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I haue seene an end of all perfection , but thy commaundement is exceeding large . PSALME 119.96 .
Euerie Scribe which is taught vnto the kingdome of heauen is like vnto an housholder , which bringeth forth out of his treasure , things both new and old . MATTH. 13.52 .
There
is
that
maketh
himselfe
rich
,
and
hath
nothing
.
The
spirites
of
the
Prophets
are
subiect
to
the
Prophets
then
gold
:
yea
,
then
much
fine
gold
,
The
Christian
exercise
of
Catechisme
is
a
familiar
,
plaine
and
orderly
teaching
of
the
grounds
and
principles
of
Christian
religion
by
word
of
mouth
from
the
holy
Scriptures
of
God
,
with
requiring
an
account
of
that
which
hath
bene
taught
,
by
questioning
and
conferring
with
the
hearers
from
point
to
point
.
Let
him
who
is
taught
in
the
word
,
make
him
that
hath
taught
him
partaker
of
all
his
goods
.
The
first
reason
may
iustly
be
the
commandement
of
God
,
who
requireth
it
as
a
speciall
fruite
of
that
pure
,
feruent
and
constant
loue
,
which
we
do
most
boundenly
owe
vnto
them
.
Secondlie
,
the
loue
which
all
Christians
ought
to
beare
to
their
children
,
euen
for
the
Lordes
sake
;
to
the
end
they
may
be
his
instruments
to
deliuer
them
from
their
naturall
ignorance
&
profanenesse
,
to
preserue
them
from
errors
and
heresies
,
yea
from
the
euerlasting
destruction
of
their
soules
,
speciallie
in
these
last
and
most
daungerous
dayes
,
wherein
all
iniquitie
both
of
doctrine
and
life
doth
exceedinglie
abound
.
Thirdly
,
the
care
which
all
ought
to
haue
for
the
propagation
of
the
truth
of
holie
doctrine
,
and
of
the
practise
of
Gods
pure
worship
to
posteritie
.
Fourthly
,
the
example
of
the
true
Churches
of
God
,
both
former
and
latter
,
in
the
most
pure
times
of
the
worship
of
God
.
Finallie
,
the
blessing
of
God
,
which
alwayes
accompanieth
this
holie
care
of
planting
,
cherishing
and
propagating
the
same
true
knowledge
and
worship
of
God
:
as
on
the
contrary
his
heauy
curse
&
vengeance
,
which
falleth
vpon
all
corrupters
or
despisers
therof
.
They
are
these
two
:
the
morall
Law
or
ten
Commandements
of
almightie
God
,
and
the
Gospell
of
our
Lord
Iesus
Christ
.
Rightly
to
know
,
beleeue
,
loue
,
feare
,
serue
and
worship
God
in
Christ
Iesus
,
to
the
glorifying
of
his
name
in
this
present
euill
world
,
that
we
may
be
glorified
of
him
and
with
him
for
euer
in
his
heauenvly
kingdome
in
the
world
to
come
.
For
so
is
the
commandement
of
our
Sauiour
Christ
:
First
seeke
ye
the
kingdome
of
God
&
his
righteousnesse
.
And
againe
,
This
is
life
eternall
,
to
know
thee
the
onelie
true
God
,
and
him
whom
thou
hast
sent
Iesus
Christ
.
No
:
for
it
is
written
,
The
naturall
man
perceiueth
not
the
things
of
the
spirite
of
God
,
for
they
are
foolishnesse
vnto
him
:
neither
can
he
know
them
,
because
they
are
spirituallie
discerned
.
And
againe
:
We
are
not
sufficient
to
thinke
any
thing
(
pertaining
to
the
kingdome
of
God
)
as
of
our selues
.
(
icanoi
No
neither
:
but
we
are
so
much
the
rather
left
without
excuse
before
God
:
because
we
,
through
the
dimnesse
of
our
naturall
sight
,
knowing
him
but
weakely
and
vnperfectly
by
his
creatures
,
cannot
,
neither
are
desirous
to
bend
our
hearts
and
minds
worthily
to
glorifie
him
as
God
.
Onely
in
the
holy
Scriptures
and
written
word
of
God
:
wherof
it
is
said
:
Thy
word
is
a
Lanterne
to
my
feet
and
a
light
to
my
steps
.
And
againe
,
the
holy
Scriptures
are
able
to
make
vs
wise
vnto
saluation
,
through
the
faith
which
is
in
Christ
Iesus
.
The
bookes
of
Moses
,
the
Prophets
,
and
the
Psalmes
,
in
the
old
Testament
,
and
the
writings
of
the
Euangelistes
,
and
Apostles
of
our
Lord
Iesus
Christ
in
the
New
.
They
are
fiue
The
first
is
called
Genesis
The
second
Exodus
The
third
Leuiticus
The
fourth
Nombers
The
fift
Deuteronomy
There
are
also
bookes
of
them
,
that
is
to
say
,
One
of
Ioshua
One
of
Iudges
One
of
Ruth
Two
of
Samuel
Two
of
the
Kings
Two
of
the
Chronicles
One
called
Esra
Another
Nehemia
The
booke
of
Esther
The
booke
of
Iob.
The
Prouerbes
of
King
Salomon
Ecclesiastes
,
or
the
Preacher
And
the
Song
of
Songs
The
whole
number
of
them
is
one
hundreth
and
fiftie
.
They
are
foure
,
which
be
called
after
the
names
of
those
that
wrote
the
most
ioyfull
Historie
of
the
Gospell
of
our
Sauiour
Christ
.
Mathew
,
Marke
,
Luke
,
and
Iohn
.
Of
the
Apostle
Paul
,
who
wrote
specially
to
the
Churches
of
the
Gentiles
,
We
haue
one
written
to
the
Romanes
.
Two
to
the
Corinthians
One
to
the
Churches
of
Galatia
.
One
to
the
Ephesians
One
to
the
Philippians
One
to
the
Colossians
Two
to
the
Thessalonians
Two
to
Timothie
One
to
Titus
One
to
Philemon
Next
vnto
these
is
one
written
more
specially
to
the
Christians
of
the
Iewes
,
called
the
Epistle
to
the
Hebrewes
,
without
any
name
of
the
writer
of
it
.
And
some
other
of
the
Apostles
,
who
wrote
indeed
for
generall
instruction
both
of
Iewes
&
Gentils
,
in
which
respect
their
Epistles
are
called
generall
:
we
haue
One
of
Iames.
Two
of
Peter
Three
of
Iohn
And
one
of
Iude.
Neuerthelesse
Iames
and
Peter
write
with
speciall
direction
to
the
Christian
Iewes
.
Because
these
holy
Scriptures
onely
,
are
in
most
singular
manner
,
and
more
immediately
then
anie
other
writings
,
giuen
by
God
himselfe
,
either
by
the
ministerie
of
Angels
from
heauen
,
in
the
hand
of
a
Mediator
which
is
Christ
Iesus
the
eternall
sonne
of
God
;
or
by
the
same
Mediator
himselfe
,
manifested
to
the
world
in
the
nature
of
man
,
or
else
by
diuine
inspiration
in
the
ministerie
of
men
like
to
our selues
,
though
specially
chosen
and
sanctified
of
God
to
be
his
most
holy
Scribes
and
Secretaries
to
the
same
end
.
In
the
verse
of
the
chapter
to
the
Galatians
,
and
in
the
verse
of
the
chapter
to
the
Hebrewes
:
also
in
the
beginning
of
the
same
Epistle
in
the
verse
:
and
in
the
Epistle
to
Timothie
the
verses
:
and
in
the
Epist.
of
Peter
,
the
Chap.
from
the
verse
,
and
so
forth
to
the
end
of
the
chapter
.
We
are
most
reuerently
and
religiously
to
acquaint
our selues
with
the
often
reading
of
them
,
and
hearing
them
read
,
and
calling
vpon
God
by
earnest
prayer
,
that
he
would
giue
vs
the
right
vnderstanding
of
them
.
The
orderly
course
of
the
holy
Storie
,
how
one
thing
followeth
another
in
order
of
time
,
and
therein
chiefly
how
both
the
Law
of
Moses
,
and
also
all
the
rest
of
the
Prophets
,
do
giue
one
concordable
and
consonant
witnesse
vnto
Iesus
Christ
:
concerning
his
nature
,
his
tribe
,
his
person
,
his
office
,
by
doctrine
,
types
,
figures
,
and
prophesies
.
And
againe
,
how
all
things
,
written
,
taught
,
prefigured
,
&
foretold
in
the
whole
Scriptures
,
haue
had
their
full
accomplishment
and
blessed
effect
from
time
to
time
in
their
proper
seasons
.
Yes
:
for
beside
the
doctrine
of
faith
,
and
the
vndoubted
confirmation
thereof
,
we
are
with
like
diligence
and
reuerend
regard
to
marke
all
holy
instructions
for
good
life
,
with
the
promises
of
all
kindes
of
blessings
belonging
thereunto
:
and
likewise
all
warnings
against
sinne
and
the
threatnings
thereof
:
and
therewithal
also
the
good
examples
of
the
godly
,
and
their
blessed
ends
,
for
our
incouragement
,
to
liue
as
they
haue
liued
:
and
the
euill
examples
of
the
wicked
,
and
their
cursed
ends
,
that
we
may
auoid
their
wayes
.
They
may
be
greatly
profitable
,
as
helps
for
our
weakenesse
,
if
good
discretion
be
vsed
in
reading
of
them
:
that
is
,
if
too
much
time
be
not
spent
that
way
from
the
reading
of
the
holy
Scriptures
themselues
;
and
if
we
trie
all
other
writings
by
the
holy
Scriptures
,
which
alone
in
matters
of
saluation
haue
authoritie
and
credit
of
themselues
,
and
no
other
further
then
they
do
agree
with
them
,
and
so
haue
allowance
from
them
.
For
the
ground
&
perfection
of
the
knowledge
of
God
and
our
owne
saluation
,
is
onely
to
be
found
in
them
.
No
,
but
as
the
Lord
at
the
first
,
and
so
from
time
to
time
,
chose
and
sanctified
some
speciall
men
,
whome
it
pleased
him
to
vse
as
his
holy
instruments
to
write
downe
his
Scriptures
once
for
euer
:
so
it
is
and
alwayes
hath
bene
his
pleasure
to
call
and
furnish
many
other
with
vnderstanding
,
and
with
the
gift
of
teaching
and
exhorting
aboue
the
rest
,
to
minister
a
more
cleare
&
full
light
of
his
heauenly
knowledge
vnto
his
people
,
and
to
stirre
vp
and
awake
their
consciences
to
a
more
effectuall
embracing
of
the
same
,
then
they
could
by
their
owne
reading
attaine
vnto
.
Priuately
,
wiues
of
their
Christian
husbands
:
Likewise
&
ch.
&
chap.
&
ch.
&c.
and
chap.
children
and
seruants
of
their
godly
parents
and
maisters
,
and
&
ch.
parents
,
Maisters
,
seruants
,
children
,
and
all
,
both
priuately
and
publikely
,
of
their
faithfull
Pastors
and
Teachers
.
To
the
profitable
hearing
of
the
word
preached
and
taught
,
three
things
are
necessarie
:
The
first
,
is
preparation
before
we
come
to
heare
.
The
second
,
is
attention
in
hearing
The
third
,
is
care
to
make
good
vse
&
practise
of
that
which
we
haue
heard
.
That
we
may
come
rightly
prepared
to
heare
the
word
of
God
as
we
ought
,
these
fiue
things
are
necessarie
.
First
a
perswasion
in
our
heartes
,
that
it
is
the
holy
ordinance
and
commandement
of
God
,
that
we
should
heare
,
and
also
that
it
is
most
necessarie
and
profitable
for
vs
so
to
do
.
that
we
make
our
prayers
to
God
,
that
he
would
prepare
vs
,
as
being
of
our selues
altogether
vnfit
to
heare
.
&
ch.
that
we
come
with
a
mind
to
fight
,
not
onely
against
our
owne
drowsinesse
and
manifold
indisposition
to
heare
,
but
also
against
the
Deuill
,
whome
we
shall
alwaies
haue
our
mightie
and
most
malicious
and
subtile
aduersarie
,
to
hinder
vs
in
this
dutie
especially
.
Neuerthelesse
,
for
a
Isai
.
ch.
&
ch.
fourth
grace
necessarie
to
preparation
,
we
must
come
willingly
and
chearefully
in
certaine
and
sure
hope
of
a
blessing
from
God
against
all
lets
and
impediments
,
if
we
shall
in
godly
maner
striue
hartily
against
the
same
.
it
is
necessarie
that
we
haue
not
onely
a
reuerend
estimation
of
those
Ministers
which
preach
it
truely
and
faithfully
,
but
also
that
we
nourish
so
good
&
charitable
a
perswasion
of
them
,
that
we
be
readie
to
interpret
and
take
in
the
best
part
,
those
speeches
which
may
seem
to
vs
,
to
be
at
anie
time
most
harshly
vttered
and
spoken
of
them
from
the
word
,
to
the
reproofe
of
our
sinne
.
To
attention
in
hearing
the
word
of
God
,
beside
the
continued
silence
of
the
hearer
(
Act.
and
chap.
and
chap.
and
chap.
these
sixe
things
are
necessarie
First
an
and
chap.
assured
knowledge
and
perswasion
,
that
it
is
the
word
of
God
which
is
preached
to
vs
.
&c.
Iames.
&c.
and
chap.
that
the
same
word
of
God
shall
(
through
his
blessing
be
effectuall
,
to
all
those
most
excellent
vses
and
ends
,
whereunto
he
hath
in
his
wisedome
and
mercy
appointed
it
.
&c.
Prou.
it
is
necessary
to
attention
,
that
we
retayne
an
humble
and
teachable
minde
,
willing
not
onely
to
learne
that
whereof
we
be
at
the
first
altogether
ignorant
,
but
also
continually
to
learne
that
better
which
we
haue
often
learned
before
.
a
meeke
and
patient
spirit
is
necessary
to
attention
,
that
we
may
willingly
admit
the
sharpe
rebukes
and
corrections
of
the
word
of
God
against
all
our
sinnes
,
aswell
those
that
be
secret
in
the
corruption
of
nature
,
as
those
that
be
more
open
in
the
disorder
of
life
and
conuersation
.
we
must
hold
it
necessary
to
be
more
and
more
stirred
vp
and
prouoked
by
exhortation
,
to
vse
more
and
more
diligence
,
both
in
the
shunning
of
all
euill
,
&
in
the
following
of
euery
thing
that
is
good
;
though
for
the
present
(
it
may
be
)
we
shall
thinke
that
we
are
carefull
and
diligent
enough
,
and
that
we
stand
in
no
need
of
so
earnest
prouocation
.
all
our
hearing
must
be
mixed
with
faith
,
concerning
euerie
precept
and
doctrine
,
promise
and
threatning
out
of
the
word
of
God
.
That
we
be
not
vnfruitfull
hearers
of
the
word
,
after
that
we
haue
prepared
our selues
,
and
yeelded
our
attention
,
these
fiue
things
following
are
necessary
after
that
we
haue
heard
the
same
.
and
chap.
an
earnest
calling
to
mind
and
weying
of
that
doctrine
which
we
haue
heard
by
meditating
of
it
in
our
owne
hearts
,
and
by
our
examining
of
our selues
whether
we
do
vnderstand
it
,
and
then
by
examining
the
doctrine
by
the
word
it selfe
,
whether
it
be
agreeable
to
the
Scriptures
or
no.
&
chap.
&c.
Ephes.
&
cha.
a
diligent
and
vnpartiall
examination
of
our selues
,
how
we
profite
in
the
light
of
knowledge
,
and
in
the
comfort
of
faith
by
our
hearing
;
and
how
we
grow
more
willing
and
ready
to
euery
good
worke
thereby
,
and
to
take
all
occasions
and
oportunities
therunto
,
with
greater
delight
then
before
,
as
also
how
we
waxe
more
circumspect
and
watchfull
against
sinne
,
and
the
occasions
thereof
from
day
to
day
.
thankefulnesse
to
God
,
if
vpon
the
examination
we
we
find
any
the
least
spirituall
gaine
and
increase
:
if
otherwise
,
that
then
we
better
our
preparation
and
attention
,
and
that
we
pray
more
earnestly
to
God
for
his
blessing
then
we
haue
done
.
Iude
verse
&c.
Mark
.
&c.
&
sober
and
modest
conferring
one
with
another
,
and
with
the
Preacher
himselfe
,
for
our
mutuall
helpe
concerning
the
things
we
haue
heard
.
continuance
in
hearing
,
if
possibly
the
meanes
may
be
enioyed
,
without
the
which
care
and
constancy
all
former
profiting
will
soone
vanish
away
.
No
,
in
no
case
:
for
seeing
the
Prophet
Isaiah
sayed
in
his
time
,
as
we
do
reade
Chapter
To
the
Law
and
to
the
Testimony
,
and
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
Much
rather
are
we
to
say
so
now
,
seeing
we
haue
not
only
the
writings
of
all
the
holy
Prophets
,
beside
the
Law
and
testimonie
thereof
,
but
the
addition
of
the
New
Testament
also
,
wherein
is
the
witnesse
of
our
Sauiour
Christ
,
and
of
all
his
holy
Euangelistes
and
Apostles
,
as
we
haue
seene
before
.
We
cannot
,
vnlesse
it
please
God
,
together
with
his
holy
Scriptures
or
written
word
,
and
the
outward
exercises
thereof
,
to
giue
vs
also
his
holy
Spirit
;
whereby
they
may
be
inwardly
written
in
our
hearts
,
as
it
were
by
the
finger
thereof
.
For
so
our
Sauiour
Christ
earnestly
affirmeth
,
in
the
third
Chapter
of
Iohn
,
speaking
thus
to
Nicodemus
:
Verily
,
verily
,
I
say
vnto
thee
,
except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
And
againe
,
Verily
,
verily
,
I
say
vnto
thee
,
except
a
man
be
borne
againe
of
water
and
of
the
Spirite
,
he
cannot
enter
into
the
kingdome
of
God
.
No
neither
:
vnlesse
it
please
the
Lord
vnto
the
enlightening
of
our
minds
,
to
adde
a
second
grace
of
the
same
his
holy
Spirit
,
which
is
the
renewing
of
the
heart
,
for
as
the
Apostle
Paul
saith
in
the
Chapter
to
the
Philippians
:
It
is
God
which
worketh
in
vs
both
the
will
and
the
deed
,
euen
of
his
good
pleasure
.
There
is
no
doubt
but
we
are
in
very
great
and
certaine
danger
of
the
wrath
of
God
,
so
long
time
as
we
so
abide
:
specially
if
we
despise
wisedome
and
instruction
,
as
we
reade
in
the
first
Chapter
of
the
Prouerbs
of
King
Salomon
,
verse
&c.
And
in
the
first
Chapter
of
the
Epistle
to
the
Thessalonians
,
from
the
Our
Sauiour
Christ
sayth
,
that
he
that
knoweth
his
maisters
will
,
and
prepareth
not
himselfe
,
neither
doth
according
to
his
will
,
shall
be
beaten
with
many
stripes
:
Luke
Chapter
No
,
nothing
so
:
but
wise
,
righteous
,
holy
,
and
happy
,
in
a
measure
of
perfection
conuenient
and
meete
for
them
,
as
it
is
declared
at
large
in
the
first
and
second
Chapters
of
Genesis
.
It
is
fallen
vpon
vs
all
thorough
the
willing
apostacy
and
falling
away
of
our
first
parents
Adam
and
Eue
,
from
that
holie
knowledge
,
faith
,
feare
,
loue
,
obedience
,
and
happinesse
,
wherein
the
Lord
of
his
infinite
goodnesse
had
set
and
placed
them
,
they
harkening
to
that
lying
enticement
,
and
most
malicious
and
crafty
temptation
of
the
Diuell
.
A
wicked
spirit
,
who
being
created
of
God
,
a
good
,
holy
,
&
blessed
Angel
,
did
not
keepe
that
his
first
estate
,
&
the
glorious
place
of
his
abode
,
but
of
his
owne
accord
corrupted
himselfe
through
sinne
,
and
many
thousands
of
the
Angels
together
with
himselfe
,
and
so
became
an
enemie
to
Gods
glory
,
and
a
most
wretched
deceiuer
and
murtherer
of
mankind
.
They
are
set
foorth
and
declared
at
large
in
the
whole
third
Chapter
of
Genesis
.
That
which
is
written
of
the
Serpent
is
to
be
vnderstood
of
the
Diuell
,
whose
instrument
onely
the
Serpent
was
.
In
the
fift
Chapter
of
the
Epistle
to
the
Romanes
,
verses
in
these
words
Wherefore
(
saith
the
Apostle
)
as
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
all
men
,
for
asmuch
as
all
haue
sinned
.
For
vnto
the
time
of
the
Law
,
was
sinne
in
the
world
.
though
sinne
is
not
imputed
(
or
rather
not
regarded
)
where
there
is
no
Law.
Also
death
reigned
from
Adam
to
Moses
,
euen
ouer
them
that
sinned
not
after
the
like
manner
of
the
transgression
of
Adam
,
who
was
a
figure
of
him
that
was
to
come
.
We
haue
it
not
:
neither
can
we
possibly
attaine
vnto
it
,
vnlesse
God
of
his
free
grace
and
mercy
vouchsafe
to
giue
it
:
that
is
,
vnlesse
he
do
by
his
word
and
Spirit
mightily
quicken
and
awaken
our
dead
and
drousie
consciences
,
and
also
mollifie
our
hard
and
stony
hearts
.
Nay
rather
,
we
blesse
and
thinke
our selues
happie
,
in
putting
farre
away
the
consideration
of
these
things
from
vs
,
euery
one
excusing
and
iustifying
himselfe
against
God
,
though
we
go
on
in
neuer
so
wicked
and
godlesse
a
course
.
In
the
Chapt.
of
Ieremie
the
verse
:
The
heart
is
deciptfull
and
wicked
aboue
all
things
,
who
can
know
it
?
I
the
Lord
search
the
heart
.
And
againe
Prouerbs
All
the
wayes
of
a
man
are
cleane
in
his
owne
eyes
,
but
the
Lord
pondereth
the
Spirits
.
God
spake
all
these
words
and
sayd
,
I
am
the
Lord
thy
God
,
&c.
The
Law
of
God
is
a
deuine
rule
or
doctrine
,
which
teacheth
and
commandeth
the
perfect
righteousnesse
of
workes
.
It
is
the
transgression
of
the
Law
,
either
in
deed
,
word
,
or
thought
,
neuer
so
litle
swaruing
from
it
.
It
containeth
all
the
heauy
and
wofull
effects
of
Gods
wrath
,
that
is
to
say
,
all
the
plagues
and
punishments
both
of
soule
and
body
in
this
life
,
and
the
euerlasting
torment
of
hell
fire
in
the
world
to
come
.
It
is
an
vtter
forsaking
of
all
sinne
,
proceeding
of
hearty
sorrow
for
it
,
with
vnfeined
hatred
and
strife
against
it
:
and
a
zealous
following
of
all
true
godlinesse
and
vertue
,
with
constant
ioy
and
delight
therein
.
It
is
perfect
obedience
to
the
Law
of
God
,
or
any
part
or
point
thereof
.
It
comprehendeth
euery
comfortable
fruite
and
effect
of
Gods
diuine
loue
&
fauour
,
either
for
soule
or
body
,
for
this
life
present
or
to
be
hoped
for
in
the
life
to
come
.
It
doth
it
first
by
a
most
imperious
and
strict
forbidding
of
vs
euery
worke
,
yea
,
euery
word
,
yea
euen
euery
inward
motion
&
thought
of
the
heart
or
minde
,
which
is
in
the
very
least
degree
contrarie
to
it
,
yea
,
which
is
not
fully
agreeable
to
the
holinesse
&
righteousnesse
which
it
commandeth
:
and
by
a
most
seuere
and
fearfull
threatning
of
the
horrible
curse
of
God
,
against
the
least
transgression
of
the
same
,
how
pleasant
and
delightfull
soeuer
sin
is
to
our
wicked
nature
.
Secondly
,
the
Law
of
God
maketh
knowne
our
sinne
,
and
the
wofull
miserie
thereof
,
by
an
exact
commanding
and
vrging
of
perfect
obedience
to
euery
Commandement
,
both
in
thought
,
word
,
&
deed
,
how
contrary
and
vnwelcome
soeuer
that
be
to
our
owne
corrupt
will
&
liking
.
And
therewithall
by
a
most
precise
restrayning
of
all
deuine
fauour
and
blessing
,
to
such
only
as
shall
perfectly
obey
the
same
,
howsoeuer
euery
one
in
the
pride
of
his
hart
presumeth
,
that
he
is
worthy
aboue
other
to
be
blessed
&
happy
,
how
negligent
soeuer
he
be
in
the
duties
therof
.
No
:
and
therefore
they
were
written
and
ingrauen
by
God
himselfe
in
two
tables
.
The
first
foure
The
latter
sixe
The
perfect
loue
of
God
,
with
all
duties
of
his
most
holy
and
diuine
worship
,
as
fruits
and
testimonies
of
the
same
.
The
perfect
loue
of
our
neighbour
,
and
all
good
fruits
thereof
,
toward
his
honour
,
life
,
and
person
,
and
toward
his
honesty
,
goods
,
and
good
name
.
To
the
more
full
&
through
vnderstanding
of
the
Law
of
God
,
we
haue
bene
taught
to
obserue
these
rules
following
.
First
,
that
it
is
a
spirituall
Law
,
most
perfectly
wise
,
holy
,
iust
and
equall
,
most
strictly
binding
the
consciences
of
all
,
and
euery
one
of
all
sorts
and
degrees
of
people
,
to
entire
,
whole
and
perfect
obedience
.
Secondly
,
that
the
morall
duties
of
the
first
table
which
more
directly
concerne
the
glory
of
God
,
are
in
their
owne
nature
and
kind
more
excellent
then
the
duties
of
the
second
table
,
which
belong
to
men
(
they
being
as
the
foundation
and
squire
,
yea
,
euen
the
verie
life
of
these
,
as
these
againe
are
as
it
were
the
touchstone
and
triall
of
the
truth
of
those
.
)
And
therefore
also
that
the
duties
of
the
first
table
are
both
in
zeale
of
heart
,
and
in
diligence
of
practise
,
to
be
preferred
before
the
duties
of
the
second
,
when
both
sorts
may
be
performed
;
or
if
the
case
stand
so
,
that
either
the
one
or
the
other
must
of
necessity
be
neglected
.
Prouided
notwithstanding
that
there
be
an
equall
proportion
obserued
,
that
is
,
one
thought
compared
with
another
,
speech
with
speech
,
deed
with
deed
,
circumstance
with
circumstance
in
the
like
degree
.
On
the
contrary
it
is
to
be
obserued
,
and
Isai.
that
in
the
like
proportion
the
transgression
of
the
first
table
is
greater
&
more
hainous
than
of
the
second
.
And
further
also
it
is
to
be
obserued
for
the
making
vp
of
this
second
rule
,
that
there
are
diuerse
degrees
of
good
duties
commaunded
in
either
table
,
and
that
there
is
an
inequality
of
the
sinnes
which
are
forbidden
,
the
one
being
vnequally
and
with
the
disaduantage
compared
and
weighed
with
the
other
,
and
accordingly
a
diuerse
degree
or
measure
of
the
curse
&
punishments
,
either
in
this
life
or
in
the
world
to
come
.
Thirdly
,
to
the
more
thorough
vnderstanding
of
the
Law
of
God
,
we
are
to
obserue
,
that
what
euill
or
sinne
soeuer
is
forbidden
in
any
Commandement
,
there
the
contrary
good
thing
or
vertue
is
commanded
:
and
on
the
other
side
,
what
good
thing
soeuer
is
commanded
,
there
the
contrary
euill
thing
is
forbidden
.
Fourthly
,
that
vnder
one
thing
expressely
either
commanded
or
forbidden
,
all
of
the
same
kind
,
&
what
soeuer
causeth
or
any
way
helpeth
and
furthereth
the
same
,
they
are
likewise
either
commanded
or
forbidden
as
coadiutors
and
accessaries
therunto
,
or
as
hauing
a
mutuall
relation
the
one
to
the
other
.
Fiftly
,
that
albeit
for
order
of
doctrine
there
is
a
most
perfect
distinction
of
euery
Commandement
from
other
,
yet
as
touching
practise
,
they
are
so
nearly
knit
together
,
that
no
one
can
be
perfectly
obeied
,
vnlesse
all
be
obeyed
,
&
one
being
transgressed
al
are
transgressed
.
And
for
the
same
cause
also
there
are
some
kind
of
duties
,
&
the
contrary
transgressions
either
commanded
or
forbidden
in
many
:
yea
,
sundry
times
in
all
the
Commandements
,
according
to
the
diuerse
or
contrary
ends
&
purposes
whereunto
they
do
serue
,
&
according
as
they
are
either
diuersly
or
contrarily
applied
.
Sixtly
,
that
the
curse
of
eternall
death
and
of
all
the
euils
&
miseries
of
this
life
,
is
due
to
the
least
transgression
of
any
part
or
branch
of
the
Law
,
and
much
rather
the
generall
transgression
and
contempt
of
it
;
but
that
the
blessing
of
euerlasting
life
is
not
due
as
a
deserued
reward
or
det
,
vnlesse
the
whole
Law
be
fully
and
perfectly
obeyed
,
as
was
answered
before
.
Seuenthly
,
that
our
Sauior
Christ
only
of
all
men
hath
perfectly
fulfilled
&
obeyed
the
Law
;
but
that
all
other
are
transgressors
,
and
therefore
iustly
vnder
the
curse
and
condemnation
which
it
awardeth
.
Finally
,
that
without
faith
in
the
same
our
Sauiour
Christ
,
none
can
be
freed
from
the
curse
threatned
by
the
Law
,
much
lesse
partaker
of
any
blessing
promised
in
any
of
the
Commandements
,
and
least
of
all
a
partaker
of
euerlasting
happinesse
.
And
yet
touching
those
that
do
truly
beleeue
in
Iesus
Christ
,
and
earnestly
repent
of
all
their
sinnes
,
that
their
sincere
though
vnperfect
obedience
is
accepted
with
God
,
and
shall
of
his
free
and
vndeserued
grace
on
our
parts
only
,
for
Christs
sake
be
perfectly
rewarded
,
partly
here
in
this
world
,
but
fully
after
this
life
in
the
kingdome
of
heauen
,
according
to
the
diuerse
degrees
and
measure
of
euery
mans
faith
and
obedience
.
They
are
these
which
follow
First
,
the
sence
and
meaning
of
the
Commandement
,
&
that
also
first
negatiuely
what
is
forbidden
,
and
then
affirmatiuely
what
is
commanded
,
in
the
But
in
the
commandements
,
first
affirmatiuely
what
is
commanded
,
and
after
negatiuely
what
is
forbidden
.
Secondly
,
the
particular
equity
of
it
.
Thirdly
,
the
particular
blessing
promised
to
the
perfect
obedience
of
it
.
Fourthly
,
the
particular
curses
or
punishments
threatned
against
al
such
as
either
make
shew
of
obedience
only
in
hypocrisy
&
dissimulation
,
or
do
neuer
so
litle
transgresse
against
any
duty
required
.
Fiftly
,
the
particular
application
of
the
curses
due
to
euery
one
,
in
respect
of
the
same
particular
mutterings
and
secret
rebellions
,
as
they
are
in
any
,
more
or
lesse
.
Finally
,
a
particular
declaration
,
how
our
Sauior
Christ
only
hath
perfectly
obeyed
the
Commandement
which
we
haue
in
hand
,
and
what
manner
of
obedience
to
the
same
,
that
is
,
which
God
accepteth
at
the
hands
of
the
faithfull
,
for
Christ
Iesus
his
sake
,
though
it
be
weake
and
vnperfect
.
Thou
shalt
haue
no
other
Gods
but
me
.
Then
God
spake
al
these
words
,
saying
:
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Egipt
,
out
of
the
house
of
bondage
.
Beside
that
the
diuine
authority
and
perfection
of
the
whole
Law
,
&
of
euery
part
and
branch
thereof
is
thence
to
be
noted
,
in
so
much
as
all
was
published
and
pronounced
from
heauen
by
the
Lord
himselfe
,
we
were
further
taught
to
marke
the
circumstance
of
time
,
in
two
respects
.
First
,
that
God
giueth
his
Law
to
his
people
shortly
after
he
had
deliuered
them
out
of
Egypt
.
Secondly
,
that
before
he
published
and
pronounced
the
same
,
he
did
both
solemnly
prepare
&
assemble
them
together
to
heare
it
,
and
also
set
before
their
eyes
diuerse
fearfull
and
glorious
signes
of
his
diuine
presence
.
To
let
them
vnderstand
that
the
end
of
their
deliuerance
was
,
not
that
they
should
follow
their
owne
wicked
lusts
,
but
to
serue
him
in
righteousnesse
and
holinesse
all
the
dayes
of
their
liues
.
That
they
might
with
one
mind
,
as
members
of
the
same
body
politike
or
common
wealth
,
reuerently
heare
it
,
with
full
purpose
of
heart
to
obey
it
.
To
awaken
their
consciences
to
the
sight
of
their
former
sins
,
&
of
their
present
frailty
and
corruption
,
&
that
his
feare
might
be
in
them
,
as
a
bridle
to
hold
them
backe
from
sin
,
for
the
time
to
come
.
They
may
be
vnderstood
both
as
a
particular
reason
and
ground
of
the
first
Commandement
,
and
also
as
a
general
reason
and
ground
in
way
of
a
preface
to
the
whole
Law.
Because
they
containe
such
a
description
of
this
heauenly
Law-giuer
,
as
sheweth
that
he
hath
most
soueraigne
right
to
command
all
,
and
that
he
alone
is
most
worthie
aboue
all
to
be
in
all
things
obeyed
aboue
all
.
First
it
sheweth
what
manner
of
one
our
heauenly
Law-giuer
is
in
his
owne
diuine
nature
and
being
:
&
secondly
what
his
gracious
good
will
and
pleasure
is
toward
his
people
,
vpon
condition
they
will
submit
themselues
to
be
obedient
vnto
him
.
In
that
he
proclaimeth
himselfe
to
be
the
Lord
God
.
That
he
onely
is
eternall
,
of
most
high
and
excellent
Maiesty
,
without
beginning
and
without
end
,
the
cause
of
the
being
of
all
things
,
in
so
much
as
he
hath
created
them
of
nothing
,
and
much
rather
the
cause
why
anie
creature
shall
haue
any
euerlasting
continuance
and
abiding
.
That
the
same
Lord
,
who
is
the
onely
eternall
,
and
the
cause
of
the
being
of
all
things
,
is
also
all-sufficient
and
almightie
,
both
to
support
and
maintaine
all
things
which
he
hath
created
,
and
also
to
rule
,
gouerne
,
and
order
them
all
,
according
to
the
gracious
good
pleasure
of
his
diuine
prouidence
and
will
.
First
in
the
word
,
Thy
,
in
that
he
saith
,
I
am
the
Lord
thy
God
,
which
is
a
word
of
couenant
and
promise
:
&
then
in
those
which
follow
,
which
are
a
confirmation
,
and
as
it
were
a
pawne
and
pledge
of
the
couenant
,
in
that
he
did
most
mightily
,
&
most
mercifully
deliuer
his
people
out
of
the
bondage
of
Egypt
.
It
is
of
Gods
gracious
goodnesse
and
mercie
,
that
he
promiseth
life
vpon
that
condition
,
in
so
much
as
therein
he
requireth
no
more
then
he
had
created
and
fitted
mankind
vnto
in
the
beginning
of
the
creation
:
but
the
speciall
declaration
and
confirmation
of
Gods
loue
in
this
his
couenant
,
consisteth
in
that
it
hath
a
respect
to
Christ
,
by
whome
it
is
fulfilled
for
vs
aswell
as
for
the
Iewes
,
and
for
whose
sake
God
is
minded
to
forgiue
the
sinnes
of
all
that
shall
truely
beleeue
in
him
,
&
also
to
write
his
Law
in
their
hearts
by
his
holy
Spirit
,
euen
to
the
end
of
the
world
.
To
haue
anie
strange
God
.
To
haue
a
strange
God
,
is
either
to
acknowledge
with
the
heart
,
or
to
fancie
and
conceiue
in
the
mind
,
any
other
to
be
God
,
either
beside
(
as
altogether
excluding
the
onely
true
God
)
or
ioyntly
,
yea
or
if
it
be
in
any
inferiour
degree
together
with
him
,
who
hath
made
himselfe
so
euidently
knowne
by
his
word
and
workes
,
as
that
which
he
hath
manifested
of
himselfe
,
cannot
possibly
agree
to
anie
other
.
But
then
especially
is
a
strange
God
taken
and
acknowledged
for
God
,
when
anie
spirituall
and
diuine
worship
is
yeelded
therunto
;
that
is
to
say
,
when
any
faith
and
trust
,
any
feare
,
loue
,
prayer
,
prayse
,
thankes
,
or
any
other
like
dutie
is
yeelded
vpon
the
same
false
conceit
and
acknowledgement
.
That
we
do
both
rightly
know
and
discerne
,
euen
in
the
spirite
of
our
mind
,
and
also
that
we
do
ioyfully
acknowledge
with
our
whole
soule
,
that
God
to
be
our
onely
Lord
,
eternall
and
almightie
,
most
wise
,
most
holy
,
most
righteous
,
most
gracious
,
&
mercifull
,
most
faithfull
and
true
,
euen
the
Father
,
the
Son
,
and
the
holy
Ghost
,
the
Creatour
,
gouernour
,
and
preseruer
of
all
things
,
the
Supreme
and
Soueraigne
iudge
of
all
the
world
,
one
God
to
be
blessed
for
euer
,
who
hath
manifestly
reuealed
himself
first
to
his
people
Israel
in
speciall
manner
aboue
anie
other
people
,
and
now
more
clearely
to
all
beleeuing
Gentils
through
the
whole
world
,
both
by
his
diuine
word
,
and
also
by
his
most
gracious
and
wonderfull
workes
:
and
that
we
do
acknowledge
the
same
his
workes
,
and
all
other
from
the
greatest
to
the
least
of
them
,
to
be
done
and
ordered
in
all
perfection
of
wisedome
,
goodnesse
,
righteousnesse
,
faithfulnesse
and
truth
,
in
most
excellent
manner
aboue
all
that
we
can
conceiue
.
God
requireth
also
in
this
first
commandement
,
that
as
a
necessarie
fruite
of
this
true
knowledge
and
heartie
acknowledgement
of
him
,
and
of
the
most
perfect
wisedome
and
excellencie
of
all
his
workes
,
we
do
wisely
,
entirely
,
zealously
and
constantly
yeeld
him
alone
as
most
worthie
,
all
true
,
diuine
,
and
spirituall
seruice
and
worship
,
and
no
part
therof
to
anie
other
,
as
hath
bene
answered
before
.
It
standeth
in
the
holy
meditation
of
God
,
his
word
&
works
,
both
of
Creation
and
gouernement
,
specially
concerning
his
Church
:
it
standeth
in
faith
,
or
trust
,
&
belief
,
in
hope
,
in
loue
,
in
zeale
,
in
feare
,
or
reuerence
,
in
humblenesse
and
sobrietie
of
mind
,
rightly
to
vse
all
good
gifts
and
blessings
of
God
,
in
patience
and
meekenesse
of
spirit
to
endure
all
wants
and
afflictions
,
howsoeuer
it
shall
please
God
to
exercise
and
try
our
faith
;
it
standeth
in
prayer
ioyned
with
thankesgiuing
in
all
things
:
finally
,
it
standeth
in
the
dedicating
of
our selues
,
soules
and
bodies
,
and
al
that
we
haue
,
and
whatsoeuer
God
shall
blesse
vs
withall
,
to
the
honour
and
prayse
of
his
name
,
and
that
in
a
most
sacred
and
secret
couenant
,
oath
,
and
vowe
betwixt
him
alone
and
our
owne
consciences
,
in
stead
of
a
thousand
witnesses
.
It
is
a
staying
of
the
mind
in
the
serious
thought
and
consideration
of
them
,
with
a
holy
delight
and
admiration
at
that
most
perfect
and
diuine
excellencie
,
which
shineth
in
them
,
and
which
casteth
forth
the
comfortable
beames
thereof
,
vpon
the
soule
of
him
that
so
thinketh
vpon
them
.
It
is
an
assured
and
comfortable
perswasion
of
Gods
loue
,
fauour
,
and
blessing
in
all
things
,
and
specially
,
concerning
the
euerlasting
happinesse
and
saluation
of
our
soules
,
while●
we
walke
in
his
wayes
,
and
stay
our selues
vpon
the
gracious
promises
of
his
word
.
It
is
as
the
anchor
of
faith
,
or
as
a
proppe
to
vndershore
and
vphold
it
,
quietly
expecting
and
waiting
for
the
performance
of
saluation
,
and
all
other
blessings
from
the
bountifull
hand
of
God
in
due
season
,
whatsoeuer
faith
for
the
present
assureth
.
It
is
a
most
precious
and
honorable
esteeming
and
affecting
of
him
,
with
a
chiefe
delight
in
him
aboue
all
things
besides
.
It
is
a
special
fruit
of
loue
,
or
the
earnestnes
of
loue
,
longing
after
the
glorie
of
God
,
which
vttereth
it self
in
a
wise
,
discreet
&
holy
contending
for
the
aduancement
of
it
infinitly
aboue
al
things
else
.
It
is
a
holy
&
childlike
awfulnesse
,
whereby
the
faithfull
and
zealous
seruants
of
God
are
made
loth
to
displease
&
offend
him
,
considering
his
fatherly
loue
,
wherby
he
is
loth
to
plague
&
punish
them
.
Hereby
also
,
they
are
made
very
carefull
&
desirous
to
please
God
in
all
things
.
It
is
an
vtter
denying
and
abasing
of
our selues
in
the
sight
of
God
,
through
conscience
of
our
owne
vnworthinesse
of
the
least
of
his
mercies
,
yea
with
acknowledgement
that
we
haue
most
iustly
deserued
,
and
do
dayly
deserue
his
greatest
plagues
and
punishments
,
if
he
should
enter
into
iudgement
with
vs
.
When
we
are
in
the
enioying
and
vse
of
them
,
carefull
to
procure
his
glorie
,
and
not
our
owne
prayse
:
and
when
we
seeke
therein
spiritually
to
please
him
,
and
not
carnally
and
voluptuously
or
couetously
to
delight
,
pleasure
,
or
profite
our selues
.
It
is
a
fruite
or
companion
of
true
humilitie
,
whereby
we
meekly
submit
our selues
vnder
the
correcting
hand
of
God
,
quietly
passing
through
all
aduersitie
and
afflictions
of
this
life
,
as
being
the
way
to
euerlasting
rest
and
happinesse
in
the
kingdome
of
heauen
.
It
is
a
reuerent
,
earnest
,
and
faithfull
beseeching
and
requesting
of
God
for
all
good
things
whereof
we
stand
in
neede
,
specially
for
those
that
be
most
for
his
glorie
,
and
the
saluation
of
our
soules
.
It
is
an
heartie
and
ioyfull
acknowledging
of
euerie
good
gift
and
blessing
,
specially
of
those
that
be
chiefe
aboue
the
rest
,
to
the
honour
and
prayse
of
God
,
the
author
and
giuer
of
them
.
Seeing
the
knowledge
and
acknowledgement
of
God
,
is
the
most
excellent
and
profitable
knowledge
of
all
other
,
as
that
wherein
standeth
eternall
life
,
we
ought
to
take
speciall
delight
in
it
.
Seeing
the
Lord
is
not
onely
most
able
,
but
also
most
willing
,
faithfully
to
performe
what
soeuer
he
hath
promised
,
and
hath
also
confirmed
the
same
by
his
diuine
oth
,
we
may
boldly
put
our
trust
in
him
.
Seeing
he
is
most
louing
and
kind
to
vs
first
,
yea
though
we
are
by
naturall
corruption
his
enemies
,
and
most
vnworthie
of
his
loue
,
it
is
most
meete
that
we
should
the
rather
loue
him
againe
with
like
loue
,
that
is
,
with
a
most
pure
,
earnest
and
constant
loue
.
Seeing
he
is
most
righteous
,
iudging
without
respect
of
persons
,
it
is
good
reason
we
should
reuerence
and
feare
him
aboue
all
.
Seeing
he
is
most
wise
,
&
knoweth
better
then
our selues
,
what
is
best
for
vs
,
we
ought
patiently
and
meekely
to
submit
our selues
to
his
corrections
,
&
to
the
whole
course
of
his
gouernment
.
Seeing
he
hath
promised
to
heare
vs
,
it
is
good
reason
we
shold
make
our
prayers
to
him
.
Seeing
we
receiue
all
things
from
his
bountifull
hands
,
it
is
our
bounden
dutie
to
be
thankefull
to
him
.
Finally
,
seeing
we
haue
our
being
and
whole
maintenance
in
and
from
the
Lord
,
according
as
it
is
said
:
In
him
we
liue
and
moue
,
and
haue
our
being
:
and
seeing
he
hath
both
couenanted
,
and
promised
,
&
sworne
himselfe
to
be
our
God
for
euer
:
it
must
needes
be
acknowledged
to
stand
with
all
reason
and
most
bounden
dutie
,
that
we
should
for
our
parts
couenant
,
vow
and
sweare
perpetuall
allegiance
and
obedience
vnto
him
.
In
the
chapter
of
the
Prouerbes
,
verses
Blessed
is
the
man
that
findeth
wisedome
,
and
the
man
that
getteth
vnderstanding
.
For
the
merchandise
thereof
,
is
better
then
the
merchandise
of
siluer
,
and
the
gaine
thereof
is
better
then
gold
.
And
verse
Blessed
is
he
that
retaineth
her
.
And
verse
The
wise
shall
inherite
glorie
In
the
verse
of
the
same
chapter
of
the
Prouerbes
King
Salomon
saith
:
In
all
thy
wayes
acknowledge
the
Lord
,
and
he
will
direct
thy
wayes
.
Blessed
is
the
man
that
trusteth
in
the
Lord
,
&
whose
hope
the
Lord
is
.
For
he
shal
be
like
a
tree
planted
by
the
water
,
which
spreadeth
out
her
rootes
by
the
riuer
,
and
shall
not
feele
when
the
heat
commeth
,
but
her
leafe
shal
be
green
&
shal
not
care
for
the
yeare
of
drought
,
neither
shall
it
cease
from
yeelding
fruit
,
Ieremie
Because
he
hath
loued
me
(
saith
the
Lord
)
therefore
I
will
deliuer
him
,
I
will
exalt
him
,
because
he
hath
knowne
my
name
.
He
shall
call
vpon
me
,
and
I
will
heare
him
,
I
will
be
with
him
in
trouble
,
I
will
deliuer
him
and
glorifie
him
,
with
long
life
will
I
satisfie
him
,
and
shew
him
my
saluation
,
Psal.
Phineas
stood
vp
and
executed
iudgement
,
and
the
plague
was
stayed
.
And
it
was
imputed
to
him
for
righteousnesse
from
generation
to
generation
,
Psal.
Blessed
is
the
man
that
feareth
the
Lord
,
and
delighteth
greatly
in
his
commandements
,
his
seede
shall
be
mightie
vpon
earth
,
Psalme
God
giueth
grace
to
the
humble
.
And
he
that
humbleth
himselfe
shall
be
exalted
,
Prouerbs
Blessed
are
the
meeke
(
saith
our
Sauiour
Christ
)
for
they
shall
inherite
the
earth
,
Matth.
Whosoeuer
shall
call
vpon
the
name
of
the
Lord
shall
be
saued
,
Ioel
Thankefulnesse
hath
part
in
all
the
former
blessings
,
in
so
much
as
all
duties
of
obedience
are
fruits
of
true
thankefulnesse
.
And
Psalme
Blessed
is
the
people
that
can
reioyce
in
thee
,
they
shall
walke
in
the
light
of
thy
countenance
:
O
Lord
they
shall
reioyce
continually
in
thy
name
,
&c.
They
that
say
vnto
God
,
depart
from
vs
,
for
we
desire
not
the
knowledge
of
thy
wayes
:
who
is
the
Almightie
that
we
should
serue
him
,
&
what
profit
shold
we
haue
,
if
we
should
pray
vnto
him
?
These
shall
be
as
stubble
before
the
wind
,
&
as
chaffe
that
the
storme
caryeth
away
.
God
will
lay
vp
the
sorrow
of
the
father
for
his
children
:
when
he
rewardeth
him
he
shall
know
it
:
his
eyes
shall
see
his
destruction
,
as
we
reade
in
the
chap.
of
Iob
,
beginning
at
the
Thus
saith
the
Lord
:
cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
withdraweth
his
heart
from
the
Lord
.
For
he
shall
be
like
the
tree
of
the
heath
in
the
wildernesse
,
and
shall
not
see
when
any
good
commeth
,
but
shall
inhabite
the
parched
places
in
the
widernesse
,
in
a
salt
land
and
not
inhabited
,
Ieremie
And
Isaiah
chapter
If
ye
beleeue
not
,
surely
ye
shall
not
be
established
.
The
hope
of
the
wicked
shall
perish
,
Prouerbs
If
thou
wilt
not
feare
this
glorious
and
fearefull
name
,
the
Lord
thy
God
:
then
(
sayth
Moses
)
the
Lord
will
make
thy
plagues
wonderfull
,
and
the
plagues
of
thy
seed
,
euen
great
plagues
and
of
long
continuance
,
and
sore
diseases
,
and
of
long
durance
,
Deuteronomie
If
any
loue
not
the
Lord
Iesus
Christ
,
let
him
be
had
in
execration
:
yea
,
excommunicated
to
death
,
Because
thou
art
luke-warme
(
sayth
the
Lord
)
and
neither
cold
nor
hote
,
it
will
come
to
passe
that
I
shall
spew
thee
out
of
my
mouth
,
Reuel
.
The
Lord
resisteth
the
proud
,
and
whosoeuer
exalteth
himselfe
shall
be
brought
low
,
Luke
The
Lord
will
come
to
giue
iudgement
against
murmurers
and
complainers
,
as
we
reade
in
the
Epistle
of
Iude
,
verses
.
When
they
crie
in
their
miserie
they
shall
not
bee
heard
,
Prouerbs
Because
when
the
Gentiles
knew
God
,
they
glorified
him
not
as
God
,
neither
were
thankefull
,
&c.
God
gaue
them
vp
to
their
harts
lusts
,
Rom.
No
,
but
contrariwise
I
must
needes
confesse
that
I
haue
grieuously
broken
it
,
and
that
I
do
still
daily
breake
it
.
For
euen
from
my
youth
,
there
is
in
my
sinfull
nature
a
contrary
rebellion
,
whereby
I
am
held
captiue
in
ignorance
and
profanenesse
,
in
infidelitie
and
selfe
loue
,
in
loue
of
idle
,
vaine
and
wanton
pastimes
and
delights
,
more
then
in
the
loue
of
God
and
of
the
holy
instructions
of
his
word
:
I
am
negligent
in
prayer
,
full
of
fretting
and
impatience
,
and
of
vnthankefulnesse
to
God
:
yea
,
infinite
are
my
sinnes
and
failings
against
the
righteousnesse
of
this
holy
Commaundement
aboue
that
I
am
able
to
vnderstand
.
I
must
needs
acknowledge
that
I
haue
.
Yes
:
by
faith
in
Iesus
Christ
,
who
hath
perfectly
fulfilled
it
for
vs
,
and
giuen
himselfe
to
the
death
for
our
sinnes
,
we
shall
not
onely
escape
euery
curse
,
but
also
be
partaker
of
all
the
contrary
blessings
.
In
the
chapter
of
Isaiah
,
from
the
beginning
of
the
chapter
to
the
verse
,
we
haue
one
very
speciall
proofe
.
But
there
shal
come
a
rod
forth
of
the
rocke
of
Ishai
,
&
a
graffe
shal
grow
out
of
his
roots
.
And
the
spirit
of
the
Lord
shal
rest
vpon
him
:
the
spirit
of
wisdom
&
vnderstanding
,
the
spirit
of
counsel
&
strength
,
the
spirit
of
knowledge
&
of
the
feare
of
the
Lord
.
And
it
shall
make
mim
prudent
in
the
feare
of
the
Lord
.
I
am
onely
discharged
of
the
guiltinesse
of
my
sinne
,
and
of
the
curse
due
to
the
same
:
but
as
touching
obedience
,
I
stand
bound
for
my
redemption
sake
,
to
know
and
acknowledge
the
Lord
to
be
my
God
and
Sauiour
in
Christ
,
and
therefore
also
that
I
do
more
stedfastly
beleeue
in
him
,
more
heartily
loue
him
,
more
dutifully
serue
him
,
and
finally
,
that
I
be
euery
way
more
aboundantly
thankefull
and
obedient
vnto
him
.
God
in
Christ
Iesus
,
and
for
his
sake
,
forgiuing
my
sinnes
,
and
renewing
me
vnto
himselfe
by
his
holy
Spirit
,
hath
of
his
most
free
and
bounteous
grace
promised
to
accept
of
my
weake
faith
and
vnperfect
obedience
,
yea
,
and
to
blesse
me
for
it
more
and
more
,
so
long
as
I
acknowledging
him
,
louing
,
fearing
,
and
seruing
him
in
any
measure
of
truth
,
am
hartily
sorie
that
I
can
performe
these
spirituall
duties
no
better
,
and
do
labour
vnfeinedly
by
prayer
,
and
by
vsing
all
other
holy
meanes
to
increase
more
and
more
therein
.
Thou
shalt
not
make
to
thy selfe
any
grauen
Image
,
nor
the
likenesse
of
any
thing
that
is
in
heauen
aboue
,
nor
in
the
earth
beneath
,
nor
in
the
water
vnder
the
earth
.
Thou
shalt
not
bow
downe
to
them
,
nor
worship
them
:
for
I
am
the
Lord
thy
God
,
a
iealous
God
,
&c.
There
is
beside
the
Commandement
a
reason
annexed
to
it
.
God
would
in
this
one
let
vs
see
expressely
,
how
euery
Commandement
is
to
be
vnderstood
,
as
carying
the
curse
and
blessing
,
death
and
life
,
as
it
were
in
the
bosome
of
it
.
But
more
specially
,
because
the
imbracing
of
idolatry
,
whereby
the
hart
is
drawne
away
from
the
true
spirituall
worship
of
God
,
is
as
it
were
the
dissoluing
of
that
mariage-couenant
which
God
hath
vouchsafed
to
enter
with
his
people
and
their
posterity
,
euen
as
on
the
other
side
faithfull
continuance
in
the
duties
of
his
true
outward
worship
,
is
vnto
all
true
spirituall
worshippers
of
him
,
as
the
perpetuall
sealing
and
confirmation
of
the
same
for
euer
.
First
of
all
,
in
this
second
Commandement
the
Lord
forbiddeth
not
only
the
making
,
dedicating
,
or
consecrating
and
setting
vp
of
any
kind
of
Image
and
liknesse
of
any
creature
,
thereby
to
represent
to
our selues
,
either
his
diuine
Maiesty
,
or
anie
strange
God
,
but
also
he
forbiddeth
that
we
should
once
fancy
or
contayne
in
our
minds
any
bodily
likenesse
or
shape
of
the
diuine
nature
.
Secondly
,
he
forbiddeth
vs
to
bow
downe
the
body
,
or
to
yeeld
any
other
externall
seruice
and
worship
,
to
the
honour
either
of
the
Image
so
fancied
,
made
,
dedicated
and
set
vp
,
or
of
God
himselfe
,
or
any
strange
God
in
or
by
the
Image
,
either
in
priuate
closet
,
oratory
,
or
Chappell
,
or
in
any
publike
high
way
,
market
place
,
Church
or
Temple
.
Thirdly
,
he
forbiddeth
all
wil-worship
,
that
is
to
say
,
euery
forme
and
practise
of
diuine
worship
and
seruice
,
either
in
the
whole
or
in
any
part
,
and
all
the
superstitious
rights
and
ceremonies
thereof
,
though
it
be
without
idols
and
images
,
besides
that
outward
forme
only
,
with
those
holy
rights
and
ceremonies
which
he
himselfe
hath
for
the
time
being
,
commanded
to
be
vsed
and
practised
according
to
the
prescript
rule
of
his
word
;
either
heretofore
vnder
the
Law
among
the
Iewes
,
or
now
euer
since
vnder
the
Gospell
,
among
all
Christian
nations
to
the
ende
of
the
world
.
Fourthly
,
the
Lord
forbiddeth
vs
to
rest
in
any
or
all
the
outward
duties
of
that
worship
which
he
himselfe
hath
commanded
,
as
though
he
were
pleased
with
the
worke
wrought
(
as
they
say
)
vnlesse
they
be
done
in
faith
and
repentance
.
Fiftly
,
he
forbiddeth
all
true
worshippers
of
him
,
to
enterprise
any
neare
societie
and
familiarity
with
idolaters
,
either
by
mariage
,
or
by
bodily
presence
at
their
idoll
seruice
,
or
any
of
their
idolatrous
and
festiuall
assemblies
.
Finally
,
he
forbiddeth
all
desire
and
lingering
affection
of
hart
towards
idolatry
or
any
other
false
,
erronious
&
hereticall
practise
of
religious
worship
.
First
,
because
all
idolatrous
nations
,
and
namely
the
Egyptians
,
from
whom
the
Lord
had
so
lately
deliuered
the
Israelites
,
and
the
Cananites
with
the
rest
of
the
seauen
nations
,
where
he
minded
to
giue
them
their
dwelling
place
and
to
roote
those
people
out
,
had
euery
such
way
corrupted
and
defiled
,
yea
,
vtterly
peruerted
the
worship
of
God
.
Secondly
,
because
the
Lord
knoweth
the
nature
of
all
men
to
be
exceedingly
inclinable
and
ready
to
all
kind
of
superstition
and
idolatry
,
in
stead
of
yeelding
true
worship
to
the
only
true
God
.
There
is
no
doubt
to
be
made
,
but
they
are
all
at
once
,
and
as
it
were
by
one
breath
of
the
most
holy
Spirit
of
God
,
vtterly
condemned
,
yea
,
so
much
the
rather
these
then
they
,
because
(
as
these
acknowledge
)
they
haue
the
knowledge
of
the
true
God
from
the
light
of
his
word
,
which
the
other
had
not
:
For
hereby
their
sinne
is
made
the
greater
,
and
they
are
left
the
more
without
excuse
before
the
Lord
.
And
as
touching
all
the
reasons
wherby
the
idols
of
the
heathen
&
their
idoll
worship
,
is
condemned
in
the
holy
Scriptures
,
they
are
as
mighty
&
pressing
to
weigh
downe
&
ouerthrow
all
the
images
and
image-worship
of
our
Popish
Catholikes
.
First
,
the
Lord
commandeth
that
we
willingly
admit
and
imbrace
his
owne
word
&
works
,
for
our
only
rule
of
all
our
knowledge
of
God
,
&
to
direct
vs
how
he
wil
be
worshipped
&
serued
,
not
only
inwardly
with
spirituall
worship
,
wherof
we
haue
answered
before
,
but
also
in
the
outward
declaration
&
exercises
therof
.
Secondly
,
that
from
a
wise
,
faithfull
,
louing
,
zealous
,
reuerend
and
dutifull
heart
,
we
do
both
priuately
and
publikely
professe
,
practise
,
&
asmuch
as
lieth
in
vs
,
euery
one
in
his
calling
&
place
,
both
Christian
Prince
&
Magistrate
,
Minister
of
the
word
,
and
euery
other
gouernour
and
maister
of
family
,
both
ioyntly
as
it
were
with
one
shoulder
,
and
apart
by
euery
mans
particular
indeuour
and
constancy
in
labour
,
to
promote
,
further
and
aduance
the
same
the
diuine
seruice
and
worship
of
God
,
according
to
the
prescript
rule
of
his
word
.
And
that
all
of
vs
be
carefull
to
profit
our selues
and
helpe
forward
one
another
,
in
knowledge
,
faith
,
and
repentance
,
and
in
all
other
spirituall
graces
,
by
the
externall
actions
and
exercises
thereof
.
Thirdly
,
God
commandeth
that
we
do
very
carefully
shun
,
auoyd
and
watch
against
all
meanes
and
occasions
,
whatsoeuer
would
endanger
vs
to
idolatry
or
any
false
superstitious
worship
.
Fourthly
,
that
to
the
same
end
we
hold
our
most
neare
friendship
and
familiarity
,
and
our
onely
religious
Communion
and
societie
,
with
those
that
professe
and
declare
themselues
to
be
the
true
worshippers
of
God
:
we
altogether
constantly
frequenting
the
places
appointed
for
the
holy
assemblies
and
meetings
of
the
people
of
God
.
Fiftly
,
that
euery
of
vs
&
all
with
one
consent
,
chiefly
the
ciuill
Magistrates
and
Ministers
of
the
Gospell
,
shew
&
approue
our selues
wisely
&
discretely
zealous
against
all
idolatry
,
&
euery
point
of
false
&
superstitious
worship
,
to
the
quite
abolishing
and
rooting
of
it
out
from
among
his
people
,
to
the
vttermost
of
our
power
.
Finally
,
that
as
touching
indifferent
things
(
as
they
are
called
)
that
is
to
say
,
such
things
as
be
not
of
idolatrous
&
superstitious
institution
and
inuention
,
but
yet
haue
in
their
kind
bene
superstitiously
&
idolatrously
abused
,
&
be
not
of
necessary
vse
for
the
worship
of
God
:
that
the
Christian
Magistrate
in
commanding
or
not
commanding
,
and
the
stronger
Christian
,
whether
Minister
of
the
word
,
or
any
other
in
the
vsing
or
not
vsing
of
them
,
be
charitably
wise
and
carefull
,
that
thereby
he
giue
no
offence
or
cause
of
stumbling
to
the
weake
,
and
that
they
preiudice
not
the
Christian
libertie
,
wherwith
Christ
hath
set
vs
free
.
And
that
the
weaker
&
more
tender
conscienced
Christians
,
labour
after
that
soundnesse
of
knowledge
&
perswasion
in
such
cases
&
actions
as
may
well
be
construed
,
that
they
stumble
at
no
causlesse
offence
,
whereby
their
comfortable
and
zealous
proceeding
in
the
wayes
of
the
Lords
pure
worship
&
seruice
should
be
slacked
or
hindred
.
They
are
the
publike
preaching
and
administration
,
reading
,
hearing
,
and
receyuing
of
the
word
and
Sacraments
,
ioyned
with
confession
of
sinnes
,
prayer
,
thankesgiuing
,
singing
of
Psalmes
,
&
execution
of
the
iust
censures
of
the
Church
discipline
as
the
occasion
requireth
,
in
that
holy
and
christian
communion
of
Saints
,
whereunto
God
hath
called
both
the
Ministers
of
his
word
,
and
also
the
rest
of
his
people
in
their
seuerall
congregations
:
and
the
priuate
prayers
and
thankesgiuings
,
with
reading
of
the
holy
Scriptures
,
conferences
,
Catechisings
,
and
singing
of
Psalmes
in
euerie
Christian
familie
,
by
the
gouernours
thereof
,
their
children
and
seruants
,
according
to
the
course
of
their
priuate
gouernement
:
and
the
prayers
and
thankesgiuings
of
euery
member
of
the
family
apart
by
himselfe
,
according
to
their
particular
occasions
and
oportunities
,
both
when
he
sitteth
downe
,
and
when
he
riseth
vp
from
meate
,
when
he
lyeth
downe
and
riseth
from
his
bed
,
when
he
iournieth
abrode
,
and
when
he
returneth
home
,
when
he
falleth
sicke
,
and
when
he
recouereth
his
health
.
These
are
the
essentiall
duties
of
Gods
outward
worship
,
both
publike
and
priuate
,
whereunto
we
are
to
adde
their
accidents
or
adioyntes
.
Reuerend
and
religious
outward
behauiour
in
all
these
holy
actions
,
and
namely
in
the
confession
of
sinnes
and
prayer
,
the
vncouering
of
the
heade
,
the
bowing
of
the
knees
,
or
rising
vp
,
if
a
man
be
set
downe
,
holding
vp
the
hands
,
lifting
vp
the
eyes
to
heauen
,
with
holy
and
reuerent
boldnesse
of
our
faith
in
the
mercies
of
God
:
or
on
the
contrarie
,
looking
downe
to
the
earth
,
or
couering
the
face
,
or
striking
on
the
breast
,
or
some
other
way
in
seemely
manner
,
euen
with
teares
sometimes
,
as
the
case
may
require
,
declaring
thereby
our
godly
sorrow
and
anger
against
our selues
for
our
sinnes
,
as
also
fasting
,
ioyned
with
extraordinarie
humiliation
by
speciall
confession
of
sinnes
and
prayer
,
and
fasting
ioyned
with
speciall
thankesgiuing
,
according
to
the
examples
and
practise
of
the
seruants
of
God
,
yea
euen
of
whole
Churches
and
congregations
of
his
people
,
layd
before
vs
in
the
holy
Scriptures
to
the
same
end
.
I
haue
bene
taught
,
that
it
is
not
simply
necessarie
,
that
there
should
he
anie
prescribed
forme
,
for
then
the
Lord
himselfe
would
by
his
holy
Apostles
haue
expresly
set
downe
one
for
an
vnchangeable
and
exact
rule
for
all
Christian
Churches
.
And
beside
,
it
may
be
presupposed
,
that
he
which
(
according
to
the
ordinance
of
the
Lord
)
is
fit
to
be
a
Minister
of
the
word
and
Sacraments
,
is
in
some
conuenient
measure
instructed
from
the
booke
of
God
,
how
to
pray
in
all
things
as
the
matter
requireth
,
as
well
as
to
teach
euerie
man
the
whole
doctrine
of
faith
,
and
to
instruct
in
euerie
point
of
righteousnesse
,
through
the
wisedom
and
grace
of
the
holy
Ghost
which
is
giuen
vnto
him
.
And
finally
,
the
giftes
and
graces
of
the
Spirit
of
God
are
not
to
be
stinted
and
limited
by
man
.
Neuerthelesse
,
I
haue
here
withall
bene
likewise
taught
,
that
in
some
respects
it
may
be
counted
necessarie
,
as
a
godly
helpe
and
remedie
,
both
for
Ministers
and
people
,
that
they
shold
haue
some
forme
and
order
agreed
vpon
,
and
vsed
for
publike
profession
of
consent
;
prouided
that
it
be
a
sound
collection
and
interpretation
out
of
the
word
of
God
,
both
for
the
substance
of
matter
,
and
also
touching
the
forme
and
order
it selfe
,
as
graue
and
simple
as
may
be
,
without
all
curious
varietie
of
humane
inuention
,
according
to
the
examples
and
practises
of
the
Christian
Churches
recorded
and
set
downe
in
the
word
of
God
for
our
imitation
therein
:
so
that
the
libertie
of
the
preaching
of
the
Gospell
,
and
of
the
prayer
which
is
by
the
discretion
of
the
Preacher
to
be
fitted
thereunto
,
be
not
by
the
length
and
labour
of
that
which
is
prescribed
,
abridged
,
or
preiudiced
and
hindred
anie
way
.
First
,
in
regard
of
the
weaker
sort
in
euerie
congregation
,
who
are
necessarily
herein
to
be
tendered
of
all
the
rest
;
yea
euen
in
respect
of
the
common
infirmity
&
humane
weaknesse
of
vs
al.
Secondly
,
because
of
the
importunitie
of
the
malitious
aduersaries
of
the
Gospell
,
who
would
otherwise
take
great
aduantage
to
cauill
at
,
and
to
slaunder
the
Churches
of
God
,
as
if
we
were
vncertaine
in
all
things
,
and
were
full
of
confusion
in
our
faith
and
worship
of
God
,
and
in
our
whole
profession
and
religion
.
Rom.
chap.
They
are
such
as
being
first
called
of
God
,
that
is
to
say
,
such
whome
he
hath
indued
with
meet
gifts
and
graces
for
so
holy
a
ministerie
&
seruice
,
are
also
vpon
due
triall
of
the
same
their
fitnesse
,
both
for
doctrine
&
life
,
called
,
ordained
,
and
set
apart
therunto
with
consent
of
other
godly
Ministers
,
and
that
people
,
to
whom
they
are
to
minister
in
the
disposing
of
the
mysteries
of
God
.
Seeing
the
Lord
hath
not
only
created
&
redeemed
our
soules
,
but
also
our
bodies
,
yea
seeing
he
hath
as
it
were
espoused
and
maried
vs
and
his
whole
Church
to
himself
,
most
dearely
louing
it
as
it
were
with
the
loue
of
a
most
kind
husband
toward
his
only
wife
which
he
tendreth
as
himselfe
;
it
is
most
equall
and
meete
that
we
should
in
all
pure
and
chast
manner
worship
him
alone
,
both
with
our
soules
and
also
with
our
bodies
,
because
we
are
wholly
his
.
The
first
is
a
threatning
of
the
curse
against
all
Idolaters
,
which
the
Lord
accompteth
haters
of
him
.
The
second
is
,
a
promise
of
blessing
to
all
pure
and
chast
worshippers
of
God
,
whome
onely
he
esteemeth
for
his
true
louers
&
friends
,
according
as
it
is
sayd
of
Abraham
,
that
he
was
called
the
friend
of
God
.
They
are
these
:
For
I
the
Lord
thy
God
mighty
and
iealous
,
do
visite
the
iniquitie
of
the
Fathers
vpon
the
Children
,
vpon
the
third
generation
,
and
vpon
the
fourth
,
on
such
as
hate
me
.
His
meaning
is
,
that
he
will
seuerely
punish
this
grieuous
sin
of
Idolatrie
.
Read
Deut.
&
ch.
Vnquietnesse
and
turmoile
of
conscience
,
with
many
bodily
calamities
here
in
this
world
,
and
after
this
life
,
euerlasting
and
most
wofull
destruction
both
of
bodie
and
soule
in
the
world
to
come
,
if
it
be
not
preuented
by
true
repentance
.
Because
Idolaters
can
no
more
loue
God
in
truth
,
then
the
adulterous
woman
can
loue
her
husband
,
howsoeuer
she
speaketh
him
faire
and
flattereth
with
her
lippes
.
It
is
rather
of
wonderfull
mercie
,
that
he
doth
so
graciously
limite
and
restraine
the
curse
:
seeing
he
might
iustly
withdraw
his
grace
from
the
whole
posteritie
of
the
Idolaters
,
as
from
an
illegitimate
and
bastardly
seede
,
seeing
he
hath
asmuch
as
in
him
lyeth
,
made
the
condition
of
the
couenant
of
this
spirituall
mariage
vtterly
voyd
and
frustrate
.
Yea
and
herein
also
doth
the
wonderfull
mercie
of
God
more
clearely
vtter
it selfe
,
because
he
doth
not
so
cast
off
the
next
generations
of
the
idolaters
,
but
whosoeuer
of
them
will
forsake
the
sinne
of
their
fathers
and
be
true
worshippers
of
him
,
they
shall
not
onely
be
accepted
themselues
,
but
the
couenant
also
shall
in
them
be
renewed
to
their
children
and
posteritie
for
euer
,
whosoeuer
among
them
shall
abide
faithfull
therein
.
They
are
doubtlesse
in
a
feareful
estate
:
neuerthelesse
we
must
in
feare
and
reuerence
leaue
the
secret
iudgements
of
God
to
himselfe
,
who
will
in
due
time
shew
himselfe
most
righteous
in
all
his
wayes
.
In
these
:
For
I
the
Lord
thy
God
do
shew
mercie
vnto
thousands
,
to
such
as
loue
me
and
keepe
my
commandements
.
He
will
blesse
them
with
all
blessings
of
this
life
,
so
farre
as
shall
be
good
for
them
:
but
more
specially
he
will
giue
them
abundance
of
true
spirituall
comfort
here
in
this
world
,
and
euerlasting
happinesse
and
glorie
in
the
kingdome
of
heauen
.
Yea
he
will
bestow
these
mercies
not
onely
vpon
themselues
,
but
also
vpon
their
posteritie
to
a
thousand
generations
.
●
9.
No
:
but
they
onely
which
keepe
couenant
with
the
Lord
,
following
the
example
of
their
faithfull
and
godly
parents
,
how
few
or
how
manie
soeuer
they
be
.
There
is
notwithstanding
very
comfortable
hope
,
because
they
are
within
the
compasse
and
charter
of
the
couenant
.
God
hereby
giueth
to
vnderstand
,
that
his
election
is
free
,
and
also
that
all
mankind
is
naturally
corrupt
and
sinfull
from
the
wombe
,
and
that
the
obedience
of
his
best
seruants
is
vnperfect
,
which
maketh
the
iarre
,
and
putteth
all
as
it
were
out
of
time
.
So
that
of
necessitie
we
must
haue
recourse
to
the
fountaine
of
Gods
free
grace
and
mercie
in
Christ
Iesus
,
for
the
assured
ground
of
our
stay
&
comfort
in
the
midst
of
al
our
troubles
,
vntill
the
Lord
shall
in
his
good
time
deliuer
vs
out
of
them
all
.
It
is
,
by
reason
that
we
do
not
consider
duly
of
that
which
God
himself
alledgeth
,
to
admonish
and
prouoke
vs
all
,
to
be
aboue
all
things
most
careful
to
yeeld
him
his
most
due
seruice
&
worship
.
His
almighty
power
&
eternal
decree
,
wherin
he
standeth
fully
armed
and
most
zealously
bent
,
both
with
iustice
to
take
vengeance
vpon
al
Idolaters
,
and
also
in
mercie
to
blesse
and
reward
all
his
true
worshippers
and
faithfull
seruants
.
First
,
to
set
forth
how
abominable
this
sin
is
in
the
sight
of
God
.
Secondly
,
to
note
the
extreame
delight
and
pleasure
which
Idolaters
take
in
this
sottish
haunt
,
they
being
as
it
were
wood
and
mad
in
the
haunting
after
it
.
Thirdly
,
because
they
are
by
all
meanes
most
lauish
and
prodigall
in
the
vpholding
and
aduancement
of
it
.
Finally
,
because
the
spirituall
adulterer
as
well
as
the
bodily
,
is
continually
restlesse
and
vnsatisfied
,
seeing
they
haue
both
of
them
left
the
wayes
of
God
,
whereunto
onely
he
hath
promised
the
blessing
of
sacietie
and
contentment
.
To
speake
truely
,
neither
I
nor
anie
other
can
say
so
:
but
rather
all
of
vs
do
grieuously
and
continually
sin
against
it
one
way
or
other
.
It
is
the
onely
mercie
and
grace
of
God
,
wherby
we
are
preserued
from
grosse
idolatrie
and
the
occasions
thereof
;
and
that
we
are
taught
&
trayned
vp
in
the
way
of
his
true
worship
.
And
if
we
could
rightly
iudge
our selues
,
we
should
find
,
that
by
nature
we
are
as
prone
and
readie
to
all
superstition
&
Idolatry
,
as
any
other
which
haue
bene
this
way
misled
before
vs
.
We
haue
a
notable
proofe
of
it
in
the
ch.
of
the
Euang.
Iohn
,
vers
.
which
testifieth
of
his
perfect
zeale
against
the
abuses
,
&
for
the
right
vse
of
the
holy
place
of
Gods
worship
.
And
he
found
in
the
Temple
those
that
sold
oxen
,
&
sheep
,
and
doues
,
and
changers
of
monie
sitting
there
.
Then
he
made
a
scourge
of
small
cordes
,
and
draue
them
all
out
of
the
Temple
,
with
the
sheepe
and
oxen
,
and
powred
out
the
changers
monie
,
and
ouerthrew
the
Tables
.
And
he
said
vnto
them
that
sold
doues
,
take
these
things
hence
,
and
make
not
my
fathers
house
a
house
of
marchandise
.
And
his
disciples
remembred
that
it
was
written
,
The
zeale
of
thy
house
hath
eaten
me
vp
.
In
the
ninth
Chapter
of
the
Gospell
of
Saint
Iohn
,
the
Now
we
know
that
God
heareth
not
sinners
:
but
if
any
man
be
a
worshipper
of
God
,
and
doth
his
will
,
him
he
heareth
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
:
for
the
Lord
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
This
third
Commandement
aimeth
at
these
two
points
following
.
First
,
to
shew
what
ought
to
be
the
ordinarie
course
of
the
whole
life
and
conuersation
of
the
true
worshipper
of
God
,
both
in
word
and
deed
.
Secondly
,
to
declare
what
is
the
chiefe
ende
of
life
,
and
of
all
the
thoughts
,
words
,
&
works
thereof
;
not
only
in
the
duties
of
Gods
worship
,
both
inward
&
outward
,
according
to
the
first
&
second
Commandement
:
but
also
in
euery
other
duty
ac●ording
to
all
the
Commandements
of
the
whole
Law
of
God
.
The
honour
and
glory
of
God
.
Three
things
are
to
be
considered
of
vs
.
First
,
all
which
maketh
God
most
famously
knowne
to
be
God
,
as
one
infinitely
differing
from
all
other
things
,
that
is
to
say
,
his
diuine
titles
,
word
,
and
works
.
Secondly
,
God
himselfe
,
and
whatsoeuer
he
hath
by
the
same
his
diuine
titles
,
word
,
and
workes
,
reuealed
of
himselfe
,
that
it
should
be
knowne
of
vs
;
as
his
eternall
power
and
Godhead
,
by
the
creation
of
the
world
and
all
things
else
,
according
to
that
description
which
he
hath
by
his
owne
voyce
from
heauen
giuen
forth
,
and
by
his
owne
handwriting
set
downe
of
himselfe
.
Consule
Trem.
The
name
of
God
is
taken
of
vs
,
two
manner
of
wayes
.
Either
in
speech
,
and
by
woid
of
mouth
.
Or
in
profession
of
Religion
,
and
vsuall
course
and
trade
of
life
.
It
is
either
by
word
of
mouth
so
lightly
and
vnreuerendly
to
speake
of
God
,
his
title
,
word
,
or
works
,
and
namely
by
vaine
oathes
&
accustomed
swearing
and
vowing
;
or
else
in
the
course
of
life
and
conuersation
,
to
walke
so
slowly
,
indiscretly
,
and
vnconstantly
,
or
any
other
way
so
vnbeseeming
the
profession
of
the
name
of
God
,
that
God
hath
no
glory
,
but
rather
is
dishonoured
by
any
in
his
seuerall
vocation
and
calling
.
And
among
these
loose
liuers
,
the
name
of
God
is
so
much
the
more
vnworthily
taken
in
vaine
,
by
how
much
any
hauing
more
speciall
gouernment
and
charge
ouer
others
,
either
in
publike
or
priuate
gouernement
,
do
neuerthelesse
leaue
them
to
their
owne
liberty
,
to
talke
&
to
walke
according
to
their
owne
vaine
minds
and
affections
,
without
due
restraint
and
correction
:
Yea
,
though
they
run
not
by
and
by
into
any
notable
extremity
&
outrage
,
either
in
word
or
in
deed
.
Seeing
the
Lord
forbiddeth
all
negligent
regard
of
giuing
glory
to
the
name
of
God
,
in
honest
,
lawfull
,
&
holy
callings
,
&
by
mixing
vaine
oathes
and
vowes
,
or
by
making
any
irreuerend
mention
of
the
name
of
God
in
speeches
,
otherwise
tollerable
and
good
:
it
must
needs
be
,
that
he
doth
much
rather
condemne
all
vnlawfull
and
vngodly
callings
,
all
apostacie
,
and
falling
from
the
truth
and
profession
of
his
name
,
all
swearing
by
that
which
is
not
God
,
all
periuries
and
blasphemies
,
together
with
all
other
pollutions
of
God
his
most
holy
and
glorious
name
,
in
wicked
enterludes
,
in
dice-play
,
in
fortune
telling
,
in
charmings
,
in
sorceries
,
coniuration
,
and
witchcraft
,
whether
tending
to
finding
or
loosing
,
to
healing
or
to
hurting
by
the
helpe
of
the
Diuell
,
and
likewise
all
wrathfull
cursing
and
banning
of
others
,
either
man
or
any
other
creature
,
with
all
rash
imprecations
and
wishes
against
our selues
,
and
euery
other
like
notorious
abuse
whatsoeuer
it
be
.
First
,
that
euery
one
of
vs
do
shew
foorth
the
most
reuerend
and
worthie
estimation
which
we
haue
of
the
Lord
God
himselfe
,
and
of
his
diuine
titles
,
words
,
and
works
,
and
of
all
his
holy
ordinances
,
and
also
that
we
shew
forth
the
fruite
of
our
true
knowledge
,
and
acknowledgement
,
faith
,
feare
,
and
loue
of
him
,
and
of
our
zeale
to
his
glorie
,
by
speaking
our selues
,
and
causing
all
other
(
as
much
as
lieth
in
vs
)
to
speake
all
good
of
his
name
,
and
of
the
same
his
word
and
works
,
and
of
all
his
holy
ordinances
,
and
by
the
religious
and
right
vse
of
an
oath
,
according
to
the
iust
and
necessary
occasions
thereof
.
Secondly
,
that
euery
of
vs
liuing
in
such
a
calling
as
may
well
agree
to
the
holy
profession
of
Gods
name
,
which
he
hath
put
vpon
vs
,
in
calling
vs
his
people
,
his
seruants
,
his
children
,
&c.
we
be
carefull
to
the
vttermost
of
our
power
,
both
in
respect
of
our selues
,
and
also
of
all
that
do
belong
vnto
vs
,
or
will
harken
vnto
vs
,
to
order
and
behaue
our selues
and
them
euery
way
so
wisely
and
graciously
,
as
well
in
example
as
gouernment
,
that
all
which
behold
vs
may
see
,
that
our
Religion
is
ioyned
with
the
power
of
godlinesse
,
and
with
the
sanctification
of
Gods
Spirit
,
that
so
God
may
haue
the
greatest
glory
by
the
whole
course
of
our
liues
which
possiblie
we
may
for
our
part
procure
.
And
that
not
onely
in
prosperitie
,
but
also
in
aduersitie
,
and
in
the
time
of
persecution
,
we
do
boldly
and
conconstantly
confesse
his
name
.
Yea
,
and
finally
this
law
requireth
,
that
if
by
any
occasion
we
fall
into
any
sinne
,
to
the
dishonour
of
the
name
of
God
,
that
we
confesse
and
bewaile
it
,
and
so
earnestly
returne
to
God
and
his
Church
,
and
that
our
repentance
may
be
as
not
able
and
famous
as
was
our
fall
.
When
the
truth
of
any
matter
(
by
the
certaine
knowledge
and
assurance
whereof
the
name
of
God
may
be
glorified
,
&
our
neighbour
benefited
,
or
otherwise
satisfied
in
some
weighty
matter
of
doubt
)
cannot
otherwise
be
sufficiently
certified
,
cleared
&
found
out
.
It
is
a
very
solemne
and
religious
calling
of
God
to
witnesse
,
with
an
acknowledgement
in
the
heart
,
that
he
is
the
only
wise
searcher
and
most
gracious
defender
of
all
truth
,
and
on
the
contrary
a
most
seuere
iudge
and
reuenger
of
all
such
as
shall
abuse
his
name
,
to
witnesse
any
false
matter
.
If
we
shall
follow
the
Prophet
Ieremias
instruction
,
in
the
verse
of
his
The
Lord
saith
by
his
holy
Prophet
,
Thou
shalt
sweare
the
Lord
liueth
,
in
truth
,
in
iudgement
,
and
in
righteousnesse
,
and
the
nations
shall
be
blessed
and
glorie
in
him
.
Because
he
(
the
glory
of
whose
name
is
so
highly
commended
vnto
vs
,
and
wherewith
we
stand
so
deeplie
charged
)
is
not
only
most
worthie
of
all
honour
and
glorie
considered
in
himselfe
,
but
also
in
regard
of
his
most
gracious
good-will
toward
his
people
,
in
that
he
is
minded
to
giue
them
honour
and
glorie
in
this
life
,
and
in
the
world
to
come
,
according
as
they
shall
be
carefull
in
obedience
to
this
his
Commandement
,
to
seeke
the
honour
and
glory
of
his
name
.
The
Lord
pronounceth
,
that
he
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
The
Lord
giueth
to
vnderstand
,
that
he
will
seuerely
punish
euery
such
one
as
shall
any
manner
of
way
dishonour
and
abuse
the
most
reuerend
and
glorious
Maiestie
of
his
name
.
I
say
vnto
you
(
sayth
our
Sauiour
Christ
)
that
of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
thereof
at
the
day
of
iudgement
.
And
againe
:
by
thy
wordes
thou
shalt
be
condemned
,
Math.
The
Lord
Iesus
shall
come
to
giue
iudgement
against
all
the
cruel
speeches
which
wicked
sinners
haue
spoken
against
him
,
Iude
the
Before
all
things
(
sayth
the
Apostle
Iames
)
sweare
not
,
neither
by
heauen
nor
by
earth
,
nor
by
any
other
oath
,
but
let
your
yea
,
be
yea
,
and
your
nay
,
nay
,
least
you
fall
into
condemnation
,
Chapter
The
Lord
cannot
spare
such
,
Ier.
They
shall
fall
and
neuer
rise
vp
againe
,
Amos
The
curse
(
sayth
the
Lord
of
Hosts
)
shall
enter
into
the
house
of
the
thiefe
,
and
into
the
house
of
him
that
sweareth
falsly
by
my
name
,
and
it
shall
remaine
in
the
middest
of
his
house
,
and
shall
consume
it
,
with
the
timber
thereof
and
stones
therof
,
Zach.
cha.
That
which
the
Prophet
Ieremie
sayth
against
those
that
fight
the
Lords
outward
battels
negligently
or
deceiptfully
,
may
be
verified
against
all
such
:
Cursed
be
he
that
doth
the
worke
of
the
Lord
negligently
,
chapter
Of
this
curse
King
Dauid
had
his
part
,
when
he
was
grieuously
afflicted
in
his
conscience
,
for
his
sinne
in
the
matter
of
in
that
his
child
begotten
in
adultery
,
dyed
of
a
very
grieuous
sicknesse
;
and
in
that
manie
other
heauy
calamities
followed
,
Psalme
He
that
putteth
his
hand
to
the
plough
and
looketh
backe
,
is
vnapt
for
the
kingdome
of
God
,
sayth
our
Sauior
Christ
,
Luk.
And
againe
:
The
latter
end
of
such
is
worse
than
the
beginning
,
Mat.
Reade
also
The
Lord
will
be
as
a
Lion
against
such
,
and
teare
them
in
peeces
,
and
none
shall
deliuer
them
.
Psalme
We
haue
Eli
for
a
fearfull
example
hereof
,
whose
sonnes
were
slayne
in
battell
,
and
he
himselfe
at
the
report
thereof
,
fell
downe
and
brake
his
necke
,
because
his
sonnes
ran
into
a
slaunder
and
he
stayed
them
not
.
Whereupon
also
God
sayth
generally
:
They
that
despise
me
shall
be
despised
,
chap.
from
the
verse
,
and
chapter
Consule
Tremel
It
is
in
the
ciuill
course
of
Gods
iustice
in
Israel
,
bodily
death
,
and
by
his
diuine
sentence
,
eternall
death
and
destruction
,
both
of
body
and
soule
in
hell
.
The
Lord
departeth
from
such
,
Isa.
chap.
and
chap.
He
will
destroy
them
and
ther
posterity
,
yea
,
suddenly
and
without
recouery
will
he
destroy
them
.
They
shall
be
in
speciall
reproch
in
the
Church
of
God
,
Pro.
Neither
shall
they
dye
the
common
death
of
all
men
,
Num.
from
the
verse
to
the
As
any
loueth
cursing
,
so
shall
it
fall
vpon
him
:
it
shall
be
as
a
garment
to
couer
him
,
and
as
a
girdle
alwayes
about
him
,
Psa.
This
most
haynous
sinne
shall
neuer
be
forgiven
them
,
neither
in
this
world
nor
in
the
world
to
come
,
Math.
chap.
&
chap.
By
thy
words
thou
shalt
be
iustified
saith
our
Sauiour
Christ
,
Matth.
If
they
will
learne
the
wayes
of
my
people
(
saith
the
Lord
)
to
sweare
by
my
name
,
The
Lord
liueth
,
as
they
taught
my
people
to
sweare
by
Baal
:
then
shall
they
be
built
in
the
midst
of
my
people
,
Ieremie
chapter
Them
that
honour
me
I
will
honour
,
saith
the
Lord
,
Sam.
chapter
They
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
manie
to
righteousnesse
shall
shine
as
the
stars
for
euer
and
euer
,
Dan.
chap.
And
in
the
Prophesie
of
Malac.
chap.
The
Lord
(
saith
he
)
hath
a
booke
of
remembrance
to
record
the
names
of
such
.
And
further
,
that
he
accompteth
them
for
his
flocke
which
he
watcheth
ouer
,
and
that
he
will
spare
them
as
a
man
spareth
his
owne
sonne
that
serueth
him
.
Blessed
are
they
which
suffer
persecution
for
righteousnesse
sake
,
for
theirs
is
the
kingdome
of
heauen
,
saith
our
Sauiour
Christ
,
Matth.
and
verses
Blessed
are
ye
when
men
reuile
you
and
persecute
you
,
and
say
all
maner
of
euill
against
you
for
my
sake
falsely
,
reioyce
and
be
glad
,
for
great
is
your
reward
in
heauen
,
for
so
persecuted
they
the
Prophets
which
were
before
you
.
Though
our
failings
,
yea
though
our
rebellions
haue
bene
great
against
this
holy
Commandement
,
so
as
we
may
iustly
look
to
meete
with
the
curses
,
and
not
to
haue
our
part
in
any
of
the
blessings
:
yet
Gods
mercie
in
Christ
Iesus
is
greater
then
our
sins
,
and
his
bloud
shall
wash
away
both
them
and
the
guiltinesse
of
them
,
not
onely
from
the
eye
of
Gods
iustice
,
but
also
from
the
accusation
and
prickings
of
our
owne
consciences
,
if
we
shall
truly
beleeue
in
his
name
,
that
he
hath
satisfied
for
these
our
sins
,
and
fulfilled
this
part
of
obedience
for
vs
;
and
if
we
shall
heartily
repent
and
be
henceforth
more
carefull
,
both
with
the
words
of
our
mouthes
,
and
also
in
the
actions
of
our
liues
to
glorifie
the
name
of
God
,
then
hitherto
we
haue
bene
.
Our
Sauiour
Christ
himselfe
who
is
most
faithfull
and
true
,
giueth
a
plentifull
witnesse
of
it
in
the
chapter
of
the
Gospell
written
by
his
holy
Euangelist
Saint
Iohn
.
In
the
verse
our
Sauiour
Christ
saith
thus
:
I
haue
glorified
thee
on
earth
,
I
haue
finished
the
worke
which
thou
gauest
me
to
do
.
And
verse
I
haue
declared
thy
name
vnto
the
men
which
thou
gauest
me
out
of
the
world
:
thine
they
were
,
and
thou
gauest
them
me
,
and
they
haue
kept
thy
word
.
And
verse
And
now
am
I
no
more
in
the
world
,
but
these
are
in
the
world
,
and
I
come
vnto
thee
.
Holy
Father
keepe
them
in
thy
name
,
euen
them
whome
thou
hast
giuen
me
,
that
they
may
be
one
as
we
are
.
While
I
was
in
the
world
,
I
kept
them
in
thy
name
,
those
whome
thou
gauest
me
I
haue
kept
,
&c.
And
verses
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
,
but
that
thou
keep
them
from
euill
.
They
are
not
of
the
world
,
as
I
am
not
of
the
world
.
Sanctifie
them
with
thy
truth
,
thy
word
is
truth
.
And
the
last
verse
of
the
chapter
:
I
haue
declared
to
them
thy
name
,
and
will
declare
it
,
that
the
loue
wherewith
thou
hast
loued
me
may
be
in
them
and
I
in
them
.
Remember
the
Sabbath
day
to
keepe
it
holy
.
Sixe
dayes
shalt
thou
labour
and
do
all
thy
worke
.
But
the
seuenth
day
is
a
Sabbath
to
the
Lord
thy
God
:
see
that
neither
thou
do
anie
worke
therein
,
nor
thy
sonne
,
&c.
For
in
sixe
dayes
,
&c.
Wherefore
the
Lord
blessed
the
Sabbath
day
and
hallowed
it
.
The
first
difference
,
whereby
the
Lord
hath
distinguished
this
his
fourth
Commandement
,
not
onely
from
all
the
Cammandements
of
this
first
Table
,
but
also
from
euerie
Commandement
of
his
whole
Law
,
is
that
he
doth
not
onely
say
;
Thou
shalt
keepe
holy
the
Sabbath
day
:
but
,
Remember
that
thou
keepe
it
holy
.
The
second
difference
is
,
that
he
hath
published
and
set
it
downe
both
affirmatiuely
commaunding
the
good
duties
,
and
also
negatiuely
with
an
expresse
prohibition
and
forbidding
of
the
contr●●ie
euill
.
The
third
difference
is
,
that
he
layeth
an
expresse
charge
vpon
all
those
that
haue
anie
gouernement
ouer
others
,
either
priuate
or
publike
,
ciuill
or
ecclesiasticall
,
that
they
do
not
onely
remember
and
regard
their
owne
dutie
therein
,
but
also
that
they
looke
to
those
which
be
vnder
their
gouernement
,
that
they
together
with
them selues
do
sanctifie
and
keepe
holy
the
Lords
Sabbath
.
The
fourth
difference
is
,
that
he
vseth
more
reasons
to
perswade
vnto
the
obedience
of
it
,
then
he
setteth
downe
concerning
any
other
of
his
Commandements
.
He
commandeth
vs
first
of
all
,
to
remember
his
Sabbath
to
keepe
it
holy
,
partly
to
point
vs
backe
to
this
his
first
and
most
auncient
institution
of
it
from
the
beginning
of
the
world
,
euen
from
the
very
next
day
after
that
mankind
was
created
:
and
partly
to
admonish
vs
by
all
good
and
well
aduised
foresight
to
prepare
our selues
,
and
to
dispose
of
all
our
ordinarie
workes
&
businesse
,
in
so
wise
and
discreet
an
order
,
as
without
all
vnnecessarie
disturbance
and
hinderance
we
may
sanctifie
and
keepe
holy
the
same
.
The
Lord
doth
generally
commaund
two
things
in
this
holy
Commaundement
.
First
,
that
euery
seuenth
day
all
his
people
of
euery
estate
&
condition
,
do
rest
and
cease
from
all
the
ordinary
labours
and
exercises
of
their
bodies
,
and
from
all
studies
and
discourses
either
in
their
owne
mindes
by
themselues
,
or
one
with
another
by
speech
and
communication
concerning
anie
worldly
(
though
in
themselues
lawfull
and
honest
)
affaires
and
businesse
,
with
anie
respect
of
worldly
gaine
or
earthly
pleasure
&
delight
.
Secondly
,
and
that
also
more
principally
God
commaundeth
that
all
and
euerie
one
of
and
amongst
his
people
,
do
with
all
holy
care
and
ioyfulnesse
of
heart
,
vpon
euerie
such
day
of
holy
Sabbaths
&
rest
,
exercise
themselues
both
publikely
in
those
partes
of
the
day
which
are
,
and
according
to
Gods
Commaundement
ought
to
be
appointed
to
the
publike
duties
of
his
worships
;
and
also
priuately
all
the
rest
of
the
day
,
in
and
about
the
holy
things
of
God
,
euen
such
as
do
directly
concerne
his
glorie
and
our
owne
spirituall
edification
and
comfort
in
the
way
of
eternall
saluation
.
And
in
either
of
these
respects
,
he
layeth
the
speciall-charge
vpon
those
that
haue
gouernement
ouer
others
,
as
was
answered
before
.
Euerie
husbandman
and
manuall
artificer
,
or
other
occupier
and
shopkeeper
must
cease
their
worke
,
both
in
the
field
abrode
,
or
in
the
barne
,
shop
or
warehouse
at
home
,
for
that
day
,
yea
euen
in
seed-time
and
haruest
must
they
cease
,
or
though
anie
worke-man
were
in
Church-worke
as
we
vse
to
speake
:
All
fayres
,
markets
and
marchandizing
must
cease
for
that
day
.
All
assizes
and
Sessions
with
their
examinations
,
pleadings
,
and
iudgements
,
all
summoning
and
arresting
both
in
Ciuill
and
Ecclesiasticall
Courts
,
and
all
their
proceedings
must
cease
for
that
day
.
All
Scriueners
must
cease
their
drawing
and
making
of
their
instruments
and
writings
.
All
studies
and
actions
of
humane
literature
and
learning
in
Vniuersities
,
and
all
other
scholles
,
whether
for
reading
,
writing
,
or
disputation
,
must
cease
for
that
day
,
and
giue
place
to
the
highest
and
most
necessarie
studie
and
learning
:
yea
euen
the
ordinarie
course
of
the
studies
of
Diuines
must
be
ceassed
,
that
the
duties
of
Gods
worship
may
be
practised
of
them
with
the
rest
of
the
people
.
The
Phisition
must
cease
his
vsuall
studying
,
prescribing
,
and
ministring
of
bodily
Phisicke
to
others
,
that
he
may
seeke
after
the
health
of
his
owne
soule
.
The
traueller
must
cease
his
trauell
,
that
he
may
learne
the
way
to
the
kingdome
of
heauen
.
The
victualler
and
tauerner
of
Inne
and
euerie
other
victualling
house
,
must
cease
their
ordinarie
victualling
,
least
they
famish
their
owne
soules
.
All
mustering
and
trayning
of
souldiers
for
voluntarie
and
offensiue
warres
must
cease
,
that
we
may
learne
to
fight
the
Lords
battels
,
against
the
world
,
the
flesh
and
the
Diuell
,
which
are
the
most
capitall
and
deadly
enemies
that
we
haue
.
Finally
,
euerie
one
must
cease
the
ordinarie
course
of
the
businesse
and
labour
of
his
worldly
office
and
calling
,
that
he
be
not
either
altogether
withheld
,
or
by
anie
meanes
distracted
in
his
mind
from
the
the
spirituall
seruice
and
worship
of
God
,
when
he
is
bodily
present
.
All
bodily
labours
,
together
with
the
thoughts
,
consultations
,
and
speeches
thereof
,
which
be
of
present
necessitie
,
either
to
further
the
worship
of
God
for
our
owne
spirituall
benefite
,
or
our selues
to
it
for
the
glorie
of
God
,
or
else
be
presently
necessarie
for
the
bodily
safetie
,
either
of
our
neighbour
,
or
our selues
,
or
of
anie
thing
of
good
and
necessarie
vse
,
belonging
vnto
vs
or
them
:
they
are
all
lawfull
on
the
Sabbath
day
,
yea
though
it
be
(
for
the
time
of
necessitie
)
with
ceassing
from
the
publike
duties
of
Gods
worship
,
so
as
the
mind
and
heart
be
disposed
as
it
ought
to
be
,
in
the
doing
of
the
same
.
We
ought
to
be
sorie
for
the
occasion
,
in
respect
of
our
hinderance
from
the
worship
of
God
,
which
aboue
all
things
we
ought
to
long
after
and
to
desire
;
but
yet
in
respect
of
our
neighbours
necessitie
,
ought
to
be
heartily
glad
,
that
we
may
be
instruments
of
Gods
prouidence
for
anie
speciall
reliefe
and
benefite
to
him
.
And
therewithall
also
we
ought
to
haue
care
to
make
as
speedie
expedition
as
the
necessitie
will
permit
,
that
we
may
ioyne
with
the
Church
of
God
in
the
most
principall
duties
of
his
holy
Sabbath
.
The
occasions
are
more
particular
,
as
thus
:
if
our
neighbour
,
for
whose
comfort
our
attendance
or
seruice
is
necessarie
,
be
for
the
time
of
Gods
publike
worship
verie
sore
or
daungerously
sicke
,
or
if
anie
of
his
cattell
,
whose
life
I
may
preserue
,
be
in
my
knowledge
,
without
my
speedie
helpe
in
speciall
daunger
of
decay
.
There
are
also
more
generall
and
publike
occasions
,
as
they
may
fall
out
,
thus
:
if
our
neighbours
house
be
on
a
fire
:
or
if
the
enemie
do
vpon
the
Lords
Sabbath
make
warre
vpon
our
countrie
:
in
such
cases
and
the
like
,
the
Lord
requireth
mercie
to
our
neighbour
,
and
fidelitie
and
fortitude
for
the
safetie
of
our
Prince
and
countrie
,
according
to
the
instant
necessitie
,
and
not
sacrifice
,
as
the
holy
Scriptures
teach
vs
.
These
holy
businesses
and
duties
are
,
the
religious
frequenting
of
the
holy
assemblies
of
Gods
people
in
the
holy
places
thereunto
appoynted
,
and
in
the
holy
times
and
seasons
thereof
,
that
is
,
on
the
dayes
of
the
holy
Sabbath
of
the
Lord
.
They
are
also
the
excercising
of
our selues
both
publikely
with
the
rest
of
the
congregation
,
and
priuately
apart
by
our selues
,
in
all
the
holy
duties
and
exercises
of
Gods
holy
worship
,
both
inward
and
outward
,
mentioned
before
in
the
interpretation
,
both
of
the
first
,
and
also
of
the
second
and
third
Commaundement
.
Furthermore
,
they
are
the
trying
of
our
owne
heartes
and
liues
,
how
we
proceede
or
go
backeward
,
or
stand
at
a
stay
,
in
the
loue
and
obedience
of
the
true
religion
of
God
:
and
accordingly
in
the
remembrance
and
meditation
of
Gods
mercie
,
chiefly
of
our
redemption
by
our
Sauiour
Iesus
Christ
,
and
of
his
iudgements
,
eyther
vpon
our selues
or
others
,
a
stirring
vp
and
quickening
of
our
owne
soules
,
either
to
thankefulnesse
and
ioy
in
the
Lord
,
or
to
godly
sorrow
and
repentance
,
with
the
increases
thereof
,
in
regard
of
our
owne
sinnes
,
and
faylings
,
as
the
matter
it selfe
,
and
as
the
seuerall
occasions
shall
require
.
Finally
,
they
are
the
speciall
exercises
of
mutuall
brotherly
kindnesse
and
mercifull
dealing
,
both
towardes
the
bodies
in
outward
reliefe
,
and
also
the
soules
of
our
brethren
by
spirituall
succour
of
instruction
,
conference
,
or
prayer
,
to
the
vttermost
of
that
grace
and
power
,
wherewith
the
Lord
shall
make
euerie
one
of
vs
able
from
time
to
time
.
We
may
not
vnderstand
the
Commaundement
so
:
for
as
it
is
lawfull
for
a
man
to
do
such
bodily
workes
and
labours
as
be
necessarie
,
euen
on
the
Sabbath
day
,
in
such
maner
as
hath
bene
alreadie
answered
:
so
,
yea
much
rather
,
is
it
lawfull
,
yea
euen
the
bounden
dutie
of
all
the
seruants
of
God
,
vpon
euerie
one
of
the
sixe
dayes
in
the
weeke
,
to
spend
so
much
time
in
the
holy
and
spirituall
duties
of
Gods
worship
,
as
he
shall
find
necessarie
to
keepe
his
heart
with
God
,
and
by
prayer
morning
and
euening
to
commend
himselfe
and
all
his
affaires
,
and
the
whole
Church
of
God
,
to
the
continuall
protection
and
blessing
of
God
.
Further
also
it
is
lawfull
,
yea
the
bounden
dutie
of
euerie
one
,
not
hindred
by
some
necessarie
let
,
to
cease
his
ordinarie
worke
or
honest
recreation
or
delight
,
to
heare
the
sermon
,
if
there
be
anie
on
the
weeke
day
;
yea
to
spend
the
whole
day
,
when
it
is
commaunded
either
for
the
publike
fast
,
or
for
a
publike
thankesgiuing
,
and
holy
feast
to
the
speciall
honour
of
God
,
according
to
the
speciall
occasion
,
which
he
himselfe
shall
giue
thereunto
.
In
these
:
Neither
thou
shalt
do
anie
worke
,
nor
thy
sonne
,
nor
thy
daughter
,
thy
man
seruant
,
nor
thy
mayde
,
nor
thy
beast
,
nor
the
stranger
that
is
within
thy
gates
.
First
,
all
those
bodily
labours
belonging
to
this
life
,
which
(
not
being
necessarie
)
would
by
our
intermedling
with
them
,
either
altogether
withhold
,
or
at
the
least
hinder
vs
in
the
spirituall
sanctification
of
the
Sabbath
:
yea
he
forbiddeth
all
worldlinesse
of
mind
,
yea
all
negligence
and
improuidence
,
in
not
preuenting
euerie
such
hinderance
,
so
farre
as
we
may
by
anie
good
circumspection
foresee
.
Much
more
doth
the
Lord
forbid
all
vaine
games
and
pastimes
,
yea
such
moderate
exercises
of
bodily
recreation
,
or
harmlesse
sporting
and
delighting
of
the
mind
,
which
at
some
other
times
he
will
tollerate
and
beare
withall
.
Most
of
all
doth
the
Lord
forbid
all
practise
of
idolatrie
and
false
worship
vpon
his
Sabbath
,
together
with
the
institution
of
any
other
holyday
or
Sabbath
by
mans
deuice
,
and
al
that
excesse
,
wantonnesse
and
riot
,
which
vsually
accompanieth
the
same
.
Finally
,
he
forbiddeth
all
vnfruitfulnesse
in
the
exercises
of
his
owne
true
seruice
and
worship
:
that
is
,
when
we
profite
not
thereby
in
knowledge
,
faith
,
and
repentance
.
Because
howsoeuer
the
establishment
,
perfection
,
and
glorie
of
holy
and
religious
gouernement
is
in
the
hand
of
the
publike
gouernour
,
yet
the
ground
and
foundation
of
it
,
resteth
in
the
wel
ordering
of
the
family
,
which
also
in
the
order
of
nature
it selfe
is
before
the
gouernement
,
either
of
the
Towne
,
Citie
,
or
Countrie
.
First
,
that
he
may
know
,
(
whosoeuer
he
be
,
whether
maister
of
a
greater
or
lesser
family
)
that
he
must
giue
an
account
of
his
gouernement
to
God
,
of
whome
he
hath
receiued
it
,
who
is
the
great
Maister
and
commaunder
both
in
heauen
and
in
earth
;
who
also
will
streightly
inquire
,
not
onely
how
ciuill
and
iust
,
but
much
rather
how
holy
and
religious
his
gouernement
hath
bene
.
Secondly
,
that
he
may
vnderstand
,
that
the
Lord
requireth
,
that
he
do
not
onely
commaund
his
sonnes
and
his
houshold
,
but
also
that
he
go
before
them
in
his
owne
practise
and
example
.
Thirdly
,
because
if
he
were
not
brought
to
conscience
of
his
owne
dutie
first
,
he
might
by
the
abuse
of
his
authoritie
,
frustrate
all
the
holy
care
which
might
happily
be
begunne
in
his
children
and
seruants
,
by
vrging
them
to
do
otherwise
then
the
Law
of
God
and
their
consciences
would
permit
them
.
Finally
,
that
both
seruants
,
and
children
,
and
straungers
,
vnderstanding
how
streight
a
charge
the
Lord
giueth
to
gouernours
herein
,
they
might
be
induced
the
more
willingly
to
yeeld
to
this
his
holy
appoyntment
,
or
otherwise
that
they
might
know
,
that
they
are
no
wayes
iniured
,
though
they
should
against
their
wils
,
euen
by
ciuill
or
domesticall
correction
,
be
constrained
and
compelled
thereunto
.
It
is
easily
presupposed
of
all
,
that
according
to
Gods
ordinance
,
the
husband
and
the
wife
must
be
one
,
and
without
all
iarre
mutuall
helpers
,
specially
for
the
furtherance
and
aduancement
of
religion
in
their
owne
hearts
,
and
among
all
that
belong
vnto
them
.
To
admonish
them
of
that
,
wherein
they
ought
chiefly
to
manifest
and
exercise
their
right
godly
and
parent-like
affection
toward
them
.
To
shew
that
maisters
of
families
ought
in
a
second
degree
to
extend
their
parent-like
affection
,
euen
toward
their
seruants
also
,
in
a
tender
care
and
desire
of
their
euerlasting
saluation
.
Not
onely
to
the
end
that
the
cattell
ordinarily
vsed
to
dayly
labour
(
such
as
are
the
oxen
or
the
horse
,
to
plow
and
to
cart
)
might
haue
intermission
and
rest
,
and
so
haue
a
kind
of
mercie
or
pitie
shewed
them
:
but
chiefly
that
no
man
should
presume
to
breake
the
outward
rest
of
the
Sabbath
,
and
take
libertie
to
neglect
the
publike
sanctification
of
it
,
vnder
pretence
that
he
(
to
serue
his
owne
pleasure
)
taketh
his
pampered
beast
,
either
his
Coach
horse
,
or
gelding
for
the
saddle
,
to
ride
his
iourney
without
any
labour
to
himselfe
;
yea
though
he
taketh
his
Bible
and
prayer
booke
with
him
to
reade
as
he
sitteth
in
his
Coach
.
Partly
,
because
such
strangers
as
were
of
the
same
religion
with
the
Iewes
:
that
is
to
say
,
circumcised
Proselites
,
they
were
equally
bound
by
the
same
law
of
sanctifying
the
Sabbath
,
like
as
should
be
all
baptised
Iewes
or
Turkes
,
if
anie
were
liuing
amongst
Christians
.
And
as
touching
other
strangers
,
such
as
come
on
ambassage
to
Princes
,
or
according
to
their
owne
priuate
minds
to
see
countries
,
&c.
they
must
be
caused
at
the
least
to
obserue
the
bodily
rest
,
that
the
offence
and
daunger
of
so
euill
an
example
might
be
auoyded
.
Much
euerie
way
,
as
the
due
consideration
of
the
sundrie
reasons
annexed
to
the
Commandement
will
declare
.
The
first
is
,
that
the
Lord
hath
left
vs
the
free
libertie
of
sixe
dayes
,
for
the
honest
and
lawfull
businesse
and
affaires
of
this
life
,
vnto
one
weekely
Sabbath
set
apart
for
his
speciall
seruice
.
The
second
is
,
the
example
of
the
Lord
in
his
owne
ceassing
vpon
that
day
from
the
workes
of
creation
,
which
he
finished
and
perfected
in
the
sixe
dayes
going
immediatly
before
.
The
third
is
,
the
institution
,
blessing
,
and
sanctifying
of
the
Sabbath
,
which
is
as
auncient
,
as
is
the
example
of
the
Lord
in
that
his
holy
rest
.
The
fourth
reason
is
,
the
ends
whereunto
the
Lord
did
sanctifie
his
Sabbath
,
that
is
to
say
,
for
the
memoriall
of
the
Lords
workes
of
creation
,
to
his
honour
and
glorie
,
and
for
our
owne
sanctification
and
saluation
,
through
the
blessed
vse
and
sanctification
thereof
.
The
Lord
doth
assure
his
people
by
this
his
holy
ordinance
,
that
he
will
be
their
God
,
and
that
he
will
sanctifie
them
by
his
Spirit
,
if
they
will
be
carefull
to
santifie
his
Sabbath
,
Exod.
and
Ezek.
chap.
And
Isai.
Blessed
is
that
man
that
keepeth
the
Sabbath
,
and
polluteth
it
not
,
and
keepeth
his
hand
from
doing
any
euill
.
And
verses
Euen
vnto
the
Eunuches
and
strangers
which
will
keepe
my
Sabbath
(
sayth
the
Lord
)
I
will
giue
in
my
house
,
and
within
my
wals
,
a
place
and
a
name
better
then
of
the
sonnes
and
daughters
:
I
will
giue
them
an
euerlasting
name
,
which
shall
not
be
put
out
.
And
againe
:
I
will
bring
them
also
to
my
holy
mountaine
,
and
make
them
glad
in
my
house
of
prayer
:
their
burnt
offerings
and
sacrifices
shall
be
accepted
vpon
my
Altar
:
for
my
house
shall
be
called
a
house
of
prayer
for
all
people
.
And
chap.
If
thou
turne
away
thy
foote
from
the
Sabbath
and
not
do
thine
owne
will
on
my
holy
day
,
but
call
the
Sabbath
a
delight
to
consecrate
it
as
glorious
to
the
Lord
,
and
wilt
honour
him
,
not
doing
thine
owne
wayes
,
nor
seeking
thine
owne
will
,
nor
speaking
a
vaine
word
:
Then
shalt
thou
delight
in
the
Lord
,
and
I
will
cause
thee
to
mount
vpon
the
high
places
of
the
earth
,
and
I
will
feede
thee
with
the
heritage
of
Iaacob
thy
father
:
for
the
mouth
of
the
Lord
hath
spoken
it
.
And
Ier.
If
ye
will
sanctifie
the
Sabbath
,
so
that
ye
do
no
worke
therein
.
Then
shall
Kings
and
Princes
enter
in
at
the
gates
of
this
Citie
,
and
shall
sit
vpon
the
throne
of
Dauid
,
and
they
shall
ride
vpon
chariots
,
and
vpon
horses
,
they
and
their
Princes
,
the
men
of
Iuda
,
and
the
inhabitants
of
Ierusalem
:
and
this
City
shall
remaine
for
euer
.
And
they
shall
come
from
the
Cities
of
Iudah
,
and
from
about
Ierusalem
,
and
from
the
land
of
Beniamine
,
and
from
the
plaine
,
and
from
the
mountaine
,
and
from
the
South
,
which
shall
bring
burnt
offerings
,
and
sacrifices
,
and
meate
offerings
,
and
incense
:
and
they
shall
bring
sacrifice
of
prayse
into
the
house
of
the
Lord
.
It
was
bodily
death
.
He
that
defileth
the
Sabbath
shall
dye
the
death
:
Whosoeuer
worketh
therein
,
the
same
person
shall
be
cut
off
from
among
his
people
.
And
againe
:
Whosoeuer
dath
any
worke
in
the
Sabbath
day
,
shall
dye
the
death
,
Exod.
chap.
In
the
Chapter
of
Ieremie
,
verse
Thus
sayth
the
Lord
:
If
ye
will
not
heare
me
,
to
sanctifie
the
Sabbath
day
,
and
not
to
beare
a
burthen
,
nor
to
go
through
the
gates
of
Ierusalem
on
the
Sabbath
day
:
then
will
I
kindle
a
fire
in
the
gates
thereof
,
and
it
shall
deuour
the
pallaces
of
Ierusalem
,
and
it
shall
not
be
quenched
.
Heare
this
(
sayth
the
Prophet
Amos
,
chapter
O
ye
that
swallow
vp
the
poore
,
that
ye
may
make
the
needy
of
the
land
to
faile
:
Saying
,
when
will
the
new
Moone
be
gone
,
that
we
may
sell
corne
,
and
the
Sabbath
,
that
we
may
sell
foorth
wheate
,
and
make
the
Epha
small
,
and
the
shekell
great
,
and
falsifie
the
weights
by
deceipt
.
That
we
may
buy
the
poore
with
siluer
,
and
the
needy
for
a
paire
of
shoes
(
that
is
)
for
a
matter
of
small
price
,
for
litle
or
nothing
(
as
we
say
)
yea
,
and
sell
the
refuse
of
wheate
.
The
Lord
hath
sworne
by
the
excellency
of
Iaacob
(
that
is
to
say
by
himselfe
)
surely
I
will
neuer
forget
any
of
his
workes
.
Shall
not
the
land
tremble
for
this
,
and
euery
one
mourne
that
dwelleth
therein
?
No
,
but
I
beseech
God
of
his
infinite
mercy
to
forgiue
me
my
manyfold
and
grieuous
transgressions
against
it
.
The
whole
history
of
his
Gospell
doth
manifestly
and
verie
plentifully
confirme
it
,
vnder
the
vndoubted
testimony
of
all
the
Euangelists
.
It
is
euident
,
not
onely
that
they
do
all
(
and
specially
Marke
and
Luke
)
diligently
set
downe
and
record
in
holy
writ
his
most
holy
and
constant
labour
,
in
the
preaching
of
the
Gospell
vpon
the
Sabbath
dayes
,
for
the
instructing
of
the
soules
of
men
in
the
right
way
of
their
saluation
;
and
therewithall
likewise
how
vpon
the
same
dayes
he
exercised
his
spirituall
workes
of
mercy
,
towards
the
bodies
of
all
sorts
of
impotent
and
diseased
men
,
yea
,
towards
both
bodies
and
soules
,
of
such
as
were
wholly
possessed
and
vexed
by
Diuels
.
But
also
it
is
euident
by
that
more
particular
testimony
of
the
Euangelist
Luke
,
concerning
his
most
holy
care
,
euen
from
his
childhood
,
to
resort
to
the
places
of
Gods
worship
in
the
speciall
times
thereof
,
to
worship
God
,
and
to
heare
and
inquire
of
the
doctrine
of
his
word
,
at
the
mouthes
of
those
which
were
the
Doctors
and
teachers
thereof
,
as
we
reade
Luke
from
the
verse
to
the
end
of
the
Chapter
.
Euen
the
same
which
was
alledged
before
out
of
the
chap.
of
Iohn
,
the
verse
:
that
God
will
heare
euery
man
that
is
not
a
sinner
,
but
is
a
worshipper
of
God
,
and
indeuoureth
to
do
his
will
.
We
haue
learned
,
that
the
Sabbath
cannot
be
truly
sayd
to
haue
bene
at
any
time
a
meere
ceremony
;
but
that
it
hath
alwayes
bene
,
and
so
is
still
a
morall
and
vnremoueable
Commandement
of
God
.
We
haue
learned
also
,
that
neither
our
Sauiour
Christ
himselfe
nor
hic
Apostles
,
haue
abrogated
,
nor
euer
minded
to
abrogate
the
Lords
Commandement
touching
the
Sabbath
,
but
they
haue
firmely
confirmed
and
established
it
.
He
himselfe
speaking
of
the
whole
morall
Law
,
and
of
the
doctrine
of
the
Prophets
,
who
were
the
true
and
faithfull
interpreters
thereof
,
saith
professedly
,
that
he
came
not
to
destroy
it
,
or
any
part
of
it
,
but
wholly
to
fulfill
it
.
And
therefore
also
it
must
be
,
that
all
is
misconstrued
,
whatsoeuer
may
be
imagined
,
either
of
the
contrary
doctrine
or
practise
of
our
Sauiour
Christ
,
against
the
Commandement
of
the
Sabbath
.
In
so
much
as
the
holy
Apostles
did
onely
alter
and
change
the
day
,
and
that
also
to
the
verie
next
day
:
that
is
to
say
,
seeing
they
onely
translated
it
from
the
seauenth
day
,
which
was
the
very
next
after
the
workes
of
Gods
creation
were
ended
,
to
the
first
day
of
the
weeke
,
vpon
the
which
the
world
began
,
and
vpon
the
which
the
Sonne
of
God
,
by
whom
the
world
was
at
the
first
made
and
all
things
therein
,
rose
againe
by
the
mighty
power
of
God
,
to
declare
himselfe
to
be
the
perfect
redeemer
of
the
people
of
God
,
and
the
onely
meanes
of
the
vpholding
and
preseruing
of
the
whole
frame
of
this
transitory
and
decayed
world
.
And
further
also
,
seeing
they
both
by
doctrine
and
example
,
imployed
that
first
day
of
the
weeke
in
the
weekely
recourse
of
it
,
to
the
religious
assembling
of
Gods
people
,
and
for
the
holy
exercises
of
the
Christian
duties
of
Gods
worship
;
euen
the
same
which
haue
been
rehearsed
before
for
the
duties
of
the
Lords
Sabbath
.
Finally
,
seeing
the
same
first
day
of
the
weeke
,
hath
the
name
of
the
Lords
day
translated
vnto
it
.
It
is
by
all
these
reasons
manifest
,
that
it
was
not
their
purpose
to
abrogate
and
abolish
the
Sabbath
of
the
Lord
,
that
is
to
say
,
the
sanctifying
of
euery
seauenth
day
,
but
rather
to
establish
it
with
this
so
neare
a
change
,
to
the
perpetuall
memoriall
,
not
onely
of
the
first
creation
,
but
also
of
this
latter
renewing
of
all
things
by
our
Sauiour
Christ
:
to
the
more
cleare
and
full
honour
of
God
,
in
the
name
of
Iesus
Christ
,
in
these
last
dayes
of
the
cleare
reuelation
of
the
Gospell
.
Because
there
should
not
then
be
ten
,
but
onely
nine
Commandements
of
perpetuall
durance
in
the
morall
Law
of
God
:
and
also
because
this
Commandement
was
ordayned
for
man
before
yet
there
was
any
vse
of
any
figuratiue
ceremony
concerning
Christ
to
come
.
The
second
is
like
vnto
the
first
in
many
respectes
,
as
followeth
.
First
,
in
that
it
is
giuen
by
the
same
heauenly
Law-giuer
.
Secondly
,
in
that
it
requireth
perfect
obedience
in
all
the
duties
thereof
.
Thirdly
,
in
that
it
hath
like
promises
of
perfect
reward
to
the
perfect
obedience
of
it
.
Fourthly
,
in
that
it
hath
like
curses
,
not
only
temporall
,
but
eternall
also
,
against
euery
transgression
of
the
vnbeleeuer
,
not
repenting
thereof
.
Fiftly
,
it
is
of
like
force
and
vertue
with
the
first
Table
,
to
make
knowne
our
sinne
and
misery
,
yea
,
not
only
to
make
knowne
our
failings
in
dutie
to
men
,
but
therewithall
also
detecteth
our
hypocrisie
against
God
,
in
our
vnfruitfull
profession
of
his
name
and
religion
.
Finally
,
it
doth
in
like
maner
shew
vs
the
necessity
of
our
Sauiour
Christs
perfect
sufferings
and
obedience
,
for
our
redemption
,
iustification
,
and
saluation
.
Yes
very
worthy
The
second
Table
differeth
from
the
former
.
First
,
in
the
subiect
,
matter
,
and
argument
of
it
,
which
is
the
perfect
loue
of
our
neighbour
:
but
the
argument
of
the
first
Table
(
as
hath
bene
declared
before
)
is
the
perfect
loue
of
God
.
Secondly
,
there
is
difference
in
the
maner
or
measure
of
that
loue
wherewith
one
neighbour
is
to
loue
another
,
which
is
not
without
limitation
,
as
is
the
loue
of
man
toward
God
:
for
it
is
only
in
the
Lord
,
and
for
his
sake
,
according
to
that
naturall
,
kindly
and
well
ordered
loue
and
affection
,
which
euery
man
may
and
also
ought
in
the
Lord
and
so
as
may
be
most
for
his
glory
,
to
beare
toward
his
owne
selfe
,
and
not
otherwise
.
Honour
thy
father
and
thy
mother
,
that
thy
dayes
may
be
prolonged
on
the
land
,
which
thy
Lord
thy
God
giueth
thee
.
First
,
who
are
meant
by
these
honourable
titles
father
and
mother
.
Secondly
,
what
that
honour
is
which
God
commandeth
vs
to
yeeld
vnto
them
.
First
our
naturall
parents
,
by
whom
as
by
the
instruments
of
God
,
we
haue
receiued
our
being
and
life
.
And
then
also
all
those
which
in
any
respect
are
in
stead
of
parents
vnto
vs
,
for
the
preseruation
,
direction
,
and
comfort
of
life
.
First
,
ciuill
Magistrates
in
the
common-wealth
,
such
as
are
soueraigne
Kings
and
Princes
,
with
their
Iudges
and
Iustices
,
and
all
in
publike
office
vnder
them
.
Secondly
,
Pastors
and
teachers
of
the
word
in
the
Church
of
God
,
with
all
that
haue
gouernement
and
charge
of
soules
,
together
with
them
according
to
the
same
his
holy
word
.
Thirdly
,
schoole-maisters
and
teachers
of
the
tongues
,
and
other
liberal
Arts
,
as
also
such
as
haue
the
wardship
&
gouernement
of
fatherlesse
children
:
and
likewise
maisters
of
manuell
trades
and
occupations
.
Fourthly
,
all
that
be
any
way
specially
beneficiall
to
any
of
vs
.
Finally
,
the
aged
in
yeares
,
and
all
that
are
our
auncients
in
grace
and
godlinesse
.
First
,
because
they
are
by
the
law
and
course
of
nature
the
first
and
most
auncient
degree
of
honour
among
men
.
Secondly
,
because
the
louing
and
tender
gouernement
of
naturall
parents
,
is
the
principall
patterne
and
example
whereunto
all
other
gouernement
is
to
be
framed
.
Thirdly
,
because
child-like
subiection
is
the
entrance
and
preparation
to
all
obedience
and
subiection
.
Finally
,
that
it
might
the
more
clearely
appeare
,
how
acceptable
to
God
the
subiection
of
euery
inferiour
is
to
his
superiour
,
of
what
degree
soeuer
he
be
:
and
on
the
contrary
,
how
grieuous
a
sinne
disobedience
to
any
superiour
is
,
in
so
much
as
it
is
of
like
nature
with
the
vndutifulnesse
of
a
child
against
his
naturall
father
,
or
against
his
mother
that
bare
him
.
The
Lord
commanding
vs
to
honour
our
naturall
parents
,
requireth
of
vs
these
things
.
First
,
that
we
do
all
the
dayes
of
our
liues
reuerendly
esteeme
of
them
and
of
their
holy
prayers
and
blessing
,
and
of
their
wise
instructions
and
counsels
,
both
for
the
course
and
trade
of
life
which
we
are
to
take
,
and
for
the
company
which
we
are
to
make
choyse
of
,
and
especially
then
when
we
shall
come
to
thinke
of
seeking
a
companion
to
liue
with
vs
in
maried
estate
.
Secondly
,
that
as
a
fruite
of
that
reuerend
estimation
,
we
do
not
onely
in
outward
gesture
and
speech
behaue
our selues
dutifully
toward
them
,
but
also
that
we
obey
them
from
the
heart
,
submitting
our selues
to
their
godly
gouernement
and
discipline
,
and
that
euery
way
we
seeke
to
win
them
to
pray
for
vs
,
and
to
blesse
vs
,
and
to
giue
all
good
occasion
to
ioy
in
vs
,
and
to
blesse
and
prayse
God
for
vs
.
Thirdly
,
that
we
shew
our selues
thankefull
,
in
all
readinesse
to
recompence
their
goodnesse
toward
vs
to
the
vttermost
of
our
power
,
wherein
soeuer
they
shall
at
any
time
stand
in
neede
of
our
helpe
.
Finally
,
seeing
we
cannot
recompence
them
,
or
at
the
most
but
in
part
,
we
are
to
pray
continually
vnto
God
,
so
long
as
they
liue
,
that
it
may
please
him
on
our
behalfe
,
fully
and
for
euer
to
recompence
and
reward
them
.
Yea
,
and
all
these
duties
are
to
be
performed
from
hearty
loue
and
affection
toward
them
.
To
put
a
difference
betweene
that
loue
we
owe
to
our
inferiors
or
equals
,
which
is
more
familiar
,
and
this
loue
wherein
we
stand
bound
to
our
parents
and
all
other
our
superiours
,
which
may
not
be
seuered
from
feare
and
reuerence
.
The
same
which
we
are
commanded
to
yeeld
to
our
naturall
parents
,
according
to
the
particular
interpretation
of
the
Scriptures
following
.
My
sonne
(
sayth
king
Salomon
)
feare
the
Lord
and
the
king
,
&
meddle
not
with
them
that
are
seditious
,
Submit
your selues
(
sayth
the
Apostle
Peter
)
vnto
all
maner
ordinance
of
man
,
for
the
Lords
sake
,
whether
it
be
to
the
king
,
or
to
the
superiour
,
Or
vnto
gouernours
,
as
vnto
them
that
are
sent
of
him
for
the
punishment
of
euill
doers
,
and
for
the
praise
of
them
that
do
well
.
For
so
is
the
will
of
God
,
that
by
well
doing
ye
may
put
to
silence
the
ignorance
of
foolish
men
.
As
free
,
but
not
as
hauing
liberty
for
a
cloake
of
maliciousnesse
,
but
as
the
seruants
of
God
,
And
the
Apostle
Paule
,
Rom.
And
then
it
followeth
,
verses
Wherefore
ye
must
be
subiect
,
not
because
of
wrath
onely
,
but
also
for
conscience
sake
.
For
,
for
this
cause
ye
pay
also
tribute
:
for
they
are
Gods
ministers
,
applying
themselues
for
the
same
thing
.
Yea
,
not
onely
must
we
shew
our selues
thankefull
for
their
carefull
protection
ouer
vs
,
by
yeelding
a
portion
of
our
goods
,
but
also
in
bestowing
our
whole
substance
,
and
in
the
hazarding
of
our
liues
in
their
warres
,
if
need
so
require
,
according
to
that
saying
of
the
souldiers
of
king
Dauid
:
Thy
life
is
more
worth
then
ten
thousand
of
vs
,
and
chap.
Thou
shalt
go
no
more
out
with
vs
to
battell
,
least
thou
quench
the
light
of
Israel
.
And
concerning
prayer
,
the
Apostle
Paule
exhorteth
,
that
in
the
Church
of
God
,
and
in
the
holy
meetings
of
his
people
,
first
of
all
supplications
,
prayers
,
intercessions
,
with
giuing
of
thankes
be
made
for
all
men
.
For
Kings
and
all
that
are
in
authority
,
that
we
may
leade
a
quiet
and
a
peaceable
life
,
in
all
godlinesse
and
honesty
,
The
same
duties
,
in
such
maner
as
followeth
.
He
that
heareth
you
(
sayth
our
Sauiour
Christ
)
heareth
me
,
and
he
that
despiseth
you
despiseth
me
:
and
he
that
despiseth
me
despiseth
him
that
sent
me
,
Luke
Whereupon
(
sayth
the
Apostle
Paule
.
)
Let
a
man
so
thinke
of
vs
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
,
In
the
chap.
of
the
Epistle
to
the
Heb.
verse
Obey
them
that
haue
the
ouersight
of
you
,
and
submit
your selues
,
for
they
watch
for
your
soules
,
as
they
that
must
giue
accounts
,
&c.
Touching
prayers
for
the
Ministers
of
the
word
:
Pray
for
vs
(
sayth
the
Apostle
Paule
)
that
the
word
of
the
Lord
may
haue
free
passage
and
be
glorified
,
And
againe
Ephesians
Reade
also
Hebr.
Pray
for
vs
,
for
we
are
assured
that
we
haue
a
good
conscience
in
all
things
,
desiring
to
liue
honestly
.
And
for
conuenient
maintenance
and
euery
other
duty
of
honour
belonging
to
the
Ministers
of
the
Gospell
,
we
reade
what
the
will
of
God
is
.
The
elders
that
rule
well
are
worthy
of
double
honour
,
specially
they
which
labour
in
the
word
and
doctrine
.
For
the
Scripture
sayth
,
thou
shalt
not
mouzell
the
mouth
of
the
oxe
that
treadeth
out
the
corne
,
and
the
labourer
is
worthy
of
his
wages
.
Let
as
many
seruants
as
be
vnder
the
yoake
,
count
their
maisters
worthy
of
all
honor
,
that
the
name
of
God
and
his
doctrine
be
not
euill
spoken
of
:
And
they
which
haue
beleeuing
maisters
,
let
them
not
despise
them
,
because
they
are
brethren
,
but
rather
do
seruice
because
they
are
faithfull
,
and
beloued
,
and
partakers
of
the
benefit
:
These
things
(
sayth
the
Apostle
to
Timothy
)
teach
and
exhort
.
Tim.
chap.
Seruants
be
ye
obedient
to
them
that
are
your
maisters
according
to
the
flesh
,
with
feare
and
trembling
in
singlenesse
of
your
harts
,
as
vnto
Christ
.
Not
with
seruice
to
the
eye
as
men
pleasers
,
but
as
the
seruants
of
Christ
,
doing
the
will
of
God
from
the
heart
.
With
good-will
seruing
the
Lord
and
not
men
,
Ephesi
.
And
the
same
againe
,
Coloss.
chap.
Moreouer
in
the
second
chapter
to
Titus
,
verses
Let
seruants
be
subiect
to
their
maisters
,
and
please
them
in
all
things
,
not
answering
againe
.
Neither
pickers
,
but
that
they
shew
all
good
faithfulnesse
,
that
they
may
adorne
the
doctrine
of
God
our
Sauiour
in
all
things
.
For
prayer
we
haue
the
example
of
Abrahams
seruants
,
Gen.
and
verse
For
thankefulnesse
Ioseph
is
a
notable
example
for
all
seruants
to
follow
,
Gen.
And
Iaacob
for
diligence
and
faithfulnesse
,
yea
,
though
he
serued
an
vnkind
kinsman
,
Gen.
Thou
shalt
rise
vp
before
the
horehead
,
and
honour
the
person
of
the
old
man
(
sayth
the
Lord
)
and
dread
thy
God
.
I
am
the
Lord
,
Leuit.
A
fruite
also
of
the
which
honour
is
the
silence
of
the
younger
,
in
reuerend
regard
of
the
experience
and
wisedome
of
their
elders
,
Iob.
And
as
we
reade
againe
,
Iob.
Elihu
waited
till
Iob
and
the
rest
had
spoken
,
because
they
were
more
auncient
in
yeares
then
he
.
And
verse
he
sayth
,
I
am
young
in
yeares
,
and
ye
are
auncient
:
therefore
I
doubted
and
was
afraide
to
shew
you
my
opinion
.
Reade
also
Psalme
Ye
younger
(
sayth
the
Apostle
Peter
)
submit
your selues
vnto
the
elders
,
and
submit
your selues
euery
man
one
to
another
:
decke
your selues
inwardly
with
lowlinesse
of
minde
:
for
God
resisteth
the
proud
,
&
giueth
grace
to
the
humble
,
Epistle
,
chapter
Yea
,
the
Minister
of
the
word
,
though
he
himselfe
be
an
Elder
in
respect
of
his
office
;
yet
must
he
not
checke
his
elder
in
yeares
,
but
exhort
him
as
a
father
,
and
the
yonger
men
as
brethren
:
the
elder
women
as
mothers
,
the
younger
as
sisters
,
with
all
purenesse
,
And
further
in
respect
of
the
maintenance
of
such
elder
women
as
be
in
outward
want
,
such
especially
as
haue
liued
as
becommeth
good
and
Christian
matrons
:
it
followeth
in
the
third
verse
of
the
same
Chapter
:
Honour
widowes
which
are
widowes
indeed
.
Finally
touching
prayer
for
our
elders
,
reade
Lamentation
of
Ieremy
the
whole
:
where
the
Prophet
pitifully
bewailing
the
ouerthrow
of
all
estates
,
noble
&
of
low
degree
,
parent
and
child
,
young
and
old
:
in
the
ende
he
prayeth
for
all
estates
:
Turne
thou
vs
vnto
thee
,
ô
Lord
,
and
we
shall
be
turned
:
renew
our
dayes
as
of
old
,
chapter
Albeit
(
if
they
be
very
wicked
specially
against
the
true
religion
of
God
)
we
cannot
euery
way
and
so
fully
honour
them
,
as
if
they
did
performe
the
duties
of
their
places
to
the
honour
and
glorie
of
God
:
neither
indeede
are
they
worthie
of
it
:
yet
for
the
Lords
sake
,
and
in
dutifull
regard
of
his
commaundements
and
ordinances
(
in
so
much
as
all
the
powers
that
be
,
are
ordained
of
God
)
we
stand
bound
so
farre
to
honour
them
,
as
we
do
not
dishonour
him
:
to
obey
and
bow
to
them
,
so
far
as
we
do
not
disobey
and
lift
vp
our selues
against
him
.
Yea
euen
in
all
things
are
we
to
submit
our selues
to
them
,
so
as
in
nothing
we
rebell
against
him
:
we
must
be
thankefull
to
them
,
so
farre
as
we
shew
not
our selues
vnthankefull
to
him
.
And
aboue
all
things
,
we
must
remember
to
pray
earnestly
to
God
for
the
most
wicked
of
them
,
that
it
might
please
him
of
his
infinit
mercie
to
turn
their
harts
,
and
to
giue
them
grace
to
do
their
duties
faithfully
,
that
so
they
may
haue
more
worthie
honour
,
both
before
God
and
men
.
But
as
touching
all
humane
infirmities
of
those
that
be
otherwise
both
good
and
godly
,
it
is
the
dutie
of
euerie
one
patiently
to
beare
with
them
,
yea
as
much
as
we
may
,
to
couer
and
hide
them
,
that
they
breake
not
forth
to
their
dishonour
,
eyther
among
our selues
,
or
in
the
sight
or
hearing
of
anie
other
.
To
the
clearing
of
this
point
,
we
must
necessarily
put
a
great
difference
betwixt
diuine
honour
and
worship
,
which
is
onely
proper
to
God
:
and
ciuill
honour
and
worship
,
which
God
himselfe
permitteth
,
yea
commaundeth
to
be
yeelded
of
man
vnto
a
man
.
We
honour
and
worship
God
immediatly
for
his
owne
sake
,
that
is
to
say
,
we
bow
the
knees
both
of
our
bodies
and
also
of
our
soules
before
him
,
and
we
are
most
humble
and
hearty
sutors
vnto
him
,
in
all
things
according
to
his
will
,
with
sure
trust
and
confidence
in
his
mercie
,
and
with
an
acknowledgement
,
euen
from
the
bottome
of
our
hearts
,
that
he
onely
is
of
most
high
and
excellent
maiestie
,
aboue
all
superioritie
and
degree
either
of
earthly
Prince
or
heauenly
Angell
,
and
so
consequently
,
we
acknowledge
him
worthy
more
reuerend
honour
and
worship
,
then
can
possibly
be
yeelded
to
him
of
our selues
,
or
of
anie
of
all
his
creatures
.
But
all
the
honour
and
worship
which
we
giue
vnto
men
,
we
yeeld
it
onely
in
and
for
the
Lord
;
that
is
to
say
,
although
we
bow
not
onely
the
knees
of
our
bodies
,
but
also
the
affections
of
our
mindes
and
spirits
before
them
as
in
the
sight
of
God
:
and
though
as
our
necessities
&
duties
require
,
we
do
somtimes
make
our
humble
sutes
&
supplications
to
them
:
neuertheles
we
knowing
,
that
as
our
honor
&
worship
toward
God
is
alwaies
too
short
and
fayling
,
so
this
vnto
men
may
be
excessiue
&
too
much
:
therfore
we
alwaies
retayne
and
hold
this
perswasion
in
our
hearts
,
that
euen
our
highest
superiours
here
vpon
earth
,
are
but
the
instruments
of
Gods
goodnesse
toward
vs
from
heauen
,
though
indeed
they
be
his
very
honourable
instruments
,
&
that
all
their
power
is
limited
according
to
the
good
pleasure
of
his
diuine
will
.
Neither
do
we
yeeld
vnto
them
,
or
aske
of
them
,
or
feare
and
expect
from
them
any
thing
,
which
God
hath
reserued
as
proper
and
entire
vnto
himselfe
.
We
do
not
seeke
to
anie
earthly
Superiour
or
Power
,
whether
parent
or
Prince
or
anie
other
,
for
the
gifts
and
graces
of
Gods
Spirit
,
nor
for
the
inheritance
of
his
heauenly
kingdome
:
no
neither
do
we
seeke
to
them
for
health
and
preseruation
in
time
of
plague
and
sickenesse
,
nor
for
fruitfull
seasons
and
plentie
in
the
time
of
dearth
and
famine
,
&c.
but
to
God
onely
,
as
the
author
and
giuer
of
them
.
If
they
wrong
vs
,
God
is
righteous
and
will
do
vs
iustice
;
though
they
shold
kill
our
bodies
,
yet
God
will
saue
our
soules
.
The
Lord
hauing
in
this
Commandement
established
a
distinction
of
degrees
of
honour
,
both
in
nature
,
and
also
for
godly
pollicie
and
communion
of
life
:
and
hauing
likewise
commaunded
all
inferiours
to
yeeld
to
euerie
one
of
their
superiours
their
due
honour
:
and
that
all
superiours
also
should
so
liue
and
gouerne
,
as
they
may
be
worthie
honour
,
it
is
hereupon
plainely
to
be
gathered
that
the
Lord
forbiddeth
on
the
one
hand
all
anarchie
or
want
of
gouernement
,
and
disordered
confusion
,
together
with
all
tyrannous
,
ouerstately
,
proud
,
and
rigorous
Lordlinesse
and
dominion
,
yea
euerie
vnkind
and
vnparent-like
abuse
thereof
.
And
on
the
other
hand
,
he
forbiddeth
all
stubborne
contempt
and
disobedience
,
with
all
enuious
and
ambitious
conspiracie
and
rebellion
:
yea
all
fayling
in
the
faithfull
performance
of
any
good
seruice
and
dutie
,
either
in
will
,
word
,
or
deede
,
in
euerie
one
not
answering
to
that
place
of
inferioritie
and
subiection
wherein
the
Lord
hath
set
him
.
The
generall
equitie
of
it
,
is
:
First
,
because
as
the
distinction
and
difference
of
degree
it self
,
so
also
all
the
degrees
of
the
same
distinction
according
as
they
haue
bene
mentioned
before
,
they
are
the
honourable
ordinance
and
appointment
of
God
.
Secondly
,
because
(
as
a
testimonie
thereof
)
they
are
honoured
with
sundrie
of
Gods
owne
titles
and
names
.
Thirdly
,
because
God
hath
set
them
ouer
vs
,
to
prouide
for
vs
,
to
guide
and
direct
,
to
rule
and
to
gouerne
vs
,
as
in
his
owne
steade
.
Fourthly
,
because
of
the
many
and
great
benefites
which
we
receiue
from
the
hand
of
God
vnder
their
godly
care
&
gouernment
ouer
vs
,
while
we
be
obedient
and
dutifull
vnto
them
.
Finally
,
because
of
the
great
and
manifold
euils
which
do
follow
vpon
contempt
and
disobedience
against
them
.
Because
by
our
naturall
parents
we
receiue
our
naturall
life
,
and
all
the
priuate
benefits
and
comforts
thereof
,
as
from
the
honourable
instruments
of
God
vnder
their
tender
education
&
bringing
vp
.
Because
by
our
Princes
and
rulers
in
the
commonwealth
,
we
enioy
all
the
publike
benefites
and
comfortes
of
life
,
not
onely
those
that
belong
to
ciuill
societie
in
common
peace
and
honestie
,
against
the
enemies
and
disturbers
thereof
;
but
also
those
that
appertaine
to
the
holy
communion
of
Saints
in
true
godlinesse
and
religion
,
vnder
their
vigilant
protection
and
defence
,
through
the
singular
mercie
of
God
.
Because
by
the
holy
ministerie
of
the
faithfull
Ministers
of
Gods
word
,
we
receiue
our
regeneration
to
newnesse
of
life
,
and
are
nourished
vp
by
the
immortall
foode
of
Gods
word
to
euerlasting
life
and
glorie
,
vnder
their
spirituall
watch
in
the
Church
of
God
,
for
the
welfare
and
happinesse
of
our
soules
,
which
is
more
then
naturall
life
and
all
the
benefites
and
comfortes
thereof
.
Because
Tutors
,
Schoole-maisters
,
and
Maisters
of
other
sciences
,
trades
,
and
occupations
,
are
in
steade
of
parents
,
to
teach
and
to
bring
vp
their
schollers
and
seruants
to
such
an
honest
and
profitable
course
of
life
as
our
Parents
could
not
.
Because
our
elders
in
yeares
,
specially
such
of
them
as
are
auncient
in
grace
and
godlinesse
,
they
are
honoured
by
God
himselfe
,
as
it
were
with
a
Crowne
of
glorie
in
that
respect
:
and
so
are
made
examples
of
Gods
constant
goodnesse
and
mercie
in
the
prolonging
of
their
liues
before
our
eyes
.
As
also
because
they
(
so
manie
as
be
such
as
they
ought
to
be
)
are
patternes
of
godlinesse
and
grauitie
vnto
vs
,
and
are
readie
also
to
helpe
vs
with
good
counsell
and
instruction
in
our
young
yeares
,
according
to
that
wisedome
and
experience
which
God
hath
giuen
to
them
to
gather
in
a
long
space
and
tract
of
time
.
Finally
,
because
the
onely
path-way
for
inferiours
in
their
time
to
come
to
honour
(
when
it
shall
please
God
to
make
them
parents
,
or
to
set
them
in
anie
other
degree
of
superioritie
)
is
by
giuing
honour
to
their
owne
parents
,
and
to
all
other
,
vnto
whome
God
commaundeth
honour
to
be
giuen
.
Children
are
a
gracious
gift
and
blessed
inheritance
from
the
Lord
:
they
are
also
the
defence
and
gard
of
their
parents
in
time
of
their
neede
,
Psalme
and
Prouerbes
Childrens
children
are
the
crowns
of
the
elders
,
as
fathers
be
the
glorie
of
the
children
,
that
is
to
say
,
when
they
are
well
brought
vp
and
proue
good
and
dutifull
children
.
According
to
the
other
Prouerbe
,
chapter
My
sonne
be
wise
,
&
reioyce
my
hart
,
that
I
may
answer
him
that
reproueth
me
.
But
on
the
contrarie
,
a
child
ill
brought
vp
and
set
at
libertie
,
and
so
growing
licentious
,
maketh
his
mother
ashamed
.
As
touching
subiects
,
we
reade
in
the
same
booke
of
the
Prouerbes
,
chapter
In
the
multitude
of
the
people
is
the
honour
of
the
King
,
and
for
the
want
of
people
(
which
commeth
by
oppression
and
tyrannie
)
is
the
destruction
of
the
Prince
.
Moreouer
,
the
King
is
maintained
by
the
tillage
of
the
field
,
Ecclesiasticus
chapter
Ministers
of
the
word
are
maintained
by
the
assemblies
and
congregations
to
whome
they
minister
,
the
which
their
assemblies
and
congregations
are
the
precious
inheritance
of
the
Lord
,
bought
with
the
most
precious
bloud
of
our
glorious
Lord
Iesus
Christ
:
who
also
according
as
they
are
brought
nearer
to
the
Lord
by
the
wise
and
faithfull
ministerie
of
his
word
,
so
are
they
the
more
comfortable
hope
and
ioy
,
yea
euen
the
crowne
of
the
reioycing
of
their
Ministers
before
the
Lord
,
Tutors
and
schoolemaisters
haue
likewise
a
worthy
charge
of
great
trust
,
in
that
the
well
ordering
of
the
mindes
and
manners
of
youth
is
committed
vnto
them
,
to
the
end
they
should
make
them
fit
,
to
be
in
due
time
employed
for
the
best
vses
and
seruices
that
may
be
in
the
common
wealth
or
Church
of
God
.
Neither
may
the
thankefull
recompence
of
the
parents
,
or
of
such
as
be
benefactors
to
their
schollers
or
pupils
,
be
without
sinne
neglected
of
them
.
Maisters
of
other
trades
and
occupations
haue
the
like
charge
:
and
beside
that
,
they
enioy
the
profit
of
all
the
skill
which
they
teach
,
and
of
the
strength
and
labour
of
their
seruants
,
so
long
as
they
are
vnder
their
gouernement
.
The
like
is
to
be
considered
of
all
the
rest
.
In
these
;
That
thy
dayes
may
be
prolonged
on
the
land
which
the
Lord
thy
God
giueth
thee
.
First
,
God
verifieth
his
promise
toward
euerie
true
dutifull
child
or
subiect
,
&c.
in
that
he
prolongeth
their
life
here
on
earth
,
vntill
he
hath
prepared
and
made
them
fit
to
be
translated
out
of
this
sinfull
world
,
into
his
heauenly
and
most
blessed
kingdome
.
Secondly
,
that
which
he
denieth
to
some
vpon
speciall
causes
secretly
knowne
to
himselfe
,
and
when
long
life
could
not
by
reason
of
some
common
calamitie
and
miserie
be
a
blessing
,
he
performeth
it
to
them
in
granting
it
to
their
posteritie
&
children
.
Thirdly
,
some
that
seeme
dutifull
children
or
subiects
&c.
before
men
,
they
are
not
so
in
truth
in
the
sight
of
God
,
but
do
that
which
they
do
,
in
seruile
flatterie
,
or
looking
to
an
earthly
recompence
and
reward
.
Fourthly
,
some
againe
that
haue
in
some
measure
a
dutifull
regard
of
their
parents
and
other
gouernours
,
do
yet
by
some
other
grieuous
sinne
either
open
or
secret
,
prouoke
the
Lord
to
cut
them
off
as
it
were
before
the
time
.
Finally
,
see●ng
the
obedience
of
the
most
dutifull
child
or
subiect
,
and
euerie
other
inferiour
is
vnperfect
,
no
maruell
though
God
to
make
the
perfection
of
his
iustice
knowne
;
do
(
as
seemeth
good
vnto
him
)
shorten
the
temporall
blessing
.
We
haue
a
most
cleare
example
of
it
in
Dauid
.
King
Saul
pursued
him
with
all
the
subtiltie
and
force
that
he
might
,
to
take
away
his
life
:
but
his
faithfull
allegiance
to
God
and
his
Prince
was
as
an
armour
of
proofe
,
so
to
shield
and
defend
him
,
that
Saul
with
all
his
spies
or
armies
could
neuer
preuaile
against
him
.
Verily
,
verily
(
saith
our
Sauiour
Christ
)
if
I
send
anie
,
he
that
recieueth
him
receiueth
me
,
and
he
that
receiueth
me
,
receiueth
him
that
sent
me
,
Iohn
chapter
.
And
Matth.
He
that
receiueth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receiue
a
Prophets
reward
.
Her
children
shall
rise
vp
and
call
her
blessed
,
and
God
requireth
that
her
husband
should
giue
her
all
worthie
prayse
and
incouragement
,
Prou.
Yea
this
is
the
way
whereby
God
will
guide
her
vnto
his
glorious
kingdome
.
For
as
the
Apostle
Paul
teacheth
:
By
bearing
of
children
she
shall
be
saued
,
if
she
continue
in
faith
and
loue
,
with
holinesse
and
modestie
,
As
he
that
keepeth
the
fig
tree
shall
eate
the
fruite
thereof
:
so
he
that
waiteth
vpon
his
maister
shal
come
to
honour
,
Prouerbs
And
the
Apostle
Paul
,
incouraging
seruants
to
do
their
faithfull
and
willing
seruice
:
Know
ye
(
sayth
he
)
that
whatsoeuer
good
thing
any
man
doth
,
the
same
shall
he
receiue
of
the
Lord
,
whether
he
be
bond
or
free
,
Ephes.
And
againe
,
Coloss.
Knowing
that
of
the
Lord
ye
shall
receiue
the
reward
of
the
inheritance
,
for
yee
serue
the
Lord
Christ
.
Of
all
such
the
Apostle
Peter
sayth
in
the
place
before
alledged
:
God
giueth
grace
to
the
humble
,
Epistle
,
chap.
And
Luke
He
that
humbleth
himselfe
shall
be
exalted
.
The
father
of
the
righteous
shall
greatly
reioyce
,
and
he
that
begetteth
a
wise
sonne
,
shall
haue
ioy
of
him
.
Thy
father
and
thy
mother
shall
be
glad
,
and
she
that
bare
thee
shall
reioyce
,
Prou.
chap.
Mercy
and
truth
preserue
the
King
:
for
his
throne
shall
be
established
with
mercy
,
Prou.
chapter
And
chap.
The
throne
of
the
king
which
iudgeth
the
poore
in
truth
,
shall
be
established
for
euer
.
Feede
the
flocke
of
God
which
dependeth
vpon
you
(
sayth
the
Apostle
Peter
)
caring
for
it
,
not
by
constraint
,
but
willingly
:
not
for
filthy
lucre
,
but
of
a
ready
mind
.
Not
as
though
ye
were
Lords
ouer
Gods
heritage
,
but
that
ye
may
be
examples
to
the
flocke
.
And
when
the
chiefe
shepheard
shall
appeare
,
yee
shall
receiue
an
incorruptible
Crowne
of
glory
,
Epistle
,
chapter
God
maketh
the
wiues
of
such
faithfull
to
them
,
to
the
preseruation
and
establishment
of
loue
betwixt
them
:
which
is
a
blessing
farre
aboue
the
iewell
of
most
excellent
price
,
according
to
that
we
reade
Prou.
God
blesseth
the
habitation
of
the
righteous
,
Prou.
And
in
that
chap.
of
Deut.
verse
God
will
blesse
beneficiall
maisters
in
all
things
that
they
do
.
Reade
also
Ephes.
They
shall
be
filled
with
dayes
(
as
the
Lord
sayth
by
his
Prophet
Isaiah
)
and
he
that
is
an
hundreth
yeares
old
,
shall
dye
a
young
man
,
chapter
Reade
also
verse
And
Iob
chap.
They
shall
go
to
their
graue
as
corne
which
commeth
in
due
season
into
the
barne
.
God
doth
for
this
cause
,
in
his
iust
displeasure
,
sometimes
dissolue
the
good
order
of
pollicy
and
gouernement
,
which
he
had
established
for
the
common
benefit
of
his
people
,
either
by
setting
ouer
them
euill
Rulers
,
or
leauing
them
to
confused
mutinies
and
rebellions
from
among
themselues
,
or
else
by
giuing
them
ouer
into
the
hands
of
tyrants
and
forrayne
Lords
and
gouernours
.
God
in
his
ciuill
course
of
iustice
among
his
people
of
Israel
,
commanded
that
such
should
be
stoned
to
death
.
If
any
man
haue
a
sonne
that
is
stubburne
and
disobedient
,
which
will
not
hearken
vnto
the
voyce
of
his
father
,
nor
to
the
voice
of
his
mother
,
and
they
haue
chastened
him
,
and
he
would
not
not
obey
them
.
Then
shall
his
father
and
his
mother
take
him
,
and
bring
him
out
to
the
Elders
of
his
Citie
,
and
to
the
gate
of
the
place
where
he
dwelleth
.
And
they
shall
say
to
the
Elders
of
the
Citie
,
This
our
sonne
is
stubburne
and
disobedient
,
and
he
will
not
obey
our
admonition
,
he
is
a
riotour
and
a
drunkard
.
Then
all
the
men
of
his
City
shall
stone
him
with
stones
vnto
death
:
so
thou
shalt
take
away
euill
from
among
you
,
that
all
Israel
may
heare
it
and
feare
.
A
seditious
person
seeketh
onely
euill
,
but
a
cruell
messenger
shall
be
sent
against
him
,
Prou.
And
chap.
There
is
no
rising
vp
against
the
king
:
wherefore
worthily
is
the
exhortation
of
the
father
to
the
sonne
to
be
harkened
vnto
,
chap.
My
sonne
feare
the
Lord
and
the
king
,
and
meddle
not
with
them
that
are
seditious
:
for
their
destruction
shall
rise
suddenly
,
and
who
knoweth
the
ruine
of
them
both
?
He
that
despiseth
you
,
despiseth
me
(
sayth
our
Sauiour
Christ
to
his
Ministers
)
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
(
as
hath
bene
answered
before
)
Luke
And
therefore
the
curse
of
this
sinne
must
needes
be
a
grieuous
curse
.
For
no
man
can
despise
the
Lord
,
and
be
innocent
before
him
.
In
the
chap.
of
the
booke
of
the
Kings
ver.
we
reade
that
little
children
of
the
idolatrous
people
of
Bethel
,
came
out
of
the
City
,
and
mocked
the
true
Prephet
of
God
Elisha
as
he
went
by
the
way
,
vsing
these
reprochfull
speeches
:
Come
vp
thou
bald-head
,
come
vp
thou
bald-head
,
come
vp
thou
bald-head
.
Whereupon
the
hold
Prophet
turning
backe
,
&
by
the
Spirit
of
God
discerning
the
spitefulnesse
of
these
idolatrous
and
vngracious
boyes
,
he
cursed
them
in
the
name
of
the
Lord
:
and
the
Lord
sent
two
beares
out
of
the
forrest
,
which
did
teare
in
peeces
two
and
forty
of
them
.
Mical
despising
Dauid
in
her
heart
,
when
he
daunced
for
ioy
of
bringing
home
the
Arke
of
God
,
was
for
the
same
cause
made
childlesse
all
her
life
,
The
seruant
which
doth
wrong
to
his
maister
,
shall
receiue
for
the
wrong
which
he
hath
done
:
and
there
is
no
respect
of
persons
,
Coloss.
He
that
rewardeth
euill
for
good
,
euill
shall
not
depart
from
his
house
,
Prou.
Of
all
such
it
is
sayd
,
God
resisteth
the
proude
,
&
Luke
Whosoeuer
exalteth
himselfe
shall
be
brought
low
.
We
haue
seene
in
the
third
Commandement
,
the
fearefull
iudgement
of
God
vpon
Eli
,
because
his
sonnes
ran
into
a
slaunder
,
and
he
stayed
them
not
,
But
more
generally
,
Psal.
and
verses
Because
fathers
in
Israel
did
not
teach
their
children
the
wayes
and
commandements
of
God
,
as
he
had
commanded
them
,
but
were
disobedient
and
rebellious
,
and
did
not
set
their
heart
aright
,
nor
keepe
their
spirit
faithfull
vnto
God
:
therefore
he
was
wrath
and
greatly
abhorred
Israel
,
so
that
he
forsooke
them
,
and
gaue
them
,
their
choise
men
,
their
maidens
,
and
their
Priests
to
the
fire
and
sword
of
their
enemies
.
Tophet
,
that
is
to
say
,
hell
or
the
place
of
destruction
is
prepared
of
old
:
it
is
euen
prepared
for
the
king
:
he
hath
made
it
deepe
and
large
:
the
burning
thereof
is
fire
and
much
wood
:
the
breath
of
the
Lord
,
is
like
a
riuer
of
brimstone
which
doth
kindle
it
,
Isa.
chap.
O
idole
shepheard
that
leaueth
the
flocke
:
the
sword
shal
be
vpon
his
arme
,
and
vpon
his
right
eye
.
His
arme
shall
be
cleane
dried
vp
,
and
his
eye
shall
be
vtterly
darkened
,
sayth
the
Lord
by
his
Prophet
Zacharie
,
chap.
He
is
therein
a
curse
to
himselfe
:
for
he
troubleth
his
owne
flesh
,
he
hindreth
the
ioy
of
his
owne
heart
,
and
interrupteth
the
course
blessed
of
prayer
,
which
is
one
of
the
best
factors
and
friends
that
the
married
couple
hath
.
Because
the
cruell
maisters
in
Israel
did
not
set
their
seruants
free
,
as
God
commaunded
their
fathers
,
when
he
brought
them
out
of
the
land
of
Egypt
,
out
of
the
house
of
seruants
:
behold
(
sayth
the
Lord
)
I
proclaime
a
liberty
for
you
to
the
sword
,
and
to
the
pestilence
,
and
to
the
famine
,
and
I
will
make
you
a
terrour
to
all
the
kingdomes
of
the
earth
:
Ieremy
chapter
Though
a
sinner
do
euill
an
hundreth
times
,
and
God
should
prolong
his
dayes
,
yet
I
know
that
it
shall
not
go
well
with
him
,
because
he
feareth
not
before
God
,
Eccles.
And
Isaiah
chap.
The
sinner
being
an
hundreth
yeares
old
shall
be
accursed
.
His
bones
are
full
of
the
sinne
of
his
youth
,
and
it
shall
lye
downe
with
him
in
the
dust
,
Iob.
chap.
The
sinner
(
sayth
the
holy
Prouerbe
)
despiseth
his
neighbour
(
and
so
consequently
is
accursed
:
)
But
he
that
hath
mercy
on
the
poore
is
blessed
,
chap.
And
chap.
When
pride
commeth
,
then
commeth
shame
:
but
with
the
lowly
is
wisedome
.
And
chapter
If
a
poore
man
oppresse
the
poore
,
he
is
like
a
raging
raine
that
leaueth
no
foode
.
And
Math.
&c.
The
euill
seruant
which
smiteth
his
fellow-seruants
,
shall
be
cut
off
,
and
haue
his
portion
with
hypocrites
:
there
shall
be
weeping
and
gnashing
of
teeth
.
No
:
but
contrariwise
,
I
haue
infinitely
transgressed
it
,
aboue
that
I
know
against
my selfe
,
both
in
thought
,
word
,
and
deed
:
so
that
vnlesse
happily
I
may
find
fauour
with
God
,
through
the
perfect
redemption
and
obedience
which
Iesus
Christ
hath
wrought
,
I
must
of
necessity
perish
in
my
sinnes
,
which
I
haue
committed
against
it
.
Hereof
,
through
the
goodnesse
of
God
,
we
haue
very
euident
and
manifold
confirmation
in
the
holy
Scriptures
,
to
our
singular
comfort
.
They
are
partly
such
as
giue
testimony
of
his
perfect
obedience
to
man
,
in
euery
estate
of
inferiority
and
subiection
,
whereunto
it
pleased
him
of
his
owne
accord
to
submit
himselfe
for
our
sakes
,
though
he
were
the
Lord
of
glory
:
whom
all
both
men
and
Angels
stand
bound
to
worship
,
honour
and
serue
.
And
partly
,
they
are
such
as
do
witnesse
his
perfect
obedience
to
God
,
in
a
most
gracious
course
of
gouernement
,
in
respect
of
that
superiority
which
he
receiued
aboue
all
creatures
,
in
that
he
alone
was
and
is
for
euer
found
worthy
,
to
be
the
onely
mediatour
betwixt
God
and
man
.
In
the
chap.
of
the
Euangelist
Luke
,
verse
it
is
expresly
testified
that
he
was
subiect
to
them
.
We
haue
an
euident
proofe
hereof
,
in
that
he
refuseth
to
be
made
a
king
,
though
the
people
would
haue
done
so
,
Iohn
chapter
And
in
that
he
professed
plainly
that
his
kingdome
is
not
of
this
world
,
Iohn
And
in
that
he
himselfe
payed
tribute
,
and
taught
the
people
that
they
also
should
do
so
,
Mathew
&c.
and
chapter
We
haue
a
notable
testimony
of
it
,
euen
from
his
youth
.
Luke
Chapter
.
And
to
his
mans
age
,
in
that
he
came
to
the
preaching
of
Iohn
Baptist
,
Iohn
,
Chap.
And
in
that
he
sbmitted
himselfe
as
others
did
to
be
baptized
of
him
,
Mathew
.
&c.
to
the
ende
of
the
Chapter
.
Seeing
he
is
faithfull
and
true
,
and
one
that
sought
not
his
owne
glory
,
but
the
glorie
of
him
that
sent
him
,
as
we
reade
Iohn
and
Chapter
we
may
boldly
rest
in
his
owne
testimonie
,
concerning
that
which
he
sayth
of
himselfe
:
I
am
meeke
and
lowly
in
heart
,
Mathew
according
to
the
Prophesie
of
Isaiah
,
Chapter
We
haue
also
his
practise
ioyned
with
his
doctrine
,
Luke
&c.
to
the
verse
:
where
he
both
reproueth
the
pride
and
ambition
of
those
that
sought
to
sit
in
the
highest
roomes
at
feasts
,
and
also
teacheth
that
the
poorest
of
all
should
not
be
thought
vnworthy
to
be
inuited
,
and
to
haue
their
meete
and
conuenient
place
.
But
as
touching
his
practise
,
we
haue
a
most
liuely
proofe
in
that
he
was
among
his
Disciples
,
not
onely
as
a
maister
and
Lord
,
but
rather
as
a
most
louing
,
sweete
,
and
familiar
brother
or
friend
,
Iohn
Yea
,
euen
as
a
seruant
,
in
that
he
washed
his
Disciples
feete
:
he
thereby
,
of
purpose
giuing
them
an
example
of
all
humble
seruice
,
and
of
mutuall
loue
among
themselues
,
Chapter
&c.
yea
he
professeth
that
he
came
not
to
be
serued
,
but
to
serue
,
Matth.
and
Luke
chapter
And
beside
,
we
haue
to
the
same
purpose
a
most
notable
testimony
of
the
Apostles
:
As
first
of
Paule
,
Phil.
&c.
where
from
the
example
of
our
Sauiour
Christ
,
the
most
humble
man
that
euer
was
,
he
perswadeth
all
Christians
to
the
same
most
excellent
vertue
.
And
of
the
Apostle
Peter
Epistle
chap.
Christ
hath
suffered
for
vs
,
leauing
vs
an
example
that
we
should
follow
his
steppes
,
who
did
no
sinne
,
nei
-
was
there
guile
found
in
his
mouth
:
who
when
he
was
reuiled
,
reuiled
not
againe
:
when
he
suffered
,
he
threatned
not
,
but
committed
it
to
him
that
iudgeth
righteously
.
These
testimonies
do
sufficiently
confirme
his
perfect
obedience
to
this
Commandement
,
in
respect
of
his
subiection
in
euery
estate
of
inferiority
among
men
,
&c.
Now
let
vs
come
to
his
perfect
obedience
before
God
,
in
his
superiority
,
&c.
O
Ierusalem
,
Ierusalem
(
sayth
our
Sauiour
Christ
himselfe
)
thou
which
killest
the
Prophets
,
and
stonest
them
which
are
sent
vnto
thee
:
How
often
would
I
haue
gathered
thy
children
together
,
as
the
hen
gathereth
her
chickens
vnder
her
wings
,
and
ye
would
not
,
Math.
In
him
,
and
by
him
,
are
all
the
prophesies
performed
,
concerning
that
most
gracious
and
princely
gouernement
,
promised
vnder
the
name
and
kingdome
of
king
Dauid
,
or
any
other
good
king
of
Israel
:
according
to
that
which
the
holy
Angell
testifieth
to
the
Virgin
Mary
,
Luke
chap.
and
according
to
that
we
reade
Heb.
Thou
shalt
not
kill
.
Or
,
as
it
is
more
vsually
Englished
in
the
same
sence
,
Thou
shalt
do
no
murther
.
First
,
the
Lordresteth
not
in
the
former
Commandement
only
,
because
that
contempt
of
good
order
and
gouernement
,
which
reigneth
in
our
nature
,
breaketh
foorth
into
sundry
outrages
and
mischiefes
,
which
he
saw
likewise
necessary
that
they
should
be
expresly
mentioned
and
straightly
forbidden
.
Secondly
,
he
giueth
the
Commaundement
against
murther
the
next
place
,
because
,
not
onely
in
the
account
of
man
,
but
also
euen
in
the
estimation
of
God
himselfe
,
life
is
more
precious
then
anie
other
worldly
thing
,
which
man
enioyeth
.
And
further
also
it
hath
the
next
place
,
to
the
end
that
all
which
haue
any
power
and
gouernement
,
may
see
what
that
is
(
which
as
touching
humane
society
)
they
stand
chiefly
charged
with
:
and
that
also
euen
to
this
ende
,
that
the
blessing
of
long
life
promised
in
the
former
Commandement
,
might
not
by
any
contrary
attempt
of
any
man
,
be
any
way
hindred
or
interrupted
.
Murther
is
the
vniust
,
and
malicious
,
or
wilfull
taking
away
of
the
life
of
any
of
mankind
,
by
any
of
the
same
kind
;
or
of
our
owne
life
by
our selues
,
by
what
way
or
meanes
soeuer
it
may
be
.
Yes
:
God
doth
not
onely
forbid
all
outward
euils
,
whereby
this
wicked
murther
is
occasioned
,
but
also
all
inward
and
corrupt
affections
,
from
whence
it
springeth
,
or
whereby
it
is
any
way
furthered
and
perfected
.
Yea
,
the
Lord
in
this
commandement
straightly
forbiddeth
the
euill
thought
of
murther
,
with
all
crafty
deuises
and
practises
wherewith
any
do
lye
in
wayt
for
bloud
.
Sower
,
disdainfull
,
and
wrathfull
countenances
,
taunting
and
reuiling
speeches
,
captious
quarrelling
and
fighting
.
They
are
partly
such
as
be
contrary
to
the
vertues
which
are
required
to
harmlesenesse
and
innocency
,
touching
mans
person
and
life
.
And
partly
,
they
are
such
as
be
contrary
to
the
vertues
of
helpfulnesse
,
concerning
the
reliefe
,
succour
,
and
comfort
thereof
.
They
are
of
three
sorts
First
,
the
contraries
of
meekenesse
.
Secondly
,
the
contraries
of
tractablenesse
or
gentlenesse
and
easinesse
to
be
intreated
.
Thirdly
,
the
contraries
of
peaceablenesse
.
They
are
these
which
follow
Pride
,
in
that
euerie
man
thinketh
too
highly
of
himselfe
.
Enuie
and
repining
at
our
neighbours
prosperitie
.
Rash
and
vnaduised
anger
,
when
no
iust
cause
is
giuen
.
Treafenesse
or
hastinesse
to
anger
,
when
one
is
teachie
and
tangle
vpon
euerie
light
and
trifling
occasion
.
Immoderate
and
bitter
anger
,
though
there
be
neuer
so
great
cause
giuen
.
Desire
or
purpose
of
reuenge
,
though
reconciliation
hath
bene
sought
,
yea
though
satisfaction
and
recompence
hath
bene
tendred
and
offered
,
as
sometime
it
falleth
out
.
Finally
,
impatience
,
the
fruites
whereof
are
restlesse
murmuring
,
with
cursed
exclamation
and
complaining
.
On
the
one
hand
,
too
great
softnesse
,
or
a
seruile
and
timorous
kind
of
blockishnesse
,
when
any
shall
passe
by
great
abuses
against
their
person
and
life
,
or
against
anie
that
belong
to
them
,
and
haue
no
care
to
vse
the
lawfull
meanes
which
God
hath
appointed
for
the
remedying
thereof
:
such
as
are
,
priuate
rebuke
,
and
if
that
will
not
preuaile
,
publike
complaint
to
the
magistrate
for
the
punishment
of
such
as
shall
go
on
in
harmefull
and
mischieuous
practises
,
without
all
regard
of
amendement
,
or
of
seeking
any
priuate
reconciliation
.
On
the
other
hand
,
hardnesse
to
be
intreated
when
reconciliation
is
sought
.
In
one
extremitie
,
cowardly
yeelding
to
vnlawfull
conditions
of
peace
,
or
to
peace
it selfe
,
in
such
cases
as
we
ought
to
vse
constant
resistance
.
In
the
other
extremitie
,
first
vnapeaceablenesse
,
in
such
cases
wherein
we
ought
to
seeke
and
follow
after
peace
with
all
men
.
Secondly
contentiousnesse
,
or
a
delight
in
an
obstinate
course
of
brawling
and
contention
.
Thirdly
,
inueterate
hatred
,
or
rancor
and
malice
.
These
are
likewise
of
three
sorts
.
First
,
the
contraries
to
the
vertues
of
peace-making
.
Secondly
,
the
contraries
to
those
vertues
which
belong
to
the
repelling
of
iniuries
.
Thirdly
,
the
contraries
to
the
vertues
which
serue
to
the
well
placing
and
bestowing
of
benefites
.
They
are
these
two
Sowing
of
contention
,
by
secret
tale-carying
and
priuie
slandering
.
Hindering
of
peace
and
friendly
agreement
,
by
contrarie
perswasion
and
counsell
.
They
are
partly
,
such
as
be
contrarie
to
that
lawfull
and
iust
reuenge
,
which
ought
to
be
sought
at
the
hands
of
those
that
haue
power
to
punish
such
as
shall
grow
mischieuously
iniurious
and
hurtfull
to
any
of
our
neighbours
and
brethren
.
And
partly
,
they
are
such
as
be
contrarie
to
that
Christian
fortitude
,
whereby
the
innocent
partie
extreamely
oppressed
,
is
presently
to
be
releeued
,
or
else
he
must
perish
,
or
be
very
daungerously
damnified
,
or
vtterly
vndone
,
as
we
vse
to
speake
.
They
are
these
foure
following
On
the
one
side
,
carelesse
and
vnkind
neglect
of
seeking
iust
&
necessarie
reuenge
,
by
the
helpe
of
the
godly
and
Christian
Magistrate
.
On
the
other
side
First
,
priuate
reuengement
,
with
neglect
of
the
magistrate
.
Secondly
,
mis-informing
or
bribing
the
magistrate
,
in
an
inordinate
desire
of
reuenge
aboue
measure
.
Finally
,
crueltie
in
an
ouer-eger
or
bitter
pursuing
of
reuenge
and
punishment
assigned
by
the
magistrate
,
though
it
be
no
greater
then
is
equall
and
meete
.
They
are
these
two
First
,
cowardly
fearefulnesse
and
want
of
holy
courage
,
wisely
and
warily
to
vndergo
necessarie
daungers
,
for
the
iust
rescue
and
defence
of
our
neighbour
,
when
we
see
him
in
extreame
daunger
,
and
when
by
the
course
of
ordinarie
helpes
we
might
haue
hope
to
do
him
good
.
Secondly
,
indiscreet
,
rash
,
and
presumptuous
venturousnesse
,
when
a
man
enterpriseth
any
thing
aboue
all
likelyhood
of
good
successe
,
he
therein
greatly
indaungering
himselfe
,
to
no
benefite
to
his
distressed
neighbour
.
They
are
of
diuerse
sorts
First
,
the
contraries
of
kind-hartednesse
,
or
goodnes
,
as
the
Scriptures
call
it
.
Secondly
,
the
contraries
to
mercifulnesse
,
or
tender
and
bowel-like
pitie
and
compassion
.
Thirdly
,
the
contraries
to
friendship
and
friendly
dealing
.
Finally
,
the
contraries
to
well-wishing
or
prayer
,
and
to
good
and
well
dealing
toward
our
enemies
.
First
selfe-loue
,
when
a
man
thinketh
all
too
litle
for
himself
.
Secondly
,
euill
will
or
vnbeteeming
,
when
one
is
loth
that
his
neighbour
should
fare
the
better
for
him
,
though
it
be
of
another
mans
cost
.
Thirdly
,
inhumanitie
or
churlishnesse
,
in
a
rude
and
discourteous
deniall
,
to
shew
that
kindnesse
which
is
intreated
of
a
man
.
Fourthly
,
faire
words
,
but
no
performance
,
or
with
very
great
fayling
.
Last
of
all
,
vniust
gratifying
or
pleasuring
.
On
the
one
hand
,
want
of
compassion
ouer
the
miseries
of
such
as
ought
to
be
pitied
:
as
also
laughing
and
reioycing
at
shrewd
and
vnhappie
turnes
,
as
we
call
them
.
And
on
the
other
hand
,
foolish
pitie
,
in
sparing
such
as
are
worthie
of
sharpe
seueritie
.
First
,
hostilitie
,
or
open
enmitie
.
And
then
diuerse
other
,
as
they
follow
.
First
,
lightnesse
in
the
entring
and
breaking
off
of
friendship
.
Secondly
,
fayned
friendship
or
flatterie
.
Thirdly
,
neglecting
or
fayling
a
mans
speciall
friend
in
the
time
of
his
speciall
neede
.
Last
of
all
,
vnlawfull
or
vniust
befriending
.
They
are
these
two
First
,
rash
and
hatefull
imprecations
or
cursed
wishes
against
them
,
proceeding
of
that
priuate
grudge
which
we
beare
them
.
Secondly
,
profane
and
carnall
reioycing
at
their
aduersitie
and
fall
.
I
haue
learned
that
there
are
sundrie
very
notable
reasons
of
it
.
First
,
the
Lord
doth
it
for
plainenesse
,
least
any
should
say
,
that
through
weakenesse
of
capacitie
they
could
not
vnderstand
his
Lawes
.
Secondly
,
for
breuitie
and
shortnesse
sake
,
least
anie
should
pretend
,
that
because
of
the
length
of
them
,
they
are
not
able
to
remember
them
.
Thirdly
,
to
let
vs
vnderstand
,
that
all
the
affections
and
thoughts
from
whence
such
grieuous
sinnes
proceeded
,
be
themselues
also
great
and
grieuous
offences
in
the
sight
of
God
.
Finally
,
that
by
the
more
effectuall
awaking
and
rousing
vp
of
our
drowsie
consciences
,
our
soules
might
be
soone
possessed
with
such
a
feare
and
horrour
of
Gods
displeasure
against
the
greater
sinnes
,
that
we
might
the
rather
be
preserued
from
the
lesser
,
which
we
should
otherwise
too
lightly
regard
,
and
at
vnwares
easily
runne
into
them
.
In
this
Commaundement
the
Lord
our
God
commaundeth
all
those
vertues
,
which
belong
either
to
innocencie
or
harmelesnesse
,
touching
the
person
or
life
of
man
:
or
else
to
helpefulnesse
for
the
reliefe
and
comfort
of
the
same
.
They
are
these
three
First
,
meekenesse
or
patience
and
long
suffering
,
which
vertue
lightly
passeth
by
and
endureth
all
such
offences
done
against
our selues
,
or
anie
that
belong
vnto
vs
,
which
dutie
doth
not
necessarily
bind
vs
to
stand
earnestly
vpon
,
in
the
reprouing
,
censuring
and
pursuing
of
them
.
Secondly
,
tractablenesse
,
or
gentlenesse
,
and
easinesse
to
be
intreated
,
to
forgiue
the
trespasse
;
yea
though
great
anger
or
displeasure
hath
of
any
of
vs
beene
iustly
conceiued
against
other
.
Thirdly
,
peaceablenesse
,
or
desire
of
lawfull
quiet
and
peace
,
vpon
good
and
lawfull
conditions
,
yea
euen
to
our
owne
losse
,
if
neede
so
require
,
for
the
compounding
of
all
matters
of
strife
and
variance
:
with
a
circumspect
care
of
our
owne
parts
,
to
auoid
all
occasions
of
giuing
offence
to
any
,
so
much
as
lyeth
in
vs
.
They
may
be
referred
to
three
heads
.
They
are
such
as
belong
to
peace-making
betweene
neighbours
and
brethren
offended
:
as
,
louing
perswasion
and
gentle
intreatie
,
yea
euen
a
certaine
compelling
of
them
to
be
friends
,
if
possibly
they
may
by
any
meanes
be
ouercome
.
They
are
such
as
serue
to
the
iust
repelling
of
iniuries
.
They
are
lawfull
reuenge
,
and
holy
fortitude
.
Lawfull
reuenge
is
,
when
without
all
hatred
or
bitternesse
against
the
person
of
the
offender
,
and
onely
in
pure
zeale
against
iniurious
dealing
,
the
vnreasonable
and
obstinate
partie
which
by
no
priuate
perswasion
will
be
intreated
,
is
pursued
in
course
of
common
iustice
before
the
magistrate
,
vntill
vpon
iust
information
and
sute
he
haue
receiued
his
due
punishment
,
if
it
may
be
obtained
,
or
at
the
least
be
brought
to
yeeld
himselfe
to
surcease
from
his
former
iniurious
and
mischieuous
course
.
Holy
fortitude
,
is
that
godly
boldnesse
or
stoutnesse
of
courage
,
which
is
imployed
in
the
priuate
defence
of
the
innocent
partie
,
when
for
the
present
he
is
in
extreame
and
vrgent
danger
of
his
life
,
or
of
any
other
imminent
mischiefe
from
his
malitious
and
vehement
aduersarie
,
but
cannot
enioy
so
speedie
protection
and
defence
from
the
publike
magistrate
,
as
his
necessitie
requireth
.
They
are
such
as
belong
to
the
well
placing
and
bestowing
of
benefites
,
for
the
refreshing
and
comfort
of
life
.
The
first
is
kindhartednesse
or
goodnesse
,
as
the
scriptures
do
call
it
:
which
is
a
generall
readinesse
and
disposition
of
the
mind
and
will
of
a
man
,
to
helpe
and
succour
,
for
the
preuenting
of
all
extremitie
of
euill
,
to
the
vttermost
of
a
mans
power
.
The
second
is
mercifulnesse
,
or
tender
and
bowel-like
pitie
and
compassion
:
which
is
a
more
particular
readinesse
and
disposition
of
the
mind
and
will
,
to
helpe
and
succour
vpon
the
beholding
of
any
present
necessitie
or
miserie
.
The
third
is
friendship
or
friendly
dealing
,
for
the
cherishing
and
increasing
of
mutuall
loue
among
neighbours
and
friends
,
though
they
be
in
no
necessitie
.
The
fourth
is
well
wishing
and
prayer
,
euen
for
our
enemies
and
ill
willers
:
with
the
practise
of
loue
and
kindnesse
,
both
in
word
and
deede
,
for
the
ouercomming
and
winning
of
them
to
the
loue
of
God
and
of
his
truth
,
and
of
our selues
if
it
may
be
.
First
,
because
God
hath
created
vs
,
and
giuen
vs
life
,
and
many
excellent
gifts
according
to
his
owne
diuine
image
&
likenesse
.
Secondly
,
because
he
hath
giuen
vs
beeing
and
life
to
singular
ends
and
purposes
.
Thirdly
,
because
the
taking
away
of
life
,
is
the
bereauing
of
him
from
whome
it
is
taken
,
of
all
the
benefits
&
blessings
which
God
hath
giuen
for
the
ioy
and
comfort
of
life
.
Fourthly
,
because
he
that
murthereth
and
taketh
away
the
life
of
another
,
destroyeth
the
image
of
God
,
first
in
himselfe
,
and
then
also
maketh
himselfe
guiltie
of
his
owne
death
.
Fiftly
,
because
through
the
benefite
of
this
Law
of
God
,
we
enioy
our
owne
liues
in
safetie
and
peace
.
Sixtly
,
because
God
hath
so
disposed
of
his
manifold
gifts
,
according
to
the
manifold
necessarie
businesses
and
labours
of
this
life
,
that
euerie
one
standeth
in
neede
of
the
helpe
or
seruice
of
the
other
.
But
most
of
all
,
because
we
being
by
the
grace
of
God
Christians
,
are
not
onely
by
creation
and
naturall
birth
,
of
one
and
the
same
kind
of
flesh
and
bloud
,
but
also
by
regeneration
&
new
birth
in
Christ
Iesus
,
we
are
by
a
more
neare
and
holy
bond
ioyned
together
in
one
spirit
,
baptised
with
one
Baptisme
,
nourished
vp
as
at
one
table
in
the
house
and
family
of
God
,
appoynted
to
the
same
euerlasting
inheritance
of
glorie
in
the
life
to
come
,
if
we
shall
liue
peaceably
and
godly
,
as
becommeth
the
children
of
God
,
the
time
of
our
short
and
transitorie
life
here
in
this
world
.
In
the
ciuill
course
of
Gods
iustice
,
allowed
also
euen
by
the
light
of
naturall
reason
in
all
nations
,
it
is
the
temporall
and
bodily
death
of
the
murtherer
,
and
by
the
eternall
sentence
of
God
,
the
death
both
of
body
and
soule
for
euer
and
euer
.
For
so
we
reade
first
in
the
chapter
of
the
booke
of
Numbers
;
and
then
Reuel
.
chap.
Murtherers
shall
haue
their
part
in
the
lake
that
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
We
may
take
king
Ahab
for
a
memorable
example
,
vnto
whome
the
Lord
saith
by
his
Prophet
Elijah
:
Hast
thou
killed
and
gotten
possession
?
In
the
place
where
dogges
licked
the
bloud
of
Naboth
,
shall
dogges
euen
licke
thy
bloud
also
saith
the
Lord
,
Kings
chap.
The
Lord
saith
likewise
concerning
Iezabell
:
The
dogges
shall
eate
Iezabell
by
the
wall
of
Israell
,
verse
And
yet
further
against
Ahab
,
in
the
verse
:
The
dogges
shall
eate
him
of
Ahabs
stocke
that
dyeth
in
the
citie
,
and
him
that
dyeth
in
the
field
shall
the
foules
of
the
ayre
eate
.
Cursed
be
he
(
saith
the
Lord
)
that
smiteth
his
neighbour
secretly
,
and
all
the
people
shall
say
,
Amen
,
Deuteronomy
And
verse
Cursed
be
he
that
taketh
a
reward
to
put
to
death
innocent
bloud
,
and
all
the
people
shall
say
,
Amen
.
Eye
for
eye
,
tooth
for
tooth
,
hand
for
hand
,
foote
for
foote
,
&c.
saith
the
Lord
by
Moses
,
Exod.
chap.
And
Iudges
Adombezek
hauing
the
thombes
of
his
hands
and
the
toes
of
his
feete
cut
off
,
saith
thus
in
the
guiltinesse
of
his
conscience
against
himselfe
:
Seuentie
Kings
hauing
the
thombes
of
their
hands
and
of
their
feete
cut
off
,
gathered
bread
vnder
my
table
:
as
I
haue
done
,
so
God
hath
rewarded
me
.
Shall
he
liue
(
saith
the
Lord
)
that
hath
giuen
forth
vpon
vsurie
and
taken
increase
?
He
shall
not
liue
,
seeing
he
hath
done
this
abhomination
,
he
shall
dye
the
death
,
his
bloud
shall
be
vpon
him
,
Ezek.
Dauid
the
seruant
of
the
Lord
saith
,
they
were
accursed
before
the
Lord
,
which
by
false
suggestion
stirred
vp
king
Saul
against
him
.
And
Ezek.
It
is
one
of
those
grieuous
sinnes
,
for
the
which
the
Lord
gaue
his
people
into
their
cruel
enemies
hands
:
In
thee
(
saith
the
Lord
)
are
men
that
carie
tales
to
shed
bloud
.
He
that
mocketh
the
poore
(
saith
king
Salomon
)
reprocheth
him
that
made
him
,
and
he
that
reioyceth
at
destruction
,
shall
not
go
vnpunished
,
Prou.
chap
In
the
booke
of
the
Iudges
,
chap.
Curse
ye
Meroz
(
said
the
Angell
of
the
Lord
)
curse
the
inhabitants
thereof
,
because
they
came
not
to
helpe
the
Lord
,
to
helpe
the
Lord
against
the
mightie
.
There
shall
be
iudgement
mercilesse
against
such
as
shew
no
mercie
.
In
the
Epist.
of
Iames
chap.
And
our
Sauiour
Christ
saith
of
all
such
,
Matth.
Depart
from
me
ye
cursed
into
euer
lasting
fire
,
which
is
prepared
for
the
Diuel
and
his
Angels
.
Yes
:
for
bloud
vnreuenged
defileth
the
whole
land
.
Numb
.
chap.
toward
the
end
of
the
chap.
And
Prou.
He
that
iustifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
euen
they
both
are
abomination
to
the
Lord
:
and
therefore
it
cannot
be
,
but
they
must
be
in
a
cursed
estate
.
In
the
chapter
of
Matth
,
verse
our
Sauiour
Christ
affirmeth
,
that
whosoeuer
saith
to
his
brother
Raca
,
shall
be
worthie
to
be
punished
by
a
counsell
.
And
whosoeuer
shall
say
foole
,
shall
be
worth●e
to
be
punished
with
hell
fire
.
And
the
Apostle
Paul
saith
:
No
raylers
shall
inherite
the
kingdome
of
God
.
In
the
place
of
Matthew
euen
now
alledged
,
our
Sauiour
Christ
saith
,
Whosoeuer
is
angry
with
his
brother
vnaduisedly
,
is
culpable
of
iudgement
.
And
Gen.
Iaakob
in
the
name
of
the
Lord
curseth
the
fierce
wrath
and
cruell
rage
of
his
two
sonnes
Simeon
and
Leui.
the
Apostle
saith
of
the
hatefull
person
,
that
he
is
a
man-slayer
,
and
that
no
man-slayer
hath
eternall
life
abiding
in
him
.
Blessed
are
the
meeke
(
saith
our
Sauiour
Christ
)
for
they
shall
inherite
the
earth
,
Matth.
And
Psalme
They
shall
haue
their
delight
in
the
multitude
of
peace
.
If
we
forgiue
men
their
trespasses
,
our
heauenly
Father
will
also
forgiue
vs
.
But
if
we
will
not
forgiue
men
their
trespasses
,
no
more
will
our
Father
forgiue
vs
ours
.
Matth.
They
that
seeke
peace
and
follow
after
it
,
shall
see
many
good
dayes
:
For
the
eyes
of
the
Lord
are
ouer
the
righteous
,
and
his
eares
are
open
vnto
their
prayers
.
And
Prou.
Say
not
I
will
recompence
euill
,
but
waite
vpon
the
Lord
,
and
he
will
saue
thee
.
Our
Sauiour
Christ
pronounceth
such
also
blessed
.
Matth.
Blessed
are
the
peace-makers
(
saith
he
)
for
they
shall
be
called
the
children
of
God
.
And
Prou.
To
the
counsellors
of
peace
shall
be
ioy
.
We
may
see
it
in
the
example
of
Queene
Esther
,
whom
God
blessed
for
succouring
the
Iewes
against
the
malice
of
Haman
,
by
her
petition
and
sute
made
to
the
king
for
them
.
We
see
a
proofe
of
it
in
the
example
of
Iael
the
wife
of
Heber
the
Kenite
,
of
whom
it
is
written
,
that
she
was
blessed
aboue
other
women
,
because
she
being
but
a
woman
,
yet
tooke
courage
to
kill
Sisera
a
mightie
Captaine
and
chiefe
enemie
of
the
people
of
God
,
Iudges
chap.
In
the
chap.
of
the
Prouerbs
,
verse
A
good
man
(
saith
king
Salomon
)
shall
giue
inheritance
to
his
childrens
children
.
And
Matth.
Blessed
are
the
mercifull
(
saith
our
Sauiour
Christ
)
for
they
shall
obtaine
mercie
.
Ionathan
had
the
blessing
of
God
vpon
his
faithfull
and
godly
friendship
toward
Dauid
before
he
was
King
:
in
that
God
moued
Dauid
after
that
he
was
King
,
when
Ionathan
was
now
dead
,
to
recompence
his
friendship
by
friendly
&
mercifull
dealing
toward
his
posteritie
.
Sam.
chapt.
&c.
Reade
also
It
followeth
in
the
same
place
of
Luke
,
chapter
wherefore
(
sayth
our
Sauiour
Christ
)
loue
ye
your
enemies
,
and
do
good
,
and
lend
,
looking
for
nothing
againe
,
and
your
reward
shall
be
great
,
and
ye
shall
be
the
children
of
the
most
high
:
for
he
is
kind
to
the
vnkind
,
and
to
the
euill
.
Be
ye
therefore
mercifull
,
as
your
father
also
is
mercifull
.
No
:
but
contrariwise
I
find
my selfe
to
be
by
nature
cruelly
and
spitefully
minded
:
for
vpon
euery
occasion
I
am
easily
prouoked
to
anger
,
and
to
reuiling
speeches
,
quarelling
and
fighting
:
I
am
very
apt
to
wish
euill
,
and
to
seeke
reuenge
,
either
openly
or
priuately
,
against
all
that
I
imagine
to
do
me
the
least
wrong
,
and
therefore
I
must
needs
acknowledge
my selfe
to
be
so
farre
from
the
blessing
of
this
Commaundement
,
that
the
curse
is
due
to
me
:
yea
,
I
am
already
vnder
it
,
saue
that
I
trust
God
will
for
Christ
Iesus
sake
,
haue
mercy
vpon
me
,
and
forgiue
me
my
sinnes
.
We
haue
a
full
proofe
of
our
Sauiour
Christ
his
perfect
innocency
,
in
that
it
is
truly
testified
of
him
,
that
euen
then
,
when
he
was
most
grieuously
oppressed
and
prouoked
by
his
enemies
,
yet
he
did
not
open
his
mouth
;
for
so
it
is
written
:
He
was
brought
as
a
sheepe
vnto
the
slaughter
,
and
as
the
sheepe
is
dumbe
before
the
shearer
,
so
opened
he
not
his
mouth
,
Isa.
When
he
was
reuiled
he
reuiled
not
againe
,
when
he
suffered
he
threatned
not
,
&c.
And
as
touching
his
perfect
meeknesse
in
obedience
to
God
,
euen
then
when
he
did
beare
the
most
heauy
burthen
of
our
sinnes
,
and
did
drinke
the
bitterest
cup
of
Gods
wrath
that
might
be
,
euen
dregges
and
all
:
it
is
further
most
faithfully
testified
,
that
he
did
not
with
the
least
discontentment
mutter
against
it
,
but
in
all
reuerence
humbly
prayeth
:
My
father
,
if
it
be
possible
let
this
cup
passe
from
me
:
neuerthelesse
not
my
will
but
thine
be
done
,
Matth.
&c.
and
Luke
This
is
so
manifest
in
all
things
recorded
of
him
in
the
holy
Gospell
,
both
touching
his
word
and
workers
,
and
also
touching
the
very
thoughts
and
intents
of
his
heart
,
that
it
can
be
no
more
hidden
then
the
Sunne
shining
in
the
full
brightnesse
of
it
.
His
doctrine
is
a
most
gracious
and
sauing
doctrine
,
and
altogether
tending
to
settle
and
confirme
all
perfect
peace
,
both
betwixt
God
and
man
,
and
also
betwixt
men
among
themselues
.
His
workes
likewise
were
all
workes
of
mercy
,
towards
all
sorts
of
impotent
and
diseased
persons
,
and
specially
toward
the
forlorne
soules
of
all
,
both
sicke
and
whole
,
poore
and
rich
,
&c.
And
finally
,
what
may
be
added
to
this
,
that
in
his
death
and
by
his
death
he
hath
giuen
life
,
yea
,
euerlasting
life
and
happinesse
,
not
onely
to
his
friends
,
whose
hearts
he
had
already
won
to
himselfe
,
by
his
most
gracious
and
more
then
friendly
dealing
toward
them
,
but
also
to
many
of
those
who
were
yet
his
bitter
enemies
,
he
praying
most
hartily
for
them
vpon
the
crosse
,
saying
,
Father
forgiue
them
,
for
they
know
not
what
they
do
,
Luke
chapter
Thou
shalt
not
commit
adultery
It
is
the
breach
of
the
mariage
couenant
,
either
on
the
husbands
or
on
the
wiues
part
:
and
of
their
parts
also
which
breake
it
with
them
,
whether
they
be
maried
or
vnmaried
.
The
Lord
no
doubt
forbiddeth
euery
intemperate
and
vnreuerend
or
dishonourable
abuse
of
mariage
,
betwixt
those
which
be
already
maried
:
yea
,
and
all
light
,
wanton
and
vnaduised
purposes
or
thoughts
,
which
any
haue
with
themselus
,
to
make
enterance
into
that
estate
hereafter
.
They
are
partly
such
as
do
concerne
the
mind
and
inward
affection
of
those
that
intend
mariage
,
and
partly
such
as
do
concerne
their
outward
persons
.
When
any
do
not
esteeme
reuerendly
of
mariage
,
as
of
the
good
and
honourable
ordinance
of
God
.
When
such
as
haue
in
some
measure
an
honourable
estimation
of
it
,
do
not
yet
in
their
minding
of
mariage
respect
the
right
ends
,
or
not
the
principall
ends
principally
.
When
such
as
respect
the
right
ends
,
yea
,
and
the
principall
ends
principally
,
yet
haue
not
due
care
to
prepare
themselues
with
meete
gifts
,
either
for
wisedome
and
gouernement
,
or
for
an
honest
and
conuenient
trade
of
life
and
calling
,
to
liue
and
maintaine
a
family
thereby
.
Finally
,
when
such
as
are
in
some
good
measure
prepared
with
all
meete
gifts
for
their
condition
and
estate
,
do
inordinately
affect
and
aspire
after
mariage
with
such
as
be
aboue
their
degree
,
while
they
suffer
their
hearts
to
be
stolen
away
by
beauty
or
riches
,
or
any
like
vaine
and
dangerous
temptation
.
When
either
the
one
or
both
of
them
are
vnfit
,
either
by
reason
of
the
first
childhood
,
which
is
not
farre
inough
from
the
cradle
:
or
by
reason
of
that
which
we
call
the
second
childhood
,
which
by
the
course
of
nature
is
too
neare
the
graue
.
When
such
intend
to
marry
,
who
(
though
for
yeares
they
are
meete
)
yet
the
one
of
them
is
not
meete
,
through
some
defect
in
nature
,
or
through
some
noysome
or
contagious
disease
.
But
then
especially
is
the
enterprise
of
mariage
vnlawfull
,
when
the
persons
so
intending
,
are
such
whom
nearenesse
of
bloud
,
or
of
affinity
and
kindred
by
mariage
,
doth
forbid
:
such
as
God
forbiddeth
to
marrie
together
in
the
eighteenth
Chapter
of
Leuiticus
.
The
Lord
our
God
doth
here
also
straightly
forbid
those
sinnes
which
are
knowne
by
the
name
of
fornication
:
not
onely
that
which
is
otherwise
called
whoredome
,
practised
in
the
stewes
or
brothell
houses
,
by
common
harlots
,
whores
,
and
strumpets
,
with
all
such
as
will
giue
them
the
prise
and
hire
of
their
wickednesse
:
but
also
that
which
vpon
occasion
,
and
through
speciall
temptation
,
is
committed
by
such
single
persons
as
neuer
committed
the
like
before
:
whether
they
did
it
in
mutuall
purpose
and
promise
of
mariage
,
without
lawfull
espousage
,
or
after
betrothment
and
contracting
,
while
yet
the
mariage
hath
not
bene
solemnized
:
or
whether
they
did
it
without
any
purpose
of
mariage
,
or
with
a
false
pretence
thereof
on
either
part
,
which
maketh
the
sinne
so
much
the
more
grieuous
.
The
Lord
doth
furthermore
forbid
in
this
his
holy
Commandement
euery
other
kind
of
filthinesse
of
the
body
;
together
with
all
outward
prouocations
and
occasions
thereof
:
yea
,
and
also
euen
the
very
inward
consent
and
lust
of
the
heart
,
after
any
kind
of
filthinesse
and
vncleanenesse
of
the
flesh
whatsoeuer
.
They
are
either
violent
deflowring
and
rauishment
,
whether
of
maide
or
maried
wife
,
young
or
old
,
whosoeuer
:
and
specially
all
incestuous
fornication
and
adultery
.
Or
else
,
they
are
those
abominable
actions
which
be
contrary
to
the
lawfull
vse
of
nature
,
such
as
are
those
sinnes
,
which
may
be
vnderstood
by
these
three
names
,
not
once
to
be
named
,
saue
onely
for
necessary
admonition
and
warning
against
them
:
with
men
,
and
buggery
with
beasts
.
Or
last
of
all
,
when
any
worketh
filthinesse
alone
with
himselfe
,
and
is
defiled
in
his
body
,
by
vnchast
and
filthy
dreames
,
as
a
diuellish
fruite
thereof
.
They
are
these
which
follow
,
and
if
there
be
any
other
like
vnto
them
.
Houses
of
open
whoredome
Bawdes
,
which
are
the
factors
of
whore-mongers
and
harlots
or
whores
,
to
spie
out
,
solicite
,
and
bring
such
lewd
persons
together
.
All
intemperancy
in
eating
and
drinking
,
especially
of
such
things
as
any
know
to
be
more
mighty
then
other
,
to
prouoke
and
increase
lust
:
as
also
the
prouoking
of
others
to
eate
of
such
things
,
and
to
drinke
vnto
drunkennesse
,
&c.
Ouer
much
sleepe
and
idlenesse
All
wandring
and
vnchast
looking
and
gazing
vpon
the
beauty
of
women
,
either
in
faces
or
breasts
,
&c.
Likewise
,
the
beholding
of
pictures
,
vnshamefastly
pictured
or
painted
,
and
the
reading
of
amorous
bookes
:
much
rather
the
vnshamefast
representation
of
the
lewd
and
filty
behauiour
of
naughtie-packes
,
by
enterlude
vpon
the
stage
,
or
by
dauncing
,
or
any
other
way
:
but
most
of
all
,
if
any
embolden
themselues
to
vse
lasciuious
speeches
or
filthy
songs
,
and
to
fall
to
wanton
kissings
,
or
to
any
other
vnseemely
dalliance
.
All
light
and
curious
setting
out
of
themselues
,
in
brauery
of
apparell
.
All
excessiue
perfuming
of
them
All
immodest
broiding
,
curling
,
and
laying
out
of
the
haire
:
yea
of
strange
haire
,
with
like
laying
forth
of
their
breasts
naked
and
bare
.
All
vnnaturall
colouring
and
painting
of
the
face
.
All
nicenesse
in
their
going
,
and
in
the
mincing
of
their
wordes
,
to
draw
and
allure
the
eyes
and
sences
of
men
toward
them
.
All
vnseasonable
and
ouer-familiar
companying
of
any
woman
with
any
man
:
as
likewise
of
any
man
with
any
woman
,
though
neuer
so
honestly
minded
:
specially
in
such
places
,
as
of
themselues
are
apt
to
minister
any
dishonest
temptation
.
Finally
,
all
whatsoeuer
agreeth
not
with
shamefastnesse
and
modesty
of
behauiour
,
which
is
the
chiefe
outward
ornament
of
that
sexe
.
In
the
chapter
of
Mathew
our
Sauiour
Christ
plainely
affirmeth
,
that
whosoeuer
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
with
her
already
in
his
heart
.
And
chapter
The
very
adulterous
thought
doth
defile
a
man
.
Because
howsoeuer
all
filthinesse
against
nature
,
as
also
all
violent
rauishment
and
incest
considered
in
the
act
it selfe
,
or
most
vile
maner
thereof
,
are
more
hainous
then
adultery
:
yet
in
regard
of
diuerse
weighty
reasons
and
circumstances
,
the
Lord
hath
thought
good
to
make
mention
of
adultery
,
as
of
the
greatest
and
most
grieuous
sinne
among
them
all
.
First
,
because
of
that
high
estimation
which
the
Lord
God
hath
of
the
mariage
couenant
,
which
by
adultery
is
most
directly
broken
and
dishonoured
.
Secondly
,
because
euen
they
that
are
wickedly
bent
to
follow
their
lust
,
do
more
easily
and
more
vsually
imbolden
themselues
to
this
sinne
(
if
they
see
how
they
may
attaine
vnto
it
)
then
vnto
rauishment
and
incest
,
or
vnto
those
sinnes
which
are
against
the
vse
of
nature
.
Thirdly
,
because
this
sinne
hath
in
their
conceipt
,
a
more
cleanely
and
safe
couert
,
to
conceale
and
hide
it selfe
from
the
eyes
of
men
,
then
any
of
them
all
.
Finally
,
because
more
persons
are
more
deepely
iniured
and
damnified
by
the
committing
of
this
sinne
,
then
of
any
of
the
rest
.
The
Lord
our
God
commaundeth
euery
one
of
vs
,
both
in
single
life
,
and
in
the
maried
estate
,
from
the
first
of
our
yeares
,
to
the
last
of
our
dayes
,
to
possesse
our
vessels
,
that
is
,
our
bodies
,
in
holinesse
and
honour
:
and
that
to
the
same
ende
,
we
labour
after
all
those
graces
and
vertues
,
and
vse
all
those
good
meanes
and
helpes
in
the
practise
of
the
same
vertues
,
which
be
meete
and
necessarie
thereunto
.
They
are
these
foure
First
chastity
,
which
is
an
vndefiled
cleanenesse
of
the
mind
,
suppressing
and
keeping
vnder
all
inordinate
lust
of
the
bodie
.
Secondly
shamefastnesse
,
which
is
as
the
nource
of
chastitie
,
when
the
heart
being
as
it
were
stricken
and
rebuked
in
it selfe
,
the
face
blusheth
,
so
soone
as
we
eitheir
thinke
or
heare
,
or
behold
(
though
at
vnawares
)
any
vncleanely
and
vnshamefast
speech
or
action
.
Thirdly
temperance
,
which
is
as
the
bridle
of
bodily
lust
,
in
that
it
vtterly
absteineth
from
all
vnlawfull
pleasures
and
delights
.
Fourthly
sobriety
,
which
is
as
one
may
say
,
the
beauty
and
perfection
of
temperance
,
consisting
in
the
moderation
of
all
lawfull
pleasures
and
delights
.
And
finally
(
as
meanes
and
helpes
to
all
these
vertues
)
earnest
prayer
,
and
the
same
also
sometimes
ioyned
with
the
holy
exercise
of
priuate
humiliation
and
fasting
:
and
alwayes
diligent
exercise
in
some
honest
businesse
or
other
.
First
,
that
the
parties
intending
mariage
,
do
in
their
hearts
acknowledge
it
to
be
the
holy
and
honourable
ordinance
of
God
.
Secondly
,
that
they
haue
such
gifts
as
do
of
right
belong
to
the
maried
estate
:
such
as
are
,
some
skill
and
honest
trade
to
get
their
liuing
with
the
labour
and
exercise
thereof
,
as
also
wisedome
for
the
religious
ordering
and
gouerning
of
a
family
;
with
a
mind
prepared
to
indure
,
and
chearefully
to
passe
through
the
manifold
troubles
which
are
mixed
with
the
comforts
of
that
condition
of
life
.
Thirdly
,
that
they
seeke
their
yoake-fellow
by
hearty
prayer
to
God
.
Fourthly
,
that
they
seeke
the
counsell
and
consent
of
their
parents
;
or
for
want
of
naturall
parents
,
the
counsell
of
such
as
are
in
stead
of
parents
vnto
them
.
Fiftly
,
that
after
all
due
aduice
and
free
consent
obtained
,
&
their
owne
hearts
firmely
vnited
betwixt
themselues
,
they
seeke
thenceforth
to
be
religiously
contracted
and
espoused
.
Finally
,
that
they
deferre
to
come
together
as
man
and
wife
,
till
their
mariage
be
publikely
and
in
lawfull
maner
solemnized
and
blessed
in
the
Church
of
God
.
They
are
these
which
follow
First
,
that
the
promise
and
faith
of
the
mariage
couenant
be
entirely
and
constantly
kept
.
Secondly
,
that
mutuall
loue
and
beneuolence
be
alwayes
on
both
parts
,
wisely
and
soberly
cherished
and
maintained
,
aswell
in
aduersitie
as
prosperitie
,
with
a
fellow-feeling
each
of
others
ioy
or
griefe
.
Thirdly
,
that
long
and
vnnecessarie
absence
or
separation
be
auoyded
.
Finally
,
that
,
as
they
be
one
flesh
,
so
also
they
be
of
one
spirit
,
consenting
in
all
good
things
,
and
specially
in
the
spirituall
duties
of
Gods
holy
seruice
and
worship
;
and
euen
for
the
same
cause
,
in
bodily
abstinence
it selfe
,
so
often
and
so
long
as
the
word
of
God
,
and
partly
the
verie
course
which
God
hath
set
in
nature
,
sheweth
that
it
is
conuenient
and
meete
they
should
abstaine
.
Whosoeuer
haue
not
a
speciall
gift
from
God
,
to
liue
purely
&
chastly
without
mariage
,
they
are
all
bound
to
seeke
it
,
yea
although
in
their
owne
hearts
they
would
chose
rather
,
or
had
alreadie
rashly
vowed
to
liue
a
single
life
.
They
are
not
forbidden
to
marrie
.
Neuerthelesse
,
when
God
hath
giuen
the
gift
,
and
so
long
as
it
pleaseth
him
to
continue
it
;
they
that
haue
receiued
it
shall
do
best
,
who
will
haue
care
to
vse
it
in
their
single
estate
,
so
long
as
they
may
bring
most
glorie
to
God
,
by
their
abstayning
from
seeking
a
wife
.
The
equitie
of
this
Commaundement
may
be
considered
diuerse
wayes
.
First
,
in
respect
of
God
the
author
and
giuer
of
it
.
Secondly
,
in
respect
of
euerie
one
to
whom
it
is
giuen
apart
.
Thirdly
,
in
respect
of
the
Church
and
common
wealth
of
God
,
more
generally
and
ioyntly
considered
.
First
,
because
God
our
heauenly
Law-giuer
,
is
in
himselfe
most
pure
and
holy
,
therefore
it
is
most
meet
,
that
he
should
forbid
his
people
all
vncleanenesse
;
and
on
the
contrarie
,
commaund
all
puritie
and
cleanenesse
both
of
soule
and
body
.
Secondly
,
in
so
much
as
the
continuall
propagation
&
increase
of
mankind
,
as
well
as
their
first
creation
is
belonging
vnto
God
,
it
is
likewise
very
meete
,
that
he
should
appoynt
the
way
and
meanes
of
the
same
increase
,
and
not
that
it
should
be
left
to
mans
owne
wandring
and
inordinate
lust
.
Thirdly
,
because
he
hath
sanctified
and
appoynted
mariage
,
for
a
most
gracious
and
comfortable
remedie
against
all
vncleanenesse
.
Fourthly
,
because
he
hath
adopted
our
bodies
aswell
as
our
soules
,
to
be
the
temples
of
his
holy
Spirit
,
and
members
of
the
mysticall
bodie
of
our
Sauiour
Christ
.
Finally
,
seeing
all
lawfull
promises
,
couenants
,
and
bargains
,
are
to
be
performed
,
yea
thought
it
be
to
a
mans
hinderance
,
as
we
reade
in
the
Psalme
,
it
is
much
rather
euerie
way
equall
and
meete
,
that
the
couenant
of
mariage
,
be
especially
regarded
,
seeing
(
aboue
all
other
humane
contractes
)
this
is
honoured
with
the
title
of
the
Couenaunt
of
God
.
It
ariseth
from
the
former
ground
:
for
in
so
much
as
God
hath
aduanced
vs
to
especiall
dignitie
,
aboue
all
brute
beastes
,
and
euerie
kind
of
his
vnreasonable
creatures
,
it
is
meete
that
euerie
of
vs
should
seeke
the
increase
and
propagation
of
our
owne
kind
and
generation
,
in
a
more
holy
and
honourable
manner
and
way
then
anie
of
them
do
:
and
accordingly
,
both
in
mariage
and
out
of
mariage
,
to
possesse
our
bodies
in
more
holinesse
and
honour
then
they
do
,
according
to
that
which
hath
bene
answered
before
.
And
further
also
,
because
the
sinne
of
bodily
vncleanenesse
,
bringing
a
speciall
reproch
vpon
the
person
of
euerie
offender
,
as
that
which
a
man
committeth
more
directly
against
himselfe
then
anie
other
sinne
.
First
,
because
by
fornication
and
adulterie
,
they
are
cumbred
with
the
mixture
of
a
base
and
cursed
posteritie
.
Secondly
,
because
the
right
of
inheritance
is
thereby
many
times
wofully
interrupted
,
specially
in
the
base
discent
of
noble
men
and
Princes
.
Finally
,
because
by
the
wicked
and
bold
example
euen
of
a
few
,
specially
if
they
be
of
high
place
and
calling
,
many
are
easily
emboldened
to
commit
much
filthinesse
,
till
the
whole
land
be
filled
with
adulteries
,
as
the
Prophet
Ieremie
complaineth
in
the
verses
of
the
chapter
of
his
prophesie
The
curse
is
manifold
,
according
to
the
manifold
trespasse
of
this
sinne
.
In
the
ciuill
course
of
Gods
iustice
,
commaunded
and
practised
among
his
people
Israell
,
it
was
bodily
death
if
it
came
forth
to
light
.
Yea
euen
among
all
heathen
people
and
nations
,
God
prouideth
that
this
sinne
hath
bene
vsually
punished
,
either
with
death
,
or
some
other
very
grieuous
and
sharpe
punishment
,
to
the
singular
reproch
of
the
offenders
in
the
midst
of
them
.
And
whereas
this
sinne
of
adulterie
is
oftentimes
kept
secret
,
from
the
knowledge
and
sentence
of
the
earthly
iudge
,
it
meeteth
notwithstanding
with
sundrie
curses
from
the
diuine
iustice
and
vengeance
of
God
,
such
as
are
,
either
barrennesse
of
the
wombe
,
or
cursed
of-spring
,
or
monstrous
conceptions
,
or
with
some
one
grieuous
bodily
disease
or
other
:
and
namely
with
that
which
is
called
the
French
pockes
,
which
vsually
waiteth
vpon
it
.
Yea
it
meeteth
with
a
generall
wasting
,
both
of
the
whole
bodily
and
worldly
substance
,
and
with
an
vntimely
and
wretched
death
.
Finally
,
no
adulterer
shall
inherite
the
kingdome
of
God
,
but
they
shall
haue
their
portion
together
in
that
lake
which
burneth
with
fire
and
brimstone
for
euer
in
hell
.
It
is
no
doubt
in
it selfe
,
without
the
mercie
of
God
,
a
damnable
sinne
,
seeing
it
is
a
kind
of
adulterie
;
and
God
hath
from
the
beginning
alwayes
punished
it
with
much
disquietnesse
,
and
vexations
in
the
families
where
it
hath
bene
entertained
.
Albeit
the
Lord
doth
not
iudge
it
with
so
heauie
a
temporall
punishment
as
he
doth
adulterie
;
yet
he
shutteth
the
very
fornicator
aswell
as
the
adulterer
,
yea
,
the
wanton
bodie
also
,
and
filthie
talker
,
out
of
his
heauenly
kingdome
,
and
Ephes.
King
Salomon
doth
notably
lay
it
forth
in
the
chapter
of
his
Prouerbs
,
verse
The
drunkard
and
the
glutton
shall
be
poore
,
and
the
sleeper
shall
be
clothed
with
ragges
.
And
then
verses
To
whom
is
wo
?
(
saith
he
)
to
whom
is
sorrow
?
to
whom
is
strife
?
to
whom
is
murmuring
?
to
whom
are
wounds
without
cause
?
to
whome
is
the
rednesse
of
the
eyes
?
Euen
to
them
that
tarrie
long
at
the
wine
,
and
so
forth
to
the
end
of
the
chapter
.
And
our
Sauiour
Christ
Luke
Take
heede
to
your selues
,
least
at
any
time
your
hearts
be
oppressed
with
surfetting
and
drunkennesse
,
and
cares
of
this
life
,
and
least
that
day
(
that
is
the
day
of
the
last
iudgement
)
come
on
you
at
vnawares
.
In
the
chapter
of
the
Prophecie
of
Isaiah
,
verse
&c.
The
Lord
saith
he
will
make
the
heads
of
such
bald
,
and
that
he
will
discouer
their
secret
parts
:
he
will
take
away
all
their
ornaments
,
wherein
they
delight
and
pride
themselues
.
And
in
steade
of
sweete
sauour
(
saith
the
Lord
by
his
holy
Prophet
)
there
shall
be
stinke
,
and
in
steade
of
a
girdle
a
rent
,
and
in
steade
of
dressing
of
the
haire
baldnesse
,
and
in
steade
of
a
stomacher
a
girding
of
sackecloth
,
and
burning
in
steade
of
beautie
.
Finally
,
the
sword
,
famine
,
miserie
,
and
all
outward
calamitie
.
In
the
Prophesie
of
Zephaniah
,
chap.
In
the
day
of
the
Lords
sacrifice
(
as
saith
the
Prophet
)
he
will
visite
the
princes
,
and
the
kings
children
,
and
all
such
as
are
clothed
with
strange
apparell
.
The
curse
and
punishment
of
them
is
hell
fire
.
Mat.
And
besides
,
all
they
that
striue
not
against
thoughts
and
motions
vnto
vncleanenesse
,
do
at
one
time
or
other
fall
into
the
actions
of
vncleanenesse
themselues
:
and
so
all
the
former
curses
alreadie
rehearsed
,
take
hold
of
them
.
In
the
Psalme
verse
The
Lord
threateneth
destruction
,
yea
so
as
none
shall
be
able
to
rescue
and
deliuer
.
It
is
a
great
blessing
to
either
sort
,
that
they
are
preserued
,
&
set
free
from
the
former
curses
both
of
soule
and
bodie
,
of
life
,
goods
and
name
,
the
which
the
Lord
threateneth
against
all
vnchast
,
intemperate
and
wanton
persons
.
But
their
blessing
is
yet
greater
,
in
that
they
may
with
the
vnspeakeable
comfort
and
peace
of
a
good
conscience
,
looke
for
the
blessed
appearance
of
our
Sauiour
Christ
,
to
their
eternall
saluation
at
the
day
of
the
last
iudgement
,
Titus
,
chapter
And
Matthew
chapter
Blessed
are
the
pure
inheart
(
saith
our
Sauiour
himselfe
)
for
they
shall
see
God
.
We
may
behold
it
in
the
example
of
Ioseph
,
whom
God
not
only
deliuered
from
the
false
slaunder
of
his
Lady
or
mistresse
this
way
;
but
also
,
he
turned
it
to
be
a
meanes
of
his
aduauncement
to
a
higher
degree
of
worldly
honour
,
for
the
singular
benefite
of
the
Church
of
God
,
Genesis
chapter
and
chapter
We
may
see
it
also
in
that
law
of
Moses
,
wherein
God
graciously
prouideth
by
an
ordinarie
course
of
iustice
,
for
the
defence
of
the
mayde
falsely
accused
of
dishonestie
,
Deuteronomy
chapt
.
Finally
,
concerning
the
vnmaried
,
whether
man
or
woman
,
mayde
or
widow
,
whosoeuer
haue
so
speciall
a
gift
of
God
,
that
they
can
liue
chastly
without
the
helpe
of
mariage
,
which
hath
diuerse
incumbrances
going
with
it
;
and
if
they
haue
care
to
vse
it
to
the
right
end
,
the
Apostle
Paule
saith
,
that
they
are
the
more
blessed
in
that
respect
,
so
long
as
it
shall
please
God
to
continue
that
his
gift
&
bounteous
grace
vnto
them
,
Corinth
.
chap.
We
may
perceiue
it
by
that
defence
which
God
gaue
vnto
Abraham
and
Sarah
,
Genesis
,
chapter
and
to
Isaac
and
Rebecca
,
Genes.
And
also
,
in
that
he
promiseth
to
cleare
the
honest
wife
falsly
suspected
of
dishonestie
by
her
iealous
husband
,
as
we
reade
in
the
fift
chapter
of
the
booke
of
Numbers
,
concerning
the
law
of
iealousie
,
verse
If
the
woman
be
not
defiled
(
saith
the
Lord
)
but
is
cleane
,
she
shall
be
free
from
the
curse
,
and
she
shall
conceiue
and
beare
.
And
further
,
as
the
Apostle
Paule
teacheth
,
through
bearing
of
children
,
the
wife
continuing
in
faith
,
and
loue
,
and
holinesse
with
modestie
,
shall
be
saued
,
And
the
Apostle
Peter
Epist.
chapter
and
verse
affirmeth
,
that
both
Christian
husbands
liuing
with
their
wiues
as
men
of
knowledge
,
and
their
wiues
also
which
liue
purely
and
trust
in
God
,
are
heires
of
the
grace
of
life
,
promised
to
them
in
Christ
Iesus
.
Yea
sometime
God
sheweth
this
speciall
mercie
,
that
the
beleeuing
wife
,
is
a
meanes
of
her
vnbeleeuing
husbands
saluation
:
and
the
beleeuing
husband
a
meanes
of
the
saluation
of
his
vnbeleeuing
wife
,
It
were
a
great
sinne
in
me
,
if
I
should
thinke
so
:
for
as
I
haue
bene
borne
in
sinne
,
and
conceiued
in
iniquitie
:
that
is
to
say
,
euen
as
I
am
from
the
beginning
,
through
the
corruption
of
nature
disposed
to
all
other
sin
,
so
,
and
that
also
in
a
speciall
maner
,
am
I
inclining
to
the
transgression
and
disobedience
of
this
Commaundement
.
And
as
I
grow
in
yeares
,
so
I
haue
cause
to
feare
that
I
shall
increase
in
the
breaking
thereof
,
vnlesse
it
shall
please
God
to
preserue
me
from
the
same
by
his
grace
and
fatherly
affection
:
which
blessing
I
do
humbly
and
hartely
begge
at
his
hands
.
Although
our
Sauiour
Christ
,
(
being
in
all
things
like
vnto
vs
,
sinne
onely
excepted
)
had
an
aptnesse
in
nature
to
know
what
belongeth
to
the
desire
of
mariage
,
so
farre
as
he
might
know
it
in
the
puritie
of
mans
nature
without
sinne
,
yet
he
liued
a
most
chast
,
temperate
and
sober
life
,
in
the
vnmaried
estate
:
as
it
is
euident
by
that
which
is
testified
in
the
holy
Gospell
,
of
his
most
pure
conuersation
toward
all
,
Our
Sauiour
Christs
perfect
obedience
for
vs
.
both
men
and
women
,
and
of
his
effectuall
reprouing
of
the
sinnes
of
bodily
vncleanenesse
,
so
that
many
harlots
were
conuerted
and
brought
to
repentance
by
his
most
holy
and
pure
doctrine
,
not
onely
in
publike
sermon
,
but
also
in
priuate
speech
,
according
to
euery
iust
occasion
.
Such
as
was
the
woman
of
Samaria
,
of
whom
we
reade
in
the
fourth
chapter
of
the
Gospell
of
the
Euangelist
Iohn
,
and
that
other
sinfull
woman
,
who
washed
the
feete
of
our
Sauiour
Christ
with
the
teares
of
her
repentaunce
,
and
wiped
them
with
the
haires
of
her
heade
,
Luke
chapt
.
and
so
forth
to
the
end
of
the
chapter
.
And
the
perfect
obedience
of
our
Sauiour
Christ
to
this
seuenth
Commaundement
is
yet
further
confirmed
,
in
that
albeit
he
liued
all
his
dayes
in
the
vnmaried
estate
(
he
vsing
his
most
perfect
gift
of
chastitie
without
mariage
,
as
was
euerie
way
most
meete
for
him
,
both
in
respect
of
his
diuine
person
,
he
being
both
God
and
man
,
and
also
in
respect
of
his
most
holy
office
and
calling
)
yet
he
by
all
meanes
honoured
mariage
,
as
the
holy
ordinance
,
the
diuine
gift
and
grace
of
God
,
both
by
doctrine
and
also
by
miracle
.
For
(
as
we
reade
in
the
second
chapter
of
Iohn
)
he
wrought
his
first
miracle
at
a
mariage
feast
,
he
there
turning
water
into
wine
.
And
Matthew
chapter
where
he
reproueth
the
abuse
of
vnlawfull
diuorcements
,
which
were
against
the
perpetuitie
of
the
mariage
couenant
:
we
reade
how
he
calleth
all
backe
to
the
first
institution
of
God
,
in
the
beginning
of
the
creation
,
for
the
reformation
of
euerie
abuse
against
it
:
and
for
the
restoring
of
mariage
to
the
first
and
most
honourable
dignitie
of
it
.
And
for
the
same
cause
also
it
is
,
that
he
was
so
vehement
and
seuere
against
adulterie
,
yea
euen
against
the
vnchast
looke
of
the
eye
,
and
against
the
verie
lust
of
the
heart
,
as
hath
bene
answered
before
out
of
the
fift
chapter
of
the
same
Gospell
according
to
S.
Matthew
.
In
the
chapter
of
Matthew
,
verses
our
Sauiour
Christ
himselfe
saith
,
that
Publicanes
and
harlots
beleeuing
and
repenting
,
shall
go
into
the
kingdome
of
God
,
and
enioy
the
euerlasting
crowne
of
happinesse
.
The
Apostle
Paule
Cor.
chap.
hauing
made
mention
of
fornicators
,
adulterers
,
wantons
,
buggerers
,
saith
that
such
were
some
of
the
Corinthians
before
their
conuersion
by
the
preaching
of
the
Gospell
:
but
now
(
saith
the
Apostle
)
ye
are
washed
,
but
ye
are
sanctified
,
but
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
.
It
is
not
,
so
long
as
repentance
is
preached
as
well
as
forgiuenesse
.
Thou
shalt
not
steale
Vnder
this
word
stealing
,
almightie
God
comprehendeth
and
forbiddeth
all
iniustice
whatsoeuer
may
be
committed
of
any
person
,
young
or
old
,
in
any
matter
or
interprise
litle
or
great
,
touching
the
goods
and
outward
commodities
of
this
life
,
whether
the
same
iniustice
should
be
compassed
and
brought
to
passe
by
force
and
violence
,
against
the
will
of
the
right
owner
,
or
by
any
kind
of
subtiltie
and
fraud
,
without
his
knowledge
.
Howsoeuer
it
be
,
that
any
hold
goods
and
possessions
,
whether
by
right
or
by
wrong
,
it
is
iniustice
for
any
liuing
in
a
setled
common-wealth
,
to
steale
the
least
thing
from
them
,
or
to
vse
any
vnlawfull
force
,
yea
,
though
they
be
such
as
haue
iust
right
thereunto
.
Onely
lawfull
meanes
must
be
vsed
for
the
righting
of
all
wrongs
.
The
matter
must
then
be
peaceably
left
to
the
righteous
iudgement
of
God
.
Tyrants
with
their
Lieutenants
,
Captaines
,
and
souldiers
,
yea
,
and
all
other
soueraigne
Kings
and
Princes
sinne
against
this
Commandement
of
Almighty
God
,
the
Kings
of
Kings
,
and
Prince
of
all
Princes
;
when
by
vniust
warres
they
inuade
the
lands
and
dominions
of
other
Princes
,
and
spoile
their
subiects
of
their
goods
,
either
by
piracy
vpon
the
seas
,
or
by
robbing
and
stealing
vpon
the
land
.
The
same
againe
,
both
tyrants
,
and
also
all
lawfull
Kings
and
Princes
,
with
their
Iudges
and
vnder
officers
,
do
then
likewise
breake
this
Commandement
of
God
,
in
time
of
peace
among
their
owne
subiects
,
when
of
malice
,
or
for
loue
of
corrupting
bribes
&
gifts
,
they
either
vtterly
peruert
,
or
in
any
point
corrupt
true
iudgement
;
&
also
when
they
delay
and
hinder
the
speedy
course
thereof
,
specially
touching
the
pitifull
cause
of
the
stranger
and
the
poore
,
the
widow
and
the
fatherlesse
:
and
finally
,
when
they
lay
burthensome
exactions
vpon
their
subiects
,
without
iust
and
waighty
causes
,
and
when
they
consume
the
common
treasury
vpon
their
priuate
and
pompous
lusts
.
There
are
very
many
of
them
.
First
,
when
we
do
negligently
,
but
much
rather
if
we
should
wilfully
damnifie
or
hinder
them
in
any
matter
.
Secondly
,
when
we
do
any
way
get
out
of
their
hands
any
part
of
that
which
we
haue
no
right
vnto
.
Thirdly
,
when
we
detaine
or
keepe
in
our
owne
hands
any
part
of
that
which
belongeth
vnto
them
.
But
most
of
all
,
when
any
do
vtterly
alienate
the
title
of
inheritance
from
the
right
heire
thereof
.
This
may
be
practised
many
wayes
.
In
buying
or
selling
,
letting
or
hiring
,
borowing
or
lending
,
paying
wages
,
or
doing
of
worke
,
in
exchange
of
commodities
,
in
partnership
,
or
in
any
other
lawfull
kind
of
contracting
and
dealing
betwixt
man
and
man
.
But
much
more
when
any
get
them
by
dice-play
,
or
any
other
cogging
and
cousening
practises
,
as
we
call
them
.
Most
of
all
,
by
crafty
lawing
and
bribing
,
to
the
peruerting
of
right
from
the
holy
seate
of
iustice
.
When
the
buyer
huckleth
with
the
seller
,
and
dispraiseth
his
ware
aboue
that
there
is
cause
,
and
vnder
pretence
of
his
dislike
thereof
,
will
not
giue
to
the
worth
of
it
,
because
he
supposeth
that
his
neighbour
hath
great
need
to
sell
.
Or
,
when
any
pretending
to
be
willing
to
giue
to
the
worth
,
maketh
payment
with
counterfeit
and
false
coine
.
When
he
ouerpriseth
his
ware
,
and
will
not
content
himselfe
with
a
reasonable
gaine
.
When
he
selleth
the
second
,
praising
it
for
the
best
,
and
that
which
is
mixed
and
soily
,
for
that
which
is
pure
and
good
.
Or
though
he
do
not
so
,
yet
if
he
vse
false
waights
,
or
skant
measure
,
or
vntrue
tale
,
&c.
Also
,
when
any
sell
lands
or
houses
,
vnder
a
false
title
,
or
by
false
and
forged
euidence
.
Or
surfeted
cattell
for
sound
of
limme
and
wind
:
or
by
any
other
like
euill
practise
.
Caueat
emptor
When
land-lords
do
so
improue
the
fines
and
rents
of
their
houses
and
farmes
,
that
their
poore
farmers
and
tenants
cannot
liue
comfortably
in
them
by
the
fruite
of
their
labour
,
and
by
the
employing
of
their
cattell
,
but
rather
waste
their
stocke
vpon
the
same
.
And
yet
more
,
when
they
let
poore
men
houses
,
but
either
increase
the
rent
of
them
according
to
the
benefit
of
their
commons
which
belong
to
them
,
or
which
is
worse
then
that
,
do
vtterly
take
away
their
commons
from
them
:
or
which
is
worst
of
all
,
do
lay
townes
or
villages
desolate
,
that
they
themselues
may
dwell
alone
.
When
farmers
and
tenants
themselues
lye
so
greedily
in
waite
for
reuersion
of
leases
,
that
by
their
bidding
and
outbidding
one
of
the
other
,
they
are
the
workers
of
their
owne
wo.
When
the
borrower
payeth
not
againe
,
or
not
so
good
as
he
borrowed
,
or
not
at
the
appointed
time
.
When
he
that
is
able
to
lend
will
not
do
it
at
the
need
of
his
neighbour
,
vnlesse
he
giue
him
for
the
lending
,
or
leaue
with
him
some
vnreasonable
pawne
,
whether
it
be
money
or
any
other
necessary
which
he
lendeth
,
though
he
sustaine
no
losse
or
hinderance
thereby
.
If
he
that
setteth
any
man
to
worke
,
do
keepe
backe
any
part
of
the
wages
which
is
due
according
to
couenant
and
agreement
,
or
when
the
payment
is
deferred
ouer
long
.
If
he
that
is
hired
to
worke
,
be
negligent
or
vnfaithfull
in
doing
his
duty
according
to
couenant
and
promise
,
or
if
he
(
presuming
aboue
his
skill
)
do
marre
that
which
he
taketh
in
hand
.
When
there
is
not
an
equall
proportion
kept
according
to
the
worth
and
value
of
things
.
When
either
party
faileth
in
ouersight
and
labour
,
or
putteth
vp
a
greater
part
of
the
gaine
then
the
couenants
agreed
vpon
betwixt
them
will
beare
.
When
any
keepe
them
,
or
any
part
or
parcell
of
them
,
notwithstanding
they
know
the
same
to
be
none
of
their
owne
.
All
such
by
giuing
their
consent
to
the
actions
of
vnrighteousnesse
,
and
by
their
partaking
in
the
wicked
gaine
thereof
,
they
do
make
themselues
partakers
of
the
sinne
,
and
also
of
the
punishment
thereof
,
by
the
Law
both
of
God
and
man
.
Men
may
deale
vniustly
with
their
owne
goods
,
either
by
a
niggardly
and
fast
keeping
of
them
,
or
contrariwise
,
by
an
ouerlauish
and
prodigall
mispending
of
them
.
Yea
,
all
vnthriftinesse
is
a
sinne
of
this
kind
of
iniustice
.
Euen
so
often
as
they
are
not
wisely
&
liberally
emploied
to
good
and
mercifull
vses
,
according
to
euery
mans
power
and
ability
,
and
according
as
God
himselfe
doth
at
any
time
giue
iust
and
fit
occasion
.
Whensoeuer
any
spend
excessiuely
,
or
more
then
is
meete
;
either
vpon
themselues
or
any
other
,
whether
it
be
in
apparell
or
in
building
,
or
in
belly-cheare
,
or
in
any
other
superfluous
expences
:
but
most
of
all
,
if
the
expence
be
made
vpon
harlots
and
lewd
company
.
Likewise
,
whensoeuer
any
do
consume
or
waste
that
portion
which
God
hath
giuen
them
,
by
playing
at
the
cardes
and
dice
,
or
by
any
other
vnthrifty
gaming
.
Rash
suretyship
also
is
forbidden
vnder
this
branch
of
iniustice
.
Finally
,
that
sinne
which
we
call
Simonie
,
and
all
giuing
and
bequeathing
of
money
or
goods
to
vngodly
ends
and
purposes
.
When
any
thing
that
might
be
well
saued
,
is
negligently
lost
:
yea
,
when
euery
thing
is
not
wisely
and
carefully
employed
,
to
the
best
and
most
profitable
vses
that
may
be
.
Yes
,
all
couetous
desire
,
and
longing
after
other
mens
goods
,
to
enrich
our selues
.
All
enuy
at
our
neighbours
prosperity
.
All
vnthankefulnesse
,
murmuring
and
complaining
of
our
owne
wants
:
and
on
the
contrary
,
all
vaine-glory
,
and
boasting
of
worldly
riches
and
wealth
,
with
a
mind
taking
scorne
to
be
beholding
to
any
,
by
accepting
of
benefits
or
tokens
of
friendly
goodwill
.
Also
,
all
worldly
and
excessiue
sorrow
for
losses
.
Moreouer
,
all
slouth
and
idlenesse
is
by
this
holy
and
righteous
Law
forbidden
and
condemned
.
Finally
,
all
trust
and
confidence
in
our
owne
wit
and
labour
.
First
,
because
deceiuable
theft
is
the
most
vsuall
and
common
iniustice
practised
among
men
.
Secondly
,
because
the
name
of
a
thiefe
is
commonly
vsed
,
for
the
most
odious
name
in
this
kind
:
and
therefore
also
is
most
sit
to
shew
how
odious
all
iniustice
both
deceiuable
and
violent
,
together
with
all
the
occasions
,
yea
,
the
very
roote
thereof
,
is
in
the
sight
of
our
most
holy
and
iust
God
.
Reade
also
Iob.
and
Ier.
They
are
such
as
belong
to
the
right
manner
of
getting
the
outward
goods
and
riches
of
this
world
,
Duties
commanded
.
which
may
be
called
preseruatiues
against
theft
and
all
kind
of
vnrighteousnesse
.
And
partly
they
are
such
,
as
belong
to
the
well
vsing
and
bestowing
of
the
same
outward
goods
of
this
world
,
whether
well
gotten
by
our selues
,
or
that
they
are
any
other
way
come
into
our
lawfull
custody
and
possession
:
euen
all
such
vertues
as
yeeld
the
contrary
fruites
to
all
kind
of
theft
and
iniustice
.
The
first
is
,
a
full
and
setled
contentment
of
mind
,
with
that
present
estate
wherein
God
hath
set
vs
.
The
second
is
,
a
principall
care
of
seeking
after
the
kingdome
of
God
,
and
the
glorious
happinesse
of
the
world
to
come
:
which
most
iustly
is
infinitely
to
be
preferred
before
all
the
riches
and
glory
of
this
present
world
.
The
third
is
,
faith
in
Gods
holy
prouidence
and
promise
,
touching
all
meete
prouision
and
maintenance
for
this
life
.
The
fourth
is
,
loue
vnto
righteousnesse
,
with
a
conscionable
care
to
deale
iustly
and
faithfully
in
all
things
,
both
in
line
,
weight
,
and
measure
;
and
according
to
all
lawfull
promises
,
couenants
,
agreements
,
and
bargaines
;
and
according
to
that
trust
which
in
any
honest
and
good
matter
,
either
of
arbitrement
,
or
distribution
,
or
superuisorship
,
is
any
way
,
either
by
publike
charge
,
or
by
priuate
intreaty
committed
vnto
vs
.
The
fift
is
,
loue
to
our
neighbour
,
with
ioy
in
his
prosperitie
,
as
if
it
were
our
owne
.
The
sixt
is
,
diligence
in
the
labour
and
exercise
of
some
good
and
honest
calling
.
The
seauenth
is
hearty
prayer
to
God
for
his
blessing
vpon
the
same
our
labour
.
Finally
,
the
feare
of
God
and
of
his
secret
curse
,
which
attendeth
vpon
all
vnrighteous
dealing
.
The
vertus
of
this
second
sort
are
.
First
,
godly
thriftinesse
,
in
auoiding
all
vaine
and
superfluous
expences
,
and
in
sauing
all
that
which
may
well
be
saued
:
yea
,
euen
in
the
wise
&
carefull
employing
of
all
things
to
the
best
&
most
profitable
vses
,
in
an
honest
,
lawfull
,
and
husbandly
course
.
Secondly
,
a
willing
and
chearfull
yeelding
of
that
which
is
any
way
due
,
either
to
God
and
his
Church
,
or
to
the
Prince
and
common-wealth
,
or
to
any
priuate
friend
or
neighbour
,
or
to
any
child
or
seruant
of
the
house
.
Thirdly
,
liberality
towards
poore
neighbours
dwelling
neare
vnto
vs
,
and
to
good
Christians
both
farre
and
neare
.
Fourthly
,
hospitality
to
the
Saints
and
seruants
of
God
,
which
resort
to
any
:
specially
,
if
they
be
driuen
from
the
places
of
their
abode
,
by
vniust
and
cruell
persecution
.
It
is
to
be
considered
diuerse
wayes
.
First
,
in
respect
of
God
himselfe
.
Secondly
,
in
respect
of
those
that
be
owners
and
possessors
of
the
riches
and
wealth
of
the
world
.
Thirdly
,
in
respect
of
the
poore
,
which
be
in
want
.
Fourthly
,
in
respect
of
common
society
.
Seeing
God
is
the
God
of
righteousnesse
,
and
of
all
equity
and
iudgement
;
it
cannot
be
but
it
must
needs
be
very
iust
and
equall
,
that
he
should
command
his
people
all
iustice
and
iudgement
,
and
that
he
should
forbid
them
the
contrary
.
And
likewise
,
because
he
(
hauing
the
soueraigne
right
of
all
things
in
his
owne
hand
)
hath
in
most
excellent
wisedome
distributed
and
disposed
to
euery
man
his
seuerall
portion
,
as
was
answered
afore
concerning
the
ground
and
foundation
of
the
righteousnesse
of
this
Commandement
.
Because
God
hath
not
so
passed
away
his
right
and
interest
vnto
them
,
but
that
the
fee-simple
(
as
it
were
)
remaineth
still
in
himselfe
alone
.
The
rich
therefore
are
but
as
stewards
to
God
,
that
they
may
giue
to
euery
one
their
due
portion
on
the
Lords
behalfe
,
according
as
they
shall
stand
in
need
.
Because
albeit
God
might
in
his
iustice
altogether
withhold
euery
blessing
of
this
life
,
both
from
poore
and
rich
:
yet
,
besides
that
he
hath
commanded
the
rich
to
deale
liberally
with
the
poore
,
he
himselfe
vndertaketh
to
be
a
foster-father
to
prouide
for
them
,
vpon
condition
that
they
will
patiently
beare
their
wants
,
diligently
follow
their
callings
,
and
in
all
things
deale
truly
and
iustly
with
all
men
.
The
Lord
God
,
as
pleaseth
him
,
doth
oftentimes
for
iust
causes
knowne
to
himselfe
,
make
the
rich
poore
,
and
the
poore
rich
:
and
therefore
great
equity
that
they
which
be
rich
now
,
should
relieue
and
succour
those
that
be
presently
poore
,
that
the
poore
againe
,
whosoeuer
from
among
them
shall
be
made
rich
,
may
likewise
relieue
and
succour
such
as
shall
be
impouerished
by
the
hand
of
God
,
whether
they
themselues
or
any
of
their
posterity
;
as
it
often
falleth
out
,
within
a
few
generations
,
yea
,
sometime
in
one
and
the
same
age
.
Wo
to
thee
that
spoilest
,
and
wast
not
spoiled
,
and
dost
wickedly
,
and
they
did
not
wickedly
against
thee
(
saith
the
Lord
by
his
holy
Prophet
Isaiah
)
when
thou
shalt
cease
to
spoile
,
thou
shalt
be
spoiled
,
and
when
thou
shalt
make
an
end
to
do
wickedly
,
they
shall
do
wickedly
against
thee
,
chap.
In
the
ciuill
course
of
Gods
iustice
in
Israel
,
it
was
for
the
stolen
oxe
,
restitution
of
fiue
oxen
,
and
for
the
stolen
sheepe
foure
fold
restitution
,
if
the
thiefe
should
haue
killed
or
sold
them
:
because
that
is
as
it
were
the
perfect
conuiction
of
the
theft
.
But
if
the
cattell
should
be
found
aliue
with
the
thiefe
,
then
the
Lord
commaunded
but
double
restitution
.
Yet
so
,
as
if
the
party
could
not
make
restitution
,
either
double
or
more
,
as
the
cause
should
require
:
that
then
he
should
loose
his
freedome
,
and
be
sold
for
a
bond-slaue
.
That
thiefe
shall
dye
(
saith
the
Lord
)
so
shalt
thou
put
euill
away
from
among
you
,
Deut.
chap.
In
the
chapter
of
the
Prouer.
vers.
thus
we
reade
:
Remoue
thou
not
the
auncient
bounds
,
neither
enter
thou
into
the
fields
of
the
fatherlesse
.
For
he
that
redeemeth
them
is
mightie
,
he
will
defend
their
cause
against
thee
.
And
Deut.
Cursed
be
he
(
saith
the
Lord
)
which
remoueth
his
neighbours
mark
,
and
all
the
people
shall
say
,
Amen
.
Likewise
verse
Cursed
be
he
that
hindreth
the
right
of
the
straunger
,
the
fatherlesse
,
and
the
widow
,
and
all
the
people
shall
say
,
Amen
.
The
Lord
pronounceth
a
fearefull
wo
against
all
such
,
Isa.
chapter
Wo
vnto
them
(
saith
the
Lord
by
his
holy
Prophet
)
that
ioyne
house
to
house
,
and
lay
field
to
field
,
till
there
be
no
place
,
that
you
may
be
placed
by
your selues
in
the
midst
of
the
earth
.
In
my
hearing
(
that
is
in
the
Prophets
hearing
)
saith
the
Lord
of
hostes
:
Surely
many
houses
shall
be
desolate
,
euen
great
and
faire
without
inhabitant
.
For
ten
acres
of
the
vineyardes
shall
yeeld
but
one
Bath
:
and
the
seede
of
an
Homer
,
shall
yeeld
but
an
Ephah
.
The
gathering
of
treasure
by
a
deceitfull
tongue
,
(
saith
king
Salomon
)
is
vanitie
tossed
too
and
fro
of
them
that
seeke
death
.
Prouerbes
chapter
The
Lord
will
come
neare
to
iudgement
,
and
be
a
swift
witnesse
against
such
,
Mal.
And
Iames
many
miseries
shall
come
vpon
them
.
In
the
day
of
the
Lords
sacrifice
,
I
will
visit
(
saith
the
Lord
)
all
those
that
daunce
vpon
the
threshold
so
proudly
,
which
fill
their
Maisters
houses
by
crueltie
and
deceit
.
Zephan
.
chap.
He
that
is
partner
with
a
theefe
(
saith
king
Salomon
)
hateth
his
owne
soule
,
Prou.
chap.
He
that
maketh
hast
to
be
rich
shall
not
be
innocent
,
Prou.
and
verse
A
man
with
a
wicked
eye
hasteth
to
riches
,
and
knoweth
not
that
pouertie
shall
come
vpon
him
.
And
againe
chap.
But
more
then
this
:
No
couetous
person
shall
inherite
the
kingdome
of
God
.
Sed
consule
Tremel
He
that
spareth
more
then
is
right
,
surely
commeth
to
pouertie
.
Prou.
He
that
loueth
pastime
shall
be
a
poore
man
,
and
he
that
loueth
wine
and
oyle
shall
not
be
rich
,
Prou.
He
shall
be
sore
vexed
that
is
suretie
for
a
stranger
,
Prou.
The
idle
shall
be
vnder
tribute
,
Prou.
chap.
and
chap.
He
that
is
slouthfull
in
his
worke
,
is
the
brother
of
him
that
is
a
great
waster
.
He
that
trusteth
in
his
riches
shall
fall
.
Prou.
A
sorrowfull
mind
dryeth
the
bones
.
Prou.
chap.
Worldly
sorrow
causeth
death
God
curseth
this
sinne
,
with
the
outward
decay
of
all
worldly
blessings
,
and
to
the
destruction
of
the
soules
of
all
such
as
deale
fraudulently
and
iniuriously
with
him
.
First
seeke
the
kingdome
of
God
and
his
righteousnesse
(
saith
our
Sauiour
Christ
)
and
all
things
of
this
life
shall
be
cast
as
an
ouerplus
vnto
you
,
Matth.
And
Prou.
Righteousnesse
deliuereth
from
death
.
Yea
chap.
He
that
followeth
after
righteousnesse
and
mercie
,
shall
find
life
,
righteousnesse
and
glorie
.
The
throne
is
established
by
iustice
,
Prouerbes
and
againe
,
chapter
Moreouer
,
chapter
He
that
hateth
gifts
shall
liue
.
And
chapter
The
Prince
that
hateth
couetousnesse
,
shall
prolong
his
dayes
.
Thou
shalt
haue
a
iust
and
right
weight
(
saith
the
Lord
)
a
perfect
and
a
iust
measure
shalt
thou
haue
;
that
thy
dayes
may
be
lengthened
in
the
land
which
the
Lord
thy
God
giueth
thee
,
Deuteronomy
The
hand
of
the
diligent
maketh
rich
,
Prouerbs
and
chapter
The
hand
of
the
diligent
shall
beare
rule
.
The
liberall
person
shall
haue
plentie
:
and
he
that
watereth
shall
also
haue
raine
,
Prou.
He
that
soweth
liberally
,
shall
also
reape
liberally
.
The
Lord
promiseth
great
plentie
and
abundance
of
all
his
blessings
,
to
such
specially
,
if
there
be
a
generall
and
publike
consent
&
care
herein
:
as
it
is
plentifully
declared
,
Prou.
ch.
and
Hagg.
chap.
and
Mal.
chap.
No
:
I
haue
not
perfectly
obeyed
it
.
But
in
many
things
both
lesser
and
greater
,
I
haue
dealt
deceitfully
:
and
continually
,
both
I
and
all
other
do
faile
in
the
best
actions
of
righteousnesse
that
we
do
performe
,
according
as
it
is
written
:
There
is
none
righteous
,
no
not
one
,
Rom.
chap.
All
the
testimonies
of
our
Sauiour
Christ
his
righteousnesse
in
generall
,
they
must
needes
proue
his
righteousnesse
in
the
fulfilling
of
this
Commaundement
.
But
besides
them
,
we
haue
particular
proofes
more
properly
belonging
to
our
present
purpose
.
In
the
of
Ieremie
verse
the
holy
Prophet
hath
prophesied
of
him
,
that
he
should
be
a
righteous
braunch
,
and
that
he
should
execute
iudgement
and
righteousnesse
in
the
earth
.
And
in
the
next
verse
:
that
both
Iudah
&
Israel
,
shall
call
him
the
Lord
our
righteousnes
.
There
are
many
other
such
like
testimonies
.
Like
as
the
Prophet
Isaiah
prophecied
of
our
Sauiour
Christ
before
he
came
into
the
world
,
clothed
as
it
were
with
our
nature
;
that
he
should
do
no
violence
,
and
that
no
deceit
should
be
in
his
mouth
,
as
we
reade
chap.
verse
the
So
the
Apostle
Peter
,
shortly
after
he
had
manifested
himselfe
to
the
world
,
beareth
faithfull
witnesse
to
the
same
,
Epist.
chap.
It
is
to
be
confessed
,
that
a
principall
part
of
our
particular
proofe
doth
most
apparantly
consist
in
this
point
.
Neuerthelesse
,
albeit
our
Sauiour
Christ
had
no
worldly
power
and
authoritie
,
after
the
manner
of
men
;
yet
he
could
by
his
diuine
power
haue
consumed
his
enemies
,
or
cast
them
from
their
dignitie
,
or
wasted
their
substance
,
&c.
But
he
chose
rather
meekely
to
endure
all
iniuries
and
wrongs
,
which
all
men
did
against
him
,
euen
to
the
rifling
of
him
,
and
to
the
casting
of
lots
vpon
the
inmost
garment
that
was
vpon
him
.
Because
from
the
time
that
our
Sauiour
Christ
came
to
a
meete
and
conuenient
age
,
and
thenceforth
so
long
as
he
liued
with
his
parents
,
he
wrought
diligently
in
the
worke
and
labour
of
Iosephs
occupation
,
Marke
chap.
And
afterward
,
when
the
time
was
come
,
that
he
should
more
immediatly
do
the
will
of
his
heauenly
Father
,
he
(
hauing
no
house
of
his
owne
to
hide
his
head
in
,
as
we
reade
Mat.
chap.
and
painefully
going
about
from
place
to
place
to
preach
the
Gospell
)
most
willingly
contented
himselfe
with
that
maintenance
onely
,
which
grew
vnto
him
as
a
fruite
from
his
preaching
,
no
otherwise
then
as
God
moued
the
hearts
of
those
that
receiued
spirituall
comfort
from
him
,
to
minister
of
their
outward
things
vnto
him
,
Luke
chap.
We
must
so
much
the
more
speedily
breake
off
our
former
course
,
and
accordingly
be
so
much
the
more
carefull
to
practise
both
iustice
and
mercie
,
then
heretofore
at
any
time
we
haue
bene
.
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
First
,
who
is
to
be
reputed
and
taken
for
a
mans
neighbour
.
Secondly
,
who
he
is
that
must
not
beare
false
witnesse
.
Thirdly
,
what
it
is
to
beare
false
witnesse
.
I
haue
learned
that
this
word
neighbour
,
comprehendeth
euerie
one
without
respect
of
persons
,
concerning
whom
we
haue
iust
occasion
to
yeeld
our
testimonie
in
any
matter
,
which
on
his
behalfe
is
called
into
question
.
All
stand
streightly
charged
here
withall
,
but
specially
they
whose
false
testimonie
may
do
most
hurt
:
and
namely
such
as
be
in
credite
with
great
persons
,
and
such
as
are
called
foorth
to
giue
witnesse
in
any
weightie
matter
vpon
their
oth
.
To
beare
false
witnesse
,
is
to
vtter
and
affirme
any
vntruth
,
how
litle
soeuer
the
same
may
either
discredite
or
impayre
the
good
name
of
any
man
:
or
procure
any
other
the
least
hurt
or
daunger
against
him
,
either
in
life
,
honestie
,
or
goods
,
and
specially
,
if
it
be
against
the
spirituall
happinesse
and
saluation
of
his
soule
.
No
:
for
false
witnesse
may
be
borne
by
the
deniall
and
gaine-saying
of
that
which
is
true
.
No
euill
must
either
be
done
or
spoken
that
any
good
or
profite
may
come
of
it
.
Neither
in
truth
can
any
good
fruite
come
of
it
,
but
rather
it
will
proue
ouer
officious
and
hurtfull
,
specially
to
the
euill
doer
or
spe●ker
himselfe
,
if
God
do
not
pardon
it
.
Yes
:
he
may
do
it
also
by
misconstruing
and
deprauing
,
either
the
meaning
of
his
words
,
or
the
purpose
and
intent
of
his
actions
.
No
,
we
haue
not
:
It
is
also
against
the
will
of
God
in
this
Commandement
,
that
any
should
conceale
that
truth
which
ought
to
be
vttered
:
either
for
the
benefit
of
our
good
neighbor
,
or
for
the
rebuke
and
chastisement
of
him
that
is
euill
:
as
also
that
on
the
other
side
,
any
should
vnseasonably
vtter
and
disclose
that
truth
,
which
for
the
present
ought
to
be
kept
secret
.
Moreouer
,
it
is
against
this
Commandement
that
any
should
praise
that
which
ought
to
be
discommended
,
or
commend
that
which
ought
to
be
dispraised
.
Yea
,
to
praise
and
encourage
,
or
to
dispraise
and
discomfort
rashly
,
and
without
good
and
discret
moderation
.
Finally
,
all
vaine-glorious
boasting
and
hunting
after
our
owne
praise
,
together
with
all
dissembling
and
double
dealing
;
yea
,
all
want
of
plainnesse
and
simplicity
,
which
will
not
stand
with
good
duty
,
is
contrary
to
the
obedience
of
this
Commandement
.
Of
this
sort
,
are
all
vncharitable
and
groundlesse
suspitions
,
all
rash
iudging
and
taking
of
such
things
in
the
worst
part
which
may
be
well
construed
,
and
chiefly
all
hatred
and
malignant
enuy
against
our
neighbours
good
name
,
credit
,
and
welfare
.
No
,
in
no
case
:
but
contrariwise
,
God
requireth
that
we
hate
them
in
other
,
as
well
as
in
our selues
:
and
that
,
as
much
as
lyeth
in
vs
,
we
reproue
,
represse
,
and
sharply
correct
and
punish
them
.
The
Lord
God
straightly
commandeth
euery
man
,
in
all
causes
,
to
speake
and
witnesse
the
truth
,
and
to
testifie
against
all
falshood
,
lies
,
and
slanders
,
to
the
due
credite
,
commendation
,
and
safety
of
euery
neighbour
,
wherein
he
doth
well
:
or
for
his
due
reproofe
and
correction
wherein
he
both
euill
,
and
for
the
ending
of
contentions
and
controuersies
betwixt
man
and
man
:
whether
we
be
lawfully
called
forth
,
to
do
it
vpon
our
oath
before
a
Magistrate
,
or
that
we
haue
any
iust
occasion
more
priuately
so
to
do
.
The
first
is
,
an
harty
loue
and
zealous
affection
to
the
truth
in
generall
,
with
a
willing
and
ready
chearfulnesse
of
mind
,
to
giue
witnesse
vnto
it
.
The
second
is
,
a
particular
knowledge
and
assurance
of
the
truth
of
euery
matter
whereunto
we
do
giue
witnesse
.
The
third
is
incorrupt
affection
,
●oid
of
all
ill
will
and
hatred
,
or
of
partiality
and
flattery
,
touching
the
person
whom
our
testimony
concerneth
:
whether
he
be
friend
or
foe
,
howsoeuer
we
shall
esteeme
of
him
.
The
fourth
is
,
simplicity
and
plainnesse
in
the
declaration
of
the
truth
.
The
last
is
,
constancy
in
standing
to
the
confirmation
of
that
truth
which
is
once
vprightly
and
faithfully
affirmed
.
Truth
seeketh
no
corners
.
It
dallieth
not
by
ambiguous
and
doubtfull
answer●
.
Yes
,
God
doth
moreouer
command
vs
in
this
his
holy
Commandement
,
to
performe
euery
other
good
dutie
,
whereby
both
the
good
name
,
and
also
the
good
and
comfortable
estate
of
our
neighbour
,
may
not
onely
be
continued
so
much
as
we
may
procure
,
but
likewise
whereby
the
same
may
be
recouered
againe
,
if
by
any
occasion
they
be
lost
and
impaired
.
First
,
it
is
euery
mans
dutie
to
teach
and
instruct
his
neighbour
in
euery
good
way
of
God
wherein
he
shall
perceiue
him
to
be
ignorant
and
to
want
counsell
:
yea
,
it
is
euery
mans
duty
,
to
exhort
and
stirre
vp
his
neighbour
to
all
care
and
conscience
,
to
walke
in
obedience
to
euery
Commandement
of
God
.
Secondly
,
it
is
euery
mans
duty
to
yeeld
euery
neighbour
his
due
praise
,
for
all
his
godly
wisedome
and
care
,
and
for
euery
good
grace
and
vertue
in
the
well
ordering
of
his
life
,
and
to
incourage
him
to
continue
and
increase
therein
.
Thirdly
,
God
requireth
,
that
in
all
actions
or
speeches
(
though
something
doubtfull
and
suspicious
)
we
hope
and
speake
the
best
of
euery
good
neighbour
,
vntill
the
contrary
shall
breake
forth
and
be
knowne
;
yet
so
,
as
in
the
meane
while
,
we
admonish
them
to
vse
better
aduisement
,
and
speedily
to
remoue
all
causes
of
suspition
.
Fourthly
,
that
each
neighbour
be
faithfull
and
trusty
,
in
keeping
the
secrets
of
the
other
whatsoeur
may
lawfully
,
and
of
faithfull
loue
to
our
neighbour
ought
to
be
concealed
.
Wise
,
louing
,
and
zealous
reproofe
and
perswasions
,
drawne
from
the
word
of
God
,
by
our selues
apart
:
and
if
that
will
not
serue
,
by
the
further
helpe
and
assistance
of
other
good
and
louing
neighbors
,
till
happily
he
may
be
brought
to
repentance
,
and
to
seeke
reconciliation
,
both
with
God
and
his
people
.
First
,
the
quality
and
degree
of
the
sinne
is
to
be
considered
.
Secondly
,
the
quality
and
disposition
of
the
offender
is
to
be
regarded
.
Thirdly
,
choise
is
to
be
made
of
the
most
fit
and
conuenient
time
.
Finally
,
loue
,
pity
,
and
compassion
ouer
the
offender
,
with
desire
of
his
repentance
to
saluation
,
must
be
ioyned
with
zeale
of
Gods
glory
,
and
hatred
of
the
sinne
.
Yes
:
for
by
the
duties
which
the
Lord
God
commandeth
vs
toward
other
,
he
giueth
vs
to
vnderstand
what
regard
we
ought
to
haue
of
our selues
and
our
owne
good
name
.
As
we
must
truly
repent
of
all
our
sinnes
past
in
the
sight
of
God
,
and
make
outward
profession
of
our
repentance
before
men
,
touching
those
sinnes
especially
,
whereby
we
haue
giuen
offence
to
any
,
either
publikly
or
priuately
:
so
,
for
all
time
to
come
,
it
is
our
parts
so
to
order
our
liues
in
vnfained
obedience
to
all
the
holy
Lawes
and
Commandements
of
God
,
that
we
may
not
only
haue
praise
with
God
,
&
the
testimony
of
euery
good
neighbor
,
for
our
credit
and
welfare
in
the
middest
of
them
.
Yet
so
,
as
we
must
alwaies
for
our
owne
parts
,
both
thinke
humbly
,
&
speake
modestly
of
our selues
,
&
our
owne
actions
or
vertues
,
according
to
that
admonition
of
the
holy
Prou.
cha.
Let
another
man
praise
thee
,
and
not
thine
owne
mouth
,
a
stranger
and
not
thine
owne
lips
.
And
Gal.
Let
vs
not
be
desirous
of
vaine-glory
,
&c.
As
God
requireth
it
for
a
duty
of
loue
to
our
neighbour
,
that
we
discouer
not
his
secret
sinnes
,
either
before
the
Magistrate
or
otherwise
;
that
is
to
say
,
those
his
sins
,
by
the
concealing
whereof
no
perill
or
hurt
groweth
to
the
common-wealth
,
or
to
any
particular
and
priuate
neighbour
:
so
he
permitteth
it
as
a
fruite
of
loue
belonging
to
a
mans
selfe
,
that
he
should
not
to
his
owne
diffamation
,
disclose
his
like
secret
offences
:
vnlesse
happily
he
should
find
it
necessary
,
for
the
reliefe
of
his
conscience
,
to
make
them
knowne
to
some
choise
&
faithfull
neighbor
,
according
to
the
instruction
of
the
Apostle
,
Iam.
cha.
saying
:
Acknowledge
your
faults
one
to
another
,
&
pray
one
for
another
,
that
ye
may
be
healed
:
for
the
prayer
of
a
righteous
man
auaileth
much
,
if
it
be
feruent
.
The
equity
of
this
Commandement
may
be
considered
diuerse
wayes
,
like
as
we
haue
seene
in
the
former
.
First
,
in
respect
of
God
.
Secondly
,
in
respect
of
our selues
.
Thirdly
,
in
respect
of
our
more
priuate
and
vsuall
course
of
dealing
with
our
neighbours
and
brethren
.
Fourthly
,
in
respect
of
publike
society
and
gouernement
.
Finally
,
in
respect
of
our
profession
of
the
name
&
religion
of
God
.
Because
he
is
the
God
of
truth
,
most
entire
,
faithful
&
constant
in
all
truth
:
it
is
most
quall
,
that
he
should
forbid
his
people
all
vntruth
,
as
that
which
is
most
directly
contrary
,
both
to
his
nature
and
will
,
and
also
to
all
his
counsels
,
wordes
,
and
workes
.
Insomuch
as
God
hath
shewed
so
great
loue
on
vs
,
that
we
should
be
called
his
children
;
it
is
very
equall
and
meete
,
that
we
should
resemble
the
image
of
our
heauenly
father
,
in
all
righteousnesse
and
holinesse
of
truth
.
Cast
off
lying
(
saith
the
Apostle
)
and
speake
euerie
man
the
truth
vnto
his
neighbour
:
fer
we
are
members
one
of
another
,
Ephes.
The
ordinarie
course
of
iustice
and
iudgement
cannot
proceede
for
the
defence
of
the
innocent
,
and
punishment
of
the
offender
,
neither
yet
for
the
ending
of
controuersies
betwixt
good
neighbors
,
but
by
the
testimonie
of
witnesses
;
and
that
also
,
euen
vpon
their
othes
,
for
the
more
certainty
of
finding
out
the
truth
.
Because
they
that
slaunder
and
defame
any
their
good
neighbours
and
brethren
,
and
they
also
themselues
,
who
walke
not
answerable
to
their
profession
,
do
giue
occasion
to
the
enemies
of
Gods
true
religion
,
to
blaspheme
and
speake
euill
of
the
most
holy
and
reuerend
name
of
God
.
The
punishment
of
such
in
the
ciuill
course
of
Gods
iustice
,
was
appointed
to
be
the
same
,
which
they
by
their
false
witnesse
would
haue
brought
vpon
their
neighbour
,
as
we
reade
in
the
chap.
of
Deut.
from
the
verse
to
the
end
of
the
chap.
And
Deut.
such
as
are
instruments
of
wrong
this
way
,
they
are
by
the
consent
of
the
people
of
God
,
euen
according
to
his
commaundement
,
pronounced
accursed
before
the
Lord
.
He
that
saith
to
the
wicked
,
thou
art
righteous
,
him
shall
the
people
curse
,
and
the
multitude
shall
abhorre
him
,
Prou.
yea
,
the
Lord
himselfe
doth
abhorre
him
,
Prou.
We
haue
partly
seene
it
in
the
curse
of
the
false
witnesse
;
from
the
testimonies
of
diuerse
holy
Pro.
them
rehearsed
.
And
we
may
see
it
further
,
Prou.
chap.
The
lying
tong
shall
soone
vanish
,
the
deceit
of
such
shall
turne
to
their
owne
hurt
:
according
to
that
which
followeth
there
in
the
next
verse
.
And
in
the
same
chapter
,
the
verse
:
Lying
lippes
are
an
abhomination
to
the
Lord
.
Wherefore
also
it
is
written
,
Psalm
.
verse
:
The
Lord
will
destroy
them
that
speake
lies
.
And
Reuel
.
All
lyers
shall
haue
their
part
in
that
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
in
the
verse
thus
we
reade
:
Backebyters
shall
not
be
established
vpon
the
earth
,
euill
shall
hunt
the
cruell
man
to
destruction
.
It
is
said
of
such
,
that
they
shall
beare
their
iniquitie
,
Leuit.
chap.
He
that
dealeth
thus
,
shall
worthily
loose
his
chiefe
friend
:
according
to
that
we
reade
,
Prou.
He
that
couereth
a
transgression
seeketh
loue
,
but
he
that
repeateth
a
matter
separateth
the
Prince
.
And
chapter
.
Debate
the
matter
with
thy
neighbour
,
and
discouer
not
the
secret
to
another
,
least
he
that
heareth
put
thee
to
shame
,
&
thine
infamy
cease
not
.
The
curse
(
saith
king
Salomon
)
shall
be
imputed
to
him
that
blesseth
his
friend
with
a
loud
voice
,
rising
early
in
the
morning
to
do
it
,
Prou.
And
Iob
,
chap.
The
eyes
of
his
children
shall
faile
that
speaketh
flatterie
to
his
friends
.
Iudge
not
(
saith
our
Sauiour
Christ
)
that
ye
be
not
iudged
:
for
with
what
iudgement
ye
iudge
ye
shall
be
iudged
,
and
with
what
measure
ye
meat
,
it
shal
be
measured
to
you
,
Mat.
The
iust
and
due
curse
hereof
,
is
shame
and
reproch
both
before
God
and
man
.
Instruction
is
euill
to
him
that
forsaketh
the
way
:
and
he
that
hateth
correction
shall
dye
.
Prou.
chap.
and
vers
He
that
refuseth
instruction
despiseth
his
owne
soule
,
and
chap.
A
man
that
hardeneth
his
necke
when
he
is
rebuked
,
shall
suddenly
be
destroyed
,
and
cannot
be
cured
.
The
Lord
assureth
all
such
,
that
they
are
the
true
members
of
his
Church
here
,
and
that
they
shall
for
euer
rest
with
him
in
his
heauenly
kingdome
,
and
neuer
be
cast
out
or
remoued
,
as
we
reade
in
the
Mercie
and
truth
preserue
the
King
:
as
we
reade
Prou.
and
chap.
To
them
that
rebuke
the
wicked
shall
be
pleasure
,
and
vpon
them
shall
come
the
blessing
of
euerie
good
man
.
They
shall
kisse
the
lips
of
him
that
answereth
vpright
words
.
Blessed
(
saith
the
holy
Psalmist
)
is
he
that
iudgeth
wisely
of
the
poore
,
saying
:
The
Lord
will
deliuer
him
in
the
time
of
trouble
.
And
so
foorth
,
as
it
followeth
from
the
beginning
of
the
Let
not
mercie
and
truth
forsake
thee
,
(
saith
king
Salomon
)
bind
them
vpon
thy
necke
,
and
write
them
vpon
the
table
of
thine
heart
.
So
shalt
thou
find
fauour
and
good
vnderstanding
(
or
as
some
translate
,
prosperous
successe
)
in
the
sight
of
God
and
man
,
Prouerbes
chapter
and
chapter
He
that
regardeth
instruction
is
in
the
way
of
life
.
And
in
the
same
chap.
vers
.
The
memoriall
of
the
iust
shall
be
blessed
.
Yes
very
great
,
according
to
the
excellencie
of
this
dutie
in
the
sight
of
God
,
and
according
to
the
greatnes
of
the
blessing
which
hereby
they
procure
vnto
their
brethren
:
as
we
may
reade
,
Dan.
and
in
the
end
of
the
Epistle
of
the
Apostle
Iames.
Whereof
also
we
haue
Abigail
for
a
liuely
example
.
Sam.
chap.
Blessed
(
saith
the
Prophet
Dauid
)
be
the
Lord
God
of
Israell
,
who
hath
sent
thee
this
day
to
meete
me
.
And
blessed
be
thy
counsell
,
and
blessed
be
thou
,
who
hast
kept
me
this
day
from
comming
to
shed
bloud
,
and
that
mine
hand
hath
not
saued
me
.
No
:
I
haue
no
more
perfectly
obeyed
this
Commaundement
then
any
of
the
former
,
but
I
haue
euerie
way
sinned
against
it
,
partly
through
ignorance
and
forgetfulnesse
of
the
truth
in
many
matters
,
which
I
ought
to
haue
knowne
and
remembred
:
and
partly
for
want
of
loue
both
vnto
the
truth
,
and
also
to
my
neighbour
:
but
much
more
by
reason
of
that
hatred
and
enuie
which
aboundeth
in
my
corrupt
nature
.
For
hence
is
it
,
that
I
haue
bene
so
far
from
speaking
the
truth
alwaies
,
&
giuing
a
faithfull
witnesse
in
all
things
concerning
my
neighbour
;
that
vpon
euery
occasion
of
vnkindnes
&
displeasure
,
I
haue
bene
readie
to
deny
him
his
due
praise
,
yea
to
speake
all
euill
of
him
,
and
to
inuent
all
maner
of
lyes
and
slaunders
against
him
.
Moreouer
,
as
I
am
readie
to
accuse
and
blame
those
whom
I
account
my
foes
,
falsly
and
aboue
that
there
is
iust
cause
,
so
am
I
apt
to
flatter
such
as
I
take
to
be
my
friends
:
and
againe
to
make
vntrue
excuses
and
partiall
defences
for
my selfe
,
to
all
those
of
whom
I
stand
in
any
feare
.
Finally
,
I
am
by
my
naturall
disposition
so
far
from
amending
my
faults
when
I
am
reproued
,
that
of
wilfull
stubburnnesse
I
wil
rather
do
the
worse
,
because
I
am
reproued
for
them
.
Wherfore
I
must
needs
acknowledge
,
that
I
am
so
farre
from
worthinesse
to
enioy
the
blessing
of
this
Commaundement
,
that
I
haue
iustly
deserued
all
the
curses
of
it
,
vnlesse
it
shall
please
God
of
his
free
grace
&
bounteous
mercie
for
Christ
Iesus
sake
,
to
forgiue
these
my
grieuous
sins
,
&
to
giue
me
grace
vnfainedly
to
repent
of
them
.
We
haue
euident
proofe
of
it
,
in
that
it
is
euerie
where
in
the
holy
Scriptures
testified
,
that
our
Sauiour
Christ
is
not
onely
true
,
but
also
the
very
truth
it self
,
to
all
that
shall
truly
beleeue
in
him
,
and
vnfainedly
repent
of
all
their
errors
,
and
thenceforth
indeuour
to
mind
and
speake
the
truth
from
their
hearts
:
For
we
know
(
saith
the
Apostle
Iohn
,
speaking
of
himselfe
and
all
true
Christians
)
that
the
Sonne
of
God
is
come
,
and
hath
giuen
vs
a
mind
to
know
him
which
is
true
:
and
we
are
in
him
that
is
true
,
that
is
,
in
his
Sonne
Iesus
Christ
,
he
is
very
God
and
eternall
life
,
Thou
shalt
not
couet
thy
neighbours
house
,
thou
shalt
not
couet
thy
neighbours
wife
,
nor
his
manseruant
,
nor
his
maid
,
nor
his
oxe
,
nor
his
asse
,
neither
any
thing
that
is
thy
neighbours
.
To
couet
,
is
to
haue
any
the
least
lust
,
desire
,
or
motion
in
the
mind
,
after
any
thing
that
is
our
neighbours
.
This
question
containeth
in
it selfe
a
full
and
sufficient
answer
vnder
it
:
for
in
so
much
as
God
is
most
wise
and
discreet
,
yea
euen
the
very
author
of
all
that
distinction
whereby
any
thing
differeth
from
other
:
we
may
in
no
wise
thinke
that
he
should
in
so
short
a
Law
as
he
gaue
to
his
people
,
make
any
vnnecessarie
repetition
of
one
and
the
same
thing
.
In
the
former
Commaundements
all
coueting
is
forbidden
,
to
the
which
consent
is
giuen
.
Here
coueting
is
forbidden
in
the
least
motion
,
though
no
consent
be
yeelded
at
all
.
They
are
these
which
follow
First
,
the
naturall
inclination
of
the
heart
,
which
,
since
the
fall
of
Adam
hath
bene
and
is
in
vs
and
in
all
his
posteritie
,
corrupt
from
the
wombe
.
Secondly
,
the
thought
and
imagination
,
which
ariseth
from
that
secret
and
inmost
corruption
.
Thirdly
,
the
motion
which
springeth
from
the
thought
.
Fourthly
,
consultation
and
deliberation
,
which
ariseth
from
the
motion
and
delight
,
is
the
next
forerunner
to
full
consent
.
Because
without
the
knowledge
hereof
,
we
can
neither
see
into
the
full
greatnesse
of
our
owne
sinne
,
and
the
extreame
misery
which
is
due
to
the
same
:
nor
into
the
perfect
excellency
of
Gods
righteousnesse
,
in
the
punishing
of
sinne
,
nor
into
the
riches
of
his
mercies
in
forgiuing
sinne
and
sauing
of
sinners
,
nor
the
necessity
we
haue
of
a
Sauiour
,
neither
what
godly
sorrow
for
sinne
meaneth
,
nor
what
regeneration
and
repentance
is
,
nor
what
it
is
to
be
truly
humbled
before
God
,
nor
how
great
cause
we
haue
to
be
in
continuall
watch
and
ward
,
yea
,
in
earnest
battell
and
fight
against
sinne
,
least
it
should
get
strength
to
raigne
in
vs
,
to
the
euerlasting
destruction
both
of
our
bodies
and
also
of
our
soules
.
First
his
dwelling
house
,
and
in
the
chap.
of
Deut.
ver.
his
field
is
also
mentioned
;
then
the
partes
of
his
houshold
or
family
,
as
first
&
principally
his
wife
,
whom
God
hath
giuen
for
his
speciall
confort
,
&
then
his
good
&
profitable
seruants
,
both
man-seruant
&
maid
,
for
his
inward
&
home
busines
.
And
last
of
all
,
his
cattel
,
both
oxe
&
asse
,
for
his
more
outward
works
,
the
one
for
draught
and
plowing
,
the
other
for
the
vse
of
iorneying
and
other
burden
.
As
we
are
forbidden
to
couet
our
neighbours
house
and
lands
,
so
we
are
forbidden
to
couet
any
of
his
mouable
goods
,
gold
or
siluer
,
iewels
or
plate
,
corne
,
wine
,
oyle
,
or
any
other
thing
in
like
sort
.
As
we
must
not
couet
our
neighbours
man-seruant
or
maide
,
so
neither
may
we
couet
his
sonne
or
his
daughter
.
As
it
is
not
lawfull
for
vs
to
desire
his
oxe
or
his
asse
,
so
neither
may
we
wish
to
haue
his
horse
or
his
sheepe
.
Finally
,
we
must
needs
vnderstand
,
that
in
so
much
as
the
Lord
forbiddeth
vs
to
couet
the
lesser
,
much
more
doth
he
forbid
all
coueting
after
the
greater
:
As
for
example
,
seeing
we
must
not
couet
his
outward
goods
to
his
worldly
decay
,
we
must
much
lesse
desire
his
place
of
worldly
honour
,
as
to
be
some
Lord
,
Duke
,
&c.
And
least
of
all
,
may
we
couet
his
spirituall
gifts
and
graces
,
or
the
meanes
thereof
,
to
the
hinderance
of
his
saluation
.
Seeing
we
must
not
couet
any
mans
priuate
seruant
,
much
lesse
must
we
for
our
priuate
benefit
,
or
affectation
and
liking
,
couet
to
haue
any
peoples
publike
good
and
faithfull
Minister
of
Gods
word
from
them
.
First
,
God
staightly
requireth
,
that
euery
of
vs
do
dispose
of
our
minds
,
to
stand
fully
satisfied
and
contented
with
that
portion
of
blessing
,
both
spirituall
and
belonging
to
this
life
,
which
he
of
his
diuine
wisedome
and
grace
,
alotteth
vnto
vs
from
time
to
time
:
whether
it
be
plenty
or
want
,
more
or
lesse
,
following
our
present
businesse
,
and
vsing
all
lawfull
meanes
,
with
a
quiet
mind
,
and
without
any
distrustfull
care
for
the
morrow
,
paitently
waiting
vpon
God
,
vntill
it
shall
please
him
in
his
good
time
,
and
by
his
most
gracious
and
prouident
hand
to
better
our
estate
.
Secondly
,
that
we
haue
our
hearts
and
minds
,
readily
and
constantly
inclined
and
bent
,
to
reioyce
at
all
the
mercies
which
God
hath
already
,
or
shall
hereafter
bestow
vpon
euery
of
our
neighbours
,
in
what
measure
soeuer
it
be
.
Thirdly
,
that
we
do
studiously
deuise
how
we
may
do
them
most
good
,
and
from
the
secrets
of
our
soules
desire
and
long
after
their
further
benefit
,
as
may
stand
with
the
good-will
and
pleasure
of
Almighty
God
.
Fourthly
,
that
on
the
other
side
we
be
ready
to
lament
whatsoeuer
falleth
out
vnprosperously
against
them
,
and
that
we
be
willing
to
our
power
to
procure
the
remedying
of
the
same
,
according
to
all
the
Commandements
of
the
second
Table
of
the
Law
going
before
.
Finally
,
that
we
do
earnestly
and
constantly
settle
our selues
to
bewaile
,
resist
,
and
suppresse
all
contrary
lusts
,
motions
and
temptations
,
which
shall
at
any
time
arise
in
our
hearts
,
whatsoeuer
they
be
.
The
equity
of
this
Commaundement
may
be
discerned
two
wayes
.
First
,
in
respect
of
God
.
Secondly
,
in
respect
of
our selues
.
In
so
much
as
the
Lord
our
God
is
the
soueraigne
iudge
,
not
onely
of
mens
actions
and
determinate
purposes
,
but
also
of
their
vnsetled
thoughts
and
motions
:
yea
,
seeing
he
is
the
Creator
of
mans
person
and
nature
it selfe
(
which
also
he
made
very
good
and
perfectly
well
disposed
in
the
beginning
of
the
creation
)
it
is
very
equall
and
meete
,
that
he
should
both
forbid
and
also
condemne
the
most
secret
corruption
of
nature
,
with
all
immediate
fruites
thereof
,
as
well
as
the
outward
actions
,
seeing
the
one
as
well
as
the
other
do
proceed
from
the
Diuell
,
through
mans
owne
default
:
and
also
that
he
should
on
the
contrary
require
and
command
all
that
originall
righteousnesse
and
perfect
disposition
of
nature
,
and
of
all
the
powers
thereof
,
which
he
had
at
the
first
most
graciously
giuen
.
If
we
should
not
begin
our
obedience
to
God
from
our
inward
thoughts
&
motions
:
yea
,
euen
from
a
renewed
inclination
of
the
very
spirit
of
our
mind
,
we
could
not
possibly
performe
either
any
true
obedience
vnto
him
,
or
any
true
loue
or
duty
toward
our
neighbour
.
Like
as
the
transgression
of
this
Commandement
is
the
roote
and
cherisher
of
all
sinne
,
and
the
extinguisher
,
or
rather
as
the
barre
of
a
strong
fortresse
,
vtterly
to
let
and
hinder
all
goodnesse
and
loue
toward
our
neighbour
,
and
therewithall
likewise
all
loue
and
good
dutie
to
God
,
(
for
as
the
Apostle
Iohn
saith
in
the
first
Epistle
chapter
How
can
he
that
loueth
not
his
brother
whom
he
hath
seene
,
loue
God
whom
he
hath
not
seene
)
so
it
openeth
a
passage
for
the
curses
of
God
against
all
the
sinnes
forbidden
in
the
whole
Law
,
to
enter
in
and
to
ouerflow
all
,
like
to
the
increase
and
gathering
together
of
many
waters
,
till
they
grow
to
a
mighty
and
raging
floud
:
such
a
one
whereof
we
reade
in
the
holy
Prouerbe
,
that
it
leaueth
no
fooode
.
Whereas
it
is
a
very
heauy
curse
and
plague
of
God
,
for
any
to
be
giuen
ouer
to
sinne
,
and
so
to
haue
one
sinne
punished
by
many
other
;
as
our
Sauiour
Christ
giueth
vs
to
vnderstand
,
in
that
he
teacheth
vs
to
pray
,
Leade
vs
not
into
temptation
:
this
most
heauy
curse
and
punishment
doth
especially
belong
to
the
transgression
of
this
Commaundement
,
vpon
all
those
that
make
no
conscience
to
resist
the
first
thoughts
and
motions
of
sinne
.
In
the
Psalme
.
verses
it
is
written
of
the
Israelites
,
that
they
lusted
with
concupiscence
in
the
wildernesse
,
and
tempted
God
in
the
desert
.
Then
he
gaue
them
their
desire
,
but
he
sent
leannesse
into
their
soules
.
And
in
the
beginning
of
the
chapter
▪
of
Micah
Woe
to
them
(
saith
the
holy
Prophet
)
that
imagine
iniquity
,
and
worke
wickednesse
vpon
their
beds
:
when
the
morning
is
light
,
they
practise
it
,
because
their
hand
hath
power
.
And
they
couet
fields
,
and
take
them
by
violence
,
and
houses
and
take
them
away
:
so
they
oppresse
a
man
and
his
house
,
euen
man
and
his
heritage
.
Therefore
thus
saith
the
Lord
,
Behold
against
this
family
haue
I
deuised
a
plague
,
whereout
ye
shall
not
plucke
your
neckes
,
and
ye
shall
not
go
so
proudly
:
for
this
time
is
euill
.
And
Isa.
chap.
For
his
wicked
couetousnesse
I
am
angry
with
him
,
&
haue
smitten
him
(
saith
the
Lord
)
I
hid
me
&
was
angry
,
yet
he
went
away
,
and
turned
after
the
way
of
his
owne
heart
.
If
in
stead
of
wishing
and
coueting
from
our
neighbors
any
thing
which
is
theirs
,
we
would
inure
and
acquaint
our
harts
to
blesse
God
for
that
portion
of
his
good
blessings
which
we
do
enioy
our selues
;
and
for
euery
good
and
comfortable
commodity
wherewith
God
of
his
mercy
hath
blessed
them
:
it
should
surely
come
to
passe
,
that
(
beside
singular
inward
peace
which
wold
from
thence
arise
to
our
conscience
)
we
should
find
the
like
open
blessing
from
the
hand
of
God
,
which
God
hath
promised
to
secret
prayer
,
that
is
to
say
,
he
would
reward
vs
openly
.
He
that
loueth
purenesse
of
heart
(
saith
king
Salomon
)
for
the
grace
of
his
lips
the
king
shall
be
his
friend
,
Prou.
Yea
,
the
king
of
heauen
shal
blesse
him
,
as
it
followeth
in
the
next
verse
.
The
eyes
of
the
Lord
preserue
knowledge
,
&c.
And
as
we
reade
Psa.
He
that
hath
a
pure
heart
,
&
hath
not
lifted
vp
his
mind
to
vanity
,
nor
sworne
deceitfully
.
He
shal
receiue
a
blessing
from
the
Lord
,
&
righteousnes
from
the
God
of
his
saluation
.
And
our
Sauiour
Christ
Matth.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
Moreouer
Psal
Blessed
is
the
man
that
walketh
not
in
the
counsell
of
the
wicked
,
&c.
But
his
delight
is
in
the
Law
of
the
Lord
,
and
in
his
Law
doth
he
meditate
day
and
night
.
For
he
shall
be
like
a
tree
planted
by
the
riuers
of
waters
,
that
will
giue
forth
her
fruit
in
due
season
,
whose
leafe
shall
not
fade
:
so
whatsoeuer
he
shall
do
shall
prosper
.
And
Psal.
Blessed
is
the
man
in
whose
spirit
there
is
no
guile
.
Likewise
Prou.
The
vpright
shall
inherit
good
things
.
And
verse
He
that
walketh
vprightly
shall
be
saued
.
Finally
,
Prouerbs
To
them
that
thinke
on
good
things
,
shall
be
mercy
and
truth
.
And
chap.
The
thoughts
of
the
diligent
do
surely
bring
abundance
.
I
am
so
farre
from
the
perfect
obedience
of
it
,
that
I
do
more
infinitely
sin
against
it
,
then
against
any
other
Commandement
of
this
second
Table
,
according
as
my
vaine
&
flitting
thoughts
&
motions
are
more
then
either
my
setled
consent
or
performed
actions
.
Yea
,
my
disobedience
against
this
last
Commandement
,
is
the
cause
why
I
do
disobey
all
the
rest
.
Finally
,
when
as
the
other
Comandements
shew
me
to
be
a
sinner
in
the
words
,
actions
,
and
purposes
of
my
life
;
this
conuinceth
me
to
be
out
of
measure
sinfull
,
euen
in
my
very
nature
and
person
.
That
our
Sauiour
Christ
hath
perfectly
obeyed
this
Commaundement
,
both
in
freedome
from
all
sinfull
concupiscence
,
and
the
least
thought
or
motion
thereof
to
the
hurt
of
any
man
,
and
also
in
perfect
disposition
of
mind
and
affection
to
do
good
to
all
:
with
all
full
and
setled
contentment
alwaies
with
his
owne
estate
,
according
to
the
scope
of
this
last
Commaundement
,
though
he
was
touching
the
world
in
a
poore
condition
,
and
full
of
affliction
and
trouble
,
euen
as
from
the
very
heart
root
and
all
the
powers
thereof
,
he
did
perfectly
loue
and
serue
God
according
to
the
first
Commaundement
.
It
is
hence
most
surely
to
be
proued
,
in
that
albeit
he
was
the
naturall
seed
of
man
:
yet
he
was
not
immediatly
begotten
by
the
corrupt
and
sinfull
generation
of
man
,
but
by
the
most
gracious
vertue
and
diuine
power
of
the
holy
Ghost
,
who
most
perfectly
sanctified
the
same
his
humane
nature
,
euen
from
the
first
moment
of
his
conception
,
and
thenceforth
also
inseparably
vnited
it
to
the
diuine
nature
,
so
to
continue
for
euer
in
one
most
holy
and
diuine
person
,
of
a
perfect
Mediator
and
Sauiour
.
In
so
much
as
we
haue
expresse
testimonie
in
the
holy
Scriptures
,
that
our
Sauiour
Christ
vanquished
the
Diuell
in
the
most
mightie
and
daungerous
assaults
that
euer
he
made
;
we
haue
no
reason
to
doubt
of
his
victorie
at
all
times
else
:
according
to
that
which
our
Sauiour
himselfe
assureth
vnto
vs
,
Iohn
chap.
saying
,
The
Prince
of
this
world
commeth
,
and
hath
nought
in
me
.
Nothing
lesse
:
for
although
,
through
the
mercies
of
God
,
&
because
of
that
reconciliation
which
our
Sauiour
Christ
hath
made
by
his
bloud
,
they
shall
not
be
imputed
vnto
vs
:
we
must
neuerthelesse
be
watchfull
in
striuing
against
them
,
we
must
instantly
sigh
vp
vnto
God
from
the
secrets
of
our
soules
,
&
pray
alwaies
for
the
forgiuenesse
of
them
,
and
for
his
grace
to
suppresse
them
:
and
finally
,
we
must
most
tenderly
cherish
all
contrarie
good
motions
,
thoughts
and
meditations
,
which
God
by
his
holy
Spirit
&
by
the
ministerie
of
his
word
shall
put
into
our
hearts
.
All
thoughts
,
motions
and
lusts
whatsoeuer
they
are
,
they
are
all
of
them
vaine
and
sinfull
,
which
be
not
agreeable
to
the
word
and
will
of
God
,
and
which
tend
not
to
the
right
ends
;
that
is
,
to
the
glorie
of
God
:
&
to
the
benefit
of
his
Church
&
people
.
One
principall
proofe
was
alledged
out
of
the
chapter
of
Deut.
the
verses
,
in
these
words
:
Behold
(
saith
Moses
to
the
people
of
Israell
)
I
haue
taught
you
ordinances
&
lawes
,
as
the
Lord
my
God
commaunded
me
,
that
ye
should
do
euen
so
within
the
land
whither
ye
go
to
possesse
it
.
Keepe
them
therefore
and
do
them
:
for
that
is
your
wisedome
and
your
vnderstanding
in
the
sight
of
the
people
,
which
shall
heare
all
these
ordinances
and
say
,
onely
this
people
is
wise
,
and
of
vnderstanding
,
and
a
great
nation
.
For
what
great
nation
is
there
,
vnto
whom
the
Gods
come
so
neare
vnto
them
,
as
the
Lord
our
God
is
neare
vnto
vs
in
al
that
we
call
vnto
him
for
?
And
what
great
nation
is
there
,
that
hath
ordinances
and
lawes
so
righteous
,
as
all
this
Law
which
I
set
before
you
this
day
?
To
this
purpose
was
alledged
the
saying
of
the
Lord
by
his
Prophet
Isaiah
,
chap.
and
the
beginning
of
the
Wash
you
,
make
you
clean
:
take
away
the
euill
of
your
works
from
before
mine
eyes
,
cease
to
do
euill
:
learne
to
do
well
.
And
againe
,
that
which
the
Apostle
writeth
,
Rom.
Abhorre
that
which
is
euill
,
and
cleaue
vnto
that
which
is
good
.
The
contents
of
the
whole
chapter
of
the
Prophet
Ezekiell
was
to
this
end
briefly
opened
,
wherein
God
himselfe
pleadeth
at
large
for
the
iustifying
of
his
proceedings
which
were
according
to
the
equitie
of
this
his
Law
,
contrarie
to
the
vnequall
cauals
of
the
wickeder
sort
among
the
Israelites
.
Some
of
them
did
more
ioyntly
lay
forth
both
the
curse
and
blessing
:
Other
did
the
same
seuerally
and
apart
.
Most
briefly
are
both
the
curse
and
the
blessing
comprehended
in
the
chap.
of
the
Prou.
the
verse
:
He
that
despiseth
the
word
shall
be
destroyed
:
but
he
that
feareth
the
Commandement
shall
be
rewarded
.
And
chap.
He
that
keepeth
the
Commaundement
keepeth
his
owne
soule
:
but
he
that
despiseth
his
waies
shall
dye
.
And
againe
,
chap.
Where
there
is
no
vision
the
people
decay
:
but
he
that
keepeth
the
Law
is
blessed
.
And
Isa.
chapter
If
ye
consent
and
obey
,
ye
shall
eate
the
good
things
of
the
land
:
but
if
ye
refuse
and
be
rebellious
,
ye
shall
be
deuoured
with
the
sword
:
for
the
mouth
of
the
Lord
hath
spoken
it
.
They
are
the
whole
chap.
of
Leuiticus
,
and
likewise
the
whole
chapter
of
Deuteronomie
They
are
such
as
we
reade
,
Psalm
.
and
Rom.
chapter
and
so
forth
to
the
verse
,
and
verse
There
is
no
difference
:
all
haue
sinned
,
and
are
depriued
of
the
glorie
of
God
.
And
Ephes.
ch.
All
are
by
nature
the
children
of
wrath
.
Diuerse
proofes
for
the
confirmation
of
this
point
were
alledged
out
of
the
Gospell
written
by
the
Euangelist
Iohn
,
as
namely
,
out
of
the
chap.
vers.
where
our
Sauiour
Christ
professeth
of
himselfe
,
that
it
was
his
meate
to
do
the
will
of
him
that
sent
him
(
that
is
,
of
his
heauenly
Father
)
and
to
finish
his
worke
.
And
chap.
I
do
alwaies
those
things
that
please
him
.
And
verse
in
the
same
chap.
Which
of
you
(
saith
he
to
the
malignant
Iewes
)
can
rebuke
me
of
sinne
?
And
vers
.
I
know
my
father
,
and
do
keepe
his
word
.
And
chapter
I
haue
not
spoken
of
my selfe
,
but
the
Father
which
sent
me
,
he
gaue
me
a
Commaundement
what
I
should
say
,
and
what
I
should
speake
.
And
I
know
that
his
commandement
is
life
euerlasting
:
the
things
therefore
that
I
speake
,
I
speake
them
so
as
the
Father
said
vnto
me
.
And
chap.
As
the
Father
hath
commaunded
me
,
so
I
do
.
Immediatly
after
the
publishing
of
the
words
of
the
Law
,
it
followeth
thus
in
our
text
:
And
all
the
people
saw
the
thunders
,
and
the
lightenings
,
and
the
sound
of
the
trumpet
,
and
the
mountaine
smoking
,
and
when
the
people
saw
it
they
fled
and
stoode
a
farre
off
.
And
they
said
vnto
Moses
,
Talke
thou
with
vs
,
and
we
will
heare
:
but
let
not
God
talke
with
vs
lest
we
dye
.
Then
Moses
said
vnto
the
people
,
feare
ye
not
:
for
God
is
come
to
proue
you
,
and
that
his
feare
might
be
before
you
,
that
ye
sinne
not
.
So
the
people
stood
a
farre
off
,
but
Moses
drew
neare
vnto
the
darkenesse
where
God
was
.
We
were
taught
to
obserue
these
three
things
.
First
,
in
how
glorious
and
fearefull
a
manner
God
pronounced
and
published
his
most
wise
,
righteous
,
and
holy
Law.
Secondly
,
what
effects
followed
hereupon
by
God
his
more
imm●diate
working
in
the
hearts
of
all
the
people
of
Israell
,
who
both
heard
●nd
saw
the
same
.
Thirdly
,
to
what
end
&
purpose
God
gaue
his
Law
in
so
fearefu●●
manner
according
to
that
instruction
which
Moses
(
guided
by
the
holy
Ghost
)
deliuereth
vnto
them
,
according
to
the
occasion
which
God
himselfe
had
giuen
by
that
former
worke
of
his
in
the
hearts
of
all
the
people
.
The
Lord
saw
it
to
be
necessarie
,
partly
because
of
the
stubburnnesse
and
pride
of
mans
nature
,
wherein
it
is
to
be
humbled
:
and
partly
because
of
the
sluggish
drowsinesse
of
the
same
:
in
respect
whereof
,
the
conscience
is
to
be
rowzed
vp
,
and
awakened
to
attend
to
the
hearing
of
the
Law
and
doctrine
of
God
.
These
effects
were
three
First
,
they
were
vpon
the
sudden
vtterly
astonished
and
amazed
with
a
verie
terrible
feare
,
as
is
declared
by
their
flying
away
farre
off
from
the
mountaine
.
Secondly
,
vpon
aduisement
and
counsell
when
they
had
recouered
themselues
,
they
with
one
consent
acknowledging
the
necessitie
of
instruction
,
but
finding
themselues
vnable
to
learne
from
such
a
fearefull
maner
of
teaching
from
the
mouth
of
the
Lord
,
whereby
they
were
terrified
rather
then
taught
;
they
do
by
their
Elders
make
their
sute
vnto
Moses
,
that
he
would
be
a
meanes
that
God
would
no
more
speake
to
them
after
that
sort
,
but
that
he
would
teach
them
by
his
ministerie
,
which
they
had
found
by
former
experience
to
be
more
comfortable
and
fit
for
them
,
because
of
their
weakenesse
.
Thirdly
,
they
promise
willing
obedience
to
Moses
,
in
all
things
,
which
it
shold
please
God
to
speake
vnto
them
by
him
,
euen
as
if
God
should
speake
himselfe
.
Moses
comforting
the
people
against
their
excessiue
feare
,
letteth
them
to
vnderstand
,
that
God
did
not
mind
by
that
his
dealing
to
exanimate
and
amaze
them
,
but
rather
first
of
all
to
examine
or
try
and
proue
them
,
that
is
,
to
shew
them
by
sensible
and
plaine
demonstration
from
their
owne
experience
,
how
fraile
and
sinfull
creatures
they
were
in
and
of
themselues
,
without
his
mercy
and
grace
.
Secondly
,
he
telleth
them
that
Gods
meaning
was
by
that
meanes
to
settle
his
true
reuerence
and
feare
in
the
hearts
of
their
posterity
for
euer
,
Deut.
chap.
&
chap.
Thirdly
,
that
as
a
fruite
of
the
same
his
true
feare
and
reuerence
,
they
(
hauing
the
knowledge
of
his
Law
and
will
)
might
be
nourtured
and
preserued
from
all
witting
and
willing
sinning
against
him
.
There
are
some
which
we
may
call
the
former
vses
:
and
there
be
other
which
we
may
call
the
latter
.
They
are
these
which
follow
First
,
the
Law
of
God
maketh
knowne
vnto
vs
the
infinite
greatnesse
of
our
naturall
corruption
and
sinne
.
Secondly
,
it
sheweth
vs
the
infinite
greatnesse
of
that
wrath
and
misery
,
which
is
due
to
vs
from
the
iustice
of
God
,
because
of
the
same
.
Thirdly
,
it
is
as
a
Schoole-maister
to
bring
vs
to
Christ
,
that
we
might
be
made
righteous
by
faith
,
through
the
forgiuenesse
of
our
sinnes
,
and
by
the
imputation
of
his
righteousnesse
:
and
that
being
deliuered
from
all
wrath
and
misery
,
yea
,
from
euery
discomfort
,
whith
either
the
Law
or
our
owne
sinne
and
corruption
offereth
,
we
may
be
heires
of
blessing
here
,
and
of
life
euerlasting
in
the
kingdome
of
heauen
.
The
first
vse
of
the
Law
,
after
that
we
are
brought
by
it
to
our
Sauiour
Christ
,
is
that
henceforth
it
is
vnto
all
the
seruants
of
God
,
a
most
perfect
rule
to
teach
and
admonish
vs
how
we
are
to
amend
our
former
wicked
wayes
,
and
to
order
and
frame
our
liues
anew
,
in
all
the
duties
of
true
righteousnesse
and
holinesse
,
to
the
glorifying
of
the
name
of
God
,
to
the
assuring
vnto
our selues
the
truth
of
our
faith
,
for
the
peace
of
our
owne
consciences
,
and
to
the
good
example
and
profit
one
of
another
.
Secondly
,
it
serueth
as
a
continuall
watch-man
and
admonitor
,
to
tell
vs
of
our
faults
,
that
by
the
rebukes
thereof
we
may
be
more
and
more
humbled
in
the
sight
of
God
:
and
likewise
,
to
shew
vs
the
imperfection
,
and
manifold
failings
of
our
obedience
,
yea
,
euen
in
the
best
things
which
we
do
;
that
so
it
may
be
a
preseruatiue
against
all
false
opinion
of
the
worthinesse
and
merit
of
our
owne
workes
,
and
as
a
spurre
to
stirre
vs
vp
to
the
care
of
better
proceedings
,
as
hauing
bene
hitherto
vnprofitable
seruants
vnto
God
.
Thirdly
,
it
is
a
perpetuall
remembrance
vnto
vs
,
how
great
our
deliuerance
hath
bene
by
our
Sauior
Christ
,
who
hath
freed
vs
from
infinite
sinnes
,
and
from
the
most
horrible
damnation
due
to
the
same
,
to
the
end
that
by
the
same
continuall
remembrance
,
we
do
prouoke
our
owne
harts
to
loue
Christ
more
and
more
dearely
all
the
dayes
of
our
liues
:
and
therewithall
also
,
to
put
vs
in
mind
how
infinite
the
danger
is
,
if
at
any
time
we
should
fall
away
from
him
.