Counsell
to
the
Husband
:
To
the
wife
instruction
.
THE
whole
estate
of
mans
happines
,
may
easily
bee
disposed
,
into
the
consideration
of
two
times
;
The
state
of
this
life
present
:
and
the
glorie
of
the
life
to
come
.
This
life
being
the
first
,
is
both
the
Image
to
resemble
,
and
the
foundation
,
wherein
to
lay
(
or
worke
)
that
eternall
happines
.
Neither
is
there
any
estate
,
wherein
we
may
more
liuely
behold
,
or
sensiblie
taste
and
feele
,
any
sparckle
or
iot
of
the
Lord
our
God
,
his
eternall
loue
to
vs
,
then
in
that
vnited
estate
of
man
and
wife
;
wherein
two
persons
become
but
one
,
Ephes.
5.13
.
which
still
are
two
;
and
mutually
owe
to
othe●
seuerall
dutie
.
A
double
vnion
.
The
vnion
whereof
,
as
it
is
vnspeakeable
(
where
there
is
(
indeede
)
an
holy
vnion
)
so
hath
it
pleased
the
Lord
,
not
seldome
,
but
often
in
his
word
,
(
and
especially
in
that
Song
of
songs
,
called
Salomons
Canticles
)
vnder
the
title
of
an
husband
,
reioycing
with
his
wife
,
to
set
forth
his
loue
vnto
vs
,
what
it
is
in
Christ
Iesus
.
Whose
mutuall
kindnes
,
expressed
(
in
that
song
I
meane
)
in
termes
,
in
duties
,
in
wanting
each
other
,
in
seeking
,
in
sorrowing
,
in
finding
,
in
inioying
,
in
solacing
and
imbracing
,
in
vnwillingnes
to
leaue
and
depart
each
from
other
,
may
well
shew
the
coniunction
to
be
vnspeakeable
,
betweene
man
and
wife
,
(
rightly
conioyned
,
and
yoked
equally
)
and
bee
a
liuely
paterne
of
more
heauenly
things
.
Howbeit
(
I
say
)
it
is
not
in
all
coniunctions
,
that
this
Image
of
spiritual
happines
doth
appeare
;
All
mariages
doe
not
resemble
heauenly
happines
.
for
in
some
,
it
beareth
rather
a
type
of
hellish
sorrowes
,
wherein
(
our
Sauiour
saith
)
shall
bee
weeping
and
gnashing
of
teeth
,
Matth.
25.30
.
when
the
iudgement
shall
bee
pronounced
vpon
the
reprobate
[
Goe
away
yee
cursed
ones
into
euerlasting
fire
.
]
Verse
41.
Euen
so
,
where
the
match
is
vnmeete
,
the
coniunction
vnequall
,
the
vnited
in
bodie
,
disunited
in
spirit
,
of
contrarie
affections
,
harts
and
religions
,
duties
vnperformed
,
each
crossing
other
,
or
any
of
the
twaine
vnwise
that
will
not
bee
admonished
;
what
are
the
fruits
there
?
but
wrath
,
bitternes
,
contention
,
controlling
,
contradiction
,
taking
all
things
in
the
euill
parte
,
ielousie
,
vpbraiding
,
discontentment
,
false
dealing
,
secret
iuggling
,
conspiring
,
wants
,
without
pittying
each
other
,
toyle
without
helping
each
other
;
seeking
each
one
his
credit
with
discredit
vnto
both
,
with
many
other
as
grieuous
to
be
spoken
of
as
any
past
.
All
which
(
no
doubt
)
made
Salomon
so
to
speake
,
Prou.
21.9.19
.
as
his
Prouerbes
doe
beare
witnes
,
namely
,
that
it
were
better
to
dwell
in
the
corner
of
an
house
top
,
yea
in
the
wildernesse
,
most
desolate
and
solitarie
:
and
as
another
saith
,
with
dragons
&
beares
,
or
other
cruell
beasts
,
then
with
the
contentious
and
froward
wife
.
So
that
(
as
I
said
)
this
Image
of
Gods
loue
,
and
of
our
eternall
and
most
happie
coniunction
with
Christ
,
(
he
the
head
,
and
we
the
members
;
hee
the
husband
,
and
we
the
wife
;
hee
,
our
welbeloued
one
,
and
we
his
aswell
beloued
)
is
not
to
bee
found
in
euerie
coniunction
(
as
wofull
experience
giueth
cause
of
complaint
to
many
)
but
onely
in
the
godly
vnited
match
;
in
the
well
ordered
,
and
gouerned
match
.
A
necessarie
caueat
.
So
that
,
how
necessarily
doth
it
behooue
them
,
that
would
liue
perfectlie
happie
,
(
by
inioying
the
one
,
and
auoyding
the
other
)
to
bee
instructed
in
the
meanes
which
leade
hereunto
?
that
is
,
seeing
this
happines
is
in
the
right
ordering
of
man
and
wife
themselues
,
each
towards
other
,
and
then
both
in
the
ioynt
gouerning
of
their
familie
,
to
know
(
therefore
)
both
their
seuerall
workes
,
and
conioyned
duties
.
And
whereas
I
called
this
estate
before
,
a
foundation
,
wherein
to
lay
the
worke
of
eternall
happines
,
I
spake
not
without
aduisement
;
for
that
,
The
Church
is
the
schoole
of
Gods
Kingdome
.
as
the
Church
(
generally
)
is
the
schoole
of
Gods
kingdome
,
a
place
to
make
men
fit
,
before
they
can
enioy
his
kingdome
(
vnderstanding
me
of
such
as
come
to
the
state
of
discretion
and
iudgement
)
as
also
the
word
of
God
,
is
called
the
Gospell
of
this
kingdome
,
because
that
in
this
life
,
it
fitteth
men
thereunto
;
so
is
euery
mans
house
,
(
rightlie
ordered
and
gouerned
by
the
rules
of
godlines
)
not
vniustly
,
or
without
cause
(
by
the
holy
Ghost
)
called
a
Church
,
Rom.
16.5
.
Reu.
1.6
.
the
Gouernours
,
Kings
,
Priests
,
and
Prophets
vnto
God
.
Kings
to
rule
,
Priests
to
offer
sacrifice
;
and
Prophets
,
to
instruct
,
or
see
instructed
.
The
husband
first
and
principally
,
as
the
head
and
high
Priest
;
the
wife
in
his
absence
,
or
,
as
vpon
iust
cause
,
he
shall
require
her
:
She
openeth
her
mouth
(
saith
Salomon
)
with
wisedome
,
Prou.
30.26
.
and
the
Law
of
grace
is
in
her
tongue
.
So
likewise
did
Bathsheba
teach
her
sonne
Salomon
:
Prou.
30.
See
the
title
therof
.
Lest
,
whereas
the
Apostle
saith
,
The
wife
shall
learne
at
home
of
her
husband
,
1.
Cor.
14.34
.
1.
Tim.
●
.
12
.
she
should
thinke
her selfe
absolutely
excused
,
or
freed
of
this
dutie
.
No
,
by
no
meanes
may
shee
thinke
it
,
Vertuous
women
must
teach
in
the
familie
.
as
not
being
the
meanest
propertie
of
the
virtuous
wife
.
In
all
which
gouernment
,
howsoeuer
the
Church
oftentimes
doth
want
the
parts
and
members
of
her
gouernment
,
by
reason
wherof
,
God
is
not
so
honoured
,
as
he
should
or
might
;
Godly
householders
may
haue
perfect
gouernment
.
yet
is
it
free
to
godly
housholders
,
to
enioy
this
gouernment
:
for
,
how
should
God
want
his
orderly
worship
,
morning
&
euening
,
week-daies
.
Lords
daies
,
blessing
and
praysing
him
,
with
ioy
and
comelines
in
a
priuate
familie
,
and
in
the
time
of
the
Gospell
?
or
how
should
there
want
lawes
,
ordinances
,
Euery
godly
familie
,
and
well
ordered
,
should
haue
penall
lawes
for
sinne
.
Gen.
21.9
.
Gen.
37.41
.
and
statutes
,
against
profaning
the
Lords
day
,
swearing
,
drunkennesse
,
lying
,
euill
speaking
,
quarrelling
,
standring
,
vnchaste
speaking
,
either
for
Ishmaels
scoffing
,
or
Esaus
threatning
,
where
the
Gouernors
haue
the
authoritie
to
hold
the
sterne
,
and
command
for
God
?
except
they
want
care
and
zeale
,
for
Gods
causes
,
The
chief
cause
why
families
doe
abound
in
sinne
.
or
hatred
against
sinne
,
and
regard
onely
to
be
serued
themselues
,
and
not
how
God
is
serued
,
worshipped
or
obeyed
.
In
all
which
consideration
,
what
a
foundation
of
eternall
happines
is
there
laide
,
where
there
is
such
an
holy
&
religious
care
to
plant
vertue
,
and
supplant
vice
?
to
know
the
Lord
,
and
to
haue
him
serued
aright
?
1.
Cor.
7.22
.
whose
seruice
is
freedome
,
and
whatsoeuer
freedome
besides
,
is
but
bondage
vnto
Satan
.
Note
this
.
Verily
it
is
a
great
burthen
,
which
gouernours
of
families
doe
beare
,
and
their
account
is
great
;
their
families
should
be
churches
,
wherein
God
should
be
hallowed
,
serued
,
and
daily
honoured
:
yea
,
they
should
take
care
,
that
not
only
they
themselues
feare
God
,
(
which
yet
is
the
least
care
of
too
many
)
but
their
seruants
also
;
that
not
onely
they
themselues
be
not
swearers
,
or
excessiue
persons
,
but
not
any
of
their
seruants
bee
knowne
to
be
such
.
A
worthie
president
whereof
is
to
be
found
in
Dauids
rule
,
Psalm.
101.
Psalm
.
101.
which
for
his
houshold
gouerment
hee
proposed
vnto
himselfe
,
vowing
vnto
God
,
not
onelie
himselfe
to
walke
in
the
midst
of
his
house
(
that
is
)
before
all
his
familie
)
with
an
vpright
heart
,
but
that
,
slanderers
,
lyars
,
A
singular
president
for
householders
.
scorners
and
such
deceitfull
persons
,
should
not
dwell
in
his
house
;
yea
,
hee
would
purge
his
house
betimes
(
as
one
of
the
first
workes
that
he
would
take
in
hand
)
to
thrust
out
all
the
workers
of
iniquitie
from
the
citie
of
the
Lord
.
And
then
,
whom
would
he
plant
about
him
?
euen
such
as
were
nere
Cornelius
,
Act.
10.7
.
Psalm.
101.6
.
such
as
feared
God
,
euen
(
as
Dauid
calleth
them
)
the
faithfull
of
the
land
,
they
should
dwell
with
him
,
who
so
walked
in
a
perfect
way
hee
should
serue
him
.
A
worthie
commendation
it
was
vnto
that
Roman
Captaine
that
he
feared
God
with
all
his
household
,
that
is
,
he
kept
none
that
outwardly
submitted
not
himselfe
vnto
the
comely
order
of
his
familie
;
none
that
was
to
be
attainted
with
open
crimes
,
such
as
the
most
mens
seruants
are
,
and
especially
Gentlemen
and
great
personages
,
In
greatest
houses
most
disorder
.
as
i●
they
had
bidden
battaile
and
defiance
vnto
religion
and
religious
order
,
retaining
(
in
stead
thereof
)
and
maintaining
withall
,
all
ruffian
and
swaggering
persons
,
wanton
,
and
beastly
swine
,
such
as
may
loathe
an
honest
minde
to
come
in
companie
withall
;
such
families
are
not
Churches
but
styes
for
swine
;
not
congregations
of
Saints
,
but
kennels
for
snarling
dogges
;
yea
,
euen
very
helhounds
,
for
any
manner
nourture
or
true
godlines
,
that
is
to
bee
found
amongst
them
.
What
will
these
doe
when
they
shall
come
to
account
vnto
God
for
their
families
?
Account
for
families
,
which
we
thinke
not
of
.
or
doe
they
not
beleeue
that
they
shall
account
for
them
?
They
,
that
know
any
thing
,
as
they
should
know
,
by
the
rule
of
Gods
word
,
doe
account
it
a
great
burthen
to
take
charge
of
a
flocke
,
and
to
be
Pastor
of
a
Church
;
and
is
not
a
familie
then
a
great
charge
that
is
called
a
Church
?
Wee
will
say
in
an
English
prouerbe
,
A
prouerb
.
that
there
belongeth
more
to
a
marriage
then
two
payre
of
bare
legges
;
so
we
say
further
,
that
there
belongeth
more
to
a
family
then
Gouernors
,
seruants
,
household
stuffe
,
and
prouision
:
there
must
be
lawes
and
discipline
,
order
and
instruction
,
a
watchman
and
ouerseers
,
that
all
may
walke
vpright
;
that
God
being
serued
,
hee
may
serue
vs
,
and
his
name
being
daily
blessed
,
he
may
blesse
vs
againe
,
and
powre
a
blessing
vpon
our
labours
,
which
wee
take
in
hand
.
Herehence
then
(
my
worthie
,
and
worshipfull
friends
)
let
mee
deduce
,
for
your
vse
,
and
remembrance
these
few
,
and
ioynt
duties
to
you
and
your
blessed
yokefellow
,
to
practise
towards
the
Lord.
Remember
the
words
of
Dauid
before
rehearsed
;
how
timely
hee
would
take
in
hand
the
religious
ordering
&
planting
of
his
house
.
Forget
not
the
words
of
our
Sauiour
Christ
,
who
counselleth
you
(
and
all
that
regard
him
for
their
Lord
and
Sauiour
)
first
,
Matth.
6.33
.
to
seeke
the
kingdome
of
heauen
and
the
righteousnes
thereof
,
and
then
(
as
it
were
without
your
care
)
all
other
things
should
bee
ministred
vnto
you
.
Let
your
gouernment
and
house
,
first
entertaine
Christ
Iesus
(
who
neuer
commeth
emptie
handed
,
Christ
neuer
commeth
emptie
handed
.
Prou.
8.18
.
but
furnished
with
all
grace
and
riches
;
euen
durable
riches
(
as
Salomon
calleth
it
)
that
is
,
the
knowledge
,
the
seruice
and
the
true
care
of
religious
duties
.
Let
God
be
aboue
all
things
honoured
in
and
of
your selues
,
for
example
sake
,
yea
,
for
conscience
sake
,
then
of
al
,
and
euery
seruant
,
men
and
maides
,
the
chiefest
,
the
basest
,
see
that
they
bee
not
profane
persons
as
Esau
was
,
Heb.
12.16
.
who
for
a
messe
of
pottage
sold
his
birth-right
,
that
is
,
such
as
more
esteeme
a
messe
of
pottage
,
or
a
vaine
toy
,
then
the
feare
of
the
Lord
,
or
to
be
taught
any
goodnes
,
or
reproued
to
leaue
any
euill
.
Keepe
not
that
seruant
who
being
attainted
with
any
the
aforesaid
crimes
,
of
swearing
,
vncleannes
,
Mat.
18.15.16
.
drunkennes
or
riot
,
and
shall
bee
admonished
and
conuicted
thereof
,
according
vnto
due
order
of
reproouing
,
which
leaueth
not
his
sinne
,
and
feareth
not
to
sinne
,
through
contempt
of
order
.
That
God
,
who
commanded
Abraham
to
cast
out
Ismael
for
his
scoffing
at
Isaac
,
Gen.
21.
commandeth
you
(
and
all
Masters
)
to
cast
out
the
broode
of
Ismael
,
(
that
is
)
all
contemners
,
and
resisters
of
religion
.
1.
Cor.
5.6.7
.
They
are
the
leauen
,
yea
the
very
bane
and
poyson
,
(
let
me
speake
yet
a
little
further
,
)
a
most
grieuous
plague
and
leaprosie
,
vnto
any
godly
and
honest
familie
.
Euill
seruants
are
euer
more
offensiue
vnto
the
godlie
.
Such
doe
not
onely
vexe
the
godly
,
if
any
be
in
it
,
but
keepe
away
the
godly
,
that
would
come
vnto
it
.
Let
not
therefore
your
family
want
necessarie
Lawes
and
penalties
for
offenders
,
whereby
you
may
represse
sinne
,
and
be
the
meanes
,
if
not
of
sauing
such
,
as
otherwise
would
perish
in
sinne
,
and
ignorance
of
God
,
yet
,
at
the
least
,
of
lessening
their
torments
in
hel
,
by
restraining
the
measure
of
their
sinne
,
according
to
which
shall
euery
soule
be
tormented
.
For
want
of
godly
discipline
,
how
do
serants
,
euen
in
the
families
of
religious
Gouernours
,
offend
,
(
may
I
not
say
abound
?
)
in
swearing
scorning
,
&
most
vile
behauiour
?
I
would
I
knew
it
not
to
be
too
true
,
in
too
many
places
of
very
religious
account
.
Whose
is
the
fault
?
verily
the
Gouernours
:
and
they
shall
beare
the
sinne
of
such
offenders
.
You
will
say
,
they
command
against
swearing
,
and
forbid
their
seruants
;
and
they
are
taught
the
contrarie
,
neither
take
they
their
example
from
the
Gouernors
.
All
this
is
wel
;
but
all
this
is
not
large
enough
for
excuse
.
I
would
to
God
al
families
had
this
to
glorie
of
,
the
easier
would
be
the
reformation
of
the
residue
.
All
this
while
there
is
no
mention
of
penall
statutes
,
domesticall
mulctes
or
punishments
,
corporall
or
pecuniarie
,
with
chosen
and
appointed
watchmen
and
ouerseers
,
for
the
ouersight
of
the
familie
,
and
to
wait
vpon
the
behauiour
,
and
obserue
the
conuersation
of
the
seruants
;
sober
,
wise
,
and
trustie
seruants
,
to
whom
authoritie
,
credit
,
and
countenance
may
bee
giuen
to
discharge
this
dutie
thorowout
the
families
.
You
will
say
,
this
were
enough
for
a
whole
congregation
.
I
answere
,
very
true
.
And
why
not
for
euery
honorable
,
worshipfull
,
and
populous
familie
which
the
Scriptures
doe
account
,
Rom.
16.5
.
and
call
a
Church
?
If
it
bee
a
Church
,
why
should
it
not
haue
the
lawes
and
discipline
of
a
Church
?
Indeede
if
it
were
so
,
sinne
must
needes
bee
constrained
to
flee
to
the
land
of
Shinar
,
Babylon
,
or
confusion
,
and
would
bee
ashamed
to
shew
her
head
.
A
reason
why
priuate
families
doe
want
good
lawes
.
Why
then
you
will
say
,
is
it
not
so
?
Oh
,
we
are
ashamed
of
the
Gospell
:
we
feare
to
be
euill
spoken
of
,
or
that
we
shall
not
get
seruants
to
do
our
worke
and
busines
.
Such
pretences
are
coyned
in
the
world
,
and
we
thinke
them
very
reasonable
:
but
alas
they
are
too
narrow
a
couering
to
cloke
or
hide
our
false
harted
loue
to
Christ
,
our
coldnes
in
religion
,
and
our
distrust
in
God
.
Surelie
I
thinke
it
would
thrust
out
Hagar
and
Ishmael
with
bottell
and
bag
,
(
the
bondwoman
and
her
sonne
)
swaggerers
,
roysters
,
and
ruffian
like
seruants
,
with
such
lewde
and
profane
blasphemers
,
Act.
1.25
.
as
are
more
fit
for
hel
(
their
owne
inheritance
,
without
repentance
)
then
for
godly
families
,
which
haue
the
name
for
religion
.
And
as
for
the
seruice
of
such
men
,
I
cannot
see
how
it
should
be
blessed
,
but
accursed
rather
;
nor
how
we
should
doubt
the
hauing
of
religious
seruants
,
if
we
our selues
(
the
gouernours
)
do
truly
loue
religion
,
and
would
indeede
haue
such
,
or
none
at
all
.
But
whiles
wee
haue
such
linsie-wolsie
mixtures
,
Deut.
22.10
.
an
Oxe
&
an
Asse
to
draw
together
,
one
good
and
fiue
euill
,
one
that
abhorreth
an
oath
,
and
halfe
a
dosen
for
one
that
shall
make
no
bones
of
an
oath
,
nay
shall
(
it
may
bee
)
sweare
in
contempt
of
such
a
one
,
is
it
any
meruaile
,
though
we
cannot
finde
good
seruants
?
if
our
houses
were
reformed
(
as
they
ought
to
be
)
like
Gods
house
,
and
that
Christ
his
gouernment
did
beare
sway
therein
,
we
should
not
neede
lay
wait
for
such
seruants
,
they
would
enquire
for
vs
,
and
sue
to
be
receiued
as
into
the
Arke
of
Noe
?
All
this
may
be
performed
where
there
is
not
a
Pastor
or
teacher
resident
in
the
famile
;
but
if
there
be
no
Pastor
in
the
publike
congregation
,
you
can
by
no
meanes
(
well
)
want
one
in
your
familie
.
You
will
say
,
that
is
a
great
charge
.
I
answere
:
nothing
to
the
danger
of
the
want
of
one
.
You
know
it
is
Gods
ordinance
to
haue
his
word
preached
,
and
your
familie
instructed
,
as
hath
bin
said
,
&
none
so
fit
and
meet
as
by
a
godly
Teacher
.
If
you
stick
at
the
charge
,
then
withall
consider
whether
you
bestow
not
as
much
,
(
if
not
oftentimes
more
)
vpon
more
vnnecessary
expenses
;
as
vpon
vaine
apparrell
,
vpon
hawkes
hounds
,
superfluous
or
sumptuous
building
,
great
housekeeping
,
and
such
like
.
I
speake
not
of
playing
or
wicked
gaming
(
because
I
exhort
a
Christian
Gentleman
:
)
if
you
doe
any
of
the
former
and
want
a
Teacher
,
you
set
the
carte
before
the
horse
,
and
take
the
wrong
course
to
thriue
.
If
you
replie
,
and
say
,
those
aforesaid
expenses
must
needes
be
;
I
demand
,
before
the
meanes
of
saluation
?
What
?
Hawkes
,
or
Hounds
,
or
dostly
apparrell
,
or
daintie
fare
,
before
the
preaching
of
Gods
word
,
his
worship
and
seruice
?
Is
it
time
(
saith
Haggaie
)
for
your selues
to
dwell
in
seeled
houses
,
Hag.
1.4
.
Iob.
31.11.12
.
and
this
House
lie
waste
?
As
Iob
saith
;
this
were
a
wickednes
and
iniquitie
to
be
condemned
:
yea
,
(
saith
he
)
this
would
bee
a
fire
that
should
deuoure
to
destruction
,
and
roote
out
all
his
increase
.
For
which
,
how
Gods
wrath
came
vpon
that
people
;
is
in
that
chapter
at
large
declared
:
the
iudgements
of
God
fell
on
them
,
in
their
eating
and
drinking
,
and
clothing
,
and
earnings
,
Vers.
6.9.10
.
[
they
put
their
wages
into
a
broken
bagge
]
.
If
yet
you
say
,
many
neglecting
this
religious
care
you
speake
of
,
doe
yet
thriue
and
prosper
;
I
answere
,
and
many
doe
not
:
which
doubtlesse
is
Gods
curse
vpon
them
.
But
,
be
they
religious
persons
or
gouernours
,
I
say
,
the
greater
is
Gods
mercie
,
so
to
spare
them
in
so
manifest
an
offence
against
so
holy
a
dutie
:
if
they
be
others
,
(
voide
of
religion
)
it
is
not
to
bee
respected
;
whose
thriuing
is
not
a
token
of
Gods
loue
vnto
them
,
when
they
want
grace
to
serue
him
rightly
;
and
the
more
they
thriue
,
&
yet
rightly
serue
him
not
,
the
greater
will
be
their
iudgement
,
and
condemnation
.
Let
that
be
no
president
to
you
,
against
the
plain
euidence
of
the
word
of
God
,
against
which
if
a
miracle
,
Deut.
13.1.2.3.4.5
.
signe
,
or
wonder
may
not
preuaile
,
(
which
sometimes
to
prooue
men
,
God
hath
permitted
and
suffered
)
much
lesse
may
the
thriuing
of
wicked
men
preuaile
in
such
a
case
,
vpon
whom
(
if
wee
will
reade
the
Scriptures
)
we
shall
see
,
God
powreth
his
benefits
,
and
filleth
their
bellies
(
as
Dauid
saith
)
with
his
hid
treasures
,
Psalm.
17.14
.
much
more
then
on
the
Godly
,
yea
they
haue
no
changes
in
their
prosperous
estate
,
Psalm.
55.19
.
when
the
godly
are
afflicted
and
chastned
euery
morning
,
in
bodie
,
goods
,
and
good
name
.
Therefore
this
is
a
slender
stumbling
blocke
,
and
not
worthie
to
be
stucke
at
.
The
charge
of
a
Teacher
counteruailed
.
The
charge
therefore
of
a
reuerend
and
painefull
Teacher
(
if
any
way
your
state
will
beare
it
)
doth
bring
his
burthen
of
blessings
other
waies
(
if
God
be
not
vnrighteous
)
and
till
that
charge
bee
defraied
,
certainely
all
our
pleasures
,
profits
,
and
delights
in
whatsoeuer
before
named
or
may
bee
added
vnto
it
,
are
accursed
in
the
vse
thereof
,
except
wee
be
vnder
the
publicke
ministerie
(
as
I
said
before
)
:
for
as
in
those
indifferent
blessings
(
for
so
I
may
lawfullie
cal
them
in
a
sober
vse
of
them
,
)
there
is
some
honest
delight
for
gentle
&
noble
minds
,
so
(
yet
)
till
the
worship
of
God
be
prouided
for
,
they
are
vtterly
vnlawful
.
If
that
bee
therefore
granted
,
that
to
haue
a
Teacher
bee
needefull
,
the
expence
no
heauie
burthen
,
but
vnwillingly
endured
;
then
,
as
my
next
counsell
,
see
that
your
Teacher
haue
his
due
regard
in
his
place
and
calling
;
Teachers
must
haue
their
due
regard
in
the
family
.
that
is
,
see
that
hee
haue
meete
reuerence
with
authoritie
,
both
from
your selues
and
all
others
in
the
family
.
For
if
he
bee
not
regarded
,
how
shall
his
word
,
his
exhortation
,
or
reproofe
take
place
vnto
Gods
glorie
?
The
Lord
requireth
for
his
workes
sake
,
1.
Thes.
5.12.13
.
1.
Tim.
5.17
.
Heb.
13.17
.
that
such
bee
had
in
singular
reuerence
,
in
double
honour
,
obeyed
and
submitted
vnto
.
All
which
is
not
as
to
his
person
,
but
to
his
office
and
function
:
not
to
him
,
but
to
Christ
,
whose
word
,
person
,
and
authoritie
he
sustaineth
.
The
contempt
of
whom
is
likewise
,
not
to
him
but
to
the
Lord
your
Redeemer
.
When
therefore
in
your
familie
,
euery
base
person
shall
set
him
at
naught
,
or
being
reprooued
by
him
for
any
euill
,
shall
scornfullie
resist
,
or
reiect
his
counsell
,
what
can
this
grow
vnto
,
but
an
hardning
of
them
in
their
euills
,
and
a
discomfort
vnto
the
Teacher
to
doe
his
dutie
?
Rightly
to
esteeme
Gods
seruant
,
as
the
honour
of
his
place
&
calling
doth
require
,
must
come
from
singular
grace
and
knowledge
of
Gods
ordinance
,
and
is
not
the
weakest
testimonie
of
a
religious
heart
.
Thus
whiles
you
prouide
for
the
true
honour
of
your
God
(
Matth.
6.33
.
as
they
that
first
seeke
for
the
kingdome
of
GOD
and
his
righteousnesse
)
you
sow
vnto
your
owne
honour
,
for
that
they
which
honour
God
shall
be
honoured
of
God
,
1.
Sam.
2.30
.
his
owne
mouth
hath
witnessed
it
.
Yea
,
in
sowing
thus
to
godlines
,
Gal.
6.7.8
.
what
fruit
in
your
season
may
you
looke
to
reape
,
but
that
which
is
promised
vnto
godlines
?
which
is
,
not
onely
the
immortalitie
of
the
life
to
come
(
which
is
of
faith
)
but
also
Gods
blessings
in
this
present
life
,
which
is
in
sight
.
Come
children
(
saith
the
Prophet
)
hearken
vnto
me
,
Psalm.
34.11
.
and
I
will
teach
you
the
feare
of
the
Lord
.
What
man
is
hee
that
desireth
life
and
would
faine
see
good
?
Keepe
thy
tongue
from
euill
and
thy
lippes
that
they
speake
no
guile
,
●s●hew
euill
and
doe
good
,
seeke
peace
and
follow
after
it
:
Vers.
17.
For
(
saith
he
)
the
eies
of
the
Lord
are
ouer
the
righteous
,
and
his
eares
are
open
vnto
their
crie
.
Whereas
on
the
contrarie
side
,
what
a
foundation
o●
an
vnhappie
life
,
is
in
the
contemners
and
neglecters
of
religion
?
may
they
thinke
to
prosper
?
the
Prophet
saith
the
contrarie
,
Vers.
16.
that
the
countenance
of
the
Lord
is
against
such
as
feare
not
God
,
to
roote
out
their
memoriall
from
off
the
earth
.
The
prosperitie
of
the
wicked
is
accursed
.
Or
admit
they
were
outwardly
blessed
,
what
is
their
prosperitie
,
but
accursed
vnto
them
,
their
table
made
a
snare
,
and
the
things
that
should
be
for
their
aduantage
,
an
occasion
of
falling
?
This
shall
suffice
for
the
first
point
to
direct
you
vnto
religion
and
religious
gouernment
;
and
as
the
first
steppe
and
beginning
of
assured
happines
;
Religion
the
salte
of
true
happines
.
Tit.
1.15
.
which
(
also
)
seasoneth
(
as
with
salt
)
all
other
circumstances
of
this
lifes
happines
;
for
,
if
onely
to
the
pure
all
things
are
pure
,
and
onely
they
that
so
religiouslie
liue
and
gouerne
(
according
to
Gods
worde
)
are
of
God
accounted
pure
,
Matth.
5.8
.
and
the
pure
onely
blessed
(
as
the
mouth
of
all
truth
hath
pronounced
it
:
)
and
that
on
the
contrarie
,
to
them
that
are
defiled
and
vnbeleeuing
is
nothing
pure
,
but
euen
their
minds
and
consciences
are
defiled
,
then
must
it
needes
follow
,
that
onely
the
religious
inioy
the
blessings
of
God
aright
,
The
vnregenerate
are
but
vsurpers
vpon
the
gifts
of
God
.
both
of
pleasure
and
necessitie
,
all
others
being
but
vsurpers
vpon
the
gifts
of
God
.
And
admit
,
that
for
all
this
religious
care
,
you
shall
suffer
some
reproach
,
Reproach
for
Religion
.
(
as
very
assuredly
it
will
follow
from
Satan
&
his
impes
:
)
what
of
this
?
Yet
is
this
direction
Gods
simple
truth
,
&
the
high
way
vnto
happines
.
Yea
,
it
is
therfore
the
more
vndoubted
truth
,
for
that
the
way
of
truth
must
be
euill
spoken
of
,
2.
Pet.
2.2
.
2.
Tim.
2.12
.
The
Crosse
the
shadow
of
the
truth
.
neither
can
the
crosse
be
auoided
,
as
the
shadow
of
the
truth
.
For
which
,
if
you
shall
bee
discouraged
,
you
will
prooue
vnworthie
of
Christs
glorie
,
neither
can
you
raigne
as
a
partaker
in
happines
,
Rom.
3.17
.
except
you
suffer
in
this
life
,
as
a
man
most
vnhappie
.
If
you
denie
God
;
Gen.
17.1
.
he
will
deny
you
;
if
you
walke
with
him
,
and
be
vpright
,
he
will
bee
to
you
God
alsufficient
:
If
you
rule
for
God
,
and
according
to
his
word
,
then
shall
you
rule
with
God
,
and
sit
vpon
his
throne
of
eternall
glo●i●
.
Now
what
is
the
rule
,
that
you
must
rule
by
?
Is
it
the
example
of
men
,
mighty
,
or
multitude
?
No
,
by
no
meanes
;
for
that
is
the
certaine
rule
to
erre
by
.
I
thank
thee
(
O
Father
)
saith
our
Sauior
Christ
,
Matth.
11.
Lord
of
heauen
and
earth
,
that
thou
hast
hid
these
things
from
the
prudent
and
wise
,
&
hast
reuealed
them
to
babes
and
sucklings
.
And
S.
Paul
saith
,
1.
Cor.
1.26.27
.
that
the
calling
and
state
of
true
Christianitie
,
is
not
composed
of
the
Noble
,
learned
,
rich
,
or
mightie
of
the
world
,
but
Gods
choyce
is
quite
against
the
reason
of
man
,
as
to
take
foolish
things
to
confound
wise
(
which
through
God
it
shal
do
easily
)
and
weake
things
to
confound
mightie
,
&
vile
things
of
the
world
,
and
things
that
are
despised
,
&
things
which
are
not
,
to
bring
to
nought
,
Gods
manner
of
working
.
things
that
are
.
This
is
Gods
kind
of
working
;
and
except
you
consider
it
both
well
and
easily
,
you
shall
stumble
at
it
and
be
offended
.
The
rule
that
you
must
leuel
by
(
both
concerning
your selfe
and
others
that
shal
be
your
charge
)
is
the
most
blessed
word
of
God
;
a
young
mans
rule
;
Psalm.
119.
an
old
mans
rule
;
euery
mans
rule
:
The
Prince
must
rule
by
it
,
the
subiect
obey
by
it
:
the
husband
must
gouerne
his
wife
by
it
;
the
wife
must
yeeld
her
subiection
thereby
as
it
prescribeth
.
In
it
there
is
for
euery
condition
,
state
and
degree
,
most
perfect
instruction
,
to
bee
taught
and
learned
:
then
must
you
be
diligent
,
herein
:
Psalm.
1.2
.
&
119.55.62.148
.
day
and
night
did
Dauid
studie
therein
,
whence
his
wisedome
came
.
If
you
take
little
paines
in
it
,
you
must
looke
but
for
little
wisedome
by
it
;
We
must
beleeue
Gods
promises
for
incouragement
vnto
our
duties
.
you
must
not
looke
to
reape
that
you
doe
not
sow
;
nor
thinke
to
sow
in
vaine
,
where
God
saith
you
shal
reape
.
If
you
spend
more
time
in
pleasure
and
vanitie
,
you
must
looke
for
your
great
fruit
and
gaine
in
vanitie
.
If
you
loue
and
delight
more
in
worldlie
things
then
in
spirituall
,
you
must
count
vpon
the
reward
accordingly
.
It
is
not
possible
to
be
attained
,
the
pleasure
and
glorie
of
this
life
,
and
the
kingdome
of
heauen
:
Luk.
16.19
.
The
storie
of
Diues
&
Lazarus
will
teach
you
that
most
plainely
:
Diues
had
here
his
pleasure
,
and
Lazarus
his
paine
;
but
Diues
for
his
pleasure
exchanged
torments
,
and
Lazarus
his
afflictions
were
turned
into
heauens
ioyes
.
The
state
of
godlines
is
to
suffer
:
Gal.
6.14
.
the
state
of
Christianitie
,
is
to
be
crucified
with
Christ
,
Matth.
16.24
the
members
must
be
like
their
head
;
and
hee
that
will
bee
Christs
disciple
must
forsake
himselfe
,
take
vp
the
crosse
and
follow
Christ
.
And
albeit
I
said
before
,
that
the
wise
,
noble
,
rich
,
and
mightie
,
were
not
to
be
your
rule
,
(
because
Gods
word
doth
onelie
challenge
that
peculiar
honour
)
yet
said
I
not
,
that
amongst
these
degrees
,
you
should
finde
no
examples
to
behold
and
imitate
.
1.
Cor.
1.
When
Saint
Paul
therefore
said
,
Not
many
noble
,
not
many
wise
,
&c.
he
did
not
say
none
of
these
degrees
,
as
none
of
the
Nobles
,
wise
and
learned
of
the
world
,
are
called
and
stand
for
Christ
;
but
not
many
of
these
.
Some
therefore
both
haue
been
,
and
in
all
ages
shall
bee
called
,
that
for
nobilitie
shall
equall
any
;
and
for
riches
any
;
and
for
learning
ioyne
with
any
,
and
yet
truely
professe
Christ
Iesus
.
Some
about
Herod
▪
Luk
8.3
.
Phli
.
4.22
.
Act.
17.11
.
as
his
stewards
wife
:
some
in
Neros
familie
;
some
Nobles
of
Berea
;
some
Pharisies
,
some
Counsellers
,
Matth.
27.57
.
Ioseph
of
Arimathea
,
a
good
man
and
a
iust
,
with
Nicodemus
and
others
;
but
all
these
did
submit
their
wisedoms
,
nobilitie
,
and
learning
vnto
the
scepter
of
Iesus
Christ
,
and
were
content
to
be
taught
by
him
,
what
true
wisedome
is
;
Phil.
3.8
.
and
Paul
desired
to
know
nothing
but
Christ
crucified
,
Gal.
6.14
.
wishing
God
to
forbid
that
hee
should
reioyce
in
any
thing
but
in
Christ
Iesus
crucified
,
by
whom
the
world
decaied
to
him
,
and
he
vnto
the
world
.
What
shall
I
say
vnto
that
cloud
of
witnesses
,
Ab●●ham
,
Isaac
,
Heb.
11.
Iacob
,
Moses
and
the
rest
,
that
are
mustered
in
that
chapter
?
Chap.
12.2
.
all
which
endured
with
Christ
the
crosse
and
despised
the
worlds
shame
,
for
their
religious
,
vpright
,
and
most
holie
life
,
Chap.
11.38
.
being
persecuted
and
hated
,
of
whom
(
yet
)
the
world
was
not
worthie
;
and
whom
(
though
we
now
honour
)
yet
did
the
men
of
their
time
most
grieuouslie
hate
and
disdaine
,
as
they
doe
any
of
the
godly
in
this
present
age
.
Insomuch
,
that
though
many
who
now
speake
euill
of
the
way
of
truth
and
the
sincere
profession
of
the
Gospell
,
would
say
with
the
Pharisies
,
Matth.
23.30
.
that
if
they
had
liued
in
their
daies
they
would
not
haue
been
partners
with
them
in
their
blood
,
nor
ioyned
with
their
persecutors
in
their
reprochfull
doings
:
yet
,
if
the
case
were
so
,
and
that
they
might
now
liue
againe
amongst
them
to
reprooue
their
wicked
waies
,
and
doe
contrarie
to
their
doings
;
they
would
no
more
spare
them
,
then
the
godly
present
.
Else
,
why
doe
they
so
ill
intreat
them
,
that
follow
their
blessed
steppes
?
Or
for
what
is
it
,
that
they
that
liue
godly
,
are
so
reproched
,
but
for
their
precise
care
vnto
the
duties
of
godlines
?
Demand
what
is
the
cause
they
are
reproched
,
and
branded
with
termes
of
(
suppposed
)
disgrace
?
why
?
forsooth
there
is
nothing
(
saith
the
profane
scoffer
)
but
preaching
and
praying
and
godlines
that
they
account
of
.
If
you
come
in
their
companie
,
beware
how
you
sweare
an
oath
:
for
if
you
doe
,
you
shall
bee
sure
to
heare
of
it
,
before
your
word
be
cold
.
They
forsooth
will
neither
sit
downe
to
meate
,
nor
rise
from
table
,
but
they
must
haue
grace
,
or
it
is
worth
nothing
.
And
they
will
allow
nothing
to
be
done
vpon
the
Sonday
,
(
which
they
cal
the
Lords
day
,
and
they
say
,
it
is
the
Scripture
name
,
)
but
what
must
be
for
necessitie
,
nor
that
neither
if
they
could
chuse
.
They
liue
not
like
other
Gentlemen
,
which
yet
keepe
as
good
houses
,
as
they
doe
;
yea
,
with
good
sport
at
Christmas
,
with
piping
and
dancing
,
and
carding
,
The
worlds
mirth
.
and
other
Christmas
gambols
,
that
men
may
be
merrie
when
they
come
:
with
them
there
is
no
such
good
fellowship
nor
merriments
,
but
all
sadnes
,
and
scripture-talke
,
singing
of
Psalmes
,
and
reading
of
chapters
,
out
of
S.
Paul
and
S.
Peter
,
and
I
know
not
whence
,
nor
what
to
make
of
such
a
life
,
which
was
not
seene
in
our
forefathers
daies
till
they
came
vp
;
enough
to
make
one
both
weary
and
mad
(
I
think
)
that
is
not
vsed
vnto
it
.
Loe
here
this
is
the
reproch
of
religion
,
and
the
cause
thereof
.
That
if
you
wilt
not
runne
with
the
world
into
the
madnes
,
1.
Pet.
4.4
.
and
profane
course
thereof
,
neither
be
carnally
minded
with
them
,
nor
follow
,
nor
fashion
your selfe
in
all
vanitie
like
vnto
them
,
you
are
straightway
mad
and
melancholie
;
and
(
as
Peter
saith
)
therefore
speake
they
euill
,
yea
(
as
our
Sauiour
saith
)
all
manner
of
euill
fals●ly
and
vniustlie
;
and
that
for
the
things
which
God
highlie
commandeth
vs
,
Disgrace
for
the
things
God
most
commandeth
.
men
shall
bee
in
most
disgrace
with
worldly
men
.
But
as
S.
Peter
further
saith
,
they
shall
giue
their
acccounts
for
such
vngodly
speaking
,
to
him
that
is
readie
to
iudge
both
the
quicke
and
dead
at
his
next
appearing
.
This
therefore
must
in
no
wise
discourage
you
,
or
either
of
you
,
out
as
you
haue
those
worthie
lightes
,
of
both
Patriarches
,
Prophets
,
and
Apostels
,
yea
,
of
Christ
Iesus
himselfe
,
the
chiefe
corner
stone
,
with
all
his
godly
traine
the
hundred
fortie
foure
thousand
that
stand
with
him
vpon
Mount
Sion
,
Reuel.
14.1
.
Psalm.
123.3
.
who
haue
suffered
(
as
Dauid
saith
)
too
much
contempt
,
(
as
before
was
said
:
)
So
might
I
(
with
the
Apostle
)
2.
Tim.
1.5
.
referre
you
to
the
example
of
your
most
worthy
and
worshipfull
Parents
(
as
S.
Paul
quickneth
Timothie
,
with
Lois
and
Eunice
,
his
mother
and
grandemother
)
who
,
in
these
verie
same
reproches
,
haue
honoured
and
serued
the
Lord
before
you
.
If
therefore
the
actions
of
our
Auncestors
doe
so
much
delight
vs
,
and
are
such
a
spurre
to
incite
and
quicken
vs
in
common
virtues
,
how
much
more
to
imbrace
godlines
and
holie
gouernment
?
And
if
the
parents
of
our
earthlie
bodies
shall
preuaile
so
with
vs
,
how
much
rather
the
Parents
of
our
eternall
happines
,
euen
the
father
of
Spirits
(
Heb.
12.9
.
as
the
Apostle
saith
)
should
he
preuaile
in
his
example
of
holines
,
1.
Pet.
1.
Matth.
5.48
.
who
thus
saith
,
Bee
yee
holy
,
as
I
am
holy
:
Bee
yee
perfect
,
as
your
heauenly
father
is
perfect
?
And
if
(
saith
Peter
)
ye
call
him
father
,
1.
Pet.
1.17
.
who
without
respect
of
persons
iudgeth
according
to
euery
mans
workes
,
passe
the
time
of
your
dwelling
here
in
feare
.
All
which
,
I
haue
the
more
specially
obserued
and
touched
,
A
stumbling
blocke
remoued
.
that
I
might
remooue
a
stumbling
blocke
out
of
your
way
.
For
that
many
,
who
doe
approoue
the
best
things
,
haue
yet
no
courage
at
all
to
practise
them
,
because
of
the
crosse
;
professing
(
in
a
sorte
)
they
know
the
trueth
,
but
doe
(
indeed
)
denie
the
power
therof
.
Tit.
1.16
.
The
power
of
profession
is
in
practise
.
Which
power
standeth
not
in
knowledge
alone
,
but
in
speciall
and
daily
practise
,
with
obedience
to
the
trueth
.
And
much
more
easie
will
it
be
for
such
as
doe
not
know
the
will
of
God
,
and
therefore
doe
not
obey
his
will
,
then
for
such
as
know
,
and
doe
it
not
;
many
stripes
belong
vnto
them
,
as
our
Sauiour
saith
.
Whereunto
I
meane
not
,
but
to
point
with
my
finger
(
as
it
were
)
that
you
may
bee
armed
to
resist
such
spirituall
cowardlines
in
the
profession
of
Iesus
Christ
his
trueth
,
if
for
your
godly
life
,
Spirituall
cowardlines
.
and
religious
gouernment
,
you
shal
beare
reproch
:
reioyce
and
bee
glad
thereof
,
and
lay
it
vpon
your
shoulder
(
as
Iob
did
,
Matth.
5.11.12
.
Iob.
31.35.36
.
or
would
haue
done
his
aduersaries
booke
)
and
it
shall
become
your
crowne
of
glorie
in
the
day
of
your
account
.
To
proceede
therefore
(
and
yet
briefly
withal
to
go
thorow
the
summe
of
this
my
slender
purpose
)
this
is
(
but
yet
)
the
foundation
of
present
and
future
happines
.
There
must
bee
f●rther
building
in
the
work
and
gouernment
of
a
familie
.
Simile
.
For
as
the
sweetnes
of
musicke
consisteth
in
the
orderlie
concent
and
tuning
of
the
strings
,
without
which
bee
hee
neuer
so
skilfull
that
plaieth
,
the
instrument
neuer
so
good
,
the
strings
neuer
so
true
,
there
will
bee
no
sound
of
musicke
:
euen
so
,
if
the
stringes
and
members
of
a
familie
be
set
in
tune
,
euery
string
in
his
due
and
proper
place
,
euery
string
in
his
place
keeping
his
note
and
height
,
Psalm.
133.
then
(
as
Dauid
saith
)
is
there
that
comelines
,
goodnes
,
and
well
agreement
,
which
he
resembled
to
Hermons
pleasant
and
pretious
dewes
,
Vers.
2.3
.
with
that
most
sweet
and
sacred
sauour
,
which
from
the
Priestly
anointing
of
Aaron
did
arise
and
smell
.
To
this
(
naturally
)
we
are
not
(
by
birth
)
apte
;
no
more
then
the
strings
of
an
instrument
will
of
their
owne
nature
without
art
or
skill
,
fall
into
tune
.
Nay
,
by
nature
,
wee
are
peruer●ers
of
all
good
order
,
and
mean●●
of
good
concent
.
Would
subiects
be
vnder
one
head
or
gouernment
,
if
feare
or
grace
did
not
compell
them
?
hath
not
nature
shewed
her
rebellion
in
children
against
their
parents
?
Let
onelie
Absolons
storie
bee
remembred
.
2.
Sam.
15.
Hath
not
families
bin
subuerted
,
troubled
and
disordered
by
husbands
ruling
wickedlie
,
or
the
wiues
rebelling
disobedientlie
?
Gen.
4.23
.
Let
Lamech
be
an
instance
for
the
husbands
fault
,
Gen.
3.
and
Euah
for
the
wife
.
Whereupon
most
iustly
they
were
put
vnder
tribute
,
and
must
not
be
permitted
to
vsurpe
authoritie
.
1.
Tim.
2
22.
I
neede
insiste
in
no
other
degrees
and
societies
(
as
I
might
,
between
the
Pastor
and
his
flocke
,
(
between
whom
and
them
whiles
the
people
are
as
they
that
reforme
the
Priest
(
as
Hoseas
saith
)
Hos.
4.4
.
and
will
not
follow
him
,
instructing
and
ruling
them
from
the
Lord
,
how
can
there
be
harmonie
without
confusion
to
the
people
to
be
lulled
in
their
sinnes
?
)
It
is
sufficient
that
wee
haue
examples
for
my
present
purpose
.
If
therefore
it
bee
not
from
nature
but
from
grace
,
and
(
as
before
was
declared
)
Gods
word
do
contain
instruction
for
al
degrees
and
societies
of
men
,
who
can
bee
exempted
,
or
dispenced
with
to
neglect
that
rule
that
desireth
a
quiet
and
godly
life
,
or
would
be
held
guiltlesse
of
contrarie
cause
?
A
familie
like
to
a
common-wealth
.
A
familie
may
bee
compared
vnto
a
commonwealth
:
wherein
,
there
are
diuers
societies
and
degrees
,
reciprocally
relating
,
and
mutually
depending
one
vpon
another
.
The
highest
degree
or
societie
is
between
the
husband
and
the
wife
;
Simile
.
and
this
is
as
the
first
wheele
of
a
clocke
,
that
turneth
about
all
the
rest
in
order
.
The
next
societie
,
is
betweene
the
Parents
and
the
children
.
The
third
betweene
the
seruants
one
with
another
,
and
towards
all
other
superiors
in
the
familie
.
Three
societies
of
a
familie
.
Into
these
three
societies
may
a
familie
bee
disposed
.
As
touching
the
first
and
principall
societie
(
wherein
also
principally
I
purpose
to
insiste
)
which
is
betweene
your selfe
and
your
louing
Hinde
or
Roe
,
whom
many
a
time
I
haue
blessed
and
shall
blesse
(
by
Gods
grace
)
vnto
your
vse
and
comfort
)
giue
me
leaue
,
(
as
one
that
can
speake
by
the
surest
learning
)
to
powre
forth
my
minde
mutually
to
you
both
;
who
can
tell
you
,
that
the
Canker
vnto
happines
,
and
danger
of
confusion
to
a
familie
,
is
the
contention
and
disagreement
of
man
and
wife
.
You
will
say
,
The
meanes
to
auoide
contention
in
a
familie
easie
.
how
may
this
be
auoided
?
I
answere
,
verie
easilie
,
if
in
time
true
regard
be
had
vnto
mutual
duty
,
without
which
there
can
be
no
comfort
,
nor
that
blessing
of
happines
which
before
we
spake
of
.
Nay
,
(
which
is
more
,
)
to
haue
the
blessing
of
God
,
which
is
the
foundation
and
cause
of
all
happines
.
Gods
ordinance
must
bee
preferred
before
vnmeete
conditions
of
peace
.
It
standeth
not
in
what
man
and
wife
shal
conclude
vpon
,
that
there
may
be
peace
&
quietnes
,
but
what
order
God
hath
prescribed
them
,
to
bee
obeyed
in
their
places
:
so
that
they
must
looke
vnto
Gods
wisedom
,
order
,
&
polity
for
oeconomical
gouernment
,
and
not
what
may
seeme
right
and
good
in
their
owne
eies
.
And
that
,
Deut.
22.5
.
if
the
man
may
not
weare
womans
apparrell
,
nor
the
woman
mans
,
how
much
lesse
may
the
one
vsurpe
the
others
dignitie
,
or
the
other
(
to
wit
the
husband
)
resigne
or
giue
ouer
his
soueraigntie
vnto
his
wife
?
but
each
must
keepe
their
place
,
their
order
,
and
heauenly
politie
,
wherto
God
hath
called
them
.
The
husband
is
made
the
head
,
The
husband
the
head
,
the
wife
the
bodie
.
1.
Cor.
11.3
.
and
the
wife
resembled
to
the
bodie
:
May
the
head
of
a
bodie
(
naturall
)
bee
turned
downeward
?
can
the
whole
person
so
continue
,
&
liue
well
in
that
state
?
how
vnseemelie
is
it
?
no
more
can
the
bodie
politique
bee
in
peaceable
or
blessed
condition
,
if
order
be
inuerted
.
A
most
monstrous
thing
it
was
that
the
Prophet
Esay
complained
of
when
he
said
,
Isay
3.12
.
Children
are
extortioners
of
my
people
,
and
women
rule
ouer
them
.
You
wil
say
the
Prophet
speaketh
of
another
case
:
I
know
it
well
:
yet
doth
it
(
and
very
well
may
it
)
serue
,
Which
is
,
when
men
being
effeminate
,
are
led
(
as
was
Ahab
,
and
such
like
)
to
prouoke
the
Lord
.
in
any
case
that
is
contrarie
to
Gods
word
to
shew
deformitie
;
but
in
his
right
case
most
notoriouslie
.
You
will
say
,
shall
the
wife
haue
no
gouernment
?
shall
she
do
nothing
but
be
idle
in
the
familie
?
I
answere
,
my
wordes
yet
tend
vnto
no
such
thing
.
Then
,
why
was
she
taken
for
a
yokefellow
?
why
is
her
helpe
required
,
Gen.
2.18
.
and
she
called
an
helper
?
Nay
,
I
will
say
more
,
a
glorious
spectacle
it
may
be
,
where
the
wife
hath
the
whole
gouernment
.
But
with
these
cautions
:
that
is
,
where
the
wife
manageth
houshould
affaires
,
prouidently
foreseeing
,
carefully
disposing
,
and
religiouslie
gouerning
to
the
honour
of
her
husband
.
Prou.
31.31
.
Else
would
not
Salomon
haue
said
(
in
the
description
of
a
virtuous
wife
)
Giue
her
the
fruit
of
her
hands
,
and
let
her
owne
workes
praise
her
in
the
gates
.
Hauing
before
so
notablie
set
forth
the
qualities
of
a
virtuous
wife
:
First
of
her
grace
and
obedient
faithfulnes
,
shee
will
doe
him
good
(
saith
Salomon
)
though
I
know
the
wordes
of
his
mother
Bathsheba
)
and
not
euill
all
the
daies
of
her
life
;
Vers.
12.
no
meruaile
though
hee
said
,
Vers.
10.
her
price
was
aboue
the
pearles
:
(
marke
yee
wiues
the
patterne
of
a
wife
;
and
yee
husbands
(
that
are
to
choose
)
learne
yee
to
choose
a
wife
:
)
she
will
doe
him
good
;
[
good
]
shall
be
the
obiect
and
subiect
of
her
labour
;
so
(
you
will
say
)
will
many
;
A
perfect
good
.
but
(
saith
hee
)
she
will
doe
him
good
,
and
not
euill
,
that
is
,
good
without
intermixing
it
with
euill
,
good
whollie
;
good
absolutely
,
good
and
no
euill
with
it
,
to
distaine
or
corrupt
it
.
Michol
did
some
good
when
shee
conuaied
away
Dauid
,
1.
Sam.
19.12
.
when
the
house
was
beset
,
and
his
life
in
hazard
;
2.
Sam.
6.20
.
but
how
ill
beseeming
was
her
euill
scoffing
at
him
,
when
his
zeale
in
Gods
cause
did
abound
and
shew
it selfe
?
Manie
there
are
that
will
doe
good
vnto
their
husbands
,
Many
causes
why
women
may
doe
good
vnto
their
husbands
,
and
yet
misse
the
right
cause
.
for
diuers
causes
,
nature
will
enforce
,
selfe
vnitie
and
ioynt
partaking
in
condition
,
constraine
;
desert
procure
and
euince
;
and
many
others
.
But
to
doe
such
good
,
so
soundely
,
so
carefully
,
and
that
all
the
life
long
,
as
shall
be
voide
of
euill
,
how
rare
is
such
a
wife
?
Surely
,
in
comparison
of
the
multitude
of
contraries
,
(
whereof
some
will
doe
but
little
good
for
much
euill
;
and
some
all
euill
and
no
good
,
such
as
Salomon
describeth
in
his
Prouerbs
,
Prou.
12.4
.
which
by
dishonouring
of
her
husband
becommeth
corruption
to
his
bones
)
I
say
in
comparison
of
the
multitude
of
such
vngodly
and
foolish
wiues
which
neither
doe
good
to
their
husbands
nor
to
themselues
,
such
virtuous
ones
may
be
said
to
be
rare
&
scarce
:
yet
otherwise
I
could
point
vnto
some
virtuous
paternes
(
by
coniunction
neere
vnto
you
;
and
the
taste
whereof
,
if
nature
diuerte
not
,
or
grace
(
rather
)
faile
not
,
you
may
finde
in
due
time
,
)
in
whom
shall
shine
a
gratious
measure
of
this
heauenly
virtue
.
But
if
by
description
of
qualitie
you
would
haue
mee
rather
speake
,
and
for
modesty
to
insist
,
asking
me
where
she
is
,
or
who
may
be
found
to
be
such
a
wife
:
I
will
make
this
answere
,
she
that
indeuoureth
(
as
in
that
aforesaid
description
Salomon
purtayeth
it
)
she
that
laboureth
in
her
place
for
her
husbands
quiet
,
for
his
health
,
for
his
credit
,
for
his
wealth
,
for
his
happines
in
his
estate
more
then
for
her selfe
,
and
counteth
his
in
all
those
respects
her
owne
:
this
is
shee
,
that
doth
her
husband
good
,
The
wiues
will
and
desire
to
do
her
husband
good
and
not
euill
,
is
her
perfection
.
and
not
euil
;
if
withall
she
abide
herein
all
the
daies
of
her
life
.
It
is
indeede
the
will
,
indeuour
,
and
faithfull
practise
,
that
is
this
perfection
,
(
for
other
,
in
any
of
our
duties
either
towards
God
,
or
man
,
cannot
be
attained
vnto
)
which
here
is
spoken
of
:
whereunto
whosoeuer
shee
bee
that
indeauoureth
,
is
that
virtuous
wife
.
Which
point
(
to
returne
again
)
being
positiuely
(
as
a
foundation
)
set
downe
by
Salomon
,
he
formeth
the
rest
,
her
labour
how
painefull
,
her
skill
how
excellent
,
her
wisedom
how
incomparable
,
her
religion
how
sincere
;
She
openeth
her
mouth
with
wisedome
,
Vers.
26.
and
the
Law
of
grace
is
in
her
tongue
;
She
ouerseeth
the
way
of
her
household
,
(
Loe
her
gouernment
.
)
&
eateth
not
the
bread
of
Idlenes
:
her
children
rise
vp
,
Vers.
28.
Vers.
29.
and
call
her
blessed
;
her
husband
also
shall
praise
her
,
saying
,
many
daughters
haue
done
virtuouslie
,
but
thou
surmountest
them
all
,
&c.
So
that
it
was
not
for
nought
,
that
before
I
said
it
might
be
a
glorious
spectacle
,
to
see
the
wife
sustaine
the
househould
gouernment
and
to
manage
the
affaires
pertaining
thereunto
.
Where
I
meant
not
euery
wife
,
the
foolish
and
vnprofitable
wife
,
the
corruption
of
her
husbands
bones
and
dishonour
of
his
life
,
Iudg.
14.18
.
which
becommeth
an
heifer
for
his
aduersaries
and
the
vile
to
plough
withall
;
but
(
as
I
said
)
with
respect
of
these
cautions
:
1.
That
the
wife
be
fit
for
the
gouernment
she
vndertaketh
.
2.
Being
neuer
so
fit
,
with
the
consent
and
reference
of
her
husbands
wil
,
taking
all
her
light
(
as
the
Moone
is
said
from
the
Sunne
,
so
she
)
from
her
husband
,
for
gouernment
and
authoritie
,
The
wife
the
husbands
lieutenant
.
as
his
Lieutenant
vnder
him
;
and
so
wisely
disposing
all
to
his
honour
accordinglie
.
In
such
a
case
,
The
wife
gouerning
well
becommeth
an
honour
vnto
the
husband
.
how
great
an
honour
is
the
wiues
godly
gouernment
vnto
the
husband
?
whiles
hee
as
king
to
command
,
yet
with
loue
as
an
husband
,
shall
goe
in
and
out
,
in
the
middest
of
his
familie
?
not
fearing
spoyle
,
whether
he
be
at
home
or
abroade
;
nor
needing
vnlawfull
spoyles
to
maintaine
his
state
.
As
also
,
how
honourable
a
seruice
is
it
in
the
wife
,
to
depend
vpon
his
becke
?
to
aduise
with
her
head
?
to
leane
vpon
his
brest
?
and
yet
to
haue
the
authoritie
to
doe
what
she
will
?
that
is
,
whilest
her
will
is
honest
,
lawfull
,
and
to
her
husbands
good
,
as
hath
been
spoken
of
.
Can
this
be
counted
slauerie
,
or
seruill
subiection
?
must
there
not
be
in
some
subiection
?
Can
al
(
in
a
nation
bee
kings
?
Can
all
in
a
family
bee
fathers
?
can
all
be
wiues
?
can
all
bee
euery
thing
?
If
the
whole
bodie
(
saith
the
Apostle
)
were
an
●ie
,
1.
Cor.
12.17
.
where
were
the
hearing
?
or
if
all
were
the
eare
,
where
were
the
smelling
?
If
therfore
in
a
kingdom
,
or
familie
,
there
must
of
necessitie
be
these
degrees
,
and
that
wee
see
men
so
subiect
to
Princes
,
that
they
contentedly
delight
therein
,
and
neither
count
it
slauishnes
,
nor
affect
aboue
their
state
(
though
some
wicked
doe
otherwise
)
should
not
the
wife
look
vnto
the
hand
of
God
,
The
wife
must
consider
that
it
is
God
,
who
hath
assigned
her
vnto
her
subiection
.
which
made
her
the
wife
,
and
not
the
husband
,
the
weaker
vessell
,
and
not
the
stronger
?
the
bodie
,
and
not
the
head
?
to
obey
,
and
not
to
rule
?
that
is
,
not
to
rule
without
obedience
.
To
grudge
hereat
,
is
not
against
the
husband
,
but
against
God
withall
:
to
gouerne
otherwise
,
is
not
to
rule
,
but
to
vsurpe
.
Therefore
,
the
Apostle
said
not
,
the
wife
shal
not
rule
,
but
he
said
:
1.
Tim.
2.12
.
I
permit
not
a
woman
to
teach
,
nor
to
vsurpe
authoritie
ouer
the
man
.
That
is
(
as
vnder
correction
I
take
it
)
without
the
husbandes
consent
,
will
,
and
approbation
;
neither
constrained
by
her
shrewdnes
,
but
referred
for
cause
(
voluntarilie
)
to
exercise
the
rule
and
gouernment
of
the
family
.
And
this
is
that
I
said
,
or
meant
before
,
which
communicablie
the
husband
may
not
dispose
to
the
wife
,
though
he
translate
the
gouernment
of
things
;
namely
,
the
honor
of
Headship
,
to
alter
,
order
and
direct
,
as
in
wisedome
hee
seeth
cause
:
which
glorie
must
still
shine
in
his
face
,
as
he
liueth
in
his
familie
,
and
not
in
hers
in
his
presence
;
he
must
still
be
seene
to
bee
the
head
and
husband
,
and
shee
may
not
beare
it
;
which
were
most
vncomely
,
yea
,
her
very
shame
and
dishonour
,
if
shee
waigh
it
rightlie
.
Now
contrarie
to
all
this
,
one
euil
sicknes
I
haue
obserued
in
the
experience
of
my
daies
,
An
euill
obserued
amongst
men
and
their
wiues
.
(
to
speake
according
to
the
phrase
of
Salomon
)
which
I
find
not
the
offenders
therein
carefully
to
preuent
,
though
it
be
the
confusion
of
mariage
happines
:
namely
,
where
the
husband
and
the
wife
are
at
oddes
,
which
of
them
shall
first
begin
to
performe
their
duty
,
that
is
,
A
law
point
betweene
man
and
wife
.
whether
the
husbands
loue
bee
the
foundation
of
the
wiues
obedience
;
or
the
wiues
obedience
of
the
husbands
loue
.
The
wife
will
say
,
Let
mine
husband
loue
me
as
he
should
,
and
I
will
obey
him
as
I
ought
.
The
busband
he
saith
,
Let
her
doe
her
dutie
,
and
I
will
loue
and
maintaine
her
.
Thus
they
stand
at
staues
end
,
both
of
them
agreeing
in
generall
,
that
ioynt
dutie
is
to
be
performed
of
both
,
but
neither
at
agreement
which
shall
begin
.
Surely
,
as
in
all
duties
,
the
Apostles
counsell
is
,
Rom.
12.10
.
that
in
giuing
honour
one
should
goe
before
another
,
that
is
,
euery
member
should
striue
to
giue
each
other
the
chiefest
honour
(
a
note
of
true
loue
,
and
singular
humilitie
:
)
so
could
I
wish
that
it
might
neuer
grow
to
question
of
law
betweene
man
and
wife
whose
is
the
dutie
(
for
foundation
)
to
begin
the
worke
of
household
gouernment
,
but
for
them
rather
to
striue
,
What
should
be
,
not
what
is
.
who
should
bee
most
carefull
of
each
others
good
.
The
husband
(
in
needfull
seruice
)
should
not
neede
to
say
,
Good
wife
helpe
me
herein
(
I
meane
in
things
euident
vnto
her
)
but
the
wife
should
preuent
him
with
,
Good
husband
let
me
doe
it
for
you
.
Neither
the
wife
to
say
(
in
like
case
)
I
pray
husband
doe
this
for
me
;
but
hee
rather
to
take
care
to
preuent
her
desire
.
1.
Cor.
7.23.24
Else
what
meaneth
the
Apostle
by
those
words
,
which
of
this
estate
hee
vttereth
;
The
wife
careth
for
the
things
of
the
world
,
how
she
may
please
her
husband
?
And
againe
:
The
husband
careth
for
the
things
of
this
world
,
how
hee
may
please
his
wife
.
Thus
they
should
not
striue
,
vnlesse
it
were
to
giue
honour
(
as
was
said
)
and
to
doe
seruice
,
and
by
loue
to
preuent
each
other
,
in
that
which
loue
should
further
one
another
in
,
to
the
benefit
of
the
whole
,
and
honour
of
the
Lord
.
And
surely
where
true
loue
raigneth
indeede
,
and
not
a
counterfeit
shew
of
loue
;
or
where
(
in
faithfull
loue
,
)
either
of
them
are
truely
carefull
of
each
others
good
,
they
shall
not
neede
to
sue
each
other
at
the
law
for
their
right
,
or
complaine
they
haue
wrong
;
but
as
Abraham
said
to
Lot
:
Gen.
13.8.9
.
Let
there
bee
no
strife
(
I
pray
thee
)
betweene
thee
and
me
,
&c.
But
if
thou
wilt
take
the
left
hand
,
then
I
will
goe
to
the
right
;
or
if
thou
wilt
goe
to
the
right
,
I
will
take
the
left
:
so
quietly
would
they
compound
,
nay
make
no
question
thereof
.
But
if
there
bee
such
,
The
remedie
of
the
foresaid
euill
sicknes
.
as
cannot
end
this
controuersie
without
the
Law
,
(
as
no
question
there
bee
of
both
,
vnreasonable
men
and
women
)
men
that
will
rule
(
like
Lamech
)
tyrannouslie
,
and
women
that
will
liue
contentiouslie
,
to
whom
the
wiues
will
say
:
If
my
husband
will
loue
me
I
will
obey
him
;
and
such
men
say
,
If
my
wife
will
serue
me
,
I
wil
be
beneuolent
:
then
this
I
must
say
,
A
doome
against
the
wife
that
contendeth
.
The
wrong
and
burthen
will
light
vpon
the
womans
backe
.
By
wrong
I
meane
not
iniustice
,
but
as
we
say
in
our
prouerbe
,
the
wrong
end
of
the
staffe
will
be
her
parte
;
that
is
,
it
is
in
vaine
(
in
this
case
)
for
the
wife
to
striue
with
the
husband
,
which
is
,
the
weaker
with
the
stronger
;
the
horse
(
pardon
mee
good
wiues
to
vse
so
base
a
similitude
)
the
horse
(
I
say
)
with
him
that
hath
the
bridle
and
is
able
to
sit
fast
.
Concerning
which
point
,
if
women
will
bring
their
case
to
the
Law
of
Gods
word
(
which
either
must
rule
them
here
,
or
else
will
rule
and
iudge
them
,
most
fearefully
elsewhere
)
they
shall
finde
,
Reasons
why
the
husband
ought
to
be
superiour
,
and
the
wife
to
obey
first
.
1.
Tim.
2.13
.
first
the
man
to
haue
the
prerogatiue
by
these
circumstances
:
1.
By
being
called
the
head
,
she
the
bodie
.
2.
The
man
to
be
first
created
,
and
so
perfect
(
touching
creation
)
without
her
;
though
in
regard
of
fellowship
,
and
procreation
(
as
the
Apostle
saith
)
Neither
is
the
man
without
the
woman
,
nor
the
woman
without
the
man
in
the
Lord
:
and
therefore
hee
saith
,
that
the
man
was
not
made
for
the
woman
,
but
the
woman
for
the
man
.
The
punishment
of
Adam
and
Eue
for
sinne
.
3.
As
the
woman
,
(
being
the
weaker
vessell
)
was
deceiued
by
the
diuell
,
and
so
deceiued
man
;
so
God
(
calling
them
both
before
his
iudgement
seate
)
arraigned
,
Gen.
3.
accused
,
and
condemned
both
of
them
,
for
their
fault
and
sinne
:
Vers.
17.
The
man
(
for
his
loosenes
of
gouernment
in
obeying
his
wife
)
was
condemned
(
not
to
lose
his
gouernment
,
but
)
to
labour
and
paine
,
to
trauaile
with
paine
for
foode
and
maintenance
:
The
woman
,
besides
her
peculiar
paines
ioyned
with
his
generall
,
1.
Tim.
2.15
.
(
wherein
yet
,
being
patient
,
shee
serueth
God
,
as
an
excellent
instrument
and
handmaide
,
to
store
and
fulfill
his
kingdome
)
I
say
,
besides
these
ioynt
or
peculiar
paines
(
as
to
the
principall
instrumentall
cause
of
Adams
miserie
,
for
that
she
did
that
,
which
Satan
otherwise
could
not
haue
done
without
her
)
the
Lord
ouer
and
aboue
condemneth
her
(
for
tribute
)
of
all
obedience
to
her
husband
,
The
wiues
tribute
to
the
husband
.
Vers.
16.
saying
:
Thy
desire
shall
bee
subiect
to
thine
husband
,
and
hee
shall
rule
ouer
thee
:
which
words
,
being
so
plaine
and
euident
,
need
no
exposition
in
the
world
,
neither
neede
I
to
confirme
it
with
many
testimonies
,
which
abound
in
the
Scriptures
to
this
effect
and
purpose
.
The
sentence
must
needes
be
iust
and
good
when
God
is
the
Iudge
.
So
that
the
Lord
(
not
man
)
decideth
this
controuersie
,
and
subiecteth
the
wife
,
both
in
desire
and
will
vnto
her
husband
,
telling
them
,
who
shall
begin
,
who
shall
lay
the
foundation
,
and
how
the
worke
and
building
shall
arise
thereon
.
Thus
,
and
thus
(
saith
God
)
it
shall
be
;
both
desire
[
to
haue
]
euen
desire
of
good
things
,
and
of
all
things
;
and
will
,
[
or
power
]
to
doe
or
vndertake
ought
,
both
these
(
saith
God
)
shall
bee
subiect
to
thine
husband
,
and
hee
shall
rule
ouer
thee
.
Hearken
now
(
my
deere
friend
)
here
,
vnto
the
iudgement
of
the
Lord
,
though
I
trust
I
shall
haue
little
cause
to
speake
peculiarlie
vnto
you
;
yea
,
(
to
auoide
offence
)
hearken
all
ye
wiues
,
(
or
maidens
that
may
bee
wiues
)
especiallie
you
that
feare
the
Lord
,
and
doe
take
his
word
to
be
your
guide
,
Necessarie
things
to
be
knowne
for
the
quiet
of
maried
persons
.
if
you
doe
desire
the
happie
life
of
Matrimonie
,
behold
your
condition
,
know
your
place
and
station
,
and
who
hath
subiected
you
.
If
will
and
desire
be
taken
from
you
(
touching
rule
and
gouernment
)
what
is
left
you
to
vse
of
your
owne
authoritie
?
If
therefore
you
will
contend
at
law
about
superioritie
,
you
are
bid
lay
down
your
interest
,
for
God
hath
disposed
it
vnto
your
husbands
,
not
so
much
as
to
desire
any
thing
or
doe
any
thing
(
as
of
your selues
)
but
is
made
tributarie
vnto
your
husbands
.
The
shrewde
wife
saith
this
is
hard
.
And
from
hence
(
I
take
it
)
it
came
,
Prou.
19.13
.
Contention
properly
ascribed
to
the
wife
by
Salomon
.
that
Salomon
spake
so
much
,
and
that
so
bitterly
about
the
contentions
of
the
wife
,
calling
them
(
as
by
a
proper
name
)
the
Contentions
of
the
wife
;
and
her
the
contentious
person
,
if
there
be
any
strife
,
betweene
her
and
her
husband
.
Who
,
although
he
spake
of
diuers
wicked
men
,
and
of
diuers
imperfections
of
men
;
yet
neuer
(
speaking
of
the
husband
)
doth
hee
call
it
,
the
husbands
contention
,
but
the
contention
of
the
wife
,
Prou.
27.15
.
comparing
her
and
her
contentions
to
the
dropping
of
an
house
or
gutter
:
noting
therby
the
poore
husbands
misery
that
is
so
matched
with
a
contentious
wife
,
The
poore
husbands
miserie
.
as
if
he
stoode
continually
vnder
the
dropping
of
an
house
:
as
also
noting
her
dishonour
thereby
,
where
he
saith
,
that
Hee
which
hideth
her
(
or
would
seeme
to
couer
such
infirmities
)
hideth
the
winde
:
Vers.
16.
that
is
,
is
like
him
that
would
goe
about
that
,
that
were
impossible
;
and
shee
is
(
saith
he
)
as
the
oyle
in
his
right
hand
that
vttereth
it selfe
:
Vers.
16.
which
cannot
bee
concealed
,
though
hee
would
neuer
so
faine
.
Heare
the
verie
text
;
Pro.
27.15.16
.
A
continuall
dropping
in
the
day
of
raine
,
and
a
contentious
woman
are
alike
.
Hee
that
hideth
her
,
hideth
the
wind
,
and
she
is
as
the
oyle
in
his
right
hand
,
that
vttereth
it selfe
.
In
another
place
thus
hee
hath
it
;
A
foolish
sonne
,
Prou.
19.13
.
is
the
calamitie
of
the
father
:
and
the
contentions
of
the
wife
,
are
like
a
continuall
dropping
,
&c.
To
this
you
will
obiect
and
Obiect
.
1
say
:
May
not
the
wife
contend
for
lawfull
and
good
things
?
May
the
wife
doe
nothing
,
but
the
husband
may
denie
her
?
To
these
two
questions
thus
I
answere
:
Answ.
(
I
cal
them
two
,
because
they
are
diuers
and
distinct
.
)
First
,
vndoubtedlie
,
The
wife
may
not
contend
by
any
meanes
.
What
contending
is
.
she
must
not
contend
,
no
not
for
good
things
,
that
is
,
vnderstanding
by
contending
that
brawling
,
bickering
,
and
vexing
disposition
,
whereby
,
as
it
were
,
shee
will
seeme
to
wrestell
and
wage
warre
,
for
that
which
is
wanting
,
through
which
,
either
she
constraineth
his
patience
,
offendeth
his
loue
,
breaketh
quiet
peace
,
or
resisteth
his
authoritie
.
Admit
(
you
will
say
)
it
bee
for
most
necessarie
duties
,
as
for
good
gouernment
in
the
family
,
for
prayer
to
bee
performed
,
for
restraint
of
euill
exercises
,
or
entertainement
of
godly
friends
,
may
shee
not
striue
for
these
things
?
I
answere
,
The
wife
may
vse
perswasion
,
but
not
contention
.
for
these
she
may
intreate
;
for
these
shee
may
wisely
speake
and
counsell
;
for
the
reformation
of
these
amisse
,
shee
may
moue
friends
to
perswade
:
but
to
fall
out
,
to
braule
,
to
lower
,
to
be
sullen
and
fret
,
or
,
(
which
is
a
degree
worse
(
as
it
is
a
note
aboue
Ela
)
to
scold
and
speake
presumptuouslie
,
A
note
aboue
Ela.
this
is
beyond
her
place
,
it
is
intolerable
contention
.
The
contrarie
to
which
,
is
contained
vnder
those
wordes
of
the
virtuous
wiues
expressed
dutie
:
Prou.
31.26
.
She
openeth
her
mouth
with
wisedome
,
and
the
Law
of
grace
,
is
in
her
tongue
.
To
open
her
mouth
with
wisedome
,
is
not
to
braule
,
but
to
intreate
her
husband
for
things
amisse
to
be
redressed
:
and
how
contrarie
is
scolding
&
contentious
words
to
the
Law
of
grace
?
But
you
will
say
,
what
if
all
Obiect
.
2
this
preuaile
not
,
may
she
not
yet
contend
?
for
answere
,
I
say
:
Answ.
Admit
the
case
to
be
betweene
thee
and
thy
Prince
:
For
reformation
,
or
otherwise
in
withholding
right
,
wilt
thou
trie
him
by
vnquietnes
in
words
or
deedes
?
beware
of
that
,
Eccles.
8.3
.
(
saith
Salomon
)
For
he
will
doe
euen
what
hee
list
.
I
know
the
conditions
are
very
diuers
,
and
vnequall
in
their
different
degrees
;
yet
this
may
be
drawne
out
of
the
comparison
,
that
as
there
is
no
striuing
with
a
Prince
,
because
of
his
power
;
so
there
is
(
or
should
be
)
no
contending
with
the
husband
(
for
whatsoeuer
cause
)
because
of
that
absolute
soueraigntie
which
is
in
his
hand
,
hee
will
doe
whatsoeuer
hee
list
(
lawfull
,
honest
and
indifferent
)
and
shee
cannot
hinder
him
.
So
that
looke
how
vaine
a
thing
it
is
,
for
one
to
striue
with
another
,
that
is
bound
hand
and
foote
,
and
cannot
wagge
a
finger
;
so
vaine
a
thing
it
is
for
the
wife
(
who
for
euery
thing
must
depend
vpon
her
husbands
will
)
to
striue
and
wrestle
with
him
.
If
therefore
the
things
which
are
to
bee
obtained
or
redressed
,
bee
to
bee
done
by
him
,
and
cannot
be
done
by
her
,
The
wife
discharged
by
informing
,
rather
then
by
reforming
.
the
burthen
being
his
and
not
hers
(
she
hauing
done
her
dutie
by
intreatie
)
she
is
discharged
,
and
he
standeth
guiltie
:
he
being
King
,
Priest
,
and
Prophet
in
his
house
,
he
shall
answere
for
it
.
2.
Quest.
The
other
question
,
viz.
[
whether
the
wife
may
doe
nothing
,
but
the
husband
may
denie
her
]
must
be
thus
considered
.
If
they
be
partely
of
the
aforesaid
nature
,
things
indifferent
,
he
may
forbid
her
;
or
things
good
and
lawfull
,
being
extraordinarie
and
not
common
duties
of
religion
and
Gods
seruice
,
hee
may
restraine
her
;
but
he
doth
euill
(
it
may
bee
)
in
it
,
which
is
not
the
question
.
My
reason
of
which
restraint
(
or
authoritie
)
is
this
,
Numb.
30.9
.
where
Moses
saith
,
that
if
a
woman
shall
vow
a
vow
vnto
God
,
if
her
husband
disallow
her
the
same
,
in
the
day
that
hee
heareth
it
,
hee
shall
make
her
vow
that
she
hath
pronounced
with
her
lippes
,
of
no
effect
.
As
touching
common
&
ordinarie
duties
and
partes
of
Gods
holy
seruice
,
as
the
hearing
of
his
Word
,
Prayer
,
Sacraments
,
&
such
like
,
or
shall
command
her
things
vnlawfull
or
vncomely
,
she
is
not
bound
to
obey
herein
,
neither
can
he
restraine
her
;
or
if
hee
shall
do
it
by
violence
,
she
is
excused
,
as
one
violently
hindred
from
her
dutie
,
and
he
shall
beare
the
sinne
:
neither
may
the
hazard
of
his
displeasure
,
wrath
,
or
offence
,
The
wife
must
do
some
duties
with
hazard
of
her
husbands
displeasure
.
be
any
iust
excuse
,
if
violently
she
be
not
hindred
,
touching
the
duties
of
Gods
seruice
,
which
with
patience
she
is
to
beare
,
and
submit
her selfe
vnto
.
But
in
any
case
shee
must
not
contend
,
for
any
cause
or
matter
,
The
inconuenience
of
the
wiues
contending
.
which
is
no
way
to
win
,
nor
meanes
to
obtaine
,
but
to
breake
peace
&
vnitie
,
to
dissolue
loue
,
and
make
way
to
al
disorder
and
discontented
estate
.
This
is
the
best
fruite
that
can
come
of
contention
,
with
either
wise
or
foolish
man
.
If
he
be
wise
,
he
will
not
beare
it
,
that
is
,
not
beare
the
losing
of
his
authoritie
:
If
he
be
foolish
,
he
will
bee
more
intemperate
and
not
endure
it
.
Wiselie
therefore
did
Abigail
in
the
case
of
her
husbands
danger
;
Abigails
wisedome
.
who
(
not
consulting
with
him
,
because
hee
was
not
in
case
)
ventred
rather
in
a
good
action
to
beare
some
blame
,
then
to
omit
a
needefull
thing
.
Surely
,
if
he
had
knowne
it
,
it
is
probable
hee
would
not
haue
consented
;
which
thing
,
because
she
feared
&
knew
he
might
restraine
her
will
,
she
did
it
priuilie
.
So
such
wiues
,
(
as
whose
husbands
are
Nabals
)
haue
onelie
libertie
to
doe
good
without
consent
,
and
to
hazard
blame
.
But
that
the
husband
may
restraine
if
he
be
acquainted
with
their
purpose
,
and
they
must
obey
,
there
is
no
question
.
Let
the
wife
therefore
by
all
meanes
shun
the
obloquie
of
a
contentious
wife
,
wherein
is
so
much
dishonour
,
as
almost
nothing
more
.
For
what
a
shame
is
it
to
a
wife
,
to
be
compared
to
a
dropping
house
?
or
to
haue
a
corner
in
a
house
top
(
for
a
man
to
liue
alone
in
)
yea
,
or
the
very
wildernes
to
be
preferred
before
her
?
therefore
in
the
Prouerbes
hee
saith
,
Pro.
21.9.19
.
that
It
is
better
to
dwell
in
the
corner
of
the
house
top
,
then
with
a
contentious
woman
in
a
wide
house
:
And
againe
;
Vers.
19.
It
is
better
to
dwell
in
the
wildernes
,
then
with
a
contentious
and
angrie
woman
.
A
womans
disgrace
.
Oh
how
ill
beseeming
is
it
,
the
chaste
,
sober
,
modest
,
and
amiable
face
of
a
louing
and
virtuous
wife
,
to
fret
,
lower
,
skowle
,
scold
,
braule
,
or
bee
vnquiet
towards
her
husband
?
if
such
saw
their
faces
then
in
a
glasse
,
it
would
make
them
loue
the
practise
of
such
behauiour
the
worse
for
euer
.
On
the
contrarie
side
,
if
they
did
but
know
what
fetters
,
bonds
,
and
perswasions
,
their
kind
and
dutifull
behauiour
were
vnto
verie
foolish
(
much
more
to
wise
and
godly
)
husbands
,
for
obtaining
of
their
willes
,
in
things
lawfull
and
necessarie
,
they
would
neuer
fall
into
a
contentious
humor
,
but
by
kindnes
ouercome
.
A
similitude
of
the
winde
and
the
Sun
.
The
wind
and
the
Sunne
may
be
similitudes
,
in
this
case
to
set
forth
the
effect
hereof
.
It
is
said
,
they
once
contended
,
who
should
haue
the
victorie
to
make
a
Traueller
cast
off
his
cloke
:
the
winde
began
(
after
his
ruffling
manner
)
to
blow
with
strength
:
then
more
stronglie
:
after
that
with
violence
,
as
though
he
would
carrie
away
man
and
all
:
but
the
more
hee
threatned
,
the
faster
the
said
traueller
held
his
cloke
about
him
,
neither
could
the
winde
by
his
ruffling
get
victorie
.
The
Sunne
by
warmth
and
faire
demeanes
,
setteth
vpon
his
taske
;
who
,
not
at
first
preuailing
,
increased
his
warmth
,
till
at
length
,
not
onely
it
caused
him
to
cast
off
his
cloke
,
but
his
coate
and
doublet
too
.
So
verily
,
if
wiues
did
know
how
vnsauorie
their
ruffling
courses
of
contentions
are
vnto
husbands
hearts
,
Though
kind
and
dutifull
perswasion
will
not
preuaile
,
yet
must
contention
needes
be
the
worst
,
though
by
it
she
should
preuaile
,
because
it
is
no
honest
meane
appointed
of
God
.
Mark
6.21
.
Hest.
5.
and
how
much
their
amiable
,
louing
,
&
patient
perswasions
,
are
more
likely
(
if
ought
at
al
)
to
take
place
with
them
,
not
only
to
get
victorie
of
the
cloke
,
but
of
coate
and
al
,
&
wisely
watching
their
times
and
seasons
(
as
Herodias
did
,
though
in
a
bad
cause
)
but
indeed
as
Queene
Hester
did
in
a
better
&
good
cause
)
they
would
surely
abhorre
and
abandon
their
windie
course
,
and
wholly
cleaue
vnto
the
way
of
wisedome
.
They
are
therefore
more
then
foolish
(
for
euen
that
name
the
Scripture
giueth
vnto
indiscreet
both
women
and
men
)
I
say
they
are
more
then
foolish
women
,
Iob.
2.10
.
Prou.
14.1
.
that
cannot
say
with
themselues
,
if
I
cannot
obtaine
by
gentle
and
moderate
meanes
,
I
shall
neuer
preuaile
by
vnlawfull
meanes
:
for
verily
contending
is
meerely
vnlawful
;
not
only
(
as
I
haue
said
)
an
vnlikely
,
but
an
vnlawfull
course
.
Thus
you
see
(
I
trust
)
this
point
most
euident
,
that
by
no
meanes
the
wife
may
contend
,
no
not
for
things
lawfull
.
A
wise
mans
saying
,
if
wiues
would
beleeue
it
.
Well
(
as
one
saith
)
the
cause
of
contention
may
be
in
the
husband
,
but
the
fault
of
contending
,
is
surely
in
the
wife
.
The
husband
may
be
foolish
and
wicked
(
as
Nabal
was
;
)
and
therein
giue
occasion
(
or
cause
)
to
a
contentious
nature
,
but
the
wife
must
auoid
it
,
as
Abigail
did
,
who
wisely
preuented
the
euill
,
but
brawled
not
for
his
follie
.
Let
this
rule
be
obserued
,
and
there
shall
be
no
contention
.
But
when
this
aduice
in
the
wife
is
no
more
regarded
,
(
then
in
many
it
is
)
and
that
the
order
of
Gods
decree
is
so
violated
,
Gen.
3.16
.
is
it
any
meruaile
,
if
there
bee
contention
betweene
man
and
wife
?
Nay
rather
it
were
a
wonder
,
if
there
should
be
peace
:
for
whereas
the
Lord
hath
inuested
the
husband
with
the
authoritie
and
headship
,
will
any
lose
this
authority
,
&
resigne
it
preposterouslie
?
will
hee
lose
his
libertie
,
and
cast
his
scepter
to
the
ground
?
The
wife
in
vsurping
authoritie
crucifieth
her
husband
,
as
it
is
said
of
S.
Peter
,
with
his
heeles
vpward
.
will
hee
bee
nailed
to
the
crosse
,
with
his
heeles
vpward
?
I
denie
not
(
much
lesse
iustifie
)
the
husband
to
be
in
cause
oftentimes
,
of
disunitie
and
contention
,
when
he
shall
be
carelesse
of
necessarie
and
godlie
duties
,
improuident
,
vnthriftie
,
froward
,
rigorous
,
and
worse
then
all
this
,
yet
still
(
as
hath
been
prooued
)
the
contentions
are
the
wiues
,
and
the
fault
of
contending
will
light
on
her
vnanswerablie
,
because
she
is
subiected
vnto
a
tributary
estate
,
being
made
for
the
man
,
and
hee
made
her
head
.
She
being
the
cause
of
all
his
miserie
,
When
husbands
are
froward
,
wiues
must
remember
that
they
were
the
originall
cause
thereof
in
them
.
if
she
beare
any
miserie
by
meanes
of
his
indiscretion
,
shee
must
looke
vnto
the
originall
thereof
,
which
first
sprang
in
her selfe
;
whereas
for
a
man
to
transgresse
that
hath
the
prerogatiue
,
and
is
,
as
it
were
,
the
king
and
chiefe
gouernour
of
the
familie
,
for
him
to
say
with
Lamech
(
though
I
say
not
iustifiable
)
I
would
slay
a
man
in
my
wound
,
and
a
young
man
in
mine
hurt
;
Gen.
4.23
.
yet
is
it
not
so
monstrous
or
intollerable
,
or
to
be
wondred
at
:
though
the
dutie
and
beneuolence
,
thus
(
with
Lamech
)
to
terrifie
,
and
feare
the
wife
,
bee
thereby
wounded
and
discouraged
;
yet
is
not
the
order
of
Gods
ordinance
so
inuerted
and
ouerthrowne
as
in
the
former
disobedience
and
contention
of
the
wife
.
Al
which
,
I
speake
not
to
oppresse
the
wife
,
as
shall
appeare
(
my
deare
friend
)
in
the
matter
subsequent
,
and
therefore
doe
I
craue
your
patience
vnto
the
very
ende
)
but
to
enforce
the
euill
of
contention
,
by
discouering
the
cause
and
fault
therof
;
that
by
wisdome
it
may
be
preuented
,
or
with
speed
remoued
:
which
being
absolutelie
(
I
meane
the
fault
of
contending
)
in
the
wife
,
she
must
of
necessitie
take
care
to
remoue
it
,
or
beare
the
blame
thereof
.
Neither
yet
is
it
a
vile
estate
,
whereunto
the
wife
is
thus
subiected
(
as
partly
hath
bin
shewed
)
(
though
her
will
and
desire
bee
both
captiued
)
neither
yet
the
●ight
way
for
her
to
relieue
her selfe
,
if
the
burthen
be
too
heauie
to
contend
for
ease
:
For
,
as
the
husband
may
lawfully
(
if
he
will
)
impart
his
authoritie
with
his
wife
,
(
which
who
so
doth
not
is
not
wise
,
if
his
wife
bee
virtuous
and
fit
to
vse
it
)
so
yet
it
behooueth
her
to
take
the
best
course
to
obtaine
and
winne
it
.
Now
contending
(
as
hath
been
proued
)
is
absolutely
denied
her
:
what
then
may
compasse
it
?
Surely
her
subiection
shall
get
her
gouernment
,
True
subiection
the
right
way
to
rule
.
and
her
obedience
rule
;
the
more
subiect
,
the
greater
power
shall
shee
obtaine
;
and
the
more
humble
in
her
obedience
,
the
more
libertie
shall
she
win
.
If
therefore
there
were
not
an
euill
spirit
,
&
a
corrupt
nature
to
blind
the
wife
,
rather
with
the
wind
to
contend
by
force
for
her
will
,
then
patiently
with
the
sunne
to
gaine
it
by
virtue
and
diligence
,
they
might
much
more
preuaile
for
rule
and
gouernment
then
by
the
warre
of
contention
,
Contention
consumeth
loue
.
which
consumeth
loue
.
I
will
giue
that
by
intreatie
,
which
by
constraint
I
will
not
;
and
remit
a
debt
,
Matth.
18.26
.
if
the
debter
craue
patience
,
whereas
if
he
be
insolent
,
he
may
rot
in
prison
for
it
:
why
then
do
not
wiues
consider
this
,
that
virtue
,
rather
then
violence
,
submission
then
contention
,
refusing
then
vsurping
,
patience
then
stubbornnes
,
will
more
preuaile
for
peace
in
their
fellowship
,
and
libertie
to
their
will
,
then
al
their
crossing
inuentions
can
euince
and
conquere
?
But
what
if
no
grace
or
virtue
will
preuaile
?
to
whom
then
are
they
subiect
,
if
the
husband
be
vnreasonable
?
is
it
vnto
man
,
or
vnto
God
?
I
say
vnto
God
,
The
threefold
pledge
:
-
1.
To
loue
,
-
2.
To
cherish
,
-
3.
To
obey
.
and
vnto
his
ordinance
,
to
whom
shee
sweareth
obedience
in
the
mariage
knot
.
Now
out
of
all
this
(
deare
friend
)
I
shall
neede
no
great
exhortation
vnto
you
,
to
imbrace
this
wisedome
,
seeing
the
course
I
prescribe
,
is
not
onely
the
euidence
of
the
word
of
God
,
but
in
all
sense
and
reason
both
the
easiest
the
faithfullest
,
and
most
honorable
for
the
wife
;
yea
,
of
both
good
and
bad
it
is
most
commendable
,
except
some
rare
woman
for
wickednes
that
excelleth
other
.
For
,
was
there
euer
commendation
giuen
to
Sarah
,
aboue
her
obedience
?
of
whom
the
holie
Ghost
saith
,
1.
Pet.
3.6
.
That
shee
obeyed
her
husband
,
and
called
him
Lord
:
whose
meeke
and
quiete
spirit
(
opposed
to
the
contentious
spirit
)
the
Apostle
saith
,
Vers.
4.
is
a
thing
much
set
by
of
God
;
Whose
daughters
(
saith
hee
againe
)
yee
are
whiles
yee
do
well
,
Vers.
6.
not
being
affraid
with
any
terror
.
Or
is
there
a
more
odious
reproch
vnto
a
wife
(
whoredome
set
aside
,
which
dissolues
the
knot
;
how
much
more
then
when
whoredome
and
contention
are
met
in
one
?
)
I
say
,
is
there
a
more
shamefull
reproch
vnto
the
wife
,
then
to
bee
Salomons
contentious
woman
,
of
whom
wee
spake
before
?
Prou.
6.33
.
there
can
be
no
greater
(
that
euerlasting
blot
excepted
)
,
for
that
it
ouerthroweth
the
virtue
of
the
wife
;
prooueth
her
to
haue
neither
meeke
nor
quiet
spirit
,
but
froward
,
insolent
and
contentious
.
Which
meeknes
&
quietnes
,
if
it
be
as
the
Apostle
auouched
,
a
thing
of
God
so
much
set
by
,
then
needes
must
frowardnes
and
contention
bee
vnto
him
most
detestable
;
and
so
consequently
,
that
which
is
so
odious
to
God
,
and
so
offensiue
to
man
(
as
to
stand
vnder
the
dropping
of
a
gutter
)
,
must
needes
be
a
diuellish
nature
and
a
reprochfull
qualitie
.
Prou.
12.4
.
But
(
saith
Salomon
)
the
virtuous
wife
is
a
crowne
to
her
husband
,
shee
will
doe
him
good
and
not
euill
,
Prou.
31.12
.
and
that
not
a
day
,
or
twaine
,
but
,
in
an
vnwearied
course
,
all
the
daies
of
her
life
:
giue
her
therefore
the
fruit
of
her
hands
,
and
let
her
owne
workes
praise
her
in
the
gates
.
Now
in
all
the
subiection
that
I
haue
spoken
of
in
the
wife
,
I
haue
meant
no
seruil
subiection
or
dutie
,
but
dutie
with
a
kind
of
equalitie
,
and
equalitie
with
reuerence
.
For
the
dutie
,
Obedience
according
to
degree
.
or
word
of
obedience
is
very
large
and
generall
,
and
must
bee
considered
according
to
his
degree
.
There
is
the
seruants
dutie
;
the
sons
dutie
,
and
the
wiues
dutie
.
The
sonnes
differeth
from
the
seruants
dutie
,
because
the
seruant
abideth
not
in
the
house
for
euer
,
whereas
the
sonne
(
being
heire
)
shall
inherit
and
abide
.
His
obedience
is
with
loue
,
the
seruants
with
feare
.
The
wiues
dutie
(
or
obedience
)
also
differeth
from
the
sonnes
,
and
is
by
degree
more
excellent
,
in
that
it
is
graced
and
seasoned
with
a
kind
of
equalitie
,
being
fellow
heires
(
as
Peter
saith
)
or
heires
together
of
the
grace
of
God
;
1.
Pet.
3.7
.
to
whom
the
holy
Ghost
there
commandeth
honour
,
(
as
to
the
weaker
vessell
)
that
is
,
by
honour
hee
meaneth
tender
regard
,
as
not
to
prouoke
,
or
discourage
,
but
as
a
vessell
(
so
profitable
for
vse
)
and
as
the
weaker
vessell
,
so
with
wisedome
to
be
gouerned
.
And
this
putteth
a
difference
also
,
and
exceedeth
the
sonnes
obedience
,
in
boldnes
,
in
kindnes
and
in
equalitie
.
1.
Cor.
7.4
.
The
husband
(
saith
the
Apostle
)
hath
not
power
ouer
himself
,
but
the
wife
:
so
then
the
wise
hath
that
interest
,
in
,
and
ouer
the
husband
,
(
the
faithfull
and
dutifull
wife
I
meane
)
which
neither
the
seruant
nor
son
can
require
,
nor
the
husband
impart
with
any
other
.
Hitherto
(
you
will
say
)
I
haue
wholly
,
as
it
were
,
intreated
of
the
dutie
of
the
wife
.
And
you
will
further
say
,
I
haue
laid
loade
vpon
their
shoulders
,
who
are
the
weaker
vessels
,
longing
,
it
may
be
,
to
heare
the
dutie
of
the
husband
in
like
sort
set
forth
,
to
see
what
bonds
he
is
to
bee
tied
withall
in
his
conuersation
to
his
wife
.
It
is
true
,
that
the
further
our
duties
are
discouered
vnto
vs
,
the
more
grieuous
and
tedious
it
doth
seeme
vnto
vs
;
each
delighting
to
heare
rather
the
others
dutie
,
then
their
owne
and
proper
dutie
;
the
husband
is
pleased
when
the
wiues
dutie
is
extended
to
the
vttermost
,
and
the
wife
likewise
,
when
the
husbands
is
enlarged
;
Jt
is
a
good
token
of
a
good
spirit
to
delight
in
the
●earing
of
our
owne
duties
especially
.
but
this
is
no
good
signe
either
of
a
good
husband
,
or
a
virtuous
wife
.
The
better
husband
,
the
more
hee
delighteth
to
see
and
vnderstand
,
both
the
properties
of
the
good
husband
,
that
hee
may
the
better
follow
them
,
and
the
qualities
of
the
bad
husband
,
that
he
may
auoid
them
:
The
good
wife
likewise
hath
her
eyes
bent
to
the
things
that
may
be
excellent
,
that
her
obedience
may
bee
perfect
,
caring
altogether
what
is
her
owne
dutie
,
and
not
what
is
her
husbands
.
For
whiles
men
and
women
are
thus
intent
,
and
doe
cast
their
eies
on
others
,
rather
then
vpon
themselues
,
it
is
not
possible
they
should
be
so
careful
of
their
owne
duties
as
they
ought
to
bee
.
Let
the
wife
therefore
desire
nothing
of
the
knowledge
of
her
husbands
,
but
of
her
owne
,
nor
the
husband
of
his
wiues
duty
,
but
of
his
owne
;
nor
any
man
of
his
neighbours
dutie
,
but
of
his
owne
.
That
is
,
not
simplie
,
but
in
comparison
.
Thinke
it
too
long
that
thou
hearest
another
mans
dutie
described
,
and
thine
owne
deferred
,
and
delight
in
the
inlarging
of
thine
owne
,
and
with
the
sight
of
thy
defects
,
that
thou
maist
abound
in
the
knowledge
of
thine
owne
obedience
,
and
leaue
other
mens
burthens
to
their
owne
shoulders
.
Oh
,
say
some
,
Vaine
mens
profiting
.
(
when
they
haue
heard
a
sermon
)
,
such
a
note
touched
such
a
man
to
the
quick
,
he
was
not
better
met
withall
a
good
while
.
But
not
a
word
touched
himselfe
,
for
that
he
let
slip
&
flee
ouer
his
head
,
as
an
arrow
shot
beyond
him
.
This
is
not
well
,
that
we
cast
the
wallet
of
our
own
sins
behind
vs
,
and
hang
other
mens
sins
before
;
look
vnto
other
mens
duties
,
and
neglect
our
owne
.
But
that
I
haue
somewhat
taried
vpon
this
point
,
of
the
cause
of
contention
betweene
man
and
wife
,
or
laid
forth
the
wiues
dutie
of
subiection
&
obedience
somewhat
largely
,
hath
not
been
to
oppresse
the
wife
,
or
to
put
a
sword
into
the
hand
of
the
husband
to
vpbraid
his
wife
with
her
dutie
;
but
partly
to
informe
all
godly
and
virtuous
wiues
,
All
good
wiues
desire
to
know
their
duties
to
the
vttermost
.
what
is
honorable
or
dishonorable
in
them
,
which
none
that
are
virtuous
,
but
doe
desire
to
see
;
and
principally
to
lay
a
sound
foundation
for
the
husband
to
build
vpon
.
Which
being
thus
laid
,
you
shall
now
see
what
the
building
will
arise
to
be
.
Certainly
,
it
cannot
but
be
a
most
strong
attractiue
,
and
effectuall
meane
,
to
draw
from
the
husband
,
1.
Cor.
7.3
.
that
due
beneuolence
which
Gods
word
enioyneth
him
,
were
hee
a
very
Nabal
,
1.
Sam.
1.
much
more
(
an
Elkanah
)
an
husband
of
wisedome
and
vnderstanding
.
We
reade
of
no
contention
betweene
Nabal
and
Abigail
;
though
hee
were
said
(
and
doubtlesse
not
without
cause
both
by
his
seruants
and
his
wife
(
shee
being
especially
constrained
by
his
owne
safetie
to
say
it
)
being
said
(
I
say
)
to
be
so
churlish
and
wicked
,
1.
Sam.
25.17
.
that
one
could
not
speake
vnto
him
:
the
cause
,
or
reason
whereof
,
is
not
to
be
doubted
,
to
bee
in
the
virtue
and
wisedome
of
his
wife
:
who
obseruing
his
nature
,
and
waighing
her
own
place
,
tooke
alwaies
opportunitie
of
time
to
contriue
her
affaires
.
When
she
had
met
Dauid
,
and
pacified
his
wrath
,
did
she
presentlie
runne
with
hue
and
crie
vnto
her
husband
?
did
she
charge
him
with
his
folly
,
and
churlish
nature
?
you
know
she
did
not
,
but
waited
till
hee
were
fit
to
bee
enformed
thereof
.
1.
Sam.
25.36
.
The
very
text
saith
,
that
when
she
came
to
the
feast
,
and
found
him
so
well
tipled
and
merrie
,
she
told
him
nothing
,
more
or
lesse
,
not
one
word
or
inkeling
(
as
wee
say
)
vntill
the
morning
.
And
what
then
?
onely
she
related
the
danger
,
without
note
of
any
reproofe
or
contention
,
onely
to
make
him
(
as
I
conceiue
)
the
wiser
against
another
time
.
A
note
to
be
remembred
.
And
surelie
it
were
a
very
gratious
and
godlie
care
both
in
wiues
towards
their
husbands
,
and
likewise
againe
in
husbands
towards
their
wiues
,
to
obserue
and
waigh
the
natures
each
of
other
;
and
to
take
opportunitie
and
fitnes
of
time
to
speake
each
to
other
of
such
things
,
as
each
would
obtaine
at
others
hands
.
If
the
husband
be
of
an
angrie
or
cholerick
nature
,
is
it
any
more
for
the
wife
,
then
to
beare
,
as
it
were
,
a
flash
of
heate
?
which
,
when
the
husband
obserueth
(
as
verily
hee
is
a
foole
that
could
or
would
not
note
such
a
virtue
in
his
wife
)
it
would
not
onely
be
a
meane
the
more
speedily
to
quench
the
heate
,
but
to
make
double
satisfaction
afterward
with
loue
&
kindnes
.
But
if
in
the
heate
and
flame
she
shall
powre
in
her
oyle
of
frowardnesse
and
contention
,
in
stead
of
the
water
of
patience
and
pacification
,
is
it
any
meruaile
or
wonder
,
if
the
house
be
set
on
fire
?
The
husband
also
must
not
disdaine
to
bee
counselled
by
his
wife
,
to
heare
her
reasons
,
and
to
waigh
her
words
.
Eccles.
4.9
.
For
she
is
giuen
for
an
helper
,
two
are
better
then
one
;
&
God
(
many
times
)
reueales
that
to
the
wife
,
that
hee
doth
not
to
the
husband
.
Gen.
21.12
.
Abraham
hearkned
to
Sarah
in
the
matter
of
Hagar
and
Ismael
;
he
was
bid
of
the
Lord
to
giue
eare
vnto
her
.
And
did
not
Manoahs
wife
strengthen
him
,
after
the
sight
of
the
Angell
and
the
sacrifice
which
he
had
offered
,
who
feared
that
they
should
die
because
they
had
seene
the
Lord
?
which
feare
she
put
away
with
a
most
wise
reason
,
saying
:
If
the
Lord
would
kill
vs
,
Iudg.
13.23
.
he
would
not
haue
receiued
a
burnt
offering
,
and
a
meate
offering
at
our
hands
;
neither
would
hee
haue
shewed
vs
all
these
things
,
nor
would
haue
told
vs
any
such
,
&c.
And
what
is
that
honour
that
S.
1.
Pet.
3.7
.
Peter
speaketh
of
,
which
the
husband
(
being
a
man
of
vnderstanding
)
should
giue
vnto
his
wife
,
but
(
amongst
other
things
)
regard
vnto
her
aduice
?
alwaies
prouided
that
shee
counsell
not
as
did
Iobes
wife
,
Iob.
2.9
.
to
blesse
God
and
die
:
nor
with
Michol
disdaine
at
his
zeale
,
and
godlines
;
but
counselling
wisely
,
she
is
as
a
counseller
to
be
heard
and
honored
.
Neither
commeth
Salomons
counsell
short
of
this
,
when
hee
biddeth
the
husband
to
giue
his
virtuous
wife
the
fruite
of
her
hands
,
that
is
,
being
wise
,
virtuous
and
prouident
,
let
her
bee
commended
&
trusted
for
such
a
wife
.
And
put
case
there
bee
not
to
bee
found
all
those
absolute
qualities
of
that
virtuous
wife
,
in
her
whom
thou
hast
chosen
to
bee
thy
wife
,
but
some
infirmities
,
A
rule
for
the
husband
to
beare
with
the
wiues
infirmities
.
(
yea
many
infirmities
,
)
to
beare
with
hers
(
as
it
becommeth
the
wise
husband
to
doe
)
consider
thine
owne
that
she
must
,
and
doth
beare
with
in
thee
:
if
thine
be
more
then
hers
,
thou
canst
not
bee
grieued
to
beare
hers
;
if
hers
bee
more
then
thine
,
she
is
said
to
bee
the
weaker
vessell
,
and
thou
the
stronger
,
that
the
bigger
horse
might
beare
the
heauier
loade
.
Beare
with
the
homelines
of
the
similitude
.
Why
hath
God
made
thee
the
stronger
but
to
beare
the
frailties
and
infirmities
of
thy
wife
?
for
a
man
the
wiues
,
or
a
wife
the
husbands
,
for
either
(
I
meane
)
to
discouer
others
infirmities
(
by
way
of
reproch
)
is
the
greatest
reproch
that
can
fall
to
either
.
Except
it
be
in
such
a
case
,
as
wherein
Salomon
saith
her
corruptions
cannot
be
hid
:
Prou.
27.16
.
but
He
that
would
hide
them
,
hideth
the
wind
,
and
she
is
as
oyle
in
his
right
hand
that
vttereth
it selfe
.
The
husband
must
dwell
with
his
wife
as
a
man
of
vnderstanding
,
1.
Pet.
3.7
.
that
is
,
as
one
that
hath
vnderstanding
so
to
gouerne
,
that
hee
giue
not
occasion
by
foolishnes
to
be
despised
,
nor
by
ouermuch
seueritie
to
be
hated
or
feared
.
That
care
,
which
before
I
obserued
,
that
the
husband
and
wife
should
duely
marke
each
others
disposition
and
nature
,
ought
especially
to
begin
betimes
in
them
.
For
(
if
for
want
thereof
)
they
fall
once
vnto
contention
,
and
each
by
contention
,
to
take
dislike
of
other
,
it
will
grow
(
without
great
grace
)
in
either
,
or
both
,
vnto
hardnes
of
heart
;
and
then
another
kind
of
marking
each
others
nature
will
ensue
:
Namely
,
not
to
preuent
euill
or
contention
,
but
to
deuise
euill
and
contention
;
and
so
this
counsell
and
remedie
come
to
late
.
Prou.
17.14
.
Therefore
doth
Salomon
giue
this
counsell
,
where
he
compareth
the
beginning
of
strife
to
bee
like
one
that
openeth
the
waters
,
that
is
,
maketh
a
breach
into
a
banke
or
bay
of
waters
;
therefore
saith
he
,
Or
euer
contention
be
medled
with
,
leaue
off
.
Vers.
14.
If
this
doe
hold
in
common
contentions
and
of
any
nature
,
much
more
in
this
ciuill
and
household
strife
.
It
is
wisedome
sometimes
to
seeme
guiltie
in
some
cause
,
Great
wisedome
to
seeme
guiltie
sometimes
for
a
season
,
where
one
is
guiltles
.
either
the
wife
towards
the
husband
,
or
the
husband
towards
the
wife
,
during
the
time
of
wrath
,
if
it
bee
once
kindled
or
inflamed
,
and
to
pacifie
rather
by
intreating
then
excusing
or
cleering
:
for
which
,
opportunitie
of
time
cannot
but
afterward
be
found
to
cleare
,
and
which
cannot
but
be
perceiued
to
bee
done
by
great
wisedome
.
A
speciall
dutie
in
the
husband
.
It
is
certainelie
a
great
encouraging
of
the
wife
,
where
the
husband
maketh
his
loue
to
appeare
by
sound
effects
:
shewing
that
he
regardeth
her
dutie
,
obserueth
her
labour
,
pitieth
her
paines
,
considereth
her
weakenes
,
and
would
lighten
her
yoke
and
burthen
,
by
any
meanes
he
could
;
that
he
trusteth
her
,
and
is
not
lightly
or
vniustly
iealous
of
her
:
not
exacting
too
narrow
an
account
of
her
domesticall
affaires
,
but
as
if
she
were
himselfe
,
who
is
indeede
become
one
with
himself
,
his
half
self
or
other
self
;
euen
so
to
be
perswaded
of
her
trueth
and
faithfulnes
.
Prou.
31.29
.
Many
daughters
haue
done
virtuouslie
,
but
thou
(
saith
Salomon
)
surmountest
them
all
:
There
the
husband
obserueth
the
labors
,
trauails
,
night-watchings
,
and
early
risings
of
his
wife
,
which
were
spoken
of
before
)
and
lastlie
doth
crowne
,
and
commend
them
in
her
.
The
contrarie
neglecting
of
all
the
poore
wiues
trauaile
,
taketh
away
her
heart
,
breedeth
discontentment
,
&
maketh
weake
her
hands
:
and
for
either
the
wife
ouer
the
husband
,
or
the
husband
ouer
the
wife
,
to
be
attainted
with
that
filthy
sin
of
iealousie
,
Beware
of
causelesse
iealousie
.
is
the
next
way
to
cause
either
to
fall
into
the
sin
.
It
is
an
hard
taske
,
to
meete
with
all
the
inconueniences
of
the
marriage
state
,
or
to
applie
preuentions
to
all
the
euills
that
may
be
feared
therein
,
which
S.
Pauls
wordes
imported
,
when
(
hauing
said
,
[
such
shall
haue
tribulation
in
the
flesh
]
he
added
withall
,
but
I
spare
you
.
1.
Cor.
7.28
.
I
spare
to
relate
all
the
dangers
that
I
could
.
But
surely
●he
most
principall
meane
to
pre●ent
them
,
is
the
obseruing
of
the
●rdinance
of
God
:
and
the
gene●all
cause
of
euill
vnto
man
and
wife
,
is
,
(
as
hath
bin
said
)
the
inuerting
of
the
same
.
If
the
husband
rule
with
loue
,
and
the
wise
obey
with
cheerefulnes
,
and
either
of
them
be
contented
with
their
lot
&
portion
in
each
other
,
then
must
the
yoke
needs
go
easie
.
But
if
the
wife
will
vsurpe
,
and
not
acknowledge
her
head
&
king
,
or
will
not
vse
the
fittest
meanes
for
her
rule
and
libertie
;
or
hauing
what
shee
would
,
cannot
(
or
will
not
)
vse
it
to
her
husbands
honor
,
&
thus
lay
a
foundation
of
contention
and
strife
,
Gods
wisedome
is
despised
,
it
cannot
be
well
.
Whereupon
I
doe
exhort
you
both
(
as
my
most
deere
friends
,
whom
as
I
daily
pray
for
,
so
would
I
bee
glad
to
see
the
fruits
of
my
prayers
in
the
happines
of
your
estate
)
I
say
,
I
doe
exhort
you
vnto
those
mutual
duties
which
concerne
you
both
.
You
(
Mistris
Lucie
)
to
wise
subiection
,
to
louing
,
and
Christian
reuerence
,
to
faithfull
and
dutifull
obedience
:
which
shall
not
onely
bee
your
crowne
of
glorie
amongst
the
godly
wise
,
as
it
was
Sarahs
commendation
by
the
holy
Ghost
to
be
obedient
to
her
husband
;
but
if
you
desire
to
rule
and
to
be
trusted
with
all
your
husband
hath
,
this
is
the
way
,
and
there
is
no
other
.
If
you
thus
say
,
giue
me
the
sword
,
you
shall
haue
both
it
,
and
all
assistance
to
vse
it
;
but
if
you
will
striue
to
wrest
it
out
of
your
husbands
hand
,
you
will
not
only
misse
your
desire
,
but
take
hurt
by
striuing
.
Thus
your
godly
subiection
shal
gaine
you
more
libertie
,
ease
,
honour
,
and
lawfull
gouernment
,
then
all
the
contention
in
the
world
can
bring
to
passe
:
and
hate
both
the
name
and
nature
of
a
contentious
wife
;
remember
shee
is
,
as
an
incureable
dropping
,
and
intollerable
.
Besides
,
to
rule
a
familie
with
the
husbands
assignement
,
is
a
great
honour
to
the
wife
:
but
to
beare
sway
against
his
will
and
fauour
,
no
greater
shame
.
Such
wiues
are
scoffed
at
,
as
their
husbands
masters
,
&
such
husbands
esteemed
but
vnwise
and
foolish
.
And
you
(
Master
Geruoyse
)
as
my
deere
friend
,
I
counsell
vnto
the
vnderstanding
of
a
man
of
wisedome
.
1.
Pet.
3.7
.
Know
your
wife
to
be
a
vessell
,
therefore
necessarie
;
I
wil
not
say
(
as
one
saith
)
a
necessarie
euill
,
for
I
trust
shee
shall
bee
that
virtuous
wife
,
that
shall
doe
her
husband
good
and
not
euill
,
al
the
daies
of
her
life
;
but
I
doubt
not
to
say
,
a
necessarie
vessell
for
fruit
vnto
Gods
glorie
;
a
vessell
,
when
you
are
full
of
sorrowes
,
to
helpe
beare
them
,
and
ease
you
.
A
vessel
,
to
containe
your
counsels
,
and
instructions
,
Iudg.
14.18
.
&
not
to
be
ploughed
with
,
by
any
aduersarie
,
but
as
a
faithfull
bulwarke
against
all
aduersaries
.
Yet
being
withall
the
weaker
vessell
,
shee
must
bee
tendered
accordingly
.
Our
most
pretious
vessels
,
(
whether
glasse
or
gold
)
are
commonly
the
weakest
,
by
reason
,
either
of
nature
,
or
workemanship
,
&
those
we
most
precisely
order
,
not
roughly
,
or
carelessely
.
To
a
virtuous
woman
,
there
is
no
vessell
,
no
iewell
comparable
;
count
her
therefore
the
cheefest
vessell
in
your
house
that
must
containe
your selfe
and
all
your
treasures
.
Her
price
,
Prou.
31.10
.
saith
Salomon
,
is
aboue
the
pearles
;
shew
not
your
rough
and
manlike
courage
(
like
Lamech
)
to
your
wife
,
but
to
your
enemie
.
You
are
both
but
one
,
therefore
be
both
but
as
one
.
Looke
not
so
much
what
is
required
of
her
,
as
what
is
due
to
her
from
your selfe
.
Gen.
20.16
.
You
are
the
couering
of
her
eies
,
which
must
defend
her
,
not
oppresse
her
.
She
is
of
godly
,
wise
,
and
worshipfull
stocke
and
parentage
;
her
yeeres
haue
been
seasoned
hitherto
with
the
salt
of
godly
education
;
and
therefore
the
fitter
for
your
wisedome
to
worke
vpon
;
make
you
the
worke
perfect
,
and
you
shall
haue
both
the
honour
and
the
comfort
of
the
worke
.
To
bee
briefe
,
what
is
wanting
in
her
,
(
yeeres
being
considered
)
that
may
derogate
from
the
title
of
a
virtuous
wife
?
this
I
speake
to
you
,
not
to
her
,
●ishing
my
words
to
be
esteemed
as
farre
from
flattery
,
as
mine
heart
is
from
hypocrisie
in
that
I
speake
.
You
are
both
in
the
fittest
time
to
begin
an
happie
estate
;
lay
therefore
the
foundation
according
to
Gods
holie
word
,
and
the
building
shall
bee
glorious
.
Let
that
be
the
rule
of
both
your
duties
,
and
know
that
God
is
most
wise
in
directing
both
your
states
.
Thus
whiles
you
both
regard
the
duties
of
your
seuerall
places
,
ioyntly
towards
the
Lord
first
,
then
mutually
towards
one
another
,
how
easie
will
the
burthen
of
your
familie
and
callings
be
vnto
you
?
the
equal
draught
,
maketh
the
burthen
light
.
What
an
example
will
〈◊〉
be
to
seruants
,
to
children
,
to
●eighbours
,
to
friends
,
yea
to
all
●en
,
to
be
followed
&
commen●ed
?
So
that
,
Matth.
6.33
.
you
first
seeke
the
●ingdom
of
heauen
and
the
righ●eousnes
therof
,
the
glorie
of
your
God
,
in
a
religious
profession
of
●is
name
,
all
other
things
,
(
as
wis●ome
,
vnderstanding
,
riches
,
and
●rue
pleasures
)
shall
bee
cast
vpon
●ou
.
You
shall
be
most
happie
first
〈◊〉
this
present
life
,
&
more
happie
aboue
happines
in
the
life
to
come
.
Which
is
the
scope
of
this
my
●ender
labour
and
dutie
vnto
you
●oth
:
slender
I
call
it
,
for
so
it
is
:
●nd
my
dutie
I
doe
acknowledge
〈◊〉
,
for
diuers
causes
which
I
will
●mi●
.
I
professe
euer
plainenes
and
●ruth
,
not
eloquence
or
deep
know●d●ge
in
any
of
my
writings
.
And
●o
I
commend
you
both
to
the
be●efit
of
all
instruction
,
and
al
vnto
Gods
glory
in
Iesus
Christ
.
Amen
.
FINIS
.