Godly Meditations Upon the Lords Prayer, Part 4

Godly Meditations Upon the Lords Prayer · Part 4

A meditation vponupon the ten commaundementes.

¶ I am the lord thy god which brought thee oute of the land of Egipt. &c.

O Good lord and deare father, here y^• woldeſt I ſhould knowe that thou, which broughteſt thy people of Iſraell out of Egypt with a mightie hand and a ſtretched out power, whiche gaueſt thy lawe vponupon mounte Sinai in great thundering, lighting, fier, which ſpakeſt by the prophetes, and diddeſt ſende thy dearelye beloued ſonne Ieſus Chriſt coequall and conſubſtantiall with thee in power, maieſtie, & glory, to take vponupon him our nature by the operatiō of the holy ghoſt in the wombe of y^• virgin Marie, of whoſe ſubſtaunce he was made and borne man, but pure without ſynne, that we by byrth children of wrath, by hym myghte be made thy chyldren, children of grace, communicatinge with him rightuouſnes, bolines, & immortality by the working of the ſpirit, as he communicated wyth vsus fleſhe and bloude (but not infected w^t ſynne, as is ours) by the working of the ſame holy ſpirit: which ſpirit after his bitter death, reſurrectiō, and aſcenſion into the heauens, he ſent plentifully and by a viſible ſigne vntounto his Apoſtles and Diſciples: by whom he publiſhed, the goſpell thorowe out the whole worlde, and ſo continually hathe done from age to age, doth, and will doe vntounto the end of the worlde by the mynyſterie of preaching: Thou woldeſt I ſay that we ſhoulde knowe and beleue, that thou this Almightye lord and god, which on this ſorte haſt reueled and opened thy ſelfe, art the one alone, very true and eternall almighty god which madeſt and ruleſt heauē and earth, and all things viſyble and inuiſyble, together with this thy dearly beloued ſonne Ieſus Chriſt, and with the holy ſpirit, conſubſtantiall and coeternall with thee deare father: Not onelye this, but alſo thou woldeſt that I ſhuld knowe and beleue, that by the ſame thy dearly beloued ſonne, thou haſt broughte me from the tirannie and captiuitie of Sathan, & this ſinfull world (wherof the captiuity of Egipt vnderunder pharao, was a figure) and in his blonde ſhedde vponupon the croſſe, y^• haſt made a couenaunt with me, whiche thou wilt neuer forget, that thou art and wilt be my lord and my god, that is, thou wilt forgeue me my ſinnes and be wholy mine with all thy power, wiſedome, rightuouſnes, treweth, glory & mercy. Wherfore although I might cōfirme my faith by the innumerable mercies hither to powred vponupon me moſte aboundantly, as thy children of Iſrael might hauehave done and did confirme their faith, by the manifolde benefites powred vponupon them in the deſert: yet ſpecially the ſeale of thy couenaunt, I meane thy holy Sacrament of baptiſme, wherin thy holye name was not in vaine called vpō me (O deare father, ſwet ſonne and ſauiour Ieſus Chriſt, and moſt graciouſe good holy goſt) ſhuld moſt aſſuredly confirme, and euen on all ſides ſeale vp my faith of this thy couenaunt that y^• art my lorde and my god: euen as Abraham and thy people of Iſraell did by the Sacrament of Circumciſion, which as the Apoſtell calleth the ſeale or ſignacle of rightuouſnes: ſo doeſt thou call it being but the ſigne of thy couenaunt in dede, yet thy very couenaunt, becauſe as thy word is moſte true and cānot lye, as thy couenaūt is a couenaunt of peare vnfallible and euerlaſting: euen ſo the Sacrament and ſeale of the ſame is a moſt true teſtimonial and witnes therof.

In conſideracion therfore of this, that thou the almighty god, of thine owne goodnes haſt vouched ſafe not onelye to make me a creature after ſhine owne Image & likenes, which mighteſt hauehave made me a beaſte: to geue vntounto me a reaſonable ſoule, endewed with memorie, iudgemēt &c: which mighteſt hauehave made me an …fote without witte or diſcretiō &c: to endue me with a body be wetifyed with right ſhape, limmes, health &c, which mighteſt hauehave made me a ceeple, lame blind &c: gratiouſly to enrich me concerning fortune, frends, liuinge, name &c: whiche mighteſt hauehave made me a ſlaue, deſtitute of al frendes, and helpes for this life: but alſo haſt vouchedſafe, that I being a a miſer, borne in ſinne, conceiued in iniquitie, to whom nothing is dewe (more then to a Turcke, Iewe, or Saracen) but eternall damnation, ſhould be called into the number of thy people, enroledde in thy boke, & now in thy couenaunt, ſo that thou w^t all that euer thou haſt arte mine: for which cauſes ſake hitherto thou haſt kepte me cheriſhed, defended, ſpared, & fatherly chaſtiſed me and now graciouſly doeſt kepe me and care for me, geuing me to liue, be, & moue in thee, expecting alſo & waiting how thou mighteſt ſhewe mercy vponupon me: In conſideration (I ſay) Eſai. 30.Isa 30of this, moſt iuſtely and reaſonably thou requireſt that as thou arte my lord god: ſo I ſhould be thy ſeruaunt and one of thy people: As thou haſte giuen thy ſelf wholy vntounto me, to be mine with all thy power wiſedome &c (For he that geueth him ſelf geueth all he hath) ſo ſhuld I be wholy thine, and geue ouer my ſelf vntounto thee to be guided w^t thy wiſedome, defended with thy power, holpē, releiued, and comforted by thy mercy.

Firſt therfore to beginne with al, thou commaūdeſt that I ſhuld hauehave none other gods in thy ſight: that is to ſay, as I ſhould hauehave thee for my lord & god to loke for all good thīgs moſte aſſuredly at thy handes, and therfore I ſhould put all my truſt in thee, be thankefull vntounto thee, louelove thee, feare thee, obey thee, and call vponupon thy holy name in al my nedes: ſo ſhuld I geue this faith, louelove, feare obedience, thankfulnes and inuocation or praier, to none other, no not in my hart, but onelyonly to thee or for thee where thou commaundeſt. All this to doe (oh lorde god) and that w^t moſt ioieful hart, I hauehave great cauſe. For what a thing is it that thou Iehouah woldeſt uoucheſalfe to make me, as thou haſte do…? to geue thy ſōne for me, and to become my …ode Oh what am I that thou woldeſt I ſhoulde put my truſt in thee? Thys y^• doeſt that I mighte neuer be confounded, but might be moſt happie. What am I that y^• woldeſt I ſhould feare thee? Where the onelyonly cauſe, whye y^• requireſt this of me, is not onelye becauſe thou haſte power to caſt both bodye & ſoule into hell fier, & becauſe they that feare thee not, ſhal periſhe: but alſo that y^• mighteſt geue me thy wiſdome, that it might goe well with me in the euell daye, that thou mighteſt reueale thy ſōne to me, and thy mercye might be vponupon me from generacion to generacion. Oh what am I, that thou woldeſt hauehave me to obey thee, not onelyonly that I neuer periſhe with the diſobediēt, but that thou mighteſt geue me thy holy ſpirit, and rewards innumerable? Oh what am I that y^• woldeſt I ſhould louelove thee? y^• which thinge thou doeſt to this ende that I might fully and wholy enioye and poſſeſſe thee, according to the nature of louelove, and therfore doeſt thou require my whole hart, that I mighte dwel in thee and thou in me. What am I, that thou woldeſt I ſhuld call vponupon thee? verely becauſe thou wilt geue me whatſoeuer I ſhall aſke of thee in the name of thy deare childe Ieſus Chriſt: and euen ſo woldeſt y^• hauehave me thankfull, that y^• mighteſt poure out vponupon me yet more plentifully, al good things. So that great cauſe hauehave I to put my truſt in thee, to louelove, feare, and obey thee, to call vponupon thee, to be thankful vntounto thee, not only in reſpect of the hurt which els will enſew, but alſo in reſpect of the commoditie that herby cometh vntounto me: but moſt of all yea alonely for thy owne ſake, for thy goodnes, wiſedome, becutie, ſtrength & power, trueth and great mercies.

But alas (deare father) what ſhal I ſaye? As in times paſte horribly I hauehave broken this thy lawe, in truſting in thy creatures, calling vponupon them, louing, fearing, and obeying many thinges beſydes thee, and rather then thee: euē ſo at this preſent I am a moſt miſerable wreth, blinded I am through vnbeliefe, & mine owne wickednes, ſo y^• I ſe not firmely thys thy power, wiſedome goodnes &c: but wauer and doubt of it. I louelove litle or nothing, I feare leſſe, I obey leaſt of al, thankefulnes and praier are vtterly quenched in me: by reaſon wherof I am worthy of eternall damnatiō. If after thy iuſtice thou ſhalt deale with me ſimplie, I am (oh lord) damned and loſte for euer, for I am verye wicked. But yet in aſmuch as thou baſt geuē thy ſōne Ieſus Chriſt to be a ſlaine propitiatorie ſacrifice for the ſinnes of the whole world, ſo that he which be leueth in him ſhall not periſh but be ſaued (for ſo thou haſt promiſed) thy trueth nowe requireth to ſaue me. No wbeit here thou maieſt ſay vntounto me that I doe not beleue, and therfore notwithſtandinge thy trueth & promiſe, in that I beleue it not, thou maieſt moſt iuſtly after thy Iuſtice, dampne me. Oh lorde god, to this I cannot otherwiſe anſwer (my vnbeleife is ſo great) but becauſe thy mercye is aboue al thy workes, and thy goodnes and louelove is that which all creatures moſt highly commend and magnifie, as the thing wherof thou arte called god: becauſe y^• art righte good and lone it ſelfe: becauſe of this thy mercye (gracious god) yf thou wilte loke thereon and couple thy trueth therewith, then (good lord) I ſhalbe ſaued, and praiſe thy name for euer more.

¶ Thou ſhalte not make to thy ſelfe any grauen &c.

AS the fyrſte commaundemente teacheth me, as well that thou arte my god, as what god thou art, and therfore of equitie I ſhuld hauehave noone other goddes but thee: that is, I ſhoulde alonely hange on thee, truſte in thee, louelove thee, ſerue thee, call vponupon thee, obey thee, be thankefull to thee: ſo becauſe y^• didſt reueyle thy ſelfe viſiblie that thou mighteſt viſibly be worſhipped, this commaundement is concerning thy worſhippe, that in no point I ſhuld folowe in worſhipping thee, the deuiſe or intent of any man, ſaint, Angell, or ſpirit: but ſhuld take al ſuch as Idolatrie & Image ſeruice, be it neuer ſo glorioꝰ. And why: for ſoth becauſe y^• woldeſt I ſhoulde worſhippe thee as thou haſt appointed by thy word. For if ſeruice be acceptable, it muſt nedes be according to the will of him, to whom it is done, and not of him which doeth it. But in aſmuch as of man none knoweth the will and pleaſure, but his ſpirit, except he reueale by worde or ſigne the ſame: much more of thee o lord, none doeth knowe thy will, but thy ſpirite and they to whom thou doeſt reueale the ſame. And therfore abominable euē in thy ſight are al thoſe things, which with men are in moſt force and eſtimatiō becauſe they are not after thy word. So that the meaninge of this precepte is, that as in the firſte I ſhoulde hauehave none other gods but thee: ſo I ſhoulde hauehave no worſhippe of thee, but ſuch as thou appoiteſt. Herby therfore I ſe great cauſe of thankefulnes for this commaundement, in that thou woldeſt hauehave mine outward ſeruice, and that after thy appointment, leſt I ſhould buſye my braine howe beſt to ſerue thee. Good lord thou nedeſt not my ſeruice, perfecte thou waſt before I was, therefore it is for mine owne commoditie that thou commaūdeſt me, yea euen for mine owne wealth. Thou mighteſt hauehave lettē me hauehave ſtand al day idle, but ſuch is thi louelove, that thou woldeſt I ſhould goe into thy vineyarde, that w^t thy ſeruants I mighte receiue the hier of bleſſednes. And how great a benefite is it, If we ſhuld ſerue god after mās deuiſe, the burdē wold be in tollerable, for mens deuiſes are infinite.to deliuer me of ſo greate a burden wherwith I ſhould hauehave bene combred, if I ſhould hauehave ſerued thee in any point after my witte and reaſō. But halas, I not conſidering what a promotion thy ſeruice is, nor what an eaſye ſeruice it is, and ſimple (for one maye well know what to doe, & when he pleaſeth thee, namely whē he ſerueth thee as thou haſt appointed) as I am and alwaies hauehave been vnthankefull: ſo I am and alwaies hauehave been a greuous tranſgreſſor of this thy lawe. For as in times paſt, when I dyd not knowe thys commaūdement, I was an Image worſhipper of ſtocks, ſtones &c: yea bread and wine: ſo nowe I am a worſhipper of myn affectiōs, offering to thē y^e ſeruice due vntounto thee, though not therby to worſhip thee, as I thought when I kneled to ſtocks and ſtones, bread & wine &c: yet with no leſſe tranſgreſſion of thy lawe: for the which I hauehave deſerued, and doe deſerue euerlaſting damnatiō. Of thy goodnes and great mercy (deare father) I beſeche thee forgeue me for Chriſts ſake, whom thou didſt geue to be the fulfylling of the lawe to al them that ſhould beleue. Oh father I beleue, helpe mine vnbeliefe. As thou haſte of thy goodnes hitherto ſpared me, trāſgreſſing this thy holy precept: ſo of thy goddnes forgeue me, as well mine Idolatrie done in times paſte, as that whiche of late time I hauehave cōmitted & doe comitte. And as y^u by this commaundement haſt deliuered me from the one, y^t is, bowīg my ſelf to ſtocks & ſtones: ſo (dere father) deliuer me frō al other bowīg my ſelf after mine owne will to mine owne affections: that I may hauehave non other god ī hart but thee, nor doe ſeruice to any other but only to thee, & for thee, after thy word as thou cōmaundeſt. Oh open mine eies to ſee thy wil in this thy gracious precept. Geue me a will to louelove it hartely, & an hart to obey it faithfully, for thy deare ſonnes ſake ieſꝰ Chriſt our lord. Amen.

Thou ſhalt not take the name of the lord thy god in vaine.

By this commaundement I perceaue (oh lord) that as in the firſt thou woldeſt in the exterior ſeruice of thee, I ſhuld vtterly abandō mine owne will and reaſon, and all the reaſons or good entētes of mā, and wholy geue my ſelf to ſerue thee after thy wil and word: ſo here doeſt thou beginne to tell me, howe thou wilte hauehave my tongue to be exerciſed in thy ſeruice, and therfore thou byddeſt me not to take thy name in vayne: as by temeraryouſe or vayne ſwearynge, by curſynge praying without ſenſe, as thoſe boe that pray in a tonge they know not, praying without faith or attent cō ſideracion of the thing deſired, with out harty deſire and certaine expectacion of obtaining that which is to thy glory and my ſaluation: alſo by geſting, or foliſhe abuſing, or negligent readinge or hearing of thy holy worde, by the whiche thou, as by thy name, arte knowen: and in lyke maner by deniynge thy trueth and worde, or conceiling it when occaſion is offered to promote thy glorye and confirme thy trueth. By reaſon wherof I may well ſee, that y^• woldeſt hauehave me to vſe my tonge in humble cōfeſſing thee and thy word and trueth after my vocacion: in prayinge hartely and callinge vponupon thy name: in readinge and hearinge thy worde, and ſpeaking therof withall reuerence, diligence, and attencion: in thanks geuing and praiſing thee for thy great mercy: in inſtructinge my brother and admoniſhinge him, when he erreth, after my calling and vocation, withall humblenes, gentlenes and louelove.

Thus woldeſt thou hauehave me to exerciſe my tongue, and not to thynke that the exerciſing of it in this ſort, is a vaine and & vnprofitable thing, but a thinge that pleaſeth thee, and profiteth my ſelf and other.

And for aſmuch as thou knoweſt that our tongue is a ſlipperie member, and we very negligent ouer it, and of the greate commoditie that might thereby come to vsus and other by vſyng it in thy ſeruice accordingly: thou haſt added a fearfull, & moſt true cōmunicaciō, that though men will find no fault or puniſhe vsus therfore, yet wilt not thou hold him gilt les, that taketh thy name in vaine: As by many exāples we are taught, Leuit, 23.as in thy holye worde, ſo by dayelye experience, yf we woulde conſyder the ſame.

And therfore I hauehave great cauſe to geue praiſe and thankes to thy moſt holy name, for many great benefits which by this commaundemente I receyue and ought with thankefulnes to conſider. Firſt that it wolde pleaſe thee, not onelye to geue me a tounge, where thou mighteſt hauehave made me ſpeachles: but alſo that y^• woldeſt hauehave it ſantified to thy ſeruice. Againe that thou woldeſt not onelyonly reuele thy name vntounto vsus, but alſo woldeſt geue me leaue to cal vp on it, praiſe and publiſhe it: yea thou haſt commaunded me ſo to doe, and not onelyonly commaunded, but haſt promiſed, that thou wilt here my praier and that my praiſing of thee and cō feſſinge thy word and trueth, ſhall not be in vaine.

Thirdly that thou woldeſt al men ſhoulde vſe theyr tounge ſo, that therby I might be the better inſtructed, admoniſhed, and occaſyoned to vſe my ſelfe well and in the obedience of thys thy holye precept. But what goe I about to recken by tale the cauſes of thankes for thys commaundemente, ſeing that they be innumerable yf a man ſhoulde but loke euen vponupon thy verye worde, by the whyche as by thy name thou arte moſte truelye knowen: the whyche worde thou commaundeſt vntounto vsus in this commaundemente &c: as thou doeſt preachinge, pryuate admoniſhynge, thankes geuynge, and prayer: then the whych, nothynge is more profytable to vsus in thys vale of miſerye. But gracyouſe good lorde, I acknowledge my ſelfe not onelye to be a moſt vnthankeful wretche for thys thy holye precepte, and the greate mercyes whyche here throughe I perceaue thou haſte moſte gracyouſelye powerd vppon me, and doeſt yet ſtyll offer vntounto me: but alſo that I am a myſerable tranſgreſſour of this thy moſt holye, good, and bleſſed cammaundemente, as alwayes I hauehave ben in times paſt. Horribly hauehave I abuſed thy name in ſwearynge, curſing and ieſtyng wyckedlye: I hauehave called vppon other names then thine, as the names of peter, Paule, Mary &c: yea of ſome, whoſe ſaluatiō is to be doubted of: I hauehave foliſhly praied in ſuch a toūge as I knew not what I praied & ſaied, w^t many other trāſgreſiions of this precept, wherin yet I am cōuerſant: as in ſeldome praying, and when I praye I am not attent nor very deſirous of the thinge I aſke with my tounge. After praier I do not earneſtly loke for the good thinges aſked and praied for, & therfore when I obtaine my requeſt, I am moſt vnthankefull: thy worde I rede litle and moſt negligently, forgetting for with what I rede: I admoniſhe not others when I here them abuſe thy holy worde: I am affraied, for feare of loſſe of frēds, name or life, to confeſſe thy trueth, goſpel and name, whiche was called vponupon me in baptiſme, and not in vaine, if I did not thus make it in vayne. But alas I cā in no wiſe comprehēd the multitude of my tranſgreſſions cōcerninge this thy lawe. But this is a ſynne aboue other ſynnes, that vnderunder thy name, word, and goſpel I play the hipocrite, hauing more care for min owne name, then for thine. For yf my name were euel ſpoken of, it would greue me, and I would defend it: but alas I heare thine daily euel ſpokē of, & ſe it prophaned by falſe doctrine, and euell lyuing, but it greueth me not. After my vocation I …ke not nor doe not goe about to redreſſe theſe thinges in my ſelfe & in others. And why? becauſe (good lord) I louelove my ſelf better then thee, and not thee with my whole harte. Thye firſt commaundemente hathe no place with me as it ſhould hauehave, it poſſeſſeth not my hart, mind, and will as thou requireſt, moſt to mine owne commoditie. By reaſon wher of I am worthy of eternall damnation. Oh what ſhal I doe (graciouſe god) which not only hauehave ben ſo greuouſe and filthy a ſwerer curſ…er &c: ſo greate a callour vponupon deade creatures, & ſo heynouſe a tranſgreſſor of this lawe: but alſo at this preſent doe ſo horriblye and hipocriticallye offende thee in takinge thy name in vaine, & that ſo many waies, in praying and not praying, in reading and not readinge, in ſpeakinge and not ſpeaking, & not cōfeſſig ſimply & frō my hart thy doctrine, trueth & name, but regardinge mine owne name farre aboue it. Shall I file frō thee? then vndoubtedly I am more gilty, and more ſhall diſobey this thy holy precept, adding ſinne to ſinne, where as y^• woldeſt I ſhould call vponupon thy holy name (deare lord) which haſt geuen thy deare ſonne Ieſus Chriſt to be a mediatour for vsus, that thorowe him we might finde not onelyonly grace for the pardone of our ſinnes paſte: but alſo for the obtaining of thy holy ſpirit, as well the better to vnderunder ſtande, as alſo the better and more frankely to obey this thy holye precept for euer. For his ſake (therfore dere god) pardone my ſinnes paſte & preſent, wherof this law doth accuſe me, and graunt (moſte graciouſe father) that I may be endued with thy holy ſpirit to know and louelove thy holy name, word and trueth in Ieſus Chriſt, that I maie be zelouſe, wiſe, and conſtaunt, and that my tounge maye be ſanctified henceforth & guyded with thy holye ſpirite and grace to publiſhe, confeſſe and teache, after my vocation to others as occaſion is offered, thy trueth and goſpel, to call vponupon thy name in al my nede, to geue thankes vntounto thee, prayſe thee, magnifye thee, and to ſanctifie thy holy name as a veſſel of thy mercy for euer and euer.

Remember that thou kepe holye the Saboth day &c.

AFter thou haſt told me howe in the external ſeruice of thee (graciouſe lord) thou wilte hauehave my tonge vſed, ſo doeſt thou now teach me, how thou wilt hauehave min eares & all my whole body occupied, namly in ſanctificacion and holines: that is, in thoſe thinges which thou pecularly haſt appointed to be meanes immeditately to helpe to that ende: As in hearing thy word preached, & vſing the ceremonies of thee appointed euē as y^• haſt commaunded. For the which thinges to be exerciſed of thy people thou at the firſte dyddeſt appoint a certaine daye, namely the ſeuenth daye, whiche therefore thou calledſt thy Sabboth, that thereby they with their childrē and family, reſting frō all exerior labour, which hindreth the meditaciō of the mind, might not onelyonly be more able to goe on throughe with their trauell and labour (for withoute ſome reſte nothing can endure, in reſpect whereof thou woldeſt the very beaſtes which in laboure were exerciſed, ſhoulde hauehave the priuelege of this Saboth) but alſo and muche rather, that thy people might with their family and children, be inſtructed and taught: firſt by the miuiſtery of thy word in preaching and catecchiſing: ſecondly by the vſyng of thy ſacramentes appointed after thy commaundement and inſtitution, they might be aſſured of thy promiſes: thirdly by praiyng they might be augmented in al godlines: and laſt of all by their metting together & exerciſinge all theſe thy workes of ſanctification, they might increaſe in louelove and charity: one towards another, as members of one body and fellowes of one inheretaunce, and thus by meeting together, praying and vſing thy ſacramentes, they might be inſtructed in thy lawe and of that Saboth, wherinto thou thy ſelfe dyddeſt enter after thou hadſt made the world, ceaſing from thy workes, not of conſeruation but of creatiō, into the which as after this life and the workes of this time, they ſhould enter: ſo now they beginne ſpiritually to enter in reſtinge from their owne workes whiche the olde man moueth thom vntounto: not that (good lord) thou woldeſt theſe workes appointed for the Saboth day, ſhould not be exerſiſed at any other time but onelyonly on the ſeuenth day: but becauſe y^u dydſt as wel ordaine thē for a pollicie to endure till the comming of Chriſt, as alſo according to the reuelacion or thee in that time, didſt open thy ſelf, beginning then in figures and ſhadowes, whoſe verifiēs in thy tyme were to be opened: therefore it pleaſed thee to appoint then the ſeuenth day, which ſeuenth day, although by reaſon of the policie being by thee be ſtreied, and by reaſon of Chriſt the veritie and body of all ſhadowes, if be abrogate from vsus: yet ſtandeth this commaundemēt in force aſwell for the workes of ſantificacion, that is for preaching thy word, comming to heare it, for praying, vſynge thy ſacramentes, and coming together to that ende: as alſo for thoſe dayes which by commō order, and on good grounde are ordained and receyued: howbeit with this libertie, that neceſſitie of our faith and ſanctificaciō and charitie may diſpēſe therwith, occaſion of wilfull and wittinge offence being aduoided &c.

So that hereby I perceyue thy will and pleaſure to be, that I ſhuld at al times, as much as charite and neceſſitye wyll permytte, geue ouer my ſelf, and cauſe all other ouer whō I hauehave charge, ſo to doe (eſpecially on the ſondaies and other holye dayes being receyued and to that ende appointed) to the reſorting to the temple and places appointed to praier, to here with meknes thy holy word and vſe thy ſacraments and ceremonies as thou haſt commaunded, and to exerciſe all thinges which might be to the confirmacion & propogacion of thy holy religiō, or make to the encreaſe of louelove and charite: as geuing to the pore, reconciling ſuch as be in variaunce, viſiting theficke, & euē (as it were) beginning that …abboth wherof Eſay ſpeaketh.Eſai. 1.Isa 1

By reaſon whereof I hauehave greate cauſe to thanke thee (moſt gracious father) that thou woldſt appoint me to be in this time, wherin thou haſt more plentifully reueiled thy ſelfe then thou dyddeſt, not onelye before Chriſtes comminge, but alſo ſynce Chriſts aſſenſiō. Neuer ſynce England was England dyddeſt thou ſo manifeſtlye reueile thy trueth, as y^u haſt done in theſe daies. Great cauſe I hauehave to thanke thee that y^u woldſt inſtitute the miniſtery of thy worde and ſacramentes as meanes wherby thy holye ſpirite is effectuall to worke in oure hartes ſanctification. Great cauſe hauehave I to thanke thee, that thou woldeſt kepe the bokes of the prophetes & Apoſtells vntil this time. Greate cauſe hauehave I to praiſe thee, that thou woldſt geue me ſuch knowledge in them as y^u haſt done of thy greate mercye. Greate cauſe hauehave I to thāke thee for the good & true miniſters and preachers of thy worde which thou haſt ſent amongs vsus, and genē me grace to here them. Great cauſe hauehave I to thanke thee that in this religion thou haſt geuen ſo longe quietnes, and harboroughe to thy church. Great cauſe hauehave I to thanke thee, for that thou woldeſte make me ſuche a man in whom thy holye ſpirite mighte worke. Greate cauſe I hauehave to thanke thee whiche woldeſte call me into thine eteruall Saboth and reſt full of all ioye, ſuch as the eye hathe not ſene, the pare hath not harde. Greate cauſe hauehave I to thanke thee that ſo manye dayes are appointed for this ende, that we ſhoulde meete together to here thy worde and receiue thy ſacramentes. Greate cauſe hauehave I to thanke thee for the inſtitution of thy ſacramentes, which thou haſt ordained as thy viſible and palpable lordes, to the obſignation and confirmacion of the faithe of all ſuche as vſe the ſame after thy commaundementes. But, infinite are the cauſes for the which I ought to gene thee thankes for thys commaundement.

But alas I am not onelyonly vnthankfull, but alſo a moſt miſerable tranſgreſſour of it. I wil not now ſpeake of my tranſgreſſions paſt cōcerning this commaundemente: preſentlye they are ſo many that I cannot. For y^u knoweſt howe I doe not onelye at conuenient times on y^e worke daies kepe my ſelfe awaye from common praiers in the congregaciō & aſſemble of thy people and frō hearing of thy worde: but alſo on the Sabboth dayes to ryde or goe aboute this or that worldely: buſynes I am verye preſt, to ſitte down at this tauerne, and to goe to that mans table I am readye at the firſt vydding: but alas to reſorte to the table of thy ſonne & receyue with thankfulnes the ſacrament of his body and bloud for confirmation of my faithe, that … to learne ſpiritually to taſte Chriſts body broken and his bloude ſhedde for the remiſſion of my ſynnes: ſo doe this, oh how vnwillig am I? To goe to maſſe and ſacrynges with ſuche like Idolatrye, I hauehave been a greate time more readie then now I am to heare thy word, & vſe thy ſacramēts as I ſhuld doe, thy miniſters I pray not for: thy church I am not careful for, no not nowe (good lorde) when wicked doctrine moſt preuaileth. Idolatrye, ſuperſticion, and abominacion aboundeth, the ſacrament and ſacrifice of thy deare ſonne Ieſꝰ Chriſt is blaſphemiuſly corrupted: whē for preaching there is nothing but maſſing, for catechiſing, ſenſinge, for reading of the ſcriptures belleringing, for ſyngynge of Pſalmes and godly ſonges to our edificacion, all is don in laten, with ſuch Notes, Tunes, ditties, & deſcantes, that vtterly the mynde is pulled from the conſideracion of the thinge (if men did vnderſtande it) vntounto the melody. Al which my wickednes hath brought in, my prophaning of this cōmaundement, and my not praying. Thy miniſters are in priſon, diſperſed in other contries ſpoiled, burnt, murdred, many fal for feare of goods, lyfe, name &c, from the trueth they hauehave receyued vntounto moſte manifeſt Idolatrie: falſe preachers abounde amongeſte thy people: thy people dearely bought euen with thy bloud, are not fedde w^t the breade of thy worde but with ſwyllings: antichriſt wholy preuailethe, and yet for all this, alas I am to careleſſe, nothing lamenting my ſinnes which be the cauſe of al this. O dear father forgeue me for chriſts ſake and be mercifull vntounto me, and as of thy mercye thou dyddeſt geue me time to repent, ſo geue me repentaunce. Graunt me thy holy ſpirite to open to me this thy lawe, ſo that I may knowe thy will in it, louelove it, and alwaies obey it: thy good ſpirit ſanctifye me and worke in me a true taſte of eternall life and pleaſure in the meditation of it: geue me (gracious good father) one litle mouthfull of the breade that y^u feddeſt Helye w^t all, geue me that with him I maye 1. Reg. 19.1 Kgs 19come into mounte horeb. Helpe thy church, cheriſhe it and geue it harbo routh here and els where for chriſts ſake: purge thy miniſtery from corruptiō and falſe miniſters: ſend out preachers to fede thy people, deſtroy antichriſt & all his kingdome, geue to ſuch as be faullē from thy trueth repentaunce, kepe others from falling, and by their falling doe y^u the more confirme vsus, confirme the miniſters & pore people in priſō & exile, ſtrengthen them in thy trueth, deliuer them if it be thy good will, geue them that with conſcience they may ſo aunſwere their aduerſaries, that thy ſeruantes maye reioyce and the aduerſaries be confounded, auengē thou thy owne cauſe (Oh thou god of hoſtes) and helpe all thy people, & me eſpecially becauſe I hauehave moſte nede.

Honour thy father and mother that thou mayſt lyue longe &c.

AFter that thou haſte tolde me (good lord) thy will concerning the ſeruice whiche thou requireſt inwardly and outwardly to be geuen vntounto the: now doeſt thou begin to tel me what thy wil is that I ſhuld do & leaue vndone for thy ſake vntounto man. And firſt y^u ſetteſt before min eies, them whō y^u for ordres ſake and the more commoditie of man in this life, haſt ſet in degre and authoritie aboue me, cōprehending them vnderunder the name of father & mother, that I might know y^t as of thee thei are commaunded to beare towards me a faithfull louelove and a motherly care in the very names of father and mother, wherwith y^u honoreſt them: ſo am I cōmaūded of thee to do that which is moſt equall & iuſte (as the very brute beaſts doe teach vsus) that with childly affection and duetye, I ſhuld behaue my ſelfe towards thē, that is I ſhuld honor thē, which cō prephēdeth in it, louelove, thankfulnes, reuerence and obedience, & that not ſo much becauſe they be my parēts, and in their offices are carefull for me (for it maye be they will neglecte the doinge of theyr dueties towardes me) but becauſe thou commaundeſt me ſo to doe, howe ſo euer they do. So that by thys commaundement I perceiue that thou woldeſt I ſhuld conſider them whō thou haſt placed in auctorite and ſuperiour degre: as parēts, maieſtrats, maſters or ſuch like, and accordingly behaue my ſelf toward them, honour them, that is to ſay louelove them, be thankfull vntounto them, reuerence them and obey them for thy ſake ſo lōg as they paſſ not their bounds, that is ſo longe as they requyre not otherwiſe then y^u haſt geuen them commiſſion or permiſſion to doe.

And for as much as thou ſeeſt their care and offyce is greate, and oure corruption to obey is very muche, as wel to encorage them in their vocation to be diligent, as to enflame me to humble obedience vntounto them, therthroughe to make them more willinge to ſuſtaine cares for me: y^u addeſte a promiſe, that is longe lyfe which ſo farre as it is ableſſing frō thee y^u wilt endue vsus w^t all. Wherby we may gather that a ciuel life doth much pleaſe thee and receiueth here rewards, eſpecially if we lead it for conſcieunce to thy lawe. And on the contrary part, a diſobedient lyfe to them that be in auctorite, wil bring the ſoner thy wrath and vengeaunce in this life. All whiche worketh muche to the commendation of the ſtate of politike & ciuell maieſtrats. By reaſon hereof (deare father) I ſe my ſelf much boundē to praiſe thee, and hartelye to obey thys thy commaundement. For in it & by it y^u declareſt thy greate louelove towarde vsus, which euen in this preſent life our pylgermage and paſſage to oure home, woldſt hauehave vsus to enioye the benefite of peace, and moſte ſemelye quietnes and order, and by this order ſo couple vsus that none ſhuld contemne or deſpiſe another, but euen highe & lowe to be and accompt thē ſelues as parentes & children. Particularly for my parte I cannot but ſay that I hauehave moſt cauſe to thank thee for my parētes, ſcholemaſters, and others vnderunder whoſe tuitiō thou haſt put me. No pen is able to write y^e particular benifites, w^c I hauehave her by receyued in my infancie, childhod youth, midle age, and alwais hether to. Oh how good a lord haſt y^u declared thy ſelf to me, which in them and by thē haſt norriſhed, fedde, inſtructed, corrected, defended and moſt gratiouſly kept me. I coulde recken innumerable behind me & but fewe before me, ſo much made of & cared for as I hauehave bene hetherto. No ſmalle token of thy louelove to me warde is it, that thou woldeſt engraue in theyr hartes and commaunde them vnderunder paine of damnation to be carefull ouer me, to doe me good and prouide for me, as they hauehave done or rather thou by thē publickly. Alſo for the cōmen wealth & ſuche as thou haſt placed in aucthorie ouer me in bothe thy regeniētes, if I conſidered them that hauehave bene, and them that be, I coulde not but praiſe thee good lord. For no leſſe praiſe worthy art thou for this chaſtening vsus and admoniſhing vsus now preſētly by them that be in aucthoritie, of our vngratitude and vnthankfulnes, then by ſuch as hauehave bene, for all kyndes of good things. But infinite are the cauſes of thankfulnes which this cōmaundement conſidered, ſhoulde ſtirre vp in me. But alas (moſt mercifull father) as I acknowlege my ſelf moſt vnthankfull vntounto thee for al thy benifites powred vpō me in this lyfe by my parents, nources, tutoures, mayſters, magiſtrates, biſhoppes, paſtours, and good frindes, euen frō my cradell vntounto this hower: ſo vntounto them hauehave I alwaies been & am, in not louing them, as my coldenes in praiynge for them and to my power in helping them, declareth: and alſo my not reuerencing them, my cōtemning them, & temerariouſnes in my miſtruſting or to narrowly & to ſtraightly loking at them & their dewties, ſhoweth: and not obeynge them, as by my cōtumacy appereth, not onelyonly when anye thinge to me vnpleaſant or vnprofitable, but alſo profitable & conuenient is required. And yet I ſpeake not of y^e euel & muttering reportes, of y^e offences ī trāſgreſſing y^e politilie lawes for apparrel & meates & other no ſmalle offences which I hauehave cōmytted & geuē. Oh this is a ſinne deare father that I alwaies hauehave ben a priuate more then a common weale mā, alwaies I ſeke for myn owen cōmeditie, cō temning that whiche maketh to the conmmoditie of others. As for my diſobedience and wicked behauiour towards my owne parentes and all others whom thou haſt ſet ouer me (deare father) no toūge can expreſſe it, and therfore I am worthy of dāynation. But (gratious good lord and deare father) I beſeche thee for thy Chriſtes ſake, to hauehave mercye vponupon me, & pardon me, as of thy goodnes it pleaſed the to pardone the patriarkes. Thou haſt geuen this commaundement as thy holy lawe to open to vsus howe corrupte we are, and howe much we ſwarue frō the patterne wherafter we were firſt made & once agreed thereto before Adams fall, that we might loth our ſelues and euen thereby be dryuen to ſeke and ſet by thy ſwete mercyes in Ieſus Chriſt, whom therfore thou diddeſt ſende to fullfyll the lawe in hys fleſhe that we myght borowe of him the ſame, by trewe faithe: whiche of thy goodnes worke in vsus by thy holy ſpirit, and open this lawe vntounto vsus that we maye more & more increaſe in the knowledge, louelove & obedience of it to thy glory and our ſaluation, Amen. Deare father be mercifull to our mageſtrats, eſpecially y^e quenes highnes, whoſe hart with the reſidue of her counſellers, tourne into thy teſtimonies, geue them thy wiſdome and a zeale to the trueth according to knowledge, that they maye vſe the power they hauehave receyued of thee to the cheriſhing of thy church, that w^c vsus here thy worde may hauehave free paſſage and thy true worſhippe may be maintained, and not onclye here but alſo eueryevery where amonges thoſe whom thou woldeſt we ſhould pray for. Be mercifull to my poore parentes (gratious lorde) with my bretheren, ſyſters, wife, childrē, family, ſeruantes, kinſfolkes, neighboures, as thou knoweſt they hauehave all nede. Geue vntounto the hartes of all parentes, mageſtrates and ſuche as be in aurtherite here or ells where that they maye accordinge to that y^u haſt put them in truſt w^tall, be faithfull, deligent, carefull, and happye. Graunt vntounto children, ſeruauntes and ſubiectes, that euerye one maye render louelove, obedience, thankfulnes and reuerēce to al ſuch as thou haſt put in aucthorite ouer them: bleſſe the church and ſend it peace and har borough here or els where: bleſſe the common weale and ſende vsus peace: bleſſe the dioceſſes and ſhieres and ſend them good biſſhops and iuſtices: bleſſe eueryevery houſholde and family, that thy peace may be in the ſame cōtinually. Fynally write this law & all thy lawes in oure hartes we be ſech thee y^t we may kepe them Amē.

Thou ſhalte doe no murder &c.

AS in the commaundement goeinge nexte before, thou ſetteſts before me the perſonages of all ſuch as thou for the commodytie, order, and peace of mā in this life haſt placed in aucthoritie, accordingly of vsus for thy ſake to be eſtemed: ſo doſt thou in this commaundement ſet before vsus to loke on, the perſonages of all men generally, high and lowe, ouer whom thou geueſt vsus a charge that we ſhal not kil or murther thē. In which word thou comprehendeſt all kind of hatred or malice, in word thoughte or dede, as thy dearely beloued ſonne expoundinge this commaundement Mat. 5.Matt 5dothe teache. Yea becauſe thou woldeſt all men ſhuld be deare vntounto vsus, beyng all of one ſubſtaunce, of one ſimilitude, comming of the ſame parents Adam and Eue, made of one God, redemed of one Chriſt, in whom we ſhould be coupled as members of one body, and liue to the aide, ſuccour and cōfort one of another, becauſe of this (I ſay) eaſlie we may ſee that not onelyonly y^u forbiddeſt here to beware of all kindes of diſpleaſures, but alſo thou commaū deſt vsus to beare and exerciſe al kinde of louelove and fauoure in harte worde and dede, and that for thy commaū dementes ſake, for els towards oure enemies our hartes wolde ariſe, and be great, in that they contemnynge their dueties towards vsus ſeme to deſerue the like at oure handes.

By reaſō hereof I hauehave great cauſe to thanke thee dere father. For here by I ſee how that thou doeſt muche louelove my ſoule which arte ſo carefull ouer my body, ſo that he which hurteth it diſpleaſeth thee and he that doth it good pleaſeth thee, if ſo be he doe it for thy ſake. By this commaū dement now I ſe that it is thou that haſt kept me frō doing many euels, which els I ſhuld hauehave outragiouſly done, & haſt ſtirred me vp to do good to my brethrē if at any time I hauehave done any: euen as thou haſt alſo kept and doſt kepe preſently others from doing me hurt, & haſt and doſt ſtirre vp thoſe that do me good to do ſo vn to me. Oh how great is y^e multitud of thy benifits (good lord) wherwith thou haſt ouerwhelmed me, and the which through this cōmaundement I perceaue my ſelf to hauehave receiued, preſently do receiue, & ſo longe as I liue am like to receiue, for thou commaundeſt al men eueryevery where to do me good, louelove me, defend me, & cheriſhe me: ſuche is thy louelove to me in this preſent life & that for my body. oh how great is thy louelove then to me in euerlaſting life, & y^t for my ſoule? If in a ſtraūg cōtrey ſo great is thy protection, how great is it at home? But alas (dere lord) how vnthākful hauehave I ben & am yet ſtil for theſe thy fatherli benifits, oh min ingratitud: yea lord horribly hauehave I trāſgreſſed & ſtill doe tranſgreſſe this thy gracious precept in pride, enuie, diſdaine malice, hardnes of hart, vnmercifulnes & contēnīg thy childrē, ſaints & ſeruāts: Self louelove all together raigneth in me and deſire of praiſe, rule & fame: I am ſo farre frō louelove & mercy in hart (good lord) that no man cā here it in my tonge, nor ſee it in my works, but rather cleane contrary, and y^t generally and to thē, to whom I am moſt bound perticularly. By reaſon wherof I hauehave deſerued euer laſtinge damnnation and to be caſt awaye from thy preſence for euer. Oh moſte gratious father forgeue me for Chryſtes ſake I beſeche the. For to this ende diddeſt thou geue this commaundement, that I ſeyng my corruptiō and deprauate nature by ſynne might come to thy mercye deſerued by chriſt, and through faith in him, might finde not onelye pardone of that which is paſte: but alſo thy grace and holy ſpirit to beginne in me the obedience to this and al other thi holy precepts for euer more, ſo be it. For this thy Chriſtes ſake (deare father) I beſech thee therfore to take from me and all other for whom thou woldeſt that we ſhould praye, all enupe, pryde, arrogancye dyſdaine, hatred and all ſuſpitiouſnes: and graunt vntounto vsus bowells of mercy, humilitie, pacience, mekenes, longe ſufferinge, gentillnes, peace, charitie and al kinde of brotherly louelove cōfort the feble, releue the poore, help the fatherleſſe, heale the ſycke, bleſſe the afflicted, ſhewe thy great mercy vpō all poore priſoners & deliuer thē in thy good time, remember thy pitye toward ſtraungers, captiues, wydowes, and ſuche as be oppreſſed.

¶ Thou ſhalte not commytte adulterye.

HEre (good lord) thou goſt about to commaunde vntounto me as louelove in the other, ſo purenes and chaſtite in this, and therfore thou ſaieſt I ſhoulde not commite adultrye: in the which word thy ſonne oure ſauiour Ieſus Chriſt, doth comprehende al vncleannes, yea the very concupiſcence and abuſing of the hart in luſting after any mans wife or otherwiſe vnchaſtly. By the which, in that thou woldeſt hauehave vsus to louelove in our ſelues and others purite & cleanes, that we might be holy as thou oure god art holy, and our bodies beynge temples of thy holy ſpirit mighte be kept pure and accordinglye: eaſelye we maye ſee that as thou forbiddeſt all vncleane dedes, wordes, lokes, and thoughtes: ſo doeſt thou commaunde vsus to louelove and exercyſe all puritie, chaſtitie, cleannes, ſobryety temperancye &c.

By reaſon whereof I hauehave greate cauſe to be thankefull vntounto thee, which not onelyonly for the helpe & commoditie of man, but alſo for remedie of mans infirmitie, haſt made womā kind and ordained the ſtate of matrimony, which in thy ſight is ſo holye and pure that thou accompteſt the bedde and acte of generaciō betwene man and wife in this ſtate of matrimonye to be an vndefyled thynge, and ſuch care thou haſt ouer the perſonages marryed and their condition, that vntounto damnation they ſinne, which not onelyonly goe about to defyle that bed, but within there harts doe wiſhe or deſire it, yea which doe not indeuer thēſelues w^t thought, word and dede to helpe that purite & cleanes betwene married folks be kept. But the greate cauſes thou geueſt vsus to thanke thee for this ſtate and ordinaunce, and for thy defendynge vsus by thys commaundemente, are innumerable.

Full wel I ſee that it is thou whiche by thys commaundemente not onelyonly refrayneſt me, but alſo kepeſt my wyfe from impurytye whyche ells we might bothe commyte.

Greate is thy lous (Oh good lord) and more then I am able to cōſider, whych declareſt thy ſelfe to be thus carefull ouer me concernynge the benefyttes whyche come vntounto me bothe for the mynde, bodye, and goodes, by ſobryetye and tem perauncie, whyche here thou requireſt. OnelyOnly thys I cannot but ſee, that I hauehave greate cauſe to thanke thee whiche arte ſo carefull ouer me, as by thys commaundemente I well ſee.

But alas (good lorde) what ſhall I ſaye, whiche am and hauehave bene ſo farre from thankefullneſſe that I am to be accompted amongeſt the moſt vnthankfull: yea y^u knoweſt it good lorde. Fylthely hauehave I broken thys lawe, & cauſed other ſo to doe, of whoſe repentaunce I am vncertain: as alſo my tonge alas hath oftē ben to ſhamfully exerciſed, mynetes & my thoughts to wickedly abuſed.

All this geare I hauehave encreaſed by myne intemperauncye in catynge, drinkinge, cheriſhingemy bodye &c. I hauehave alſo hurt my bodyly health, miniſhed that whiche I and others ſhould lyue on, and horribly hindred all good prayers, and meditations: wherin though I hauehave time & place, yet alas I nothing exerciſe my ſelfe as I ſhould doe.

By reaſon whereof, I hauehave deſerued euerlaſting damnatiō. Oh good lorde and gratious father, doe thou for thy names ſake and in Chriſtes bloud, pardon me and forgeue me I beſech thee, & as thou haſt moſt mercifully hitherto ſpared me: ſo of thy mercy put awaye my treſpaſſes, & the tranſgreſſions of thoſe whom I hauehave cauſed to ſynne: let that louelove which moued thee to pardon Iudas with Thamar, Dauid, Berthſabe, and the greate ſynner, of whom we reade in S. Luke, moue thee to pardone Luk 7.Luke 7and forgeue me alſo. Thou gaueſt this commaundemente to thys ende that I might knowe my ſinne and ſinnefull nature and ſo thereby be driuen to thy Chriſt crucified, for whoſe ſake I aſke mercy, & alſo that thy good ſpirit maye be geuen vntounto me to purifie me and worke ſo in me and with me, that I may trewelye know, hartly louelove, & faithfully obey this thy holy precept inwardly and outwardly now and for euer Amen. Gracious good lord, graunt to me & my wife that we may dwel together accordinge to knowledge, and maye kepe our veſſells in holines: graunt (Oh lord) that we may be pure and vndeſtled: and graunt the ſame to al that be married, and to them which be vnmarried graunt, that they may liue a pure, chaſt, and vndefyled life, and if they hauehave not the gifte of ſinglenes of life, graunt them ſuch makes with whom they may liue holyly to thy praiſe. Deare father geue me the gifte of Sobrietie and Temperauncy, and graunt the ſame to al them whom thou woldeſt I ſhoulde praye for. As in times paſte I hauehave vſed my tounge and other members euell, ſo nowe good lorde graunt that I maye vſe them well, chaſtly and godlye. This I prays thee graunt through Ieſus Chryſt, and finally (Oh lorde) bothe in ſoule and body ſanctifie me, and as in thy temple dwell in me nowe and foreuer more Amen.

Thou ſhalt not ſteale.

NOwe that thou haſt taught me the ſeruice required of thee for me to obſerue towards the perſonages of all men and women of eueryevery conditiō: thou beginneſt to tell me what thou woldeſt I ſhoulde doe concerninge their goodes: and as in the nexte commaundemente before this thou dyddeſt cōmaūde vntounto me ſobrietie & purenes, ſo doeſt thou in this Iuſtice and rightuouſnes, forbydding me to ſteale. Under the whiche word y^u comprehendeſt al kindes of deſceite. The which thing y^u doeſt becauſe y^u woldeſt that I ſhuld geue my ſelfe wholy to the ſtudie and exerciſe of Iuſtice, as in the precepts next going before, y^u woldeſt I ſhuld geue ouer my ſelfe wholy to the keping of ſobrietie & purenes. So that I ſee thy good pleaſure herein is not that I ſheuld alonely abſtaine from al thefte: but alſo from al fraude and craft in word or dede, yea y^t I ſhould earneſtly folow and exerciſe all equitie, trueth and Iuſtice.

By reaſon whereof I ſee my ſelfe much bound to praiſe thee which art ſo carful ouer mi goods & ſubſtaūce, that if any man ſhould goe about to ſteale from me, or to defraud me in any thig, yea whoſoeuer goeth not about to kepe & care for that I hauehave as he woulde doe for his owne, the ſame diſpleaſeth the.

Oh lord if thou haſt ſuch care for my goodes, cattell, and ſuch pelfe, how greate is thy care for my ſoule? If this one commaūdement were not, I perceaue as I for my owne parte ſhuld hauehave done and doe much worſe then I hauehave done: ſo much worſe had bene done to me and mine then hath ben. It is y^u good lorde (I perceaue) that haſt both geuē me al y^t I hauehave, and alſo ſtill conſerueſt and keepeſt the ſame, and not my owne polycye, wyſedome and induſtrye, for in vaine were al this, excepte y^u diddeſt vouchſafe to vſe & take it as a meane to worke by. There is nothing therfore that I hauehave but when ſoeuer I loke vponupon it, by this commaundement I learne thy goodnes, ſtrength and power, for as thou geueſt it of thy mercy, ſo it ſpeaketh to me that preſently y^u ſtill doeſt kepe it for me: ſo that exceding great cauſe hauehave I to thanke thee for this precept dere god and moſt gracious lord.

But alas I am ſo farre from thankfulnes (as alwaies I hauehave bene for all thy care for me and for all that euer thou haſte geuen vntounto me) that as I hauehave vſed ſubtelty and crafte, yea ſome times thefte and briberye: ſo nowe (good lorde) I ſtill when occaſiō is offered, do exerciſe the ſame. I liue alſo voluptuouſly of y^t y^u haſt geuen & lent me, & nothing conſider what equitie requireth, and what or how great the neceſſitie of the poore is, whom I doe thus defraude by exceſſe and prodigalitie. That whiche I borowe, I with vnwillingnes doe repaye, I vſe it more negligentlye then I wold do myn owne. Lacke of excommunicatiō, of Iuſtice, y^e great vſery, robberie, oppreſſion and ſuch like wickednes as is exerciſed amonges vsus I lament not, labour not after my vocation for the redreſſe of the ſame, I pray not to thee thereabout, but neglecte altogether.

Yea euen thoſe things wherewith I am put in truſt, or am hirid to do, thoſe (I ſay) I doe with great negligence, ſo that great is my ſinne here in and worthy I am of damnation. But mercifull god I beſech thee for Chriſtes ſake, to hauehave mercye vponupon me, and to pardon me my vnthankfulnes, theftes, fraudes, deceytes, auarice, neglegences & great careleſnes for y^e lacke of Iuſtice & for y^e mō ſtruouſe oppreſſion, vſeries, exceſſe, riot, the which be horribly exerciſed in y^e commō weale. For thy mercies ſake in Chriſt Ieſus (o lord) whom y^u haſte geuen to fullfyll the lawe for them that doe beleue, geue me trew faith and thy holy ſpirite, to worke in me the knowledge, louelove and perpetuall obedience of this thy holye precept and all other thy commaundements for euer.

Deare lord geue vntounto me and to all whom y^u woldeſt I ſhoulde pray for, the hatred of al craft, and louelove of all Iuſtice, graunt to the oppreſſed thy comfort, to wrongers repentaunce, to theues and deceiuers, y^t they may make reſtitutiō, to iuſtices of peace, land lords & the rich of the world, y^t thei may hauehave thee before their eies, louelove their poore tenants & brethren, to laborers & artificers y^t they maye be diligent in their worke & labour… that wherw^t they are put in truſt.

Thou ſhalte not beare falſe witnes againſt thy neighbour.

NOw doeſt y^u (moſt gratioꝰ lord) inſtruct me in this commaundement how I ſhuld vſe my ton… towards my neighbor & behaue my ſelf concerning his name, forbidding me to beare falſe witnes: in y^e which y^u forbiddeſt me all kinds of ſlaundering, lying, hipocricy & vntrueth. And why? becauſe as members of one bodie, thou woldeſte we ſhoulde ſpeak… trueth one to another, and be careful eueryevery one to couer others infirmity, and w^t oure toūge defend the names of others, euē as we wold that other ſhould defend ours. So that in thys commaundement, as y^u forbiddeſt me all kind of euell, parelous, calumnious, and vntrewe ſpeaking: ſo doeſt thou commaunde to me all kinde of godlye, honeſte and trewe reporte and talke.

By reaſon whereof I hauehave greate cauſe to praiſe thee, in that I ſe thee to be ſo carefull ouer my name, that all men are by thee commaunded to defend y^e ſame. O pretioꝰ god, great is thy care ouer my ſoule I nowe perceiue. If this commaundemente were not, I ſe, as I ſhuld hauehave done & doe much worſe with my toūge to others then is hapened, ſo ſhoulde I hauehave felte of others towards me.

Beſydes this no ſmall commoditie is it to me that thou wouldeſte all men ſhoulde vſe treweth in all thire wordes to me.

Oh howe greate a good thynge is this vntounto me? If we conſider y^e hurt y^e cōmeth by vntrueth & by wordes, where through many are deceiued: eaſly may weſe a wonderful benifit and care of thee for vsus in this commaundement.

But (gracious lorde) like as I acknowledge my vnthankfullnes to be monſtrouſe and great & alwaies hathe bene hetherto: Euen ſo yet continue I in wonderfull hipocriſie in all my conuerſation, often lying, and ſpeaking as vainely ſo offenſiuely, fleſhly ſubtelly, calūniouſly, & geuig my eares to here ſuch things as be ſlaūderouſly ſpokē, not repugninge or admoniſhing other: as the ſlaunderer to doe as he wold be done by, to tel his tale where he ſhuld tel it: neither admoniſhing the partys ſlaundered of y^t whiche is reported of him, thereby to take better heede, but rather I augment it. By reaſon whereof I hauehave deſerued eternall damnation.

But thou (good lord) be mercyfull vntounto me I beſeche thee for Chriſtes ſake, whom y^u haſt ordained to be the ende of the lawe to all them that doe beleue, as well for pardone of that which is paſt, as for not imputinge the imperfection that remaineth. In his name therfore (good lorde) I beſech thee to pardon me, and geue me thy holye ſpirite to open to me this lawe and all other thy preceptes, ſo to vnderſtand them, that I may hartely louelove them & faithfully geue my ſelf to the obediēce of them for euer. Graunt me thy good ſpirit to ſanctifie my tonge that it may be kept frō lying, ſlaundering & al ſuch vices, & that it maye be continually vſed in thy ſeruice, and ſpeakinge that which may be to edifie, to thy glory and praiſe through Ieſus Chriſt oure lorde. Amen.

¶ Through vnperfectnes of copies his doinge vponupon the tenth commaundement is not yet come to light. Therefore take this in good part till god ſend the reſt.