The first commandement.

Let vs at length come to the special exposi­tion of the first commandement. What the meaning of it is, it is sufficiently vnderstood by that which hath beene said: let vs therefore see what be the parts of it, then let vs follow each of them in their order.

Seeing this commandement is deliuered ne­gatiuely, by our first rule, it containeth the affirmatiue vnder it. Therefore it is to be deuided into two parts.

1 In the first, which is not expressed, he will be ac­knowledged of vs for our God.

2 In the later, which is indeed expressed, he for­biddeth that we acknowledge any others for our God, beside himselfe.

Of how many parts standeth that acknow­ledgement which God requireth?

Vpon foure: namely,

1 Adoration, or worship.

2 Trust.

3 Inuocation, or praier.

4 And thankesgiuing.

Now this acknowledgment proceedeth from know­ledge, for he cannot be acknowledged except he bee first knowen.

Declare this vnto me in those seueral parts.

First he cannot be worshipped of vs (now he is worshipped when euerie of vs submitteth himselfe vnto his greatnesse) but hee is also acknowledged our creator and Lord. We can not put our trust in him, but we must confesse him to be omnipotent and perfectly good, that he may helpe our necessities. We will neuer thinke vpon praying and giuing thankes vnto him, ex­cept we be well assured that hee is the fountaine and well-spring of all good things.

Are these foure vertues onely included in the first commandement?

If thou respect the substance, these onely: how­beit many other spring from them. For true adora­tion or worship, hath alwaies piety for a companion, that is to say, a child-like feare, and willing obedience towardes him.

Out of trust, ariseth:

1 Hope, that is, a certaine looking for the fruiti­on of the heauenly promises.

2 Patience in aduersitie.

3 Perseuerance or continuance in his seruice.

4 A holy security, so long as wee keepe our selues within the bounds of our callings.

From praier and thankesgiuing springeth true hu­militie of heart: For by them we be admonished, that we be emptie of all kinde of good things, vntill they be giuen vs of God, and that if there be any good thing in vs, it is of God That humilitie also bringeth forth modesty, which causeth that wee desire not a higher place, but bee content with the condition whereunto God hath called vs.

For asmuch as wee haue reckned vp the vertues contained in this commandement, now wee must oppose or set against them, the vices where­unto [Page 85] they be contrarie.

These are:

1 Rebellion against God.

2 Doubting of his promises.

3 Desperation.

4 Impatience in aduersitie.

5 Inconstancie in the worship of God, and in our owne vocation.

6 Falling away from the truth of the Gospell.

7 Pride.

8 Disdaine.

9 Ambition.

10 Faint heartednesse in good things, and finally rashnesse, which aduentureth vpon vnnecessarie daun­gers, vnder a colour of Gods prouidence.

The later part of the first commā ­dement. Let vs come to the other part of this com­mandement. Now in it is forbidden, that we acknow­ledge anie other but the true God. How do we fall in­to this sinne?

When wee giue vnto creatures those foure points or any of thē. For then they be made our Gods, when we ascribe the things vnto thē, which appertaine to one God. Therfore in this commandement the Lord sayth not; Thou shalt acknowledge mee for thy God, but, thou shalt haue no other Gods before me; but in these words he compriseth three things:

First, that we ought to haue one God.

Secondly, that him selfe is hee, whom we are to ac­knowledge for our God, euen as it is plainly expressed by him in the Preface, in these wordes, I am the Lord thy God.

Thirdly, that it is not sufficient if hee be taken of vs for our God, except we take him alone, so as we ioyne no other Gods as it were fellowes vnto him, which they do especially that pray vnto Saincts, and put their trust in them, what so euer they may pretend, or howsoeuer they may seeke to shift the matter.

Is it not also forbidden, that we should in a­ny case put our trust in the liuing? as for example, in [Page 86] our kinsfolkes and friends, to craue their helpe if need be, or to giue them thanks for benefites receiued?

No not so, so as they bee acknowledged of vs onely as instruments, by which God will helpe vs, and that they haue their will & abilitie to do vs good from God: For then wee put not our trust in the creature, but in the Creator himselfe, in whom onely we confesse is the power to helpe vs: without whom men can haue no helpe at all for vs. Notwithstanding, it is meet, that we do giue them thanks, so often as we receiue any be­nefite from them, so long as wee remember that the chiefe thankes is to be reserued vnto God the true gi­uer of all giftes.

What if wee put our trust in creatures more then in the creator?

Then be they our Gods: therefore Paul spea­king of couetousnesse, Coloss. 3. 5. calleth it Idolatrie, by which words he meaneth, that couetous men take their riches for their Gods, seeing they trust in them more then in God himselfe. Which indeed is not onely true in that, but also as oft as we preferre any other creature before the creator, whether we feare, loue, or obey it more: for then it is made our God. Therefore Paule speaking of such, who that they may liue daintily and quietly, cast off the seruice of God, saith their god is their belly.

Phil. 3. 19. I thinke that to be the meaning of Christ, when he saith; Call no man your father on the earth, for one is your father which is in heauen.

It is indeed: for in those words he doth not on­ly warne vs to acknowledge God for the chiefe father, Math. 23. 9. but especially that we loue, feare, and worship him far aboue our earthly parents, and all others that bee set ouer vs.

Now do I vnderstand in what manner wee should seeke for helpe at the hands of men, and trust in them without diminishing the honor of God. But what letteth, that we may not do the same toward the Saints alreadie receiued into heauen? that is to say, call vpon them, and in some sort put our trust in them, vpon this [Page 87] condition, that we take them as instruments appointed of God for our helpe?

God verily giueth this abilitie to those that be aliue, yea he hath commanded that one should helpe another: but this cannot be in the dead, for Salomon saith: Also their loue, & their hatred, and their error, Eccles. 9. 6. is now perished, and they haue no more portion for e­uer, in all that is done vnder the sunne.

How knowest thou, that God hath not giuen this power to the dead to be able to helpe vs, and that therefore they are not to be prayed vnto when any ne­cessitie presseth vs?

There is no one example of this in all the scrip­ture, which notwithstanding is the most certaine rule of truth. Ier. 17. 10. Psal. 7. 10. Moreouer it teacheth vs, that God only know­eth the things that be absent, and vnderstandeth the heart of man, so as he heareth and fauourably heareth our prayers and complaints, and helpeth vs.

Wherefore no man can call vpon the dead, or can any way trust in them, but he taketh away the honour due vnto God, which he giueth vnto them: and there­fore maketh them his Gods.

If it will be none otherwise, the things which haue bene spoken of the dead, seeme not to appertaine vnto the Angels, specially seeing that it is manifest by the testimonie of the Scripture, Psal. 91. 11 Heb. 1. 14. that God oftentimes vseth their seruice to helpe vs, and that they be conuer­sant among vs, so as they may heare our prayers. Ther­fore it shall be no hurt, if we call vpon them to helpe vs, as we do vpon the liuing, yet with this condition, that they bee taken onely for God his instruments ap­pointed by himselfe.

Thou gatherest ill: for they can not helpe vs, saue in those things which be expressely commaunded them of God, which indeed be vnknowne vnto vs. But forasmuch as they do most readily performe the things they be commanded, it is not necessarie to call vpon them, although wee our selues knewe those thinges. Howbeit it is altogether necessarie to speake to the li­uing [Page 88] here vpō the earth, because for the most part they scarce yeeld any helpe except they be so called vpon, that it trouble them. But whereas thou saydest, that the Angels be amongst vs, do vnderstād what we need, and heare our prayers it is indeed true. Neuerthelesse they cannot be euerie where, nor knowe all things, for that is proper to God onely, which is a cause that they ought not to be prayed vnto of vs. But although all the things which we haue alleaged were of no force, there is no commandement of it in all the Scripture, nor anie example whereby we may be enformed, that worship­ping of Angels is pleasing to God, albeit Paule affir­meth, Rom. 14. 23. that whatsoeuer is done without faith is sinne.

Now the exposition of this commandement, wanteth this one thing, that thou shewe why these words be added, In my sight or before me.

That he might more and more keepe vs from the transgressing of it, while he teacheth how great in­iurie is done to his Maiestie, when wee dare commit so hainous an offence euen in his presence. For, although that impietie and vngodlinesse be hidden in the heart, yet it is manifest to the eyes of the Lord, whereunto all things are naked and open saith the Apostle. It is ther­fore as if an vnhonest woman, should prouoke & set on Heb. 4. 13. fire the mind of her husbād, by bringing before his face the partie with whom she playeth the harlot, & by com­mitting of the very act of vncleannesse in his presence.

The second commandement.

Thou hast satisfied me concerning the first comm [...]ndement, let vs go forward to the second. How many parts hath it?

Three.

1 The first of the forbidding of the things wherein a man may sin, in the outward worship due vnto God.

2 The second is of the things commanded, which are to be performed in the profession of that worship, which is done by the outward behauiour of the bodie: now this precept is comprehended vnder the prohibi­tion by the first generall rule.

3 The third containeth threatnings against the breakers of the law, and setteth before vs a promise to such as keepe it.

Let vs in the first place consider of that pro­hibition.

It is contained in these words: Thou shalt not make to thy selfe any grauen image, neither any like­nesse of the things that be in heauen aboue, nor of the things that be in the earth beneath, nor of the things that be in the waters vnder the earth. Thou shalt not bow downe to them, neither serue them.

Why after the words, Thou shalt make thee no grauen image, it is presently added, nor any likenesse?

It is, that we may know, that pictures painted, or any other kind of images, be forbidden of God, no lesse thē grauen images, which are by name mētioned.

What vnderstandest thou, by the things that are in heauen?

The Sunne, Moone, starres, birds: & vnder the things that be vpon the earth are comprehended, mē, brute beasts, plants, trees: and finally by those that be in the waters, fishes. Moreouer the waters, that is, the sea, is sayd to be vnder the earth, in respect of men that do inhabit it: for otherwise the sea together with the earth, make a globe, whereof nothing is highest or lowest.

Why would God thus reckē vp all his creatures?

Because there was no kind of them, which the heathen did not at that time abuse to idolatrie, which [Page 90] custome the Iewes themselues followed, notwithstan­ding Ezech. 8. this prohibition giuen them.

But in this place there is no mention of spiri­tuall and heauenly things, whereof neuerthelesse there is very often abuse among the heathen to idolatrie.

True. But here is no mention of them, be­cause they cannot be represented, but by borrwing the forme or shape of the visible things, which in this place are reckened vp. Therefore vnder the visible, the inui­sible also are comprehended.

But is euery kind of picture and images for­bidden of God?

It is truly condēned, Deut. 4. 15. Act. 17. 28. if they be made to repre­sent his Maiestie, for that is directly forbidden by him.

Why so?

Because it cannot be done but to the contempt of his diuine Maiestie, forasmuch as he which is eter­nall, infinite, without bodie, and inuisible, is represen­ted in the likenesse of a fraile creature, finite, hauing a body, and being visible. For this cause Esay going a­bout to reproue the madnesse of the idolaters of his time, that did set forth God in a visible shape, descri­beth his wonderfull greatnesse, howbeit in termes a­greeable to our capacitie, when he saith, Who hath measured the waters in his first, and counted heauen Isay. 40. 12 with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in a waight, and the hils in a ballance. And a little after he addeth: To whom then will ye make God like, or what simili­tude Isay. 40. 18 will ye set vp vnto him?

I graunt that God is not to be set out in any visible shape, but why may it not be lawfull so to repre­sent things created?

It is lawfull: so long as it is not done to adore or worship them: which the Lord straightway addeth, af­ter the forbidding of making images in these wordes: Thou shalt not bow downe to them, nor serue them.

Thinkest thou that it is all one for a man to bow himselfe to idols, and to adore or worship them?

Altogether. For, adoration signifieth all reli­gious worship, but no man boweth himselfe to idols, but with religious worship.

What vnderstandest thou by the name of worship?

That they be not apparelled and decked; that incense be not burnt to them, temples built, altars set vp, holy dayes kept, and such like.

Therefore it is lawfull to haue any images, so as it be not to adoration and worship, except those that be made to represent God.

All religious images be also to be excepted, by the precept of our third rule, least men abuse them to idolatrie, being of their owne nature aboue measure prone to that wickednesse. Which thing gaue Iohn oc­casion that in the end of his Epistle he ioyned this ad­monition: 1. Iohn. 5. 2. Babes keepe your selues from idols, that is, from images made for religious vse.

But they may teach the ignorant people, ac­cording to the common speach: Images are vnlearned mens bookes.

They be indeed the bookes of the vnlearned: For, they can teach nothing but vanitie and lying, as the Scripture testifieth: and therefore they hold men in ignorance, and make them idiots and vnlearned, which experience it selfe proueth. But the most sure way whereby all the faithfull of what degree soeuer may be taught, and that with fruit, is that which the Lord himselfe hath appointed: that is, the preaching of his word, by the which Paule saith, that Christ is pain­ted before our eyes.

Let vs go forward: Is there no other euill forbidden in this commandement, besides the adora­tion and worshipping of images?

Two other besides be forbidden, namely,

1 Worshipping of creatures: and

2 Superstition.

What cause hast thou to say, that these two euils be forbidden in this commandement?

Because they be of the same kind with idola­trie, for they tend hereunto, to declare by the outward gesture of the bodie, the worship which they thinke they giue vnto God. Whereupon it is that these two be called by the name of idolatrie.

Right. For, both the worshippers of creatures and superstitious persons, haue accustomably bin cal­led idolaters, as well as the worshippers of idols.

And verily they be ioyned together, by a most neare bond: for idolatrie alwayes accompanieth the worshipping of creatures, and bringeth forth sundrie superstitions.

Of the ado­ratiō of cre­atures. Let vs speake of these two euils. What vn­derstandest thou by the adoration of creatures?

The religous worship, which is giuē vnto them.

Why so?

Because adoration belōgeth onely vnto God, whereof the Scripture it selfe is a plentifull witnesse. Whereupon it followeth, that we can bestow neuer so litle of it vpon any creature, whether it be visible or in­uisible of what condition soeuer, but we do take from and diminish the worship due to the creator. Therfore the Angell sayd vnto Iohn, Apo. 19. 10 which had fallen downe at his feete to worship him: See thou do it not, I am thy fellow seruant, one of thy brethren Worship God.

But doest thou comprehend vnder that pro­hibition, the worship & reuerence which is vsually gi­uen to men that be aliue?

Not so verily, so as it be onely ciuill: for, if there be neuer so litle affectiō mingled tending toward Reli­gion, it is corrupt and displeaseth God. For this cause Peter refused the reuerēce done to him by Cornelius: Act. 10. 26. for the holy Apostle perceiued, that that reuerence was not meerely ciuill, but had mixed with it somwhat of Religiō Now if it be vnlawful to worship Saints, yea the very Angels themselues, how much more vnlawful is it to worship their images, reliques, the crosse of Christ, the likenesse of it, and such like?

Let vs come to superstition: what meanest [Page 93] thou by this word?

Is it called superstition, when any worshippeth God, by rites or ceremonies deuised of men. Of this sort are.

1 To weare a certaine kind of apparell for Religion sake.

2 To hold difference of place in worshipping of God.

3 To obserue dayes and times for that purpose.

4 To make a difference of meates.

5 To abstaine from mariage, and such other inuen­tions of men, whereof Paule thus speaketh, Col. 2. 23. which things haue indeed a shew of wisedome, in voluntarie Religion, and humblenesse of mind, and in not sparing of the bodie, yet they are not any thing worth. Yea ra­ther they are to the contempt of God, and hinder our saluation.

How are they to the contempt of God?

Because he preferreth obedience before sa­crifice, and will be worshipped not after the inuentions of men, but according to his owne will, which he hath therefore made knowne vnto vs. Therefore Christ sayd to the Scribes and Pharisies, Mat. 15. 9. They worship me in vayne, teaching doctrines that be the commande­ments of men. Moreouer, superstitions bring in the contempt of Gods commandements, and of that wor­ship, which he requireth of vs to be performed vnto him, which experience doth plentifully proue.

But how do superstitiōs hinder our saluatiō?

Because superstitious persons, imagine that they merite somwhat by them, which thought turneth men from Christ, and therefore from their owne sal­uation. For that cause Paule calleth the forbidding of meats and of mariage, 1. Tim. 4. the doctrine of deuils. It is ther­fore a great deale better, to go on slowly in the wayes of the Lord, then to runne a pase in the way of super­stiton: which who soeuer hath entred into, the further he goeth forward, the further he goeth from God, and therefore from eternall life.

Now do I vnderstand what superstition is. [Page 94] I demaund, why, seeing there be three euils, by the which the worship of God is defiled, Idolatrie onely is shortly touched in this commandement?

It is according to our second rule, namely, that God when he meaneth to forbid many sinnes of the same kind, forbiddeth them all vnder the name of one, and that the greatest, such a one as idolatrie is.

Why thinkest thou idolatrie to be a greater sin, then the worshipping of creatures, or superstition?

The reason in my iudgement is most plaine. For, although a man be mad already, when he for­saketh God, for some excellent gifts wherewith any creature hath beene adorned of God, and worship­peth that creature: yet then he may be sayd to be striken through with rage and furie, when he wor­shippeth an sdoll, made by the industrie and helpe of man. Therfore, the Scripture describing that va­nitie, calleth Idols the works of mens hands, and presently after addeth: They haue a mouth and speake Psal. 115. 4. not; they haue eyes and see not; they haue eares and heare not; they haue noses and smell not; they haue hands and handle not; they haue feete and walke not; and finally that they be dead. In which words he signi­fieth, that men be altogether out of their wits, which worship the worke of mans hands, an Image, dumbe, blind, deafe, that perceiueth nothing, and is voyde of all the sences, and therefore inferior to his maker and worshipper: which appeareth euen by this, that nei­ther of them would be like their Idoll.

Against worshipping of Idols. But the worshippers of Images, will not graunt thee that thou sayest, namely that they worship the Images, much lesse take them for Gods. For they say, they be not so voyde of reason, but they know, they be either of wood, or stones, or of painting. But rather they affirme boldly and constantly, that all the worship is done by them, in the honour of God or of the Saints, whereof they be Images.

What although we should graunt them all that they say? were not this extreme madnesse, that [Page 95] they will worship God, by doing the thinges, that bee directly forbidden of him? Which also hee affirmeth to be despight against him. But howsoeuer they de­nie it, it is so. For, when they preferre one Idoll be­fore another, and for religions sake take vppon them long pilgrimages, to salute such an Image, do mum­ble their praiers before them, euen as for that purpose they haue manie Images with them: it is clearer then the light, that they thinke there is in them some di­uine power. And therefore they bee conuinced, that those Images be taken of them for Gods. Whereupon the Idolaters of that time are most sharpely reproued by Esay, although they euen then sought the same Isa. 44. 7. shifts. So is the Deuill wont to bewitch all those, that receiue Idols for religions sake; for at the beginning indeede, he perswadeth them, that they bee receiued that God may bee worshipped in them; but by little and little, he blindeth them with their mad religion, so as at the length they both worship them, and put their trust in them. And indeede (as Austen said most truely) no man looking vpon Images, can doe them any worship, whose minde is not so moued, as if he were heard of them.

For this cause, the Fathers of the Elibertine coun­sell, the yeare from the birth of Christ 330, decreed thus concerning this matter; Can. 36. It hath seemed good vnto vs, that there be no pictures in Churches, least that which is painted vpon the wals, should bee wor­shipped and adored. Against those which then would haue Images placed in Churches.

How came it to passe, that afterward they were receiued into Churches?

It was decreed after many contentions and iarres in the last counsell of Nice, about the yeare 754. when the Deuill had before brought in manie superstitions into the Church: But it lacked Images all the time, from the comming of Iesus Christ, vntill that counsell.

Truely I am glad, that in going ouer these [Page 96] things, I haue learned at what time Images were brought into the church. Now I will returne againe to the order of our speach. Thou saidest, that in former times the old Idolaters, vsed the same excuses to de­fend their Idolatries, which the Idolaters of our time do vse now, who do specially complaine of this, that they haue very great wrong done them, when they bee compared with those auncients, for asmuch as there is great difference betweene themselues and the other.

If it shall seem good vnto thee to propound the things, wherein they say that difference is, I will cause thee to vnderstand, that whatsoeuer they alledge is most vaine: and moreouer, that the Idolatrie of our time, is altogether the same, with that ancient Idola­trie of the Heathen and Iewes.

It shall verie much please me to heare that of thee. But they make foure heads of that diffe­rence.

The excuses of the newer Idolaters. 1 First, that those auncients, both Heathen and Iewes, (say they) beleeued their Images to be gods, which is not beleeued of vs.

2 Secondly; they made many Gods, we only one.

3 Thirdly, because they worshipped the Images of thinges without sence and reason, or else of most wicked men, as Iupiter, Mars, Venus, and many other of this sort: and those Images (say they) bee forbidden in this commandement, but not the Ima­ges which wee worship, as of Christ, the Virgine Mary, and of the Saints that now liue most blessedly in Heauen.

4 Fourthly, and last of all, we giue not that diuine worship to our Images, which in former times was gi­uen by Idolaters to their Idols and fained Gods. V­pon which things they gather, that indeed those aun­cients are worthelie called and esteemed Idolaters: but that they haue great iniurie done vnto them, when they be charged with this fault, from the which they thinke themselues free, vpon the reasons which I haue reckened vp.

The answer to the excu­ses of the newer Ido­laters. I will answere in order vnto these foure points.

1 First, they be fowlly deceiued in this, that they thinke those old Idolaters beleeued their Idols to bee gods: for they chāged thē according to their pleasure, but they alwayes kept the same Gods in their mind.

2 Moreouer, there was no God of theirs, which had not many Images: and yet they did not according to that multitude, make to themselues many gods.

3 Finally, they did daily consecrate new Ima­ges, yet it was not in their minde to make new gods. Whereuppon it is plaine, that they were not so bloc­kish and without sence, to beleeue, that an Idoll of stone, or of wood, or of golde, or of siluer, was the verie essence of God: but onely a similitude or like­nesse of God. It is indeede certaine, that the Pro­phets sometimes reprooued the Israelites for this, that they saide to theyr Idols: Thou art my God. But this was done for the cause which I spake of before, for that giuing to Images the honour due vnto God alone, they esteemed them in the place of God, notwithstanding, they coloured that Idolatrie with faire excuses.

Concerning the first point, thou hast suffi­ciently satisfied me. Let vs therefore come to the se­cond; Namely, that the Heathen had many gods.

That indeede is true, but they did neuer e­steeme them alike; but rather constantly continued in this minde, that there was one chiefe God, to whom all the rest were subiect. For, so is the feeling of one God-head grauen in the mindes of men, that it can not bee pluckt out, notwithstanding it be corrup­ted by their own mad inuentions, and that more is, by their Idolatrie, as Paule saith vnto the Romaines. Rom. 1.

Therefore the other Gods whom they adored be­sides that chiefe God, were for this end worshipped, that they might bee their patrons: which selfe same thing they also doe at this daie, which adore men Saints, and women Saints. For they take them in the stead of their Gods, when they giue that worship [Page 98] to their reliques and Images, which is due vnto one highest God.

Let vs now come downe to the third point: it is this; That the prohibition which is contained in this commandement, is vnderstood onely of those I­dols, which are the likenesses of fained Gods, which the olde Ethnicks and Iewes Idolaters did worship, and that it is not extended to the Images of the Saints that be in Heauen.

This distinction is most false, for [...] in Greeke, is altogether the same, that Image is in La­tine. But both doe signifie the likenesses which are made vppon foolish deuotion. Whereuppon it is, that they of whome they bee worshipped, are called [...], that is, worshippers of Idols or Images.

But let vs graunt there is that difference or diuer­sitie betweene these wordes which they affirme, what will it make for them, for as much as there is so ge­nerall a prohibition in this commaundement; Thou shalt make to thy selfe no grauen Image, neither anie likenesse of the things &c. that it admitteth no excep­tion orrestraint? For it doth plainely comprehend e­uery religious likenesse of all things as well liuing as without sense, reasonable or vnreasonable, men and women as well which now liue blessedly in Heauen, as of the wicked, which now suffer the torments of theyr sinnes in Hell. For, the difference of the thinges to whom the worship due to God is giuen, taketh not a­waie the reproch and iniurie done vnto God.

Now what answerest thou to the last point, namely, that they giue not the same worship to theyr Idols, which in times past the auncient Ethnicks gaue to their fained Gods?

Acomparing of the old & new Idola­trie. I aunswere, that they be altogether like, which shall plainely appeare, if wee do a little more di­ligently looke into both, and make a comparison be­tweene them.

1 The Ethnicks sacrificed to their Idols: so also do the Idolaters of our time: For they say Masses, (which [Page 99] they hold to be sacrifices) to the honor of Saintes, yea at their Altars.

2 They offered them gifts, and so also do ours.

3 They saluted them, they fell downe vpon their knees before them, and finally made their praiers vn­to them. Which thing also is diligently obserued and done by the Idolaters of our time.

4 They called vppon some for the plague, vppon other some for the safe deliueraunce of women, other some for tempestes vppon the Sea, other some to ob­taine raine, and other some for faire weather: so also do our Idolaters.

5 They apparelled them, they set vp lights to them, they burnt incense: the same also do our Idolaters.

6 They carried them about in their solemne sup­plications, they followed them most deuoutly, being carried vppon mens shoulders, and with this minde that they might obtaine their requests. The same also is vsed among ours.

7 They appointed vnto them formes of praiers and worship, they built them Churches, and or­dayned Priestes, of whome their seruice might bee done: so also is ours.

8 They sought high places, and places out of the company of men planted with trees, wherin they built the chappels of their Idols, by means wherof wretched men (made drunke with blind deuotion) were so out of their wits, that there was verie great resort of people vnto them, no otherwise then as if God himselfe had bin present there. The Idolaters of our time haue care­fully done all these things to the very selfe same end.

9 In each cittie and towne one was chosen, to be the patrone of the place, and the protecting God. The same also do ours.

10 They swore by their names, and had them conti­nually in their mouth, & alwaies carried about with thē their Images to worship. The same also is done of our idolaters. To cōclude, at length the names of the Idols were changed, but the same Idolatry is still retained.

But we must diligently marke the craft of Sathan in this behalfe: For, to the end he might restore or bring in againe the old Idolatrie, hee hath borrowed the names of the holy Apostles and Martyrs, by whom in former times it was ouerthrown and driuen away, and by this meanes it hath put on another person, that it might not be knowen.

I haue taken no small pleasure by that which thou hast spoken vppon these foure points. Now that our speech may end there where it begun, I doe ac­knowledge that the Deuill which in our age hath set in againe the auncient Idolatrie, vpholdeth it by no o­ther arguments, then those wherewith in former times it was defended by him.

It is altogether so. For, whereas the Idolaters of our age, deuising a worship of God and Images of Saints, pretend and say, that the remembrance of God is the better engrauen in their mindes, the selfe same thing was pretended by those old Idolaters.

It is verie like that men euen from the be­ginning were by these two reasons mooued to Ido­latrie; namely, that both they might worship God better, and deepely fasten the remembrance of him in their mindes.

But there is nothing which is more to the dis­honor of God, and more putteth him out of the minds of men, then Idolatrie.

Why so?

Because there can be no greater despite done to God, then (contrarie to his expresse forbidding) to giue the worship due to him, vnto dead Images, which also we may liken to stocks, snares, or gins, wherewith men be held fast vpon the ground, being lets and hin­derances to their minds, that they look not vp to hea­uen, neither come vnto God with true knowledge and remembrance of him.

I desire, if it shall not be troublesome to thee, to alleadge three obiections, wherewith Idolaters la­bor to defend themselues, not that I make any doubt [Page 101] of things so plaine, but to the end I may be able fitly to answer the aduersaries, if at any time I haue occasion.

Thou shalt not trouble me, though thou en­large this speech, for I am much delighted when anie occasion is giuen me, to lay open the craft of the deuil, who vnder a colour of religion & of worshipping God, bringeth it to passe, that hee himselfe is worshipped of Idolaters. Therefore propound those obiections.

The first ob­iection of the Idolaters of our time. The first of them is this, that they giue not to the Images the adoration or worship due vnto God: For they say, they giue to Images onely that worship which they call [...], and that they do reserue [...] vnto God.

The answer to it. This distinction is nothing else but a matter fayned of the Greekes, as it may appeare by the words them selues being Greeke, wherwith they might couer the vngodlines of the idolatry brought into the church by them. Howbeit by this distinction they menat that they worshipped God, and serued the Images. But their deeds declare that the matter is farre otherwise. For, if it were their purpose to worship the images with the worship which they say is to bee kept vnto God, what would they do more? seeing they fal downe vpon their knees, and most deuoutly salute them whensoeuer they come in their sight. But let vs graunt that the Idols (as they say) be not worshipped, but serued of them, are they not in expresse words condemned of God by the prohibition of this commandement, when after these words; Thou shalt not bow downe to them, the Lord straight way addeth, Neither shalt thou serue them? Which things being so, it is plaine that this distinction is most friuolous, and that it is onely in wordes, by the which they would blind the eyes of the simple, especi­ally seeing it is certaine that the Scripture vseth those words, [...] and [...] for the selfe same thing, and attributeth both of them vnto God. Rom. 1. 9. & 7. 6. & 12. 11.

The second obiection. Exod. 25. 18 Num. 21. 8. Now I come to their other obiection, which is of the Cherubins, and the Brasen serpent, that was made by God his owne commaundement. The Cheru­bins [Page 102] to couer the Arke of the couenant, but the brasen serpent was set vp in the wildernesse, that such as were stong by the byting of the serpents, by the sight there­of might be healed, and deliuered from present death, whereupon they will haue it proued, that it is lawfull to haue Images in churches.

The answer. These examples do not any thing at all serue their turne. For God him selfe had commaunded the Cherubins, as also the brasen Serpent, not indeed to be adored or worshipped, but to represent or signifie some things fit for that time, when the ceremoniall law was in vse. For, the Cherubins were bestowed in that holy inner place which is called the holiest of all, out of the sight of all, saue onely of the high Priest, who went in­to Exod. 30. 10. it onely once euerie yeare, so as all occasion of abu­sing them was taken away. Concerning the brasen ser­pent, 2. Kin. 18 4. Ezechias is in that behalfe specially commended of the holy Ghost, for that he brake it, because after a sort it was worshipped of the people. Now therefore with what face dare they alledge these examples to vp­hold their images, set vp contrarie to the expresse com­mandement of God, seeing especially there is so filthy an abuse of them vnto all kind of idolatrie?

But what did the Cherubins, and the brasen serpent signifie?

Euerie Cherubin had foure wings, with two they couered their face, whereby was taught, that the Angels them selues be so stricken with that brightnesse of the diuine Maiestie, that they cannot endure it, and so be cōpelled to couer their faces: with the other two wings they couered the mercie seate which was vpon the Arke, to instruct vs that God is incomprehensible, and therefore ought not to be represented by anie hu­maine likenesse Touching the brasen serpent, God sig­nified by it, that all they whom that old serpent (name­ly the deuill, with whose poyson and that indeed dead­ly, we are infected through sinne) had bitten, were healed, so as by faith, they do flie vnto Christs death. For the brasen Serpent was a figure of Christ, as the [Page 103] Lord himselfe teacheth in these words; As Moses lifted Iohn 3. 14. vp the serpent in the wildernesse, so must the Sonne of man bee lifted vp: that who soeuer beleeueth in him should not perish, but haue life euerlasting.

The third obiection. I am satisfied for the second obiection, the third is behind, wherin they alledge almost innumera­ble miracles, which were wrought in fauour of the wor­shippers of Idols, and for the punishment of such as de­spised them.

The answer. Although I might most worthely reiect the greatest part of those miracles as false and fayned, yet will I grant this, that they may be all taken for miracles indeed. But what can they build with them? might not the Heathen boast the selfe same things of their Idols?

Valer. M [...] lib. 1. Cap. [...]. Let prophane histories bee read, they will affoord infinite examples of those things, neither indeede is it maruell. For, the deuill to the ende he might esta­blish his owne false doctrine, would therein followe God.

How?

As God when hee meant to open his trueth vnto men, sent foorth true Prophets and Apostles to preach it, and furnished them with the power of the holy Ghost, that they might confirme it by sundrie mi­racles. So the deuill the father of lyes assayed the same thing, when he would bring in Idolatrie and superstitiō into the world. For, he raised vp false Prophets and A­postles to preach it, and put into them the power of working miracles, for the confirmation of it. Hereupon it is that Christ warneth vs, diligently to take heede of Mat. 24. 24. false Prophets, who (saith he) shall do great signes and miracles, so as they shall deceiue (if it might be) the verie elect. Whereunto also may be applied the saying of the Apostle speaking of Antechrist; Whose cōming 2. Thes. 2. 9. is by the working of Sathan, with all power, and signes, and lying wonders.

Why doth the Apostle call them lying won­ders?

Not so much to note the falshood of them, [Page 104] as to giue vs to vnderstand of the ende, whereat those miracles do shoot. And that is to confirme most false and lying doctrine, such as are Idolatrie and supersti­tiō, which are directly contrary vnto Gods word, which indeed ought to be vnto vs in stead of a touchstone, by the which to discerne true miracles from false, that we be not deceiued by them.

Thou thinkest therefore that all miracles, which serue to confirme false doctrine, are wrought by the deuill, and therefore to be refused, as lyes, and done to deceiue.

I thinke so. And for this cause, doth the Lord warne vs by Moses, if there arise in the middest of vs a Deut. 13. 1. 2. 3. Prophet, that foresheweth things to come, or sheweth anie other signes for this purpose, to turne vs aside frō his worship, that we do not heare such a Prophet: for the Lord your God (saith he) proueth you, to see whe­ther you loue him with all your heart.

But howe can the deuill haue the power to worke miracles, which appertaineth onely to God?

The Lord looseth the bridle vnto him, and giueth that power, that he may auenge him selfe, vpon those which despise and refuse his truth, of whom Paule thus writeth; Therefore will the Lord send them the 2. The. 2. 11 strength of delusion, that they may beleeue lyes.

Thou hast now satisfied me concerning the first part of this commaundement, and those abuses haue bene discussed in it, which are wont to be brought into the worship of God, but chiefly the greatest amōg them, namely Idolatrie. It remaineth therfore that we The other part of the 2. commande­ment. come to the other part, to the end we may know, what is to bee done in the outward seruice of God, that is framed according to his owne will.

That is, when a worship is giuen both agree­able to his nature, and acceptable to his Maiestie.

What is that worship or adoration agreeable to the nature of God?

Of spiritual worship. It is taught of Christ himself, Ioh. 4. 23. speaking to that woman of Samaria; he saith, The houre commeth, and [Page 105] now is, when the true worshippers shall worship the Fa­ther in spirite and truth: for the Father requireth euen such to worship him. Now he opposeth or setteth spi­rituall worship which God requireth, against carnall worship deuised by men: which, because it is answera­ble to their carnal, and corrupt nature, maruellously pleaseth themselues, but doth most of all displease God that is a spirite. Yea indeed no worship but spirituall is acceptable vnto him.

Now it is to be seene, wherein that adora­tion or spirituall worship standeth.

Sincere prayer is the chiefe part of it, whe­ther it be publi [...]e or priuate, when our hearts be lift vp vnto God with a pure cōscience, all things being taken away, that may withdraw or estrange our mindes from him, as images, candles, and such other inuentions of men: falling downe vpon our knees, our heads vnco­uered, and hands lifted vp to heauen.

Are not kneeling, vncouering of the head, & lifting the hands vp to heauen carnall ceremonies?

No in no wise. For we call them carnall cere­monies, that were deuised by men, and such as tye our mindes to these earthly things: but these are both or­dained of God, and do bring forth farre diuers or vn­like effects. For they call our mindes from these earth­ly and fraile things, and do lift them vp to true pietie, and spirituall meditation.

Is there nothing else required to worship God spiritually, besides the things which thou hast reckened vp?

There is somwhat else required: namely, that we do heare his word & receaue the Sacraments with humblenesse and reuerence of mind, & with puritie of cōscience. Cōcerning the rest, so as we auoyd all super­stitious & humane ceremonies, we must vse the liber­tie which Christ by his death hath purchased for vs.

What is that Christian libertie?

Of Christian libertie. It is in euery part of it, a spirituall thing: the whole force whereof standeth in the appeasing and [Page 106] quieting of fearefull consciences, that God may be so much the more earnestly glorified in vs Howbeit it cō ­sisteth of foure parts, the first two whereof (notwith­stāding they be the chiefe) do not make much for that we haue in hand: they were also handled by vs in the former booke, yea rather they be the argument of it.

Neuerthelesse I would haue them declared by thee in a few words, that my memory might be rub­bed againe, with the things that haue bin already spo­ken before.

part 1 The first is, an effect of our redemption: namely, that Christ hauing by his death redeemed vs frō the slauerie and tyranny of the deuill, hath brought vs into the most happy libertie of his kingdome. For by it we be taken for the sonnes of God, & therfore heires of his kingdome. For this cause Christ sayd to the Iewes: Iohn. 8. 35. The seruant abideth not for euer in the house, but the sonne abideth for euer. Therefore if the sonne haue freed you, you shall be free indeed.

part 2 The other part hangeth vpon the former, and it is a fruit of our regeneration, by the which when Christ hath set vs free from the seruice of sin, we are brought into libertie by his spirit, so as both we haue a will and be also able from the heart to serue God. Therefore the Apostle saith: 2. Cor. 3. 17. Where the spirit of the Lord is, there is libertie.

Declare the other parts of Christian liber­tie, appertaining to the speach we haue in hand.

Either of them hangeth vpon our redemptiō. Now the first is this: part 3 that Christ by his death hauing put an end to all the ceremonies (which were nothing else but shadowes & figures) he hath deliuered vs from the bondage of them, to the end we might offer vnto him a worship meerely or altogether spirituall.

But if we be deliuered from all those ceremonies which were commanded of God, Col. 2. 6. Heb. 10. 1. by much more strōg reason are we set free from those, which were inuented by men, which also haue in them plaine superstition.

part 4 The last part standeth herein, that by the death of [Page 107] Christ, the lawfull vse of the creatures, which we had Of the vse of meates & o­ther things. lost in Adam through sinne, is againe restored and re­nued vnto vs.

By what meanes?

Men by sinne became the enemies of God, and therefore vnworthy to vse his goods: but being made at one with him by the death of his Sonne, and adopted or taken to be his sonnes, we may now with li­bertie of conscience vse all the blessings of the earth, & other creatures which he giueth vs to sustaine our life, to the end he may be with the more vehemēcie serued of vs, vntill he trāslate vs frō this life, into that eternall inheritance. Hence is that of Paul, To the pure indeed Tit. 1. 15. all things are pure: but to the defiled and vnbeleeuers nothing is pure. By which things it appeareth that Christian libertie doth by no meanes loose the bridle to our carnal desires: but stādeth onely in this, to bring peace to troubled consciences, whether they be out of quiet, and full of care about the forgiuenesse of their sins, or else be troubled about the vse of the creatures, & of other indifferent things, so as they may vse them most freely, without any doubt or scruple of cōsciēces.

But that vse of indifferent things, seemeth not to auaile much to the quieting of our conscience, much lesse to the spirituall worship of God, whereunto notwithstanding it was ascribed by thee.

It profiteth much vnto both: and indeede first of all except we do certainly know, that we may freely vse the creatures of God, our cōsciēces shall ne­uer haue rest, yea rather they shall be tossed to and fro with doubting and superstition. Therefore Paule saith, Blessed is he that condēneth not himself in that which Rom. 14. 22 he alloweth: that is to say, which is certainly perswa­ded with himself, what is allowed or disalowed of God. Concerning the spirituall worship due vnto God, as it is defiled by a superstitious abstaining from the crea­tures, so it is much enlarged by a lawfull vse ioyned with his feare, and without offence: yea rather in this part, there is a certaine testimony of the spirituall wor­ship [Page 108] which we desire to giue vnto him, when as we will not submit our selues to the superstitious commande­ments of men. Therefore Paule speaking of his Chri­stian libertie, saith: Gal. 5. 1. In the libertie wherewith Christ hath made vs free, continue or stand you, and be not a­gaine entangled with the yoke of bondage.

What meantest thou, when thou saydest, we were to vse the creatures of God in his feare?

That it is to say, soberly, and reuerently, as it were before him.

Why madest thou mention of offence?

Because it must specially be taken heed vnto, that by our libertie we giue no offence to the weake: For, the doctrine of Christian libertie, is not against the rule charitie.

What is an offence?

Of offences. The word properly signifieth something layd in the way, vpon the which he that walketh may stum­ble and fall. In this place by translation, or a borrow­ed kind of sence, it is taken for that, by the which we are hindered from receiuing the doctrine of the truth, or else be turned from it, after we haue receiued it. In which sence he is sayd to offend one, which either saith or doth any thing, whereby the saluation of his neigh­bour is hindered. Now that is a most grieuous sinne: For Christ saith; Whosoeuer shall offend one of these little ones that beleeue me, it were better for him that Mat. 18. 6. a mill stone were hanged about his neck, and he drow­ned in the depth of the sea.

May there not be some certaine rule set downe, whereby it may be vndoudtedly knowne, in what things and how we are to beware, that we giue not offence to our neighbour?

There is. But that we may rightly vnder­stand it, we must know, that there be two kinds of of­fences. The one is called an offence taken, which fal­leth vpon the head of the taker, forasmuch as none occasion was giuen. As for example, if any take offence because his neighbour doth somewhat that is cōman­ded [Page 109] of God, or refuseth to do some euill thing, forbid­den of God. For, euen as our libertie must be subiect vnto charitie, so charitie ought to be subiect to the pu­ritie of faith and righteousnesse of the law. Therefore thou mayest not offend God, to auoyd the offence of thy neighbour. The other kind of offence, is called of­fence giuen, the fault and condemnation whereof, lighteth vpon him of whom it is giuen: as when one giueth offence to his neighbour, by doing something forbidden of God, or else offendeth the vnskilfull and weake, by vsing indifferent things ill.

What vnderstandest thou by the name of indifferent things?

Those which of themselues be neither good nor euill, such as it is knowne these be; to eate flesh or fish. Now I sayd, that the weake were not to be offen­ded for the vse of them. For the Apostle saith; Rom. 14. 15 Destroy not thou him with thy meate, for whom Christ died.

1. Cor. 8. 13. And againe in another place; If meate offend my brother, I will eate no flesh while the whole standeth, that I may not offend my brother.

But why doest thou mētiō the weake only, whē thou speakest of an offence giuē in different things?

Because we must abstaine from them onely for the weakes sake, vntill they haue bene taught and confirmed in the knowledge of Christian libertie, but not for the malitious men, and mockers of Christian libertie; among whom also sometime it is profitable, that we claime and take our libertie, that it may be knowne what doctrine or Religion we professe.

The third part of this commandement is be­hind, I would haue that declared in few words.

It beginneth at these words; I am the Lord thy God, strong, iealous, &c. He calleth himselfe our God, both to oppose himselfe vnto Idols, as especially to shew, that it is he alone, to whom we ought to cleaue, seeing that he is our God, that is, mercifull and good. He calleth himselfe strong and iealous, to teach vs, that he both can and will reuenge so great an iniu­rie, [Page 110] and indeede with so grieuous vengeance, that it shall stretch it selfe to their children, euen to the third and fourth generation, of such as follow the vngodli­nesse of their fathers. Euen as also he sheweth his per­petuall mercie and goodnesse, to many generations vnto them which loue him and keepe his law.

There be three things in this thy expositiō, of which I thinke it fit to aske thee.

Why God is called iea­lous. First, in what sence God is sayd to be iealous, foras­much as the affection of iealousie doth not any way a­gree to his maiestie.

The Lord giueth himselfe this title, hauing respect to the couenant made with vs: Now this he of­ten cōpareth vnto mariage, aswell for the vnion which we haue with him, as for the mutuall fidelitie which we also haue promised vnto him. Hereof it commeth, that by the Prophet he saith; Hos. 2. 20. I will marrie thee vnto my selfe in faithfulnesse. As if he did say, that as he perfor­med to vs all the duties of a faithfull and true husband, euen so he required againe by couenant of vs, loue and chastitie, required in mariage. And for this cause he complaineth, and not seldome by his Prophets; Ierem. 3. Hos. 2. that Is­raell committed fornication with Idols, and was pol­luted or defiled with adulterie. When therefore he cal­leth himselfe iealous, he doth it, that with one word, he may cut of all the vaine excuses, wherewith Idolaters seeke to hide themselues. For this he meaneth, that he cannot by any meanes beare it, that vnder any colour, we should giue the loue and reuerence due to him vn­to Idols; as an husband that religiouslie and holilie loueth his wife, cannot endure it, whatsoeuer she pre­tendeth, that his wife should bestow the signes of her friendship and loue vpon another. Moreouer, by this title he warneth vs, that at last he will execute no lesse punishment vpon Idolaters, then a iealous husband v­pon his wife often taken by him in adulterie.

The other thing commeth to my remem­brance, whereof I sayd I would aske: how it agreeth with the iustice of God, to require the punishment of [Page 111] the fathers offence of his posteritie.

The Lord meaneth not, that the children should bee punished for the sinnes of the parents, for as much as he saith by his Prophet; That he will not, Eze. 18. 20. that the sonne should beare the iniquitie of his father, or the father beare the iniquitie of the sonne. But this visitation is fulfilled, when the Lord taketh from the house of the vngodly his grace, the light of his trueth, and the other helpes of saluation. Now then, nothing else can bee looked for, but that the children being forsaken of God, should liue most wickedly, and moue God to take vengeance vpon them. From hence is that preposterous and disordered desire of the chil­dren, to follow the Idolatrous waie of their parents, whereuppon it commeth, that they excuse their Ido­latrie by this one pretence, namely the example of their fathers. But if the Lord do threaten so great punishment Against the Nicodemits. to Idolaters so much blinded, that they think God is rightly worshipped of them: how much more fearefull iudgement ought they to looke for, that be illuminated with the light of his truth, and notwith­standing defile themselues with Idolatrie and supersti­tions against their consciences?

Those men are wont to answer (which also my selfe haue heard of them more then once) that they acknowledge no sinne in that, seeing they lift vp their mindes vnto God in the middest of those vngodly su­perstitions, which also they hate with all their hearts.

It is a most vaine excuse, which the Deuill hath prompted them, to lull their consciences a sleep, and so to hold them in his nets.

But how can they be conuinced of Idolatry, for as much as we ought to iudge of the outward acti­ons of men, by the inward affection of the heart?

That indeed is true, in such things as of them­selues bee good or indifferent, and which bee made ill by an ill intent, as if one praied to God to be praised & well thought of. But concerning actions of their owne nature euill, and expresly forbidden of God, as is out­ward [Page 112] idolatry, there is no inward affection of the mind which can make them good, & acquite them from sin.

In what place is outward idolatry forbidden?

In the second commaundement, where by name the Lord forbiddeth, that no man bow himselfe to Idols or worship them. Which thing is euery where often repeated in sundrie places of the Scripture.

Moreouer, it may be gathered of that, which the Lord answered Elias, when he noted, and as it were by outward signes marked the Israelites, which had not fallen away from his religion. For he saith; Rom. 11. 4. I haue re­serued to my selfe seaven thousand men, which haue not bowed the knee to the Image Baal. In which words he declareth that all such as worshipped Baal with the outward gesture, were Idolaters, notwithstanding they pretended the inward affection of their minde to be o­therwise. Is it not also iust and right, that God should bee worshipped of vs in our bodies, as well as in our minds, for as much as he is the maker of both?

Againe, they do alleadge for themselues the example of Naaman the Syrian: who being lightened with the knowledge of the true God, by that miracu­lous cure, said vnto the Prophet; Herein the Lord be mercifull to thy seruant, when my Lord shall go into the house of Rimmon to worship there, and shall leane vppon my hand, and I bowe my selfe in the house of Rimmon, in this bowing my selfe in the house of Rim­mon, the Lord I beseech to forgiue his seruant in this thing. To whom the Prophet answered; Go in peace. Of which words they gather, that the Prophet gaue his consent, he should do that thing.

This example maketh more against them, then for them. For that Naaman the Sirian, the chiefe Captaine of the hoast of the king of Aram, and most deare to the King himselfe, when he was first conuer­ted to the religion of the true God, knew that he sin­ned, if hee did but onely apply himselfe in his seruice, and bowing to the King while he worshipped, and hee prayeth God to forgiue him that sinne. But these our [Page 113] Nicodemits, which haue so many yeares bene taught the knowledge of God and of his spirituall worship, and indeede farre more clearly, then the Fathers vn­der the Law euer were, cannot be brought thus farre: to confesse that they sinne, when euerie where of their own voluntarie accord, and without anie inforcement of the kings authoritie, that vseth their seruice, they be partakers of Idolatrie and superstitions. Verily the confession of Naaman the Syrian shall be sufficient to condemne them in the day of iudgement: so farre off therefore is it, that by it they can by anie meanes de­fend themselues. Concerning the answer of the Pro­phet; Go in peace, he doth not by it allow the sinne of Naaman. Neither was it his mind to flatter Naaman, but when hee saw him in so little space of time to haue profited so well in the knowledge and feare of God, so as freely he confessed and condemned his owne infir­mitie, he incouraged him, and putteth him in hope, that God would strengthen him, and bring that to perfection, which he had begun in him.

For this cause he saith; Go in peace. But if he had had to do with the Nicodemits of our age, hee would haue vsed farre other manner of speach, & would haue alowd cried out the same thing, which Elias that went before him did to the Iewes of his time, mingling the worship of Idols with the seruice of God; How long 1. Reg. 18. 22. do you halt betweene two opinions? if the Lord bee God, follow him: but if Baal be he, go after him.

I am not a little glad, that I haue gotten the meaning of that place: for sometimes I haue beene troubled about the loosing or vntying of that knot, I do not therefore now thinke, that the Nicodemits haue any excuse, wherewith to cleare themselues from the crime of Idolatry. For as much as it is plaine, that this excuse of theirs is nothing worth.

Adde hereunto, that there be against them the examples of Daniell and his fellowes, and of innu­merable Martyrs, who rather chose to suffer most cruell death, then neuer so little to make sh [...]we that [Page 114] they worshipped Idols. For as much therefore as they dare not accuse these faithfull seruants of God of rash­nesse, of whom the Scripture it selfe reporteth honou­rably, this one thing remaineth, that they condemne themselues, because they feare men more then God, of which fault, there is no doubt but their owne con­science accuseth them. Let them therefore thinke v­pon that sentence pronounced by God against the fearefull, that is, such as knowing the trueth, doe for feare dissemble it, whom he ioyneth with vnbeleeuers, abhominable murtherers, whoere-mongers, sorcerers and lyers, to whom he saieth; their part is appointed in the lake which burneth with fire and brimstone, which is the second death. Let them I say remember Apoc. 21. 8. that sentence, that if they haue any care of their salua­tion, they may preuent the wrath and iudgement of God by true repentance.

Let vs now returne to the wordes of the commandement, why did he rather say, to them that hate me, then, to them which do not obey me?

That he might make the vngodlinesse of such as obey him not, especially which breake this com­mandement, more manifest For, by that disobedience, they doe declare the inward hatred, which they haue against him. But contrariwise the godly, by keeping of his commandements, doe witnesse the loue and reuerence they carrie him. Whereby it is apparant, how much Idolaters and superstitious persons be de­ceiued, when they thinke to declare their loue toward God, by their mad Religions. For as much as God himselfe testifieth, that those deuises bee signes of ex­treame hatred against him. And indeede by these Of good in­tents. thinges is ouerthrowen that most false and hurtfull principle of Idolaters, wherein they affirme, that all things which be done with a good intent, that is with a minde to serue God, are well done.

But surely it seemeth necessarie, that good intents cannot be ill.

True, if thou vnderstand them of such as be [Page 115] good indeede.

What are they?

Such as are grounded vpon the expresse word of God. For, the other which bee against the word of God, howsoeuer men esteeme them to be good, yet are they most naught & displeasing vnto God. There­fore the good intentes, as they call them, of Idolaters and superstitious persons, are no better then the in­tents of the Iewes, which put Christ to death, or of them which haue slaine almost innumerable faithfull seruants of Christ, of whom Christ himselfe witnesseth, Ioh. 16. 2. that they thought they did God seruice.

Let vs go forward. Why doth God speaking of punishment, mention onely three or foure genera­tions, and of reward, nameth thousands?

To teach vs, that hee is more inclining to gentlenesse, and doing of good, then to seuerity. Not­withstanding, the sentence pronounced of God is not so generall, but hee keepeth this free vnto himsefe, to shew himselfe mercifull when hee pleaseth to the chil­dren of the wicked, and also to refuse and cast off, of the children of the faithfull, whom it shall seeme good vnto him. Neuerthelesse hee so tempereth it, that it may bee knowen, that his promise and threat­ning are neither vaine nor deceitfull.

But these thinges seeme to agree rather to the whole Law, then to this one commandement.

Right, for the Apostle witnesseth, Ephes. 6. that the fift commaundement is the first with promise, namely speciall.

Wherefore then are they put into this com­mandement?

Because the breach of the whole law followeth vppon the breaking of this: For where any goeth a­bout to set vp another, besides the true God, the whole law is now broken of him. For whatsoeuer may be per­formed or done by him, cannot be iudged to be the o­bedience of God, but of the Idol which he hath made.

Moreouer, Idolaters are so wholly occupied in their [Page 116] superstitions ioyned most nearely with Idolatrie, and do so swell with a vaine opinion of merite, that they easily despise and set light by the lawfull keeping of Gods commandements, which daily experience doth plentifully witnesse.

The third commandement.

We haue beene long in the exposition of the second commandement, because the matter it selfe re­quired it. Now we are to come to the third. And first let vs see how many parts there be of it.

Three, as of the former. In the

1 First is forbidden, the rash vse of Gods name.

2 In the second is commanded the sanctifying of it, and this is contained vnder the prohibition.

3 The third is a threatning against the breakers of this commandement.

That the exposition of this commandement may be the easier, I will demand three things.

1 First, in what sence the name of God is taken in this place?

2 Secondly, what it is to take the name of God in vaine.

3 Thirdly, how many waies it may bee taken in vaine; declare what the name of God signifieth.

The first part of the third com­mand. of Gods name. It is first taken for God himselfe, as it easie to gather out of the words of Moses; Deu. 28. 58 If you shall not keep to do all the words of this Law, which are written in this booke, to fear that glorious and terrible name, the Lord thy God, the Lord will make thy plagues won­derfull. Secondly it signifieth all those things, which concerne his glorie, as his word and workes.

But now what is it to take the name of God in vaine?

How the name of God is takē in vaine. To speake of God, or his wordes, or workes, contemptuously, lightly and rashly, that is, to misuse [Page 117] and to do wrong to his Maiestie. For this cause he sayd rather, the name of the Lord thy God, then my name. For, this he meant that seeing the Lord is our God, we ought to thinke so reuerētly of his Maiesty, that to vs it should be most holy, & without all pollution or disdain.

How manie waies it is ta­ken in vaine. Nowe we are to see how manie wayes the name of God is taken in vaine, which is the third point of the first part of this commandement.

It may indeed be taken in vaine sundrie wayes, which notwithstanding I will reduce vnto fiue.

1 The first which is also the most grieuous, is blas­phemie, that is rayling, namely when a man doth not onely speake contemptuously of God, but doth also vse reprochfull wordes, and such as sauour of contempt a­gainst his Maiestie: as they do that renounce God To whom also wee do ioyne all those, that trample vnder their feete the most holy mysterie of our saluation that Christ hath wrought for vs, and euery where do sweare by his death, blood, bodie and parts therof, as his head and belly, and that most commonly, purposely, not be­ing stirred and moued by anger, although indeed there be no anger, which can excuse so horrible blasphemie before God.

Such men verily be far off from giuing those thankes which we owe vnto him, that he vouchsafed to take vpon him our humane nature, and that in it to de­liuer vs from euerlasting death, he would be abased to the death of the crosse full of reproch.

Thou sayest true And therin they shew them­selues worse then the very Iewes, of whom he was cru­cified. For if they had known him, they would not haue 1. Cor. 2. 8. crucified the Lord of glorie, saith Paule. Therefore ex­cept they repent, it will atogether come to passe, that to their great euill, they shall feele his most iust wrath & iudgement, for as much as they do purposely so pro­fane the benefit of redēption, procured vnto vs by him.

Let vs examine another way, by the which the name of God is taken in vaine.

The propha­ning of gods word. When we do abuse the holy Scripture, which [Page 118] is done specially three wayes.

1 First when it is prophaned by ridiculous scoffes and mockings, as drunkards and vngodly persons are wont.

2 Secondly, when it is corrupted, that is, wrested otherwise then the true sense is, as hereticks do.

3 Thirdly, when any abuseth it, to enchantments or sorceries, for the healing of men or beastes, & such like.

But they which heale diseases especially of men by that meanes, say that there is no sinne in it, see­ing they vse good works, whereof there followeth a ve­rie good effect, namely good health, for the most part restored to the sicke.

The deuill vseth to assaile men disguised, that is to say, he changeth himselfe into an Angell of light, to the end he may be the better receiued: 2. Cor. 11. 14 For he know­eth that if he were knowne, all would abhor him. Ther­fore he can find no better colour, then if he make shew of the word of God, which neuerthelesse is both cor­rupted by him, and wrested from the true meaning, e­uen as he doth with hereticks, or else it is turned from the right and lawfull vse, namely doctrine, reproof, cor­rection, and instruction, to the healing of bodies, and such other delusions, wherewith both it is prophaned, and the name of God is taken in vaine. Whereupon it is plaine, that the healing which sometimes followeth those deceipts and iuglings, be not of God, against whō there is that way great sinne committed, but from the Deuill.

Canst thou proue that those kinde of hea­lings be of the Deuill?

Yea indeed, and that most easily. For, God v­seth onely two wayes to the curing of diseases, whereof one is naturall and ordinarie, namely by the helpe of medicines, whereinto he hath put that vertue & force: the other is besides the course of nature, miraculous, when God him selfe doth it by his owne power. But that way of healing by rehearsing wordes of the holy Scrip­tures, cannot be called ordinarie or naturall, for as [Page 119] much as the word of God is not giuen to heale bodies but soules; neither can it bee reckened among the mi­racles, which proceed from the power of God. For, the power of God is not tyed to the vttering of certaine words, notwithstanding they bee verie good: or else there were not anie which might not doe miracles at his pleasure, which in verie deede is most absurd. For, thereupon it should followe, that God declareth his power not according to his owne will, but according to our pleasure. Therefore no man ought to doubt, but that these kinds of healings be of the Deuill, and not of God.

They obiect that it is not like, that the De­uill the enemie of mankind, should regard and care for the good health of men.

That which traitors and poisoners are wont to do, namely to flatter thee for a time, to the ende they may afterward lay handes vpon thee the more easily, the same vseth the Deuill: For, if he heale the diseases of cattell, he doth it with no other minde, but to bind the owners of them to him selfe: if he bring any case to our bodies, he doth it to bring the soule in bondage to him selfe, & for that cause; that at length he may thrust bodie and soule with him selfe into hell. Finally he doth alwayes vsurpe dominion and Lordship ouer them, to whom he maketh shew of seruing for a time.

It were therefore better for a man to serue himselfe, then to haue such a seruant.

It were so, and indeed to be holden with sick­nesse all the time of our life, rather then to recouer our health by his helpe.

I will yet demaund one thing: whence hath the deuill this power, that he can heale the diseases of our bodie?

God permitteth it vnto him by his iudge­ment, as it hath bene sayd of vs, that they should more and more be blinded, which flie to the deuill, that by their owne desert they may perish in their errors.

The third manner of taking Gods name in [Page 120] vaine is behind.

Gods name takē in vain by dissolute­nesse of life. It is, when a man professeth him selfe to know God, but denieth him in his deeds, that is, whose whole life yeeldeth nothing but offences & stumbling blocks. Of whom there is mention in the Prophet▪ for thus the Lord chideth with them; Why doest thou declare my statutes, & takest my law in thy mouth, seeing thou ha­test Psal. 50. 16. to be reformed, & hast cast my words behind thee? The same also is to be thought of hypocrites, which are farre worse then these: for, in words & outward deeds they doe vainely make shew of the feare of God, but their heart is verie farre off from him. To this number also they may be reckened, whose minde wandreth a­bout other matters, while they are praying.

Let vs come to the fourth maner of taking Gods name in vaine.

When wee speak of god without cō ­sideration. When this word God, or the name of Iesus, is vsed of vs either rashly or without cause: as manie do, with whom it is ordinary, that in the way of maruelling or wondring, they oftē vse these speeches, my God, Iesus.

But thou shalt hardly perswade these, that they take the name of God in vaine, notwithstanding it be often vsed of them: for they say, it is better to name God then the Deuill.

Our nature is so corrupt, and so vsed to sinne, that we see not anie but the greatest, which indeede if they be weighed by our iudgement, shall bee taken for verie small. For this cause, God gaue vnto vs his Lawe, which is as it were a glasse, and a most perfect patterne of holinesse, that by comparing our actions with it, wee might acknowledge our sinnes, and studie to amende. But of these things shalbe spoken more at large, when we shall come to the vse of the Law. Now we are to ex­amine that most damnable maner, and to compare it with this commaundement of the Law; Thou shalt not take the name of the Lord thy God in vaine.

What is this, in vaine? do we onely then sinne against it, when it is set vpon by vs with blasphemies & renoun­cings of it? No in no case, but then also, whē it is named [Page 121] either with contempt or rashly. But what is he, that be­ing in his right mind, seeth not, that it is both cōtemp­tuously and rashly vsed in these maners of speaking? If any haue bin at a feast, which peraduenture hath not bin without riot and other sinnes, he will not feare to vtter these words, according to the custome amōg vs; ‘O my God, how excessiuely haue we laughed?’ ‘O my God, how richly & daintily were we entertained?’ If any of our seruāts disquiet vs, by their vnskilfulnesse or slownesse, straightway he shall heare, ‘O God how foolish thou art?’ ‘O God how slow thou art?’ If we find any place filthy and vncleane, or if we smell any ill sauour, by and by shal the name of God be min­gled with these things, in these words: ‘O God what a filthy place.’ ‘O God what an ill sauour do I smell?’

These examples most common among our coun­treymen, were to be alledged, that we might so much the more plainly shew, how greatly the name of God is vsed contemptuously and rashly of vs. A certaine ancient left it written, that if we haue a costly garment, we do then onely put it on, when we go to the compa­nie of great personages, and do most carefully looke vnto it that it be not spotted: in somuch as we shun and auoyd all such things as might soile it. But the most ho­ly name of God, with the excellencie and worthinesse whereof, no garment, no not any creature is indeed to be compared, is so little esteemed of vs, that it is conti­nually intermedled, with vaine and idle speeches, with raylings, and filthinesse.

I do acknowledge that the name of God is abused with very great cōtempt, in the speeches which thou hast reckened vp: but that sin is so common, that in very deede the godly themselues, and such as desire to reforme their liues be not free from it: for, a mā shall find very few, that sinne not in this point.

It was the cause why I haue handled that sinne more at large, to the end it may the better be knowne, [Page 122] especiallie to such as be touched with any feare of God, that by the reuerence wherewith they honor his name, they may be moued to amendment, which they shall with very small labour attaine, if they giue their minds vnto it.

Let vs come to the fift and last way, where­by the name of God is taken in vaine.

When any sweareth by him vainly.

Of swearing Before I demand how any sweareth by the name of God vainly, I would haue thee to declare what an oath is.

It is the calling of God to witnesse, for the confirmation of the vnknowne truth of our speech.

How many kinds of oaths be there?

Two: For, the one is of things past, the other of things to come, namely when any thing is promi­sed with an oath: which promise, if it be made vnto God, is called a vow.

Let vs consider how a man sweareth by the name of God in vaine.

That is as often as those circumstances, which are required in an oath, are not kept.

How many are those circumstances?

In an oath which is of things past, there are three, without which, the oath shalbe altogether vaine.

1 The first is: that the thing whereupon we are a­bout to sweare, be not only true, but also that the truth of it be certainly knowne to vs.

2 The second is: that the thing be of some weight, aswell to the glory of God, as to the loue of our neigh­bour.

3 The third is: that the truth of that thing, by any o­ther meanes cannot be brought to light, for otherwise the very name of God is contemptuously vsed.

But as an oath respecteth things to come, there be fiue things to be obserued.

1 First, that the thing be of some importance.

2 That it be iust and lawfull.

3 That it be in our power.

4 That we be prepared to do it.

5 Finally, that in time we performe it indeede, al­though it should be to our losse, as we be taught of the Prophet. Psal. 15. 4.

What if all these circumstances be not ob­serued, is not the name of God taken in vaine?

It is, and very great reproch is done vnto him, especially, if that whereof we sweare be not true: for then he that doth that, accuseth God of lying and fals­hood, & therfore so much as in him lyeth, taketh from him his Godhead, and maketh him like the deuill, that is the father of lyes. Iohn. 8. 44.

But if we haue taken our oath to do some ill thing, as for exāple to kil, are we boūd to perform that?

No not so: for in our Baptisme we vowed vnto God, that we would serue him, and obey his will. And that oath cutteth off all other contrary vnto it.

Sin therefore is cōmitted, in that an vnlawfull oath was takē vainly & rashly, & contrary to the will of God: howbeit the sin should be farre greater, if it were kept. But if we be not bound to do ill things, although we haue expresly promised them, much lesse if they be re­quired of vs vnder the colour of some general promise; For secretly they be excepted which are not lawful, no lesse thē those which cannot be done, or be impossible. And therfore Herod was not bound to cut off the head Mat. 14. 7 of Iohn Baptist, by his oath taken to Herodias.

The second part of the third com­mandement of sanctify­ing Gods name. We haue spoken sufficiently of the first part of this cōmandement; let vs come to the other. Now, that pertaineth to the sanctifying of Gods name. By what wayes therefore may the name of God be sancti­fied or hallowed of vs?

By fiue, euen in a like nūber with those, where­by it is taken in vaine.

Declare seuerally euery of these wayes.

The first is, that we sing his prayses, reade his word, and speake reuerently of him.

2 The other is, that in aduersitie he be praysed of vs, both in heart and mouth: as we reade Iob did in these words; Iob. 1. 2. Let the name of God be blessed.

3 The third is, that so often as need shall require, we do make a most franke confession of his truth: and leade a life agreeable to that confession.

4 The fourth is, that we pray vnto him, and from our heart giue him thankes.

5 The fift, that when it shall be necessary, we sweare by his name.

How is the name of God sanctified, when we sweare by it?

Because by an oath lawfully taken, he is ac­knowledged of vs for the true God: forasmuch as we confesse him to be the searcher of the hearts & secret thoughts, whē we cal him to be a witnesse of the things that be hidden from men.

Secondly, because we flie to him as a most earnest defender of truth, and therefore a most seuere reuen­ger of lyers, and such as forsweare themselues. And these indeed be the proper offices of God alone.

Finally, by an oath his name is sanctified, seeing that by it controuersies which hurt Christian charitie, be ended, as the Apostle speaketh. Heb. 6. 16.

Against A­nabaptistes, that wholy condemne swearing. From whence we may gather, how wonderfull the kindnesse of God is toward vs, who doth so farre abase himselfe, that he will be present at our controuersies, and make an end of them. Therefore there is no cause, why we should doubt, to sweare by his name, in the place of iudgement, or elsewhere, so as all the condi­tions be kept. For whosoeuer refuseth to sweare, refu­seth to giue glorie vnto God.

But Christ commandeth that we sweare not at all, neither by the heauen, nor by the earth; Mat. 5. 34. and that our communication be yea, yea, nay, nay: affirming fur­ther, that whatsoeuer is more, is of euill, which also is confirmed by Saint Iames. Iam. 5. 12.

That indeede is true. But Christ in the same Chapter plainly saith; That he came not destroy the law or the Prophets, but to fulfill them. Therefore his purpose is not to cōdemne the right vse of an oath, ex­presly commanded of God in these wordes of Moses: [Page 125] Deut. 6. 13. Thou shalt feare the Lord thy God, and shalt serue him onely, and sweare by his name.

In what sence therefore, did Christ forbid swearing altogether?

That he might bring againe this commande­ment to the true vnderstanding of it, which had beene much corrupted by the false gloses of the Scribes and Pharisies. For, they taught it was no sinne, when any swore in vaine by the creatures, as by heauen and earth, seeing that the name of God was not expres­sed. But Christ meaneth to shew, that although the name of God was suppressed, or not mentioned, yet secretly it was sufficiently expressed in such oathes: and that therefore therein sinne was committed a­gainst this commandement. Therefore his purpose is not to forbid the lawful vse of an oath, but the abuse: as when a man sweareth vainly, by what name, or in what manner soeuer it be done.

It followeth therefore, that it is lawfull to sweare by creatures, so as it be not vainly, forasmuch as the name of God is secretly vnderstood in them.

Yea verily; yet with this condition, that those creatures be auoyded in swearing, which haue beene commonly abused to Idolatrie. Thus this learned man and some o­ther haue thought of this matter. For then the name of God is not vnderstood vnder them, but it is euen suppressed, that they may haue his roome, the honour being giuen vnto them, which belongeth to the Maiestie of God alone. But this do they, which sweare by the names of Saints departed. In which re­spect the Lord is bitterly angrie with them that sweare by other Gods, and taketh that kind of swearing, to be an argument of manifest falling away from him. Whereupon he complaineth of the Israelites in Iere­mie, in these words: Ierem. 5. 7. Thy children haue forsaken me, & sworne by those which are not Gods. And that indeed very iustly, for the breaking of the second & third com­mandement, is a signe of breaking the first.

How so?

Euen as he worshippeth God with spirituall [Page 126] worship, and sweareth by his name so oft as the Lord shall require, which spiritually hath conceiued & com­prehended him in his mind: so whosoeuer hath imagi­ned to himselfe a false God, or many Gods, doth forth­with declare it by worshipping of Idols, whose names he hath in his mouth, when he sweareth. It is therefore truly sayd, that Idols be first in the heart, before they be brought forth either with the hand or mouth.

Let vs come to the third part of this com­mandement, which is the threatning against such as breake it.

The third part of the third com­mandemēt. It is conteined in these words; The Lord will not hold him guiltlesse which taketh his name in vaine. Whereby it appeareth, that the transgression of this commandement is accounted a most hainous sin before God, notwithstanding it be thought light of men, and that therefore he will with grieuous punish­ment, be auenged vpon such as be guiltie of it.

Is there any thing that doth so much aggra­uate this sinne?

Yea verily. For there is no commandement, in the breaking whereof there is seene such insolent contempt of God.

Why so?

Because we are brought to breake the other commandements, either vpon a false opinion of wor­shipping God, as when we giue ouer our selues to Ido­latrie and superstition; or for our owne estimation, when we yeeld our selues to reuenge: or for our plea­sure, when we commit fornication; or for our profit, when we steale; or for some feare, as when we tell a lye: but for the breaking of this commandement, we can pretend neither the worshipping of God, nor our pro­fit, nor our pleasure, neither any feare. Therefore the transgression of this commandement, but especially blasphemy, hath no other beginning, but a most mani­fest contempt of Gods maiestie.

Some are wont to excuse the matter by cu­stome, to cleare themselues of the sinne of the con­tempt [Page 127] of God.

But I would demaund, whence that custome sprong: Did it not come from the very impiety & mad contempt of God, wherewith our mindes were wholly taken vp and possessed before? For it is certaine, when at the first the mind of man is lightened with the least sun-beame of the feare of God, that that bad custome is presently changed, howsoeuer it might goe about to defend it selfe, by prescription of verie long time.

The fourth commandement.

The fourth commaundement of this first table is yet behinde: to the exposition whereof, that wee may make an easier way, let vs see of how manie parts it standeth?

Of foure.

1 The first containeth the summe of the whole commandement, in these words; Remember the Sab­baoth daie, to keepe it holy.

2 The second sheweth, which that Sabbaoth day is, when he saith; Sixe dayes shalt thou labour, and do all thy worke: but vpon the seauenth day, shall be the Sabbaoth to the Lord thy God.

3 The third teacheth, how that day is to be kept holy. Thou shalt do no worke, neither thou, nor thy sonne, nor thy daughter, nor thy man seruant, nor thy maide seruant, nor thy cattell, nor the stranger that is within thy gates.

4 The fourth rendreth a reason, why hee appoin­ted [Page 128] the seauenth day, rather then any other day, vn­to this rest. For in sixe dayes, God made heauen, the earth, the sea, and all that in them is, and rested the seauenth day, therefore hee blessed the Sabbaoth day and hallowed it.

These foure parts are to be followed of vs in order. Declare therefore the meaning of the first.

When the Lord saith; Remember the Sab­baoth daie, he teacheth vs, that this commandement is of verie great waight. Which to be most true, appea­reth euen by this, that the keeping of the rest of the commandements, dependeth vppon the keeping of this. In respect whereof, the Lord euerie where by his Prophets, obiecteth to the Israelites the transgression of this commandement, when hee meaneth to signifie the breach of the whole Law. He addeth after: that thou sanctifie or hallow it; that is, cease and abstaine from bodily workes, that thou maiest apply thy selfe earnestly to spirituall and heauenly.

Which callest thou heauenly and spiritu­all workes?

Why the Lord vnder the Law, commanded the sabaoth. That we may vnderstand that point, we must know, that the Sabbaoth was commanded of God for two causes, the first whereof was ceremoniall. That ceremonie also is considered in two respects. For, by that bodily rest, the Lord meant to warne the people of Israell, to abstaine and rest from their owne workes being carnall and defiled, that they might suffer the holy Ghost to worke in them. This doth he himselfe witnesse in these wordes; See that you keepe my Sab­baoth, because it is a signe betweene mee and you in your generations, that you may know, that it is I the Lord, which sanctifie you. Out of which wordes it is plaine, that that ceremonie, was a type or shadowe of our regeneration.

Secondly, that ceremony serued, to signifie the e­uerlasting rest of the kingdome of heauen, which was as it were a part of the former. For that cause the Lord calleth the land of Canaan, rest, because it [Page 129] was a signe or token of eternall life, according to the interpretation of the Apostle to the Hebrewes.

The other end of the bodily rest, is this, that we may wayte vpon the ministerie of the Church: for that is e­stablished by God in this commandement. Moreouer, that we may meditate vpon his workes, and dilgently applie our selues, to the loue of our neighbour, and the instructiō of our houshold & familie. These are the two endes of this bodily rest, the first whereof together with the rest of the ceremonies, is taken away by the comming of Christ, which is the trueth of it. But the other is perpetuall and to continue for euer. There­fore that rest belongeth vnto vs, and is euery weeke to be kept one day.

Let vs come to the other part.

After that the Lord had commanded one day for rest, now he sheweth which day he will haue kept, and that is the seuenth, namely the last of the weeke. He doth also teach, howe wee should spend the rest of the weeke, namely in working, that is, in doing our earthly businesses, to the ende we may be the fitter for the rest of the seuenth day, and to the performance of such things, as he him selfe hath commanded.

Which was the seuenth day?

That which we do yet call Saterday. For, the Lords day properly, is the first day of the weeke, ac­cording to the distinction made by God himselfe. But that seuenth day the Apostles changed, to teach that the ceremonie was done away, and the rest they put off to the Lords day, vpon the which, Christ by his re­surrection had put an end vnto that ceremonie.

How did Christ by his resurrection, put an end vnto that ceremonie?

Because, by the vertue and power thereof, we are spiritually raysed vp, that we may serue God, & mortifie our concupiscences all the dayes of our life, so as for this purpose, we do not now stand in need of the obseruations of anie day.

Is not this to obserue dayes, which thou cō ­demnest [Page 130] as a superstitious thing, in the exposition of the former commandement?

To obserue daies and times, is nothing else, but to thinke one daie or time holier then another, which agreeth not to the hallowing of the Lords day. For, we do not attribute vnto it greater holinesse then to another. But when the Apostles would take away the ceremony of the seauenth day, they appointed this, which came first in place to that vse. And as ano­ther day had beene as fit, so neither is this lesse fit or conuentient, then any other.

Declare the third part of the cōmandement.

It teacheth that no worke concerning this life is to be done, vnlesse it bee necessarie, vpon that day. But it is to bee marked, that such workes were then iudged to be faulty and sinfull among the Iewes, be­cause they were contrary to the ceremony which they were bound to keepe: But now that ceremonie being taken away, they are not forbidden as euill in them­selues, but because they hinder vs and call vs away frō holy studies and meditations.

But why is there mention of the rest of men seruants, and of maide seruants, of cattell, and of strangers?

Concerning men seruants, and maid ser­uants, God commanded this, as well that they might haue some ease from labour, as also that they might attend vppon the ministery of the Church, and so to care for, and looke to their own saluation, no lesse then their maisters. The rest of beasts God doth therefore mention, because they worke not but with the seruice and helpe of seruants. He speaketh also of strangers, because if they bee of the same profession with vs, they also are bound to keepe the law of God, if not, yet at least heed must bee taken that they be not an e­uill example to the rest.

The fourth part is remaining.

The Lord setteth before vs his own example, the more earnestly to pricke vs forward to the keeping [Page 131] of that rest. Hee doth also call to our remembrances the creation of the world, that we might remember of whom wee haue our beginning, and the innumerable benefites that we enioy. The Sabbaoth day therefore should be vnto vs as it were an image of the creation of the world: and vppon that day ought we to medi­ditate and thinke vppon that creation, least we bee guilty of that fault, which God in former times by Moyses vpbraided the Iewes with; Thou hast forgot­ten that strong God which hath begotten thee, the God which made thee thou hast not remembred.

Hereuppon it is, that by name he reckeneth vp eue­ry of his workes by it selfe, for in sixe dayes the Lord made the heauen and the earth, the sea and all that is in them. But here is mention of the Lordes resting, not because hee hath cast off the care of his workes, fer he continually worketh to preserue his creatures, and to guide them by his prouidence. But this hee would teach vs, that hee hath ceased from making of the kindes of thinges. Finally the blessing and hallow­ing of the Sabbaoth day is after added, not because that day is in it selfe holier then others, but for that it is of God, appointed for this purpose, that wee should rest from our owne workes, and diligently giue our selues to holy workes.

The Sabbaoth day therefore is sanctified of God, in that hee did appoint it to holy and religious workes: It is also sanctified of vs, when wee giue our selues carefully to performe those workes.

It is true.

But are not the rest of the daies so hallowed of God, namely that they bee appointed to holy and religious workes?

Altogether, so farre forth indeede as may be for our businesses. But vpon the Sabbaoth, all other things are to be set aside, that we may with earnestnes apply our selues to those workes. And verily men bee without all excuse, except they do this. For whereas the Lord hath deuided the weeke into seauen daies, he [Page 132] giueth one only to himselfe, but the other sixe he hath left vnto vs, to looke to our owne matters.

The fift commandement of the Law.

Let vs go to the particular exposition of each commandement of the last Table. And let vs begin at the fift, which is the first. These be the words of it; Ho­nor thy father and thy mother, &c. Of how many parts standeth it?

Of two, the first is a precept, namely that we honor father and mother: the other is a promise made to the keepers of this commaundement, which is that [Page 134] they shall liue long, wherein secretly is contayned a threatning against such as breake it.

That we may clearly vnderstand the former part, two questions are to be determined of vs. First, whom God comprehēdeth vnder the name of parents. Who be cō ­prehended vnder the name of pa­rents. And secondly what is to be vnderstood by the name of Honor. Answer therefore to the first question.

Vnder the name of parentes they all be com­prehended, who by any means in respect of their office are bound to do the dutie of parents toward vs, name­ly they that ought to haue care for our instruction, health, life, preseruation of our goods, credit and peace. For in these things is contained the dutie of parentes toward their children. Therfore vnder the name of pa­rents, are to be vnderstood, first:

1 Gardiās & tutors, that be to vs in stead of parents.

2 Magistrates, who also bee called fathers of the countrey.

3 Ministers of the Church, and Schoole-maisters, which be our spirituall parents.

4 Husbands toward their wiues.

5 Maisters toward their seruants.

What is the cause, that God hath compre­hended all these aboue mentioned vnder the name of parents?

Because such is the naughtinesse and pride of mans nature (for it is puft vp with the desire of high­nesse and excellencie) that it hardly suffereth it selfe to be subiect vnto anie. For this cause that superioritie is spoken of for an example, that is by nature most amia­ble and least enuied, because it might more easily softē our minds, and bow them to the custome of subiection.

What the word Honor signifieth. Let vs come to the other question. What containeth the honour which we are commaunded to giue to our parents?

It standeth vpon three parts, First:

1 Vpon outward saluation proceeding from the inward reuerence which we ought to yeeld vnto them; which shall be done, if we acknowledge them to be the [Page 135] ministers of God for our good.

2 The second is, the obedience that wee performe to their commandements, so as they be not contrarie to the will of God: for then by the rule of Peter, Act. 5. 29. wee ought to obey God rather then men.

3 The third is, that when they be poore, wee do helpe them with our goods. It is in the meane time to be obserued, that God doth not onely prescribe a rule to inferiors, whereby they may giue due honor to their superiours, but doth also teach superiours their dutie which they ought to do to their inferiours.

What if the superiours faile in their dutie, are not the inferiours discharged from the honor due to them?

No not so: for our sinnes are not excused by the sinnes of others. Moreouer the obedience we giue them is directly referred vnto God, of whom it is com­manded, and not properly to them selues.

We haue stayed long enough vpon the for­mer part of this commandement, let vs therfore come to the other: It is the promise, the wordes whereof be these; That thou mayest liue long in the land which the Lord thy God giueth thee. To the expositiō wher­of there be fiue things, whereof I will aske thee.

1 First, why the Lord ioyned a promise to this com­mandement, rather then to the rest of the comman­dements of this later table?

2 Why he promiseth long life, rather then anie thing else?

3 What good we haue by long life, that is subiect to so manie troubles?

4 What that land is, whereof mention is made in this place?

5 How this promise is fulfilled, forasmuch as it is certaine, that sometimes obedient children be taken away by vntimely death, and the stubburne and diso­bedient liue long? Now therefore answer to the first. What is the cause that the Lord ioyned a promise to this commandement?

He teacheth superiors by his owne example, how they ought to behaue them selues toward their in­feriours, namely to allure them to obedience rather by gentlenesse & promises, thē by seueritie & punishmēts.

Go forward, and in like sort answer to the second. Why is long life promised by God, rather then anie thing else?

The promise is very fitly applied to the com­mandement it selfe: for, it teacheth modest and obedi­ent children, while they honor the instruments of this life graunted to them, namely their parents, that they shall long enioy it. But on the contrarie side, it threat­neth death to the disobedient, because they be altoge­ther vnworthie to haue the vse of that benefite, the in­struments whereof they honor not.

The third point followeth. What profite haue we by a long life, seeing it is subiect to so many af­flictions?

I grant indeed that this corporall life, if it be separated from the fauour of God, is most miserable & vnhappie: but it is a blessing to the faithfull. For, con­tinuing in it, we serue to his glorie, and sometimes he granteth vs this, that with great peace and quietnesse, we enioy sundrie temporall benefites. Moreouer this promise is applyed to the common opinion of men. For they account long life for a great blessing.

Let vs come to the fourth point. What is that land, whereof the Lord maketh mention in this place?

In respect of the Israelites, it is to be vnder­stood of the land of Canaan, which they had receiued of the Lord to possesse it; but in respect of vs, it is exten­ded further. For wheresoeuer we be in the world, wee haue right of dwelling there, from the Lord whose the earth is.

The last point is behind. How this promise is fulfilled, seeing it is certaine that in many places o­bedient and sober children dye being young, and the disobedient liue long?

It is taught by the exāples of Absolom, Core, [Page 137] Dathan, Abiron, & of the sonnes of Helie. Experience also confirmeth the thing, of stubburne & disobedient children; for they be for the most part seene, either in prisons or vpon the gallowes. Contrariwise the well ad­uised and obedient, for the most part haue long life, with great quietnesse and peace. But if at any time it fall out to be otherwise, we must remember that all the promises of God concerning earthly things be with condition, namely, so farre forth as he shall know them to be expedient, both for his owne glorie, and for our saluation. When therefore God doth betimes call his out of this life vnto himselfe, he prouideth farre better for them, then if he gaue them long life. For he taketh them from the miseries of this world, and putteth them into the possession of eternall life. On the other side, sometimes he giueth the wicked long life, but so weake and full of miserie, that it is more grieuous then death it selfe. For this cause Moses repeating the law of God, Deut. 6. 2. declareth that promise in these wordes: That it may be well with thee vpon the land which, &c. But, if it fall out otherwise, it was for the cause which was at large set forth by vs, when we intreated of afflictions For, in that place we taught wherefore the Lord will haue the wicked somtimes to liue long & happily in this world, and the godly to suffer all kind of afflictions. Yet not­withstanding, that saying of Salomon abideth true: Al­though Eccles. 8. 12 the sinner commit euill an hundred times, and God prolongeth his dayes, yet I know that it shall be well with them that feare the Lord.

The sixt Commandement.

Hauing finished the treatise of the fift com­mandement, we are now to come to the sixt. How ma­ny parts be there of it?

Two.

1 First, the forbidding of murther.

2 The commanding of keeping peace and friend­ship with our neighbours.

How large is the word, killing?

The exposi­tion of the first part. It containeth all the degrees and steps by the which we come to it: yea indeed all those things, by the which we are procured & stirred to commit murther, according to the third rule.

Rehearse those steps or degrees.

They be three. The first whereof is hatred con­ceiued in the heart, forasmuch as it is in plaine words forbidden in Moses; Thou shalt not hate thy brother in Leu. 19. 17. thy heart.

What if our enemie be a wicked man, is it not lawfull to hate him?

We may indeed hate his sinnes, but not his person. But we must diligently beware of two extremi­ties wherein we do sinne on either side.

The first is, that we hate not the person of the sinner.

The other, that we loue not the sinne for the persons sake.

Let vs come to the second degree, by the which we come to murther.

It is anger: for it is a declaration of the ha­tred lying hid in the heart.

Thinkest thou it to be altogether vnlawfull to be angry with any?

I do not thinke so: for, anger is a naturall affe­ction, wherein if moderation be kept, it deserueth as much prayse, as the two extremities deserue disprayse.

What is that moderation?

When, with zeale for the glory of God, or with iust sorrow we be angry, because iniurie is done vnto vs without our desert, & that keeping a meane, & with this caution, that we neither speake nor do any thing, that is against the honour of God, Christian mo­destie, and the loue of our neighbour. In which sence Paule commandeth; Ephes. 4. 26. Be angry, and sinne not.

Let vs consider of the two extremities of anger: and first let vs speake of that, which sinneth in exceeding.

We doe then fall into it, when we be angry [Page 139] rashly, that is, without a lawfull cause: or else when be­ing moued for a iust cause, we do passe the bounds of moderation, speaking or doing the things that be a­gainst the honour of God, neighbourly charitie, and Christian modestie. But that falleth out, when we be so taken vp with that affection, that the iudgemēt is trou­bled, and reason it selfe is darkened, for then for a time, we are like vnto mad mē, that know not what they do. For this cause Iames saith; Iam. 1. 20. The wrath of man perfor­meth not the righteousnesse of God.

Let vs come to the other extremitie. How do we sinne in the defect or want of anger?

When, perceiuing that God is offended, or our credit hurt without cause, we are notwithstanding not moued, as our dutie requireth: which would haue vs not to suffer euils, but that according to our callings we should set our selues against them. Hence it was, that Moses was so angry in the wildernesse with the Israelites, whom he saw worshipping the golden Calfe with the Idolatrous worships, Iohn Baptist with the Scribes and Pharisies and Iacob with his father in law Laban. Moses indeede being moued with most iust anger, drew out the sword, because he was a Magi­strate. Iohn vsed most sharpe and vehement repre­hensions, because he was a minister of Gods word, and had to do with hypocrites, and men hardened in their sinnes. Iacob dealeth with moderate and gentle admo­nitions, because he was a priuate person, and his owne matter was in question.

The third step by the which men come to murther is behind.

It is, euery hurt offered to the person of our neighbour, whereupō also, sometimes ensueth murther it selfe, which fault is indeed most grieuous in the sight of God, as appeareth by that which the Lord saith, that he abhorreth the man-slayer, and by the penaltie appointed by himselfe vnto men-killers. For, he ordai­ned, that not onely men, but also the very brute beasts that had slaine man, should be put to death. For which [Page 140] cause he forbad his people the eating of bloud: Leuit. 7. 26. for, by that ceremonie he would shew how much he abhorred the shedding of bloud, and therefore murther.

Is there any speciall cause, which maketh murther to be esteemed so hainous a sin before God?

There is: and he doth declare it himselfe in the ninth Chapter of Genesis. For, after these wordes; Who so sheddeth mans bloud, by mans his bloud shall be shed: presently he addeth, because in the image of God made he man. By which words he teacheth, that his owne image which he hath engrauen in man, is wronged and misused by man-slaughter.

But whether was that image or likenesse of God blotted out in man by originall sinne, as it hath beene sayd by thee in the second Chapter of the for­mer booke?

It was indeede, but not so farre, that there be no steps of it at all remaining: for, the spirituall gifts (as one of the auncients saith) giuen of God to men for their saluation, were by original sinne taken away, such as be the true knowledge of his Maiestie, and of the worship due vnto him: But the naturall gifts, that is, such as concerne this life, were onely corrupted, as vn­derstanding & reason, so farre forth as they respect hu­mane things, but they were not altogether takē away, as experience it selfe doth sufficiently witnesse.

Let vs come to the other part of this com­mandement, & together let vs consider of the vertues, which are commanded in it.

The meaning therof is this, that we be meeke, louing peace and concord, gentle, peace-makers, and desirous of reconciliation. Briefly, in this commande­ment, God requireth foure things of vs, the first two whereof do shew what is to be auoided, and the later two, what is to be done of vs, to the fulfilling of it.

Rehearse the first two.

That we hate no man, much more that we hurt not either by words, or deede. Secondly, that if we be offended, we follow the counsell of Paule, Rom. 12. 19 that [Page 141] we auenge not our selues, but suffer the iniurie patient­ly, leauing vengeance vnto God, that claimeth it to himselfe. Vengeance is mine, I will repay it. For this Psal. 94. 1. cause also in another place he is called the God of vē ­geance, or God the auenger.

But while we beare iniuries patiently, do we not giue our enemies occasion to be more cruell and fierce vpō vs, according to our manner of speach: that wolues be more fierce vpon such as follow sheepe?

It is indeed certaine, that our enemies some­times waxe the prouder, and more insolent, because of our meekenesse: but this is nothing to the matter. For we ought to be ready rather to beare diuers iniuries, then to reuēge that which we haue receiued, and that by the commandement of Christ; Mat. 5. 39. Resist not euill: but who so shall strike thee on thy right cheeke, turne to him the other also. And this is the true sence of that place. For the Lord would not haue vs, when we haue receiued one iniurie, to pull another vpon our selues, as the words at the first sight seeme to require. For it were a sinne, not to take heed of an iniurie fore­seene, especially, when oportunitie is offered vs. For, Christ himselfe, and after him Paule, when they were striken vpon the one cheeke, did not turne the other: but did greatly find fault and complaine of the iniury done vnto them. But concerning that prouerbe, that the wolues be fierce vpon such as follow sheepe, it is a verie deuise of the deuill, and therefore most false: For, whosoeuer in that behalfe doth imitate sheepe, is safe from the assaults of all wolues, being pro­tected by the crooke or staffe of that chiefe shepheard of our soules. But on the cōtrary side, whosoeuer reuē ­ging his iniuries, followeth wolues, he goeth out of the fold of Christ (in which they at the last be admitted, that be indeed sheepe) and offereth himselfe as a pray vnto Sathan, of whom Peter saith, 1. Pet. 5. 8. Why God claimes ven­geance to himselfe. He goeth about like a roaring Lion, seeking whom to deuour.

Why doth the Lord challenge to himselfe the office of reuenging, and so earnestly forbiddeth [Page 142] vs, that we reuenge not?

It seemeth to be for three causes; the first, because he himselfe is specially offended with the iniu­rie done vnto vs.

Why so?

Because, being our chiefe Lord, he ought much more to be reuerenced of vs, then man which is his creature. As often therefore as we despise and breake his commandements, doing iniurie vnto any, is not the offence especially done against God?

Declare another cause.

Because he doth a great deale better know the greatnesse of the iniurie, then doth he that is iniu­red: for he pierceth into the hidden and most secret thoughts of men.

Declare the last cause.

Because he hath the chiefe power to re­uenge iniuries, as he shall know to be right and expe­pedient, which we cannot doe. For he sometimes, increaseth the iniurie, which thought to haue reuen­ged it. But although we had that power in our selues, the affections that rule vs, would carrie vs beyond the bounds of moderation. For these causes hath the Lord challenged vengeance to himselfe, and promi­sed that he will indeede repay it, and so he hath freed vs from that labour, and those discommodities, which might hurt vs in reuenging. But that he might take from vs all excuse, he hath appointed the Magistrate, which in his name should execute vengeance, and hath for this purpose armed him with strength and au­thoritie, that with a stayed mind he should consider the greatnesse of the offence, to punish it without any troublous passion, and represse the boldnesse of those which haue hurt vs.

It is therfore lawfull to flie to the Magistrate, & to pursue the punishment of them that haue hurt vs?

It is lawfull, for we seeme after a sort to flie to God himselfe, whē we craue the helpe of his ministers, so as it be done without any affection of reuenge, ha­uing [Page 143] this onely in our mindes, to helpe forward com­mon peace, while we call those to punishmēt, of whom it was disturbed and broken.

What if the Magistrate refuse to helpe, or if we cannot go to him, what thinkest thou then to be done?

The whole matter must be committed to God, which one day will take vengeance, both vpon him that hath done vs the wrong, and also vpon the Magistrate, which in this behalfe hath failed in his du­tie. And indeede this is the best way: for, if we our selues will reuenge when we be able, we shall do farre more hurt to our selues, then to our aduersarie. For, we shall hurt but the goods or the bodie of our ene­mies: but we so hurt our conscience, that we bring our owne soule into extreame hazard of vtter peri­shing. I omit the discommodities that are wont to arise of it, while the Magistrate demandeth an account of the fact. Therefore the best is to beare iniuries pa­riently, for by that meanes we doe not onely turne a­way from our selues many inconueniences, and innu­merable troubles and dangers, but also the Lord, to whom our moderation and obedience is seene, giueth vs his fauour and all kind of blessings. And yet the re­uenge that is deferred, is not taken away: for the Lord wil repay it farre more grieuously, then if we our selues had assayed to do it.

It is therefore monster-like, that we be so de­sirous of reuenge, & that there be so few, which in this behalfe suffer themselues to obey God.

It is indeede: and thereby it appeareth, that we be the children of Adam, and heires of sinne, while we doubt not to make our selues equall with God.

Wherefore?

Because the Lord challengeth reuenge to himselfe alone. But there is nothing that man desi­reth so feruently, forasmuch as many times he offe­reth his owne life vnto all dangers, that in this point [Page 144] he may haue his desire. Therfore, they onely that haue put off the olde Adam, and put on the new, be able to ouercome these euill affections, & to leaue vengeance vnto God.

Let vs come to those two last things, which the Lord requireth of vs, to the fulfilling of this com­mandement. Declare the first.

That we should go to him, with whom we be at variance, to be reconciled according to the comman­dement of Christ; If thou bring thy gift vnto the altar, Mat. 5. 23. and there remembrest that thy brother hath ought a­gainst thee, leaue thy gift there before the altar, & go thy wayes, first be reconciled to thy brother, and then come and offer thy gift. Now he teacheth by that cere­monie of the Law, which was then in vse, that all the worship which we offer vnto God, is displeasing vnto him, so long as we be at vaniance with our neighbours.

Moreouer, Paule warneth, that this reconciliation is soone to be made, and not to be put off from daie to day, For he saith; Ephes. 4. 26 Let not the Sunne go downe vppon your wrath. Which indeede is the most fit remendy to breake off hatred, and to bridle reuenge. For, euen as diseases and sores at the first easie to be cured, by de­laie are made incurable, and that more is, deadly: so hatred will grow past cure, if thou represse it not spee­dily. For this cause Paul after these words, let not the Sun go down vpon your wrath, by and by addeth, nei­ther giue place to the Diuell.

Wherefore doth he adde these wordes?

Because hatred if it bee neuer so little a time hidden in our mindes, maketh an entrance for the Deuill, who hauing entred vppon our hearts, doeth so wholly possesse them, that refusing reconciliation, hee stirreth vs vp to the desire of reuenge, till at length hee haue throwen vs headlong to destruction.

Seeing therefore hee is so hurtfull a guest, there is cause that betimes we shut the doores against him, by vnfained reconciliation.

The other point is remaining of the thing [Page 145] which wee are bound to doe for the fulfilling of this commandement.

It is, that after we haue diligently done our duety, if our aduersarie doe obstinately refuse recon­ciliation, we leaue not to loue him, to pray vnto God for him, and in all things to pleasure him, according to the commaundement of Christ; Loue your enemies, Mat. 5. 44. blesse those that curse you, do good vnto them that hate you, and pray for them that hurt you and perse­cute you, that you may be the children of your father that is in Heauen. Hither also may be referred the ex­hortation of Paul; Rom. 12. 20 21. If thine enemy hunger, giue him meate if he thirst, giue him drinke: For, if thou doe this, thou shalt heape coales of fire vpon his head. Fi­nally, that also is to be marked, that Paul presently ad­deth; Be not ouercome of that which is euill, but o­uercome euill with goodnesse.

The seuenth commandement.

Let vs come to the seuenth commandement of the Law. How manie parts be there of it?

Two. In the first hee forbiddeth adulterie, in the last he commandeth chastity.

What doth the Lord vnderstād by the name of adulterie?

The exposi­tion of the first part. Not onely the companie of man with woman out of mariage, but also all kinde of filthinesse, by the which man may be defiled. Moreouer, all the affec­tions of concupiscence and finally whatsoeuer stirreth vp vnto lust, and nourisheth it. Of which sort are:

Vnlawfull touchings.

Wanton apparelling of the body.

Filthie speach.

Vncleane songs.

Filthy reading.

Too familiar companie with those, of whom it is ve­rie like that they be tempted with lust.

Wanton lookes.

Idlenesse, that is the mother of all vices, and name­ly of whooredome.

Dancings, which are most manifest stirrers and pro­uokers of lust.

Seeing therefore it is certaine, according to the say­ing; Eccle. 3. 27. He that loueth danger shall perish in it, that wee are by nature prone vnto lust: except wee diligently take heede of all these prouocations, it will verily come to passe, that at length we shall be driuen to the verie act it selfe: which sin notwithstanding is before God esteemed most hainous, especially in those, that pro­fesse the name of Christ.

Why so?

Paule giueth a reason in these wordes; 1. Cor. 6. 15. Do you not knowe that your bodies are the members of Christ? Shall I therefore take the members of Christ, and make them the members of an harlot? God for­bid. Know you not that hee which is coupled with an harlot, is one body with the harlot? For he saieth, they which were two shall be one flesh. But he which is ioy­ned to the Lord, is one Spirite. Flie fornication: euery sinne that a man doth is without the bodie: but he that committeth fornication, sinneth against his own body.

But if the iniury be great that is done vnto Christ, verily that must not bee thought little that is done to our neighbour. For, there followeth vppon this, the staine of honest families. Moreouer maidens other­wise to haue beene well bestowed, are thus not seldom brought to an haynous offence, to their dishonour and punishment. But the iniury shall be greatest if adultery be committed that is, if either the man or the woman, or both of them be married. For so the faith of mari­age is shamed, and the band broken: the whole family is ouerthrowen, and sometimes bastards be suborned for lawfull children, vnto whom the inheritance com­meth. For this cause the Lord ordained in the Law, Leu. 20. 10. Deu. 22. 22. that the adulterer should die the death.

The exposi­tion of the second part. Let vs come to the other part of this com­mandement. Is there any other thing to be obserued [Page 147] in it, besides the chastitie which we ought to keepe?

There is. Namely that God commandeth ma­riage to all those, that are not euen inwardly endued with the gift of continency. For as Paul saith, 1. Cor. 7. 9. It is bet­ter to marrie then to burne.

Seeing thou hast made mention of marriage, I will haue thee shew the causes, why it was ordayned.

They be three.

1 First procreation of children.

2 Mutuall helpe one to another.

3 The auoiding of fornication.

Which is the chiefest of these causes?

The first, in respect of God, namely the increase of mankinde, but in respect of vs, the last, namely the auoiding of fornication.

Why saiest thou, that this is the chiefe in respect of vs?

Because it layeth vpon vs a necessity of mary­ing, which the other two do not. For this cause, Paul saieth; For the auoiding of fornication, let euery man haue his own wife, and let euery woman haue her own husband. Howbeit he speaketh to those that haue not the gift of continency, whom he expresly commandeth in those wordes to marrie. Notwithstanding heed must be taken, that wee defile not so holy an ordinance, by dissolute wantonnesse. Of the which thing we be war­ned by the Apostle, when he saith; Mariage is honou­rable amongst all, and the bed vndefiled.

What noteth he in this testimony?

Wee are by it admonished, that although the Lord hath ordayned marriage to bee a remedy a­gainst our infirmitie, it may not therefore bee abused to vnbridled pleasures, for as much as the chastity of marriage forbiddeth it. For, if the honestie of marriage doe hide the filthinesse of incontinency, it must not therefore be continually a stirring vp or prouoking of it. Wherefore, such as bee married may not thinke all things lawfull for them according to the lust of the flesh, but let them carrie them selues modestlic one to [Page 148] another in the feare of the Lord, so dealing that they doe not any thing at all vnbeseeming the honestie and temperance of mariage. Wherefore also Paul warneth vs saying; Let euery of you know, to possesse his vessell 1. Thes. 4. 4 with holinesse and honor, not in the lust of concupis­cence as the Gentiles which know not God.

The eight commandement.

How manie parts be there of this eight com­mandement?

Two. The first, the forbidding of theft, the other a commandement contrarie to the prohibition, namely that wee labour to defend and helpe forward the profites and commodities of our neighbour euen as our owne, and to helpe the necessity of others.

What doeth the Lord comprehend vnder the name of theft?

All euill trades and deceipts, by the which wee hunt after other mens goodes, and seeke to get them to our selues: which is vsually done fiue waies, First:

1 By sacriledge, when a man taketh to himselfe the goods dedicated to God.

2 Secondly, by robbery, when any getteth to himself anie thing of another mans by open or secret force.

3 Thirdly, by fraud or legerdemaine, when any selleth counterfaite wares for good: or by pratling ex­acteth a greater prise, or else deceiueth by a false mea­sure or waight.

4 Fourthly, by vsurie, when any for lending mo­ney requireth gaines more then the Lawes allow, which indeede hurteth both lender and borrower, the former in his goods, the other in his soule.

Thou doest not therefore condemne that gaine, which is taken according to order of Law.

I condemne it not.

Luk. 6. 35. But how agreeth it with the saying of Christ, lend looking for nothing againe.

It is to be vnderstood of the poore, to whom if we be commanded to giue, much more to lend looking for nothing. But, when we lend to the rich, which be a­ble to restore and that with increase, who also for the most part are wont to borrow to make gaine by it, I see not what letteth but that we may follow the law of the Magistrate, so as it be not against the rule of charitie. For, he that borroweth maketh more gaine of it if he be thriftie, then doth he that lendeth it.

There must therefore respect be had of him that borroweth; it must also be enquired, why he doth it, and whether he be thriftie, or a riotous spender.

I thinke so: For if it be like that he will wastful­ly spend that he borroweth, it ought not to be lent.

Let vs come to the fift meane, by the which a man may vniustly conuay to him selfe another mans goods.

It consisteth in a more hidden kinde of decei­uing, namely, when anie vnder colour of law stealeth other mens goods: which they doe that peruert the law. But vnder these kindes be comprehended, the fa­uourers of theft, the receiuers, & all they which by any meanes giue their consent vnto theft.

Is nothing else contayned vnder this prohi­bition?

Yes verily, namely whatsoeuer may be a pro­uocation to theft.

Rehearse them all.

First of all, couetousnesse, that is, desire of ri­ches, which the Apostle affirmeth to be the roote of all 1. Tim. 6. euils, because there is no wickednesse, be it neuer so hainous, whereunto men are not driuen and brought by that wicked desire.

Secondly prodigalitie, because when a man hath wastfully spent his own goods, he is stirred and moued to get the goods of other men by vnlawfull meanes.

Last of all, idlenesse, for by it men be brought to po­uertie by meanes whereof they fall to theft. For this cause Paul warneth, Let him that stole, steale no more: [Page 150] but let him rather labor with his hands the thing that Ephes. 4. 28. is good, that he may giue to him that needeth.

Now wee are to come to the other part of this commandement: What is contained in it?

First, that to our power we preserue the goods of our neighbor, which in the Scripture is called iudg­ment, where in many places it admonisheth vs to doe iustice and iudgement. For by the name of iustice hee vnderstandeth this, that wee giue vnto euerie one his right: and by iudgement, that we giue no consent to any iniurie done to our neighbour, but that wee put it away so farre forth as in vs lieth.

Secondly, we be cōmanded to deale with our neigh­bours according to charitie, seeing God hath giuen vs goods, to be stewards of them, to vse them ourselues, so farre foorth as necessity requireth, and to helpe the poore and needie. But whosoeuer keepeth not this rule, he conueigheth to himselfe other mens goods.

Doest thou thinke therfore, that they which helpe not the poore and needie, be before God accōp­ted guiltie of the sinne of theft?

Yea verily. And indeeed of a farre greater theft, then if a Bayliffe of husbandrie, should refuse to pay his Lord the fruites of his farme. For, whatsoeuer goods we haue be the Lords, and he hath giuen them vnto vs vpon this cōdition, that we should pay a year­ly rent, the gatherers and receiuers whereof hee hath appointed the poore. Whosoeuer therefore refuseth or draweth backe to helpe the poore, are guilty before God not only of theft, but also of sacriledge, and there­fore be altogether worthie, whom hee may depriue of all good things: seeing they do not according to their dutie acknowledge him, from whom they haue thē all.

There is therefore a verie great number of robbers of God.

A verie great number indeed. For a man shall find verie few, which in this behalfe do their duty. But this ariseth vppon a false opinion, wherewith rich men deceiue them selues: namely, because they imagine [Page 151] that all the goods they haue, whether they came by inheritance, or were otherwise gotten, bee so their owne, that they be wholly and altogether left to their owne will. And therefore that they bee not bound to helpe such as neede, if they list not. Moreouer, coue­tousnesse is ioyned to this vain imagination, which so shutteth vp in them the bowels of mercy, that they become vtterly vnmercifull. And that for the most part falleth out with them, that are most wealthie. For, euen as couetousnesse most commonly springeth from plentie and abundance, so is it farre more fitly nourish­ed and strengthened by it, then by pouertie.

There want not some, which thinke, that these two wordes, mine and thine, breede all the stirres, wherwith the world in this part of it is troubled at this day: and doe affirme, that things should bee best or­dered, if there were such a communitie of goods, as they dreame was vsed among the Christians a litle af­ter the death of Christ.

Whosoeuer goe about to defend that com­munitie, they thinke them selues to be wiser then God himself, which is the author of the proprietie of goods. This indeed is true, that the most part of men do abuse it, whereuppon do arise the innumerable confusions, which euerie man seeth in the world. But when we vse it as it is meete and according to the meaning of this commandement, it bringeth forth fruits most conue­nient for the furthering of Christian charitie, and the preseruation of humane societie.

Now describe me those that abuse the pro­prietie of goods against the meaning of this comman­dement.

They be of three kinds. In the first place they are to be put, which say; Whatsoeuer is mine, is mine, but whatsoeuer is thine, is mine. That is, mine owne is not sufficient for me, but I do also gape for thine. And in this nūber are they all to be reckned, that by any ill meanes get the goods of other men to themselues.

In the second place we will set them that say; That [Page 152] that is mine, is mine, but that which is thine, is thine. That is, I will not conueigh thy goods to my selfe, nei­ther also will I giue thee anie part of mine. And this kinde of men refraine indeede from taking away, that which is anothers, but they cannot abide to pleasure or freely to do good vnto anie.

In the last ranke we will place them, which say; That that is mine is thine, and that which is thine is mine. That is, I am readie to giue thee part of that I haue, but with this conditiō, that thou also wilt pleasure me with that which thou hast.

The first of all these therefore be further off frō cha­ritie then the second, and the second further then the last, who it is manifest come somewhat toward it.

I see not wherein the last do offend.

In that they giue no part of their goods, but to those, of whom they looke to receiue the like, and therefore obey not Christ giuing them good counsell; When thou makest a dinner or a supper, call not thy Luc. 14. 12. friends, neither thy brethren, nor thy kinsfolkes, nor thy rich neighbours: lest they also bid thee againe, and thou be recompenced. But when thou makest a feast, call the poore, the maimed, the lame and the blind: & thou shalt be blessed, because they cannot recompence thee, for thou shalt be recompenced at the resurrection of the iust. And yet Christ doth not altogether forbid rich men to feast among them selues, or to pleasure one another, so as they haue regard of the poore as it is meete.

How then may those wordes mine and thine be lawfully vsed?

The contrarie altogether must be sayd vnto that, that is sayd of those first: namely that which is mine is thine: but that which is thine is thine owne. That is, I am readie to make thee partaker of that I haue, although thou art not able to do the like for me.

But if they to whom we communicate our goods, haue such wealth that they be able to restore them vnto vs, is it not lawfull to require them againe?

It is lawfull: so as at the first we shew that that is our meaning. For it is vnlawfull to demand that a­gaine which was giuen. Therefore altogether with that caution we must require our goods againe, which we may keepe for the poore, that by their owne labour are not able to helpe their necessitie. For they that be able by labour to sustaine their life, and in the meane time become poore by idlenesse and slouth, be altoge­ther vnworthy to be releeued. For the Apostle com­mandeth; 2 Thes. 3. 10. If any will not worke, let him not eate.

But how much are we boūd to giue to the poore?

So much as their necessitie requireth. For Iohn Baptist goeth so farre, that he teacheth; He that Luc. 3. 11. hath two coates, let him giue to him that hath none. In the which sense, that communitie of good whereof thou spakest before is to be taken. Namely, that none Act. 4. 34. of the faithfull thought any thing he had to be his own, but did most liberally make all things common so farre forth as the necessitie of the Church required it. For they sold fields and houses, that they might helpe the poore. This is the true meaning of that place, but we must not imagine any confusion of goods, as if the faithfull had liued in common. For although I should not say, that they could not then do it, the words of Pe­ter to Ananias be against it; If so be thou hadst kept it, Act. 5. 4. did not thy field remaine to thy selfe? and after it was sold, was it not in thine owne power?

I confesse, that the communitie of goods is so to be taken. Howbeit since that time charitie hath bene verie cold in the Church: for now there bee none that sell fields or houses to giue to the poore.

Yea rather they be most few, that distribute anything to the poore, of their yearely rents & super­fluities. Howbeit the cause that is wont to stay vs from liberalitie (namely the feare of pouertie, and desire to increase our wealth) ought especially to kindle vs vp vnto it, if we beleeued the promises of God, by the which we are admonished, that they shall neuer come to pouertie, that haue releeued the necessitie of the Pro. 19. 17. [Page 154] poore: but that such as haue turned their eyes from them shall be full of curses. Therefore, he that with his plentie helpeth the poore, lendeth money vnto God, who without doubt, will pay it again. Nay rather Christ addeth; who so shall giue a cup of cold water to any of Mat. 10. 42 these in the name of a disciple, shall not lose his re­ward So that of the things which we possesse, nothing may worthily be accounted our own, but that which we giue to the poore: for, all the rest is scarse safe, at least­wise by death, we shall be takē away frō the enioying of thē. Those that of charitie be bestowed vpō the poore, are by their hands sent vp into heauen, shall there be diligētly kept of God, and at the last day shall be resto­red, and that with increase, for so he hath promised.

God therefore yeeldeth much of his owne right, whē he promiseth to restore vs, and that with in­crease, the things that haue bin giuen vnto the poore, seeing we can giue nothing, but of his owne.

Thou iudgest rightly: but this he doth to stirre vs vp to the loue and desire of charitie, whom he seeth to be very slacke and cold in it.

What letteth but that the Lord should giue riches vnto all, especially to the faithfull, whom he lo­ueth & hath care of, so as one of vs might well be with­out the helpe of another?

The Lord will exercise the charitie of the rich, and the faith and patience of the poore. Now by that inequalitie of goods, he preserueth the societie of mankind, which indeed could not stād, if all men were alike in wealth and honour.

The ninth Commandement.

Let vs go on to the ninth commandement, how many parts be there of it?

Two, as of the former three, for false witnesse is forbidden, and true witnesse is commanded.

What doth God vnderstand by the name of [Page 155] false witnesse?

The exposi­tion of the first part. All the things wherewith we may hurt our neighbour with the tongue. Howbeit, this kind it set down for an example, according to our 3. rule, because we do most of all hurt our neighbour by false witnesse.

I would haue thee recken vp all the seuerall kinds, that be contained vnder this commandement.

We will therefore deuide them into two sorts. The one, of false witnesse that is borne in iudgement. The other, that is out of iudgement, concerning the things, that we haue to doe with, in dealing with men. Touching false witnesse in iudgement, because an oath commeth between, and the matter concerneth either the life or goods of our neighbour, that wickednesse cannot be committed, but three abhominations come forth at one time together; namely false witnesse, per­iurie, theft, or murther. For this cause God appointed Deut. 19. 19 the same punishment to the false witnesse, which he a­gainst whom he witnessed had deserued, if he had bene truly accused. Notwithstanding we must know, that there be two kinds of false testimonies in iudgement. The one altogether false, such as was that wherewith Naboth was accused, that he had blasphemed God & 1. King. 21. 13. the king. The other false onely in part, and it is called a cauill or craftie accusatiō, when something is either ta­ken from the truth, or put to it, or changed, as they did Mat. 26. 61 that testified against Christ, affirming that he said; I cā destroy the tēple of God, & build it againe in 3. dayes. When notwithstanding his words were these; Iohn. 2. 19. Destroy this temple, and in three dayes I will raise it vp againe.

Of false wit­nesse, out of iudgement. Now we are to come to those false testimo­nies, that are out of the place of iudgement.

There be diuerse kinds of them, but we will bring them to three. And they be these;

1 Backbiting or slandering.

2 Flatterie.

3 Lying.

Backbiting. Let vs therefore in the first place, speake of backbiting; What is backbiting or slandering?

When a man disprayseth, or mocketh his neighbour being absent, and so empaireth his name & credit. Which is a most grieuous offence, for a slande­rer hurteth three at once.

1 Himselfe.

2 The heate: rfor he is guilty of receiuing the slan­der, which God hath expresly forbidden.

3 Him that is mocked or slandered. Howbeit the slander least of all hurteth him, for his name onely is hurt; but the conscience of both the former is hurt, by a sinne committed against God and their neighbour.

In this rancke are to be placed, whisperers, or secret cary-tales, who indeede do much aggrauate the sinne they haue committed in receiuing the slander, when as whispering or muttering it, they giue occasiō of ma­ny cuils, and especially, if it be amplified and enlarged of them, which most commonly falleth out. For this cause Salomon saith; Prou. 6. 16. Six things the Lord hateth, but his soule abhorreth the seuenth, namely him that sow­eth dissention among brethren. Vnder this kind be all those things conteined, that minister occasion of euill speech: namely an euill or false suspition of our neigh­bour, without an euident cause giuen; for it is against Christian charitie, which Paule saith is not suspitious. 1. Cor. 13. 5.

Also a rash iudging of our neighbour, which is ex­presly forbidden by Christ.

What if he that disprayseth or reporteth ill of his neighbour, speake the truth, may that be called backbiting or slandering?

It ought: for he sinneth in a double respect. First his mind is estranged frō the affectiō of Christiā charitie, yea rather he is moued to that wickednesse, by a desire of speaking euill; or else, that he may get him­selfe prayse, by the disprayse of another. Which thing indeed appeareth euen by this, that such backbiters passe ouer all the vertues of their neighbour, but their faults they recken vp, and not seldome enlarge them.

Secondly, he obiecteth those things against his neighbour, not with a mind to amend them, neither [Page 157] doth he make report of them vnto such to whom it ap­pertaineth to admonish them, but he muttereth and whispereth it to him, that cannot apply any remedy to the fault: yea rather he hath an ill opinion of his neigh­bour, which doth not a litle hinder Christian charitie.

Flatterie. Let vs come to flatterie, which thou saydest was the secōd kind of false witnesse bearing, that is out of iudgement.

This vice is not so hainous as the former, for it is not so farre off from Christian charitie. Moreouer the flatterer hurteth onely two, namely himselfe, and him whom he flattereth. But the backbiter as was sayd, hurteth three at once. Howbeit, this sinne is condem­ned of the Lord: for the flatterer fostereth the sinnes of him whom he flattereth so smoothly, and doubteth not to colour or paint them ouer with the name of ver­tue. For this cause the Prophet saith; Isay. 5. 20. Woe vnto them, that call euill good, and good euill.

There is behind, the third kind of false wit­nesse out of iudgement, namely lying.

Lying, three kinds of it. There be diuerse kinds of this sinne: for some lyes proceede from couetousnesse, and they be the most hainous, because they most hurt our neigh­bour. Others be of infirmitie and feare, such as was the lye of Abrahā, saying that Sarah was his sister. Gen. 12. 13 & 20. 2. Others be of lightnesse for pleasures sake, which notwithstan­ding be sinnes, for Christ saith; that whatsoeuer idle word men shall speake, they shall giue accounts of it in Mat. 12. 36 the day of iudgement.

There be some other lyes vnder a colour of loue, & are called officious lyes, when a man by them thin­keth to do his neighbour good. Because he so deliue­reth him either from imminent danger, or from losse, or reproche; or else when any lyeth for his owne pro­fit, that he may turne such discōmodities from himself. These be the chiefe kind of lyes, vnder the which also counterfeiting & dissimulation is comprehended, whē a man faineth that, that is not, as also cloaking and dis­guising, when a man hideth that that is indeede, to the [Page 158] end the conttary may appeare or seeme to be.

Whether thinkest thou all those kinds of lyes to be sinfull and euill?

I thinke they be. For the Scripture cōdemneth all lying, and warneth vs to be true in all things.

Is it not therefore lawfull sometimes to hide the truth?

Is is not onely lawfull, but also many times expedient, in respect both of the common and priuate profite of our neighbours. Yet with this condition, that we be not bound by oath before the Magistrate to de­clare it. For otherwise, it should not be lawfull for vs to conceale the truth: except the question were of the peace of the Church, or the safety of our brethren. For Christian charitie requireth, that we should suffer any thing, rather then bring danger to any brother, much more to the whole Church.

As for example, if a man were held prisoner of ene­mies, he ought rather to suffer all kinds of torments, then to declare any thing, that might be to the hurt of his countrey, or of his neighbour.

The conclusion is, that thou thinkest it law­full, yea sometime expedient, to conceale the truth, but that it is not lawfull to lye vpō any occasion, no not for our owne safetie, or the safetie of our neighbour.

I thinke so. For, the glorie of God, that abhor­reth lyes, ought to be preferred before our owne life, & the loue of our neighbour. Moreouer, the rule of cha­ritie requireth it not, that we should by a lye, hide the sinne of our neighbour, which by the commandement of God is to be punished.

Now I see that there is no lye, that is not e­uill. But thinkest thou not, that it is to be accounted a­mongst the least sinnes?

The often vse of it, causeth that we thinke it light, but the Scripture iudgeth farre otherwise; for it saith: Psal. 5. 6. O Lord, thou shalt destroy them that speake lyes. In another place also, reckening vp the sinnes that hinder the saluation of men, it doth by name make [Page 159] mention of this, & numbreth it with murthers, whore­domes, and other hainous offences: for Iohn saith; Apoc. 21. 8. The fearefull, and vnbeleeuing, & murtherers, and whore­mongers and sorcerers, and idolaters, & all lyers, shall haue their part in the lake, which burneth with fire and brimstone, which is the second death. Neither doth it that without cause, for it directly fighteth with the na­ture of God, which is the truth; contrariwise it agreeth with the deuill that is the father of lying. But there is no sinne whereunto we do more encline, euen frō our birth. Which indeede doth sufficiently shew, that by o­riginall sinne we haue put off the image of God, and haue put on the image of the deuill, as it hath bin de­clared before, namely in the Chapter of man.

Enough hath bene spoken concerning the former part of this commandement, that is of the pro­hibition; it followeth therefore, that we come to the o­ther, that is to that that is commanded.

In it is commanded, that we helpe our neigh­bours with our testimonie, if at any time neede shall so require, both publikely in the place of iudgement, and priuatly without that place. Moreouer, that to our power we defend the good name of our neighbour, that we put far away the slander raised vp agaist him, at least witnesse by our sower countenance, that we be not pleased with such speeches. For Salomon faith; As the Northwind driueth away the raine, so doth an an­gry Pro. 25. 23. countenance the slandring tongue.

Last of all, that in all things we pleasure our neigh­bour, if he shall stand in neede of our counsell. To comfort him in his troubles. If at any time he go astray, patiently, and by the rule of loue to admonish him, that he may be brought againe into the right way. These be the chiefe points, wherein our neighbour may be hol­pen of vs by our speech, according to the meaning of this commandement.

I haue nothing further to aske concerning the exposition of it. Notwithstanding before we come to the tenth commandement, wherein the inward lust [Page 160] or concupiscence of the mind is forbidden, I would vn­derstand of thee, to what commandement the forbid­ding of drunkennesse and enuy is to be referred: which are two most common sinnes.

There be some sinnes which for the diuerse respect of the effectes, may be referred to the forbid­ding of diuerse commandemēts. Of which sort it is cer­taine they be, which thou hast euen now mentioned. For, we may referre drunkennesse to the prohibition Against drū ­kennesse. contained in the second, third, and fourth commande­ments of this later Table. For it bringeth forth braw­lings, which sometimes murthers and slaughters do follow. Moreouer although drunkards abstaine from the slaughter of others, yet are they guiltie of the mur­ther they commit against themselues, according to our prouerbe; Gluttonie slayeth more then the sword. Fur­thermore, it stirreth vp men to lust. It also bringeth them to pouertie, which theft followeth. Adde hereun­to, that whosoeuer wasteth the gifts of God so intem­perately, with the want wherof many be oppressed, are in that respect holden guiltie of theft.

Last of all, when they are heat with wine, the tongue by and by is set at libertie, and vnbrideledly, by slande­ring & backbiting shamefully defameth the good name of our neighbour.

Thou hast indeed reckened vp many sins, that spring frō the abuse of a most excellēt creature of God.

But by that it appeareth, how great the cor­ruption of man is. For he is not onely an enemy vnto God, but also to himselfe, for as much as he abuseth to his owne destruction, the gifts that God hath giuen him to his profite and delight. As for example: God hath giuen vs wine to be nourishment, but man tur­neth it vnto poyson: God hath giuen it to reioyse our heart, but man changeth it vnto heauinesse: God hath giuen it to preserue the health of the bodie, but man altereth it to the sickenesse of body and soule. To conclude, that which is the greatest thing of all, by it man wittingly and willingly transformeth himselfe in­to [Page 161] a bruite beast, when as he spoileth himselfe of rea­son, by the which he differeth from them.

Thou saist true, but I see not what it is, by the which men be allured to that sinne. For neither glory, nor profit, nor pleasure can be sought by it. For, what pleasure is it if a man drinke, not being a thirst?

No greater then it should be, if a man after dainty cheare, did presently eate. But therein the ve­rie bruite beasts go beyond them in moderation. For, a man shall not see any of them endure to drinke more then is necessarie.

Hitherto inough of drunkennesse, now let vs speake somewhat concerning enuie.

Of enuie. It may bee referred to two commaunde­ments. Namely to the second of this later Table, and also vnto this fift. For, seeing hatred is the perpetuall companion of it, it compelleth men verie oftentimes to murther, which is sufficiently proued by the ex­ample Gen. 4. 8. of Cain.

Thou iudgest rightly. For, by enuie Cain was stirred vp to kill his brother, because his sacrifice was not accepted of God, but Abels. Let vs now see how enuie may be referred to this commandent.

Because by it wee are mooued to poure out manifold slanders and backbitings against our neigh­bour, no lesse then by hatred that continually ac­companieth it. But this sinne is most lothsome vnto God, as that which proceedeth of pride, and is con­trarie to Christian charitie, whereof Paul saieth; 1. Cor. 13. 4. cha­ritie enuieth not.

The tenth commandement.

The tenth commandement is behinde, the meaning whereof I haue heard before, wee are there­fore to come to the exposition of the text it selfe. Con­tayneth [Page 162] it anie other thing, besides the desiring of our neighbours house and family in it expressed?

God would rehearse those things, the obiects whereof for the most part are wont to affect and mooue vs, vnder which hee comprehendeth all of the same kinde: namely all lustes, by the which wee are stirred vp to the transgressing of any commandement of the later Table.

Is not that lust only forbidden in this com­mandement, whereunto our will giueth consent?

That lust was contained in the former com­maundements, wherein not onely wicked deedes, but also counsels, and deliberat consent of the will bee for­bidden. Therefore in this commandement, the Lord proceedeth further, hee requireth somewhat more of vs, namely that we be not tickled with any kind of lust, although our will consent not, yea also be against it.

But how canst thou shewe that this is the minde of God?

Most easily: for the Apostle saieth; I had not knowen lust, if the Law had not saide, thou shalt Rom. 7. 7. not lust: But it is more cleare then the light, that all men without the Law could haue vnderstood, that concupiscence ioyned with consent was sinne, and therefore it is apparant, that the Apostle meant, that the concupiscence which the will resisteth is forbid­den by the Law. That may also bee gathered by the summe of the Law, wherein the Lord commandeth, Mat. 22. 37 that we loue him with all our heart, with all our soule, and with all our minde: whereupon it followeth, that we cannot be tickled euē with the least cōcupiscence, but presently there is something in our minde voide of the loue of God, and therefore that it is a sinne against this Law.

So farre foorth as I see, God in his Law re­quireth of vs most exact perfection.

Math. 5. 48 He requireth it indeede. For he would haue vs to bee perfect, euen as he himselfe is perfect. And therefore hee hath set before vs his Law instead [Page 163] of a glasse, and a most perfect pattern of righteousnes, that the life of man might be conformable to the puri­ty of his diuine Maiestie. In so much as if there were any that did perfectly keepe it, hee should in this life perfectly set foorth the image and likenesse of God.