do go before.  
Que. Why but is all anger forbidden ●o a Christian?  
Ans. No indeed, it is as lawful for a man in time, place, in his office, & for a just cause to be angry in a convenient measure, as it is unlawful otherwise. And it is apparent by the children of God, in all ages, the patriarchs, Prophets, Apostles, and others, whose hearts have burned with misliking of evil, and words bewrayed as much unto them. Wherefore truly was it said of the godly father, Nolle irasci, ubi irascendum est, nolle emendare peccatum est. That is, for a man not to be angry, when he should be angry, is as much as to be unwilling to amend what is amiss.  
Que. Proceed now I pray you to the other branches.  
Ans. Anger as was said, begetteth hatred, nay becometh hatred if it be let to settle. For Odium est inveterata ira: Hatred is nothing else but old anger. And therefore since anger is apparently forbidden in this commandment, hatred by consequence being festered anger must needs be much more. Besides we have heard the words of the scripture plain, He that hateth his brother is a mansleaer. 
1. john. 5.  Therefore I pass it over and come to the fellow that is ever joined with it, when it meeteth with a fit subject, to wit, Envy, a vice compounded of the hatred of an other for virtue, 
Envy what it is.  gifts, favour, honour, and such like, and of self love which maketh us grieve to see ourselves in these things excelled of him. A vice also of the spirit of God by name forbidden. Eat not the meat (saith Solomon) of him that hath an evil eye, 
Prou. 23.6.  neither desire his dainties. Let us not be desirous of vain glory (saith the Apostle) provoking one an other, 
Galat. 5.26.  envying one an other. But laying aside all maliciousness, all guile and dissimulation, all envy and evil speaking, 
1. Pet. 2.1.  as new borne babes, let us desire the sincere milk of the word of God, that we may grow thereby▪ Unto which express testimonies if w● join the experience of such evil as en●uie hath wrought, we shall plainele see the foulness of it. 
Num. 12.10.  Aaron and Miriam en●uied Moses, and the Lord with leprosy plagued her. Corah and his company envied him also, and the Lord as abhorred, made the earth to shrink, and swallow them up quick, with all that they possessed. Saul had an eye upon David, for the women's singing, and it stirred him still to seek the life of his son and servant. joseph's brethren envied him, and it almost brought them to his bloodshedding. Every way therefore is envy in a Christian poison, and apparently it falteth against this commandment. It is a possession besides that destroyeth the possessor. For as the rust the iron, and moths a garmen, so eateth up envy the man that envieth. These things make envy loathsome enough to a godly mind, and yet is there more to be said against it. For besides all this, envy, as it wisheth an other man's fall, so doth it rejoice if it happen unto him. Which also is a thing very horrible in the eyes of God. For he that mocketh the poor (saith Solomon) reproacheth him that made him: 
Prou. 17.5.  and he that rejoiceth at destruction, shall not be unpunished. Again, Be thou not glad, when thine enemy falleth, 
24.18.  and let not thy heart rejoice, when he stumbleth, lest the Lord see it, and it displease him, and he turn his wrath from him to be avenged of thee. To the which words of Solomon how consonant was the practice of job testified in that most excellent speech of his: If I rejoiced at his destruction that hateth me, 
job. 31.  (sayeth be) or was moved to joy when evil came upon him: If I suffered my mouth to sin by wishing a curse unto his soul, etc. Meaning that he never did it, neither would do. For it is a fearful sin. Calamitas illius fores pulsat qui aliorum calamitatibus non movetur. That is, Misery knocketh at his door of right, whose heart sorroweth not to see others in adversity. And never object his hard hap to any man could the Greek Orator say, for fortune is common to all, & what is to come, is not yet seen. Therefore even this companion of envy maketh it worse, as I hope we see, and of all that would please the Lord more carefully to be shunned. To rejoice at the sins of an other much more must be grievous, if his worldly estate may not be rejoiced at that it is evil. Besides when by sin the Lord is grieved, and my brother wounded to eternal death, what a spirit were it to rejoice? Again consider ourselves in comparison with them that offend, and either we are better, like, or worse: the two later give no cause of joy, and the former should fill our heart with praise for our grace given of God, and not our mouths with mocks at the infirmity of others.  
Que. What else is forbidden?  
Ans. Last of all, as the murder of the heart is forbidden all cruelty and heard dealing with our brethren, for even this the Lord abhorreth also. 
Deutr. 2●.  The law that was made of forty stripes to be given to an offender, and not above, did evidently draw to some pitiful feeling our cruel, raging, and fierce affections. The ●awe for widows that they should not be wronged, and for the fatherless that they should not be forsaken, shot at the same mark. So did the forbidding of usury to the poor, the taking of his raiment to pledge, the detaining of his hire, & such like things. All were to work some mercy in us towards others, and to tell us plainly that the Lord abhorreth cruelty towards any.  
Que. Thus then if you think good, let it suffice to have spoken of these three sorts of murder, to wit, of the hand, the tongue, and the heart, together with their branches: and now a little of the affirmative part of this commandment if you will.  
Ans. The affirmative part of it easily may be known by the negative. For who seethe not that if generally all hurting or taking away of life (unless it be by the Magistrate lawfully) be forbidden, then generally also is commanded all care and preservation of the same: 
Deutr. 19.20.  and if in speciality the bitterness of the tongue be forbidden, then is the sweetness, the softness, and the comfort of the same commanded. If anger be forbidden, gentleness is commanded: if misliking, hatred, envy, and joying at other men's harms be forbidden, then is an heart well thinking and accepting of others commanded, then is love and a true rejoicing at the good haps of our brethren commended: and to conclude, if all cruelty, rigour, and extremity be forbidden, then is all lenity, mercy, and pity commanded. All which are virtues of great praise, and afording large persuasions unto our hearts, to love and like them, to embrace and follow after them. But so should I dwell too long in this commandment. The blackness of their opposite vices I hope doth make their beauty and brightness great before our eyes. Only I wish us, to the end we may abound in all mercy, that we would often consider that comfortable speech of the Lord by his prophet: 
Esay. 58.10.  If thou refresh the hungry and troubled soul, then shall thy light spring out of darkness, the Lord shall satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a spring of water, whose water faileth not. As also that sentence which at the day of days shall be pronounced upon it, Come, come ye blessed of my father, and possess the kingdom prepared for you: 
Math. 25.  for when I was hungry ye fed me, when I was thirsty you gave me drink, when I was naked ye clothed me, when I was sick ye visited me, and so forth. Both which places with many more to the same end being often thought upon, will soften our hearts in all dealings with our brethren, and make us profitable to them ever to our powers. And yet (which I had almost forgot) it is not enough for us to do good, to be kind, and to show mercy, but we must do it also speedily, readily, and fitly, that is, when the need of our brethren requireth it, observing carefully all occasions. For as it is said of gifts, that qui cito dat, bis dat, he that giveth a thing quickly, giveth it twice, so is it of all things we do, to help in time is a double help, and a benefit having lost the opportunity of our brother's need, looseth his welcome. Wherefore job professeth that he had not caused the eyes of the widow to fail in long looking for his help. 
job. 31.16.  And Mardocheus requireth of Hester not only help, but present, 
Hester. 4.  a singular example for all estates.  
Que. What punishment had the breach of this commandment?  
Ans. The spiritual punishment of it, as of all other sins, is eternal damnation both of body and soul. For without shall be dogs, 
Apoc. 22.15.  enchanters, whoremungers, murderers, etc. (sayeth S. john): the temporal punishment of it was amongst the jews by the law of God blood for blood, 
Gen. 9 levit. 24.  and before the law by express words, unless in such cases as the cities of refuge were ordained for. And even as it were above all other sins it is worthy marking how ever the judgement of GOD hath not suffered this sin to lie unknown or unpunished. All stories be full of examples, 
Phocas. Boniface. 7. Alexander. 6. Ethelbert. Richard. 3.  and every man almost in his own days, hath known some experience. Hot is the wrath of the Lord against this sin, and his mercy therefore ever keep us from it.  

The Application.  
WIth what words now should I wish every one to descend into themselves, and to take a view of their estate before the Lord, touching this commandment? Many branches of it have been laid before us, and what branch is it which we have not broken being narrowly sifted by the Lord? The murder of the hand, I know willbe our instance: but alas, how many things make men guilty in this? If ever in service against the enemy we have passed the bounds of a Christian heart, in cruelly murdering concerning the manner, who yet might have died respecting the matter, we are guilty and spotted before the Lord. If women and children, aged and impotent, sick and diseased that carried no weapon against our cause have not so far forth been regarded of us and spared, yea defended by us from our féercer fellows as by right we might, our hands have faulted & our love hath wanted to the life of our brethren. If cruelly we have wished, but in our inward hearts any disorderly and unmerciful spoil of our foes in field, we have sinned certainly in so doing. For even the spoil that a Christian soldier maketh of his enemies in the wars should savour of the merciful nature, so near as he can of that God whom he professeth. If we have been ever as you heard, but any occasion of the death of any, either present, or speedier than otherwise it would have been, or of the shortening of our own health, life, and ability by intemperancy, incontinency, or any means whatsoever, the justice of our undefiled God doth find it out, and we have sinned against him in this thing. Where then is our righteousness, but even in this branch of actual & hand murder? for the tongue what should I say? Doth no man's heart accuse him of unrighteousness? Have we never passed any spiteful slander, to the hurt of them whom we should have loved? Denial of it can never hide it, but confession of it hath mercy promised. The name peradventure of slander is odious to us, & we hardly can accuse ourselves of so foul a vice. 
Slander.  Well then, let him change his cote, but remain the same monster still. Have we never reported any unknown thing to the harm of our brethren? Never whispered that matter in the ear of an other against any body, which yet if it had been mine own offence, I would willingly have wished concealed & covered? Hath this heart of mine carried ever the love in this respect, & that true tender regard of my brother's credit the possibly it might, or of duty it should? O the God of gods be merciful unto us, and deal not with us according to our sins, neither ever reward us according to our iniquities. For I am sure I may speak it in truth, & yet in sorrow against all flesh that liveth, we are guilty, we are faulty in this behalf. We snub not our hearts when we see their want of love provoke our tongues to speak unlovingly. We say not in ourselves with a pause upon the matter, what am I about to say, to whom of whom, to what end? Will it hurt him or profit him, what is my desire, how would I wish if his case were mine & so forth? but headily, unadvisedly, & I fear unlovingly we speak what we list, & almost say with the wicked: 
Psalm.  our tongues are our own & who shall control us? Therefore I say again for this branch of murder by the tongue the god of mercy be merciful to us & truly teach us both how we sin in it, & how we ought to be reform of it. For reproaches how stand we? 
Reproach.  Have we never cursed the deaf, nor put a stumbling block before the blind? That is, have we never insulted over any man's infirmity, or unkindly reproached him with his imperfection? O spiteful tongues of ours, how pass they the bonds of love herein? It is our pleasure to bewray the wants of others, it is our pastime to grieve their spirits and t● gaul them for them, yea we glory in their ignominy, we swell in conceit of ourselves when we see them, and we stretch out our necks and lift up our haughty eyes when we pass by them. Their weakness is our boast all the day long, haunting them & riding them as we use to speak in every corner, and as very pharisees we are in an other case, we look at their wants, we exalt ourselves, and in pride we speak it, or at least inwardly think it, we are not as those silly idiots are. Rare is that man and woman that with a tender heart comforteth and covereth whom they see to need, as they wish their own wants with the sufficiency of jesus Christ covered from the wrath which they deserve. But I trust for the time that is to come, it shall never be verified of us, which we have heard before out of Solomon spoken, that, The man which is accustomed to opprobrious words, 
Prou. 23.15.  will never be reform all the days of his life. 
Prou. 28.13.  And for that which is past the God of mercy wipe it out as he hath promised. Let us consider the mocks and taunts that have passed from us even with joy in our wits that we could so do, and every speech so near as we can, whereby our brethren have received harm privately or openly in place of justice, or out of it. And are we then upright before the Lord touching the murder of the tongue? 
Psal. 7.32.  Blessed is the man whose unrighteousness is forgiven and whose sin even in this respect is covered. The murder of the heart remaineth, wherein we are to weigh how we have ever upon any occasion suffered mislike to grow within us of our brethren, or anger, or harred, or envy, rejoicing at other men's falls, desire of revenge, cruelty, or bitterness, pretermission of opportunity, or any other branch thereof, and whether through our negligence and suffering Satan to creep upon us, even all these almost have not been within us at one time or other, one pulling on an other, as things unseparable. How hath misliking of some, and we well knew not why, made us apt to anger with any thing which they did, & often displeased with them more than we should? How hath anger being lodged too long changed his nature and become hatred in us? How hath hatred hatched up envy and desire of revenge? How hath envy wished the fall of others, spited their good whatsoever it was, joyed at their misery, if we lived to see it? How hath desire of revenge pricked us to the thing itself, nurced up cruelty and over great severity? What wants have we showed of tender compassion and comfort to the comfortless? What prolonging have we made of the good which we have done, and how carelessly have we passed many an opportunity to do our duties in kindness to our brethren? Alas then where is the perfection of our love, where is the innocency of our life, where is that integrity of ours touching this commandment which we dare present of itself to please before the Lord? Our hearts are stained, our tongues have strayed, and even our hands also peradventure against it ●aue grievously offended. Let us ●hinke of it and the Lord give us hearts effectually to feel it. For the ●ight of sin, can never hurt us when ●t causeth sorrow and true repentance. And to see sin to despair we need not, ●ince Christ our Saviour hath fulfilled ●he law for us. The very strength of ●he law is but conditional damnation, if we will not be humbled, if we will ●ot repent: but if we do, then step●eth Christ in with all his perfection, ●nd presenteth himself to his father ●or us, then doth he justify, and who can condemn? then will he save us, and what can lose us? O that we would ●herefore see our offences against every commandment, and namely against this. O that we would confess them and leave them as we can hereafter. The Lord give it, and the Lord grant it, and so shall we live with the Lord for ever.    

The seventh Commandment.  Thou shalt not commit adultery. 
Question.  
WHat is the meaning of this commandment?  

The act.  Ans. First there is forbidden all adultery, fornication, and other uncleanness in our bodies (saith your book) which needeth no proof besides the plain words of the law, and that print which in his conscience every one carrieth about: yet hath the author added some for more strength against the froward, which I leave to every one to read by themselves. Secondly there are forbidden all unpure thoughts, and lusts of the heart. For as in the other commandements it hath been said, 
The thought.  so is it to be thought of again in this: The law giver is spiritual, and therefore this law. Besides it is testified in plain words, that not only he is guilty of this law which committeth the act, but he also which looketh upon a woman and lusteth after her. 
Math. 5.28.  Thirdly the Apostle placeth chastity in body and mind, and therefore the contrary is incident both to body and mind. Nay in very truth, man is rather that, which he is in mind, 
Man is that which he is in heart.  than that which he is is body. The quality of the heart is the quality of the man, & therefore an adulterous heart, an adulterous man no doubt, and a breaker of this commandment. Now what a generality may this particularity very profitably teach us, namely not only to run to the outward show we bear, and to our body with the actions thereof, when we would judge of ourselves, but even to our very heart, and inward thoughts, to see how all doth there, and as there we find, so to give sentence. If there be integrity, than so think: but if there be lust and adultery, if there be dissimulation and falsehood, if there be iniquity & sin, then according to it let us think of ourselves, and say the Lord be merciful to us such & such, for as our hearts are, so are we. Moreover it may give us a great light to descry the spirit that guideth the Church of Rome. For if God condemn the thought, how allow they the fact of simple fornication at the least, 
And of Sodomy for the 3. hot months  if not of adultery, and yet say, they have the spirit too? Is the spirit of God so variable that sometime he condemneth the thought, & sometimes alloweth the very fact? What an impiety were this to be said or thought? Therefore strange out of question from the Lord is their spirit. Thirdly in this commandment is condemned that thing whatsoever, which enticeth to any uncleanness whereof there might many particulars be named.  
Que. And I pray you for more plainness let it not be grievous to name some of the chief.  
Ans. First then here is forbidden all wanton & immodest looks, for the eye is a vehement enticer unto lust, as appeareth by many proofs. For thus fell Putiphars' wife into ungodly lusting after joseph: 
Gen. 39  for the text saith she cast her eyes upon joseph. Thus came David to adultery with Bersabe, even by disorderly looking upon her from his house top. Thus fell the sons of God into unlawful love with the daughters of men, 
Gen. 6.  by seeing that they were fair. This caused Peter to say of the wicked that they had adulterous eyes. 
2. Pet. 2.  And the knowledge of it made job to take a bond of his eyes, 
job. 31.  that they should not look upon a maid. Whereunto for an other enticement to uncleanness we may refer all undecent and uncomely pictures, the corruption of our eyes, and consequently of our hearts, and therefore no doubt here also condemned. thirdly unchaste behaviour such as the Lord crieth out against by his prophet, saying, that The daughters of Zion are haughty, 
Esay. 3.  and walk with stretched out neeckes and with wandering eyes, walking and musing as they go, and making a tinkling with their feet, etc. fourthly all wanton speech, filthy tales, songs, and sonnets of love & lightness, lascivious salutations and such like. For evil words corrupt good manners, 
1. Cor. 15.  and there must no corrupt communication proceed out of our mouths, but such as is good to the use of edifying and may minister grace to the hearers. 
Ephe. 5.3.  As for filthiness, foolish talking, jesting, and such like, they are things uncomely for a Christian. Again, unchaste books and wanton writings, who knoweth not how they tickle to uncleanness? and therefore both they and the reading of them forbidden in this law. Sixtly too much show in apparel, painting, tricking and trimming of ourselves above conveniency, it is a dangerous allurer of lust, and therefore forbidden.  
Que. I could wish yet a little larger speech of apparel, because I see it is one of the worms that wasteth at this day the common wealth, that decayeth housekeeping, that maketh straight the hand of the master to his servant, and the Lord to his tenant, and a thing to conclude that the dear children of God cannot overcome themselves in.  

Apparel.  Ans. And I will willingly answer your wish with a little more speech of it, yet not such, as with diligence might be made, but such rather as I have at times thought of, & found in some manner effectual. First therefore me think the very original of apparel should much move a Christian feeling heart. For when we had sinned, them were we clothed: 
Gen. 2.  when we had lost our honour, than were we appareled: so that it is the sign of our sin, the badge of our rebellion, the witness of our shame, and it remembreth unto us, what we should weep continually to think, that we have lost. Now alas how small cause have we to be proud of such a livery? Nay see the dullness of our hearts and the absurdness of our dealing. If a thief should be saved from hanging, with this condition added, that he should ever wear a halter, were it not a strange hardness of his heart, if he should so forget his fall, & so glory in his shame testified day & night unto him by the halter, that he should begin to boast of his halter, to be proud of it, and to make it of silk in sumptuous sort, for an ornament to his neck? Truly it were. And so it is in man a very strange work of sathan, that he should so exceed in pride with the thing the sight whereof should rather pinch his heart with sorrow, than be so exalted even out of his own knowledge, with apparel, which in truth (speak as a good heart should feel it) should humble us, beat us down, & make us even with the peacock let our feathers fall for the foulness of our feet. Therefore I say one thing me think to draw us to mediocrity in this matter should be the well weighing of the first beginning of apparel. Secondly the speedy waist of it is something. For how can a good conscience warrant unto us such great charge, yea such exceeding charge in a thing so changeable, when we shall give an account how we bestowed our goods? The matter or the form fails, ere ever our price be half answered with use. And there is no estate in earth that may warrant a christian man or woman to be a wilful waster of the lords gifts unto them. Thirdly the misliking of the word should make misliking in my heart of excess or vanity in this matter. Now the Lord saith in the law: Thou shalt not wear a garment of divers sorts, 
Deut. 12.  as of woollen & linen together. The meaning whereof was this, he would not have them newfangle, wanton and fantastical in their apparel. The same God crieth out against the jews by his prophet that he would take away the ornament of the slippers, & the calls, & the round attires, 
Esay. 3.  the sweet balls, the bracelets & the bonnets, the attires of the head & the slops, the head-bands, the tablets, and the earrings, the rings & the mufflers, the costly apparel & the veils, the wimples, & the crisping pins, the glasses, the hoods & the lawns. With which in extremity used no doubt they had provooked the Lord, & daily did offend him. Also by an other prophet, I will visit the princes and the kings children, 
Sophon. 1.8.  & all such as are clothed with strange apparel: that is, as imitate the vain fashions of other countries in any vain manner. And the Apostle Paul hath a most plain speech to women, 
1. Tim. 2.9.  whereby men also may know their duty. I will saith he, that the women array themselves in comely apparel with shamefastness & modesty, not with 
* Read the note of this word in the Testament.  broidered hair or gold, or pearls, or costly apparel, but as becometh women that profess the fear of God with good works. Which very same words Peter also hath to the same end. 
1. Pet. 3.3.  These with many more such places show us the misliking of the Lord of disorder in apparel, & they should I say me think make us mislike also with it. Fourthly the sentences of grave and godly fathers, which have spoken of this matter should not be neglected of us. And what are they? If the matter of our apparel be too costly, hear what S. Bernard saith: Exterior superfluitas vestium, interioris hominis inditium: The outward superfluity & waist of the garment, is an evident token of the inward man (that he is unreformed.) If the form & fashion be unseemly or wanton, then saith the same father, Vestium curiositas deformitatis mentis & morum inditium est, The curiosity of thy garment bewrayeth deformity of mind & manners in thee. Thus matter & form being unseeming, either of them discredit man & woman, & make their inward hidden corruption appear to the world. Fiftly all the world knoweth it, and it cannot be denied that immoderate apparel is a vehement enticement to the breach of this commandment: and therefore wicked. Castitatis comes frugalitas, The companion of chastity is frugality, sayeth a learned man, and even in apparel. I would to God, if with a Christian heart any will not think of these two last reasons, yet that they would think of them with worldly wisdom, & in policy weigh them. For there is no man nor woman so far fallen out with religion, and honesty, but that if they be not such yet they desire to seem so, and to be so taken. Now apparel in matter or form unseemly robbeth them of this that they neither seem nor are thought to be of many. For touching religion, who can think them mortified to sin within in heart, who so seem to live to all vanity and excess without in body? Who can think they are reform in soul, who are very much above their calling unreformed in show? Man can not enter to the inward heart, but judgeth ever by the outward fruit, and religion within useth always to show men effects without. For honesty of body, though our hearts never meant any thing contrary to it, yet do we by apparel bring our credit in question, when it passeth our calling and conveniency. And therefore even in policy, if we care not for Christianity we should beware. Last of all, modesty in apparel both touching matter, and form, answereth to the original of it well, which was to hide us after sin, confirmeth by practise that apparel is vain, liveth according to the named scriptures, escaping the threatened evils, and finding promised good, saveth our credit out of question, answereth the gravity of the gospel, hindereth no piety (for often under an ill garment a good heart is hidden) and lastly is so far from alluring to lust, that it even cutteth the throat of it, and very greatly stoppeth it. Sex sunt enim quae incorruptam servant castitatem: Scilicet, sobrietas, operatio, inhibitio sensuum, asperitas cultus, raritas sermonis, evitatio oportunitatis, personae, loci, & temporis. That is, There are six things which keep chastity uncorrupted: To wit, sobriety, labour, restraint of our senses, coarseness of apparel, rareness of speech, and eschew all of opportunity, of person, place, or time. O but yet it sticks in our heart's the apparel makes a man. Indeed many so judge both of themselves and other, that they are made, and beautified by apparel. But the very heathen man shall condemn us, if we do so, who could thus say, that: Ornamentum est quod ornat, ornat autem quod honestiorem facit. Id autem non aurum, non smaragdus, coccus, sed quaecunque gravitatis, pudoris, & moderationis speciem praebent. That is an ornament (saith he) which adorneth us, and that adorneth us that maketh us honester. Now that doth not gold, precious stone, scarlet, but that which giveth a show of gravity, shamefastness, & moderation. And thus now let it suffice a little to have answered your desire touching apparel, pretermitting the judgement of God upon Herode even then when he was most royally clothed above all other times, 
Act. 12.  with many things more, which to this end might be brought. And this I pray you take not spoken to draw all to an equality, or yet any from the thing that is meet for their calling, but to kindle care in all, that we deceive not ourselves with our calling worldly so much, that we forget our calling to God, to his gospel, and to his mercies so many in jesus Christ, and what is convenient for the gravity and excellency thereof. This is my meaning, and this is my end.  
Que. Now then proceed I pray you to recite such other provocations to the breach of this commandment as you know.  
Ans. These profane & wanton stage plays or interludes, what an occasion they are of adultery and uncleanness by gesture, by speech, by conveyances, and devices to attain to so ungodly desires, the world knoweth with too much hurt by long experience. Vanities they are if we make the best of them, and the Prophet prayeth to have his eyes turned away by the Lord from beholding such matter: 
Psal. 119.  Evil words corrupt good manners, 
1. Cor. 15.  and they have abundance. There is in them ever many dangerous sights, 
1. Thes. 5.22.  and we must abstain from all appearance of evil. They corrupt the eyes with alluring gestures: the eyes, the heart: and the heart, the body, till all be horrible before the lord Histrionicis gestibus inquinantur omnia: (saith Chrysostom) These player's behaviour polluteth all things. And of their plays he saith, they are the feasts of Satan, the inventions of the devil, etc. Counsels have decreed very sharply against them, and polluted bodies by these filthy occasions have on their death beds confessed the danger of them, lamented their own foul and grievous faulles, and left their warning for ever with us to beware of them. But I refer you to them, that upon good knowledge of the abominations of them, have written largely & well against them. If they be dangerous on the day time, more dangerous on the night certainly: if on a stage, & in open courts, much more in chambers and private houses. For there are many rooms beside that, where the play is, & peradventure the strangeness of the place & lack of light to guide them, causeth error in their way, more than good Christians should in their houses suffer.  
Que. What else?  
Ans. Dancing again is in the number of vain pastimes, and the allurements to uncleanness, as much experience hath too well proved. The scriptures check it, the fathers mislike it, the counsels have condemned it, & the proof of God's judgements upon it biddeth us beware. Instrumenta luxuriae tympana & tripudia, saith one, the inticers to lust are pipinges and dancings. Laquei sunt & scandala non solum saltatoribus, sed spectatoribus. They are snares and offences not only to the actors, but also to the beholders. 
job. 21.11.  job noteth it as an old practice of the devil to occupy men withal, & as an ancient exercise of the wicked, that they should dance. Upon which words a godly writer sayeth: 
Calu. serm. 80. upon job.  that from the tabret and the flute, which in themselves are not unlawful, they come to dancing, which is the chiefest mischief of all. For there is always (saith he) such unchaste behaviour in dancing, that of itself, and as they abuse it, (to speak ●he truth in the word) it is nothing else, but an enticement to whoredom. In the gospel the spirit of God noteth it in a wicked woman as an immodest thing, 
Math. 14.  & of a damnable effect in her wicked father Herode to dance. And such as interpret the place are not afraid of these words, 
Marlor. ex Calu.  that it was meretriciae lasci●iae turpis nota nubilis puellae saltatio. That is, that for her to dance being a maid for years marriageable, was a note of whorish wantonness. For whosoever (saith he) hath a care of honest gravity, he ever condemneth dancing, and especially in a maid. Again he calleth it spectaculum familiae Regiae probrosum. A dishonourable sight in a king's house: with many speeches more of mislike. Sirac a wise man, 
Syrac. 9.4.  and of great experience, biddeth a man not to use the company of a woman, that is a singer and a dancer, neither to hear her, lest he be taken with her craftiness. The godly Fathers as I said mislike it. For saltatio ad adulteras, 
Ambros. de virgin. lib. 3.  non ad pudicas pertinet, saith one of them: Dancing belongeth to adulterous and not to honest women. A sharp speech: Yet was this grave father not afraid to speak it. Saltatio barathrum diaboli, 
christ. Math. hom. 48.  saith an other: dancing is the devils hell. And we hear speech of jacobs' marriage (saith he) in the scripture, 
in Genes.  but not a word of any dancing that was at it. 
Theophilact. in Mar. 6.  Mira collusio saith an other, Saltat diabolus per puellam: It is a strange juggling, when we think the maid doth dance, and it is not so, but the devil in her, or by her. The counsels have condemned it as others have at large showed. And very Tully could say, an honest man would not dance in an open place for a great patrimony. For the judgements of God upon this vain pastime, it is strange which Pantaleon noteth out of Crantzius, that in Colbecke a town in Germany, certain light persons hopping and dancing in the Churchyard of S. Magnus, 
An. 1505.  being by the minister admonished to cease, and not ceasing, did for a long time (not able to stay) run round about, and at last fell all down dead. But because others have so largely writ against this vanity, I say no more of it at this time, but wish us to consider that it is an enticement otten to adultery, and therefore in this commandment forbidden. And as for any dancing that we read of in the scriptures to have been used of the godly, we must understand, that their dancing was ever a sober modest motion, with some song usually to God's praise, and men by themselves, women by themselves. Which nothing will warrant our custom and guise in these days.  
Que. Are there yet any more allurements?  
Ans. There are yet many more. But I may not in this sort stand upon them. Gluttony & drunkenness, 
Ezek 16.  with houses of open whoredom, your book nameth and proofs for them. Idleness also is an other means, 
1. Cor. 7.39.  the vow of chastity, the denial of second marriages, the going of men in women's apparel, and women in man's apparel, 
Deut. 22.  with a number such. This only must I say, and so conclude this negative part of the commandment, 
For he that will no evil do, must nothing do that longs thereto.  look whatsoever, it is, that we can see to be any allurement, any occasion, or means to uncleanness, all that is condemned in this commandment as much as the very act of adultery, which here only is expressed. Then how the holy Pope of Rome can warrant by the word of God the erection and continuance of his stews, judge you, although his gain be never so much thereby. Nay how could that monster Sixtus the fourth warrant the erection of a stews of both kinds, 
In king Edward 4.  that is both of women and men, whereby 20000 and some years 40 thousand ducketes came to his coffers? Or the whole Church of Rome so like of, and so diminish the sin of fornication? Can this their spirit that guideth them, be the spirit of GOD, when it condemneth not the act, whereof God condemneth all occasions and allurements? No, no, the Lord give us eyes, and then have we marks sufficient to bewray them by.  
Que. Thus then may we see what we ●re forbidden in this law: now I pray you add something of the things we are commanded in the same.  
Ans. For this matter your book answereth well, that as we are forbidden in it all uncleanness, and all enticements to the same: so on the other side we are commanded to keep our bodies and souls chaste, and pure as temples of the holy ghost, or if the gift of chastity be not given us, then to use the lawful remedy appointed for us by God, which is marriage. Concerning therefore chastity we are to know, that very greatly the scripture layeth down Gods liking of it, and with many words exhorteth us unto it. This is the will of God (saith the Apostle) even your sanctification, and that you should abstain from fornication, ●hat every one of you should know how to possess their vessels in honour and holiness, & not in the lust of concupiscence, even as the gentiles, which know not God. And in an other place, 
2. Cor. 7.1.  Seeing (saith he) that we have these promises dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit and grow up unto all holiness in the fear of God. And again the same Apostle beseecheth the God of peace to sanctify them throughout, 
1. Thes. 5.23.  that their whole spirit, and body, & soul may be kept blameless till the day of the Lord jesus Christ. Many such as these are there, all which our vner●ring Papists take and expound of sin●gle life, and will have them, so many testimonies of the same to excel maritage. But their bold speaking is no● ever sound proving, and therefore w● stay to believe them.  
Que. In other matters indeed we have good cause to refuse them, but in this (give me leave to speak as I think being ready to learn if I err) me● think we are not to mislike so much o● their speech. For, surely it cannot be denied, that the single life is far above the married. The scriptures you know have many speeches to this end.  
Ans. Well then, for your better satisfaction it will not be amiss, if we a little consider the course of this error. And first I pray you mark, that during al● the time of the old testament they dare not, nor do not say, that single life passed marriage in excellency, but contrary to be fruitful and stored of children was a blessing, and to be otherwise was a reproach unto them. Therefore this perfection and excellency of single life, they set it to be but now in the time of the gospel. Where let us also begin, and going with them, see whether it be so or no. We consider then and see, that as the Lord is holy himself and pure, and therefore hath ever liked and loved all holiness in his children, and by name this cleanness of body and mind, which we speak of: so on the otherside Satan being impure and filthy, hath ever sought and laboured to work the like in us, and by name to draw us to impurity of flesh and stain of mind in this behalf. The Lord hath had ever his means to work the one: Satan hath had his again to breed the other. The Lord by his word and spirit, and what else it pleased him to use: Satan by sundry also very forcible ways wrought the contrary. Some he so mightily hardened, and strangely overcame, 
Want of feeling one means of Satan.  that even contemning the Lord and his threats, and smothering what in their own consciences at any time they found contrary to it, gave themselves over as it had been brute and savage beasts to all lust and uncleanness without remorse. Of these spoke the Apostle to the Ephesians saying: 
Ephes. 4.19.  That they being past feeling gave themselves to all wantonness to work uncleanness even with greediness, where the word he useth is very significant. And again to the Romans he saith, that God gave them up to their hearts lusts unto uncleanness, 
Rom. 26.  to defile their own bodies betwixt themselves, yea he gave them up to vile affections. For the women changed the natural use into that which is against nature. Then showeth he the means and way, whereby all this was wrought in them. For a man would think that even reason and nature should keep us from such pollution▪ They regarded not (saith the Apostle) to know God, 
Ver. 28.  and therefore God delivered them up into a reprobate mind to do those things which are not convenient. That is, God suffered Satan so to harden their hearts and to deprive them of the use even of natural light, as that those things seemed but sports unto them, and matters of small weight, which otherwise would have feared them even to think upon. The prophet Ose seemeth to allege the very same manner of proceeding of Satan in those that know God. When he saith of Israel, 
Ose. 4.11.  that whoredom and wine and new wine took away their hearts. That is, their judgement and understanding, their conscience and feeling, whereby they should abhor so displeasing a life before the Lord. And what meaneth Solomon when he saith, that The young man followeth the inticeing harlot to her house as an ox to the slaughter, but even this, 
Prou. 7.22.  that by the subtle malice of Satan he is deprived of sense to decern whither he goeth, and what his fall will be? So then I say one means whereby Satan in times past drew men from chastity, the virtue of this commandment, to lust and impurity the breaches of the same, was by dulling their hearts in most fearful manner, that they felt not sin to be sin, no not even very great and grievous sins to be any at all. another means was by instilling into their minds an opinion of indifferency in these matters, 
Opinion of indifferency an other means.  and that God (so he were served in spirit of them) passed not for their bodies, but left them in some sort to themselves, to use to their pleasures. This (to omit a multitude of heathen histories, as also Simon Magus whom Austen noteth a defender of this doctrine) may appear by that decree of the Apostles, that the gentiles should abstain from fornication, 
Act. 15.  as also most evidently by the epistle of Paul to the Corinthians, who thought of this matter as of a mere natural thing, so lawful for them as either to eat or drink, so they reserved their souls and spirits to worship God. But the Apostle showeth it to be far otherwise, and with many vehement repetitions of the duties of their bodies, impugneth so vile a conceit of liberty to use them unto lust. He hath created your bodies saith the Apostle, 
V 13. & 14.  aswell as your souls, and therefore you must glorify him aswell in body as in soul. He preserveth also the one aswell as the other, the blood of Christ was shed aswell for the one as the other to redeem it from death, they are both indifferently the Temples of the holy ghost, they are both the members of Christ, and at the latter day they must both by Christ be raised, the body then to be joined to the soul, which before lived separated, and therefore aswell in body as soul God must be glorified, and both of them from filthy lust and pollution kept chaste. Many more are the reasons of Paul in that Epistle to drive the Corinthians from this detestable conceit, 
V 17.  that fornication was a matter indifferent, and chastity required not so much in body as in mind. But I refer them to the diligent reader himself to mark, and thus much only note to show the means whereby Satan in those days prevailed so much to draw men to the breach of this commandment. A third means we read of which argueth not a little the dullness of man, & the boldness of satan if once he get any vantage. Even the very word of god abused to confirm that which neither God nor his word could ever abide. 
The scriptures wrested an other means. Chap. 2.  In the apocalypse, mention is made of the Nicolaitans sinning in this respect most fearfully: & it is also by learned men recorded how Nicholas the first father of the filthiness fell into gross & most fearful sin. Clemens & Eusebius say that he did it of mere simplicity to remove from him the suspicion of jealousy, and to give a testimony unto the world, that he was not, contrary to the profession of a Christian, too much addicted to any earthly thing, since it is written, that he which hateth not father or mother, wife or child for Christ, cannot be his disciple: and no man can serve two masters, with such other places most wickedly wrested to bring in a most horrible conclusion. Carpocrates and his sect through their abominable life was warranted by that speech of Paul, 
Rom. 2.  that anger & tribulation shallbe upon every soul that sinneth. See say they, how he saith upon every soul, not upon every body, so that our bodies we may use as we list. Others used these places: We are not under the law, but under grace. justo non est lex posita, There is no law for the just, and such other. By all which things it is apparent how mightily Satan hath bend his force to draw men to the pollution of their bodies, and to uncleanness forbidden in this commandment. Now mark still I pray you the course of this matter, & see how as the Church of God ever withstood this work of satan in measure, & sought to establish honest life & chaste behaviour, as I have before showed: so in the beginning of the gospel especially (as most cause was given through the abundance of the contrary sin) very vehemently, & sharply was condemned the liberty of lust, & filthy affection, which then ruled, & on the contrariy side was urged chastity, chastity, with reasons laid down for the excellency of it, & the commandments of god for it. And indeed so zealously, so diligently, & so effectually was this done by the godly teachers of those times, as that Satan's subtleties prevailing so much before to the contrary, began to lose their strength daily more & more. For the hardness of men's heart through which sin so greatly increased, was turned into softness, and Christian feeling: their ignorance which accounted so foul a sin an indifferent matter, was daily diminished and turned into knowledge: their judgements before abused with show of scriptures to confirm their evil, were bettered by the spirit of light to perceive and see how foully these scriptures were wrested to a wrong end, and how many apparently commanded the contrary. So that their consciences being quickened, their eyes opened, and their understanding augmented by continual and godly teaching, lust waxed less or at least more orderly to the show of man. For it broke not out in such confused manner, as before, to all and every one, that was liked, and might be obtained. Now then yet see a devil. When he saw his kingdom in men thus every day fall to ruin through diligent exhortations unto chastity, so that he was not able to deal with men as before, & to make them little account of actual pollution as he had done, what deviseth he yet still to continue his venom in mankind? Surely even this (note it and wonder) he himself falleth to preach and teach chastity also by his ministers, and to extol it to heaven. But how? Not as he should I warrant you, but as it best served for his wicked intent. He doth not teach men to keep body and mind pure from all unclean actions or conceits, but he laboureth to persuade that outward continency of body (what broils of scorching lust soever the mind abideth) is an holy thing before God, of itself acceptable, and meritorious. He doth not teach men that there is an acceptable chastity in godly matrimony, if the gift of continency be not given, but unto certain persons he flatly forbiddeth it, as not tolerable, and generally in all he doth note it as culpable, preferring single life in dignity, holiness, & merit before it in all men. Thus taught his scholar and instrument Martion the heretic about the year of Christ 133. publishing and teaching, that the conjunction of man and woman even in matrimony was sin, that it proceeded or was invented of a contrary God, that women wholly were the work of the devil, & men also the one half of them. He would allow none to be baptized, unless they either were single or would promise ever after to be so, etc. To this end again stepped up Tatianus and his crew about the year 142. and he at the first aswell as Martion condemned matrimony altogether also, but afterward he drew in his speech from openly touching it any more, and under the high commendation of single life privily pinched at the stained estate of wedlock, and sought to make it hateful. Whereupon his followers were called Encratites. After Tatianus came Montanus about the year 145. who suffered first mariges in such as were weak, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but condemned the second as intolerable in any. Then followed Manicheus and his ●●rt, & they gave to the ruder sort as they ●●lled them, leave to marry, but for such 〈◊〉 were of any credit amongst them, and ●●owen as they say to any perfection, they ●ight not in any wise marry but live ●ast. Thus began that opinion of single life 〈◊〉 excel the other even by these steps. Fron●hence divers godly fathers received in●●ction, as Tertullian, Hierom, Origen, ●lement, Nazianzene, which others falling ●ery far with these heretics into a misliking of the ordinance of god against incontinency, & into an over great opinion ●f single life. Then from a thing commendable in all men, it was brought at last to ●e a thing necessary in some men, & so ●rew more & more daily. Then did necessity to observe what infirmity could not observe, cause much secret & very of●en, even unnatural & fearful pollution, whereby it fell out, that by this subtle slight of his, to extol chastity, and to place it only in single life, satan brought as great an harvest into hell, as before with his other named means.  
Que. Thus then by this story I see how this opinion began of single life, and how subtly Satan transforme● himself into an Angel of light, but ye● I see nothing why single life is not better than matrimony.  
Ans. That is strange, seeing b● the story it is apparent, that during the time of the old Testament, ther● was never such a thought amongst th● children of God, but even the quit● contrary, and secondly even under th● Gospel it sprung from such teacher's as Martion, Montanus, Tatianus, and other heretics. But if yet we would more fully be settled, let us duly we● what the scripture saith of godly ma●trimonie, and then shall we see whether chastity be only in single life, o● whether we can find any grea●● praise of it and acceptance before Go● than of marriage, or no. First then I pray you, let us consider what in th● gospel is said in matrimony: to wit● that those whom God hath joined to●gether no man ought to put asunder▪ Surely if God join them, 
Matth. 19  than is th● life accepted, and not unchaste befor● him. Again every man hath his proper gift saith the Apostle speaking of this matter, some to marry, 
1. Cor. 7.  and some to ●iue unmarried. Whereof we may truly conclude, that if to marry be the gift of God aswell as continency is, then is ●t aswell accepted of him, & no way can ●t be unholy. Again in the same place ●t is said, 
V 14.  that the unbelieving husband ●s sanctified by the believing wife, & contrariwise. But that could not be, if matrimony were either impure simply or ●n comparison to single life. In the place above named to the Thessalonians, 
1. Thes. 4.  it was generally said unto all men, & not only to unmarried men, that they should possess their vessels in holiness & honour, & not in the concupiscence of the flesh. Therefore marriage is holiness and not uncleanness before God any jot more than single life is. In the Epistle to Timothy the forbidding of marriage is called a doctrine of the devil, 
1. Timoth. 4.  which could not be if it were a stain to a Christian man or woman. And art thou ●ounde to a wife? saith the Apostle, seek not to be loosed. 
1. Cor. 7.  Which he would never have said, if in itself the single life, had been more holy and good before God than the married. We know also what the Psalm saith, for a blessing shall befall to him that feareth God, namely this: His wife shall be like a fruitful vine upon the walls of his house etc. Whereby very evident it is how the Lord alloweth wedlock, when he vouchsafeth so to bless it & speak o● it. How then dare we say that to be married is to be unchaste, or any way to displease the Lord? How dare we say the single life in itself is better, or mor● holy? What ever find we in the wor● of God more setting down the praise● single life, than these have done the tru● commendation of godly matrimony? I● is noted of many even under the gospel that they were married, but not in a● the world do I remember either ma● or woman noted as liked the better fa● a single life. Therefore to cut off this di●●course which might very greatly be in●creased, apparent it is that of those tw● estates there is no pre-eminence of merit or holiness of either above the ●●ther, but both of them good and allow●●d of God in those persons for whom ●hey are expedient. And it is also manifest, that albeit the commanded virtue in ●his commandment be chastity, yet is ●ot that in single life only situated or ●n the body alone, but both in body and ●inde, both in single estate and double, ●nd aswell in the one as in the other. ●or both of them are capable of the ●●me.  
Que. Yet am I troubled still with the ●●eaches of Paul two or three in one chapter together, which evidently seem 〈◊〉 prefer single life before marriage. You ●now the places I am sure, & therefore ●ame them not, but expect your answer to them.  
Ans. Why, it is very true, and I ●enie it not that Paul in that Chapter ●●eth prefer single life before mar●age, but how I pray you? 
1. Cor. 7.  As more ●●dly, more holy, or more meritorious ●efore God than it? No I warrant you. ●nd yet this is the question.  
Que. How then?  
Ans. Altogether in worldly respects, 〈◊〉 you may easily see, if you mark the places. For first for those words in the 26. verse: 
V 26.  that to live single was better for the present necessity, you see that is a worldly cause, and no matter of more holiness. For necessity there either signifieth the perils and persecutions of the Gospel, which in those days it was subject unto, wherein it were better for a man to be single than tied to a charge that would both trouble him to keep, & grieve him to part withal, or else it sig●nifieth the scarcity of christian wives 〈◊〉 husbands, as then to be had the gospel being but young, in regard whereof i● they had the gift to tarry, without sin it were better to be single than matche● to an Infidel. So that I say this caus● is altogether worldly. For the second● speech of Paul in the same chapter, tha● they which are married shall have tribu●lation in the flesh, that he would hau● all men as he was, and that he wishe● them without care, etc. you see against it is a worldly cause. For what sign●●fieth tribulation in the flesh there, bu● either those griefs, cares, hartbreake and sorrows which are incident dayl● ●o married folks, sometimes about one ●hing sometimes about an other, as a●out their children, about the government of their family, about getting or keeping these wordly matters, or by reason of contrary religion, etc. in respect whereof saith Paul I spare you, that is, I do wish you free and single, that you might miss them all, if it might be, and that for the love I bear you. For his third speech, that the married woman taketh care to please her husband, but the unmarried to please the Lord, no way may it be taken to prove that none that be married either do or can take care to please God, for the contrary of that hath been evidently showed in the places before: or yet to infer that the unmarried do ever seek to please him, for experience too much teacheth the contrary: but it only showeth thus much, that such as be unmarried if they be godlily disposed, may more freely and readily as it were attend their devotion than others that be married, having nothing to trouble them or to distract their cogitations withal. Which also as you see is but an outward respect. And therefore we may now conclude that far was it from the meaning of Paul, to prefer single life before matrimony, in respect of greater piety or merit before God, but only in respect of outward encumbrances, whereof indeed it is much freer than the other estate is. Which pre-eminence and dignity if it would content ●ur papists, we and they should well agree: but they will needs have virginity and the vow of single life to be a satisfaction for sins, a deserving of remission, of the grace of God, of salvation, and life everlasting: As you may see in the Catholic confession of one of their great teachers Petrus a Soto, and may also note in the speech of the bishop to them that made this vow, who ever answered (after they had promised) in this manner, Et ego promitto tibi, si haec obseruaveris, vitam aeternam: That is, and I promise thee, if thou keep these things life everlasting: That is, if thou live single etc. Yet see we Paul who they say lived ever unmarried, 
Rom. 3. Philip. 3.  not to dare once to exhibit his single life to the majesty of God to merit any thing for him, or to purchase him any favour, but only and wholly to depend upon the merits of christ jesus. And we see not Peter, Philip or any in the new Testament, that were married to beg any pardon for it at God's hand, or to insinuate any way, any impiety of theirs in so doing. Which yet assuredly they would have done, if the opinion of popery had been true concerning single life and matrimony. 
Lib. 10. ca 26.  S. Augustine in his book of Virginity hath many words of the rewards of matrimony, & concludeth thus, that eternal life is given of the Lord both to married & unmarried indifferently. The council of Gangrene thought good to make this canon, 
An. 333. Can. 10.  that if any living single for the Lord should in arrogancy & pride contemn those that were married, they should be accursed. Wherefore we conclude this matter & say as the Church of God said in that time: Virginity we commend, 
Concil. Gangrene. Epiph. tom. 1. lib. 2. baeres. 48  widowhood we praise, & the chaste bond of godly wedloocke we honour & receive. But as for adultery, fornication, & uncleanness whatsoever, either of body or mind, we abhor it & condemn it. Thus than I I hope you see how the opinion of chastity to consist only in living single, sprung up even by the devil, who knew not otherwise how to draw men to uncleanness, being rob of his former means, than by making them to abridge themselves of the ordinance of God against the evil. You have seen also how false this is, and that in godly matrimony aswell as in single life there is liked chastity of the lord. You have seen, that neither of these estates have any preminencie above the other in respect of greater piety, or merit, but both of them alike acceptable to God, if for the parties they be expedient, only in regard of outward encumbrances the one is more free, than the other. Lastly you see the virtue of this commandment opposed to adultery to be chastity, but how? not to live unmarried, as the papistes dream, but both in marriage, & out of it, to keep body & soul unspotted of filthy lust & concupiscence. The other points of marriage itself, of second marriages, of polygamy, of divorce, & such like, which were in this place to be handled, I think good to cut off, having tarried already too ●ong in this commandment, & to reserve ●hem till some other occasion.  
Que. Yet add some thing concerning the punishment of them that break this commandment.  
Ans. The law of God, as we all may ●ée, 
Deutro. 22.  punished adultery with present ●eath: Fornication with marriage of ●he party if the parents would, and if ●hey would not, with a dowry to be given. The Athenians punished it with ●eath. This land of ours in the days of Canutus had a law to cut off the no●es and ears of adulterous women. And for the spiritual punishment of it, ●t was ever, is, 
1. Cor. 6.  and shall be damnation ●f body and soul in the pit of hell without repentance.  

The Application.  
Now then consider what hath been said, & even as we desire true fruit of the word of God unto our souls, let us weigh our own estate in every branch of this commandment. The act of uncleanness how it can accuse us, that God doth know, who hath hell in his hand to cast us into it, if we have sinned. And therefore if either with married, or unmarried we have ever thus offended, let his power be thought of, let hell be feared▪ and so foul a fault from the very hear● root be earnestly lamented. Excuse i● not with youth, or any circumstance▪ cause or occasion in the world, these scoffings of the Lord will not ever be borne▪ in youth we are Gods aswell as in age▪ and in youth we should serve him aswe● as in age: if we do not, even youth shall to hell aswell as shall age. Sin seen and sorrowed for, left and forsaken hath pardon promised: but sin jested at, and played withal hath vengeance threatened. It is the voice of a Christian to say I have sinned, but it is the voice of a reprobate to say still I will sin without remorse▪ The best may offend, but the best can never continue offending. And therefore take heed, and if act can accuse us, let it never hereafter be able to blame us▪ for sudden and fearful is the vengeance from heaven that lighteth upon adulterers. From the act let us come to the ●nwarde thought, and as it is more privy and we all more prone unto it, so let it be more carefully weighed and searched out even of us all. Let us call to mind with a feeling heart, how foully, how fearfully, and how even continually we offend the Lord by our hidden conceits. How quickly crée●eth into us an evil thought, and how swelleth it within, when it once is there? It worketh within us, as a thing most strong, & very foully staineth us, o●ten ●ere we do consider it. Yea our negligence in this befalse doth condemn us before the Lord, and pronounceth against us that we fear more men then God. For our outward actions we are careful of so near as we can to keep the blots of them out of sight, but our hearts being things hidden from the eyes of men, we carry little care over them to keep them clean from impure concepts. What man may see, we are ashamed that he should see: but which God beholdeth our secret thoughts, we fear not at all to have them foul, filthy and wicked. O what a God serve we, that being able to set every thought we think visible in our foreheads in great letters, that every one which runneth by, might read them, yet most mercifully spareth us, and is content our secret shame should not appear to men. Shall we still provoke him, shall we still offend and grieve him? Surely then hot will be the wrath at last, which so long his mercy hath withholden. Wherefore to conclude this matter, even as we love the Lord and our own health, let us see and weigh how deeply this law against impure thoughts is able to charge us, let us consider the cause, if we can find it out, that driveth us usually into such hidden sin, and hereafter as men touched with some Christian remorse, that so good a God should so still be offended, let us rid our hearts as we can of the effect, by taking away or at least stopping in some measure the course of the cause. The means and allurements either to the actual offence, or the thought condemned in this commandment as we have heard before, are many and diverse. Sometimes the eyes disorderly wander, and being not checked by a Christian conscience that feareth to give them liberty too long, they become the occasions both of thoughts and acts, wicked and damnable. Sometimes behaviour unchaste and unseemly. Someties speech wanton, and light stir the heart up to conceive that thing, and the wicked flesh to perform it fully, which God and nature abhor as filthy. The dallying tattles of these courting days, the lascivious songs made by lose minds, and the wanton gréetinges in every place now used, alas what thoughts procure they never liked of the Lord, that I may say no worse? Books written by unreformed hearts, and continually red to the grief of God, are they no occasions to frail flesh, both in thought and deed to offend against this law? God knoweth, and experience teacheth such souls as ta●t of Christ, that very deadly poison under a false delight, doth this way creep into us. An unchaste look make● an unchaste heart, and a roving tongue beyond the lists of godliness ere eue● we well know what we do. So subtle is the sin that this way creepeth into our souls. Apparel is next, a most fearful allurement to the breach o● this commandment both in thought and deed, if God once in mercy would open our eyes. So are these stage plays and most horrible spectacles, so is our dancing, which at this day is used, so is drunkenness, gluttony and idleness, with a number such like, as can witness each one in the world that will weigh them. Now what care we have had of these things the Lord knoweth, and to our profit if we list a little we may consider it. Our eyes O Lord, how do they offend through our careless bestowing of them to their own desire? Where is the testimony of truth within us, that we do restrain them so soon as ever we perceive any tickling motion arise by them? Where is the counterpane of that band we have taken of them that they shall not cause 〈◊〉 to offend? job did it, and yet we ●eaker than he ten thousand times ●hinke it peerless. Alas our folly, 
job. 31.1.  alas ●ur security! By this means our souls ●●rk in their bane, & yet we care not nor ●ilbe warned. The Lord of his mercy ●●ue us once the grace to desire it with ●auid and very heartily to beg it, 
Psalm. 11●.  that our ●●es may be ever turned away from beholding vanity. For the rest which follow consider them well, & let never Sa●han or self-love so still bewitch us, that ●e cannot be brought to see our sin. In behaviour or speech have we never offended? But ever in them both so used ourselves, as that neither we nor they whom ●e dealt withal may be charged of more lightness, than became the professors of Christ and his word? Have we never transgressed in matter or form of apparel? O that we could say it. But in truth we can not. For the contraries abounding in the eyes of all men would give us the lie. Light behaviour and alluring ●aliance is every where accounted comely boldness, 
Behaviour.  and good bringing up: 
Speech.  discoursing speech to a vain end we count a quality commendable in us, and the want of it we esteem simplicity, wheresoever we see it. And therefore by books to such ends set out, we endeavour to attain unto it, and having once polluted our speech (for I will never call it polishing) we are never better than when we have company to bestow our tales and gréetinges upon. Our apparel in matter to our power we make sumptuous, 
Apparel.  and in form to allure the eye as much as we can. If this be true, in the name of Christ let us better think of it than we have done. These are allurements to sinful lust, and this law of God forbiddeth not only both act and thought, but even every allurement to either of them. What should I speak of stage plays and dancing? Can we say in truth before the majesty of God that we carefully abstain from these things, because they tickle us up either more or less to the breach of this commandment? Alas we cannot a number of us. But we run to the one continually to our cost, 
Plays.  when we will not be drawn to better exercises that are offered freely, we suck in the venom of them with great delight, and practise the speeches and conveyances of love which there we see and learn. 
Dancing.  The other we use with especial pleasure, and God being witness to many an one, they wish the fruit of their dancing to be this, even the fall of themselves and others into the breach of this law. What should I say of gluttony and idlensse? Do they not make us sin? Good Lord give us eyes to see, 
Gluttony and drunkenness.  and hearts to weigh the occasions of our fall. The spirit of God hath said that these pricked up the flesh of the filthy Sodomites to that height of sin, and yet we can imagine they will cause no sin at all in us against this law. And therefore professing the gospel and integrity of life, yet dare we so pamper, so stuff, & cram this rebelling flesh, as if we were gods that could suffer no temptation: we dare gull in wine and hot drinks continually, being peradventure both strong and young, and every way needing rather pulling down, than setting up. 
Idleness.  We dare solace ourselves in soft beds too long for our constitutions, and all the day after betake ourselves to nothing whereabout the mind might walk, and so escape impure conceptes. We dare differ the means which God hath appointed for our help to live undefiled, for every trifling cause, and feeling the flesh to arise in disobedience against this law even daily, yet neither fast we, nor break our sleep, nor labour, nor marry, nor any way stop the course of it. But certainly as unféeling men pass on the time and heap up wrath against the day of wrath for our bold offending. And yet we hope to be saved, and yet we hope to have a joyful resurrection. But (O dear in the Lord) it will not be so. For is not this the law of God, Thou shalt not commit adultery? Doth it not forbid both act and thought as we have plainly seen, and even every allurement to either of them? And must not God judge us according to his law? Now then should we live, when we have witness within us that we offend his ●aw? be not deceived, but as we fear the loss of body and soul for evermore, let us be warned. Can nothing accuse us that hath been said? Did we never in act or in thought receive any stain contrary to this commandment? Have we ever had care and power to avoid all means? What mouth dare speak it, what heart can think it, if it be not brass or steel, and as void of feeling? Wherefore awake let us all from our former sleep, let us stand up at last from the dead in trespasses and sins, and Christ our dear Saviour shall give us light. Let us acknowledge what this law requireth, and what we should have done every one of us. Let us confess we have strayed from it many a time & way, and are no way able to offer up ourselves righteous, clear, & innocent to the Lord touching this law, and for the time to come that we shall yet live here, O let us carry some greater care to observe his will. We now know not our acts only but our inward thoughts must ever be holy, we now know many means that lead to offence herein, and that even the means must also be eschewed. Now than if we live as in ignorance we did, scorning at counsel, cleaving to our pleasures, and rejecting the Lord and his law, shall we escape? He that knoweth his masters will, and doth it not, shall he be unpunished? Mark what I say, and pray ever to feel it as the wrath of the king bad heat the furnace seven times hootter than e●er it was to consume the men that withstood him to his face for truth: so shall the wrath of God, that made this law, cause hell to be heat 70 times 7 times hotter for us, if wilfully after warning, and maliciously after knowledge we oppose our life against it. That is, he shall multiply the pains of hell upon us for these pleasures of our flesh, that sweet sin may have bitter and sour confusion for evermore. Now the God of heaven give us sense and feeling, the Lord of mercy touch us with a taste of sin by the viewing of his law. For we cannot always live and thus dally with our own souls, neither standeth it with the nature of our God, who is just finally to forgive us though he long forbear us, unless we amend. But he must have his judgement, and we must have our torment as sure as we live. Now doth he wish us to consider our ways, and to turn our feet into his testimonies, his warnings waste, and his wrath increaseth if we settle ourselves against him. Yet O how I fear we will wilfully do it? For it is so sweet and so incident to us which this law forbiddeth, that a thousand to one we forsake the Lord. The allurements I have named we will never withstand, no, we will not hear of it that they cause us to fall. But pleasing this flesh for the time we do use them, we will never espy the pain that will follow them. Yet why should I fear since God is of power to pierce any heart, and hath promised to do it if we hearty beg it? O Lord I hope thou wilt work with us, that by this law we may see how we have offended thee, and what hereafter we must more eschew, the one with sorrow and true remorse, the other with faith and continual care. Then shall thy Christ and our comfort, who in our flesh fulfilled the law for us, cover with his righteousness all our sins against it. Then shall sins passed in his blood be forgiven, and we by him ever hereafter strengthened. Then we shall order our eyes with a careful heart, we shall set a watch before our mouth and keep the door of our lips, all false enticements to forbidden lusts we shall gladly refrain, and so escape the sin itself the better. This I say good Lord we shall do, if thou work with us, that is, thou and thy power, and thou and thy mercy shall do it in us. Which vouchsafe O father of heaven for thy unmeasurable & unsearchable goodness sake. Amen.    

The eight Commandment.  Thou shalt not steal. 
Question.  
How can this commandment possibly stand with that opinion of community?  
Ans. Indeed no way: for it manifestly overthroweth so vile an imagination, and showeth the distinction of dominions, & propriety in things was, and is the ordinance of the Lord. For every prohibition showeth an ordinance before established, which should be observed either in God's laws, or man's, though not always expressly. As the forbidding of murder showeth preservation of life to be the will of God, and the denial of adultery inferreth the liking of chastity either in marriage, or out. So the forbidding of stealth which is an alienation of an other man's goods to ourselves, showeth that every thing is not our own to take at our pleasure, but propriety in possession is the will of the Lord. For if all things be common there can be no stealth, and so this law frivolous and to no purpose which God forbidden we should affirm or think.  
Que. Yet many have been of this opinion, affirming that tyranny, & not divinity maketh this difference amongst men.  
Ans. It is very true. Yet I hope you see how evidently this law of God which I trow they will account divinity, doth overthrow them and their folly, as do also all other laws, that may hereunto be reduced with many scriptures more. For as there can be no stealth, if all things be common, and therefore this law of God as I said in vain given, so there can be no buying or selling, no borrowing or lending, no letting or leasing, or any such thing amongst men, if every man have like interest to take at his pleasure, & therefore the Lord God even in these also greatly overseen for that he would trouble himself to make laws touching these matters, when as no man hath or aught to have any propriety in any thing more than an other. Again all the exhortations in the Scripture to alms deeds, and to mercy toward the poor is frivolous, for they have as good right to take any thing they want from any man, as the other have to give them. But all these you see are absurd, and therefore the opinion, and the contrary of it the will and ordinance of the Lord.  
Que What is then the very drift of this commandment?  
Ans. The very end of it is this, to bind our love and care to our neighbours goods, as before it hath been to his life, and things dear unto him as his life. For it cannot be, that our hearts should be right in affections towards our brethren, and we spoilers and wasters, or any way harmers of the commodities which they enjoy. Love chéerisheth & keepeth even every thing so near as it can, which he accounteth of, whom we love, and especially which he liveth by, and maintaineth both himself and others by. And therefore as I think we cannot take a better course to lay before our own eyes that wants of love in us towards the goods of our neighbours, and consequently our breaches of this commandment, than diligently to weigh some particular duties specified in the word, wherein the Lord God would have our love to show itself. As for open rapine, and plain stealth no man I think will excuse it or deny it to be sin, and therefore I stand not upon it, your book hath evident places quoted against it. I come rather to those other duties of borrowing and lending, of hiring and letting, of buying and selling, and such like.  
Que. First then what is the Law of borrowing and lending in the word?  
Ans. If a man saith the law borrow any thing of his neighbour, 
Exod. 22.14.  and it be hurt, or else die, the owner of it not being by, he shall surely make it good. If it be an hired thing, he shall not make it good, for it came for his hire. In which law, if we well weigh it, we may first see, that if we have that thing, which our neighbour would borrow, and we able without our hurt well to spare it him, we are bound to do it, or else we sin against this law of God, & we even steal from our brother, that which in right is his. For GOD would not ever have made a law for recompense of the lender, if his thing lent receive any harm, unless it had been a necessary duty of love to lend when we may. Therefore this narrowness of heart, and unkind disposition, to grudge unto any that good, which by lending we can possible do him, it is hateful in the eyes of God, and a plain breach of this commandment. secondly in this law, as one very well hath noted, 
Usury.  we may see a great light given to that hard controversy concerning usury of money. For mark I pray you how he saith in plain terms, That if the thing were hired, although it perished in use, yet should it not be made good by him which hired it, for it came for his hire. The money which usurers give out is hired as we know. Therefore if 〈◊〉 were a thing that might be hired yo● see the sentence of God though it per●●shed. secondly mark again how th● law saith, though a man lend of méer● love freely without any hire, yet shal● his recompense be nothing more tha● good will again, unless it die, or b●● hurt which he lendeth. Now money nei●ther dieth neither commonly is ani● whit hurt, but returneth every wa● as good as it came. thirdly consider how the law will have an apparent hurt of the thing lent, or else it allowet● no recompense, but usurers will hau● consideration for likely loss. For sa● they, if I had had my money, possibly I could have gained thus much with if yet are they not sure they could hau● done it, for God could have crosse● their expectation, and being not sur● that they could have gained, it is no● apparent that they have been hindered, but this law of God provideth in equity only for apparent harm, & therefore nothing for them. Fourthly the equity of this law is only this, tha● 〈◊〉 will be no loser, and therefore pro●●●●on is made for recompense, if the 〈◊〉 lent received hurt: but usurers ●●ll have their goodwill, as they call it, ●ertaine, and an excessive gainer. ●ftlie in this law of God the borow●● is respected, that he should have ●●lpe of his neighbour, and not pay for 〈◊〉 unless he hurt the thing which he ●●rowed, but usury regardeth wholly ●●e lender. Wherefore it seemeth that this law of our God had ever any deuitie, this usury of money had ever ●●aine injury, and that this kind of ●●nding is void of love, and therefore apparently a breach of this commandment. Thus therefore we see what ●●ght the equity of this law of lending ●●ueth to this question of usury, which equity remaineth and ever shall.  
Que. But I pray you what think ●ou of giving usury which many a good man is constrained to do?  
Ans. Truly for mine own part I ●m satisfied to think it also evil, by the words of jeremy, who saith, he hath neither given usury nor taken, and yet they hated him. Insinuating plainly, that i● he had done either, he could have found just cause in himself, why he should be evil thought of.  
Que. What is the law of pledges?  
Ans If thou takest thy neighbour's raiment to pledge, 
Exod. 22.26.  saith the law, thou shalt restore it to him ere the sun go down. For that is his covering only, and this is his garment for his skin wherein shall he sleep? Therefore when he crieth unto me I will hear him, for I am merciful. 
Deut. 24.6.  And in an other place: No man shall take the upper or neither millstone to pledge for this gage is his living. 
10.  And when thou shalt ask again of thy neighbour any thing lent, 
11.  thou shalt not go into hi● house to fet his pledge, but thou shal● stand without, and the man which borrowed it of thee shall bring the pledge out of the doors unto thee. 
12.  Furthermore i● he be a poor body, thou shalt not sleep● with his pledge, 
13.  but shalt restore him the pledge when the sun goeth down, tha● he may sleep in his raiment, & bless thee▪ & it shallbe righteousness to thee before the Lord thy God. The very end of al● ●hich laws as you see is nothing but this ●ercy & kindness of man towards man ●●en in this matter of taking paunes. ●nd therefore if my dealing herein be ●●arpe, hard, and cruel, laying aside as it ●ere all regard of other men's needs, so myself may be safe, is it not apparent I fail in love towards the wealth & ●ood estate of my brother outward, and ●●erefore have broken this commandment? It must needs be granted.  
Que. What is the law for things committed to our custody?  
Ans. If a man deliver unto his neighbour, saith the law, to keep, ass, or ox, 
Exod. 22.10.  〈◊〉 sheep, or any beast, and it die or 〈◊〉 hurt, or taken away by enemies, & no ●●an see it, 
11.  an oath of the Lord shallbe betwixt them two, that he hath not put his hand ●●to his neighbours good, & the owner 〈◊〉 it shall take the oath, & he shall not make 〈◊〉 good. But if it be stolen from him, 
12.  he ●●all make restitution unto the owner thereof. If it be torn in pieces, he ●●all bring record, 
13.  and shall not make it ●●odwhich is devoured. By which laws ●●us much we may note, that notwithstanding for things committed to thei● custody, it might fall out that they might be brought before the magistrate by oath to protest their truth and ho●nestie, which corrupt flesh will lightly grudge at, or else to their cost to make that good, the keeping whereof never gained them penny: yet nevertheless would the Lord have man even here in to show his love, and in no case fo● either of these respects or any other t● deny it. Wherefore it followeth the● and both now and ever shall follow that whosoever shall not willingly, an● readily take into his custody that thin● which he may keep to the benefit o● his neighbour better than he that dot● deliver it him, and so taken truly keep and faithfully restore it again vnt● them, that of right should have it, tha● man or woman want in their hearte● affection or love to their neighbours they withhold the thing which is du● unto them, namely the fruit of thei● love in this particular we stand upon and therefore guilty they are befor● God of stealth the breach of this commandment.  
Que. What is the law of finding things lost?  
Ans. Thou shalt not saith the law, see thy brother's ox nor his sheep go astray, and withdraw thyself from them, 
Deut. 22.1.  but shalt bring them again unto thy brother: and if thy brother be not near unto thee or if thou know him not, 
2.  than thou shalt bring it unto thy house, and it shall remain with thee until thy brother seek after it, then shalt thou deliver it to him again. 
3.  In like manner shalt thou do with his Ass, and so shalt thou do with his raiment, and with all lost things of thy brother which he hath lost, if thou hast found them, thou shalt not withdraw thyself from them. See here the love of man to the goods of his brother in what sort the Lord requireth it. Now lest the name of brother used here in this place should deceive us, to think we are bound but to our friends in this duty, it is profitable to note how in an other place in steed of brother is put enemy, and all these particulars nevertheless named. If thou meet thine enemies ox, or affy going astray, thou shalt bring him again, and so forth of the rest. So that this being a fruit of love, which God requireth in us all towards the goods of all men, be they friends or foes, that we should keep them, and cherish them, and in safety restore them, if we find them lost, when once we know the owners of them: surely we must need confess that to conceal, and retain things found of us, after we know who should have them is plain and flat theft. Yea it is a breach of conscience no doubt in this matter to enjoy any thing found, without tru● testimony in ourselves, that we hau● used as many means as we could to learn out the loser, as by ask, by proclaiming, and such like. This wel● considered and weighed should a little mor● awake such as be Lords of waif an● strays, as we say, that they carry a● eye over their bailiffs in that behalf s● near as they can, to see that they bring not sin upon them, by making them unjust retainers of other men's goods, 〈◊〉 complaint common in most places, and 〈◊〉 theft not to be warranted in any place.  
Que. What is our duty in buying & ●elling?  
Ans. When thou sellest aught to thy neighbour, saith the law, or buyest at ●hy neighbours hand, 
levit. 25.14.  you shall not oppress one an other (meaning by deceit ●r any otherwise) but according to the ●umber of years after the jubilee thou ●halt buy of thy neighbour, 
15.  also according to the number of the years of the revenues he shall sell unto thee. 
16.  according to the multitude of years thou shalt ●ncrease the price thereof, & according to ●he fewness of years thou shalt abate the ●rice of it, for the number of fruits doth he ●●l unto thee. Oppress not ye therefore ●ny man his neighbour, 
17.  but thou shalt ●eare thy God. For I am the Lord thy god. ●n which law this I mark, that when 〈◊〉 sell or buy I must show even a love to ●y brother, & a tender affection in that ●y dealing with him. For so is it meant, when it is said, you shall not oppress one ●nother. Secondly that then consequently ●y greedy affection may not set the price but the value of the thing, and the benefit which it is likely to yield. For how can I love him, and yet take more of him than I give him, that is more money, than the thing is worth? Which things if they be wanting, surely than our selling is deceit & guile, yea it is theft by this commandment proved. For the very equity of this law, as every one may plainly see, was this, that as good should be given as taken, and taken as given. Even that commutative justice which heathen men could see to be so necessary in all contracts and bargans as that without it no trading could stand or society endure. Upon which law well considered and sound●● settled in our minds, a godly man draw●eth these conclusions, & let us think 〈◊〉 them. First it condemneth all overselling I mean known and wilful ouerse●●ling of any thing, for so say the word● (according to the number of years sha● thou sell) that is, if the jubilee be far o● thou shalt sell dearer by reason the bu●● shall reap longer profit of it: but if it 〈◊〉 near, than cheaper for the contrary re●●son. So that an equality of commodities present is plainly shot at in this law. How then can they warrant their dealings to have required love in them, who in respect either of passed loss or supposed possible in time to come, do enhance the price of the things they sell, above the value of the things? This dealing, if you mark the words well, could not be allowed amongst the jews. And as yet I am ignorant of any larger commission granted to us to wreck ourselves upon our brethren, & to rob them because God in his pleasure hath crossed us with loss, or may do hereafter. Secondly it condemneth all uttering of naughty & counterfeit coin or wares. For first for the seller, if he raise his price to the value of good wares, & then deliver evil or counterfeit, how doth he observe an equality of commodotie? And then for the buyer if he beat it down to as low a price as he may, till be consent to give so much for it, and then deliver counterfeit & evil coin, where is again the equity of this law on his part who is bound by it to give as much & as good as he taketh so near as judgement can any way serve him. Thirdly it condemneth all lying in wait to pray upon one that must needs sell for present money, to get his commodity for half the value, if I can, when as rather I should for pity give him equality. For what love is this to the goods of my neighbour, when I can be content even to rob him in his necessity by taking that for a penny that is worth in mine own conscience three, and not to be bought under, were his need not so great? Now see and note then how commonly, yet fearfully, for want of love & conscience to give as good as we take, our buying and selling one with an other is spotted & stained with great and grievous theft. For most assuredly even as in the time of law if they observed not a proportion betwixt the jubilee year and their price, they offended against the commandment of theft: so now the law being gone, if the equity of it be not observed, to wit, equality of commodity given and taken, the same sin is committed▪ in the day of the Lord we shall find th● burden of it.  
Que. Thus then how ourlove should show itself in these common duties we may easily see, now I pray you go forward with other branches of this law.  
Ans. Oppression generally all, is contrary to that love, which the Lord by this law seeketh to draw out of us, & therefore no doubt forbidden in the same. And if in particulars we list to lay it out, First saith the word, Thou shalt not oppress an hired servant, 
Deut. 24.14.  that is needy and poor, etc. But thou shalt give him his hire for the day, neither shall the sun go down upon it, for he is poor, and therewith sustaineth his life, lest he cry against thee unto the Lord, and it be sin unto thee. secondly it forbiddeth to do injury to any strangers, 
Exod. 22.21. levit. 19.33.  or to oppress them, and addeth this reason to the jews, because they were once strangers. thirdly you shall not trouble or oppress any widow, saith the law, nor any fatherless child: 
Exod. 22. v. 22.  for if you do, he shall cry unto me saith the Lord, and then mine anger shall burn, and I will kill you with the sword, and your wives shallbe widows, and your children fatherless. Where by the way mark the vehemency of this speech, and see what comfort to the godly, and terror to the wicked it may justly exhibit. For the former, God knows and the world sees how often they are wrecked and wronged and set to the wall by cruel, ungodly, and hard hearted men, how often they fail of friends to maintain their right, and defend their cause against the evil. But yet see here a comfort, though all forsake us, if we cry to the Lord, the cause shall be his, and he will help us, the Lord will awake and stir up his wrath, till the wrong we have suffered be revenged fully. And for the second, what knows the oppressing and merciless man, whether any cries pass from the grieved hearts of such as he hurteth or no? If they do, as it cannot be but they should, why trembleth he not to consider what hangeth over his head, even ready to light upon him every hour, if God be GOD and true of his word? O that our hearts then may cleave to the Lord if we be oppressed, and tremble at his judgements if we use it to others. But to return to the matter again, if all oppression be stealth before God, what I pray you shall we think of the fountain of much oppression, to wit, acceptance of persons in judgement? Surely it must needs also be evil before the Lord. Reason doth teach it, and yet God for more assurance expressly forbiddeth it as a mischief in a common wealth. The Lord your God (saith Moses) is God of Gods, and Lord of Lords, 
Deutro. 10.7.  a great God, mighty and terrible, which accepteth no persons, nor taketh reward. Which doth right to the fatherless and widow, and loveth the stranger and giveth him food and raiment. What also shall we think of one cause of acceptation of persons to wit of bribes and rewards, but even also as the very poison of justice abhor them and condemn them, & the rather for that so expressly they are forbidden in the word? Wrist not the law (saith the Lord) nor respect not any person, neither take reward. 
Deutro. 16.19.  For the reward blindeth the eyes of the wise, and perverteth the words of the just. 
Exod. 23.2.  That which is just and right, shalt thou follow, that thou mayest live, and possess the land which the Lord thy God giveth thee. Thus then as branches of this commandment, we see not only oppression generally, and particularly, but even also the causes of it, acceptance of persons, bribes, and rewards, forbidden. And I will yet add one thing over unto all these, 
Liveries are often means and covers of oppression.  which must needs be included in this head of oppression, because it is a common and a dangerous cloak of the same, to wit, liveries of Prince or subjects, noble men, gentlemen, or whosoever. Which if they maintain and bear out the unjust & wrongful dealings of any man with the knowledge of the Lord, not only the deed doer, but the giver of that cloth and cote whatsoever he be, standeth guilty of that oppression before almighty God. The consideration whereof being so true and sure should justly cause in all estates, that deal their cloth to others, a more vigilant eye & ear to see & hear the conversation of their followers, & a restraining hand of such countenance, credit or cover to them (all worldly reasons set apart) when so ever they shall understand the same to be abused. For why should any earthly respect ever stand so great in men's eyes, as that for it they dare take upon them the guilt of other men's sins, & spoiling oppression? But alas great is the unfeelingness of many men's hearts in this matter in these days. Either Pope, profit, or policy do make us deal our cloth too liberally, and regard our men's behaviour too negligently. But a word is enough.  
Que. Yet still proceed on.  
Ans. another branch of this commandment of stealth is idleness. For since the fall of our first parents, whatsoever we enjoy justly and truly as our own, we must get it by labour. And whatsoever I labour not for, and yet enjoy, I steal it, and the use of it belongeth not unto me. For than was it said to Adam and his posterity for ever that in the sweat of their browe● they should eat their meat. The meaning whereof bindeth not all estates to a like bodily labour, but it enjoineth every one some lawful calling, the magistrate must govern, cherish, and defend, the judges determine the causes of the people, the ministers deliver their gifts to the Church, and every one in some sort of sweat, that is in some godly indeveur of body or mind derive unto himself the use of these outward things. Otherwise if idly he live by the labour of others, having no testimonies that he deserveth his hire, be that man or woman whatsoever assured, that they make a breach o● this commandment. 
2. Thes. 3.10.  For if any work not, let him not eat, saith the Apostle: as if he would say, if he do, he doth more than he hath right to. The labourer is worthy of his wages, but not the loiterer. The Ox that treadeth out the corn must not be muzzled, but the idle ass if he be pined, is but well served. Idleness what mischief it hatcheth in town and country, what tongue is a●●e to lay down? It causeth contention and strife by prattling speeches, 
Prou. 10. c. 20▪  it pierceth and nourisheth whoredom and ●●th, it pulleth on poverty, and looseth ●onour, it hindereth virtue, and maintaineth vice, and by name to the breach ●f this commandment it mightily ●oueth. For let him that stole steal ●o more (saith the Apostle) but let him ●ather labour and work with his own ●ands the thing which is good, 
Ephes. 4.  that he may ●aue to give him which needeth. Nothing ●s it were very plainly, that the cause ●hy the stealer stole, was want of labouring in his calling. Many goodly ●awes and customs have heathen men ●ade, and had against idleness. Some have punished it with very death, as did Draco the lawgiver of the Athenians, others have admitted none to dwell in their towns with them, unless he had some art, and carefully followed it also. All countries and all people to conclude, that have lived under any good government, have abhorred it. Solomon sendeth the idle belly to learn his duty of the very vilest creature the pismire, who laboureth in sum●mer to live in winter, 
Prou. 6.  and whose ma●ny little carriages, as you see, make 〈◊〉 great heap at last. And in an other place he sayeth, that he which will no● plough because it is cold, 
Chap. 20.  shall beg hi● bread, when it is warm, and no ma● shall give him, which is worse, even punishing justly his great sloth. Ther● was a little tittle tattle, when time wa● they say betwixt the grasshopper and th● pismire, and we may laugh at it, & ye● look better about us as admonished b● it. The grasshopper having passed th● summer over merrily, as her customs is singing and tuning the notes of 〈◊〉 thoughtless mind under every leaf at last when winter came on, began to shake, and to go to bed with a● empty belly many a night, to the great weakening of her lively limbs and the quite marring of all her music. To steal she refuseth of he● honest nature, and to beg she i● ashamed for fear to be mocked. Ye● need maketh the old wife trotte● they say, and modesty in this hungry ●●eature must yield to necessity. To 〈◊〉 therefore she goeth, and having a ●ealthie neighbour not far off, that 〈◊〉 laboured sore all summer, and ●●de up much good victual, to her 〈◊〉 cometh, and craveth some secure at her hand. Who by and by ●●maunded of her what she did all ●●mmer? Alas (sayeth the grasshopper) I sung and little remembered ●is change. Did you so (saith the ●●t) in deed did you sing all sum●er? Now trust me, for me, you all dance all winter, for I live 〈◊〉 my labour, and I will never main●●ine idleness in any. Thus re●●iued sloth a check, when it loo●●d for help, and we warned by it ●●ay learn this moral, to labour ●●ast we lack. Optimum obsonium ●pectute labour, (saith one) They are ●ood refreshinges in our age the wel●estowed traveles of our youth. ●eares pass, and strength fails, ●●tte nothing in youth, and have ●●thing in age. But O careless hearts of ours, and heady will, who can persuade this, or beat it into the heads of young men, and maids of servants, and such as are commin● on? No, no, we will hop and dance tipple and drink, banquet and revel what counsel soever is given us to th● contrary, with that little we have, an● sing care away. And a litlegaie apparel on the back, is worth much mone● in the chest. But wise is he whom other men's harms can cause to tak● heed. Sickness may come, and every master will not keep a sick servant, maim may fall to us, and we the● may hear it, I have no wages vnles● you could work, many things ma● happen, and a man's own is his own● and great is god's blessing to faithful labour, as truly his plagues are no● little or rare to idleness and sloth.  
Que. Well sir then since labour w● must and so live, I pray you is not every labour commendable?  
Ans. No indeed. For the Apostle i● the place I named before, maketh 〈◊〉 distinction, which I pray you mark● and sayeth, 
Ephes. 4.18.  Let him labour with 〈◊〉 own hands the thing that is good: as ●f he should have said, there are labours which are nought, and yet labours too. Wherefore it is not enough to make ●s guiltless of this commandment ●o say, we get that we have by labour, ●ut it must be good labour (saith Paul) ●ust labour, and lawful labour. The which distinction overthroweth all maintenance gotten by massing, by juggling ●y charming, by playing interludes, by ●idling and piping up and down the country, by carrying about bears and ●●pes, by telling of fortunes, and such like trades, mentioned in the statute of this land, touching vagabonds. For though they be labours, and make them sweat often, some of them, yet want they warrant in the word to prove them good, and lawful labours. And therefore subject to the penalty of this law before God.  
Que. And I pray you let me add one thing more because you say all labours must be lawful: what if a man in the pursuit of a pirate or any enemy in field get a spoil, whether is it lawful to retain it, and conceal it, or it is stealth so to do? The labour is just, honest and lawful.  
Ans. Truly I must needs answer you, that albeit the labour in resisting, and repelling any enemy be commendable and good, and therefore goods so gotten lawfully possessed of the Prince, the léefetenant, 
Gen. 14.  the general or chief whosoever: yet is there no warrant that every soldier should be his own carver and take what he can get. But the custom & law of all well ordered wars is this, or should be, that what spoil soever is got, and not given before hand by the captain to the soldiers, aught by them to be brought unto him, and by him to be disposed to every man geometrically that is according to every man's service and worthiness, 
1. Sam. 30.20. etc.  no● Arithmetically, that is to every man alike. And if any man of his own greediness alienate to himself any thing, any otherwise than thus, tha● is, either with a general gift of th● captain to take what he can, or a particular gift to take this and thus much, surely that possession is not warranted by God's law, but lighteth under this commandment. For as for a man's labour, first he oweth ●t both to God, and to his country, and then he hath his set pay for it, which he agreeth to as sufficient, and therefore he should not serve his greedy affection disorderly. As for the case of pirates if upon any cost they be taken and imprisoned, surely ●t is very barbarous cruelty to leave them utterly uncomforted, with any portion of that which was taken a●out them, and with them, even so that for food they starve ere ever their cause be heard. This spoil to speed ourselves, and spill our brethren, in this lamentable and unmerciful manner, what defence soever it may have by law of man, ●urely it savoureth not of that compassion and tender bowels of pity, which is required by the law of God. And therefore I include it, where no doubt the day of judgement will find it, even within the forbidden branches of this commandment.  
Que. I take your answer, and therefore now follow your own course again.  
Ans. It is now time to draw to an end, and there yet remain to be some what touched the theft of the heart through greedy covetousness, and the theft of the tongue by false and filthy flattery. Wherefore a little of these also as of the other. That this commandment than doth reach unto the thoughts and inward conceits of the heart, it is first proved by that reason, that often before hath been alleged, namely, because the lawgiver is spiritual, and therefore his laws not resting only in outward actions, as men's laws do. Secondly by that speech concerning adultery, which is true in all the commandments, He that looketh, 
Mark. 7.23.  and lusteth, or coveteth, hath sinned. And by the testimony of our Saviour Christ, who reckoneth covetousness amongst those things that proceeding out, and not going in defile a man. To all which Chrysostom subscribeth, and sayeth, 
In Thes. homilia 11.  avarus fur & latro est. A covetous man is a thief. Now what covetousness is albeit every man for the acquaintance that he hath with it, may know, yet do I thus define it, to be a damnable vice of the mind, pricking and provoking us to follow after filthy lucre. Which thing without the name, and even under the name, is marvelously inveighed against in the scripture. 
Chap. 2.5.  The prophet Habacuc crieth out against the heart that enlargeth his desire as the hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. No, he that coveteth an evil covetousness to his house, that he may set his nest on heigh to escape from the power of evil. Thou hast consulted shame to thine own house by destroying many people, and hast sinned against thine own soul. The stone shall cry out of the wall, and the beam of the timber shall answer it, woe to him that buildeth a town by blood, and erecteth a city by iniquity, and so forth. It is cried out against in the gospel, called the root of all evil, idolatry, and a thing not to be named amongst Christians. 
Luke. 12. 1. Timoth. 6. Ephes. 5. Coloss. 3.  There is no special calling amongst men, whereunto by name this vice is not forbidden as a venom of all virtue, in every degree in Princes, in judges, in ministers, in all it is forbidden, and surely this is no small argument to a Christian man against it. Fearfully punished was it in Gehezi the prophet's man, in Achan, and a number more. And to conclude our scriptures job the servant of the Lord most notably showeth, 
job. 31.  how he shunned it, 
Psal. 119.  and David with all the heat of his heart prayeth against it: O Lord let my heart be never inclined to covetousness. I might recite the laws o● God against raking their lands too clean in the time of harvest, 
Deut. 24.19.  & against gathering so clean their grapes in th● time of vintage, as that nothing was left for the poor. All which directly shoot at the shame of this sin in 〈◊〉 professor of godliness. And I might also heap up hereunto a thousand● testimonies of men, heathen, and Christian, uttered in detestation of this foul sin. But whom the word fears not, men shall hardly move. Only a speech or two I cannot pass over, which prettily describe the corruption of our nature. 
De brevitate vitae.  Omma tanquam mortales timemus, omnia tanquam immortales concupiscimus, (saith Seneca.) That is, We stand in fear of divers things as though we thought we could die, but we covet so as though we thought we should never die. Fortune (saith an other) hath given too much to many, but enough to none. And again, Non solum avarus est, quirapit aliena, 
August.  sed qui cupidè servat sua. He is not only covetous which greedily catcheth at more, but he also which pinchinglie spareth that which he hath. Whereof very excellenty speaketh both Solomon and Syrac, 
Eccles. 6.1. Syrac. 14.3.  painting out the filth of this folly to have the blessings of GOD, and yet to want no thing more through a miserable mind, than the blessings of God. But I will follow no further this common place: this little which I have spoken, I have done it, to give us a taste of this subtle sin, which, with grief we may mark, those men and women very grievously assaulted withal and fearfully overcome after their profession made of God's truth, and his glorious gospel, who in the days of their vanity before their calling, never felt any such temptation. So seeketh Satan to slander the word, and to hinder the credit of the gospel. When he cannot longer detain us in swearing, in excess of diet, or apparel, in adultery and uncleanness, in spoiling and spending wastefully Gods given graces, and in other fruits of ignorance and of an unreformed soul, then creepeth he in, and draweth us subtly, ere ever we espy him to the other extremity, even greater care to get, and nearer seeking how to save, than can or may stand with the credit of the truth which we profess, or calling often, which we have in the common wealth. This is too true, we see examples daily, and men's own hearts being well examined shall confess it. The Lord than give us judgements to see, and hearts to abhor so foul an evil. For what a derogation from God's promises, and damnable mistrust is this, when we do fear God, and serve him, attend to his word, use his Sacraments, forbidden sin in others, and forbear it ourselves, than so to look at wife and children, and other expenses, as that we fear to want, who living before in a far loser sort never doubted yet any such defect? Will God be worse to men when they follow him, than he was when they forsook him? Surely an eye must be had unto this thing, and very dear unto must be the credit of the Gospel, that others by us may be won unto it, or at lest none deter●ed from it. God strengthen us, for satan is subtle, and we are soon deceived. And truly better we had never given our names to Christ, than by any faithless greediness, or unseemly hardness, to overthrow all again, and hinder by offence others that are yet without. The earth is the Lords, and the Lord ●s ours, if we serve him, with all that either heaven or earth hath to do us good withal.  
Que. And what of the stealth of the eye?  
Ans. The eye is said to steal, because it maketh the heart to covet. For by our eyes creep in desires into our hearts both in this behalf which now we mean, and in other also as before hath been said. By the eye first did Achab steal Nabothes vinyeard, 
1. King. 21.  and then by his eye the desire of it créept into his heart▪ And the Prophet saith, They covet fields, meaning no doubt, which they saw to lie commodious for them. Wherefore Gods children must stop the very first beginnings, and look● to their eyes, 
Mach. 2.2.  and ears, that they mak● no flame, which God or charity doth mislike: and let us learn to think a● an heathen said, Turpe est, non solu● pedes, sed & oculos in alienas possessione● immittere. It is a foul thing not only t● let our feet but even our eyes walk● into other men's possessions any further than becometh us as we ar● Christians.  
Que. What stealth committeth the ●ongue?  
Ans. By fraud and subtlety, by smoothing and flattery, and such like. 
2. Sam. 16.  For thus stolen false Siba his master Mephibboshethes goods from him. Thus steal many crafty pleaders in public places, and make no conscience ●f it. Thus is it said in express words, ●hat Absalon stolen the hearts of ●ll Israel, to wit by his shameless flattery. Thus steal men the hearts of subjects, even in these days from their Princes, and lawful governors the hearts of the people from their ministers, of servants from their Masters, of Children from their Parents, Et hoc magnum ●urtum est, saith one, And this is a great theft. A kind of this tongue stealth it is for a Gentleman or a greater estate to cast out a word to his inferior in way of begging what he conveniently may not spare, and yet dare not deny, but bringeth and delivereth with fair words, what God knows his heart grudgeth, and peradventure his wife weepeth to see him part with all. And unto this head is referred all ungodly counsel, whatsoever, and all lewd vanity, or ba●bishe servility to make men delight more in us, and less in the fear o● God. Is it not lamentable to see, tha● a popish, or an atheistical Spirit shal● do more hurt at a table, or such like place with one peevish jest, and gir●ding scoff in the hearts of the hea●rers, than twenty good men can reco●uer with much good counsel? And ye● what say we? O he is a merry Greek a pleasant companion, and in faith 〈◊〉 good fellow. He cannot flatter, hi● words must be borne, and so forth. Bu● mark mark what effect this mirt● hath in us, and whereto it tendeth. And if it increase our knowledge, increase our zeal, and increase good grace's i● us, then like it, and spare not, an● cherish such an one. But if it poyso● the profit of the word unto us, deca● our diligence, and liking of good exer●●●●es, and decrease all that I have na●ed, then know him for a thief, though 〈◊〉 hands be true, for he stealeth our ●●ules from the living God, & both bo●●e and soul from eternal life. It is prettily said of a flatterer, that as the ●ood maintains the fire, to the consuming of itself, so riches doth him 〈◊〉 he eat up our wealths, and I ap●●e it to this case with no less truth, ●●at countenance bears out many e●●ll counsellor till he and his counsel ●●ue brought his maintainers to ●●rie but a small port. Such greeks ●●ake grief in a Christian heart to ●●are them, and if sin be sweet to 〈◊〉, the Lord in mercy rouse us 〈◊〉 so dead a sleep. But I go no ●●rther in this matter. I wish ●hat I would, and I would what ●ight kindle in every man and wo●an more faith and obedience towards GOD and man: for we ●●ede no cooling Cards, our hearts are 〈◊〉 and evil enough by nature of themselves.  
Que. Yet must I once again make bold, and crave your opinion concerning goods got by play. For in truth me think the possession of them hath no found warrant. And if you wil● join a little concerning corrupt Pa●trons, I think it will not be vn●fit.  
Ans Surely you do most justly doubt of the former, and I dare a●uouch it, you may as fitly doubt of th● latter. For neither play nor Patro●nage will ever bear out, when ou● consciences shall awake, what at thi● day is done by the title of them. O the latter I purpose some other speech and therefore will not here entreat 〈◊〉 it, but only say thus much, that i● truth as you have well noted thi● commandment of stealth is his sta● wherein he must be placed that stea●leth to himself the reward of the minister. Lamentable are our daye● wherein such wickedness is wisdom's and thrice dead are those hearts, th●● daily dare enjoy, what neither befor● ●OD, nor man, they may openly ●●nde to. But of the latter a few ●●e words at your request. A mat●● as you know greatly liked, and ●●erefore hardly blamed without great ●●sliking. For what we have to do, ●●e love not to be letted to do, and untoothsome is that truth ever, that leads down my liking. But be 〈◊〉 as it will be. To this was I ●●ne, I do willingly acknowledge, 〈◊〉 to this am I called, as I am, a ●●nister, even plainly to speak ●hat I see a truth, when the place ●●uireth it, or else to carry the brand 〈◊〉 ill conscience to my grave. And ●●ether mislikers of any truth here, ●●ll find a day of misliking elsewhere before the GOD of truth, 〈◊〉 them now betimes, in love admonished, well consider and weigh. ●●ncerning then playing and ga●●ng in general, divers you shall ●●de both in writing and speaking very strait, who hardly will be persuaded to allow unto christians almost any play at all. For say they we must give account in th● day of judgement of every action, 〈◊〉 every idle word, and of every jot 〈◊〉 time, how we have bestowed it, an● therefore we should not play. Second●ly the Apostle saith, 
1. Cor. 10.  Whatsoever you d●● do all to the glory of God, but our id●● sports rather dishonour God, an● therefore we should not play. Third●lie Peter saith it is sufficient that w●● have spent the time passed of the life a●●ter the lust of the Gentiles walking 〈◊〉 wantonness, 
1. Pet. 4.3.  drunkenness, in gluttony and such like, therefore now we shou●● not play. Fourthly the multitude 〈◊〉 Christian exercises & duties that we a●● bound unto cry unto us to spend 〈◊〉 time in play. And last of all by the se●●tences of grave and godly father's wh● have and do condemn all idle sporte●● and say the devil, 
Ambros. 1. office 23. Chrysost. ho. 6. in Matth.  not God was the author of them, they prove, and wish 〈◊〉 profit, that we should not play. T●● meaning of these our brethren no dou●● is good, and willingly would draw v● to greater duty to our God. And the●● reasons of theirs aught to have this expect in us even to abridge that excess which all may see in our playing and our sports, and to bring us home to a greater strictness of life in héeding what we should. But to cut us off from all recreation by any play (be it without offence of any spoken) indeed they cannot. For we are men, and no Angels, and as men in this world we must walk our course, subject to dullness, and weariness, even in good things, and we must refresh that feeble weakness of ours by lawful and allowed comforts. Which I so term because I am assured that the word of God condemneth not all our play, and the corrupt constitution of our bodies, 
Zach. 8.5. Exod. 13. 2. Sam. 18. levit. 23.  together with the dullness of our minds require some play. Sparing in truth is the word in giving, 
The appointing of festival days.  because well knew the Lord we would not be sparing in taking liberty for to play. Yet is it plain enough. Notwithstanding fitly may it be said of play, as he said of studying philosophy, Philosophandum paucis: We must play but ●itle.  
But now the second step is more hard than this, namely to know what games we may use, and at what we may play. Wherein not purposing any set and curious treatise, I answer briefly, that of those many and differing kinds of sports, that are devised and used in every place, I condemne● none, which make for the quickening of body or mind, which serve to activity, and prepare men for better service an other day, unless they have joined to them any ungodliness, or are by Law of that particular place forbidden: no no● Cards or Tables in all respects and to every person at all times▪ and in all places: Nevertheless I am fully assured, and do willing●lie affirm, that they ought not o● Christians professing the gospel t● be so much used as they are. I have joining with me, that godly Father Master Peter Martyr, whos● judgement it is in plain terms That, 
P. Martyr de ludis.  non statim damnandus est siqu● ●um aegrotat, aut debilitatur, eo genere ●udi se recreet, quod a fortuna vel casu ●endeat, modò ibi pecuniae non pericliten●ur. It is not by and by to be misli●ed if one that is sick, or weakened 〈◊〉 body, whereby he cannot use o●her exercise, do recreate himself with ●hose kinds of play, which depend ●f chance and fortune, as Tables and ●ards. (For against Dice he hath flative spoken before.) Let us therefore ra●●er enter to consider an other point, ●hich is harder than this, namely, ●hether we should play for money 〈◊〉 no. And first I reason thus: If 〈◊〉 be lawful to play for money, than 〈◊〉 it lawful to win money in this 〈◊〉, and the money lawfully possessed: But this second is false, therefore the former also. That the second 〈◊〉 false, the end and first invention 〈◊〉 play proveth, which as every 〈◊〉 can well witness was never invented to this end, but only to ●●●resh either body or mind, and corruption afterward brought in money, as we 〈◊〉 daily before our eyes. For so long as a game is strange or new to us, we can take great delight to play for nothing: but when once we are perfectly acquainted, and see the course of it, then forsooth, unless we may pervert the end of it, and make it a way to gain● or lose by, we cannot like any more t● use it. Therefore I say, since it is ap●parant, that the first beginning of play● and the true use of it was never ani● such matter, we ought not thereby t● gain any goods. secondly I say● that as play in the beginning wa● not made for it, neither is it yet a●●lowed a means to alienate our good● by to an other either by God's law● or man's Law. For mark 〈◊〉 heads of any lawful conueiaunc● and it is either buying, selling, l●●●ting, hiring, or such like, amongst them all you find not gaming. Whe●●fore the loser is unjustly dispossess●● and the winner as wrongfully p●●●sessed. Danaeus handling both this m●●●ter and this reason, 
De judis.  addeth this wh●● I pray you mark, that albeit 〈◊〉 private law or custom of some 〈◊〉 ●●uate place should allow it, yet is the law of nature against it, and the former ●ought to give place to the latter. But ●aith he, I have not read ever any private law of any private place published in writing that money won and lost by play could either be retained, or recovered, if it were denied by ver●ue of any such title or right. And ●ee bringeth Ottoman a famous law●er to confirm as much. 
Lib. 2. de usuris cap. 2.  Augustine ●oulde have all things gotten by play ●aken from the winner, 
Epist. 54. ad Maced.  and never re●ored to the loser, but given to the ●oore, that both the winner might ●ant what so greedily he gaped for, ●nd the loser not to recover what so ●●lishlie he parted with. Danaeus ●●side would have them both punished with a further mulct of money. ●hirdlie I reason from the multitude of miserable creatures, that are ●●e same flesh that we are, and 〈◊〉 pitifully cry for want of secure: from the multitude of godly and ●●ristian uses, to employ that which ●ee may spare upon, and even from the want of many necessaries for ourselves, that it is not lawful nor tolerable to play for money. For is it not lamentable, and most fearful, that any Christian man should carry about in his conscience day and night a witness, that this seven years he hath not given seven shillings to the naked, needy, and comfortless members of jesus Christ▪ and yet he hath lost at vain play▪ in a vain manner, twenty times as much? Can a man be so dull, as to think this thing will never prick● him, or never have a just rewards of punishment at God's hands? I● it not lamentable, that a man ca● see no Christian use to give of hy● abundance to, but think all that ●●uer he can get little enough to con●sume in play? Are we exempted out of the number of them that a●● bound to works of love, and deeds of mercy, so that we need to d●● none of these, and yet shall be s●●ued too? Nay is it not wondered and a thing that heaven and ear●● ●re ashamed of, and even all the cre●tures in both of them stand astonished at to consider, that a man should not either do the former duties, or himself have either any ●ood apparel to wear, any books ●o benefit his soul by, no not so much as a Bible or a prayer book, ●nie meat at home for his wife and Children, any wages to pay his Servants, or his other debts, or 〈◊〉 number more such necessaries, and ●et think his playing, yea his costly ●laying lawful, and not to be spoken against? Is it I say possible that ever a Christian man, that ●hinkes he hath God's spirit, should ●hus have his conscience seared up? Truly, for mine own part, I profess I have stood in my heart a●azed at it, and I beseech the ●orde to drive away from us such ●rosse security. For else as we live, ●ee shall know we have deceived ●ur selves, and others, we were ne●er any thing less, than Christians. These duties therefore due to others, so many, and great, and these wants of necessaries for ourselves, improve our playing for money. lastly the judgements of men, both grave, godly, and wise, who have ever condemned it, aught in very right to make all men leave it. To those that I named before we may add Peter Martyr, who giveth not leave to the sick and weak in their houses to play, but with this condition, that they play for no money. 
Modò pecuniae non periclitentur.  And we may reason from Augustine's fact, that if he thought it evil to give money to a juggler, or a stage player, which yet to their pain, do serve our senses: much worse is the warrant to give to a gamester, that playeth with us, since he laboureth no more to make us sport, than we do to make him. Much have many men writ, whence larger speech may be fetched, and o● me for a taste let this suffice to be said.  
Que Why, but do you think it simply unlawful to play for money?  
Ans. Surely no. For when either so little is played as no way enableth me to any duty of my calling, or the money (not much) is bestowed in some meeting, for the increase of love, or that which is won, is a reward appointed to that exercise, then think I, with others, that it is lawful. And thus much of these three questions, whether we may play or no, at what games, and whether for money.  
Que. Nay one thing more I pray you, and that is this. Whether make you like account of dising that you do of other games, and think it as tolerable?  
Ans. No surely do I not, to speak plain, but judge it most unseeming for a Christian man or woman, and a very shame to the place where it is used. For of all games it hath neither wit in it, memory in it, nor art in it, (but false art) nor exercise of any thing, except it be the elbow, nor any thing to commend it. And yet if this were all, it were not in so evil estate, howbeit, surely this is not a little against it. But see (which is far more) even of all men by a general consent as it were, thi● vile game as most vile detected an● detested. For if you cast your eye● to the heathen they ever hated it, i● you look at Christians they ever abhor●red it, the scripture hath forbidden it the Councils have condemned it the Laws of every good Com●mon wealth, and especially of ou● own have severely punished it, an● what kind of argument of misliking is there not against it? Thus have the● not dealt with other exercises, an● therefore surely there is in it mor● shame to the user, and more hurt● to the place where it is used, than i● the other. But let us weigh the na●med heads in order. And first for th● heathen, do we not see how Tulli● layeth it to the shame of Catiline an● his company, that they were di●sers: and when he would have even sp●● fire in Anthony's face, and galle● him as greatly as he could, thi● comes in for one great dishonour t● him, and dishonesty in him, he i● (saith Tully) a dicer, and his house a re●●eptacle of such men. Augustus Caesar 〈◊〉 worthy man as we know in ma●ie respects, 
Suetonius in his life. cap. 71.  and greatly renow●ned, yet got by his dising a reprooch ●euer dying, even to be accounted 〈◊〉 dissolute man. Gobylon an Ambassador of the Lacedæmonians being sent to make a league with the Corinthians, when he came and ●awe they used Dicing, counterfeited some other cause and went home again, and would not make it, answering when he came home that they were a vile people, and unworthy to ●e cared for, they were disers. The king of Persia sent to Demetrius king ●f Asia Dice of gold in reprooch to ●im, because he used dising. And an ●ther saith flatly thus, that quanto ●leator est in arte melior, tanto nequior. 
Publius.  ●st, The cunninger that a Dicer is in his Art, the worse man assuredly ●ee is. The Poet layeth it down amongst the Cankers that consume ●●en and make them beggars, Dise, Wine, and Women. What should I ●ay? Take any book in hand of an heathen man, and it is a wonder, if you find not some thing against dysing▪ Now come from heathens to Christi●ans, and see even as great misliking▪ Austen beginneth and is not afraid t● say plainly, 
De cinit. Dei, lib. 4.  Aleaminuenit Daemon, Th● devil first found out the game of dising Lyra detesting it seeketh to make other men do as much by diverse reasons It coveteth (saith he) an other man● goods greatly, 
In praeceptorio.  it is a mighty means o● deceit, it passeth usury, it causeth ly●ing, swearing, brawling, and many idle words, it is an offence to the god●ly, it breaketh the laws, it misspende●● the time, and what not? Old Chance so long ago set his sentence down against this exercise, and spares not t● display the virtues of it in this mane●▪ 
Dising, (saith he) is very mother of lea●singes,  
And of deceit and cursed forswearing▪  
Blasphemy of God, manslaughter, an● waste also,  
Of battle, naughtiness, and other 〈◊〉  
It is reproof and contrary to honour,  
For to behold a common disesour.  
●nd ever the higher he is in estate,  
●he more he is holden desolate.  
〈◊〉 thou a Prince dost use hazardie  
〈◊〉 all governance and policy  
〈◊〉 is by a common opinion  
●oulden less in reputation.  
●ordes might find other manner of play,  
●onest enough to drive the day away.   
But of all other speeches me thinks 〈◊〉 is a marvelous saying of Sir Thomas ●●iot, and aught very greatly to move 〈◊〉, who affirmeth that if a man hear 〈◊〉 to be a diser, and knoweth him not, ●y and by he judgeth him to be a light ●nd vain person, and of no credit or account. Consider again the decrees 〈◊〉 councils, and see how with one ●eart they have hated it. The first counsel of Constantinople determined thus: 
Can. 50.  That no man whether he be clerk or 〈◊〉 man from that time forward should ●●ay at dise. If he did being a clergy ●an he was deprived, and if a lay man 〈◊〉 was excommunicated. The council 〈◊〉 Eliberis concluded, that if a Christian ●an did play at dise he should be forbidden the communion and never admit●ted again till he left it, and not under a year then also. Two godly Synods at Rochel and Nimanx in France by the Pastors, Elders, and Deacons of the reformed Churches in that kingdom, utterly condemned it. Amongst the Cannon's called that Apostles Canons this is one, that if a minister, Elder or Deacon give himself to Dice, cards, or drunkenness, if he did not admonished cease from it, he should be deprived. The civil and canon laws they say are so against it, as that if a man should be beaten o● him that he played withal or rob at home whilst he were a playing, he may have no benefit of law or justice in that case. And if any man constrained or alured an other to play with him, he should be imprisoned or cast into the quarries to dig. Geneva condemneth the very making of Dice in their City. Last of all peruse the Statutes of this our own country, and I beseech you mark the liking they have showed of dising. In the twelfth year of Ri●●arde the second all unlawful ●●mes were forbidden, and by name rising generally. In the 21. year 〈◊〉 Hentie the fourth, disers taken were ●●prisoned six days. And if any ●●ade Magistrate, as Mayor, or She●●fe made not diligent search for ●●em, they forfeited forty shillings: If 〈◊〉 Constable were negligent, he lost ●●e shillings and eight pence. In the ●●uentéenth year of Edward the fourth, ●●ey that kept dicing houses were to ●●ue three years imprisonment and 〈◊〉. pounds fine. Players at dice in ●●ose houses two years imprisonment ●●d ten pounds fine. In the eleventh ●●are of Henry the seventh, Dicers should be openly set in the stocks by ●●e space of one whole day, and the ●●use keepers that suffered him to play ●●rfeit a noble, and be bound to their ●●od behaviour. In the 33. year of ●enrie the eight, Dicing houses forfeited forty shillings every time, & disers' 〈◊〉. s.viij. d. and bound in recognizance ●●uer to play again. And yet more may 〈◊〉 see in Pultons' abridgement. Now it is wonderful that notwithstanding a● this, yet so foul a thing should séem● so fair, and that a man should n●● think himself used as a gentleman 〈◊〉 almost as a man, unless he may ha●● liberty in this looseness and the larg● rain to so great an evil. And yet 〈◊〉 be Christians, and that of the bett●● sort too, or you do us wrong. The hea●then hated it, and we hatch it up in bouerie house, and yet we be Christian▪ The godly writ against it, we wai● for it, and yet we be Christians. T●● counsels have condemned it in the spirit of Christ, and christian laws ha●● most sharply punished it: we day a●● night use it, and cannot be reaved of 〈◊〉 and yet we be Christians. But alas ●●las the day of understanding, or the da● of damnation for our ignorance sha● teach us an other thing. We swears we lie, we revile, and we run in●● the field with murdering minds (〈◊〉 such anger is murder) moved by pla●● and yet we will not leave it. And if do not thus in show, yet inwardly fret, I chafe, I gnash with my teeth ●nd tear the Cards, burn the Dice, ●hrow away the Tables, and such like, ●nd yet I am religious. The Lord forbiddeth all appearance of evil, 
1. Thes. 5.  all occasions of sin, and yet we are the Lords, and do neither. The Lord saith, If thy right hand cause thee to ●ffend, or thy right eye, cut it off, pluck ●t out, and cast it away, we will be the Lords, and not restrain a little ●lay, that mine own soul being witness most grievously maketh me offend. Fie, fie, what deadness is this? Where is either love of God, or fear 〈◊〉 us? Love makes us burn with desire to do well, fear makes us shake, ●o think of any sin, we continually sin in our greedy gaming, and yet we be godly. But this either makes us see it, or we will never I fear see the mischief of playing, and by name of Dising. The Lord for Christ his sake awake us, and so I end.  
Que. What is now contained in the affirmative part of this commandment?  
Ans. Even as all these former branches are forbidden, so the contraries of them are commanded, as in general all help all succour, all care and providence for th● safety and benefit of the goods of ou● neighbour that possibly we can show▪ And again the right use of our own● goods as to the mainetainance of th● knowledge of God amongst us, to th● defence of the common wealth, and th● magistrate, to the nourishing of our fa●mily, & to the relief of the poor. Lastl● as diffidence and mistrust in God's pro●uidence for us the root of stealth & vn●lawfull privision for ourselves was i● the negative part forbidden, so here con●trariewise is faith and full persuasion if we seek his kingdom and the righ●teousnes thereof these outward things shall be cast unto us commanded. 
Math. 6.  Th● punishment of this commandment temporal or worldly was ever divers 〈◊〉 divers places, somewhere death, som●●where but four fold etc. The spiritual punishment as of all other commau●●dementes was and is everlasting damnation. 
1. Cor. 6. Zach. 5.   

The Application.  
NOw, now my beloved to the work of further fruit in our souls, let us lay this rule to them & them to it, and let us even heartily I beseech you every man secretly betwixt God and us see how we have answered in obedience this law of our God & father merciful & almighty. We are bound by it generally to show all love & careful regard to our neighbours goods that we possibly can, & to do him with our own goods what benefit we may. In particulars if we will speak, we are bound to lend. We see both when and what we may, not hurting our selves, profit our neighbours withal, and to take no recompense, unless it be hurt which we lend. Now look I say if you have ever observed this thing without any want. Have you done it? Nay have you not often refused of a mere pinching & an unneighborly mind even small matters, when you have been very earnestly entreated, adding often a lie to mend the matter withal & saying that you either had not that which indeed you had, or occupied it yourself, when indeed you did not. And have you not often contrary to the law of God made in this behalf, taken reward, when the thing you lent received no harm? Surely your money and many things else do witness against you. 
Pledges.  For the law of pledges and taking of pawns, have you never passed the bonds of love, or the limits of mercy in that respect? Have you never gone in to take what you could, but stood at the door to receive what he might spare you? O that our hasty hands, and hard hearts deserved not the wrath which in truth they do in this one thing. Many a time do I greatly fear have we little regarded the case of the party, whose pawn we took, so we might be safe ourselves from our feared loss. And if it were so, surely we wanted love and we have sinned. Again in the things commended to our keeping, 
Custody.  let us look also a little how we have satisfied the law of God. We should neither deny for any fear of harm thereby to keep for our neighbour, which we may better than he defend, neither conceal, hurt, purloin or convey away what ever any trust reposed in us, hath brought into our custody. But many a dogged nature denieth the former, and many a covetous heart offendeth in the latter. What say you of things which you have found being lost? Have you ever regarded even as your own to keep it, to chéerishe it, and to find out the owner of it, the straying beast of your neighbour, and even of your very enemy? Have you never either of negligence, or of malice and spite, or by a pinching mind transgressed herein? Consider it well. And have you never even in the true testimony of a good conscience retained any thing, that ever you found, from the true owner if you knew him, neither ever neglected any means to find him out, if you knew him not? Well were it with you if a privy witness within you did not cry and say, that a greedy covetous heart hath made you often to offend in this duty. Alas we see it not, we know it not, we feel it not to be a sin to retain what we find, or almost to find before it be lost and so to conceal it. So gapeth each man after worldly gain, and so seek we to have how so ever we have it, if it happen into our hands, and we well like of it. But sin will be sin when such gotten goods will no where be seen, and the Lord give us feeling of it now betimes. Next let us look of our buying and selling, wherein also all love is to be showed to our brethren, and an equality kept so near as we can of commodity given and taken. But how many of us do this, there is a God that knoweth, and a conscience within us, that if it were wakened would cry I fear me loud, we are grievously guilty. For where is that man or woman of trade almost to be found that taking up a standing in fair or Market doth once think with themselves that there they stand to show their love to their brethren as to themselves, and so to interchange their commodities with them, as that in the testimony of a good conscience and even God being witness, so near as they can, they keep an equality giving as good as they take, and taking no more than they give in value and worth. No alas it is too well known and too much amongst us daily seen, that we think we have our standing there to pray upon all that come to us so much as we can, to deceive them, to spoil and rob them in a sort, and to get for our wares what possibly we may with an utter neglect and refusal of equality. And therefore we sell as we may be safe though we never be paid above half, we sell to day with a pinching price, we make account God may send us some loss, and therefore betimes we wreck ourselves upon our brethren, and so take of them for that which we do sell, as that if it happen that GOD do so deal with us, we may be revenged before hand, and able to abide it if it be not great. To conclude, we are merriest when we have rob most, and then go we singing home when we have given occasion to the most to cry. So dull and dead are our hearts within us, and so hath a greedy mind to rake up riches spoiled us of love or any thought thereof towards our brethren. And as little conscience there is often in the buyer, who if he might have for a penny that is worth a pound, could well enough digest it. And therefore if one in his need come unto us for present money, we will none of his commodity, we want it not, we esteem it not, we look lightly both of the man and the matter till we have brought him to our own price, and God knows far far under the value of the thing. So that he which of charity in his need should be helped, is of us commonly by reason of his need prayed upon and most cruelly rob. And yet we be no thieves. Ah, God be merciful to us & awake us and never deal with us according to our iniquities for his Christ's sake. But pass we now on 〈◊〉 other branches of this commandment, and so shall we further see what ●anner of men and women we are 〈◊〉 obedience to the Lord. Who seeth ●ot, who knoweth not, 
Oppression.  that all oppression of my brother in his goods is contrary to that love that I ought to ●eare to him and his goods? And how ●ande we in this matter? Have we ●euer detained the poor servants ●ages, 
Of servants.  and wrecked our anger upon ●im to his harm further than a merciful heart should have done? Have we not taken even the flower of ●is youth, the strength of his years, ●nd the very juice and sap of his ●odie to serve our turns withal, and ●hen either turned him off unrewarded, ●r taken from him, or diminished without cause, other than our own covetousness, the reward that our aun●estour gave to his service before? If ●ee have done it, alas it is a great oppression, a great wrong, and it stands not with that love that I am charged withal towards him in this commandment. But a man must first know sin before he can fly 〈◊〉 and now we know it, I trust w●● hate it. 
Strangers.  Have we never again dea● unkindly with a stranger, but eue● so as if GOD should banish 〈◊〉 from our warm home to fore● coast, we would be glad to fée● ourselves at their hands? If we have this is oppression, and we should n●● do it for any thing. 
Widow and fatherless.  Have we n●● hurt the desolate Widow, the fatherless child, or any whose might wa●● less than ours to bear off the hardney of our hands? Have we not lift up ou● force against them when we saw we● might have helped them in the gate? I● we have what can we say why we shul● not rot in pieces for it, & our arms be broken from the bones, 
job. 31.22.  as job wishe● to him in such a case? Have we neue● respected the person more of one tha● an other in cause of justice, a strong means to draw us to oppression▪ Have we never suffered these hande● to feel the weight of a bribers gift to draw us to oppression? 
Bribes.  O spare no● to spy your sin even to the full if you ●●ue offended, and yet accuse not your ●●ues if you dare boast of innocency. ●●ppie were our country and a thou●●●de comforts were it to every one 〈◊〉 us if the dullness of our hearts in ●●ese deadly sins pulled not upon us ●●e often offending in them, and then ●●ch sin such wrath again from hea●en above as is most due unto it. Alas ●●e see not neither ever will be made 〈◊〉 see, what love by this law we own 〈◊〉 all men in their goods, but we rob ●●em, we spoil them, and we take ●●●tes to do it, and yet we be no thieves. But God is God as he was ever, ●●●ne is sin though we will not see 〈◊〉, and a just day of a just reward to ●uerie man for every matter must ●here be. We believe it, we say it in ●ur articles often, & yet we deal as if ●ee never thought it. What should I ●●y of that cloak and cover and cause of ●uch oppression the cloth and liveries ●f Superiors? 
Liveries.  Am I the giver or the ●aker? If I be the giver, have I ne●er bolstered my cognisance out to do ●he thing that God forbiddeth? Have I hearkened about to see and learn ho● they use the credit that is given the●● God knows we have little need to 〈◊〉 charged with other men's sins, 〈◊〉 no doubt such a master shall with su●● a man's offences. For we shall never 〈◊〉 able to bear in ourselves the bu●● then of our own. Am I the take● what then saith my conscience, have 〈◊〉 sought it and sued for it for affection and true duty in my heart to him th●● gave it? Do I wear it and wish 〈◊〉 wear it to have my heart known 〈◊〉 him or her the better whom with hea●● and hand, body and goods, power an● might till my death in right I honour and serve and wish and will do eue● Or rather a false faith seeketh a fai●● show, and a powling hand of man● a silly weak wretch seeketh a streng●● to establish my wickedness, and a ba●ker to bear out my foul oppressions▪ If it be so, consider betimes how little love such a servant deserveth 〈◊〉 he shall be found out, and fear lea●● either the wrath of God to thee or lou● to thy master that is so abused & lit●● ●●perteth it cause such a false hypocrite 〈◊〉 a treacherous Ziba come to light. 〈◊〉 let us consider what our hearts 〈◊〉 say concerning idleness. 
Idleness.  For it 〈◊〉 been proved before that what 〈◊〉 not enjoyed by the benefit of some lawful labour, is but stolen and we ●●ue no right to it. If then my heart unswere that I live all of other men's ●●●ours, doing nothing myself, I nei●●er govern with the gifts of mind 〈◊〉 quiet peace of my country, neither 〈◊〉 with bodily labour and true faith●●●l service seek to eat the meat● of 〈◊〉 master whom I serve, feel it, and 〈◊〉 it, hate it, and abhor it. For such 〈◊〉 is looseness, such a liver is a rob●●r, & we should not take any sure com●●●t till we have changed so naugh●●● a course and altered quite soloathe 〈◊〉 ●ife. Too full too full is every house ●●d town of such idle bellies. Neither ●ere must I only examine myself ●hether by labour I live, but also as narrowly by what labour I live, and 〈◊〉 it be such as the word condemneth, ●●e laws of man punisheth, and each good man misliketh. I sin, I sinne● for such labour is no life. But I refe●● you to what I have said before. Look● we also even as we love our souls I beseech you, at our hearts, eyes an● tongues, whereby we may steal asw●● as by the hand, as before in the co●●maundement hath been proved. Th● heart by coveting and catching, 
Stealth in heart.  or b● too near and niggardly keeping, tran●●gresseth against this law of God. T●● eye by looking beyond his limits a●● sending in word to the heart with● to make it in love and set it in longi●● for other men's goods. 
Eye.  The tongue 〈◊〉 false flattery and filled forgery committeth a stealth which is called a gre●● stealth, as hath been showed and proved before. All which or any where how they touch us and stain us, 〈◊〉 Lord knows that knows all, and 〈◊〉 with profit may well now think 〈◊〉 weigh. Do our hearts and have 〈◊〉 hearts ever rested upon God's promi●● for all necessary provision while 〈◊〉 live for us and ours, not caring 〈◊〉 carking, not wishing not willing 〈◊〉 ●●at which the Lord alloweth and we ●ay justify? No no, we suffer our heart's 〈◊〉 go too far, and for want either of knowledge or care to live according to ●●r knowledge, we boldly look of ecurie man's commodities. As we go ●●d ride, we straight way covet, and ●●at which is worse, presently we de●●e to obtain our will to the impay●●g of our brother's wealth, and the ●●e fearful breaking of this comman●●ment. And would God the rage of ●●r lust were not sometime so vehement, as that missing to get what it ●éedelie seeketh, it casteth us down 〈◊〉 in our bed, or causeth us to hurt 〈◊〉 who hindereth our wish, as we 〈◊〉 fell out in Achab to Naboth for his ●●eyarde. But of this hereafter more ●●ine in the tenth commandment. 〈◊〉 the tongue alas what should I 〈◊〉, 
By tongues.  I will never bid you inquire whe●●●● you be guilty or no. For whi●●● should a man fly in these days 〈◊〉 flattery, or where may we live 〈◊〉 not light of false forgers seeking by 〈◊〉 phrase to blear the eyes of such as least suspect them. Rather look in wh●● measure you have or do sin in th●● behalf. For I fear not to say you 〈◊〉 offend. And if your conscience tell y●● your sin is great, run not headlong into hell without return. Cursed 〈◊〉 that tongue that flattereth any m●● in his sin for any commodity, or th● cooleth such heat as God's spirit ha● wrought to grace & good amendeme●●▪ Well may I reap a reward wi●● him for feeding his humour, but as live I shall lose my reward with G●● for stealing away his honour. L●● them join hereunto, 
Lawieres.  whose calling such a true view of the drift and success of their pleas, whether they ha●● not often endeavoured with their tongu● and often also obtained by their spea● the wrongful alienation of men's rig●● from them to other men. And is 〈◊〉 this a theft? Might not he even asw●● have rob him with his hands, 〈◊〉 to be a means by speech of wrong p●●●swasion that others do it? But al●● what words can I use or any m●● else this day alive to make men fée● ●hat neither golden gain, nor any re●arde to be named whatsoever should ●ake them speak untruly against the ●ood estate of their brethren in any cau●es? Surely if this will nothing move, ●hat it is in nature theft which in name ●hey so abhor, I will assay no further. The day will come let them well remember that sin will be sifted both ●y name and nature, and reap for re●arde at a just judge such torment as ●hall twitch above any conceit which ●an now be had of it, and so continue ●or evermore. To draw to an end of ●his application are we all clear of that ●heft of thefts committed in conveying ●f the Church livings to our own use ●rom them that ought to have them ●nd do the duty for them, to the dishonour of God, the ruin of the Church, ●nd the fearful casting away of many 〈◊〉 soul into the pit of hell for want of knowledge? If we have these livings 〈◊〉 our disposition, and are able to make 〈◊〉 good account of the bestowing of them 〈◊〉 our power, thrice happy we in es●hewing so carefully the wrath of God, and regarding so tenderly the health of others. But if either corruption in taking some, or lose negligence in unworthily bestowing all, may justly stand and give to the Lord a witness against us, how should we escape for so great a sin? Shall the Lord so loudly cry that he will require of every watchman's hand the blood of the soul that dieth in his sin without his warning, 
Ezek. 3.  and shall that patron escape scotfree by whose greedy hand and cruel heart they have all been rob of one that should have warned them▪ Shall the Lord cry woe upon woe wrath upon wrath, vengeance upon vengeance to the careless shepherds that feed themselves, and not th● flock, and shall he so quietly pass them over, that put in, and place such dum● dogs, and unable drones to do ani● duty for their own lucre? Is it a token of love to feed his sheep to feed his lambs, and is it not a want of lou● both to God and his lambs to put i● for my gain such a dry nurse as ca● give no milk nor feed at all, except 〈◊〉 be with folly and a fowl example of drinking, swearing, carding, tabling, ●owling, sleeping, and such like? Think we if jeremy were now alive to survey the parishes of this our country, 
jerem. 9.1.  ●nd should see the fearful estate of so many souls not able to tell how they ●halbe saved, or to prove any one principle of religion, not flying sin, because they feel it not to be sin, nor ●auing light, because they know it not ●o be light, think we, I say, that he ●hould not wish his head full of water, ●nd his eyes a fountain of tears, that ●e might weep day and night for the ●ame of England through these pou●●ng patrons? Assuredly he would. For the heart that harboureth any portion of pity to the lords people, or hath ●nie care what become of the price of ●hrist his blood could never abide vn●uched deep, to see so great a spoil for worldly wealth, of that which all the world cannot redeem, when it is lost. ●he Lord, the Lord look upon his church for his mercy's sake, and either ●●ter the hearts of these Church robbers by giving them to see what hangeth over them and their posterity mos● justly for such a sin, or else pluck ou● of their hands by restoring disciplin● the bestowing of them any longer▪ Next let us weigh what goods we hau● ever gotten by unlawful gaming, o● by false deceit in the same, and remem●ber it hath been proved before a grée●uous stealth. Let us also consider how● we stand touching the affirmative part of this commandment which we● are aswell bound to perform as we● are to fly the contrary, as how we● have ever to the uttermost of our ability preserved and cared for the goods o● our neighbours, that they might be safe, how we have used our own● wealth to the glory of God, the main●taynance of the magistrate, the defend of our country, the comfort of our family, the relief of the poor, and the e●stablishing of the knowledge of Go● amongst all. How we have abhorre● distrust in God's providence, the roo● of stealth, and rested assured of his good●nesse if we served him with such like▪ Are we clear, and have done them all without reproof, or blemish? If we have, let us boast and look for life for our works, but if any thing touch us, and stain us, know and remember what S. james saith, He that is guilty of one is guilty of all. And doth nothing touch us; that hath been said? Hath neither hand by deed, nor heart by thought ever strayed in any degree? O beloved he that saith even in this commandment he hath no sin, deceiveth himself, and there is no truth in him. Let us therefore rather see our sin, know our sin, bewail our sin, and ●rie to the Lord for his grace to clap ●ould of jesus Christ his son, who ●ath filled this and every law for us, ●o the end that we believing might be saved by his righteousness. The Lord give us pardon, the Lord give us faith, the Lord change our lives to a better course, for his blessed name and mercy sake. Amen.    

The ninth Commandment.  Thou shalt not bear false witness against thy neighbour. 
A commandment teaching us our duties towards the good name and credit of our brethren in speaking never any thing of them which is untrue as the former have towards their lives and goods.  
Question.  
THen by this it seemeth it should have gone before the other in order, because a man's name is dearer than either life or goods.  
Ans. It is true, to some it is so, bu● not to all, and rather doth the Lord re●spect the multitude than a few, an● the common nature of the vulgar sor● rather than the disposition of the better but far lesser sort. And first and for●●most could the wise Orator say by nature is it given to every kind of creature to maintain himself, his life and body, and to avoid whatsoever may be any way hurtful to the same. Noting in effect the other to follow, but in a second degree.  
Que. What right is there to establish this law?  
Ans. Even a thréefould right as you have heard and seen in the former. For first the Lord himself is true and truth itself, hating ever and abhorring falsehood, and therefore very meet that he should seek the establishing of the same amongst his children, and the careful avoiding of the contrary. Secondly the very light of nature hath ever taught it to men, that lying is to be loathed and hath made them cry, Socrates is my friend, and Plato is my friend, but truth before and above ●hem both. Wherefore very meet 〈◊〉 was and right, that this law of ●ature should be strengthened and maintained by the Lord. Lastly without truth there is no safety in men's counsels, bargans, meetings, conferences, and such like, and therefore most fit and necessary that for the stay of truth amongst us, and the avoiding of the contrary, the Lord should make one law at the least. The equity of it than you see is great. And now to the particular branches of it, as they lie in your book. Where the first named hurt and annoyance of my brother's credit is false witness bearing, when in open place of justice and judgement or any where else any man shall of evil will and malice or for lucre, or favour of others testify or depose that which is untrue against his neighbour▪ Which thing how horrible it is may first appear by due considering the price of an honest name, 
1. reason.  and good report in the world amongst our brethren. Which (as the wise man saith) is to be chosen above great riches, 
Prou. 22.1.  and loving favour above gold and silver▪ And in an other place, 
Eccles. 7.3.  A good name i● better than a good ointment: Because that thereby we smell as it were swéete●ly unto many to the edifying of them and working many things in them b● our persuasions, which others could not of whom they have or do not think and hear so well. 
Philip. 4.8.  The Apostle Paul also in that excellent speech of his to the Philippians, which I often very willingly remembenr unto you, noteth effectually how dear unto a Christian any thing should be that belongeth to a good name, and the working of a good report amongst men of us. For whatsoever things my brethren (saith he) are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are worthy love, whatsoever things are of good report, if there be any ver●ue, or if there there be any praise, think of these things, etc. Again, 
1. Petr. 2.12.  S. Peter in his epistle, I beseech you dearly beloved as pilgrims and strangers abstain from fleshly lusts which fight against the soul, and have your conversation honest among the gentiles, that ●hey which speak of you as of evil doers, may by your good works, which ●hey shall see, glorify God in the day of visitation. What is this, but even plainly enough have a care of your doings that your good name may never justly be touched and stained of any? And a number more such pithy persuasions in this behalf hath the word. But I pass them over, and remember unto you, that pretty saying of the godly father S. Chrysostom, 
Chrysost. de communi sermone.  so fitly at this time confirming my persuasion. There are two things (saith he) necessary for thee as thou art a Christian man and woman, to wit, a good conscience and a good name, the former for thyself, the later for thy neighbour. But alas (saith an other) Plures famam, 
Plin. lib. 3.  pauci conscientiam verentur. Many are afraid of the touch of their fame, but few of the hidden breach of their conscience. Add unto these if you list, also the judgements of the heathen, and first of him whose words be these: 
Cic. offi. 3.  there is nothing so great, neither any commodity in the world so of thee to be esteemed and desired, as that for it thou shouldest blemish the beauty and brightness of the good name of a good man. For desire ever saith an other, rather to hear well, than to be rich: yea prefer it in thy heart to leave unto thy posterity an honest report and name, before heaps of any riches whatsoever. For riches are fickle and soon dispersed, but a good report is permanent and never dieth. Again by a good name may wealth be gotten, but not again by wealth a good name. Lastly riches are common to the good and bad, but a good report is proper only to the good.  
Que. And how may a man or woman best breed a good report of them?  
Ans. Agesilaus was once asked the same question, and he made this answer. If thou speakest ever what is the best, and dost the thing that is most honest. Socrates thus: if from thy heart thou endeavour in all truth to be, as thou desirest ever to be thought to be. For a fame that is gotten by gifts or hypocrisy, will never endure, but perish. Wherefore now if the word of God, the testimonies of his children, and the ●erie light of nature in heathens have ever so commended a good name, judge we hereby, if we willbe taught what a sin it is to be a false witness against this precious treasure and jewel of my neighbour, his good name. judge we what a monster before the face of God he is, that for the satisfaction either of his own or other men's cursed natures seeketh to deprave, to bite, and slander any man wrongfully, be the discredit he worketh never so small. And thus much for my first reason.  
The second I draw from the punishment which hath usually happened unto this vice either by gods express commandment amongst the jews or secret working in the hearts of magistrates in other places. For very effectually have I ever thought bewrayed by these things the foulness of false witness bearing. The law of God said thus: 
Deut. 19.16. etc.  If a false witness rise up against a man to accuse him of trespass: Then both the men which strive together shall stand before the Lord, even before the priests and the judges which shallbe in those days. And the judges shall make diligent inquisition, and if the witness be found false, and hath given false witness against his brother, then shall ye do unto him as he had thought to do unto his brother, so thou shalt take evil away forth of the midst of thee. And the rest shall hear this and fear, and shall henceforth commit no more any such wickedness amongst you. Therefore thine eye shall have no compassion, but life for life, eye for eye, tooth for tooth, hand for hand, foot for forth. A marvelous law, if the spirit of feeling work withal to print in us for ever a true conceit of the perfect hatred wherewith God abhorreth false witness bearing. Beside which law mark what Solomon sayeth: 
Prou. 19.5.  A false witness shall not be unpunished, and he that speaketh lies shall not escape. For howsoever the land of the Lord which is ever full of mercy, and long suffering even towards the wicked, may spare them for a time, yet in the ●nde with sharpness of his rod will ●e recompense the long differing of it. And what marvel, if we mark the nature of the sin? For doth not a false witness, abuse the judge, hurt his neighbour, make the place of justice and right, the nursery of sin and grievous wrongs, doth he not cause the Lord to set in the eyes of men the crown of innocency, upon the offender's head, and to put the halter about the just man's neck? Than the which dishonour, what can be greater against the Lord of life, and lover of right, to pull upon us his heavy hand? Pericles an heathen man could say, we must be a friend to our friend no further than the altar. That is, no further than GOD and a good conscience guided by his word may warrant unto us. But we in these days esteem not a straw of that man or woman, that will stick to lend us an oath at any time, when we stand in need be the matter never so false and foul. For he is no friend which is not ever a friend, to feed our filthy humour with all wicked and wrongful usage of himself. But woe unto us wicked wretches for so great and grievous sin against the Lord, and also ourselves. For do I not tremble and shake every joint of me to prefer any mortal man in love before ●ny God, and so to become unworthy of him for ever? Yet this I do when I ●are do for him, what God forbiddeth me to do for him, and I think not of ●t. Should an earthly bond of earthly minds together work a fearful final confusion, both of body and soul, ●n the flashing flame of bottomless hell ●or evermore without regard? Yet ●his it doth to speak untruth for my friends' favour, when committed sin ●hould reap a just punishment in this world, that body and soul might both ●emaine in comfort hereafter. I stay ●he rest of gods revenging judgements upon false witnesses till I come to ●he end of the commandment, and ●hus for this time pass over this ●oint.  
The next thing that your book layeth down is lying, an other foul ●reache of this commandment, con●emned of God, improved by reason, ●nd eschewed ever of all gods children 〈◊〉 some measure, 
Scripture.  Cast off (saith the Apostle) lying and speak the truth every man to his neighbour, 
Ephes. 4.25.  for we are on● an others members. 
Psalm. 15.1.2.  Lord who shal● dwell in thy tabernacle, (saith David and who shall rest upon thy holy hill▪ Even he that walketh uprightly, and speaketh the truth from his heart. In the law this was one property, 
Exod. 18.  that was ever regarded in the choice of a judge namely that he was a true lover o● truth. Help Lord again in an other place (saith David) for faith and truet● are perished from amongst men. 
Psalm. 12.1.  And again, 
Psalm. 101.  He that telleth lies shall not tar●rie in my sight. For this is a sin tha● shall shut a man out of the heavenly city the new jerusalem as we may se● in S. john, 
Apoc. 21.8.22.15.  and couple him companion to whoremasters, thieves, sorcerers, such like. The reasons that improve it ar● these. 
Reasons.  God is truth, and therefore 〈◊〉 we look ever for any fellowship wit● him, we must frame ourselves in mea●sure like unto his nature. Secondly ou● tongues are given us to express i● truth what our hearts do think 
Abusus signi.  and therefore to lie in any matter 〈◊〉 for any cause, it is to abuse the good gift of God my tongue and speech to a quite contrary end. Thirdly it is a perilous enemy to peace and quietness. For of lies cometh debate, contention and strife. Fourthly it breaketh and in time taketh quite away that affiance and trust which is requisite to be in one man to an other, and maketh them hang aloof, suspect, and be strange one to an other. And lastly it impaireth a man's own good name and credit greatly and mightily as any thing ●e can use. All which should deeply ●inke into a Christian heart, and make it hate so foul a vice. 
Gregor. 17. Moral. August. enchyrid. Epist. 8.  All lying is iniquity saith a godly father. All untruth ●s sin saith an other. And it is not lawful to lie, though it could be for the praise of God.  
Que. But I have often heard a distinction of lies, as some to be merry lies made in jest, some to be lies of duty made to do my friend a pleasure in his danger, and some to be lies of spite made to hurt others thereby. I pray you what think you of it?  
Ans. For the first many go about to excuse them and to diminish the fault of them, because they intend no evil to the parties to whom they are told. But we heard before what both Augustine, and Gregory said, namely, that all lying is sin, and yet it hath a stronger check than this. For if we make the best of it we can, it is but an idle and a fruitless speech, 
Math. 12.  whereof we know we must give account. And again, 
Psalm. 5.6.  The Lord shall destroy them all (saith the Psalm) that speak lies, adding no distinction of merry lies from the rest: and where the law distinguisheth not, we may not distinguish. The second sort many go about to allow and justify, bringing in for warrant the lie of Rahab, of Abraham, of the midwives and such like, made for the safety of life. But touching them all and how many more soever as may be brought like unto these, I answer as one speaketh particularly of Abraham, Non videtur mihi laborandum, omnino v● Abrahamum defendamus: homo enim fuit & nimio timore potuit labi: etc. That is, I think it altogether needless to go about to defend Abraham's lie, for he was a man, and through too much fear he might offend. And so say I of all the rest, they were faults in them and blemishes, and offended God. And concerning the midwives lie Augustine plainly sayeth, that their fear of God and tender care mercifully to spare the infants pleased God, but not their lie. If this do not content us, then remember the same Augustine's judgement before in generality that it is not lawful to lie, though it could be to the praise of God, surely than not for any man's help. 
job. 13.7.  Remember the words of job who checked in his friends a false speech although it tended to defend the Lord. And remember the words of Christ himself how he maketh the devil the ●ather and author of all lies whatsoever without distinction. 
joan. 8.  If we fear to bewray the man or matter, which we would not, then hide the truth (saith S. Austen) but in no case speak an vn●rueth. For the last sort of lies nothing ●s said of any to excuse it, for every conscience crieth it is a sin. And therefore now I conclude, one kind of lie is worse than an other, but all nought, and of a Christian man and woman ever to be forborn to their powers. The hyperbolical speeches in the scripture are ever truths in matter and meaning, 
Veritas non raised rationis.  though not in words and form, as I may say. For modesty sake neither may we lie, in any case. But as Aristotle prettily saith: Declinet veritas nonnihil ad defectum, cum de se quis loquitur. That is as I interpret it, When a man speaketh of himself, let him speak sparingly, but not falsely.  
Que. What say you of flattery and dissimulation the next things in the book?  
Ans. I say I have touched them before sufficiently, and therefore now I add no more but this, they are both breaches of this commandment. Enough to terrify a feeling heart, and a dea● soul what can move? From these the● I follow your book, setting down next the unlawefulnesse of telling fals● tales, 
Telling false tales.  hearing them, and believing them of others. And first to speak of the first, do we not see the direct law of God in these words, 
levit. 19. 1●.  Thou shalt not walk about with tales amongst thy brethren? Do we not hear the Lord by his prophet cry out against jerusalem, for that ●n her were men that carried tales up and down to shed blood? 
Ezek. 22.9.  
2. Cor. 12.20.  Doth not the Apostle say, He feareth he shall find amongst them backbiting, whispering, ●nd such like? Is it not the persuasion ●f james, that we speak no evil one of ●n other? 
jam. 4. 1●.  Is it not expressly named as ●ne of the things, that may not be in man ●r woman elected to dwell in the Lord's tabernacle, to false report and slander ●nie man behind his back? 
Psalm. 15.3.  Than the ●hich things what may be more said in detestation of so foul a vice? Certainly ●hat God so plainly discovereth to us 〈◊〉 offend him, it will as plainly be punished when God shall think it good in ●nie graceless wretch whatsoever that ●ill not be warned. To be a tale teller ●nd a false witness, why it is like a ●●mmer, a sword, and a sharp arrow, 
Prou. 25.18.  ●ayth Solomon) Et quid interest utrum Deum neges, an infames, (saith Seneca) What difference is there betwixt denying of God, and false reporting thy brethren? Nothing, but a man may even aswell do the one as the other thought he. And in truth it is a notable saying of Hieron. 
Note.  Vilium est hominum, alios viles facere, & qui suo merito placere non possunt, placere velle aliorum comparatione. It is the property of a vile nature, to seek by tales to make others vile, or by a comparison with others (whom they press with their prattles) to come to be accounted of, when simply and truly there is nothing in themselves worthy of commendation. Filthy therefore & foul● it is to be a false reporter. And what better is it to be a willing hearer of all detractions brought unto me of others? Doth not even the same God and law condemn this also aswell as the other? Thou shalt not receive a false tale (saith the law) no not receive it I say, 
Exod. 23.  and mark it well. 
Math. 7.1.  judge not (saith Christ) and ye shall not be judged, for with what judgement ye judge, ye shall b● judged, and with what measure ye meet it shallbe measured to you again. He that hath itching ears to hear of others, shall reap for reward himself as privy speeches to his own discredit. 
Hieron. ad Nepotian.  Take heed therefore (saith a godly father) that thou neither deprave thyself any man, neither yet willingly hear others do it. But fly to hear as thou wouldst fly to speak what tendeth unto slander. For as he that speaketh evil hath the devil in his tongue, so he that heareth evil hath him in his ear. It is the poison of friendship, and the very cutthroat of all amity betwixt man and man, to love to hear what peevish tongues shall seek to speak. For soon creeps it in by mine ●are that will never creep out again whilst the breath is in me. Let no proof be brought for it, and never so much against it, yet sticks the scar of suspicion still, and something I think ●o the blot of my brother, though I ●an be content not to credit all. This ●pen ear so greedy to hear, and not ●isely weighing, who telleth it, of whom, 〈◊〉 what manner, to what end, with such like circumstances, what loss hath it laid full many a time upon both men and women? What hatred, what envy, what jealousy, what suspicion, what disquiet thoughts, and grinding grief hath it settled sound in many an one? How stealeth it the love of man from his wife, of father from his child, and of friend from his long and liked acquaintance? How alienateth it the heart of a true servant from his master, if he will yield to what his frail flesh will assuredly prick him? And how many a master hath shaken off through speech of hate light pickthanks, such truth and love, such service and strength, as never after could in like manner, be gained again with gold? But what should we say? There is no mischief to the mischief of the tongue: and therefore no question but a danger great to attend unto it without good discretion. Then to proceed to the third. If telling, and hearing the depravings of the wicked be forbidden▪ must it not also needs be evil to believe them? Certainly much more. For i● is a degree further to believe the report that is made unto us, than to hear it. And if a man ought to be slow to speak when he is not certain, much more should he be slow to believe what may be false before he knows it. See therefore how the Lord speaketh to such among the Israelites as were to punish the offenders. 
Deutro. 13. 1●.  If thou hear (saith he) (concerning any of the cities which the Lord thy God hath given thee to dwell in) wicked men are gone out from among you, and have drawn away the inhabitants of their city, saying, let us go and serve other gods, which you have not known, than thou shalt seek and make search, and inquire diligently if it be true, and so forth. What I pray you might mean this repetition of words, to seek, to search, to inquire, and that diligently, but to admonish us what a fault it is to condemn before we know, and to believe what ever we hear by and by? Likewise again if an idolater were accused, and had but one witness against him, 
Deutro. 17. ●.  he might not be put to death upon the testimony of that one, but at the mouth of two or three witnesses shall he that is worthy of death, die, (saith the Law) all to teach us that we may not be light of belief, when we are whispered in the ear against a man, and by and by kill him in our hearts by ceasing to think well of him any more upon one reporters speech. For to rob him of that credit in my heart, that he had before with me, unless he deserve it, is a branch of murder as hath before been proved. Again as Solomon saith of answering a matter before a man hear it, that it is folly and a shame to him that doth it: so say we and think we of believing a matter before we know it, 
Prou. 18.13.  for it is as true. 
Gen. 39  Is it not registered of Putiphar josephes' master to his blemish as long as ever the world endureth, that he was too credulous? Was it not a blot in David, and so by gods special wisdom left unto us to consider of it, that he would believe so quickly a false flattering Siba against his trusty and most true hearted servant Mephibbosheth? 
2. Sam. 16.1.  But what should I heap up examples? May not even every man's conscience tell him, that the fault is not little, the discredit whereof God hath left unto us but in one example? I conclude therefore this matter of light believing such tales as ungodly and falsely are made unto us with the speech of wise and experienced Syrac in his book. Blame no man (saith he) before thou hast inquired the matter, understand first, 
Syrac. 11.7.  and then reform righteously, give no sentence before thou hast heard the cause, neither interrupt men in the midst of their tales. God give us the use of it. For great is the hurt of light belief both towards body and also soul.  
Que. Yet there remaineth one thing more in the book.  
Ans. It is true, and that is this. In private offences to speak any thing (although it be true) to the hurt of our brothers good name, if by private admonitions he may be won, is a branch and a breach of this commandment. The Apostle Peter proveth it, when he saith thus, But above all things have fervent love among you. For love covereth a multitude of sins. Paul proveth it in like words also: 
1. Petr. 4.8.  Love suffereth all things, 
1. Cor. 13.7.  it believeth all things, it hopeth all things, it endureth all things. If therefore we love our brother, there willbe a care we plainly see, that we utter nothing to the hurting of his good name. And if there be but any wisdom in us (saith Solomon) we will be careful of it also. 
Prou. 11.12.  For he that despiseth his neighbour is destitute of wisdom, but a man of understanding will keep silence. But to strike up the matter fully we see the words of our Saviour Christ in the gospel plain: 
Math. 18.15.  If thy brother trespass against thee, go and tell him his fault betwixt him & thee alone: if he hear thee, thou hast won thy brother: 
16.  But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed. 
17.  And if he will not vouchsafe to hear them, tell it unto the Church: and if he refuse to hear the Church also, let him be unto thee as an heathen man and a publican. Here we plainly see, that private offences are not to be made openly known, so long as there is hope of amendment. But remember I say that we speak of private offences, for in public faults there is quite an other course, even openly to rebuke them that have openly sinned, 
1. 〈◊〉. 5.20.  that others may see and fear.  
Que. Thus then of the negative part of this commandment, now I pray you add some thing also of the affirmative.  
Ans. Easily may we gather one contrary by an other, for who seeth not, that if all falsehood be forbidden in general, likewise all truth by the same words is commanded? As therefore no way we ought to do the former, so by all means we should maintain the latter. And namely in the delivery of any doctrine, in place of justice, 
Prou. 14.25. Psalm. 15.  and judgement, in contracts, covenants, and bargans, in our speeches, in our actions, and every where and way is truth to be maintained and showed of us. 
Cic. 1. Offi.  For man is borne to truth, and by nature we have to inquire after it. Man is borne to know God, to consider the creatures, to preserve the difference betwixt honesty, and dishonesty, and what is this but truth? Man is borne to learn and know such arts, as God hath brought into our practice, and every art seeketh a truth. Therefore a shame and a discredit we should ever think it to be found untrue, yea even so far we should think we are degenerated from the nature of man, as we are led with any liking of falsehood and untruth. It is a notable place of Zacharie to show us the great liking which the Lord hath of truth, and how he desireth it in all godly men and women ever. For these are the things that ye shall do (sayeth the Lord) Speak ye every man the truth unto his neighbour, execute judgement truly and uprightly in your gates, and let none of you imagine evil in your hearts against his neighbour, and love no false oath, for all these are the things that I hate (saith the Lord.) Zacharie 8.16. And if we weigh with this again and many such other testimonies that might be brought the sentences of the godly Fathers, even thereby also may we gather greatly the excellency and precious account that all good men should make of speaking truth. For if any man be offended for a truth (saith Augustine) Vtilius scandalum permittitur, quam veritas amittitur. 
August. de doctri. christi.  That offence were better still to be, than that to remove it any loss should be made of the truth. And in an other place again, To strive or fight against a known truth passeth in evil even idolatry, 
Aug. epist. 48.  not much differing herein from the words of Syrac. 
Syrac. 4.25.  In no wise speak against the word of truth, but be ashamed of the lies of thine own ignorance. And most excellently Jerome if you mark it: Tantus sit in te veritatis amor, 
Ad Celan●.  ut quicquid dixeris iuratum putes: That is, Carry ever such a love in thy soul of truth, that whatsoever thou speakest thou imagi●est thou swearest it. And again in an other place. 
In Ezek.  If a man for the fear of ●eath be not licensed to conceal a truth ●hat is asked of him, how should it not 〈◊〉 a far greater impiety for the belly or vain hope of worldly honour to do it. Wherefore we plainly see that if either God or his children carry any credit with us, great should be our regard of truth, and no less hearty and unfeigned our hatred of falsehood.  
Que. What then might that be which some philosophers maintained touching a general uncertainty in all things, 
Academici Pichonij.  and that there is no truth that can be attained unto or known of us?  
Ans. Their senseless folly is very well discovered by an other Philosopher of an other sect, 
Epictetus' Stoicus▪  first by examples, the● by absurdity, and lastly by experience● and practice. For saith he do we no● know whether the snow be white o● black, do we not know whether th● fire be hot or cold, is it uncertain whether the ise will melt against th● fire or no? If then these and a thousan● things more be assuredly known, wh●● absurd opinion and unworthy of leavened men might this be, that no certain truth can be attained unto? Second●● (saith he) if I were one of their servants, and my master bade me fet●● him bread I would fetch him a stone, if he called for wine I would give him water, and what else so ever he should bid me do, I would do the contrary. Then if he asked me what I meant, I would answer how should I know that I brought him a stone & not bread, or so of any of the rest which I named? Or how knew he himself that I did not fulfil his commandment, seeing there is no truth, by their opinion, that can be known. Thus doth he merrily deride their folly by showing what absurdity followeth of it. Lastly (sayeth he) by their own practice they confute themselves. For when they are cold, they go to the fire, and not to the water to warm them, and can they not tell which doth warm and which doth cool? If they be dry they take water, and yet can they not tell whether it quencheth thirst or no? Foolish therefore and most absurd is that opinion, we know no truth. For both by experience, by certain principles that nature hath set in us, 
Four waie● to know truth by.  by order of a good consequence, and by testimony of God's certain word we know and do attain to many truths.  
Que. But because you say ever and in all things truth ought to be maintained, 
1. Sam. 21.  I pray you what say you of David's dissembling when he feigned himself mad before Achis?  
Ans. I may answer with good authority of learned men, 
Danaeus.  that it was a weakness in David not to be imitated. Or I may with others make a distinction, 
P. Martyr.  and say thus. That if he did it upon any distrust, doubt or fear that GOD would not or could not deliver him in that distress from the danger that was imminent, then did he sin no question very greatly, but if his heart rested upon God in assurance of his merciful eye and hand watching over him and defending him ever, and did use that dissimulation, but as the means that then he could, because he would not tempt God, then did he well, and yet that his doing is no warrant to break this commandment, by rejection of truth and following a falsehood in any of our particular dealings above named.  
Que. And what say you of the Stratagems and policies in wars, whereby the one party dissembling, feigning and counterfeiting with the other, seeketh his overthrow? Is not this a kind of false witness?  
Ans. First I answer that it cannot fitly be called any dissembling, 
Dolus an virtus, quis in host requirat.  because the one party ever presupposeth and expecteth what devise and conveyance so ever the other can make. 
P.M. in jud. cap. 3.  But rather it is a concealing from him of a truth. And then do we rightly dissemble, lie, and exhibit a false testimony, when as one thing is expected at our hands, which also we ought to do, and yet we perform a contrary. Secondly I answer that it is the law of just war, just I say again and not wrongful, that it may be made either openly or privily, by force or by policy with a good conscience. And for warrant hereof we have the commandment of God to his people and their practice of the same. 
josua. 8.  For josua entrapped the men of Ai by an ambush and slew them down right suffering none to escape. So did the Israelites vanquish and overcome the Beniamites, 
judg. 20.  
2. Sam. 20.  David the Philistines, and many examples more hath the scripture of Stratagems and policies used in the wars, when the cause thereof was lawful and warrantable, but these may suffice now.  
Que. Will you then allow no little pretty gloss or colour at no time, but must we ever turn the right side outward?  
Ans. No indeed, no colour of honesty, piety, friendship and love, or any good thing, unless indeed it be there. For both God and man abhorreth all such colours. And it should ever be the speech of any Christian man or woman whilst they live, 
2. Cor. 1.12.  and that in truth that their rejoicing is this, the testimony of their conscience, that in simplicity and godly pureness and not in fleshly wisdom, but by the grace of God they have had their conversation in the world as Paul said to the Corinthians of himself.  
Que. What if I set no false colour on, but only conceal a truth and say nothing?  
Ans. It hath been showed before that in some cases and times it is lawful so to do, as by name, when it may stand both with my love to God and my brother. But if it be contrary to both these, or to either of these, then is it wicked and ungodly. And then (sayeth the holy ghost) The fearful shall have their portion in the lake that burneth with fire and brimstone, 
Apoc. 21.8.  which is the second death. And Hieroms comparison is good if we may not for our life deny any way a truth, much less assuredly for lesser causes. Yea be ready ever (saith Peter) in matters of faith to give an account of the hope that is within you, 
2. Petr. 3.  to any that shall ask you a reason thereof.  
Que. You promised before to adjoin in the end, some more examples of gods justice upon this sin of false witness bearing, and now if you will, you may perform it, and so conclude this commandment, for in all things else I am sufficiently satisfied.  
Ans. First consider the punishment allotted to it by express word of the Lord, in this world even to reap by just sentence of the judge, whatsoever he by his false witness had thought to have brought upon an other, life for life, hand for hand, 
〈◊〉. 16.  eye for eye, tooth for tooth, foot for foot, without any pity or sparing, and in the world to come everlasting death. Then if you will remember also what Eusebius writeth of the accusers of Narcissus bishop of Jerusalem: How three evil disposed persons that seeing the soundness and grave constancy of his virtuous life, and fearing their own punishment (as a conscience that is guilty, is always fearful) thought to prevent his accusations with a great oath, one wishing to be destroyed with fire, if he said not true, the other to be consumed with grievous sickness, the third to lose both his eyes if they did lie. Narcissus although having his conscience clear, yet not able being but one man to withstand the accusation bound with such oaths, gave place, and removed himself from the multitude into a solitary desert by himself, where he continued by the space of many years. In the mean time to them which so willingly and wickedly foresware themselves this happened. The first by casualty of one little spark of fire, was brent with all his goods and family. The second was taken with a great sickness from the top to the toe, and devoured with the same. The third hearing and seeing the punishment of the other confessed his fault, but through great repentance powered out such tears, that he lost both his eyes. And thus was their false perjury and witness bearing punished. Narcissus after long absence returning home again was by this means both cleared of his fact, and restored to his bishopric again. another good story to this end is that of king Canutus the Dane, who being established in the kingdom, caused a parliament at London, where (amongst other things there debated) it was propounded unto the bishops, Barons, and Lords of the parliament there present, whether that in the composition made betwixt Edmonde and Canutus any special remembrance was made for the children or brethren of Edmond for any partition of any part of the land. Whereunto the English Lords falsely flattering with the king, & speaking against their own minds as also against their native country, answered and said, nay: Affirming moreover with an oath for the kings pleasure, that they to the uttermost of their powers would put off the blood of Edmond in all that they might. By reason of which answer and promise, they thought (many of them) to have purchased with the king great favour. But by the just retribution of God it chanced far otherwise. For many of them, or the most part, such specially as Canutus did perceive to be sworn before time to Edmonde and his heirs, and also considering that they were native English men, he mistrusted and disdained ever after. Insomuch that some he exiled, a great sort he beheaded, and some by God's punishment died suddenly. See therefore the heart and hand of the Lord against a false witness. Many histories are there to this end. And many experiences even now adays of gods just plagues upon this sin. But I will not run over them now. Easily may they be turned too in our own Church story. Only these two I cannot omit. First how Hamelton the Scot being brought unto his death by the false accusation of a false Friar called Campbell, when he was in the fire cited and summoned the said Friar to appear before the high God as general judge of all men to answer to the innocency of his death, and whether his accusation was just or not, betwixt that and a certain day of the next month, which he there named, and ere that day came the Friar died without any remorse of conscience, that he had persecuted the innocent. And secondly how Calais men in the days of King Henry the 8. being falsely accused escaped safe from the danger of such witnesses, and they themselves (a just plague upon their iniquity) hanged, drawn, and quartered, ere they went home. Therefore let us ever tremble to provoke the Lord by this sin, let us speak a truth if we do speak at all, and shame to lie even of the devil. The daily beggaries, discredits, shames and deaths, strange and fearful of such as have made no conscience by false witness bearing to pollute their consciences ought mightily to move us, and very effectually to persuade us never to do it. For God to us as he hath been to others will most assuredly show himself either at first or at last, at one time or other, when our sin is the same and he no changeling in his nature at all. And thus much of this commandment.  

The Application.  
Now let us weigh the guilt or innocency of our souls, if the Lord should call us to an account for this his law. Generally we see the care that should be in us to preserve the credit, and good name of all men, and what heart so dull or dead, and past all feeling that it doth not espy even a general want in itself, concerning the same? Generally all truth would the Lord by this law have loved, cherished, and maintained, and the contrary hated, shunned, and avoided, but what eye so blind, that cannot see the course we commonly take, and the race we wholly run to the maintenance of the vice, and rooting out almost of the virtue from amongst us? But consider the particulars one by one, and so shall we reap most profit. Have you never in all your life testified of your neighbour an untruth publicly, for favour, or gain, or hatred, or any cause whatsoever? Have you never slipped neither in your own behalf, nor your friends, nor your town and liberties, nor any way? But have ever dealt in all the testimonies that ever you gave as you dare abide gods searching eye to judge you? Consider well the matters that you have dealt in, remember the times past, remember the suits that have been made unto you, and peradventure the rewards that have been offered you also, and if you be clear and no way to be touched, though God sift you never so narrowly, be glad and give God praise. But if you can not, if you may not, if you dare not clear yourself, both because a guilty conscience accuseth you within, and because both men and matters may be produced, and named, for whom and wherein affection hath led you, gifts corrupted you, malice incensed you, & sin stained you, then see it, see it in the fear of God, and think of it, confess it was nought, acknowledge your blemish, consider this law that so flatly forbiddeth it, tremble under the hand of the God of heaven, that hath ever plagued it, either by one way or an other, in a man's self or his seed, in this world or the other. And so by the grace of God shall sight breed sorrow, and amendment of life hereafter. Fie of that affection that damneth our souls, woe worth the gain, that getteth us hell. And accursed is that juror and witness, that so respecteth his present purpose, as that he casteth away the care of God, of life, of hell, of death, of civil honesty, fame and good name in his country and dwelling, never able after to come in company where he may not fear the touch in talk of his ill dealing. Certainly certainly if a good name be above gold and silver, a false witness is the dross and dregs of the world that the Lord hateth and every honest heart very perfectly loatheth. The next branch that breaketh our obedience and duty to the Lord in this law is lying, 
Lying.  the foul filth whereof hath in part before been displayed and opened. And now it remaineth but to consider our course and how grievously guilty we are before God of this ugly vice. Where is that man, that woman, that aged or younger, that will clear themselves from all blot or stain in this behalf? Doth not every master in his man, every mistress in her maid find it, mislike it, hate and abhor it? Doth not every estate find it in other? And God in us all to the just incensing of his wrath and fury against us? If we can clear ourselves let us, if we can not where is our righteousness, where is our perfection, where are our merits? Nay why dread we not the death that is the desert of lying lips? O sift and search the guilt of guileful tongue, cover it not, excuse it not, remember what I have said of it before, mock not God, dally not with your damnation, hate to be the child of the foul fiend, and with sorrow in truth for passed security, fly with perseverance for ever hereafter so sinful iniquity. Truth may be blamed, but it can never be shamed, yea even man in the end shall like it, and God for ever bless it and crown it. There follow then in the book as particulars of this general flattering, 
Flattery, etc.  and dissembling, and telling false tales behind our neighbours back. Concerning the first what should I say? Should I ask whether you have or do offend? should I make a question of it, or bring you into doubt with yourself whether you have herein faulted, or no? Alas how want I rather words to move us to repentance than proofs of daily practice to convict us of transgression? Help Lord, 
Psalm. 12.  help may I truly say with David, for good and godly men do perish and decay, and faith and truth from worldly men is parted clean away. Who so doth with his neighbour talk, his talk is all but vain, for every man bethinketh how to flatter, lie, and feign. But what followeth? Certainly even that which we shall find if God by his grace change not our hearts to more sincerity. For we make no conscience to lie, to flatter, to fawn, to halt, to ●ogge, to gloze, and dissemble honesty, piety, friendship, and favour, love, and obedience, faithfulness and trust, and whatsoever may be profitable to us even from morning to night, from we rise till we go to bed, and then how should we escape and yet God be just too? It is even the wisdom we extol in others and that we strive continually to attain unto ourselves, to have neither ●rue eye, true heart, nor true tongue, but only to seem to have all to every one, whose word, wealth, or authority, may gain us any thing in this cursed world. And so man is our strength, our policy is our GOD, flesh is our arm, and what Paul so rejoiceth in, we laugh at, as vile and too silly simplicity. David assureth himself the Lord will defend them that are true of heart, 
Psalm. 7.11. Psalm. 32.11. Psalm. 36.10. Psalm. 64.10.  we verily think if we be true of heart we cannot, nor shall not be able to live in the world, we must Critisare cum cretensibus, that is, we must smooth it, and soothe it, and carry two faces under one hood, or else we are not so wise as we might be. Thus sin we I am sure of it, some more and some less, and the reward of the least sin, is eternal death. But it is the Lords great mercy to move us from any sin. For dull are our hearts to fear any judgement, till it be upon us. 
1. john. 1.7.  And therefore to him I commend us to open our eyes, that we may even earnestly see and consider effectually, how impossible any fellowship is ever to be had for me hollow, subtle, guileful, hypocritical, and s● forth, with a God, all truth, sincerity, simplicity, and open assured faithfulness itself. For the second which was telling of tales, we have heard it before showed, and our own knowledge doth assure us it is a branch of the breach of this commandment, which shall burn both body and soul in the fire of hell. And yet see, do we fear it, or fly it? Alas we know I am sure of it, we have been too too secure in this point, and our security not seeing and weighing the wickedness of the vice hath stained both heart and tongue horribly. Look about the world and view the general course of all. Feareth any man to discredit his neighbour privily, and to whisper upon hearsay or his own imagination what tendeth to the blemish of his name whom he speaketh of? Feareth any woman when she hath met with her gossip to tittle tattle, to the slander of an other, this thing and that thing, which yet hath no certainty, and which full both she would have said of herself upon like conjectures? No ●o we see to much the cursed course of lawless tongues in every place, though the Lord in mercy giveth some consciences, and a thousand times I beg that we would see our sin, confess our sin, and rip up our guilt in this respect. Why should we be so dull and without feeling? If it be a virtue thus to prittle and prattle of every body uncertain tales, but most certain discredits, then prove it so and use it: but if it be a branch of false witness that doth truly witness gods wrath to hang over us for it, good Lord, shall we still be polluted with it? Shall hell have us without any help? Will not the dread of doleful day strike such a filthy fault into the waning, and by little and little cut quite the throat of it, and make it bleed to death in us? I hope the best, and I wish the best, the Lord in his mercy set a watch before our mouths, and keep the door of our lips for ever hereafter. Next cometh hearing and believing to be considered of faults in necessity also, if telling false tales hath before been justly blamed. For there is nothing that so nurceth and nourisheth up a tale teller, as doth the credulous heart, and attending willing ear of the hearer. And therefore if the one be a vice, the other certainly is no virtue. Now how guilty are we in this again, how stained, how blotted before our blemishlesse God, if he should enter into judgement with us? For Christ his sake let us weigh it, let us view it, and even earnestly think of it, and fearing to be damned, let us fear to sleep sound in the sin that leads to damnation. We do not discountenance the whispering carper, we do not eschew the reports of peevish prattlers, but we itch to hear, and take pleasure in hearing, what true charity in our hearts towards our brother ●hould make us abhor to hear and weep to have it true. And for believing mark and consider, if you dwell amongst neighbours, whether you have ●ot grievously offended toward many ●f them in this respect. How have you suffered a false tongue to fire your hearts with belief of your neighbour, ●hat could never yet be extinguished ●●nce you heard it, and yet you do not ●nowe it? Alas is this charity which who so wanteth, wanteth God? Is this to love thy neighbour as thyself? When full sore it offendeth me that any man should credit a surmise of me, if it be not true? O eyes, O hearts, where is their sight and feeling? What love can my neighbour bear me, or with what heart can a servant serve me, when he seeth whisperers still about me, and findeth my nature so credulous of them, as that all his faith and truth, all his travail and labour, all his affection and love were it never so sincere and upright, and even flowing from the roots of his heart and the very bottom of his soul, yet is in hazard every hour of unjust condemnation, of unkind regard, and most undeserved reproof? Truly as I have said before, it is the very tried cutthroat of all amity, friendship, or faithful loving service to have a listening ear, and a credulous heart without marvelous good discretion. And I am most assured o● it, there is no plague nor infection grievous in the world comparable to this poison, in estranging, alienating, and in the end quite driving away from me those hearts, that were mine own with body and all worldly ability, in truth, in honesty, in allegiance, in God, in Christ, and in all good meaning to the death. Who loveth for gain, and serveth for hire, he is a slave to the thing that he gapeth for, and to make up his mouth he will carry any thing: but to whom love is gain, and due regard of his poor true heart an abundant reward, the denial of it discourageth his meaning, grindeth his soul in sunder, and raketh him up in dust, by untimely death. And therefore since it offendeth God, hurteth our brother, and very greatly indamageth ourselves, O that we would see it, consider it, and as God by grace shall strengthen our frail natures scowl upon the speech that practiseth manies harm, and covenant with our hearts to know before we credit: so would God bless us, many report well of us, and true hearts of neighbour, friend, servant, or whosoever never leave us. Passing then on in this examination further, we may not forget the publishing of our brethren's private offences, a displeasing thing unto the Lord, and a grievous breach of this commandment. We should cover in charity what no body knoweth but we, if the party will be reform, even as willingly and readily as ever we would ourselves find favour for our infirmities. But do we it? Is my brother's shame my grief, is his credit dear unto me as my life? Go I backward with a cloak on my back to cast upon his offence, loath that either others or I myself should see it, as good Sem and japheth did to their bared father in his drunkenness? 
Gen. 9.23.  No no, we grin and laugh rather with cursed Cham, and blab it out to others. Good beloved, let us weigh our wants, and never make our vices virtues. God asketh but our confession in grief and sorrow, and he will heal us. It is a branch and a breach of this commandment, and therefore no thing to be continued in. But I dwell too long in this speech unto you. Many things more might yet be rehearsed, but see them your selves, and let my silence pass them. These few bewray our want of perfect obedience to the law, and so consequently of any life and safely by the works of the same. And therefore I hope we clearly perceive that without a Saviour we were but lost, make what distinctions we can of obedience, of justification, or such like. Fast cleaveth to us and cannot be denied grievous guilt against both this law and all the former, and cursed is he which abideth not in all to do them (sayeth the Lord). 
Deutro. 27 jam. 2.10. Galat. 3.11  He that is guilty of one is guilty of all, and by the works of the law can no flesh living be justified. For the just shall live by faith. We have not done all, but we have broken much, and therefore the conclusion lighteth upon us, and all the subtleties of all the wits in the world, can not remove it from us, if the Lord should mark what we have done amiss, but in this one law of his, and judge us thereunto and by, we are not able to abide it, we are cast away. Therefore let us fly from the law as fast as ever we can, and take the right use of it thereby to be led unto Christ, and let this be our firm comfort, 
Galat. 4.4.  that When the fullness of time was come, God sent forth his son made of a woman, and made under the law, that he might redeem us from the curse thereof, and so by him we might receive the adoption of sons which without him we could never attain to. This is sure, and this is comfortable to hold by, and the Lord increase this faith in us ever.    

The tenth Commandment.  Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbour's wife, nor his &c. 
Wherein (saith your book) the Lord plainly forbiddeth all inward desire of any thing unlawful to be done although we never consent unto it, as the rebellion of the flesh, all corruption of the old man, all blot of original sin, so that by this commandment most clearly we may see the image of that man that pleaseth God, even such an one in whom nothing is impure neither in will nor nature.  
Question.  
YEt plainer I pray you, if you can set down the difference of this commandment from the other, for as I have heard, some have half thought it superfluous, seeing as the former did also forbid the inward thought aswell as the outward act.  
Ans. It is as plain as may be already, yet to content you thus over again. The former commandments did forbid the act and the settled or consenting thought of the heart, though the deed were not done, as for example, the precept of killing forbiddeth the deed, and with all, once to think in heart to do such a deed, with a resolution verily to accomplish it if I can. But now this commandment cometh nearer, and condemneth not only that thought that is settled, and lacketh but opportunity to do the deed, but even the very thinking also of any thing contrary to the love of God, or my neighbour, though I do never consent to it, but snubbe it, mislike it, and reject it. For even that having of an evil thought in my mind is a fruit of my corruption, such as in innocency if we had stood we should never have had, and therefore nought. So there are two degrees of thoughts, the one with consent to accomplish in deed what we do think, if we can, and the other without consent repulsed away when we awake and see it. The former in the former commandements was forbidden, and the later in this. A strange doctrine in show no doubt to many that think this their thought is free. But we must not marvel, since even the Apostle Paul himself would never have suspected any danger in concupiscence, lusts, and desires, if the law had not said, Thou shalt not lust or desire. 
Rom. 7.7.  Nay it appeareth very plainly in that place (saith a godly man) that he thought marvelous well of himself before he came to this commandment. He took himself before to be living, and in good liking towards God and godliness, but when he had looked upon this law and beheld himself a while in this part of the glass he saw himself plainele to be no body, but a dead man sold unto sin. And therefore a thousand times needful, that the Lord should add this law to all the rest, to humble us thoroughly, seeing so singular a man was not fully cast down before he had wrestled with the justice of God in the same. Let us therefore think of this thing that seemeth so little in our eyes. For we hear what the Apostle saith, it is sin to desire, 
Rom. 7.7.  and we may join unto it the words of the Lord himself affirming plainly, that the very imagination of man's heart is evil even from his youth. 
Gen. 8.21.  God hath made the heart aswell as the body, to seek his glory, and therefore good reason the cogitations of the heart should no more stray from their true end, than the actions of the body. Neither may our rejection of such thoughts in the end, and not consenting unto them to accomplish them in act, blear our eyes with an imagination, that we have not offended in them, in going so far as we went. For it is a blemish, a want, an impiety, and a degree of unchastity in a woman to suffer the cogitation of any foreign friend beside her husband to tickle her with conceit unlawful, though in the end she repulse it, and abhor to accomplish it, and how can it then be faultless in these hearts of ours the spouse of the Lord to dally with such delights, and to pursue in mind, by thinking of them, the pleasures that such conceits do plead before us, though in the conclusion we give the denial and do not consent. O it is a greater matter to love the Lord with all the heart, than that it may abide any light licentious wandering from the same for any time. For they are opposed to love the Lord ever, and to think evil at any time: to love the Lord with all my heart, and to think now and then of vain follies or flat impieties with my heart. And if it be a certain truth as we know it is, which I said before, that if we had stood in our innocency firm and immovable, we should never have conceived in our time any evil thought at all, or vain or foolish conceit for any moment or point of space, but should ever have been able to have justified our thoughts before God whatsoever they were as agreeing with the love of him, and our brother, then is this tickling delight, that now and then will take us and possess us for a time to enjoy our neighbour's house, his wife, his child, his man, maid, or any thing that he hath, otherwise than we should, wicked, vile, and against that rule of right, wherein we were created, and whereto our regeneration daily tendeth if we be the Lords. And therefore let this argument convict us, and this consideration ever assure our souls within, that it is unlawful for the child of GOD once to conceive an ill thought, although we never consent unto it. And consequently let it stir us up to pray with David against our corruption, 
Psalm. 51.  that the Lord in mercy would vouchsafe to make us clean hearts and to renew a right spirit within us evermore. Let it be still the property of a popish spirit to extenuate sin, and exalt flesh and blood and corruption above truth and right, saying, concupiscence is no sin, 
jam. 1.25.  but only bringeth forth sin after it hath conceived. But let the child of God schooled up in the truth of the gospel, press flesh & blood and his corrupt nature, so far as god's word and law presseth it, and let him know that first very concupiscence in itself is a damnable degree, of vice, yet not the highest degree, but upon the conception thereof followeth actual accomplishment of wickedness before, but thought in heart, an higher and further step of evil in us, which is the meaning of james. For if concupiscence were not evil, then must it needs be either good or indifferent. But neither of these it can be, and therefore it is evil. Good it is not, for the whole 7 Chapter to the Romans denieth it. And S. Austen prettily against julian gathering upon his words that concupiscence remained in them that are regenerated though not the guilt of it, that therefore is was good, answereth, Si hoc sentirem, 
Libr. 6. cap. 6.  non dicerem eam malam esse, sed fuisse. Nos autem malam eam dicimus, & manner tamen in baptizatis. That is, If I had thought so (to wit that it was good) then would not I have said it is evil, but it was evil. But we say it is evil, and yet remaineth in them that have been baptised. And when julian goeth on and urgeth his assertion that nevertheless the guilt was taken away, yea (saith he) Reatus quo hominem reum facit, non quo ipsa rea est, ut homicidij reatus tollitur in aliquo, non tamen ideo bonum est. That is, That guilt is taken away wherewith she staineth man, not wherewith it is stained itself in itself. As the guilt and the desert of murder a man may be quit of, and freed from, and yet not the wickedness itself in it nature changed for that cause, but remaineth evil still. Good therefore you see concupiscence is not. And indifferent it is not. For the Apostle flatly giveth it an harder name, saying, 
Rom. 7.21.  That when he would have done good, he was so yoked, that evil was present with him. If the spirit of God call it evil, beware we presume not to call it indifferent, and beware more how we play with the pleasure of it, and take delight to do it. Again what conclusion carry all those exhortations to crucify, Crucify the old man with all his lusts, and that piercing plaint of an Apostles mouth, O wretched man that I am, who shall deliver me from this body of death? I know, I know that in me that is in my flesh dwelleth no good. I say what conclusion carry they all, but this, that concupiscence is neither good nor indifferent but flatly evil?  
Que. How then falleth it out, that it condemneth us not?  
Ans. The Apostle answereth in the 25. verse, 
Rom. 7.25.  I thank God through jesus Christ our Lord, and in the next Chapter, There is no condemnation to them that are in Christ jesus, which walk not after the flesh, 
Cap. 8.1  but after the spirit. For the law of the spirit of life which is in Christ jesus hath freed me from the law of sin and of death. So that we see it is Christ, in whom, and by whom, and for whom we are not charged with the condemnation due to concupiscence and corruption engrafted and groaning in us.  
Que. But is then all desire and affection and all coveting unlawful by this commandment?  
Ans. No indeed, for God hath created affections and desires in men as mirth, joy, hunger, thirst, etc. and they should have been in man though he had never fallen, they should have loved their children, their parents, & friends even standing and abiding in innocency, and therefore these things are not evil. Nay the want of them maketh a monstrous absurdity in nature, and therefore not to be maintained. The instruments of affections, and delight, and dolour, created by the Lord, prove them allowed, the law of God commandeth them, and reproveth their want, Christ our saviour untouched by sin showed them in great measure, they are spurs, and pricks unto virtue in us, and therefore allowed. Besides numbers of other reasons that might be alleged.  
Que. What else do you observe in the commandment?  
Ans. I do duly weigh the particulars that God restraineth our coveting in, and I see them to be such as most commonly, and most without check, men suffer themselves to be carried away withal. As the house of my neighbour that is his inheritance, lands, and possessions, which we so greedily often behold and mark, wishing and willing them far far otherwise than a Christian heart should. We can flatter ourself with our offering of money for them, not remembering that so did Achab for Naboths' vineyard, and yet grievously offended. Our neighbour's wife or an other wives husband, God knows the sinful thoughts they cause within us. For coveting the child against parents liking, and enticing away the servant of an other against their good, they be things wherein few of our hearts have any feeling. And for their cattle, with such sinful eyes we look upon them, that we ever think our neighbour's bullock hath a fairer your, than our own hath, as the Poet speaketh: and therefore, wisely in the naming of these particulars hath the Lord taught us wherein commonly our thoughts offend, and what most carefully we are to take heed of. Also I further consider the marvelous care and strict regard, that every Christian man and woman ought to have of their senses, seeing all evil thoughts are forbidden. For it is the eye and the ear, that sendeth in sin in store into our hearts, and never shall we have the one reform unless there be a stable covenant made with the other. 
job. 31.1.  The heart will conceive wickedly if the eyes freely behold vanities. But check the one and ye stay the other marvelously. And no more quench you the fire by withdrawing the wood, than assuredly you stay the course of wicked conceits, when you watch and ward well over your senses.  
Que. But I pray you what shall we think of dreams, which seem to be sinful and we cannot amend them?  
Ans. We must consider the causes of them, and thereby, aswell as we can, grow to some right conceit of our offending by them, and in them. The causes are either inward or outward, and of inward, either the mind itself or the body. For often doth the mind, the body sleeping, and the senses resting, remember those things which it waking conceived, and either desired or feared. Also the diverse complexion and temperature of the body occasioneth divers kinds of dreams, whereby the physician will guess the nature of the body, and causes of disease in the sick. Choleric men will dream of fires and downefaules. Melancholic men of monstrous and horrible things. The phlegmatic of waters and dull matters. And the sanguine of pleasant and comfortable events. The outward causes are also divers, as the influence of the heavens, the circumstance of elements, necessity and want, some happening chance, and such like. Thus do hungry men dream of meat, drunken men of moisture, and so forth. Quae vigilantes cogitavimus, ea solent postea dormientibus obuersari (saith one). That is, Such things as waking we earnestly thought of, even such things often we sleeping dream of.  
Aucupibus volucres, aurigae somnia currus:  
The fouler dreams, that birds he takes,  
And carters cart his visions makes.  
Therefore these things thus known and weighed, if we dream wickedly, (to name no particulars) let every one consider well what occasion in himself he can find of the same, and if his own disorder either in diet, or speech, or meditation, or any way hath done it, then needeth he none to tell him, his conscience is a thousand witnesses, he hath offended. Thus answered Gregory bishop of Rome, when he was writ unto for his judgement of this matter, and if I can find in myself none of all these to procure it in me, yet know if it be evil it is a fruit of corruption, and weigh well the law of the Lord in this behalf laid down. Plutarch saith, 
levit. 15.  Honest dreams are an argument of virtue in a man, and then me think in reason a contrary effect should bewray a contrary cause. The same man saith, Peruersorum somnia semper turbata. 
De virt. & viti. Plutarch.  Evil men's dreams are commonly troublesome. But I refer you for more of this to others. And this only I say again, the body well ordered, and the mind well occupied, hardly shall our dreams fear us for evil.  
Que. What now then might be the affirmative part of this commandment?  
Ans. If thus we see all wandering ways from upright integrity be they but even in thought, and that also in the least degree without any consent, to be by this law condemned as impure, what should we see on the contrary part to be commanded, but even a full, perfect, and absolute conformity, both of mind, will, appetite, and whatsoever is in man to the law of God? That which Moses in these words describeth, Thou shalt love the Lord thy God with all thy heart, 
Deutro. 6.5.  and with all thy soul, and with all thy might, 
Luke. 10.27.  and our Saviour Christ doth add unto it for plainness sake, with all thy thought: That also which S. Paul describeth thus: This is the will of God even your sanctification, 
1. Thess. 4.7.  and that ye should abstain from fornication, that every one of you should know how to possess his vessel in holiness and honour, and not in the lust of concupiscence, and so forth. From which exact perfection look how far our conscience truly awaked doth tell us we are wanting, even so far accursed stand we before the Lord for not fulfilling all, if we had not a Saviour.  
Que. Is there any punishment outward appointed to this law?  
Ans. No, and that because man can not judge the guilt of hidden heart. But it sufficeth to fear any man that feareth any thing, to consider that the spiritual punishment allotted unto it as to the rest is eternal death, and endless torture both of body and soul for evermore in flame of lasting fire. Only one story, that I remember, there is recorded of some outward execution upon an inward thought, and that is of Glaucus' King of Sparta, 
Herodotus.  who for conceiving but a thought to retain Milesius his pledge committed to his keeping, yet not doing it, was utterly destroyed both he and his, and so foretold by the Oracle whereat he asked counsel  

The Application.  
LEt us weigh now well what hath been said I beseech you, and never spare to speak, or fear to confess, if not openly before the world, yet secretly in our hearts unto the Lord, what due regard of passed course compared with this law shall make us see. Though we were able (which yet never any could but jesus Christ) to stand clear before the Lord in all the former precepts, either for deed or thought, yet are we never able to say we are clear of this. For consider, hath there never thought but good crept into that heart of yours within at no time since the day that you were first able to think a thought, till this present hour? weigh it well. And what though you have never consented to it (yet woe woe unto us for consent) we see nevertheless by this law of God that we are but gone. For here is condemned the very entrance and being of any vile conceit within us for any time, though upon some better wakening, we repel it, and abhor it, and thrust it away without his act. And who is able to say he never thought awry in the least manner or measure that might be? Nay what conscience crieth not, if it be a little roused, that in very fearful manner & measure we have all herein transgressed and offended? Call out our houses, and chambers, wherein and under which we have lived, ask the fields, the gardens, the walls, and hedges, where we have often walked, summon the seats where we have sit, examine the pillows whereon our heads could take no rest, what guilt against our hearts in this behalf they well can witness every one of them. Shall they not speak first one by one, and then all with one consent cry in the ears of the Lord with shrieking sound that hours and days, months and years, have we spent in tossing and turning, in debating and scanning such conceits and thoughts, as we would not for all that we enjoy were written in our foreheads? Fie fie the pleasures that we have felt in this folly, nay in this impiety, how have they tickled us within, and made us laugh to ourselves, rub our hands together, forget our meat, not hear what was said about us, and such like? How have we longed to be at an end peradventure of some business, that we have been about, that we might even fully debate the matter you know of, and play with the conceit thereof to our fuller pleasure? Can we excuse ourselves beloved, do I depaint out unknown dispositions unto you? O I say again, beside greater impieties the follies, the toys, the trifles, the very babish fancies, that will and do steal upon us will we, nill we, even when we are best occupied, and would not be solicited in such sort. All which are breaches lesser and greater of this law of our God, which requireth exact obedience and conjunction of all the motions of our mind to his good will and liking. And if we had never fallen, we should never have felt them. Therefore to sh●t up this matter, for one whom I know better than I know any of you, I confess a guilt, & a grievous guilt against this precept of my God, and I acknowledge damnation due, if I should be rejected: but the Lord I thank, I fear it not, not that I have not sinned, but because my Christ hath not sinned, and He is my justification, sanctification, and redemption, 
1. Cor. 1.  he is my strength and my stony rock, both against the curse of this law and all the rest, He is my defence and my Saviour, 
Psalm. 18.1.  my God and my might, in whom I do trust, my buckler, the horn of my health, and my refuge. And to him in the true sense of my weakness, and with the knéees of my heart bowed down to the dust I say for my case as David said for his, Turn away my heart O Lord, that it may never feed upon the follies of vain conceits, or grieve the sweet spirit, that I sometimes feel by ungodly wandering from his sugared motions. Yea set a watch before my soul most gracious father, and keep the door of my strengthless heart, that I may less offend and more obey in this behalf than ever I have done heretofore. And now pass we on to particulars mentioned to our hands by the Lord himself in this his law. O my beloved, how often have we coveted our neighbour's house, that is his earthly possession and inheritance, if not in whole yet in part? How often have we tossed our heads from the one end of the pillow to the other, not able to sleep, for thinking how to compass that piece and this piece, not weighing how well he might spare it, but how well it would fit us? Yea this house must be had, and that garden, and the other close to the wring out of tears from the man, the wife, and all their poor children that part from it, to the grieving of their hearts, and the very utter undoing of them all. We stop not our eyes that they gaze no further upon our neighbour's helps than a Christian soul may warrant. We shut not our ears, neither take regard of the sin that may ensue, when we are whispered in the ear, that this thing is fit for us, and that thing, and thus and thus may be had. No alas we account them the best members about us, whose godless counsel shall work our endless woe. Whereas a Christian assoon as he heareth such a motion, should by and by think in himself, O Lord thou hast dealt mercifully with me ever, let not me now deal unmercifully with any, thou hast made me a master of much, this man a master but of a little. O Lord let not my much eat him out of his little ungodly, let not my power oppress his weakness and so forth, and then talk with the informer, be it either a man, or mine own greedy eye, that hath spied it, and see whether what I may get, I may well get, and well take into my hands, so as I may not be stinged for it an other day before my God, nor exclaimed upon justly in the world. This doth your own conscience tell you, you should do, and the other you should not do, yet the other have you done, and this have you not done, and are you not guilty? Good beloved go with me in this trial of ourselves, and let us see sin to be sin. The looking eye, and the lusting heart further after our neighbour's wife, than they should, would God they accused us not. What should I say of his servant, man or maid? You know it aswell as myself, there is almost no conscience any where showed in this behalf no fear of God, no love of man, but only of ourselves. For if we like an other man's servant, for any quality that we desire to be served with all, what enticements, what allurements dare we use to draw him to us? What offers make we, what practices devise we, till we have them? Yet (saith this law) Thou shalt not covet thy neighbour's servant, man, or maid, And that is as now we know, not once think of it, although I consent not to it. The like is said of his ox, his ass, or any thing that is his. And yet we see the world, ever in our eye, Vicinum pecus grandius uber habet: Our neighbour's cow doth give more milk than ours. His horse we must have there is no remedy, his hawk, his hound, his pleasure or profit must be ours, and that which is worse often without any consideration any way, either by favour or value, yea it must be given out, that we covet our neighbour's goods, and we ourselves have twenty pretty indirect and figurative kinds of begging, and if we either are not understood, or will not be understood by him that hath it, because he is loath to lose it, than we fret and are offended highly, and as our calling, might and power is, we sit upon his skirts. Thus sin we may dear beloved against this law of GOD, and yet we see it not. Now would God have us to open our eyes, to incline our ears, and to forget this old father's house of our corruption. Now would the Lord have us reconciled to him by repentance, and offend no more. And therefore I cry unto you in the name of the Lord, and to this soul within me, Thou shalt not covet. If we will hear his voice, and yet harden our hearts, if we will not restrain our senses, the common carriers of conceits into us, if we will not even every way we can hereafter seek to let and lessen our disobedience in this thing against the Lord, the day of our visitation is past, and our destruction is at hand. The lion is come up from his den, 
jerem. 4.  and the destroyer of the gentiles is departed and gone forth from his place to lay our land waste, and our cities shall be destroyed without an inhabitant. Yea so near is our desolation assuredly my beloved, that even as it were presently my soul heareth the sound of the trumpette, and the alarum of the battle. Destruction upon destruction is cried even at our doors, if we could hear it, and suddenly shall our tents be destroyed, and our curtains in a moment. But I hope what I wish, and I wish what shall be our sure safety, if we will be persuaded, even that we would now see how far we are from ability to fulfil these 10 commandements of our God, either all, or any one of them, devise what distinction we can, horrible sinners and transgressers we are and so we shall be found: and therefore that we would acknowledge it, lament it, fly to the propitiation appointed of our gracious God for our sins, and only cleave to him, only trust in him, and clasp him in our arms, so as all the world, nor the power of hell can lose our hold, carry him so to his father, and there offer him to him for all our misdeeds as the salvation which he hath prepared before the face of all people, and in whom he is perfectly pleased. This wish I, this beg I, this crave I with all the bowels of my affection, my flesh shaking, mine eyes watering, my soul groaning, and all the strings of my heart enlarged, as you fear God, as you love yourselves, as my calling is regarded, as my affection esteemed, or as hell trembled at, that jesus Christ may be our only hold, and our own obedience no hold, & yet performed as a fruit of faith daily more and more, but not with hope of safety by the fame, either in part or in whole: and this O my good God grant unto us, as thy mercy is unmeasurable, & thy goodness and loving kindness unsearchable: what passed is good Lord forgive, and make us better ever live. Amen Amen.  prover. 19 
Hear counsel and receive correction, for they shall make a man wise at the last.  Deutro. 5. 
O that there were such an heart in this people to fear me, and to keep all my commandments always, that it might go well with them and with their children for ever.  Psalm. 19 
Let the words of my mouth, and the meditation of my heart be always acceptable in thy sight good Lord.  

When gracious God by sacred word  
vouchsafes to call from cursed course,  
O happy we ten thousand times  
if feeling hearts do yield remorse.   

But if contempt of offered grace  
accuse us, craving sentence just,  
Then cursed we ten thousand times,  
for hell remains when hence we must.   

Consider this my country dear,  
and mark it Cardiff heedily,  
The Lord now speaks, then take thy good,  
or look for vengeance speedily.   

Hwyra dial dial duw  
Tosta dial dial duw.  
Hugh Poole minister of the word of God in Cardiff.