SECT.
1.
QUEST.
7.
Wherein
the
transition
.
The
transition
to
the
Commandements
,
or
third
part
of
the
Catechisme
in
the
seventh
,
and
following
question
,
where
first
the
number
,
name
and
title
of
them
,
as
the
written
Law
of
God
,
whence
the
difference
of
Laws
and
especially
those
of
the
Iews
,
the
once
whole
Church
of
God
are
shewed
,
and
handled
,
with
many
notes
of
particular
distinction
among
themselves
,
as
of
the
morall
Law
from
the
judiciall
Law
that
was
more
peculiar
to
the
Common-wealth
and
state
of
the
Iewes
,
and
of
them
both
from
the
ceremoniall
,
with
the
reason
and
manner
,
time
,
and
and
,
or
change
,
and
other
respects
of
the
same
:
of
Christian
ceremonies
,
and
their
use
:
and
of
the
Morall
Law
:
more
in
particular
how
it
is
perpetuall
,
and
in
effect
and
force
,
both
before
the
promulgation
of
it
in
that
forme
at
Mount
Sinai
,
as
well
as
since
,
and
how
far
in
force
still
with
us
Christians
,
who
though
we
are
freed
from
the
curse
bare
letter
and
slavish
feare
are
yet
bound
to
the
duties
and
effect
thereof
by
the
Law
of
Grace
that
so
agree
,
Christ
being
the
scope
and
end
of
both
how
and
why
it
was
written
in
the
two
Tables
,
and
that
twice
,
and
how
divided
.
1.
YOu
said
that
your
Godfathers
and
Godmothers
did
promise
that
you
should
keepe
Gods
Commandements
?
Yes
,
in
that
third
part
of
the
vow
,
and
promise
in
Baptisme
,
whence
we
come
to
consider
in
this
third
place
,
the
Commandements
of
God
.
2.
Tell
me
how
many
there
be
?
Ten.
3.
How
appeareth
that
?
By
the
prescript
word
of
God
himselfe
,
and
his
servant
Moses
,
by
whom
they
are
named
the
ten
Commandements
,
the
ten
words
,
or
decalogue
,
signifying
as
much
.
4.
What
doe
they
containe
?
The
whole
Will
or
Law
of
God
,
or
duty
of
man
.
5.
What
Law
?
The
morall
Law
,
binding
the
soule
and
conscience
to
the
performance
of
such
duties
,
as
are
perpetuall
,
and
so
this
Law
,
above
all
others
perpetuall
.
6.
What
other
differences
of
Lawes
are
there
?
1.
Both
Laws
humane
,
politique
,
and
municipall
,
of
divers
formes
,
according
to
the
customes
and
manners
of
divers
peoples
,
and
Countries
.
2.
Divine
,
or
given
by
God
himselfe
,
of
divers
sorts
.
Which
are
they
?
Not
onely
that
Law
of
nature
,
written
by
God
himselfe
,
in
the
heart
of
all
creatures
,
but
also
other
positive
,
and
written
Lawes
,
both
the
Law
of
workes
,
doe
this
and
live
,
to
the
first
Adam
,
and
all
his
posterity
.
Of
Grace
,
beleeve
and
have
life
,
by
the
second
Adam
to
all
Saints
.
7.
How
was
the
first
Law
of
works
promulgated
?
By
God
himselfe
in
Paradise
,
to
Adam
,
onely
abstaine
,
or
eat
not
of
the
forbidden
tree
.
By
God
himselfe
,
to
the
Jewes
upon
mount
Sinai
,
the
morall
Law
,
or
ten
Commandements
.
8.
What
was
the
event
?
Both
brake
the
Law
,
and
none
was
able
to
keep
it
wholly
,
whence
was
need
of
the
Messiah
,
the
promised
seed
,
who
should
satisfie
for
their
misdeeds
,
and
breach
of
the
Law
of
workes
,
by
their
taking
hold
of
the
Covenant
and
Law
of
Grace
.
9.
How
was
that
shewed
?
In
the
promises
to
Adam
,
thy
seed
shall
break
the
Serpents
head
,
or
power
of
Sinne
and
the
Divell
,
and
to
all
the
Fathers
consequently
,
made
of
Christ
,
as
likewise
by
those
many
sacrifices
,
and
types
,
and
shadows
of
the
Messiah
,
and
his
offering
sacrifice
,
as
well
as
those
other
Laws
of
the
Jews
,
to
the
talsing
notice
of
,
&
punishing
of
sin
,
&
offences
,
thus
entred
into
the
world
by
Adams
offence
,
and
hence
that
other
division
of
the
law
springeth
.
10.
What
division
?
Of
the
Jewes
Law
,
which
was
thence
accordingly
divided
into
The
morall
Law
.
The
ceremoniall
Law
.
The
judiciall
Law
.
11.
Why
are
we
to
take
notice
of
the
Jews
,
or
their
Lawes
?
As
they
were
the
true
Israelites
,
the
Church
of
God
,
to
whom
both
the
Law
,
and
Testimonies
,
the
Arke
and
Temple
of
God
,
and
all
tokens
of
his
grace
,
and
favour
were
committed
;
yea
all
the
priviledges
that
belong
to
the
whole
Church
once
appropriated
to
that
holy
,
elect
,
and
chosen
people
,
as
from
whom
,
the
Messiah
,
according
to
the
flesh
,
should
spring
,
to
be
the
joy
and
light
of
all
Nations
,
and
in
whom
,
all
Adams
posterity
should
be
blessed
.
12.
Was
the
whole
Church
straitned
in
so
narrow
limits
,
as
one
little
people
?
It
seems
so
,
to
the
good
providence
of
God
,
as
once
in
one
Adam
,
and
since
in
one
Arke
,
onely
eight
persons
,
the
whole
Church
,
yet
cursed
Cha●
also
,
among
them
,
and
then
one
Abrahams
family
,
and
one
people
of
the
Jewes
,
and
among
them
,
many
unbeleevers
,
to
shew
the
few
number
of
the
truly
faithfull
;
and
now
though
all
Nations
admitted
,
yet
but
one
Church
,
a
little
flocke
,
guided
also
by
one
rule
,
and
Law
,
the
Covenant
of
Grace
.
13.
What
were
those
Laws
then
of
that
Church
of
God
,
among
the
Jews
?
1.
The
morall
Law
,
binding
to
performance
of
all
good
duties
,
towards
God
and
man
,
2.
The
ceremoniall
,
setting
forth
the
sacrifices
for
sinnes
,
in
the
breaches
of
the
former
,
and
directions
in
Gods
house
,
and
service
.
3.
Judiciall
,
deciding
controversies
,
about
politicall
and
temporall
matters
,
and
inflicting
punishments
upon
offenders
against
the
same
,
or
the
former
,
which
punishments
of
offences
,
or
sacrifices
for
sinne
,
the
greater
part
of
these
latter
Lawes
,
had
beene
of
no
use
,
if
the
morall
Law
could
have
been
performed
,
and
breaches
thereof
,
whether
by
ignorance
,
uncharity
and
contentions
,
or
else
,
could
have
been
avoided
.
14.
How
long
were
these
Laws
to
continue
?
The
judiciall
Law
,
so
long
as
the
State
or
Common-wealth
of
the
Jewes
,
as
fitted
to
their
state
,
manner
,
or
customes
;
the
ceremoniall
Law
,
during
the
time
of
that
their
Temple
,
or
Tabernacle
,
whose
ceremonies
,
and
sacrifices
as
types
,
and
shadowes
,
were
referted
to
the
substance
,
and
ended
in
Christ
,
and
the
revelation
of
the
Messiah
,
who
opened
the
second
Tabernacle
,
his
Church
,
but
the
morall
Law
binding
to
the
duty
of
vertue
,
and
godlinesse
abideth
,
and
standeth
fast
for
ever
.
15.
How
then
was
it
said
a
Law
of
the
Jews
?
As
they
were
then
accepted
,
and
were
indeed
the
true
Church
of
God
,
for
as
considering
1.
The
letter
,
it
was
delivered
to
them
as
Gods
owne
,
and
peculiar
people
,
having
such
priviledges
,
as
no
other
people
ever
had
,
and
but
the
same
,
or
such
as
the
Church
hath
now
.
2.
The
substance
,
it
was
delivered
to
the
Church
in
generall
,
(
then
in
them
)
and
so
to
all
people
,
who
must
serve
God
in
holinesse
,
and
righteousnesse
,
and
so
standeth
firme
in
that
point
for
ever
.
16.
What
the
difference
between
the
judiciall
,
and
morall
Law
?
1.
The
judiciall
was
chiefly
in
foro
exteriori
judiciae
,
the
morall
,
in
foro
interiori
conscientiae
,
exercised
and
appointed
.
2.
Judiciall
was
founded
on
the
morall
,
to
certifie
the
outward
breaches
of
the
same
.
3.
Judiciall
was
fitted
to
divers
manners
,
and
customes
of
the
people
,
the
morall
to
the
heart
and
soule
of
all
people
,
in
obedience
to
God
.
4.
Judiciall
is
more
particular
,
and
the
morall
more
generall
,
and
divers
such
other
respects
,
from
these
flowing
,
for
difference
may
be
seen
.
17.
Why
should
the
judiciall
so
soone
end
?
1.
Because
the
Common-wealth
of
the
Jews
,
to
which
it
was
particularly
referred
,
and
to
whose
customes
appropriated
,
is
ended
.
2.
The
ceremoniall
,
to
which
it
was
also
tied
,
and
allied
,
as
concerning
manumission
in
the
year
of
Jubilee
,
and
the
like
,
is
also
vanished
.
3.
Diversity
of
manners
,
and
customes
in
other
peoples
,
and
propensity
to
particular
vices
,
and
diversified
by
divers
respects
,
doe
often
require
divers
,
and
other
Lawes
,
and
punishments
.
18.
But
are
we
no
more
then
tyed
to
obey
,
or
respect
it
,
then
any
other
strange
Law
whatsoever
?
Though
we
be
not
tyed
to
the
observation
of
it
,
as
abrogated
,
yet
we
may
therein
see
,
and
respect
the
equity
and
excellency
of
it
,
and
wisdome
of
the
Law-giver
,
above
all
other
lawes
whatsoever
;
and
though
we
leave
it
in
the
very
letter
,
or
circumstances
,
yet
in
the
substance
,
we
observe
it
,
in
the
obedience
to
the
morall
law
,
out
of
which
it
seemes
taken
,
and
we
may
judge
other
lawes
of
most
equity
,
and
excellency
,
that
come
neerest
unto
it
,
onely
such
variation
of
due
circumstances
observed
.
19.
What
the
difference
betweene
the
Ceremoniall
and
Morall
Law
?
1.
In
that
the
Morall
Law
was
about
in
ward
obedience
,
and
duties
of
the
soule
,
the
Ceremoniall
about
outward
service
and
ceremonies
.
2.
The
morall
,
delivered
by
God
himselfe
,
the
ceremoniall
and
judiciall
,
onely
by
Moses
instructed
of
God
.
3.
The
morall
first
given
,
the
other
in
consequence
,
depending
from
some
parts
of
that
.
4.
The
morall
law
neglected
,
made
worse
then
infidels
,
that
did
by
nature
the
things
of
the
Law
,
when
the
ceremoniall
,
onely
a
confusion
in
order
among
Gods
people
.
5.
The
morall
broken
,
was
a
hainous
sin
alwaies
reputed
,
the
ceremoniall
not
so
,
as
in
the
wildernesse
,
Circumcision
,
except
with
perversenesse
,
as
in
Zipporah
,
Uzzahs
presumption
,
and
Aarons
sons
to
offer
strange
fire
,
in
alteration
of
the
ceremony
.
6.
The
morall
,
without
cost
,
the
ceremoniall
not
without
great
cost
,
and
chargeably
performed
.
7.
The
morall
law
laid
in
the
Arke
,
in
regard
of
the
perpetuity
thereof
,
signified
;
the
ceremoniall
not
so
.
20.
Why
was
the
ceremoniall
to
end
?
1.
Because
the
first
Temple
,
unto
which
fitted
,
was
to
take
end
,
by
succession
of
a
second
,
in
stead
thereof
.
2.
Because
the
sacrifices
,
the
shadowes
of
Christs
one
eternall
sacrifice
,
were
in
him
the
substance
to
end
.
3.
Because
the
other
ceremonies
,
types
of
him
,
or
some
divine
actions
of
his
,
had
in
his
exhibition
ended
their
typicall
signification
.
4.
Because
sacraments
of
theirs
,
were
now
to
give
place
to
the
new
,
so
the
lawes
concerning
these
,
this
must
needs
be
antiquated
and
ended
.
21.
How
learne
we
that
ceremonies
should
end
?
1.
By
Christs
entrance
,
a
new
High
Priest
,
after
the
order
of
Melchisedee
,
and
so
Aaron
and
his
,
with
their
types
,
to
end
.
2.
By
the
renting
of
the
vaile
of
the
Temple
at
Christs
death
,
shewing
as
it
were
their
dissolution
,
and
those
former
reasons
,
urged
excellently
by
the
author
to
the
Hebrewes
,
Heb.
7.
&c.
22.
And
are
all
ceremonies
then
ended
?
Al
that
have
relation
to
Christ
,
to
come
,
are
now
vanished
,
and
out
of
use
,
because
the
thing
they
shadowed
and
signified
to
come
,
is
now
exhibited
,
so
no
further
use
of
them
.
23.
How
doe
Christians
use
ceremonies
then
?
Not
any
of
this
sort
,
but
of
another
,
for
ornament
and
decency
,
in
the
service
of
God
,
not
so
much
in
imitation
of
these
,
as
founded
upon
the
morall
law
,
in
exhibition
of
externall
worship
to
God
,
and
sanctification
of
the
Sabbath
,
in
decent
manner
,
and
by
the
institution
,
doctrine
,
and
example
of
Christ
,
and
his
Apostles
,
who
did
both
write
how
some
things
should
bee
,
and
promised
to
set
other
things
in
decent
order
,
when
they
come
.
24.
How
is
the
morall
law
perpetuall
?
Though
given
onely
to
the
Jews
,
yet
as
they
Gods
people
,
so
in
generall
by
them
,
to
the
whose
Church
,
and
though
in
the
letter
of
the
Commandements
they
1.
Are
expresly
to
that
their
state
,
and
time
of
the
Jewes
.
2.
Yet
in
effect
to
all
Gods
servants
,
before
that
time
,
that
acknowledged
the
force
and
truth
,
both
generally
,
of
the
whole
morall
law
,
and
particularly
of
every
Commandement
,
to
all
since
,
who
according
to
the
same
direct
their
wayes
in
righteousnesse
,
and
walke
not
according
to
the
flesh
,
but
the
spirit
,
in
newnesse
of
life
,
and
obedience
to
this
law
of
God
.
25.
How
was
the
law
in
effect
before
?
In
generall
,
not
onely
Gods
people
,
Noah
,
Abraham
,
and
the
holy
men
,
but
the
law
of
nature
,
in
the
heathen
,
written
in
their
hearts
,
made
them
doe
and
acknowledge
the
workes
of
the
Law
,
Rom.
2.
26.
How
in
particular
the
Commandements
?
For
the
first
Table
,
the
service
of
God
,
his
honour
,
and
sacrifices
,
and
Sabbaths
,
recorded
before
the
Flood
,
and
no
idolatry
recorded
,
or
found
till
long
after
,
yea
most
of
the
heathen
gods
,
and
greatest
too
,
even
after
Moses
time
;
and
for
the
second
Table
,
morall
duties
,
and
honest
dealings
,
none
can
deny
,
in
Noahs
and
Abrahams
families
,
yea
and
in
divers
governments
,
footsteps
thereof
,
as
in
the
Assyrian
monarchy
,
and
other
kingdomes
.
27.
How
the
first
Commandement
?
To
Abraham
,
God
saith
,
I
am
God
alsufficient
,
stand
before
me
,
and
be
upright
,
Gen.
17.
1.
so
by
Adam
,
Enoch
,
Noah
,
and
those
other
Patriarkes
,
it
appeares
they
had
no
other
God
but
him
.
28
How
the
second
Commandement
?
In
that
Jacob
purged
his
house
of
Idols
,
when
he
built
Gods
Altar
in
Bethel
,
Gen.
35.
2.
thereby
acknowledging
the
abhomination
of
them
.
29.
How
the
third
Commandement
?
The
true
use
of
Gods
name
by
their
prayers
,
and
so
,
just
oath
by
the
true
God
,
as
Abraham
to
Abimelech
,
Gen.
21.
23.
and
Jacob
to
Laban
,
Gen.
31.
53.
and
others
the
like
.
30.
How
the
fourth
Commandement
?
By
God
in
Paradise
,
and
no
doubt
by
Adam
,
and
holy
men
afterwards
,
either
punctually
,
or
equivalently
.
31.
How
the
fifth
Commandement
?
By
all
the
godly
Sons
of
holy
Fathers
,
and
Patriarkes
,
honouring
and
obeying
their
Fathers
and
Superiours
in
all
reverence
and
humility
.
32.
How
the
sixth
Commandement
?
Seen
a
spectacle
in
abhorred
Cain
,
confessing
the
crime
of
murther
,
and
guilt
of
conscience
for
it
,
so
condemned
,
and
detested
of
all
.
33.
How
the
seventh
Commandement
?
Seene
in
Joseph
,
flying
his
Mistresse
temptations
,
and
the
rest
of
Jacobs
sonnes
,
taking
to
heart
the
shame
done
to
their
sister
Dianah
,
Gen.
34.
34.
How
the
eight
Commandement
?
Acknowledged
by
Jacob
to
Laban
,
if
any
had
stolne
,
let
them
die
,
Gen.
31.
30.
and
by
his
sonnes
to
Pharaohs
Steward
,
or
Josephs
,
if
any
had
stolne
the
cuppe
,
to
bee
his
bondmen
Gen.
44.
5.
35.
How
the
ninth
Commandement
?
In
Abraham
,
Gen.
20.
and
Isaac
,
Gen.
26.
reproved
by
Abimelec
,
for
telling
a
lie
,
or
false
testimony
,
and
Jacob
feared
to
be
found
or
counted
a
liar
,
or
deceiver
in
counterfeiting
Esau.
36.
How
the
tenth
Commandement
?
In
the
uprightnesse
of
heart
required
in
Abraham
,
Gen.
17.
1.
and
seen
in
him
,
and
Enoch
,
who
walked
with
God
,
Lot
,
Melchisedec
,
and
all
the
just
.
37.
How
is
this
Law
in
effect
with
us
?
As
we
are
exhorted
to
these
duties
still
,
and
to
shew
our
faith
,
by
obedience
to
them
,
willingly
and
readily
,
according
to
them
,
to
undergoe
our
duty
and
service
to
God
,
in
holinesse
,
and
uprightnesse
to
the
world
,
in
godly
conversation
.
38.
How
is
it
then
said
,
we
are
not
under
the
Law
,
but
under
Grace
?
This
,
and
the
like
sayings
,
that
wee
are
freed
from
the
Law
,
and
that
Christ
hath
freed
us
,
Rom.
7.
Gal.
8.
18.
and
4.
1.
&c.
and
other
places
are
to
be
understood
1.
Either
absolutely
of
the
ceremoniall
Law
,
which
is
abrogated
,
and
vanished
in
Christ
,
as
in
that
to
the
Gal.
and
Heb.
especially
appeareth
.
2.
Respectively
of
the
morall
,
as
it
should
bee
conceived
to
be
unable
to
justifie
,
and
hath
need
of
Christ
to
be
the
end
of
it
for
its
perfection
.
To
be
performed
by
Christ
for
us
,
who
striving
to
the
uttermost
,
are
never
able
to
performe
it
but
onely
in
him
.
To
be
made
more
easie
for
us
by
Gods
grace
in
Christ
,
and
his
Spirit
,
making
us
to
doe
those
things
in
love
to
him
,
which
were
required
under
a
strict
command
before
,
and
so
wee
released
or
freed
from
the
curse
of
the
Law
,
and
condemnation
borne
by
Christ
for
us
.
The
slavish
feare
of
the
threats
that
should
else
terrifie
us
.
The
tyrannicall
seising
on
us
,
or
commanding
us
,
who
have
now
a
better
Law
,
the
Covenant
of
Grace
.
39.
To
what
use
doth
the
Law
then
remaine
?
1.
For
a
rule
to
square
our
lives
by
in
godlinesse
,
yet
without
fearfulnesse
in
love
.
2.
For
a
Schoole-master
to
bring
us
to
Christ
,
shewing
how
much
need
we
have
of
him
.
3.
For
a
Schoole-master
in
Christ
to
bring
us
to
true
humiliation
,
knowing
how
much
we
want
true
godlinesse
,
and
so
to
seek
increase
of
graces
in
Christ
.
40.
What
the
difference
between
the
Law
of
workes
,
and
of
Grace
,
or
the
Law
and
the
Gospell
?
1.
In
that
the
Law
is
knowne
by
the
light
of
nature
,
and
the
Gospell
a
mystery
to
nature
,
1
Tim.
3.
6.
and
that
Angells
so
desire
to
behold
unveiled
,
1
Pet.
1.
12.
2.
Sheweth
only
what
is
to
be
done
,
the
Gospell
how
doe
it
in
Christ
,
in
faith
and
love
.
3.
Is
full
of
threats
to
urge
us
,
the
Gospell
of
sweet
promises
,
to
allure
us
to
performe
it
.
4.
It
is
a
Schoole-master
to
shew
us
Christ
,
and
our
need
of
him
,
or
bringing
us
to
him
,
the
Gospell
admitteth
and
engrafteth
us
into
him
for
our
comfort
.
41.
How
doe
the
Law
and
Gospell
agree
?
1.
In
their
Author
God
,
that
first
gave
the
Law
;
and
since
his
Sonne
to
fulfill
it
,
and
in
him
the
Gospell
of
peace
.
2.
In
their
end
,
Christ
,
that
is
pointed
at
in
the
one
,
in
presence
in
the
other
,
and
perfection
of
both
.
3.
In
their
threatnings
against
sin
,
and
upbraiding
the
disobedient
,
and
unfaithfull
.
4.
In
their
promises
to
the
observers
,
and
lovers
of
the
Law
,
by
striving
to
doe
it
,
eternall
life
.
5.
In
their
consent
in
the
setting
forth
of
Gods
glory
,
faith
,
hope
,
and
all
graces
,
without
any
contradiction
,
as
from
one
fountaine
,
his
Spirit
.
6.
In
their
constant
,
and
continuall
provocations
to
godlinesse
.
7.
In
their
Ministers
,
the
Priests
and
Levites
,
and
servants
of
God
,
that
are
to
be
without
blemish
,
called
watchmen
.
To
live
unblameably
.
To
set
forth
the
Truth
and
Law
of
God
.
To
live
of
their
service
,
and
of
the
Altar
,
and
whose
lippes
are
to
preserve
knowledge
,
the
people
to
seeke
the
Law
at
their
mouthes
,
they
to
set
it
forth
,
and
the
truth
,
both
by
their
life
and
doctrine
.
42.
How
was
the
Law
written
or
delivered
?
Delivered
by
the
mouth
,
and
written
by
the
finger
of
God
,
to
shew
the
holinesse
,
and
perfection
of
the
same
.
43.
Wherein
written
?
Both
in
the
hearts
of
men
,
as
their
duty
to
shew
it
naturall
,
as
also
morall
,
and
so
perpetuall
.
Both
in
the
Tables
of
stone
,
and
that
twice
by
him
,
to
shew
it
doctrinall
,
as
well
as
naturall
and
morall
,
and
so
to
be
read
for
instruction
,
and
preserved
to
perpetuity
,
to
all
generations
.
44.
How
twice
written
?
In
the
first
Tables
,
broken
by
Moses
,
representing
the
fraile
hearts
of
flesh
,
in
which
it
was
written
,
corrupted
by
their
owne
inventions
,
as
the
Israelites
were
,
when
Moses
so
brake
them
,
by
their
owne
Idolatry
,
and
abhominations
.
In
the
other
two
Tables
prepared
againe
by
Moses
,
to
shew
the
confirmation
of
them
to
perpetuity
,
and
being
restored
and
so
laid
up
in
the
Arke
of
the
Testimony
,
and
sanctum
sanctorum
,
to
be
preserved
,
and
fulfilled
in
Christ
.
45.
Why
written
in
two
Tables
?
To
shew
the
distinction
of
the
duties
in
them
contained
,
to
God
in
the
first
,
to
men
in
the
second
Table
,
the
perfection
of
their
number
,
also
pointing
at
the
perfection
both
of
the
Law-giver
,
and
Law
,
and
so
the
ten
Commandements
.
SECT.
2.
Quest.
8.
Concerning
the
Commandements
,
and
first
of
the
Preface
,
&c.
The
severall
prefaces
to
the
Commandements
,
three
of
them
:
as
first
of
the
childe
,
answ:
to
the
8.
quest:
wherein
the
authenticall
unchangeablenesse
,
author
,
and
authority
,
God
,
speaking
and
saying
.
Autograph
in
Exod.
and
the
Tables
,
and
other
circumstances
thereof
expended
,
and
why
it
is
called
Moses
Law
.
and
the
words
doubled
of
speaking
and
saying
:
so
Moses
preface
secondly
analysed
,
thirdly
,
the
preface
of
God
himselfe
,
being
both
a
reason
,
and
to
this
first
and
all
the
other
Commandements
,
wherein
to
be
observed
the
author
,
and
so
his
authority
,
his
name
,
by
himselfe
uttered
,
to
shew
his
awfull
majesty
,
his
Attributes
,
calling
,
his
Almighty
power
,
as
well
as
mercy
and
goodnesse
to
minde
,
and
so
his
actions
of
saving
,
and
deliverances
from
Egypt
,
and
the
house
of
bondage
litterally
by
the
Iewes
,
and
Spiritually
by
us
to
be
understood
.
Whence
his
honour
,
feare
and
reverence
,
with
our
duty
and
obedience
,
are
powerfull
enforced
.
Of
the
true
and
right
understanding
the
Law
,
and
how
we
ought
to
be
affected
in
soule
and
spirit
towards
it
,
being
of
so
divine
and
spirituall
A
sense
,
sablimate
above
and
beyond
the
bare
letter
,
and
so
divers
prime
,
necessary
,
in
number
five
,
propounded
for
the
better
and
more
spirituall
meaning
,
understanding
,
and
interpretation
of
the
same
,
with
the
exposition
of
the
same
,
as
else
the
contraction
of
them
to
a
lesse
or
fewer
number
,
and
some
other
lesse
prime
rules
pertaining
more
to
the
comparison
of
the
Commandements
,
and
Tables
so
referred
to
the
beginning
of
the
second
Table
.
1.
YOu
signified
ten
Commandements
,
which
are
they
?
The
same
which
God
spake
in
the
twentieth
Chapter
of
Exodus
saying
,
I
am
the
Lord
thy
God
,
&c.
2.
What
observe
you
here
?
A
twofold
Preface
,
and
then
the
Commandments
.
3.
What
threefold
preface
?
Of
Moses
,
intimated
in
his
20.
Chapter
,
where
he
saith
,
God
spake
all
these
words
,
saying
.
Of
God
,
immediately
prefixed
to
the
Commandement
,
I
am
the
Lord
,
&c.
4.
What
is
in
that
first
preface
?
The
authenticall
substance
and
sum
of
it
,
being
the
very
same
that
was
-
1.
Both
Written
-
1.
by
God
,
-
In
fleshly
Tables
,
the
heart
.
-
In
the
first
Tables
,
resembling
the
broken
pitchers
,
men
hearts
.
-
In
the
second
Tables
,
restored
and
preserved
in
the
Arke
.
-
2.
By
his
Spirit
,
in
the
hearts
of
the
faithfull
,
willingly
to
doe
them
.
-
2.
Spoken
by
God
himselfe
,
upon
Mount
Sinai
,
in
terrible
manner
,
out
of
the
cloud
and
fire
,
recorded
by
his
servant
Moses
.
-
3.
Delivered
so
to
the
Israelites
,
in
that
majesticke
and
glorious
manner
.
-
4.
Authorized
by
God
,
so
writing
,
speaking
and
commanding
them
,
saying
,
I
am
,
&c.
5.
How
collect
you
this
?
As
plainly
expressed
in
that
first
place
,
where
1.
The
appearance
,
authenticall
,
the
very
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Author
,
God
,
thus
divers
wayes
divulging
it
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
spake
it
above
all
other
Scriptures
,
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
Autogragh
,
the
Tables
with
the
finger
of
God
written
,
and
it
recorded
in
that
20.
Chapter
of
Exodus
,
and
also
Deut.
5.
3.
Authority
establishing
,
commanding
it
,
and
saying
.
6.
How
is
it
said
,
the
same
?
As
it
was
not
onely
the
same
in
substance
and
effect
but
the
very
same
in
words
,
which
was
both
spoken
by
God
himself
,
and
written
in
the
Tables
,
and
that
two
severall
times
;
laid
up
in
the
Arke
,
and
recorded
for
publique
testification
by
Moses
also
,
to
teach
the
people
,
and
so
the
very
letter
,
and
words
,
by
how
much
more
dignified
,
the
more
and
above
all
others
,
to
be
received
and
esteemed
.
7.
How
did
God
speake
it
?
Not
onely
by
his
Prophets
and
servants
,
and
dictate
of
his
Spirit
,
as
other
Scriptures
,
so
also
holy
and
sanctified
,
but
this
with
his
owne
voice
,
in
audience
of
Israel
,
to
their
terror
,
in
power
and
great
glory
,
that
they
were
amazed
,
and
fled
againe
,
and
with
so
much
the
more
feare
and
reverence
to
be
received
.
8.
How
is
the
20.
Chapter
of
Exodus
urged
?
As
the
duplicate
probation
,
from
testimony
of
holy
Scripture
also
,
where
it
is
recorded
,
with
all
the
circumstances
,
of
the
preparation
,
and
delivery
of
the
same
.
9.
What
circumstances
?
There
,
in
that
20.
Chapter
,
and
the
precedent
Chapter
set
forth
.
As
1.
the
preparation
,
after
the
manner
of
those
times
,
with
great
purifying
,
washing
,
and
cleansing
the
bodies
,
and
thereby
signified
the
soules
purity
required
,
to
receiving
that
holy
Law
,
and
so
teaching
us
what
preparation
for
it
,
&c.
2.
Charge
,
not
to
presume
beyond
certaine
markes
and
bounds
set
,
on
paine
of
death
,
to
signifie
these
bounds
of
the
Law
transgrest
,
much
more
meriting
death
.
3.
The
Lords
1.
descending
with
great
terror
,
the
trumpet
sounding
,
earth
quaking
,
lightning
flying
abroad
,
that
Moses
trembled
,
and
the
people
fled
for
feare
,
to
shew
and
signifie
,
how
awfull
regard
to
be
had
thereof
.
Secondly
,
the
Lords
speaking
with
so
great
power
and
majesty
,
that
people
also
feared
so
exceedingly
,
that
they
prayed
Moses
thence
forward
to
speake
to
them
,
lest
hearing
Gods
voice
they
should
die
.
Thirdly
,
the
Lords
writing
the
Lawes
with
his
owne
finger
,
in
the
Tables
of
stone
,
shewing
their
stony-heartednesse
,
and
that
nothing
but
Gods
finger
was
able
to
imprint
them
there
;
all
for
the
more
reverence
,
and
that
we
be
not
negligent
of
his
most
holy
lawes
.
10.
How
is
it
called
the
law
of
Moses
?
As
by
him
recorded
,
yea
and
the
Tables
by
him
received
from
the
Lord
,
and
so
of
him
noted
,
these
circumstances
also
there
,
1.
His
fasting
forty
dayes
at
the
receiving
therof
,
to
shew
with
what
penitence
,
abstinence
,
and
humility
it
ought
to
bee
received
by
us
,
and
as
Christ
also
,
to
the
promulgation
of
that
better
law
,
fasted
also
forty
dayes
.
2.
His
zeale
for
Gods
honour
,
against
the
peoples
idolatry
,
in
so
much
that
he
brake
the
Tables
,
as
they
their
faith
to
God
.
3.
His
glorious
aspect
,
and
face
shining
so
,
at
receiving
of
the
Law
,
that
the
people
were
not
able
to
behold
him
,
to
signifie
the
honour
of
his
ministry
from
God
,
and
the
blindnesse
of
the
Jews
that
had
not
power
neither
to
looke
the
Law
,
or
Moses
in
the
face
,
to
see
the
end
of
the
Law
,
and
looke
upon
the
Messias
as
they
ought
,
unlesse
the
Lord
take
away
the
vaile
of
blindnesse
from
their
eyes
and
heart
.
11.
Why
are
the
words
double
so
of
speaking
and
saying
?
To
signifie
and
shew
not
onely
the
speaking
or
pronouncing
was
from
God
,
to
dignifie
the
words
,
but
saying
,
as
establishing
with
authority
,
and
commanding
,
thereby
requiring
awfull
obedience
to
the
same
.
12.
Which
is
Moses
preface
?
Intimated
in
the
former
,
and
almost
in
the
same
words
expressed
,
thus
,
God
spake
all
these
words
,
saying
,
Exod.
20.
1.
13.
What
to
be
observed
?
For
the
most
part
,
as
in
the
former
preface
,
so
here
to
be
noted
,
The
author
,
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
spake
,
and
said
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Law
written
,
wherein
the
universality
all
,
and
not
onely
part
thereof
:
regularity
,
reduced
to
words
,
these
words
,
spoken
,
heard
,
written
and
recorded
.
The
authority
,
whereby
as
spoken
,
for
declaration
,
established
for
confirmation
,
saying
,
I
am
,
&c.
14.
Which
is
the
third
preface
?
Gods
own
,
as
immediately
prefixed
to
that
first
Commandement
,
and
so
by
some
called
a
reason
of
the
Command
,
and
in
these
words
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
,
&c.
15.
Is
it
then
a
reason
,
or
preface
?
It
may
well
be
both
;
a
preface
,
taken
from
the
reason
of
enforcing
their
obedience
,
and
so
it
is
a
Preface
,
as
it
is
prefixed
to
the
Commandement
.
Reason
,
in
respect
of
the
obedience
urged
.
16.
Is
it
a
preface
to
the
first
onely
,
or
all
the
Commandements
?
To
the
first
primarily
,
as
either
immediately
prefixed
,
or
as
the
first
Commandement
is
the
chiefe
,
and
ground
of
all
the
rest
.
To
the
residue
,
of
good
consequence
,
as
respecting
them
also
,
and
enforcing
obedience
to
them
all
.
17.
What
observe
you
in
that
preface
?
The
Lords
name
,
the
author
,
and
so
the
authority
,
I
am
,
&c.
Attribute
,
requiring
reverence
,
Lord
thy
God
.
Actions
of
deliverance
,
enforcing
duty
and
obedience
,
Which
brought
,
&c.
18.
What
is
his
name
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jehovah
,
rendred
,
the
Lord
,
I
am
the
Lord
,
taking
it
for
his
name
,
and
thereby
manifesting
himselfe
to
the
Fathers
,
in
his
mighty
power
,
essence
,
and
majesty
,
and
in
that
veneration
held
with
the
Jewes
,
that
in
latter
times
they
forbearing
to
speak
or
pronounce
it
,
they
lost
the
true
&
genuine
pronunciation
,
and
spake
&
read
Adonai
,
or
Lord
,
for
it
,
so
it
was
called
Ineffabile
,
and
Tetragrammaton
,
as
written
with
those
foure
letters
,
the
principall
,
&
Matres
Lectionis
,
as
it
were
,
whereof
the
Jewes
writ
many
rare
and
excellent
observations
,
though
in
abstruse
divinity
,
and
so
by
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
name
,
is
understood
of
this
most
high
and
holy
name
.
19.
What
noted
you
in
it
?
These
things
especially
,
and
usually
.
1.
The
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
,
that
other
name
of
God
,
or
essence
,
as
originall
of
all
being
.
2.
Letters
,
first
of
aspiration
,
doubled
in
it
,
as
from
whom
all
life
and
breathing
derived
,
and
proceeding
.
Secondly
,
of
it
,
the
formatives
of
the
tenses
,
as
comprehending
all
time
,
past
,
present
,
and
future
,
shewing
his
eternity
.
3.
Signification
,
in
the
highest
degree
,
substance
,
essence
,
or
being
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
super
substantia
,
as
it
is
said
to
the
first
and
last
,
who
was
,
and
is
,
and
is
to
come
;
yet
semper
eidem
,
the
same
.
4.
Manifestation
of
it
to
Moses
,
and
the
Fathers
,
for
a
blessing
and
comfort
,
and
so
is
it
to
all
them
that
are
his
,
and
that
may
know
him
,
and
call
upon
his
name
.
20.
What
learne
we
hence
?
His
great
authority
,
and
awfull
reverence
to
his
most
holy
name
,
and
majesty
.
21.
What
Attributes
?
Of
-
Thy
God
,
or
strength
,
-
Thy
deliverer
,
or
defence
,
So
appropriating
his
goodnesse
in
mercy
,
and
deliverance
to
his
people
Israel
.
22.
But
is
not
God
also
his
name
?
It
is
:
but
as
Jehovah
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
more
peculiarly
assumed
to
himselfe
,
in
testification
of
his
Majesty
,
and
particular
revelation
of
himselfe
to
Abraham
,
Moses
,
and
the
Fathers
;
so
more
especially
accounted
his
;
and
God
betokening
his
goodnes
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifying
his
strength
,
and
vertue
,
thus
comparative
,
in
respect
of
that
name
,
referred
to
his
Attributes
,
though
otherwise
usually
accepted
for
his
name
.
23.
How
are
his
attributes
else
showne
?
By
his
appropriating
,
or
entituling
himselfe
to
Israel
,
or
Israel
to
himselfe
,
calling
himselfe
thy
God
,
O
Israel
,
and
who
brought
the
deliverance
,
whereby
he
is
not
onely
said
,
the
Lord
,
or
God
,
but
their
Lord
,
and
their
God
,
their
deliverer
and
defendor
,
and
as
David
speaketh
,
the
lifter
up
of
their
head
.
24.
What
learne
we
hence
?
By
that
neare
bond
that
we
are
obliged
unto
him
,
so
loving
and
good
a
God
,
that
calleth
himselfe
ours
,
what
should
be
our
intimate
affection
,
duty
and
allegiance
,
and
how
we
should
be
his
.
25.
But
how
doth
this
concern
us
?
As
Israel
was
the
true
people
of
God
,
the
naturall
vine
,
and
we
the
branches
ingrafted
in
the
same
,
and
so
all
true
beleevers
are
in
Christ
,
the
Israel
of
God
,
as
well
as
what
was
literally
spoken
of
them
,
is
typically
,
of
the
whole
Church
to
be
understood
,
as
is
hereafter
shewed
.
26.
What
the
actions
here
?
Of
deliverance
from
a
most
wretched
estate
,
and
slavery
,
into
liberty
,
and
peace
,
from
all
oppressors
,
and
oppression
,
to
worship
and
serve
him
so
.
From
Egypt
,
and
her
proud
King
,
Pharaoh
.
From
Egypt
,
and
tyrannicall
oppressors
,
the
Egyptians
.
From
Egypt
and
constrained
Taske-masters
,
of
their
owne
Nation
.
From
Egypt
,
and
that
house
of
bondage
,
temporally
and
corporally
of
the
bodies
,
spiritually
of
the
soules
,
in
danger
of
Idolatry
,
and
other
abominations
abounding
there
.
27.
How
is
this
understood
?
Literally
of
the
Israelites
,
so
indeed
delivered
,
by
the
hand
of
Moses
,
in
the
mighty
power
of
God
,
and
mystically
of
all
true
Israelites
,
in
Spirit
,
having
many
and
mighty
deliverances
,
from
all
enemies
,
spirituall
and
temporall
,
by
the
hand
of
God
,
and
in
Christ
.
28.
Who
are
the
true
Israelites
in
spirit
?
All
the
faithfull
engrafted
into
Christ
,
and
so
the
seed
of
Abraham
,
who
as
many
deliverances
in
body
,
so
more
especially
in
soule
,
are
delivered
by
Christ
out
of
The
-
spirituall
Egypt
,
or
Sodome
of
this
world
,
and
her
Prince
the
Divell
.
-
wickednes
,
and
vanity
,
and
from
her
-
1.
Tyranny
of
sin
,
death
and
hell
.
-
2.
Oppressors
,
and
-
3.
Taske-masters
.
-
1.
Of
the
Egyptians
,
all
externall
Agents
.
-
2.
Of
the
owne
bloud
,
evill
lusts
,
fighting
against
the
Spirit
.
-
House
of
bondage
,
whether
the
-
Flesh
,
and
body
of
death
,
house
of
clay
,
that
depresseth
the
Sipirit
.
-
World
wherein
all
wicked
Agents
,
and
Instruments
under
the
Divell
,
their
Prince
,
threaten
both
spiritual
and
corporall
,
and
endanger
us
,
both
in
temporall
and
eternall
bondage
of
sin
and
her
punishments
.
29.
What
hence
enforced
?
As
honour
to
this
Lord
,
and
love
to
our
God
,
so
all
duties
of
love
,
and
thankefulnesse
,
for
these
blessings
and
deliverances
,
and
in
especiall
obedience
in
all
those
respects
to
his
Lawes
.
As
if
Lord
,
his
honour
and
feare
.
As
if
God
,
his
greatnesse
and
power
.
As
if
our
God
,
and
deliverer
,
love
and
duty
,
require
our
best
respect
,
reverence
,
and
obedience
to
his
Lawes
,
that
doe
so
ensue
.
30.
What
else
learne
we
from
hence
?
Gods
mercy
,
singularly
manifested
in
thus
dealing
with
us
,
and
those
that
are
his
,
to
win
us
to
grace
,
and
obedience
,
&
our
duty
in
following
his
example
,
by
all
meanes
to
seeke
how
to
procure
our
owne
and
others
good
,
to
his
glory
.
32.
How
his
so
especiall
mercy
?
In
that
,
in
delivery
of
his
Law
,
and
Commandements
there
,
he
doth
not
onely
shew
what
is
good
,
or
his
will
,
and
pleasing
to
him
,
which
is
a
favour
and
mercy
;
or
command
it
barely
,
which
he
may
doe
with
all
authority
,
in
equity
;
but
much
more
seeketh
by
all
meanes
to
allure
us
by
his
mercies
,
favours
,
and
promises
of
life
,
and
goodnesse
,
and
putting
us
,
(
who
are
too
forgetfull
)
in
minde
of
his
many
blessings
,
and
deliverances
.
33.
What
our
duty
hence
?
For
Ministers
,
and
all
others
,
to
seeke
by
all
meanes
to
bring
themselves
,
and
many
to
God
;
setting
forth
,
and
calling
to
minde
,
his
manifold
mercies
and
graces
.
His
goodnesse
,
enforcing
love
of
him
.
His
power
and
authority
requiring
obedience
.
His
excellencies
,
winning
honour
,
and
admiration
.
His
workes
,
requiring
reverent
consideration
.
His
Law
,
our
meditation
,
and
best
attention
.
His
deliverances
,
binding
us
to
all
best
duties
of
joy
,
thankes
,
praises
,
and
the
like
,
and
that
so
what
justice
requires
of
duty
may
be
performed
towards
him
,
if
possible
,
with
all
sincere
affection
and
good
will
.
34.
For
what
profit
,
or
to
what
end
should
wee
doe
this
?
That
by
often
and
continuall
meditations
in
his
Law
,
wee
may
know
what
the
good
and
perfect
will
of
God
is
,
who
will
so
make
it
easie
to
us
,
and
us
to
understand
wisedome
secretly
,
and
the
excellent
and
wonderfull
things
of
his
Law
.
35
How
should
we
best
understand
his
Law
?
By
seeking
to
know
it
in
the
internall
meaning
,
not
so
much
according
to
the
letter
,
as
in
the
intention
and
illumination
of
the
Spirt
,
for
the
letter
seemeth
sometimes
dead
,
but
the
spirit
giveth
life
,
and
as
it
is
said
,
holy
Davids
Psalmes
ought
to
bee
sung
with
his
spirit
,
or
with
the
spirit
and
understanding
,
to
bee
rightly
used
;
and
so
Saint
Pauls
writings
to
be
read
with
his
spirit
,
to
be
truly
understood
:
so
much
more
this
holy
writing
,
the
Law
by
Gods
Spirit
that
endited
it
.
36.
What
rules
or
instructions
have
you
for
the
better
understanding
of
it
?
There
are
certaine
briefe
rules
and
directions
given
for
the
right
and
true
understanding
of
it
,
or
to
guide
the
soule
into
due
and
orderly
meditation
of
the
things
therein
contained
,
and
may
serve
both
Ministers
in
their
interpretation
,
and
others
in
conceiving
the
true
sense
and
interpretation
,
or
meaning
thereof
;
and
where
these
come
short
of
attaining
this
,
it
is
to
bee
further
sought
for
by
prayer
,
in
humility
,
as
from
more
speciall
and
internall
illumination
of
Gods
Spirit
,
which
can
only
bring
the
best
knowledge
of
these
things
,
and
contentation
to
the
soule
.
37.
Explaine
this
farther
.
As
required
Davids
spirit
rightly
to
understand
Davids
Psalmes
,
and
Saint
Pauls
spirit
,
or
the
Spirit
of
God
,
rightly
to
conceive
of
Saint
Pauls
writings
,
or
holy
Scriptures
;
so
for
the
spirituall
and
true
understanding
of
the
Law
,
not
onely
according
to
the
letter
,
the
letter
killing
,
or
dead
,
but
the
spirit
giving
life
,
in
the
spirituall
sense
,
intending
or
comprehending
all
goodnesse
,
here
are
further
directions
for
such
spirituall
meaning
required
;
and
as
in
law
this
one
word
,
the
whole
law
and
duty
of
man
comprehended
,
so
in
one
word
here
,
not
seldome
to
be
seene
,
in
one
vertue
,
all
the
branches
,
in
one
sinne
,
all
the
kindes
,
or
what
ever
neere
of
kin
comprised
,
and
therewith
all
signes
,
meanes
,
occasions
,
and
provocations
to
it
,
so
spiritually
to
be
understood
,
and
by
and
with
the
vertue
commanded
,
and
by
and
with
the
vice
prohibited
,
as
well
as
by
any
vertue
commanded
,
the
opposite
vice
,
and
all
his
sequell
discommended
,
forbidden
,
and
by
the
vice
or
sin
forbidden
,
the
opposite
vertue
,
and
all
of
kin
commanded
,
and
commended
,
to
bee
embraced
by
our selves
,
and
all
others
,
in
the
Communion
of
Saints
,
so
there
are
such
rules
to
this
purpose
given
,
for
the
right
understanding
,
and
interpreting
the
Law
,
whether
to
our
conscience
,
or
the
use
and
understanding
of
all
others
.
38.
What
rules
are
those
?
Five
principall
,
that
concerne
the
right
and
true
understanding
thereof
,
to
which
some
others
secondary
may
be
added
for
illustration
.
Which
are
those
five
?
1.
That
where
any
duty
,
or
vertue
is
commanded
,
the
opposite
vice
is
forbidden
:
&
é
converso
.
2.
Where
any
vertue
or
vice
is
commanded
or
forbidden
,
there
all
of
the
same
kinde
are
commanded
or
forbidden
with
it
.
3.
Where
any
vertue
or
vice
is
so
touched
,
all
signes
,
meanes
,
instruments
,
occasions
,
and
circumstances
of
it
,
are
with
it
intended
.
4.
Not
only
the
outward
actions
,
but
the
whole
man
,
body
and
soule
,
words
,
thoughts
,
and
actions
,
are
hereby
comprised
.
5.
As
we
are
a
communion
of
Saints
not
onely
,
to
our selves
,
but
to
all
in
our
society
,
to
the
uttermost
of
our
power
,
to
further
it
,
these
things
are
required
and
enjoyned
.
39.
Why
is
it
thus
to
be
understood
?
Because
as
the
Law
is
spirituall
,
and
willing
the
sanctification
of
the
whole
man
,
and
whole
society
of
mankinde
,
and
according
to
the
direction
of
the
Spirit
,
the
author
,
giving
life
to
the
same
,
diffusing
it selfe
to
all
,
and
to
the
good
of
all
,
in
the
amplest
manner
,
and
so
after
the
wisedome
and
meaning
of
that
good
Spirit
that
gave
it
,
penetrating
,
and
understanding
all
things
,
to
bee
understood
and
interpreted
,
it
being
,
that
without
this
the
bare
letter
killeth
,
or
is
dead
,
but
the
Spirit
in
the
true
,
full
,
and
spirituall
meaning
and
intention
,
giveth
life
.
40.
How
explaine
you
the
first
rule
?
The
first
,
where
any
duty
or
vertue
is
commanded
,
there
the
contrary
vice
is
forbidden
,
and
where
the
vice
forbidden
,
there
the
opposite
duty
is
inferred
,
or
commanded
;
whence
doe
grow
in
every
Commandement
,
-
1.
An
affirmative
part
,
commanding
the
duty
.
-
2.
A
negative
part
,
forbidding
the
vice
.
And
hence
that
distinction
of
sinnes
into
sinnes
of
-
1.
Omission
,
in
omitting
a
good
duty
.
-
2.
Commission
,
by
committing
of
ill
,
or
vice
.
41.
How
the
second
Rule
?
Under
any
particular
vice
,
all
of
that
kind
are
forbidden
,
and
under
any
vertue
,
all
of
that
kind
commanded
;
even
in
the
extremest
degree
,
so
vertue
required
and
commanded
in
the
highest
degree
according
to
the
rules
of
charity
,
and
portion
of
grace
,
and
vice
in
any
degree
forbidden
,
whence
unadvised
anger
is
accounted
murther
,
and
seeing
a
woman
,
to
lust
after
her
,
adultery
,
Matth.
22.
37.
and
so
under
those
names
forbidden
.
42.
What
of
the
third
Rule
?
Where
any
vertue
,
or
duties
commanded
,
or
vice
forbidden
;
there
also
,
all
meanes
,
allurements
,
signes
,
and
tokens
of
the
same
,
are
likewise
commanded
,
or
forbidden
,
that
so
the
graces
of
God
may
be
sought
for
,
and
shine
forth
to
the
glory
of
God
,
and
good
example
of
all
men
,
Matth.
5.
16.
and
vices
avoided
,
and
even
all
appearance
and
shew
of
evill
,
1
Thes.
5.
22.
43.
What
the
fourth
Rule
?
That
the
effect
of
the
Commandement
concerneth
not
onely
the
outward
actions
of
the
body
,
but
the
very
inward
dispositions
of
the
minde
,
for
governing
of
the
same
.
Reasons
of
this
are
,
1.
The
Law
of
God
is
perfect
,
and
so
requireth
perfect
obedience
,
both
inward
and
outward
,
even
of
the
whole
man
.
2.
The
Law
of
God
is
spirituall
,
requiring
not
onely
outward
obedience
in
word
,
and
deed
,
but
inward
also
in
soule
and
spirit
,
in
minde
and
heart
,
where
vertues
are
to
be
planted
,
and
corruptions
rooted
out
.
3.
Our
Saviour
thus
teacheth
to
expound
the
Law
,
Matth.
5.
21
,
22
,
27.
so
also
,
the
first
of
John
3.
15.
&c.
and
divers
other
places
.
44.
What
the
fifth
Rule
?
As
we
are
of
the
communion
of
Saints
,
vertues
are
to
be
procured
,
and
vices
to
be
avoided
,
not
onely
in
our selves
,
but
also
in
others
,
to
our
power
,
whereby
we
are
to
instruct
,
admonish
,
comfort
,
and
encourage
others
in
good
,
to
the
edification
of
the
Church
,
and
salvation
of
their
souls
,
and
reprove
,
disswade
,
and
if
possible
,
reclaime
the
evill
,
so
having
no
fellowship
with
the
unfruitfull
workes
of
darkenesse
,
Eph.
5.
11.
nor
accessory
to
the
offences
of
others
,
1
Tim.
5.
22.
45.
May
not
these
five
Rules
be
contracted
to
a
lesse
number
?
Yes
,
perhaps
reasonably
well
to
three
,
as
thus
,
1.
That
where
any
vertue
commanded
,
the
opposite
vice
forbidden
,
&
è
converso
.
2.
That
where
any
vertue
so
commanded
,
or
vice
prohibited
,
all
of
kin
to
them
,
together
with
all
signes
,
meanes
and
occasions
,
or
circumstances
with
them
to
be
understood
,
and
that
not
onely
for
the
outward
actions
,
but
whole
man
,
body
and
soule
.
3.
Where
either
prohibition
or
command
is
,
it
extends
not
onely
to
our selves
,
but
as
we
are
a
communion
of
Saints
to
the
good
of
others
to
our
power
,
to
care
for
,
helpe
and
further
them
,
the
neglect
of
which
,
is
but
in
effect
with
Cain
,
to
expostulate
with
God
,
Am
I
my
brothers
keeper
?
whom
we
else
kill
,
whether
by
murther
,
ill
example
,
or
not
saving
him
,
if
what
in
our
power
wee
doe
not
when
he
is
like
to
perish
.
And
how
were
they
five
rules
then
before
?
By
dividing
this
second
rule
,
and
in
it
under
every
vertue
and
vice
,
1.
Observing
the
species
and
kindes
in
the
breadth
,
making
that
the
second
rule
.
2.
The
meanes
,
occasions
,
signes
,
and
circumstances
for
the
third
rule
.
3.
The
extent
to
the
whole
man
,
body
and
soul
,
intensivè
for
the
fourth
rule
,
and
so
are
five
,
as
aforesaid
.
46.
What
are
the
other
secondary
rules
?
Some
that
are
directed
rather
to
the
understanding
of
the
difference
of
the
natures
,
and
qualities
of
the
offences
,
or
the
differences
of
the
Tables
,
rather
then
the
true
understanding
of
the
sense
,
immediately
,
and
interpretation
or
meaning
of
the
Commandement
,
as
the
former
rules
did
,
such
are
these
,
1.
That
every
negative
Commandment
bindeth
alwaies
,
and
at
all
times
;
every
affirmative
onely
alwaies
,
but
not
so
precisely
to
all
and
every
particle
of
time
.
2.
That
the
Commandements
of
the
first
Table
are
to
be
kept
for
themselves
absolutely
,
those
of
the
second
,
for
the
first
.
3.
That
though
every
sinne
deserveth
death
eternall
,
yet
there
is
an
imparity
of
sinnes
,
and
one
offence
may
be
greater
then
another
in
many
respects
.
4.
That
the
sinnes
against
the
first
Table
,
simply
and
in
themselves
considered
,
are
more
heynous
,
then
those
of
the
second
,
though
such
aggravation
,
or
respects
else
of
extreme
malice
,
presumption
,
infirmity
,
or
the
like
,
may
ever
ballance
or
much
alter
the
same
.
5.
That
there
is
so
neare
a
tye
,
and
relation
between
the
Commandements
,
that
whosoever
faileth
in
one
,
is
guilty
of
all
,
as
a
breach
of
the
whole
Law
,
in
breaking
that
royall
Law
of
charity
,
and
offending
God
the
author
of
them
all
,
in
contempt
of
his
Majesty
,
which
five
last
rules
as
secondary
,
and
more
concerning
the
difference
of
sinnes
among
themselves
compared
,
and
arising
from
the
difference
of
the
Tables
,
more
shall
bee
said
of
them
at
the
beginning
of
the
second
Table
.
47.
What
followeth
here
then
next
to
be
considered
?
The
first
Commandement
of
the
first
Table
,
immediately
following
the
Preface
in
these
words
,
Thou
shalt
have
no
other
Gods
,
but
me
.
SECT.
3.
The
first
Commandement
.
The
division
of
the
two
Tables
,
and
how
many
Commandements
comprised
in
the
first
Table
,
and
divers
opinions
concerning
the
same
,
and
foure
Commandements
proved
properly
to
be
in
the
first
Table
;
the
first
Commandement
,
and
full
Analysis
of
it
amply
expounding
the
duties
and
opposite
abuses
therein
literally
,
or
else
intimated
,
or
expressed
,
what
it
is
to
have
the
Lord
for
our
God
,
and
the
opposite
Atheisme
,
or
having
no
God
,
what
also
to
have
him
alone
,
and
the
opposite
Polytheisme
,
and
Idolatry
of
divers
sorts
,
both
among
the
Heathens
,
and
other
carnall
professors
,
and
false
Christians
,
making
Religion
but
a
cloake
for
their
villany
,
or
maske
for
their
sin
,
and
folly
;
what
it
is
to
love
,
know
,
and
honour
God
,
with
the
opposite
thereof
,
ignorance
,
errors
,
and
prophanenes
of
all
sorts
,
springing
from
ignorance
,
nothing
rightly
stiled
the
mother
of
devotion
,
other
malignant
sins
,
bordering
on
prophanenes
:
And
the
love
of
God
,
if
with
all
the
minde
,
heart
,
soule
,
and
strength
,
seen
in
divers
good
Christians
:
vertues
and
duties
that
with
their
opposites
,
are
here
described
:
as
in
knowledge
,
beleeving
,
〈◊〉
and
〈…〉
,
feare
and
rejoycing
in
him
humility
and
mecknesse
,
patience
,
and
constancy
,
with
perseverance
,
and
without
murmuring
,
obedience
,
and
thankefulfulnesse
,
with
a
zeale
of
his
glory
and
holy
and
godly
life
,
the
branches
,
and
fruits
of
his
love
the
very
ground-worke
of
all
the
rest
of
the
Commandements
.
1.
WHat
is
contained
in
the
first
Table
?
By
all
confessed
,
our
duty
towards
God
,
as
in
the
second
our
duty
towards
our
neighbour
.
2.
How
many
Commandements
are
there
in
the
first
Table
?
Though
by
some
controverted
,
yet
as
may
most
plainly
appeare
,
both
by
the
words
of
command
,
as
well
as
the
substance
of
the
matter
,
foure
Commandements
.
3.
What
difference
then
is
there
of
opinions
?
Some
distinguishing
the
first
Table
into
three
,
the
second
into
seven
Commandements
,
as
Saint
Augustine
sometimes
did
,
the
Lutherans
,
and
Church
of
Rome
doe
;
others
as
we
,
and
generally
all
the
Fathers
,
the
Jews
themselves
,
and
the
matter
it self
shewes
,
properly
dividing
the
first
Table
into
foure
,
the
second
into
six
Commandements
.
4.
What
reasons
had
they
for
the
first
?
Saint
Augustine
,
as
it
seems
,
in
holy
,
and
reverend
respect
to
the
Trinity
,
and
that
sacred
number
three
,
so
in
that
comprising
the
Commandements
,
pertaining
to
the
honour
of
the
Trinity
,
as
in
that
other
sacred
number
seven
,
the
rest
of
the
Commandements
comprehending
the
duties
to
men
in
this
septimana
,
or
weeke
of
the
world
,
the
others
insisting
in
his
steps
,
and
for
private
reasons
of
their
owne
,
and
in
defence
,
or
at
least
respect
of
Images
.
5.
What
pretence
for
leaving
out
a
Commandment
?
As
in
the
first
Commandement
including
the
second
,
and
proposing
the
second
,
but
an
exposition
of
the
first
;
so
by
the
first
Commandement
,
understanding
all
Atheisme
,
Idolatry
,
both
internall
,
and
externall
forbidden
,
and
true
worship
commanded
,
and
the
second
Commandement
an
explication
of
the
former
,
concerning
that
part
chiefly
,
externall
Idolatry
and
worship
,
and
so
are
faine
to
divide
concupisence
in
the
last
Commandement
,
according
to
the
severall
objects
of
lust
,
or
covetousnesse
,
and
make
two
Commandements
out
of
one
;
so
to
supply
the
defect
of
this
second
Commandement
,
thus
lost
or
imbezled
.
6.
How
prove
you
rather
foure
Commandements
in
the
first
Table
?
1.
By
the
foure
words
of
absolute
command
,
set
downe
,
as
in
the
1.
Commandement
,
Thou
shalt
have
none
,
&c.
2.
Thou
shalt
not
make
,
&c.
3.
Thou
shalt
not
take
,
&c.
4.
Remember
that
thou
sanctifie
,
&c.
2.
By
the
things
therein
commanded
,
viz.
Who
is
to
be
worshipped
,
the
Lord
Jehovah
,
in
the
first
Commandement
.
How
his
solemne
worship
,
his
owne
prescript
,
not
Idolatrously
,
second
Commandement
.
How
far
in
our
lives
to
honour
him
,
to
glorifie
his
name
,
third
Commandement
.
When
to
worship
him
solemnly
,
on
his
Sabbath
,
fourth
Commandement
.
7.
What
the
first
Commandement
?
Thou
shalt
have
no
other
Gods
but
me
.
8.
What
Commandement
is
it
?
A
negative
Commandement
,
under
it
,
according
to
the
first
rule
,
comprehending
an
affirmative
,
so
to
have
no
other
or
strange
gods
,
but
Jehovah
for
our
God
,
and
him
alone
.
9.
What
the
negative
part
?
In
the
prohibition
of
these
five
things
,
as
forbidding
-
1.
All
Atheisme
,
having
no
God
.
-
2.
All
Polytheisme
,
having
many
gods
.
-
3.
All
Idolatry
,
having
strange
gods
,
or
idols
.
-
4.
All
Ignorance
,
no
knowledge
of
the
true
God
in
the
mind
.
-
5.
All
Prophanenesse
,
no
honour
or
expression
of
it
in
the
life
.
10.
What
the
affirmative
part
?
In
these
three
things
commanded
.
-
1.
To
have
Jehovah
for
our
God
.
-
2.
To
have
him
alone
for
our
Lord
and
God
.
-
3.
To
honour
,
and
love
him
by
all
meanes
,
in
soule
and
mind
,
as
we
ought
,
or
as
agreeable
to
our
duty
,
and
his
Majesty
,
or
in
these
five
parts
,
-
1.
To
have
Jehovah
,
and
-
2.
Him
alone
.
-
3.
To
Abhorre
Idolls
.
-
4.
Seek
to
know
him
,
faith
.
-
5.
Seeke
to
honour
him
,
love
and
duty
.
11.
How
are
the
positive
and
opposite
parts
seene
,
or
opposed
?
To
-
1.
To
have
Jehovah
for
our
God
,
-
2.
Have
him
alone
,
-
3.
Honour
and
love
him
,
opposite
to
-
1.
Atheisme
having
no
God
.
-
2.
both
-
1.
Polytheisme
,
many
gods
.
-
2.
Idolatry
,
idols
,
and
strange
gods
.
-
3.
both
-
1.
Ignorāce
,
not
knowing
,
or
loving
him
.
-
2.
Prophanenesse
,
not
honouring
him
.
12
How
is
this
further
demonstrated
?
1.
As
to
have
Jehovah
opposite
to
having
no
God
.
2.
As
to
have
him
alone
,
so
not
many
gods
.
3.
As
to
have
no
other
god
,
or
strange
gods
,
so
no
idols
.
4.
And
if
we
have
him
,
need
must
it
be
if
in
minde
to
know
and
love
him
.
5.
And
so
as
internall
love
,
externall
honour
opposite
to
Ignorance
and
Prophanenesse
.
13.
What
is
it
to
have
the
Lord
for
our
God
?
1.
To
set
him
up
in
our
hearts
,
who
is
Jehovah
the
Lord
.
2.
To
set
our
hearts
on
him
,
to
honour
,
love
,
and
feare
him
as
the
Lord
.
3.
To
set
and
apply
our
whole
selves
to
his
worship
.
14.
What
the
opposite
of
this
?
Atheisme
,
the
not
having
the
Lord
,
and
in
effect
,
having
no
God
.
15.
How
many
sorts
of
Atheisme
?
1.
Either
open
Atheisme
,
as
of
ungratious
reprobates
.
2.
Or
secret
heart
Atheisme
in
any
,
1.
Doubting
and
questioning
the
divine
Majejesty
,
and
his
truth
,
by
whom
they
are
and
subsist
.
2.
Conceiving
otherwise
of
God
then
wee
ought
,
either
of
his
Essence
,
or
Persons
,
as
Infidels
,
or
Hereticks
.
3.
Denying
him
by
prophane
life
.
16.
What
is
it
to
have
him
alone
?
Setting
him
onely
,
and
him
alone
in
our
hearts
,
and
his
honour
before
our
eyes
,
denying
both
our selves
,
and
all
other
things
that
shall
offer
to
put
him
out
of
our
hearts
,
or
obscure
his
honour
.
17.
What
opposite
to
this
?
1.
Both
Polytheisme
,
having
many
or
any
other
gods
with
him
,
or
besides
him
,
to
his
dishonour
.
2.
Idolatry
,
setting
up
other
gods
,
Idols
or
vanities
in
our
hearts
,
to
worship
them
in
his
stead
.
18.
What
Polytheisme
?
With
God
to
joyne
any
other
,
as
those
that
1.
Either
made
two
Gods
,
one
the
beginning
of
all
good
,
the
other
of
all
ill
.
2.
With
God
joyned
Baal
,
as
the
Idolatrous
Israelites
.
3.
Joyned
with
God
Angels
or
other
Powers
.
Intelligences
,
or
the
like
.
Nature
,
fate
,
or
such
dreams
of
the
old
Philosophers
,
or
Heathen
,
whereby
in
effect
Atheisme
,
and
denying
him
,
and
his
truth
,
without
the
true
God
,
setting
up
many
gods
,
as
the
Gentiles
in
generall
,
their
many
gods
recorded
in
the
Scriptures
,
Dagon
,
Ashteroth
,
Moloch
,
Bel
and
the
Dragon
,
&c.
In
the
Heathen
Stories
,
their
Jupiter
,
Mars
,
Mercury
,
and
where
majores
&
minores
dii
,
more
in
number
then
the
Nations
,
or
the
Cities
and
Countries
.
The
Egyptians
in
particular
,
gods
of
all
sorts
of
things
,
Sunne
,
and
Moone
,
and
Stars
,
Serpents
,
Fowles
,
Fishes
,
Beasts
,
and
men
,
as
Osiris
ibis
&c.
19.
What
Idolatry
?
All
setting
up
of
Idolls
,
whether
in
the
heart
,
or
Temples
to
worship
them
,
and
so
of
two
sorts
,
1.
In
the
heart
,
internally
set
on
them
.
2.
In
the
Temples
externally
to
worship
them
,
against
which
especially
is
the
second
Commandement
.
20.
Is
there
no
other
Idolatry
?
Yes
,
all
falling
away
from
the
Lord
,
and
trusting
in
,
or
seeking
to
the
creature
,
in
neglect
of
him
,
is
before
him
accounted
Idolatry
,
so
to
trust
in
,
or
set
our
heart
upon
this
world
with
worldlings
.
Upon
uncertain
riches
,
whence
covetousnesse
.
Upon
Idolatry
,
pleasures
of
the
Epicures
.
Upon
glutony
,
and
drunkennesse
with
the
voluptuous
,
pride
and
vanities
of
life
,
long
life
,
and
the
like
,
to
the
forgetting
of
God
,
and
trampling
his
Commandements
under
foot
,
is
to
set
up
Idols
,
and
setting
our
hearts
upon
these
Idolls
'
,
and
fancies
of
our
hearts
set
up
above
him
in
our
esteem
.
21.
Who
then
as
thus
Idolatrous
?
Both
the
-
Covetous
worldings
,
Idolatrising
to
his
god
Mamon
.
-
Epicures
,
making
their
belly
their
god
.
-
Ambitious
,
that
on
aspiring
to
high
places
,
set
all
their
devotion
.
-
Proud
,
that
honor
Lucifer
for
their
god
.
-
Cockering
parents
,
(
that
as
Eli
did
)
above
God
,
set
their
love
or
dotage
on
their
children
,
and
generally
all
sinners
that
leave
God
,
to
serve
sin
,
&c.
or
put
their
trust
in
creatures
,
leaving
the
Creator
,
whether
wholly
,
or
in
part
,
totall
or
partiall
Idolatry
.
22.
Who
are
they
?
Such
as
against
God
trust
in
Princes
,
or
any
childe
of
man
.
In
the
arme
of
flesh
and
bloud
.
In
force
of
united
Nations
.
In
their
wit
,
and
policy
.
In
Ships
,
or
Castles
or
Munitions
.
In
great
persons
their
favourites
.
In
horses
and
chariots
,
yea
Men
,
Angells
or
Divells
,
and
flie
to
any
other
helpes
,
forgetting
and
neglecting
God
,
cannot
be
said
free
from
Idolatry
,
not
David
numbring
his
people
,
nor
Achitophel
with
his
plots
,
or
Haman
with
his
policy
,
more
then
Nebuchadnezzar
with
his
arme
of
flesh
,
and
great
Babell
.
23.
Who
doe
idolatrize
to
Men
,
Angels
,
or
the
Divels
?
Those
who
trust
in
,
or
flie
1.
To
men
,
and
their
helpe
above
God
.
2.
To
Angells
or
Saints
to
invocate
them
,
besides
or
contrary
to
Gods
will
and
commandement
.
3.
To
Witches
,
and
Wizards
to
helpe
them
,
where
God
leaveth
them
.
4.
Evill
and
wicked
arts
,
and
meanes
,
that
God
hateth
and
condemneth
,
as
leaving
him
,
his
providence
and
goodnesse
.
24.
What
is
it
to
love
and
honour
God
?
Not
only
to
have
him
,
or
him
alone
in
our
hearts
,
in
exculsion
of
other
vaine
gods
,
but
also
to
exhibite
our
duties
,
and
devotions
to
him
,
best
expressed
in
those
tearmes
of
his
honour
,
and
love
;
the
exhibition
of
honour
to
him
,
as
our
Lord
'
and
Master
.
Of
love
as
to
our
good
God
,
and
Father
.
25.
What
is
opposite
to
this
?
Both
-
Ignorance
,
next
door
to
Atheisme
,
sowing
error
,
and
bringing
forth
Sin
and
Idolatry
,
opposite
to
his
love
,
neither
seeking
to
know
or
love
him
.
-
Prophanenesse
,
near
kin
also
to
Atheism
,
or
a
kinde
of
Atheisme
in
the
living
,
and
therein
expressing
it
in
lewdnesse
,
and
denying
God
by
the
life
and
deeds
,
opposite
to
his
honour
,
which
is
set
forth
by
a
godly
life
.
26.
How
many
sorts
of
ignorance
?
1.
Either
purae
negationis
,
in
such
as
cannot
understand
the
truth
,
naturall
corruption
or
blindnesse
,
1
Cor.
2.
14.
Rom.
3.
11.
2.
Pravae
dispositionis
,
affected
ignorance
,
wanting
knowledge
.
Either
3.
Carelessely
,
a
carelesse
ignorance
.
4.
Stubbornely
,
refusing
it
,
a
perverse
ignorance
.
27.
What
the
fruit
thereof
?
Error
,
and
so
Atheisme
,
Idolatry
,
and
all
kinde
of
sinne
,
and
foolishnesse
,
Whiles
the
foole
saith
in
his
heart
there
is
no
God
,
and
so
shew
little
love
,
trust
,
or
confidence
in
him
,
and
consequently
poore
service
,
or
honour
of
him
,
but
much
wickednesse
,
abomination
and
prophanenesse
.
28.
But
may
not
a
small
measure
of
knowledge
,
bee
pleasing
unto
God
?
Yes
,
if
it
be
joyned
with
a
desire
to
have
more
,
and
study
to
serve
him
according
to
the
same
,
and
not
an
affected
,
carelesse
or
stubborne
ignorance
.
29.
But
often
seene
the
more
knowledge
,
the
lesse
grace
?
The
more
is
the
malice
of
the
Divell
seene
,
the
fault
not
being
the
knowledge
by
which
God
is
most
honoured
,
but
in
abuse
of
the
gift
,
as
good
things
may
be
abused
,
yea
optimi
corruptio
pessima
,
and
so
much
the
more
lamentable
,
if
lost
or
abused
;
but
it
is
the
Divells
policy
,
and
he
will
take
most
paines
so
to
pervert
and
corrupt
the
best
things
,
yea
assaile
even
the
Saints
,
and
their
best
grace
,
that
did
not
leave
our
Saviour
unattempted
,
but
such
as
in
seeming
knowledge
fall
away
,
shew
indeed
,
that
they
knew
nothing
,
as
they
ought
to
know
,
2
Cor.
8.
30.
But
ignorance
is
the
mother
of
devotion
?
Yea
,
of
blinde
devotion
,
but
truest
devotion
will
hearken
to
the
voice
of
wisdome
,
to
be
guided
thereby
.
31.
How
is
ignorance
the
mother
of
prophanenesse
?
As
by
not
knowing
,
caring
or
remembring
there
is
a
God
,
men
rush
into
ill
,
as
a
horse
into
the
battell
,
or
upon
destruction
,
without
all
feare
,
or
understanding
,
or
as
prophane
Esau
,
hated
of
God
,
preferred
a
messe
of
pottage
,
and
earthly
things
,
through
ignorance
,
before
heavenly
blessings
.
32.
How
prophanenesse
seen
?
In
-
1.
Brutish
living
,
&
that
also
-
without
all
-
practice
of
devotion
,
prayer
,
-
or
other
godly
-
Meditation
,
-
Exercises
,
-
with
an
irkesomenesse
of
godlinesse
,
and
all
good
duties
.
-
2.
Securely
living
in
open
and
notorious
sin
,
or
courses
,
as
without
feare
or
care
,
grace
or
shame
,
without
God
before
their
eyes
.
-
3.
Prostituting
themselves
to
sin
,
as
slaves
to
Satan
,
and
children
of
Belial
,
tumbling
both
themselves
and
their
associates
headlong
into
hel
,
of
such
we
ought
to
beware
,
destruction
and
unhappinesse
being
in
their
waies
,
and
the
way
of
peace
have
they
not
knowne
,
and
no
feare
of
God
before
their
eies
;
this
the
fruit
of
their
ignorance
.
33.
Is
this
the
greatest
sin
against
this
Commandement
?
It
might
seeme
so
by
the
uglinesse
of
it
,
but
there
are
sinnes
also
of
a
higher
nature
,
and
degree
,
and
monstrous
in
the
perversenesse
against
knowledge
,
and
conscience
,
such
as
sinne
against
the
Holy
Ghost
,
and
sacriledge
in
respect
of
the
heart
,
though
alias
,
ressectu
-
Oris
,
-
Operis
,
&
actionum
ad
extra
,
They
may
be
referred
to
the
third
Commandement
,
and
so
as
other
compounded
sinnes
may
bee
found
in
other
,
or
divers
Commandements
.
34.
How
are
we
to
love
God
?
With
all
our
heart
,
with
all
our
minde
,
with
all
our
soule
,
and
with
all
our
strength
.
35.
How
is
the
love
of
God
seen
?
By
adhering
to
him
so
with
all
our
minde
,
seen
in
-
knowing
-
beleeving
in
-
remembring
him
.
With
all
Our
-
heart
in
-
trusting
-
hoping
-
fearing
and
rejoycing
in
him
.
-
soule
,
in
-
humility
,
and
submission
-
patience
and
obedience
-
gratitude
,
and
thankfulnes
to
him
.
-
Strength
,
to
the
uttermost
of
body
and
soule
,
in
all
good
duties
,
to
his
honour
.
36.
How
in
generall
is
the
love
of
God
considered
?
1.
For
the
measure
,
1.
Simply
without
measure
,
and
as
before
with
all
heart
,
minde
,
soule
,
and
strength
,
comparatè
.
2.
Comparatè
above
all
things
else
,
Matth.
10.
37.
Luke
14
26.
2.
The
manner
absolutely
,
and
first
our
friends
in
the
Lord
.
Secondly
,
our
foes
for
the
Lord
.
Hence
rising
zeale
of
Gods
glory
,
opposite
to
this
,
1.
Either
in
the
defect
,
want
of
the
love
of
God
,
with
all
our
hearts
,
above
all
things
.
Hatred
of
God
,
and
his
graces
,
encreased
by
sin
.
2.
Disorder
,
loving
our selves
above
God
,
and
his
Commandements
:
the
world
in
the
riches
,
pleasures
,
pride
,
and
other
carnall
things
.
37.
What
are
wee
to
consider
in
the
knowledge
of
God
?
The
matter
,
God
and
his
truth
and
goodnesse
revealed
.
The
measure
,
according
to
our
calling
,
meanes
,
time
alotted
.
The
manner
,
spirituall
and
holy
knowledge
,
in
humility
,
and
effectuall
to
grace
and
salvation
.
Opposite
to
this
in
the
excesse
,
curiosity
,
wise
above
sobriety
.
The
defect
,
1.
exceedingly
,
ignorance
,
simply
,
affected
.
2.
In
a
sort
,
a
small
measure
of
knowledge
,
too
little
for
the
quantity
:
and
3.
For
the
quantity
,
a
literall
or
speculative
knowledge
,
without
care
or
conscience
of
godlinesse
,
or
the
power
thereof
.
38.
What
in
beleeving
to
be
considered
?
In
generall
,
faith
in
God
,
and
assent
to
the
word
of
God
.
In
speciall
,
to
the
threatnings
of
the
Law
,
and
promises
of
the
Gospell
;
and
for
the
Quantity
,
with
full
understanding
,
consent
,
and
assent
.
Quality
,
lively
,
and
working
by
charity
.
Opposite
to
this
,
in
excesse
,
credulity
,
to
even
vanity
,
without
Gods
word
.
In
defect
,
in
understanding
,
by
ignorance
.
Consent
by
doubting
.
Assent
,
by
wavering
,
In
-
Quantity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
-
Quality
,
idle
and
dead
faith
:
And
that
either
legally
,
infidelity
,
working
carnall
security
.
Or
evangelically
,
counterfeit
faith
,
of
hypocrites
,
heretiques
,
&c.
39.
What
in
remembring
God
to
be
considered
?
The
laying
up
,
and
treasuring
in
our
mindes
the
things
concerning
God
,
and
secondly
,
often
calling
such
things
to
minde
,
especially
his
mercies
and
judgements
:
opposite
to
which
,
if
wee
forget
him
,
his
holy
word
,
mercies
,
or
judgements
,
or
so
partially
,
or
slenderly
remembring
them
,
without
,
care
,
conscience
,
or
obedience
.
40.
What
is
assiance
or
trust
?
Adhering
to
God
,
and
depending
on
him
in
all
our
needs
,
whether
we
have
means
or
not
,
as
who
can
helpe
without
,
above
meanes
.
Opposite
to
which
,
if
-
On
the
contrary
in
-
Excesse
,
we
tempt
God
.
-
Defect
,
wee
carke
and
care
,
or
use
unlawfull
meanes
,
leaving
God
.
-
In
disorder
,
we
trust
in
instruments
and
meanes
,
as
wealth
,
world
,
men
,
many
,
mighty
,
wizards
,
or
divels
.
41.
What
hope
?
A
kinde
of
trust
,
with
faith
fixed
on
God
,
and
his
goodnesse
,
expecting
from
him
deliverance
from
ill
,
and
exhibition
of
good
things
,
whether
for
this
present
life
,
or
the
life
to
come
,
opposite
to
which
in
excesse
,
is
presumption
,
in
defect
,
is
despaire
,
and
so
as
wee
ought
to
trust
and
hope
in
him
,
and
him
alone
,
are
we
to
take
heed
wee
presume
not
,
nor
despaire
,
or
in
participation
of
both
,
with
Epicures
grow
carelesse
,
and
without
hope
.
42.
What
is
his
feare
?
An
awfull
and
son-like
feare
,
which
though
the
object
be
Gods
anger
against
sinne
,
yet
is
more
loath
to
offend
him
,
so
good
a
God
,
and
mercifull
,
then
for
the
danger
of
punishment
,
effect
of
his
anger
;
opposite
to
which
is
carnall
security
,
senselesnesse
,
and
despaire
.
43.
What
is
rejoycing
in
God
?
Delighting
in
him
,
as
the
supreme
good
,
in
his
word
,
his
mercies
and
promises
,
and
the
heavenly
and
inestimable
comfort
wee
receive
by
them
;
with
joy
in
the
prosperity
of
his
house
,
his
Church
,
his
servants
,
and
honour
,
which
filleth
the
heart
with
more
content
,
then
any
carnall
and
worldly
things
,
Psal.
4.
opposite
to
which
are
miserable
delights
of
sinfull
,
worldly
,
carnall
,
and
voluptuous
men
.
44.
What
is
humility
and
submission
to
God
?
A
removing
of
all
conceit
of
our
owne
worthinesse
,
and
humble
acknowledgement
of
our
owne
vilenesse
in
nature
,
and
defect
of
sinne
,
and
desert
of
punishments
,
together
with
consideration
of
Gods
mercies
and
bounties
to
us
,
whereby
to
bee
cast
downe
before
him
,
that
hee
may
raise
us
up
.
Opposite
to
which
,
a
high
conceit
of
our
owne
selves
,
our
worth
,
and
merits
,
to
the
robbing
him
of
his
honour
,
and
praise
,
and
our
forgetfulnesse
of
duty
.
45.
What
is
patience
?
An
humble
subjection
of
our selves
to
the
crosse
or
hand
of
God
,
in
his
chastisements
and
tryalls
,
which
must
needs
bee
for
our
good
,
and
so
found
to
be
as
his
children
by
Our
-
Meekly
-
Cheerfully
and
comfortably
-
Constantly
Enduring
&
entertaining
them
.
Opposite
to
which
,
rashnesse
and
senselesnesse
,
in
excesse
,
in
defect
,
impatience
,
murmuring
,
fainting
,
and
despaire
,
or
seeking
issue
by
unlawfull
meanes
,
whiles
wee
will
endure
much
for
the
world
,
nothing
for
God
.
46.
What
obedience
?
The
submitting
our
wils
to
the
will
of
God
,
and
that
onely
rightly
,
if
voluntarily
,
not
forced
,
totally
,
not
by
fits
,
or
in
part
,
sincerely
,
without
hypocrisie
,
and
continually
to
the
end
.
Opposite
to
which
either
Disobedience
to
him
by
sinnes
of
omission
and
commission
,
and
that
by
negligence
or
contempt
.
Obedience
to
men
,
or
other
things
,
more
then
God
,
yea
to
sinne
,
the
flesh
,
the
world
,
and
the
divell
,
Gods
enemies
.
Disorder
,
in
the
manner
,
not
voluntarily
,
or
totally
,
sincerely
,
or
continually
.
47.
What
gratitude
or
thankefulnesse
?
A
testification
both
by
word
and
deed
of
a
thankfull
minde
,
for
all
his
benefits
,
in
all
estates
,
whether
prosperity
or
adversity
,
acknowledging
him
,
and
him
alone
,
the
author
of
all
good
things
.
Opposite
to
which
is
unthankfulnesse
,
and
not
acknowledging
this
;
or
ascribing
it
to
our
owne
power
,
wit
,
worth
,
worke
,
fortune
,
idols
,
or
instruments
,
or
meanes
,
forgetting
the
prime
fountain
.
48.
How
to
love
God
with
all
our
strength
?
With
all
powers
of
body
and
soule
,
and
so
in
the
whole
man
,
to
exercise
all
these
good
duties
,
to
his
honour
.
49.
How
his
honour
set
forth
?
Both
by
word
and
deed
,
internally
in
the
soule
,
and
externally
in
the
body
,
and
whose
life
and
conversation
,
to
expresse
and
advance
the
praise
and
glory
of
God
,
and
so
to
avoid
all
prophanenesse
which
is
especially
to
his
dishonour
.
Hence
springeth
-
1.
Internally
,
zeale
of
Gods
glory
.
-
2.
Externally
,
holy
life
,
and
behaviour
.
50.
What
is
the
zeale
of
Gods
glory
?
A
servent
desire
of
the
advancement
thereof
,
both
in
our selves
and
others
,
and
cheerfully
using
of
the
meanes
thereof
,
together
with
removing
all
impediments
of
the
same
,
proceeding
from
sincere
affection
,
guided
by
knowledge
and
discretion
,
seene
in
the
moderation
,
in
respect
of
all
circumstances
,
and
especially
of
the
time
,
and
seasonablenesse
.
50.
What
opposite
to
this
?
Either
want
of
zeale
,
in
luke
warmnesse
,
Apoc.
3.
15.
coldnesse
,
Zeph.
1.
12.
Or
corrupt
zeale
,
mixed
with
Maliciousnesse
,
bitter
zeale
.
-
Covetousnesse
,
-
Ambition
,
-
Vaine-glory
,
-
Hypocrisie
,
Pharisaically
.
Ignorance
,
blide
zeale
.
Indiscretion
,
preposterous
zeale
,
and
without
all
moderation
,
as
in
factious
Schismatiques
,
exceeding
the
proportion
of
the
cause
,
compasse
of
their
calling
,
and
with
much
rankour
commonly
,
and
unseasonablenesse
.
51.
How
holy
life
and
behaviour
?
In
outward
signes
of
honour
,
and
deeds
,
expressing
this
inward
affection
of
the
soule
,
seene
as
in
all
the
Commandements
,
By
our
setting
forth
his
worship
,
as
in
the
second
Commandement
.
Glorifying
his
name
,
as
in
the
third
Commandement
.
Sanctifying
of
the
Sabbath
,
as
in
the
fourth
Commandement
.
Obedience
to
these
,
and
all
the
rest
,
and
so
avoiding
all
prophanenesse
,
to
his
glory
,
and
others
good
example
.
52.
Doth
this
extend
then
to
all
the
Commandements
?
Yes
,
and
this
Commandement
is
set
therefore
in
the
first
place
,
as
a
ground
or
foundation
of
all
the
rest
,
both
of
the
first
and
second
Table
,
as
establishing
the
duty
we
owe
,
and
especially
inwardly
in
soule
and
affection
to
God
,
and
so
the
reasons
in
the
preface
drawne
from
equity
,
as
hee
is
our
Lord
and
God
,
and
his
authority
as
Lord
,
and
deliverer
,
equally
pertaining
to
this
,
and
the
residue
of
the
Commandements
;
to
this
at
least
primarily
,
to
the
others
from
this
dependantly
.
53.
What
followeth
?
The
second
Commandement
,
concerning
the
externall
worship
of
God
.
SECT.
4.
The
second
Commandement
.
The
Analysis
of
the
second
Commandement
,
with
all
the
duties
,
and
opposite
abuses
,
whether
implicitely
,
or
expresly
forbidden
or
commanded
,
here
particularly
expressed
,
and
in
all
the
branches
thereof
more
fully
hereafter
explained
.
Where
first
in
generall
all
false
worship
,
and
unity
and
uniformity
in
the
true
worship
thereby
intended
,
the
civill
use
of
images
allowed
,
but
vanity
and
wickednesse
in
Idolatry
to
be
detested
,
and
condemned
;
so
as
no
Image
of
the
true
Deity
can
be
made
All
Images
of
false
duities
,
Heathen
gods
,
Sunne
,
Moane
,
Stars
,
and
host
of
Heaven
,
Saint
,
or
Angell
,
are
forbidden
to
be
made
where
any
danger
may
be
of
worshipping
them
,
or
appearance
of
evill
,
humane
inventions
,
and
wil-worship
,
therefore
to
be
avoided
as
a
kinde
of
Idolatry
,
though
comely
and
decent
ceremonies
in
the
worship
and
service
of
God
to
be
allowed
of
and
approved
.
The
substance
of
true
worship
being
prayer
and
praises
,
hearing
and
handling
the
word
,
sacrifices
and
Sacraments
,
where
first
of
prayer
and
the
parts
of
it
,
the
order
and
manner
and
other
circumstances
of
the
same
,
as
the
time
,
place
and
persons
,
so
of
hearing
and
handling
the
word
.
True
use
of
the
same
,
all
of
the
Sacraments
,
〈…〉
and
all
externall
worship
to
be
performed
in
the
Church
of
of
God
,
in
all
de●nt
order
and
uniformity
,
the
reasons
of
Commandement
enforcing
the
duties
from
Gods
blessing
an
punishments
,
assuredly
promised
to
attend
on
those
that
neglect
or
observe
the
Commandements
.
1.
WHich
the
second
Commandement
?
Thou
shalt
not
make
to
thy selfe
,
&c.
What
contained
therein
?
1.
The
Commandement
,
Thou
shalt
not
,
&c.
2.
The
explication
of
the
same
,
in
the
explication
of
the
idols
,
to
the
likenesse
of
any
thing
in
heaven
,
earth
,
or
under
the
earth
,
all
forbidden
.
Idolatrous
worship
,
bowing
downe
to
them
.
3.
The
reason
from
his
Justice
,
a
jealous
God
,
and
will
punish
,
&c.
Mercy
,
promised
to
thousands
,
&c.
2.
What
manner
of
Commandement
is
it
?
A
negative
,
inferring
the
affirmative
opposite
,
viz.
not
to
make
any
idoll
,
so
to
worship
it
,
and
commit
idolatry
,
but
to
worship
the
true
God
only
according
to
his
will
.
3.
What
the
negative
part
?
Whereby
we
are
forbidden
all
idolatry
,
and
in
that
all
will
worship
and
superstition
,
as
both
-
1.
The
making
of
images
of
-
God
,
or
-
any
thing
else
in
-
Heaven
.
-
Earth
,
water
,
&c.
for
divine
worship
.
-
2.
The
worshipping
-
The
image
it selfe
.
-
Or
God
in
the
image
,
or
by
it
.
-
3.
Corrupting
Gods
worship
by
-
Our
will-worship
.
-
Superstitions
.
-
Our
owne
fancies
.
4.
What
the
affirmative
part
?
To
worship
God
,
and
him
alone
,
as
hee
ought
to
be
worshipped
.
So
these
three
things
,
viz.
1.
The
matter
,
his
true
worship
,
in
the
parts
,
duties
,
and
circumstances
.
2.
The
object
of
him
,
and
him
alone
,
not
idols
,
or
our
owne
fancies
.
3.
The
manner
of
it
,
according
to
his
will
,
revealed
in
his
word
,
and
that
is
in
-
Spirit
,
and
-
Truth
,
as
-
He
is
a
Spirit
,
and
-
His
Word
,
the
Truth
.
5.
How
are
these
parts
positive
,
and
other
parts
seene
opposite
,
or
opposed
?
1.
As
the
true
worship
is
opposite
to
idolatry
,
or
making
any
image
,
to
worship
it
.
2.
As
the
true
God
,
or
opposite
to
idols
,
and
all
vanity
and
vaine
conceits
,
and
fancies
of
men
.
3.
The
true
manner
,
in
the
truth
and
uprightnesse
of
heart
,
opposite
to
all
will-worship
,
grosse
and
false
manner
of
worship
and
superstition
.
6.
How
farther
explained
?
In
that
if
we
intend
his
true
worship
,
the
parts
and
duties
of
it
,
both
outwardly
in
the
body
,
and
inwardly
in
the
soule
,
will
be
farre
from
that
grosse
and
absurd
idolatry
here
described
,
the
object
of
it
the
true
God
,
hath
no
affinity
with
those
dumbe
idols
,
the
Creator
with
those
abominations
of
his
deformed
creatures
,
and
stupid
gods
,
or
creatures
of
his
blockish
idolatrous
creatures
;
the
manner
and
meanes
,
in
spirit
,
and
spirituall
manner
,
true
heart
,
and
truth
of
heart
,
informed
by
his
blessed
word
,
as
farre
as
may
be
distant
from
such
idolatrous
superstitions
,
grosse
or
false
and
fantasticall
will-worship
.
7.
What
is
to
be
considered
in
the
worship
of
God
?
That
the
worship
of
God
is
set
forth
in
regard
of
The
-
1.
Substance
of
the
same
-
Internè
,
in
the
heart
,
in
the
first
Commandement
.
-
Externè
,
manner
and
ceremomonies
,
partly
in
the
2.
3.
and
4.
Commandements
,
in
the
severall
respects
.
-
2.
Circumstance
of
-
1.
Place
commanded
,
as
-
1.
Mount
Morijah
,
to
Abraham
.
-
2.
The
Tabernacle
,
ere
the
Temple
builded
.
-
3.
The
Temple
afterwards
.
-
4.
Synagogues
for
the
dispersed
Jewes
.
-
5.
Every
place
on
good
occasions
,
or
with
looking
towards
,
and
remembrance
of
Sion
,
and
the
Temple
.
-
6.
Christians
Churches
,
&c.
-
2.
Time
,
the
Sabbath
,
as
in
the
fourth
Commandement
.
8.
What
is
the
scope
of
this
Commandement
?
The
externall
and
publique
worship
of
God
,
to
be
decently
set
forth
to
his
honour
in
his
Church
,
and
all
idolatry
and
false
worship
banished
.
9.
What
profit
thereof
?
Both
-
Unity
in
the
-
Mind
,
and
-
Affection
,
of
all
true
worshippers
.
-
Unformity
in
the
-
True
worship
,
-
And
Church
of
God
.
10.
What
is
first
here
forbidden
?
The
making
of
any
images
to
worship
them
.
11.
Are
all
images
forbidden
?
It
is
plaine
they
are
not
,
but
such
as
are
made
for
idolatry
;
as
not
onely
images
of
the
Cherubins
and
Palme-trees
in
the
Sanctuary
,
but
of
divers
things
else
,
are
read
,
and
so
with
us
images
,
and
statues
,
by
painting
,
graving
,
and
other
Arts
expressed
,
may
lawfully
be
had
and
kept
for
civill
uses
.
Of
memoriall
of
men
,
and
their
vertues
,
or
actions
,
as
monuments
of
antiquity
.
Of
ornament
of
houses
,
and
also
palaces
and
buildings
,
emblemes
of
divers
best
matters
.
In
representation
of
-
Vertues
and
vices
.
-
Histories
,
actions
.
-
Triumphes
,
&c.
Of
instruction
,
as
of
all
kindes
of
beasts
,
birds
,
fishes
,
and
creeping
things
,
to
know
them
,
and
the
like
civill
uses
,
so
they
bee
not
abused
to
vanity
or
idolatry
.
12.
What
images
are
here
named
?
Of
any
thing
in
heaven
,
or
earth
,
or
under
the
earth
,
to
worship
them
,
or
to
commit
idolatry
with
,
or
by
them
.
13.
What
explication
followeth
of
them
?
Of
-
1.
Those
in
heaven
,
understood
either
-
Of
God
himselfe
,
-
Or
his
glorious
creatures
-
Angels
,
-
Saints
,
-
Host
of
heaven
,
-
Sun
,
Moone
,
&c.
-
2.
Those
in
earth
,
water
,
&c.
14.
Why
are
we
to
make
no
image
of
God
?
Because
both
1.
it
is
impossible
to
make
any
image
of
the
Holy
One
of
Israel
,
Esay
40.
25.
2.
It
is
expresly
forbidden
,
Deut.
4.
15.
3.
It
is
scandalous
to
his
Majesty
,
to
think
any
such
image
could
be
like
him
,
as
to
turne
the
glory
of
Israel
,
and
incomprehensible
God
,
to
the
similitude
of
corrupt
man
,
or
as
the
Psalmist
said
,
of
a
Calfe
that
eateth
hay
,
&
with
us
it
might
be
scandalous
to
any
without
,
as
Jewes
,
Turkes
,
or
Heathens
,
to
turne
them
from
the
truth
,
or
confirme
them
in
their
impiety
to
suffer
any
such
abominations
.
15.
Is
there
no
Image
to
be
made
,
or
representation
of
the
Trinity
?
At
full
it
can
never
be
,
as
who
could
ever
without
presumption
,
or
presume
without
guilt
to
portrait
that
Ancient
of
Dayes
,
who
though
heard
speak
from
heaven
,
was
never
seen
,
Deut.
4.
15.
to
prevent
all
occasions
of
Idolatry
,
but
for
the
humanity
of
the
Sonne
,
and
visible
signes
wherein
the
holy
Spirit
presented
themselves
to
be
seen
of
mortall
eyes
,
neither
hath
it
been
ever
questioned
,
or
to
be
doubted
,
the
lawfulnesse
of
portraying
,
or
for
good
uses
of
representing
,
or
reserving
their
portraitures
.
16.
May
there
be
any
lawfull
use
of
them
?
Of
remembrance
,
and
holy
memorising
their
blessed
actions
,
and
benefits
we
receive
by
them
,
if
as
by
the
brazen
Serpent
,
and
Gideons
Ephod
,
there
be
not
farther
occasions
ministred
to
ignorance
of
Idolatry
.
17.
What
of
Images
,
of
Saints
and
Angels
?
That
they
may
lawfully
be
made
,
no
doubt
,
but
too
often
found
for
want
of
better
instruction
,
to
ready
an
occasion
of
offence
,
few
can
deny
,
though
the
fault
of
the
person
,
not
the
matter
.
18.
What
of
the
Sun
,
Moon
,
and
host
of
heaven
?
All
Images
for
Idolatry
made
,
as
were
those
of
the
superstitious
Gentiles
,
so
forbidden
,
in
the
like
sort
on
the
earth
,
of
Men
,
Beasts
,
Fishes
,
Birds
,
creeping
things
,
or
else
creatures
which
are
under
the
earth
,
of
fishes
in
the
Seas
,
Monsters
,
or
Divells
,
to
the
great
dishonour
of
the
Creator
,
worshipped
,
and
to
men
an
occasion
of
falling
,
hereby
utterly
condemned
.
19.
Why
are
they
so
particularly
here
remembred
?
In
regard
of
the
heathen
,
among
whom
Gods
people
were
to
passe
,
and
especially
the
Egyptians
,
from
whom
they
so
lately
parted
,
with
minds
looking
backe
to
the
onions
,
and
flesh-pots
of
Egypt
,
were
infected
so
deeply
with
these
abominations
,
that
they
worshipped
Images
of
all
such
things
,
as
Of
-
Sun
,
Moon
and
Stars
,
Orus
.
-
Phebus
,
Diana
,
and
the
Queen
of
heaven
,
the
Star
of
their
God
Rempham
.
-
Fire
,
the
Persians
God
.
-
Osyris
in
forme
of
a
Bull.
-
Anubis
a
Dog
,
Venus
a
Cat.
-
Dagon
of
a
Fish
,
the
Crocodile
,
and
Ibis
,
wilde
beasts
,
and
all
manner
of
creatures
,
and
so
with
all
manner
of
abomination
,
even
to
lust
and
murder
,
sacrificing
humane
bloud
,
yea
and
their
sons
and
daughters
to
Divells
.
20.
Is
this
the
reason
,
they
were
so
expresly
and
strictly
forbidden
?
Yes
,
because
the
people
were
too
prone
to
rush
headlong
into
such
superstitions
of
the
heathen
,
as
appeared
by
their
looking
backe
to
Egypt
,
making
the
Calfe
,
and
after
by
their
many
fallings
to
Idolatry
,
with
Baall
,
&
other
gods
of
the
Nations
,
and
which
more
,
the
very
brazen
Serpent
,
Gedeons
Ephod
,
and
the
like
remembrances
of
holy
things
,
were
occasion
of
Idolatrising
,
and
falling
away
,
insomuch
that
they
went
a
whoring
after
them
,
Judg.
8.
27.
and
2
Kings
18.
4.
21.
The
Image
may
not
then
be
worshipped
?
No
,
for
so
it
is
an
Idoll
at
full
,
and
plaine
Idolatry
so
grosse
,
as
that
of
the
blinde
heathen
.
22.
But
may
not
God
be
worshipped
in
or
by
the
Image
?
If
it
were
so
,
it
seemeth
the
worshippers
of
Baal
might
be
justified
,
who
pretended
the
Lord
,
in
that
their
false
worship
,
so
much
reproved
and
mocked
by
the
true
Prophets
.
23.
Why
this
so
strictly
urged
?
That
even
all
shew
and
appearance
of
evill
,
and
occasion
of
Idolatry
,
to
subvert
weake
souls
,
may
be
taken
away
,
yea
that
those
that
are
without
the
Church
,
as
Jewes
,
Turkes
,
and
Heathens
,
might
not
receive
hurt
,
or
the
Church
scandall
;
but
they
so
the
better
,
and
sooner
converted
to
Christianity
.
24.
What
other
corrupt
worship
is
forbidden
?
All
prophaned
,
and
prophane
service
of
God
,
by
setting
up
own
fantasies
in
any
kinde
of
will-worship
,
whereby
our
will
is
advanced
,
and
Gods
will
neglected
,
which
is
most
displeasing
to
him
,
and
accounted
but
Idolatry
.
25.
What
sorts
of
it
?
1.
When
either
inventions
and
fantasies
of
our
owne
braines
,
others
setting
forth
,
are
set
up
for
Gods
service
,
besides
or
contrary
to
his
will
.
2.
When
we
rest
in
the
outward
,
and
bodily
service
,
and
act
onely
.
3.
When
we
serve
God
without
repentance
,
as
if
it
were
with
unwashen
hands
in
prophanenesse
,
and
prophanation
of
his
service
.
26.
What
meane
you
by
humane
inventions
?
All
superstitious
and
idolatrous
rites
and
ceremonies
,
borrowed
of
Turkes
,
Jewes
,
or
Heathen
,
and
obtruded
upon
Gods
people
,
for
a
part
of
his
service
;
to
the
burthen
of
the
Church
,
and
trouble
or
hurt
of
Gods
service
,
or
Christian
soules
.
27.
May
not
ceremonies
then
be
used
?
Yes
,
no
doubt
,
for
they
are
so
prescribed
by
the
Apostle
,
for
order
,
decencie
and
edification
,
which
rules
,
what
rites
or
ceremonies
soever
transcend
,
border
upon
burden
of
the
conscience
,
and
superstition
.
28.
What
think
you
of
them
that
allow
of
no
externall
rites
,
or
ceremonies
in
Gods
worship
?
As
falne
into
a
nice
superstition
,
and
on
the
contrary
side
,
idolatrizing
the
idoll
and
fancy
of
their
owne
braines
against
Gods
prescript
word
,
as
not
tending
to
edification
,
since
without
decency
,
contrary
to
good
order
,
and
in
contempt
of
authority
.
29.
How
many
sorts
of
erring
therein
?
Either
in
this
nice
superstition
,
to
the
ruine
of
all
good
order
and
government
,
as
it
is
too
commonly
seen
by
the
sequell
.
Or
in
that
grosse
superstition
in
receiving
all
things
without
order
,
and
discretion
,
borrowed
from
whomsoeuer
,
Jew
,
or
Heathen
,
and
trusting
thereto
,
or
in
the
act
doing
,
and
resting
therein
,
whether
imposed
to
the
burthen
of
the
conscience
;
or
Gods
service
,
so
by
a
load
of
ceremonies
;
or
voluntarily
undertaken
without
warrant
of
Gods
word
,
or
other
sufficient
authority
in
generall
or
particular
.
30.
To
whom
belongs
it
to
determine
hereof
?
To
the
ordinary
and
lawfull
Pastors
and
governours
of
the
Church
,
proceeding
onely
according
to
the
rule
of
Gods
holy
word
.
31.
What
is
resting
in
the
out
ward
act
and
service
only
?
When
the
bare
actions
of
comming
to
Church
,
praying
,
receiving
the
Sacraments
,
as
it
were
without
soule
of
inward
devotion
of
soule
,
are
presented
to
God
,
at
the
bare
saying
the
Pater
noster
,
Creed
,
or
Commandements
,
and
such
like
things
,
without
setting
the
heart
about
them
,
which
in
effect
,
is
bare
Idoll
service
,
idolatrising
or
offering
Idolls
in
Gods
Temple
,
and
to
him
in
stead
of
true
worship
,
and
which
is
before
God
but
as
Cains
sacrifice
,
or
the
Jews
imperfect
offering
,
which
the
Prophet
told
them
,
was
no
more
accepted
of
God
,
then
if
they
cut
off
a
dogs
necke
,
o●
offered
mans
bloud
,
rather
an
abomination
,
then
devout
action
.
32.
What
is
it
impenitently
to
goe
about
Christian
duties
?
To
offer
Idol
service
also
,
as
not
performing
any
true
service
,
so
seeming
,
with
unwashen
hands
to
prophane
Gods
Altars
,
in
offering
what
is
abomination
to
him
,
as
what
he
requireth
not
,
Esay
1.
12.
or
what
maketh
him
more
angry
by
such
presumption
,
and
the
Divell
thereby
honoured
more
then
he
,
by
worshipping
as
it
were
,
his
Idol
,
and
defacing
Gods
Image
,
the
soule
bringing
in
it
the
hatefull
character
of
the
Beast
,
into
Gods
house
,
comming
without
penitence
.
33.
What
are
then
the
holy
duties
in
the
true
worship
commanded
?
The
substance
of
the
true
worship
of
God
in
1.
The
old
Testament
by
God
prescribed
,
intending
to
prayer
,
the
word
,
sacrifices
and
sacraments
.
2.
The
new
by
Christ
,
the
devotions
of
prayer
also
,
hearing
,
and
handling
of
his
holy
word
,
right
use
of
Sacraments
.
34.
What
in
prayer
to
be
considered
?
The
-
parts
or
kindes
of
it
.
-
order
or
direction
in
it
.
35.
What
parts
?
The
universall
parts
,
and
comprehension
of
all
sors
of
prayer
,
whether
1.
In
humility
,
confession
of
our selves
,
of
our
wants
,
and
miseries
,
Gods
greatnesse
,
excellency
and
bounty
.
2.
In
necessity
,
petition
of
what
we
want
,
desiring
to
bee
supplyed
from
his
mercy
,
and
bounty
.
3.
In
charity
,
intercession
for
others
.
4.
Thankefulnesse
,
offering
praise
,
and
thanksgiving
for
blessings
.
36.
What
is
confession
?
A
fit
exordium
to
all
prayers
,
confessing
both
the
great
majesty
,
mercy
,
and
bounty
,
and
other
soveraigne
excellencies
of
God
,
the
fountaine
of
all
goodnesse
,
to
erect
our
mindes
to
him
,
of
whose
fulnesse
,
we
hope
to
receive
grace
.
The
great
vilenesse
,
misery
,
and
unworthinesse
of
our selves
that
come
before
him
.
The
great
want
and
misery
we
sustaine
in
our
soules
,
or
bodies
,
for
which
we
desire
his
mercy
and
goodnesse
,
whence
our
petitions
.
37.
What
Petition
?
Our
humble
request
,
in
what
respect
soever
to
receive
any
grace
,
or
gift
from
him
,
the
〈…〉
and
giver
of
all
goodnesse
,
wherein
to
bee
heard
and
accepted
,
required
-
faith
,
-
fervency
,
-
constancy
.
38.
What
intercession
?
That
sympathyzing
effect
of
charity
,
whereby
we
not
only
desire
our
owne
,
but
others
good
,
yea
and
pray
for
others
,
as
earnestly
as
for
our selves
,
and
for
our selves
only
,
as
it
may
be
also
,
for
the
good
of
others
,
and
glory
of
God
,
with
assurance
,
that
thus
we
may
onely
hope
to
be
heard
,
and
no
further
can
our
prayers
be
effectuall
for
our selves
,
then
our
charity
fervent
in
desiring
the
good
of
others
.
39.
What
is
thankesgiving
?
The
true
token
of
a
religious
minde
,
and
most
effectuall
kinde
of
prayer
,
by
praises
,
and
acknowledging
the
giver
,
and
former
blessings
,
pulling
downe
new
graces
,
which
God
can
never
withhold
from
such
as
be
thankefull
,
which
perfectly
expresseth
the
former
devotions
and
prayers
were
not
vaine
,
but
holy
and
gracious
.
40.
What
opposite
vices
?
Neglect
,
and
carelessenesse
,
remissenesse
,
and
arrogancie
in
prayer
,
security
,
coldnesse
,
hypocrisie
,
uncharity
,
and
unthankefulnesse
.
41.
What
order
and
directions
in
prayer
?
To
consider
,
-
1.
to
whom
-
2.
in
what
manner
-
3.
for
what
things
-
4.
the
circumstances
of
time
,
place
and
persons
.
to
pray
.
42.
To
whom
?
To
God
,
the
true
and
living
God
,
and
to
him
alone
,
and
not
to
any
Saints
,
Angels
,
or
other
subordinate
meanes
,
mans
idoll
,
or
creatures
,
to
exhibite
this
sacred
and
divine
worship
.
42.
In
what
manner
?
In
the
-
name
of
Christ
the
only
Mediator
.
aid
of
Gods
Spirit
,
helping
our
infirmities
,
Rom.
8.
26.
and
so
-
with
faith
and
understanding
,
-
in
spirit
and
truth
,
-
according
to
his
will
,
presented
.
-
preparation
of
-
soul
,
in
all
humility
and
reverence
.
-
Attention
of
heart
.
-
Intention
of
minde
.
-
Circumcised
lips
,
and
heart
in
godly
meditation
to
speak
to
Gods
honour
,
opposite
to
which
precipitancy
,
rashnesse
,
and
offering
the
sacrifice
of
fooles
,
calves
of
the
lips
,
without
the
heart
,
and
as
without
holinesse
,
without
acceptation
.
43.
For
what
things
?
For
good
things
,
and
that
may
be
,
for
1.
our
owne
and
others
good
,
2.
glory
of
God
.
Opposite
,
to
desire
unlawfull
and
ill
things
from
God
the
fountain
of
all
goodnesse
,
or
good
things
to
abuse
them
,
to
our
owne
and
others
hurt
,
and
his
dishonour
.
44.
What
circumstances
?
For
time
,
all
times
especially
Sabbath
,
and
solemne
feasts
,
his
publicke
service
and
worship
.
For
places
,
all
places
,
on
all
occasions
,
especially
his
House
and
Temple
,
dedicated
to
his
worship
,
and
this
exercise
,
the
house
of
prayer
,
in
which
a
blessing
attending
.
For
persons
,
all
persons
,
publicke
and
private
,
especially
the
Ministers
,
and
for
all
persons
,
praying
and
making
intercession
,
and
giving
of
thanks
for
all
men
,
and
especially
for
Princes
and
magistrates
,
and
those
of
the
houshold
of
faith
,
of
Gods
house
,
the
Church
.
45.
What
concerning
the
hearing
and
handling
the
word
?
As
a
prime
part
of
his
worship
for
the
edification
of
the
people
,
and
training
them
to
his
worship
,
wherein
the
office
of
teacher
,
hearers
to
bee
considered
.
46.
What
the
teacher
?
The
Pastor
or
Minister
to
bee
endued
with
sufficiency
of
gifts
,
and
willingnesse
to
teach
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
sent
of
God
,
ought
to
doe
his
office
in
His
explication
of
Scriptures
according
to
the
analogy
of
faith
,
and
right
dividing
of
the
word
of
God
.
His
application
to
the
hearers
best
use
and
instruction
,
by
doctrine
,
confutation
,
exhortation
,
reproofe
,
or
consolation
;
and
for
such
Ministers
fit
educatiion
in
Schooles
,
for
preparation
and
provision
to
be
had
for
maintenance
in
their
charge
:
opposite
to
this
,
the
unable
,
unwilling
,
and
dumb
,
idle
,
and
idoll
Ministers
,
making
merchandize
of
the
word
,
and
intruded
to
the
destruction
of
many
,
by
simony
and
sacriledge
,
that
like
Judas
betray
Christ
,
part
his
garments
among
them
,
and
pull
on
their
heads
the
guilt
of
murdering
soules
.
47.
What
of
the
hearers
?
Their
duty
and
diligence
required
Before
hearing
,
-
1.
Preparation
of
affections
and
soules
,
&c.
-
2.
Comming
to
,
and
presence
at
holy
exercises
.
-
3.
Removing
all
impediments
.
In
hearing
,
attention
,
alacrity
,
meeknesse
,
and
desire
to
learne
.
After
hearing
,
meditation
,
and
conscience
,
carefull
and
conscronable
practice
.
Opposite
to
which
,
absenting
themselves
,
and
unpreparednesse
to
heare
,
drowzy
,
dease
cares
,
and
unprofitable
hearing
,
forgetfulnesse
,
and
unfruitfulnesse
,
without
cart
or
conscience
of
good
duties
,
afterwards
,
which
are
prophanations
of
Gods
worship
.
48.
What
of
the
Sacraments
?
The
carefull
,
holy
,
conscienable
,
and
religious
administration
,
use
and
receiving
of
them
,
to
bee
performed
on
all
parts
,
both
by
the
Minister
and
people
▪
opposite
to
which
,
the
negligent
,
prophane
,
and
superficiall
or
irreligious
use
,
or
rather
abuse
of
them
,
and
the
like
,
of
all
other
holy
rites
and
ceremonies
,
whose
due
use
may
promote
,
neglect
,
abuse
,
or
contempt
doth
hurt
and
impaire
the
true
worship
of
God
.
49.
What
say
you
of
fasts
and
feasts
?
〈◊〉
,
and
if
well
used
,
yeelding
Further●nce
to
the
true
worship
of
God
.
The
one
,
holy
Fast
,
preparing
us
to
true
〈◊〉
humiliation
,
penitence
,
and
contrition
.
The
〈◊〉
,
holy
Feasts
,
preparing
us
to
sing
praise
to
God
,
in
voice
of
joy
,
and
thanksgiving
,
opposite
to
which
is
irreligious
fasting
or
feesting
of
prophane
and
vaine
persons
.
50.
To
whom
〈…〉
worship
do●cted
?
To
God
,
an●
him
alone
,
as
that
inward
honour
expressed
in
the
first
Commandement
,
so
all
outward
worship
set
forth
in
this
;
opposite
to
which
is
to
direct
is
to
idols
,
or
idolatrize
in
it
,
not
doing
it
carefully
and
religiously
.
51.
How
is
it
then
to
be
done
?
In
all
uprightnesse
and
singlenesse
of
heart
,
as
done
to
him
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
tryer
of
the
reynes
,
and
inward
parts
,
and
without
all
hypocrisie
,
which
hee
seeth
,
and
hateth
,
and
so
consequently
in
spirit
and
truth
,
inwardly
in
the
soule
,
so
in
spirit
,
as
he
is
a
spirit
,
and
seeth
our
spirits
:
after
a
spirituall
manner
,
the
best
.
So
in
truth
as
he
is
true
,
and
the
truth
:
his
word
,
the
truth
teacheth
us
,
and
outwardly
in
all
good
order
,
decent
manner
,
and
convenient
rites
and
ceremonies
,
fitting
his
worship
.
52.
How
is
that
best
seene
?
If
all
things
be
done
in
1.
Order
,
not
confufedly
,
for
God
is
the
author
of
order
,
and
not
confusion
.
2.
Decency
,
that
is
well
pleasing
to
the
eyes
of
God
and
men
,
and
springing
from
good
order
.
3.
Humility
,
and
reverence
,
for
that
is
best
beseeming
his
Saints
and
congregation
.
4.
Uniformity
,
for
that
betokeneth
unity
,
and
God
is
the
author
of
all
peace
and
unity
,
as
who
maketh
brethren
to
be
of
one
minde
in
a
house
,
and
by
these
it
will
shew
it selfe
to
all
,
to
be
done
.
1.
In
the
feare
of
God
.
2.
For
the
honour
of
his
name
.
3.
Tending
to
the
edification
of
his
people
,
as
it
is
1.
accompanied
with
-
1.
Love
to
our
neighbour
.
-
2.
Zeale
of
Gods
glory
.
2.
Performed
without
show
of
-
1.
Hypocrisie
,
vainglory
.
-
2.
Affecting
singularity
:
or
-
3.
Idolatry
,
or
appearance
of
evill
:
opposite
to
all
which
is
disorder
,
confusion
,
unreverence
,
uncharity
,
pharisaicall
pride
,
hypocrisie
,
and
singularity
,
inclining
all
to
will-worship
,
superstition
,
and
idolatry
.
53.
Whence
are
the
reasons
of
this
Commandement
?
Drawne
from
Gods
1.
Justice
,
jealousie
,
-
Punishing
the
delinquents
.
-
Hating
their
delinquency
.
2.
Mercy
,
and
truth
,
-
Prospering
the
faithfull
,
and
their
service
.
-
Loving
them
and
their
fidelity
.
53.
How
this
punishment
set
forth
?
In
visiting
the
sinnes
of
the
fathers
upon
the
children
,
to
the
third
and
fourth
generation
.
54.
Shall
the
children
beare
the
fathers
iniquity
?
No
,
but
the
soule
onely
that
sinneth
,
shall
dye
:
but
here
it
is
meant
of
wicked
children
,
treading
in
the
steps
of
the
fathers
,
as
commonly
they
doe
,
because
they
were
no
better
taught
,
so
it
is
a
double
punishment
to
have
wicked
children
,
and
to
be
punished
in
,
and
with
their
children
,
as
their
children
with
them
.
55.
How
are
they
said
to
hate
God
?
As
they
continue
,
or
neglect
this
honour
,
then
which
,
if
they
did
their
worst
,
in
hate
,
they
could
doe
no
more
,
to
displease
him
,
as
hee
is
jealous
of
his
honour
,
which
hee
onely
requireth
for
all
his
blessings
,
and
will
not
give
it
,
or
part
with
it
to
any
other
,
and
for
which
he
hateth
them
and
their
doings
.
56.
Why
is
the
Lord
said
to
hate
them
,
or
jealous
?
Because
as
adultery
is
a
most
hainous
sin
,
causing
jealousie
,
and
the
adulterer
and
murderer
most
worthy
hate
of
God
and
men
,
the
Lord
in
detestation
of
that
unnaturall
sinne
of
idolatry
,
expresseth
it
as
a
kinde
of
adultery
,
to
goe
a
whoring
after
idols
,
and
consequently
his
hate
by
their
punishments
,
that
so
hate
and
contemne
him
,
by
adulterating
his
worship
,
and
committing
spirituall
fornication
with
idols
and
divels
.
57.
How
are
his
blessings
to
the
faithfull
described
?
By
his
shewing
mercy
unto
thousands
,
in
them
that
love
him
,
and
keepe
his
Commandements
,
extended
to
the
bodies
and
soules
of
his
service
.
58.
Why
said
to
thousands
?
To
shew
the
abundance
of
his
mercy
and
goodnesse
;
who
though
his
jealousie
burne
like
fire
,
and
justice
punish
to
the
third
and
fourth
generation
,
yet
his
mercy
is
greater
,
his
goodnesse
is
above
it
,
yea
his
mercy
is
over
all
his
workes
,
reaching
to
thousands
,
and
endureth
for
ever
.
59.
But
we
see
the
righteous
often
troubled
?
Yea
,
but
it
may
be
in
mercy
too
,
as
a
chastisement
of
the
childe
he
loveth
,
so
the
crosse
bringeth
forth
patience
,
and
other
graces
,
yea
sometimes
more
profitable
farre
then
prosperity
,
and
God
knoweth
what
is
best
for
his
,
for
Removing
of
worldly
confidence
.
Confirming
them
to
himselfe
.
Renewing
and
perfecting
grace
in
them
.
60.
How
are
they
said
to
love
him
?
In
opposition
to
those
haters
and
contemners
of
God
,
whom
God
so
also
hateth
and
abhorreth
,
these
shewing
their
love
by
their
fidelity
and
obedience
to
his
Commandements
,
whom
God
also
therefore
loveth
,
shewing
them
mercies
to
them
and
their
seed
,
and
giving
them
his
graces
,
and
plentifully
rewarding
their
love
,
and
obedience
.
61.
To
what
end
these
reasons
?
That
since
thou
canst
give
him
no
more
for
all
his
blessings
,
then
thy
love
and
obedience
,
and
thou
oughtest
to
give
him
no
lesse
,
for
else
thou
givest
him
nothing
,
that
his
judgements
and
jealousie
may
terrifie
thee
,
or
love
and
mercy
may
allure
thee
,
and
so
bring
thee
to
this
duty
,
for
thy
good
,
and
his
honour
.
62.
What
followeth
?
The
third
Commandement
,
concerning
the
honouring
of
Gods
most
holy
name
.
SECT.
5.
The
third
Commandement
.
The
Analysis
of
the
third
Commandement
declaring
the
severall
parts
,
duties
and
opposite
abuses
therein
forbidden
or
commanded
with
the
reasons
of
the
same
.
What
Gods
name
,
and
how
diversly
to
be
understood
,
and
how
honored
or
dishonored
in
his
name
or
tytles
,
attributes
,
holy
word
and
religion
,
aswell
as
workes
of
creation
gubernation
,
povidence
,
bl●ssings
an●
judgements
,
〈◊〉
thelike
in
g●nerall
,
and
in
pa●ticular
his
dishonour
by
blasphemy
against
God
in
any
sort
whatsoever
as
well
as
all
fro●
of
evill
and
prophanenes
,
also
cursing
and
banning
,
swearing
vainely
and
lewdly
in
presumptuous
and
execrable
impiety
:
the
false
prophets
in
that
matter
not
so
wicked
but
as
it
were
with
us
acknowledge
it
to
belong
to
God
or
the
Church
to
denounce
or
send
cursing
,
or
blessing
,
or
we
only
to
blesse
God
,
and
men
in
his
name
.
The
Abuses
of
swearing
and
vaine
,
or
rash
oaths
in
common
swearers
,
and
the
heinousnesse
thereof
,
with
the
folly
and
vanity
,
or
rather
blasphemy
and
impiety
of
such
hel-hounds
,
or
hellish
and
damned
swearers
,
and
swearing
worse
then
the
Heathen
or
Pagans
,
and
more
like
Atheists
,
then
Christians
,
and
so
such
also
the
odiousnesse
of
perjury
,
the
opposite
whereof
the
true
and
lawfull
use
of
oathes
and
swearing
,
for
just
and
godly
ends
whereby
the
way
of
promissory
oathes
or
vowes
and
their
nature
,
sorts
,
and
holy
use
in
the
Church
towards
God
,
especially
and
be
fore
him
,
if
among
men
:
the
reasons
of
this
Command
ement
,
from
the
Lords
mighty
power
and
majesty
,
intimated
as
well
the
most
fearfull
commination
and
judgement
so
expresly
there
threatned
.
1.
WHich
is
the
third
Commandement
?
Thou
shalt
not
take
the
name
of
&c.
What
contained
in
these
words
?
The
Commandement
,
thou
shalt
not
take
the
name
of
&c.
The
commination
against
the
breach
or
neglect
,
for
the
Lord
will
not
hold
him
,
&c.
2.
What
manner
of
Commandement
?
A
negative
,
inferring
and
enforcing
his
opposite
affirmative
,
viz.
not
to
dishonour
or
vainly
abuse
Gods
most
holy
Name
,
but
to
honour
it
,
and
use
all
the
holy
meanes
for
the
sanctifying
of
the
same
throughout
all
our
whole
life
.
3.
What
is
the
negative
part
?
In
the
forbidding
all
abuse
of
the
most
holy
Name
of
God
,
whether
it
be
-
1.
By
blasphemy
against
him
,
his
holy
word
,
holy
things
.
-
2.
Cursing
and
banning
.
-
3.
By
filthy
swearing
,
whether
-
1.
Falsely
.
-
2.
Deceitfully
.
-
3.
Rashly
.
-
4.
Cunningly
.
-
5.
Or
in
any
vaine
manner
and
protestation
.
-
4.
Foolish
vowing
,
and
impossible
,
unlawfull
vowes
.
-
5.
Or
just
vowes
neglected
,
or
not
performed
.
4.
What
the
affirmative
part
?
The
sanctifying
of
his
name
,
and
setting
forth
of
his
honour
with
all
our
heart
,
and
expressed
in
our
words
,
and
writings
,
life
,
and
workes
,
both
by
glorifying
him
,
his
holy
name
,
and
word
.
By
blessing
and
praising
him
.
By
religious
and
godly
swearing
,
by
him
,
in
his
truth
,
and
to
his
glory
.
By
holy
and
just
vowes
,
and
performance
of
them
.
5.
How
the
parts
opposite
,
or
opposed
seen
?
As
we
see
-
glorifying
his
name
,
opposite
to
blasphemy
.
-
Blessing
opposite
to
cursing
.
-
Religious
and
godly
swearing
,
opposite
to
rash
,
vaine
,
and
prophane
oaths
.
-
Holy
and
just
vowes
,
opposite
to
unlawfull
ones
,
and
performance
to
the
breach
of
them
.
6.
What
is
understood
by
Gods
name
?
Either
-
himselfe
,
or
his
Attributes
,
which
are
himself
,
and
whereby
he
is
renowned
,
as
his
-
Justice
,
Mercy
,
Power
,
-
Glory
,
goodnesse
,
&c.
-
his
Titles
,
as
Jehovah
,
Jah
,
Lord
,
God
,
I
am
,
&c.
-
The
meanes
whereby
he
is
made
known
to
-
his
Church
,
-
his
-
holy
Word
,
-
Ordinances
,
-
Religion
,
and
-
even
all
his
creatures
in
all
his
workes
.
As
those
of
his
-
Creation
,
his
creatures
,
heaven
and
earth
.
-
Characters
of
his
power
and
glory
.
-
Gubernation
,
and
providence
,
blessings
,
and
judgements
.
7.
How
is
his
name
,
signifying
himselfe
,
or
his
Attributes
abused
?
By
unreverent
,
and
ungodly
thoughts
,
unholy
,
and
unreverent
speeches
,
unholy
and
prophane
life
.
8.
How
honoured
and
well
used
?
In
our
hearts
,
by
thinking
and
conceiving
of
them
reverently
,
acknowledging
,
beleeving
,
and
remembring
him
,
and
them
effectually
.
In
our
mouthes
,
confessing
and
speaking
of
them
,
and
him
,
holy
and
reverently
.
In
our
lives
,
conformable
to
that
holy
profession
.
9.
How
is
his
name
,
as
it
signifieth
his
glory
abused
?
By
our
pride
,
or
vain
glory
,
neglect
or
unthankfulnesse
;
as
also
by
idle
,
and
unsavoury
speeches
of
him
,
or
dissembling
,
suppressing
,
denying
or
oppugning
his
truth
,
and
by
our
sinnes
to
his
dishonour
.
10.
How
contrariwise
herein
to
be
honoured
?
By
our
desire
of
his
glory
,
speech
to
his
praise
,
and
deeds
to
his
honour
,
bringing
forth
good
fruits
to
his
glory
,
and
good
example
of
others
,
whereby
he
glorified
in
us
,
and
by
others
.
11.
How
dishonoured
in
his
Titles
?
By
neglect
of
them
,
unreverent
and
carelesse
use
of
them
,
in
any
wicked
,
light
,
or
ridiculous
sort
,
or
manner
.
By
superstitious
use
of
them
to
charmes
,
exorcismes
,
ungodlinesse
.
By
hypocrisie
,
taking
his
name
and
profession
on
us
in
vaine
.
12.
How
honoured
by
them
?
By
our
taking
them
in
,
and
to
our
hearts
,
using
them
in
our
speech
,
words
,
and
writings
,
and
professing
them
in
godly
life
,
with
all
reverence
,
holinesse
and
humility
,
as
in
serious
,
in
most
religious
,
and
godly
manner
.
13.
How
is
his
word
abused
?
In
our
neglect
,
or
contempt
of
it
.
In
our
unprofitablenesse
,
and
vaine
use
of
it
.
In
our
evill
use
to
-
confute
truth
,
&
confirm
errors
.
-
scoffes
or
jests
,
charmes
or
inchantments
.
In
our
disobedience
,
impenitency
,
and
prophanenesse
,
notwithstanding
our
profession
of
it
.
14.
How
well
used
?
-
1.
By
our
study
,
care
,
and
meditation
in
it
,
Psal.
1.
-
2.
Words
,
ministering
grace
to
the
hearers
,
seasoned
with
the
power
,
and
efficacy
of
it
.
-
3.
Obedience
,
and
deeds
,
conformable
to
the
same
.
15.
How
in
his
Ordinances
honoured
,
or
dishonoured
?
By
our
due
observation
to
his
honour
,
or
neglect
,
or
contempt
of
them
,
whereby
we
dishonour
him
.
16.
How
in
his
Religion
honoured
,
or
dishonoured
?
By
upright
,
and
inoffensive
conversation
,
answerable
to
our
profession
,
to
his
honour
,
by
hypocrisie
,
dissolute
and
prophane
life
of
carnall
gospellers
,
his
dishonour
in
the
scandall
of
Religion
.
17.
How
honoured
in
his
workes
of
Creation
?
By
holy
meditation
,
and
mentioning
of
them
to
his
glory
,
and
our
instruction
,
and
by
pure
and
sanctified
use
of
them
,
by
the
word
,
and
prayer
,
to
our
comfort
,
refreshing
,
and
blessing
.
18.
How
dishonoured
in
them
?
By
our
neglect
,
and
carelessenesse
to
consider
them
,
prophane
and
irreligious
use
,
or
abuse
of
them
to
sinne
and
shame
,
presumptuous
use
in
unthankefulnesse
,
or
superstitious
use
invanity
,
idolatry
,
witchcraft
or
the
like
.
19.
How
honoured
,
or
dishonoured
in
his
workes
of
gubernation
,
his
blessing
or
judgements
?
First
honoured
in
the
reverent
,
and
thankefull
receiving
,
and
regard
of
all
his
blessings
,
whether
to
our selves
,
or
others
in
joy
,
thankefulnesse
and
praises
;
dishonoured
in
the
neglect
thereof
.
Secondly
for
his
judgements
of
punishments
honoured
by
our
patient
bearing
them
,
humiliation
and
magnifying
his
justice
,
and
condoling
with
others
,
dishonoured
by
our
carelesnesse
,
incorrigiblenesse
,
impatience
,
or
murmuring
under
his
hand
;
and
chastisements
,
or
mockings
,
scoffing
,
scorning
,
or
rejoycing
at
others
afflictions
.
Thirdly
,
for
his
judgements
,
in
his
particular
providence
over
our
estates
and
fortunes
,
by
lots
or
such
like
determinations
,
honoured
in
the
lawfull
use
for
deciding
controversies
,
elections
,
and
the
like
,
and
submission
to
his
judgement
in
the
same
;
dishonoured
by
abusing
and
abusive
lots
,
to
casting
of
fortunes
,
and
such
other
trifling
;
and
so
abused
,
and
unlawfull
games
and
idle
haunting
the
same
.
20.
What
meane
you
then
by
taking
Gods
name
in
vaine
?
The
dishonour
and
abuse
thereof
in
generall
by
all
,
or
any
of
the
meanes
and
usages
aforesaid
,
according
to
the
severall
acceptations
of
the
same
.
In
particular
by
blasphemy
,
cursing
,
filthy
swearing
,
rash
and
foolish
vowes
.
22.
What
is
blasphemy
?
It
is
in
generall
,
as
the
word
signifieth
,
evill
and
hurtfull
speaking
,
1.
Against
man
,
to
the
damnifying
of
his
good
name
,
disparaging
and
disgracing
him
,
so
sometimes
used
.
2.
Against
God
,
to
the
derogation
of
his
Majesty
,
and
so
the
false
acrusation
of
Naboth
went
,
he
had
blasphemed
God
and
the
King
,
but
for
evill
speaking
against
God
,
and
holy
things
,
most
usually
,
and
especially
accepted
.
22.
How
is
blasphemy
against
God
?
Whatsoever
derogatorily
spoken
,
uttered
or
done
,
either
against
his
-
Person
,
-
Power
,
and
Majesty
,
-
Attributes
,
-
Name
and
Word
.
As
Pharaoh
,
Exod.
3.
Who
is
the
Lord
,
that
I
should
,
&c.
Sennacharib
,
2
Kings
●9
.
Who
is
God
of
Israel
In
contempt
,
the
Jewes
that
said
of
Christ
,
and
God
,
let
God
save
him
,
is
he
will
have
him
and
he
saved
others
himselfe
he
cannot
;
of
the
Gospell
,
in
despite
calling
it
,
Avangelion
,
and
Jesus
,
Jeshu
,
&c.
as
lastly
,
in
some
sort
propahnenesse
,
whereby
the
name
of
God
,
and
Religion
,
the
truth
and
Christianity
is
blasphemed
,
Rom.
2.
24.
the
name
of
God
thus
blasphemed
among
the
Gentiles
,
and
Davids
adultery
,
2
Sam.
12.
so
causing
the
enemies
of
God
to
blaspheme
.
23.
How
is
this
to
be
understood
?
As
that
all
manner
of
evill
examples
,
prophanenesse
,
shew
of
evill
,
and
idolatry
,
may
be
occasion
of
blasphemy
to
the
enemies
of
God
,
and
so
all
evill
Christians
,
accessory
to
the
blasphemy
of
others
,
and
causers
of
it
,
so
in
effect
,
blasphemers
.
24.
What
opposite
duty
?
The
glorifying
of
him
,
and
honoring
of
his
holy
name
,
and
his
word
,
by
all
means
possible
,
so
yeelding
him
,
the
honour
due
unto
his
name
.
25.
What
abuse
by
cursing
and
banning
?
A
malicious
sinne
,
the
fruit
of
a
heart
full
of
gall
and
bitternesse
,
and
so
compared
to
an
arrow
shot
upright
that
shall
fall
downe
upon
the
cursers
head
,
as
he
well
deserveth
.
26.
May
we
not
curse
then
?
No
not
at
all
,
unlesse
God
bid
ourse
,
as
he
said
,
Curse
ye
Meroz
,
and
so
utterly
to
take
heed
of
cursing
maliciously
,
as
many
will
with
desperate
speeches
and
acclamations
,
shewing
a
heart
fraught
with
gall
.
Cursing
vainly
,
as
many
doe
,
on
sleight
or
no
cause
,
calling
for
vengeance
and
plague
,
murren
and
pestilence
.
Cursing
customarily
as
too
many
also
will
doe
by
swearing
and
cursing
,
bewraying
their
folly
,
and
execrable
impiety
.
27.
Why
should
we
not
curse
?
1.
Because
it
is
the
assured
note
of
a
wicked
person
,
as
in
the
Psalmes
,
Their
throat
is
an
open
sepulchre
,
the
poison
of
aspes
is
under
their
lips
,
their
mouth
is
full
of
cursing
and
bitternesse
.
2.
Because
it
is
noted
the
fruit
&
gal
,
and
bitternes
,
as
Rom.
3.
11.
water
of
a
corrupt
fountain
,
Ja.
3.
3.
Because
it
is
forbidden
to
all
Gods
people
,
blesse
and
curse
not
,
blesse
your
persecutors
,
blesse
I
say
,
and
curse
not
,
Rom.
12.
14.
4.
Because
it
is
a
presumptuous
sinne
,
to
wrest
the
office
out
of
Gods
hand
,
and
to
whose
justice
belong
plagues
and
punishments
,
and
so
to
enter
upon
Gods
tribunall
.
5.
It
is
here
forbidden
,
as
all
prophanation
of
Gods
name
,
and
honour
,
and
we
never
read
of
any
good
man
without
Gods
command
,
durst
enter
upon
it
,
or
doe
it
;
nay
Michael
when
he
strove
with
the
divell
,
durst
not
curse
him
,
Jud.
9.
Nor
Balaam
,
though
hired
by
Balaac
,
durst
curse
without
Gods
commission
,
Num.
23.
and
lastly
,
curses
are
threatned
with
the
curse
of
God
that
it
shal
not
depart
from
the
house
where
the
curser
or
swearer
dwelleth
,
so
it
is
an
arrow
,
shot
upward
that
will
hit
him
that
shot
it
,
falling
downe
heavy
,
with
Gods
curse
on
his
head
,
and
we
see
not
only
Gods
Law
,
and
Commandements
,
all
good
men
and
Angells
,
as
Michael
,
but
even
false
Prophets
,
as
Balaam
shall
stand
up
in
judgement
,
to
condemne
this
cursing
and
cursed
generation
.
28.
How
is
it
that
cursings
and
excommunications
are
found
in
the
Scriptures
,
and
in
the
Church
?
By
Gods
particular
appointment
,
and
conclusion
,
who
is
absolute
Lord
of
both
blessing
and
cursing
,
and
so
we
finde
that
Moses
set
forth
the
curses
on
mount
Geresin
.
That
David
cursed
his
and
Gods
enemies
from
God
.
That
Elisha
cursed
the
rebellious
children
:
and
the
Church
from
God
,
and
for
his
glory
used
her
excommunications
,
and
execrations
by
Christs
peculiar
commission
,
and
upon
which
no
private
person
,
or
any
private
authority
may
enter
.
29.
What
opposite
duty
?
Blessing
and
praysing
him
and
his
holy
name
,
yea
and
blessing
all
others
,
even
enemies
and
persecutors
,
according
to
that
,
blesse
and
curse
not
,
Rom.
12.
14.
How
blesse
we
God
?
By
praysing
him
for
his
blessings
,
and
sounding
forth
his
goodnesse
,
with
the
voice
of
joy
and
thanksgiving
.
30.
How
blesse
we
men
?
From
him
,
and
for
his
goodnesse
and
graces
,
shewed
in
,
and
by
them
,
and
so
blessing
is
said
to
be
either
generally
required
of
all
in
gracious
speech
,
and
godly
salutations
,
Gen.
47.
7.
10.
Rom.
16.
16.
Matth.
5.
44
47.
Or
particularly
performed
by
superiours
,
as
from
God
and
in
his
stead
,
Parents
,
Gen.
27.
27.
Minister
,
Numb
.
6.
23.
Magistrates
,
2
Sam.
6.
18.
1
Kings
8.
55.
31.
What
abuse
by
swearing
?
The
prophanation
of
Gods
name
,
and
injury
to
his
holinesse
and
truth
,
which
as
with
falshood
in
our
owne
speech
,
and
injury
and
wrong
to
our
neighbour
,
is
forbidden
in
the
ninth
Commandement
,
as
derogation
to
Gods
truth
and
Majesty
,
and
prophanation
of
his
name
is
here
forbidden
.
32.
How
is
this
abuse
of
swearing
?
Such
vaine
prophanation
of
Gods
name
used
in
oaths
,
either
taken
falsly
,
deceitfully
,
rashly
&
negligently
,
commonly
;
by
creatures
,
or
false
gods
,
in
vaine
protestations
,
and
foolishly
undertaken
,
to
the
disparagement
of
truth
,
and
Gods
glory
.
33.
How
many
sorts
of
oathes
be
there
?
Two
sorts
,
-
Ascertory
,
commonly
so
understood
.
-
Promissory
,
in
which
are
vowes
.
What
false
swearing
?
The
taking
of
Gods
name
impiously
in
our
mouthes
,
to
sweare
to
a
thing
we
know
to
bee
false
,
or
know
not
to
be
true
,
both
which
are
false
swearing
;
so
the
false
witnesses
against
Naboth
,
and
Christ
.
How
swearing
deceitfully
?
When
sweating
to
what
we
know
false
,
or
if
it
happen
true
what
we
thinke
false
,
and
with
a
purpose
to
deceive
others
thereby
,
or
not
to
performe
the
same
,
all
which
sorts
are
accounted
perjury
.
34.
What
is
rash
swearing
?
Swearing
unadvisedly
,
in
heat
and
choller
,
or
any
other
passion
,
without
consideration
of
the
matter
,
circumstances
,
manner
or
possibility
of
performance
.
35.
What
common
swearing
?
An
accumulated
sinne
,
aggravating
the
offence
of
rash
swearing
,
by
drawing
wickednesse
with
cart
ropes
of
vanity
to
a
custome
,
and
so
nothing
more
odious
to
God
then
the
customary
and
common
swearer
,
who
is
commonly
a
vaine
and
prophane
person
.
36.
Whence
the
heynousnesse
thereof
?
1.
For
the
multitude
of
oaths
,
reaching
to
heaven
,
to
pull
downe
vengeance
.
2.
For
the
continuall
neglect
and
contempt
of
God
,
indignity
offered
to
God
,
to
call
him
to
witnesse
in
every
lewd
and
trifling
matter
.
3.
For
the
contempt
of
truth
,
as
many
must
needs
be
false
and
lewd
.
4.
For
the
small
conscience
of
telling
or
facing
a
lye
,
ordinarily
seene
in
ordinary
and
common
swearers
.
37.
What
other
vaine
swearing
?
In
derogation
of
Gods
Majesty
,
calling
any
creature
to
witnesse
,
or
using
light
and
foolish
protestations
,
savouring
of
folly
,
impiety
and
vanity
,
and
to
the
mocking
of
oaths
,
and
making
them
and
the
truth
suspect
.
38.
How
may
that
be
?
In
swearing
by
creatures
,
as
light
,
fire
,
aire
,
&c.
bread
,
drinke
,
welking
,
&c.
By
ridiculous
toyes
,
by
laking
,
by
cocke
,
by
my
fay
,
&c.
By
Popish
Saints
,
or
the
like
,
by
Saint
Mary
,
Saint
Anne
,
Saint
Loyes
,
by
the
Masse
,
by
the
rood
,
&c.
By
Heathen
gods
,
or
idolls
,
as
by
Hercules
,
Apollo
,
&c.
Medius
Fidius
,
&c.
By
parts
of
Christ
body
,
as
nailes
,
wounds
,
blood
,
heart
,
and
so
Gods
heart
,
wounds
,
&c.
many
times
not
without
cursing
,
and
raving
most
blasphemously
.
39.
What
the
folly
or
vanity
of
them
?
-
1.
In
that
they
are
childish
and
foolish
to
attribute
the
knowing
truth
to
such
things
.
-
2.
Beastly
and
abominable
to
set
up
the
creatures
,
in
the
place
of
the
Creator
.
-
3.
Divilish
and
detestable
,
to
rob
God
of
his
honour
,
and
shame
the
truth
.
-
4.
Blasphemous
,
to
teare
Christ
in
peeces
with
such
execrable
oathes
,
and
vaine
mouthes
.
-
5.
Heathenish
at
least
,
and
idolatrous
,
and
nothing
savouring
of
true
Christianity
.
40.
How
commeth
it
to
bee
so
foolish
or
damnable
?
Because
it
is
not
only
in
derogation
to
the
Majesty
of
God
,
to
set
up
creatures
,
or
other
foolish
things
to
be
sworne
by
,
but
a
depraving
of
his
worship
,
it
being
a
part
of
his
worship
to
sweare
reverently
by
him
,
as
Jacob
is
noted
in
that
hee
sware
by
the
feare
of
his
father
Isaac
,
and
so
wee
are
commanded
to
sweare
by
him
,
Deut.
6.
13.
Esay
65.
16.
and
45.
23.
besides
they
may
be
noted
for
fooles
,
to
call
dumbe
things
to
witnesse
truth
that
knowes
nothing
.
Stupid
as
B●als
Priests
,
to
call
to
them
that
cannot
heare
.
Children
,
that
like
to
children
,
prate
to
such
babies
of
clouts
.
Prophane
persons
commonly
,
as
the
ordinary
and
common
swearer
also
.
41.
What
is
the
odiousnesse
of
perjury
?
An
abomination
even
with
the
heathen
of
whom
notable
stories
are
recorded
both
in
the
love
of
fidelity
,
and
hate
of
perjury
out
of
morality
,
much
more
among
Christians
,
to
be
respected
,
since
else
by
perjury
,
both
God
is
made
patron
of
a
lie
,
the
Divells
property
who
is
a
liar
,
and
the
father
of
lies
.
God
is
called
to
witnesse
a
lie
,
which
he
hateth
,
then
which
what
greater
indignity
?
The
perjured
person
prayeth
against
himselfe
,
wishing
himselfe
plagued
and
damned
,
then
which
what
greater
madnesse
or
impiety
?
The
bane
of
all
societies
,
and
hellish
confusion
must
be
set
on
foot
,
if
it
be
suffered
.
42.
How
so
?
If
oath
be
taken
or
suffered
falsly
,
it
must
follow
,
That
-
Kings
would
be
tyrants
.
-
Subjects
prove
traytors
.
-
Magistrates
wolves
.
-
Pastors
devourers
.
-
Neighbours
,
and
neighbouring
Nations
to
cut
throats
one
of
another
,
without
conscience
of
amity
,
league
of
sidelity
,
and
impunity
granted
to
all
impiety
.
Plainly
to
be
seen
.
43.
What
is
the
opposite
hereof
?
The
right
and
lawfull
use
of
an
oath
,
whereby
the
Lords
name
is
sanctified
,
used
as
himselfe
commanded
in
swearing
by
him
,
and
him
alone
,
Esay
65.
16.
Jer.
12
6.
44.
What
is
the
right
and
lawfull
use
?
To
sweare
in
truth
,
righteousnesse
and
judgement
,
Jer.
4.
2.
1.
So
in
Truth
,
-
To
that
which
is
true
,
-
Truly
,
Ex
animi
sententia
.
2.
Righteousnesse
,
as
lawfully
required
of
God
,
or
Magistrate
,
or
is
on
just
ground
,
and
in
lawfull
manner
,
and
good
occasion
.
3.
Judgement
,
duly
weighing
,
and
discerning
the
necessity
of
the
oath
,
together
with
the
conditions
and
circumstances
of
the
persons
,
matter
,
and
especially
the
end
.
45.
What
the
end
?
The
manifestation
or
confirmation
of
a
hidden
and
doubtfull
truth
,
necessary
so
to
be
cleered
.
The
ending
of
controversies
,
and
satisfaction
of
our
neighbour
,
and
justice
.
The
cleering
of
our
innocency
,
or
duty
discharged
.
The
glory
of
God
,
for
truth
and
right
to
take
place
,
as
commonly
wanting
these
ends
and
conditions
,
it
must
needs
be
ill
:
and
so
all
swearing
:
as
if
it
be
either
,
1.
Of
no
necessity
.
2.
Or
first
to
no
end
,
but
either
rashly
,
vainly
,
of
foolish
custome
&c.
Secondly
,
an
ill
end
.
As
1.
in
bravery
to
glory
in
their
shame
,
and
2.
Blasphemously
to
rap
out
oathes
to
garnish
their
speech
,
with
such
hellish
eloquence
.
3.
To
falsifie
the
truth
,
and
to
deceive
by
perjury
.
46.
What
are
vowes
?
A
kinde
of
oathes
,
or
promissory
oathes
,
which
as
made
to
men
,
are
onely
called
oathes
,
but
to
God
are
properly
named
vowes
,
and
binde
to
the
performance
of
some
thing
promised
and
vowed
.
47.
What
required
in
promissory
oathes
?
That
they
be
of
things
-
Lawfull
and
honest
,
-
In
our
power
,
and
possible
,
-
That
we
meane
to
performe
,
-
That
we
doe
also
performe
,
for
otherwise
1.
If
lawfull
and
possible
,
and
not
performed
,
we
are
perjured
.
2.
If
impossible
,
the
oath
doth
not
binde
.
3.
If
unlawfull
,
it
doth
not
onely
not
binde
us
,
but
we
are
bound
to
breake
it
,
else
we
adde
sinne
to
sinne
.
What
other
conditions
required
in
vowes
?
That
it
be
voluntary
,
not
forced
,
or
hypocriticall
.
That
it
be
to
this
good
end
,
-
The
glory
of
God
.
-
The
good
-
of
our
neighbours
and
brethren
.
-
of
ones
owne
soule
.
48.
Of
what
sorts
are
vowes
?
Either
common
to
all
Christians
,
as
the
vowes
in
baptisme
,
&c.
Or
proper
to
some
onely
,
either
required
on
some
condition
,
in
regard
of
their
place
and
degree
:
or
voluntary
,
&c.
undertaken
of
divers
things
lawfull
or
indifferent
.
49.
What
common
errors
in
oathes
and
vowes
?
-
1.
To
sweare
for
malice
,
hire
,
favour
,
falsly
or
foolishly
.
-
2.
To
vow
evill
and
hurtfull
things
,
as
murder
,
&c.
-
3.
Or
vow
,
and
not
meane
to
performe
,
at
least
not
performe
.
To
performe
by
halves
,
and
not
fairly
,
but
with
delay
or
diminution
,
and
doubling
,
as
Ananias
and
Saphira
,
Acts
5.
50.
What
is
the
hainousnesse
of
the
guilt
and
ofsence
hereby
?
The
subverting
,
or
at
least
sleighting
the
truth
.
The
mocking
of
God
,
destroying
sidelity
.
The
bringing
in
Atheism
,
by
polluting
the
name
of
God
,
and
his
honour
,
in
consequent
worse
then
Jewes
,
Turkes
,
or
Heathens
,
that
in
their
manner
have
beene
zealous
of
these
things
.
51.
What
the
generall
duty
affirmed
?
The
glorifying
of
God
,
especially
in
our
speech
,
and
right
use
of
the
tongue
,
wherein
wee
exceed
all
other
creatures
on
earth
,
yet
proceeding
also
from
the
heart
,
and
budding
forth
into
holy
life
,
and
godly
conversation
.
52.
How
especially
scene
?
In
our
taking
care
,
and
making
a
conscience
of
1.
Speaking
the
truth
from
the
heart
.
2.
Speaking
reverently
of
the
great
and
fearfull
name
of
the
Lord
,
and
so
on
any
occasion
to
remember
it
.
3.
Using
the
same
religiously
,
in
our
speech
and
communication
.
4.
The
vow
in
Baptisme
,
and
so
of
leading
a
godly
and
Christian
life
.
53.
What
is
else
here
intimated
?
All
possible
reverence
and
honour
,
with
all
carefulnesse
to
be
exhibited
,
as
the
condemning
of
all
neglect
thereof
,
in
any
degree
,
and
so
all
foolish
,
idle
,
and
trifling
speeches
,
on
no
occasion
,
as
O
good
God
,
O
Lord
,
O
Jesus
,
&c
which
though
seeming
good
,
yet
as
without
the
heart
,
and
idlely
uttered
,
without
affection
towards
God
,
or
ground
for
them
,
accounted
dallying
with
the
name
of
God
,
and
an
offence
;
or
prayers
,
and
such
like
devotions
,
as
to
say
,
Our
Father
which
art
in
heaven
,
&c.
or
I
beleeve
in
God
the
Father
;
never
thinking
of
him
whose
holy
name
we
utterwith
our
unadvised
lips
,
what
it
is
,
but
to
take
his
name
in
vaine
,
or
mocke
God
;
and
how
much
more
with
rash
and
beastly
,
and
so
much
more
to
bee
abhorred
,
of
customary
oathes
,
or
curses
,
hereby
condemned
.
54.
What
reasons
of
this
Commandement
?
A
two
fold
reason
,
noted
-
1.
Implicite
,
from
the
name
of
the
Lord
thy
God
.
-
2.
Expressed
in
the
Commination
,
for
the
Lord
will
not
,
&c.
55.
What
the
implicite
reason
?
For
that
the
Lord
is
Lord
of
heaven
and
earth
,
death
and
life
,
yea
hell
and
all
,
and
can
hurle
thee
headlong
thither
,
for
thy
abuse
,
and
so
thou
shouldest
not
dare
.
Thy
Lord
and
God
,
from
whom
all
good
,
so
what
ingratitude
is
it
,
in
the
vile
swearer
,
curser
,
blasphemer
,
to
abuse
his
holy
name
.
Such
a
Lord
,
as
the
Divell
and
all
the
powers
of
hell
cannot
dishonour
,
but
he
will
turne
all
to
his
glory
,
though
their
confusion
that
oppose
it
,
as
seene
in
Pharaoh
,
Herod
,
Sennacherib
,
and
all
Tyrants
;
and
who
art
thou
in
his
hand
,
that
art
so
hellishly
disposed
,
that
thou
carest
not
to
despite
and
despise
God
,
and
blaspheme
,
though
thou
goe
to
hell
,
with
shame
and
confusion
.
56.
What
the
commination
?
That
they
shall
not
be
held
guiltlesse
,
but
so
guilty
,
and
beare
the
insupportable
burthen
of
their
sinnes
,
that
will
presse
their
soules
to
hell
,
as
the
most
fearfull
estate
,
curse
,
and
punishment
,
so
signified
,
and
so
too
plainly
seene
in
such
blasphemies
,
who
commonly
are
as
it
were
1.
Given
over
to
a
reprobate
sense
,
in
lying
,
filthy
talke
,
drinking
,
and
prophanenesse
,
and
vanity
,
with
this
abuse
of
Gods
name
.
2.
Insensible
of
their
sinnes
,
by
Gods
just
judgement
in
neglect
of
all
holy
duties
of
prayer
and
Gods
honour
,
with
scorning
and
mocking
at
his
Sabbaths
,
or
any
reproofe
,
though
most
just
.
3.
Set
downe
in
Gods
booke
for
damned
persons
,
even
condemned
already
,
bearing
that
palpable
marke
of
prophanenesse
,
like
Cains
marke
,
in
their
foreheads
,
that
he
that
hath
an
eye
to
see
,
may
see
them
stand
guilty
,
and
the
sentence
that
they
may
reade
in
their
conscience
,
of
heavy
condemnation
,
even
written
in
their
foreheads
,
that
every
one
may
read
it
,
to
their
shame
,
who
shamed
not
to
dishonour
Gods
holy
name
.
57.
Whence
this
so
fearfull
commination
?
More
fully
to
manifest
the
Lords
fierce
anger
,
and
jealousie
,
as
against
idolaters
,
and
those
that
prophane
his
worship
,
accounted
to
hate
him
,
in
the
second
Commandement
,
so
here
against
all
other
prophane
wretches
that
shall
abuse
his
most
holy
name
,
and
any
other
way
derogate
from
his
glory
,
which
hee
is
most
jealous
of
,
and
will
not
give
away
,
or
part
with
to
any
other
,
much
lesse
lose
it
,
with
contempt
,
he
chiefly
standing
on
,
and
above
all
things
highly
prizing
his
honour
.
58.
But
what
followeth
?
The
fourth
Commandement
,
in
a
fourth
respect
also
,
in
regard
of
the
due
celebration
of
his
Sabbaths
,
aiming
at
the
setting
forth
of
his
honour
.
SECT.
6.
The
fourth
Commandement
.
The
Analysis
of
the
4.
Commanaement
,
shewing
the
parts
and
duties
therein
commanded
,
and
abuses
opposite
so
prohibited
,
whether
intimated
or
more
fully
expressed
,
where
first
the
duty
of
sanctification
of
that
day
of
rest
,
called
the
Sabbath
,
and
of
thh
Christian
Sabbath
,
or
Lords
day
,
with
the
reasons
of
the
difference
and
alteration
thereof
,
but
perpetuall
necessity
of
the
substance
,
and
duties
of
the
same
,
and
our
Christians
Sabbath
or
Lords
day
proved
to
be
established
by
many
reasons
,
and
arguments
,
as
by
the
Lords
owe●
doings
,
the
Apostles
preaching
and
doctrine
,
or
constitutions
as
received
from
the
Lord
himselfe
to
be
understood
,
as
well
as
the
practice
of
the
Church
directed
by
his
Spirit
according
to
his
promise
,
and
who
oppose
it
but
troublesome
and
unquiet
spirits
,
or
fanatick
and
fantasticke
Schismaticks
,
too
commonly
to
be
sound
:
So
of
the
rest
,
and
right
use
and
observation
thereof
on
the
Lords
day
in
holy
duties
,
and
workes
of
piety
and
charity
,
or
of
necessity
on
truly
urgent
,
not
every
frivolous
occasion
.
The
factious
schismaticks
overnicenesse
here
,
as
well
as
others
loose
prophanenesse
deserving
worthily
to
be
taxed
,
that
on
both
sides
disturbe
the
peace
,
good
order
and
peace
of
the
Church
,
the
one
of
them
prophanely
with
negligence
&
contempt
the
other
sedititiously
with
malice
,
and
disdaine
,
to
avoid
both
which
extrenes
,
and
keepes
an
even
and
equall
course
betweene
them
,
we
are
carefully
to
distinguish
betweene
the
morality
and
ceremony
in
this
Commandment
how
far
forth
in
the
substance
of
it
,
for
the
morall
duty
to
God-ward
perpetually
,
to
be
observed
,
and
how
for
the
ceremony
and
legall
observances
,
many
of
them
interwoven
with
the
said
duty
with
which
to
the
Iowes-ward
in
that
Churches
nonage
as
it
were
before
Christs
appearance
in
the
flesh
.
It
was
burdened
,
but
as
now
freed
of
them
it
ought
to
be
discharged
,
and
so
in
that
particular
for
the
time
among
many
others
with
them
,
respecting
the
creation
,
the
greatest
benefit
ever
till
then
manifested
to
be
remembred
by
,
and
in
it
now
altered
,
and
the
duty
yet
unchanged
to
the
remembrance
of
a
greater
,
our
redemption
in
that
change
of
the
ceremony
,
not
duty
by
us
now
principally
respected
;
and
thus
as
we
see
by
the
Churches
authority
and
power
with
sufficient
warrant
from
holy
Scriptures
,
ordered
and
established
,
whose
power
in
that
point
to
change
it
,
and
wisdome
in
so
well
ordering
it
,
guided
by
Gods
own
president
,
and
direction
of
his
blessed
Spirit
is
here
amply
demonstrated
,
and
to
be
justified
against
the
malevolent
oblatrations
or
detractations
and
calumnies
of
any
factious
humorist
and
separatist
whatsoever
;
and
thus
the
substance
of
the
duty
in
the
morality
of
the
Commandement
,
remaining
entire
to
all
holy
intents
and
purposes
,
the
onely
the
illegall
shadow
removed
,
is
by
them
into
a
more
divine
respect
and
better
for
us
Christians
,
as
more
suting
with
our
Church
,
altered
or
changed
,
and
divers
objections
against
it
of
no
great
moment
,
the
truth
well
weighed
,
are
hereby
and
withall
answered
,
as
especially
the
Iudaizing
faction
,
and
fancies
confuted
,
and
so
next
for
the
due
observing
and
sanctification
of
it
,
we
are
to
take
notice
of
the
rest
,
and
holy
exercises
commanded
,
and
others
permitted
for
recreation
and
comfort
of
our
weaknesse
,
nature
,
not
to
make
a
riotous
revell
,
or
drunken
Bacchanalia
of
that
day
,
as
neither
otherwise
to
prophane
it
by
ordinary
worldly
labours
,
or
other
Iewish
superstitions
or
vain
unlawfull
and
wicked
exercises
of
any
sort
spending
that
so
set
apart
,
and
sanctified
time
to
remember
that
rest
,
and
sit
our selves
to
the
same
by
removing
the
impediments
,
using
the
helps
,
studious
to
fit
our selves
to
both
private
and
publiqus
duties
of
the
day
,
as
well
Minister
as
people
:
the
opposite
which
is
here
farther
deciphered
,
and
in
divers
points
particularized
,
or
especially
the
more
common
and
enormous
offences
.
The
use
and
reason
of
other
Sabbath
,
or
holy
dayes
,
ordained
and
appointed
by
the
Church
,
as
well
in
the
times
of
the
Old
,
as
New
Testament
,
as
in
particular
many
both
feasting
and
fasting
dayes
,
set
apart
for
divine
worship
,
the
farther
explication
of
the
Commandement
in
the
permission
command
of
the
six
dayes
for
labour
,
and
works
of
our
vocations
,
whereby
the
Sabbath
may
be
the
better
sanctified
,
which
as
most
necessary
,
is
sostrictly
urged
for
the
honour
of
God
the
generall
good
,
and
besides
other
reasons
,
even
the
very
example
of
God
himselfe
,
so
resting
on
it
,
and
blessing
and
sanctifying
it
.
1.
WHat
is
the
fourth
Commandement
?
Remember
that
thou
keepe
holy
the
Sabbath
day
,
six
dayes
shalt
thou
labour
,
&c.
2.
What
contained
herein
?
The
Commandement
in
these
words
,
Remember
,
&c.
The
explication
and
illustration
of
the
duty
,
Six
dayes
,
&c.
The
reasons
of
the
duty
and
Commandment
taken
both
from
the
Creators
own
example
,
&
actions
,
as
well
as
the
creatures
profit
,
necessity
,
and
duty
,
But
the
seventh
day
is
the
Sabbath
of
the
Lord
thy
Lord
,
&c.
3.
What
is
the
order
of
this
Commandement
to
the
rest
?
A
fourth
duty
,
as
fourth
in
place
,
appointing
and
establishing
the
time
allotted
to
his
publique
service
and
worship
,
his
honour
being
the
maine
scope
of
the
first
Table
:
And
as
it
is
to
be
set
up
in
our
hearts
,
the
intent
of
the
first
Commandement
.
And
as
his
outward
worship
,
rightly
performed
the
intent
of
the
second
.
The
glorifying
of
his
name
in
all
things
,
the
intent
of
the
third
.
The
rightly
observing
of
his
Sabbaths
,
the
appointed
times
of
his
worship
,
the
intent
of
this
fourth
Commandement
.
4.
What
manner
of
Commandement
?
An
affirmative
,
inferring
and
enforcing
his
opposite
negative
,
viz.
to
remember
to
sanctifie
the
Lords
Sabbath
,
and
not
negligently
to
let
it
passe
,
or
prophane
the
same
.
5.
What
the
affirmative
part
?
1.
Our
duty
to
sanctifie
the
Sabbath
,
by
setting
a
rest
apart
;
sanctifying
the
rest
by
holy
exercises
.
2.
Our
duty
to
be
mindfull
and
carefull
of
it
,
so
to
remember
to
sanctifie
it
by
preparing
our selves
,
using
all
good
meanes
,
removing
impediments
.
6.
What
the
negative
part
?
The
forbidding
of
the
prophanation
of
it
,
by
not
setting
apart
a
rest
,
misspending
it
in
any
superstition
,
idlenesse
,
vanities
,
sin
,
&c.
The
passing
it
over
in
forgetfulnesse
,
by
unpreparednesse
,
neglect
or
contempt
.
7.
How
the
parts
and
duties
opposite
,
seene
opposed
?
The
sanctifying
,
opposite
to
the
prophanation
of
the
Sabbath
,
and
holy
exercises
,
to
the
mis-spending
it
in
ill
actions
.
The
minding
it
,
opposite
to
forgetfulnesse
and
drowsinesse
therein
,
as
the
preparing
the
soule
to
that
holy
and
fit
celebration
thereof
,
opposite
to
neglect
,
contempt
,
or
unpreparednesse
.
8.
What
is
the
duty
of
sanctification
of
the
Sabbath
?
The
setting
apart
a
day
of
rest
,
and
exercising
our selves
therein
in
such
holy
duties
as
the
Lord
requireth
.
9.
What
day
is
so
to
be
set
apart
?
The
seventh
day
,
so
he
appointeth
,
and
alloweth
the
six
dayes
for
our
labour
,
whereby
we
with
more
chearfulnesse
and
readinesse
may
sanctifie
his
Sabbath
the
seventh
.
11.
How
is
it
that
our
Sabbath
differeth
from
the
Jewes
Sabbath
?
For
divers
reasons
,
as
to
shew
,
that
the
old
Law
hath
given
place
to
the
new
,
and
so
the
Jews
Sabbath
to
this
of
Christians
.
That
the
ceremonies
are
vanished
,
and
what
was
ceremoniall
in
this
vanished
as
the
time
altered
,
though
the
morality
remaine
.
That
the
Sonne
of
Man
indeed
is
Lord
of
the
Sabbath
,
and
so
hath
power
to
alter
it
.
11.
How
prove
you
this
Commandement
to
be
merall
,
and
perpetuall
?
For
that
it
is
ranked
there
among
the
rest
of
the
Commandements
that
are
morall
,
and
to
endure
as
well
as
from
the
necessity
of
it
,
no
lesse
to
us
,
and
to
the
worlds
end
for
Gods
honour
,
then
it
was
to
the
Jewes
,
and
all
the
holy
Patriarkes
,
and
Fathers
from
the
beginning
;
and
therefore
vaine
and
impious
is
their
assertion
,
that
as
a
ceremony
,
would
have
it
passed
and
vanished
,
or
account
it
needlesse
,
or
a
burthen
,
whereas
it
is
indeed
to
all
good
Christians
comfort
,
and
the
especiall
honour
of
God
.
12.
What
necessity
of
a
Sabbath
?
For
divers
and
weighty
reasons
,
such
as
these
,
1.
That
the
faith
and
obedience
of
men
may
hereby
be
exercised
more
particularly
in
setting
themselves
apart
from
worldly
businesse
,
what
haste
soever
,
and
dedicate
themselves
,
and
this
time
holy
to
the
Lord
.
2.
That
concord
and
unity
,
Doctrine
and
Gods
service
may
be
maintained
,
which
without
this
meanes
would
hardly
be
effected
,
but
confusion
would
follow
,
every
one
let
loose
to
his
own
will
or
fantasie
,
as
commonly
so
many
heads
,
so
many
opinions
.
3.
That
love
and
charity
,
and
all
graces
were
encreased
by
publicke
teaching
the
duties
required
,
and
reproving
the
vices
as
it
is
done
by
Gods
word
preached
,
then
whereby
the
good
and
vertuous
encouraged
,
the
vitious
shamed
.
4.
That
Gods
service
and
publicke
worship
may
be
thus
upheld
,
that
else
were
like
to
decay
,
if
men
left
to
private
devotions
had
not
such
publicke
meetings
,
some
forgetting
,
others
nelecting
all
duty
,
and
most
that
did
not
,
ignorantly
or
superstitiously
performing
the
same
.
5.
That
more
acceptable
service
to
God
performed
,
when
prayer
,
and
holy
duties
so
publickely
exercised
by
all
,
as
many
brands
making
a
great
flame
,
so
the
prayers
of
many
with
greater
fervency
ascending
up
to
God
,
and
every
good
servant
of
his
more
enflamed
by
joyning
with
others
in
these
holy
duties
.
6.
That
it
may
be
for
rest
to
the
very
servants
and
cattle
,
that
else
groning
under
their
yoake
may
be
too
much
grieved
by
unmercifull
minded
masters
,
without
relaxation
.
7.
That
it
may
be
a
difference
between
Gods
servants
,
and
the
heathen
that
know
not
God
,
by
such
sanctifying
the
Sabbath
,
and
so
be
a
signe
to
us
of
that
eternall
Sabbath
,
and
rest
in
Heaven
,
wherein
as
we
are
taught
we
may
meditate
,
how
with
Saints
and
Angels
,
we
all
doe
enjoy
Sabbath
dayes
recreations
,
of
singing
hymnes
and
Hallelujahs
,
as
we
shall
the
prayses
of
God
for
evermore
.
13.
But
is
not
a
Christians
Sabbath
every
day
?
Yes
,
in
spirituall
rest
from
sinne
,
and
private
satisfaction
of
the
soule
in
practising
of
holy
duties
sitting
a
godly
life
,
not
to
forget
thereby
,
or
neglect
the
publicke
service
of
God
on
his
appointed
Sabbath
,
whichevere
to
dishonour
God
most
of
all
,
and
bringing
in
confusion
and
i●
religion
.
14.
But
since
the
Jewes
Sabbath
altered
,
may
not
any
Christian
make
or
set
out
what
day
he
please
for
Sabbath
?
Nothing
lesse
,
for
it
were
not
onely
temerity
,
and
presumption
,
to
break
the
Lord
and
his
Churches
institution
,
as
may
be
shewed
,
but
the
high
way
to
Atheisme
,
and
Irreligion
,
when
if
every
one
might
set
out
what
Sabbath
he
pleased
,
one
setting
out
one
day
,
and
another
,
another
,
there
would
be
no
day
in
effect
kept
holy
,
and
so
not
onely
no
order
,
and
uniformity
,
but
even
no
unity
or
charity
,
and
likely
much
uncharity
,
jangling
and
dissention
,
and
consequently
irreligion
.
15.
How
then
is
our
Sabbath
to
be
shewed
or
proved
,
or
established
,
instead
of
the
Jewes
Sabbath
?
Most
firmly
against
all
obstreper●as
clamors
of
gainsayers
,
1.
By
the
Lords
owne
approving
and
sanctifying
it
,
who
is
the
Lord
of
the
Sabbath
.
2.
By
the
Apostles
doctrine
,
and
continuall
practice
,
and
keeping
the
same
.
3.
By
the
whole
Churches
,
and
all
holy
mens
uniforme
,
practice
,
and
consent
ever
since
.
16.
How
by
the
Lords
owne
doings
?
Most
plainly
by
his
1.
Naming
,
or
giving
his
name
to
it
in
holy
Scripture
,
as
Apocal.
1.
10.
called
the
Lords
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
as
the
Lords
supper
,
the
Lords
people
,
and
his
Church
,
or
the
like
,
so
his
day
.
2.
Sanctifying
it
by
and
with
his
First
,
resurrection
thereon
,
and
finishing
the
worke
of
our
redemption
,
and
resting
on
the
new
Sabbath
,
as
God
the
Father
,
the
creation
,
on
the
former
.
Secondly
,
presence
,
and
divers
appearances
to
the
Apostles
on
the
same
day
,
at
their
holiest
and
Sabbath
dayes
exercises
:
as
-
I.
To
the
women
,
and
the
Disciples
,
and
Mary
Magdalen
at
the
first
.
-
II.
In
the
morning
,
John
20.
and
to
Simon
.
-
III.
And
to
the
Disciples
in
the
way
to
Emaus
,
Luke
24.
34.
-
IV.
And
to
the
Disciples
,
and
Thomas
with
them
,
John
.
20.
-
V.
And
at
other
times
,
and
to
Saint
Iohn
in
Pathmos
,
inspiring
him
this
day
.
&c.
3.
Resting
the
Jewes
Sabbath
,
as
it
were
finishing
it
by
his
Resurrection
,
and
other
appearings
,
and
as
it
were
hereby
appointing
and
approving
this
new
Sabbath
,
to
his
honour
,
as
Lord
of
the
Sabbath
.
17.
How
by
the
Apostles
doctrine
and
practice
?
Most
evidently
,
1.
By
their
meetings
that
first
day
of
the
week
,
when
Christ
arose
,
and
appeared
to
Simon
and
Mary
Magdalen
,
and
the
Disciples
,
and
after
Thomas
and
others
with
them
,
Luke
24.
and
Iohn
20.
&c.
2.
Continuall
practice
of
it
,
and
preaching
,
and
ministring
the
Sacraments
that
day
,
Act.
20.
7.
1
Cor.
16.
1.
3.
Constitution
of
it
in
the
Churches
,
as
1
Cor.
16.
1.
is
set
downe
:
where
both
First
the
day
,
first
day
of
the
weeke
,
named
and
appointed
.
Secondly
,
every
first
day
,
so
appointed
.
Thirdly
,
instituted
both
there
,
and
in
the
Churches
of
Galatia
.
Fourthly
,
instituted
and
there
taught
for
the
Churches
instruction
generally
,
as
we
see
at
Troas
,
and
other
places
also
.
Fiftly
,
the
duties
of
the
Sabbath
,
or
Lords
day
,
plainly
exercised
then
,
gathering
together
the
congregation
,
and
gathering
for
the
poore
.
4.
Constant
observation
,
continued
,
forty
years
after
performed
by
Saint
John
in
Pathmos
,
in
holy
meditations
,
as
sitting
especially
that
day
,
had
his
illumination
and
holy
inspiration
from
God
,
to
the
instruction
of
the
Church
by
propheticall
revelation
,
when
Christs
farther
presence
,
apparition
,
and
blessed
illumination
of
him
,
and
the
Church
by
him
,
seemes
further
confirmation
of
that
holy
institution
and
Sabbaths
sanctification
,
as
Estote
imitatores
mei
,
sicut
ego
Christi
.
18.
How
farther
confirmed
?
By
the
continuall
and
continued
practice
of
it
,
ever
since
proved
by
all
Ecclesiasticall
histories
ever
since
,
without
any
interruption
to
these
daies
,
and
so
by
The
primitive
times
,
and
Church
.
Holy
men
,
that
lived
and
succeeded
next
to
the
Apostles
times
,
the
learnedst
and
wisest
ever
since
;
and
so
consequently
,
as
from
thence
,
both
at
,
and
to
this
day
,
and
none
found
to
oppose
,
unlesse
some
idle
,
turbulent
,
and
fanaticke
spirits
,
wanting
learning
,
judgement
and
discretion
,
that
who
seeth
not
this
,
must
be
wilfully
blinde
.
19.
The
Sabbath
then
is
certaine
and
fixed
?
The
seventh
day
,
at
the
consummation
of
the
worke
of
the
Creation
,
the
Jewes
Sabbath
till
Christ
,
and
his
consummation
of
the
ceremony
of
it
,
a
new
Sabbath
now
by
him
consecrated
at
the
consummation
of
the
worke
of
redemption
,
so
to
remaine
to
the
worlds
finall
consummation
;
as
the
first
to
Christ
from
the
creation
,
so
this
from
Christ
to
the
end
,
and
finall
consummation
of
all
things
,
to
continue
after
with
a
new
and
third
Sabbath
perpetuall
in
the
new
Jerusalem
,
in
the
Heavens
.
20.
What
use
or
end
of
these
renewed
Sabbaths
?
To
consider
,
and
magnifie
the
name
,
and
glory
of
God
,
more
and
more
expressed
,
and
made
knowne
to
men
,
1.
As
in
the
first
Sabbath
remembred
his
works
of
creation
,
mighty
acts
and
glory
.
2.
In
the
second
Sabbath
or
Lords
day
,
both
all
that
,
and
further
the
workes
of
his
mercy
and
redemption
in
the
worlds
restauration
.
3.
In
the
third
Sabbath
,
both
all
them
,
and
further
his
excellent
justice
,
and
glory
,
most
amply
,
more
then
ever
demonstrated
to
all
creatures
,
over
all
the
world
,
and
for
evermore
.
21.
How
summe
you
up
these
collections
?
For
full
illustration
,
or
confirmation
of
the
doctrine
of
the
Christian
Sabbath
,
or
Lords
day
,
may
be
considered
,
1.
How
estote
imitatores
mei
sicut
ego
Christi
,
implies
a
command
from
Christ
of
what
the
Apostles
teach
and
practise
.
2.
How
Christ
promised
the
Comforter
,
who
should
instruct
them
in
all
truth
,
and
bring
all
things
to
their
remembrance
,
&c.
3.
How
Christs
example
,
and
apparitions
evincing
the
same
,
or
shew
the
ground
for
the
following
doctrine
and
practice
.
4.
How
the
Apostles
doctrine
,
and
establishing
the
Lords
day
by
power
delegate
from
him
.
5.
How
dies
Dominicus
,
Rev.
1.
1.
sheweth
that
prime
and
primitive
appellation
,
(
as
well
as
doctrine
and
practice
)
more
to
confirme
it
his
,
and
not
only
Domini
,
as
Mal.
3.
1.
or
Amos
5.
18.
or
Jo.
8.
56.
but
Dominicus
,
also
,
all
which
,
besides
the
authority
of
primitive
times
,
Fathers
and
Councells
,
(
though
the
Churches
instruction
might
be
enough
to
any
devout
Christian
)
doe
more
dignifie
the
Lords
day
,
as
raising
it
to
the
highest
degree
of
sacred
and
Apostolicall
,
or
divine
institution
,
and
what
was
then
so
ordained
,
hath
beene
since
by
continuall
and
constant
practice
of
all
succeeding
ages
,
and
all
good
Lawes
,
Ecclesiasticall
and
Civill
,
confirmed
,
never
by
any
unlesse
such
as
were
publickly
noted
,
or
branded
for
schisme
,
spoken
against
,
or
oppugned
,
also
further
if
not
this
instituted
so
primarily
,
it
may
seeme
,
that
there
was
no
Sabbath
,
or
Lords
day
for
a
while
in
the
Church
,
or
but
the
Jewes
Sabbath
,
which
were
to
leave
the
Church
too
naked
,
of
so
holy
and
necessary
a
point
of
Christianity
.
22.
But
the
Apostles
sometimes
used
the
Jews
Sabbath
?
Yes
,
and
for
divers
good
reasons
,
both
to
instruct
them
in
the
same
.
To
draw
them
to
Christ
and
his
Church
.
To
confesse
a
Sabbath
,
and
the
like
,
and
so
they
refused
not
the
Heathen
Temples
,
or
their
assemblies
,
as
at
Ephesus
,
Athens
,
or
Feasts
,
or
Schools
,
as
in
the
Schoole
of
Tyrannus
,
but
tooke
all
good
occasions
to
instruct
them
;
and
of
this
it
came
to
passe
,
that
both
the
Lords
day
,
and
Jewes
Sabbath
,
were
by
many
kept
and
observed
from
their
use
and
example
a
good
while
after
in
primitive
times
.
23.
What
other
arguments
or
reasons
of
convenience
are
brought
for
our
Christian
Sabbath
,
or
Lords
day
?
As
upon
this
day
many
excellent
things
were
,
and
greatest
benefits
that
ever
happened
to
mankinde
,
or
the
people
of
God
,
so
in
his
new
Sabbath
,
to
remember
them
,
and
praise
him
for
the
same
,
as
on
this
day
,
-
1.
The
worlds
creation
began
,
Elements
framed
,
Angells
created
.
-
2.
This
day
,
Christs
resurrection
,
the
worlds
new
creation
,
or
restauration
.
-
3.
This
day
,
manna
first
fell
,
and
the
Israelites
passed
through
the
red
sea
.
-
4.
This
day
Christ
baptised
,
turned
water
into
wine
,
and
fed
five
thousand
miraculously
.
-
5.
This
day
,
Araon
and
his
sons
consecrated
,
&c.
-
6.
This
day
,
Christ
often
appeared
to
his
Disciples
,
and
others
after
his
resurrection
.
-
7.
This
day
,
the
holy
Ghost
descended
,
and
Saint
John
in
Pathmos
enlightned
.
-
8.
This
day
,
Christ
we
hope
at
last
shall
come
to
judgement
to
begin
the
perpetuall
Sabbath
,
after
the
night
of
this
Sabbath
ended
.
24.
What
course
then
to
be
used
and
held
for
the
due
sanctification
of
the
Sabbath
,
and
rightly
to
understand
or
interpret
the
fourth
Commandement
?
Rightly
and
duly
to
remember
and
consider
how
the
Christians
Sabbath
,
or
Lords
day
,
though
not
literally
commanded
for
the
whole
ceremony
and
circumstance
,
or
punctually
in
all
things
to
be
observed
;
yet
is
virtually
intimated
,
and
for
the
morality
and
substance
of
it
,
exemplarily
propounded
to
us
there
in
the
fourth
Commandement
,
without
which
heed
taking
,
and
observation
,
or
right
understanding
&
moderation
,
any
may
be
apt
and
ready
to
fall
into
Thomas
Brabornes
,
and
others
judaizing
errors
concerning
the
same
,
however
otherwise
,
we
cannot
stand
too
much
,
or
be
too
carefull
for
the
due
and
orderly
observation
and
sanctification
of
the
same
,
if
there
be
but
prudent
and
Christian
discretion
to
moderate
the
heat
and
exorbitancy
of
selfe-conceited
and
inconsiderate
blinde
zeale
,
and
prejudicate
opinion
,
by
partially
addicted
fancie
and
affections
.
25.
This
way
then
is
spoken
against
?
It
is
by
the
unlearned
vulgars
some
,
or
factiously
minded
,
too
ready
and
prone
on
their
weak
and
ill
grounds
,
or
mistakings
to
fall
into
judaizing
errors
,
or
by
the
plausible
pretence
of
the
sanctity
of
it
,
and
the
men
that
broached
it
,
to
deceive
themselves
,
and
seduce
others
,
so
that
he
that
shall
deliver
the
plaine
truth
in
this
point
,
shall
finde
himself
on
a
double
disadvantage
,
as
one
well
observeth
,
by
the
preconceived
,
and
prejudicate
opinion
of
the
vulgars
,
and
weake
people
,
that
have
their
persons
in
admiration
,
as
well
as
their
piety
and
religious
zeale
that
hold
the
contrary
.
That
hold
the
strict
observance
of
that
day
in
their
fashion
(
as
it
is
by
some
made
)
a
prime
character
of
a
good
Christian
,
to
distinguish
him
from
a
carnall
worldling
(
so
as
it
were
)
to
know
the
state
of
Religion
by
it
,
which
stands
or
falls
,
as
they
conceive
,
as
it
is
either
way
determined
,
where
needs
we
see
a
wary
foot
in
delivering
the
truth
to
strike
an
equall
course
between
an
over-nice
strictnesse
,
and
a
prophanelicence
,
the
one
letting
loose
,
the
other
ensnaring
mens
consciences
,
one
shutting
up
the
Kingdome
of
Heaven
,
making
the
way
thither
narrower
then
it
is
,
the
other
by
making
it
broader
then
they
ought
,
enlarging
the
mouth
of
hell
;
but
the
truth
well
and
warily
delivered
,
will
give
the
soberly
religious
no
cause
to
complaine
,
nor
encourage
the
prophane
in
any
licentiousnesse
,
medium
tenuere
beati
,
happy
are
they
that
finde
it
,
and
blessed
are
they
that
tread
that
way
,
and
strive
to
goe
it
.
26.
Whence
ariseth
this
Doctrine
?
The
mistake
in
generall
of
these
men
,
is
that
they
presse
the
precept
,
promise
and
threats
made
to
the
Jewes
concerning
their
Sabbath
point
blanke
,
and
directly
on
us
,
and
the
Lords
day
,
whereas
indeed
they
concern
us
&
it
,
only
indirectly
,
&
cannot
without
fetching
a
compasse
,
be
applied
to
the
Sunday
,
as
our
Sunday
succeeds
in
the
place
of
that
,
in
respect
of
the
morality
,
(
not
ceremony
;
)
but
hence
,
as
in
a
prime
case
of
conscience
,
so
many
scruples
are
raised
,
and
traditions
broached
by
them
of
the
beginning
and
end
of
the
Sabbath
,
the
duties
of
the
day
,
workes
of
our
callings
,
recreations
,
and
the
like
,
without
any
difference
almost
made
between
the
Jewes
Sabbath
,
loaden
with
ceremonies
and
it
,
which
those
that
least
love
ceremonies
,
have
stedfastly
with
it
taken
upon
trust
,
that
thence
so
many
needlesse
contestations
have
been
raised
about
them
,
but
the
truth
appearing
,
these
doubts
of
theirs
will
easily
be
dissolved
.
27.
What
course
then
particularly
best
to
be
held
,
or
taken
herein
?
Rightly
to
consider
of
,
and
distinguish
these
two
things
,
viz.
1.
For
the
morality
of
that
Law
,
and
of
the
Sabbath
,
how
farre
that
extends
,
as
well
as
the
ceremonie
in
it
,
and
so
the
power
of
changing
that
first
day
,
thence
accrewing
.
2.
What
was
the
first
institution
and
authority
establishing
this
second
,
or
substituting
it
,
being
the
Cardines
Controversiarum
,
whereon
depend
most
of
the
doubts
ventilated
,
and
things
chiefly
agitated
and
discorded
on
in
the
curiosities
of
these
present
times
about
this
point
,
and
so
in
the
compasse
of
which
,
we
shall
meet
with
most
,
or
the
most
principall
objections
here
usually
cast
in
the
way
against
the
Sunday
,
our
Christian
Sabbath
,
or
Lords
day
.
28.
How
for
the
morality
of
it
?
The
morality
in
the
Law
observed
as
it
is
ordinarily
to
be
seen
by
the
eye
of
nature
and
reason
,
the
common
rule
of
humane
actions
,
may
be
considered
as
it
is
,
1.
Either
primary
,
and
evidently
seene
and
acknowledged
by
the
light
,
and
in
the
Law
of
nature
,
or
right
use
of
reason
,
re
ipsa
,
of
it selfe
,
straight
waies
appearing
,
as
God
to
be
honoured
,
no
man
to
be
wronged
,
to
doe
as
wee
would
bee
done
to
,
not
to
kill
and
steale
,
&c.
2.
Or
secondary
,
though
not
so
plainly
seene
,
by
nature
,
especially
corrupted
nature
,
or
nature
at
large
,
and
at
first
sight
,
yet
by
nature
rightly
informed
,
either
Common
humanity
,
discipline
,
and
Philosophy
,
and
after
due
circumspection
of
the
circumstances
,
or
by
Gods
word
,
grace
,
and
divine
revelation
,
and
then
straight
consented
to
,
and
confirmed
by
reason
,
as
well
as
divers
other
consequent
good
rules
succeeding
those
more
generall
notions
,
and
primary
clear
dictates
of
reason
;
so
we
may
hence
collect
,
for
the
morality
absolutely
at
first
,
appearing
to
the
eye
of
nature
and
reason
,
that
God
is
to
be
worshipped
,
and
that
a
time
is
to
be
set
apart
for
it
,
is
so
morall
,
that
nature
concludes
it
,
as
soon
as
it
blunders
on
it
,
or
but
once
conceives
there
is
a
God
,
and
this
is
the
prime
morality
of
the
Commandement
:
and
secondly
,
that
the
seventh
day
is
to
bee
set
apart
,
and
the
time
determined
to
the
seventh
day
,
or
that
it
is
to
be
rested
on
,
or
so
religiously
sanctified
,
is
onely
to
be
knowne
by
Gods
precept
and
word
,
and
so
by
nature
or
reason
directed
by
discipline
,
or
better
informed
by
grace
,
and
Gods
revelation
of
his
will
,
which
nature
yeelds
,
by
reason
is
to
be
obeyed
,
and
best
approved
,
and
so
the
second
,
third
,
and
tenth
Commandement
as
well
as
this
,
may
for
the
substance
of
them
seeme
to
be
referred
to
this
ranke
,
that
nature
onely
directed
by
discipline
,
on
farther
circumspection
,
&
better
consideration
of
the
circumstance
,
or
divine
revelation
,
and
grace
,
is
able
to
discerne
,
and
so
morall
,
non
tam
ratione
naturae
,
quam
disciplinae
,
or
rather
non
tam
ratione
naturae
,
aut
disciplinae
communis
,
quam
divine
revelationis
;
and
thus
this
Commandement
participates
of
both
those
sorts
,
of
morality
,
or
of
morality
in
both
these
respects
,
and
the
later
by
some
rather
called
the
positive
,
then
simply
morall
part
of
it
,
as
so
scarcely
by
nature
,
or
reason
discernable
:
yet
farther
there
is
found
a
ceremoniall
relish
,
or
tincture
,
and
respect
in
this
seventh
or
Sabbath
,
and
the
strict
observance
thereof
,
for
the
time
to
the
Iewish
Church
enjoyned
,
and
with
it
to
expire
.
29.
How
show
you
the
ceremony
?
As
the
ceremoniall
Law
is
properly
an
appendant
of
the
first
Table
,
regulating
the
externall
service
and
worship
of
God
,
as
that
of
the
Jewes
relate
to
the
Jewes
Church
,
and
the
judiciall
law
chiefly
pertaining
to
the
second
Table
,
regulating
that
externally
to
civill
society
,
or
withall
enforcing
the
observance
of
the
former
,
as
Moses
judicialls
,
with
the
Jewes
,
and
so
both
of
them
,
so
far
as
Mosaicall
,
with
the
Jewes
policy
,
and
Church
,
antiquated
and
dissolved
,
or
saving
so
farre
,
as
reducible
to
the
morall
,
to
expire
;
now
that
there
is
a
ceremony
mixed
with
the
morality
in
it
,
is
confessed
by
the
Fathers
,
and
all
ancients
,
and
soundest
moderne
Divines
,
and
Churches
,
which
may
be
seene
in
the
respects
,
as
it
was
ordained
,
either
A
remembrance
of
things
past
.
A
shadow
of
things
to
come
,
and
expected
.
A
shadow
and
show
,
or
signification
of
good
things
present
,
and
enjoyed
,
relate
also
to
the
Messias
,
and
promise
of
him
,
and
rest
and
deliverance
by
him
.
Paedagogy
of
the
Jewes
,
and
to
them
a
signe
of
distinction
from
others
.
Temple
and
service
there
,
in
their
rest
in
Canaan
.
Or
shewing
also
the
nonage
of
the
law
,
looking
towards
grace
,
and
subjection
of
that
Church
,
as
the
heyre
under
age
,
so
in
the
servitude
of
that
Church
,
over-rated
with
ceremonies
,
and
teaching
them
to
bow
their
stiffe
necks
,
to
the
service
of
God
,
inuring
them
to
it
by
legal
strict
observances
.
And
lastly
,
shadowing
the
rest
of
Christians
,
and
of
the
law
under
the
Gospell
,
made
easie
by
grace
.
So
here
begunne
in
grace
,
and
perfected
in
glory
.
Eternall
with
God
in
the
heavens
.
So
whereas
ceremonies
are
either
Chiefly
shadowing
things
to
come
,
as
here
principally
the
Messias
:
or
,
For
signification
of
some
present
duty
,
and
holy
memoriall
.
For
order
and
decency
,
reconciling
gravity
,
and
authority
,
as
well
as
attention
to
the
divine
celebrations
and
actions
.
Though
some
of
the
later
may
reflect
on
us
Christians
,
with
the
morality
of
the
Commandement
,
yet
all
the
chiefe
respects
in
the
ceremony
serving
the
Jewish
Church
,
and
Synagogue
,
and
shadowing
Christ
to
come
,
hee
being
come
,
they
with
that
Church
are
vanished
.
30.
Shew
it
more
particularly
.
This
Commandment
and
their
Sabbath
,
though
morall
in
the
substance
,
was
,
as
many
other
things
,
in
the
morall
worship
of
God
,
over-rated
with
many
legall
and
strict
observances
,
to
the
very
letter
,
inducing
a
ceremoniall
respect
,
and
shadowing
good
things
to
come
,
whiles
it
and
the
Jewes
Church
lasted
,
which
the
Jewes
could
hardly
beare
,
(
yet
made
more
hard
in
many
respects
,
by
their
owne
traditions
,
as
seene
in
the
Talmude
,
and
witnessed
by
our
Saviours
words
)
who
doing
good
deeds
on
it
,
disliked
by
them
,
reproved
their
blindnesse
,
and
intimating
the
alteration
,
(
if
not
then
beginning
it
)
shewed
hee
came
to
do
good
,
and
dissolve
those
hard
knots
,
and
burdens
,
and
make
the
Sabbath
more
profitable
and
pleasant
,
as
convenient
both
to
Gods
honour
and
mans
comfort
,
and
that
the
pedagogy
,
servitude
,
and
nonage
of
their
Law
,
Temple
,
Sabbath
,
and
other
such
legall
ceremonies
,
vanished
,
hee
would
ordain
a
new
Testament
,
Church
,
law
,
Sabbath
,
and
Sacraments
of
Christians
,
and
hee
the
Lord
of
the
Sabbath
,
thus
ordering
it
,
and
as
it
were
beginning
first
,
by
himselfe
,
she
wing
and
honouring
the
day
,
by
his
glorious
resurrection
,
and
other
apparitions
,
as
Saint
Augustine
speaketh
,
after
by
his
holy
Spirit
perfected
it
,
in
his
holy
Apostles
,
and
Churches
doctrine
,
and
ordinances
,
as
we
see
it
established
,
where
is
conserved
the
morality
of
it
,
in
the
worship
of
God
,
and
time
destined
to
his
service
,
(
even
according
to
that
in
the
Commandement
determined
,
with
the
resting
,
and
sanctifying
that
rest
,
(
though
)
not
so
literally
,
legally
,
and
burdensomly
,
as
then
to
them
,
ceremonially
enjoined
)
yet
as
religiously
,
and
with
respect
to
the
morality
of
the
rest
as
it
concerned
both
them
and
us
,
both
the
rest
of
the
ox
,
cattell
,
&
servant
,
for
their
comfort
and
refreshing
,
and
our
rest
,
for
our
fitter
dedication
of
our selves
to
such
holy
action
,
as
the
service
of
God
,
then
to
be
performed
,
and
attending
it
with
more
alacrity
,
that
are
all
by
us
observed
,
as
by
the
Lord
and
his
Church
,
or
by
the
Lord
in
his
Church
ordained
,
he
himselfe
so
declaring
and
demonstrating
the
day
also
,
as
Saint
Augustine
speaks
,
Epist.
ad
Januar.
119.
9
&
13.
by
his
glorious
resurrection
,
and
honouring
it
by
his
many
apparitions
in
Pathmos
,
and
else
,
to
his
servant
John
,
(
that
calleth
it
his
day
,
)
as
well
as
his
other
Disciples
,
or
having
finished
the
Iewes
Sabbath
,
by
that
his
rest
,
in
his
grave
,
on
that
day
,
(
and
withall
their
Passeover
,
and
Sacraments
)
by
his
glorious
resurrection
,
designing
our
new
Sabbath
,
and
day
of
it
,
by
it
,
as
the
same
Father
speakes
,
(
Serm.
15.
de
verbis
Ap.
)
consecrating
as
it
were
the
Lords
day
to
us
,
and
promising
us
there
with
an
everlasting
day
in
the
heavens
,
and
so
continuing
,
(
as
we
may
collect
)
or
commending
to
us
in
it
such
convenient
ceremonies
,
as
respect
that
his
joyfull
remembrance
,
our
deliverance
by
him
,
our
rest
begun
here
in
grace
,
and
to
bee
perfected
in
glory
,
with
him
in
the
heavens
,
or
the
like
,
fitting
us
Christians
for
decency
,
order
,
and
the
beauty
of
holinesse
,
though
all
ceremoniall
shadowes
of
him
to
come
,
and
legall
pedagoy
,
and
servitude
ended
;
and
thus
ensued
the
change
of
the
day
,
not
the
law
,
of
the
ceremony
and
shadow
,
not
the
substance
or
morality
;
of
the
strictnesse
,
servitude
,
and
unpleasantnesse
,
not
the
duty
or
profitablenesse
of
the
Commandement
by
him
that
was
Lord
,
even
of
the
Sabbath
,
and
of
the
Commandement
.
31.
But
how
say
you
by
him
changed
,
for
that
is
still
by
some
controverted
?
1.
As
he
finished
the
ceremony
,
and
by
his
appearance
,
actions
,
and
presence
,
tooke
away
the
shadowes
,
and
unprofitable
rudiments
that
were
no
longer
to
endure
,
then
to
the
revealing
of
the
Messias
expected
,
and
by
them
shadowed
,
so
the
substance
come
,
they
unusefull
,
and
vanish
;
and
Secondly
,
as
by
his
power
,
his
Apostles
and
Church
,
so
ordered
and
ordained
,
and
by
his
holy
Spirit
instructed
,
practised
it
,
and
that
even
whiles
the
solemne
funerals
,
as
one
well
speakes
,
of
the
Jewish
Church
,
Sabbath
,
and
ceremonies
,
were
in
performing
,
that
is
betweene
our
Saviours
resurrection
,
and
the
destruction
of
the
Temple
,
as
well
as
afterward
,
to
all
succeeding
ages
,
which
may
suffice
us
;
whereas
else
indeed
the
summe
of
all
may
be
,
for
that
point
of
the
change
,
if
that
neither
I.
Christs
1.
precept
granted
,
since
not
expresly
to
be
found
.
Though
we
have
as
much
in
effect
by
his
former
teaching
,
hee
was
Lord
of
the
Sabbath
,
and
so
his
example
,
and
2.
Practice
of
sanctifying
it
in
his
resurrection
and
other
apparitions
on
that
day
,
and
such
election
and
declaration
of
it
,
with
motives
and
instructions
thence
arising
to
his
Church
and
Disciples
.
3.
Denomination
of
it
,
the
Lords
day
,
by
his
servant
John
,
as
aforesaid
,
may
serve
.
II.
Nor
the
Apostles
precept
,
so
expresly
to
be
found
,
for
the
sanctifying
it
in
all
points
as
required
,
though
we
have
their
First
,
observation
of
it
by
the
Lords
example
.
Second
,
selecting
it
for
pious
actions
.
Third
,
so
ordaining
it
,
in
divers
Churches
.
Fourth
,
practice
,
and
therein
tacite
precept
.
Fifth
,
Tradition
,
having
so
left
it
to
the
Sixt
,
Church
,
and
constitution
,
in
some
Fathers
and
Doctors
opinions
.
Seventh
,
denomination
of
it
,
the
Lords
day
.
III.
Nor
Churches
,
and
primitive
times
,
Ancientest
-
1.
Practice
,
without
controll
from
thence
derived
.
-
2.
Tradition
,
received
for
Apostolicall
.
-
3.
Constitutions
,
very
ancient
,
even
as
those
first
times
.
-
4.
Canons
,
thence
successively
ensuing
,
&
consent
of
all
Ecclesiasticall
Histories
,
Writers
and
fathers
,
that
all
confesse
it
so
delivered
&
received
,
can
prevaile
to
satisfie
contentious
spirits
,
which
doe
abundantly
satisfie
all
moderate
men
;
they
should
yet
be
perswaded
the
Churches
power
so
granted
by
the
Lord
,
with
the
assistance
of
his
Spirit
,
promised
to
guide
them
into
all
truth
and
direct
them
,
might
suffice
to
ordaine
whatsoever
necessary
for
Gods
honour
,
as
this
is
,
and
setting
things
in
order
,
as
they
cannot
but
confesse
done
in
all
other
things
.
32.
Such
as
doe
question
this
,
make
as
little
scruple
to
question
the
Churches
power
,
and
disobey
it
?
Which
they
should
not
doe
,
especially
,
if
they
well
consider
that
spoken
to
the
Apostles
by
Christ
,
and
in
them
to
the
Church
,
Who
receiveth
you
,
receiveth
me
,
and
who
despiseth
you
,
despiseth
me
,
and
not
so
onely
,
but
him
that
sent
me
;
and
as
reverent
Hooker
,
to
this
point
,
hath
it
,
is
it
a
small
offence
to
despise
the
Church
of
God
,
or
disobey
the
Lawes
and
Ordinances
of
the
Church
?
saith
Salomon
,
My
sonne
keepe
thy
fathers
commandement
,
and
forget
not
thy
mothers
instruction
,
binde
them
alwaies
about
thy
heart
;
it
doth
notstand
with
the
duty
we
owe
the
heavenly
Father
,
to
disobey
the
Ordinance
of
the
Church
our
mother
,
and
let
us
not
say
or
thinke
we
keepe
the
Commandements
of
the
one
,
when
we
break
the
Law
of
the
other
,
for
unlesse
we
observe
both
,
we
obey
neither
;
and
which
is
more
,
the
Laws
thus
made
,
and
ordained
by
the
Church
,
God
himselfe
doth
in
such
sort
authorise
,
that
to
despise
them
,
is
to
despise
him
in
them
;
so
then
,
for
the
power
,
Christ
giving
them
such
power
,
and
his
Spirit
,
and
promising
assistance
to
the
worlds
end
,
and
they
executing
his
will
,
and
exercising
that
power
,
as
we
see
the
Apostles
did
,
and
used
to
doe
,
ordered
,
and
gave
rules
for
it
,
saying
,
let
all
things
be
done
decently
and
in
order
,
with
the
like
instructions
,
as
they
also
promised
by
themselves
to
see
done
,
the
Apostle
saying
,
Other
things
will
I
set
in
order
when
I
come
,
as
most
likely
by
the
consequent
practice
of
it
,
this
was
then
done
,
and
that
power
never
dying
,
but
that
Spirit
continuing
and
directing
them
in
all
truth
to
the
worlds
end
,
they
,
and
their
successors
had
full
power
to
ordaine
(
as
no
doubt
they
did
)
these
,
and
the
like
things
,
and
this
by
all
good
Christians
to
bee
obeyed
.
33.
How
farre
then
is
the
Churches
order
to
bee
obeyed
?
As
we
heard
before
,
and
however
by
divers
minced
,
and
controverted
,
limited
,
curtalled
and
contracted
,
yet
God
and
Christ
binding
us
to
it
,
and
the
decree
in
things
so
primarily
pertaining
to
the
honour
of
God
as
this
is
,
without
contradiction
to
be
accounted
of
Apostolicke
and
sacred
authority
,
and
as
we
heare
simply
and
absolutely
,
in
spiritualibus
,
so
in
ordine
ad
spiritualia
,
no
doubt
but
deservedly
to
be
reverenced
,
and
obeyed
by
all
good
Christians
,
in
all
necessary
circumstances
,
and
all
reasonable
and
indifferent
things
,
and
this
day
,
and
manner
of
sanctifying
it
in
every
respect
,
primarily
and
directly
subject
to
the
Churches
authority
;
nor
need
they
question
this
,
since
the
Jewes
Church
had
power
in
such
things
,
and
circumstances
of
the
divine
worship
,
not
particularly
determined
by
God
himselfe
,
or
his
servant
Moses
in
the
Law
,
as
seen
in
sundry
very
materiall
rites
and
observances
,
as
the
appointment
of
hours
for
the
daily
sacrifice
,
building
of
their
Synagogues
throughout
the
land
,
to
hear
Gods
word
,
and
pray
in
,
divers
feasts
,
as
of
Purim
,
dedication
,
and
the
like
,
which
Christs
Church
no
way
inferiour
to
theirs
,
rather
superiour
in
the
measure
of
grace
,
and
presence
of
his
Spirit
,
should
not
be
abridged
of
in
all
reason
,
or
to
prescribe
and
ordaine
lawes
for
things
tending
to
her
better
edification
,
and
in
things
undetermined
as
this
is
,
in
that
circumstance
,
and
the
rather
to
be
granted
for
this
determination
of
the
time
,
as
well
at
least
,
as
of
the
place
,
manner
of
prayer
,
and
formes
of
it
,
and
celebrating
the
Sacraments
,
and
divers
other
,
as
prime
and
remarkable
circumstances
of
the
divine
worship
;
and
the
place
assuredly
,
as
materiall
as
the
time
to
be
determined
or
assigned
,
nor
should
our
brethren
that
are
gone
from
us
,
(
in
place
,
and
no
lesse
in
opinion
)
as
farre
as
the
breadth
of
the
Atlantique
ocean
,
or
that
staying
at
,
home
,
yet
hold
a
wood
perhaps
,
or
barn
,
or
parlour
,
for
places
good
enough
for
their
divine
worship
,
since
Christ
,
not
assigned
Churches
particularly
,
they
should
,
I
say
,
not
complain
of
the
time
not
set
out
by
Christ
,
since
neither
was
the
place
set
out
by
him
,
nor
of
the
time
assigned
by
the
Church
,
if
Christ
not
assigned
it
,
since
so
well
ordered
,
and
they
will
arrogate
more
liberty
in
many
things
,
and
authority
to
themselves
,
but
rather
as
the
Temple
so
fitly
translate
to
our
Churches
(
which
they
cannot
well
deny
,
though
they
hug
that
poor
device
of
their
new
meeting
places
)
be
as
well
content
with
the
Sabbath
translate
to
our
Sunday
,
by
the
same
authority
.
34.
If
this
be
granted
in
the
Churches
power
,
why
may
they
not
now
alter
it
,
or
then
have
appointed
any
other
day
then
the
seventh
?
It
is
well
and
sufficiently
answered
by
the
greatest
,
and
learnedst
of
our
Divines
,
as
well
as
those
of
the
Church
of
Rome
.
That
absolute
,
or
absolutâ
authoritate
,
the
Church
had
power
from
God
,
and
his
Christ
,
they
might
or
may
doe
it
.
That
congruè
or
congruâ
dispensatione
,
conveniently
now
they
may
not
,
for
many
ill
consequents
that
would
thence
ensue
,
or
that
might
follow
,
as
we
know
how
odious
and
dangerous
such
innovations
are
in
meaner
places
,
and
matters
,
so
especially
in
Kingdoms
,
and
great
Estates
,
or
Religion
,
which
too
much
affected
,
would
make
the
government
ridiculous
,
and
whereby
all
matters
by
giddy
heads
shall
quickly
so
be
questioned
,
as
we
see
the
strange
presumption
of
some
men
,
that
on
such
grounds
(
uncertaine
ones
)
are
too
ready
to
innovate
,
and
readier
to
despise
and
deprave
all
things
they
fancy
not
,
and
arrogate
authority
to
themselves
,
to
chop
and
change
all
things
whatsoever
their
fancy
serves
them
to
call
into
question
,
and
would
be
glad
to
have
fellowes
,
(
so
to
go
blamelesse
as
they
would
thinke
)
especially
if
they
could
but
tax
the
Church
,
or
times
of
such
inconstancy
that
might
well
be
wished
by
them
,
more
to
countenance
their
lenity
,
and
in
the
end
,
nothing
shall
be
left
out
of
their
inconstant
queres
,
and
that
shall
not
by
their
fancy
or
fury
be
disturbed
or
perverted
,
and
in
this
point
,
in
such
inconstancy
and
diversity
,
we
may
well
expect
divers
appointing
or
approving
divers
dayes
,
as
their
fancy
serveth
them
,
shall
in
effect
,
no
day
be
duly
as
it
ought
observed
,
therefore
when
the
Church
hath
once
pitched
on
the
day
,
and
decreed
it
,
moved
by
so
many
great
and
good
reasons
,
as
aforesaid
;
and
more
on
the
seventh
day
in
seconding
Gods
owne
appointment
,
in
a
holy
imitation
of
his
precept
,
and
admiring
his
wisdome
,
as
many
other
things
of
the
like
nature
were
likewise
done
,
not
presuming
to
be
above
him
,
or
wiser
then
their
Maker
,
or
Master
in
their
choise
(
as
to
picke
out
any
other
number
)
nor
to
settle
on
any
other
number
,
or
day
,
then
that
(
in
imitation
of
the
former
)
by
our
blessed
Lord
and
Saviour
himselfe
,
so
picked
out
and
sanctified
,
so
many
wayes
acknowledged
,
being
thus
that
seventh
day
,
our
Christian
Sabbath
,
now
so
long
and
quietly
setled
in
the
Church
,
it
remaineth
no
more
now
safe
to
alter
it
,
and
shew
such
lenity
,
nor
well
indifferent
,
having
been
already
so
solemnly
chosen
,
concluded
on
,
and
decreed
on
,
though
absolutâ
potestate
,
they
may
,
or
with
more
shew
of
reason
they
might
have
done
it
;
yet
thus
,
limitatâ
dispensatione
,
and
congruè
they
may
not
,
with
which
we
may
well
stop
the
mouth
of
inconstant
curiosity
,
and
hold
our selves
relgiously
and
christianly
resolved
.
35.
This
is
then
your
resolution
?
It
is
,
and
of
all
the
gravest
Divines
,
moderne
or
ancient
,
keeping
the
morality
of
the
Commandement
,
and
letting
the
ceremony
passe
,
or
so
much
of
it
as
not
concerneth
us
,
and
had
a
rollish
of
the
legall
pedagogie
and
servitude
;
so
whereas
the
morall
law
was
written
in
the
tables
of
our
hearts
in
more
plaine
characters
at
the
creation
,
but
by
the
fall
was
so
defaced
that
we
now
want
discipline
in
most
things
,
or
divine
revelation
to
instruct
us
;
yet
thus
farre
even
depraved
nature
straight
sees
the
morality
of
this
Commandement
,
that
as
God
is
to
be
worshipped
,
so
a
time
,
as
well
as
place
is
due
unto
it
;
but
then
,
that
it
should
be
on
the
seventh
day
,
onely
divine
revelation
,
or
Gods
instruction
can
shew
us
,
wherefore
as
not
else
knowne
,
God
addes
that
reason
from
the
creation
,
which
now
by
his
will
revealed
,
is
the
secondarily
morall
and
positive
part
of
the
Commandement
,
with
the
sanctification
of
it
,
and
the
rest
so
far
as
serves
to
the
sanctification
of
it
,
&
the
rest
of
it
involved
in
ceremony
,
with
the
particularity
of
that
seventh
examplar'd
by
the
creation
,
the
greatest
benefit
then
to
be
remembred
,
and
God
praised
for
it
,
though
a
greater
,
our
restauration
by
Christ
,
in
expectation
,
and
promised
,
and
now
chiefly
to
be
remembred
on
it
,
and
the
no
small
cause
,
or
reason
of
the
change
which
thus
followes
on
the
former
reasons
,
for
that
when
God
had
so
portion'd
it
,
nature
enformed
by
grace
,
cannot
but
acknowledge
God
the
wisest
,
and
his
wisdom
best
,
&
so
follow
his
choise
of
the
seventh
rather
then
any
other
number
,
and
Christs
honouring
,
and
so
demonstrating
this
seventh
by
his
blessed
actions
,
performance
of
that
our
restauration
,
resurrection
,
preaching
,
and
apparitions
on
it
,
even
shewed
his
election
,
and
confirmed
the
change
,
which
his
Church
by
such
directions
of
him
,
and
his
holy
Spirit
,
stedfastly
embraced
,
so
the
first
seventh
with
the
strictnesse
,
pedagogie
,
and
servitude
under
legall
ceremonies
,
as
the
ceremoniall
part
of
it
expiring
,
the
morall
part
remaining
:
that
second
seventh
our
Christian
Sabbath
,
was
so
chosen
and
decreed
in
imitation
of
the
former
,
as
many
things
else
corresponding
in
the
Christians
and
Jewes
pollicy
,
conveniently
enough
,
acknowledging
Gods
instruction
by
patterne
,
where
expresse
precept
not
found
,
or
plaine
and
punctually
existent
,
which
so
now
decreed
,
many
offences
in
the
breach
of
it
,
for
Gods
precept
is
wrapt
up
in
the
precept
of
the
Church
,
which
if
broken
,
both
Gods
fourth
Commandement
,
and
his
precept
to
obey
the
Church
,
and
i
withall
the
Churches
precept
and
power
are
with
t
,
in
breach
of
the
Sunday
,
despised
,
broken
and
contemned
.
36.
It
seems
then
as
strict
,
if
not
stricter
,
and
heavier
then
the
Jewes
Sabbath
?
In
the
offence
,
as
heavie
at
least
,
though
in
the
performance
easier
,
as
the
burthen
of
ceremonies
vanished
,
with
which
it
was
overrated
,
and
that
strictly
to
the
letter
,
that
even
no
workes
might
be
done
as
they
interpreted
it
,
and
the
rest
,
as
scrupulously
burdened
by
their
traditions
,
whereas
now
the
rest
is
fitted
to
the
service
and
sanctification
of
the
day
,
more
then
to
the
ceremony
,
and
the
workes
more
spirituall
in
prayses
,
that
then
in
sacrifices
,
and
for
the
scrupulosity
of
other
works
,
even
good
workes
,
by
them
as
they
by
our
Saviour
reproved
,
we
are
so
allowed
works
of
,
-
1.
Necessity
of
our selves
.
-
2.
Charity
,
or
mercy
,
for
the
necessity
of
our
poore
brother
.
-
3.
Piety
,
in
the
sanctification
of
it
,
for
God
,
or
workes
of
Necessity
for
our selves
,
though
not
of
our
callings
,
but
fitting
us
to
the
better
sanctification
of
the
day
.
Mercy
and
charity
,
for
the
necessity
of
our
poor
brethren
,
fitting
the
day
,
and
our
devotion
,
as
honouring
God
with
our
substance
.
Piety
,
proper
to
the
day
for
God
,
and
sanctification
of
it
to
God
,
as
honouring
him
with
our selves
and
soules
,
and
with
all
such
laudable
recreations
,
allowed
by
the
Church
and
Christian
Magistrates
as
may
make
it
,
a
joyfull
feast
(
not
sorrowfull
fast
,
which
is
not
the
nature
of
it
)
or
a
festivall
of
rejoycing
before
the
Lord
,
wherein
to
be
seene
a
Christian
liberty
,
from
the
legall
servitude
,
and
burden
of
the
ceremonies
,
as
well
as
the
threats
and
curse
laid
on
it
,
and
other
traditions
,
(
like
those
of
,
Touch
not
,
taste
not
,
handle
not
)
not
to
kindle
fires
,
dresse
meat
,
and
many
more
like
,
cumbring
it
,
but
now
removed
,
besides
allowance
of
more
comfort
,
in
gracious
manner
to
celebrate
it
,
as
a
joyfull
and
solemne
festivall
,
to
the
Lord
,
and
so
a
liberty
of
grace
,
to
more
alacrity
in
piety
,
not
out
of
licentiousnesse
to
prophanenesse
,
though
moderate
recreations
,
approved
in
the
eye
,
and
judgement
of
the
Church
and
State
,
to
avoid
some
else
worse
inconveniences
are
allowed
,
that
yet
shall
not
hinder
the
duties
of
the
day
required
;
of
which
more
hereafter
.
And
whereas
some
object
,
why
then
is
the
Epiphona
or
prayer
for
enclining
our
hearts
to
the
keeping
of
it
,
added
to
the
end
of
it
,
as
well
as
of
the
other
Commandements
,
if
it
be
not
punctually
in
all
respects
as
they
to
bee
understood
?
The
answer
is
plaine
,
from
that
before
taught
,
that
it
is
so
added
,
for
that
part
of
it
,
that
it
agreeth
in
with
them
,
for
the
morality
of
it
,
so
far
as
that
extends
,
which
is
,
as
it
is
now
by
the
Church
enjoyned
,
it
being
as
we
see
in
all
points
so
fully
by
the
Church
delivered
,
demonstrated
,
and
explained
,
how
farre
it
is
morall
,
and
how
and
in
what
manner
it
is
in
force
,
and
by
us
to
be
observed
.
Nor
boots
it
them
to
say
,
Why
was
the
time
so
punctually
commanded
,
and
determined
,
more
then
the
place
,
(
both
circumstances
being
equally
materiall
to
the
worship
)
if
not
wholly
morall
,
in
the
Commandement
,
and
so
,
precisely
and
punctually
to
be
observed
;
for
that
it
appeares
the
time
was
present
,
and
in
their
power
to
observe
it
,
and
so
determined
,
(
besides
that
,
that
it
was
a
signe
to
difference
them
from
other
nations
,
then
appointed
)
whereas
the
place
that
was
to
be
appointed
,
was
not
yet
attained
unto
,
as
appeares
by
that
so
often
repeated
in
the
Law
,
When
you
shall
come
to
the
place
which
the
Lord
your
God
shall
chuse
,
to
put
his
name
there
,
viz.
the
Temple
at
Jerusalem
,
in
Canaan
,
they
being
then
in
the
wildernesse
,
or
at
most
,
the
plaines
of
Moab
:
but
had
the
Temple
as
well
as
the
Sabbath
beene
there
expresly
mentioned
,
and
determined
,
yet
both
Temple
and
Sabbath
being
in
effect
for
that
particular
but
types
and
shadowes
of
better
things
to
come
,
with
other
ceremonies
of
servitude
,
and
legall
observances
,
then
and
there
to
be
performed
,
were
to
expire
in
the
Messias
,
so
farre
as
they
were
types
and
shadowes
,
and
so
have
already
had
their
solemne
funerals
and
obsequies
,
as
dead
and
buried
,
and
new
in
their
roomes
substituted
;
but
as
the
appointing
other
feasts
and
Sabbaths
,
both
by
God
himselfe
,
as
well
as
the
Iewes
Church
,
besides
this
seventh
the
Lords
Sabbath
,
and
other
houses
of
prayer
,
their
Synagogues
,
besides
the
Temple
,
even
whiles
the
Temple
stood
,
as
well
as
since
,
were
held
no
breach
of
the
Commandements
,
concerning
them
,
rather
inlargement
,
and
illustration
of
either
,
in
making
the
worship
and
duties
more
publique
and
generall
,
or
for
satisfaction
and
recompence
of
the
neglects
in
the
due
observation
,
visiting
,
and
sanctification
of
them
,
that
was
required
;
so
the
Christian
Sabbath
,
and
Churches
,
thus
substituted
,
and
succeeding
the
former
,
and
in
place
of
them
,
might
well
bee
accounted
no
breach
,
but
enlargement
of
the
Commandements
,
with
the
dispensation
and
illustration
of
Gods
graces
,
in
more
ample
manner
and
measure
,
shewed
and
bestowed
on
the
whole
world
,
the
duties
made
more
publique
,
and
illustrations
,
and
the
morality
more
illustrated
by
it
.
37.
How
shew
you
this
?
Cleerly
and
plainly
enough
,
both
in
the
Temple
,
where
for
a
particular
one
,
or
a
few
Synagogues
besides
,
now
so
great
a
multitude
of
Christian
Churches
over
the
whole
world
,
are
seene
,
with
Gods
solemne
worship
in
them
,
most
religiously
promoted
;
and
in
this
particular
of
the
Sabbath
,
where
the
creation
,
and
onely
temporall
deliverances
,
were
by
it
remembred
,
though
spirituall
ones
,
that
were
hoped
,
shadowed
in
it
;
now
the
spirituall
ones
that
are
performed
in
it
,
and
by
it
remembred
;
and
that
great
worke
of
redemption
,
so
graciously
promised
,
and
performed
on
this
day
,
(
the
new
and
Christan
Sabbath
)
consummate
,
and
shewn
to
the
world
,
in
the
glorious
resurrection
of
our
blessed
Saviour
,
and
the
comming
of
the
holy
Ghost
,
and
thereby
as
demonstrated
and
honoured
,
as
it
were
universally
published
,
and
both
duty
and
morality
of
it
,
more
illustriously
declared
.
And
thus
we
see
how
the
strict
observances
,
servitude
,
and
legall
types
,
doe
not
concerne
us
,
or
our
Sabbath
,
nor
in
all
respects
,
and
circumstances
to
bee
pressed
on
us
,
as
some
prone
to
Judaizing
,
have
done
;
yet
,
though
not
the
ceremony
,
the
morality
to
us
fully
extended
,
and
the
Commandement
,
though
not
literally
and
punctually
in
all
points
by
us
to
be
observed
,
nor
our
Christians
Sabbath
so
in
it
expressed
,
yet
expresly
included
,
for
the
substance
,
and
all
due
observance
,
virtually
intended
;
whence
what
is
done
,
is
so
done
,
and
on
so
good
grounds
,
by
the
Church
,
that
were
it
to
doe
again
,
the
order
and
change
of
what
is
therein
changed
,
the
Church
could
well
doe
no
other
then
as
is
therein
already
established
;
so
little
reason
have
our
Novellists
in
their
clamours
raised
against
it
,
and
study
of
contradiction
:
and
thus
much
of
the
scruples
cast
in
the
way
concerning
the
same
;
it
followes
how
wee
Christianly
ought
to
celebrate
it
,
and
conceive
of
it
in
the
rest
,
and
true
sanctification
of
it
.
38.
How
is
it
ordained
a
Sabbath
,
or
rest
?
Not
onely
for
the
servants
and
cattell
,
though
for
their
sakes
also
ordained
,
but
much
more
for
the
rest
of
the
soule
,
to
be
thereby
fitted
for
spirituall
exercises
of
the
day
.
39.
How
the
rest
?
1.
From
sinne
,
the
best
Sabbath
and
spirituall
rest
of
the
soule
,
else
in
vaine
to
rest
with
the
body
,
and
the
soule
busied
in
sinne
,
or
vanity
.
2.
From
perturbations
of
minde
,
better
to
attend
the
Lords
businesse
,
and
that
dayes
duties
.
3.
From
ordinary
workes
,
both
we
our selves
,
and
all
that
are
ours
.
Whether
of
Speciall
times
,
as
sowing
,
reaping
,
&c.
Or
speciall
callings
,
&c.
Or
generall
import
for
the
Commonwealth
,
that
may
be
done
other
times
.
4.
And
from
all
disturbance
of
this
,
as
Fayres
,
Markets
,
Courts
,
&c.
5.
From
worldly
speeches
,
words
,
and
works
,
better
to
attend
heavenly
things
,
and
Gods
service
.
40.
How
the
sanctification
of
this
rest
?
By
holy
duties
,
such
as
besit
the
Lords
day
to
be
exercised
,
and
our
duties
thereon
imployed
.
41.
What
duties
are
they
?
The
chiefest
,
best
,
and
holiest
that
can
bee
done
on
earth
,
so
best
beseeming
that
day
,
viz.
pertaining
to
-
I.
Gods
honour
immediately
,
-
1.
Prayer
,
or
speaking
to
God
,
&c.
All
such
holy
and
common
service
.
-
2.
Reading
and
preaching
,
and
hearing
it
,
which
is
Gods
speaking
to
us
.
-
3.
Singing
Psalmes
,
and
thanksgiving
.
-
4.
Administration
and
receiving
the
Sacraments
.
-
5.
Holy
meditations
,
conference
,
&c.
-
II.
Men
,
and
so
Gods
honour
,
secondarily
workes
of
1.
Mercy
,
to
releeve
the
poore
.
2.
Peace
,
charity
and
love
,
to
visit
the
sick
,
comfort
the
distressed
,
and
to
make
peace
.
&c.
3.
Necessity
,
as
of
wars
,
or
in
First
,
helping
the
oxe
or
asse
from
perishing
,
much
more
a
soule
,
or
Christian
,
in
any
deepe
necessity
,
or
Secondly
,
casualty
,
as
of
fire
,
and
helping
out
of
danger
;
a
woman
in
travaile
,
and
the
Lord
healing
the
sicke
,
&c.
which
are
accounted
sit
Sabbath
dayes
workes
,
and
duties
,
and
not
onely
permitted
,
but
even
commanded
to
be
done
,
and
so
as
the
Priests
must
labour
in
sacrifice
,
the
Ministers
greatest
taske
,
this
dayes
exercise
.
42.
Are
there
not
other
workes
of
necessity
?
Yes
,
but
permitted
onely
for
avoiding
inconveniences
,
as
necessary
workes
that
cannot
bee
shunned
,
for
natures
necessity
,
as
dressing
food
,
setting
things
in
order
,
and
such
houshold
businesse
,
which
not
to
doe
with
decency
,
were
to
offend
,
in
the
Jewes
or
Iewish
superstition
,
not
considering
the
Sabbath
was
made
for
man
,
and
not
man
for
the
Sabbath
.
43.
How
are
they
then
permitted
?
For
the
better
and
more
carefull
celebration
of
the
Sabbath
,
with
more
decency
and
conveniency
,
and
so
a
Sabbath
dayes
journey
.
44.
How
is
that
?
Not
for
any
worldly
occasion
at
all
allowed
,
but
for
the
performing
of
any
the
foresaid
duties
;
so
to
goe
to
Church
,
or
about
any
such
godly
workes
,
and
without
disturbance
of
the
greatest
,
or
best
duties
,
or
as
may
best
further
them
,
and
the
service
and
honour
of
God
.
45.
May
not
the
poore
then
be
suffered
to
worke
for
necessity
?
Nothing
lesse
,
for
all
are
bound
,
and
they
also
must
as
labour
the
6.
dayes
,
in
the
seventh
rest
,
in
obedience
expecting
his
blessing
on
their
honest
labours
,
which
shall
thereby
bee
either
sufficient
for
their
content
,
or
his
mercy
will
stirre
up
charity
,
for
their
farther
reliefe
.
46.
Js
the
whole
Sabbath
to
bee
spent
in
such
holy
exercises
?
Yes
,
to
our
weake
ability
,
the
best
wee
may
,
especially
the
principall
times
allotted
to
Gods
publique
service
and
duties
,
by
the
Church
enjoyned
,
not
to
be
neglected
,
and
for
the
resting
in
godly
sort
,
as
may
beseeme
Christians
,
and
the
Lords
day
,
so
in
godly
meditations
,
singing
Psalmes
,
and
other
good
exercises
.
47.
But
this
may
seeme
burdensome
,
and
make
the
Lords
day
grievous
?
It
may
be
to
the
raw
and
unexercised
Christian
,
but
to
the
best
it
will
be
most
comfort
,
the
holiest
and
best
spending
of
that
day
,
and
most
glad
will
they
be
of
ability
to
performe
both
the
best
exercises
,
and
most
of
them
,
as
comming
nearest
Saints
and
Angels
,
doing
Gods
will
,
and
the
best
things
with
willingnesse
and
alacrity
.
48.
But
is
no
relaxation
of
such
exercises
,
or
recreation
allowed
?
Yes
,
we
have
liberty
to
refresh
and
cheare
our selves
with
those
things
that
may
comfort
our
weak
nature
,
and
make
us
more
able
or
disposed
to
celebrate
the
day
as
a
festivall
,
and
day
of
joy
unto
the
Lord
,
for
so
it
is
,
and
the
Prophets
expresse
it
so
,
and
as
we
have
flesh
about
us
as
well
as
spirit
,
and
a
body
of
dust
,
the
Lord
who
knoweth
this
our
weaknesse
,
appointeth
the
best
things
of
the
earth
if
we
serve
him
for
our
comfort
;
as
in
Paradise
,
so
on
his
Sabbath
,
even
to
our
bodily
delight
as
the
comfort
of
the
soule
,
so
farre
forth
as
it
may
helpe
,
not
hinder
the
hallowing
of
the
day
,
and
expresse
a
holy
,
not
heathenish
feast
,
or
drunken
Bacchanalia
on
this
day
.
49.
How
is
that
to
be
understood
?
As
that
we
may
use
to
our
comforts
,
both
the
creatures
by
eating
and
drinking
,
to
make
it
a
festivall
day
.
Musicke
,
and
godly
singing
,
or
mirth
to
make
it
a
joyfull
day
.
Other
such
like
delights
,
and
recreations
to
refresh
our
spirits
in
honest
manner
,
whereby
to
be
more
cheerfull
,
able
to
spend
the
allotted
,
and
best
parts
of
the
time
in
those
holy
duties
appointed
,
and
so
those
delights
to
be
a
means
to
further
these
duties
;
and
without
all
excesse
,
scurrility
and
prophanenesse
,
which
else
may
prove
both
an
abuse
of
them
,
and
the
Sabbath
.
50.
What
is
the
opposite
part
or
vice
hereunto
opposed
?
The
not
setting
apart
a
rest
,
or
the
pollution
,
abuse
and
prophanation
of
that
rest
,
and
day
of
the
Sabbath
.
51.
How
not
setting
apart
a
day
of
rest
?
Either
in
setting
out
none
at
all
in
effect
,
or
by
not
resting
from
sinning
,
perturbation
of
the
soule
,
ordinary
workes
,
or
worldly
thoughts
as
they
ought
to
doe
;
or
in
stealing
a
part
from
God
by
their
allotting
unnecessarily
,
1.
Early
mornings
workes
to
hinder
the
due
observation
.
2.
Part
of
the
day
,
or
sometimes
chiefe
part
of
the
day
to
other
occasions
.
3.
Latter
businesses
even
to
be
set
in
hand
before
the
Sabbath
ended
,
as
too
frequent
instances
may
be
given
in
worldings
hying
to
fayres
and
markets
before
the
Sabbath
ended
,
Carriers
,
Millers
,
Shop-keepers
,
Alehouses
,
Tavernes
,
and
others
,
no
necessity
urging
,
but
filthy
lucre
,
stealing
a
part
,
if
not
wholly
prophaning
the
Lords
day
,
against
which
,
many
good
Lawes
have
by
good
Princes
beene
enacted
,
though
too
often
,
the
more
the
shame
,
slenderly
executed
.
52.
How
to
be
remedied
?
If
good
Lawes
well
enacted
,
were
by
good
Magistrates
carefully
executed
,
as
we
read
in
some
Councells
decreed
the
goods
to
be
forfeited
,
as
Concilio
Dingulonencsis
,
Canon
13.
and
by
Leo
and
Authemius
,
the
persons
to
be
proscribed
,
whereby
they
were
out
of
the
lawes
,
and
Princes
protection
,
and
the
goods
forfeited
.
53.
How
is
the
farther
abuse
,
and
prophanation
?
By
abusing
that
rest
,
and
day
of
Sabbath
to
any
evill
end
,
as
superstition
in
Jewish
abstinency
,
from
necessary
things
to
be
done
,
for
the
better
sanctification
thereof
.
Any
Idolatrous
fashion
.
Idlenesse
,
only
,
and
in
doing
no
good
,
which
is
worse
then
bodily
labour
,
and
this
Sabbatum
Asinorum
,
or
of
beasts
.
Vanity
or
prophane
sports
,
which
hinder
holy
duties
and
sanctification
,
worse
also
then
honest
labour
,
this
onely
Sabbatum
tituli
,
bare
name
of
Sabbath
.
Sinne
,
as
to
gluttony
,
exccesse
,
drunkennesse
,
and
the
like
,
spending
the
best
day
in
the
worst
exercises
,
or
wasting
idly
on
the
Sabbath
what
gotten
the
weeke
,
which
is
Sabbatum
Satanae
,
the
Divells
holyday
,
and
they
his
slaves
that
use
it
.
54.
How
is
the
heynousnesse
of
this
sinne
intimated
?
1.
By
Gods
strict
penall
law
enacted
against
it
,
the
offendors
to
dye
the
death
,
Exod.
31.
15.
2.
By
that
laws
execution
on
him
that
gathered
but
sticks
,
Num.
15.
32.
3.
By
Gods
sending
the
people
into
captivity
for
it
,
that
the
land
might
keepe
her
Sabbath
that
they
his
people
had
broken
,
Jerem.
25.
4.
Gods
providence
to
have
it
observed
,
that
the
day
before
only
,
no
other
,
sent
and
allowed
double
Manna
,
Exod.
26.
5.
And
lastly
,
God
and
all
good
mens
execrations
of
it
,
and
Prophets
exclamations
against
it
,
as
Nehemiah
also
threatning
the
Merchants
,
Nehemiah
13.
55.
How
is
it
then
generally
or
commonly
prophaned
?
1.
Either
by
labours
and
journying
,
that
are
not
of
necessity
,
and
might
be
avoided
.
2.
By
idle
resting
and
sitting
at
home
,
or
other
absence
from
publicke
duties
.
3.
By
sinfull
and
vain
spending
the
time
allotted
to
holy
duties
in
wicked
manner
.
4.
By
suffering
others
,
especially
those
under
the
authority
of
Master
or
Magistrate
to
offend
therein
.
56.
What
is
the
issue
generally
hereof
?
By
neglecting
Gods
ordinance
,
and
herein
honour
,
both
good
order
overturned
.
Good
duties
of
all
sorts
neglected
.
Magistrates
and
Superiours
with
God
contemned
.
Inferiours
by
prophanenesse
come
to
misery
.
Gods
blessings
alienated
,
&c.
and
his
judgements
assuredly
appropriated
to
the
offenders
.
57.
What
is
the
second
part
of
the
duty
in
sanctifying
the
Sabbath
.
To
remember
it
,
or
mindefully
with
care
and
conscience
to
prepare
for
it
,
and
set
about
it
.
1.
Seene
in
removing
impediments
.
2.
Using
all
good
helpes
.
3.
Convenient
preparation
to
both
the
publicke
and
private
duties
,
to
be
performed
by
both
,
1.
Ministers
,
2.
People
in
the
celebrating
,
and
being
present
at
the
celebration
of
divine
Service
,
and
publicke
worship
of
God
in
his
Church
,
performing
the
divine
offices
or
officiating
there
,
with
helping
and
assistance
in
the
same
.
58.
What
is
it
to
remember
?
To
take
speciall
note
of
this
Commandement
as
begun
in
Paradise
,
sanctified
by
God
,
and
now
renewed
in
Christ
,
&c.
To
take
speciall
note
of
the
duty
enjoyned
,
sanctifie
the
time
,
the
Sabbath
,
ourselves
to
bee
prepared
:
And
so
remember
all
the
dayes
of
the
week
so
to
labour
,
that
we
may
rest
,
and
sanctifie
this
.
The
day
before
as
a
parasceve
or
halfe
holyday
,
begin
to
prepare
ourselves
to
the
sanctification
of
this
.
The
last
Sabbath
how
we
profited
,
what
wee
learned
,
and
how
to
improve
it
in
this
.
59.
What
impediments
to
be
removed
?
Of
workes
and
labour
,
that
would
importune
us
to
neglect
it
;
worldly
cares
and
distractions
,
and
specially
sinne
and
vanity
,
with
sleepy
drowsinesse
of
devotion
,
and
idlenesse
,
perswading
us
to
absent
our selves
from
holy
duties
,
and
stay
at
home
.
60.
What
helpes
to
be
used
?
Holy
meditations
of
the
benefit
,
institution
,
and
command
of
the
Sabbath
,
and
blessings
attending
the
same
,
as
well
as
reading
,
conference
,
&c.
61.
What
preparations
else
?
Fitting
our
bodies
to
the
outward
rest
,
and
presenting
our selves
and
those
that
belong
to
us
,
at
the
Church
;
as
our
minds
to
the
holy
actions
,
and
present
devotions
;
in
such
preparation
yeelding
our
presence
,
both
of
body
and
minde
,
even
to
all
both
publique
and
private
duties
of
the
Sabbath
.
62.
What
private
duties
?
Those
preparations
going
before
,
and
good
exercises
and
actions
following
the
publique
duties
,
as
also
the
ordinary
meanes
of
sanctification
,
private
prayer
,
reading
,
and
meditation
.
Workes
of
charity
and
mercy
,
Outward
,
almes
,
visiting
the
sicke
,
&c.
peace-making
.
Inward
,
to
the
soule
,
instruction
,
reproofe
,
exhortation
,
comfort
,
counsell
,
&c.
63.
What
publique
?
The
ordinary
duties
of
the
Sabbath
,
in
the
publique
worship
and
service
of
God
,
at
the
Church
,
and
in
that
great
congregation
.
64.
What
of
the
Minister
?
As
the
chiefe
actor
in
this
dayes
sanctification
,
publique
prayer
,
and
calling
upon
God
,
in
the
behalfe
of
the
congregation
.
Reading
,
and
preaching
the
word
,
and
catechising
.
Administration
of
the
Sacraments
.
65.
What
of
the
people
?
Their
yeelding
their
presence
in
the
holy
assembly
,
and
both
Comming
duly
.
Staying
to
the
end
.
Behaving
themselves
religiously
,
being
present
in
hearing
the
word
.
Praying
,
and
using
the
Sacraments
.
Doing
all
other
convenient
workes
of
sanctification
,
as
in
their
assisting
the
Minister
and
congregation
,
collections
for
the
poore
,
&c.
66.
What
the
opposite
offences
?
In
generall
,
all
carelesnesse
,
and
contempt
;
remisnesse
,
and
negligence
;
forgetfulnesse
,
and
sloath
;
drowsinesse
,
and
sleeping
,
or
sleepinesse
;
in
any
of
the
persons
,
in
any
of
these
foresaid
devotions
,
and
private
or
publique
duties
,
arguing
unpreparednesse
,
and
backwardnesse
in
rendring
to
God
the
honour
due
to
his
name
,
or
sanctification
fitting
to
his
Sabbath
.
67
How
more
in
particular
?
-
I.
In
the
Ministers
,
carelesnesse
,
negligence
,
absence
,
or
idlenesse
,
&c.
-
II.
In
the
People
,
1.
Absence
from
Church
,
in
carelesnesse
,
negligence
,
contempt
,
obstinacy
,
or
any
pretence
,
or
cause
whatsoever
,
arguing
unwillingnesse
,
or
unpreparednesse
.
2.
Departure
,
without
necessary
cause
.
3.
Irreligious
behaviour
in
the
Church
and
worship
of
God
.
4.
Other
negligence
,
or
vanities
,
before
or
after
.
68.
What
else
may
be
said
to
offend
thus
?
I.
Those
who
are
mindfull
of
the
Sabbath
to
prophane
it
:
as
1.
Who
provide
not
to
be
free
that
day
.
2.
Who
provide
businesse
against
that
day
.
3.
Passe
over
extraordinary
businesses
or
journeyes
to
it
.
4.
Make
bold
with
God
,
to
borrow
part
,
if
not
all
,
to
their
owne
use
,
which
wisedome
is
not
from
above
,
but
from
the
divell
.
II.
Observe
it
but
for
fashion
sake
.
III.
Observe
the
outward
rest
onely
.
IV.
Are
dainty
Sabbath
keepers
,
or
rather
prophaners
.
V.
Account
putting
on
gay
cloathes
,
costly
fare
,
or
other
excesse
,
that
dayes
worke
.
VI.
Absent
themselves
from
publique
duties
,
or
thinke
on
private
,
which
may
bee
done
every
day
sufficiently
.
VII
.
Are
weary
of
it
,
and
wish
it
gone
.
VIII
.
Unwillingly
performe
the
duties
of
it
,
and
the
like
,
as
Separatists
,
Recusants
,
and
Nonconformists
.
69.
What
say
you
then
of
other
holidayes
appointed
?
To
be
understood
as
a
second
sort
of
Sabbath
,
and
even
by
the
Lords
example
,
and
institution
warranted
,
as
also
by
holy
men
practised
from
all
antiquity
,
as
is
apparant
in
the
Old
Testament
.
How
were
such
Sabbaths
?
The
very
Passeover
,
and
Penticost
,
feast
of
Weekes
,
and
Tabernacles
,
by
God
himselfe
,
besides
his
ordinary
Sabbaths
,
and
so
likewise
the
feast
of
Purim
,
and
Dedication
,
and
like
deliverances
and
blessings
,
with
peculiar
Festivals
,
as
on
other
great
occasions
,
solemne
Feasts
also
,
and
holy
assemblies
,
which
were
in
effect
extraordinary
Sabbaths
,
of
the
which
some
holy
,
and
festivall
with
joy
,
as
the
other
holy
,
but
fasting
daies
.
70.
What
use
of
these
our
holy
dayes
?
For
the
honour
of
God
,
and
remembrance
of
some
extraordinary
and
great
blessings
,
on
that
time
conferred
on
his
Church
,
as
in
those
feasts
remembring
our
blessed
Saviour
,
whether
his
Nativity
,
Circumcision
,
Incarnation
,
or
some
holy
mystery
;
and
likewise
the
Saints
dayes
,
those
vessels
of
grace
,
Gods
especiall
and
extraordinary
instruments
,
for
the
illustration
of
his
Church
,
whom
we
so
remember
,
and
praise
him
for
the
same
.
71.
But
how
doth
this
agree
with
the
Commandement
,
that
appointeth
the
six
dayes
for
labour
?
Very
well
,
for
if
part
of
the
seventh
upon
necessity
may
be
taken
to
our
use
,
as
aforesaid
,
much
more
part
of
the
six
for
his
honour
,
who
is
to
bee
honoured
all
our
dayes
,
in
some
convenient
sort
;
as
Daniel
three
times
a
day
praying
,
and
David
seven
times
a
day
,
to
teach
us
some
weeke
dayes
exercise
,
which
commonly
can
never
countervaile
our
negligence
on
the
Sabbath
,
if
no
other
duty
did
binde
us
to
this
daily
sacrifice
.
72.
What
rules
for
weekly
or
daily
devotion
?
Such
as
any
good
man
may
propose
to
himselfe
,
remembring
Gods
blessings
and
benefits
bestowed
on
him
,
as
especially
to
use
1.
Prayer
,
morning
and
evening
.
2.
Blessings
,
and
thanksgivings
before
and
after
meat
,
and
receiving
the
creatures
.
3.
To
give
thankes
at
all
times
for
benefits
,
blessings
or
deliverances
received
.
4.
To
pray
often
,
and
more
instantly
,
as
our
necessities
may
require
.
5.
Tolet
no
day
passe
without
some
reading
,
or
divine
meditation
.
6.
To
take
benefit
of
weeke
day
Sermons
,
if
opportunity
be
fitly
offered
,
and
may
bee
without
palpable
wandring
,
Pharisaicall
pride
,
and
shew
of
hypocrisie
,
or
neglect
of
our
calling
.
73.
What
further
warrant
have
wee
for
holy
dayes
,
or
fasting
dayes
?
As
that
example
of
God
himselfe
,
and
holy
men
in
the
Old
Testament
,
so
since
,
1.
Primitive
times
,
institution
and
practice
,
most
of
them
.
2.
Authority
of
the
Church
,
commanding
and
constituting
.
3.
The
benefits
themselves
,
and
mercies
of
God
therein
,
requiring
a
thankfull
remembrance
.
4.
All
the
former
reasons
,
and
authorities
together
,
with
our
owne
necessities
,
and
sometimes
urgent
and
extraordinary
occasions
,
as
before
enforcing
some
ordinary
fasting
dayes
,
sometimes
also
extraordinary
fasting
,
and
festivall
dayes
.
74.
Are
these
to
be
observed
as
strictly
as
the
Sabbath
?
There
is
no
reason
for
that
;
for
though
sometimes
celebrated
with
extraordinary
joy
or
solemnity
,
yet
as
secondary
Sabbaths
,
assuredly
in
a
second
degree
,
and
also
among
them
degrees
may
be
observed
,
yet
all
of
them
in
some
measure
,
for
holy
and
festivall
dayes
,
and
to
the
honour
of
God
,
as
the
mystery
or
memoriall
doe
require
,
and
so
these
may
be
Sabbaths
dedicated
to
the
Lord
in
memory
of
his
blessings
,
but
this
peculiarly
the
Sabbath
of
the
Lord
.
75.
What
was
that
farther
explication
of
this
Commandement
?
In
the
permission
or
injunction
of
labour
the
six
dayes
.
In
the
duplication
of
the
Commandement
,
and
1.
Naming
the
Sabbath
the
seventh
day
,
and
againe
enjoyning
it
.
2.
Amplifying
it
,
by
forbidding
all
servile
work
,
both
of
ones
selfe
,
and
all
that
pertaine
to
us
.
76.
How
is
the
permission
of
the
six
dayes
to
labour
?
Not
onely
a
bare
permission
,
but
even
an
injunction
to
worke
in
the
same
commanding
moode
,
that
the
Commandement
it selfe
is
,
and
that
both
to
avoide
idlenesse
,
hatefull
to
God
,
and
nurse
of
vices
,
and
also
thereby
the
better
to
sanctifie
the
Sabbath
.
As
1.
rest
after
labour
is
sweeter
.
2.
We
better
prepared
by
vicissitude
and
change
,
may
3.
More
cheerfully
entertaine
it
.
4.
More
sensible
of
it
,
and
thankefull
for
it
.
5.
Better
abled
for
it
,
and
fitter
to
rest
.
Provision
being
made
for
the
rest
and
sanctification
by
the
weekes
labour
,
and
Gods
blessing
;
and
so
the
Commandement
againe
repeated
.
77.
Why
is
the
Commandement
then
doubled
?
1.
For
ratification
of
the
stability
of
it
,
as
first
not
onely
commanded
,
but
to
be
remembred
,
and
here
againe
redoubled
.
2.
For
specification
of
the
very
day
,
the
seventh
,
and
so
determined
,
and
by
no
humane
ordinance
,
but
only
by
divine
to
be
altered
,
and
so
in
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Greek
,
the
seventh
day
not
only
a
seventh
,
the
Sabbath
ordained
,
and
in
it
farther
,
the
prohibition
of
all
worke
in
amplification
of
the
command
.
78.
Wherein
the
amplification
chiefly
?
1.
In
that
the
six
dayes
are
allotted
,
commanded
,
and
by
Gods
example
also
established
for
labour
and
workes
,
that
the
seventh
may
be
a
Sabbath
,
a
holy
and
festivall
day
of
rest
.
2.
In
that
all
worke
is
thereon
forbidden
,
not
onely
to
the
Master
or
Magistrate
,
but
even
-
1.
To
the
son
and
daughter
,
and
servant
.
-
2.
To
the
cattell
,
Oxe
,
Asse
,
&c.
-
3.
Nay
the
very
stranger
,
whatsoever
with
us
in
company
.
79.
Why
so
?
That
it
may
be
the
better
sanctified
by
all
.
That
the
cattell
,
and
servant
may
rest
with
us
.
That
the
stranger
draw
us
not
away
by
evill
example
from
God
,
nor
we
accessory
to
others
offences
.
80.
Why
this
so
strictly
urged
?
1.
Because
Parents
and
Masters
being
in
Gods
stead
,
are
to
see
inferiours
trained
up
in
godlinesse
.
2.
As
the
head
receiveth
comfort
in
the
good
of
the
other
members
,
so
should
the
superiours
from
these
.
3.
It
is
a
sin
and
shame
for
Parents
to
bring
up
children
not
servants
of
God
,
but
vassalls
of
the
Divell
,
and
firebrands
of
hell
;
or
masters
of
such
servants
.
4.
What
blessing
can
be
expected
from
their
labours
,
if
they
sanctifie
not
the
Sabbath
with
us
.
5.
What
comfort
can
it
be
for
Parents
or
Masters
to
see
their
sons
or
servants
come
to
wretchednesse
or
misery
,
or
miscarry
,
as
they
cannot
chuse
in
neglect
of
Gods
service
,
and
their
duty
,
nay
what
corrasive
to
their
conscience
,
by
suffering
it
,
to
be
accessory
to
their
wickednesse
,
and
how
shall
they
be
taught
,
if
not
brought
to
Church
to
learne
their
duties
.
81.
What
then
the
end
of
the
Sabbath
?
1.
For
the
sanctification
of
Gods
name
in
holy
and
publique
duties
.
2.
For
the
rest
of
even
the
servant
and
cattell
.
3.
For
the
type
of
the
spirituall
rest
,
both
from
sinne
by
the
Messiah
,
and
perpetually
in
the
Heavens
.
82.
What
reasons
of
this
duty
urged
here
?
Divers
,
both
-
1.
Interlaced
,
and
intimated
by
the
-
1.
Antiquity
and
excellency
thereof
.
-
2.
Equity
and
justice
of
it
.
-
3.
Propriety
of
it
,
to
God
belonging
.
-
Expressed
by
the
-
1.
Reduplication
of
the
Commandement
.
-
2.
Example
of
God
himselfe
.
-
3.
His
blessing
annexed
.
83.
What
are
the
reasons
intimated
?
1.
The
antiquity
and
excellency
of
that
day
,
and
duty
instituted
by
God
himselfe
in
Paradise
,
in
time
of
mans
innocency
,
sanctified
first
with
his
owne
example
,
intimated
in
the
serious
remembrance
,
and
reiteration
of
the
command
,
as
well
as
in
the
example
of
God
.
Secondly
,
the
equity
and
justice
of
it
,
that
having
allowed
six
dayes
to
us
,
he
may
well
require
the
7.
with
our
best
duty
and
care
to
sanctifie
it
.
Thirdly
the
propriety
the
Lord
hath
to
it
,
it
being
his
day
or
Sabbath
,
not
onely
made
by
him
,
as
all
the
rest
,
but
the
day
of
his
rest
besides
.
84.
What
reasons
expressed
?
1.
The
often
reduplication
of
the
command
,
as
both
the
day
to
be
remembred
,
rested
upon
,
sanctified
,
and
no
servile
worke
done
not
by
any
person
thereon
.
2.
The
example
of
God
,
not
onely
working
the
six
dayes
,
to
appoint
that
our
exercise
,
but
also
resting
and
sanctifying
this
for
our
instruction
,
and
to
perswade
us
.
3.
His
blessing
annexed
,
who
both
rested
and
sanctified
,
and
for
that
use
blessed
it
;
so
the
holy
use
of
it
shall
procure
us
a
blessing
in
the
blessednesse
thereof
,
both
to
our
labours
in
this
,
to
our
comfort
,
and
rest
hereafter
,
to
eternall
happinesse
.
What
more
learne
you
from
the
sanctifying
the
Sabbath
day
?
With
it
may
be
noted
the
setting
apart
to
holy
uses
other
things
,
whereby
the
sanctification
of
the
day
may
be
better
performed
and
observed
,
and
thereby
as
it
were
depending
upon
the
sanctification
of
the
same
.
Which
are
they
?
With
the
sanctification
of
the
time
may
bee
well
understood
to
be
inferred
the
sanctifying
.
1.
Place
or
places
for
Gods
service
,
such
as
his
Altars
in
the
most
ancient
times
,
the
Tabernacle
,
Temple
and
Synagogue
of
the
Jewes
,
afterwards
and
since
our
Churches
and
Christian
Temples
throughout
the
world
set
apart
for
such
holy
meetings
,
and
actions
principally
on
that
day
.
2.
Persons
,
as
of
the
first
borne
,
and
eldest
of
the
families
for
Priests
to
attend
Gods
service
,
before
the
Law
,
and
since
by
Christ
appointed
the
Evangelicall
Priests
and
Ministers
of
the
Gospell
,
who
all
were
principally
to
attend
that
day
and
service
.
3.
Maintenance
of
those
persons
,
and
this
ordinance
,
tythe
offerings
,
and
the
like
consecrated
,
and
set
apart
to
this
use
and
maintenance
of
them
that
attend
his
service
,
and
consequently
maintenance
of
his
honour
upon
earth
,
whose
morality
,
and
so
perpetuity
of
institution
may
abundantly
be
shewed
,
both
before
,
under
,
and
since
the
Law
,
under
the
Gospell
.
4.
Other
things
consecrate
and
set
apart
to
holy
uses
,
and
performance
of
Gods
service
,
especially
on
this
day
,
both
which
the
Fathers
in
the
Jewes
Church
,
and
now
since
in
ours
,
abundantly
to
be
shewed
,
as
both
the
sacrifices
,
Arke
,
Cherubins
,
Shewbread
,
Candlesticke
,
and
ornaments
of
the
Temple
,
and
such
things
for
practise
of
devotion
,
ornament
,
order
or
decency
,
in
our
Christian
Churches
appointed
.
And
Lastly
,
the
very
bringers
,
offerers
of
the
sacrifices
themselves
,
and
those
that
joyne
with
the
Priests
in
performance
of
the
holy
duty
,
the
Saints
on
earth
,
and
such
as
excell
in
vertue
,
or
the
communion
of
Saints
,
a
people
holy
and
acceptable
to
the
Lord
,
and
no
lesse
with
the
holy
actions
,
practises
and
performance
of
those
knowne
duties
in
Gods
service
and
worship
on
that
day
of
rest
,
such
as
hearing
,
praying
,
preaching
,
or
the
like
,
and
their
comming
and
presence
at
them
,
the
rites
,
orders
,
ceremonies
used
in
the
performance
of
that
duty
of
publique
sanctification
of
the
day
,
all
of
them
included
,
sanctified
with
it
,
they
with
the
day
,
and
the
day
the
better
by
them
.
But
these
things
are
not
to
be
found
perpetuall
,
and
at
all
times
in
the
Church
?
Yes
,
the
most
essentiall
of
them
,
and
for
the
others
,
as
the
infancy
or
growth
of
the
Church
did
obtaine
to
more
maturity
and
perfection
,
whereby
Gods
appointment
,
and
for
the
more
accomplished
and
orderly
performance
of
his
service
in
their
due
time
,
left
to
the
wise
governours
discretion
instituted
.
What
difference
between
Gods
sanctifying
the
Sabbath
and
ours
?
His
sanctifying
it
authoritative
,
have
full
power
to
constitute
,
and
ordaine
the
setting
apart
of
it
to
holy
uses
;
our
sanctifying
of
it
either
imitative
,
so
appointed
to
follow
him
our
patterne
in
the
setting
of
it
apart
to
such
holy
use
,
or
obedientialiter
and
executive
in
performance
of
those
holy
services
,
and
duty
therein
by
him
commanded
.
This
duty
it
seems
of
sanctifying
,
it
is
vehemently
and
often
here
pressed
and
urged
?
Yes
,
as
principally
inforced
,
and
so
five
times
at
least
therein
urged
in
memento
,
both
of
the
prevention
of
the
neglect
,
preparation
to
the
duty
,
being
by
the
neglect
of
it
,
many
other
good
duties
are
neglected
,
which
by
it
might
and
ought
to
bee
learned
,
and
by
the
practise
of
it
,
all
other
good
duties
are
practised
or
renewed
,
and
recalled
to
minde
by
hearing
the
word
then
read
and
preached
.
Mandate
in
the
first
words
of
the
precept
expressed
.
Redoubled
mandate
,
in
the
next
words
of
the
explication
of
the
precept
,
but
the
seventh
,
&c.
Example
of
God
himselfe
,
working
the
sixt
,
resting
the
seventh
day
.
Reasons
annexed
of
his
so
blessing
this
day
,
other
dayes
with
it
and
by
it
.
So
sanctifying
it
to
the
holy
use
of
his
worship
and
service
in
it
appointed
,
so
it
is
the
whole
scope
of
the
Commandement
from
the
first
words
of
the
memento
remember
to
doe
it
,
to
the
last
words
,
the
reasons
rendred
why
so
respectively
commanded
.
What
followeth
?
The
fifth
Commandement
,
and
first
of
the
second
Table
,
as
next
to
our
duty
to
God
,
expressing
our
duty
to
superiours
.
SECT.
7.
The
fifth
Commandement
.
The
order
of
the
fifth
commandement
,
first
of
the
second
Table
,
and
reasons
of
it
,
with
divers
necessary
rules
for
the
better
understanding
or
conceiving
of
the
rest
of
the
Commandement
,
and
differences
of
the
two
Tables
,
as
first
of
the
affirmative
and
negative
Commandements
,
or
parts
of
them
compared
.
Secondly
,
of
the
ground
of
the
duties
of
both
Tables
.
Thirdly
,
of
sinnes
of
divers
degrees
and
imparity
of
offences
.
Fourthly
,
of
sinnes
of
the
first
and
second
Table
,
and
Analysis
of
the
same
:
with
the
reason
why
the
Commandements
of
the
first
Table
have
reasons
annexed
,
and
not
they
of
the
second
,
but
this
called
the
first
Commandement
,
with
promise
,
as
nighest
them
,
and
concerning
those
in
whom
is
Gods
image
of
authority
.
The
Analysis
of
this
fifth
Commandement
,
with
the
parts
or
duties
,
and
opposite
abuses
therein
intimated
,
or
expressed
who
are
to
be
accounted
fathers
,
in
what
respects
,
and
what
manner
they
are
so
,
and
how
diversly
thereby
distinguished
,
with
their
general
duties
whereby
to
be
worthy
of
honour
,
hereby
〈◊〉
●●timatca
,
of
〈◊〉
●eriours
and
inferiours
,
in
gifts
of
minde
,
or
yeares
,
in
nobility
,
and
gentry
,
in
wealth
,
and
such
externall
matters
,
the
gifts
of
,
fortune
,
in
and
good
actions
,
government
and
authority
,
or
private
;
as
Masters
of
families
,
and
their
charge
,
Parents
and
children
,
and
other
the
like
Superiours
and
inferiours
in
the
common
and
usuall
oeconomioall
or
politick
societies
,
as
of
Tutors
,
or
Guardians
and
Pupills
,
husband
and
wife
,
their
mutuall
duties
,
Masters
and
servants
,
Governours
in
Colledges
,
Schooles
,
and
any
like
societies
,
or
mysteries
,
so
of
the
Prelates
,
and
people
,
or
Preachers
,
and
their
congregatiens
,
Kings
and
Princes
,
or
Soveraignes
,
and
their
subjects
,
as
under
them
the
Magistrates
,
and
other
the
Kings
Officers
and
the
comm●●
people
with
their
severall
duties
,
and
neglects
thereof
or
enormities
,
and
vices
,
opposite
illustrated
,
and
explained
,
where
also
in
generall
the
duty
of
obedience
in
all
lawfull
commands
in
all
singlenesse
of
heart
,
and
not
with
muttering
and
murmuring
,
or
other
despitefull
repirings
,
and
so
in
the
duries
in
either
side
,
even
all
the
vertues
in
a
manner
comprehended
the
reasons
of
the
Commandment
,
and
promise
of
blessing
in
long
life
how
to
be
understood
,
and
indeed
when
given
of
God
,
though
else
a
shorter
life
here
,
so
appointed
by
God
,
no
lesse
to
be
accounted
a
blessing
,
&
as
well
as
the
lands
possession
,
the
good
gift
of
the
Lord
.
1.
WHat
is
the
fifth
Commandement
?
Honour
thy
father
and
thy
mother
,
that
thy
dayes
may
be
long
in
the
land
,
&c.
2.
What
is
the
order
of
it
?
The
first
of
the
second
Table
,
as
next
to
the
honour
of
God
,
importing
our
duty
to
superiours
for
good
orders
sake
,
and
better
observation
of
the
rest
by
their
command
,
as
also
this
,
and
all
the
Commandements
of
the
second
Table
to
be
observed
for
the
honour
of
God
principally
,
and
in
respect
of
the
first
Table
,
according
to
the
rules
aforesaid
,
manifesting
the
difference
of
the
second
Tables
,
and
Commandements
among
themselves
,
and
the
dependancy
of
this
.
3.
What
rules
were
they
?
1.
That
every
negative
Commandement
bindeth
alwaies
,
and
at
all
times
,
every
affirmative
only
alwaies
,
but
not
so
precisely
to
all
,
and
every
particle
of
time
.
2.
That
the
Commandements
of
the
first
Table
are
to
be
kept
for
themselves
absolutely
,
those
of
the
second
for
the
first
.
3.
That
though
every
sinne
deserveth
death
eternally
,
yet
there
is
,
and
may
be
imparity
of
sins
in
many
respects
.
4.
That
the
sinnes
against
the
first
Table
,
simply
and
in
themselves
considered
,
are
more
heynous
then
those
against
the
second
,
though
such
aggravation
or
respects
else
of
extreme
malice
,
presumption
or
infirmity
,
or
the
like
,
may
over
balance
,
or
much
alter
the
same
.
5.
There
is
so
neare
a
tie
and
relation
between
the
Commandements
,
that
whosoever
faileth
in
one
,
is
guilty
of
all
.
As
that
it
is
indeed
a
breach
of
the
whole
Law
.
An
offence
against
the
royall
Law
of
charity
,
the
intent
and
sum
of
all
.
An
offence
against
God
the
author
of
them
all
.
A
contempt
of
his
Majesty
and
command
.
4.
What
the
meaning
of
the
first
rule
?
That
the
negative
commandement
,
or
negative
part
of
the
Commandement
is
at
all
times
,
and
every
particle
of
time
to
be
observed
,
as
not
to
deny
God
,
or
set
up
any
false
gods
,
abuse
his
holy
name
,
prophane
the
Sabbath
,
dishonour
parents
,
commit
murder
,
adulterie
,
stealth
,
or
other
offence
forbidden
,
at
anytime
;
but
all
time
,
and
every
,
and
the
least
particle
of
time
must
be
free
from
offence
,
or
the
commandement
is
broken
,
and
in
it
the
whole
Law
;
though
the
affirmative
part
,
or
duty
commanded
,
is
broken
,
as
honouring
God
,
or
Parents
,
observing
the
Sabbath
,
or
doing
good
actions
,
cannot
be
performed
at
all
times
,
and
every
particle
of
time
,
but
at
set
and
determinate
times
,
and
occasions
;
and
that
with
some
remission
and
relaxation
,
as
seene
in
sanctifying
the
Sabbath
,
because
of
our
weake
nature
requiring
respitation
;
so
that
as
the
Schoole
phrase
is
,
the
affirmative
is
semper
,
but
non
ad
semper
,
the
negative
both
semper
and
ad
semper
;
that
is
,
no
minutes
permission
of
the
offence
,
though
some
minutes
relaxation
of
the
duty
may
be
,
necessity
requiring
.
5.
How
the
second
rule
explained
?
That
the
Commandements
of
the
first
Table
are
meerly
and
absolutely
to
be
observed
for
themselves
,
and
the
love
and
honour
of
God
,
in
them
commanded
,
and
who
doth
observe
them
but
for
fashion
sake
,
or
worldly
respects
,
beforemen
,
and
to
please
others
,
for
feare
of
punishment
,
or
shame
,
or
the
like
,
doe
mainly
erre
,
and
offend
,
and
are
guilty
of
sin
,
though
the
action
be
performed
;
but
the
Commandements
of
the
second
Table
are
to
be
observed
for
conscience
of
the
first
Table
,
commending
the
love
of
God
to
us
,
and
the
love
of
our
neighbour
for
Gods
sake
,
whose
image
wee
are
,
and
who
do
observe
the
Lawes
of
the
second
Table
for
the
praise
of
men
,
more
then
the
love
of
God
,
or
of
morality
onely
,
and
to
bee
like
dealt
with
againe
,
and
friendly
to
those
deale
friendly
with
them
,
as
Publicans
and
sinners
doe
the
like
;
though
the
action
be
done
,
are
farre
from
the
performance
or
duty
of
the
Commandement
required
to
be
done
,
for
the
love
of
God
.
6.
How
the
third
rule
explained
?
That
though
eternall
death
be
the
wages
of
sin
,
as
an
offence
against
the
infinite
Majesty
of
God
,
yet
imparity
of
sins
may
be
,
and
one
offence
greater
then
another
,
in
many
respects
:
as
1.
Some
lesse
offences
against
the
neighbour
then
others
,
as
lying
,
then
adultery
and
murder
,
and
so
the
smaller
offences
compared
with
bloudy
and
crying
sins
;
as
Peters
denyall
,
or
Eutiches
sleeping
,
with
Davids
adultery
,
or
Noahs
drunkennesse
,
with
Cains
murder
.
2.
Sins
against
the
second
Table
,
and
against
the
creature
,
lesse
in
regard
of
the
object
,
then
those
against
the
first
,
being
immediately
against
Gods
infinite
Majesty
.
3.
Sins
also
of
infirmity
,
and
ignorance
,
and
the
like
,
though
not
the
lesse
able
to
damne
us
,
yet
lesse
accounted
then
those
of
malice
,
and
contempt
or
presumptuous
sins
,
so
all
those
other
sins
in
comparison
of
those
perverse
,
haynous
,
and
stubborne
sins
,
against
the
holy
Ghost
,
whereby
the
difference
and
degrees
of
sin
and
offences
is
apparant
.
7.
How
is
the
fourth
rule
to
be
understood
?
That
though
the
sins
against
the
first
Table
,
simply
and
absolutely
in
themselves
considered
,
as
immediately
against
the
infinite
Majesty
of
God
,
are
more
heynous
then
the
sins
against
the
second
Table
,
where
the
offence
is
but
against
the
finite
creature
immediately
,
though
secondarily
against
the
divine
Majesty
contemned
,
yet
such
may
the
aggravation
be
on
the
one
side
,
by
extreame
malice
,
perversnesse
,
presumption
,
supine
negligence
,
and
the
like
,
and
the
extenuation
on
the
other
side
,
by
infirmity
,
ignorance
,
feare
,
or
other
humane
passion
,
or
frailty
,
that
may
quite
alter
and
weigh
downe
,
or
over
balance
the
former
respect
;
that
as
in
the
same
first
Tables
offences
,
compared
among
themselves
,
there
is
no
comparison
of
Sarahs
infidelity
,
when
she
laughed
,
and
for
which
she
was
reproved
,
with
Lots
wives
looking
back
,
Achans
sacriledge
,
or
the
gainsaying
of
Korah
;
so
neither
in
the
second
Tables
offences
,
compared
with
the
first
,
or
first
with
the
second
;
that
infidelity
of
Sarahs
,
or
Eutiches
sleeping
at
Pauls
Sermon
,
both
of
infirmity
,
though
against
God
,
or
such
like
negligence
on
the
Sabbath
,
to
be
thought
equall
to
Cains
murder
,
Davids
adultery
,
backed
with
murder
,
or
such
other
crying
sins
of
oppression
and
blood
;
though
against
men
onely
immediately
,
since
so
aggravated
by
perversnesse
,
malice
,
and
presumption
,
or
security
,
as
well
as
secondarily
,
also
redounding
to
the
dishonour
of
God
,
and
contempt
of
the
divine
Majesty
.
8.
How
the
fifth
rule
explained
?
That
there
is
so
near
a
tye
and
relation
between
the
Commandements
,
all
of
them
having
one
rule
,
the
love
of
God
;
one
end
,
the
honour
of
God
;
one
author
of
them
all
,
God
;
and
one
authority
commanding
all
,
and
so
binding
to
every
one
of
them
in
particular
,
as
to
all
of
them
,
and
the
whole
Law
in
generall
saying
,
thou
shalt
observe
all
these
Lawes
,
to
doe
them
;
and
Cursed
is
he
who
walketh
not
in
all
these
Lawes
,
to
doe
them
;
that
one
of
them
not
performed
,
the
whole
Law
is
broken
;
and
the
disobedience
manifest
,
requiring
punishment
,
as
the
guilt
also
shewing
it selfe
,
1.
Against
the
Author
of
them
all
.
2.
Against
the
authority
of
his
command
.
3.
Against
the
royall
Law
of
love
.
4
In
contempt
of
that
divine
Majesty
,
so
that
though
there
are
degrees
of
offences
,
and
some
are
to
be
more
earnestly
and
carefully
avoyded
,
as
more
haynous
ones
,
yet
simply
none
are
to
bee
chosen
,
as
inter
mala
culpae
omnino
non
datur
electio
.
9.
What
is
the
summe
of
the
second
Table
?
To
love
thy
neighbour
as
thy selfe
,
Levit.
19.
18
Math.
22.
39.
Rom
13.
8.
10.
What
is
thereby
expressed
?
The
duty
,
love
,
which
in
the
first
place
God
,
in
the
next
place
respectively
the
neighbour
.
The
object
,
the
neighbour
,
as
neare
to
us
,
of
the
same
flesh
and
blood
,
viz.
all
mankinde
.
The
manner
,
as
thy selfe
,
both
in
regard
of
the
love
,
First
,
naturall
,
whereby
thou
desirest
the
preservation
of
thy
life
,
goods
,
&c.
Secondly
,
spirituall
,
whereby
thou
desirest
thy
soules
good
,
and
salvation
,
and
expressed
either
I.
To
superiours
,
in
the
5.
Commandement
here
expressed
.
II.
To
allmen
,
by
not
onely
not
hurting
,
or
wishing
,
but
even
not
consenting
to
the
hurt
of
his
-
1.
Person
,
by
murder
,
6.
Commandement
.
-
2.
Second
selfe
,
wife
,
by
adultery
,
7.
Commandement
.
-
3.
Goods
,
by
stealth
,
8.
Commandement
.
-
4.
Good
name
,
by
lying
,
9.
Commandement
.
Or
11.
even
without
consent
,
by
any
concupiseence
whatsoever
,
in
the
10.
Commandement
,
the
first
motions
of
sin
forbidden
.
11.
Why
have
all
the
Commandements
of
the
first
Table
their
reason
,
annexed
,
and
so
not
the
second
?
1.
To
shew
how
especiall
care
ought
to
be
had
of
the
honour
of
God
,
whence
all
other
duties
depend
.
2.
To
shew
that
the
first
Table
,
the
foundation
of
the
second
,
and
the
duties
therein
contained
,
thence
depending
.
3.
To
shew
our
backwardnesse
in
the
honour
of
God
,
and
ingratitude
,
needing
such
spurres
,
and
remembrances
,
as
more
prone
to
wrong
God
then
men
;
the
Creator
,
and
giver
of
all
good
,
then
the
creature
;
though
too
mischievous
and
malicious
to
all
;
but
in
imitation
of
the
first
Table
,
this
first
Commandement
of
the
second
,
and
this
onely
,
hath
a
reason
,
or
promise
annexed
.
12.
Why
hath
this
onely
the
promise
?
Because
as
from
the
first
Table
the
second
and
the
duties
thereof
depend
,
and
from
the
first
Commandement
of
the
first
Table
,
the
rest
of
the
Commandements
there
,
so
from
this
1.
Commandment
of
the
second
Table
,
concerning
duties
to
superiours
,
the
rest
of
the
Commandements
doe
also
seeme
to
depend
,
in
regard
of
the
due
observation
of
them
,
by
their
authority
and
command
,
and
also
in
the
superiours
doth
more
especially
shine
the
image
of
Divinity
,
so
as
next
to
the
first
Table
in
place
,
and
first
of
the
second
,
graced
also
with
a
reason
,
or
promise
.
13.
How
is
the
image
of
the
divine
Majesty
more
particularly
expressed
in
superiours
?
1.
As
in
the
King
,
represented
majestie
,
power
,
and
soveraigne
authority
.
2.
As
in
the
Magistrates
,
the
image
of
his
government
,
and
justice
.
3.
As
in
the
ancient
in
yeares
,
image
of
that
Ancient
of
dayes
,
in
eternity
.
4.
As
in
the
Parents
,
image
of
his
goodnesse
,
our
Father
and
Creator
.
5.
As
in
the
Tutors
,
Ministers
,
and
Teachers
,
bearing
the
image
of
his
divine
Majestie
,
wisdome
and
knowledge
,
whose
honour
in
his
image
is
thus
attended
with
the
promise
,
in
this
first
Commandment
,
with
promise
,
the
first
of
the
second
Table
.
14.
What
is
therein
contained
?
-
1.
The
Commandement
,
Honour
thy
father
and
mother
.
-
2.
The
promise
,
That
thy
dayes
may
bee
long
,
&c.
What
manner
of
Commandement
is
it
?
An
affirmative
,
and
thereby
inferring
his
opposite
negative
,
viz.
commanding
to
exhibit
all
love
,
honour
,
and
obedience
to
our
superiours
,
and
to
avoid
all
unreverence
,
disobedience
,
and
dishonour
of
them
.
15.
What
is
the
affirmative
part
?
Commanding
respect
of
Inferiours
,
their
exhibition
of
-
1.
Honour
and
reverence
,
-
2.
Duty
,
and
obedience
,
-
3.
Love
,
humility
,
with
the
signes
-
4.
Thereof
,
to
be
exhibited
to
all
superiours
.
Superiours
to
be
worthy
of
that
honour
by
their
-
1.
Gravity
and
good
example
,
-
2.
Mercy
,
and
bounty
,
-
3.
Justice
,
moderation
,
and
-
4.
Benevolence
to
all
inferiours
.
16.
What
the
negative
part
?
Forbidding
,
in
respect
of
Superiours
,
their
offences
,
in
shewing
themselves
unworthy
of
honour
and
respect
by
their
-
Insolent
carriage
towards
inferiours
.
-
-
Light
,
-
Dissolute
,
-
Unmercifull
-
Unjust
behaviour
in
their
places
.
Inferiours
,
their
despising
,
unreverence
,
disobedience
,
and
dishonour
of
superiours
,
by
any
-
Vndutiful
-
Vnreverent
-
Despitefull
-
words
,
-
behaviour
,
-
actions
,
towards
them
.
17.
How
are
the
opposite
or
opposed
parts
seene
or
intimated
here
?
The
honour
,
reverence
,
love
,
and
obedience
,
required
of
inferiours
,
expressed
in
this
word
Honour
;
to
which
opposed
,
dishonour
,
unreverence
,
despising
,
or
disobedience
,
as
the
gravity
,
good
example
,
mercy
,
justice
,
moderation
,
and
beneficence
,
intimated
in
this
word
Father
;
which
sheweth
what
superiours
are
required
to
bee
,
else
not
fathers
;
opposite
to
which
are
insolent
,
light
,
dissolute
,
unmercifull
,
and
unjust
carriage
and
behaviour
,
whereby
they
seeme
to
leave
and
lose
the
name
of
father
.
18.
Who
are
then
accordingly
accounted
Fathers
?
1.
The
Prince
,
who
is
parens
,
or
pater
patriae
;
so
Abimelech
the
name
of
the
King
of
the
Philistims
,
King
father
.
2.
Magistrates
,
patres
conscripti
,
so
Senatours
,
Councellors
of
Estate
,
Fathers
of
the
State
,
and
Fathers
of
the
King
,
as
Ioseph
to
Pharaoh
,
Gen.
45.
8.
4.
Superiours
,
in
First
,
knowledge
,
and
science
,
Iubal
father
of
them
that
play
on
the
Organs
,
Iabal
father
of
them
that
make
Tents
,
Gen.
4.
Secondly
,
holinesse
,
as
Elisha
called
so
by
the
King
of
Israel
,
Shall
I
smite
,
father
?
2
King
.
6.
21.
Thirdly
,
by
instruction
,
oversight
,
and
government
,
as
Elisha
said
of
Eliah
,
My
father
,
my
father
,
1
King
.
1.
12.
Fourthly
,
in
estate
or
riches
,
Job
31.
18.
5.
Ancient
in
yeares
,
fathers
by
age
.
6.
Spirituall
Pastors
,
Ministers
,
and
Teachers
,
Fathers
in
Christ
.
7.
Masters
of
families
,
and
servants
,
Patres
familias
.
8.
Naturall
and
legall
parents
,
as
fathers
,
mothers
,
fathers
in
law
,
mothers
in
law
,
also
Godfathers
and
Godmothers
,
Benefactors
,
and
who
in
any
the
like
respect
,
guardians
,
or
have
delegated
power
,
or
tuition
and
government
over
us
;
as
children
and
inferiours
to
bee
understood
,
by
all
these
severall
respects
and
bonds
of
nature
,
law
,
or
other
contract
.
19.
In
what
manner
are
they
so
Fathers
?
By
the
law
of
-
1.
Of
Nature
,
naturall
parents
,
father
in
law
,
&c.
-
2.
Nations
,
-
1.
Kings
,
and
Soveraignes
.
-
2.
Magistrates
,
Senatours
,
Councellors
of
State
.
-
3.
Judges
,
and
Officers
of
justice
.
-
4.
Spirituall
Pastors
,
and
Fathers
in
Christ
.
-
3.
Contract
,
Masters
of
Families
,
Guardians
,
Tutors
,
and
such
other
superiours
,
for
our
instruction
or
aid
,
&c.
by
our selves
or
others
appointed
or
desired
.
How
may
these
superiours
be
distinguished
?
Into
superiours
In
-
1.
Gifts
-
1
Received
from
God
,
whether
-
Inward
of
the
mind
,
as
in
-
Arts
,
wisedome
,
-
Learning
,
vertue
,
or
the
like
.
-
Outward
;
as
in
-
Age
,
the
ancient
.
-
Degree
of
-
Birth
,
nobility
,
or
gentry
.
-
Schoole
or
church
dignity
.
-
Wealth
,
the
rich
or
potent
-
2
Bestowed
on
us
,
as
Benefactors
,
Guardians
,
and
helpers
.
-
2.
Authority
,
governors
of
-
Family
,
-
Schooles
,
-
Corporation
,
-
Church
,
-
Commonwealth
in
governm
-
oeconomic
.
-
scholasticall
-
cōfederacy
,
-
ecclesiastic
,
-
politicall
.
What
the
generall
duties
of
superiours
,
that
they
may
worthily
be
accounted
so
?
Wisedome
and
gravity
,
together
with
good
example
,
good
deeds
.
20.
What
the
generall
duties
of
inferiours
?
To
exhibit
honour
Inwardly
,
in
reverent
estimation
of
their
worth
,
and
wisedome
,
place
and
authority
.
Outwardly
,
both
in
the
1.
Signe
of
reverence
,
whether
Rising
up
to
them
.
Going
to
meet
them
.
Bowing
the
knee
.
Vncovering
the
head
.
Standing
before
them
.
Giving
them
the
precedency
.
Silence
when
they
speake
.
Words
of
reverence
.
2.
Deed
;
as
occasion
is
offered
to
minister
unto
them
.
21.
What
the
opposite
vices
in
generall
?
-
1.
In
superiours
neglecting
inferiours
,
lightly
or
foolishly
.
-
2.
Inferiours
neglecting
or
despising
their
superiours
,
unreverently
,
undutifully
.
22.
What
the
duties
in
particular
of
superiours
,
in
inward
gifts
of
minde
?
In
humility
to
acknowledge
them
received
from
God
;
and
thence
willing
to
employ
them
to
his
glory
,
and
the
good
of
others
;
opposite
to
which
is
insolence
,
and
abuse
of
them
.
23.
What
of
inferiours
herein
?
In
thankfulnesse
,
acknowleding
reverence
and
respecting
them
as
the
gracious
instruments
of
God
for
our
good
,
and
in
modesty
even
to
account
our
equals
rather
superiours
or
betters
,
then
any
way
to
deny
,
deprave
,
or
disdaine
their
good
gifts
.
24.
What
the
duties
of
the
ancient
?
To
bee
sober
and
grave
,
ready
to
instruct
the
younger
sort
,
both
by
their
wisedome
and
good
example
,
as
patternes
and
presidents
of
good
,
and
no
wayes
of
lewdnesse
,
or
evill
.
25.
What
the
duties
of
youngers
?
To
reverence
them
as
fathers
,
learne
and
imitate
their
good
examples
,
and
no
wise
to
despise
the
aged
,
contemne
their
counsell
or
direction
.
26.
What
duties
of
those
dignified
by
nobility
,
gentry
,
or
other
degrees
of
eminency
?
By
magnanimity
,
magnificence
,
and
other
heroicall
and
divine
vertues
,
to
remember
the
giver
of
all
good
,
and
use
the
same
to
his
honour
,
the
good
of
the
Church
and
Commonwealth
,
thereby
shewing
themselves
worthy
of
that
honour
,
who
otherwise
shall
seeme
but
bubbles
of
honour
,
and
a
shame
or
disgrace
to
their
degree
.
27.
What
the
duty
there
,
of
inferiours
?
To
reverence
,
respect
,
honour
them
,
according
to
their
worthinesse
,
places
,
and
degrees
;
readily
exhibiting
the
signes
thereof
,
and
no
way
to
presume
against
them
,
or
neglect
them
.
28.
What
the
duty
of
the
wealthy
?
To
remember
the
giver
,
and
that
they
are
but
stewards
,
and
shall
bee
called
to
account
,
to
use
their
riches
as
instruments
of
liberality
and
bounty
,
to
the
helpe
and
releefe
,
as
well
as
protection
of
the
poore
and
helplesse
,
and
not
to
niggardlinesse
and
avarice
,
or
oppression
and
cruelty
.
29.
What
duties
of
inferiours
?
The
reverent
esteem
,
and
welwishing
to
them
,
and
their
estate
,
as
the
blessings
of
God
,
and
instruments
of
their
good
,
and
not
to
disdaine
,
presume
or
murmure
against
them
,
or
God
.
29.
What
requiredin
Benefactors
.
In
that
act
of
bounty
or
charity
to
give
willingly
,
cheerfully
,
freely
and
discreetly
,
bis
dat
qui
cito
,
and
not
grudgingly
,
or
for
his
own
profit
;
so
not
given
,
or
without
discretion
,
so
cast
away
,
or
with
delay
;
so
qui
sero
dat
,
diu
noluit
,
tardius
beneficium
,
perdit
gratiam
,
and
the
like
exprobation
,
or
casting
in
the
teeth
of
a
good
turne
.
30.
What
duty
of
the
receivers
of
a
benefit
?
Thankfully
to
acknowledge
,
and
remember
it
with
testification
,
both
by
word
and
deed
,
if
occasion
be
offered
,
as
well
as
prayer
:
opposite
to
which
,
forgetfulnesse
of
a
good
turne
,
or
requiting
evill
for
good
.
31.
What
the
opposite
or
negative
part
of
all
the
former
?
Easily
collected
from
the
premises
,
and
partly
expressed
in
them
,
a
neglect
of
those
good
duties
in
any
respect
by
any
of
the
parties
,
or
in
stead
thereof
,
the
return
and
exercise
of
the
contrary
to
them
.
32.
Who
are
those
other
superiours
in
authority
?
Governours
,
-
1.
Of
families
,
as
-
Parents
over
children
.
-
Husband
,
over
wife
and
family
.
-
Master
over
servants
&
apprentices
.
-
2.
Of
Schooles
or
Universities
,
or
other
Corporations
,
-
Master
,
Guardians
-
and
Presidents
.
-
3.
Of
Church
,
as
Bishops
,
Pastors
,
and
Minister
.
-
4.
Of
Common-wealth
,
the
Prince
our
Soveraigne
,
and
all
Magistrates
.
33.
How
the
order
of
these
?
First
,
Oeconomicall
duties
,
as
that
the
first
government
in
the
world
.
Secondly
,
instruction
in
Vertue
and
Religion
,
so
Scholasticall
and
Ecclesiasticall
government
,
to
which
,
subordinate
,
and
generall
confederacies
,
and
Corporations
mixed
between
private
,
and
publicke
governments
or
societies
.
Thirdly
politicall
duties
of
all
sorts
,
in
all
kinds
of
governments
in
the
world
,
whether
Monarchy
,
Aristocracie
,
Democracie
,
where
there
are
commanders
and
subjects
to
command
.
34.
What
duty
of
Parents
?
The
love
and
care
of
them
,
love
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
naturalis
,
the
fountaine
of
the
other
,
whence
unnaturall
parents
that
bring
forth
children
,
and
not
care
for
them
,
the
care
being
seene
in
due
providing
for
life
,
naturally
by
-
1.
Nourishing
them
,
and
-
2.
Bringing
them
up
.
-
3.
Training
them
up
in
honest
calling
.
-
4.
Directing
them
in
all
matters
of
moment
.
-
5.
Helping
and
storing
for
them
as
God
giveth
meanes
.
For
life
spirituall
,
by
godly
education
,
instruction
,
chastisement
,
their
prayers
for
them
,
and
blessings
;
and
the
opposite
hereof
,
to
be
without
naturall
affection
.
To
traine
them
up
in
idlenesse
and
vanity
.
To
be
neglective
of
providing
for
them
,
or
their
education
or
instruction
naturall
or
spirituall
things
,
or
to
curse
,
and
not
blesse
them
.
35.
What
the
duty
of
children
?
To
answer
their
parents
care
and
love
,
with
love
and
duty
.
To
reverence
and
obey
them
,
Matth.
21.
30.
Eph.
6.
1.
To
stand
in
awe
of
them
,
and
submit
to
their
instruction
,
correction
.
To
preserve
their
parents
goods
,
and
helpe
them
if
need
require
.
To
shew
themselves
thankfull
,
as
the
Storke
to
her
parents
.
So
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
need
or
age
require
,
to
help
them
with
goods
,
service
,
reliefe
.
To
love
and
reverence
them
that
be
neare
and
deare
unto
them
,
for
their
sakes
.
Opposite
to
which
,
is
to
neglect
these
duties
,
not
to
love
them
,
but
to
hate
,
revile
,
scorn
,
strike
,
or
deride
them
.
To
be
ashamed
of
parents
,
contemne
,
and
despise
them
.
To
be
disobedient
and
unkinde
.
To
refuse
,
or
despise
their
instruction
,
correction
;
and
to
these
heads
,
or
some
of
them
,
may
bee
referred
the
duties
of
Tutors
and
Guardians
towards
Pupills
,
and
their
Pupills
towards
them
,
that
as
they
succeed
parents
in
government
,
to
succeed
in
fatherly
love
&
care
,
and
consequently
Pupills
to
shew
dutifull
respects
and
love
to
them
,
as
good
children
to
such
their
parents
.
36.
What
the
duties
of
husbands
and
wives
?
In
generall
mutuall
love
,
benevolence
,
and
conjugall
fidelity
;
in
particular
of
the
husband
as
head
,
to
guide
,
direct
,
and
instruct
,
protect
,
cherish
and
defend
,
provide
things
needfull
;
and
governe
in
loving
sort
,
giving
honour
also
to
her
,
as
the
weaker
vessell
.
The
wife
as
in
subjection
to
her
husband
,
to
acknowledge
him
her
head
,
reverencing
,
fearing
,
and
obeying
him
,
being
amiable
and
gracious
,
seeking
to
please
and
cherish
him
,
be
his
assistant
in
the
house
,
and
all
duties
of
a
good
wife
,
and
huswife
:
opposite
to
which
is
neglect
of
these
duties
,
and
so
his
being
his
wives
underling
,
contrary
to
the
law
of
nature
,
and
ordinance
of
God
;
his
hating
,
striking
,
or
wronging
her
,
denying
things
needfull
in
his
power
;
or
being
too
uxorious
in
in
fond
doting
,
too
imperious
in
rigour
towards
her
:
As
on
her
part
,
her
usurping
dominion
,
using
unreverence
,
unquietnesse
,
causing
trouble
,
and
griefe
to
him
,
or
being
a
crosse
,
and
not
a
helpe
to
him
,
or
idle
at
home
,
or
gadding
abroad
.
37.
What
the
duty
of
Masters
?
To
governe
those
under
them
with
equity
and
moderation
,
accounting
them
as
children
under
us
,
or
brethren
in
Christ
,
and
fellow-servants
,
in
respect
of
our
Master
in
heaven
;
so
commanding
things
lawfull
,
honest
,
possible
,
and
proportionable
to
their
service
,
paying
their
wages
,
and
wishing
and
procuring
their
good
both
in
body
and
soule
,
by
instruction
,
and
else
;
while
with
us
,
and
after
esteeming
them
as
our
poore
friends
:
opposite
to
which
,
is
our
neglect
of
them
,
being
too
hard
,
or
tyrannizing
over
them
,
commanding
things
unlawfull
,
unpossible
,
or
too
remisse
in
not
correcting
,
or
not
cockering
them
,
or
suffering
them
in
idlenesse
,
not
restraining
and
reproving
them
.
38.
What
servants
duties
?
To
love
and
reverence
their
Masters
,
so
to
tender
their
credit
,
and
welfare
,
submit
themselves
to
their
commands
,
corrections
;
and
to
be
diligent
,
faithfull
and
true
,
thrifty
and
carefull
to
please
their
masters
in
all
lawfull
things
:
opposite
to
which
,
neglect
and
disobedience
,
murmuring
and
answering
againe
,
idlenesse
and
unfaithfull
,
wastefull
and
not
carefull
of
their
credit
or
displeasure
.
39.
What
the
duties
of
other
governours
in
Schools
or
other
societies
?
As
they
have
the
place
of
Fathers
and
Superiours
,
to
have
a
fathely
love
and
care
over
them
,
and
their
welfare
:
opposite
to
which
,
to
neglect
them
,
or
tyrannize
over
them
,
and
abuse
their
authority
.
40.
What
of
the
governed
?
To
demeane
themselves
with
that
reverence
,
humility
and
respect
,
as
may
become
dutifull
children
to
such
fathers
,
not
neglective
of
their
places
,
or
despising
their
authority
,
to
the
disturbance
of
good
order
,
and
bringing
in
impiety
,
and
hellish
confusion
.
41.
What
duties
of
Ministers
,
and
Ecclesiasticall
Fathers
?
To
be
blamelesse
,
and
so
behave
themselves
in
their
place
,
that
it
may
be
to
the
edification
of
the
Church
,
both
by
their
-
1.
Preaching
in
season
,
and
out
of
season
.
-
2.
Their
governing
of
the
Church
of
God
committed
to
them
,
and
their
private
families
.
-
3.
Living
,
and
good
example
.
Opposite
to
which
,
their
inability
,
and
insufficiency
,
impiety
,
idlenesse
,
and
neglect
of
their
charge
,
or
other
irreligiousnesse
,
prophanenesse
,
or
faults
in
preaching
,
governing
,
or
living
unworthy
their
place
or
calling
.
42.
What
duty
of
the
people
towards
them
?
Love
,
reverence
,
and
submission
to
their
Ministery
,
and
charge
,
that
they
may
performe
their
duty
with
cheerfulnesse
,
not
with
griefe
,
and
so
allowing
liberall
maintenance
,
and
their
dues
,
as
those
Elders
that
doe
their
duty
well
,
are
worthy
of
double
honour
:
opposite
to
which
,
hate
,
neglect
,
mocking
,
or
despising
them
,
resisting
,
disobeying
,
or
abusing
them
,
denying
,
or
diminishing
their
dues
,
with
a
mocking
and
a
lying
unto
God
,
Gal.
6.
6.
or
taking
away
,
and
withdrawing
them
,
which
is
sacriledge
,
or
robbery
and
spoyling
of
God
,
Mal.
3.
10.
43.
What
duty
of
Kings
or
Soveraignes
?
In
that
high
place
,
and
representation
of
Gods
supreme
authority
,
the
commendable
exercise
,
1.
Of
that
Soveraigne
power
,
in
1.
making
good
Lawes
.
2.
Seeing
them
executed
.
3.
Creating
Magistrates
.
4.
Containing
them
in
their
duty
.
5.
Mixing
mercy
with
justice
.
6.
Lawfull
pardons
.
7.
Waging
war
,
or
concluding
peace
.
8.
Admitting
,
or
considering
of
high
appeals
,
godly
to
the
glory
of
God
,
justisie
to
the
good
of
the
Common-wealth
.
II.
Vertues
of
-
1.
Piety
,
in
all
their
actions
.
-
2.
Justice
.
in
all
their
actions
.
-
3.
Clemency
,
in
all
their
actions
.
-
4.
Bounty
,
in
all
their
actions
.
-
5.
Wisdome
,
in
all
their
actions
.
-
6.
Fortitude
,
temperance
,
humility
,
and
generall
all
vertues
to
the
good
example
of
his
subjects
,
as
Regis
ad
exemplum
,
&c.
opposite
to
which
,
is
negligence
,
and
remissenesse
in
these
duties
,
bordering
upon
idlenesse
,
or
rigour
,
degenerating
into
cruelty
and
tyranny
.
44.
What
subjects
duties
?
Honour
,
obedience
,
loyalty
and
service
,
both
with
body
and
goods
,
attended
with
love
of
their
person
,
desire
of
their
welfare
,
and
prayer
for
their
prosperity
:
opposite
to
which
,
neglect
,
and
contempt
,
to
speake
evill
,
or
to
curse
him
,
denying
duty
or
service
,
disloyalty
,
and
disobedience
,
bordering
upon
rebellion
,
and
treason
.
45.
What
duties
of
Magistrates
?
The
conscionable
execution
of
the
Lawes
,
as
justice
and
their
office
require
,
to
the
glory
of
God
,
whose
authority
they
have
.
The
honour
of
their
Prince
,
in
whose
place
they
stand
.
The
good
of
the
Common-wealth
,
and
shewing
themselves
in
their
places
,
men
of
courage
,
fearing
God
,
faithfull
,
and
hating
rewards
and
covetonsnesse
,
wise
&
prudent
,
and
unpartially
just
,
without
respect
of
persons
:
opposite
to
which
,
unconscionable
,
and
unjust
,
unfaithfull
and
irreligious
,
indisereet
,
respecting
persons
,
or
covetous
,
and
given
to
bribery
and
extortion
.
46.
What
the
peoples
duties
?
Obedience
and
reverence
to
them
as
in
the
Princes
stead
,
as
he
is
in
Gods
,
whose
Deputy
and
Vicegerents
they
are
for
the
punishment
of
vice
,
and
maintenance
of
Religion
and
vertue
;
so
submitting
to
their
authority
for
conscience
sake
,
thankfully
to
yeeld
them
both
honour
and
love
,
together
with
their
fees
,
and
dues
for
the
maintenance
of
them
,
the
common
peace
,
and
good
order
:
opposite
to
which
,
neglect
of
this
duty
,
or
denying
the
same
,
bordering
on
sedition
or
rebellion
.
47.
What
is
then
the
generall
duty
of
governours
,
or
superiours
in
authority
?
1.
The
well
governing
of
inferiours
in
the
Lord
,
and
in
piety
and
justice
,
not
seeking
themselves
,
but
the
glory
of
God
,
good
of
others
.
2.
Rewarding
,
and
encouraging
the
good
,
correcting
the
offenders
with
1.
Discretion
,
and
without
partiality
or
passion
,
seeking
the
good
of
the
1.
party
,
if
he
be
corrigible
,
2.
Christian
society
,
that
1.
evill
be
taken
away
,
2.
dishonour
of
God
prevented
,
3.
others
may
feare
.
2.
Moderation
,
that
neither
too
remisse
,
or
indulgent
,
severe
or
cruell
in
the
punishments
.
The
opposite
thereof
,
ill
governing
,
and
not
encouraging
the
good
,
or
correcting
offenders
accordingly
.
48.
What
generall
duties
of
inferiours
,
and
subjects
to
authority
?
Love
and
awe
of
it
,
obedience
and
submission
,
both
to
the
command
and
correction
,
with
testisication
of
gratitude
to
God
for
his
ordinance
,
and
the
powers
ordained
of
him
both
by
word
and
deed
,
service
both
with
body
and
goods
,
if
occasion
require
:
opposite
to
which
,
contempt
,
disobedience
,
ingratitude
,
resisting
the
power
,
and
sedition
.
49.
What
the
generall
duty
of
all
?
Honour
,
and
love
to
Superiours
,
love
and
benevolence
to
inferiours
.
50.
What
in
generall
forbidden
to
all
?
Irreverence
towards
any
our
betters
,
or
superiours
,
and
churlish
and
carelesse
behaviour
in
them
towards
those
that
bee
of
a
low
degree
,
whereby
they
leave
to
be
,
or
appeare
either
loving
good
fathers
,
or
good
or
dutifull
children
.
51.
But
what
if
it
be
an
evill
Prince
or
Tyrant
?
Yet
you
must
not
break
Gods
commandement
,
but
obey
for
conscience
sake
,
and
pray
for
his
conversion
.
52.
What
if
an
unnaturall
and
evill
or
cruell
father
?
Yet
you
must
not
be
disobedient
to
breake
the
Commandement
,
that
another
is
not
good
,
is
no
priviledge
for
thee
to
be
evill
.
53.
What
of
an
evill
husband
,
or
lewd
wife
?
More
need
of
observation
of
ones
duty
,
and
Gods
commands
,
that
the
evil
party
may
the
better
be
reclaimed
by
the
others
good
example
.
54.
What
if
an
evill
Minister
,
or
other
notorious
wicked
person
?
Yet
thou
must
not
be
evill
,
and
disobey
God
,
because
another
is
not
good
,
but
expect
his
amendment
,
and
doe
thy
duty
,
for
thou
must
not
curse
father
or
mother
,
or
the
ruler
,
no
not
in
heart
,
for
the
foules
of
the
aire
will
reveale
,
and
God
revenge
it
,
much
lesse
commit
open
impiety
,
to
the
disobedience
and
contempt
of
him
,
or
any
authority
.
55.
But
what
if
they
command
evill
?
Here
only
thou
art
free
,
for
if
it
be
against
Gods
Law
and
command
,
then
you
must
obey
God
,
and
not
men
,
for
his
authority
is
greater
then
theirs
,
for
whiles
they
command
good
,
his
authority
stengthneth
theirs
;
but
here
,
it
not
only
leaveth
them
,
but
oppresseth
them
and
thee
,
if
thou
obey
to
doe
evill
,
and
who
shall
deliver
thee
from
the
revenging
hand
of
God
?
56.
May
here
be
too
much
submission
,
or
obedience
to
Superiours
?
Yes
,
if
contrary
to
Gods
Law
,
or
honour
;
as
for
example
,
1.
In
obedience
to
doe
evill
.
2.
Idolatry
,
ascribing
too
much
to
them
,
as
that
to
Herod
,
vox
Dei
,
&c
,
Acts
12.
3.
In
making
them
absolute
patterns
in
good
or
ill
,
even
to
their
sinnes
,
where
as
we
ought
rather
to
imitate
Christ
.
4.
In
preposterous
and
absurd
observance
to
great
persons
,
when
in
the
very
act
of
the
honour
of
God
,
some
neglect
it
,
and
rise
to
honour
them
,
who
ought
rather
to
be
kneeling
with
them
,
then
part
stakes
with
God
,
and
take
this
honour
with
him
or
from
him
.
5.
Too
submisse
prostration
to
them
,
or
bordering
upon
adoration
,
which
even
the
Angells
forbad
to
Daniel
and
John
,
with
a
take
heed
thou
do
it
not
,
which
divine
adoration
,
indeed
,
some
heathen
Emperours
required
,
and
Christians
were
martyred
for
not
performing
the
same
.
57.
What
may
we
thinke
of
evill
Princes
or
Superiours
?
As
the
eldest
sonnes
of
Satan
,
and
like
those
wicked
Kings
of
Israell
,
that
caused
many
to
sinne
by
their
evill
example
and
command
,
have
good
reason
to
share
deeply
in
his
inheritance
,
hell
and
punishment
.
58.
What
of
eye-service
,
fraudulent
and
deceitfull
Obedience
?
As
of
mockers
of
God
,
who
knowes
the
heart
,
and
sees
the
actions
;
stealers
from
men
,
and
murderers
of
their
owne
soules
by
this
deceit
.
59.
What
of
cursers
,
or
mockers
of
Superiours
?
Never
found
to
escape
fearfull
judgements
,
as
the
Law
,
Exod.
21.
17.
and
28.
not
to
curse
,
and
the
curser
to
dye
,
and
mocking
Cham
accursed
;
so
wayward
youth
that
in
heart
mocke
,
or
despise
good
counsell
,
or
admonition
of
Parents
,
Masters
or
Ministers
,
God
seeth
it
,
who
saith
of
such
,
the
eie
that
mocketh
,
or
despiseth
instruction
,
the
ravens
of
the
valley
shall
picke
it
out
,
Prov.
30.
17.
the
Divell
and
his
night
birds
;
so
the
mocking
children
against
Elisha
,
torne
by
Bears
,
2
King
.
2.
the
mocking
Ephraimites
against
Jephta
,
slain
42000.
Jud.
12.
and
so
1
Sam.
11.
mocking
Nahash
,
and
Ammonites
that
would
have
the
Israelites
right
eyes
put
out
,
slaine
and
scattered
,
and
the
mocking
Jewes
at
Christ
,
and
his
Apostles
,
a
fearfull
ruine
,
and
desolation
;
so
feare
to
mocke
any
good
man
,
or
other
,
much
more
such
whom
wee
ought
to
reverence
in
regard
of
their
place
,
or
function
.
60.
What
vertues
in
generall
or
particular
here
commanded
?
In
generall
to
all
,
I.
Piety
,
roote
of
goodnesse
,
and
Justice
,
1.
Universall
inclination
to
all
vertues
.
2.
Particular
,
disiributive
in
administratione
praemiorum
&
paenarum
,
proper
to
Superiours
.
II.
Commutative
,
in
negociatione
,
proper
to
all
inferiours
,
and
so
1.
To
Superiours
wisdome
or
providence
,
and
prudence
,
fortitude
;
Temperance
,
and
in
summe
,
all
vertues
,
as
examples
or
emblemes
to
inferiours
.
2.
Inferiours
,
many
or
most
at
least
of
all
the
others
that
concerne
not
superiours
particularly
;
so
that
here
might
be
a
catalogue
of
all
morall
vertues
,
either
to
make
Superiours
-
fit
to
governe
.
-
Worthy
of
honour
,
and
their
place
.
-
Examples
to
others
.
Or
inferiours
dutifull
to
them
,
whereby
fitted
to
obedience
,
they
may
be
afterwards
fit
to
governe
,
as
imperare
non
satis
perit
qui
parere
non
didicit
:
whence
1.
In
Superiours
required
,
Justice
,
Temperance
Prudence
,
Charity
,
Clemency
,
Liberality
,
Meeknes
,
Gentlenesse
,
Piety
,
Gravity
,
Sobriety
,
Constancy
,
and
almost
what
not
vertue
,
so
to
shew
themselves
truly
fathers
and
honourable
,
for
the
good
example
of
others
.
2.
Inferiours
requisite
also
,
Humility
,
Obedience
,
Reverence
,
Love
,
Meeknesse
,
Goodnesse
,
Piety
,
Modesty
,
Justice
,
Temperance
,
Patience
,
Constancy
,
Prudence
,
&c.
and
all
sorts
of
vertues
,
vertuously
to
be
inclin'd
,
and
ready
to
yeeld
all
due
honour
to
Superiours
,
as
well
as
more
to
honour
them
in
following
and
imitating
their
vertues
,
and
godly
example
.
61.
What
is
the
reason
of
this
Commandement
?
The
promise
of
blessing
,
of
long
life
,
if
God
please
not
to
prevent
it
with
a
better
blessing
of
eternall
life
.
62.
How
is
this
to
be
understood
?
As
that
either
the
Parents
blessing
shall
prolong
the
childrens
dayes
from
God
.
Or
that
the
dayes
shall
be
prolonged
,
for
the
phrase
seems
to
beare
both
,
that
they
may
prolong
thy
dayes
,
or
that
thy
dayes
may
be
prolonged
in
that
land
.
63.
How
is
long
life
a
blessing
,
since
many
dayes
commonly
evill
and
troublesome
?
As
Gods
gift
,
and
sanctified
in
the
good
use
,
to
his
honour
,
and
so
an
entrance
to
a
long
life
,
even
for
ever
,
and
ever
.
64.
But
we
see
disobedient
and
evill
children
,
sometimes
live
long
,
and
the
vertuous
dye
in
prime
of
their
age
?
Yet
,
this
may
very
well
be
seene
verified
of
them
,
and
it
is
often
verified
,
1.
As
they
are
seene
often
to
live
long
who
obey
the
counsells
of
the
wise
,
whereas
the
disobedient
by
this
meanes
,
and
scorning
good
counsell
,
come
to
evill
and
untimely
ends
by
their
lewd
courses
.
2.
As
it
is
alwaies
verified
in
respect
of
their
good
life
,
which
is
only
to
be
accounted
a
life
,
and
a
long
life
as
in
grace
and
Gods
house
,
where
one
day
is
better
then
a
thousand
,
and
a
sinners
life
is
nothing
,
nor
nothing
worth
,
if
he
live
a
hundred
yeares
,
Eccl.
8.
12.
3.
As
it
is
most
surely
verified
in
the
life
to
come
,
and
land
of
the
living
,
where
it
is
made
up
to
more
then
full
measure
,
in
and
with
God
,
and
also
happinesse
so
taken
sooner
from
basenesse
,
to
glory
,
as
from
beggery
,
and
the
dust
,
to
the
place
of
honour
,
as
if
from
the
dunghill
,
or
Princes
gate
to
be
honoured
and
advanced
;
and
who
may
esteem
Enoch
lesse
blessed
then
others
,
though
living
some
fewer
yeares
,
since
taken
up
to
God
,
or
the
just
,
as
taken
from
the
evill
to
come
,
Esay
57.
1.
65.
But
it
seems
contrary
,
when
evill
and
unruly
children
live
long
?
It
may
seeme
so
indeed
,
but
is
not
,
since
their
life
is
no
life
,
or
nothing
but
vanity
,
Eccl.
8.
12.
or
but
a
death
,
and
they
dead
even
whiles
alive
,
1
Tim.
5.
6.
and
such
life
will
be
but
sorrow
here
,
and
hereafter
,
since
only
Salomon
,
miserae
,
bene
acta
juventa
senectae
.
66.
Why
is
long
life
proposed
the
promise
or
blessing
?
Because
it
is
most
sweet
,
and
desired
,
and
so
a
most
forcible
reason
to
all
,
and
especially
to
flesh
and
bloud
,
who
desire
by
all
means
to
live
long
,
to
procure
the
observation
of
this
Commandement
.
67.
So
it
might
be
to
all
the
Commandements
?
And
so
it
may
be
understood
as
the
high
way
to
the
observation
of
all
the
rest
by
obedience
to
Superiours
,
who
command
the
rest
to
be
observed
,
and
yet
particularly
,
and
primarily
belonging
to
this
.
68.
How
meane
you
that
?
1.
As
children
that
honour
their
Parents
,
or
relieve
them
in
need
,
in
some
sort
prolong
their
lives
,
that
else
bring
their
heads
sooner
with
sorrow
to
the
grave
,
as
Jacob
said
,
Gen.
42.
38.
seene
particularly
,
herein
worthy
of
this
recompence
.
2.
As
the
way
to
honour
,
is
to
give
honour
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
honour
goeth
humility
:
so
it
is
sit
that
they
which
give
honour
to
parents
,
should
live
long
,
and
have
honour
rendred
to
them
again
,
as
likewise
the
just
judgement
of
God
may
be
,
and
is
often
seen
over
the
disobedient
in
the
contrary
.
69.
How
so
?
1.
In
that
either
such
vipers
as
did
kill
by
not
relieving
and
obeying
,
or
dishonouring
their
paents
that
gave
them
life
,
should
not
live
long
,
or
2.
If
they
live
,
should
have
a
generation
,
or
race
of
such
vipers
following
them
,
that
should
dishonour
and
shame
them
,
and
so
never
come
to
honour
that
trod
not
this
way
to
honour
.
70.
Why
said
the
land
that
the
Lord
God
giveth
?
To
put
us
in
minde
,
that
not
only
the
life
,
or
long
life
,
and
prosperity
,
but
even
the
land
,
and
all
things
we
possesse
in
this
life
are
the
gifts
of
the
Lord
,
so
to
minde
us
of
our
duty
,
and
in
whose
love
to
performe
our
best
endeavours
for
the
observation
of
this
,
and
the
rest
of
all
the
Commandements
,
which
as
was
before
shewne
,
are
never
well
observed
,
no
not
though
the
action
be
performed
,
unlesse
it
proceed
from
this
fountaine
,
the
love
and
honour
of
God
.
71.
What
followeth
?
The
sixth
Commandement
,
a
duty
generally
to
all
,
though
in
them
particularly
respecting
the
good
of
our
neighbours
life
and
person
not
to
murder
.
SECT.
8.
The
sixt
Commandement
.
The
order
and
Analysis
of
the
sixt
Commandement
withall
the
severall
duties
,
and
abuses
,
opposite
intimated
,
or
expressed
,
amply
deciphered
,
and
so
first
murder
in
all
kindes
,
and
branches
thereof
,
and
the
severall
degrees
of
it
prohibited
,
foule
shedding
of
bloud
,
the
maine
sin
,
the
degrees
of
it
,
thence
participating
their
malice
,
as
from
Cain
and
the
Divell
,
first
murderers
of
bodies
and
soules
:
so
unjust
anger
and
rages
,
with
the
fruits
thereof
in
envy
,
revenge
,
and
the
like
,
also
hatred
,
a
confirmed
or
inveterate
anger
,
and
implacablenesse
,
malice
,
and
uncharitablenesse
,
with
the
severall
branches
thereof
against
friends
or
foes
,
Neighbours
or
others
,
with
the
opposite
duties
here
remembred
and
explained
,
the
farther
degrees
of
murder
in
the
tongue
,
by
railing
,
reviling
,
scoffing
,
tale-bearing
,
slanderers
,
and
also
in
quarrelling
and
contentions
,
violence
,
and
wrongs
,
fighting
,
poysoning
,
sorcery
,
and
self-murder
,
with
the
unnaturalnesse
of
that
sinns
,
and
with
the
haynousnesse
the
occasions
of
it
,
where
also
speciall
remedies
and
performances
against
the
same
,
and
the
temptations
,
especially
of
Satan
,
the
fact
of
Lucretia
examined
and
disavowed
the
severall
sorts
self-murder
.
and
other
by
the
circumstances
of
persons
,
manner
,
and
punishments
to
the
same
,
due
,
and
belonging
,
used
to
be
inflicted
,
and
the
violence
thereby
more
to
be
observed
in
all
the
kinds
of
it
,
soul-murder
and
sorts
thereof
,
with
the
opposite
duties
,
and
some
of
the
Commandement
observed
,
1.
WHich
is
the
sixt
Commandement
,
or
second
of
the
second
Table
?
Thou
shalt
doe
no
murder
,
or
thou
shalt
not
kill
.
2.
What
is
the
order
of
this
?
Next
to
that
duty
of
obedience
in
the
fifth
Commandement
the
high
way
to
the
observation
of
all
the
rest
;
this
generall
duty
of
doing
good
to
all
,
especially
respecting
the
preservation
of
the
life
and
welfare
of
our
neighbours
so
deare
to
us
all
,
as
we
see
in
the
last
pressed
Commandment
,
proposed
as
a
most
forcible
reason
,
and
so
as
of
a
thing
of
dearest
price
,
care
thereof
here
first
taken
that
we
doe
not
murther
.
3.
What
manner
of
Commandement
?
A
negative
inferring
his
opposite
affirmative
,
viz.
thou
shalt
not
only
doe
no
murther
,
or
any
thing
prejudiciall
to
the
life
,
or
health
,
or
person
of
thy
neighbour
,
or
seeke
his
bloud
,
but
by
all
meanes
wish
well
unto
him
,
and
seeke
the
good
and
preservation
of
his
health
,
life
,
and
welfare
.
4.
What
the
negative
part
,
and
what
here
forbidden
?
All
murder
,
or
injury
and
hurt
to
life
,
offered
in
thought
,
word
,
or
deed
,
by
plotting
,
wishing
,
counsell
or
practise
,
against
ones
-
1.
neighbour
,
-
2.
own
selfe
,
and
that
either
-
outwardly
in
body
,
-
or
inwardly
in
soul.
What
the
affirmative
part
,
or
here
commanded
?
All
preservation
or
saving
of
life
,
or
benefit
to
it
afforded
,
whether
by
welwishing
,
counsel
,
or
helping
hand
,
and
so
in
heart
,
word
,
or
deed
,
afforded
to
ones
neighbour
,
or
selfe
,
in
respect
of
body
,
or
soule
.
5.
How
the
opposite
parts
herein
seene
,
or
opposed
?
As
by
murder
,
all
hurt
and
injury
to
life
,
all
kindes
of
it
,
and
meanes
of
procuring
thereof
to
ones
owne
or
neighbours
body
or
soule
,
are
to
be
understood
:
and
as
to
murther
,
and
destroying
of
life
,
is
opposed
the
saving
of
life
,
and
the
preservation
of
the
same
.
And
as
to
hurt
and
injury
offered
unto
it
,
the
benefit
and
helpe
in
any
kinde
,
or
by
any
meanes
,
whether
thought
,
word
,
or
deed
,
for
the
saving
ones
owne
,
or
neighbours
life
,
of
soule
or
body
.
6.
What
things
in
particular
then
understood
forbidden
?
Murder
in
the
full
extent
in
all
the
kindes
,
means
and
occasions
thereof
,
with
the
being
accessory
or
consenting
to
the
same
,
or
any
kinde
thereof
,
and
so
1.
Anger
a
short
madnesse
.
2.
Hatred
,
a
continued
and
inveterate
anger
.
3.
Malice
,
offering
to
shew
it selfe
with
despite
,
and
all
uncharitablenesse
that
are
inward
murders
committed
in
the
soule
,
and
often
occasions
of
externall
quarrells
,
contentions
and
murder
it selfe
.
4.
Reviling
,
quarrelling
,
brawling
,
slandering
and
backbiting
,
are
murders
by
the
ill
and
lewd
tongue
,
set
on
the
fire
of
hell
,
setting
on
foot
,
and
often
causing
further
murders
.
5.
Contentions
,
fighting
,
offering
wrong
,
doing
violence
,
and
taking
away
life
,
murders
committed
in
act
,
&c.
all
which
are
forbidden
here
,
as
being
murders
of
the
1.
heart
and
thought
,
2.
tongue
and
word
,
3.
hand
&
deed
the
third
sort
.
7.
What
is
murder
in
the
foulest
sense
?
The
barbarous
and
actuall
taking
,
or
making
away
of
ones
owne
,
or
neighbours
life
,
and
unjust
shedding
of
bloud
.
8.
What
is
the
hoynousnesse
of
it
?
A
most
inhumane
,
and
barbarous
fact
,
and
most
to
be
abhorred
,
as
most
opposite
to
the
goodnesse
of
God
,
the
giver
and
preserver
of
life
,
as
is
also
shewed
in
the
severe
punishment
,
bloud
for
bloud
.
9.
What
is
to
be
thought
of
the
former
branches
thereof
?
As
participating
of
the
foulenesse
,
and
abomination
thereof
,
and
tending
thereunto
,
to
be
abhorred
of
men
,
and
be
accounted
actuall
murder
before
God
,
as
who
seeth
the
heart
,
and
often
accepteth
or
accounteth
the
will
for
the
deed
.
10.
Whence
floweth
it
?
Usually
from
the
heart
,
and
shewing
it selfe
in
the
tongue
,
is
acted
in
the
deed
,
and
by
the
suggestion
of
the
divell
,
who
was
the
first
murderer
,
or
a
murderer
from
the
beginning
,
a
murderer
of
soules
,
as
his
eldest
sonnes
in
other
murder
,
Cain
the
murderer
of
his
innocent
brother
.
11.
Which
are
the
steps
to
actuall
murder
?
1.
Those
cruell
and
poisonous
passions
in
heart
of
unjust
anger
,
hatred
,
malice
,
and
the
like
,
as
the
second
in
2.
Raylings
,
revilings
,
quarrellings
,
and
the
other
abuses
of
the
tongue
to
uncharity
,
and
thirdly
,
3.
The
open
wrong
,
violence
and
contentious
actions
,
whence
murder
produced
,
either
fully
in
foulest
degree
,
or
at
least
,
even
in
the
very
least
degree
to
uncharity
,
and
thereby
the
murder
of
the
soule
,
whose
life
in
grace
,
and
in
God
is
love
.
12.
Why
say
you
unjust
anger
?
To
distinguish
it
from
holy
and
just
anger
,
which
is
also
called
godly
zeale
,
used
to
be
against
sinnes
,
as
Moses
for
the
Israelites
Idolatry
.
Because
God
is
offended
,
and
for
his
honour
,
as
zeale
of
his
glory
.
Seen
reconciled
after
repentance
,
herein
seene
arising
fromlove
,
the
love
of
God
by
desire
of
his
glory
.
Love
of
our
neighbour
,
and
guided
by
love
,
with
desire
of
his
amendment
,
&c.
12.
How
is
unjust
anger
knowne
?
1.
By
the
groundlesse
unadvisednesse
thereof
,
often
on
no
just
cause
,
but
rashnesse
,
and
sometimes
so
habituated
,
that
not
only
ira
,
but
iracundia
,
given
over
to
hasty
anger
.
2.
Extent
,
1.
in
fury
immoderate
,
so
a
short
madnesse
orrage
.
2.
In
continuance
,
growing
inveterate
to
hatred
or
malice
.
13.
What
the
fruit
of
this
anger
?
Envy
and
despitefulnesse
,
or
desire
and
purpose
of
revenge
,
often
breaking
out
into
more
bitter
flames
of
evill
words
,
and
worsedeeds
.
14.
What
the
opposite
duty
required
?
Both
holy
and
just
anger
against
sinne
,
and
for
Gods
glory
,
and
else
long
suffering
,
mildnesse
and
goodnesse
,
by
being
,
-
1.
Slow
to
anger
.
-
2.
Ready
to
forgive
.
-
3.
Ready
to
-
1.
passe
by
an
offence
.
-
2.
Forget
it
,
and
-
3.
Requite
good
for
evill
to
the
offenders
,
by
-
1.
Helping
,
or
-
2.
Praying
for
them
.
15.
What
is
hatred
?
An
inveterate
anger
,
or
uncharitablenesse
,
conceived
against
our
neighbour
,
his
person
,
or
else
,
1.
Whether
for
evill
received
,
or
supposed
,
suspected
or
doubted
.
2.
For
no
cause
but
want
of
love
.
3.
Evill
thou
hast
done
to
him
in
unjustice
,
and
so
fearest
requitall
.
4.
His
goodnesse
and
justice
most
unjustly
,
as
Abel
hated
by
Cain
for
being
good
,
and
Aristides
not
loved
or
favoured
for
his
being
just
.
16.
What
the
fruits
?
The
same
with
the
fruits
of
anger
,
or
a
more
eager
desire
of
revenge
,
and
other
further
mischiefe
so
budding
into
open
hostility
,
enmity
and
implacablenesse
.
17.
What
the
opposite
duty
required
or
commanded
?
The
hatred
of
the
sinne
but
love
,
and
good
esteeme
of
thy
neighbours
vertues
and
person
,
and
with
readinesse
to
cover
,
and
passe
by
offences
,
and
requite
good
for
evill
,
or
to
be
reconciled
.
18.
What
is
malice
?
A
kinde
of
violent
hatred
,
more
obvious
to
the
sense
,
and
ready
to
shew
it selfe
in
action
,
or
as
it
were
hatred
of
the
heart
,
shewing
it selfe
more
openly
with
the
bitter
sting
of
desire
of
revenge
,
or
other
open
and
further
mischiefe
,
which
whiles
it
is
smothered
,
is
accounted
hatred
when
it
beginneth
to
worke
malice
,
and
so
the
fruits
or
effects
of
inhumanity
and
churlishnesse
,
and
opposite
duties
of
humanity
,
and
curtesie
may
be
better
understood
by
those
of
hatred
,
in
some
sort
amplyfied
,
or
extended
more
to
the
sight
,
and
outward
appearance
.
19.
What
is
uncharitablenesse
?
Generally
the
want
of
love
in
any
degree
,
and
shewing
it selfe
on
any
occasions
against
all
sorts
of
persons
,
whether
in
prosperity
or
adversity
.
Whether
friends
or
foes
.
Whether
neighbours
or
strangers
,
or
under
our
command
.
20.
How
against
those
in
prosperity
and
adversity
?
Against
those
in
prosperity
,
by
-
1.
Envy
against
Superiours
,
as
Pompey
against
Cesar.
-
2.
Emulation
against
equalls
,
as
Cesar
against
Pompey
.
-
3.
Disdaine
of
inferiours
,
as
Haman
set
against
Mordecai
.
Against
those
in
a
dversity
,
by
1.
Contempt
in
poverty
.
2.
Hardheartednesse
in
want
.
3.
Rejoyeing
in
others
harmes
,
or
ill
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prov.
24.
17.
Job
31.
29.
Psal.
35.
19.
21.
What
opposite
duty
required
?
Rather
to
wish
others
good
,
and
congratulate
their
welfare
,
by
rejoycing
with
them
that
rejoyce
in
prosperity
,
or
pitty
,
mercy
and
compassion
,
ready
to
mourne
with
them
that
mourne
,
and
helpe
them
in
any
calamity
.
22.
How
against
friends
or
foes
?
1.
Against
friends
,
by
1.
Faigned
friendship
,
worse
then
open
hostility
,
seen
in
slattery
,
treachery
,
and
the
like
.
2.
Dissolving
friendship
,
and
setting
friends
at
variance
.
II.
Against
foes
,
by
enmity
,
hostility
,
grudge
and
implacablenesse
,
and
minde
to
doe
mischiefe
.
23.
What
duties
on
the
other
side
required
?
Christian
,
sincere
,
and
constant
friendship
,
or
pacification
among
friends
,
and
charity
and
desire
of
reconciliation
,
to
and
with
others
.
24.
How
against
neighbours
,
strangers
,
or
underlings
?
1.
Against
neighbours
,
by
discord
,
contentions
,
and
janglings
,
or
unquiet
and
harsh
behaviour
.
2.
Against
strangers
,
by
inhospitality
and
incivility
.
3.
Against
those
under
our
command
and
power
,
by
cruelty
and
rigour
,
in
offering
injuries
,
revenge
,
or
harme
,
and
unmercifulnesse
,
even
to
the
dumb
beasts
;
for
a
good
man
is
mercifull
even
to
the
life
of
his
beast
.
25.
What
opposite
duties
required
?
Peace
and
concord
,
peaceablenesse
,
hospitality
,
and
civility
,
gentlenesse
and
clemency
.
26.
What
outward
signes
of
uncharitablenesse
,
anger
,
hatred
,
or
rankor
?
1.
The
eyes
cast
downe
,
or
awry
.
2.
The
countenance
,
distorted
,
or
estranged
.
3.
The
gestures
,
proud
or
disdainfull
.
4.
The
voice
,
loud
speaking
,
or
angerly
,
as
tus●
,
Racha
,
&c.
Math.
5.
22.
opposite
to
which
,
the
signes
of
good
will
,
in
courteous
and
milde
behaviour
.
27.
What
farther
degrees
of
murder
?
In
the
tongue
,
and
malicious
words
,
either
in
I.
Presence
,
and
to
the
face
,
or
not
secretly
,
as
by
1.
Brawling
and
scolding
,
or
loud
clamours
.
2.
Reviling
and
railing
,
noted
by
superiours
against
inferiours
,
with
menacing
.
By
inferiours
against
superiours
,
murmuring
.
3.
Scoffing
,
and
scorning
,
mocking
and
taunting
,
cursing
and
blaspheming
,
&c.
II.
Absence
,
and
behinde
ones
backe
,
tale-bearing
,
slandering
,
and
calumny
:
to
which
adde
those
that
are
accessory
to
this
ill
,
which
as
the
sharpe
darts
of
the
divell
,
wound
three
at
once
,
the
soule
of
him
that
is
telling
,
hearing
,
wounded
by
the
slander
.
And
which
as
an
untruth
,
is
condemned
in
the
ninth
Commandement
,
as
a
murderer
of
the
good
name
,
and
reputation
deare
as
life
here
.
28.
What
is
the
opposite
duty
here
required
?
A
peaceable
,
temperate
,
and
quiet
tongue
,
speaking
good
,
and
not
evill
,
or
words
that
may
doe
hurt
.
29.
How
are
these
sinnes
branded
,
or
the
heynousnesse
noted
?
As
the
hater
of
his
brother
,
a
manslayer
accounted
,
Iohn
3.
15.
The
tongue
and
heart
set
on
fire
of
hell
,
Iames
3.
The
sure
token
of
reprobates
,
to
have
their
throat
an
open
sepulchre
,
poyson
of
Aspes
under
their
lips
,
and
their
mouthes
full
of
cursing
and
bitternesse
,
Rom.
3.
13.
30.
What
farther
degrees
of
murther
?
In
quarrelling
and
contention
.
In
fighting
and
challenging
.
In
offering
violence
and
wrong
.
In
taking
away
life
of
ones
selfe
,
or
ones
neighbour
:
or
the
accessory
or
assistant
to
any
of
these
.
31.
How
quarrell
and
contention
?
As
a
breach
of
charity
and
peace
,
and
the
high
way
to
open
murder
and
bloodshed
;
and
the
like
may
be
said
of
fighting
,
and
chalenging
,
in
time
of
peace
,
to
the
danger
of
life
,
if
not
destroying
therof
,
or
losse
of
life
or
member
.
32.
What
punishment
?
Life
for
life
,
bloud
for
bloud
,
eye
for
eye
,
tooth
for
tooth
,
hand
for
hand
,
by
the
law
of
Moses
,
and
Talion
law
,
or
Lex
talionis
.
33.
What
opposite
duty
?
A
peaceable
minde
and
hand
,
ready
to
doe
the
actions
tending
to
humanity
and
concord
.
34.
What
of
offering
violence
and
wrong
?
As
the
fore-runners
,
and
occasions
of
shedding
of
bloud
,
or
destroying
life
,
whether
by
1.
Indignity
or
disgrace
offered
.
2.
Hurting
and
wounding
the
body
of
our
neighbour
.
3.
Grinding
the
faces
of
the
poore
,
and
oppression
.
4.
Vsing
any
meanes
to
impaire
the
neighbours
health
,
as
by
Witchcraft
,
poysons
,
deceit
.
Withholding
helpe
or
reliefe
,
in
our
power
;
so
Apothecaries
,
or
unskilfull
Physitians
,
and
false
drugs
,
or
that
use
deceit
in
things
medicinable
,
or
sustenance
,
to
the
adulterating
of
good
things
,
and
destruction
of
life
and
health
.
35.
What
opposite
duty
?
Just
and
conscionable
dealing
in
all
the
aforesaid
respects
,
and
person
,
or
any
other
,
for
the
conservation
of
life
,
or
health
,
and
detecting
all
deceit
,
and
preventing
violence
against
the
same
.
36.
What
utmost
degree
of
murder
?
Taking
away
of
life
by
violence
,
or
else
,
of
ones
selfe
,
or
other
.
37
What
of
selfe
murder
?
A
most
unnaturall
sin
,
and
most
dangerous
,
as
unlesse
sinne
against
the
holy
Ghost
,
more
monstrous
then
any
others
,
and
scarce
having
hope
of
repentance
,
after
so
immediate
temptations
of
the
divell
,
to
so
horrible
an
act
,
as
laying
violent
hands
on
ones
selfe
,
yeelded
unto
,
and
as
dying
in
Satans
worke
,
and
to
be
feared
in
Satans
hands
;
only
Gods
boundlesse
mercy
,
that
inter
pontem
&
fontem
,
as
fate
inter
calicem
&
labra
,
may
shew
it selfe
,
but
in
all
probability
and
humane
sense
,
a
most
dangerous
,
damnable
,
and
desperate
case
.
38.
What
may
be
occasions
of
so
horrible
a
sin
so
to
be
avoyded
?
1.
Either
pride
in
a
high
degree
,
and
loth
to
stoope
to
others
,
or
beare
lower
faile
then
used
,
or
will
agree
with
so
high
a
minde
.
2.
Some
crying
sinnes
,
as
murder
,
adultery
,
perjury
,
usury
,
that
tormenting
the
conscience
,
driveth
to
despaire
,
and
so
divellish
a
designe
.
3.
Apostasie
from
God
,
or
the
truth
,
or
carnall
security
,
blinding
the
eyes
of
the
soule
,
slipping
from
God
,
and
into
the
power
of
Satan
,
and
his
temptations
.
4.
Poverty
,
disgraces
,
or
other
heavy
crosses
,
overwhelming
the
soule
,
that
forgetting
to
lay
hold
on
Gods
mercie
,
the
divell
is
ready
to
drive
to
this
desperate
execution
.
5.
Melancholy
,
and
such
mists
of
minde
,
with
any
,
or
sometimes
many
,
of
the
foresaid
things
,
and
the
divell
like
a
roaring
lion
,
alwayes
ready
seeking
whom
he
may
devoure
,
taking
occasion
of
all
occasions
,
and
our
weaknesse
,
there
laying
his
strong
battery
of
temptations
,
if
we
leaving
God
he
give
us
over
to
our selves
,
too
weak
for
such
a
potent
,
inveterate
,
and
malicious
adversary
.
39.
What
speciall
remedy
,
or
preservative
in
such
danger
?
Avoiding
of
sinnes
,
repentance
of
sinnes
,
to
labour
for
patience
in
adversity
,
and
crosses
,
humility
of
soule
;
and
by
prayer
to
commit
our selves
and
soules
into
the
hand
of
God
.
But
what
if
Satan
,
and
his
temptations
,
be
too
busie
and
present
?
To
remember
he
is
a
liar
,
and
an
adversary
,
and
so
that
he
suggesteth
neither
truth
nor
good
,
for
if
he
presse
the
threatnings
of
the
law
,
and
grievousnesse
of
notorious
sinnes
,
yet
the
mercy
of
God
is
greater
;
if
he
urge
thou
art
a
reprobate
,
yet
he
is
a
liar
,
and
God
is
true
and
good
,
giving
mercy
to
every
penetent
sinner
;
if
he
say
thou
art
unworthy
,
yet
Christ
in
whom
thou
art
,
or
maist
be
,
if
thou
but
desirest
it
,
is
most
worthy
and
beloved
,
and
thy
full
redemption
and
price
;
if
he
tempt
thee
to
despaire
,
or
murther
,
that
is
a
deniall
of
God
,
and
his
truth
;
if
he
bid
thee
so
end
thy
forrowes
,
he
is
a
liar
,
for
it
is
to
god
from
temporall
,
to
eternall
sorrow
;
if
he
say
thou
must
commend
thy
soule
to
God
,
and
die
so
,
he
is
a
liar
,
and
if
it
were
good
,
he
would
not
tell
thee
so
,
for
it
is
to
die
in
murder
,
and
going
from
God
,
and
a
murder
of
soule
and
body
,
and
that
everlastingly
:
so
only
flie
to
Gods
mercy
,
and
leave
sin
,
and
Satan
,
and
if
thou
pray
for
this
,
he
cannot
come
nigh
unto
thee
,
nor
hurt
thee
.
40.
But
some
as
Lucretia
have
been
commended
for
it
for
preservation
of
chastity
or
vertue
?
It
may
be
so
by
heathens
that
know
not
God
,
but
not
by
Christians
,
who
know
Gods
Law
,
and
the
damnablenesse
of
the
crime
,
and
so
Saint
Augustine
sheweth
this
Lucretia's
vice
in
this
,
though
by
the
heathens
commended
for
a
vertue
,
whose
chastity
was
to
be
admired
,
but
selfe-murder
to
be
discommended
,
lib.
de
Civitate
Dei
.
41.
What
sorts
of
selfe-murder
?
Either
-
1.
Body
and
life
naturall
,
by
-
1.
Omission
,
and
neglecting
of
the
means
of
life
,
for
niggardlinesse
,
or
starving
through
idlenesse
,
or
not
using
other
lawfull
means
of
preserving
the
same
.
-
2.
Commission
of
ill
in
prejudice
thereof
by
-
1.
Sins
of
drunkennes
,
whoredome
,
or
excesse
,
imparing
health
.
-
2.
Thrusting
ones
self
in
danger
therewith
,
quarrelling
&c.
and
-
3.
Contriving
their
owne
death
,
-
1.
Indirectly
,
by
committing
some
capitall
crime
worthy
death
.
-
2.
Being
their
own
butchers
,
&
murderers
-
2.
Soul
,
by
-
1.
Omission
in
the
neglecting
the
means
of
salvation
,
&c.
-
2.
Commission
in
-
1.
Making
no
conscience
of
sin
,
but
sinning
against
conscience
,
and
knowledge
.
-
2.
Persisting
in
sin
without
grace
or
repentance
.
4.
What
opposite
duty
required
?
Seeking
all
ordinary
and
honest
means
of
preservation
of
life
,
and
health
by
moderate
recreations
of
body
or
minde
,
physicke
and
avoiding
dangers
or
sins
,
so
distempering
both
body
and
soule
,
and
finally
for
the
souls
health
,
seeking
the
means
of
salvation
,
flying
sin
,
and
praying
and
practising
repentance
.
43.
What
in
other
murder
else
to
be
considered
?
The
person
,
as
well
as
the
matter
,
manner
and
punishment
.
44.
What
of
the
persons
?
The
-
1.
Murderer
,
whether
-
1.
Principall
,
or
-
2.
Accessory
.
-
2.
Murdered
,
whether
-
1.
Stranger
,
or
near
of
kin
.
-
-
2.
Private
person
or
publick
.
-
3.
Offender
,
or
innocent
person
,
whereby
the
guilt
is
diversly
distinguished
,
and
so
accepted
,
extenuate
or
encreased
.
45.
How
the
principall
or
accessory
?
-
I.
The
principall
,
as
prime
agent
,
the
deepest
in
offence
.
-
II.
The
accessory
,
also
murderers
,
if
abettors
,
or
counsellours
,
whether
-
1.
Superiours
,
by
-
1.
Unjust
command
.
-
2.
Wrongfull
sentence
.
-
3.
Not
punishing
murder
,
but
co●niving
at
one
to
the
perpetration
of
other
.
-
2.
Any
others
,
by
-
1.
Consent
and
abetting
.
-
2.
Counsell
or
hiring
.
-
3.
False
testimon
.
-
4.
Treachery
,
&c.
46.
What
the
other
respects
?
As
1.
the
parricide
,
or
murderer
of
father
,
brother
,
or
near
kin
,
more
abominable
then
the
ordinary
homicide
.
Secondly
,
the
regicide
,
or
murderer
of
superiours
,
or
them
in
authority
,
as
of
servants
their
Masters
,
or
wives
of
husbands
,
or
private
persons
of
publicke
,
accounted
treason
or
petty
treason
in
the
lowest
degree
,
more
abominable
then
common
murder
.
Thirdly
,
the
murder
of
an
innocent
person
more
then
of
an
offender
,
and
proscribed
,
or
condemned
person
,
who
is
yet
to
be
put
to
death
by
the
person
,
and
manner
appointed
by
law
,
and
not
at
randon
by
any
person
,
which
were
murder
,
but
done
according
to
law
,
is
not
only
not
evill
,
but
good
and
just
.
47.
How
is
it
said
to
be
good
and
just
?
As
warranted
both
by
divine
and
humane
law
,
when
bloud
requiring
bloud
,
God
commanding
that
who
sheddeth
mans
bloud
,
by
man
shall
his
bloud
be
shed
,
and
who
so
blasphemeth
,
or
obey
not
the
Father
,
Deut.
21.
8.
19.
20.
or
the
voice
of
the
Priest
,
Dent.
17.
12.
the
Sabbath
breaker
adulterer
,
ravisher
,
and
divers
other
in
Gods
Law
,
and
such
exorbitant
offences
by
humane
lawes
commanded
to
be
punished
by
death
,
and
so
the
Magistrate
beareth
the
sword
not
for
naught
,
Rom.
13.
4.
48.
All
taking
away
life
is
not
then
here
forbidden
?
No
,
for
hence
are
exempted
and
excepted
all
those
persons
,
and
in
all
those
cases
where
the
Lord
himselfe
1.
Giveth
the
sword
Of
justice
,
as
the
Magistrate
,
who
beareth
it
not
for
naught
.
In
lawfull
battel
,
as
the
souldier
for
their
Prince
or
Countrey
.
In
just
defence
,
as
of
ones
selfe
against
theeves
,
robbers
,
or
other
necessity
.
2.
Offereth
another
,
as
manslaughter
,
by
meere
chance
,
and
not
of
any
malice
,
or
anger
,
for
whom
God
provideth
refuge
of
sanctuary
,
Exod.
21.
13.
Deut.
19.
4.
49.
How
of
Moses
,
Phinees
,
and
the
like
?
Of
speciall
instinct
,
and
commission
from
God
,
in
extraordinary
manner
,
and
if
private
men
,
yet
of
heroicall
or
divine
zeale
;
but
Christians
must
follow
ordinary
rules
,
and
examples
,
not
speciall
exceptions
or
imitations
of
extraordinary
actions
.
50.
What
else
of
the
matter
or
manner
?
Murder
,
or
the
taking
away
the
life
,
the
greatest
wrong
that
can
be
done
to
man
,
and
defacing
of
Gods
image
,
is
either
in
respect
of
The
-
1.
Meanes
perpetrated
,
-
1.
Directly
,
by
force
and
violence
.
-
2.
Indirectly
,
by
-
Poyson
,
-
Witchcraft
,
or
the
like
.
-
2.
Manner
,
and
motion
-
1.
Ones
owne
accord
,
and
that
of
-
1.
Maliceprepensed
.
-
2.
Blind
zeale
.
-
3.
Heat
&
choler
-
4.
Drunkenness
,
or
other
passion
-
2.
Another
,
as
-
1.
Commanded
-
2.
Counselled
-
3.
Hired
,
&c.
to
doe
it
.
51.
What
the
punishment
?
Bloud
for
bloud
usually
,
and
in
some
fearfull
manner
also
,
according
to
the
aggravation
of
the
offence
;
so
that
who
spilleth
mans
bloud
,
by
man
shall
his
bloud
be
spilt
,
it
being
a
crying
sinne
,
as
Cains
murder
,
Abels
bloud
crying
to
heaven
for
revenge
,
Gods
judgement
shewing
it selfe
many
times
in
extraordinary
manner
revealing
the
murderer
,
and
presenting
him
to
be
punished
,
as
by
the
dead
body
,
sometimes
the
bloud
,
or
the
murderers
owne
conscience
.
52.
Why
so
severe
punishment
?
Because
it
is
even
1.
A
destruction
of
the
little
world
,
the
Microcosme
of
man
.
2.
Defacing
of
Gods
image
,
betwixt
which
and
clipping
the
Kings
coin
,
wherein
is
his
image
,
(
yet
death
for
it
)
there
is
no
comparison
.
3.
An
encroaching
upon
Gods
office
,
whose
onely
right
to
call
men
when
he
please
,
out
of
the
world
4.
The
greatest
sin
against
man
that
can
be
,
unlesse
murder
of
his
soul
,
which
also
is
punished
,
like
as
this
,
bloud
for
bloud
,
soule
for
soule
;
so
the
bloud
of
soules
is
required
at
their
hands
,
and
lyes
heavy
in
their
heads
that
destroy
them
.
53.
How
is
soule
murder
understood
?
Either
in
respect
of
the
life
I.
Naturall
,
an
unjust
grieving
and
vexing
of
a
mans
soule
.
II.
Spirituall
,
by
first
,
omission
of
duties
of
1.
Governours
,
Ministers
,
Masters
,
to
whom
belongeth
the
guiding
,
care
,
and
2.
Instruction
of
others
,
for
their
soules
health
,
and
salvation
.
Second
,
commission
,
in
being
cause
of
sinne
and
offence
,
as
by
provocation
,
counsell
,
evill
example
,
&c.
54.
What
duties
opposite
required
?
Both
preservation
of
life
,
and
preventing
,
so
much
as
possible
,
all
meanes
of
hurt
,
both
in
ones
selfe
,
and
others
,
with
helping
,
and
not
hindering
our
owne
and
others
salvation
,
but
furthering
the
same
by
Instruction
,
admonition
,
exhortation
,
reproofe
.
Consolation
,
and
any
other
pious
meanes
,
as
wel
as
good
example
.
55.
What
the
sum
of
all
?
The
preservation
of
life
,
both
of
body
and
soule
,
and
avoyding
of
all
hurt
,
or
hindrance
of
the
same
,
with
that
crying
sin
of
murder
.
56.
What
followeth
?
The
seventh
Commandement
,
third
of
the
second
Table
,
importing
the
preservation
of
the
chastity
.
SECT.
9.
The
seventh
Commandement
.
the
order
,
and
analysis
of
the
seventh
Commandement
,
shewing
the
severall
parts
and
duties
,
and
their
branches
,
whether
intimated
or
expressed
,
and
first
of
chastity
body
and
soule
,
and
opposite
unchastity
in
the
severall
sorts
and
branches
or
degrees
of
each
of
them
,
whence
the
latitude
of
the
Commandement
in
all
these
respects
more
evidently
to
be
seen
and
observed
where
,
the
meanes
also
of
preserving
chastity
in
our selves
and
others
,
and
the
opposite
offences
touched
,
the
degrees
in
this
sin
from
the
heart
,
and
all
outward
signes
and
appearances
of
evill
,
the
messengers
of
the
soule
,
and
means
with
,
and
by
the
sences
to
the
farther
degrees
of
this
sinne
in
actuall
adultery
,
and
fornication
,
where
pride
in
attire
,
gadding
abroad
,
dauncing
,
and
such
like
lascivious
,
and
wanton
actions
,
behaviour
and
gestures
,
by
divers
Writers
are
sharply
censured
,
and
reproved
,
as
the
meanes
,
and
occasions
of
much
other
filthinesse
,
and
further
mischiefe
,
and
so
the
foulenesse
,
heynousnesse
of
adultery
farther
set
forth
,
and
demonstrated
by
the
vile
effects
,
punishments
,
and
the
like
circumstances
of
the
action
,
as
well
as
lawes
,
and
execution
of
them
duly
cared
for
,
and
seen
to
by
the
Lawmakers
themselves
,
with
great
severity
,
and
others
by
their
example
,
prosecuting
and
persecuting
the
crime
with
the
greatest
detestation
,
and
to
that
purpose
the
sentences
of
the
Scriptures
,
and
Fathers
;
as
on
the
other
side
,
the
excellent
praise
and
commendation
of
chastity
.
And
lastly
,
the
meanes
to
be
taken
and
used
for
avoiding
so
crying
and
heynous
crimes
,
the
godly
entring
into
the
holy
estate
of
matrimony
,
and
what
godly
caution
and
circumspection
therein
to
be
used
:
so
lastly
of
Sodomy
,
Incest
,
and
such
unnaturall
sinnes
,
and
what
generally
here
commanded
,
and
intended
.
1.
WHat
is
the
seventh
Commandement
?
Thou
shalt
not
commit
adultery
.
2.
What
is
the
order
of
it
?
Next
to
the
forbidding
of
murder
,
as
the
next
greatest
offence
,
and
in
his
nature
so
foule
,
as
deserveth
death
,
according
to
the
law
of
God
,
and
sundry
Nations
,
and
so
placed
here
,
before
theft
,
and
next
to
murder
.
3.
What
manner
of
Commandement
?
A
negative
,
inferring
his
opposite
affirmative
,
viz.
thou
shalt
not
commit
any
act
of
uncleannesse
,
but
preserve
thy
body
and
soule
in
temperance
,
sobernesse
,
and
chastity
.
4.
What
the
negative
part
?
The
prohibition
of
all
unchastity
,
or
uncleannes
of
body
and
soule
,
and
of
all
signes
,
or
tokens
,
meanes
or
provocations
of
the
same
,
or
being
accessory
thereunto
.
5.
What
in
these
branches
then
more
expresly
forbidden
?
-
1.
All
outward
actions
of
uncleannesse
,
adultery
,
fornication
,
incest
,
&c.
-
2.
All
filthy
'
and
obscene
speeches
,
bookes
,
pictures
,
&c.
-
3.
All
incontinent
thoughts
,
and
lusts
of
heart
.
-
4.
All
occasions
of
uncleannesse
,
as
surfetting
,
drunkennesse
.
-
5.
All
accessorinesse
to
any
filthinesse
in
this
kinde
,
&c.
6.
What
the
affirmative
part
?
Commanding
chastity
of
body
and
soule
,
and
all
-
1.
Signes
and
tokens
,
-
2.
Meanes
and
occasions
preservation
of
the
same
,
both
in
our selves
and
others
.
7.
What
in
these
branches
more
expresly
to
bee
understood
?
1.
Both
temperance
,
sobernesse
,
and
chastity
in
outward
actions
of
the
body
,
and
to
keepe
that
a
Temple
of
the
holy
Ghost
.
2.
Honesty
and
modesty
in
speeches
,
and
expressions
of
the
minde
.
3.
Continency
,
sobriety
,
and
chastity
of
minde
and
soule
.
4.
All
good
meanes
of
preservation
of
this
vertue
,
by
temperance
,
fasting
,
labour
,
prayer
,
&c.
5.
Labour
and
well
wishing
to
the
preservation
of
others
chastity
and
vertue
.
8.
How
are
the
parts
here
seene
opposite
or
opposed
?
Evidently
and
plainly
,
as
1.
Chastity
commanded
;
opposite
to
uncleannesse
forbidden
.
2.
Modest
speeches
;
opposite
to
obscene
and
filthy
,
forbidden
.
3.
Continency
of
minde
,
opposite
to
incontinency
,
and
lusts
of
heart
.
4.
Means
of
preservation
of
this
vertue
in
our selves
,
opposite
to
the
means
and
occasions
of
falling
.
5.
Labour
to
preserve
,
or
procure
it
in
others
,
opposite
to
the
being
accessory
to
others
uncleannes
.
9.
What
is
chastity
?
The
preservation
,
or
study
to
preserve
body
and
soule
in
purity
,
and
from
all
pollutions
of
uncleannesse
,
and
concupiscence
of
the
flesh
,
and
so
Both
inward
of
the
soule
,
Externall
of
the
body
,
Totall
of
both
body
and
soule
.
10.
What
is
inward
chastity
,
or
that
of
the
soule
?
The
purity
of
the
soule
from
all
-
1.
Motions
,
-
2.
Passions
,
of
lusts
,
and
unlawfull
concupiscence
.
11.
What
is
the
opposite
,
or
unchastity
of
the
soule
?
Inward
concupiscence
,
or
adultery
of
the
heart
,
Matth.
5.
25.
1.
Whether
before
the
consent
of
will
,
forbidden
more
expresly
in
the
tenth
Commandement
.
2.
Joyned
with
consent
of
will
,
and
that
either
1.
Sudden
flames
,
or
motions
of
lust
.
2.
Inveterate
lusts
,
and
burning
in
unclean
flames
of
letchery
.
12.
What
outward
chastity
?
The
possessing
of
the
vessels
of
our
bodies
in
holinesse
and
honour
,
both
continencie
of
1.
The
eyes
from
beholding
vanity
,
and
objects
of
lust
.
2.
The
ears
from
hearing
,
or
hearkning
after
uncleane
and
filthy
talke
.
3.
The
tongue
from
filthy
and
ribauld
speeches
.
4.
The
whole
body
and
fact
from
all
uncleannesse
,
and
unchaste
and
wanton
pleasures
.
13.
What
the
opposite
unchastity
?
All
outward
pollutions
of
the
body
,
or
any
part
thereof
,
by
uncleannesse
,
as
adultery
of
the
eyes
,
wandring
after
evill
,
and
said
full
of
adultery
,
Active
,
with
wanton
glances
,
to
entangle
others
.
Passive
,
beholding
others
so
entangled
.
1.
Of
the
ears
open
to
filthy
communication
.
2.
Of
the
tongue
polluted
with
ribauld
and
lewd
speeches
.
3.
Of
the
fact
of
all
uncleannesse
,
and
lasciviousnesse
.
14.
How
meane
you
that
uncleannesse
of
the
fact
?
The
acts
of
adultery
,
fornication
,
incest
,
or
the
like
pollutions
,
committed
either
1.
Against
sobriety
,
without
a
partner
,
inselfe
polution
,
whether
Sleeping
,
Waking
,
2.
Honesty
,
with
a
partner
,
and
I.
Without
consent
,
so
forced
,
or
ravished
;
rape
,
which
,
as
an
act
of
Violence
against
the
6.
Commandement
.
Brutish
uncleannesse
,
against
this
,
and
punished
with
death
.
II.
With
consent
,
and
that
either
First
,
naturall
,
of
the
male
with
the
female
,
and
betweene
persons
1.
Too
neare
of
kin
,
incest
.
2.
Single
or
unmarried
,
fornication
.
And
if
first
,
onely
with
one
,
she
a
concubine
;
Secondly
,
with
divers
,
she
a
whore
,
and
hee
a
whoremonger
.
3.
Married
,
and
that
either
To
divers
,
polygamy
.
With
unmarried
,
single
adultery
.
With
another
married
person
,
double
adultery
.
Secondly
,
unnaturall
,
against
naturall
use
,
and
monstrous
,
as
Of
the
same
sex
,
Buggery
,
or
Sodomy
.
Of
divers
kindes
,
man
with
beasts
,
bestiality
.
With
spirits
,
-
Incubi
.
-
Succubi
.
15.
How
is
chastity
usually
set
forth
?
1.
In
single
life
,
continency
,
the
gift
of
God
,
to
which
belongeth
chaste
widowhood
.
2.
Mariage
,
Conjugall
fidelity
.
Moderate
and
modest
use
of
the
mariage
bed
.
Abstinency
,
on
occasion
of
Absence
.
Fasting
,
and
prayer
.
Times
of
separation
,
&c.
as
childbed
,
or
any
other
sicknesse
.
16.
What
the
opposite
of
this
?
1.
Both
incontinency
in
single
life
,
or
widowhood
.
2.
Breach
of
wedlocke
.
3.
Using
the
mariage
bed
,
First
,
immoderately
,
and
lustfully
.
Secondly
,
immodestly
,
without
shamefastnesse
,
or
honesty
.
Thirdly
,
unseasonably
,
at
forhidden
times
.
17.
What
meanes
of
preserving
chastity
to
bee
observed
?
I.
Either
generall
,
-
1.
Prayer
for
continency
,
as
the
gift
of
God
.
-
2.
Keeping
company
with
sober
and
chaste
persons
.
II.
Speciall
preservatives
and
remedies
,
-
1.
Sobriety
,
and
moderation
of
delights
.
-
2.
Temperance
in
diet
.
-
3.
Diligence
and
painfulnesse
in
our
callings
.
-
4.
Vigilancy
over
our
affections
.
-
5.
Modesty
in
eyes
and
countenance
.
Speech
,
and
behaviour
.
Attire
,
and
gesture
.
-
6.
Marriage
it selfe
,
the
lawfull
remedy
,
if
the
other
means
faile
,
provided
,
that
such
as
have
not
the
gift
of
continency
may
marry
,
and
keep
themselves
undefiled
members
of
Christs
body
.
18.
What
opposite
to
this
?
I.
Both
frequenting
the
company
of
unchaste
,
drunken
,
effeminate
and
wanton
persons
,
places
suspected
and
infamed
.
II.
Intemperance
in
gluttony
,
drunkennesse
,
and
the
like
.
III.
Idlenesse
and
slothfulnesse
.
IIII.
Immodest
,
1.
Eyes
,
beholding
unchaste
,
or
beautifull
and
wanton
persons
,
obscene
pictures
,
reading
lewd
bookes
or
playes
.
2.
Countenance
impudent
and
harlots
forhead
3.
Speech
,
gesture
,
and
gate
,
wanton
mincing
and
dancing
.
4.
Attire
,
proud
and
excessive
.
V.
Unlawfull
marriages
,
vowes
,
divorces
,
either
expresly
,
and
ipso
facto
,
adultery
,
or
the
occasions
and
meanes
of
it
.
19.
What
signes
of
chastity
to
be
noted
?
Sobriety
,
modesty
,
and
shamefaltnesse
,
keeping
good
and
chaste
company
,
and
avoiding
suspicious
shew
of
evill
,
which
are
both
meanes
and
signes
of
chastity
,
and
so
doubly
worth
the
regard
,
as
on
the
contrary
,
wantonnesse
,
immodesty
,
impudency
,
haunting
unchaste
company
,
suspected
places
,
and
at
suspected
times
,
both
signes
and
meanes
of
unchastity
.
20.
What
duty
of
procuring
,
or
preserving
others
chastity
?
The
generall
care
thereof
in
all
,
as
occasion
serveth
,
and
especially
,
For
parents
to
provide
for
their
childrens
honest
bringing
up
,
behaviour
and
marriage
.
For
Magistrates
to
provide
good
lawes
,
and
due
execution
with
severe
punishments
,
to
represse
uncleannesse
.
21.
What
the
opposite
hereof
?
To
be
accessory
or
procurers
of
others
unchastity
,
as
bawds
,
the
divells
instruments
to
bring
naughty
packs
together
;
those
that
counsell
,
consent
,
hire
,
or
allure
to
uncleannesse
,
or
prostitute
them
,
whose
chastity
they
ought
,
or
promised
to
protect
,
and
so
Parents
,
Magistrates
,
or
others
that
connive
at
such
offence
,
deny
or
forbid
the
remedy
,
marriage
,
or
execute
not
due
punishment
against
the
offenders
.
22.
What
are
the
degrees
in
this
sin
?
1.
In
this
order
the
first
means
,
motives
,
and
all
occasions
of
this
sinne
,
by
gluttony
,
drunkennesse
,
intemperance
,
or
other
meanes
whatsoever
.
2.
Motions
of
the
heart
,
whether
with
,
or
without
consent
of
the
will
;
so
who
seeth
a
woman
to
lust
,
hath
committed
adultery
,
Mat.
5.
28.
3.
Outward
appearance
of
evill
in
adulterous
,
and
unchaste
eye
,
and
countenance
,
tongue
,
gesture
,
attire
,
&c.
4.
Fornication
,
and
the
act
of
uncleannesse
in
any
sort
.
5.
Adultery
,
and
other
the
monstrous
and
unnaturall
sins
,
whose
punishments
ordinarily
by
divine
and
humane
lawes
is
death
,
and
sometimes
with
more
infamous
aggravations
thereof
.
23
How
account
you
of
the
first
degree
?
As
the
high
way
to
the
foulest
of
the
rest
,
and
therefore
he
that
would
avoid
crying
and
great
sins
,
ought
to
make
conscience
of
the
smallest
,
as
occasions
draw
on
the
action
,
and
gluttony
and
drunkennesse
marshall
in
chambering
and
wantonnesse
,
the
heart
is
made
the
shop
and
store
house
of
sin
,
and
the
eyes
the
lewd
shop
windowes
to
let
it
in
,
or
set
it
to
sale
;
evill
words
corrupt
good
manners
;
light
and
vaine
apparrell
,
curious
ornaments
,
frizeled
haire
,
and
the
like
,
signs
of
loosenesse
,
and
immodesty
,
as
idlenesse
the
way
to
wantonnesse
,
and
that
to
impudency
,
which
at
last
bringeth
forth
fornication
,
and
adultery
,
or
other
grosse
and
crying
sins
.
24.
What
of
pride
in
atire
,
dancing
and
gadding
abroad
?
As
appearances
of
evill
,
and
fruits
of
the
flesh
,
if
not
open
defiance
,
and
enmity
with
God
,
and
so
noted
alwaies
as
pride
the
forerunner
of
shame
,
wanton
dancing
of
all
good
men
condemned
as
an
extreame
folly
,
and
enticement
to
lewdnesse
,
if
not
used
with
rare
moderation
,
as
for
the
dancing
in
armour
in
the
Pirrichian
dances
,
or
men
,
or
women
by
themselves
for
exercise
,
or
joy
of
some
great
good
hap
,
or
victory
,
as
Miriam
as
David
before
the
Arke
,
excellent
and
commended
by
all
,
but
for
lascivious
and
amorous
dances
,
men
and
women
confusedly
together
,
with
wanton
gestures
,
kissings
,
and
dalliance
,
the
fuell
of
lust
;
and
as
Herodias
daughters
dancing
cost
Saint
John
Baptists
head
,
so
this
many
a
headlesse
soule
,
and
for
gadding
abroad
,
the
token
of
the
wanton
and
idle
widdowes
,
1
Tim.
5.
12.
and
of
the
harlot
,
and
those
of
loose
behaviour
,
Prov.
7.
9.
and
cost
Dinah
her
honesty
,
and
the
Sichemites
their
ruine
.
25.
Some
speake
very
bitter
words
against
dancing
?
Very
true
,
and
so
to
be
understood
of
wanton
and
dissolute
dancing
,
and
at
unfit
times
,
or
in
too
impudent
and
foolish
manner
,
with
mimique
,
and
even
zany
gestures
and
fashions
,
as
loosely
as
lewdly
performed
,
the
very
fellowes
to
kindle
the
flames
of
lust
,
and
impudency
,
and
such
indeed
was
the
gravity
of
the
Romans
at
sometimes
,
and
some
other
Nations
,
that
they
highly
detested
,
or
were
displeased
with
such
lightnesse
,
and
folly
,
as
Demosthenes
before
his
Athenians
,
reproached
Philip
of
Macedon
,
and
his
Courtiers
for
common
dancers
,
such
as
having
filled
their
bellies
with
meat
,
and
heads
with
wine
,
fell
scurriloussy
and
loosely
a
dancing
:
and
Salust
of
Sempronia
said
,
she
was
to
fine
a
singer
and
dancer
to
be
honourable
withall
;
and
Cioero
in
his
Apologie
for
Murena
,
challenged
also
for
dancing
,
not
minding
to
excuse
it
of
him
,
putteth
it
of
,
or
slatly
denieth
it
,
with
a
concession
,
nemo
saltat
sobrius
,
and
Plutarch
in
the
vertues
of
women
,
putteth
it
,
that
shee
ought
to
be
no
dauncer
.
26.
But
doe
not
the
Fathers
and
Doctors
say
as
much
?
Yes
,
for
Saint
Basil
saith
,
thou
caprest
and
leapest
with
thy
feet
in
dances
,
(
unwise
as
thou
art
)
when
thou
shouldest
rather
bend
thy
knees
in
prayer
to
thy
Creator
;
but
what
gaine
is
got
thereby
?
surely
this
,
that
virgins
returne
robbed
of
their
virginity
,
married
wives
of
the
truth
to
their
husbands
,
all
lesse
chaste
then
they
went
,
and
more
dishonest
then
they
should
,
though
lesse
perhaps
then
they
would
,
as
if
not
in
act
,
which
peradventure
may
be
,
yet
stained
in
thought
,
which
cannot
be
eschewed
.
1.
So
Saint
Chrysostome
saith
to
the
maides
and
wives
that
daunce
at
marriages
and
so
pollute
their
sex
in
such
lascivious
daunces
,
the
divell
beareth
a
part
,
as
dauncing
with
them
.
2.
Saint
Ambrose
,
that
it
is
better
to
dig
and
delve
on
holy-dayes
then
to
daunce
,
and
where
banquets
are
concluded
with
dauncing
,
there
chastity
is
commonly
but
in
an
evill
case
.
3.
Vives
in
his
instruction
to
a
Christian
woman
hath
not
a
little
to
this
purpose
,
who
holdeth
it
for
a
strange
vanity
,
and
saith
he
,
certaine
Asians
seeing
the
Spaniards
daunce
,
ran
away
for
feare
,
thinking
them
lunaticke
,
nothing
resembling
lunacy
and
frenzy
,
more
then
that
foolish
gesture
of
dauncing
,
the
strange
shakings
and
motions
of
the
body
at
the
noise
of
a
beaten
sheeps
skin
,
and
ridiculous
,
to
marke
the
grave
behaviour
,
measurable
march
,
pompe
and
ostentation
of
women
dauncers
,
and
the
great
care
they
have
to
performe
wisely
so
foolish
an
action
,
that
it
is
very
likely
at
that
time
all
their
wit
is
distilled
from
their
head
into
their
feet
,
for
that
there
it
is
then
more
requisite
and
needfull
then
in
their
braines
,
as
saith
Lodovicus
Vives
.
27.
How
is
this
to
be
understood
?
Of
the
immoderate
,
foolish
and
inordinate
use
,
or
rather
abuse
of
them
,
too
commonly
seene
,
the
froth
and
fume
of
wine
and
excesses
,
and
nurse
of
lewdnesse
,
and
laciviousnesse
,
or
worse
,
if
worse
may
be
,
as
sometimes
quarrells
,
rappes
,
murders
,
and
the
like
,
have
been
occasioned
by
them
,
as
among
others
,
Herodias
dauncing
daughters
cunning
herein
,
cost
Saint
John
Baptists
head
,
when
especially
consorted
with
drunkennesse
,
as
too
often
may
be
observed
,
what
good
effects
to
be
expected
,
since
as
Saint
Augustine
noteth
,
Serm.
231.
de
vitanda
ebrietate
,
as
by
too
much
raine
,
the
earth
is
dissolved
into
dirt
,
and
made
unfit
for
tillage
,
so
by
excessive
drunkennesse
,
our
bodies
are
made
altogether
unfit
for
the
spirituall
tillage
,
and
can
bring
forth
no
fruits
of
holinesse
,
but
rather
like
bogs
and
marshes
,
are
fit
to
breed
nothing
but
serpents
,
frogs
and
vermine
,
all
manner
of
abominable
sins
,
and
lothsome
wickednesse
,
and
this
a
prime
companion
of
dauncing
,
or
at
least
dauncing
an
usuall
dependant
on
wine
and
belly
chear
.
28.
Is
no
dauncing
then
to
be
allowed
?
Surely
as
before
was
shewed
,
it
ought
to
bee
with
great
caution
,
or
sparingly
,
and
singular
moderation
,
for
feare
of
inconvenience
thence
arising
,
and
so
proving
but
an
incentive
to
lust
and
folly
.
29.
What
in
the
next
degrees
?
All
kinde
of
incontinency
from
the
heart
as
it
were
budding
forth
by
any
outward
shewes
of
words
,
habit
,
attire
or
gesture
,
forwarded
and
expressed
,
and
by
such
midwives
brought
to
the
full
birth
,
and
produced
into
act
in
all
the
species
,
and
kindes
thereof
.
30.
Which
are
the
kindes
?
As
were
before
remembred
,
or
according
to
the
Schoolemen
and
summists
of
these
six
sorts
,
viz.
1.
Fornication
among
the
unmarried
or
single
.
2.
Adultery
,
where
one
,
or
both
married
.
3.
Incest
,
with
any
of
affinity
,
or
consanguinity
,
within
the
degrees
forbidden
.
4.
Deflowring
of
virgins
called
Stuprum
.
5.
Rape
,
or
ravishing
,
which
is
against
the
will
,
and
with
violence
.
6.
Unnaturall
lust
.
1.
Inordinate
of
sexes
,
sodomy
.
2.
With
beasts
,
beastiallity
.
3.
With
spirits
,
Incubi
,
Succubi
,
and
to
which
may
be
referred
all
other
nocturnall
and
selfe-pollutions
,
arising
especially
of
riot
,
intemperance
and
excesse
.
31.
But
are
not
Stuprum
and
Rape
also
fornication
?
They
are
,
but
in
a
higher
or
worse
degree
,
according
to
the
quality
of
the
person
wronged
,
as
a
virgin
,
or
else
,
and
so
diversity
of
punishment
or
satisfaction
by
divers
lawes
appointed
,
or
with
violence
,
and
so
rape
punishable
with
death
,
both
by
Gods
Law
and
others
,
to
avoid
more
dangerous
consequences
.
32.
What
of
fornication
?
As
next
to
adultery
in
foulenesse
before
God
,
and
lightly
who
falleth
to
the
one
,
maketh
small
conscience
of
the
other
,
and
the
whore
compared
to
a
dogge
before
God
,
when
neither
the
hire
of
a
whore
,
nor
price
of
a
dog
might
be
brought
or
offered
in
the
Temple
,
Deut.
23.
18.
and
many
wayes
,
the
odiousnesse
thereof
appearing
.
33.
How
is
the
detestablenesse
thereof
showne
?
1.
Because
of
the
indignity
hereof
offered
to
Christ
in
it
,
whose
members
the
Christian
hereby
made
the
members
of
a
harlot
,
1
Cor.
6.
15.
2.
The
wronging
of
the
good
Spirit
of
God
,
dispossessed
of
his
House
,
and
Temple
,
the
body
and
soule
of
a
Christian
,
1
Cor.
6.
19.
the
holy
Spirit
expelled
,
and
lust
brought
in
.
3.
The
greatest
wrong
that
can
be
to
the
body
and
soule
,
and
others
also
,
as
every
sin
else
without
the
body
,
this
is
the
body
fighting
against
the
soul
,
and
cutting
it
off
from
God
,
divorcing
it
from
Christ
,
and
from
Gods
Spirit
,
dissolving
the
Covenant
of
God
,
and
Idolatry
compared
with
it
,
or
unto
it
.
33.
What
say
you
then
of
Adultery
?
As
a
most
heynous
sinne
before
God
,
and
men
,
and
odious
to
all
,
most
severely
appointed
to
bee
punished
by
death
,
so
both
the
adulterer
,
with
the
married
wife
,
or
betrothed
maid
,
with
the
adulteresse
,
both
to
dye
,
Deut.
22.
22.
34.
How
is
it
adultery
accounted
with
the
maid
?
Because
she
is
betrothed
,
and
thence
forth
reputed
wife
,
and
that
full
adultery
,
which
is
so
farther
distinguished
to
be
either
I.
Adultery
single
,
where
one
party
onely
is
married
,
and
that
1.
Properly
so
called
,
if
the
woman
be
married
or
betrothed
,
for
so
it
is
fully
adultery
,
and
he
an
adulterer
,
and
she
an
adulteresse
.
2.
Improperly
,
if
the
man
only
be
married
,
so
called
improperly
adultery
,
since
she
but
a
concubine
.
II.
Adultery
double
,
when
by
married
man
,
with
woman
married
or
betrothed
.
35.
How
compared
with
fornication
?
Far
greater
for
that
in
simple
fornication
,
seen
by
the
Law
of
God
the
truest
estimation
of
things
,
1.
It
was
punished
with
pecuniary
mulct
,
as
the
dowry
of
virgins
,
but
adultery
with
death
.
2.
Notwithstanding
the
fact
so
permitted
that
the
persons
might
marry
,
and
were
so
commanded
if
the
virgins
father
did
consent
,
but
adulterous
persons
sentenced
to
suffer
death
,
and
since
forbidden
ever
to
marry
together
for
divers
reasons
,
and
respects
,
1.
Both
to
themselves
so
polluted
.
2.
Others
,
whose
lives
might
be
endangered
by
such
permission
.
That
by
such
evill
examples
,
others
might
be
drawne
on
to
mischiefe
.
3.
It
was
offence
only
,
or
chiefly
to
themselves
,
though
both
in
body
and
soul
&
against
God
,
and
the
congregation
,
but
adultery
also
against
others
in
the
highest
degree
,
and
so
most
severely
taken
notice
of
,
and
punished
,
as
shall
be
shewed
,
and
thereby
the
heynousnesse
thereof
more
evidently
appearing
.
36.
How
so
heynous
a
sin
,
that
so
severely
punished
?
1.
As
a
breach
of
a
most
sacred
covenant
made
before
God
,
yea
and
with
God
accounted
;
so
the
lewd
woman
said
to
forget
the
covenant
of
her
God
,
Prov.
2.
17.
2.
The
greatest
disgrace
to
a
family
that
may
be
,
when
the
mother
a
where
,
the
children
bastards
,
and
a
family
instead
of
a
chaste
houshold
,
and
Church
of
God
made
a
brothell
house
,
or
stewes
,
lothsome
to
God
,
and
all
good
men
.
3.
An
intollerable
wrong
to
the
husband
so
abused
,
in
that
he
nourisheth
,
bringeth
up
,
and
provideth
for
the
bastardly
brood
of
lewd
knaves
,
as
for
his
owne
,
hereby
robbed
of
his
estate
,
and
so
adultery
joyned
with
theft
,
and
much
greater
in
many
respects
.
37.
How
is
it
greater
or
worse
then
theft
?
As
the
abused
husband
,
1.
Is
prevented
and
defrauded
of
his
greatest
worldly
comfort
,
the
love
of
his
wife
,
and
her
fidelity
.
2.
Defrauded
and
wronged
in
his
greatest
worldly
treasure
,
the
bastards
suggested
in
stead
of
gennine
,
and
true
begotten
children
.
3.
Is
continually
robbed
and
wronged
in
his
estate
,
as
every
bit
of
bread
,
the
adultresse
or
her
brats
doe
eat
a
continuall
theft
,
and
she
since
she
so
cut
herselfe
from
him
,
and
her
bastardly
issue
continuall
theeves
.
4.
Sometimes
,
as
continually
,
so
wholly
robbed
of
his
estate
,
and
his
inheritance
transferred
to
the
bastardly
breed
of
some
lewd
varlot
,
and
harlot
.
5.
And
lastly
with
him
sometimes
,
others
robbed
;
as
the
inheritance
,
and
estate
,
that
ought
to
descend
to
them
,
thus
carried
to
others
that
worst
and
least
deserve
any
good
;
and
hence
the
severity
of
divers
laws
both
divine
and
humane
,
that
shew
the
odiousnesse
and
deterstation
of
it
among
all
Nations
by
the
punishments
,
39.
What
punishments
?
By
the
Law
,
1.
Of
God
,
death
,
as
aforesaid
,
Deut.
22.
22.
2.
Solon
,
lawfull
instantly
to
kill
those
taken
in
adultery
.
3.
Certaine
Indians
adjudging
the
adultresse
to
cut
the
adulterers
throat
,
and
some
kinsman
of
hers
.
4.
Nebuchadnezar
broiling
them
on
a
gridiron
.
5.
Zaleucus
among
the
Locrians
,
to
have
their
eyes
put
out
.
6.
Egyptians
the
adulterous
nose
cut
off
,
and
the
adulterer
to
have
a
thousand
stripes
7.
Turkes
though
allowing
many
wives
,
yet
adultery
punished
with
death
usually
.
40.
How
many
instances
of
the
execution
of
such
lawes
?
If
there
were
not
yet
the
lawes
and
sentence
of
them
,
and
the
law
makers
sufficiently
shew
the
foulenesse
of
the
evill
,
but
both
execution
of
them
according
to
the
letter
,
are
abundantly
shewed
in
stories
,
and
even
beyond
the
letter
of
them
,
approved
of
by
Magistrates
,
and
such
as
had
the
power
of
interpretation
,
and
execution
of
them
,
and
some
others
.
41.
How
shew
you
that
?
1.
Zaleucus
,
whose
owne
sonne
and
heire
of
his
kingdome
,
taken
in
adultery
,
and
the
subjects
praying
release
of
the
punishment
,
the
father
caused
one
of
his
sons
eyes
,
and
one
of
his
own
to
be
put
out
in
execution
of
the
Law
.
2.
In
Alexander
,
approving
the
act
of
the
noble
Theban
Lady
,
Timoclea
that
slew
her
adulterous
ravisher
.
3.
In
the
Romans
,
that
punished
the
adultetry
,
and
ravishing
of
the
Lady
Paulina
with
destruction
of
the
Priests
and
Temple
of
Isis
,
by
whose
means
it
was
done
.
5.
In
the
famous
strumpet
,
and
adulterous
Messalina
,
lastly
executed
by
the
good
Emperour
Claudius
command
.
6.
In
the
law
Julia
executed
long
time
duly
,
and
adulterers
,
both
of
noble
bloud
,
and
else
,
without
difference
put
to
death
,
as
testified
by
all
Writers
,
and
Tacitus
with
them
.
7.
In
the
Emperour
first
Valentinians
time
,
many
noble
women
of
great
parentage
,
for
adulery
put
to
death
,
as
testifieth
Ammianus
Marcellinus
.
8.
In
Andreas
King
of
Hungaria
,
whose
Queen
having
betraied
a
noble
Lady
,
wife
of
Baudebam
to
her
brothers
rape
,
and
being
slaine
by
him
,
who
with
his
bloudy
sword
,
carring
her
heart
to
the
King
,
had
his
act
approved
and
retained
his
honour
.
8.
In
Philip
the
faire
,
King
of
France
,
that
spared
not
his
owne
daughters
adultresses
,
or
their
Paramours
.
9.
In
Lawes
the
eleventh
,
that
never
made
shew
of
anger
,
or
offence
for
his
sisters
death
,
slain
by
her
husband
Seneschall
of
Normandy
with
her
adulterer
in
bed
together
.
10.
In
Gonzaga
Duke
of
Ferrara
,
that
caused
his
treacherous
and
adulterous
Captaine
,
first
to
marry
the
party
wronged
,
(
and
whose
husband
he
had
slaine
to
marry
her
)
and
then
hanged
him
.
11.
In
the
rape
of
Lucretia
,
where
for
Tarquinius
adultery
,
the
Kings
and
their
race
banished
,
and
whole
forme
of
government
changed
,
and
many
like
stories
,
or
as
pregnant
of
the
odiousnesse
of
adultery
,
and
punishments
attending
,
inflicted
both
by
the
hand
of
God
and
men
.
42.
Recite
some
of
them
?
1.
Such
as
King
Osbrights
adultery
,
&
rape
of
the
Lord
Bruers
wife
,
the
bringing
in
of
the
Danes
in
revenge
of
it
,
and
subversion
of
his
estate
and
kingdome
,
with
many
others
,
and
the
ruine
of
all
England
.
2.
Such
as
Paris
&
Helens
adultery
,
the
ruine
of
Troy
,
and
firebrand
of
almost
all
Asia
and
Greece
.
3.
Such
as
Valentinians
the
third
,
his
adultery
with
Petronius
Maximus
wife
,
that
cost
his
life
,
besides
the
sacking
of
Rome
,
and
destruction
of
the
Romane
Empire
,
with
the
death
of
many
thousands
,
bringing
in
Gensericus
King
of
the
Vandalls
,
and
all
miseries
that
follow
warre
and
desolation
.
4.
Such
as
Davids
adultery
,
punished
with
many
plagues
and
crosses
in
himselfe
,
and
his
Kingdome
,
and
with
lewd
children
.
5.
Such
as
the
Benjamites
adultery
,
with
the
Levites
wife
,
or
concubine
,
the
rooting
out
of
that
tribe
,
and
fearfull
dissolution
,
Judg.
20.
7.
Such
as
the
Israelites
adultery
with
the
Midianitish
women
,
causing
the
plague
,
wherein
24000.
slaine
,
and
the
Mideanites
,
and
their
whorish
wives
and
women
utter
destruction
by
Gods
command
,
all
of
them
,
saving
the
unpolluted
virvins
.
42.
In
this
sufficiently
declared
the
odiousnesse
of
this
soule
and
crying
sin
?
If
it
be
not
,
you
have
it
at
least
charactered
fully
in
the
booke
of
God
,
and
writings
of
other
holy
men
that
describe
it
in
the
proper
colours
,
with
the
punishment
&
vengeance
due
,
and
belonging
,
1.
As
whoremongers
,
and
adulterers
,
God
will
judge
,
Heb.
13.
4.
2
Such
shall
not
inherit
the
Kingdome
of
God
,
1
Cor.
6.
9.
3.
Adultery
is
a
fire
that
devoureth
to
destruction
,
Job
31.
12.
4.
Saint
Basil
saith
,
adultery
is
the
hooke
of
the
divell
,
whereby
he
draweth
us
to
destruction
.
5.
Gregory
,
it
is
a
furnace
,
whose
mouth
gluttony
,
flame
pride
,
sparkles
filthy
words
,
smoake
infamy
,
ashes
poverty
and
shame
.
It
is
noted
of
it
,
it
woundeth
body
and
soule
,
goods
,
and
good
name
,
posterity
,
and
all
that
belong
to
us
,
to
death
.
43.
How
is
it
to
be
shewed
?
As
it
woundeth
a
man
,
or
he
woundeth
himself
,
1.
In
his
body
,
as
well
as
soule
by
it
,
and
fornication
polluted
,
1
Cor.
6.
13.
2.
In
his
soule
polluted
,
and
dishonoured
,
Prov.
6
31.
3.
In
his
wife
wronged
,
despised
,
Mal.
2.
14.
4.
In
his
children
impoverished
,
punished
,
or
bastardized
,
threatned
,
and
seen
in
David
,
and
his
posterity
,
1
Sam.
12.
10.
and
Prov.
6.
25.
5.
In
his
goods
and
estate
commonly
wasted
,
Job
31.
12.
6.
In
understanding
and
judgement
,
Prov.
6.
32.
7.
Name
,
and
to
his
dishonour
,
Prov.
6.
33.
and
so
it
woundeth
every
way
,
even
to
death
,
that
it
is
true
of
this
in
an
eminent
degree
,
lust
having
conceived
,
bringeth
forth
sin
,
and
sin
perfected
,
bringeth
forth
death
.
44.
But
what
say
you
then
of
chastity
in
the
other
side
?
As
much
by
all
to
be
honoured
and
admired
,
and
no
lesse
seen
blessed
by
God
,
then
by
all
commended
.
45.
How
shew
you
this
?
In
that
it
is
remembred
,
as
of
humility
to
be
the
roote
,
continence
the
girdle
,
temperance
the
nurse
,
so
chastity
the
crowne
of
all
vertues
;
and
all
Saints
and
soules
of
the
just
that
shall
be
taken
up
to
Sion
,
and
the
new
Jerusalem
in
the
embleme
of
this
,
as
with
the
title
of
Virgins
,
and
crowne
of
chastity
,
in
token
of
their
holy
desires
,
as
redeemed
from
men
,
the
corruptions
and
pollutions
of
the
world
,
are
so
onely
said
worthy
to
accompany
,
and
follow
the
Lambe
;
and
the
blessing
of
Joseph
that
mirror
of
chastity
on
earth
,
doe
abundantly
testifie
.
46.
How
in
Joseph
?
In
that
,
for
his
sake
the
Lord
knowing
,
and
thereby
testifying
his
innocency
,
many
received
blessings
,
1.
As
his
Masters
house
,
that
prospered
in
all
that
was
under
his
hand
.
2.
As
the
keeper
of
the
prison
,
that
committed
all
to
his
charge
,
seeing
it
so
to
prosper
.
3.
As
Pharaoh
and
his
whole
house
,
and
servants
that
so
honoured
him
.
4.
As
the
whole
land
of
Egypt
preserved
by
him
,
and
his
wisdome
God
blessing
him
.
5.
As
his
father
also
,
and
whole
family
preserved
from
fury
of
the
famine
,
and
destruction
by
his
hand
,
and
God
working
by
him
.
6.
And
so
good
to
the
whole
Church
of
God
then
comprised
in
them
,
being
faithfull
Abrahams
family
.
47.
How
then
was
Polygamy
being
but
a
kinds
of
pollution
,
allowed
to
the
Jewes
?
1.
As
a
peculiar
priviledge
of
that
people
only
then
in
expectation
of
the
Messias
,
and
blessing
of
many
children
.
2.
As
a
dispensation
of
the
Law
,
and
for
the
hardnesse
of
their
hearts
more
truly
alledged
.
3.
As
a
connivencie
to
the
hardnesse
of
their
hearts
,
rather
then
full
allowance
,
by
such
tolleration
,
or
making
it
lawfull
;
and
yet
where
many
wives
allowed
,
the
same
law
for
adultery
in
full
force
,
and
with
death
to
be
punished
.
48.
What
can
be
said
then
more
in
detestation
and
of
the
heinousnesse
of
those
crying
sins
?
There
needs
no
more
for
full
manifestation
thereof
,
unlesse
we
say
with
S.
Gregory
,
lib.
31.
Mor.
or
Tho.
secunda
,
secundae
q.
153.
art.
5.
that
the
sequell
,
or
eight
infernall
daughters
that
follow
them
,
may
seem
to
make
them
shew
more
detestable
,
which
are
reckoned
to
be
-
1.
Blindnesse
of
minde
.
-
2.
Precipitancie
.
-
3.
Inconsideration
.
-
4.
Inconstancie
.
-
5.
Self-love
.
-
6.
Love
of
this
world
.
-
7.
Feare
of
the
future
.
-
8.
And
hate
of
God
.
Which
though
the
off-spring
of
all
,
or
many
other
sins
,
more
often
,
&
especially
from
this
spring
,
for
as
saith
Navar
sum
.
do
Luxuria
,
cap.
23.
sect.
113.
Hoc
vitium
inclinando
mentem
,
ad
delectationem
venerorū
,
quae
est
omnium
vehementissima
,
occupat
partem
animae
inferiorem
,
in
appetendo
&
procurandoilla
,
&
rursus
rapit
ad
idem
superiorem
sibi
valde
cognatam
,
quasi
vim
inferendo
,
ut
non
permittat
illi
,
circa
ult.
ad
alium
debet
finem
intendere
nec
media
ad
ille
illum
deligere
,
at
impellet
ad
se
,
mundumque
hunc
,
minis
amandum
,
futurumque
horrendum
,
tandemque
ad
deum
ultorem
,
odio
habendum
,
quo
fit
,
ut
eo
longius
ab
hoc
vitio
excaecante
,
abesse
debeam
contemplationi
addicti
,
literis
dediti
gubernatores
,
duces
,
&
judices
,
quo
Lucidiori
prudentiâ
sapientia
,
consilio
circumspectione
&
constantia
indigent
,
tam
ad
prefigendas
sines
,
&
scopos
,
quem
ad
diligendum
media
,
quibus
eos
assequantur
.
49.
What
is
the
best
course
to
be
taken
to
avoid
so
horrible
a
sin
?
Surely
,
even
1.
To
avoid
even
the
first
motions
or
occasions
,
and
so
lesse
endangered
to
fall
into
the
enormousnesse
thereof
.
2.
To
make
conscience
of
the
least
sinnes
,
so
more
easily
to
avoid
more
crying
sins
,
a
good
course
in
all
sins
,
and
all
degrees
of
them
.
3.
To
avoid
the
causes
of
sin
,
especially
,
and
apply
all
lawfull
remedies
.
50.
Which
are
they
in
this
sin
?
Remembred
before
under
the
names
of
occasions
or
meanes
of
falling
,
opposite
to
the
meanes
of
preserving
chastity
,
and
may
be
thus
marshalled
,
as
the
causes
of
this
sin
,
with
their
remedies
in
this
order
,
As
-
1.
Naturall
corruption
.
-
2.
Excesse
and
riot
.
-
3.
Idlenesse
and
ease
.
-
4.
Soft
apparell
and
delicacie
.
-
5.
Unstaidnesse
of
minde
.
-
6.
Wandring
sences
.
-
7.
Evill
occasions
of
all
sorts
,
and
especially
evill
company
.
To
which
may
and
ought
to
be
opposed
as
remedies
,
-
1.
Prayer
.
-
2.
Abstinencie
.
-
3.
Honest
labours
.
-
4.
Temperance
.
-
5.
Sobriety
and
modesty
.
-
6.
Restraint
of
senses
.
-
7.
Shunning
of
occasions
,
and
especially
evill
company
.
51.
Explane
it
further
?
Naturall
corruption
,
that
bringeth
forth
sinne
,
and
that
death
,
Ja.
1.
15.
continually
abideth
and
buddeth
forth
in
us
,
which
is
to
be
restrained
by
grace
,
sought
for
,
and
obtained
by
prayer
,
Ja.
1.
5.
Secondly
,
excesse
and
riot
is
the
shop
of
lust
,
against
which
,
abstinencie
is
to
be
opposed
;
for
else
as
Gregory
Nazian
.
saith
,
who
pampereth
his
belly
,
and
would
overcome
the
spirit
of
fornication
,
is
like
him
that
would
quench
a
flame
with
oile
,
and
so
Prov.
23.
33.
Thirdly
,
idlenesse
is
the
opportunity
that
Satan
and
lust
desireth
to
enter
by
:
opposite
to
which
,
honest
labour
in
a
calling
that
cutteth
the
throat
of
that
fiend
,
otia
si
tollas
periere
,
&c.
Fourthly
,
soft
apparell
,
minstralsey
,
and
delicacie
,
are
the
bellowes
that
blow
the
fire
,
and
nurse
of
idlenesse
and
lust
,
as
temperance
of
chastity
,
and
all
vertues
.
Fifthly
,
unstaid
,
and
wandring
thoughts
,
usher
in
loosenesse
,
and
wontonnesse
,
that
sobriety
,
modesty
,
and
staidnesse
of
minde
seeke
to
expell
.
Sixtly
,
eyes
wandring
,
and
eares
open
to
evill
whisperings
of
lust
and
Satan
,
are
the
windows
to
let
in
sinne
,
that
such
fit
restraint
of
the
senses
should
avoid
;
and
lastly
,
shunning
evill
company
,
is
to
avoid
many
especiall
,
and
pregnant
occasions
,
or
causes
of
much
evill
.
52
What
say
you
then
of
marriage
?
A
remedy
also
,
and
so
appointed
,
that
they
that
have
not
the
gift
of
continencie
,
may
marry
,
and
so
keep
themselves
undefiled
members
of
Christs
body
,
and
which
ought
to
be
done
in
the
Lord
,
and
with
an
especiall
care
of
divers
circumstances
and
things
therein
.
53.
What
speciall
care
to
be
had
then
in
marriage
?
Principally
to
observe
as
neare
as
can
be
,
and
have
respect
unto
,
-
I.
The
equality
of
the
parties
in
-
1.
Religion
,
2
Cor.
6.
14.
and
1
Cor.
7.
39.
-
2.
Age.
-
3.
Parentage
.
-
4.
Condition
,
and
the
like
things
.
-
II.
The
ends
for
which
marriage
ordained
,
-
1.
Avoiding
incontinencie
.
-
2.
Mutuall
helpe
,
comfort
,
and
society
,
spirituall
,
temporall
.
-
3.
Increase
of
a
faithfull
and
blessed
seed
in
the
Church
.
-
III.
The
nearnesse
of
degrees
or
impediments
,
by
law
prohibited
to
shunne
them
.
-
IV.
The
consent
of
-
Parents
,
Deut
7.
3.
1
Cor.
7.
38.
-
Parties
themselves
,
and
their
mutuall
love
,
and
affection
,
as
Gen.
24.
27
,
&c.
Opposite
to
which
,
as
in
generall
to
marriage
,
the
forbidding
or
ungodly
restraint
thereof
,
unlawfull
divorces
and
marriages
,
so
in
particular
,
the
neglect
of
these
cautions
in
the
contracting
of
marriage
it selfe
,
which
is
intended
to
be
a
furtherance
to
godlinesse
,
honesty
and
chastity
;
but
in
the
neglect
,
may
prove
but
a
gap
to
incontinencie
,
and
evill
of
all
sorts
,
as
well
as
adultery
or
fornication
.
54.
What
to
be
said
of
incest
?
As
a
detestable
offence
,
and
the
heynousnesse
gathered
by
the
punishment
death
,
Levit.
20.
10.
and
the
odiousnesse
since
forbidden
;
also
seene
in
the
dishonour
of
bloud
,
and
holy
societies
,
as
well
as
the
breach
of
Gods
Commandements
,
and
so
the
Apostle
reproveth
it
as
a
sinne
scarce
heard
of
among
the
Gentiles
to
take
the
fathers
wife
,
1
Cor.
5.
1.
55.
What
of
sodomy
,
and
the
like
?
As
a
most
abominable
,
unnaturall
,
monstrous
,
and
bestiall
offences
,
even
if
possible
not
to
bee
named
among
Christians
,
and
if
perpetrate
,
though
death
appointed
,
no
punishment
grievous
enough
for
the
sin
,
and
so
Sodome
and
Gomorah
,
as
well
as
some
other
places
recorded
in
Histories
,
have
been
and
remaine
spectacles
of
the
divine
vengance
.
56.
What
is
then
here
in
generall
commanded
?
The
avoiding
of
all
uncleannesse
in
body
or
soul
,
and
our
best
labour
and
study
for
the
preservation
of
chastity
,
and
procuring
thereof
,
both
in
our selves
and
others
.
57.
What
followeth
?
The
eight
Commandment
concerning
the
preservation
of
our
neighbours
goods
and
not
diminishing
the
same
by
stealth
or
robbery
.
SECT.
10.
The
eight
Commandement
.
The
order
and
analysis
of
the
eight
Commandement
,
shewing
the
parts
and
duties
,
as
well
as
opposite
offences
therein
intimated
,
or
expressed
,
whether
in
respect
of
our
owne
goods
not
well
and
lawfully
gotten
,
or
others
unjustly
sought
or
detained
where
first
of
theft
and
robbery
,
felony
,
Piracy
,
and
other
rapines
of
wars
,
and
else
also
by
the
poors
,
and
of
necessity
,
thought
thereby
in
guilt
extended
,
yet
for
for
publicke
peace
and
tranquility
sake
severely
punished
:
other
sorts
of
robbers
and
thieves
,
with
divers
degree
and
distinctions
of
them
in
respect
of
the
persons
themselves
,
the
manner
or
matter
of
their
theft
,
so
of
incendiaries
oppression
,
and
the
great
and
rich
mens
theft
and
robberies
,
by
subverting
Iustice
,
and
grinding
the
face
of
the
poore
,
so
by
usurers
and
engrossers
,
covetous
landlords
,
and
Brokers
,
Extortioners
,
and
such
like
vermine
,
the
ruine
of
the
poore
,
and
bane
of
the
Common
wealth
.
Such
theft
also
practised
in
buying
and
selling
,
or
bartering
and
trading
,
by
the
buyers
and
his
cunning
or
subtilty
,
as
likewise
by
the
seller
,
and
his
divers
deoeits
;
so
in
borrowing
and
lending
,
alenations
,
and
other
bargaines
,
persons
,
and
promises
of
trust
,
guardians
,
and
the
contracts
of
hire
and
recompenee
,
where
is
to
be
considered
The
difference
of
lawfull
and
honest
,
and
other
unlawfull
trades
and
negotiations
,
so
many
kindes
of
theft
,
and
so
sacriledges
a
theft
from
God
,
and
stealing
or
cunning
pur●oining
of
things
dedicate
to
sacred
uses
.
Other
sorts
of
theft
by
prodigality
,
covetousnes
,
unmercifulnesse
,
all
injustice
:
the
contrary
whereof
is
thence
inferred
,
hereby
to
be
commanded
a●
restitution
,
mercy
,
charity
,
justice
,
and
equity
,
with
true
and
faire
dealing
in
all
matters
,
especially
buying
and
selling
,
trading
and
merchandizing
,
or
other
lawfull
trades
and
callings
,
whereof
the
due
use
of
our
goods
,
and
of
parsimony
,
frugality
,
libarality
,
and
the
workes
of
charity
.
The
sum
of
all
.
1.
WHich
the
eight
Commandement
?
Thou
shalt
not
steale
.
2.
What
is
the
order
of
it
?
Next
to
the
wrong
of
the
neighbour
in
his
life
,
and
person
,
or
second
selfe
,
wife
and
posterity
in
this
third
place
,
all
wrong
in
his
estate
and
goods
,
or
outward
fortunes
forbidden
.
3.
What
manner
of
Commandement
?
A
negative
,
inferring
his
opposite
affirmative
,
viz.
not
to
steale
,
or
any
way
injure
,
or
impaire
his
estate
,
but
rather
labour
,
and
seeke
to
preserve
the
same
,
and
if
need
require
,
even
to
afford
him
part
of
our
owne
.
4.
What
the
negative
part
?
Forbidding
all
wrong
about
goods
,
as
in
regard
of
-
I.
Our
neighbour
,
to
-
1.
Steale
,
cousen
,
or
defraud
him
of
his
goods
.
-
2.
Injure
,
wrong
or
hurt
his
estate
.
-
3.
Impaire
or
hinder
,
or
not
helpe
him
herein
.
-
4.
Be
accessary
to
others
wrong
of
him
.
-
5.
Detaining
our
owne
goods
from
doing
him
good
if
necessity
require
.
-
II.
Of
ourselves
in
the
-
1.
Getting
of
our
goods
unlawfully
.
-
2.
Keeping
or
detaining
them
unjustly
.
-
3.
Being
accessary
to
any
injustice
of
others
for
their
or
our
benefit
.
-
4.
Unlawfully
using
our
goods
to
our
owne
,
or
others
detriment
or
mischiefe
.
-
5.
Prodigall
expending
them
to
the
hurt
of
posterity
.
5.
What
the
affirmative
part
?
Commanding
the
doing
all
right
in
goods
and
worldly
estate
as
in
regard
of
our
neighbour
,
to
-
1.
Wish
well
to
his
estate
,
and
any
way
preserve
or
tender
it
.
-
2.
Restore
any
defrauded
goods
.
-
3.
Recompence
any
injury
.
-
4.
Detect
and
wrong
against
it
.
-
5.
Impart
even
our
owne
to
him
in
necessity
.
In
regard
of
ourselves
,
to
-
1.
Get
our
goods
lawfully
.
-
2.
Keepe
and
retaine
them
justly
.
-
3.
Preserve
them
by
honest
industry
.
-
4.
Use
them
lawfully
,
to
our
owne
good
,
others
benefit
.
-
5.
Dispend
them
frugally
,
not
vainly
.
6
How
are
the
opposite
parts
seen
or
opposed
?
Evidently
,
As
the
unjust
actions
of
stealth
,
cousenage
,
fraud
,
injury
,
impairing
,
or
hurting
our
neighbours
estate
,
or
consenting
to
the
same
,
are
opposite
to
the
restoring
,
preserving
,
and
fairly
helping
,
tendering
or
benefiting
thereof
.
As
the
unlawfull
,
and
unjust
getting
,
keeping
,
using
,
hording
,
or
spending
our
owne
goods
,
is
opposite
to
the
just
and
honest
getting
,
keeping
,
using
,
laying
out
,
and
disposing
of
the
same
.
7.
How
is
unjust
getting
our
own
goods
,
accounted
theft
?
As
it
cannot
be
but
with
injury
and
wrong
to
others
,
which
is
the
summe
of
theft
.
8.
What
are
the
principall
and
most
noted
things
here
forbidden
?
1.
All
stealing
,
and
violently
taking
away
anything
openly
,
secretly
.
2.
All
oppression
and
tyranny
in
the
mighty
.
3.
All
deceit
,
and
cousenage
in
buying
,
selling
,
and
barganing
.
4.
All
unlawfull
trades
,
or
waies
in
getting
or
seeking
gaine
.
5.
All
prodigality
,
whereby
men
rob
themselves
and
posterity
.
6.
All
covetousnesse
,
whereby
many
are
wronged
.
7.
All
unmercifulnesse
whereby
the
poore
are
robbed
of
their
dues
in
charity
,
of
which
parts
the
foure
formost
concerne
,
the
unlawfull
getting
of
our
owne
goods
,
or
stealing
our
neighbours
,
the
three
last
,
the
unjust
use
of
our
owne
.
9.
What
understand
you
by
stealing
?
In
general
,
all
offences
against
this
Commandmēt
;
in
particular
,
that
act
of
purloyning
,
whether
secretly
so
called
theft
,
or
more
openly
,
or
with
force
,
called
robbery
,
which
names
yet
are
used
often
promiscuously
,
and
also
all
cousenage
,
wrong
and
deceit
called
theft
,
as
well
as
oppression
,
force
and
tyranny
robbery
.
10.
What
the
plainest
meaning
of
theft
or
robbery
?
The
direct
and
plainest
breach
of
this
Commandement
in
all
unjust
taking
any
thing
by
theeves
and
robbers
,
whether
by
Sea
,
as
Pirats
and
Piracie
.
By
Land
,
as
fellonies
,
and
fellony
,
breaking
houses
,
burglary
,
robbing
on
the
high
way
.
And
to
which
may
be
referred
all
accessory
to
the
same
,
by
consent
,
counsell
,
provocations
,
help
and
assistance
.
And
also
receivers
of
theeves
,
things
stolne
,
and
harbourers
of
them
,
pertakers
in
the
booty
,
of
whom
it
is
said
,
if
no
receivers
,
there
would
be
no
theeves
or
robbers
.
11.
What
is
to
be
said
of
wars
and
such
rapines
?
If
the
warre
be
not
just
,
but
of
malice
,
unsatiable
desire
of
reigne
and
revenge
,
rather
then
defence
of
right
,
it
is
but
open
robbery
with
a
strong
hand
;
as
the
arch
Pirat
Diomedes
told
great
Alexander
,
his
disturbance
of
the
world
was
but
robbery
,
though
said
he
,
I
doing
the
like
,
with
small
force
am
called
a
theefe
,
but
thou
with
greater
art
saluted
Emperour
.
12.
What
to
be
thought
of
poore
that
steale
for
necessity
?
Though
it
extenuate
,
it
doth
not
extinguish
the
sinne
,
it
may
be
lesse
then
covetous
and
cruell
oppression
that
goeth
unpunished
while
they
dye
for
it
,
though
lesse
offenders
,
yet
neither
ought
they
to
doe
it
,
but
rather
dye
with
Lazarus
at
cruell
Dives
gate
,
or
feet
,
and
goe
to
heaven
,
then
by
the
sinne
venture
going
to
hell
.
13.
Why
are
they
then
so
severely
punished
?
For
the
common
peace
sake
,
when
if
such
were
suffered
,
or
milder
dealt
with
(
since
this
scarce
serves
to
represse
them
)
scarce
any
should
possesse
life
or
goods
without
continuall
fear
and
danger
,
though
as
Gods
Law
onely
commanded
double
,
or
foure
or
five
fold
restitution
,
it
might
be
wished
some
other
course
could
bee
taken
by
digging
at
Mynes
,
plantation
of
Colonies
,
or
the
like
,
in
those
of
whom
any
hope
of
amendment
,
rather
then
losse
of
life
,
for
so
small
matters
as
often
happeneth
.
14.
Who
are
usually
the
offenders
herein
?
The
idle
that
had
rather
be
hanged
then
worke
,
and
so
prone
to
pilfering
and
stealing
to
maintaine
their
idlenesse
.
The
dissolute
that
will
rob
to
maintaine
their
riot
,
though
they
oftentimes
pay
for
it
so
deare
,
and
come
to
so
shamefull
ends
,
which
to
prevent
,
honest
employments
and
constraint
to
worke
,
and
restraint
of
lewd
riotous
places
,
are
to
be
urged
and
followed
by
the
Magistrate
,
or
in
neglect
he
is
accessory
to
their
evill
.
15.
Is
not
restitution
satisfaction
for
this
offence
?
No
,
it
is
a
step
onely
towards
it
;
for
Non
remittitur
peccatum
misi
restituitur
oblatum
,
if
possible
to
be
performed
;
but
the
sinne
yet
further
remaineth
to
be
expiate
between
God
and
the
conscience
,
for
the
staine
of
the
soule
,
as
the
other
doe
,
for
restitution
of
the
wrong
,
and
to
the
like
restitution
also
are
bound
all
other
robbers
,
and
oppressors
whatsoever
.
16.
What
other
sorts
of
robbers
?
All
such
as
by
dispoyling
others
of
their
goods
,
intend
either
I.
The
neighbours
harme
onely
,
as
Incendiaries
,
firing
houses
,
&c.
Venefici
,
who
spoile
the
goods
by
poyson
,
witchcraft
,
charmes
,
&c.
II.
Or
their
owne
profit
also
,
as
1.
Great
theeves
by
oppression
and
pretence
of
usurpation
,
and
warre
,
extortion
and
crafty
contract
.
2
Lesse
theeves
,
by
pilfering
,
pillage
,
and
other
meaner
rapine
and
stealth
.
17.
What
other
distinction
of
them
?
Either
in
regard
of
I.
The
persons
that
steale
,
as
domesticall
,
by
wife
,
children
,
servants
,
family
,
idle
and
carelesse
,
negligent
,
and
wastefull
.
Externall
,
all
others
.
II.
The
manner
by
fraud
,
and
more
secretly
done
,
properly
called
theft
:
force
and
more
openly
robbery
,
and
yet
both
either
more
manifest
seen
,
as
taken
with
the
manner
in
the
act
with
the
thing
stoln
;
confested
or
not
to
be
denied
,
lesse
manifest
.
III.
The
matter
,
as
of
first
persons
,
-
1.
Sold
as
Joseph
.
-
2.
Stolne
,
as
beggars
steale
young
children
.
-
3.
Married
without
consent
of
Parents
,
or
governours
,
as
maids
or
young
heires
.
-
4.
Prodition
by
treachery
.
-
5.
Suppositions
,
and
stealth
by
changlings
,
bastards
.
Secondly
,
things
,
either
I.
Civill
and
publicke
;
so
Peculatus
robbing
the
Common-wealth
.
II.
Sacred
,
so
sacriledge
,
whether
in
first
gifts
and
vowes
not
performed
.
Secondly
,
tenths
,
or
tythes
,
and
Church
dues
detained
.
Thirdly
,
Church
livings
,
1.
mangled
by
corrupt
Patrons
.
2.
Alienated
by
improper
impropriations
.
3.
Devoured
by
Court
Harpies
,
or
Countrey
Cormorants
.
III.
Common
,
first
immoveable
,
land
,
land-markes
,
inheritances
.
Secondly
,
moveable
,
living
foules
,
fishes
,
plants
,
with
fruits
,
beasts
,
&c.
without
life
,
money
by
theeves
or
cu●pu●ses
,
stuffe
and
apparrell
;
writings
imbezled
depraved
.
18.
What
say
you
of
Incendiaries
,
Witches
,
&c.
That
being
the
instruments
of
the
divell
,
of
abominable
malice
and
mischiefe
,
so
death
their
deserved
due
,
by
Lawes
divine
and
humane
,
as
who
doth
it
of
meere
malice
,
and
so
much
worse
then
the
poore
thiefe
that
robbeth
for
need
,
and
equall
to
,
if
not
beyond
the
covetous
thiefe
that
robbeth
or
oppresseth
for
gaine
.
19.
What
say
you
of
oppression
?
A
farre
stretching
and
mighty
sinne
,
or
a
sinne
of
the
mighty
that
need
not
steale
,
and
so
a
pestilent
and
malicious
sinne
,
as
well
as
a
foule
and
crying
offence
,
and
monster
with
many
heads
.
20.
How
say
you
so
?
As
it
is
a
sinne
of
the
great
ones
,
and
such
as
should
be
heads
,
or
guides
and
governours
of
the
people
,
and
so
according
to
their
severall
places
branched
into
many
heads
,
and
so
this
many
headed
monster
seen
,
1.
In
Kings
and
Princes
,
that
tyrannically
exact
upon
their
poore
subjects
,
as
Rehoboam
,
1.
King
.
12.
2.
In
Officers
of
the
Kings
and
Princes
;
that
extort
more
then
their
Lords
will
,
due
or
command
,
to
inrich
themselves
,
and
so
usually
infamous
.
3.
In
Nobles
and
great
persons
that
abuse
their
power
that
should
protect
others
to
the
wrong
of
the
poore
,
and
meaner
persons
.
4.
In
rich
men
,
that
taking
advantage
of
the
time
,
and
necessity
of
such
as
want
,
doe
grinde
the
faces
of
the
poore
by
unjust
power
.
5.
In
Judges
,
and
Ministers
of
justice
,
whose
hands
open
to
receive
bribes
,
pervert
judgement
and
justice
,
to
the
wrong
of
the
poore
,
of
whom
Isaiah
1.
23.
The
Princes
are
rebellious
and
companions
of
theeves
.
6.
In
unconscionable
Lawyers
,
and
pilling
Officers
that
should
be
advocates
of
justice
,
but
common
adversaries
of
God
and
men
,
Esay
1.
24.
and
the
like
oppression
of
the
poore
also
,
and
Common-wealth
to
be
seene
in
the
other
persons
oftentimes
of
meaner
ranke
and
quality
.
21.
In
what
sort
?
The
wrong
and
oppression
of
such
men
,
as
1.
Hoord
up
corne
to
make
a
searcity
,
and
raise
the
prices
,
and
so
pinch
the
weretched
,
and
grinde
the
faces
of
the
poore
.
2.
Ingrosse
commodities
,
and
forestall
markets
for
their
owne
private
gaine
to
the
wrong
of
others
,
and
undoing
of
the
poore
.
3.
Take
pledges
of
the
poore
,
which
they
cannot
spare
or
not
duly
restore
them
,
Exod.
22.
and
Deut.
24.
6.
4.
Take
advantage
of
the
pledge
,
and
forfeiture
of
morgage
though
to
the
undoing
of
the
poore
brother
.
5.
Deny
or
diminish
the
labourers
hire
,
a
crying
sinne
to
the
eares
of
the
Lord
in
the
anguish
of
his
soule
,
Deut.
24.
14.
James
5.
4.
6.
Borrowing
,
and
pay
not
againe
,
or
faining
themselves
bankerupts
,
to
cheat
others
,
and
enrich
themselves
;
often
so
rob
the
poore
,
live
by
deceit
,
and
others
goods
,
and
to
these
oppressors
may
be
also
referred
,
Usurers
,
Extortioners
,
Brokers
,
and
other
byting
Cormorants
,
and
griping
Landlords
.
22.
How
is
this
to
be
seen
?
In
the
wrong
and
oppression
of
the
needy
and
poore
brother
,
1.
By
selling
corne
,
or
other
things
upon
trust
to
him
that
hath
not
ready
money
in
his
need
,
at
a
price
without
reason
,
which
is
a
biting
usury
,
and
most
pinching
the
poore
.
2.
By
letting
the
land
at
higher
racked
rents
then
the
poore
tenant
with
sweat
of
his
browes
can
well
live
on
;
a
kinde
of
biting
usury
,
which
whiles
the
usurer
objecteth
to
the
landlord
,
as
the
landlord
to
him
his
usury
,
each
convincing
,
and
condemning
other
,
both
should
amend
their
extortions
.
3.
By
letting
money
to
hire
(
generally
condemned
)
at
least
at
higher
rates
then
Law
permits
,
or
even
to
the
beggering
of
the
borrower
,
vile
usury
and
extortion
.
4.
By
taking
money
in
excessive
measure
for
brocage
,
and
for
procuring
money
,
and
more
for
the
continuing
,
and
like
unlawfull
conditions
,
as
foulest
usury
,
and
perhaps
higher
rates
,
and
other
cousening
circumventions
to
devoure
the
borrower
,
as
accessory
to
usury
,
and
a
biting
oppression
.
5.
By
laying
out
money
,
and
feeding
the
unthrift
with
money
,
of
set
purpose
to
circumvent
him
,
and
gaine
his
estate
,
by
eating
usury
and
extortion
.
6.
Having
wronged
the
neighbour
in
any
measure
,
and
having
notice
,
refusing
to
restore
the
losse
,
or
recompence
the
wrong
,
whether
wittingly
or
unwillingly
done
,
which
is
also
oppression
;
and
to
which
may
be
referred
7.
Unjust
going
to
law
to
vex
and
disquiet
the
neighbour
without
cause
,
and
rob
him
of
his
peace
as
well
as
right
,
or
drive
him
to
goe
to
law
if
hee
will
have
his
right
,
both
which
are
of
one
stampe
,
and
most
unjust
dealing
and
oppression
.
23.
What
is
deceit
or
fraud
in
buying
or
selling
?
Plaine
stealing
,
or
cousenage
,
and
though
secret
,
yet
direct
theft
,
and
unjust
acquiring
of
goods
,
or
defrauding
our
neighbour
of
his
,
as
well
by
such
deceits
which
may
be
in
buying
or
selling
,
or
the
like
contracts
,
as
by
strong
hand
of
open
oppression
,
or
plaine
robbery
.
34.
How
is
it
found
or
practised
?
In
the
ordinary
buying
or
selling
,
usually
in
the
seller
,
1.
By
false
weights
and
measures
,
an
abomination
to
the
Lord
,
Deut.
25.
14.
2.
By
mixture
of
baser
things
with
better
,
and
sophisticating
wares
to
deceive
the
buyer
.
3.
By
stretching
the
things
sold
by
measure
,
and
making
things
sold
by
weight
heavier
,
though
to
their
spoile
and
corruption
.
4.
By
setting
a
faire
glosse
upon
things
to
make
them
shew
better
then
they
be
,
and
by
false
lights
and
such
sleights
to
cousen
the
buyer
.
5.
By
extolling
things
beyond
the
truth
,
by
lying
speeches
,
not
fitting
honest
men
,
so
lying
and
stealing
going
together
.
6.
By
lying
in
the
prices
,
and
dissembling
even
with
oaths
,
grosse
and
foule
dissimulation
.
6.
By
combining
by
factions
to
enhance
prices
,
and
make
things
dearer
by
engrossing
commodities
,
or
other
cousening
devises
fetcht
from
hell
,
or
the
father
of
lyes
for
a
poore
and
base
gaine
,
but
deare
losse
to
themselves
,
when
offering
to
deceive
others
,
they
deceive
themselves
,
and
their
owne
soules
of
eternall
life
.
25.
What
other
fraud
in
buying
and
selling
?
In
the
buyer
,
also
in
the
buying
,
in
I.
Buying
of
him
that
hath
no
right
to
sell
,
as
stolne
goods
.
II.
Words
,
unworthily
despising
or
dispraising
the
ware
,
Prov.
20.
14.
offering
much
lesse
then
he
knoweth
it
worth
.
III.
Price
,
taking
advantage
of
the
sellers
need
,
or
paying
lesse
or
bad
money
.
IV.
Offering
to
buy
what
may
be
fold
,
that
1.
Cannot
,
as
first
graces
of
God
,
symony
,
Acts
8.
18.
Secondly
,
Remission
of
sinnes
,
&c.
Thirdly
,
Holy
orders
,
&c.
2.
Ought
not
to
be
sold
,
as
first
presentations
to
benefices
,
called
also
symony
.
Secondly
,
injustice
,
at
the
corrupted
Judges
hand
.
Thirdly
,
false
testimony
,
to
perverting
justice
,
which
are
apparent
theft
,
and
the
sellers
or
officers
to
sell
those
things
theeves
,
as
well
as
they
that
sell
stolne
goods
,
or
which
are
not
their
own
.
26.
What
other
deceit
,
or
fraud
in
contracts
?
As
well
as
in
buying
and
selling
commodities
,
or
trading
by
wholesale
,
or
retale
,
deceit
may
be
.
1.
In
borrowing
or
lending
money
,
or
other
things
.
2.
In
alienation
for
a
time
,
ever
,
of
goods
or
lands
.
3.
In
promises
,
and
trust
in
depositaries
,
seoffes
intrust
,
executors
,
guardians
,
and
other
overseers
.
4.
In
hire
for
labour
,
or
like
recompence
,
wherein
fraud
and
cousenage
is
but
a
kinde
of
theft
,
in
not
performance
of
the
things
covenanted
,
or
in
right
due
,
and
demanded
,
wherein
are
to
be
respected
and
required
,
-
1.
In
words
,
truth
.
-
2.
Promises
,
faithfulnesse
.
-
3.
In
deeds
,
justice
.
Else
men
first
deale
deceitfully
,
whose
highest
degree
cousenage
.
2.
Use
lying
,
unfaithfulnesse
,
injustice
.
27.
How
for
borrowing
and
lending
?
First
,
for
the
borrower
,
to
1.
Restore
first
the
principall
,
if
money
at
the
day
entire
with
thanks
or
recompence
,
else
in
bankrupts
theft
,
in
others
it
is
wrong
.
Secondly
,
thing
borrowed
safe
,
and
not
impaired
,
else
recompensed
,
or
wrong
done
.
2.
Save
the
surety
harmelesse
,
or
a
deceit
.
Secondly
,
for
the
surety
to
give
his
word
for
thrifty
and
honest
persons
,
else
if
for
unthrifty
and
dishonest
,
accessory
to
their
ill
.
Thirdly
,
for
the
lender
to
respect
the
borrower
his
good
,
more
then
his
owne
,
else
if
for
his
owne
profit
,
or
unjust
or
unconscionable
gain
,
usury
or
extortion
,
and
so
theft
,
if
not
oppression
,
which
rather
robbery
.
28.
How
for
alienation
for
a
time
,
or
for
ever
?
Required
in
the
seller
that
it
be
in
our
power
,
and
on
a
just
ground
,
and
performed
duly
,
or
a
theft
and
cousenage
;
and
for
the
buyer
,
that
hee
give
a
valuable
and
honest
consideration
,
and
use
no
kinde
of
circumvention
of
him
that
selleth
,
nor
wish
his
detriment
,
or
it
is
fraud
,
and
robbery
,
palliate
onely
with
the
name
of
bargaine
.
29.
What
in
other
promises
or
persons
of
trust
required
?
1.
In
depositaries
to
keepe
safe
or
restore
and
make
good
the
things
committed
to
their
trust
,
or
it
is
fraud
and
theft
.
2.
In
seoffes
in
trust
,
executors
and
overseers
,
faithfull
to
discharge
that
trust
in
them
reposed
,
or
they
commit
theft
,
or
accessory
to
it
.
3.
Guardians
to
provide
for
the
orphans
and
pupills
good
,
not
to
make
a
prey
of
them
;
or
their
estates
,
which
if
they
doe
,
they
shew
themselves
wolves
,
and
theeves
,
rather
then
guardians
that
should
be
in
stead
of
parents
to
their
pupils
,
and
so
generally
in
all
promises
,
contracts
and
undertakings
to
performe
them
,
or
it
is
a
fraud
,
and
as
diminution
of
a
due
,
a
theft
.
30.
How
of
contracts
of
hire
and
recompence
?
For
the
hirer
to
give
an
equall
hire
,
stipend
,
or
recompence
,
and
not
delay
especially
the
poore
mans
wages
,
or
it
is
a
miserable
and
wretched
theft
.
For
the
hired
require
an
honest
and
reasonable
reward
,
deale
faithfully
,
diligently
,
or
it
is
extortion
with
fraud
and
theft
;
and
to
this
referred
fees
and
dues
of
Lawyers
,
Physitians
,
Chirurgion
,
Schoolmasters
,
Tradesmen
,
and
Artizans
that
set
price
upon
their
labours
,
and
industry
,
wherein
required
conscionablenesse
,
diligence
,
and
fidelity
,
or
it
bordereth
on
fraud
and
robbery
.
31.
What
say
you
then
of
unlawfull
trades
,
or
gain
,
or
which
you
call
so
?
As
all
publick
offices
in
Church
and
Common-wealth
,
and
other
private
callings
,
As
of
husbandry
,
and
all
other
arts
to
the
same
belonging
,
exercised
in
the
Countrey
,
as
else
in
the
Cities
chiefly
the
others
.
As
of
all
arts
and
sciences
generally
,
both
liberall
of
the
higher
sort
,
the
faculties
of
Divinity
,
Law
,
and
Physicke
.
Of
the
lower
sort
,
and
preparitives
or
servants
to
those
former
,
called
the
seven
liberall
sciences
More
illiberall
and
mechanicall
of
making
divers
usefull
things
,
whereof
even
whole
Towns
doe
oftentimes
consist
.
Of
buying
and
selling
and
retailing
of
them
,
and
most
things
else
,
whereof
the
rest
of
the
trades
in
Cities
and
Sea-townes
are
seene
most
to
consist
,
whence
navigation
also
,
and
consequently
merchandise
are
accounted
lawfull
,
and
honest
trades
and
callings
;
so
opposite
to
these
lawfull
callings
,
are
I.
Either
no
calling
;
as
first
common
beggars
,
or
rogues
,
secondly
superfluous
gentlemen
that
having
nothing
to
maintaine
them
,
refuse
to
worke
,
or
live
in
any
calling
.
II.
Bad
callings
,
as
who
maintaine
themselves
by
first
unlawfull
professions
,
harlots
,
bawdes
,
witches
,
juglers
,
&c.
Secondly
,
gaming
,
as
gamesters
,
keeping
of
gaming
houses
,
ribauldry
,
and
lewd
exercises
,
with
drunkennesse
,
&c.
as
unlawfull
gaines
a
sinne
and
theft
before
God
,
and
man
.
32.
How
is
their
unlawfulnesse
shewne
?
In
that
they
are
either
1.
Simply
and
absolutely
evill
and
wicked
,
as
the
stewes
,
bawdes
and
whoring
,
theeves
,
and
such
lewdnesse
,
witchcraft
,
&c.
2.
Or
fouly
abused
,
as
judiciary
Astrology
,
Palmestry
,
next
doore
to
witchcraft
,
and
fortune
telling
,
jugling
,
and
common
lotterers
,
which
is
a
kinde
of
cousenage
,
and
the
divell
therein
sought
to
,
rather
then
Gods
providence
only
.
3.
Unprofitable
to
Church
and
Common-wealth
,
and
serving
onely
to
pride
and
vanity
,
as
making
painting
for
womens
faces
,
monstrous
attires
,
uncivill
and
immodest
apparrell
,
and
the
like
blasons
of
sinne
,
as
also
these
superfluous
gentlemen
beggars
,
rogues
,
and
vagabonds
,
the
spaune
of
idlenesse
,
bane
of
vertue
and
goodnesse
,
to
which
unlawfull
trades
may
be
added
sacriledge
.
33.
What
is
sacriledge
?
A
robbing
of
God
,
Mal.
3.
8.
or
the
ungodly
and
perfiduous
taking
away
of
things
dedicate
to
God
,
and
his
service
for
the
maintenance
thereof
,
and
converting
them
to
other
private
uses
,
so
prophaning
them
,
whereby
Gods
Kingdome
and
honour
so
much
as
in
them
lies
,
is
pulled
downe
,
and
the
kingdome
and
power
of
Satan
advanced
,
tending
to
the
overthrow
of
all
vertue
and
godlinesse
,
and
ruine
of
Church
and
Common-wealth
.
34.
How
is
it
then
tollerated
?
By
the
subtilty
of
Satan
,
and
his
wicked
instruments
that
dare
even
to
oppose
,
and
dispute
with
God
in
this
kinde
about
the
authority
and
lawfulnesse
of
his
acts
,
and
the
establishing
thereof
from
all
antiquity
,
compared
with
their
wretch
d
doings
contrary
to
the
same
in
disparagement
of
his
sacred
truth
,
and
ordinances
,
whom
whiles
God
suffereth
in
this
their
malice
it
must
needs
be
to
their
greater
damnation
,
this
being
so
heynous
and
crying
a
sinne
,
and
so
the
opposition
and
defiance
of
the
Majesty
of
God
,
the
pulling
downe
of
his
honour
and
Kingdome
,
bloud
and
destruction
of
soules
for
want
of
his
honour
duly
promoted
,
by
this
meanes
defaced
,
and
they
so
deprived
of
better
instruction
.
35.
What
are
the
branches
of
this
sin
?
The
talling
away
of
any
things
consecrated
to
God
,
and
especially
the
diminution
of
tythes
,
and
imbezling
Church
Patrimony
,
by
taking
away
all
,
or
the
greatest
part
,
where
there
might
be
sufficient
to
maintaine
good
and
ablemen
for
Gods
service
,
and
meat
in
Gods
house
,
Mal.
3.
9.
now
searce
the
seraps
left
,
to
the
starving
of
the
Minister
,
that
must
so
needs
be
some
silly
unsufficient
person
to
discharge
so
great
an
office
as
to
stand
between
God
and
the
people
,
and
so
consequently
the
soules
starved
and
perlshing
for
want
of
spirituall
food
and
direction
.
36.
What
other
sorts
before
remembred
?
Prodigality
,
covetousnesse
and
unmercifulnesse
,
most
seen
in
the
unlawfull
and
undue
use
of
our
owne
estate
,
robbing
our selves
and
others
of
those
parts
there
of
,
which
doe
of
due
and
right
to
them
appertaine
.
37.
How
is
prodigality
a
theft
?
As
by
profuse
,
riotous
and
vaine
expence
,
we
spend
not
onely
our
owne
,
but
even
more
then
our
owne
,
and
so
rob
our
posterity
,
and
bring
wife
and
children
,
heires
and
family
to
beggery
,
and
so
rob
himselfe
,
and
his
of
all
necessary
sustenance
and
rellese
,
exposed
to
cold
,
famine
,
and
poverty
,
his
unthrifty
theft
and
prodigality
,
hereby
proving
worse
then
an
infidell
1
Tim.
5.
8.
37.
How
is
covetousnesse
theft
?
As
a
theft
of
heart
,
and
divers
waies
robbing
God
and
men
of
their
dues
,
and
so
I.
The
covetous
heart
seen
to
God
,
and
desiring
the
neighbours
goods
and
estate
.
II.
The
covetous
hand
oppressing
,
and
cousening
his
brother
and
neighbour
.
III.
Covetous
desires
set
upon
the
world
,
leaving
God
and
godlinesse
,
so
the
covetous
mans
1.
Minde
and
soule
serveth
mammon
and
robbeth
God
of
his
service
,
ye
cannot
serve
God
and
mammon
,
Matth.
6.
24.
2.
Soule
adoreth
the
wedge
,
or
purse
of
gold
,
so
Iolatry
.
3.
Eye
robbeth
himselfe
,
and
others
of
necessary
things
,
and
so
he
not
onely
robbeth
God
,
his
neighbour
and
brother
,
but
his
own
soule
also
of
necessary
things
for
this
life
,
and
finally
of
eternall
happinesse
,
so
well
esteemed
a
great
theft
and
root
of
all
evill
,
since
who
thus
loveth
the
world
,
the
love
of
God
is
not
in
him
,
1
John
2.
15.
38.
How
unmercifulnesse
theft
?
As
a
branch
of
covetousnesse
,
extending
it self
,
in
not
extending
charity
to
the
poore
,
so
robbing
them
of
their
dues
in
charity
,
and
Christ
in
them
,
Matth.
25.
as
Christ
himselfe
acknowledgeth
,
and
miserable
the
theft
,
from
God
and
the
Church
,
the
poor
and
Christ
in
the
benummedneffe
of
soule
,
dealing
falsely
with
God
the
giver
of
all
goodnesse
,
and
Christs
poore
members
;
and
for
this
Dives
in
hell
,
whom
wee
read
not
to
have
robbed
others
,
but
only
not
to
have
given
to
poore
Lazarus
,
and
therefore
frying
in
hell
flames
when
Lazarus
was
comforted
,
whom
hee
robbed
of
his
due
in
charity
,
and
consequently
of
life
,
by
not
reliefe
,
and
thus
a
wretched
theefe
,
and
which
may
be
gathered
,
who
are
so
hard
hearted
to
the
poore
,
will
not
sticke
if
occasion
be
offered
to
rob
God
,
and
others
also
,
in
another
,
or
any
other
sort
,
and
thus
unmercifulnesse
theft
.
39.
What
is
on
the
contrary
here
commanded
?
Partly
intimated
already
,
and
else
easily
to
bee
gathered
from
the
premises
,
the
duties
opposite
to
the
said
forbidden
vices
,
or
the
extirpation
of
the
vices
aforesaid
,
and
so
the
1.
Restitution
of
things
unjustly
taken
,
or
recompence
of
wrong
.
2.
Justice
,
and
equity
in
the
mighty
.
3.
Faire
dealing
in
buying
,
selling
and
contracts
.
4.
Lawfull
trades
,
and
meanes
of
getting
goods
and
preserving
the
same
.
5.
Due
use
of
our
goods
,
with
persimony
and
frugality
.
6.
Liberality
and
bounty
,
where
honest
occasions
require
.
7.
Mercie
and
charity
where
need
and
necessity
,
and
so
a
generall
justice
or
disposition
to
this
honesty
,
equity
and
humanity
.
40.
How
restitution
to
be
made
?
Of
all
other
mens
goods
,
either
unlawfully
gotten
,
or
that
may
not
be
lawfully
detained
;
whether
found
,
received
by
contract
,
or
committed
in
trust
,
and
so
in
trust
,
and
so
to
restore
that
to
the
party
whose
due
,
or
who
damnified
by
detaining
it
to
the
full
value
,
or
recompence
at
least
,
so
much
or
neere
as
able
.
So
soone
as
may
be
,
or
so
soone
as
we
seeke
forgivenesse
at
their
hands
,
of
the
wrong
,
or
at
Gods
hands
of
the
sin
,
whose
opposite
is
persisting
in
wrong
and
robbery
.
41.
How
equity
and
justice
commanded
?
Both
in
generall
,
generall
justice
,
and
inclination
to
equity
,
in
all
;
and
especially
in
the
more
potent
,
as
more
able
,
and
so
more
apt
to
oppression
;
in
opposition
to
all
acts
of
injustice
,
and
robbery
,
committed
by
might
and
tyranny
of
Rulers
,
in
seeking
gaine
,
or
respect
;
or
of
the
rich
by
cruelty
and
unmercifulnesse
,
oppressing
the
poore
.
42.
How
faire
dealing
in
buying
and
selling
,
and
contracts
?
As
the
rule
whereby
all
contracts
ought
to
bee
squared
,
in
truth
of
words
,
faithfulnesse
in
promises
,
and
justice
in
deeds
,
uprightly
,
and
without
dissimulation
,
as
before
God
,
whether
in
I.
Buying
or
selling
,
-
1.
The
things
that
may
be
bought
or
sold.
-
2.
Without
fraud
or
any
sinister
respect
.
-
3.
For
honest
and
due
prices
,
not
desiring
to
live
by
other
mens
losses
.
II.
Borrowing
and
lending
,
without
cousenage
,
usury
,
extortion
,
or
other
ungracious
or
unconscionable
practices
whatsoever
;
but
in
charity
and
love
.
III.
Things
of
trust
,
or
hire
,
with
due
restitution
,
and
discharge
of
trust
,
and
recompence
without
fraud
or
delay
:
opposite
to
which
,
all
cousenage
,
and
fraud
in
buying
and
selling
,
borrowing
or
lending
,
or
other
reall
or
verball
contracts
,
and
bargaining
in
usuall
traffique
and
commerce
.
43.
What
lawfull
trades
,
or
honest
meanes
of
gaine
commanded
?
1.
All
publique
offices
in
Church
and
Common-wealth
,
supreme
of
the
Prince
,
subordinate
,
all
others
.
2.
Private
Trades
,
Arts
,
and
imployments
of
life
,
in
the
sundry
vocations
,
warranted
by
the
law
and
word
of
God
,
Statutes
of
the
Realme
where
we
live
;
opposite
to
which
,
to
live
in
no
trade
,
or
by
lewd
and
dishonest
trade
;
or
meanes
,
in
lowdnesse
to
get
a
living
,
or
in
idlenesse
to
eate
the
sweat
of
others
browes
,
hatefull
to
God
and
men
.
44.
What
sorts
of
honest
getting
of
things
?
Attained
to
,
either
I.
Without
contract
,
-
1.
By
succession
and
inheritance
,
descended
from
ancestors
.
-
2.
By
our
own
honest
labours
,
and
endeavours
.
-
3.
By
the
gift
and
bounty
of
others
.
II.
By
contract
,
as
by
honest
bargaining
,
and
purchase
.
45.
What
things
required
to
honest
gettings
?
I.
Both
internall
vertues
of
the
minde
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
setting
our
hearts
upon
riches
,
Psal.
62.
10.
opposite
to
it
,
love
of
money
,
root
or
evill
,
and
all
the
sins
of
this
Commandement
,
1
Tim.
6.
10.
2.
Contentednesse
with
our
estate
and
condition
,
that
Gods
providence
allotteth
us
:
opposite
to
which
,
male
contentednesse
,
the
root
of
much
mischiefe
.
3.
Moderate
desire
of
things
necessary
,
1
Tim.
6.
8.
without
covetousnesse
,
or
ambition
,
hasting
to
be
rich
or
great
,
1
Tim.
5.
8.
Prov.
27.
20.
4.
A
moderate
care
of
such
things
,
without
immoderate
carking
,
or
improvident
carelesnesse
,
1
Tim.
5.
8.
Matth.
6.
25.
Prov.
10.
15.
II.
Externall
,
honest
calling
and
vocation
.
Diligence
in
that
calling
:
opposite
to
inordinate
walking
,
or
living
,
and
idlenesse
.
46.
How
are
they
to
be
preserved
?
By
such
honest
meanes
as
they
are
to
be
gotten
,
to
our
use
,
and
reliefe
of
others
,
and
to
that
end
defended
from
fraud
,
and
oppression
,
or
repine
,
by
wisedome
,
providence
,
or
any
lawfull
and
just
meanes
.
47.
Is
it
lawfull
to
goe
to
law
,
to
retaine
or
preserve
them
,
or
maintaine
our
right
?
There
is
no
doubt
of
it
,
if
-
1.
The
cause
be
just
,
weighty
,
and
necessary
.
-
2.
If
charity
be
not
broken
.
-
3.
If
it
be
used
as
the
last
refuge
,
else
too
many
offend
in
going
to
law
,
-
1.
For
unjust
and
trifling
matters
.
-
2.
In
stomack
and
malice
.
-
3.
When
other
remedies
may
be
had
;
and
this
onely
to
molest
their
neighbours
.
48
How
is
the
due
use
of
our
goods
?
To
our
comfort
,
as
the
good
gifts
of
God
,
and
also
for
other
reliefe
,
and
communicating
them
liberally
,
if
we
have
plenty
;
if
little
,
yet
gladly
,
even
out
of
that
little
,
to
the
poore
,
and
those
in
necessity
,
Tob.
4.
8.
and
so
enjoying
them
our selves
,
1.
With
honest
parsimony
,
saving
and
sparing
them
,
that
they
be
not
wastfully
and
unprofitably
spent
.
2.
Frugality
,
according
to
our
ability
,
laying
them
out
in
needfull
uses
,
not
idlely
or
vainly
.
Opposits
to
niggardlinesse
,
and
keeping
them
from
our
owne
and
others
needfull
uses
,
and
so
a
double
theft
,
as
well
as
covetousnesse
,
the
root
of
it
,
and
prodigality
her
wastfull
adversary
.
49.
How
liberally
to
be
used
?
In
free
communication
of
our
goods
,
to
the
benefit
of
others
,
on
good
occasions
,
and
pious
sort
;
wherein
required
,
that
if
it
be
done
1.
Justly
,
giving
our
owne
,
without
wrong
to
others
.
2.
Willingly
,
without
constraint
,
as
freely
done
.
3.
Cheerfully
,
without
grudging
,
or
exprobrations
,
and
so
truly
liberality
,
bounty
,
or
munificence
,
be
it
much
or
little
,
according
to
our
power
;
opposite
to
it
,
fast-handed
avarice
,
and
vaine
and
wastfull
prodigality
.
50.
How
is
mercy
and
charity
to
be
showne
?
To
those
in
need
and
necessity
,
and
so
,
who
giveth
to
the
poore
,
lendeth
to
the
Lord
,
Prov.
19.
17
and
it
shall
be
paid
him
againe
,
and
who
doth
not
,
stealeth
from
the
poore
their
dues
,
for
which
theft
Dives
was
cast
into
hell
;
and
so
the
workes
of
mercy
to
the
-
I.
Bodies
six
,
to
-
1.
Visit
the
sicke
and
needy
.
-
2.
Feed
the
hungry
.
-
3.
Give
drinke
to
the
thirsty
.
-
4.
Cloath
the
naked
.
-
5.
Helpe
the
weake
.
-
6.
Buty
the
dead
.
-
II.
Soule
six
,
to
-
1.
Instruct
and
counsell
the
ignorant
.
-
2.
Chastise
,
and
reprove
the
offender
.
-
3.
Comfort
the
distressed
.
-
4.
Forgive
the
penitent
.
-
5.
Beare
with
the
weake
.
-
6.
Pray
for
all
.
According
to
the
verses
,
Visito
,
¹
poto
,
²
cibo
,
³
divestio
,
⁴
colligo
,
⁵
condo
,
⁶
Consule
,
⁷
castiga
,
⁸
solare
,
⁹
remitte
,
¹⁰
for
,
¹¹
ora
.
¹²
Opposite
to
which
all
cruelty
,
hard-heartednesse
,
unmercifulnesse
,
and
uncharitablenesse
.
51.
What
is
the
summe
of
all
?
To
be
true
and
just
in
all
our
dealings
,
not
to
covet
nor
desire
other
mens
estates
,
but
to
learne
and
labour
honestly
to
get
,
and
lawfully
to
use
our
owne
,
and
preserve
our
neighbours
goods
,
whereby
we
a
void
all
shew
and
manner
of
theft
.
52.
What
followeth
?
The
ninth
Commandement
,
commanding
all
truth
and
justice
in
our
words
,
as
well
as
our
dealings
,
to
the
preservation
of
charity
,
and
good
name
.
SECT.
11.
The
ninth
Commandement
.
The
orders
and
of
,
Analysis
of
the
ninth
Commandement
,
where
the
parts
and
duties
,
with
the
opposite
●es
and
abuses
,
as
well
expressed
as
intimated
,
are
further
shewed
and
explained
,
and
first
of
truth
,
and
the
brancches
thereof
,
and
opposite
falshood
,
lying
,
slander
,
tale-telling
,
and
all
false
witnes-bearing
,
whether
in
publique
place
of
judgement
,
by
any
sort
of
persons
whatsoever
,
as
plaintiffe
or
defendant
,
Iudge
,
or
other
agent
,
instrument
,
or
witnesse
,
or
otherwise
in
more
private
manner
compared
with
the
former
,
in
whispering
,
and
tale
bearing
,
slander
,
and
backbiting
,
calumny
,
or
other
disparagements
,
flattery
,
or
such
parasiticall
or
sycophanticall
behaviour
in
any
respect
or
degree
tending
to
the
suppressing
or
subversion
of
truth
or
charity
:
where
farther
of
jesting
and
lying
,
and
of
all
sorts
of
lies
,
and
their
much
used
and
frequented
Asylum
of
equivocation
with
the
heinousnesse
,
patrons
and
practisers
,
or
inventers
,
or
defenders
of
the
same
,
the
generall
good
,
use
of
the
speech
,
and
hearing
,
or
care
and
tongue
,
in
regard
of
the
truth
,
and
charity
to
be
extended
to
our selves
and
others
,
especially
in
the
maintenance
of
a
good
name
,
and
rules
thereunto
belonging
,
or
necessarily
for
the
same
.
1.
WHat
is
the
ninth
Commandement
?
Thou
shalt
not
beare
false
witnesse
against
thy
neighbour
.
2.
What
is
the
order
of
this
Commandement
to
the
first
?
Next
after
the
care
of
other
greater
things
,
as
the
neighbours
life
,
body
,
and
goods
,
even
his
name
is
cared
for
,
and
words
and
lips
have
a
rule
prefixed
to
direct
them
,
according
to
the
Psalmist
,
that
we
may
take
heed
to
our
words
,
that
we
offend
not
in
our
tongues
,
and
so
as
the
leafe
of
the
tree
,
that
God
careth
for
,
shall
not
fall
,
the
very
words
of
our
lips
,
and
thoughts
of
our
hearts
are
weighed
,
as
the
haires
of
our
head
numbred
,
and
here
the
words
of
our
mouth
,
as
in
the
next
Commandement
,
the
thoughts
of
our
heart
,
have
a
law
prescribed
,
to
make
them
holy
and
acceptable
unto
the
Lord
.
3.
What
manner
of
Commandement
?
A
negative
,
inferring
his
opposite
affirmative
,
viz.
not
speake
untruth
,
or
make
lyes
,
in
uncharitable
manner
,
against
our
neighbour
,
but
to
preserve
truth
and
charity
among
all
men
.
4.
What
the
negative
part
?
Not
to
speake
or
broach
untruth
in
uncharity
,
to
the
hurt
or
infamy
of
our
neighbour
or
our
own
honest
estate
,
credit
,
or
good
name
.
5.
What
the
affirmative
part
?
To
speake
and
utter
truth
in
charity
,
to
the
good
of
our
neighbour
or
our
owne
honest
estate
,
credit
,
and
good
name
.
6.
How
are
the
parts
seene
opposite
or
opposed
?
As
truth
opposite
to
untruth
,
Charity
to
uncharity
,
The
good
to
the
hurt
or
infamy
of
our
neighbour
,
or
ones
honest
estate
,
credit
,
and
good
name
.
7.
What
manner
of
vice
is
it
forbidden
?
Maledicentia
,
evill
and
untrue
language
,
or
lying
,
or
abuse
of
the
tongue
.
Whose
root
,
an
evill
heart
and
thought
.
Whose
blossome
and
branches
,
evill
words
.
Whose
fruit
evill
deeds
,
not
onely
infamy
,
lyes
,
and
slander
,
but
sometimes
reaching
as
far
as
the
breach
of
the
other
Commandements
,
in
theft
,
cousenage
,
fraud
,
oppression
,
yea
mischiefe
of
spilling
bloud
,
and
murder
,
as
well
by
being
the
fuell
of
fury
,
in
quarrels
and
contentions
,
as
betraying
innocent
bloud
,
so
that
an
evill
tongue
,
the
occasion
of
much
evill
,
and
hence
said
set
on
fire
of
hell
,
Iam.
3.
8.
What
manner
of
duty
commanded
?
Good
and
gracious
language
,
or
the
right
use
of
the
tongue
,
that
excellent
instrument
of
the
soule
,
well
used
,
and
occasion
of
much
good
both
to
body
and
soule
,
especially
by
truth
,
learning
,
and
instruction
.
9.
What
is
truth
?
1.
In
the
minde
,
a
conformity
of
the
minde
to
the
truth
of
things
,
as
they
are
,
and
so
to
the
mind
of
God
,
by
which
they
are
and
were
created
.
2.
In
the
words
,
a
conformity
of
the
words
to
the
truth
in
the
minde
conceived
,
and
so
to
the
things
.
3.
In
the
deed
,
conformity
of
actions
and
deeds
to
the
words
and
profession
of
the
truth
by
the
tongue
.
4.
In
the
will
,
a
love
,
desire
,
and
study
of
truth
,
which
is
called
veracitas
:
opposite
to
which
is
lying
,
and
falshood
,
and
an
unconformity
of
the
Minde
to
the
things
as
they
are
,
or
to
the
minde
of
God
;
and
conformity
to
the
devill
,
the
father
of
lyes
.
Words
to
the
minde
,
or
things
in
truth
.
Deeds
to
the
words
or
minde
,
in
simplicity
.
Will
to
the
love
or
desire
of
truth
,
and
so
a
dedication
of
minde
and
speech
,
deeds
and
will
,
to
the
devill
,
the
enemy
of
God
,
and
truth
,
and
author
of
mischiefe
,
whence
proceedeth
and
appeareth
commonly
the
malice
of
untruth
in
uncharity
.
10.
What
are
the
parts
of
the
vice
here
forbidden
?
In
opposition
to
truth
and
honesty
,
or
charity
,
found
especially
1.
All
false
witnesse
bearing
,
and
accusation
,
the
maine
sin
here
forbidden
.
2.
All
false
slanders
,
calumniation
and
backbiting
.
3.
Tale-bearing
,
and
lending
the
tongue
or
eare
to
heare
,
tell
,
or
carry
false
reports
.
4.
Flattering
and
soothing
any
for
subtilty
,
or
advantage
.
5.
Lying
and
equivocation
,
any
untruth
against
knowledge
,
or
conscience
,
of
our selves
or
others
,
in
vainglory
boasting
,
depraving
,
or
diminishing
truth
,
or
good
name
.
11.
How
false
witnesse
bearing
?
In
testimonies
,
whether
1.
Publique
,
in
face
of
judgment
,
as
of
the
Judge
,
Notaries
,
Lawyers
,
and
parties
themselves
,
or
witnesses
.
Out
of
judgement
,
but
for
elections
,
or
like
publique
businesse
.
2.
Private
,
in
regard
of
the
authority
not
appearing
,
or
wanting
to
sight
,
though
else
publique
defamation
or
libell
,
as
else
all
other
private
defame
,
or
lying
.
12.
How
in
the
Judge
to
be
found
?
In
false
&
evill
judgment
,
or
proceeding
therin
,
1.
As
rash
judgement
,
either
The
cause
not
well
understood
,
One
party
onely
heard
,
not
the
other
,
Witnesse
of
one
alone
in
capitall
causes
.
2.
Perverse
judgement
,
when
the
wicked
absolved
,
and
just
condemned
,
as
commonly
if
he
be
a
taker
of
bribes
,
accepter
of
persons
.
3.
Being
accessory
to
the
offences
of
others
,
by
Admitting
needlesse
suits
,
Protracting
suits
,
Rash
imposing
oathes
,
Allowing
,
or
setting
and
admitting
of
false
courses
,
or
witnesses
,
as
in
Naboths
case
,
and
Christs
condemnation
.
13.
What
then
required
of
the
Judge
?
Due
proceedings
,
without
respect
of
persons
,
or
bribes
,
to
the
full
examination
of
the
truth
,
and
giving
sentence
according
to
-
Truth
,
-
Justice
,
-
Equity
,
to
the
-
Righting
of
wrong
.
-
Punishment
of
vice
.
-
Maintenance
of
vertue
.
14.
How
false
testimony
in
the
Notaries
?
In
the
Notaries
dealing
falsly
in
writing
,
preserving
,
reciting
of
the
Records
,
thereby
corrupting
them
,
and
wronging
of
right
,
in
which
they
ought
to
deale
truly
and
justly
.
15.
How
in
Lawyers
?
1.
By
entertaining
and
promoting
evill
causes
.
2.
Animating
the
followers
of
evill
causes
,
and
contention
,
as
amicos
curiae
.
3.
Using
false
accusations
,
and
calumniations
against
the
adverse
party
.
4.
Being
unfaithfull
to
the
helping
a
bad
,
or
betraying
a
good
cause
.
5.
Taking
of
fees
ambidexter-wise
,
on
both
hands
,
and
betraying
the
client
.
16.
What
their
duty
then
?
To
entertaine
or
promote
no
cause
they
know
to
be
evill
.
To
maintaine
the
good
cause
with
good
conscience
,
truly
,
faithfully
.
How
false
dealing
in
the
parties
?
In
going
to
law
for
stomacke
,
malice
,
and
contention
.
In
dealing
untruly
by
1.
Forging
false
accusations
,
and
calumniations
,
false
Instruments
or
Deeds
.
2.
Suborning
false
witnesses
,
whose
duty
were
that
truth
,
charity
,
and
right
might
take
place
.
17.
How
the
offence
in
the
Plaintife
or
Defendant
more
in
particular
?
In
the
Plaintife
,
in
1.
All
causes
,
to
seeke
the
molestation
of
his
neighbour
.
2.
Criminall
causes
,
Calumniari
,
to
urge
untrue
and
uncertaine
matters
,
or
crimes
.
Praevaricari
,
making
only
a
show
of
accusation
.
Tergiversari
,
to
fly
from
his
accusation
.
In
the
Defendant
,
to
Deny
the
truth
.
Appeale
without
just
cause
.
Not
submit
to
judgement
lawfully
given
.
18.
How
the
offence
of
witnesses
?
Either
not
to
give
testimony
to
truth
.
Or
give
false
testimony
,
and
that
by
witnessing
what
hee
knoweth
not
to
be
true
,
doubteth
or
knoweth
to
be
false
.
19.
What
their
duty
then
?
1.
To
give
testimony
when
on
just
occasion
required
.
When
hee
seeth
innocency
oppressed
,
though
unrequired
.
2.
To
testifie
the
truth
,
only
,
wholly
,
Pro
14.
25
What
other
publique
testimonies
?
Out
of
the
place
of
judgement
,
by
publique
speeches
,
(
as
Orations
)
writings
,
testimonials
,
for
elections
,
or
any
other
advancement
;
that
onely
truth
and
worthy
persons
be
allowed
,
not
falshood
spread
,
and
unworthy
persons
promoted
.
20.
What
other
private
testimonies
?
1.
In
reprehension
,
or
dispraising
of
vertues
,
or
commendable
things
,
or
extenuation
of
the
same
.
2.
In
extolling
or
praising
vices
,
and
bad
things
with
undue
and
untrue
testimony
,
contrary
to
honesty
and
charity
,
and
if
in
presence
,
is
flattery
,
or
derision
,
or
else
reviling
and
contumely
,
in
absence
,
growing
towards
slander
or
mocking
,
howsoever
evill
&
cursed
speaking
.
Opposite
to
which
wee
ought
constantly
on
all
occasions
to
praise
and
acknowledge
vertue
,
and
discommend
vice
.
21.
What
is
slanders
and
backbiting
?
A
false
testimony
behinde
ones
backe
,
to
the
wrong
of
the
good
name
,
dear
as
life
,
or
credit
,
&
so
a
kind
of
murder
;
and
also
a
blasphemy
against
men
,
and
against
the
truth
of
God
,
and
his
honour
.
22.
What
is
the
heynousnesse
of
it
?
Not
onely
lying
,
but
evill
and
cursed
speaking
,
with
malice
in
the
heart
,
poison
in
the
tongue
,
and
dart
in
the
lips
,
wounding
the
speaker
,
the
hearer
,
and
the
party
wronged
,
three
at
one
blow
,
a
sharp
rasour
of
the
devills
,
razing
out
a
mans
name
,
and
worthy
to
be
razed
out
of
the
booke
of
life
.
23.
How
is
it
used
?
Either
by
privy
whispering
,
defamatory
libels
,
and
sowing
and
spreading
publicke
rumours
and
calumniations
in
any
sort
,
to
the
devouring
of
a
man
in
his
good
name
and
credit
,
and
raising
an
ill
name
,
so
as
he
that
hath
an
ill
name
,
halfe
hanged
,
as
the
proverb
is
,
these
may
seem
the
divells
hangmen
,
as
their
tongues
indeed
set
on
the
fire
of
hell
,
and
the
poison
of
aspes
under
their
lips
,
poisoneth
that
pretious
ointment
of
a
good
name
.
24.
What
tale-bearing
?
A
kinde
of
slander
,
usually
understood
in
small
matters
,
for
if
it
be
with
foule
defamation
,
it
is
grosse
slander
,
to
which
are
accessory
the
receivers
of
false
reports
,
for
as
there
could
not
well
bee
theeves
if
no
receivers
,
so
no
tale-carriers
,
if
there
were
not
tale-receivers
,
giving
encouragement
to
the
same
.
25.
What
is
the
subject
of
it
?
Commonly
detraction
,
calumny
or
scorne
,
and
so
the
soule
water
of
malediction
tendeth
to
the
wrong
of
the
neighbour
,
and
uncharity
,
howsoever
used
or
sprinkled
,
if
in
his
1.
Presence
,
by
reviling
and
derision
.
2.
His
absence
,
by
slander
in
backbiting
,
&c.
Whisperers
,
and
tale-bearers
to
his
disparagement
and
disgrace
.
26.
What
the
heinousnesse
?
Next
to
the
slanderer
and
blasphemer
,
both
they
that
tell
and
receive
tales
,
that
love
to
tell
and
heare
lyes
,
theeves
to
their
neighbours
good
name
,
and
enemies
to
truth
and
charity
,
and
as
they
blot
his
good
name
,
theirs
to
be
blotted
out
of
the
Booke
of
life
,
and
they
rooted
out
of
Gods
City
,
and
holy
Hill
,
Psal.
15.
27.
What
of
flatterers
?
Next
to
those
long
tongued
tale-bearers
,
and
raisers
of
rumors
,
and
false
reports
,
or
sharpe
tongued
slanderers
,
with
poison
of
aspes
under
their
lips
;
these
smooth
tongued
trencher-flies
,
and
parasites
,
whose
words
are
smoother
then
oile
,
yet
very
swords
,
and
not
farre
from
sycophants
,
whose
words
may
melt
like
butter
,
yet
war
in
the
heart
,
and
oalumny
in
the
libell
,
all
of
them
abusing
the
tongue
in
lying
and
untruth
,
these
to
flattery
and
fraud
.
28.
What
is
flattery
?
A
deceitfull
and
false
praise
,
or
per
fallacem
laudem
seducionem
,
a
beguiling
by
false
praise
,
and
so
an
abuse
of
the
truth
,
and
the
flattered
person
to
his
face
,
as
a
falshood
and
deceitfull
lye
in
the
flatterers
tongue
,
so
with
the
flatterers
were
busie
mockers
,
and
commonly
used
lying
and
colloguing
Gnathos
,
and
base
fellowes
to
smooth
up
vaine-glorious
Thrasos
and
Braggadoches
of
skil
or
valour
in
their
vaine
humour
,
when
what
ever
the
one
will
boastingly
say
,
the
other
will
be
ready
lyingly
,
and
blasphemously
to
sweare
.
29.
How
is
it
else
seen
?
Either
by
1.
Salutation
and
smoothing
with
them
,
we
meane
to
hurt
,
as
Joab
,
that
saluting
slew
Abner
,
2
Sam.
3.
27.
2.
Commendation
beyond
measure
,
for
our
profit
or
advantage
,
as
to
get
our
living
by
this
trade
of
lying
,
so
parasites
.
3.
Disparaging
of
any
to
please
others
,
as
whisperers
,
liars
,
and
tale-bearing
flatterrs
.
4.
Soothing
men
in
vices
,
contrary
to
vertue
and
honesty
,
extenuating
their
foule
sinnes
,
and
calling
their
other
sinnes
none
,
or
vertues
;
so
if
Preachers
sow
pillowes
under
sinners
elbowes
,
and
do
not
plainly
shew
sin
&
Gods
judgements
.
Generally
in
all
belying
the
truth
in
any
degree
,
to
the
soothing
of
others
in
sinne
,
or
but
dissembled
holinesse
,
or
shew
of
goodnesse
,
whether
to
insinuate
himselfe
,
or
sucke
advantage
,
as
calling
the
prodigall
liberall
,
the
Machiavil-like
politicians
,
discreet
;
or
even
quite
opposite
,
the
foolish
,
wise
and
prudent
;
or
the
prophane
,
devout
,
and
godly
;
the
base
and
degenerous
,
noble
;
as
sometimes
above
measure
,
alwaies
fainedly
,
extolling
and
deceiving
them
with
smooth
words
for
sinister
ends
.
30.
What
of
lying
and
equivocations
?
The
direct
abuse
of
truth
,
and
so
in
some
degree
of
charity
,
whether
against
a
mans
knowledge
,
or
with
doubting
of
the
truth
as
every
lye
,
or
with
an
intent
to
deceive
,
as
equivocation
a
cunning
and
subtill
couched
lye
.
31.
What
sorts
of
lying
or
falshood
?
Either
in
1.
Jest
,
as
the
jesting
lye
,
mendacium
jocosum
,
to
sport
our selves
withall
or
others
,
and
as
alwaies
vaine
,
often
ill
,
as
tending
to
others
hurt
,
or
disparagement
;
so
jesters
,
over
witty
rake-hells
,
and
travellers
,
spreaders
of
newes
,
and
such
surrilous
wits
,
not
seldome
offend
.
2.
Earnest
,
as
the
|
Officious
lye
;
|
Officiosum
|
Mendacium
.
|
|
Pernitious
lye
;
|
Maliciosum
|
|
Varnished
lye
;
|
Fucosum
|
|
Boasting
lye
;
|
Ventosum
|
|
Equivocating
lye
;
|
Ingeniosum
|
32.
How
the
officious
lye
?
In
great
necessities
used
,
as
by
Abraham
,
saying
Sarah
was
his
sister
,
for
feare
,
not
telling
the
truth
,
or
all
the
truth
by
Isaac
so
of
Rebecca
;
Jacob
saying
he
was
Esau
,
by
his
mother
commanded
,
not
to
be
allowed
of
,
though
God
turned
it
to
a
good
end
.
33.
What
of
the
pernitious
lye
?
Wanting
all
colour
or
excuse
,
void
of
all
goodnesse
,
and
by
whomsoever
used
,
tradesmen
,
or
others
,
as
out
of
malice
,
or
to
the
hurt
and
prejudice
of
others
,
shewing
them
that
use
it
,
children
of
the
Divell
,
the
adversary
of
truth
and
charity
,
and
father
of
lyes
and
deceit
.
34.
What
of
the
varnishing
lye
?
A
colourable
excuse
of
some
fraud
,
in
or
towards
others
,
flattery
,
towards
ourselves
,
Adams
fig-tree
leaves
to
hide
shame
;
but
such
excuses
never
serve
the
turn
,
but
rather
make
it
more
odious
,
Gehazi
punished
with
leprosie
,
and
Ananias
and
Saphira
with
death
in
their
colourable
excuse
,
or
varnished
lye
to
cover
their
offence
.
35.
How
of
the
boasting
lye
?
A
vaine-glorious
lye
full
of
windy
vanity
,
cousening
our selves
most
,
as
plainly
seene
of
others
,
though
dissembled
,
and
so
accompanied
with
a
double
fraud
of
vaine-glory
and
dissimulation
.
36.
What
of
equivocation
?
A
subtill
and
ingenious
lye
,
and
though
often
used
and
practised
by
her
most
subtill
masters
,
professed
and
patronised
or
defended
;
so
the
ilnesse
apparant
by
the
shame
to
protect
it
,
though
the
witinesse
may
countenance
it
,
as
that
and
all
mentall
reservations
blindefold
the
truth
,
pretended
to
save
themselves
from
danger
;
which
if
it
were
in
a
good
cause
,
came
neare
an
officious
lye
,
which
is
not
yet
approved
of
,
but
in
an
ill
matter
,
is
apparant
falsity
and
dissimulation
,
joyned
with
offence
.
37.
How
is
it
so
ill
then
?
In
the
falsity
,
opposite
to
truth
,
and
to
blinde
the
same
.
In
the
end
,
to
smoother
the
truth
,
and
deceive
.
In
the
manner
of
it
,
dissimulation
and
fraud
.
In
the
authour
the
divell
,
who
equivocating
with
Adam
in
paradise
,
in
counselling
him
to
the
making
of
himself
like
to
the
Gods
or
Angells
,
but
evill
ones
,
and
so
usually
in
his
Oracles
by
equivocations
deceiving
the
simple
,
and
his
servants
as
Julian
,
-
Valens
,
-
Hildebrand
,
&c.
By
sayings
doubtfully
to
be
interpreted
divers
waies
.
Aio
te
Eacida
Romanos
V.
D.
and
many
others
the
like
.
And
thus
taken
up
upon
trust
by
those
that
have
need
of
his
commodities
and
sleights
to
defend
themselves
,
and
his
workes
.
38.
What
are
to
be
said
of
parables
and
similies
that
are
not
the
very
truth
?
Though
they
are
not
the
very
and
precise
truth
,
according
to
the
bare
letter
,
yet
in
the
sense
and
understanding
,
as
well
as
the
intention
,
they
are
the
truth
,
and
sometimes
an
excellent
and
divine
truth
,
and
more
effectually
working
upon
the
mind
and
understanding
,
then
any
plaine
words
expressing
the
same
could
doe
:
so
they
are
truth
in
the
reflex
,
and
so
are
the
Riddles
,
Parables
,
Mythologies
,
in
divers
good
Moralists
,
and
especially
in
holy
Scripture
.
39.
What
here
commanded
then
in
generall
?
I.
With
the
avoiding
of
all
the
aforesaid
vices
forbidden
,
as
in
particular
may
be
seen
in
the
premises
.
II.
With
the
love
and
study
of
truth
and
charity
,
1.
In
the
heart
inclining
to
it
,
2.
In
the
tongue
professing
it
,
3.
Deeds
practising
it
,
to
the
best
use
in
the
preservation
of
our
owne
or
neighbours
goods
and
good
name
.
40.
How
found
in
the
heart
?
By
the
inclination
we
finde
in
us
glad
and
willing
,
1.
To
heare
the
truth
,
and
hate
untruth
.
To
heare
well
of
our
neighbour
,
and
good
report
to
his
commendations
,
and
not
ill
,
or
good
unwillingly
.
2.
To
judge
charitably
,
not
rashly
or
suspitiously
,
or
determining
against
him
.
3.
To
interpret
things
to
the
best
,
and
not
good
things
ill
,
or
doubtfull
things
to
the
worst
part
.
4.
To
report
onely
good
and
profitable
things
,
or
necessary
,
rather
silencing
,
then
blazing
the
faults
of
others
.
41.
How
to
be
found
in
the
speech
and
tongue
?
By
the
practice
,
and
entertaining
of
profitable
and
good
speech
,
such
as
may
minister
grace
to
the
hearers
,
and
honest
comfort
,
whether
tending
1.
To
Gods
glory
especially
.
2.
To
our
owne
and
neighbours
good
,
-
Spirituall
of
soule
.
-
Temporall
,
for
-
Honest
delight
.
-
Society
.
-
Profit
.
Opposite
to
which
,
vaine
,
hurtfull
,
rotten
,
evill
and
dishonest
speech
,
lying
,
scurrility
,
&c.
42.
What
meanes
to
entertaine
such
speech
?
Docility
,
and
vertues
of
urbanity
,
courtesie
,
affability
,
and
taciturnity
if
need
be
,
to
avoid
idle
,
and
unprofitable
language
:
opposite
to
which
,
are
morosity
,
inurbanity
,
rusticity
,
and
counterfeit
courtesie
,
much
babling
,
and
profitable
truth
smothered
in
silence
?
43.
How
found
in
practice
and
in
deed
?
By
the
constant
care
and
stedfastnesse
in
maintaining
the
truth
to
our
utmost
power
and
endeavour
,
and
according
to
the
rules
of
charity
,
for
our
owne
,
and
our
neighbours
credit
,
and
good
name
.
44.
How
is
our
neighbours
good
name
maintained
?
By
all
the
meanes
aforesaid
,
in
avoiding
all
evill
speaking
or
hearing
,
and
speaking
,
judging
,
or
interpreting
all
things
to
the
best
,
in
charity
;
so
a
step
to
the
preservation
of
our
owne
.
45.
What
if
he
be
manifestly
ill
,
may
we
not
speak
it
?
Yes
,
but
1.
In
charity
,
occasioned
by
justice
,
or
for
his
admonition
and
amendment
.
2.
Or
in
complaint
to
God
,
as
David
against
his
enemies
.
Before
men
,
to
avoid
them
,
as
the
Prophets
and
Apostles
speake
against
false
teachers
.
3.
Not
in
his
disgrace
,
in
malice
,
or
any
like
evill
pretence
.
46.
How
to
preserve
or
procure
our
owne
good
name
?
I.
By
observing
the
rules
towards
others
,
a
step
to
our
owne
good
name
.
II.
Using
the
meanes
whereby
(
though
therein
unsought
)
it
is
to
be
gotten
,
-
1.
Serving
God
.
-
2.
Seeking
his
kingdome
,
and
righteousnesse
.
-
3.
Walking
uprightly
.
-
4.
Keeping
a
good
conscience
,
whereby
without
seeking
a
good
name
therein
,
but
better
things
,
we
shall
finde
a
good
name
.
III.
By
avoiding
all
First
,
hypocrisie
and
hypocriticall
behaviour
.
Secondly
,
vainglory
in
-
1.
Boasting
.
-
2.
Seeking
praises
of
men
,
or
flatterers
,
by
vanity
.
-
3.
Censuring
others
,
or
-
4.
Disgracing
ironically
,
and
arrogantly
scorning
them
.
Thirdly
,
Infamy
,
by
-
1.
Such
vanity
.
-
2.
Sinnes
and
vices
.
-
3.
Opprobrious
speeches
.
-
4.
Evill
company
,
&c.
47.
How
is
true
testimony
to
be
given
of
our selves
?
1.
For
the
good
,
if
true
,
with
modesty
onely
on
good
occasion
.
Not
for
boasting
or
vainglory
,
but
for
the
good
of
others
to
confesse
it
.
If
false
,
not
to
assume
,
but
with
modesty
and
humility
to
deny
it
.
II.
Evill
,
1.
If
true
,
to
confesse
it
,
First
,
to
God
,
to
aske
forgivenesse
.
Secondly
,
to
men
onely
,
if
necessary
,
for
Gods
glory
,
our
owne
or
others
good
.
2.
False
,
constantly
to
deny
it
.
Opposite
to
which
,
arrogancy
,
counterfelt
modesty
,
to
draw
more
then
deserved
commendations
,
and
boasting
of
evill
,
to
our
owne
shame
,
and
Gods
dishonour
,
or
good
wee
have
not
,
for
our
owne
vaine
glory
,
gaine
,
or
disgrace
of
others
,
or
disgrace
our selves
,
to
picke
thankes
,
or
gratifie
others
:
contrary
to
truth
,
candor
,
and
integrity
.
48.
What
followeth
?
The
tenth
and
last
Commandement
,
concerning
the
moderation
of
the
very
thoughts
of
heart
to
the
preservation
,
if
possible
,
of
our selves
entirely
to
God
.
SECT.
12.
The
tenth
Commandement
.
The
order
and
reason
thereof
,
and
Analysis
of
the
tenth
Commandement
,
shewing
the
parts
and
duties
as
well
as
opposite
vices
and
abuses
thereby
intimated
or
expressed
:
of
concupiscence
and
the
severall
sorts
and
root
thereof
originall
guil
whence
bud
out
all
actuall
transgressions
,
and
the
degrees
of
the
same
according
as
found
in
the
severall
passions
and
parts
of
the
soule
,
and
in
such
other
respects
distinguished
,
with
the
object
of
the
concupiscence
,
as
in
the
Commandement
expressed
,
and
how
evill
lusts
in
the
other
Commandements
implicit
,
here
more
expressely
and
fully
,
and
fully
forbidden
:
the
generall
duties
and
vertues
hereby
commanded
,
where
in
the
generall
inclination
to
justice
and
contentednesse
in
a
sort
a
sort
as
it
were
all
,
or
the
chiefe
of
all
vertues
may
be
seene
.
1.
WHat
is
the
tenth
Commandement
?
Thou
shalt
not
cover
thy
neighbours
house
,
thou
shalt
not
covet
thy
neighbours
wife
,
nor
his
servant
,
nor
his
maid
,
nor
his
Ox
,
nor
his
Asse
,
nor
anything
that
is
his
.
2.
What
the
order
of
it
?
The
last
making
this
addition
to
the
rest
,
even
if
it
were
possible
,
not
in
thought
to
transgresse
,
and
to
kill
the
first
motions
of
sin
in
the
heart
,
the
Cockatrice
in
the
shell
;
that
the
budding
forth
of
originall
sin
into
actuall
,
may
be
smothered
,
atleast
making
conscience
of
the
smallest
offences
,
crying
sins
may
be
avoided
.
3.
What
manner
of
Commandement
?
A
negative
,
inferring
his
opposite
affirmative
,
viz.
all
evill
and
corrupt
affections
,
understood
by
concupiscence
forbidden
;
and
all
good
thoughts
of
minde
,
and
motions
of
Gods
Spirit
in
the
heart
,
cheerfully
to
be
entertained
,
and
hereby
commanded
.
4.
What
the
negative
part
?
The
prohibition
,
to
shew
Gods
hate
of
them
,
and
of
all
evill
affections
,
both
in
the
1.
Originall
guilt
,
hereditary
corruption
of
nature
,
especially
budding
out
towards
actuall
transgression
.
2.
Actuall
,
Evill
thoughts
and
phantasies
.
Evill
motions
passions
and
perturbations
of
the
minde
.
Evill
consent
to
the
said
motions
,
&c.
and
desire
as
it
were
to
effect
the
same
,
or
wish
it
done
,
which
is
plaine
concupiscence
in
the
full
growth
.
5.
What
the
affirmative
part
?
The
hate
of
that
originall
guilt
and
corruption
of
nature
,
which
God
hateth
;
commanded
;
and
thereby
with
the
rooting
out
of
that
evill
of
thought
,
fantasie
,
and
motions
,
or
passions
and
perturbations
of
minde
,
a
holy
entertainment
of
Good
thoughts
and
cogitations
.
Good
motions
of
Gods
Spirit
,
and
truth
.
Good
resolution
to
follow
the
good
,
and
truth
chosen
and
allowed
in
heart
.
6.
How
the
parts
opposite
,
scene
opposed
?
1.
As
the
cherishing
originall
guilt
,
into
actuall
concupiscence
;
opposite
to
the
hating
and
rooting
out
of
the
same
:
and
that
naturall
inclination
to
the
guilt
,
or
hereditary
corruption
;
opposite
to
the
inclination
to
justice
,
and
Gods
love
,
in
the
flesh
lusting
against
the
spirit
,
and
the
spirit
against
the
flesh
.
2.
Actuall
,
Evill
thoughts
,
opposite
to
good
.
Evill
motions
,
opposite
to
good
motions
,
&c.
Evill
consent
,
opposite
to
good
resolution
,
&c.
7.
What
sorts
of
concupiscence
?
I.
The
habituall
and
hereditary
1.
Cleaving
to
our
nature
,
derived
from
Adam
,
which
is
called
originall
sin
.
2.
Confirmed
,
by
perpetrating
actuall
,
and
many
offences
.
II.
Actuall
,
the
buds
of
that
originall
,
as
proceeding
from
the
same
,
and
more
confirming
it
;
so
either
producing
and
confirming
other
,
daughter
and
mother
either
to
other
,
and
spreading
so
largely
,
all
sins
and
vices
seeme
branches
of
the
same
.
8.
What
opposite
to
it
?
Originall
righteousnesse
,
lost
in
Adam
,
renewed
and
restored
by
Christ
,
in
some
measure
and
degrees
of
grace
here
,
in
full
measure
hereafter
in
glory
:
the
opposition
of
which
grace
,
or
renewed
righteousnesse
here
in
the
flesh
,
to
that
guilt
,
is
that
continuall
combat
of
a
Christian
,
in
the
subduing
of
the
flesh
,
and
evill
affections
,
to
the
spirit
,
and
lusting
of
the
spirit
against
the
flesh
,
as
the
flesh
against
the
spirit
,
so
long
as
wee
live
,
and
till
fully
reformed
to
the
image
of
God
.
9.
Whence
commeth
actuall
concupiscence
?
1.
From
that
originall
guilt
,
as
the
fountaine
or
root
,
suffered
to
bud
and
grow
in
us
.
2.
From
other
accidents
,
as
occasions
of
bringing
it
into
action
,
or
adding
fuell
to
the
flame
,
as
from
the
1.
Motions
and
suggestions
of
The
devill
.
Lewd
men
,
and
his
instruments
.
Our
owne
intemperance
.
2.
Sense
,
infected
with
sin
.
3.
Phantasie
,
minde
,
and
memory
,
&c.
corrupted
by
lewd
objects
.
10.
How
shall
we
then
avoid
it
?
By
taking
heed
to
our
wayes
,
and
carefully
observing
our
evill
inclinations
,
to
reduce
and
regulate
them
after
Gods
will
and
Commandements
,
more
especially
in
our
1.
Walking
with
God
by
prayer
and
holy
meditations
.
2.
Going
from
the
company
of
the
world
,
by
retiring
and
secret
examination
of
our
hearts
,
wayes
,
and
senses
,
Psal.
4.
3.
Armour
of
God
,
to
resist
the
evill
one
,
Eph.
5.
6.
&c.
2
Cor.
10.
5.
11.
What
are
the
degrees
hereof
?
As
they
are
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
foregoing
passions
,
or
as
some
speake
,
unformed
concupilcence
,
going
before
the
act
of
reason
,
as
in
-
1.
Wanton
dreames
.
-
2.
Uncleane
thoughts
.
-
3.
Malicious
dreames
of
hatred
,
&c.
-
4.
Minde
withdrawne
,
or
heart
affected
by
sudden
delight
,
passion
,
or
bait
by
the
sense
,
phantasie
,
memory
,
or
other
seducing
occasions
presented
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
full
passions
,
or
formed
concupiscences
,
and
acts
of
unreasonable
reason
,
in
deliberate
desire
,
and
consent
of
will
,
that
are
either
1.
Rowled
in
the
minde
,
with
approbation
.
2.
Taken
delight
in
by
that
approbation
,
though
without
consent
to
the
practice
of
them
.
3.
Delighted
in
,
even
to
consent
of
practice
.
4.
Desired
to
be
put
in
practice
,
and
so
the
very
actuall
breach
of
other
Commandements
,
as
of
false
testimony
,
slander
,
theft
,
adultery
,
&c.
12.
How
the
affections
of
the
heart
else
distinguished
?
Into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
versation
from
some
appearing
evill
,
by
anger
,
feare
,
hate
,
and
the
like
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
desiring
of
some
appearing
good
,
as
properly
this
concupiscence
,
whose
obliquities
and
defects
against
honesty
,
good
reason
,
Gods
will
,
and
depravation
by
evill
judgement
,
is
the
breach
of
this
Commandement
,
for
there
may
bee
a
good
and
holy
feare
,
anger
,
and
hatred
,
as
of
sin
,
and
concupiscence
of
good
things
,
to
Gods
glory
.
13.
How
evill
concupiscence
distinguished
?
As
immoderate
,
into
concupiscence
of
the
objects
that
are
evill
,
or
evilly
desired
,
as
of
1.
Pleasure
,
or
lust
of
the
flesh
,
carnall
concupiscence
.
2.
Profit
,
lust
of
the
eyes
,
covetous
concupiscence
.
3.
Honour
,
pride
of
life
,
and
ambition
,
or
ambitious
concupiscence
,
1
Iohn
2
15.
14.
Whence
commeth
the
evill
of
them
?
As
they
either
1.
Proceed
from
an
evill
fountaine
,
as
From
originall
sin
.
Evill
and
depraved
nature
.
Diabolicall
temptations
.
Intemperance
,
or
the
like
.
2.
Are
motions
to
things
,
First
,
horrible
,
and
evill
in
nature
,
as
murder
,
theft
,
adultery
,
or
other
mischiefe
.
Secondly
,
hurtfull
to
our selves
,
and
others
.
III.
Against
God
and
his
holinesse
and
honour
,
though
in
things
appertaining
to
out
neighbour
,
here
especially
remembred
.
15.
Which
are
they
?
Evill
longing
after
either
House
or
field
,
by
covetousnesse
.
Wife
,
by
carnall
concupiscence
.
Servant
,
Ox
or
Asse
,
or
any
thing
else
,
by
any
inordinate
or
carnall
desire
,
whether
in
-
Heart
,
longing
-
Minde
,
plotting
-
Will
,
devising
,
or
-
Word
and
thought
wishing
for
it
.
16.
What
then
in
generall
forbidden
here
?
All
suffering
of
sinne
to
-
Bud
-
Live
-
Grow
in
the
heart
,
to
the
prejudice
of
the
soule
,
harbouring
it
,
the
neighbour
endangered
,
to
be
damnified
,
and
God
dishonoured
by
it
.
17.
Why
so
precisely
forbidden
?
As
the
root
of
all
evill
,
because
from
the
heart
and
from
within
,
proceed
evill
thoughts
,
and
so
adulteries
,
thefts
,
fornications
,
murders
,
covetousnesse
,
and
all
wickednesse
,
that
defile
a
man
,
Marke
7.
22.
as
our
Saviour
himselfe
sheweth
,
and
thereby
the
leprosie
,
foulnesse
,
and
deformity
of
the
same
.
18.
But
is
it
not
forbidden
in
the
other
Commandements
?
It
may
be
answered
,
yes
,
but
withall
to
be
noted
I.
How
1.
Intimated
there
,
and
more
implicite
in
and
with
the
act
forbidden
.
2.
More
expresly
and
plainly
here
,
as
of
set
purpose
,
to
avoid
all
doubt
,
and
to
assure
and
remember
us
of
the
same
.
II.
Or
else
as
it
is
The
first
bud
here
reproved
,
all
,
even
the
unformed
lusts
,
and
inordinate
desires
,
before
full
consent
.
In
the
full
growth
,
and
formed
in
the
will
,
ready
for
the
act
,
with
and
in
the
act
,
there
forbidden
likewise
.
19.
What
is
then
here
commanded
?
The
vertues
opposite
to
the
former
evill
concupiscences
,
and
so
as
the
rooting
of
them
out
,
the
reformation
of
the
soule
,
in
planting
and
cherishing
the
graces
:
opposite
to
the
same
,
as
before
remembred
,
seene
in
1.
Not
yeelding
to
sin
,
and
temptation
of
Satan
.
2.
Resisting
evill
concupiscence
,
covetousnesse
,
and
fleshly
desires
,
that
fight
against
the
soule
.
3.
Entertaining
the
good
motions
of
Gods
blessed
Spirit
,
and
4.
Fostering
and
cherishing
the
same
by
good
thoughts
and
meditations
,
godly
and
Christian
resolution
.
20.
How
is
this
to
be
effected
?
By
taking
to
us
the
whole
armour
of
God
,
Eph.
5.
able
to
resist
all
the
fiery
temptations
of
the
devill
,
and
seeking
the
sincere
milke
of
the
word
,
which
is
able
to
make
us
grow
up
in
faith
,
unto
all
righteousnesse
which
is
in
Christ
.
21.
What
are
the
parts
of
it
?
1.
A
mortification
of
sin
,
and
our
fleshly
members
.
2.
A
regeneration
or
new
birth
unto
righteousnesse
.
3.
A
sanctification
of
the
spirit
unto
God
,
whence
also
the
workes
of
sanctification
and
holinesse
flow
,
&c.
22.
But
this
is
beyond
the
Law
?
Yes
,
but
not
beyond
the
intent
of
the
Law
,
which
willeth
absolute
righteousnesse
both
in
our
soules
and
bodies
,
or
actions
and
most
inward
affections
:
and
is
hereby
a
Schoolmaster
to
bring
us
unto
Christ
,
and
when
wee
are
not
able
to
doe
it
,
to
send
us
to
him
that
hath
done
it
for
us
,
if
wee
shew
our
love
and
obedience
by
our
willingnesse
.
23.
How
may
our
willingnesse
be
seene
?
1.
By
our
hate
of
the
things
of
the
flesh
.
2.
By
our
delight
in
the
Law
of
the
Lord
,
Rom.
7.
16.
3.
By
our
stirring
or
striving
and
moving
in
holy
duties
.
4.
By
our
desire
to
bee
instructed
and
directed
.
5.
By
our
growing
up
in
godlinesse
,
and
these
are
also
assigned
as
tokens
of
our
new
birth
,
proceeding
by
degrees
in
grace
,
directed
by
the
Law
,
profiting
and
perfected
in
Christ
.
24.
What
generally
commanded
here
?
Contentednesse
with
our
estate
,
in
not
covetting
our
neighbors
goods
,
but
submitting
our
souls
to
the
good
will
and
pleasure
of
God
and
his
holy
Spirit
,
and
ordering
our selves
,
with
thankfulnesse
,
according
to
the
direction
of
the
same
,
in
which
contentednesse
all
vertues
seeme
to
shine
forth
,
and
to
be
comprehended
,
as
Prudence
,
justice
,
temperance
,
fortitude
,
constancy
,
&c.
both
in
generall
,
and
in
particular
of
all
vertues
,
as
in
their
severall
kindes
and
branches
is
to
bee
seene
,
as
what
Christian
prudence
,
and
heavenly
wisedome
sheweth
it selfe
,
where
wee
are
graciously
contented
with
Gods
providence
over
us
,
and
appointment
of
us
in
that
our
estate
and
condition
,
to
doe
him
such
service
as
therein
required
;
what
justice
towards
God
and
men
,
shineth
forth
in
our
readinesse
,
so
contentedly
to
doe
our
duties
;
what
Christian
moderation
and
temperance
to
be
seene
,
above
all
turbulent
affections
of
vainglory
,
pride
,
or
covetousnesse
so
to
submit
our selves
to
Gods
will
and
command
;
and
our
fortitude
and
constancy
so
to
continue
and
persevere
,
as
indeed
where
any
virtue
is
actually
,
there
habitually
are
all
the
rest
;
virtues
and
graces
goe
concatenate
,
there
is
such
mutuall
league
of
love
,
and
tye
of
affinity
betweene
and
among
them
,
as
no
virtue
without
prudence
to
gurde
it
,
justice
the
soule
and
substance
of
it
,
in
the
duty
,
whether
to
God
or
man
,
our selves
or
others
;
temperance
the
mediocrity
and
moderation
of
it
;
fortitude
the
strength
of
it
,
and
courage
to
proceed
;
constancy
the
continuance
;
and
so
the
rest
,
humility
the
ground
,
continency
the
girdle
,
love
the
comfort
,
chastity
the
ornament
,
piety
the
crowne
of
them
all
;
and
each
adding
a
lustre
to
other
,
and
where
any
deficient
,
the
rest
blemished
by
it
,
but
in
this
one
contentednesse
all
generally
entertained
,
and
every
one
particularly
illustrated
by
it
.
25.
What
are
the
fruits
hereof
?
True
blessednesse
here
and
hereafter
,
the
promise
annexed
to
the
performance
of
good
duties
.
26.
What
the
whole
duty
man
?
To
feare
God
,
and
keepe
his
Commandements
.
27.
What
the
sum
of
the
Commandements
?
Love
28.
What
followeth
in
the
Catechisme
?
The
explication
of
that
love
,
the
summe
of
the
Commandements
,
as
it
extendeth
it selfe
to
the
performance
of
duties
both
towards
God
and
men
,
and
so
to
shew
what
we
learne
in
them
.
SECT.
13.
The
ninth
and
next
Questions
.
Love
the
sum
and
substance
or
root
and
fountaine
of
the
Law
,
and
all
good
duties
therein
comprised
,
whether
to
God
or
man
pertaining
,
so
called
the
royall
law
of
love
,
or
fulfilling
of
the
law
,
whose
degrees
in
our
duty
to
God
,
to
superiours
,
to
equals
and
inferiors
in
their
severall
orders
and
kindes
to
be
exercised
,
how
to
love
the
neighbour
as
ones
owne
selfe
,
and
what
by
the
Talion
law
to
doe
as
we
would
be
don●
to
,
is
required
,
our
giving
hon●●
.
to
superiours
,
love
of
equalls
,
&
all
,
else
shewn
by
hurting
none
by
breach
of
any
the
Commandements
,
as
〈…〉
or
〈…〉
,
incontinency
,
picking
and
stealing
,
evill
speaking
,
lying
,
or
slandering
or
coveting
other
mens
goods
,
and
so
consequently
to
use
the
honest
meanes
whereby
to
be
better
able
to
perform
this
,
to
learne
to
labour
in
some
lawfull
calling
as
God
appointeth
us
with
thankefulnesse
,
and
contentednesse
.
1.
WHat
doe
you
chiefly
learne
in
these
Commandements
?
Two
things
,
my
duty
towards
God
,
and
my
duty
towards
my
neighbour
,
or
the
root
and
fountaine
whence
these
duties
doe
slow
,
love
,
extending
it selfe
to
God
,
Men.
2.
How
is
love
the
fountaine
of
these
duties
,
or
sum
of
the
Law
?
1.
It
is
the
summe
of
the
Law
,
as
it
is
the
whole
scope
of
all
good
duties
,
and
intention
of
the
law
,
and
inward
forme
of
that
spirituall
life
,
we
live
by
grace
,
ready
to
performe
all
good
duties
,
and
so
called
the
royall
law
of
love
.
2.
It
is
the
fountaine
and
root
of
his
double
duty
,
as
the
love
of
God
produceth
the
zeale
of
his
glory
,
seeking
his
honour
,
and
so
obedience
to
all
the
Commandements
,
and
thereby
performance
of
duties
both
to
God
and
men
.
3.
What
is
thy
duty
towards
God
?
To
beleeve
in
him
.
To
feare
him
,
and
to
love
him
,
with
all
my
heart
,
minde
,
soule
,
strength
,
as
Luke
10.
27.
Deut.
6.
5.
Mat.
22
28.
Marke
12.
30.
Whence
sloweth
the
performance
of
all
other
services
of
his
,
and
honor
done
unto
him
,
as
from
the
first
Commandement
all
the
rest
.
4.
What
meane
you
by
this
?
A
faith
in
God
,
producing
his
feare
in
love
,
and
filiall
observance
,
the
feare
of
God
the
beginning
of
wisedome
,
performing
obedience
and
love
,
in
hearty
affection
adhering
unto
him
,
and
trusting
in
him
,
with
minde
unfainedly
seeking
,
knowing
,
and
remembring
him
,
and
soule
wholly
addicted
to
his
honour
and
service
,
to
the
utmost
strength
and
power
of
both
bodily
and
spirituall
faculties
,
persevering
therein
,
the
substance
of
the
first
Commandement
,
and
so
performing
all
parts
of
his
service
,
in
the
rest
of
the
Commandements
.
5.
In
what
wanner
?
1.
Both
to
worship
him
after
his
will
,
2.
Give
him
thankes
,
and
praise
him
for
his
benefits
,
3.
Put
my
trust
in
him
in
distresse
,
4.
Call
upon
him
in
all
my
needs
,
as
in
the
second
Commandement
.
5.
Honour
his
holy
name
and
his
word
,
as
in
the
third
Commandement
.
6.
Serve
him
truly
all
the
dayes
of
my
life
,
and
especially
his
Sabbaths
,
as
the
fourth
Commandement
.
6.
What
is
love
to
these
duties
?
The
very
foundation
of
them
;
for
if
I
doe
love
Cod
With
all
my
heart
,
sincerely
,
With
all
my
minde
understandingly
,
With
all
my
soule
,
affectionately
,
With
all
my
strength
,
effectually
,
I
will
assuredly
also
strive
to
perform
these
things
,
and
continue
in
them
all
the
dayes
of
my
life
.
7.
What
is
thy
duty
to
thy
neighbour
?
I.
In
generall
,
1.
As
by
our
Saviour
Christ
is
taught
to
love
him
as
my selfe
,
so
reade
Math.
22.
39.
Luke
10.
27.
Marke
12.
31.
so
Lev
19.
18.
2.
According
to
talion
Law
,
to
doe
to
all
men
as
we
would
they
should
doe
unto
us
,
by
our
Saviour
taught
,
Math.
7.
12.
Luke
6.
31.
so
Tob.
4.
15.
II.
Speciall
,
to
First
,
superiours
,
as
in
the
fifth
Commandement
,
to
-
1.
To
love
,
honour
,
and
succour
father
,
&c.
-
2.
Honour
and
obey
King
and
his
,
&c.
-
3.
Submit
my selfe
to
,
&c.
-
4.
Order
my selfe
lowly
,
&c.
Secondly
,
all
others
,
I.
In
generall
,
being
true
and
just
,
&c.
II.
In
particular
,
as
in
-
6.
Commandement
,
to
beare
no
malice
,
&c.
-
7.
Commandement
,
keeping
body
in
,
&c.
-
8.
Commandement
,
keepe
hands
from
picking
,
&c.
-
9.
Commandement
,
tongue
from
evill
,
&c.
-
10.
Commandement
,
not
to
covet
,
&c.
8.
How
is
that
,
to
love
my
neighbour
as
my selfe
?
To
love
him
as
my selfe
,
in
that
true
,
sincere
,
and
hearty
affection
,
that
I
wish
well
unto
my selfe
withall
,
and
not
hypocritically
,
and
fainedly
,
and
coldly
,
or
dissemblingly
,
but
truly
,
for
his
good
,
and
unfainedly
,
for
his
soules
health
.
9.
Who
can
love
his
neighbour
so
?
Every
good
Christian
that
hath
but
learned
what
charity
and
the
love
of
God
is
,
for
if
he
doe
not
love
his
brother
thus
,
whom
hee
hath
seene
,
neither
doth
he
love
God
whom
he
hath
not
seen
,
but
if
he
say
he
doth
,
he
is
a
lyar
,
because
the
truth
of
God
is
not
in
him
,
since
truth
of
love
is
wanting
,
and
God
is
love
,
and
the
truth
,
and
so
hee
loveth
us
,
in
truth
,
and
commandeth
us
so
to
love
one
another
and
seeth
the
heart
,
and
by
this
showeth
who
are
his
children
,
that
in
truth
love
him
,
and
their
neighbour
.
10.
But
we
see
none
doe
love
other
,
so
much
as
themselves
?
Neither
is
it
so
set
downe
,
so
great
a
love
in
the
quantity
,
but
as
true
a
love
in
the
quality
;
and
a
second
in
order
,
my selfe
the
rule
,
my
neighbour
as
my selfe
,
and
both
in
God
and
for
his
love
;
else
all
love
of
my selfe
and
others
is
vaine
,
that
is
in
any
other
respect
,
such
as
worldly
or
carnall
,
and
fleshly
love
is
.
11
How
meane
you
it
then
?
To
love
him
,
even
as
my selfe
;
for
1.
The
manner
,
in
true
and
hearty
love
,
though
not
in
that
measure
and
extent
in
every
respect
of
it
;
or
,
Quoad
qualitatem
veritatis
,
though
not
quoad
quantitatem
magnitudinis
,
so
true
,
though
not
so
great
alone
.
Quoad
modum
,
though
not
gradum
,
to
the
utmost
degree
,
that
I
must
care
,
and
provide
for
my selfe
.
12.
How
then
shall
this
love
be
?
Sicut
meipsum
,
or
as
my selfe
,
both
in
respect
of
1.
Quod
in
meipso
,
my
soul
,
and
his
,
Gods
Image
.
2.
Ad
quod
meipsum
,
for
grace
here
,
and
glory
hereafter
.
3.
Propter
quod
meipsum
,
for
Gods
glory
,
and
the
soules
good
.
4.
In
quo
meipsum
,
in
God
and
goodnesse
.
5.
Quosque
meipsum
,
to
the
end
,
and
this
,
to
love
him
truly
,
and
Christianly
as
my selfe
.
13.
What
will
the
effect
of
this
be
?
That
I
will
then
wish
no
more
hurt
to
him
then
to
mine
owne
soule
,
loving
him
so
truly
,
and
sincerely
as
my selfe
,
and
for
Gods
sake
,
and
will
wish
to
receive
from
all
men
,
as
I
would
do
unto
them
.
14.
How
is
that
to
doe
to
all
men
as
I
would
,
&c.
According
to
the
true
effect
of
the
Talion
law
,
in
love
not
revenge
,
but
doing
so
well
by
them
,
that
I
would
not
wish
better
from
them
;
and
so
wish
as
well
to
them
as
to
my selfe
,
or
my
owne
soule
,
which
could
not
be
amisse
,
for
who
hateth
or
wisheth
ill
to
himselfe
that
is
but
honest
,
or
in
his
right
minde
?
and
so
,
love
the
fulfilling
of
the
law
seene
in
all
these
particulars
.
15.
How
towards
superiours
?
By
doing
to
them
as
I
would
wish
them
or
others
to
doe
by
me
,
if
I
were
a
superiour
,
and
in
their
place
,
which
is
the
summe
and
substance
of
the
fifth
Commandement
,
whereby
1.
To
love
,
honour
and
succour
my
father
and
mother
.
2.
To
honour
and
obey
the
King
and
his
Ministers
.
3.
To
submit
my selfe
to
all
my
governours
,
&c.
4
▪
To
order
my selfe
lowly
and
reverently
to
all
my
betters
,
which
is
the
love
and
effects
thereof
,
in
honour
,
and
obedience
,
and
submission
,
and
well
ordering
my selfe
in
duty
and
humility
that
I
owe
,
-
1.
To
my
naturall
parents
,
father
and
mother
.
-
2.
To
politicall
parents
,
King
and
Magistrates
.
-
3.
To
spirituall
parents
,
Pastors
and
Ministers
.
-
4.
Oeconomicall
,
and
other
parents
,
superiours
or
betters
,
as
Masters
,
Teachers
,
ancient
,
rich
,
or
noble
persons
,
in
any
degree
better
,
or
above
my selfe
,
and
in
modesty
extended
,
my
very
equalls
.
16.
How
towards
others
?
In
generall
to
hurt
no
body
by
word
nor
deed
,
but
to
be
true
and
just
in
all
my
dealing
;
the
sum
and
substance
of
all
the
five
last
Commandments
,
as
not
hurting
any
body
,
I.
By
word
,
contrary
to
the
ninth
Commandement
,
by
lying
,
slandering
,
false
witnesse
,
&c.
II.
By
deeds
,
by
1.
murder
,
slander
,
malice
,
or
the
like
,
contrary
to
the
sixth
Commandement
.
2.
Adultery
,
fornication
,
or
other
uncleannesse
in
tempting
others
,
or
attempting
or
wronging
others
chastity
,
or
mine
owne
,
contrary
to
the
seventh
Commandement
.
3.
Stealing
,
in
oppressing
,
fraud
or
the
like
,
contrary
to
the
eight
Commandement
,
and
so
consequently
being
true
and
just
in
all
my
dealings
in
all
these
respects
,
and
even
not
contrary
to
truth
or
honesty
,
to
cover
or
desire
other
mens
goods
,
or
make
any
lewd
or
evill
pretences
to
the
same
;
so
contrary
to
the
tenth
Commandement
,
as
more
particularly
expressed
in
the
words
following
.
17.
What
is
it
to
bear
nomclice
or
hatred
in
my
To
be
free
from
murder
,
and
all
inducements
to
the
same
,
since
who
hateth
his
brother
is
a
man-slayer
before
God
,
and
of
malice
and
hatred
sprung
contentions
,
quarrells
,
and
unquietnesse
,
and
so
consequently
blood-sucking
,
if
not
blood-shedding
,
so
this
the
effect
,
and
substance
of
the
sixth
Commandement
;
on
the
contrary
,
enjoyning
and
commanding
love
,
and
the
preservation
of
our
neighbours
life
and
person
.
18.
What
is
it
to
keepe
my
body
in
temperance
,
sobernesse
and
chastity
?
The
substance
of
the
seventh
Commandement
,
where
these
vertues
of
temperance
in
our
mindes
,
affections
and
actions
enjoyed
;
sobriety
in
our
speech
,
gestures
,
attires
,
actions
and
behaviour
,
and
chastity
both
of
body
and
soule
,
though
as
most
seen
in
the
actions
and
body
;
so
for
good
example
sake
intimated
,
and
most
required
,
and
on
the
contrary
in
that
Commandement
all
adultery
,
fornication
and
acts
of
uncleannesse
,
with
all
intemperance
and
unchastity
,
and
signes
or
meanes
of
the
same
forbidden
.
19.
What
to
keepe
my
hands
from
picking
and
stealing
?
The
plaine
sense
of
the
eight
Commandement
forbidding
all
stealth
,
whether
by
covert
fraud
,
cousenage
,
or
secret
purloyning
,
or
overt
oppression
in
robbery
and
other
unjust
and
ungodly
courses
,
getting
others
goods
,
or
encreasing
our
owne
;
as
on
the
contrary
,
in
that
Commandement
the
preservation
of
our
neighbours
estate
,
restoring
of
goods
unlawfully
gotten
,
and
lawfull
getting
,
and
using
,
yea
laying
out
of
our
owne
goods
to
pious
and
charitable
uses
enjoyned
;
if
as
we
are
but
stewards
,
we
will
not
be
accounted
theeves
and
usurpers
before
God
.
20.
What
by
keeping
the
tongue
from
evill
speaking
,
lying
and
slandering
?
The
substance
of
the
ninth
Commandement
,
where
all
untruth
and
uncharity
by
untrue
and
undue
testimony
,
publicke
or
private
,
in
place
of
judgement
,
or
else
by
lyes
,
slanders
,
or
false
reports
to
the
wrong
of
the
neighbour
,
and
his
,
or
our
owne
good
name
,
and
breach
of
love
and
charity
are
forbidden
,
and
so
on
the
contrary
truth
and
charity
in
all
these
respects
,
to
the
preservation
of
our
owne
,
and
neighbours
credit
enjoyned
.
21.
What
is
it
not
to
covet
or
desire
other
mens
goods
?
The
plaine
sense
and
substance
of
the
negative
part
of
the
tenth
Commandement
,
forbidding
to
covet
any
thing
that
is
our
neighbours
,
whether
in
the
inmost
thought
,
or
cogitation
,
and
first
bud
of
concupiscence
in
the
soule
,
or
any
farther
growth
to
will
or
consent
to
such
covetous
desire
,
or
wish
of
the
same
,
and
whence
followeth
the
affirmative
part
of
the
same
Commandement
,
that
I
must
1.
Learne
and
labour
to
doe
my
duty
in
some
state
of
life
,
and
honest
calling
.
2.
I
must
be
content
with
my
place
and
calling
as
appointed
by
God
.
3.
I
must
be
thankfull
to
God
for
the
same
,
and
so
persevere
in
honest
courses
in
obedience
to
his
Commandement
.
22.
Why
are
we
to
learne
or
labour
?
1.
That
we
may
avoid
idlenesse
mother
of
no
goodnesse
.
2.
That
we
may
have
sufficient
for
curselves
,
and
need
not
covet
other
mens
goods
.
3.
That
we
may
be
able
to
helpe
others
,
and
so
being
ornaments
to
our
profession
,
shew
our
workes
of
piety
,
charity
,
mercie
to
the
glory
of
God
,
and
good
of
his
Church
.
4.
That
we
may
acknowledge
our
obedience
herein
,
and
duty
to
God
and
our
neighbour
.
23.
How
ought
we
to
be
content
in
our
estate
?
As
submitting
our selves
to
Gods
providence
,
and
fatherly
care
over
us
;
without
which
nothing
commeth
to
passe
,
not
a
sparrow
falleth
to
the
ground
,
nor
a
thought
in
our
heart
,
much
lesse
our
lives
and
actions
ordered
without
it
;
and
in
remembrance
of
this
,
not
to
I.
Grudge
or
murmure
,
1.
at
our
crosses
,
or
misfortunes
,
since
all
sent
from
God
.
2.
At
others
prosperity
,
no
not
of
the
wicked
,
since
Gods
pleasure
.
3.
Against
God
in
these
things
,
&c.
II.
Not
to
repine
in
any
trouble
or
adversity
.
III.
Not
to
torment
our selves
in
vaine
with
carking
and
caring
,
as
it
were
over-peering
Gods
providence
,
and
out
going
it
,
to
the
manifestation
of
our
impious
and
shamefull
infidelity
.
IV.
Nor
lye
downe
under
any
crosses
in
despaire
,
arguing
a
faithlesse
heart
,
&c.
24.
How
is
God
said
to
call
us
to
our
estate
?
By
that
his
providence
over
us
,
from
whom
all
good
commeth
to
us
,
and
whose
ordinance
or
allowance
all
honest
callings
are
;
as
the
neglect
in
idlenesse
or
no
calling
,
or
transgressing
in
unlawfull
arts
are
from
the
divell
,
authour
of
sin
,
and
all
evill
,
withall
to
put
us
in
minde
to
whom
to
looke
for
a
blessing
and
to
pray
aswell
as
to
expresse
our
thankfulnesse
.
25.
How
are
we
to
shew
our
thankefulnesse
?
1.
In
our
hearts
,
by
our
inward
rejoycing
,
our
comforts
sent
from
God
,
his
blessings
and
contednesse
.
2.
In
our
words
,
by
prayers
and
prayses
,
expressing
these
our
good
thoughts
and
motions
in
our
minde
.
3.
In
our
works
,
in
a
godly
and
Religious
course
of
life
,
to
the
glory
of
God
,
and
good
example
of
our
brethren
.
26.
Are
we
able
to
performe
this
?
Never
,
either
of
our selves
alone
,
or
our
owne
power
,
or
perfectly
as
we
ought
to
doe
,
in
exact
righteousnesse
required
,
but
only
in
some
acceptable
measure
,
as
we
are
enabled
by
Gods
grace
,
his
speciall
gift
in
Christ
,
to
whom
we
are
by
the
law
directed
to
looke
,
and
to
call
for
that
his
grace
and
assistance
by
prayer
,
as
we
are
taught
in
the
next
place
.
27.
What
followeth
then
?
An
introduction
to
the
consideration
of
prayer
in
the
11.
Question
;
where
wee
are
taught
the
right
use
of
the
Law
,
our
insufficiencie
to
fulfill
it
,
and
the
necessity
of
prayer
.