thing that is our neighbour's. And they teach us also that evil lusts and carnal desires, (which lurk in the secret corners of our hearts) are sins for the which we should be for ever damned, if God should render unto us after justice, and not after his mercy. Wherefore, good children, you shall here learn, that evil lusts and appetites, which come unto us even from our first father Adam, be sins, and that no man or woman, no not infants in their mother's wombs, do live without such lusts and appetites. For the which cause all men are sinners, and there is not one man innocent before God; according to the saying of St. Paul, "All men have sinned, and have need of the glory of God." To the which agreeth the Prophet David, saying, “All men and women have erred out of the right way; there is none that doeth good, no not one." For this we feel in ourselves and prove by experience, that naturally we be full of ill desires and lusts. For we delight in things that be pleasant to the flesh, and abhor all things that be displeasant to the same.......

Wherefore, good children, forasmuch as we know that concupiscence, lust, or longing, is sin, we ought to eschew and bridle it (as much as we may) by God's grace. And it is our part chiefly to take heed, that we consent not to the request of our ill lusts, nor fulfil in outward act the desires of the flesh. And that you may the better attain to the understanding of this Commandment, I will declare unto you the other words of this

Commandment, "Thou shalt not desire thy neighbour's house.”

Where you shall note, that this word "house," doth not only signify the house, wherein men do dwell, but it betokeneth all the whole household, and the whole state of the householder, and all things that belong unto him. Sometimes it is taken for a stock or kindred. As when we say, "He and I come out of one house," meaning thereby that we be both of one stock or kindred. Wherefore this is the perfect sense of this Commandment. When thy neighbour is a nobleman born, and hath goodly manners, great cupboards of plate, costly hangings of cloth of arras, great plenty of riches, and abundance of all things, as appertain to such an household, then thou shalt not desire his house, that is to say, thou shalt in no wise wish that he might lose any of these things, to the intent that thou mightest have them. Nor covetousness or worldly desire ought not so to ravish thy mind, that thou wouldest be in the state of life that he is in, but let that kind of living please thee, whereunto it hath please God to call thee. Wherefore, good chil, dren, learn without book (I pray you) this short lesson, and put it daily in execution, "covet not," nor long not for a more noble or wealthy state than God hath already given unto you. But let every man be content with his progeny, office, calling, state, and degree; for so ye shall please God, and obey his will.

Furthermore, they break this Commandment

1

that be desirous to put their neighbour out of his house or land, to the intent that they may have the

same.

Also thou offendest herein, when thou art glad to see thy neighbour fall in decay, and in his need dost offer to lend him money, to the intent he may run so far in debt, that at length he shall be compelled to offer to thee his inheritance to be sold. Now in this case, if thou buy the same, thou dost sin, yea, although thou pay as much money as the land is worth. For thou oughtest to love thy neighbour as thine own self, and to wish unto him as good chance and great prosperity, as thou wouldest to thyself. Now thou wouldest not gladly be put from thine own patrimony. Thou wouldest not be oppressed with debt or poverty, therefore, thou mayest not wish or do to thy neighbour that thou wouldest not other men should do to thee. Therefore thou mayest not hawk or hunt for his patrimony: thou mayest make no trains to bring him into thy snare, and to cause him to sell the same, but thou oughtest rather to help thy neighbour, both with thy counsel and with thy money, to keep still his inheritance, and not to defraud his heirs or posterity of those lands which his ancestors by long succession have left to him and his heirs.

Likewise, God even now-a-days doth punish these glaring kites, that seek their prey in every place; for commonly, either they be deceived of their expectation for all their gaping and prying, or if they obtain their prey, they purchase to

themselves therewith great misfortune and evil ends. Wherefore, good children, let this Commandment deep sink into your hearts, and consider well that it is no man, nor creature, but God himself, that saith unto you, "Thou shalt not desire thy neighbour's wife, his man servant, woman-servant, ox, ass, or any other thing that is his." For to desire these things is a very heinous sin, and God will not suffer it to escape unpunished. And although men now-a-days take it but for a trifle, when a man hath a true and diligent servant, to entice him away by all crafts and means, yet surely God will punish the same sharply for as they entice their neighbours' servants from them, so God suffereth other men to allure their servants away likewise. And more. over this inconvenience cometh hereby, that when servants perceive men to sue for them, they wax so haughty and stubborn, that they will be content with no mean wages, and be so proud that they regard not their masters, nor stand in awe of them, but whensoever their old masters do displease them, by and by they will seek for a new. And when they be not content with their old wages, they desire more and this complaint of servants is now-a-days in every man's mouth, and yet it is not redressed, because it is the just judgment of God, wherewith he scourgeth them that allure their neighbours' servants from them.

And God doth not punish only such as entice other men's servants from them, but also those that go about to get any other part of their neigh

bours' goods or cattle. For if thou take thy neighbour's house over his head, or put him out of his house by any crafty conveyance, then many times God taketh vengeance with sickness of loss of thy goods. If thou convey away his cattle, commonly they prosper not, but die of some kind of murrain. And whatsoever thing we thus purchase and possess contrary to God's Commandment, it lacketh the blessing of God, wherefore it cannot long endure or prosper.

Therefore, I pray you, good children, frame your affections and lives according to this rule. Be content that every man may enjoy and keep to himself that thing, which God hath given him. When God's pleasure shall so be, he will also send to you that which you desire. And he is able so to give it you, that your neighbour shall suffer no loss or damage. Covet not your neighbour's wife, house, servant, or any thing that is his, except it be by his will and consent. And if it shall chance any of you to be covenant-servants with any man, then let not crafty or malicious fellows persuade you to forsake your masters, but do them faithful service (as your duty is), and trust not such flattering or slanderous tongues as go about to entice you from your masters. For such men are the devil's messengers, which intend nothing else, but to allure you to sin, and to bring you into misery. And believe this, good children, as a most sure article of your faith, that our God is the true Lord of all things, he is the Governor and Master of all the world, and all is but his own household.