A GUIDE unto Godliness: OR, A Plain and familiar Explanation of the ten Commandments, by Questions and Answers: Fittest for the instruction of the simple and ignorant people. By Francis Bunny, one of the Prebendaries of the Cathedral Church of Durham.  Deut. 6.7, 8. 
Thou shalt rehearse these (Commandments) continually unto thy children, and shalt talk of them when thou tarriest in thine house, & as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.  
LONDON, Printed by G. P. for RALPH ROUNTHWAITE 1617.   

To the right Worshipful, Sir George Selby, and Sir Nicholas Tempest, Knights, my assured good friends: Grace and peace from God the Father, through jesus Christ, and the true comfort of the holy Ghost be multiplied.  
RIght Worshipful, having traveled now a long time in my ministry, as yourselves can witness, I yet finding no great comfort of all my labours, may perchance be deceived as was Eliah, (and with all my heart I wish it were so) who in his time complained that none truly religious were left, 
1. King. 19.10.  when God had reserved many. I will not therefore resolve with myself as did jeremy, not to speak any more in the name of God, 
jer. 20.9  or to forbear to preach; but rather hope, that he who hath set me to work (though the seed of my husbandry lie hid for a time, and is not seen to sprout) yet will in the end give a gracious blessing, and a plentiful harvest. And for such good success of these my labours, I will always pray most hearty to the Master of the harvest, the only giver of all good things. For, as Samuel said, 
1. Sam. 12.23.  God forbidden I should sin against the Lord, and cease praying for you, but I will show you the good and right way: so shall my endeavour be, I trust, always (by God's assistance) that the light of truth may shine in the hearts of you, and of all my Parishioners, and guide every of you in all your actions. Being therefore very desirous to see some fruit of all my labours: I resolved with my self, that the readiest way to plant the true knowledge of God, is, to instruct the youths in the grounds and Principles of Religion: assuring myself, that such as once find a sweetness in that knowledge, will hunger and thirst more and more for further understanding. I therefore expounded the ten Commandments, endeavouring therein to be plain, for the instruction of the simple and ignorant. For children (such as my people are in understanding, and God of his goodness make them in deed his obedient and dutiful children) must be fed with milk of easy doctrine, not being as yet able to digest strong meats, or understand hard points of deeper knowledge. And much to that effect that I taught out of the Pulpit, my pen also hath set down, that words which may easily be forgotten, though they be attentively heard) being again presented to the eye, as another remembrancer of that which was said, may make a deep impression in the heart, and so be more remembered, and better regarded. These my small labours, though not worthy to be presented to your Worships, yet the matter being such as no Christian may be ignorant of; and I intending the same especially for the people, over whom God hath placed me, am bold to publish the same in your names, earnestly desiring, & most hearty beseeching God, that as in worldly reputation you are the most eminent of my Parish; so you & your families, may be unto all about you godly patterns of true Christian zeal, and all holy obedience. O that the light of true godliness might so shine from you and your houses, that thereby others your neighbours may be provoked and encouraged, with all alacrity to praise God for the truth of his glorious Gospel, and in singleness of heart to serve him. And that in this true Christian zeal and for wardness, you may be furderers of God's glory and of his truth: Imitate I most hearty entreat you, the courageous example of that man of God, good joshuah, who to draw on others to the service of the true God, thus professed: I and my house will serve the Lord. 
Josh. 24, 15.  Which that you may say and do fervently and unfeignedly; the Lord in mercy for his Christ's sake, work it in your hearts, and in the hearts of all them that call upon the name of the Lord. So be it.  
Your Worships in Christ, Francis Bunny.   

An Exposition of the Commandments.  
Question.  
HOw many Commandments are there?  
Answ. Ten.  
Q. How are these ten Commandment divided?  
A. Into two Tables.  
Q. What do the Commandments of the first Table teach us?  
A. Only to rest upon God, 
Mat. 23.38  and to worship him; and therefore our Saviour Christ calleth this first Table of the Commandments, the first Commandment, and the great Commandment.  
Q. And what learn we of the second Table of the Commandments?  
A. The love of our neighbour: and this second Table is called by Christ, 
Mat. 22.40  the second Commandment.  
Q. But seeing that there are ten commandments in these two Tables; how doth our Saviour Christ call them but two Commandments?  
A. Because they are all referred to two points, the love of God and of our neighbour.  
Q. There are in the first Table four Commandments, what learn we in every of them?  
A. The first requireth our inward and hearty affection towards one God, and that we rest and rely upon him only.  
The second and third Commandments teach, how in outward manner we are to worship and show our love to God.  
The fourth commandeth the Sabbath, as the mean whereby we are to be instructed and the better enabled to God's service.  
Q. And what is the effect of the six Commandments of the second Table?  
A. Generally they teach us our duty toward our neighbours. But if particularly we consider of the chief drift of every precept; the fift Commandment which is the first of the second Table, instructeth how inferiors should behave themselves toward their superiors, & withal superiors are put in mind of their duty and place what manner of men they ought to be. The rest of the Commandments are more generally teaching all of all sorts or estates of life, to have a care of their neighbour's life: in the sixth Commandment, of their chastity and pure or undefiled conversation: in the seventh, of their goods and possessions: in the eighth, and of their reputation and credit or fame: in the ninth Commandment, and of all maintenance of truth. And in the tenth Commandment we are taught, that it is not enough to perform these duties to our neighbours in our outward actions only; but also that we must not cherish in our hearts so much as a hidden lust or desire that may be any way hurtful to our neighbour, but on the contrary must bend all our endeavour to do them good.  
Q. For a short view of the meaning of all the Commandments, let this suffice: But to return to the first Commandment, why is it (as also many of the rest are) delivered negatively, or forbidding that which is evil, rather than commanding that which we ought to do, and the thing that is good?  
A. Partly to give us to understand, that holy obedience cannot be performed, unless we first cleanse our hearts from that which is evil, as God by his Prophet adviseth, 
Esa. 1.16.17. 1. Pet. 3.11  Cease to do evil, learn to do well, and out of him S. Peter teacheth: Eschew evil, and do good. Insomuch, as when God spoke to jacob, and willed him to go to Bethel, 
Gen. 35.1  Dwell there (saith God to him) and make there an altar unto God. Then said jacob unto his household, and to all that were with him, Put away the strange gods that are amongst you, and cleanse yourselves, Ver. 2. Partly also God delivereth the most of his commandments, forbidding that which he would have his servants to avoid; because he knoweth, and he would also have us to consider earnestly with ourselves, that we are too ready & prone naturally to sin; and therefore that our first care should be to deny ourselves, and our natural inclinations, that we may more fervently follow after that which he willeth.  
Q. Doth then this first Commandment require of us any more than to take heed that we have not any strange gods?  
A. Yes verily. For in that it forbiddeth any other, it teacheth us that he, and he only ought to be acknowledged to be our God. Therefore in the law such precepts are very common: Thou shalt fear the Lord thy God and shalt serve him. Again, 
Deut. 6.13  
Deut. 10.20.  Thou shalt fear the Lord thy God, thou shalt serve him, and thou shalt cleave unto him. Yea, he in his preface unto his ten Commandments doth challenge unto himself that honour, I am the Lord thy God. Neither doth so speak this only to the Israelites, who were his only known people at that time, but even unto all us, who profess that we are God's children or servants.  
Q. You say then that this first commandment not only forbiddeth all strange gods, but also commandeth us to cleave unto the true God.  
A. It is so.  
Q. But how shall we come to a more perfect understanding of this first Commandment, that we know how to keep and obey the same?  
A. If we truly consider how many ways we may transgress, and carefully take heed to shun them: and then remember what God requireth of us, that we serve and worship him, and set ourselves to the uttermost of our power to do them.  
Q. Show me then how many ways this first precept may be broken.  
A. To speak of every particular sin whereby this commandment may be broken, it is hard: but I shall deliver certain general transgressions, unto the which all the rest may easily be referred, and by which we may truly examine ourselves, and accuse ourselves of disobeying.  
Q. Is not the gross Idolatry of the Gentiles a manifest breach of this Commandment?  
A. Yes verily. And God doth often complain of his people, for that they delighted in their abominations: Deut. 32.21. jer. 2.5. and elsewhere very often.  
Q. But the Angels are excellent creatures, always waiting to do Gods will, may we not seek unto them for help?  
A. We may not. For the Scriptures teach us in many places, that they are but ministering spirits, and servants under God for our good, and therefore neither are willing of themselves to do any thing, but when God sendeth them, nor able by their own strength or power to help us.  
Q. Yet we see in God's book, that good men sometimes have offered to worship them: As Manoah the father of Samson, as may be gathered by the 13. Chap. 16. Verse of the book of judges: So likewise Apo. 19, 10. & 22.8.  
A. So it is. But Manaoh knew not that it was an Angel, as it is there testified, but thought belike that God himself did speak to him: we may also judge the like of S. john. And therefore as that Angel commanded Manoah, that if he would offer a  sacrifice, he should offer it to the Lord: so S. john is commanded by the Angel not to worship him, because he is but his fellow servant: but worship must be done unto God.  
Q. Some have worshipped the host of heaven, and had affiance in those glorious creatures, as the Egyptians, who called the Sun Osiris, and the Moon Isis, and worshipped them. And also before them (as Plato writeth) the Grecians accounted the Sun, the Moon, the Stars; the earth also and the heaven for gods, as Theodoret reporteth in his third book of the healing the affections of the Grecians.  
A. It is most true, but not they only who had less means to know the true God. But even God's people who were acquainted with God's Law, and were often reproved by God's messengers sent unto them for that purpose, that they might know and detest that abomination: even they I say, are accused not only by the Prophet Amos, but also, 
Amos. 5.26.  by the first Martyr S. Steven. Although God gave an express commandment unto them, 
Act. 7.43. Deut. 17.3.5.  That if any have gone and served other gods and worshipped them, as the Sun, or the Moon, or any of the host of heaven, they should be stoned to death.  
Q. It seemeth, the excellency of these creatures, who are very glorious in men's eyes, first allured the Gentiles to this folly, and God's people were deceived by their example, whilst they more regarded the doings of men, which are many times deceitful, than the express Commandment of God, which always pointeth to the right way.  
A. That must needs be granted. Therefore we must hereby take heed, that we always have a careful eye unto God's Law, that we may frame all our actions both toward God and toward man, by the right rule of the infallible word. Otherwise we may easily transgress this Commandment, as these have done, in following after strange gods, bowing before Angels, and worshipping the host of heaven, which were made for our use and comfort, and not that we should serve them.  
Q. We have heard how many ways such as have professed themselves to be God's servants, have broken this first Commandment under a persuasion (though false) of serving God. But may not the same also be transgressed by having too much confidence in things that cannot help?  
A. Yes, and that two ways. Either in having too confident assurance in other worldly means, that we can procure beside ourselves: or in trusting too much in ourselves, and our own means.  
Q. What mean you by them that seek help by other worldly means than themselves?  
A. All such as trust in men's strength or favour, for which sin God's people are very often bitterly reproved by God's true Prophets: for they so relied sometime upon the Egyptians, sometime upon the Assyrians, that they thought by their help to avoid God's judgements denounced against them by his messengers. Some also put their trust in Chariots, 
Psal. 20.7.  and some in Horses. So did Pharaoh when he and his people followed after the Israelites, but they were all drowned in the Sea. And some trust to the strength of their Towers, as did the jebusites in their fort of Zion, in so much as they scorned David's messengers whom he sent; 
2. Sam. 5.6  but David prevailed against it. And so worldly men, as they have worldly means to help themselves in resting too much upon such means, break this Commandment.  
Q. But it is not unlawful to use good means to escape any trouble or danger, as infinite examples in the Scriptures may teach us.  
A. True, so that we use them as means only, and not as things able of themselves to make us any help; but as God's instruments by whom he worketh for our good. Physic is good, if we entreat God by Prayer to give a blessing to it. Strength of men is needful against a mighty enemy; but the Lord, Even the Lord that is mighty in battle, 
Psal. 24.8.  doth give the victory. The Husbandman doth husband his ground and sow his seed, but the increase cometh of the Lord. And every work of every man in his calling is good, and attaineth to the end for which it is wrought, if God prosper it: otherwise our skill, strength, wisdom, and all our endeavours (though very earnest) are but vain.  
Q. By this that hath been said, it is not hard to gather how many ways this first Commandment may be broken, in respect of our confidence that we have in other worldly means: but may not our own heart also beguile us, and cause us to transgress the same?  
A. Yes verily, and that two ways, either by inordinate love even of things that we may, nay, that we must love; or by putting affiance and confidence in any thing that we have, or that we can do.  
Q. How can this be, that in loving that which we must love, we may displease God, or break this first Commandment?  
A. The love of Parents toward their children, is a duty that must be performed, and commonly is so fervent, that God setteth it as a pattern, whereby he would have us to behold his love toward us his Children. Yea, 
Esay. 49.15  for that cause he will be called Father of us, that the very name whereby we speak unto Him, may assure us of his love. The love also of Children to their Parents, of the mutual love of Husband and Wife, are much and often commanded: so likewise the love of Brethren, is set for example before us of a true Christian affection that we should bear one toward another, for it is commended unto us by the name of Brotherly love. 
Rom. 12.10.  Yet must our love to God so far surmount all these loves of any worldly Creature, 
Heb 13.1.  how dear soever unto us, either by nature, or by any other affection, that if it so be that we must show whom we most love by our obedience, in comparison of our love to God, the love to man must utterly be extinguished, and be no love, even as the Apostle accounted all (whatsoever holiness or righteousness he might seem to challenge by the Law) to be but loss and dung, 
Philip. 3 8.  that he might win CHRIST. And this is that hatred of Father, Mother, Wife, Children, Brother, 
Luke 14.26.  Sister, yea, and of our own life too, that Christ saith must be in his Disciples: Not that we may hate these, but that in comparison of our love to God, these things must seem unto us. Abraham is a true pattern of this love, who when GOD commanded, was willing to have offered his son Isaac, 
Gen. 22.  the only hope of all the promises which God had made to him. So we, unless we can be content to obey God's will, though Father, Mother, Wife and Children, and all our friends, yea, though our own lusts, delights, or affections draw to the contrary, do break this Commandment, because we rather obey the things that hinder us, than God who commandeth.  
Q. Your meaning is, that if we love any thing so, that it may make us neglect our love, service, or worship of GOD, even by that love we break this Commandment: Thou shalt have no other God before me.  
A. I mean so. For, if God were our delight and the joy of heart, then would our affection unto other things be ruled and framed according to it. But if other loves possess our hearts, they sit in God's place, and draw us after them.  
Q. You said also, that this Commandment may be transgressed, if we put our trust or affiance in any other thing but in God.  
A. True: for if in danger we trust in our own strength, as if thereby we can be able to stand, or in our subtlety, that by wiles and shifts we will avoid the peril, or in any such help as we think to make to ourselves; these and such like are but lying vanities, of which the Prophet saith: 
jonah. 2.8.  They that wait upon lying, vanities forsake their own mercy. Yea, if the Husbandman assure himself of good increase, because he hath done the part of a good husband to his ground, or any tradesman thinketh to be rich, because he is painful in his trade; because they make their labour in their calling to be in God's stead, who only must give a blessing to all they do, such do transgress this Commandment.  
Q. Your meaning is not hereby, to find fault with such pains as men take in their lawful calling. For, it is the decree of the Almighty: 
Gen. 3.19  In the sweat of thy face shalt thou eat thy bread. Neither can we call it our bread, as Christ teacheth us to ask, unless some way or other we labour for it: but when we have done what belongeth to us to do, yet as Except the Lord build the house, they labour in vain that build it: 
Psal. 127.1  Except the Lord keep the City, the keeper watcheth in vain. So unless the Lord give blessing to all that we do, it cannot prosper. For, it is God only that giveth power to get substance. 
Deut. 8.18.   
A. You say well: and therefore if we persuade ourselves by any such means to supply our wants, not seeking to God by hearty prayer to prosper our doing; yea if with good Moses we pray not: Let the beauty of the Lord our God be upon us, 
Psal. 90.17  and direct thou the work of our hands upon us, even direct the work of our hands. We shall want the desired success of our pains, because we rest not as we ought to do upon help from God, and his direction, whereby we may be taught and guided, with what mind, and to what end we should labour; namely, for conscience towards God to live in our honest calling, not seeking with greedy affection to enrich ourselves, but to be painful in that state of life that God hath appointed us to live in, thereby to maintain ourselves and our families, and enable ourselves to do good also to other; and also by labour to banish the idle life, the bane of all goodness, and root of all wickedness.  
Q. Hitherto we are taught, that neither in any religious respect we must repose our trust in any but God only; neither in any proud persuasion of our heart must we hope for help, in any worldly means, how hopeful so ever they seem unto us; neither yet must our love be so to any thing upon earth, but that our chief delight may be in the worship and obedience of our good God. But as we have heard how many ways we are in danger of breaking this Commandment: so would I feign understand what it requireth of us, that we may do it?  
A. Even the contrary to the things that it forbiddeth. For as it forbiddeth all trust in any thing, but in God only: so doth it require of us that in him we should repose all our confidence in all our wants, dangers, or any distress; as also the Prophet David adviseth, 
Psal. 37.3. verse 7.  Trust thou in the Lord (saith David.) Wait patiently upon the Lord, and hope in him. So did David, when he encountered Goliath, that Champion of the Philistims. He trusted not in the armour that Saul caused them to buckle about him, but cast it away, and told the proud bragging Philistim, that he came with sword, spear, and shield, but I (saith he) come unto thee in the name of the Lord of Hosts, 
1. Sam. 17.45.  the God of the Host of Israel, whom thou hast railed upon. Now this confident assurance cannot flow from any other fountain, then from a settled persuasion in our heart, that God is our God, that is in power able, in mercy willing to make us all help. Here-out, I say, doth spring this resting upon him for help in all distress. And this our confidence and acknowledging God to be our God, moveth us to invocate and call upon God in prayer, either to give us good things which we want, or to keep us from evil that we hear. Thus was David moved to consult whether he should lift up his eyes unto the mountains, and then as if he corrected himself for that foolish thought, he asketh from whence his help should come, if he should think to lurk in those hills of the land of Canaan: then setting down his resolution; 
Psa 121.1.2  Mine help (saith he) is from the Lord which made Heaven and earth. Hence cometh that boldness that the Apostle speaketh of, to go boldly unto the Throne of grace, that we may receive mercy, 
Heb. 4.16  and to find grace to help in time of need.  
Q. I see then that because we must trust in God only, if we will obey this first Commandment, we must only pray unto him, and not to any Angel or Saint. For how can they call on him in whom they have not believed? 
Rom. 10.14  saith Saint Paul. And if prayer be to be made only to them in whom we may trust, then fie upon the Church of Rome, that so abuseth the simplicity of their followers, that they make them believe it is great devotion and a holy worship to pray unto Saints and Angels, in whom yet they may not trust or believe. For our Creed teacheth us, that we must believe in none but in God, the Father, the Son, and the Holy Ghost.  
A. You say well: But you must know that the Church Romish loveth not to be tied within such strait limits as are the Scriptures, or that rule of faith which we call the creed. For in all these they can find no warrant, as their Portuesse or breviary teacheth to pray unto Michael the Archangel to come to help God's people; or as their Mass-book instructeth to call upon the said Michael thus: Defend nos in praelio, ut non pereamus in tremendo judicio: Defend us in the battle, that we perish not in the terrible judgement. Ascribing thereby unto the Archangel God's office. For salvation belongeth to the Lord, as all the Scriptures testify. And yet these blasphemies are in their reformed editions of their Portues and Mass-book, approved by Pius the fift, and commanded by him to be published.  
Q. I have also read, that they pray unto Gabriel to destroy their enemies, to Raphael to heal their sicknesses, to take away their diseases and to wash away their faults: And that they teach men to pray to their peculiar Angel (if any one be so appointed to be a guardian to any man) to save him, to come down and govern him, to cleanse his mind from sin, to attend daily upon him, and keep him from falling. What can they ask of God more than in these prayers they sue to obtain of the Angels?  
A. The Popish blasphemies, whereby they most impiously transgress against the first Commandment are gross and infinite, as when they ascribe to the blessed Virgin Marie, that she is the fountain of mercy, of health and grace, consolation and pardon, of piety and gladness, of life and forgiveness. She most happy Virgin drew salvation, pardon, life and forgiveness from another Fountain, not dreaming of such Fountains of spiritual graces to be found in her, as they most impiously ascribe unto her. And as blasphemous is that their suit: Through the Virgin his Mother, our Lord grant to us salvation and peace. Even the Popish Church following in that point the pattern of the purer times, conclude commonly their Prayers with this clause, through jesus Christ our Lord. But in this Prayer Christ must be gracious to us through his Mother, or for her sake. Christ, I say, who for our sakes was made man, humbled himself to the death, even that shameful death of the Cross, that He might make atonement between his Father and us, must now, if we believe such teachers, and follow such guides, not save us according to God's determinate purpose, and mercy before all ages, and according to his own grace and mercy, who came to save sinners, and dissolve the works of Satan, but for his Mother's sake must he save us. O horrible popish blasphemy! And yet all these horrible impieties are in their book, of the Office of the blessed Virgin; printed Ano. 1604. Set forth, as they tell us, according to their reformed Latin. A deformed reformation it may well be called, that publisheth such idolatrus things, so manifestly against the first Commandment, to the great offence of the simple and ignorant.  
Q. All popish prayerbooks are stuffed with such abominations, ask of their Saints (whereof some may justly be doubted of whether they were such or not) the things that none but God only can give. I think that such offend grievously also against this Commandment, as ascribe unto their supposed saints, the praise and glory of such good things as they receive from God.  
A. It is true: and God reproveth his people for that unthankfulness to him bitterly, by his Prophet Hosea, because they said: I will go after my lovers, 
Hos. 2.5  that give me my bread and my water, my wool, and my flax, mine oil, and my drink. As the jews in like manner thought it was well with them when they burnt incense to the Queen of heaven (say they) had we plenty of victuals, and were well, 
jer. 44.17  and felt none evil. But since we left off to burn incense to the Queen of heaven, and to power out drink offerings to her, we have had scarcenesss of bread, and have been consumed by the sword and by famine. vers. 18. Even as now our silly papists lul themselves in security of superstition; because, say they, we had a good or merry world before this new learning was known among us, for so basely they reckon of the glorious light of the Gospel. But as by Hosea God threateneth that unthankful people of Israel, to take those his blessings from them, because they yielded not thanks to him for them, but to their lovers, that is, to their Idols; so he by his servant jeremy telleth the jews, they had no cause to brag of their welfare when they worshipped the Queen of heaven, for the Lord considered of it, 
ver. 21.23  and plagued them for it.  
Q. What duty then doth the Lord require of us for his benefits that he bestoweth upon us? Can we make any recompense to God for the same?  
A. None at all. For he standeth not in need of any thing that we have. The whole world is his, and all that is therein. Only a thankful heart is the acceptable Sacrifice. What shall I render unto the Lord (saith David) for all his benefits towards me? 
Psal. 116.12.  I will take the Cup (of thanksgiving for my) salvation, and call upon the name of the Lord, 13. I will offer to thee a Sacrifice of praise, 27. Of which sacrifice of praise God himself giveth this testimony: 
Psal. 50.23  He that offereth praise, shall glorify me. This duty Noah performed at his going out of the Ark. 
Gen. 8.20.  
Gen. 12.7.  Abraham, when God promised to his seed the land of Canaan; and after also at divers times, when upon sundry occasions he had in his heart this promise confirmed. 
Gen. 13.4.18. Gen. 26.25  Isaak also upon promise of God's presence and multiplying his seed. Lastly, jaacob, when he had escaped the danger of his brother Esau, built an Altar there, that is, at Shechem, where he bought a piece of ground to set up his Altar thereon, and in token of a thankful heart for his great deliverance, he called the Altar, The mighty God. But among infinite examples of this Sacrifice, which the godly did offer for God's goodness towards them, I will conclude with that of josaphat and his Soldiers, who when God had given them a great victory over their enemies, 
2. Chron. 20.26.  they blessed the Lord in the valley of Berachah, upon performance of which godly duty (that it should never be forgotten) that place received that name. And as if this had not been sufficient once to have given thanks unto God for this benefit, every one of them go to jerusalem; yea to the very Temple to rejoice before the Lord for this his mercy.  
Thus were the godly at all times very careful by offering to God only, praise for his goodness, to acknowledge their obedience to the first Commandment, and to profess that they trusted not in any other God, but in him alone.  
Q. The sum of all that is said, is this, that God forbiddeth all kind of religious worship, either to the works of men's hands, or fancies of men's brain, or to the Host of heaven or to Angels, though excellent and glorious creatures of God, then also all vain confidence in worldly helps, or in any kind of thing that we have or can do. Lastly, all inordinate or excessive love to any creature or delight whatsoever: Then it commandeth us that we rest upon him as our only hope and help, looking for all good things from him alone, praying unto him for whatsoever we want, and entreating him to keep us from whatsoever we fear or would shun; and in regard of his manifold mercies, whereof we daily taste (unless we be too senseless) let us knit up the duties required of us in this Commandment, With giving thanks always for all things to God, even the Father, in the name of our Lord jesus Christ. 
Eph. 5.20.   
A. These are in deed the general duties that God here requireth of us in this first precept, whereby we are to learn, that seeing we must know that all good must come from him, we must not then think that we can so much as offer to God a good thought of ourselves, much less do a good deed, unless he enable us; and therefore he must have the glory of all that we have or can do.  
Q. Let us now come to the second Commandment, wherein (it seemeth to me) GOD teacheth us how and after what manner he will be worshipped.  
A. Very true, and it is needful he should so do. For when we are once assured that there is a God, our own heart within us telleth, us that this God must be worshipped: and therefore we search and examine by our own reason and judgement (unless we follow the light of GOD'S word) what may be the most acceptable service unto Him, whom we esteem as God. This hath been the cause that even the Gentiles and such as knew not the true God, have thought, those things that most delight the senses, to be also best pleasing to their false gods: And for that cause they had Music to please the Ears, Lights and gay shows to satisfy the Eyes, Perfumes & Odours for delighting the Nose, and so as they set up to themselves vain gods, and such as could make them no help, so they served them with vain worship, and such as could not be acceptable to the Divine power.  
Q. What is then the end which God here especially respecteth in this Commandment, when He forbiddeth graven Images, & any likeness of any thing in Heaven above, or in the Earth beneath, or in the waters under the earth?  
A. God would not that his people should imagine, that such worship as consisted only in outward observances, might please Him. He would that his service should be answerable to his Nature, spiritual and heavenly: for as Christ saith, The true worshippers shall worship the Father in Spirit and Truth. In Spirit, I say, 
joh. 4.23.  and sincerity of heart without hypocrisy; and in Truth, not only in outward rights and observances, which were but shadows and figures of the true worship. For (saith our Saviour Christ) the Father requireth even such to worship him.  
Q. If God meant hereby to command a spiritual serving of him, why did he charge his people by the ministry of Moses, with so many outward ceremonies as he did, and that even in that place, and about that very time, that he gave the Law of the Commandments unto them?  
A. God gave the Law of that Carnal Commandment, 
Heb. 7.16.  as the Apostle to the Hebrews calleth it, for a time to train his people in obedience to him, which in outward observances they would more readily learn; but in such observances as had in every one of them a spiritual meaning, and might have led them to that true worship that GOD requireth, and is delighted in. Circumcision was the first that God appointed, and that before the Law Moral was given about 400. years. The next unto it was that ceremony of the Paschall Lamb, commanded about two Months before the Law was given, as may be gathered; if we compare the 33. of Numbers, verse 3. with the 19 Chapter of Exodus, verse 1.  
Q. What spiritual meaning was in those two observances required?  
A. Circumcision did give this to understand, that they brought with them from their Mother's womb such corruption of flesh as must be taken away, if they will be in truth the people of God, & therefore that they should look farther than to the outward ceremony. For if thou be a transgressor of the Law, thy circumcision is made uncircumcision, 
Rom. 2.25  as S. Paul teacheth. For he is not a jew, that is one outward, neither is that circumcision that is outward in the flesh. 
Verse 28.  But he is a jew (that is a true servant of God) that is one within, and the circumcision is of the heart, in the spirit, not in the letter (or outward observance) whose praise is of GOD, 
Verse 29.  and not of man. And therefore jeremy calling the men of judah and jerusalem to the true consideration of that ceremony, wherein they so justified themselves above other that were not circumcised, thus exhorteth them, 
jer. 4.4.  Break up your fallow ground, and sow not among the thorns; be circumcised to the Lord, and take away the foreskin of your hearts. So that this ceremony giving them to understand, how by natural birth all flesh is corrupted and sinful, they should acknowledge their pollution, and endeavour to become new Men.  
Q. And is this all that circumcision teacheth?  
A. No, It assureth them also of grace and mercy. And therefore is it called the Covenant, which is indeed as is called in the next verse the sign of the Covenant (saith God) between me and you. 
Gen. 17.11  Because God thereby assured to them the blessedness that he promised to Abraham and his seed. In which respect also S. Paul saith, that Abraham received the sign of circumcision, 
Rom. 4.11.  as the seal of the righteousness of Faith which he had, when he was uncircumcised.  
Q. Circumcision was then unto the people of Israel, as the sacrament of Baptism to us.  
A. It is very true, saving only that in the outward signs they differ. For as in Baptism we have a promise of the favour of God, forgiveness of sins, and of everlasting life, if by a true Faith we take hold of the promises. So they had also: and as God requireth of us, that we who are baptised, should die unto sin, and as the Apostle admonisheth us, should walk in newness of life. 
Rom. 6.4.  So did he require of Abraham, that he should walk before God, and be perfect. 
Gen. 17.1.  And as we acknowledge all this to be performed unto us in Christ, in whom all the promises of God are Yea, 
2. Cor. 1.20.  and are in him Amen: even so they also were not to look for the promised blessings, but in the promised seed of Abraham.  
Q. Had the Paschall Lamb also a spiritual meaning, or was it but a sign for that time, by which the destroyer might know what houses should be free from the destruction, and the people might by that sacrament be the rather encouraged to rest upon God?  
A. It was not only an assurance to God's people of their deliverance from Egypt: but also in that they were commanded yearly to solemnize that feast, they were taught that God would have them always mindful of that redemption. Moreover, this their deliverance from Egypt, was unto them an assurance of their deliverance from the bondage of sin, as their planting in the land of Canaan, should have made them lift up their hearts to that Spiritual blessing in that heavenly inheritance, whereof the land of Canaan was but a shadow, persuading themselves, that as neither we in this world, so they had not here a continuing City, 
Heb. 13.14  but we seek for one to come; Even one that hath a foundation, 
Heb. 11.10  whose builder and maker is God.  
Q. I see plainly, that by that Sacrament, the people of God were not only put in mind of a temporal happiness, but had also promise of eternal glory, in which respect, 
1. Cor. 5.7.  S. Paul speaking of that Ceremony, encourageth the Corinthians to look for endless blessedness. But what learn we, or what was taught them by the Ceremonies used in the eating of their Paschall Lamb?  
A. First, the Lamb itself must be without maim or spot, of a year old, a Wether Lamb, to point to the great perfection that must be in him that should free us from sin; greater, I say, then can be in any man, conceived according to the common course of nature. It was to be kept from the tenth day of the month, until the fourteenth, showing that, as the Apostle saith; 
Heb. 7.26.  He must be separate from sinners. The blood of the Lamb must be sprinkled, to teach, that without shedding of blood there is no remission. 
Heb 9.22.  And this particular sprinkling of the doore-posts of every house with the said blood, showeth that not a general knowledge of Christ his satisfaction for sins is sufficient for us, unless every one of us do find in our own hearts, by the grace of God, and the effectual working of God's Spirit, this atonement by faith, that Christ hath made for us.  
Q. This that hath been spoken, concerneth the Lamb itself, and how it should be used, and the blood sprinkled. Now let me hear how the Israelites should eat the same.  
A. Some of the Ceremonies used in eating of it, signified their speedy departing out of Egypt, as we must upon any occasion offered, speedily and in haste shake off the fetters of sin: such was their eating with shoes on their feet, their staves in their hand, and perchance their roasting it, and their eating it with unleavened bread (for they might not stay to sour it with leaven.) Their eating it with sour herbs, might put them in mind of their hard diet in Egypt, and therefore make them more thankful when they came to better: Or else rather, that being made free from that Egypt; yet many adversities might be looked for. Hereby also we see, that though we be freed from the bondage of the spiritual Egypt, the power of sin: yet we shall have many sharp combats with our corrupt affections, and many afflictions in this life; for such is the estate of God's servants.  
Q. Many more such Ordinances were commanded to God's people, wherein the outward service was very particularly set down, and strictly observed of them.  
A. But without the spiritual meaning thereof, they might well be compared to the Nut before it be broken. For keep it uncracked never so long, you have no good thereof, open it and taste of the kernel, it is pleasant: even so, the ceremonies of the Law, except the inward meaning thereof be practised, are so far from pleasing God, that he rejecteth, nay, he hateth the same, as he often professeth, and most plainly in the first and last chapters of his Prophet Esay.  
Q. What was then that spiritual service, signified by their washings, their sin offerings, their sacrifice of perfumes, peace offerings, and such like?  
A. Their washings and purifiings that were commanded, taught them that they of themselves were unclean until they were washed, and also that this cleansing was but ceremonial, and directed them unto that sanctifying spirit mentioned, 
Esay 44.3.  without which no man can be cleansed. The sacrifice of perfumes signifieth our Prayers, which cannot be a sacrifice of sweet savour to God, but by the mediation of that high Priest figured by that Priesthood of Aaron, who must offer much odours with the prayers of the Saints. 
Revel. 8.3.  The offerings for sin, teach Faith & Repentance: Repentance, I say, in that the beast they brought did but supply their room, and was slain, to show what they deserved, and withal, that it now behoveth them to crucify the old man, and all those corrupt affections, the fruits of our sinful nature, and to rest only on the blood of Christ (whereof the blood of those beasts was a representation) to make the atonement with God. And thus much by way of digression, to show that these external rites which God commanded his people to use for a time, namely, until the fullness of time was come, that God should give his Son to take our Nature upon him, and wherein he taught them, that reverently & truly used them, both Faith and Repentance should be no warrant for the Idolatry and gross blasphemies used in the Church of Rome in their Idol service.  
Q. It is plain then, that as in this Commandment God requireth spiritual worship, and forbiddeth that service, that by Images or the likeness of any thing, men offer unto him, so always even when ceremonies were most commanded, the spiritual and inward worship of the heart only seasoned that outward service, and made it acceptable. Then they are in my judgement much to be blamed, who still retain in their Churches, or chambers, or any where else, the Images so expressly forbidden by God himself, for adoration sake.  
A. They are so, but yet to cover their shame, they have certain pretences to make show of reason for their doings, but much like Adam's fig-trée leaves, which could not hide him from God. Neither can all they devise to answer the words of this second Commandment, although they have found out many bad shifts. One Ambrose Catharine affirmeth this Law to have been given only to that people of Israel for a time, but that it belongeth not to us. But Bellarmine himself is ashamed of that answer, and rejecteth it, in his second Book of Images Chapter 7. Many of them say, that in this Commandment the gods or Idols of the Gentiles are forbidden, not the Images which Gods servants do make. Bellarmine himself teacheth, that this Commandment forbiddeth only the Image that is accounted a god, or representeth as a God, that which is none, in the beginning of the Chap. before alleged. Caietan another great Papist, would make us believe, that not every Image is here forbidden; but that it is unlawful for a man to make an Image, that he will have as his peculiar god. Lastly, as Pope Adrian the first, in that absurd Council of Nice the second, writing to Constantine the Emperor, and Irene his Mother, very Pope-like expoundeth that Commandment, not to forbid holy Images (now we deny that in this case there be any such) but Agalmata, which he expoundeth to be the Image abiecti animalis, of some base creature. To answer every one of these their answers particularly, would be too long. But the precept itself being thus general as it is, is without any further answer, to show the absurdity of all these answers.  
Q. The Commandment forbiddeth all likeness of any thing whatsoever in heaven, earth, or the waters, neither hath respect unto the Images, by whom they are made, or of whom they have been worshipped, but plainly and expressly forbiddeth all. But because they like best of that which Bellarmine answereth, that those are only forbidden that are accounted as gods, I pray you show your judgement therein, whether they in their worship of Images, whether of Angels, Men, or Women, seem not to make them as gods.  
A. Howsoever the Papists would seem to deny this, (for such Idolatry is too gross and abominable) yet themselves must confess, that in their own prayerbooks, they pray before them, as if they were gods, they use kneeling, censing, kissing, lighting of Candles before them, and whatsoever we must ask of GOD, they ask of them.  
Q. But they do not beg these things of the Images, but of the Saints whom these Images do represent.  
A. In deed so they say, but what can they do more, if the Saints themselves stood before them, to the Saints (for such outward worship) than they do to their Images? Neither is it likely that the common people is able to put such difference between the Image, and the thing thereby represented. Seeing in that assembly of their Bishops and learned Clergy, in the second Nicen Council, one of them could say, 
Acts 4.  It is plain, that he who worshippeth the Image, and saith, This is Christ, sinneth not. It is no sin with them to say the Image is Christ: shall the people then think they need be so scrupulous, to put such difference between the Image, and him that is signified thereby? Nay, I dare say, the Priests would not have them so well learned, as to know that difference. For the things so plentifully offered in many places, can do no good to the Saints themselves, (for they who are dead, whether good or bad, need not the things of this world) and the Image itself never was the better for any thing that was offered, neither could have any use thereof, (for what can stocks and stones do with gold or silver, or jewels of price?) It is therefore a dangerous doctrine that the simple should be taught, that their prayers and offerings (for doubtless to whom they pray, they also offer) I say, it is dangerous for the Church-Romish to teach, that they pray not or offer to the Image, but to the Saint represented thereby: Lest a Christian seriously considering of the matter, remember how the Prophet David giveth as a name due to God only, 
Psal. 65.2.  to be a hearer of Prayers, and not belonging unto the Saints, and therefore also saith, that all flesh shall come unto GOD: the simple man then thus concludes with himself, Seeing my service must not be to the Image, and the Saints cannot hear or help me, it is vain that I pray or offer before them. Again, we see the practice not only of unlearned men, but of their learned and religious men to the contrary of their doctrine. We read in the second Nicen Council, so much esteemed of the Romish-Church for setting up Images, 
Acts 5.  how one Dennis told them a tale of one john an Abbot and Anchorite, a man famous, saith this Dennis. This john had in his Cell where he lay, the Image of the Virgin Mary, and his fashion was when he went abroad, as he did sometime for 5. or 6. months together, to make a candle, & being ready to take journey, he prayed to our Lady (as he termeth her) Totus in Imaginem eius intentus, wholly respecting her Image, Thou holy Mother of God, because I have a long journey in hand, care for thy Candle, and see that it burn not out. And having spoken thus to the Image, he took his journey. Is not this a plain testimony of praying to the Image itself, and allowed in that Council of Nice for good stuff?  
Q. It is strange, that any that profess the name of Christianity, could so break this Commandment of the Almighty in making Images to worship, seeing, even divers of the heathen Philosophers that knew not the true GOD, thought that things that cannot be perceived by outward senses, but by understanding only, must be by Faith comprehended, as Theodoret out of Parmenides, Solon, Empedocles & Antisthenes teacheth in his third Book against the Idolatry of the Gentiles. Yea, he there reporteth, that Antisthenes would not that any Image should be made of God, because saith he, God cannot by any counterfeit or picture be comprehended, but by believing: and therefore very aptly calleth Faith the Eye of the mind.  
A. Certainly, these Heathenish Philosophers shall rise up in judgement against these Popish Idolaters, to whom we may truly say, as there Theodoret speaketh to the Gentiles, that worshipped the creature in stead of the Creator, and fell down before Images: Solis visibilibus contabescitis manuque confecta simulachra venerantes, doctrinam quae de invisibili traditur non admittitis: You even pine away (saith he) about things visible, and worshipping Images made with hands, you receive not that which is taught of the invisible God. And in deed the Romish Church so doteth upon, and for their Images, that they little respect God's word in comparison of them.  
Q. Can that be true?  
A. It is most true. For when they saw that they could devise no good answer, to warrant their Images from the force of this 2. Commandment, and that the words were so plain, that they in keeping their Images must be accounted transgressors of the law, in so much also as Vasquer a jesuite confesseth, that divers Papists are against the making of the Image of God, as also sundry of the ancient Fathers: when, I say, this Commandment was such a block in their way, that this and their doctrine of Images could not well stand together: then they began to lose this knot, as Alexander the great did that Gordian knot in the Temple of Apollo; he cut it in pieces with his sword. So have the Papists handled this Commandment, they could devise no answer to stop the mouths of their adversaries, and therefore in their Catechisms they quite leave out this Commandment. Vaus, the jesus psalter, both in English, an old office of the blessed virgin Mary, printed more than forty years since: likewise, a new Breviary or Office of the Virgin Mary in English and Latin. A book entitled, Bulla super forma juramenti, etc. And Bellarmine in his catechism, all of them leave this Commandment quite out, as if God had never spoken such a word, not fearing the curse pronounced against such as put or take any thing from God's word.  
Q. But this Commandment forbiddeth not the making of all Images. For the representation of men or women, whom for their authority or other good parts in them we reverence, or love, is not unlawful; or if they be made to garnish and beautify any place, or in any other civil respect, this Commandment is not thereby broken.  
A. Most true; and therefore in the commandment it is said, Thou shalt not bow down before them or worship them, thereby teaching us what Images they are, whose making is in this commandment forbidden. And in these words we are to learn, that all kind of honour external and internal, of the body, or of the Spirit, is utterly unlawful to be done to those Images.  
Q. But they make us to believe who are ignorant people, that the honour, that is done before the Image, is not done to the Image, but to that which the Image representeth.  
A. So they teach, but the practice of learned and unlearned seemeth to be contrary. For it is very hard to find any among the simple, who if they confess the truth, do not kneel and pray to the Image itself. Yea, why do they so trim up, with clothes of price and precious jewels, their Images? why do they make them to speak, as did that at Winchester, whereof Pollidor Virgil in his history of England, in his sixth book reporteth? why do they devise to make them turn away their faces, to avert their eyes? sometime also to foam at their mouth, and make such tokens of being displeased, when their offerings do not come in so plentifully as they have done? Are not these things done, that the Image itself might the rather be reverenced and worshipped? To what end is the incense offered or the candles lighted before them? The things by them represented stand not in need of any light; if they be saints, they see by a much more glorious light, if not, the taper-light cannot pleasure them. Neither can the savour of the Incense come to the place where God's Saints live in eternal bliss; or if it could, might it please them any thing, who are wholly ravished in beholding the unspeakable glory of God, and all whose exercise is to sing praise and glory unto him that sitteth upon the throne, and to the Lamb. And that idolatrous assembly at Niece, called, the second Nicen Council, hath many things to justify this that we accuse the Romish church of; namely, that they do honour to the Image itself. There was one john, entitled Sanctiss. Praesbyter, a most holy Priest, who said, it was a clear case, that He who worshipped the Image, 
Acts 4.  or said, This is Christ, sinned not.  
Another telleth a tale of john an Abbot, whom he commendeth very much to be famous in his time, who used oft to go on pilgrimage. And his manner was when he would take any journey in hand, to make a candle, and setting it before the Image of the blessed Virgin which he had in his cel, Totus in Imaginem eius intentus, Being wholly devoted to her Image, thus to say: Thou holy Mother of God, take care of this thy candle, and as I would have it, keep it that it go not out; and so when he had been away five or six months, at his return he found the candle burning. And there is also another such like tale of a woman, that was at great charges to dig a Well, and could get no water, until she had put an Image into the Well, and then she had plenty of water. 
Acts 5.  Much such good stuff there was in that second Nicen Council, giving much honour to the Images themselves as if they knew not that old Verse: 

Hoc Deus est quod Imago docet,  
sed non Deus ipse:   

That which thou seest  
stand in God's steed,  
This Image is not God indeed.    
Q. It seemeth then, howsoever they now would seem to give no honour to the Image, but to that which is thereby represented, yet the contrary appeareth so plainly, both by their words and deeds, that they must be holden guilty of the breach, at the least, of this part of the Commandment, wherein external service of Images is forbidden.  
A. You judge truly. And that spiritual worship also which God prohibiteth in this word, Thou shalt not serve them: they give to other the Images contrary to this commandment, or to the Saints thereby represented to them, and that is contrary to the first commandment. For if we trust in any thing but in God, looking for help from them, it is as before is said, a plain breach of this commandment; Thou shalt have no other god before me.  
Q. The Romish teachers make us believe, that there is one worship that they give unto God, another wherewith they honour the Saints, and therefore will not confess themselves to be transgressors, either of the first, or this second Commandment in worshipping the Saints.  
A. It is true, that they speak of two sorts of worships, one belonging unto God, another, say they, may be given to the creature; the first they call Latria, the second Doulia, which distinction, howsoever it may seem to have some show of antiquity, yet (if it be truly examined) it hath no colour of verity. For first, the words themselves differ not in signification, but both signify service, unless Doulia (which service they reserve for the Saints) be more base service, and therefore more fit to give to God, because reason would we should more humble and subject ourselves unto God, then to any creature. Secondly, it is hard for a simple man to put any difference between these two services, because howsoever their teachers say, the one service belongeth to God, the other to Saints: yet if thou look unto the outward behaviour, they are alike to both. We knéel to God, they to their Saints, if not to their Images, we lift up hands and eyes to God in our prayers, so do they to their Images, or to their Saints at the least: yea they set lights before them, and offer unto them incense, which is more than we do to God, because he needeth it not. To be short, with greater solemnity by far, they observe their Saints days then the Lords day. So that the service to the Saints in outward ceremonies, is in every thing equal to that of Gods with them, in some things much greater.  
Q. But in the spiritual honour they tell us there is great difference. For these acknowledge God to be the giver of all good things. As for Saints, they make them but Advocates to God for them.  
A. If this which they say were true, yet it were intolerable wrong so to rob Christ of his office. For if any man sin, 
1. joh. 2.1.  we have an Advocate with the Father, even jesus Christ the Just: And he is the propitiation for our sins. It is he also that is at the right hand of God, 
Rom. 8.34.  and maketh request for us. But they content not themselves thus to rob Christ of his office of mediation, but that also they rob God of his glory, and that more ways than one: That appoint to every Country their peculiar Saint, to be, as it were their Patron; as to England, Saint George; to Scotland, St. Andrew; to Spain, St. james, and to other countries, other Saints, wherein they imitate the Gentiles, who had for every Country and City their several gods, as Tertullian in his Apology for Christians, and Theodoret writing against the Idolatries of the heathen in his third book doth charge them.  
Q. It seemeth they have forgotten that it is God who disposeth of the greatest monarchs at his pleasure, and bringeth their kingdoms to an end when he will. If that watchful keeper of Israel, 
Psal. 121.4  who doth neither slumber nor sleep, do not protect, not all the Saints in heaven can work security: and if God be with any Kingdom or City, or house to defend it, not all the powers of the earth, nor all the devils in hell, shall any thing annoy it. So that the godly may with much joy & comfort say; 
Psal. 2.12  Blessed are all they that trust in the Lord: And Blessed is the Nation, whose God is the Lord, 
Psal. 33.12  the people that he hath chosen for his inheritance. But the simple may judge, that without all doubt in this, the Romish Church give that honour to the Saints, that belongeth to God only; yea, and that in much greater abundance to them, then to God. For the seventh day, which God himself commanded to be sanctified unto him, which is now unto us the Sabbath, or the Lord's day, is nothing so solemnly kept as those Saints days are, unless they fall upon the Lord's day, and then God for their sakes shall be served after their best manner, not they for his sake. But you said that sundry ways they rob God of his glory, I pray you let us hear more of this.  
A. Prayer belongeth to God only; first, because he commanded so, Call upon me in the day of thy trouble: 
Psa. 50.15  then also it is a spiritual sacrifice, one of them that the Apostle St. Peter speaketh of, 
1. Pet. 2.5  We are (saith he) a holy Priesthood, to offer up spiritual sacrifices acceptable to GOD by jesus Christ; and sacrifices were not to be offered to any but to God. Thirdly, the practice and examples of all the godly, whose prayers we read of in the scriptures teach this. And the reason is, because they did know it was God's office only to hear our prayers. O thou hearer of prayers (saith David) to thee shall all flesh come. 
Psal. 65.2  And the Godly confess, that Abraham was ignorant of them, and Israel knew them not (yet I hope these were as good Saints, as any that the Romish church can afford us) Thou O Lord (say they) art our Father and Redeemer: 
Esa 63.16  showing hereby for what cause they came to God for help, even because other could not hear or be acquainted with their wants. And as prayer, so giving of thanks for such good things as we receive, is due to God only. David assuring himself of help from God in his distress promiseth to praise the name of God with a Song, 
Psal 69.30  and magnify him with thanksgiving. And he confesseth this will please God better than a sacrifice. So elsewhere the Prophet exhorts God's people to offer sacrifices of praise to God; 
Psal. 107.22. Chap. 14.3  which are called by the Prophet Hosea, The calves of our lips: and by the Apostle to the Hebrews: The fruit of the lips to confess God's name; 
Chap. 13.15.  and must always be offered to God, as there the Apostle exhorteth.  
Q. It seemeth then, that God challengeth as due to him, all religious service outward and inward, of the body and of the mind, so as we must love the Lord our God, 
Deut. 6.5.  with all our heart, soul, and might: so must we serve him too. What service then is that of Dulia, which the Saints must have? For all this that is spoken of, is Latria; and therefore, by their own confession is due to God only.  
A. I know not any religious worship that their saints can have (much less their Images) unless they rob God of his honour, as they have done hitherto, and Christ of his office: or else that they must return to Gentilism or judaisme, to borrow some rites and observances of theirs, as their lights, their censing and many such like. But the true honour that we can give unto the Saints, is to commend as patterns of godliness and religion, their virtues to others, and ourselves to imitate the same. Thus howsoever they please themselves in this distinction, when it is examined, we find that they are all one, and there is no difference between them, but that indifferently they are used to set forth the service of GOD, but never for Saints in Scripture; yea, and the word itself used in the original, because it is general, and signifieth all kind of service, even that which is done unto men, and not only that which we perform to God, may plainly teach us, that God's meaning was not to allow of any such distinction, as now is used for maintenance of Idolatry, by Popish teachers, far otherwise then ever St. Augustine (upon whom they father it) did mean.  
Q. This is then the sum of that which hath been said, that any religious service, whether outward or inward, that is done to any Image, or the likeness of any thing, is a breach of this second Commandment. And because they say, it is not done to the Image, but to the Saint thereby represented, therein they do against the first Commandment; of which, though we have heard before in expounding the first Commandment, yet upon occasion, somewhat also hath been said in teaching the things required in this second Commandment of that too. And is there not any thing else forbidden in this second Commandment, than this making and serving of Images?  
A. Yes; for we may make Idols of our own fancies, or of such doctrines as God hath not commanded or taught: but because my meaning is briefly to touch the most plain matters of this Precept, although I might justly have spoken against all doctrines and traditions of men, not grounded upon God's undoubted word; yet I mean rather to omit them for this present time, and to follow the words of the Commandment, and point unto that only that may plainly be gathered out of them.  
Q. What may we learn out of the reason, that is added in the end of this Commandment?  
A. It seemeth to be a general inducement to obedience of God's law, terrifying the sinners by fear of God's terrible judgements, and withal, letting them know, that by their sin they show themselves to be such as hate God: And encouraging and comforting such as by their holy obedience show that they love God.  
Q. But what more special reasons are in the Scriptures, to work in us a detestation of all transgression against this Law?  
A. divers: and first, the great care that God did show, when he gave them his law, in that he did not appear in any likeness, so that they only heard his voice, but saw nothing; to the end (as Moses himself doth testify) that they should not corrupt themselves, 
Deut. 4.15 16.  and make them a graven Image or representation of any figure. Secondly, whereas the Image-worshippers would tell us that Images are Lay men's books, which they learned of the Gentile Idolaters, the Spirit of God, which can more truly judge of them what these are, than any popish Idolater, telleth us that The stock is a doctrine of vanity; 
jer. 10.8.  and an image is a teacher of lies. And must not they, who look upon such books, be led into error? Thirdly, the men of God speak of them so scornfully in the Scriptures, as if they disdained that such as profess themselves to be God's servants, should esteem of them, as that they are the work of men's hands, eyes have they but see not, ears and hear not, & such like. Yea the Prophet Esay telleth us, that men are in their Idolatry so besotted, and witless, that having roasted their meat by one piece of a tree, and warmed themselves by another piece of it, of the third they make a god. Lastly, if there were no other reason, yet this one may make us to detest them, because that whereas God is a Spirit, and they who will worship him, 
joh. 4.24.  must worship in Spirit and truth: (for so Christ teacheth us) the beholding of their painted Images or otherwise richly decked, doth not a little withdraw the mind from heavenly and spiritual meditations, and so hinder our true and spiritual service.  
Q. The third Commandment hath in it, I see, a prohibition or forbidding of that which is unlawful, and a reason why we should obey.  
A. It is true.  
Q. But may we not in divers things transgress against this Commandment?  
A. Yes verily: we have so many by-ways to lead us out of the right path of holy obedience, that it is very hard to walk in it without wandering, for in those things wherein God's name should be glorified (such is our corruption) we many times dishonour him: for swearing, if it be in such sort as it ought to be, is a thing commended unto us, and God is glorified thereby. And therefore God himself by his Prophet Esay, prophesiing of the calling of the Gentiles, and that they shall set forth God's honour, saith, 
Es. 45.23.  Every tongue shall swear by me, and elsewhere, They shall swear by the Lord of Hosts: 
Es. 19.18.  but yet it is but too true, and greatly to be lamented, that by swearing, the name of the Lord is taken in vain, and so this Commandment broken.  
Q. But some ancient Heretics thought, and the Anabaptists now maintain an Oath, to be unlawful.  
A. It is so, but their error may well be confuted by divers reasons: For first, there are many good uses of an Oath, as the ending of strife and controversies, 
Exod. 22.8 11.  that might arise among neighbours, as in such cases as are set down. Therefore the Apostle to the Hebrews saith, 
Eb. 6.16.  that an Oath for confirmation is among men an end of all strife. Secondly, it hath been used for assuring of bargains and covenants, as between Abraham and Abimelech. 
Gen. 21.31.  And when jacob bought Esau's birthright, he made Esau to assure the sale thereof unto him by an Oath. Thirdly, 
Gen. 25.33.  an Oath hath been used to bind more strongly the servant to faithful service, 
Gen. 24.9.  as Abraham swore his servant, when he sent him to get a Wife for his son Isaak: and the Subjects to loyalty & allegiance. So did Nebuchad-nezar take an oath of allegiance of jehoiakin king of juda, and God called that oath his Oath, 
2. Chro. 36 13.  and threateneth grievously the King and people for breach of that Oath. 
Ezech. 17.18.19.  But besides these good uses of an oath, we see it is often commanded in the Scriptures, which should rather be forbidden, if it were unlawful. Thou shalt fear the Lord thy God, 
Deut. 6.13  and serve him, & swear by his name. Again, 
Deu. 10.20  Thou shalt fear the Lord thy God, and serve him, and shalt cleave unto Him, and shalt swear by his Name. Yea, the Prophet doth testify, that they shall be praised that swear by his name. 
Ps. 63.11.  If unto these I would add examples of godly men, who upon good occasions did swear, besides Abraham and jaacob already spoken of, 
Gen. 47.31.  I might allege joseph, Moses, 
Josh. 14.9.  and many more, who, if an oath had been unlawful, would not have sworn.  
Q. But they make show of reason for this their error, alleging the words of Christ, 
Mat. 5.34.  Swear not all: after whom, also Saint james the Apostle taught the same lesson.  
A. These words being truly understood, make nothing to maintain their error. Christ reproveth in the words alleged, two corruptions of those times concerning Oaths. The first, that if they swore by the creatures, though in them God's Majesty doth shine, they did imagine they took not the name of God in vain. But Christ telleth them, that his honour is so tied unto his creatures, that without diminishing his glory, they cannot swear by them. The second corruption was, that they had these Oaths in their common talk, and as it seemeth, were of that mind that many now are, that so they swore truly, they sinned not. Christ therefore teacheth them, that in their communication or ordinary talk, they should use no swearing, but they should simply affirm a truth, or deny an untruth; which he meaneth by these words, that their communication should be yea, yea, nay, nay, and whatsoever is more, cometh of evil. 
Mat. 5.37.  And S. james thus expoundeth these words of our Saviour Christ, that their yea, should be yea, and their nay, nay, that is, whether they affirm or deny, it should be true that they say. But against other Oaths, than such as are used in ordinary or common talk, and in deed are too commonly used among us, there is nothing in these words.  
Q. I see than it is lawful to swear: but teach me, how in Oaths the name of God may be taken in vain.  
A. First, by false swearing: for the end of an Oath should be to lay open the truth, and to make it known, that might otherwise lie hidden within us. If then the taking of the name of God work not this effect, it is taken in vain. God therefore by his Prophet jeremy, teaching his people, how they might keep themselves in this point from breaking this Commandment, 
jere. 4.2.  saith, Thou shalt swear, The Lord liveth in truth, in judgement, and in righteousness. And by the same Prophet reproving his people for their hypocrisy, 
jer. 5.2.  saith thus, Though they say, The LORD liveth, yet they swear falsely. Yea, he giveth a plain Commandment, 
Levit. 19.12.  Thou shalt not swear lyingly by my Name.  
Q. If then the end of an Oath be to discover a truth, what shall we think of the doctrine of equivocation, which teacheth not only to deny a truth, but to do it upon an Oath, and think they do well, that so forswear themselves?  
A. I say, it is a doctrine very fit and suitable to the Priests & jesuits, who maintain the same, for as they strive as much as they can, to take all truth out of the Church, so do they hereby what in them lieth, to take away all Faith & honest dealing from among men. For, when men may not be trusted upon their word, no not upon their Oath, but that still they may suspect some secret reservations to be hidden in their deceitful hearts, what safety can there be in dealing with such men?  
Q. Let these Aequivocatours than pass as wilful transgressors of this third Commandment, and as wilfully deceiving others by their most irreligious doctrine: is this Commandment broken only by false swearing?  
A. It is broken also by all vain swearing, for as we must swear in truth, so in judgement also, as out of jeremy I showed before. And this word of judgement doth signify, 
jere. 4.2.  either that the Oath must be taken before a judge, as in the cases formerly mentioned out of Exodus, 
Exod. 22.8 & 11.  it was commanded, or at the least judicially in matters of great importance, and for ending of weighty controversies, as the Oaths that the godly of whom I spoke before were made; but to call God to witness in matters of no moment, is a great dishonouring of Him and his name. Much like as if a king or mighty Prince of gravity and wisdom, should be called to be a judge among children of their push-pin or blow-poynt, or such toyish games.  
Q. Besides the vain matters that men swear for many times, such oaths bring men to a custom of swearing, whereby this Commandment must needs be broken, and they who use such oaths, are in danger to be snared thereby.  
A. The son of Sirach giveth very good counsel for this matter: Accustom not thy mouth (saith he) to swearing, (for in it there are many falls) neither take up for a custom the naming of the Holy one: (for thou shalt not be unpunished for such things) A man that useth much swearing, shall be filled with wickedness, 
Eccle. 23.9.11.  and the plague shall never go from his house. And if he swear in vain, he shall not be innocent, but his house shall be full of plagues. Again, to talk with him that sweareth much, 
Eccl. 27.14.  maketh the hair to stand up, and to strive with such, stoppeth the ears.  
Q. We must needs accuse our times then of great corruption, wherein too many scarce can speak, but with oaths, yea, swearing if it be done with a grace, in so grievous & graceless sin, many pride themselves too much in, as if it were a token of valour, yet such men, howsoever they seem perchance many of them to fear no man: yet the lest breath of GOD'S mouth, 
Psal 76.12  who cutteth off the spirit of Princes, and is terrible to the Kings of the earth, shall make them tremble and quake, as the Aspe-leafe, 
Dan. 5.6.  as did Bellshazzar in all his royalty. But may God's name be taken in vain, any other way then by swearing?  
A. Yes, If we think or speak of God's works with less reverence, and due consideration, than we ought to do, thereby is the second Commandment broken. For, as men by their names, so is the glory and Majesty of GOD apparent unto us by his works, so that his power and might, his wisdom, his mercy, may easily be seen to them that reverently consider of his creation of all things of nothing, of the order wherein he hath made and appointed them, & how he hath made all his creatures for our use. And in his governing the world as he doth, both his justice and his greatness may be seen. So that to talk of his works, and not worthily to praise the workmanship, or not to give honour to the worker thereof, is to take his name in vain, because that which may be known of God, is not so reverently esteemed of us, as it ought to be.  

Deut. 23.21.  Q. We read that if the people of God, to rouse up their slothfulness, and to reform their negligence in God's service, should vow any thing to God, they might not be slack in performing that they promised: doth this any thing belong to this third Commandment?  
A. Very much: For a vow is as it were a holy promise, not made, only before God, and whereof he is a witness, but also made to him, and therefore not without great dishonouring of his name, can be broken or left unperformed. 
Num. 30.3  Whosoever voweth a vow unto the Lord, or sweareth an oath to bind himself by a bond, he shall not break promise, but do according to all that proceedeth out of his mouth. Therefore the Psalmist adviseth thus, 
Psa. 76.11.  Vow and perform unto the Lord.  
Q. You mean not here to commend to the godly the popish vows, wherein they who have vowed, do so much rejoice, as if they were the chief professors of Christianity.  
A. No, those Popish vows are commonly to abstain from things lawful in themselves to be used, with such a bond of conscience, as that howsoever unable to perform it they find themselves, yet must they still strive (though altogether against the stream) to do that they have promised. Again, they think to merit thereby, and so rob Christ of the glory of his meriting for us, the forgiveness of our sins, and the fruit of his sacrifice, which only could make the atonement with God for us. These and many other such superstitions, or rather blasphemies, do so stain their Popish vows, that they are in the sight of God and all good men, most abominable. Yet I commend as godly helps against our weakness and infirmity, that we shall easily find in ourselves, in our endeavour to serve God, such purposes and promises as with ourselves we make unto God, of daily praying, reading, abstinence, and all other godly exercises, whereby we may grow in knowledge of God, and all true obedience. For such exercises do not only keep us well occupied, and so are a redeeming of the time from the vain conversation that we have had in times past, but are as a continual manuring and watering of the godly thoughts, which God by his grace hath now planted in our hearts. And for such vows or promises, if we make to God, and perform them not; we shall be found guilty of taking the name of the Lord our God in vain.  
Q. What say you to such godly wishes as are ordinary in our mouths (godly, I say, in outward show) Good morrow, God speed, or such like; is there no danger of breaking this Commandment in uttering them?  
A. Yes, very great, for we use them but too often as words of course, rather for fashion, then with any true devotion, we tumble them out of our mouths, before we think in our heart of that we speak. Nay, the solemn Prayers that we purpose to make unto God, are by this means become, as the Preacher termeth them, 
Eccle. 4.17  The sacrifice of fools: for when we should talk with God, if our affections be wandering, and our thoughts carry us sometime to pleasures, sometime to profit, or to any other worldly things, we perform not herein our purpose to God, and therefore we take his name in vain.  
Q. We learn then, that we have great need, when we have a purpose to sue unto God, to free ourselves as much as possibly we can, from all thoughts that may hinder us, or cause our hearts to wander from heavenly cogitations. Yea, do what we can, our heart will not so be knit unto God in prayer, as it ought to be, and therefore it behoveth us not only to watch and pray, 
Mar. 13.13. Ephe. 6.18.  but also to watch unto prayer, that spying the time when we see ourselves best enabled thereto by the spirit of God, 
Rom. 8.26  which helpeth our infirmities, than we should take hold of that grace that is offered to us.  
A. You say true.  
Q. But what say you of our profession of Christianity, and that we are the children of God? May not this our profession be a transgression of this Commandment?  
A. Yes, and is but too often. God complaineth of his people of the jews thus, 
Esay 52.5.  My Name is all the day continually blasphemed. Again, When they entered unto the Heathen whither they went, 
Ezech. 36.20.  they polluted my name. And therefore Saint Paul is bold to charge the jews, to the end he might humble them, and make them know themselves, thus, The name of God is blasphemed among the Gentiles, through you: 
Rom. 2.24  declaring thereby, that profession of serving God, without conversation somewhat answerable, is a taking of God's name in vain. To this end tend these exhortations, 
Ephe. 4.1.  I pray you walk worthy of the vocation whereunto you are called. 
Phil. 1.27  Let your conversation be as becometh the Gospel of Christ. Walk worthy of the Lord. Yea, 
Col. 1.10.  the Apostle Saint james saith plainly, If a man think himself religious, 
jam. 1.26  and refraineth not his tongue, but deceiveth his own heart, this man's Religion is vain. If the not-guiding of the tongue may make vain all our profession of Religion, then much more, if our life be polluted and stained with sundry sins. In what case then are they who go forward in all kind of uncleanness and wickedness, not in one, but in almost all kind of sins? do not they, howsoever they profess themselves to be God's servants, dishonour him in taking upon them the name of God's servants, or God's children, and care not how in life they dishonour him?  
Q. We learn then that this Commandment may be broken, by swearing, either falsely, or vainly, by talking of God's works unreverently; by vowing or promising to God, not caring to perform the same, by inconsiderate wishes and wandering prayers; and lastly, by making profession of serving God, when we serve our own lusts, sin, or Satan.  
A. It is true: But one thing I had almost forgotten. For we dishonour God's Name, not only in our wandering prayers (as is before said) but also in praying to him for things unseemly, or that against our enemies he would be an executioner of our wrath. In all these or such like requests, we dishonour the name of the Lord our God. And also in oaths, besides false and vain swearing, already proved to be against this Commandment, it is a great dishonour to Gods Name to match him with any other in swearing, or any other service of GOD, as God's people did, for which, GOD by his Prophet threateneth to destroy the land, and to cut off the people, and the beasts, the birds, and the fishes also; and this seemeth to be a great cause of that general destruction, because they did worship and swear by God, 
Zeph. 1.5  and by Malcham. For our great and mighty God, who governeth all things as he will, scorneth so unequally to be matched with Idols, or any creatures.  
Q. Now besides all these transgressions of this Commandment, we read, that God very often findeth fault with false prophets, that came in his Name when he sent them not, spoke in his name, when he bid them not, and made the people believe they were his true Messengers, & yet were nothing less: Did not such take the name of the Lord in vain?  
A. Certainly they did. So that as by that which hath formerly been said, we have learned how every man may transgress this Law: so here we are taught how these in their particular function do grievously and very dangerously for other, break this Commandment. And herein do all popish, and other false Teachers, wickedly offend, in that they vaunt themselves as messengers from God, to teach his truth, when they speak of nothing but their own fancies, and men's traditions, unless as graceless murderers will cast Sugar upon poison to deceive him that eateth it, so they now and then allege somewhat out of Scriptures, to make their hearers believe, that all that they deliver is like that, when their doctrine, and God's word in his book delivered, are no more like than night to day, darkness to light, or Antichrist to Christ. And thus much for this third Commandment: I mean for the things prohibited therein.  
Q. But what is required in this Commandment that we should do?  
A. He who will not that we dishonour his name, would have us occupied in sanctifying the same. For, as Christ saith; 
Mat 12.30  He that is not with me, is against me, and he who gathereth not, scattereth. So he who honoureth not GOD, dishonoureth him, whensoever occasion is given to honour him, in that he omitteth that duty. And therefore Moses, though he did not any thing whereby God might be dishonoured: yet is charged not to have honoured God, because, when opportunity served (with assured faith in God's power and mercy, he commanded not the Rock to send forth water, 
Exod. 17.6  as sometime before he had done. Because (saith God) ye believed not me, 
Num. 20 12.  to sanctify me before the Children of Israel; therefore, ye shall not bring this Congregation into the land which I have given them. And God accounted this such a dishonour to him, 
Deut. 3.25  that though Moses prayed God that he might go in, and see that good land beyond jordan: Yet God would not hear his prayer for that thing. verse 26.  
Q. It appeareth then, that this prohibiting or forbidding to dishonour God's name, doth necessarily contain in it a commandment to honour the same; and that worthily. For the honouring of his Name, is the first thing that our Saviour Christ hath taught us to beg of God, in that form of prayer which he hath taught us, which we call the Lords Prayer. Therefore, as you have taught us, how his Name may be in divers sorts, or many ways dishonoured, so let us hear how we may apply ourselves to honour the same.  
A. First, if we do the contrary to those things, whereby God's name is dishonoured: As if taking his name in swearing, we swear always truly and in judgement, or for deciding of controversies of weight or importance; if we think or speak of his works reverently; if we perform the holy means which we have promised in our hearts, to use to further us in his service; if in our short and ordinary wishes, or solemn prayers, we with fear and reverence sue to God seriously: lastly, if our outward profession of religion be joined with care and endeavour to serve God truly, and walk worthy of our calling, by these means we shall rightly perform this holy service.  
Q. Are there not some particular or special observations, which if we follow, we may more religiously apply ourselves to all these duties before mentioned?  
A. Yes verily, and briefly they are these: A diligent hearing or reading of God's word. For without it, we are like men that have a desire to work and will be doing somewhat; but in the dark night, when through want of light, they know not whether it be right or wrong, good or evil that were in. Therefore, that in all our doings and sufferings, God may be glorified, 
Rom. 15.5  we must pray to the God of patience, as S. Paul calleth him, that he will give unto us, 
Phil. 1.29  not to believe only, but to suffer also for Christ's sake. 
1. Cor. 6.20.  So shall we glorify God in our body, and in our Spirit, as St. Paul willeth.  
Q. What is meant by the words following: For the Lord will not hold him guiltless that taketh his name in vain?  
A. God thereby moveth this people to take heed that they offend not against this law. For, many go forwards in their sins rashly, thinking that as man doth not, so God cannot espy; or at the least doth not see their wickedness, or if he see, yet he regardeth it not, or that he will not punish, or that he is not of power sufficient. For what is so absurd that ungodly men will not surmise, to flatter themselves in their own ways? therefore, God here giveth his people to understand, that if they profane his name, they provoke against them the LORD himself, whose All-séeing Eye beholdeth the very thoughts of the heart, and whose Power is infinite, and not to be hindered by any device or policy, or to be restrained by any strength of man: Who if he where his glittering sword, 
Deu. 32.41  and his hand take hold of judgement, will execute vengeance on his enemies, and will reward them that hate him. So that howsoever they deceive themselves, and plead not guilty; yet he who knoweth them better than they know themselves, and holdeth that for a dishonouring of his name, whereof they make no reckoning, will both charge them, and punish them too (unless speedily they repent) for their grievous transgression.  
Q. You told us in the beginning, that the fourth Commandment (if it be well observed) is a very good mean to instruct us how we may perform these duties unto God, and to further us in doing the same.  
A. It it most true: for it commandeth the sanctifying of the Sabbath, that is upon that day, the occupying of ourselves about such holy exercises, as might ravish our hearts with a consideration of God's goodness towards us, and his wisdom in all his works.  
Q. This Commandment, as it is repeated by Moses in the fift of Deuteronomy, is this, Keep the Sabbath day to sanctify it, as the Lord thy God commanded thee, and so forth from the beginning of the 12. verse, to the end of the 15. wherein I observe some things that seem not to belong unto the first table of the Commandments, whereof as yet we speak.  
A. That is truly observed. And for your better understanding of this commandment, you must remember, that first the commandment itself is given in these words; Keep the Sabbath day. Then is the chief and principal end why it should be kept, mentioned. Afterwards the commandment itself is explained; namely, what God requireth of us, or what he meaneth by these words, Keep the Sabbath; In it thou shalt do no manner of work, thou thy son, etc. And by this occasion, is showed a second end of giving this Commandment, That thy man servant and thy maid servant may rest, as well as thou. Fourthly, divers reasons are scattered here & there in these words, some inducing to obedience in respect of the principal end, which is the sanctifying of the Sabbath, others in regard of the second end of this day of rest (for the Sabbath day in the true signification of the word, and the day of rest is all one) namely, that servants might have a day of rest, as well as their masters.  
Q. That I may particularly be instructed in this Commandment; I pray you first to teach me the precept itself, what is thereby meant, Thou shalt keep the day of rest. Are all works forbidden in these words?  
A. The Prophet Moses is informed from God himself concerning this point, 
Levit. 23 8  The seventh day is a holy convocation, in it thou shalt do no servile work.  
Q. But what are those servile works?  
A. The works of every man's several vocation, wherein he is to bestow his labour, either for the good of the commonwealth wherein he liveth, or the maintenance of his own estate and of his family. Which works, because they are especially wrought in respect of this present life that here we live, in comparison of those that aim at the everlasting life, are worthily called service, because that curse of God belongeth to these our bodily labours: In the sweat of thy face shalt thou eat bread, 
Gen. 3.19.  until thou return to earth. And servile also they may be called, because (for the most part) they are not wrought with such sincerity & respect to God's glory as they ought, but savour somewhat of our corruption, and are too much enthralled to either our greedy desire to enrich ourselves by painful travel, or ambitiously seeking praise of men, or are otherwise soured with some such leaven, and so serve in some part at the least our polluted and naughty affections.  
Q. But being commanded to keep the day of rest, we are not forbidden all kind of works.  
A. No. For there are works of Religion, such as were circumcising the children, which if the eight day, wherein by God's Law they were to be circumcised, fell upon the Sabbath, was to be performed without transgression of this Law, 
joh. 7.22.  as our Saviour Christ affirmeth. And the kill of the Sacrifices upon the Sabbath day must be done. 
Mat. 12.5  So the pains or labour in coming to Church upon the Sabbath day, is a labour not only lawful, but commanded, and necessarily required of all Christians as a duty that they must perform. Some other are works of necessity; as if an Ox be fallen into a pit upon the Sabbath day, it is no breach of this Commandment to pull it forth. 
Luke 14.5  But here we must deal wisely, and sincerely. For, if any business may without great danger be put off until another time, than this is not a work needful to be done that day: so that every occasion cannot make a work of necessity, but only danger of great hurt or loss. There are also works of charity, whereof Christ giveth this example, 
Luk. 13.15  Doth not every one of you lose an Ass or Ox from the stall, and lead him to the water on the Sabbath day? Such works are the visiting of the sick, comforting of them that are in heaviness, and such like works.  
Q. Among the works of charity; many reckon this, that they make drink, & gather great companies together upon the Sabbath day to benefit some poor man, as their pretence is: may not this be truly accounted among the works of charity that this day may be performed?  
A. No. For when a work that seemeth to proceed from a charitable affection toward man, is crossed by some commandment of the first table (all which belong to the immediate honour of God) thou must rather show thy love to God then to man. And indeed they who will not choose other days wherein they may perform duties of love towards their neighbour, then that which God appointeth for to honour him in, do plainly show they love their own profit better than either God or their neighbour, because they take such time only to do good to their neighbour, as God challengeth to be honoured in, being loath to lose the work of a day appointed for labour.  
Q. Is there then great necessity in consecrating the Sabbath day to a day of rest?  
A. Very great, as may appear by the charge that is given. For the word, Keep the Sabbath, the word, I say, used in the Hebrew, requireth oft a great and diligent care in keeping that which is there commanded, as Deutero. 8.11. & 24.8. 1. Kings 2.3. 2. Kings 11.5. In all which places and many such like, the self same word is used that here Moses hath; to show the watchful care we should have to keep this day of rest. Yea God himself in giving this commandment, 
Exod. 20  giveth it with a memento. Remember, that thou keep holy the Sabbath day. Remember, not only when it cometh, to keep this day of rest from bodily labour, but think of it before hand. As a wise builder will provide his stuff needful for his building, that when the work is in hand, nothing be wanting. Or a discreet Captain purposing to fight with his enemy, will muster his Soldiers, appoint his Captains and Officers, furnish them with armour, weapons, and victual, and all things needful, that when he goeth to encounter his adversary, there be no want: even so God would have us to consider all the week before what we have to do on the Sabbath day, that we might so dispose of our six days of work, that the seventh might be wholly bestowed (without any let) upon God's service.  
Q. This Commandment requireth not only the rest of the masters, or chief of families but of servants too, that they should not be appointed to any labour that day. And therefore they who send their servants upon errands upon such days (which is a sin wherein too many offend) transgress this Commandment. They likewise who appoint them that are under them (so they work not their wont work) to do other business either at home or abroad, and think they break not the Sabbath, are much deceived.  
A. It is so. Yea, God hath such care that servants should also rest that day, that he would the cattle should rest, lest by any means the servants (if the cattle rested not) should be constrained to work. And that this commandment might more religiously be observed, even the stranger (though he were not tied to such laws as God's people were) yet being then among God's people, might not work that day, lest his example might be hurtful or offensive to other.  
Q. I see then, that there must be rest from our ordinary labour, upon the Sabbath day. But is it enough that we rest from work? is that a sufficient sanctifying that day?  
A. No: for the end why we should rest from bodily work, is that we might be wholly occupied in Sanctifying it, and apply ourselves to heavenly meditations.  
Q. Then to be idle, is not the rest that is here commanded, much less to bestow that day or any part of the Sabbath in excessive drinking, feasting or gaming.  
A. You say truly: for the rest from bodily labour is to this end only, that the mind of men being occupied in spiritual and heavenly meditations, they might more assuredly enjoy that sweet rest and quietness of conscience, which is, that Peace that the world cannot give, 
joh. 14.27  (as our blessed Saviour telleth us) in such sort as he giveth it.  
Q. I pray you then, teach us how we may sanctify this day of rest, in such sort as that we may find this heavenly rest.  
A. We must understand, that this Commandment, as it was given unto all that God brought out of the house of bondage, even to Moses and Aaron, aswell as to the people, so is it general now, and belongeth unto all states of life, to all callings, to Men, and Women, and every body in his place must seek to further this work. The Magistrate and the Minister, the Pastor and the People, the Master and the Servant must endeavour to help forward, as the Prophet Zephanie speaketh, 
Chap. 3.9  with one shoulder, this sanctifying the day of rest.  
Q. Hath the civil Magistrate any thing required at his hands, in this sanctifying of the Sabbath, but that for his own self and his household, he be careful to resort to the holy exercises of that day?  
A. Yes, he is also bound even by this Commandment, in respect that the talon of government is committed to him from God, first, to have a care that good laws be made against the profanation of the Sabbath: secondly, to take order that such Laws be duly executed, and punishment inflicted against offenders, as Law commandeth. Hereof we have in Nehemiah a godly pattern for Magistrates, who seeing the Sabbath day (when the people of the jews were returned from the captivity of Babylon) wickedly profaned by treading winepresses, selling Grapes and such like labours, earnestly reproved them for it, yea, and the Magistrates too with these words, 
Nehe. 13.15.17.  What evil thing is this that ye do, and break the Sabbath day? And the night before the Sabbath he caused the gates of jerusalem to be shut, and set his servants to watch the gates that none should open the same, but they should be kept shut until after the Sabbath day: so that he kept the Merchants, which by their bearing of burdens profaned the Sabbath day, without the walls all night once or twice. But seeing them somewhat obstinate and loath to be restrained, he also threatened them, that if they came any more in such sort to offer such profanation on the Sabbath day, he would force them by violence to departed. By which Story that is left unto us as a commendable fact, for all Magistrates to imitate, we see how careful and how earnest Magistrates should be to show themselves as the LORD hath appointed them, conservators of his Sabbath.  
Q. As for Ministers of the word, we know that their vocation is holy, and should especially be directed to the true sanctifying the day of rest.  
A. It is most true, that we have a holy calling, which that we also should walk in holily, it were to be wished. But as this Commandment was given to Aaron as well as to Moses, or the people, so no doubt, we must have great regard to the sanctifying the Sabbath day, and go before other therein, ourselves I mean and our households, that by our example other may the rather be moved to this holy rest. And besides those duties that God requireth of us in regard of our general calling to Christianity, we have a special calling unto the ministery, whereby we must strive to the uttermost of our power, to call our people to the sanctifying the Sabbath day, to teach them how the day is to be sanctified, to exhort such as are slack, to reprove such as obstinately offend therein, and by all extremity that we can, to compel men to the sanctifying thereof. And we must do this as God hath enabled us, sincerely, and seeking only the glory of GOD, not our own praise, or moved by any other corrupt affection, if we will truly and effectually teach our people to sanctify the Lords Sabbath. For how much the more zealously, and from a sanctified heart the word is delivered, the more powerfully (no doubt) will it work a godly reformation.  
Q. Magistrates and Ministers (I see) must use their talents of authority, and gifts, to sanctify the Sabbath, and themselves by their example also must move other thereto: have not any other charge to help forward herein?  
A. All Parents, and heads of households must further this duty likewise, to have a great care that their children and servants profane not the day that God commandeth to be kept holy. Yea, one neighbour ought to stir up another, as God's people did, Come, 
Esay 2.3.  let us go up to the mountain of the Lord, to the house of the God of jaacob, and he will teach us his ways, and we will walk in his paths. Come, let us go to the Church, let us reverently hear his word, let us not spend the day in drinking, wantonness, or idleness, that God bids us bestow in holiness, yea, and servants and children should frame themselves willingly to perform this duty.  
Q. We have heard what persons should be furtherers to this work of sanctifying the Sabbath. Now let us hear what duties are required of us, to the sanctifying thereof.  
A. If we will holily, as we ought, apply ourselves to this holy service, we must begin with ourselves, for unless we be first sanctified, 
Mat. 7.18.  our service cannot be holy: An evil tree cannot bring forth good fruit, saith He that cannot lie. The Priests in the Levitical Law, when they went about that holy service that belonged to their office, must first themselves be sanctified. 
Exod. 28.41.  And therefore josiah that good King, minding to have the feast of the Passeover kept, 
2. Chro. 35.6.  commanded the Priests to sanctify themselves for that service. And God commanded the people of Israel to be sanctified, 
Exod. 19.10.  when he appointed to declare to them his Law. Good Ezechia therefore entreated God to be merciful to some that came out of some Tribes of Israel, to the feast of the Passeover, that prepared their whole heart to seek the LORD, 
2. Chro. 30.19.  although they wanted the Legal sanctification. This good foundation of sanctifying ourselves, being thus laid, all that we do will be better accepted with God. Then must we carefully follow all the holy exercises of that day: such as are these; hearing of the Word attentively, and as men greedy to learn, Praying to GOD fervently, for the assistance of his holy Spirit in all our godly endeavours, yielding to him most hearty thanks for his graces bestowed upon us, godly conference when we are out of the Church one with another, of the lessons that we have heard by the Ministry of the Word, company with such as can and will instruct us, either by reading to us good Books, or by godly talk either of God's goodness to ourselves, or his mercy showed to others, or his fearful judgements against the wicked, for contempt of Him and his truth: or generally, of his wonderful works in creating all things in such order as they are, and all for our use.  
Q. I perceive, they that are sanctified, and with sanctified hearts do keep the Sabbath day, may find much comfort in such holy exercises, but how may we sanctify ourselves?  
A. It is a harder work than we are able to perform; yet, if we hearty call upon God for his grace, entreating Him to work that in us, which we of ourselves are no way able to do, and then keep a careful watch at the door of our lips, that we speak not unadvisedly, and have a watchful eye unto our ways, that we walk warily: if (I say) in sincerity of heart, we thus seek to prepare ourselves, to sanctify ourselves to this holy rest, no doubt, God will give a blessing to these our good endeavours.  
Q. Alas then, how lamentable is the case of many in our days, who spend scarcely one hour of the day in the Church, and think that time also (how short soever) long and tedious? But in the Ale-howses, or the ungodly feasts and meetings, which too many resort unto, they willingly tarry very long: yea, the whole day seemeth too short, when it is bestowed so rebelliously against God's express Commandment.  
A. In truth, the carelessness and supine security of men in these our days, is much to be pitied, wherein many, who have the name of Christians, & would scorn to be deemed not to be so; have only heard of GOD, and are acquainted with the name of Christ, and so by continual company among Christians, have some general knowledge of good words; but yet are so careless to attain to any true knowledge, by the light of God's word, so godless and irreligious in profanation of the Sabbath day, so wholly devoted to such unchristian meetings, and so lose & lewd in behaviour when they are there, that if any Turks or Infidels should behold their conversation at such times, they would then detest the very name of Christianity such stains are they to the very profession.  
Q. But God forbidden, all that resort to such meetings were so unruly: some are more moderate, and come but at the entreaty of their friend, or for company of their neighbours or fellows, not delighting much in drinking.  
A. True, some are more moderate, but he that is most moderate, if he trust too much in himself, that he can in such dangerous meetings carry himself soberly, may soon be deceived, and therefore may seem by his overboldness to tempt God, as presuming of his own natural disposition. And let all men assure themselves hereof, that God in his just judgement forsakes them, and leaves them to themselves, who contemptuously do break his Law. And therefore, if their friend entreat them to disobey God's Commandment, in resorting upon the Sabbath day to such feasts, it is the part of a good Christian, rather to move his friend to detest his wicked profanation of the Lords Sabbath, but in any wise let not the servant of God consent to his wicked persuasion. 
Exod. 23.2  Thou shalt not follow a multitude to do evil, much less one seducing friend. And since they say they go with their friend, and think that should serve to make their fault less, I would all Christians should remember, 
1. Thes. 5.11.  their duty is to exhort one another, (to good) and to edify one another in the things that belong to godliness, but to suffer thyself to be drawn away to wickedness, is a token of great weakness, and to consent to such persuasion, procureth God's wrath: to be short, seeing the godly must abstain from all show of evil, 
1. The. 5.22.  and must in all their doings (as the third Commandment teacheth) glorify God, it is most certain, that the resort to such ungodly meetings upon the Sabbath day, how moderately soever they carry themselves, is a breach of God's Commandment, and therefore God in his justice may, and will in his good time punish such offenders, unless they repent, and take a new course.  
Q. What are the reasons, whereby the Israelites are moved to obey this Commandment?  
A. The first reason is, the Commandment of God, which Moses here in repeating the Law, setteth forth and strengtheneth, partly, in respect of the authority of the Commander, in calling him Lord, partly, he allureth them to perform unto this Commandment willing obedience, because he hath many ways declared himself to be their good and gracious God, whom they cannot disobey, without great note of unthankfulness. Secondly, in giving them 6. days, to supply all wants of their body; and for dispatch of their worldly affairs, he reserveth only one, to be wholly employed in his honour and service, the bestowing of which day in such sort as we ought to do, is also most to our own good, because it is the gaining our souls to God. I say, by this his large allowance of so many days for bodily labours, they justly are to be charged with a stain of ingratitude, if they willingly give not this one day to holy and spiritual exercises.  
Q. Are we so tied in the six days to labour in our calling, that we may not in them resort to places where God's word is preached and taught?  
A. No: For the knowledge and service of God must chief be sought for of us: 
Mar. 6.33.  First seek the kingdom of God, and his righteousness, saith our Saviour Christ. We see, GOD himself, who gave this charge to the Israelites, commanded also his holy service to be performed of them, sometime on the six days, as namely, it may appear Levit. 23. and Numb. 2. but most plainly in the story of Ester, the fourteenth and fifteenth days of the month Adar, with feasting and joy were kept by Mordecai his commandment, & no doubt, 
Ester 9.22  their joy and rejoicing was seasoned with thanksgiving to God, for their deliverance from so imminent danger, and is left unto us as a pattern to follow in like case, and is also observed of us, on the 5. of November, in giving thanks to our most gracious God, who saved us from the most unnatural Gunpowder-Treason. And they who in sincerity of heart, seek after the knowledge & service of God at such times, will also, the more diligently early or late, follow the works of their calling to supply their wants, and such faithful care of serving GOD, shall not want a blessing from God.  
Q. But may a pretence of following such holy exercises, be any excuse to such as will perchance bestow a little time that way, and then the rest of the day they employ in idleness?  
A. It seemeth there were some such, whereof the Apostle admonisheth Timothy, 
1. Tim. 5.13.  and they were young widows: but Saint Paul liked not of their doings, and would not in any wise that such should be tolerated among Christians.  
Q. But what think you of these words, Six days shalt thou labour? They seem to be a Commandment, and to require the labour of six days, every man in his calling.  
A. They are unto the godly a toleration or permission to follow their vocation, and to work for the maintenance of themselves and their families. But they have also the force of a commandment, to the condemnation of the ungodly, that spend their life in loitering and idleness, and may work in them a sting of conscience, when they shall remember that God saith, Six days shalt thou labour, and their own heart telleth them, they have not wrought, but loitered. For seeing God hath after man's fall, set this down as a Decree, that may not be altered (unless we spend our time in some religious exercise, as before I said) In the sweat of thy face thou shalt eat thy bread: 
Gen. 3.19.  good and godly is the exhortation that the Apostle maketh to the Thessalonians, to work with their hands; as he also before had commanded them, 
1. Thes. 4.11.  that nothing be lacking to them, Verse 12. And just cause he hath to give that heavy charge which he afterwards giveth unto them: 
2. The. 3.10.  If there were any that would not work, that he should not eat. So hateful is the idle life to God and good men, and so unseemly for any Christian.  
Q The Commandment of God, if there were no other thing to move GOD'S people to obedience in this thing, aught to be sufficient, but much the rather, seeing God hath dealt with them so favourably, as to have consideration of their wants, that they might have time to supply them.  
A. There is yet a third reason to move them then, and us also now to sanctify the Sabbath, in these words; But the seventh day is the Sabbath of the Lord thy God. For God challengeth this day as his due, and not to be spent, but as he appointeth; that is, in holiness and sanctification.  
Q. But the seventh day which is here commanded, is not that which now we call the Sabbath day; so that it seemeth we transgress this Commandment, howsoever we keep our Sabbath.  
A. Indeed the day here commanded, as that also wherein God rested, was the seventh day of the week, and the day that we keep and endeavour to sanctify, is the first day of the week. For that seventh day being ceremonial, and so by the coming of Christ abolished (for he was the end and fulfilling of all the ceremonial Law) needful it was that the chief and most substantial end of that ceremony should be still retained, that is, that one day should be wholly consecrated to God's service. And this day which we now solemnize, being the first day of the week, was upon good ground thought to be fittest; because, as God rested the seventh day from his work of creation: and therefore that day was then thought most convenient, to be unto his people a day of rest: So Christ rising again from his work of redemption, upon the first day of the week, the Apostles being directed by the Spirit of God, upon this first day of the week had their holy assemblies, as is most plain, joh. 20.19.26. Acts 23.7. and in other places, and of the work that Christ wrought in rising again, it is called, The Lord's day. 
Reu. 1.10  And by this is there (as it was fit) a difference put between the Sabbath of the jews, and that which we keep.  
Q. Almost in the very beginning of handling this fourth Commandment, you said that there was a principal end why we should keep this day of rest, which I think is this, that you have spoken of already, the sanctifying it. Declare then, if there be any other end of keeping the Sabbath, though not of such importance as this is.  
A. Moses, a true expositor of God's meaning, expresseth it in these words That thy manservant and thy maid may rest as thou dost. 
Deu. 5.14  Not giving therein liberty to any servants to rest from bodily labour, and spend their time in idleness, but their rest must be such as their master's rest ought to be, a rest from servile work, that they may the more carefully and seriously bend themselves wholly to the sanctifying of that day. I am not therefore of that mind, that this part of this commandment belongeth to the second table (as some think) but rather that Moses expounding those former words, Thou shalt do no work therein, etc. giveth them to understand, that the rest which in these words God commandeth them to give their servants, must be to that very end, that themselves also must rest, that is, to sanctify that day. And to the end they might more willingly give this time of holy rest unto their servants, he putteth them in mind of their servitude in Egypt, 
Deut. 5.15  wherein they lived in such thraldom, that they could not have liberty to serve the Lord; from which, if they acknowledged truly, & as they ought, confessed Gods great goodness, in that he delivered them: then must they also think that their servants must not always be tied to their work, but that they (as well as their masters) must be freed from all bodily labour, that upon the Lord's day they may serve the Lord.  
Q. You have now spoken of the first table of the Commandments: I desire also to hear somewhat of the second table, that as in the first, God hath taught us how to serve him, so we may likewise learn how to perform our duties to our neighbours.  
A. You say well. And you must understand, that we are first taught such duties, as inferiors own to superiors; and how superiors must care for such as are under them, and then other duties more common one towards another are set down.  
Q. And why is this Commandment, Honour thy Father and Mother, set in the first place of the second table?  
A. As in obeying the fourth commandment, we have very good means and great helps, to the performance of the three former, even of whatsoever pertaineth to the service of God; so in keeping well this first commandment, we shall much more readily be framed to the keeping of all that follow.  
Q. What is then meant by Father and Mother in that Commandment? For it is not to be thought, that God, who giveth a perfect Law unto his people; 
Psal. 19.7 Rom. 7.12  the which, whosoever doth, shall live thereby: 
Gal. 3.12  would leave unspoken of any duties that we own to any.  
A. You say right: and therefore under the names of Father and Mothers, he commandeth all superiors to be obeyed of their inferiors: And that is done upon good ground. For, the superiors in this their superiority, have a great representation of the power and care that good Parents have over their children. As to begin with Kings and Magistrates: Xenophon saith, that a good King differeth not from a good Father. Romulus' called his Senators Fathers: and Augustus (who refused the title of Lord, willingly yielded to be called, The Father of his Country. As for Pastors or Ministers, not only the Prophets in times past were styled Fathers, 2. King. 2.12. and chap. 13.14. but the Apostle St. Paul calleth himself father of Timothy, Titus, Onesimus. And St. Peter calleth Mark, his son. 
1. Pet. 5.13.  And St. Paul yieldeth a reason to the Corinthians, why Teachers are Fathers to them whom they teach; 
2. Cor. 4.15.  For in Christ jesus I have begotten you, through the Gospel. Therefore also the name of spiritual or ghostly Father is given unto Pastors. And masters towards their servants, supply the room of Fathers, in bringing them up in the fear of God, or at the least so they ought to do; therefore are called, Patres familias, Fathers of households. Naaman's servant therefore advising his master to follow the Prophet's commandment, in washing in Iorden 7. times, said thus, Father, if the Prophet: 
2. King. 5.13.  had commanded thee a great thing, wouldst thou not have done it? So we see, that by this word Father, may well be understood, Kings and Magistrates, Pastors and Masters, and that to all these honour is due, and here commanded.  
Q. What is meant by this word honour?  
A. First it teacheth us, that such duty as we own to superiors must willingly be performed. For honour is a reverent affection imprinted in our hearts toward others, without forcing or constraint; without which affection of the mind, the outward show is scarce a shadow of honour, and is many times done by cap and courtesy, or such outward reverence, to them who are contemned and scorned of them that do it. So did the Governors soldiers to Christ, putting upon him a scarlet rob, and upon his head a crown of thorns, and in his right hand a Reed (for a Sceptre.) Then they bowed their knees before him and mocked him, saying: 
Mat. 27.29  God save thee, King of the jews. Then also, that which here is called honour, is elsewhere expressed by the name of fear. Ye shall fear, 
Levit. 19.3  every man his mother and his father.  
Q. Why is the mother named in these words before the father?  
A. Because, through the greater familiarity that the mother hath commonly with the children, they become less awful to their children (for such is our natural corruption, that where we have any hope of liberty, we will too readily seek for more than we should have, or can well use.) Therefore, lest this our bad inclination should too much abuse the mother's facility; it is in this commandment especially provided, that the mother be feared; and that we should have a special regard thereof, the Mother is first named as the Parent that is in greatest danger to be wronged, and to have her due honour taken from her.  
Q. This honour then that inferiors own to their superiors, because it is also called fear, as you have taught, seemeth to be nothing else but a reverent respect unto our betters, and that childlike fear which the Scriptures teach, 
Psal. 111.10.  to be the beginning of wisdom; if it be the fear of the Lord. And likewise, no doubt this fear or reverent respect of our betters, frameth us also more sincerely to perform all duties unto them. But as you have taught what persons are to be honoured, as Parents, Kings and his inferior Magistrates, Ministers and Masters of families; and likewise, what is meant by this term of honour, so for my better instruction, vouchsafe to handle more particularly the particular duties are due to every of these.;  
A. You must understand, that this honour or reverent fear here commanded, is as it were a root, out of which the several duties to every of our superiors do grow. So that where that is truly planted, there will be no want of honour to them, to whom honour belongeth. And first to begin with Parents who are here expressly named, because they were first that among men were honoured, and children (if they be not too graceless) have even naturally an inclination to reverence them, so that they seem to be set as a true pattern of such subjection as becometh all inferiors: to begin, I say, with Parents, and to show how they of their children must be honoured, the wiseman teacheth thus, 
Pro. 23.22  Obey thy Father that hath begotten thee, and despise not thy mother when she is old. The Apostle also, 
Ephes. 6.1  Children, obey your Parents in the Lord; for that is right.  
Q. Obedience then, I see, is one of the fruits that spring from honour which is commanded. But is it sufficient that children be obedient when they are commanded?  
A. Nay, the very advice and counsel of Parents should be reverenced also, and is wheresoever the true honour towards Parents is seated. And so Solomon teacheth, My son, hear thy father's instruction, 
Pro. 1.8  and forsake not thy mother's teaching. Bind them always upon thine heart, 
Pro. 6.21.  and tie them about thy neck.  
Q. But alas in our wicked days wherein we live there are too many who little regard either the counsel or commandment of their Parents, but the more fatherly and kindly they are dealt withal, the more stubbornly they disobey.  
A. The cause thereof is much in the folly of the Parents, who are so tender over their children, that when they offend, they cannot find in their heart, they should be corrected. Foolishness is bound in the heart of a child, 
Pro. 22.15  but the rod of correction shall drive it away from him. 
Pro. 23.14  Thou shalt smite the child with the rod, and shalt deliver his soul from hell. But if in their youth they be not corrected for their disobedience, the father and mother shall find them like to trees, which being but young might be bowed any way, but being come to some growth, will by no means be bended, and so shall know by experience, that a dissolute or foolish child is the calamity of his father. 
Pro. 19.13   
Q. If we obey and hearken to the Commandments, and follow the advice of our Parents, have we then discharged all the duty that this Commandment requireth?  
A. No: For children must further have a continual care every way to be a stay & comfort to their Parents, if by their strength they may help their weakness; if by their sight they may guide their blindness; if by their wealth they may supply their want; if by their knowledge they may reform their ignorance; if by their pains they may ease them of travel: to be short, if their place, their credit or reputation, their acquaintance or any other mean that they have may do them good, they must by all such means which they have, testify their honour to their Parents. A notable example we have in joseph, who did every way honour his father jaacob, 
Acts 7.14  and relieved him and his family in number 75. when there was a great dearth in the land. Therefore the son of Sirach thus exhorteth: My son, help thy father in his age, 
Eccles. 3.13, 14.  and grieve him not so long as he liveth; if his understanding fail, have patience with him, and despise him not when thou art in thy full strength. And Christ reproveth the Scribes and Pharisees, because that under colour of their blind devotion they hindered children from performing this honour. 
Mat. 15.4, 5, 6.   
Q. But Christ hath commanded, Call no man father upon the earth, for there is but one, 
Mat. 15.9  your Father which is in heaven. How can we keep this precept of our Saviour Christ, and not break this Commandment, Honour thy father and thy mother?  
A. The words of our Saviour Christ are not simply to be understood but comparatively, as if he had said: If the question be, 
Mat. 10.37  whether thy heart shall be more tied to God, or to thy earthly father, thou must without all doubting or consultation, wholly addict thyself to thy heavenly Father. For He that loveth father or mother more than me (saith Christ) is not worthy of me: & he that loveth son or daughter more than me, is not worthy of me. Yea, in another place, he wills that we hate all these things, yea, and our life also, or else we cannot be his disciples. In all which, 
Luke 14.26.  Christ teacheth us to honour our father, but so, as we obey God, to love him that begat us, but yet more to love him that made us. He would have us to distinguish aright between the love that we own to God, which must be, with all our heart, and soul, and mind, and with whatsoever we have, and the love to Parents, which is thus limited, that it must be in the Lord, that our obedience also may be framed accordingly.  
Q. How children should honour their Parents, we have now heard. But what honour is due to Princes & Magistrates?  
A. Such like as to Parents. For as Parents are over their children, so are Kings and Magistrates over their subjects, and such as are under their charge. St. Paul giveth therefore charge unto Titus thus: Put them in remembrance (with whom thou art, and whom thou hast a charge of) that they be subject to principalities and powers, 
Tit. 3.1  and that they be obedient. Be ye subject to every ordinance of man, for the Lords sake, whether it be unto the King, as unto the superior: or unto governors, as unto them that are sent of him, 
1. Pet. 2.13 14.  saith S. Peter. And S. Paul writing to the Romans, willeth, 
Rom. 13.1  that Every soul be subject to the higher powers: Not only for fear of wrath, but for conscience sake, Ver. 5. So that this obedience must be hearty, and not in show only, but from the very soul and inward man, and that not for fear, but for conscience sake, because God hath appointed us under them, and them over us.  
Q. To perform the honour commanded; what other thing besides obedience is required of us to do to Princes and Magistrates?  
A. We must afford them maintenance fit both for their estate and for the defence of the Commonwealth, when need shall be. The Apostle yieldeth this reason, to make them of his time more willingly to give such aid, For they are Gods Ministers, 
Rom. 31.6.  applying themselves for the same thing; that is, for encouragement of the godly, and the repressing of evil whereof he wrote, Ver. 4. And thereupon he groundeth this exhortation, Give to all men their duty, tribute to whom tribute, custom to whom custom, fear to whom fear, honour to whom honour is due, Verse 7. If Paul would have Princes and Magistrates in those days obeyed, honoured and maintained, when they were enemies to the Gospel, how much more now when they maintain the Gospel, should all such dues be performed to them?  
Q. Doth this Commandment require yet any further duty to be performed to them that are our governors?  
A. Yes, we are willed also to pray for them: 
1. Tim. 2.1 2.  I exhort (saith Saint Paul) first of all that prayers, supplications, intercessions, and giving of thanks be made for all men: For kings, and for all that are in authority, that we may lead a peaceable and quiet life in all godliness and honesty. jeremy also exhorted the jews, who had very stubbornly opposed themselves against the correcting hand of God, and sought all ways that they could devise, not to serve the Babylonians, whom God for their sins appointed them to serve, he (I say) exhorteth them, that they should pray for the peace of Babylon, (no doubt also for the peace of the king thereof Nebuchadnezar) for in the peace thereof (saith he) shall you have peace. 
jer. 29.7.  In the twentieth Psalm, the people of Israel pray for David their King. And in the 72. Psalm, David now at the point of death, having made Solomon King, prayeth to GOD for him. And this prayer for our governors, is not the least testimony of a true affection that we have to honour them, if our prayer for them be fervent: neither is this duty to be performed only for Princes and governors, but for Parents also, although I thought good especially in this place to speak thereof, because the words of the Apostle are herein so plain and pregnant, yea, it is a duty generally to be performed for all, not only our superiors, but also for inferiors.  
Q. Samuel told the people when they would needs have a king, 
1. Sam. 8.11.22.  in a manner whether God would or not, that their king would take their sons, and appoint them to his Chariots, and to be his horsemen, and some to run before his Chariots, and to be Captains, meaning, that they would make them to venture their lives in the wars, as also many examples in the Scriptures do teach. For David, Asa, jehosaphat, and other good Kings, when they needed, chose Soldiers from among the people, for the defence of them and their Realm. This, I take, is one point of obedience, that we must perform to kings.  
A. It is so: and was very willingly yielded unto by the people of God. 
Josh. 1.11.  And Captain joshua commanded the people to prepare victuals: for after three days they should go and take possession of the Land of Canaan, which they could not get but by battle. Also, he put the Rubenites, Gadites, and the half Tribe of Manasseh, of the charge that Moses gave them, not to rest when they came to their possession, but to help their brethren to conquer the Land, and they willingly obeyed, verse 13.16. because they knew it was a duty which they ought to joshua, (who was then in stead of their king to them) and so they went, and came not to their own possessions, until joshua sent them away, chap. 22.  
Q. Is there an honour also due to the Ministers of God's word?  
A. Yes, unto them, as to Parents and governors, obedience must be given. 
Heb. 13.17  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.  
Q. Wherein consisteth this obedience to the Ministers of the word? Parent's command or advise their children, and as hath been said, they must therein be obeyed. governors likewise have their commandments, and their laws, which we may not transgress. But what commandments hath the Minister of the Word to charge us with?  
A. Such as are, I will not say as needful, but indeed more necessary than any other. For, if that which he commandeth be obeyed, neither Parents nor Governors shall want their due, but shall most reverently be honoured. He is a messenger from GOD, the Commandments which he bringeth (if he be faithful in his ministery) are from that great Commander, whose Laws are directions to Parents and Children, Kings and Subjects, Masters and Servants, yea, to all sorts, sexes and states that are, they belong not only to this present life, but teach us how to attain to the life that lasteth always. To be short, this office is to beat down by threatenings out of God's Law, the proud and haughty hearts, to comfort with the sweet promises of the Gospel, the consciences burdened with sin, to break the Bread of Life to the hungry, and as faithful stewards, to give to every one their portion in due season: the Apostle therefore, not without great cause, admonisheth that we have them in singular love, 
1. Thes. 5.13.  for their works sake.  
Q. I see then, governors and Parents, and all superiors, are in regard of their superiority God's Images, and therefore as his deputies must be honoured, and those sparks of God's Majesty that shine in them as Governors, must be reverenced: but the chief honour that can be done to the Minister, is the obedience to his Word, and he is to be accounted of as God's messenger, who is sent to teach God's will, therefore his office is highly to be esteemed of, and he in doing his office is to be heard, his words to be received with reverence, that they being printed in our heart, may also by God's good grace work in us newness of life, and a godly reformation. But is there no other duty to be performed to our Ministers? 
1. Tim. 5.18   
A. Yes, as in other callings, so in this too: The workman is worthy of his wages, as the Apostle Saint Paul taught us, who also learned that lesson of our Saviour Christ: 
Mat. 10.10 Gal. 6.6.  therefore the same Apostle thus exhorteth, Let him who is taught in the word, make him who hath taught him, partaker of all his goods, 
1. Cor. 9.11.  If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? Nay, he plainly affirmeth, that if the Gentiles be made partakers of the spiritual things of God's people, their duty is to minister to them in carnal things.  
Q. This is a lesson very needful to be taught in many places of this Realm, where very small pensions are appointed to the Minister of the Word, and that causeth small teaching of the people in such places, though (for the most part) the number of the people where is least maintenance, is very great. Yea, and where there is by law reasonable maintenance established for the Minister of the Word, yet the hearts of many of the people are not open enough to part from that which they ought to give both by God's Law and man's. For howsoever tithes are due (whether by God's Law or not) to the Minister: yet, that being appointed for his maintenance, than God's Law commandeth that every man should have his due. But many of us may justly take up the complaint of the Prophet, or rather accuse the wrongful dealing of the people, as he did in his days, when he charged them to say (for their deeds proclaimed it) The Table of the Lord is not to be regarded. 
Mal. 1.7.  And then showeth that they offered the lame, the blind, the sick in sacrifice. So there are too many that think, this is to much or too good for the Parson, & therefore they lesson, or change to worse, their tithes, according to their greedy humour, not caring in the mean time, how much they diminish their pastors maintenance, nor how like thieves as they are, they rob him of his due. Well, honour, obedience, and maintenance, are the ministers due. But what if the people be not obedient to his doctrine, what danger may follow thereupon?  
A. Very great, 
Luk. 10.16  for he that heareth you (saith Christ) heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Is it not a dangerous thing to despise God, as the despisers of the preaching of the Word are here said to do? Yea, the very dust of the Apostles feet which they shake off when their word is not received, 
Mat. 10.14.  shall be a witness against the contemners, and the wrath of God is so heavy against despisers of the Word, that it shall be easier for Sodom and Gomorrah at the day of judgement, then for them, verse, 15; most miserable therefore is the estate of all such, how great soever they be, who in these our days so little regard the ministery of the Word, as themselves might see, if they had grace to mark how often, and how fearfully Gods judgements are threatened against them that will not hears, throughout the Scriptures.  
Q. Let us now hear what honour servants own their masters.  
A. Saint Paul teacheth it plainly: 
Eph. 6.5.6.7.  Servants, be obedient unto your Masters according to the flesh, with fear and 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. Which commandment of the Apostle requireth such service, as is not now commonly done to Masters; for it must be hearty and sincere, being more careful to do the duty of a servant, then to require reward, yea, striving rather to deserve well, then to ask recompense. The Apostle saith it must be with fear and trembling: Saint Peter likewise, Servants, 
1. Pet. 2.18  be subject to your Masters with all fear: not that their meaning is, that servants should always be afraid of anger or punishment, but their fear should be such as the Wife-man speaketh of, 
Pro. 28.14.  Blessed is the man that feareth always, that is, that always mistrusteth his own doings, that never thinketh that he hath served God sincerely enough, but suspecteth his own ways, not wholly to be guided by God's Spirit: even so, servants should fear lest they be short in performance of their duty, or doing their service: to be short, they should rather fear the Lords Eye, than their master's wrath. And where this hearty service is, and so seasoned with fear of God's All-séeing-Eyes, and a true view of our own unability to serve so perfectly as we should, there doubtless will be a faithful endeavour to serve truly. And such servants, for a good supply of their own wants, will carefully entreat the Lord, both better to enable them to do their duty, and to give such blessing to their desire to serve truly, as may be to their Master's good.  
Q. But, many times Masters are froward, and too too rigorous, insomuch as such service may seem a very grievous bondage: are such masters to be honoured also?  
A. Saint Peter answereth this question, commanding servants to be subject to their Masters, not only to the good and courteous, but to the froward also. For this is thankworthy, 
1. Pet. 2.18  if a man for conscience toward God endure grief, suffering wrongfully. So that, a true Christian servant must do his duty towards his Master, remembering that so doing, he serveth the Lord, as Saint Paul in the place alleged, teacheth, (who) howsoever their master cannot be pleased, yet will take in good part, and plentifully reward their faithful service. Therefore must servants strive to bridle herein the corruption of their nature, and to serve, as S. Paul would have us to do all things, 
Phil. 2.14.  without murmurings and reasonings: for as before I said concerning honouring of Parents, so here also, and in all duties that we own to our superiors, an honourable and reverent affection printed in our hearts towards them, must be the root from whence true service must grow, that it may be willing.  
Q. Besides these superiors, that now you have spoken of, there are others also, as old folk, husbands, Schoolmasters, which are accounted superiors, to whom also honour belongeth.  
A. Most true, concerning aged folk, God hath given this Commandment, 
Levit. 19.32.  Thou shalt rise up before the hoar head, and honour the person of the old man, especially if godliness be joined with many years, than age is a Crown of glory, 
Pro. 16, 3.  when it is found in the way of righteousness. As for Wives, Saint Paul teacheth them obedience, 
Ephe. 5.22  Wives, sub yourselves unto your husbands, as unto the Lord. And that more willingly they might perform this duty, he yieldeth this reason: for the Husband is the wives head, verse 23. Now, it were a monstrous thing for the body not to be under the head. Again, Wives, submit yourselves to your Husbands, as it is comely in the Lord: teaching that it is a foul and uncomely thing, if the wife be not in subjection to the husband. And for the comfort of all inferiors we must note, that they must be subject unto the Lord, and for the Lords sake, as is to be seen in the subjection of children, subjects, and servants, that their mind being still fastened upon their heavenly (rather than upon their earthly) Master, or Husband, they may with less grief bear the yoke of obedience. Yea, Scholars, if they knew what good they get by their Schoolmasters who train them up in knowledge, and lay in them the very groundwork of Learning, whereby they are made fit to serve most profitably in the Church or Commonwealth, willingly also would confess, that they should defraud them of their due, if they do not honour and reverence them.  
Q. We have now heard of the honour that inferiors own to their superiors, whether by nature as Parents, or by public place in the Commonwealth as governors, or in the Church as Pastors and Ministers, or by age, as Elders, or by voluntary subjection, and that either in private households, as to Husbands or masters of families, or to Schoolmasters, as profitable to the youths of many places: but do not these superiors also own to their inferiors some duties?  
A. Yes: and first to begin with Parents, as they of their children must be honoured, so must they also give cause of honour. Parents own to their children divers duties, whereof some are to be done in the childhood of their children, some when they are come to riper age, and some at all times must be performed.  
Q. What are Parents bound to do to children in their childhood?  
A. First, in their infancy they must have care that they may have things necessary for the sustenance of their life, when they are not able to help themselves; and this the fathers and mothers may learn of the beasts of the field, and birds of the air, who leave not their young ones, until they be fit to shift for themselves; 
1. Sam. 1.23.  as Anna gave her child suck until she would weine him. Secondly, when they are come to any understanding, they must not prolong the time to instruct them, first in the very principles and grounds of Religion. For, if Thou teach thy child in the trade of his life, 
Pro. 22.6.  when he is old he will not departed from it. And therefore the Apostle admonisheth thus: Fathers, 
Ephes. 6.4  bring up your children in instruction and information of the Lord. In the book of Deuteronomy, it is a charge very often given unto Parents to teach their children Gods Law. Yea, it is worth marking, how in all their extraordinary ceremonies or actions the children were instructed what was meant thereby. As if the children should inquire when they saw their fathers to eat in such sort as they did the Paschall Lamb; they must teach them that it was to put them in mind how the Lord spared the houses of the Israelites (wherein the Passeover was eaten, as God commanded) when he smote the Egyptians. Again, 
Exo. 12.27  when the children should demand, what was meant by the putting apart the first borne, they must say, that thereby they should call to remembrance how Pharaoh when obstinately refused to let the Israelites go to serve God, 
Exo. 13.15  the Lord destroyed all the first-born of man and beast of the Egyptians, but spared all the first borne among the Israelites. Yea, and that with more reverence their children might hear the Law, and more readily and willingly obey the same; they must teach them how terribly the Law was given in the mount Horeb. 
Deu. 4.9, 10.  To be short, they must be made to understand what was meant by a heap of stones that was in Gilgal near jordan; 
Josh. 4.22.23.  namely, that it was a testimony that jordan was then dried up, so that the Israelites passed over it on dry land, when they went to take possession of the land of Canaan. An example of this duty we may see in the Parents of Timothy, 
2. Tim. 3 15.  who knew the holy scriptures of a child: and therefore Paul putteth him in mind to continue in the things which he had learned, and was persuaded of, Ver. 14. If Parents were herein more careful, they should have more dutiful children.  
Q. But how can Parents teach their children that which themselves know not?  
A. It is the more pity that men and women professing the name of Christianity, should content themselves to live in such brutish ignorance of their duty towards God and man, as do very many: or that they are not ashamed of the name of fathers, who cannot perform any duty that they own to their children. Nay, it is great marvel that they are no more diligent to learn herein their duty, that in some good measure they may perform it, since God was so offended with Eli the Priest and judge of Israel, for that sin, as that he swore, that the wickedness of the house of Eli should not be purged with sacrifice or offering for ever. 
1. Sam. 3.14.  And he was as good as his word: for Hophni and Phinehas were both slain in one day in the battle (a just judgement against those wicked sons of Eli:) and Eli himself hearing of this news, and that the Ark was taken, fell backward in his chair & broke his neck. 
1. Sam. 3, 4.18.  A fearful example for careless Parents to think upon. Neither can Parents that neglect this duty, hope for any blessing from God upon their children.  
Q. But children are many times loath to learn any good, and will spend their time in loitering and idleness, rather than in any good employment: what can Parents then do?  
A. In that case, hear what Solomon (renowned for wisdom) adviseth, 
Pro. 13.24  He that spareth his rod, hateth his child: but he that loveth him, chasteneth him betime. 
Pro. 29.15  For, the rod and correction give wisdom, but a child set at liberty, maketh his mother ashamed. 
2. Kings 2.24.  If those Idolatrous children of Bethel, had been by correction taught to know God, they had not mocked the Prophet Elisaeus, the man of God, calling him bald pate, and so might have escaped that fearful death: for they were destroyed by 2. Bears, even 42. of them.  
Q. Great then is the sin of Parents in these days, who suffer children that might be well occupied in learning some thing or other, that might after do them good, to play all the day long before their eyes, & never think they do amiss. Surely, the gamesome life that in their childhood they are enured with will never suffer them to take in hand any painful occupation whereat they must continue. Neither can this be amended, unless fathers and mothers would fully determine and resolve with themselves, to follow this counsel of Solomon: Chasten thy son while there is hope, 
Pro. 19.18  and let not thy soul spare for his murmuring. But, as not to chastise or correct breedeth in children contempt of Parents, and a carelessness what they do: so too much severity would not be used against them.  
A. S. Paul is of that mind; 
Eph. 6.4  Fathers (saith he) provoke not your children to anger. And the very self-same exhortation he useth to the Colossians, showing his reason, 
Col. 3.21  Lest they should be discouraged. For as moderate correction is fatherly, and a token of love: so rigorous punishment proceedeth rather of fury.  
Q. These are the duties that fathers own to their children being yet but young: Education, Instruction, both in the knowledge and fear of God, and also in some honest trade of life, and reasonable correction. But what must Parents do for their children being come to ripeness of years?  
A. They must allow them reasonable maintenance, reasonable, I say: for too much may make them unthrifty, and to misspend their time and their goods; and too little may drive them to bad shifts for their maintenance. 
Gen. 25.5, 6.  Abraham, though he gave his goods to Isaac his eldest son: yet to other children he gave gifts also. jehosaphat had divers sons (besides Jehoram his eldest to whom he gave the kingdom) to whom he gave great gifts of silver and gold, 
2. Chron. 21.3.  and of precious things, with strong Cities in juda. 
2. Cor. 12.14.  And S. Paul teacheth us, that children ought not to lay up for the fathers, but fathers for their children: whereby it doth appear, that fathers should not suffer their children to want necessary maintenance, but should relieve them if they can. Yea and that they may as the Apostle speaketh, 
1. Thes. 4, 4  Keep their vessel in holiness and honour: Parents must be careful to provide marriages for their children; 
Gen. 24  as Abraham was to provide a wife for Isaac, 
Gen. 28  and as Isaac advised jaacob to go to the house of Bethuel, and so he did. 
Gen. 3.4  And Hamar herein was careful to provide for his son Sechem, and solicited for him. And it were much to be wished, that children would give this honour unto Parents concerning their marriages, that without their parent's counsel and good liking they would never attempt so weighty matters: And also that Parents would be more careful to provide in time fit matches for their children, so that by consent of such friends marriages might be made; no doubt God would give greater blessing to this his holy institution, than many times he doth.  
Q. What are the duties that Parents ought at all times to be careful to perform to them or for them?  
A. The first is love. For as Parents must love their new born babes, so must they still continue their loving affection. It is a debt always to be in paying, yet never fully paid, so long as he liveth to whom it is due. And this love is a true and sincere affection, truly settled in the heart of the Parent, without any outward respects: and therefore when God will express his love towards any, he saith, he will be his Father. As he spoke to David concerning Solomon; 
2. Sam. 7.14.  I will be his Father, and he shall be my son. The Apostle, to testify his kind affection, and great care he had over the Thessalonians, 
1. Thes. 2.11. Psal. 103.13.  saith, He exhorteth them as a Father his children: the Prophet David saith, As a Father hath compassion of his children, so hath the Lord compassion on them that fear him. And God himself, assuring his people of his Fatherly love telleth them that his kindness to them shall be more certain, 
Es. 49.15  than the mothers to the son of her womb.  
Q. This duty is of all men (even of such as know not God) so performed to children, that they who are wanting therein, are condemned as most unnatural.  
A. It is true: yet would it be more sincerely performed, if men would from the heart acknowledge, that their children are a gift of God, as jacob said to Esau, 
Gen. 33.5  They are the children whom God of his grace hath given thy servant. And joseph to his father, 
Gen. 48.9  They are the children that God hath given me. 
Psal. 127.3  Behold (saith David) Children are the inheritance of the Lord, and the fruit of the womb his reward. If this were considered as it ought, fathers would not set so little by so precious a gift from the Lord as children are, suffering them to run on in all lewdness, but would in a Christian and true fatherly care, seek to prepare their children to the Lords service in some holy calling, and not to live in idleness.  
Q. What other duty own Parents to their children all their life long?  
A. To offer up to God the sacrifice of prayer for them. This office they must perform always in their childhood, in their riper age, yea, so long as they live. They must be of that mind concerning their children, that Samuel was of concerning the Israelites: God forbidden (saith he) that I should sin against the Lord, 
1. Sam. 12 23.  & cease praying for you. When jaacob was to part from his father, and to go to his Uncle Bethuel, 
Gen. 28.3  his father Isaac dismissed him with prayer. David made earnest prayer for his son Solomon. 
1. Chron. 29.19.  But how great was jobs care for his children! they went banqueting from house to house one with another. 
job 1.5  job fearing, that in their feasting they might offend God, sought daily to pacify God, and to entreat him for them.  
Q. I see Parents, as they are of their children to be honoured, so must they have a continual care of their children, even from their childhood, for their maintenance, for their instruction, & for their Christian conversation: wherein, I fear, Parents are as much to be blamed for neglect of their duty, as children for not giving them their due honour. But let us now hear somewhat of the duties of Governors.  
A. Governors and all superiors, if they know how to behave themselves as Parents over their children, will soon learn what duties they must perform as superiors, to their inferiors. For the very title of fathers and mothers whereby here they are noted, teacheth them that they must use the talon of authority which God hath given them, with a tender affection to the good of them who are placed under them. And love, if it be such as the Apostle teacheth it should be, out of a pure heart, and of a good conscience, and faith unfeigned, 
1. Tim. 1.5  will make men to study and labour by all means they can, to be profitable in their place and calling to others, especially to such as their duty bindeth them to respect and care for.  
Q. I see then, that fatherly love must be in the hearts of Magistrates, or else how great so ever their authority is, such as are under them, shall not feel any good or comfort by their government. But what duties doth God who hath set them over other, require of them towards such as are committed to their charge?  
A. Their first and chief care must be to maintain the truth of the Gospel by all means they can, and to take diligent heed, that laws made to that end may duly be executed. O how careful was good King David for the building of God's house? And when it was told him, that not he, but his son Solomon should build it, he made yet great preparation for that work, and earnestly encouraged he his son to build God's house, and the Princes to further that building. When David was dead, and Solomon established in the kingdom, one of the first works that he did, was the building of God's house. 
2. Chron. 29.3. 2. Chr. 29.5.2. 2. King. 18.4.  Yea Hezechiah in the first month of his reign, began with reformation of things amiss about God's house, and most zealously abolished Idolatry. To this end also is the zeal of josiah much commended in scriptures. By all which we learn, that Princes not only may, but must have a great care to set forth true Religion, and God requireth this duty of them, that their subjects by them should be brought to the love of the truth, and detestation of sin and all Idolatry. Great was the forwardness of Asa herein and of his people, who made a covenant to seek the Lord God of their Fathers, 
2. Chr. 15.12, 13.  with all their heart, and with all their soul: And whosoever would not seek the Lord God of Israel, should be slain, whether he were small or great, man or woman. And for the binding themselves the more straightly to keep this statute Law, They swore unto the Lord with a loud voice, & with shouting, and with Trumpets, and with Cornets, Verse 14. This care also of Nehemiah and other Governors among the people, 
Neh. 10.29.  after they were fréeed from their captivity in Babylon, doth notably appear, how they bond themselves by Oath, & cursing themselves (if they did transgress) to reform disorders among them, and to be obedient to God's Law.  
A second care must Magistrates have for the good and quiet government of the people, which, that they may perform, they must always follow those rules, which Moses from God giveth to the people of Israel: Pervert not judgement, 
Deu. 16.19  accept no persons, take no bribes: for bribes blind the eyes of the wise, and pervert the words of the Just. And else where, Ye shall not do unjustly in judgement. 
Levit. 19.15.  Thou shalt not favour the person of the poor, nor honour the person of the mighty; thou shalt judge thy neighbour justly. And to be short, in all their government, they must have a tender affection and fatherly care that their people under them may live a peaceable and quiet life in all godliness and honesty. 
1. Tim. 2.2   
Q. What are the duties of Pastors to their flock?  
A. Saint Peter setteth out their duties thus: The Elders which are among you, I beseech, 
1. Pet. 5.1.2  which am also an Elder: feed the flock of God which dependeth upon you, caring for it, not by constraint, but willingly; not for filthy lucre, but with a ready mind. Now this feeding must be partly by doctrine and instruction, partly by example of life and conversation.  
Q. By doctrine, you mean not only delivering of godly lessons, but also exhortation, admonition, reprehension, commination, and all such means whereby godly lessons may be applied to the people.  
A. It is very true. And all these things must be done according to that rule: If any man speak, 
1. Pet. 4.11  let him talk as the words of God. Keep the true pattern of wholesome words (saith S. Paul) teaching Timothy how he should feed with the word the flock of God. 
2. Tim. 1.23.  The same Apostle also moveth Timothy, 
1. Tim. 4.12.  to be unto them which believe, an ensample in word, in conversation, in love, in spirit, in faith, and in pureness. And he thus chargeth Titus: Above all things show thyself an ensample of good works with uncorrupt doctrine, 
Tit. 2.7.  with gravity, integrity. But because all the food that man can give, either by words or deeds, will nothing nourish the Souls of the people, unless our gracious GOD give a blessing therewithal; a faithful Pastor will carefully follow the Pastor-like pattern that Paul setteth before him in many places, and namely, writing to the Ephesians, when he assureth them, 
Eph. 1.16, 17  that he maketh mention of them in his prayers: that God would give them his Spirit of wisdom. And again, 
Phil. 1.3, 4  I thank my God, having you in perfect memory always, in all my prayers, for all you, praying with gladness. For Prayer of the Righteous (S. james telleth us) availeth much, 
jam. 5.16  if it be fervent: to draw down from heaven a blessing upon the people, for whom the faithful Pastor is an humble suitor. This duty, because in a Minister it is so necessary, both for himself, that God will give him wisdom and utterance, and for his people, that God will give them attentive ears to hear, and faithful hearts to receive the Word, I could not but mention it in this place, although I said before, in speaking of the duties of Governors, that all superiors and inferiors must offer this sacrifice of Prayer one for another.  
Q. Now let us hear somewhat of such duties, as masters own to their servants.  
A. Out of that which hath been said of the duty of Governors toward them, over whom they are set, that may well be gathered. For every household is a little Commonwealth, as a Commonwealth is as it were a universal household. So that to train them up in godliness, and to be watchful over them, for their honest & peaceable living among themselves, and their faithful discharge of their duty; should be the chief care of the Masters. And as old men have honour due to them in respect of their age, so must they take good heed that they give no ill example to the younger, by staining their grey hairs with lewdness of life: 
Col. 3.19  and in a word, Husbands must love their wives, and not be bitter unto them, 
1. Pet. 3.7.  And dwell with them as men of knowledge, ruling them with discretion and kind behaviour, not with cruelty or bitterness.  
Q. Now that we have heard of the reciprocal duties of superiors, and inferiors, and that a great piece of duty that inferiors own to superiors, consisteth of obedience: It is, I think, very needful to inquire whether Parents, Princes, Pastors, or Masters, must in all things be obeyed? For it is plain, 
Dan. 3.  that the three children obeyed not the King's Commandment, (for they would not worship the golden Image) and that which they did therein, GOD delivering them so miraculously from the fierceness of the fire, did well approve: and the Apostles being commanded to preach no more in the Name of JESUS, said plainly, 
Acts 5.29.  We ought rather to obey God then man, and preached Christ, not regarding the commandment of their governors.  
A. As it is reason that the Prince should rather be obeyed then the Master, so is it our duty, rather to serve the Commander of all Princes and Potentates, than any Prince or Magistrate whatsoever.  
Q. May Subjects then, if Princes command things which they think unlawful, repine and murmur? May they as our new masters of Rome now teach us, the jesuits, those bloody politicians, rebel, depose and kill them?  
A. In deed so they teach, and so they endeavour to practise too: but God forbidden, we should not detest their wicked doctrine and doings herein: let us leave such Atheistical axioms to the wooers of that purple harlot, drunken with the blood of the Saints, 
Apoc. 17.6  who care not what Countries and Kingdoms they ruinated, so they may have any hope to effect their savage designs, but in all unlawful commandments: we obey God, in not obeying them, and we obey men, in patiented enduring their punishments, rather than we would do that which God forbiddeth. Neither are we to stir up mutinies, or incite to rebellions, as the popish Clergy doth continually: but the weapons wherewith we must resist the violence of ungodly Princes, when they command unlawful things, are first, Patience, whereby sometime even savage Natures are tamed; and Prayer, both that God will give us strength to continue in his holy obedience, and that he would mitigate the rage of all such cruel persecutors.  
Q. What reasons doth Moses, in repeating this Law, use to induce our corrupt nature to obey?  
A. Two, the first in respect of the Commandment, which should be of great force to such as account themselves to be the servants of God. For if men's Commandments be obeyed, though we are not sure always we do well in obeying them: how much more must we frame ourselves to do what the Lord our God commandeth, in which there can be no danger of sinning? The second, in respect of the good that GOD'S people should get thereby. For, as the Israelites now ready to take possession of the land of promise, are warned, that if they will long enjoy that land and prosper therein, they be obedient to their Parents: so, if we will long and happily have use of God's temporal blessings, we must truly yield this obedience to our Parents, whether by nature, as Father and Mother, or by calling, as Governors, Pastors, and Masters, or by age, as old men, that they may be moved by such our dutiful carriage toward them, to pray unto God for continuance of his favour toward us.  
Q. But, because this promise is sometime more general unto all obedience, 
Deut. 32.47.  as By this word you shall prolong your days: 
1. King. 3.14.  and to Solomon, If thou walk in my Commandments, I will prolong thy days: Why is it here a peculiar promise belonging to such as honour their Parents?  
A. That disobedient children may know, that they who perform not the duty of honour to them, who under God are authors and governors of their life, may look for no promise of long life, but rather may fear the shortening of their days, as a punishment due to their disobedience.  
Q. But how is long life promised as a blessing? We see it is full of miseries, wants, fears, cares, and troubles, in so much, that death is many times rather desired then long life. 
1. Kings 19 4.  Eliah sitting under the juniper tree, desired that he might die, and said, It is now enough, O Lord, take my soul: for I am no better than my Fathers.  
A. Long life is not of itself a blessing, because many times wicked men live long, 
1. King. 13.11.  as the Prophet that deceived the man of God that came from judah, 
1. Macha. 6.16.  is said to be old. Antiochus lived 149. years, but the sinner, 
Esay 65.20  though he be a hundred years old, shall be accursed. Yet, because God promiseth long life often as a blessing, no doubt it is so unto his servants; but then he so seasoneth the bitterness of this life, with the sweet comfort of his favour, that not only their days are prolonged, but also as here Moses saith, it goeth well with them: whereby it cometh to pass, that such do feel to their unspeakable consolation, the performance of this promise, With length of days will I satisfy him, I will show him my salvation. 
Psal. 91.16   
Q. But how can it be said, the Lord their God gave them that Land, seeing joshua and the Israelites fought many battles, 
Josh. 12.24  so that before they could enjoy the land, they smote one and thirty Kings?  
A. First, when they went to take possession of that Land of promise, God made the waters of jordan miraculously to give place, 
Josh. 3.17.  so as they went over dry-shod. jericho the first City that joshua did assault, had the walls thereof battered with no other engines, 
Josh. 6.16.  than the sound of seven Trumpets made of Rams horns, and the shout of the Israelites. When the five Kings of the Amorites were discomforted, did not God show that he fought for them? the Amorites were put to flight: and many were killed in the flight, GOD also cast hailstones from heaven upon them, so that more were slain so, then by the sword. And the it might yet more plainly appear, that the Lord took their part, 
Ioshu. 10.  at the Prayer of joshua the Sun stood still, that they might have time enough to pursue their enemies. And the Israelites being scarce well settled in that promised land of Canaan, the Amalekites and Madianites, and all they of the East in number like grasshoppers, gathered together against them, Gideon the Captain of the host of Israel, only with three hundred men divided into three bands, set upon this great multitude in three several places, every man having a Trumpet and a Pitcher, wherein was a Lamp. The Israelites sounding their Trumpets and breaking their pitchers, holding their Trumpets in their right hands, and their Lamps in their left, cried, The sword of the Lord, and of Gideon, and stood in their places: so the Lord set every man's sword upon his neighbour, and upon all the host. So all the host fled. Upon good ground therefore said the Prophet, 
Psal. 44.3.  They inherited not the Land by their own sword, neither did their own arm save them, but thy right hand (O Lord) and thine arm, and the light of thy countenance, because thou didst favour them. Yea, God himself even in joshua his days sold his people, 
Iosh 24.12  Not by thy sword, or by thy bow didst thou conquer the land of Canaan. So that although the people sometime fought, yet GOD so miraculously subdued their enemies unto them, that it must needs be confessed that GOD gave them that Land.  
Q. Now, let us hear somewhat of the sixth Commandment, Thou shalt not kill.  
A. The words themselves are a prohibition, but out of them we must also gather a Commandment.  
Q. But why are the three first Commandments, and this and the rest that follow delivered negatively, or prohibiting the thing that is evil, rather than commanding that which is good?  
A. Because through the corruption that is in us, we are so prone and inclining to evil, that we must first learn to eschew evil, before we can apply ourselves to do good, we must after the counsel that our Saviour Christ giveth, 
Mat. 12.33  first make the tree good, because, 
Mat. 7.18.  an evil tree cannot bring forth good fruit. Therefore our Lord God herein teacheth us, where our reformation must begin: we must purge out the old leaven (of sin) that we may be a new lump, 
1. Cor. 5.7  and for this cause are we forbidden to do that which is sin, that by little and little unaccustoming ourselves from our own ways, we may grow and go on forward in newness of life.  
Q. But what is forbidden in this Commandment?  
A. First all kill with hand, heart, or tongue, and the things that tend to the hurt of any man's person, than also the bereaving him or spoiling of his goods, or possessions. Thirdly, the Omission of such duties, as tend to the safety or good of other men.  
Q. I desire to hear of these points more particularly, and first, of killing with the hand.  
A. The kill with the hand is diversly, sometime it is done bluntly without any care to cloak it, as Cain killed Habel, joab, Abner, and Amasa, sometime craftily, as David killed Vriah. For though he thought the matter was wittily contrived, 
2. Sam. 11.  so as no body could charge him with it, yet, Nathan the man of GOD told him, Thou hast killed Vriah the Hittite with the sword, 
2. Sam. 12.9  thou hast slain him with the sword of the children of Ammon. Sometime men murder under show of justice, & so was Naboth put to death for his Vineyard. A fast was proclaimed, Naboth accused of blasphemy, the accusation proved, and he stoned: who could say Achab had any hand in this? Yet was the Prophet Eliah sent from God to examine him upon this interrogatory, 
1. Kings 21 19  Hast thou killed and also gotten possession? A lesson needful to be learned of many Politicians in these days, who care not by secret practices, to take out of the way any that may hinder their proud attempts. Yet, even the greatest of them must one day stand & give account of their doings, before that just judge, to whom no such thing is secret, because his Eyes behold their very thoughts, and their very intents, and all the means which they used are known to him.  
Q. But how may murder be committed with the heart only, death not ensuing?  
A. Our Saviour Christ in expounding this very Commandment, and reproving the interpretations of the Scribes and Pharisees thereof, saith, But I say unto you, 
Mat. 5.22.  whosoever is angry with his brother unadvisedly, (that is, without cause or immoderately, upon small cause) shall be culpable of judgement. And Saint john saith, 
1. joh. 3.15.  Whosoever hateth his brother, is a murderer. Envy is another bad affection of the heart, that wisheth often, sometime also practiseth the death of them whose good success they grieve at, as we see in Cain who killed Habel his brother, 
Gen. 4.5.  because God better accepted of Habels' sacrifice, then of his. This envious heart is a murdering heart, and was in the brethren of joseph so cruel, that they had a purpose to kill him, 
Gen. 37.  had not Reuben first, and after judah persuaded them otherwise. And out of these, or some one of them groweth a third kind of murdering hearts, namely, a purpose to execute their malice and mischief, such as was in those above forty men that had conspired to kill Paul, which they could not effect, 
Acts 23.  yet murderers they were, because they in heart intended murder. And in this sort no doubt many of our Romish-Catholicks, who knew in general that mischief was intended on the 5. of November, when that most inhuman and savage purpose that ever was thought upon, should have been executed, and wished in their hearts it might take effect, are cruel & monstrous murderers. And so are many other who since have been as bloody-minded: nay, when are not Papists in these our days, plotting some or other bloody designs against this State? As for murdering with the tongue, 
Mat. 5.22  Christ telleth us, Whosoever shall say, Fool, is worthy to be punished with hell fire: teaching thereby, that if with unseemly words, we execute the anger that in heart we have conceived, we are guilty of breaking this Law, Thou shalt not kill.  
Q. But concerning the goods of our neighbour, you say, this prohibition may be broken.  
A. It is true, yet not because he that robbeth or taketh from a man his riches, taketh away his life also, but because bringing him to want things necessary, he maketh his life bitter and unpleasant, in which respect the son of Sirach saith, 
Eccle. 34.23.  He that taketh away his neighbours living, slayeth him. thieves therefore robbing and stealing, are breakers of this Commandment. Usurers, that by their biting gain undo them for the most part with whom they deal. Other by tedious suits and continual trouble weary poor men out of their livings: and all oppressors, Who beat the people to pieces, and grind the faces of the poor, as Esay speaketh, chap. 3.15. that oppress the poor, and destroy the needy, as Amos 4.1. chargeth them: all such are guilty of breach of this precept, Thou shalt not kill. Another sort of transgressors of this Law may weep and howl, as Saint james saith, and why, 
jam. 5.4.  Behold (saith he) the hire of the labourers which have reaped your fields (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. God gave unto his people a strait charge, 
Levit. 19.12.  The labourer's hire shall not remain with thee all night. 
Deut. 24.14, 15.  Thou shalt not oppress thy hired servant which is poor and needy, thou shalt give him his hire for the day, neither shall the Sun go down upon it; for he is poor, and therewith he sustaineth his life, lest he cry against thee to the Lord, and it be sin unto thee. The transgression of this Law in this respect is too common. Poor men, when they have wrought & wasted their strength in working, cannot get many times their hire at the weeks end for their sustenance. Yea, poor men many times are forced to take it up in far worse pennyworths, than they might have in the market for ready money. A sin every whit as crying a sin as not paying the reapers hire in due time, and a plain breach of this commandment. Take heed than you, that have the labours of many poor men, not only of that woe denounced by jeremy, 
jere. 22.13  Woe to him that useth his neighbour without wages, and giveth him nothing for his work; but also, of not giving them their hire in due time to supply their needful wants: take heed (I say) that not any under you keep back any thing from them by fraud, which S. james chargeth them of his time with. To be short, all kind of cruel dealing is here utterly forbidden.  
Q. You told us of three sorts of murder, with the hand, with the heart, and with the tongue. Of this last kind of killing I pray you speak somewhat.  
A. First, vile and reproachful speeches, either to a man's face or behind his back. And therefore our Saviour Christ saith, 
Mat. 5.22  Whosoever saith to his brother, Racha, shall be worthy to be punished by a Council: and whosoever shall say, Fool, shall be worthy to be punished with hell fire: by which words his meaning is to teach us, that this commandment Thou shalt not kill, is broken, by the least signification of our anger uttered by word of mouth, but that convicious and reproachful terms are a grievous transgression of this Commandment.  
Q. Are there any other kind of words, by which we may be thought to kill?  
A. Yes, as by reproachful, so also by slanderous words: 
Pro. 22.1  for if a good name is to be chosen above great riches, as Solomon telleth us, and is better than a good ointment, 
Eccle. 7.3  as elsewhere he teacheth us: then must the slandering tongue be a murdering tongue, in that it taketh away a man's reputation, which is as it were the life of a man's name, as well as the hand that taketh away a man's goods, should be judged a murdering hand, which is before proved.  
Q. But without danger of breach of God's law, a man may reprove sin and lewd life in another.  
A. Yes, and so did Eliah very plainly, when he said to Achab a wicked King of Israel, who charged him with troubling Israel, 
1. King. 18.18.  I have not troubled Israel, but thou and thy father's house, in that you have forsaken the commandments of the Lord, and thou hast followed Baalim. And the Prophet Esay calleth the Princes of judah, Princes of Sodom, 
Esay 1.10.  and that people (who judged themselves a very holy and religious people) the people of Gomorrah. Yea, it is the duty of Pastors and Ministers now, as in times past it was of the Prophets, to tell God's people of their sins, 
Levit. 19.17.  Thou shalt not hate thy brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin: as also S. Paul willeth. 
Gal. 6.1.  But there is great difference between slandering or reproaching, which is here condemned, and this Christian reprehension much commended to us by Christ and his Apostles. First, in the root, for that springeth from the bad affection of a cankered heart: Secondly, in the manner of reprehending, for it is done sharply and with bitterness: Thirdly, in the end, which is the discredit and disgrace of them whom we reprove or slander. But that godly and Christian reprehension riseth from a charitable and loving affection, and concerning the manner, is done in the spirit of meekness, and the end is the reforming of our brother.  
Q. But this sin of slandering, I would judge rather to be against the ninth Commandment.  
A. This sin of slandering is a transgression against two Commandments at the least, howsoever it be true or false that a man reporteth, to the hurt of his neighbours good name, because he doth it of an uncharitable mind, he is a transgressor of this sixth Commandment. But if the reports be untrue, whether devised by them which do so report them, or that they have heard them of others, and without consideration have rashly published that to the discredit of another, therein they sin against the ninth commandment. And because they in so doing steal away their neighbours credit, which is much dearer to a well minded man, than much wealth, and the loss thereof he esteemeth greater, then of worldly goods, such men are also guilty of breach of the eight Commandment, Thou shalt not steal.  
Q. You have told us of many ways whereby this precept may be broken, by doing either against the person of anyman or against his goods or name: but how by omission of duties do men transgress.  
A. There are certain particular duties belonging to particular callings, certain duties general belonging to all. And these particular duties are divers also, some being helps unto eternal life, some for the maintenance of this our present temporal being here. And first to speak of that which should especially be cared for. If the Ministers of the Word do not in some measure their duty, in admonishing the people of their danger they are in, by reason of their sin, they break this Commandment. Thou shalt die the death (saith God to Ezechiel) if thou do not speak and admonish 
Ezec. 33.8  the wicked of his way, that wicked man shall die for his iniquity, but his blood will I require at thy hand. S. Paul therefore as he was careful to perform this duty himself, 
Act. 20.31  I have not ceased (saith he) day and night with tears, for the space of 3. years to admonish you. So he chargeth Timothy, to preach the word, to be instant in season and out of season, 
2. Tim. 4.2  to reprove, to rebuke, to exhort with all long suffering and doctrine. And himself feared woe, 
Cor. 9.16  if he preached not the Gospel. Then also Parents, masters or dames of families, if they omit this duty in using all good means to bring their children and servants to the knowledge and fear of God, and do not seek to whet the word of God unto them, by careful and often putting them in mind thereof, as Moses chargeth the Israelites to do, 
Deu. 6.7  by omission of this duty they are found transgressors of this Law. Magistrates should by due punishments repress bloodshed and all disorders in the Commonwealth; for to that end were punishments commanded. So thou shalt take away evil from among you (saith Moses) that all Israel may hear it and fear, 
Deut. 21.21.  speaking of disobedient children, commanding that they should be stoned to death. So that as Pastors, and Masters of families in neglecting the duties above mentioned, put the souls of such as are under them in danger of being hunger-starved, for want of good food; so Magistrates omitting their duty in punishing especially bloody and cruel offences, do encourage offenders; nay, strengthen their hands to further mischief, and by omission of this duty, may make themselves accessaries and partakers of other men's faults. Moreover, if a man hath an Ox that hath used to gore, and the owner is acquainted therewith and knoweth that he is a dangerous beast, and doth not provide for the safety of other; if that beast kill man or woman, the owner of that Ox shall be put to death as guilty of the murder, because he had not due care of his neighbour's life. If a man dig a pit or Well, and a beast fall into it and die, he that digged the pit must pay for the beast that is dead, by that means. If an Ox that used to push kill another Ox, his owner (if he knew he used to push, or gore) must make restitution. 
Exod. 21  These laws being set down, teach us, that we must not omit a care of our neighbour's life or good, whereby man's life must in some good sort be maintained. Lastly, the omission of those duties, which our Saviour Christ speaketh of; I was hungry and you gave me no meat, 
Mat. 25  I thirsted, you gave me no drink, I was a stranger, and ye lodged me not, etc. is a breach also of this Commandment.  
Q. Are all then that seek to have their wants in such things supplied, to be relieved for meat, drink, or other such like?  
A. I think not. For the vagrant and wandering persons, which with most importunity seek for relief, first lead an idle, and therefore an ungodly life (for abundance of idleness, 
Eze. 16.49  was one of the crying sins of Sodom.) Secondly, they are commonly reported to live most filthily without fear and shame. Thirdly, as they are not any members of the commonwealth wherein they live: so they are not belonging to any particular congregation or Church, and the most of them scarcely come at any: Now for such people so hateful to God and good men, in respect of their lewdness, to be fed and clothed wheresoever they come, is nothing else but to cherish and maintain them in their wicked course, against most Christian and godly laws. Not to relieve their necessity may be thought a want of charity. Two things are therefore for reformation of these unchristian disorders, to be wished rather (I fear) then hoped for. The one, is the restraint of this rogueing life with all sharpness, the other, diligent and careful endeavour to set to work such as are able (or else let not him eat that will not labour; 
2. Thes. 3.10.  and provision for maintenance of the impotent. And how unwilling soever these vagrants are to be tied to one place, and thereby do much hinder the execution of our godly laws; yet were it the part of them, to whom authority is committed, to combine themselves together to put in practice such Christian laws, tending so much to abandon lewdness and idleness of life, and to do it with resolution not to be daunted or discouraged for any pains. And thus much of the omission of duties, whereby we may be made transgressors of this now.  
Q. Hitherto you have spoken of the prohibition: it now remaineth that you speak of the Commandment.  
A. Christ, who is the best Interpreter of this law, and of all the commandments of the second Table, saith, love is commanded in them all, Thou shalt love thy neighbour as thyself. 
Mat. 22 39  And S. Paul affirmeth love to be the fulfilling of the law. 
Rom. 13.10  Now love, if it be unfeigned and hearty, not in word or in tongue, but in deed and in truth, 1. joh. 3.18. bringeth forth two fruits: The one is a rescuing from evil, the other doing of good to them whom we love. But to speak particularly of the fruits or effects of love, it is not needful, since we have already declared what is forbidden. For as we are forbidden to hurt another in body, name, or goods; yea, or to think or wish uncharitably to them or any thing belonging to them: so on the contrary, by this commandment we are bound to have a tender care of the safety, welfare, and reputation of others, as well as of our own. For the love we own, or at the least should owe to others, must not have any other measure, than the love we bear to ourselves. And to be short, as we will be careful not to omit any thing that maketh for our safety, wealth, or credit: so careful must we be to cherish and maintain these things for other. And thus much for the sixth Commandment.  
Q. The seventh Commandment is also a prohibiting or forbidding of that which is evil. Thou shalt not commit adultery. And is adultery only forbidden?  
A. Adultery in the proper signification is, when the husband not contenting himself with his wife, or the wife with her husband, commit folly with others. But there are beside this many sins of this nature in Scriptures utterly condemned, all which are in this commandment forbidden. Thou shalt not lie with any beast to be defiled therewith, 
Levit. 18.23.  neither shall any woman stand before a beast to lie down thereto: for it is an abomination; and the punishment thereof is death both to the man or woman so unnaturally offending, and to the beast. The sin of Sodom is likewise forbidden; 
Leu. 18.22  Thou shalt not lie with a Male, as one lieth with a woman. They must die the death. 
Levit. 20.13.   
Q. These are monstrous and beastly sins, such as it can hardly be thought that any of God's people would ever commit, especially that lying with beasts. Neither do I remember that ever I read, that any of the people of Israel were charged therewith in all the Scriptures.  
A. True: But we must know that God giveth not this commandment in vain: but seeing no sins are so gross but that men may commit them, unless God by his grace restrain and bridle them, it is needful that God should warn them thereof, lest being careless and secure, and trusting too much in their own detestation of such sins, they might upon a sudden at unwares be taken. But as concerning that sin of Sodom, it did cleave too fast even to the house of judah. For as there were Sodomites in the land in the days of Rehoboam; 
1. King. 14.24.  so when Asa, his grandchild, a good King, did his best to put them away (for of him it is written, 
1. King. 15.12.  that He took away the Sodomites out of the land:) yet some were left, and jehosaphat his son laboured therein, and as it seemeth prevailed. For, 
1. King. 22.46.  the Sodomites which remained in the days of Asa his father, he put clean out of the land. Notwithstanding the care these two good Kings had to abolish that filthy sin, yet about three hundred years after, this sin was crept, not into the Country of juda, or city of jerusalem, but even into the Temple itself; 
2. King. 23.7.  and josiah broke down the houses of the Sodomites that were in the house of the Lord. And therefore, how unnatural soever this sin may seem to be, yet was it too well liked of Gods own people, and therefore in this Commandment forbidden, as also all uncleanness of the flesh is of any sort.  
Q. What think you of incestuous marriages, or the unlawful company of near Kinsfolk?  
A. All those are forbidden by the Law of God, Leuit. 18. and also expressly against this Commandment. For if the sins of that nature that are less offensive be condemned thereby, then much more they which are more offensive, as Buggery, Sodomitry, and Incest are. And concerning this last, it is that which john the Baptist reproved in Herod, and lost his life for it; 
Math. 14.4  It is not lawful for thee to have thy brother's wife. And Saint Paul reprehendeth in the Corinthians, that one should have his father's wife. 
1. Cor. 5.1  Yea, it is among those sins which God punished grievously in his own people; 
Ezec. 22.10  In thee have they discovered thy father's shame. 
Ezech. 22.31.  Therefore have I powered out mine indignation upon them, and consumed them with the fire of my wrath. As for Adultery, 
Leu. 20.10  it is not here only forbidden in plain words, but also to be punished by death.  
Q. But what say you to fornication, which some account not to be a grievous sin? For Martin Chemnizius writing against the Council of Trent (that wicked conspiracy of the Romish Church against God and his truth) allegeth out of one Burchards Canons and rules concerning penance, wherein is appointed for adulterers fourteen years of penance, and to fast, bread and water fourscore days: but to fornicators but ten days penance. In the fourth part of that examination (for so the book is called) Pag. 72.  
A. It maketh no great matter what they say hereof, for they account it more lawful, then for some to marry, as among other, D. Smith against Peter Martyr; (that is a wanering and unconstant Weathercock, against a grave learned man) according to his poor skill endeavoured to defend, that it was better for their Priests to keep a Harlot, then to enter into that estate of marriage honourable among all men. 
Heb. 13.4  But sure I am, that by God's Law fornication was death. For if a man take a Maid to be his wife, and she prove not a Virgin, she must be stoned to death. 
Deut. 22.20, 21.  And among other manifest works of the flesh, S. Paul reckoneth Adultery, 
Gal 5.19.  Fornication, Uncleanness, Wantonness. As therefore those other monstrous and unnatural pollutions and adultery are against this Commandment, so is fornication also.  
Q. And is not this Commandment, Thou shalt not commit adultery, broken but only by such acts as these?  
A. Yes: our Saviour Christ saith in expounding this very commandment, I say unto you, that whosoever looketh on a woman to lust after her, 
Mat. 5.28  hath committed adultery with her already in his heart. For the just itself without any action for performance of the same, is sin. And that a gazing and wandering eye is as a dangerous gulf or we'll to draw us by little and little into the bottom of filthy lust, daily experience might teach all men. But this corrupt affection blindeth men's eyes so, as we are not able to see our danger. 
2. Sam. 11.2.  For David by his eyes was driven into lust with Bethsaba. And Ammon his son, by beholding the beauty of Tamar Absalon's sister. 
2. Sam. 13.1, 2.   
Q. Our eyes then being so necessary members as they are, the guides of our ways, and directors in all our business, how may we avoid the snares of lust?  
A. The very next words of our Saviour Christ teach us: Wherefore if thy right eye cause thee to offend, 
Mat. 5.29.  pluck it out, and cast it from thee: for it is better for thee, that one of thy members perish, then that thy whole body should be cast into hell. Not that he delighteth in the mangling of our bodies, but in the subduing of our lusts. His counsel therefore is, that seeing by our eyes we may so be deceived, we must not let them wander to behold the beauty or comeliness of men or women, lest they become snares to entangle us. But turn away thine eye from a beautiful woman, 
Ecclus. 9.8  and look not upon others beauty, for many have perished by the beauty of women: for by it love is kindled as a fire.  
Q. The meaning is, that we give no liberty to our eyes to sin, but should avoid all occasions whereby we might be snared. And as we should be very watchful for ourselves herein, so should we be also over other, that are committed to our charge, that we do our endeavour, to restrain their eyes from wandering, for fear they lust.  
A. Very true, and therefore we must neither ourselves, nor suffer our children or servants, to resort to these merriments, or feasts and meetings, where there is great resort of youths. The example of Dina jacobs' daughter should teach us this lesson, 
Gen. 3.4.  how dangerous it is for maids to go to gaze or wander abroad, for she thereby was deflowered. It is therefore good counsel that the son of Sirach giveth, 
Ecclus. 7.24. Ecclus. 26 10.  If thou have daughters keep their bodies, and show them not a pleasant countenance. If thy daughter be not shamefast, keep her straightly, lest by too much liberty she abuse herself. Which counsel, if it were necessary in those days, when pride was not grown to that height that now it hath, and for that people who were by all likelihood far better instructed in the Law, then either ourselves, or our youths are: how needful then is it now, when youths do to the uttermost of their power, trick and trim themselves that they may be seen and liked of, and both old and young among us, are for the most part utterly ignorant of the very principles of Religion, and of their duty towards God or man. And besides the wanton eyes, there are also in those meetings, 
1. Cor. 15.33.  wanton tongues, And evil speakings corrupt good manners, they are even as a pair of bellows to blow and kindle the coal of lust, to make it burn: but Saint Paul chargeth, 
Ephe. 4.29  Let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace to the hearers. 
Col. 4.6.  Let your speech be gracious always and powdered with salt. 
Ephe. 5.3  But fornication and all uncleanness, and covetousness, let it not be once named among you, as becometh Saints. But above all things, Idleness is a great nourisher of filthy lust, and giveth leisure to the eyes to behold and spy out that which is the bane of the soul. And therefore the son of Sirach saith truly, 
Ecclus. 33 26.  Idleness bringeth much evil, and as David was by his eyes brought to lust after Bathsheba, so his idleness brought his eyes to behold her. For sending joab to fight against Rabbah a City of the Ammonites, himself remained at jerusalem, and after his noone-sleep, walking in his gallery, he saw Bathsheba and lusted after her. It is therefore good counsel that Saint Jerome giveth to Rusticus: Always be doing somewhat, that the devil may find thee occupied. And in observing these and such like rules, we shall if not pluck out our eyes, yet may we have an Antidote to preserve our souls from the danger thereof.  
Q. You have taught what is forbidden in this Commandment, I desire to hear what is herein commanded?  
A. Even that which S. Paul in these words teacheth, 
1. Thes. 4.3 4.  This is the will of God your sanctification, & that you should abstain from fornication, that every one of you should know how to keep his vessel in holiness and honour, and not in the lust of concupiscence.  
Q. But how may we perform this?  
A. It is a thing hard for man to perform: yet, if we be willing to do our best endeavour herein, in diet we must be temperate, in apparel modest, not given to garishness, and every new fashion, in our calling painful, and in reading or hearing of good books and godly meditations diligent, and in Prayers fervent: If we carefully strive to do these duties, and avoid as is before said, these common assemblies and meetings, evil talk and idleness, God will assist us in our godly endeavours. And that we have great reason to strive earnestly to obey this Law, ourselves will readily confess, if we consider that our calling unto the knowledge of the Gospel, is to this end, that we should be a holy people unto the Lord. Secondly, the hurt and danger that cometh by adultery, to body and soul, may make us both fear and hate that sin: For, it wasteth the body, in respect whereof, Saint Paul saith, 
1. Cor. 6.18.  He that committeth fornication, sinneth against his own body. And Solomon thus adviseth, Give not thy strength to women: 
Pro. 32.3  it consumeth the goods: 
Pro. 29.3 job. 31.12  He that feedeth harlots wasteth his substance. Adultery (saith job) is a fire that shall devour to destruction, and which shall root out all mine increase. Add hereto the shame it bringeth in this world, and the heavy judgements of God every where in the Scriptures denounced against that sin, and our own heart will testify within us, that Blessed are the pure in heart, for they shall see God, 
Heb. 13.4  But whoremongers and adulterers God will judge.  
Q. Hath God given us no remedy against this so dangerous sin, dangerous (I say) in respect of our infirmity, whereby we find ourselves too prone to fall into it, (it is so natural unto us) and dangerous in respect of the end thereof, which is deserved damnation?  
A. Yes, If they cannot abstain, 
1. Cor. 7.9  let them marry: for it is better to marry then to burn. And this estate of marriage is not permitted to some kind of men only, and unlawful for other, but Marriage is honourable among all men, 
Heb. 13.4  and the bed undefiled. As for such as forbid marriage and certain meats, Saint Paul being witness, they depart from the faith, 
1. Tim. 4.1 2, 3.  and give heed to the spirit of error, and doctrine of devils, speak lies through hypocrisy, and have their consciences burned with a hot iron, therefore such are to be accounted deceivers and false teachers.  
Q. What learn we in the eight Commandment, Thou shalt not steal?  
A. I first observe therein the order, for after God hath commanded holiness of life, and as the Apostle speaketh, 1. Thessa. 4.4. to keep our vessel in sanctification, than he provideth for goods, teaching us thereby First, to seek the kingdom of heaven, and the things that belong unto eternal life, and to let these worldly things be of less account with us. Then for the words themselves, they are as most of the other are, a forbidding of that which is evil.  
Q. What is then forbidden here?  
A. All ways whereby others may receive hurt, that we may gain: some get by violence and oppression, others by more secret means: By oppression also, some more violently, some more craftily. The first sort are they which rob and spoil, and take away men's goods by plain force: such are all robbers. Oppressors also, who by wealth or other greatness, whether by Law or other means, get from other that which they have no right to. Usurers, also a kind of people not allowed to follow their trade among God's people, are transgressors of this Law: for God by his servant Moses gave this Commandment, Thou shalt not give to Usury to thy brother, Usury of money, Usury of meat, or of any thing that is put to Usury, Deut. 23.19. Again, 
Exod. 22 25.  If thou lend money, to my people, to the poor that are among you, thou shalt not be as a Usurer to him, thou shalt not oppress him with Usury. Yea, there are other yet greater thieves than these, who content not themselves with men's goods, but whole Kingdoms & countries must be unto them a prey. And, howsoever God in his justice punisheth wicked men, by great and grievous sinners, as Tyrus and Egypt were given into the hand of Nabuchodonosor, a great wronger of all his neighbours; yet was Nabuchodonosor who subdued them, a plain transgressor of this Law.  
Q. But it may seem otherwise, for God commendeth his service that he did against tire, and seemeth as if he held himself indebted to him for it, but withal promiseth, that he would give to him and his soldiers, Egypt for a reward of that service, Ezekiel 29.  
A. True, for that which he did, was decreed of God, though he neither knew Gods will therein, neither cared for it: so that the deed was good, which God also enabled him to do, (for he could not have done any thing but as the executioner of GOD'S wrath against those wicked people) but he did it with a cruel and ambitious mind, and therefore it was not well done. God therefore commendeth the work that he wrought against tire, but in his manner of working it, he is a transgressor of this Law.  
Q. By this which we have heard, we may in some sort judge of other means, whereby men oppress one another. And this you set down as most certain, that whosoever oppress others, are transgressors against this Commandment, and may be called cruel thieves. Against such God denounceth heavy judgements, 
Esay 33.1  Woe to thee that spoilest, and was not spoiled, and dost wickedly, and they did not wickedly against thee. 
Esay. 30.12 13.  Because you have cast off this word (whereby I have admonished you by my Prophet) and trust in violence and wrong, and stay thereupon, therefore this iniquity shall be unto you as a breach that falleth, or a swelling in an high wall, whose breaking cometh suddenly in a moment. For God will not suffer unpunished the contempt of this his Commandment, Thou shalt not do thy neighbour wrong, neither rob him. But all thieves are not violent, some by more secret means deceive. Therefore Saint Paul in few words forbiddeth both sorts, 
1. Thes. 4.6  That no man oppress or defraud his brother in any matter; for the Lord is avenger of all such things. Of oppressors we have heard, now let us hear somewhat of these other who steal by craft.  
A. Some of them we call thieves, but many of them though thieves they are, and make it their trade, yet will not they be called thieves. Of these we read as an exposition or Commentary upon this Commandment, Ye shall not steal, nor deal falsely, nor lie one to another. Under these three, stealing, false dealing, lying, may all this sort of stealing be understood. Stealing is a secret taking away of our neighbour's goods, whether by night or day. Of this sort are not only they, whom we call thieves, but all such as get into their hands some one commodity or more, which other may not meddle with, but as from them. These Monopolies have always been evil thought of among wise governors, condemned by the Roman Laws, and are by experience found to be very hurtful to Commonwealths: for by enhancing the prices of such things as they have engrossed, they steal away the wealth of the commonalty. It seemeth there were such among God's people in salomon's days, and how men judged of them it doth appear by his words, 
Pro. 11.26  He that withdraweth the corn, the people will curse him. But Amos the Prophet is very bitter against them, who, when they had stored themselves with full garners of corn, thought their solemn feast days appointed for God's service, to be a hindrance to them. For every minute they judged an hour, 
Amos 8.4 5, 6.  they longed so much and so greedily after their unlawful gain. But in these our days such kind of men are so much the worse, because they will not stick sometime to profane the Sabbath day, to deliver their commodity & make their gain, which these men (though bad enough) would not do, neither was it lawful for them: for we may see by Nehemiah, 
Nehe. 10.31. & 13.15 16, 17, 18, 19, 20, 21.  that buying and selling upon the Sabbath, was utterly unlawful.  
Q. What do you think of selling to a day, as it is most commonly used now for Corn, cattle, or any other commodity: even for a short time to have too much increase, and for a longer time much more? Is not this a secret kind of stealing?  
A. Yes, and that a very unchristian stealing of our neighbour's goods. So selling by false weights and measures, 
Levit. 19.35.36.  Thou shalt not do unjustly in line, in weight, in measure. You shall have just balances, true weights, true Epha, true Hin, that is, both thy great measure of the Epha, and the little measure of the Hin shall be just and true. Some steal Land by removing the bounders, contrary to the advice of Solomon, 
Pro. 22.28 Deut. 19.14.  Thou shalt not remove the ancient bounds which thy fathers have made. For, 
Deut. 37 17.  Cursed be he that removeth his neighbour's mark: and all the people shall say, So be it. Yea, Numa Pompilius, though he knew not these Laws of God, yet he so hated this kind of stealing, the he decreed it should be no offence to kill him, that would remove a bounder, as Dionys. Halicar. reporteth, lib. 2. Some steal their neighbour's money, by praising above the worth that which they sell, and so persuading them the thing is better than it is, whether Merchants for their wares, or workmen for the work, which they make many times rather to the show, then for the profit of the buyer: and to such Merchants the son of Sirach addeth Vitailers: There are (saith he) two things, 
Ecclus. 26 39  which I think to be hard & perilus, A Merchant cannot lightly keep him from wrong, and a Victualler is not without sin. Yea, the labouring man as it is fill he should have his wages for his work, so if he work not truly for his wages, doth but steal the money of him that set him to work. He that is slothful in his work, 
Pro. 18.19  is even the brother of him that is a great waster, either of his own, if he be slothful in his own business, or of his that hires him, if he work for another, and so is a breaker of this Law.  
Q. What shall we judge of them who never think they have work enough for their money, but by all means they can, seek to increase and add unto other men's toil?  

Deut. 25.4  A. God thus commandeth, Thou shalt not mouzell the Ox that treadeth out the corn. And Solomon telleth us, 
Pro. 12.10  that A righteous man regardeth the life of his beast, to teach us thereby to be much more merciful unto men, and not to suck out by too toilsome work the very life of them that work for us, as if we thought men should live only to serve our turn. But to rehearse all the means whereby we steal from other men, their goods and possessions, it is impossible, and therefore I set this down as a touchstone, whereby we may try whether we be faulty or not, that whosoever seeketh by other men's loss to enrich himself, is a thief and a transgressor of this Commandment. And yet there is one thief more, which, because he first beginneth with himself, stealing first from himself, I leave to the last place of this kind of thieves: That is, the unthrift that spendeth his Patrimony, if he have any, or whatsoever by his hands he getteth, if he live by his occupation or labour, in drinking, playing, or some unthrifty course, so robbing himself of the means whereby he should live: this I confess seems to be but a foolish thief, but a thief he is, yea and not in robbing himself only; for he robbeth others too. For the poorest man if he be married or keep a house must thus think, that which he getteth, his wife and family have their part therein, and so in spending their part he is a thief and robbeth them: If he have Copie-hold, or free land, or any inheritance, other whom he leaveth behind, have interest therein, and so the child unborn is rob by such unthrifts. Foolish therefore and false is that which they think and say sometime, that they spend nought but their own. For they spend that also that belongeth to their family, & to their posterity. And thus much of thefts that are done or committed.  
Q. Are there also thefts by omission of duties, which divers men, according to their several callings ought to perform?  
A. Yea, divers. And first to begin with the greatest thieves that rob men of the food of the soul. Behold, saith the Lord, 
jer. 23.30.  I will come against them which steal my word every man from his neighbour. Now the Pastors that are negligent in teaching are thieves of this sort. They also who when they teach or instruct their people, bear with men's sins, and will not tell them of their transgressions, as God commandeth his Prophet, but will rather seek to please, as the desire of sinners is to sleep securely in their sins, 
Es. 30.10  as we may see. To be short, they may truly be said to steal God's words, which take them from the eyes and knowledge of men, and in stead thereof deliver men's traditions; much like the Harlot, 
1. King. 3.20.  which rising in the night stole away the living child from the true mother, and laid the dead child in the room of it. Next unto these are judges, if they judge not the cause of the Widow and fatherless, but either for fear dare not, or because they favour great ones that are adversaries to their cause, will not; or for any other worldly respect care not to do speedy right to them, as their state requireth and the equity of their cause should move them to do. This their duty is commonly required of them in the Scriptures, so that I need not bring particulars of that I say herein. If a man find a thing and make not restitution, it is sin to him; 
Levit. 6.3.  and therefore a breach of this commandment. And because this, as all other of the Commandments require love: Thou shalt not see thy brother's Ass or his Ox fall down by the way, and withdraw thyself, 
Deu. 22.4.  but shalt lift him up with him. Yea, if thou meet thine enemy's Ox or Ass going astray, 
Exod. 23.4  thou shalt bring him to him again. For the omission of such duties is a breach of this law.  
Q. Now let us hear somewhat of the ninth Commandment, Thou shalt not bear false witness against thy neighbour.  
A. As the last Commandment whereof I have spoken, restraineth our deeds and actions from doing wrong; so this teacheth our tongues, not to speak any thing whereby our neighbour may be wronged. And in effect it requireth that which S. Paul willeth the Ephesians, Wherefore cast off lying, 
Ephe. 4.25  and speak every man the truth unto his neighbour. For he is called, 
Psal. 31.  The God of truth, and loveth truth (not in word or show) in the inward affection, 
Psal. 51.6  and therefore would have us to walk in the truth.  
Q. But being forbid to bear false witness against our neighbour, may we do it against others whom we call not neighbours, as the jews think it lawful to take usury of us, because it is thus prohibited to them, 
Deu. 23.19  Thou shalt not give to usury to thy brother, and us they account not their brethren?  
A. The word neighbour hath that sense in this place, which our Saviour Christ taught the captious expounder of the Law, in Luke 10.37. as if it had been thus commanded: Thou shalt not bear false witness against any man.  
Q. Then teach us, I pray you, how many ways this law may be transgressed?  
A. Either by ending matters in controversy between neighbours, or by false reports or conceits of others or ourselves.  
Q. How in ending controversies?  
A. Two ways, either when matters are ended by daies-men, or by law. 
Leu. 19.13  For seeing Thou mayst do no wrong to thy neighbour; but must follow justice justly: that is, 
Deu. 16.20  in all sincerity, I take this to be a good lesson, both for daies-men, and such as are produced as witnesses before them, whereby, both the one and the other may be taught, better to do a Christian duty herein, than many do. Witnesses, although they speak not (in such case) upon oath, yet ought in honesty, nay in Christianity to discharge a good conscience, and not to speak untruly. For if they do, they transgress against this law. As for them who as friends are appointed to arbitrate and order such matters, if they be stiff for a friend, against that which, by witnesses, shall appear to be truth, and thereupon give their order accordingly; they then bear false witness against their neighbour. For all the friendship that a true Christian friend can show to his friend in this case, is to take heed that he be not wronged, neither the witnesses words wrested; but if he yield not to the truth, he is a transgressor. As for them that are brought before judges to give their evidence, because they are sworn to speak the truth, if they do it not, their fault is much the greater. Thou shalt not do unjustly in judgement. 
Deu. 19.35  Their fault, I say, is much the greater, because they make that al-knowing God, 
Pro. 6.19  who hateth the false witness that speaketh lies, and threateneth to be a swift witness against such as forswear themselves: 
Mal. 3.5  because such as swear falsely by his name, 
Leu. 19.12  pollute the name of their God, who is the Lord, who can and will be revenged of such transgressions, they make him a witness of their lies. And as their offence is heinous against God himself, so do they abuse the judgement seat, the Court of justice, drawing the same by their falsehood unto injustice. 
Pro. 19.28  A wicked witness mocketh at judgement, and the mouth of the wicked swalloweth up iniquity. For such witnesses hide and keep out of sight the truth of the cause which is to be tried, and by that means undo such as through their false oath lose their right.  
Q. As such men by their perjury sin against the third Commandment, so in thus wronging their neighbour, they steal away their neighbour's maintenance of his life, and so offend against the sixth and eighth Commandment, and therefore may justly be hated of God and man.  
A. So are they. For as concerning God, it is reckoned up among the things that his soul abhorreth. 
Pro. 6.19  And in respect of the wrong that is thereby offered to men, God taketh order that among his people, what hurt soever a man might have by a false testimony, the same should be laid upon the false witness, whether loss of life or any limb, and this without pity God commandeth to be executed. 
Deu. 19.21  As for men, in divers places divers punishments have been appointed to such, and all show a detestation thereof. In Scotland, Keneth a King ordered, that if a man told but a lie whereby another was hurt, the liar should be disarmed of his sword, & banished out of men's company. The City of Milan in Italy (if the sum of money were not great, which by forswearing a man sustained) something imitated that punishment that God appointed among his people, yet adding this, that such should go about the City 3. days with a paper about his head, to show his offence; the second fault was loss of his hand; the third fault was punished by burning to death. The Venetians cut out their tongues that so offended. Francus, the first of that name, French King, made a law that such should suffer death. In all which it may appear, that governors & magistrates seeing the great hurt that false witnesses wrought in all societies, sought by sharpness of punishment to root out that evil out of their governments.  
Q. All such as raise against any man untrue reports, whereby they may be defamed or ill thought on, are transgressors of this law.  
A. Most certain. Therefore, Speak not evil one of another, brethren. 
jam. 4.11  He that speaketh evil of his brother, or condemneth his brother, speaketh evil of the law, and condemneth the law, saith S. james. The Prophet David professeth he will be an enemy to such men: Him that privily slandereth his neighbour, 
Psal. 101.5  will I destroy. And the son of Sirach telleth us what reward the slanderer may expect. 
Eccl. 5.15  He that is a backbiter, shall be hated, envied, and confounded. Therefore, The righteous man hateth lying words, 
Pro. 13.5  but the wicked causeth slander & shame. Such men were so troublesome to David, that he esteemed their tongues sharpened as the Serpents, 
Psal. 140.3  and Adder's poison to be under their lips. I need not produce the examples out of Scriptures, to show what evil such men work among neighbours: daily experience affordeth too many, and too lamentable effects that grow thereof; how godly men are disgraced, the innocent and spotless, in comparison of their accusers, blamed, and holy conversation is unjustly accused.  
Q. But what think you of them, who readily and too rashly give ear to such reports?  
A. They are guilty of transgression of this law likewise. 
Prou 17.4  The wicked (saith Solomon) giveth heed to false lips, & a liar hearkeneth to a naughty tongue. But whatsoever themselves are, such, by listening too well to such slanderers, give more encouragement to them to go forward in that wicked course, and there is no doubt such an impression in their own heart of that which they hear so willingly, that in the very persuasion of their heart, they bear false witness against the guiltless, and condemn too often the faultless.  
Q. Are there no other transgressions against this law?  
A. Yes, divers, Our offence against it is too common in this country. A man bindeth to peace one of whom he standeth in fear of some bodily hurt. The other for the most part for a revenge, will be content to take his Oath, that he also standeth in fear of him, though his own conscience telleth him it is not so. By this means, even against his own knowledge, he beareth this false witness against the other, that he is a dangerous man, though himself believeth it not, yet he seeketh to persuade others thereof by his Oath. A grievous sin, but too common. Another will extol a man (though evil) whom he loveth, far above his worth, and whom he misliketh will load with all disgrace. Solomon telleth us, 
Pro. 17.15  that he who justifieth the wicked, and condemneth the Just, even they both are an abomination to the Lord. 
Esa. 5.20  And Esay crieth, Woe to them which call good evil, and evil good. And all such are false witnesses which God here forbiddeth. Other transgressions also there are; as these counterfeit foolish, too much made of by many, yea by some great men, & these common players, may slander, they think, by authority; and the more satirical that they are, the better they are liked of, and the more they please themselves too. So this grievous transgression, and very unchristian course of life, commended and approved of some with too much applause, is after some sort warranted to break this law of God. Another sort transgress in giving themselves praise, 
Pro. 27.2  which were fit to be done by some other. So did that young man that said, but very untruly, All these (commandments) I have observed from my youth. 
Mat. 19.20  Their own conscience will tell such men, that they bear in saying thus, false witness. And herein the Church of Rome doth grievously offend, deceiving themselves and others by transgression of this commandment. They call themselves Catholic; it is not their name, it no way belongeth to them. Their church is not catholic, their faith is not catholic; therefore themselves not catholic. Their church, nay not any church can here be catholic truly, because so long as this world endureth, all the members shall not be added to it, and until the number be complete, it cannot be called catholic properly. And therefore we believe that there is a holy Catholic Church, which in regard of the true faith therein taught agreeable to the first promise of faith, and doctrine of obedience, which hath consent of all ages among the godly, is called Catholic, but then in deed shall be truly made Catholic, when it shall have the whole number added to it. In the mean time also, in respect of the Donatists, who tied their Church to Aphric, the godly called their Church Catholic, because the members thereof were in all places, and at all times, and not restrained to any one time or place. As for theirs, I suppose themselves will be ashamed to say it is catholic, many points whereof are so newly hatched; yea and some principal points which they hold not yet well agreed upon that if they would say their faith is catholic, their own mouths and pens would reprove, yea strongly confute them. Howsoever therefore, the mouth of the wicked covereth iniquity: 
Prou. 10.6  as Papists with the plausible name of Catholic hide their Idolatries, Heresies, and Blasphemies: yet shall these patrons of popery (I doubt not) find by their own experience, that because they have said to the Apostates from the faith, Thou art catholic; that is, 
Pro. 24.24  to the wicked, Thou art righteous, the people shall curse them, and the multitude shall abhor them, as already all such, as by the light of God's word see how damnable and dangerous their doctrine is.  
Q. Seeing then, not only such as report slanderous things to the disgrace of other, but such also as willingly hear such slanders, and rashly believe them, transgress this law: it is very expedient we should always remember the answer which is made to this question; Lord, who shall dwell in thy Tabernacle?; 
Psa. 15.1.3  who shall rest in thy holy Mountain? He that slandereth not with his tongue, nor doth evil to his neighbour, nor receiveth a false report against his neighbour: so shall we be free from this grievous sin of backbiting, which whoso useth, 
Psal. 14.11  shall not be established upon the earth; as God by his Prophet threateneth.  
A. It is so, as also Solomon adviseth, Put away from thee a froward mouth, 
Pro. 4.24  and put wicked lips far from thee.  
Q. What think you of the tenth Commandment? Is there any thing forbidden therein, which is not prohibited in the other Commandments? For we have heard, that not only the outward action of murder and other transgressions is forbidden, but also the inward affection.  
A. In other of the Commandments, not the deed only is forbidden, but also the willingness or desire to perform the same. But here the very motion to disobedience and lust itself, although we give no consent thereto, is prohibited, & condemned as unlawful, as the Apostle teacheth saying: 
Rom. 7.7  For I had not known lust (to be sin) except the law had said, Thou shalt not lust.  
Q. What then is the use of this Commandment?  
A. It hath many good uses: for first, it serveth for instruction, to teach us the way how to obey the former commandments. For, if we withstand the first beginnings of sin, and stop the springs thereof, so as they cannot break forth, and snub the sprouts that come out of the root, not suffering them to have any growth, we shall find sin much weakened in us, neither will it be hard by God's grace to keep it under, so as it shall never reign in these our mortal bodies. Secondly, it serveth for direction to reform the corruption of our judgement, whereby we oftentimes deceive ourselves, thinking we do well, when it is nothing so. Saul said, when he had spared the Amalekites and much of that which belonged to them, which God commanded that he without pity should have destroyed, 
1. Sam. 15 13.  I have fulfilled the commandment of the Lord. That young man in the Gospel, 
Mat. 19.20  I have observed all these things (whatsoever love or duty I own to my neighbour) from my youth up: when no man (save Christ only) could ever attain to that perfection of love. But here we may learn, 
Rom. 7.7  that seeing even Lust itself is a breach of God's Law, as the Apostle teacheth us, as before is said; we must neither believe such Commentaries of God's Law, which teach the obedience thereto to consist in the outward performance only, as did the Scribes & Pharisees, 
Math. 5.20  whom therefore our Saviour Christ reproveth, vers. 21.27. neither justify ourselves in any thing that we can do, seeing perfect obedience is so hard; nay, so unpossible for man to attain unto, so long as we are in the flesh: for these motions unto sin will ever be stirring, as a root howsoever oft stubbed, yet, while it liveth, will ever be sprouting. The third and last use thereof is, that it is a preparative to the performance of a necessary duty, which God requireth of us: For, God hath created us excellent creatures, endued with reason, & enabled by many good helps, to the end we should by our holy obedience glorify Him. 
Math. 7.18  But an evil tree cannot bring forth good fruit: & such trees are we, if Lust reign in us, & had are our fruits. Therefore to every one of us, who have a desire that our light so shine before men, 
Math. 5.16  that they seeing our good works, may glorify our Father which is in heaven. God saith, Thou shalt not Lust. For Lust is as leaven that soureth and maketh unsavoury all our actions: The end therefore of this Commandment is, 
Ephe. 4.22  That casting off, concerning our conversation in time past, the old man, we cleanse ourselves from all filthiness of the flesh and spirit, 
2. Cor. 7.1.  and grow up unto full holiness in the fear of God: That being sanctified throughout, 
1. Thes. 5.23.  our whole spirit, and soul, and body, may be kept blameless until the coming of our Lord jesus Christ. Unto which holiness, that we may truly strive to attain as we ought to do, we must carefully regard this Commandment, Thou shalt not Lust.  
Q. It seemeth, that rash wishes for some things which either we see other enjoy, or ourselves upon some occasion think we want, are against this Law.  
A. True: for even those motions argue a discontentedness of our own estate, and a wishing of better than God hath given us.  
Q. The several things that we are forbidden to covet, have been before handled in the seventh & eighth Commandments, so that here we need not any further declaration thereof.  
A. It is so: for that that we are in them forbidden to do, or so much as we purpose or be willing to perform, we are here forbidden to lust after, or to suffer within us any motion to accomplish it.  
Q. If God's Commandments require so strict and holy and perfect obedience, that it permitteth not so much as any wandering thought at any time to be cherished within us, considering our own infirmity and weakness to withstand sin; nay, our proneness and inclination to fall from our sincerity in performance of our duty; it seemeth it is impossible for any man (CHRIST only excepted, whose conception was by the holy Ghost) to fulfil the law.  
A. It is so.  
Q. Why then are we blamed as transgressors, if God require more of us in his law then any man (even the best that liveth) is able to perform?  
A. We are justly blamed, because God requireth no more at our hands, than man by his first creation was made able to perform. For, the Law that now we have, was written in the table of man's heart at his creation, and our first Parents to whom it was given were enabled to do it. Now that they through their disobedience, whereof both were partakers, Eve in enticing, Adam in being persuaded, have lost that ability to do the good they would and should do, it is their fault; for GOD created them good and holy. And as the corruption of blood, even by man's laws, disableth all the posterity, when the father hath committed some grievous fault: 
Rom. 5.14  even so in Adam's sin we are all transgressors. God therefore, in commanding perfect obedience, commandeth no more than of right he might do: and we by our disobedience deserve blame, because it is our own corruption that disableth us, that we cannot do what we are commanded; yea and what we willingly would do, being now regenerated.  
Q. What use then have we of the law, since we are not able to keep it?  
A. It is a true glass, wherein if we look without partiality, we shall behold ourselves as we are, that is, sinners. 
Rom. 3.20 Rom. 5.20 Gal. 3.19.  For by the law cometh the knowledge of sin. Yea, by it sin is made unto us more manifest.  
Seeing then ourselves by the law to be far from all hope of salvation, it driveth us to seek elsewhere to obtain mercy, in which respect it may be well called, 
Gal. 3.24  A Schoolmaster to Christ, & not only in respect of the Ceremonial laws which were but figures and shadows, Christ the truth & the body. For when we see it unpossible for the law to save us, 
Rom. 8.3  in as much as it is weak, because of the flesh, then must we seek unto him, whom God sent in similitude of sinful flesh, 
Rom. 8.3  and for sin, by whom also, he condemned sin in the flesh.  
Q. The most comfortable use then that we may have by the law, is not to hope by observing or keeping it, to merit at God's hands the kingdom of glory, as Papists do, being so blinded in conceit of their own works, that they cannot see them to be unperfect, being tried by the touchstone of the law, as in truth they are; but to look unto the remedy that God of his endless and infinite mercy hath provided against our transgressions; namely, to the satisfaction which Christ hath wrought. 
Gal. 3.13  For Christ hath redeemed us from the curse of the law, when he was made a curse for us. But have we no other use of God's law?  
A. Yes: it is to us as to a workman his rule and square, according to which we ought to frame all our actions. And if any thing that we do, agree not with this rule, we must not only acknowledge it not to be right, but to the uttermost of our power we must endeavour to reform it according to the rule.  
Q. The promises then of the Gospel free us not from obedience of the Law. No; 
Rom. 3.31. Mat. 5.17  God forbidden (saith Saint Paul) that it should so be. And Christ telleth them of his time, Think not that I am come to destroy the law or the Prophets: I am not come to destroy them, but to fulfil them. So that although the law can now bring no condemnation to the godly that are in Christ jesus: 
Rom. 8.1  Yet are we still bound to the observation or keeping of the law of the commandments.  
A. This to be true, many answers that Christ gave to such as asked what they should do to inherit eternal life, do plainly prove; for he willed them to keep the commandments: To love God with all their heart, soul, and strength, and their neighbour as their self: Yea, after him all the doctrine of the Apostles tendeth to that end; yea, our accusing conscience when we transgress them, and our excusing heart, when in some good measure we strive to do them, is a strong witness within ourselves to testify, that we acknowledge ourselves bound to obey them.  
Seeing therefore we cannot so keep them as we ought to do, though God in justice may require this obedience of us, & punish our disobedience: Let us humble ourselves in fervent and faithful prayer, craving the assistance of his grace in some good measure to obey his will, and pardon for our weakness and imperfection in doing the same, that of his mere mercy, and (by us) undeserved grace we may escape deserved wrath, in the day of wrath.  
FINIS.