The
particular
discourse
of
euery
one
.
The
first
Commaundement
.
THe
first
Commaundement
,
as
before
is
declared
,
doth
geue
forth
the
whole
dutie
of
man
,
or
the
whole
summe
of
Christian
Religion
Generally
:
bringing
the
whole
,
within
the
compasse
of
these
fewe
words
;
To
haue
no
other
Gods
in
the
sight
of
the
onely
true
&
liuing
Lord
.
But
for
the
further
opening
of
it
,
we
haue
to
consider
these
two
things
.
first
,
what
it
forbiddeth
:
then
,
what
it
requireth
.
It
forbiddeth
,
first
the
vice
it selfe
,
that
here
is
named
:
then
also
the
Roote
therof
,
and
whatsoeuer
increase
commeth
out
of
the
same
first
,
that
so
this
vice
may
out
of
it
afterwarde
more
naturally
spring
,
and
last
of
all
the
soyle
wherein
it
groweth
.
The
vice
that
here
is
named
is
,
to
haue
mo
Gods
,
then
him
that
is
in
dede
the
only
God
:
whether
they
be
creatures
in
dede
;
or
but
fictions
of
their
owne
deuise
.
The
Roote
is
,
and
needes
must
be
,
the
Ignoraunce
of
God
;
the
Father
,
the
Sonne
,
&
the
holy
Ghost
.
Which
what
it
is
,
as
touching
the
[
*
](A17244-e13180-b)
*
The
particulars
are
but
touched
briefly
in
that
which
followeth
.
but
largely
in
the
former
booke
,
which
goth
altogether
he●vpon
.
particulars
therof
,
may
be
more
conueniently
gathered
out
of
the
knowlege
anone
to
be
set
downe
.
Out
of
this
ignoraunce
doth
spring
that
which
is
commonly
called
vnbeleefe
,
or
hardnes
of
hart
,
or
impenitencie
(
when
we
take
those
wordes
more
largely
)
:
which
in
effect
is
,
first
a
confused
&
a
wrong
iudgement
in
all
thinges
that
apperteine
to
sound
Religion
:
secondarily
,
little
or
nothing
to
esteme
of
God
:
thirdly
,
neuer
soundly
to
rest
in
him
,
but
stil
to
presse
on
further
,
we
wote
not
whither
:
last
of
al
so
stubberne
&
so
frowarde
an
hart
,
that
refusing
to
submit
our selues
wholy
to
God
,
we
huddle
him
and
others
together
,
as
we
thinke
good
;
and
so
geue
forth
nothing
but
that
which
is
,
either
plainly
wicked
,
or
els
,
vnder
the
shew
of
holynes
,
as
bad
.
The
soyle
or
ground
wherin
it
groweth
is
the
corruption
of
our
nature
.
which
corruption
reigneth
in
al
Infidels
:
not
only
with
the
worst
;
but
also
with
those
that
are
the
very
best
among
them
.
It
requireth
,
first
the
vertue
it selfe
that
heere
is
named
:
then
also
bothe
the
Roote
oute
of
whiche
it
commeth
,
and
whatsoeuer
other
increase
groweth
out
of
the
same
,
before
that
this
vertue
can
naturally
spring
:
and
last
of
al
the
ground
wherin
it
groweth
.
The
vertue
is
,
to
put
by
all
others
,
&
to
haue
the
true
God
only
to
be
our
god
.
Those
that
we
haue
to
put
by
,
are
first
all
maner
of
creatures
.
Whether
Celestiall
,
as
Angels
,
or
Saintes
:
or
of
this
world
,
as
our selues
,
or
others
,
our
own
,
or
other
folks
excellencies
,
the
sunne
,
the
moone
,
beastes
,
birdes
,
fishes
,
plants
,
ymages
,
&
suche
like
:
or
Infernall
,
as
the
deuils
or
ill
spirits
;
&
damned
soules
Then
also
all
chimers
,
or
fictions
,
or
imaginations
,
or
conceiptes
of
our
owne
brayne
:
as
when
the
Heathenishe
people
of
olde
imagined
gods
of
the
woods
,
of
the
hils
,
of
dales
;
and
suche
like
innumerable
:
and
we
of
late
(
not
farre
behinde
)
imagined
eyther
Angels
or
Saintes
,
beyonde
the
warrant
of
Gods
worde
,
to
flee
vnto
in
time
of
neede
:
or
when
yet
we
imagine
some
things
to
be
in
our selues
,
or
others
to
doo
vs
good
,
whiche
in
deede
are
not
to
be
founde
.
all
which
things
we
haue
to
put
by
,
and
to
presse
on
,
to
geue
our selues
wholly
vnto
the
Lorde
.
The
Roote
is
the
knowledge
of
God
;
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
as
namely
;
vnder
the
person
of
the
Father
,
to
knowe
what
the
Godhead
is
in
his
owne
nature
,
not
yet
come
foorth
or
vttered
vnto
vs
.
and
therein
more
specially
to
inquire
,
first
of
such
things
as
most
properly
concerne
his
Person
:
then
of
certayne
other
Excellencies
that
are
somewhat
farther
of
from
the
consideration
of
his
Person
,
or
substaunce
,
and
yet
can
neuer
be
separated
from
the
Godhead
:
last
of
all
,
of
his
will
and
pleasure
.
Vnder
the
person
of
the
Sonne
,
to
knowe
howe
the
selfe
same
Godhead
hath
declared
or
vttered
him
selfe
to
be
knowne
of
others
.
and
therein
,
firste
in
what
sorte
he
beganne
this
manifestation
of
him selfe
:
secondarily
,
in
what
sorte
he
dyd
from
time
to
time
proceede
with
the
same
:
thirdly
,
in
what
sorte
it
must
be
accomplished
or
finished
.
Vnder
the
Person
of
the
holy
Ghoste
to
finde
out
in
what
maner
the
selfe
same
Godhead
worketh
in
others
,
that
he
may
be
knowne
in
his
demonstration
.
and
therein
,
firste
howe
he
worketh
generally
with
all
:
and
how
more
specially
he
worketh
with
diuers
kindes
.
first
with
the
Chosen
:
then
with
Reprobates
:
last
of
all
,
with
all
other
inferior
Creatures
.
Out
of
which
knowledge
doth
spring
that
which
sometimes
is
called
Fayth
,
sometimes
Repentaunce
,
(
when
we
take
those
words
generally
)
and
by
diuers
names
besides
.
which
is
in
effect
,
first
,
a
sounde
,
&
a
setled
iudgement
in
suche
thinges
as
concerne
true
Religion
:
then
a
feruent
,
and
a
singular
loue
of
God
,
for
that
we
finde
him
to
be
suche
as
he
is
:
thirdly
,
to
settle
our selues
wholy
in
him
,
&
neuer
to
seeke
to
any
other
:
last
of
al
,
so
obedient
,
so
humble
,
and
so
pliable
a
mind
,
in
all
things
to
be
at
the
becke
of
God
,
that
putting
by
[
*
](A17244-e13220-b)
*
That
by
these
meanes
we
are
sayd
to
put
by
mankinde
on
the
one
side
,
and
all
other
creatures
on
the
other
side
,
that
others
maye
bee
more
easily
perswaded
therin
,
they
must
learne
to
knowe
,
that
the
knowledge
of
god
carieth
such
a
light
with
it
,
as
that
thereby
we
doo
in
deede
very
playnely
perceyue
,
that
neither
the
one
,
nor
the
other
of
those
are
meete
to
haue
any
such
honour
.
And
first
as
touching
mankinde
,
yf
wee
Mankinde
on
the
one
side
,
and
al
other
[
*
](A17244-e13250-b)
*
That
by
these
meanes
we
are
sayd
to
put
by
mankinde
on
the
one
side
,
and
all
other
creatures
on
the
other
side
,
that
others
maye
bee
more
easily
perswaded
therin
,
they
must
learne
to
knowe
,
that
the
knowledge
of
god
carieth
such
a
light
with
it
,
as
that
thereby
we
doo
in
deede
very
playnely
perceyue
,
that
neither
the
one
,
nor
the
other
of
those
are
meete
to
haue
any
such
honour
.
And
first
as
touching
mankinde
,
yf
wee
Creatures
on
the
other
,
wee
geue
ouer
our selues
wholy
to
God
,
by
a
kinde
of
spirituall
Homage
or
soueraigne
honour
.
the
particulars
wherof
doo
more
properly
apperteyne
to
the
other
Commaundementes
.
The
grounde
,
or
moulde
where
this
knowledge
will
growe
,
is
neuer
any
other
,
but
eyther
the
former
integritie
of
our
nature
,
whiche
nowe
is
paste
our
reache
for
euer
:
or
els
,
Iesus
Christ
,
by
mysticall
vnion
to
bee
incarnate
with
him
.
which
way
only
is
left
vnto
vs
wherby
wee
may
be
able
to
doo
any
good
.
should
giue
this
honour
to
any
,
it
must
nedes
be
,
our selues
,
or
others
.
If
it
be
our selues
,
then
is
there
at
al
no
place
of
worship
,
which
by
nature
doth
neuer
passe
but
from
the
lesser
vnto
the
greater
.
Which
inequalitie
is
neuer
found
betwixt
our selues
on
the
one
side
,
and
no
moe
but
our selues
on
the
other
.
If
it
be
others
,
then
must
it
be
such
as
haue
already
finished
their
race
in
this
present
world
:
or
els
those
that
yet
remayne
here
on
the
earth
.
If
they
be
of
the
former
sorte
,
or
haue
alreadie
ended
their
presente
lyfe
,
fyrste
they
are
not
perfect
men
,
for
that
their
bodies
and
soules
are
sundred
eche
from
other
.
secondarily
,
their
bodies
(
a
very
fewe
only
excepted
by
speciall
prerogatiue
)
are
yet
in
the
bowels
of
the
earth
,
not
able
to
doe
the
functions
of
a
body
,
but
subiect
to
rottennes
,
and
to
corruption
.
laste
of
all
,
their
soules
must
needes
be
,
eyther
at
rest
and
blessed
(
and
then
exempted
from
the
sence
&
knowledge
of
our
miserie
heere
)
or
in
paynes
and
miserable
,
and
so
,
not
at
leysure
,
nor
able
to
geue
any
blessednesse
to
vs
.
If
they
be
such
as
yet
are
on
earth
in
this
present
worlde
,
eyther
they
are
vtterly
feuered
from
vs
by
distaunce
of
place
(
and
then
can
they
doe
vs
neither
good
nor
hurte
)
:
or
els
they
are
heere
among
vs
,
and
then
are
affected
towards
vs
,
eyther
well
and
Christianlyke
(
and
then
it
is
the
worke
of
Gods
spirite
in
them
)
;
or
euill
and
wickedly
(
and
then
is
the
power
of
the
Diuell
,
and
their
owne
naughtinesse
coupled
together
.
but
then
as
they
are
vnwilling
to
do
vs
good
,
so
are
they
vnable
to
doo
vs
hurt
)
;
or
indifferently
(
&
then
neither
are
they
of
any
desertes
towards
vs
,
neither
are
they
in
dignitie
but
our
equals
,
or
of
the
same
mould
with
vs
.
)
So
that
whether
they
be
saintes
in
heauen
,
or
damned
soules
in
hel
,
or
men
liuing
on
earth
,
as
they
are
not
able
to
helpe
or
hurt
vs
,
so
are
they
neither
Lords
nor
Ladies
to
vs
in
this
accompt
.
Concerning
other
Creatures
,
nedes
must
they
be
eyther
Angels
of
heauen
;
or
wicked
spirites
,
and
diuels
of
hell
;
or
others
of
these
corruptible
creatures
.
yf
they
be
Angels
in
heauen
,
then
are
they
ordeined
to
serue
vs
,
as
God
from
time
to
time
shal
imploy
them
:
are
but
fellow
seruants
with
vs
:
and
haue
neither
authoritie
ouer
vs
;
nor
any
power
against
vs
,
or
with
vs
.
yf
they
be
of
those
diuels
,
or
wicked
spirites
,
then
can
they
not
haue
but
an
yl
wil
towards
vs
:
and
yet
haue
they
at
all
no
power
against
vs
.
yf
they
be
of
other
corruptible
creatures
,
either
in
the
firmament
or
elements
aboue
,
or
els
on
the
earth
,
or
in
the
waters
beneath
,
them
are
they
in
dede
the
good
creatures
of
god
:
ordeined
to
our
vse
;
but
yet
all
our
inferiors
,
made
to
doe
their
seruice
to
vs
:
otherwise
in
their
owne
nature
but
weake
,
and
able
to
doe
vs
no
pleasure
at
all
,
but
when
it
pleaseth
God
to
worke
by
them
.
So
that
these
also
are
neither
Lords
nor
Ladies
to
vs
.
The
seconde
Commaundement
.
THe
seconde
Commaundement
doth
shewe
what
kinde
of
worshippe
it
muste
needes
be
(
as
touching
the
substaunce
,
or
mater
of
it
)
wherewithall
God
muste
be
serued
of
vs
,
so
long
as
we
lyue
here
in
this
present
worlde
.
that
is
,
To
worshippe
him
as
he
hath
appointed
;
and
none
otherwise
.
But
of
that
pece
of
scripture
,
that
goeth
vnder
the
name
of
the
second
commaundement
,
there
be
two
principall
partes
.
the
former
is
the
Commaundement
it selfe
:
the
other
is
the
Reason
added
in
the
ende
,
to
styrre
vs
vp
to
kepe
this
commaundement
.
In
the
Commaundement
it selfe
we
haue
likewise
to
search
out
,
firste
what
it
forbiddeth
:
then
what
it
requireth
.
It
forbiddeth
,
first
as
touching
images
a
couple
of
Braunches
:
then
also
the
[
*
](A17244-e13340-b)
*
By
this
word
roote
we
henceforwarde
vnderstand
that
knot
or
ioynt
,
out
of
which
the
Braunch
groweth
.
Roote
of
them
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
former
of
the
two
Braunches
that
by
name
are
forbidden
,
is
to
make
to
our selues
,
or
to
our
vse
anie
grauen
image
or
the
likenes
of
any
thing
that
is
in
heauen
aboue
,
on
earth
beneath
,
or
in
the
waters
vnder
the
earth
(
and
yet
not
altogether
;
as
namely
,
when
they
are
but
historicall
&
ciuile
:
but
)
when
they
are
made
to
some
superstitious
ende
.
as
,
eyther
to
expresse
the
Godheade
:
or
,
by
that
meanes
to
bring
him
somewhat
nerer
to
vs
,
or
to
our
vse
:
or
,
to
stirre
vp
,
or
kindle
in
vs
any
kinde
of
deuotion
,
or
,
as
we
commonly
say
,
to
put
vs
in
a
good
mynde
.
The
other
is
(
if
it
happen
we
haue
made
any
suche
,
or
otherwise
light
on
them
)
to
bowe
downe
vnto
them
,
or
to
worshippe
them
.
which
may
be
done
eyther
for
their
owne
sakes
;
which
is
the
grosser
error
:
or
for
others
whome
they
are
made
to
represent
;
which
also
is
badde
ynough
.
And
we
may
bowe
downe
vnto
them
,
or
worshippe
them
two
maner
of
wayes
.
eyther
by
giuing
some
actuall
reuerence
vnto
them
;
as
geuing
a
crosse
the
right
hand
:
or
,
yf
in
fancie
we
make
any
accompt
of
them
,
or
haue
them
in
anye
estimation
.
The
Roote
is
a
principall
parte
of
infidelitie
,
or
of
the
increase
that
commeth
of
it
,
which
we
may
call
a
desperate
or
a
carelesse
mind
:
not
so
soundly
resting
in
the
workes
of
Gods
wisedome
,
but
that
we
feare
the
diuell
will
runne
away
with
all
,
or
at
least
very
much
doubt
how
the
matter
will
go
,
vnlesse
we
adde
somewhat
more
thervnto
;
or
els
haue
so
litle
care
of
his
direction
,
that
very
easely
we
go
before
it
.
The
other
Braunches
that
are
in
like
sorte
forbidden
,
are
many
and
diuers
:
but
suche
as
may
all
be
reduced
to
a
couple
of
sortes
.
For
whereas
our
worshippe
muste
needes
be
eyther
Internall
,
or
els
Externall
,
howsoeuer
we
shal
happen
to
worship
amisse
,
it
must
neds
apperteyne
to
one
of
these
kyndes
.
But
wheras
our
Internal
,
or
inward
,
or
spiritual
worshippe
hath
lykewise
a
couple
of
Braunches
,
the
one
of
Honoure
,
the
other
of
Seruice
,
we
haue
here
to
take
so
much
more
heede
how
we
sort
together
those
Braunches
that
belonge
therevnto
.
Braunches
that
goe
againste
his
Honour
,
are
,
when
we
do
eyther
conceaue
any
such
fancies
or
opinions
as
are
contrary
therevnto
:
or
hauing
ones
conceiued
any
suche
,
beginne
to
haue
an
estimation
or
a
lyking
of
them
.
As
for
example
,
To
thinke
otherwise
of
God
in
any
point
,
then
he
hath
opened
him selfe
vnto
vs
:
to
haue
other
opinions
in
pointes
of
Religion
,
then
are
set
forth
in
his
worde
:
to
haue
other
wayes
to
helpe
our selues
,
eyther
in
the
worke
of
our
Redemption
,
in
the
whole
,
or
in
part
;
or
in
other
things
that
we
nede
:
to
imagin
that
things
come
by
happe
or
chaunce
,
or
that
some
others
beare
a
sway
in
them
;
and
doo
not
attribute
al
vnto
god
:
to
sweare
by
any
other
:
or
such
lyke
.
Braunches
that
go
againste
the
Seruice
that
we
owe
vnto
him
,
are
lykewise
of
two
sortes
.
first
when
we
are
not
in
a
redines
to
doo
him
seruice
:
then
when
we
misse
in
the
deede
it selfe
.
Out
of
a
redines
may
we
put
our selues
,
yf
eyther
we
hamper
our selues
vnaduisedly
,
by
Vowes
,
Mariage
,
Bondes
,
or
Seruice
:
or
yf
we
doo
impayre
our selues
,
in
Minde
,
Bodie
,
or
Goodes
.
As
touching
the
deede
it selfe
,
that
also
is
double
.
first
,
that
whiche
belongeth
to
our
Common
Calling
,
as
we
are
Christians
:
then
,
that
which
belongeth
to
our
seuerall
Trades
,
or
kindes
of
lyfe
.
In
the
former
of
these
we
offende
,
when
we
eyther
entre
into
a
wrong
profession
(
as
both
the
Iewes
,
&
Turkes
doo
)
:
or
when
as
hauing
entred
well
,
and
taken
vpon
vs
the
right
profession
,
we
doe
suche
thinges
as
we
are
not
charged
with
all
.
as
,
Superstitious
,
or
Pope-holy
persons
vse
to
do
,
when
they
do
their
owne
,
or
other
folkes
workes
:
Coniurours
,
Exorcistes
,
Witches
,
Charmers
,
and
suche
like
when
they
go
about
without
any
calling
to
call
vp
,
inquier
of
,
commaunde
,
caste
out
,
bynde
or
hamper
diuels
or
spirits
;
or
any
other
such
feates
of
theirs
.
In
the
latter
of
these
we
offend
,
when
as
eyther
we
chuse
our
Trade
amisse
;
not
regarding
therin
the
calling
of
God
,
but
our
owne
corrupt
affections
:
or
els
hauing
rightly
chosen
,
do
otherwise
vnder
the
name
of
our
calling
,
then
our
calling
alloweth
,
or
will
beare
vs
out
.
Externall
respecteth
the
outwarde
action
.
Against
it
we
offende
,
when
as
eyther
we
vse
any
other
rites
or
Ceremonies
then
are
taught
vs
or
warranted
by
the
word
of
God
(
whether
they
be
borrowed
of
the
abrogate
Leuiticall
law
,
or
deuised
by
our selues
;
or
taken
of
others
,
by
Tradition
,
Custome
,
or
writing
)
or
els
when
we
shrinke
from
the
open
profession
of
him
or
his
truth
,
in
worde
or
deede
;
for
feare
,
or
fauour
.
It
Requireth
,
first
the
present
Braunches
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
present
Braunches
are
heartely
to
detest
all
suche
images
,
eyther
to
worship
them
;
or
els
but
to
deuise
,
or
make
them
,
or
haue
them
.
The
Roote
is
,
so
fully
to
settle
our selues
in
the
workes
of
Gods
wisedome
,
&
so
highly
to
esteme
of
the
same
,
that
neuer
we
go
about
to
do
any
part
of
our
owne
deuise
in
those
matters
.
The
other
Braunches
that
arise
out
of
the
same
,
are
to
be
taken
in
the
selfe
same
order
that
before
is
sette
downe
.
As
touching
the
former
parte
of
our
Inwarde
worshippe
,
whiche
respecteth
the
Honour
that
we
owe
vnto
God
,
firste
that
we
thinke
or
conceaue
of
God
in
euery
point
as
he
hathe
opened
him selfe
vnto
vs
:
that
we
conforme
our
opinions
and
iudgement
in
matters
of
Religion
to
the
prescript
of
Gods
worde
:
that
we
doe
so
fully
content
our selues
in
him
,
that
in
all
matters
,
as
in
all
cases
we
euer
depende
of
,
and
rest
onely
in
him
,
as
well
for
the
whole
worke
of
our
Redemption
,
as
he
hath
wrought
it
in
Iesus
Christ
;
as
also
for
what
soeuer
els
we
need
in
this
present
worlde
:
that
we
attribute
all
thinges
vnto
God
;
and
seeke
vnto
him
in
all
our
necessities
:
that
when
soeuer
we
are
iustly
occasioned
to
take
an
othe
,
then
,
because
he
onely
is
sufficient
to
witnes
a
truth
,
that
wee
euer
call
him
to
witnes
,
and
sweare
onely
by
him
:
and
whatsoeuer
others
are
of
this
kinde
.
As
touching
the
other
part
,
which
is
the
Seruice
that
we
owe
vnto
hym
,
there
be
two
sortes
of
Braunches
that
apperteine
therevnto
.
the
firste
,
as
touching
our
preparation
to
doo
him
Seruice
:
the
other
as
touching
the
deede
it selfe
.
vnto
our
preparation
apperteyneth
,
first
that
we
euer
kepe
in
our
handes
all
suche
libertie
and
freedome
as
it
shall
please
God
to
afforde
vs
:
then
that
we
keepe
vp
and
mainteine
our selues
in
good
plight
;
in
Minde
,
in
Body
,
in
Goodes
,
that
so
we
may
do
our
Deede
the
better
.
Vnto
the
Deede
it selfe
do
in
like
sorte
apperteine
two
sortes
of
Braunches
.
first
,
as
touching
our
Common
Callinge
,
that
we
both
carefully
reserue
our selues
to
suche
thinges
only
as
shall
be
inioyned
,
or
holde
of
our
handes
from
all
,
tyll
we
are
very
well
assured
what
is
to
be
done
:
and
also
when
we
shall
throughly
see
what
is
to
be
done
,
remoue
all
lets
,
set
our selues
to
the
dede
,
and
continue
therin
.
then
as
touching
our
seuerall
Trades
of
lyfe
,
firste
that
we
chuse
arighte
:
then
that
faithfully
we
walke
therin
.
Concerning
that
kinde
of
worshippe
that
I
termed
Externall
,
and
saide
to
respecte
the
outwarde
action
,
the
Braunches
are
,
first
that
we
duly
vse
such
Sacramentes
,
Ceremonies
,
and
other
Exercises
,
of
our
faithe
,
as
the
worde
of
God
hath
commended
vnto
vs
:
and
such
Ceremonies
,
and
other
godlie
Eercices
,
as
shall
from
tyme
to
tyme
be
found
mete
for
vs
,
and
rightly
by
those
that
are
in
authoritie
commended
vnto
vs
.
then
also
that
we
euer
professe
our
faith
in
this
naughtie
worlde
,
in
worde
and
deede
,
as
occasion
shall
at
any
tyme
serue
.
As
touching
the
reason
that
he
addeth
in
the
ende
,
to
styrre
vs
vp
to
keepe
this
Commaundement
,
it
is
double
.
For
first
he
denounceth
his
iudgements
againste
those
that
breake
it
:
and
then
vnfouldeth
his
mercie
towards
them
that
obserue
it
.
In
the
denuntiation
of
his
Iudgementes
there
are
diuers
thinges
to
be
considered
.
First
that
he
is
The
Lord
our
God
:
and
therefore
ought
to
be
had
in
so
muche
reuerence
,
as
the
keeping
of
this
commaundement
requireth
.
Then
that
he
is
Ielouse
and
therefore
can
not
abide
,
that
we
should
turne
to
the
deuises
of
others
.
Thirdly
that
he
visiteth
the
Sinnes
of
the
fathers
vppon
their
children
,
vnto
the
third
and
fourth
generation
.
wherby
he
geueth
vs
to
vnderstand
,
not
,
what
he
euer
doth
:
but
in
what
case
suche
doe
stand
in
respect
of
their
owne
reprobate
wayes
.
That
is
,
that
Idolatrous
parentes
,
are
in
manifest
daunger
to
haue
,
both
their
idolatrie
&
superstition
cast
on
their
children
(
and
then
those
children
nede
not
so
much
to
triumph
or
glory
to
continue
so
obstinate
in
their
fathers
wayes
:
but
rather
acknowledge
it
to
be
the
hande
of
God
,
and
his
feareful
vengeaunce
,
that
they
haue
no
better
grace
.
which
also
is
not
the
least
cause
,
that
this
present
generation
of
ours
,
descended
for
the
most
part
of
Popish
parents
,
is
yet
so
froward
as
it
is
)
:
And
their
other
sinnes
likewise
so
cast
vpon
them
,
that
for
their
sakes
they
shall
be
eyther
accursed
clene
,
or
much
punished
,
and
diuersly
plagued
;
though
not
in
such
sort
,
but
that
their
owne
desertes
shall
also
require
it
together
with
the
other
.
Last
of
all
,
that
he
termeth
them
,
that
hauing
Images
and
such
other
toyes
breake
this
commaundement
,
no
one
iote
better
then
Haters
of
him
.
Hauing
so
denounced
,
then
he
strecheth
out
his
armes
of
mercy
to
imbrace
all
those
,
euen
vnto
thousands
,
that
geue
them selues
to
obserue
this
commaundement
.
wherin
are
three
principall
things
to
bee
considered
.
First
,
that
he
will
be
merciful
to
them
.
Secondarily
,
that
howsoeuer
the
foolishe
and
frantike
worlde
accompt
otherwise
of
them
,
that
abhorre
to
geue
godly
honour
to
Saincts
&
Images
;
or
,
in
their
owne
deuises
to
be
as
superstitious
as
they
:
yet
God
him selfe
termeth
them
Louers
of
him
.
Thirdly
,
that
he
coupleth
together
these
two
thinges
,
to
loue
God
,
and
to
keepe
his
commaundementes
.
by
occasion
whereof
we
may
learne
this
one
thing
,
that
neyther
can
we
be
founde
to
loue
him
,
vnlesse
we
endeuour
our selues
to
keepe
his
commaundementes
(
a
ready
barre
for
all
hypocrites
)
neither
can
we
kepe
his
commaundementes
,
vnles
we
loue
him
(
that
al
Image-worshippers
may
see
them selues
playnly
excluded
)
.
Let
Popery
beware
,
that
it
neuer
come
to
be
examined
by
this
commaundement
.
It
is
no
maruell
,
that
they
would
so
gladly
haue
stollen
it
out
.
The
thirde
Commaundement
.
THe
third
doth
teach
vs
,
that
we
should
inwardly
haue
so
notable
a
reuerence
of
God
,
as
that
this
worshippe
before
described
shoulde
euer
be
pouldre●
with
true
sincerity
.
And
it
hath
two
principall
partes
.
first
the
Commaundemen●
it selfe
:
then
the
threatning
that
is
added
therevnto
.
In
the
Commaundement
it selfe
w●
haue
to
consider
,
first
what
it
forbiddeth
〈◊〉
then
what
it
requireth
.
It
forbiddeth
,
first
one
Braunch
:
the●
also
the
Roote
,
&
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunch
is
▪
to
take
the
name
of
the
Lord
our
god
ydly
▪
or
in
vaine
.
eyther
by
swearing
ydly
by
him
;
or
howsoeuer
els
we
talke
of
him
a●
a
venture
,
or
to
no
purpose
.
The
Roote
is
Vnreuerencie
towardes
God
.
The
other
Braunches
that
come
out
of
this
Roote
are
many
of
them
as
had
as
this
,
&
some
much
worse
,
and
all
together
very
many
in
nombre
:
but
such
as
may
very
well
be
reduced
to
a
couple
of
sortes
.
whereof
the
former
is
of
those
wherby
we
breake
this
Commaundement
as
we
are
Christians
,
or
in
respect
of
our
common
Calling
.
the
other
of
those
wereby
it
is
broken
in
certen
of
our
particular
Callings
or
Trades
of
lyfe
.
Of
the
firste
sorte
are
,
first
Hypocrisie
:
that
is
,
vnder
the
name
of
Gods
seruaunt
,
eyther
not
to
receaue
Christian
Religion
,
in
the
whole
,
or
in
some
materiall
pointe
:
or
not
to
haue
it
our
endeuour
to
lyue
accordingly
.
eyther
in
the
whole
,
or
in
some
parte
.
Secondarily
in
swearing
,
when
we
sweare
either
by
God
,
either
contrary
to
our
knowledge
,
falsly
;
or
when
we
know
it
not
certainly
to
be
as
we
say
;
or
but
vainely
,
when
there
is
no
vrgent
necessitie
:
or
by
the
Manhodde
of
Christe
,
or
some
part
thereof
,
eyther
cursedly
and
outragiously
;
or
in
such
sorte
as
before
is
set
downe
of
God
:
or
by
any
other
.
Thirdly
in
our
Publique
Seruice
,
yf
eyther
those
to
whome
the
administration
thereof
is
committed
,
behaue
them selues
vnreuerently
,
or
otherwise
then
becommeth
them
that
in
these
thinges
represent
the
person
of
God
,
eyther
in
the
worde
;
or
in
the
Sacraments
;
or
in
their
Discipline
or
spirituall
Censure
;
or
in
other
Ecclesiasticall
functions
:
or
suche
as
are
partakers
therof
,
eyther
receaue
them
;
or
behaue
them selues
there
in
,
otherwise
then
they
ought
to
doe
,
or
as
becommeth
those
that
are
before
the
eyes
of
God
.
Fourthly
,
yf
at
any
other
tyme
we
abuse
[
*
](A17244-e13590-b)
*
As
it
is
the
maner
,
first
of
profane
or
vngodly
persons
:
sometimes
wresting
the
scriptures
to
a
wicked
,
or
a
trifling
sense
,
sometymes
iangling
or
iesting
of
them
,
and
other
holy
misteries
.
then
also
of
Coniurers
,
witches
,
Sorcerers
and
Charmers
,
vsing
(
or
abusing
rather
)
those
holy
thynges
in
their
wicked
and
dyuelish●
doinges
.
last
of
all
of
Papistes
in
many
of
their
doinges
:
abusing
the
Scriptures
very
muche
,
applying
the
Sacramentes
after
the
same
maner
,
as
Baptisme
to
bels
,
th●
Lordes
Supper
to
deade
men
,
and
halowing
of
deade
elements
to
their
trifling
,
or
wicked
purposes
.
holy
thinges
:
as
the
Scripture
,
or
any
parcell
thereof
;
eyther
of
the
two
Sacramentes
;
good
prayers
;
or
blessings
;
the
name
of
God
;
Hallowinges
also
;
or
such
lyke
.
Laste
of
all
when
we
counterfete
,
or
take
to
our
vse
,
or
make
common
suche
[
*
](A17244-e13610-b)
*
As
the
miraculous
fast
of
Christ
:
Spitle
:
Ephata
:
extreme
vnction
:
Sacrificers
:
Masse-gestures
.
&c.
extraordinarie
miracles
or
other
excellencies
as
it
hath
pleased
the
Godheade
to
shewe
foorth
eyther
in
Christe
or
other
wayes
,
not
to
our
imitation
,
but
to
the
beautifying
of
him selfe
,
or
his
worde
.
Of
the
other
sorte
are
diuers
;
but
suche
as
doe
apperteine
vnto
those
that
are
,
eyther
in
authoritie
,
or
dignitie
ouer
others
:
and
in
that
respecte
represent
vnto
others
the
person
of
God
.
Of
the
former
are
Princes
,
vnder-magistrates
,
Ministers
,
Parentes
,
Husbandes
,
Scholemasters
,
and
Masters
of
howshouldes
:
and
whosoeuer
els
haue
any
authoritie
ouer
others
.
The
Braunches
that
do
apperteine
to
those
,
are
,
first
as
touching
their
lyfe
and
conuersation
,
yf
they
do
not
their
endeuour
,
euen
in
their
Persons
to
represent
the
holynes
;
and
the
reuerende
maiestie
of
God
.
Then
as
touching
the
maner
of
their
gouernement
or
ordering
of
those
that
are
vnder
their
charge
,
first
yf
they
will
rule
by
will
without
any
lawes
:
secondarily
yf
their
lawes
be
yll
:
thirdly
,
yf
,
when
their
lawes
are
good
,
they
do
not
execute
the
same
.
Their
lawes
may
be
yl
,
&
vnmete
for
the
iudgement
seat
of
god
,
yf
either
they
tend
not
to
that
ende
,
that
god
hath
prescribed
:
or
doe
it
not
with
the
same
equabilitie
or
moderation
.
Th
ende
whervnto
their
lawes
&
orders
must
tend
is
double
.
first
to
make
them
euer
more
&
more
the
citizens
or
subiects
of
gods
kingdome
,
in
religion
&
vertuous
life
:
than
that
they
liue
an
orderly
,
peaceable
,
&
prosperous
life
one
with
an
other
.
The
moderation
is
,
that
in
punishment
of
faults
,
they
be
neither
more
rigorous
,
nor
remisse
:
in
rewarding
of
well-doing
,
neither
more
harde
,
nor
liberall
,
then
God
,
hath
prescribed
by
the
direction
of
his
word
.
Their
execution
will
likewise
be
faultie
,
yf
eyther
they
pardon
in
the
whole
,
or
in
parte
,
suche
as
are
in
falne
within
the
sense
and
meaning
of
the
lawe
:
or
punish
those
in
the
whole
,
or
in
parte
,
that
are
not
founde
to
haue
transgressed
.
Of
the
latter
,
that
is
of
those
that
are
but
in
Dignitie
preferred
before
others
,
are
the
more
learned
,
the
more
aged
,
the
more
noble
,
the
more
cunning
,
&
the
richer
sort
.
The
Braunch
that
apperteineth
to
these
,
is
no
more
but
this
,
yf
they
walke
not
before
God
and
men
in
such
sorte
,
as
becommeth
those
whome
it
hath
pleased
God
to
cloth
with
so
honorable
garments
before
many
others
;
and
to
chuse
them
from
among
the
reste
,
to
beare
his
treasures
and
precious
iewels
.
It
requireth
,
first
the
contrary
Braunch
:
then
also
the
Roote
it selfe
,
and
,
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunch
is
,
whensoeuer
we
talke
of
god
,
to
do
it
with
reuerence
.
The
Roote
is
a
singular
Reuerence
of
God
.
The
Braunches
that
apperteine
herevnto
by
vertue
of
our
common
Calling
,
are
,
first
as
touching
our
profession
to
receaue
Christian
Religion
in
euery
pointe
:
and
vnfeinedly
to
endeuour
our selues
to
liue
accordingly
in
all
thinges
.
As
for
swearing
,
firste
,
that
whensoeuer
we
sweare
we
euer
sweare
by
our
holy
God
:
then
also
in
such
sorte
as
we
ought
to
do
.
firste
so
truly
,
that
there
be
in
our
oth
,
not
only
no
plaine
falshoode
;
but
also
no
maner
of
dissimulation
:
then
also
,
that
we
do
not
sweare
so
neyther
,
but
when
we
are
by
good
occasion
vrged
thervnto
.
As
touching
our
diuine
seruice
,
that
suche
as
minister
,
do
so
behaue
them selues
,
as
best
may
shew
forth
,
howe
holy
those
thinges
are
;
and
the
very
truth
,
and
maiestie
of
them
:
that
such
as
be
partakers
of
them
,
receaue
them
as
at
the
hands
of
God
;
and
behaue
them selues
as
in
his
presence
.
As
touching
those
other
holy
things
,
that
we
haue
such
an
estimation
of
the
holines
and
maiestie
of
God
,
that
we
abhorre
more
then
a
thousande
deathes
,
to
vse
his
most
blessed
name
,
his
Scriptures
his
Sacramentes
,
or
good
prayers
which
shoulde
also
be
his
,
but
to
moste
holy
and
godly
vses
,
such
as
him selfe
hath
ordeined
them
for
.
Last
of
all
,
that
in
no
wise
we
drawe
to
our
imitation
any
such
excellencies
as
we
finde
done
to
his
owne
glory
,
or
the
commendation
of
his
honour
:
but
that
with
reuerence
we
set
them
by
,
and
leaue
them
wholly
vnto
him selfe
.
The
Braunches
that
do
apperteine
herevnto
by
vertue
of
those
seuerall
estates
,
are
,
first
for
those
that
are
in
authority
,
that
first
as
touching
their
conuersation
among
men
,
that
they
so
behaue
them selues
,
as
may
resemble
,
so
neere
as
they
can
,
both
the
holynes
and
maiestie
of
God
:
then
as
touching
the
forme
of
their
gouernement
,
that
their
Lawes
be
good
,
as
well
in
ende
,
as
moderation
;
that
they
gouerne
by
the
prescript
therof
;
and
euer
put
them
in
diligent
execution
.
Then
as
touching
them
that
are
in
dignitie
before
others
,
that
they
walke
in
suche
sorte
as
becommeth
those
whom
God
hath
honoured
,
and
chosen
to
carie
so
precious
things
.
In
the
Threatning
annexed
therevnto
,
we
haue
to
beholde
,
that
howsoeuer
we
may
accompte
it
but
a
small
matter
so
lightly
to
take
into
oure
mouthes
the
name
of
our
moste
holye
God
:
yet
the
Lorde
,
in
his
Iustice
,
findeth
it
to
be
so
great
a
sinne
,
as
that
he
must
needes
condemne
for
it
.
And
then
doth
there
an
heauie
iudgement
remayne
for
those
that
are
the
worst
sort
of
this
kinde
of
sinners
.
The
fourth
Commaundement
.
THe
fourth
Commaundement
requireth
that
we
walke
those
wayes
that
it
hath
pleased
God
to
lay
foorth
to
bring
vs
to
this
worshippe
before
described
.
But
the
peece
of
Scripture
that
belongeth
thervnto
,
may
be
diuided
into
three
principall
partes
.
The
first
to
be
the
Commaundement
it selfe
,
of
the
seuenth
dayes
rest
:
the
seconde
,
the
concession
or
allowaunce
of
sixe
dayes
working
:
the
thirde
and
last
,
by
what
reason
he
perswadeth
vs
to
keepe
this
rest
.
As
touching
the
commaundemet
it selfe
we
haue
to
consider
,
somewhat
otherwise
then
in
the
others
,
first
what
it
requireth
:
then
what
it
forbiddeth
.
It
requireth
first
one
Braunch
that
here
is
named
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
oute
of
the
same
.
The
Braunch
is
no
more
but
this
,
that
we
keepe
[
*
](A17244-e13760-b)
*
As
touching
this
first
&
principal
Braunch
it
is
to
be
considered
,
that
firste
as
touching
the
precise
necessitie
for
the
outward
obseruation
thereof
,
which
was
cast
vppon
the
Israelites
tyll
the
comming
of
Christe
,
that
is
not
so
layd
vpon
vs
,
but
that
we
may
very
well
imploy
that
day
also
to
our
vsuall
labour
,
yf
at
any
tyme
the
rule
of
charitie
or
Christian
dutie
shall
so
requyer
,
vppon
some
extraordinarie
occasion
.
Then
as
touching
a
certen
free
obseruation
of
it
,
that
it
doth
yet
remaine
in
force
with
vs
.
The
reasons
that
are
commonly
geuen
are
these
.
Firste
to
expresse
the
spirituall
rest
that
we
haue
in
Christ
.
Concerning
which
,
it
is
very
true
that
we
haue
a
notable
reste
in
him
.
Neuerthelesse
to
keepe
the
Sabboth
to
that
ende
,
dyd
apperteine
to
the
Israelites
alone
tyll
Christe
came
in
the
fleshe
:
not
vnto
vs
,
nor
to
them
neyther
sith
nowe
he
is
come
,
and
howsoeuer
the
Iewes
can
not
yet
leaue
their
superstition
therein
:
yet
full
litle
doth
it
become
Christians
,
being
now
past
children
,
still
notwithstanding
to
go
by
the
wall
.
Secondarily
to
make
the
estate
of
seruaunts
and
cattle
,
that
are
vnder
worldly
Masters
,
more
tolerable
.
Concerning
which
it
seemeth
rather
to
be
an
accidentall
comoditie
,
that
the
obseruation
of
the
Sabbath
bringeth
with
it
:
then
an
essentiall
purpose
wherevnto
it
was
ordeyned
:
although
in
the
eternall
Rest
of
ours
,
not
onely
seruauntes
,
but
all
other
creatures
shall
likewise
haue
rest
.
Neuerthelesse
,
seeing
that
God
him selfe
did
often
point
the
Israelites
therevnto
,
he
is
not
I
warrant
you
any
Christian
,
that
hath
not
a
iuste
consideration
of
it
also
:
partly
for
that
he
hath
not
that
moderation
:
but
specally
because
that
so
he
keepeth
his
seruauntes
,
from
the
meanes
of
their
saluation
.
The
thirde
and
the
principall
reason
is
,
that
it
may
serue
our
nedefull
vse
:
that
both
by
the
godly
exercise
that
we
haue
in
our
publique
assemblies
,
and
by
our
priuate
meditation
,
God
may
in
dede
work
our
sanctification
and
soperforme
the
thing
that
we
seeke
.
Besides
these
reasons
,
which
are
by
others
commonly
geuen
,
the
Scripture
noteth
one
other
,
which
is
that
the
Sabbath
day
should
be
a
token
vnto
them
,
that
(
not
they
them selues
or
any
other
,
but
)
the
Lorde
onely
wrought
their
sanctification
.
to
which
ende
,
although
that
we
are
not
bound
to
obserue
it
,
because
that
so
taken
it
is
a
figure
abrogate
:
yet
may
we
soundly
gather
out
of
it
these
two
points
that
we
also
are
santified
by
no
other
meanes
:
&
that
it
becometh
vs
plainely
to
acknowledge
it
,
&
euer
to
kepe
it
in
freshe
remembraunce
.
holy
the
seuenth
day
,
resting
from
our
vsual
labours
therin
.
The
Roote
is
,
to
be
godly
minded
;
or
,
to
haue
an
vnfeined
,
and
an
earneste
desire
to
attayne
to
thys
worshippe
before
described
;
and
so
throughly
to
be
sanctified
by
the
gracious
woorke
of
God
in
vs
,
that
euery
day
more
&
more
wee
maye
cease
from
our
owne
naturall
woorkes
whiche
euer
are
naught
,
and
be
occupied
in
his
,
that
so
we
may
worship
him
aright
.
The
other
Braunches
that
do
grow
out
of
his
Roote
,
are
many
and
diuers
.
Firste
,
suche
as
doe
apperteine
to
the
keping
holy
or
right
vse
of
the
Sabboth
day
,
besides
that
other
whiche
is
already
sette
downe
.
as
namely
,
to
spende
the
whole
Sabboth
day
,
eyther
in
Publique
exercise
,
as
in
ordinary
seruice
,
or
Sermons
:
or
in
priuate
meditaion
,
examining
in
what
case
we
are
,
and
lifting
vp
our
heartes
vnto
God
in
thankesgeuing
,
or
prayer
as
occasion
is
offered
;
and
prescribing
to
our selues
whatsoeuer
is
of
vs
to
be
done
.
or
in
such
other
workes
of
charitie
,
as
by
iuste
occasion
we
shall
be
at
any
time
called
vnto
.
Then
also
whereas
it
is
knowne
well
inough
,
that
God
worketh
that
worship
afore
saide
in
vs
by
secondary
causes
,
we
may
oute
of
it
easely
gather
,
that
by
the
vertue
of
this
commaundement
we
are
led
to
seeke
out
the
benefite
of
them
,
and
to
take
it
vnto
our selues
.
Of
these
secondarie
causes
I
find
two
sorts
.
wherof
the
former
may
well
be
termed
Ordinarie
meanes
wherby
it
pleaseth
god
to
worke
:
the
other
are
more
properly
Helpes
,
for
the
better
working
of
those
meanes
.
So
,
these
other
Braunches
,
which
do
appertaine
to
this
Com.
may
well
be
reduced
vnto
a
couple
of
principall
sortes
.
the
former
of
those
that
doe
apperteine
to
these
Ordinarie
meanes
:
the
latter
of
those
that
do
apperteine
to
those
other
Helpes
.
As
touching
both
which
there
are
three
principall
thinges
that
in
this
place
were
to
be
considred
.
first
what
they
are
:
secondarily
how
God
worketh
by
them
:
thirdly
in
what
sort
we
haue
to
meete
with
the
working
of
God
,
or
howe
to
take
the
benefite
of
them
.
But
because
the
firste
&
the
second
of
these
three
are
alreadie
set
downe
in
the
former
booke
wherevnto
they
do
more
properly
apperteine
,
here
we
shall
nede
to
talke
but
of
the
third
,
that
is
,
how
we
ought
to
take
the
benefite
of
them
.
Therefore
to
come
to
those
Ordinarie
meanes
,
the
word
,
the
Sacramentes
,
the
Church
,
&
Gouernment
,
this
is
our
duty
in
euery
one
.
First
,
as
touching
the
worde
we
ought
so
highly
to
esteeme
of
it
,
that
not
only
we
study
it
by
our selues
;
&
diligently
geue
eare
to
the
same
being
read
vnto
vs
:
but
also
,
that
we
euer
mainteine
the
ministery
,
so
far
as
the
direction
of
God
doth
lead
vs
.
The
mysterie
of
the
Sacraments
haue
we
often
to
vnfolde
before
our
eies
,
euer
striuing
therby
to
mainteine
&
better
our
vnion
with
Christ
:
and
contenting
our selues
,
once
to
haue
receiued
th
one
;
often
to
quicken
vp
our
faith
by
thother
.
As
touching
the
Church
we
must
in
dede
be
one
of
them
:
&
yet
we
muste
take
good
hede
vnto
them
.
As
touchinge
the
former
of
these
two
pointes
,
because
they
are
the
people
of
God
,
we
haue
to
associate
our selues
vnto
them
;
and
among
them
,
so
nere
as
we
can
(
not
diuiding
our selues
from
the
rest
)
to
the
better
sort
:
when
once
we
are
come
together
,
not
to
part
againe
without
iust
occasion
;
nor
to
geue
them
occasion
to
cast
vs
out
;
or
to
sunder
themselues
from
vs
:
but
euer
keeping
with
them
,
diligently
to
reape
from
tyme
to
tyme
,
whatsoeuer
spirituall
commoditie
we
may
haue
by
them
.
As
touching
the
latter
,
because
they
are
but
Men
,
we
muste
beware
,
leaste
yf
they
happen
to
fall
from
the
truth
,
eyther
in
the
whole
as
the
Iewes
,
and
Turkes
;
or
but
in
part
,
as
the
church
of
Rome
very
fouly
hath
don
,
they
cary
vs
also
with
them
.
Laste
of
all
,
that
we
may
reape
the
benefite
of
Gouernement
,
firste
we
haue
to
submit
our selues
willingly
to
drawe
in
the
yoke
thereof
:
not
onely
when
our
Magistrates
them selues
are
good
;
and
their
lawes
very
easie
:
but
also
when
them selues
are
bad
&
tyrannous
;
&
their
lawes
very
greuous
.
so
long
as
the
greuousnes
of
them
consisteth
,
not
in
commaunding
such
thinges
as
are
yll
;
nor
in
forbidding
such
things
as
are
good
eyther
in
nature
,
or
in
circumstance
as
the
case
standeth
:
but
onely
in
restreining
our
outwarde
libertie
,
in
thinges
indifferent
.
Then
also
we
muste
doo
our
endeuour
to
maineteine
and
vpholde
them
with
our
Counsell
,
Prayer
,
Bodie
,
&
Goodes
:
whether
them selues
be
good
or
badde
;
so
long
as
they
are
our
lawfull
Magistrates
.
The
Helpes
that
I
speake
of
,
which
it
hath
pleased
the
wisedome
of
God
to
commend
vnto
vs
for
our
better
furtherance
in
those
meanes
(
and
therefore
to
be
ioyned
with
them
)
are
these
three
:
watching
,
Fasting
,
and
Prayer
.
Concerning
which
,
we
haue
in
like
sorte
,
but
the
thirde
point
to
consider
.
that
is
,
howe
we
should
helpe
our selues
by
these
which
euery
one
may
see
to
be
this
.
that
we
ought
diligently
to
occupie
our selues
therein
,
in
them
all
,
&
in
euery
of
them
.
or
in
a
fewe
moe
words
,
firste
that
we
aduise
our selues
with
all
possible
circumspection
,
what
it
is
we
haue
to
doe
:
what
may
hinder
,
or
further
the
same
.
Secondarily
that
we
be
so
earnestly
ben
to
do
what
we
should
,
that
we
busily
auoide
whatsoeuer
may
turne
vs
out
of
the
way
,
or
but
hinder
vs
therein
:
and
redily
vse
whatsoeuer
may
set
vs
through
the
way
,
or
neuer
so
little
helpe
vs
forwarde
.
Last
of
all
that
we
haue
so
liuely
a
feeling
of
our
owne
wretchednes
and
weakenes
on
the
one
side
,
and
of
the
abundaunce
and
gracious
kindnes
that
is
in
God
on
the
other
side
,
that
to
the
performaunce
of
these
things
,
we
seke
vnto
god
with
feruencie
of
minde
.
and
,
to
the
ende
that
our
prayers
may
better
speede
,
we
euer
purge
our selues
from
our
sinne
,
least
that
by
the
reason
of
it
we
become
odious
vnto
him
:
and
neuer
freight
our
heads
so
full
of
worldly
fancies
,
but
that
we
may
be
able
to
kepe
our
minds
vnto
our
praiers
.
It
forbiddeth
,
first
the
Braunch
:
then
also
the
Roote
,
&
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunch
is
,
to
be
occupied
in
our
vsual
affayres
on
the
Sabboth
day
.
The
Roote
is
,
to
be
worldly
minded
:
or
,
to
haue
so
litle
accompt
of
our
inwarde
sanctification
,
that
we
do
not
much
care
though
still
we
remaine
as
bad
as
before
,
and
euer
be
occupied
in
the
workes
of
our
owne
corrupt
nature
.
The
other
Braunches
that
do
spring
out
of
the
same
are
diuers
.
First
such
as
do
apperteine
to
the
Sabboth
day
it selfe
,
if
we
bestowe
it
,
or
any
parte
of
it
in
ydlenes
,
goodfelowshippe
,
inordinate
feastinge
,
drinking
,
gamning
,
or
such
like
:
or
yf
we
absent
our selues
from
the
ordinarie
Diuine
Seruice
:
or
yf
we
either
cause
,
or
suffer
others
that
are
vnder
our
charge
,
so
to
doo
.
Secondarily
,
as
touching
those
Ordinarie
meanes
before
sette
downe
,
yf
we
haue
so
litle
care
to
be
godly
,
that
we
behaue
our selues
cleane
contrarie
to
that
whiche
is
before
sette
downe
.
As
namely
,
firste
as
touching
the
worde
,
yf
eyther
we
doo
flatly
despise
and
abhorre
;
or
els
not
singularly
regarde
,
eyther
the
reading
or
the
hearing
of
it
:
or
if
eyther
wee
doo
cleane
plucke
downe
the
Ministerie
;
or
by
our
niggardly
allowaunce
,
but
steale
away
the
force
thereof
.
as
for
the
Sacramentes
,
yf
eyther
altogether
we
shunne
them
:
or
but
in
some
poyntes
after
our
manner
abuse
them
:
buryinge
the
one
in
deepe
obliuyon
:
and
comming
to
the
other
,
eyther
vnreuerently
;
or
very
seldome
;
or
not
at
all
,
but
for
feare
of
cyuile
coercion
,
or
shame
of
the
worlde
.
Concerninge
the
Church
,
or
in
it
the
better
sorte
,
yf
eyther
we
neuer
ioyne
vnto
them
;
or
quickly
start
out
againe
;
or
make
them
weary
of
our
company
;
or
take
not
to
vs
the
benefite
of
them
.
And
as
for
Gouernement
,
yf
we
be
so
much
geuen
to
lyue
after
our
licentious
will
,
that
eyther
we
go
about
to
ouerthrow
it
one
way
or
other
;
or
els
lyue
not
by
the
rule
of
it
,
at
least
when
we
hope
that
we
are
in
secrete
.
Last
of
all
as
touching
those
Helpes
,
yf
we
doo
not
vse
them
as
is
described
.
Firste
concerning
watching
,
yf
eyther
we
do
not
aduice
our selues
of
those
thinges
aforesaide
:
or
,
yf
they
happen
to
come
into
our
heades
,
forthwith
suppresse
them
,
and
lull
our
selues
a
sleepe
in
securitie
againe
.
As
for
fasting
,
if
we
vse
not
occasions
of
goodnes
;
nor
auoide
occasions
of
naughtines
:
but
tenderly
spare
our
labour
in
the
one
,
and
licentiously
geue
ouer
our selues
to
the
other
:
and
in
the
meane
season
set
downe
our selues
in
some
wicked
,
or
vaine
toy
in
the
name
of
Fasting
.
Last
of
all
as
touching
Prayer
,
the
Braunches
are
,
eyther
neuer
to
trouble
our selues
therewith
,
eyther
not
at
all
,
or
not
in
our
owne
person
;
but
to
put
ouer
that
charge
vnto
others
:
or
els
,
yf
our selues
will
take
a
litle
paynes
sometimes
therin
,
to
be
sure
of
this
,
that
eyther
we
slippe
a
side
from
God
,
and
steale
to
some
Saint
;
or
haue
our
prayers
in
a
tongue
that
we
doe
not
vnderstande
;
or
make
but
a
lip-labour
of
them
,
putting
our
heart
and
minde
to
other
vses
,
and
leauing
our
lippes
and
fingers
ends
only
to
them
.
The
Concession
or
graunting
of
sixe
dayes
labour
is
nowe
to
be
sene
.
Concerning
which
we
haue
to
consider
,
first
that
it
is
no
parte
of
the
Commaundement
it selfe
(
speaking
properly
)
but
onely
a
permission
,
or
an
allowance
:
Secondarily
that
seeing
it
is
so
liberall
allowaunce
as
it
is
,
it
ought
to
perswade
vs
,
in
no
wise
to
medle
with
the
seuenth
day
to
any
such
vse
.
Thirdly
that
it
is
not
so
to
be
taken
,
but
that
we
may
haue
other
holy
dayes
besides
(
as
they
may
be
vsed
)
notwithstanding
this
:
the
nature
of
an
allowaunce
being
such
,
as
that
it
standeth
of
force
but
so
farre
,
as
it
is
not
restrained
by
some
other
law
of
as
great
authoritie
.
Last
of
all
,
that
seing
God
chargeth
vs
with
[
*
](A17244-e13910-b)
*
For
as
for
those
other
feastes
that
were
appointed
to
the
Iewes
for
the
tyme
,
(
whi●h
diuers
interpreters
,
not
sufficiently
aduised
of
the
principall
ende
or
vse
of
them
,
allotted
vnto
this
commaundement
)
they
stoode
for
their
tyme
by
vertue
of
the
second
commaundement
,
&
not
by
vertue
of
this
for
euer
:
&
so
are
now
abolished
with
other
ceremonies
.
no
moe
,
it
may
seeme
not
to
be
so
very
needefull
to
haue
any
moe
but
only
this
.
Concerning
the
last
part
,
which
is
the
reason
whervpon
the
obseruation
of
this
Com.
is
grounded
,
the
same
is
double
.
The
first
reason
is
,
because
god
him self
,
hauing
finished
his
worke
in
those
sixe
dayes
that
went
before
,
did
rest
the
Seuenth
.
Which
seemeth
to
conclude
two
things
.
The
firste
very
plaine
:
that
seeing
he
hath
geuen
vs
example
to
doo
that
,
wherevnto
his
worde
doeth
directly
call
vs
,
we
as
naturall
children
ought
in
this
point
to
follow
our
fathers
example
.
The
other
more
darke
,
and
more
vncerten
in
it selfe
:
neuerthelesse
so
well
holpen
otherwayes
,
that
it
also
may
come
before
our
eyes
.
whiche
is
no
more
but
this
:
that
yf
as
the
world
was
made
in
six
dayes
,
and
the
seuenth
was
a
day
of
rest
,
so
is
it
likely
to
stand
towards
the
point
of
six
thousand
yeres
,
&
then
immediately
the
eternall
reste
in
glorie
to
beginne
(
which
not
onely
diuers
of
the
learned
haue
said
,
&
great
likelihoods
do
import
:
but
also
the
scriptures
do
seme
to
witnes
both
by
the
whole
and
vniuersall
course
of
them
,
and
also
by
certaine
particular
places
)
then
may
a
man
in
the
seuenth
dayes
reste
more
sensiblie
perceaue
,
that
nowe
our
Redemption
,
to
so
many
as
labour
,
is
nere
at
hande
:
and
therefore
that
it
is
tyme
to
lyft
vppe
our
heades
,
both
because
wee
are
alreadie
come
to
the
sixte
dayes
afternoone
;
and
hope
that
of
those
yeares
which
yet
remaine
,
a
good
nombre
shall
be
cut
off
.
Insomuch
that
hence
ariseth
double
instruction
.
firste
to
those
that
will
not
ceasse
from
their
owne
workes
here
,
that
they
muste
in
the
worlde
to
come
labour
in
eternall
tormentes
:
so
that
they
can
not
with
any
sounde
comforte
beholde
the
Seuenth
dayes
reste
,
then
that
those
that
heere
ceasse
from
their
owne
workes
,
that
they
shall
rest
in
the
world
to
come
:
so
that
they
may
most
ioyfully
beholde
the
Seuenth
dayes
rest
,
that
is
vnto
them
so
comfortable
a
messenger
,
of
so
blessed
an
estate
,
so
neere
at
hande
.
The
other
reason
is
,
for
that
God
blessed
the
Seuenth
day
,
&
hallowed
it
.
which
also
geueth
double
instruction
.
Firste
that
suche
as
truly
endeuour
them selues
to
obserue
this
Seuenth
dayes
rest
in
suche
sort
as
is
prescribed
,
shall
no
doubt
become
godlie
,
because
God
hath
blessed
it
to
that
ende
:
then
also
that
it
is
no
maruell
,
that
suche
as
so
litle
accompt
as
they
do
,
to
obserue
it
as
they
ought
to
do
,
are
so
vngodly
and
wicked
as
they
are
;
because
they
refuse
this
blessing
of
God
that
shoulde
make
them
better
.
The
fift
Commaundedement
.
THe
fift
Commaundement
teacheth
vs
to
linke
together
one
with
an
other
in
such
order
as
we
find
that
God
him selfe
from
tyme
to
tyme
doth
sette
among
vs
.
For
seeing
that
it
requireth
,
that
all
infe●iors
honour
their
superiors
,
or
submitte
themselues
vnto
them
,
and
all
are
inferiors
in
some
respect
,
euen
the
highest
of
al
:
we
may
boldly
conclude
,
that
this
commaundement
knitteth
vs
all
together
in
one
,
and
so
layeth
the
very
foundation
(
nexte
after
our
dutie
to
Gods
owne
Person
)
of
euery
State
or
common-wealth
.
And
in
deede
,
there
is
nothing
that
so
knitteth
together
,
as
for
to
acknowledge
this
subiection
,
and
gladly
to
honour
and
reuerence
eche
other
.
But
of
this
Commaundement
there
are
likewise
two
principall
partes
.
first
the
Commaundement
it selfe
:
then
the
promise
annexed
therevnto
.
In
the
Commaundement
it selfe
wee
haue
to
consider
,
first
what
it
requireth
:
then
what
it
forbiddeth
.
It
requireth
first
the
Braunch
;
then
also
the
Roote
,
and
whatsoeuer
other
braunches
come
out
of
the
same
.
The
Braunch
of
whiche
first
it
speaketh
,
is
,
to
honour
our
naturall
parentes
.
The
Roote
out
of
which
this
Braunche
doth
growe
,
is
a
serious
,
and
a
diligent
consideration
,
howe
good
things
it
hath
pleased
God
to
geue
forth
in
the
world
to
our
vse
:
and
namely
(
so
much
as
apperteineth
to
this
present
Braunche
)
howe
great
good
thinges
he
hath
bestowed
on
vs
by
our
naturall
[
*
](A17244-e14000-b)
*
The
good
things
that
by
them
he
bestoweth
on
vs
,
are
,
sometimes
good
education
,
lands
,
and
goodes
:
if
none
of
those
,
yet
perhappes
a
good
wyl
to
haue
done
al
these
things
for
vs
,
&
a
natural
loue
continuing
towards
vs
.
yf
not
thys
neither
,
yet
,
at
least
,
that
by
them
we
liue
.
Which
is
,
both
in
it selfe
a
precious
thing
:
&
to
the
faythfull
,
an
earnest
of
a
better
estate
,
&
away
or
passage
vnto
the
same
.
So
commeth
it
to
passe
,
that
althogh
we
neuer
receiued
any
thing
els
of
our
Parentes
,
though
they
were
the
worst
,
and
the
most
vnnaturall
that
euer
liued
:
yet
euen
for
this
onely
ought
they
to
be
had
in
speciall
honour
.
and
that
,
not
onely
of
those
that
finde
them selues
to
be
sealed
to
that
better
estate
in
the
world
to
come
:
but
also
of
those
that
yet
perceiue
no
such
thing
in
them selues
.
because
that
eyther
hereafter
they
may
:
or
els
if
neuer
they
come
to
that
prerogatiue
,
yet
had
they
as
muche
of
their
parentes
as
others
.
Parentes
.
The
other
Braunches
that
come
out
of
this
Roote
,
are
,
in
like
maner
to
honour
all
others
to
whom
we
find
our selues
to
be
bound
for
the
like
good
thinges
:
wherewith
it
hath
pleased
god
to
our
vse
to
furnishe
them
,
and
therein
to
make
them
in
effect
our
parents
.
But
because
there
are
very
many
that
by
this
accompt
must
be
had
in
reuerence
of
vs
(
though
not
all
alike
)
it
shal
be
nedefull
,
first
to
see
who
they
are
:
and
then
what
kinde
of
honour
apperteineth
to
euery
of
them
.
Beginning
therefore
to
search
out
who
they
are
,
whom
it
hath
pleased
god
in
this
respect
to
make
our
Parents
,
heere
muste
wee
needes
beginne
with
the
[
*
](A17244-e14010-b)
*
Heere
is
to
be
noted
that
both
in
the
Trees
,
and
in
the
Braunches
that
belong
to
this
Commaundement
,
the
first
diuision
(
whiche
is
into
fiue
partes
)
representeth
the
persons
to
whom
this
honor
is
due
:
all
the
rest
that
spring
out
of
the
same
,
the
honour
that
is
due
vnto
them
.
man
Iesus
Christe
.
in
whom
it
hath
pleased
the
Godheade
,
that
all
fulnes
shoulde
dwell
;
and
that
in
him
shoulde
bee
layde
vp
for
vs
all
the
inestimable
treasures
of
Gods
gooodnes
.
that
as
he
should
be
the
head
of
his
Church
,
and
therefore
the
very
foundation
,
or
the
corner
stone
of
our
mutuall
Societie
one
with
an
other
:
so
might
we
finde
in
him
,
that
which
might
sufficiently
commende
him
vnto
vs
in
that
respect
,
and
haue
him
fuly
furnished
therevnto
.
From
Christe
descending
to
men
on
earth
wee
finde
of
them
two
sortes
.
first
,
those
vnto
whom
we
are
specially
bounde
:
then
all
others
.
we
are
specially
bounde
vnto
three
sorts
,
firste
to
those
that
are
in
authoritie
ouer
vs
:
as
Parentes
,
Princes
,
vnder-magistrates
,
spirituall
Pastors
and
Masters
.
Secondarily
,
to
those
that
are
in
dignitie
preferred
before
vs
:
as
(
besides
those
before
rehearsed
)
the
Learned
,
the
aged
,
the
honorable
or
worshipfull
,
the
Riche
,
and
those
that
are
skilfull
or
cunning
in
their
Sciences
or
Trades
of
life
.
Thirdly
,
to
those
that
haue
a
care
of
vs
,
or
beare
good
will
vnto
vs
:
as
kinsfolke
,
neighbours
,
and
all
other
freendes
.
All
others
likewise
come
vnder
this
accompte
,
for
that
they
are
,
or
at
least
may
be
(
for
ought
that
we
knowe
)
euen
the
farthest
and
meanest
of
all
,
to
very
great
vse
vnto
vs
.
Thirdly
,
hauing
so
taken
in
all
liuing
men
,
we
haue
yet
to
stretch
forth
this
consideration
to
many
others
:
Angels
;
dead
men
;
and
other
Creatures
.
First
,
as
touching
Angels
,
they
are
to
be
taken
into
this
accompt
,
for
that
it
pleaseth
God
to
vse
their
ministerie
or
seruice
to
our
vse
heere
in
this
world
.
Of
dead
men
that
belong
herevnto
,
there
are
two
sortes
.
the
former
is
of
those
that
perhaps
are
departed
long
since
,
and
yet
haue
so
bestowed
their
time
while
they
liued
,
that
they
are
in
remembraunce
with
vs
;
for
that
they
haue
aduaunced
the
Gospell
,
or
the
knowledge
and
fayth
of
Christ
,
eyther
by
their
learning
,
or
by
their
life
,
or
by
their
death
:
or
els
some
other
way
haue
done
good
to
their
posteritie
in
earthly
matters
.
the
other
is
of
those
our
kinsfolke
,
neighbours
or
frends
that
are
newly
departed
.
Those
other
creatures
that
belong
herevnto
,
are
all
these
,
whereby
it
pleaseth
God
in
any
respect
to
doo
good
vnto
vs
.
As
touching
the
Honour
that
apperteineth
to
these
,
the
same
is
not
alike
vnto
al.
But
whatsoeuer
it
is
,
it
apperteyneth
to
one
of
these
three
Braunches
;
Obedience
,
Mainteinaunce
,
or
Reuerence
.
Vnto
Christ
Iesus
are
they
all
due
:
obedience
vnto
his
worde
;
mainteinaunce
to
his
cause
;
and
to
his
members
on
earth
;
reuerence
to
him
,
and
all
his
,
and
that
absolutely
,
or
without
exception
;
and
most
fully
,
or
after
the
largest
manner
.
Vnto
those
that
are
in
authoritie
ouer
vs
are
they
likewise
all
due
;
but
with
limitation
.
For
first
as
touching
obedience
,
it
is
due
vnto
them
so
farre
as
they
doo
not
commaunde
any
thing
contrarie
to
the
worde
of
God
,
eyther
in
it selfe
;
or
as
the
case
standeth
in
other
respectes
.
As
for
mainteinaunce
by
body
or
goodes
,
if
they
bee
publique
persons
,
or
haue
in
hande
the
gouernement
of
the
State
,
then
haue
we
to
yeelde
what
they
charge
vs
withall
to
the
vttermost
penie
of
our
abilitie
,
without
[
*
](A17244-e14040-b)
*
First
,
for
that
they
are
Publique
persons
,
and
demaunde
it
to
our
common
vse
,
or
for
the
mainteinaunce
of
the
whole
:
then
also
for
that
we
beeing
but
priuate
men
,
and
knowing
no
more
but
some
part
,
can
not
be
competent
Iudges
of
the
whole
,
whereof
we
are
ignoraunt
.
discussing
whether
they
take
to
much
or
not
.
If
they
be
but
Priuate
men
(
as
spiritual
pastors
,
Parents
,
and
Masters
)
then
may
we
vse
our
own
discretion
therin
:
but
yet
mainteine
them
to
our
power
so
long
as
we
see
,
first
on
their
parts
,
that
they
doo
in
deede
neede
it
to
good
,
&
nedefull
vses
:
then
on
ours
,
that
we
are
able
to
performe
it
,
both
in
respect
of
our
substance
;
&
in
respect
of
our
estate
,
or
vocatition
,
or
the
busines
that
we
haue
otherwise
to
do
.
Reuerence
is
due
to
them
all
:
but
,
degrees
to
be
vsed
therin
;
and
none
to
be
reuerenced
aboue
measure
,
as
though
they
were
some
certaine
gods
,
or
nere
thervnto
.
Vnto
those
that
are
but
in
dignitie
preferred
before
vs
,
nothing
peculiarly
to
them
in
that
respect
,
but
only
reuerence
is
due
:
that
is
,
to
make
that
accompt
of
them
inwardly
;
and
outwardly
to
haue
them
in
that
estimation
that
belongeth
vnto
them
.
Vnto
those
that
beare
vs
good
will
these
poyntes
of
Reuerence
;
duly
to
esteeme
of
their
good
will
:
and
to
haue
the
like
in
store
for
them
agayne
.
Vnto
al
others
,
reuerence
likewise
,
or
so
highly
to
esteme
of
them
,
as
that
we
make
no
other
accompte
of
any
,
then
as
of
notable
vessels
of
the
treasures
of
god
.
and
this
,
although
they
be
vnknowne
to
vs
;
or
seme
to
haue
nothing
at
al
in
them
;
or
be
maliciously
bent
agaynst
vs
.
Vnto
Angels
likewise
,
vnto
the
dead
,
&
to
other
Creatures
,
a
certayne
kinde
of
Reuerence
likewise
,
and
nothing
els
.
As
namely
,
that
we
esteeme
of
the
angels
,
as
of
the
excellent
creatures
of
God
,
ordeined
to
our
vse
,
and
doing
their
office
accordingly
:
and
if
we
haue
any
set
memorial
of
them
(
for
edifying
,
without
superstion
appoynted
vnto
vs
)
to
performe
the
same
with
due
Reuerence
.
As
touching
those
of
the
dead
long
since
that
haue
giuen
go●d
testimonie
of
their
fayth
,
and
are
attayned
to
their
triumph
in
heauen
,
that
we
haue
them
in
reuerende
and
thankfull
remembraunce
,
whether
it
be
for
their
writings
,
or
liues
,
or
deathes
:
as
at
all
times
els
;
so
especially
when
we
haue
any
set
memoriall
of
them
,
to
prouoke
vs
to
bee
thankfull
to
God
on
their
behalfe
,
or
our selues
to
folow
their
vertuous
examples
:
as
for
the
others
by
whom
we
receiue
but
some
earthly
blessing
,
yet
to
haue
them
also
in
their
degree
in
very
reuerende
and
thankefull
remembraunce
.
As
for
those
that
are
newly
departed
,
that
we
bring
them
semely
vnto
the
ground
;
kepe
vp
their
good
name
so
well
as
we
may
;
and
doo
for
those
that
are
lefte
behinde
them
.
As
for
all
inferior
Creatures
,
that
we
haue
them
also
in
that
accompt
,
that
we
allowe
them
that
place
and
estate
that
God
hath
geuen
them
;
and
that
whensoeuer
we
haue
occasion
to
vse
them
,
we
doo
it
with
sobrietie
and
reuerence
.
It
forbiddeth
,
first
the
Braunche
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
oute
of
the
same
.
The
Braunche
is
to
dishonour
our
naturall
Parents
.
The
Roote
is
to
drowne
or
neglect
the
consideration
of
those
good
things
that
it
hath
pleased
god
to
lay
vp
in
others
to
our
vse
:
as
though
eyther
there
were
no
suche
in
them
;
or
otherwise
that
wee
could
doo
wel
inough
without
them
.
The
other
Braunches
that
come
out
of
the
same
,
are
many
and
diuers
.
First
of
all
,
as
touching
Christe
,
the
Father
of
our
eternall
brotherhoode
,
eyther
not
all
to
yeelde
him
those
poyntes
of
honour
;
or
not
so
fully
as
we
ought
to
doo
.
As
touching
those
two
sortes
of
men
,
and
first
of
all
them
to
whome
we
are
more
specially
bounde
,
and
among
them
,
those
that
are
in
authoritie
ouer
vs
,
eyther
to
disobey
them
in
such
thinges
as
in
which
they
go
not
against
the
worde
of
God
,
eyther
openly
;
or
couertly
:
or
to
depose
their
persons
;
mainteine
or
set
vp
an
other
against
them
,
or
ouer
them
;
or
to
denie
them
sufficent
maintenaunce
of
our
gooddes
or
landes
:
or
but
to
haue
them
in
any
contempt
;
or
not
so
great
reuerence
as
is
due
vnto
them
,
in
thought
,
word
,
or
deede
.
Secondarily
as
touching
those
that
are
but
in
dignity
before
vs
,
either
in
heart
,
or
els
by
some
open
fact
altogether
to
disesteme
or
despise
them
:
or
not
to
acknowledge
them
such
as
they
are
,
but
to
diminish
or
kepe
in
some
part
of
their
due
estimation
.
Thirdly
as
touching
those
others
that
beare
vs
good
will
,
eyther
to
make
but
small
accompt
of
their
good
will
:
or
to
shew
our selues
vnthankfull
when
occasion
is
offered
.
Then
as
touching
all
others
,
yf
by
a
wicked
preiudice
or
secretely
with
our selues
we
condemne
any
,
eyther
for
very
yll
persons
;
or
but
to
be
to
litle
purpose
or
els
in
outward
appearaunce
shewe
our selues
to
haue
them
in
that
accompt
.
Last
of
all
as
touching
Angels
,
dead
men
,
and
inferior
Creatures
,
yf
we
haue
them
not
in
that
reuerence
euery
sorte
in
their
degree
as
we
ought
to
haue
.
As
for
Angels
,
yf
we
haue
them
in
any
contempt
:
or
yf
vnreuerently
we
solemnize
such
good
memorials
as
we
haue
or
may
haue
of
them
.
As
for
Saintes
,
or
those
deade
men
that
haue
lefte
notable
monumentes
of
their
faith
behinde
them
,
yf
lykewise
we
disesteme
eyther
them selues
,
or
their
good
thinges
that
they
haue
left
vnto
vs
,
defacing
their
writings
,
their
doings
,
or
their
monuments
,
being
other
wise
good
or
allowable
ynough
:
or
yf
we
vnreuerently
solemnize
those
good
memorials
of
them
,
that
to
our
vse
and
to
the
glorie
of
God
are
,
or
may
be
well
ordeined
.
As
touching
those
that
haue
left
vs
but
some
earthly
blessing
,
yf
we
haue
not
them
also
in
very
thankfull
remembraunce
;
yf
we
deface
their
doinges
,
diminishe
of
their
glorie
,
or
raze
their
monuments
.
As
touching
those
that
are
lately
departed
,
yf
we
suffer
them
to
lye
vnburied
;
or
burie
them
disorderly
;
or
impeach
their
good
name
;
or
neglect
those
that
they
leaue
behind
them
.
As
touching
all
inferior
Creatures
,
yf
insolently
we
behaue
our selues
towardes
them
:
or
wantonly
vse
them
.
So
we
haue
in
this
order
to
knit
vnto
[
*
](A17244-e14120-b)
*
Concerning
this
knitting
together
to
all
,
whereas
notwithstanding
many
of
vs
in
euery
Comm-wealth
are
very
yll
and
corrupt
members
,
it
may
be
doubted
,
howe
we
may
knit
vnto
them
,
without
some
steine
to
our
selues
,
or
breach
of
our
duty
.
As
touching
which
it
is
to
be
knowne
,
first
that
it
may
very
well
stand
together
,
that
we
vtterly
mislyke
whatsoeuer
is
yll
in
them
:
and
yet
notwithstanding
euer
carefully
maineteine
and
vp-hold
our
mutuall
or
common
societie
with
them
.
Then
also
,
that
there
is
none
so
yll
,
but
that
eyther
alreadie
there
is
some
good
thing
in
him
,
that
may
be
commodious
vnto
vs
,
or
,
of
him
shall
come
some
plant
,
that
shall
be
of
great
price
:
or
,
yf
neither
of
these
be
,
yet
for
ought
that
we
know
,
they
may
be
:
or
els
,
though
it
were
possible
,
that
there
were
nothinge
but
naughtines
in
him
,
yet
mighte
he
be
a
good
patterne
of
the
great
goodnes
of
God
towardes
vs
,
that
he
hath
not
made
vs
such
as
we
take
him
to
be
.
Which
thinges
ought
to
be
of
such
acompt
with
vs
,
as
that
in
this
case
we
should
euer
kepe
this
moderation
,
so
to
keepe
nerer
to
the
better
sort
,
that
yet
we
sunder
not
our selues
altogether
from
the
worst
of
all
.
all
:
and
to
sunder
our selues
from
[
*
](A17244-e14130-b)
*
Concerning
this
knitting
together
to
all
,
whereas
notwithstanding
many
of
vs
in
euery
Comm-wealth
are
very
yll
and
corrupt
members
,
it
may
be
doubted
,
howe
we
may
knit
vnto
them
,
without
some
steine
to
our
selues
,
or
breach
of
our
duty
.
As
touching
which
it
is
to
be
knowne
,
first
that
it
may
very
well
stand
together
,
that
we
vtterly
mislyke
whatsoeuer
is
yll
in
them
:
and
yet
notwithstanding
euer
carefully
maineteine
and
vp-hold
our
mutuall
or
common
societie
with
them
.
Then
also
,
that
there
is
none
so
yll
,
but
that
eyther
alreadie
there
is
some
good
thing
in
him
,
that
may
be
commodious
vnto
vs
,
or
,
of
him
shall
come
some
plant
,
that
shall
be
of
great
price
:
or
,
yf
neither
of
these
be
,
yet
for
ought
that
we
know
,
they
may
be
:
or
els
,
though
it
were
possible
,
that
there
were
nothinge
but
naughtines
in
him
,
yet
mighte
he
be
a
good
patterne
of
the
great
goodnes
of
God
towardes
vs
,
that
he
hath
not
made
vs
such
as
we
take
him
to
be
.
Which
thinges
ought
to
be
of
such
acompt
with
vs
,
as
that
in
this
case
we
should
euer
kepe
this
moderation
,
so
to
keepe
nerer
to
the
better
sort
,
that
yet
we
sunder
not
our selues
altogether
from
the
worst
of
all
.
none
.
The
promise
annexed
therevnto
,
doth
partely
respecte
particular
persons
;
but
especially
,
the
whole
people
.
As
it
respecteth
particular
persons
,
though
the
wordes
seeme
to
promise
longe
life
in
this
world
without
exception
:
yet
are
they
so
to
be
taken
,
as
that
they
promise
it
in
this
worlde
,
as
it
shall
be
moste
expedient
;
in
the
worlde
to
come
,
without
exception
or
limitation
.
and
that
the
obseruers
therof
,
if
they
haue
not
the
performance
of
this
promise
in
this
world
(
as
in
deede
there
is
no
time
appointed
)
then
,
because
god
is
true
,
and
iust
,
they
are
sure
to
haue
it
in
the
world
to
come
.
For
it
is
not
euer
sene
,
that
good
subiectes
are
most
cherished
:
but
sometymes
wrongfully
,
and
vnnaturally
cut
off
very
sone
.
howbeit
their
hope
to
haue
this
promise
performed
,
is
not
therefore
cut
off
therewithall
:
but
much
enlarged
.
So
likewise
on
the
other
side
it
doth
so
threaten
such
as
breake
it
,
to
haue
their
dayes
cut
off
,
that
neuerthelesse
they
are
in
this
worlde
oftymes
ouerslipped
:
but
then
,
so
much
the
more
sure
to
be
cut
off
from
that
longe
,
and
blessed
lyfe
in
the
world
to
come
.
As
it
respecteth
the
whole
people
,
it
doth
in
like
sort
not
onely
promise
vnto
them
,
that
they
shall
peaceably
enioy
their
owne
land
,
so
long
as
they
shal
thus
linke
together
,
by
honouring
eche
other
,
as
they
ought
to
doe
:
but
also
threatneth
,
that
they
shall
be
rooted
out
thence
,
whensoeuer
they
shall
start
from
those
bandes
of
vnitie
,
and
sunder
,
or
diuide
them selues
from
cache
other
.
Whiche
also
came
to
passe
among
the
Israelites
,
after
that
the
greatest
part
of
them
,
deuided
them selues
from
the
house
of
Dauid
,
to
whome
the
Crowne
was
appointed
of
God
.
Out
of
which
,
all
States
haue
in
like
sorte
to
gather
,
that
yf
they
shall
in
maner
aforesaid
knit
together
,
then
shall
they
also
long
enioy
their
countrie
,
in
peace
,
and
prosperitie
:
yf
contrariwise
they
fall
a
sunder
,
then
doo
they
lay
them selues
open
to
the
spoyle
,
and
geue
their
lande
occasion
to
cast
them
out
,
as
vnnaturall
,
and
ouerchargeable
burdens
for
the
earth
to
beare
.
The
sixt
Commaundedement
.
BY
the
sixte
Commaundement
are
we
taught
,
that
vnto
this
kniting
together
by
honouring
eche
other
,
we
also
bring
with
vs
a
singular
care
of
preseruation
,
to
be
spreade
foorth
vnto
all
,
and
to
euery
one
.
But
whereas
the
three
next
Commaundementes
doe
treate
of
diuers
speciall
pointes
of
this
care
for
eache
other
,
that
by
this
is
requyred
,
we
may
best
take
this
to
treate
of
it
generally
:
leauing
those
special
points
to
the
others
.
And
so
to
proceede
,
we
haue
to
consider
,
that
first
it
forbiddeth
;
then
it
requireth
.
It
forbiddeth
,
first
the
Braunche
:
then
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunch
is
murther
.
The
Roote
is
,
the
neglecting
of
,
or
not
caring
for
our
neighbours
good
estate
.
The
other
Braunches
that
proceede
out
of
the
same
are
very
many
.
but
yet
such
,
as
that
(
deducting
those
that
doe
properly
apperteine
to
those
three
Commaundementes
that
nexte
followe
)
all
may
be
brought
into
a
couple
of
principall
sortes
.
Whereof
the
former
is
,
wherby
we
annoy
our
neighbour
in
our
Common
Calling
,
or
,
as
all
menne
generally
may
doo
.
the
other
is
,
whereby
we
annoy
him
in
our
seuerall
estates
or
trades
of
lyfe
:
behauing
our selues
therin
,
contrary
to
that
which
their
nature
requireth
.
Of
the
former
sorte
are
these
.
Firste
,
when
wittingly
,
or
of
sette
purpose
,
we
bende
our selues
againste
him
or
against
his
good
estate
,
eyther
in
deede
;
or
in
word
;
or
els
but
in
thought
.
Secondarily
when
we
are
not
so
well
aduised
of
our
doinges
,
but
that
,
althoughe
we
meane
him
no
hurt
,
yet
we
are
occasion
,
vnto
him
of
stumbling
in
the
way
of
his
dutie
:
eyther
by
word
,
as
when
we
directly
intice
him
to
sinne
,
or
to
some
other
inconuenience
;
or
but
vtter
such
thinges
,
as
may
inwardly
corrupt
him
,
or
otherwise
be
some
hurt
vnto
him
:
or
by
dede
,
when
we
walke
so
inordinately
before
him
,
that
by
our
yll
example
,
&
other
doinges
,
we
enbolden
him
to
some
euill
;
or
do
him
some
hurt
.
Last
of
all
when
we
lead
our
lyues
in
such
sorte
,
that
they
are
not
profitable
vnto
our
neighbours
,
as
when
we
lyue
in
no
honest
labour
at
al
:
or
els
not
so
profitable
as
we
might
make
them
,
as
when
we
lyue
in
some
suche
trade
as
is
not
so
needefull
as
others
that
we
might
betake
our selues
vnto
:
or
hauing
any
good
trade
,
doo
not
faythfully
labour
therein
.
Of
the
other
sorte
there
be
so
many
that
that
it
is
harde
to
reckon
them
vppe
.
but
it
shall
be
sufficient
to
note
a
fewe
principall
examples
.
Among
Princes
there
are
founde
of
these
Braunches
,
when
as
eyther
they
suffer
by
their
faulte
vsurpers
to
take
by
violence
their
authoritie
from
them
:
or
fondly
yeld
it
ouer
to
any
forreine
power
:
or
put
suche
in
anthoritie
vnder
them
,
as
are
not
meete
for
the
place
:
or
them selues
be
carelesse
in
their
charge
not
regarding
either
to
haue
any
lawes
;
or
,
howe
vicious
,
or
weake
they
are
;
or
,
howe
slenderly
their
good
lawes
be
putte
in
execution
,
eyther
by
want
of
diligence
therein
,
or
by
extending
their
prerogatiue
to
goe
directly
againste
the
meaning
of
them
.
Among
all
inferior
Magistrates
(
whether
Ecclesiasticall
,
Ciuile
,
or
Martiall
)
when
they
are
eyther
false
,
or
negligent
in
their
charge
(
so
longe
as
they
haue
receaued
in
charge
to
doo
no
more
then
lawefully
they
may
)
as
also
on
the
other
side
yf
they
pronounce
sentence
,
or
doo
execution
accordinge
as
they
are
putte
in
truste
,
or
as
the
Lawes
directe
,
so
ofte
as
their
charge
,
or
the
Lawes
of
the
Realme
are
contrarie
to
the
word
of
God
.
Among
Spiritual
Pastors
or
ministers
,
when
they
haue
so
little
care
of
their
flocke
,
that
eyther
them selues
are
not
resident
,
or
vsually
among
them
:
or
beeing
there
,
deliuer
vnto
them
vnholsome
doctrine
:
or
,
yf
it
be
holsome
,
let
them
not
haue
it
(
otherwise
occupied
,
or
louing
their
ease
)
plentifully
ynough
:
or
be
vtterly
so
voyde
of
all
discretion
or
consideration
,
that
they
put
not
their
spirituall
Censure
in
vre
;
both
by
their
worde
,
and
by
their
Sacramentes
,
to
geue
sinners
to
vnderstande
in
what
case
they
are
before
God
:
or
behaue
them selues
vnreuerently
in
their
function
:
or
lyue
vngodlye
:
or
without
any
sufficient
calling
leaue
their
cure
(
for
a
greater
lyuing
)
they
care
not
to
whome
.
Among
Parentes
,
when
they
haue
so
little
care
of
their
Children
,
that
they
doo
not
sufficiently
to
their
power
relieue
their
bodily
necessities
:
or
pamper
them
ouermuch
:
or
teach
them
not
the
knowledge
or
feare
of
God
:
or
doe
not
invre
them
to
labour
in
some
godly
trade
,
wherby
they
may
be
able
to
liue
:
or
put
them
off
from
their
hands
they
care
not
how
,
for
keeping
,
and
furthering
of
them
in
the
feare
of
God
:
or
withholde
them
from
mariage
,
when
time
is
they
should
marie
:
or
force
them
to
mary
for
their
owne
profite
,
or
pleasure
,
such
as
they
can
not
soundly
fancie
.
Among
Scholemasters
or
teachers
,
when
they
corrupt
those
children
of
God
that
are
vnder
their
hands
,
by
reading
vnto
them
such
authors
as
may
infect
them
eyther
with
Heathenish
,
or
Popish
religion
;
or
bring
to
their
knowlege
any
other
such
naughtinesse
:
or
otherwise
suffer
them
to
decline
to
loosenes
of
lyfe
:
or
put
not
so
much
vnto
them
in
matters
of
good
learning
,
as
they
are
able
to
deale
withall
:
or
be
ouer
heauie
&
greeuous
vnto
them
.
Among
God-fathers
and
God-mothers
,
or
those
that
are
sureties
for
children
when
they
are
christned
,
when
as
they
doo
so
lightly
passe
ouer
their
charge
to
the
parentes
agayne
:
or
do
not
very
diligently
endeuour
them selues
to
teache
them
,
first
the
principles
of
religion
;
then
also
the
higher
matters
of
greater
perfection
,
so
farre
as
is
nedeful
for
them
to
knowe
.
Among
masters
and
dames
,
when
they
doo
not
diligently
trayne
vp
their
seruauntes
in
religion
,
and
vertue
:
when
they
suffer
them
to
be
ydle
:
when
they
imploy
them
ill
,
or
teache
them
some
naughtines
:
when
they
set
them
aboute
their
owne
bellies
:
or
other
worldly
affayres
on
the
Sabboth
day
;
especially
then
,
or
at
any
time
els
,
when
of
righte
they
should
be
at
Seruice
,
or
Sermons
:
when
they
suffer
them
to
outray
in
wastfull
spending
,
whether
in
apparell
for
their
masters
honor
,
or
worshippe
;
or
howsoeuer
els
:
or
,
when
they
occasion
them
by
their
straighte
allowaunce
,
to
seeke
oute
yll
wayes
to
mainteine
them selues
.
Among
Artificers
,
when
they
lende
foorth
their
hande
,
or
their
cunning
to
helpe
forwarde
sinne
;
or
,
but
to
content
the
vanitie
of
men
.
Among
the
Richer
sorte
,
when
as
by
their
riches
they
do
not
endeuour
them selues
,
to
relieue
the
necessities
of
their
neighbours
about
them
:
whether
to
the
instruction
of
their
soules
,
by
preaching
,
and
scholing
:
or
to
the
reliefe
of
their
bodies
,
with
foode
,
apparell
,
harbour
,
phisicke
,
surgery
,
&c
:
or
to
their
defence
,
and
maynteinaunce
in
their
right
,
against
those
that
would
beare
them
downe
.
Last
of
all
(
and
to
passe
ouer
many
)
among
Subiects
,
when
as
they
haue
so
little
regarde
to
the
Common-welth
,
that
eyther
they
do
without
licence
contrary
thervnto
:
or
els
for
their
owne
profite
or
pleasure
,
procure
licence
to
doo
otherwise
,
then
them selues
doo
see
that
it
may
beare
.
It
requireth
first
the
Braunche
:
then
also
the
Roote
,
and
whatsoeuer
other
braunches
come
out
of
the
same
.
The
Braunch
is
,
to
preserue
the
lyfe
of
others
.
The
Roote
is
a
carefulnes
for
our
neighbours
good
estate
.
The
other
Braunches
are
many
and
diuers
:
but
of
those
two
sorts
before
described
.
Firste
as
touching
our
generall
Calling
,
that
whatsoeuer
wee
determine
towardes
him
of
set
purpose
,
in
deede
,
worde
,
or
thought
,
it
wholly
tende
to
his
preseruation
,
and
bettering
.
then
that
by
our
worde
we
doo
both
occasion
him
to
goodnes
,
and
also
directly
prouoke
him
thervnto
:
by
our
deede
or
outwarde
behauiour
&
conuersation
we
do
the
like
in
both
those
poyntes
.
Last
of
all
,
to
the
ende
that
our
life
may
be
moste
profitable
vnto
him
,
that
we
enter
into
that
trade
of
life
,
wherby
we
may
do
most
good
;
and
faythfully
occupie
our selues
therein
.
Then
as
touching
euery
ones
speciall
degree
or
calling
,
that
Princes
keepe
their
kingdomes
;
and
the
gouernment
of
them
in
their
owne
handes
:
that
they
see
that
their
lawes
be
good
,
tending
to
the
same
ende
that
Gods
word
prescribeth
;
and
dooing
it
with
the
same
equabilitie
or
moderation
:
that
they
be
so
carefull
to
see
them
duly
put
in
execution
,
as
that
neither
them selues
do
vse
,
or
clayme
any
such
prerogatiue
,
as
doth
not
helpe
it
forwarde
;
neither
place
such
vnder
them
(
so
nere
as
they
can
)
as
haue
not
that
their
full
purpose
;
nor
suffer
them
to
continue
in
authoritie
stil
,
that
do
degenerate
.
That
al
inferior
magistrates
do
their
dutie
according
to
the
charge
committed
vnto
them
(
so
long
as
it
varieth
not
from
the
worde
of
God
,
neither
by
nature
,
nor
yet
by
circumstance
)
truly
,
&
diligently
:
otherwise
flatly
and
playnly
refuse
,
eyther
to
geue
sentence
;
or
to
do
execution
.
That
spirituall
Pastors
be
resident
where
their
charge
is
:
breake
vnto
them
the
worde
of
God
soundly
,
&
sufficiently
:
vse
their
keyes
to
go
together
,
whether
it
be
to
open
,
or
to
shut
:
keepe
to
the
charge
committed
vnto
them
,
vnlesse
God
shall
call
them
to
some
other
.
That
Parents
moderately
relieue
the
bodily
necessities
of
their
children
:
soundly
instruct
them
in
true
religion
:
teache
them
vertuous
&
godly
behauiour
:
traine
them
vp
in
some
trade
,
wherby
they
may
do
moste
good
:
put
them
not
of
from
their
hands
,
but
so
as
they
see
good
likelyhood
,
of
keping
,
and
bettering
them
in
the
way
of
godlines
:
when
they
see
it
nedefull
for
them
to
marie
,
that
they
do
both
helpe
them
forward
;
&
that
where
themselues
can
best
like
in
the
feare
of
God
.
That
Scholemasters
put
by
al
such
Authors
as
may
infect
their
scholers
,
eyther
with
Heathenish
,
or
popish
corruption
:
teach
them
the
principles
of
sound
religion
:
trayne
them
vp
in
ciuile
&
vertuous
behauiour
:
and
as
for
their
maner
of
teaching
,
first
see
that
it
be
good
;
&
then
folow
it
with
diligence
,
and
moderation
.
That
Suerties
for
children
at
their
christening
,
do
not
passe
ouer
their
charge
to
others
:
but
them selues
see
that
they
be
trayned
vp
as
they
ought
,
first
in
the
principles
;
then
in
all
other
nedefull
poyntes
.
That
Masters
&
Dames
instruct
their
seruaunts
in
Religion
:
see
that
they
bestow
not
the
Sabboth
day
,
nor
any
such
other
time
lawfully
exempted
in
worldly
affayres
;
but
in
diuine
seruice
,
and
such
other
works
,
as
become
such
opportunities
:
kepe
them
euer
sufficiently
occupied
:
teach
them
in
al
their
doings
faithfulnes
&
truth
:
see
that
they
spend
not
,
but
as
they
may
beare
it
:
and
that
they
them selues
allow
them
so
liberally
,
that
both
they
may
be
able
to
maynteine
their
seruice
;
&
also
haue
some
reasonable
continuall
encrease
therby
.
That
Artificers
bestow
their
labour
and
cunning
in
suche
things
only
,
as
are
to
our
nedeful
&
sober
vse
.
That
the
Richer
sort
do
their
best
endeuor
to
helpe
their
neighbours
to
instruction
for
their
soules
;
reliefe
for
their
bodies
;
&
mainteinaunce
in
their
right
.
Last
of
all
that
Subiects
breake
no
good
&
needefull
lawes
though
they
haue
licence
;
nor
procure
licence
so
to
doo
,
in
any
matter
that
goeth
agaynst
the
Common-wealth
.
The
seuenth
Commaundement
.
THe
seuenth
Commaundement
requireth
so
good
regarde
of
euery
one
,
as
that
we
do
in
no
wise
annoy
our
neighbour
in
his
wedlocke
;
nor
our selues
walke
so
inordinatly
in
that
kinde
of
vice
,
that
it
be
eyther
the
ouerthrowing
,
or
the
daungering
of
any
other
.
As
touching
which
we
haue
in
like
sort
to
consider
,
first
what
it
forbiddeth
;
them
what
it
requireth
.
It
forbiddeth
,
first
the
Braunch
:
then
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunche
that
here
is
spoken
of
,
is
Adulterie
.
The
roote
is
an
vnchast
minde
,
or
no
sounde
care
to
keepe
our selues
chast
.
The
other
Braunches
that
come
out
of
the
same
,
are
diuers
:
but
some
more
principall
Braunches
then
others
.
Those
that
are
of
the
former
sort
,
are
first
and
formost
,
all
vnlawfull
and
vncleane
copulations
:
secondarily
,
all
other
vncleane
dedes
that
are
of
that
kind
:
thirdly
,
vncleane
talke
:
and
last
of
al
,
vncleane
thoughts
.
Of
the
other
sorte
are
these
:
ydlenes
:
companying
with
harlots
,
or
light
persons
:
viewing
of
beautie
:
harkening
to
wanton
talke
:
deintie
fare
,
or
pampering
of
the
body
:
any
kinde
of
voluptuous
liuing
:
the
vowe
of
single
life
:
not
to
marie
when
neede
requireth
:
if
we
be
maried
,
much
to
absent
our selues
one
from
an
other
;
or
any
way
to
suffer
the
loue
and
lyking
that
is
betwixt
vs
to
decay
.
It
requireth
,
first
the
Braunch
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunche
is
to
vp-holde
and
preserue
our
neighbours
chastitie
,
that
they
doo
not
commit
adultrie
.
The
other
Braunches
are
diuers
:
but
as
I
sayde
before
some
more
principall
then
others
.
Of
the
firste
sorte
are
these
,
that
we
vtterly
abhorre
all
such
copulation
;
and
that
all
be
chast
and
cleane
,
in
dede
;
in
word
;
&
in
thought
.
Of
the
other
sort
are
these
,
to
be
occupied
:
to
keepe
companie
with
chaste
and
cleane
persons
:
to
turne
a
side
our
eyes
from
the
beauty
of
others
:
to
stoppe
our
eares
to
daungerous
talke
,
and
to
rebuke
it
:
to
lyue
an
austere
,
and
painfull
life
:
to
keepe
our
fredome
in
this
point
:
to
marie
whensoeuer
nede
requireth
:
yf
we
be
maried
,
not
to
absent
our selues
much
but
to
kepe
together
:
&
by
al
possible
meanes
to
mainteine
our
mutuall
loue
or
liking
one
of
an
other
.
The
eyght
Commaundement
.
THe
eyght
Commaundement
doth
in
like
sort
requier
so
vnfeyned
a
care
of
our
neighbour
,
that
we
seeke
not
wrongfully
to
gette
from
him
any
thing
that
is
his
.
As
touching
which
we
haue
in
like
sort
to
consider
,
first
what
it
forbiddeth
;
then
what
it
requireth
.
It
forbiddeth
firste
the
Braunch
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunch
is
to
Steale
.
The
Roote
is
to
haue
no
care
of
our
neighbours
substaunce
,
or
vnrighteousnesse
in
getting
of
wealth
;
not
to
regarde
howe
we
come
by
such
thinges
,
so
long
as
any
way
we
may
get
them
.
The
other
Braunches
are
diuers
:
but
some
more
principall
,
then
some
others
.
Of
the
former
sort
are
those
wherby
any
wrong
is
done
to
our
neighbour
in
some
part
of
his
substaunce
,
or
such
things
as
belong
thervnto
.
Which
wrong
may
be
donne
three
manner
of
wayes
.
firste
by
doing
the
deede
it selfe
.
The
deede
it selfe
may
be
iniurious
two
wayes
.
first
yf
it
go
directly
againste
the
worde
of
God
,
whether
the
lawes
of
our
Princes
goe
therewithall
(
as
in
many
kindes
of
our
Extortion
;
Vsuries
;
Deceites
;
Defraudinges
of
heires
,
or
successors
;
and
such
like
)
:
or
whether
it
be
but
the
lawe
of
God
onely
,
going
[
*
](A17244-e14340-b)
*
As
very
many
iniuries
that
dayly
passe
among
vs
.
and
namely
the
common
maner
of
with-holdinge
the
Church
lyuinges
by
right
of
impropriation
in
the
hands
of
thos●
that
are
,
eyther
at
al
not
occupied
in
the
ministerie
of
the
word
or
not
in
such
sort
as
they
ought
so
farre
as
they
are
able
.
Wherevnto
also
may
be
added
(
so
far
as
I
can
see
)
almost
all
such
letting
of
Church
lyuinges
by
lease
,
as
is
for
a
farther
commoditie
,
then
falleth
with
in
the
tyme
of
the
lessor
,
and
the
procuring
of
things
so
to
be
let
,
or
the
enioying
of
the
same
:
lykewise
the
making
away
,
or
diminishing
by
excessiue
spending
,
eyther
landes
or
goodes
,
from
those
to
whome
they
ought
to
come
,
and
such
lyke
.
further
,
and
to
greater
perfection
,
then
oftymes
the
lawes
of
Princes
regarde
.
Then
if
it
go
but
againste
the
lawes
of
Princes
,
in
such
thinges
as
the
worde
of
God
hath
it selfe
left
indifferent
,
but
hath
therewithall
left
libertie
vnto
Magistrates
to
restraine
the
same
,
as
they
from
tyme
to
time
shall
find
expedient
:
as
namely
,
to
take
to
our selues
any
other
allowaunce
in
apparell
,
fare
,
pastime
,
price
,
hier
,
wages
or
such
lyke
,
then
our
lawes
do
allow
vs
to
do
.
The
second
kinde
of
wrong
is
,
yf
we
do
but
consent
to
others
that
do
it
;
or
conceale
the
same
.
The
thirde
,
not
to
make
restitution
,
and
recompence
for
such
iniuries
as
we
haue
done
.
Of
the
other
sort
are
,
to
liue
an
ydle
&
an
vnoccupied
lyfe
:
to
haue
no
sufficient
trade
whereby
we
and
ours
may
lyue
:
not
to
be
content
with
our
estate
:
prodigalitie
,
or
superfluous
,
and
vaine
expences
.
It
requireth
,
firste
the
Braunch
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
grow
out
of
the
same
.
The
Braunch
is
,
to
be
true
and
iuste
,
concerning
that
kinde
of
theft
that
commonly
goeth
vnder
that
name
:
or
,
so
heartely
to
detest
it
,
that
we
rather
chuse
to
die
,
then
to
succour
our selues
by
it
.
The
Roote
is
,
the
loue
of
equitie
in
all
such
cases
:
or
,
when
a
man
hath
a
care
of
his
neighbours
commoditie
,
in
no
wise
to
touch
it
,
but
to
leaue
it
wholly
vnto
him selfe
.
The
other
Braunches
that
doo
proceede
of
the
same
Roote
,
are
also
diuers
:
but
some
more
principall
,
then
others
.
The
former
sort
may
be
thus
contracted
.
First
our selues
to
take
hede
,
that
we
medle
with
nothing
that
is
not
our
own
.
As
for
others
,
if
any
woulde
proloine
away
his
goods
or
by
open
violence
ouerlay
him
for
them
,
not
to
suffer
any
such
so
neere
as
we
can
:
yf
any
haue
already
done
it
that
we
know
of
,
to
helpe
him
to
his
right
againe
to
the
vttermoste
of
our
power
.
Yf
in
tymes
paste
we
haue
done
him
wrong
,
whether
warranted
by
the
lawes
of
our
countrie
,
or
not
,
firste
to
make
to
him
,
or
his
a
full
restitution
:
then
also
to
make
to
him
or
his
a
sufficient
recompence
for
his
want
thereof
,
so
farre
(
at
the
least
)
as
we
are
able
.
The
latter
sorte
are
,
euer
to
be
occupied
in
some
godly
labour
:
our selues
to
haue
such
a
trade
(
so
nere
as
we
can
)
as
is
sufficient
maintenaunce
for
vs
,
not
iniuring
any
:
to
be
faythfully
occupied
therin
:
and
to
be
very
spare
and
moderate
in
all
our
owne
priuate
expences
.
The
nynth
Commaundement
.
THe
nynth
Commaundement
in
lyke
sort
requireth
so
good
aduisment
on
his
behalfe
,
that
we
euer
seke
to
vphold
our
ne●ghbours
good
name
.
But
as
touching
this
also
,
we
haue
to
consider
,
firste
what
it
forbiddeth
;
then
what
requireth
.
It
forbiddeth
,
firste
the
Braunch
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunch
is
,
the
bearing
of
false
witnes
against
our
neighbour
.
The
roote
is
when
a
man
hath
no
sound
care
of
his
neighbours
good
name
or
estimation
.
The
other
Braunches
that
come
out
of
the
same
are
,
to
be
inquisitiue
(
being
but
priuat
men
,
or
doing
it
but
to
feede
our
humors
)
of
our
neighbours
faultes
:
to
minister
occasion
to
talke
of
the
same
:
to
disclose
them
to
others
to
his
shame
:
to
speake
the
truth
of
him
,
to
reproche
him
withall
:
to
reuile
,
mocke
,
or
taunt
him
,
with
open
rebukes
,
plaine
scoffes
,
or
secret
quippes
;
so
to
abase
or
discredite
him
,
or
but
to
make
others
mery
:
to
beare
with
others
that
so
do
,
and
not
to
shewe
forth
a
misliking
of
it
:
and
ouer
lightly
to
passe
ouer
our
selues
,
not
considering
that
we
haue
ben
,
or
may
be
as
bad
as
the
worst
.
It
requireth
,
firste
the
Braunch
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunche
is
so
to
abhorre
false
witnes
,
that
on
the
other
side
we
be
readie
to
say
the
whole
truth
on
our
neighbours
behalfe
.
The
Roote
is
,
to
be
studious
to
vpholde
a
good
report
of
our
neighbour
so
farre
as
we
may
conueniently
.
The
other
Braunches
are
,
to
be
readie
to
couer
his
nakednes
,
and
faultes
:
gladly
to
acknowledge
such
vertues
,
and
other
good
qualities
as
he
hath
,
how
yll
soeuer
he
be
otherwayes
:
redely
to
geue
him
,
as
occasion
shall
serue
,
his
iust
commendation
:
yf
at
any
tyme
we
be
disposed
in
the
way
of
honest
mirth
to
speake
pleasantly
of
him
,
to
be
sure
that
it
tend
to
no
yll
:
yf
we
be
in
place
where
he
is
reproched
,
to
defend
him
so
well
as
we
may
;
and
to
turne
the
talke
eyther
altogether
from
him
,
or
so
much
as
we
may
to
his
commendation
:
and
last
of
all
to
cast
our
eyes
vppon
our selues
,
and
our
owne
doings
,
that
so
finding
,
that
we
would
be
loth
to
haue
our
owne
faultes
written
in
our
fore-heads
,
we
may
be
the
more
desirous
to
couer
our
neighbours
.
[
*
](A17244-e14490-b)
*
Herewithall
it
is
good
to
consider
,
that
as
this
vice
before
described
doth
become
all
men
very
yll
,
but
much
more
those
that
are
of
some
accompt
,
as
the
learned
,
aged
,
honourable
,
or
suche
lyke
,
and
most
of
all
those
that
sit
in
place
of
iudgement
,
especially
when
they
are
on
their
iudgement
seates
:
so
on
the
other
side
the
contrary
vertue
doth
become
all
menne
well
,
at
all
times
&
in
al
places
,
but
much
more
those
that
are
in
better
accompt
,
then
the
rest
,
and
most
of
all
Iudges
to
whome
is
committed
the
sentence
of
equitie
,
to
be
pronounced
by
their
mouthes
,
especially
when
they
are
in
place
of
iudgement
.
that
so
the
reuerence
of
their
persons
,
the
excellencie
of
their
office
,
and
the
maiestie
of
their
iudgement
seates
may
the
lesse
be
blemished
,
and
shine
more
clerely
.
The
tenth
Commaundement
.
THe
laste
,
or
tenth
Commaundement
chargeth
euery
one
to
be
content
with
his
estate
:
and
so
consequently
requyreth
so
notable
a
moderation
to
be
grounded
in
vs
,
as
may
very
well
,
both
helpe
forwarde
our
Common
Societie
;
and
also
prepare
a
man
the
better
to
walke
the
harde
and
painefull
way
of
these
Commaundementes
.
But
as
touching
it
,
we
haue
also
to
consider
,
first
what
it
forbiddeth
;
then
what
it
requireth
.
It
forbiddeth
,
firste
the
Braunch
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunche
that
firste
he
speaketh
of
,
is
to
couet
.
[
*
](A17244-e14540-b)
*
As
touching
this
coueting
it
is
to
be
noted
that
he
speketh
not
of
coueting
anye
thing
wrongfully
or
to
haue
any
of
those
thynges
while
the
right
of
them
apperteyneth
to
our
neighbour
(
for
so
shuld
it
be
cofounded
wyth
the
eight
,
&
parsly
with
the
seuenth
commaundement
:
but
of
coueting
or
wishing
rightfully
to
haue
,
for
the
bettering
of
our
estate
,
somewhat
that
as
yet
apperteineth
to
our
neibour
.
the
example
is
geuen
of
our
neighbours
house
more
specially
are
forbiddden
diuers
members
:
as
to
couet
his
wife
,
his
man-seruaunt
,
his
maid-seruaunt
,
his
Oxe
,
his
Asse
,
or
any
thing
els
.
The
Roote
is
the
misliking
,
or
not
an
heartie
liking
of
the
estate
that
it
hath
pleased
God
to
caste
vppon
vs
:
and
yet
no
further
,
but
that
we
couet
no
better
,
vnlesse
by
lawefull
meanes
(
as
we
call
them
)
we
might
come
therevnto
.
Of
the
other
Braunches
that
come
our
of
the
same
there
be
two
sortes
.
In
time
of
aduersitie
when
the
Crosse
is
layde
vppon
vs
,
or
when
thinges
fall
not
out
as
we
woulde
haue
them
,
to
be
so
disquieted
in
mynde
,
that
fyrst
we
cleane
forget
the
hope
that
we
haue
of
a
better
estate
in
the
worlde
to
come
;
or
els
forsake
the
holde
of
it
,
or
(
at
leaste
)
a
good
parte
thereof
.
then
comming
downe
to
our selues
,
in
our
impaciencie
eyther
destroy
our selues
:
or
furiously
doo
our selues
,
or
others
some
hurte
:
or
open
our
mouthes
to
blasphemie
and
cursing
:
or
languishe
away
in
the
greefe
of
our
mynde
:
or
in
secrete
mutter
,
or
murmure
at
it
:
or
seeke
to
preuent
it
,
or
get
it
away
by
inordinate
meanes
(
as
by
wishing
,
or
seeking
out
hidden
treasure
in
the
sea
or
lande
:
or
any
suche
like
.
)
In
time
of
Prosperitie
,
or
when
thinges
fall
out
as
we
would
haue
them
,
to
be
so
puft
vp
with
inordinate
ioy
,
that
first
,
we
eyther
cleane
forget
;
or
make
little
accompt
of
that
whiche
hereafter
is
to
come
,
the
very
substaunce
of
our
hope
.
Then
comming
downe
to
oure
earthly
Paradise
,
eyther
wholly
set
our
hartes
on
it
:
or
by
meanes
therof
become
very
wantons
(
forgetting
our selues
in
manye
pointes
of
our
duties
)
:
or
laye
so
faste
hold
of
it
,
that
we
declare
our selues
therby
,
that
we
should
be
very
lothe
to
parte
with
it
agayne
,
whensoeuer
it
shoulde
please
God
to
take
it
away
.
It
requireth
,
first
the
contrarie
Braunche
:
then
also
the
Roote
,
and
whatsoeuer
other
Braunches
come
out
of
the
same
.
The
Braunches
is
,
in
all
our
secrete
and
in
most
thoughts
,
to
leaue
vnto
all
men
,
whatsoeuer
presently
is
theirs
,
to
them
and
theirs
for
euer
.
The
Roote
is
a
sound
and
an
hartie
lyking
of
whatsoeuer
estate
it
pleaseth
God
at
any
time
to
caste
vpon
vs
:
not
so
much
as
once
in
hart
wishing
to
haue
it
bettered
any
one
iote
.
Of
the
other
Braunches
that
come
out
of
the
same
,
there
are
likewise
two
sortes
.
In
time
of
aduersitie
,
or
when
the
Crosse
is
layde
vpon
vs
,
or
when
things
fal
out
otherwise
then
we
would
haue
wished
,
to
be
of
so
quiet
,
so
pacient
,
&
setled
mindes
,
that
we
first
caste
vp
our
eyes
vnto
the
blessed
estate
,
that
is
prepared
for
those
that
suffer
for
righteousnes
sake
heere
;
and
euer
keepe
a
fast
holde
thereof
.
then
comming
downe
to
our
burden
here
,
that
we
quietly
beare
it
,
so
long
as
it
pleaseth
god
it
shal
be
our
portion
:
hartely
thanke
him
for
it
also
,
as
well
as
for
better
:
rather
choose
to
beare
it
,
then
to
be
without
it
(
so
long
as
so
it
pleaseth
God
)
though
otherwise
it
were
left
to
our
own
choyce
.
In
time
of
prosperitie
,
or
when
we
are
in
suche
a
case
as
dothe
very
well
please
vs
,
to
be
of
that
stay
and
moderation
therwithall
,
that
first
we
accompt
it
nothing
,
in
comparison
of
that
other
that
is
layde
vp
for
vs
agaynst
the
worlde
to
come
:
and
that
euer
we
endeuour
our selues
to
looke
through
it
,
vnto
the
other
,
that
it
take
not
from
vs
the
sighte
thereof
.
Then
as
touching
the
thing
it selfe
,
that
we
neither
take
occasion
thereby
to
slippe
aside
from
our
moderation
,
to
some
poynt
of
vanitie
:
nor
in
hart
cleaue
so
fast
thervnto
,
but
that
we
can
be
content
to
parte
with
it
agayne
with
right
good
will
,
if
it
please
God
to
take
it
from
vs
.
Could
this
Commaundement
be
well
kept
of
vs
,
neither
shoulde
we
so
muche
streine
our
common
societie
:
neither
should
we
thinke
it
so
harde
and
so
painefull
a
matter
,
to
indure
the
way
of
Gods
Commaundementes
.