calling, Gen. iv. 2; and so also is diligence, painfulness, and faithful labouring therein, Gen. iii. 19; and so also is frugality or thriftiness, Prov. xxvii. 23, 24; John vi. 12; and so also is borrowing for need and good ends, what we are able to repay, and making payment with thanks and cheerfulness, Exod. xxii. 14; and so also is lending freely without compounding for gain, Deut. xv. 8; Luke vi. 35; and so also is giving, or communicating outward things unto others, according to our ability and their necessity, Luke ix. 41; and so also is the using of truth, simplicity, and plainness in buying and selling, in hiring and letting, Lev. xxv. 14; Deut. xxv. 13—15; and so also is the restoring of things found, Deut. xxii. 2, 3; and so also is the restoring of things committed to our trust, Ezek. xviii. 7. And thus have I endeavoured to satisfy your desire concerning the eighth commandment; and now, neighbour Nomologista, I pray you, tell me whether you think you keep it perfectly or not?

Nom. I can say this truly, that I never in all my life took away, or consented to the taking away, of so much as a pennyworth of any other man's goods.

Evan. Though you did not, yet if there ever have been in your heart any discontentedness with your own estate, or any envious thoughts towards others in regard of their prosperity in the world, or any resolution to be rich, otherwise than by the moderate use of lawful means, or if ever you borrowed and paid not again, to the utmost of your ability, or if ever you lent upon usury, or if ever you did cruelly require any debt above the ability of your debtor, or if ever you praised any thing you had to sell above the known worth of it, or if ever you did undervalue any thing you were to buy, contrary to your own thoughts of it, or if ever you hoarded up corn in the time of dearth, or if ever you retained the hireling's wages in your hands, to his loss or hinderance, or if ever you did sell any commodity by false weights or measures, or if ever you did conceal any thing found from the right owner, when you knew him; then have you been guilty of theft, and so have been a transgressor of this commandment.

And though you never have done any of these things, and it is strange if you have not, yet if ever you were guilty of idleness, sloth, or any way unwarrantably neglected your calling, or if ever you did unthriftily mispend any of your own goods, or ever were negligent and careless in ordering your own affairs and business, or if ever you sustained any loss by

your unadvised suretiship, or if ever you borrowed upon usury, except in case of extreme necessity, then have you been guilty of robbing yourself, and so have been a transgressor of this commandment.

Neo. Now, I pray you, sir, proceed to speak of the ninth commandment, as you have done of the rest.

COMMANDMENT IX.

Evan. Well, then, I pray you consider, that in the ninth commandment there is a negative part expressed in these words; "thou shalt not bear false witness against thy neighbour;" that is, thou shalt not think or speak any thing contrary to truth, or that may tend to the hurt or hinderance either of thine own or thy neighbour's good name. And an affirmative part included in these words, "But thou shalt by all good means seek to maintain them both, according to truth and a good conscience."

Neo. Well, sir, I pray you begin with the negative part; and first tell us what is forbidden in this commandment, in respect of our own good name.

Evan. That we may not be guilty of bearing false witness against ourselves, either by overvaluing or undervaluing ourselves, in this commandment is forbidden too high a conceit or esteem of ourselves, Luke xviii. 9-11; and so also is too mean a conceit, in underweening the good things that be in ourselves, Exod. iv. 10. 13; and so also is the procuring of ourselves an evil name, by walking indiscreetly and offensively, Rom. ii. 24; and so also is the unjust accusing of ourselves, when we, in a way of proud humility, say, "We have no grace, no wit, no wealth," &c. Prov. xiii. 7; and so also is the excusing of our faults by way of lying, Lev. xix. 11.

Neo. And what is forbidden in this commandment, in respect of our neighbour's good name?

Evan. That we may not be guilty of bearing false witness against any other man, in this commandment is forbidden contemning or thinking basely of others, 2 Sam. vi. 16; and so also is wrongful suspicion, or evil surmisings, 2 Sam. x. 3; and so also is rash, uncharitable, unjust judging and condemning of others, Matt. vii. 1; and so also is foolish admiring of others, Acts xii. 22; and so also is the unjust reviving the memory of our neighbour's crimes, which were in track of time forgotten, Prov. xvii. 9; and so also is the forbearing to speak in the cause and for the credit of our neighbours, Prov. xxxi.

8, 9; and so also is all flattering speeches, Job xxxii. 21, 22; and so also is tale-bearing, backbiting, and slanderous speeches, Lev. xix. 16; Prov. xx. 19; and so also is listening to talebearers, Prov. xxvi. 20; and xxv. 23; and so also is falsely charging some ill upon another before some magistrate, or in some open court, Amos vii. 10; Acts xxv. 2.

Neo. I pray you, sir, proceed to the affirmative part of this commandment, and first tell us what the Lord requires of us for the maintenance of our own good name.

Evan. For the maintenance of our own good name, the Lord in this commandment requires a right judgment of ourselves, 2 Cor. xiii. 5; with a love to, and care of our own good name, Prov. xxii. 1.

Neo. And what does the Lord in this commandment require of us for the maintenance of our neighbour's good name?

Evan. For the maintenance of our neighbour's good name, in this commandment is required a charitable opinion and estimation of others, 1 Cor. xiii. 7; and so also is a desire of, and rejoicing in the good name of others, Rom. i. 1; Gal. i. 24; and also is sorrowing and grieving for their infirmities, Psalm cxix. 136; and so also is the covering of others' infirmities in love, Prov. xvii. 9; 1 Pet. iv. 8; and so also is the hoping and judging the best of others, 1 Cor. xiii. 5—7; and so is the admonishing of others before we bewray their faults, Prov. xxv. 9; and so also is speaking of the truth from our heart simply and plainly, upon any just occasion, Psalm xv. 2; Zech. viii. 16; and so also is the giving of sound and seasonable reproofs for known faults, in love and with wisdom, Lev. xix. 17 ; and so also is the praising and commending of those that do well, Rev. ii. 23; and so also is the defending of the good name of others, if need so require. And thus have I also endeavoured to satisfy your desires concerning the ninth commandment and now, neighbour Nomologista, I pray you, tell me whether you think you keep it perfectly or not?

Nom. The truth is, sir, I did conceive that there was nothing tending to the breaking of this commandment, but falsely charging some ill upon another before some magistrate, or in some open court of justice: and that, thank God, I am not guilty of.

Evan. Though you have not been guilty of that, yet, if you have contemned or thought too basely of any person, or have had wrongful suspicions, or evil surmisings concerning them, or have rashly and unjustly judged and condemned them, or

if you have foolishly admired them, or unjustly revived the memory of any forgotten crime, or have given them any flattering speeches, or have been a tale-bearer, or a backbiter, or a slanderer, or a listener to tale-bearers, you have borne false witness against your neighbour, and so have been guilty of the breach of this commandment.

Or if you have not had a charitable opinion of others, or have not desired and rejoiced in the good name of others, or have not sorrowed and grieved for their sinful infirmities, or have not covered them in love, or have not hoped and judged the best of them, or have not admonished them before you have discovered their faults to others, or have not given to others sound and seasonable reproof, or have not praised them that do well, then have you also been guilty of false witnessbearing against your neighbour, and so have transgressed this commandment. And though you never have done any of these things, and it is strange if you have not, yet if you have had too high a conceit of yourself, or have after a proud humble manner unjustly accused yourself, or have procured yourself an evil name, by walking indiscreetly and offensively, or have excused any fault by way of lying, then have you borne false witness against yourself, and thereby have transgressed this commandment.

Neo. I beseech you, sir, proceed to speak of the last commandment as you have done of the rest.

COMMANDMENT X.

Evan. Well, then, I pray you consider, that in the tenth commandment there is a negative part expressed in these words, "Thou shalt not covet," &c.; that is, thou shalt not inwardly think on, nor long after, that which belongs to another, though it be without consent of will, or purpose of heart to seek after it. And an affirmative part included in these words, “But thou shalt be well contented with thine own outward condition, and heartily desire the good of thy neighbours."

Neo. Well, sir, I pray you begin with the negative part; and first tell us what the Lord forbids in this commandment?

Evan. I pray you take notice, and consider, that this tenth commandment was given to be a rule and level, according to the which we must take and measure our inward obedience to all the other comniandments contained in the second table of

God's law. For the Lawgiver having, in the rest of the commandments, dealt with those sins especially which stand in deeds, and are done of purpose, or with an advised consent of will, although there is no doubt but that the law of restraining concupiscence is implied and included in all the former commandments. Now, last of all, in this last commandment he deals with those sins which are called only concupiscences, and do contain all inward stirring and conceit in the understanding and affections against every commandment of the law, and are, as it were, rivers boiling out of the fountain of that original sin; for to covet, in this place, signifies to have a motion of the heart without any settled consent of will. Briefly, then, in this commandment is forbidden, not only the evil act and evil thought settled, and with full and deliberate consent of will, as in the former commandments, but here also is forbidden the very first motions and inclinations to every evil that is forbidden in any of the former commandments, as it is evident, Rom. vii. 7, and xiii. 9; for it is not said in this commandment, Thou shalt not consent to lust, but, "Thou shalt not lust.' It does not only command the binding of lust, but it also forbids the being of lust; which being so, who sees not that in this commandment is contained the perfect obedience to the whole law? for how comes it to pass, that we sin against every commandment, but because this corrupt concupiscence is in us, without which we should of our own accord, with our whole mind and body, be apt to do the only good without any thought or desire at all the contrary? And this is all I have to say touching the negative part of this commandment.

Neo. Well, then, sir, I pray you to proceed to the affirmative, and tell us what the Lord requires in this commandment?

Evan. Why, original justice or righteonsness is required in this commandment, which is a disposition and an inclination and a desire to perform unto God, and to our neighbour, for God's sake, all the duties which are contained both in the first and second table of the law; whence it does evidently appear, that it is not sufficient, though we forbear the evil, and do the good which is contained in every commandment, except we do it readily and willingly, and for the Lord's sake. As for example, to give you a few instances, it is not sufficient though we abstain from making of images, or worshipping God by an image; no, though we perform all the parts of his true worship, as praying, reading, hearing, receiving the sacraments,