Matrimoniall
Honour
:
OR
A
TREATISE
OF
MARRIAGE
.
HEBREWS
13.
5.
Marriage
is
honourable
,
and
the
bed
undefiled
:
but
Whoremongers
and
Adulterers
,
God
will
judge
.
CHAP.
I.
The
Analyse
of
the
Text.
The
first
point
handled
,
That
Marriage
is
honourable
.
WHAT
the
peculiar
aime
of
Saint
Paul
in
this
Epistle
might
be
,
The
scope
of
the
Text.
in
the
enterlacing
of
a
solemn
praise
of
marriage
betweene
the
fourth
and
the
sixt
verse
of
this
Chapter
(
which
are
of
another
garbe
and
nature
)
may
perhaps
seeme
questionable
to
a
Reader
,
not
observant
of
the
circumstances
of
times
and
persons
.
Sure
it
is
,
that
the
Apostles
scope
is
very
orderly
and
familiar
.
For
having
in
the
former
Chapter
propounded
the
Doctrine
of
justification
in
the
causes
thereof
,
both
matter
&
forme
;
and
having
also
very
effectually
built
thereon
that
great
exhortation
,
to
beleeve
,
and
to
live
by
faith
.
In
the
chapter
before
this
,
he
proceeds
to
the
urging
of
obedience
and
holinesse
,
Chap.
12.
in
the
generall
:
and
in
this
13.
chapter
he
proceeds
to
particularize
and
instance
in
some
speciall
,
and
some
personall
offices
and
acts
of
Christian
practice
.
But
for
the
question
moved
,
what
should
cause
the
Apostle
to
thinke
this
argument
of
Marriage
as
weighty
as
the
rest
,
and
to
equall
it
to
other
Doctrines
handled
in
this
place
;
may
be
supposed
,
not
to
be
from
a
common
notion
,
swimming
with
other
things
in
his
minde
,
and
uttered
by
course
:
but
,
probably
from
some
occasion
of
reall
and
present
necessity
moving
him
.
I
will
propound
what
seemes
to
me
the
truth
.
There
were
at
the
time
of
writing
this
Epistle
,
two
sorts
and
practices
of
men
very
rife
,
and
that
of
contrary
intention
;
the
one
of
heathenish
prophanenesse
,
the
other
of
Iewish
superstition
:
the
Heathens
,
as
they
thought
single
fornication
no
sinne
at
all
(
as
appeared
by
their
common
practice
of
it
;
)
and
adultery
it selfe
,
none
of
the
greatest
sinnes
;
so
,
they
sleighted
all
denunciations
of
Gods
wrath
and
judgement
against
either
;
and
snorted
securely
in
the
practice
of
both
.
The
Iew
,
on
the
contrary
extreame
,
comes
in
with
his
Superstition
,
as
thinking
there
is
no
way
to
controll
this
impiety
,
save
by
maintaining
a
flat
contrariety
unto
it
,
viz.
That
Marriage
it selfe
is
unlawfull
.
Jew
confused
in
his
conc●●t
of
Marriage
.
Paul
himselfe
taxeth
such
false
teachers
,
Forbidding
to
marry
,
that
is
,
crossing
Gods
owne
ordinance
,
provided
for
the
safeguard
of
chastity
.
Much
like
the
Papists
at
this
day
,
1
Tim.
4.
3.
sundry
of
whose
positions
favour
of
no
other
straine
,
then
to
oppose
one
errour
by
a
farre
worse
.
As
,
because
they
see
mens
lives
very
barren
of
good
workes
,
they
have
no
other
way
to
draw
men
to
be
forward
in
weldoing
,
then
by
a
false
Doctrine
,
that
workes
are
meritorious
.
Likewise
,
finding
fault
with
mens
backwardnesse
to
Mortification
;
in
Policy
,
they
devise
such
Penances
of
the
flesh
as
God
never
ordained
,
to
whip
themselves
with
cords
beset
with
needles
,
and
sharpe
pricks
,
or
to
stand
up
naked
to
the
chin
in
cold
water
,
or
to
fast
from
all
kinde
of
flesh
,
to
goe
barefoot
on
pilgrimage
,
to
renounce
the
world
,
sell
all
,
and
live
in
a
Cloister
.
This
mystery
of
iniquity
wrought
early
,
even
here
in
the
mindes
of
superstitious
Iewes
and
false
teachers
,
who
found
no
way
to
alay
the
flame
,
save
by
quenching
the
fire
:
and
therefore
,
to
quash
heathenish
contempt
of
marriage
by
whoredome
,
or
the
corrupting
thereof
by
Adultery
,
they
affirme
no
marriage
or
carnall
knowledge
at
all
,
to
be
allowed
to
Christians
;
which
remedy
is
much
worse
then
the
disease
;
as
if
the
life
of
Divels
(
adultery
)
could
be
overthrowne
by
the
doctrine
of
Divels
,
1
Tim
4.
1
,
2
,
3.
which
is
,
defiance
of
marriage
.
We
see
this
stopping
of
the
streame
,
hath
in
all
ages
doubled
the
rage
of
all
kinde
of
uncleannesse
.
Here
therefore
,
the
Apostle
,
that
he
might
oppose
both
these
extremities
:
first
,
the
superstition
of
the
Iew
,
tels
him
,
Marriage
is
honourable
;
and
therefore
an
ungodly
thing
to
disanull
an
ordinance
.
And
the
bed
is
undefiled
:
there
is
no
necessity
of
making
our selves
Eunuches
,
to
avoid
unchastenesse
.
And
on
the
other
side
,
to
the
Heathenish
,
or
lately
converted
from
Pagan
prophanenesse
,
this
he
addes
,
But
Whoremongers
and
Adulterers
God
will
judge
:
Heathens
opinion
of
fornication
.
q.
d.
Let
no
man
strengthen
himselfe
in
his
adultery
or
filthinesse
,
under
pretext
of
the
lawfulnesse
of
carnall
knowledge
:
for
why
?
whether
men
goe
to
common
harlots
,
and
defile
virgins
more
openly
,
as
Whoremongers
;
or
goe
to
worke
more
covertly
,
shrowding
their
sinne
by
the
Married
estate
;
although
for
a
time
,
they
may
defile
or
be
defiled
,
without
feare
or
checke
:
yet
,
they
must
know
,
that
the
God
of
marriage
and
purenesse
,
will
one
day
in
person
sit
upon
them
,
and
shew
his
detestation
of
such
wayes
,
by
plaguing
them
,
be
they
great
or
small
,
high
or
lowe
,
Princes
or
Pesants
.
As
once
Latimer
,
that
holy
Martyr
,
upon
an
handkerchiefe
with
a
booke
wrapt
up
in
it
,
and
presented
to
a
King
,
wrote
this
very
text
for
a
posie
,
Fornicatores
&
Adulteros
judicabit
Dominus
.
The
words
then
containe
in
them
a
Discretive
proportion
;
The
Analis
of
it
.
the
which
divides
it selfe
into
two
truths
;
either
an
assertive
,
or
denouncing
truth
:
onely
there
must
be
conceived
to
be
a
secret
defect
of
the
words
in
them
both
,
which
must
be
supplied
for
the
making
up
of
a
full
meaning
.
Touching
the
Assertion
first
,
it
s
two
fold
;
the
one
concerning
the
Ordinance
it selfe
,
Marriage
is
honourable
;
the
other
respecting
the
use
of
it
;
And
the
bed
is
undefiled
(
for
so
I
read
it
according
to
the
Text
and
scope
.
)
The
second
truth
denouncing
,
divides
it selfe
into
two
parts
;
either
a
Threat
,
or
the
object
thereof
:
the
Threat
is
against
the
corrupters
of
marriage
,
God
will
judge
them
.
The
object
is
double
;
first
,
fornicators
,
such
as
mixe
unlawfully
with
the
single
,
either
harlots
or
virgins
,
making
these
whores
,
or
nourishing
them
that
are
so
,
in
their
trade
.
Or
else
Adulterers
,
who
(
although
either
of
the
parties
married
,
cause
adultery
)
yet
being
married
,
doe
linke
themselves
with
other
mens
wives
,
for
the
concealement
of
their
villanie
,
and
so
of
bastardy
.
Both
these
,
the
one
for
his
manifest
and
open
,
the
other
his
subtill
and
close
uncleanenesse
,
shall
be
adjudged
by
God
himselfe
.
The
conceived
defect
of
the
sentence
,
lyeth
in
the
opposition
of
the
parts
,
thus
,
viz
,
Marriage
is
honourable
,
the
bed
is
undefiled
,
and
blessing
is
upon
all
that
so
preserve
it
.
But
Whoremongers
and
Adulterers
are
dishonourable
,
debauched
ones
,
and
God
will
curse
and
plague
them
.
I
will
go
through
both
the
parts
,
God
assisting
:
and
first
of
the
first
.
The
first
point
Marriage
is
honourable
.
Marriage
is
honorable
:
and
that
for
foure
respects
:
first
,
in
the
parts
of
it
:
secondly
,
in
the
nature
of
it
:
thirdly
,
in
the
use
of
it
:
fourthly
,
in
the
quality
or
sacrednesse
of
it
.
For
the
parts
of
it
,
How
?
in
foure
respects
.
if
the
marriage
is
best
where
the
parts
of
it
are
so
(
in
concreto
at
least
)
the
wife
and
the
husband
,
both
precious
peeces
.
Of
the
wife
we
have
sundry
Scriptures
for
her
honourablenesse
:
The
first
respect
.
she
is
called
the
gift
of
God
:
it
s
the
use
of
the
holy
Ghost
to
stile
excellent
things
,
Gods
things
,
as
the
Mount
of
God
,
the
city
of
God
,
the
house
of
God
,
the
garden
of
God
:
because
excellency
cannot
owne
any
thing
which
is
base
:
Gods
greatnesse
gives
no
common
gifts
,
so
that
a
wife
is
no
common
blessing
:
Woman
honourable
.
she
is
Gods
woman
,
not
onely
made
by
God
,
as
she
is
his
creature
alone
(
so
by
sinne
she
both
lost
her
owne
,
Prov.
19.
14.
and
her
husbands
royalty
also
:
)
But
,
as
shee
is
made
up
againe
by
Gods
grace
,
to
a
better
image
then
shee
lost
;
and
so
,
honorable
by
a
second
creation
:
yea
,
restored
to
man
with
advantage
,
much
better
then
she
first
brought
unto
him
in
Paradise
.
By
this
meane
,
she
becomes
an
helpe
instead
of
a
snare
,
a
true
gift
of
God
,
an
excellent
peece
,
for
which
a
man
may
blesse
God
while
he
lives
.
Marriage
is
from
God
,
yea
in
innocency
,
and
he
still
ordereth
it
:
see
Psal.
68.
6.
This
,
I
say
,
in
the
first
place
,
as
the
chiefe
ground
of
her
honour
:
and
yet
this
is
not
all
;
she
is
called
the
crowne
of
her
husband
,
both
by
Salomon
(
using
that
word
)
and
by
Saint
Paul
,
calling
her
his
glory
,
who
before
was
his
utter
shame
.
Crownes
,
we
know
,
are
very
precious
things
and
honorable
,
God
setteth
solitary
ones
in
families
.
serving
to
grace
things
of
chiefe
eminency
,
Emperours
,
Kings
and
Princes
:
Crownes
are
made
of
the
purest
gold
,
Pro.
12.
4.
embellished
with
the
costliest
Pearles
,
set
in
with
curious
workmanship
.
So
again
her
price
is
said
to
be
farre
above
Rubies
:
Pro.
31.
10.
yea
,
Wisedome
her selfe
,
and
a
good
wife
,
are
not
far
different
in
their
descriptions
;
no
jewell
is
to
be
compared
to
her
,
farre
above
silver
,
yea
,
the
choisest
gold
.
Happy
is
he
upon
whose
head
such
a
crowne
is
set
,
to
whom
heaven
hath
given
such
a
gift
.
The
other
party
is
the
Man
;
Man
honourable
.
we
know
the
man
doth
especially
resemble
the
image
of
God
,
and
in
that
respect
is
the
Wives
head
:
1
Cor.
11.
7.
and
although
by
her
sinne
,
he
came
to
lose
his
honour
,
yet
if
he
be
a
good
man
,
he
is
a
man
of
understanding
,
and
of
an
excellent
spirit
;
Pro.
17.
27.
yea
,
better
then
his
neighbour
.
Not
a
Ruben
any
longer
,
Gen
49.
3.
whose
dignity
is
gone
,
but
as
Nebuchadnezzar
,
restored
againe
to
his
former
,
yea
greater
glory
;
Dan.
4.
34.
as
Iob
,
whose
latter
life
was
better
then
the
former
;
in
whom
the
majesty
,
Iob
42.
12.
authority
and
wisdome
of
God
doth
shine
.
Conclude
then
,
if
both
the
members
of
this
body
are
so
honorable
,
what
must
the
whole
be
?
If
each
of
them
be
so
precious
,
what
is
the
compound
?
if
a
ring
alone
be
rich
,
what
is
it
with
a
richer
pearle
enclosed
in
it
?
As
we
see
when
a
Prince
and
heire
of
a
crowne
marries
a
Princesse
do
wager
,
how
glorious
is
their
union
?
how
honorable
their
concurrence
?
This
may
serve
for
the
first
of
the
foure
.
But
,
The
second
respect
of
honour
.
The
Nature
of
Marriage
.
least
any
should
alledge
,
that
the
Text
speakes
not
of
those
that
make
marriage
honourable
;
but
saith
,
Marriage
(
as
such
an
ordinance
)
is
honourable
:
therefore
let
the
parties
goe
,
and
come
to
the
nature
and
kinde
it selfe
of
marriage
.
The
Greeke
word
here
used
,
2
Pet.
1.
2.
is
the
same
which
is
used
2
Pet.
1.
2.
and
may
as
well
be
translated
Precious
,
or
of
worth
and
value
,
a
costly
thing
:
and
so
it
well
befits
Marriage
;
for
why
?
It
s
precious
in
the
nature
of
it
.
A
Prince
is
a
precious
peece
in
himselfe
;
2
Sam.
18.
3.
Thou
art
worth
ten
thousand
of
us
(
say
the
people
to
David
)
without
any
other
respects
;
he
is
the
delight
of
his
Subjects
,
an
object
of
naturall
contentation
and
esteeme
.
The
light
of
the
Sunne
(
though
considered
apart
from
the
use
)
a
pearle
,
gold
,
skill
and
cunning
in
Arts
,
have
a
peculiar
splendour
,
grace
and
noblenesse
of
nature
in
them
,
and
doe
eminently
exceede
other
things
.
So
marriage
in
the
nature
of
it
(
although
never
so
much
stained
with
the
unjust
aspersions
of
Popery
,
and
their
comparisons
with
virginity
)
is
a
precious
ordinance
in
her
nature
.
How
men
by
their
sinne
make
it
,
is
not
the
question
(
for
a
crown
may
be
cast
into
the
dirt
)
but
how
it
is
.
I
speake
not
now
,
how
generall
consent
and
opinion
hath
setled
it
in
worth
,
graced
it
with
priviledges
,
disgraced
single
life
(
which
yet
I
approve
not
)
and
granced
immunities
to
marriage
farre
above
it
,
both
in
warre
and
peace
(
as
the
Romans
law
of
the
claime
of
three
Sonnes
shewes
)
but
I
speake
of
Gods
owne
institution
of
it
;
for
that
s
onely
honour
which
a
King
gives
,
who
himselfe
devised
it
;
yea
,
and
that
not
as
a
reliefe
of
man
fallen
,
but
an
addition
of
perfection
to
his
creation
,
before
ever
sin
entred
:
for
the
order
of
it
,
after
all
other
creatures
were
made
to
entertaine
and
grace
their
Lord
and
Lady
,
yea
,
the
guard
of
heaven
to
usher
them
into
Paradise
;
even
the
Father
,
Gen.
1.
28.
&
2.
18.
Sonne
and
holy
Ghost
,
consenting
to
propagate
man
created
,
and
not
ceasing
to
create
,
till
the
woman
was
created
:
more
especially
,
the
Lord
Iesus
himselfe
(
when
he
needed
it
not
)
yet
would
grace
it
,
by
being
the
Sonne
of
a
married
Virgin
,
and
choosing
to
be
Iosephs
reputed
Sonne
:
not
to
speake
of
that
honour
he
cast
upon
it
,
when
he
did
yeelde
to
doe
his
first
divine
Miracle
at
a
Marriage
.
Iohn
2.
5.
Now
that
which
a
God
of
purenesse
ordaines
by
a
perpetuall
decree
of
purenesse
,
in
an
estate
of
purenesse
,
how
can
it
choose
but
have
an
ingraven
character
and
formall
nature
of
preciousnesse
and
honour
in
it
?
This
for
the
second
.
The
third
respect
is
yet
more
for
the
honour
of
it
.
Third
respect
:
the
use
of
marriage
.
We
say
it
beares
pricke
and
price
,
which
containes
sweet
and
good
,
price
and
use
in
one
.
For
why
?
The
very
pleasing
pure
lustre
of
a
pearle
,
would
make
it
precious
of
it selfe
,
though
it
had
no
vertue
or
quality
for
use
in
it
.
Marriage
then
is
also
honourable
for
the
use
of
it
.
If
the
Sunne
be
excellent
for
her
purenesse
,
what
is
it
then
for
his
influence
and
life
,
the
very
heat
and
vegetation
of
the
Creatures
?
what
should
the
world
be
,
save
a
dungeon
without
it
?
And
what
were
it
but
an
emptinesse
and
vanity
without
the
usefulnesse
of
marriage
?
If
light
be
so
precious
for
the
purenesse
of
it
,
what
is
it
for
the
usefull
direction
of
it
to
doe
the
world
of
worke
which
it
daily
affordeth
?
If
a
Prince
be
so
honourable
for
his
noblenesse
,
what
is
he
for
the
use
,
to
be
a
Father
to
his
People
,
to
rule
them
with
all
godlinesse
and
honesty
,
to
feed
them
in
Iacob
and
Israel
?
usefulnesse
is
the
varnish
and
lustre
of
honour
,
grounding
and
establishing
it
,
as
colours
set
in
oyle
.
Now
then
what
is
equall
to
marriage
,
for
the
being
or
well
being
of
life
?
I
say
,
the
being
,
ornament
or
defence
of
it
.
It
s
the
prop
of
mutuall
content
,
the
aid
of
nature
,
the
perfection
of
health
,
wealth
,
beauty
,
learning
,
honour
and
experience
,
youth
,
manhood
,
old
age
,
whereof
none
is
sweet
,
where
marriage
supplies
not
the
lacke
.
It
serveth
not
onely
for
the
necessity
of
generation
(
for
how
can
there
be
warmth
to
one
,
but
if
two
lye
together
,
they
have
warmth
?
)
but
for
the
reliefe
of
such
as
are
past
it
,
looking
at
the
safeguard
of
the
stocke
,
and
comfort
of
life
?
Marriage
is
the
Preservative
of
Chastity
,
the
Seminary
of
the
Common-wealth
,
seed-plot
of
the
Church
,
pillar
(
under
God
)
of
the
world
,
right-hand
of
providence
,
supporter
of
lawes
,
states
,
orders
,
offices
,
gifts
and
services
:
the
glory
of
peace
,
the
sinewes
of
warre
,
the
maintenance
of
policy
,
the
life
of
the
dead
,
the
solace
of
the
living
,
the
ambition
of
virginity
,
the
foundation
of
Countries
,
Cities
,
Vniversities
,
succession
of
Families
,
Crownes
and
Kingdomes
;
yea
(
besides
the
being
of
these
)
it
s
the
welbeing
of
them
being
made
,
and
whatsoever
is
excellent
in
them
,
or
any
other
thing
,
the
very
furniture
of
heaven
(
in
a
kinde
)
depending
thereupon
.
Fourthly
,
The
fourth
respect
of
honour
,
viz.
the
sacrednesse
.
it
s
also
honourable
for
the
solemne
sacrednesse
of
it
;
I
meane
not
hereby
spiritualnesse
;
for
I
know
its
a
civill
ordinance
;
and
,
although
for
the
better
witnesse
,
our
Marriages
are
finisht
in
Churches
,
yet
marriage
properly
is
no
Sacrament
.
But
I
meane
,
that
God
generally
hath
planted
a
reverend
esteeme
of
it
in
man
,
and
put
a
deepe
awe
of
it
into
our
mindes
(
as
all
those
Lawes
doe
testifie
,
which
have
so
strictly
maintained
the
repute
of
it
:
)
but
especially
,
that
divine
sanction
by
which
pure
marriage
is
blessed
:
and
all
that
dare
defile
and
dishonour
it
,
the
Lord
threatens
to
dishonour
and
destroy
them
.
1
Cor.
3.
17.
Him
who
defiles
the
Temple
of
God
,
by
the
pollution
of
this
ordinance
,
God
will
also
destroy
.
The
annointing
of
a
King
,
though
it
be
not
properly
a
divine
spirituall
act
,
yet
its
sacred
,
and
the
Consecration
of
him
,
an
act
of
solemne
and
high
reverence
,
most
religiously
obliging
the
Subject
to
all
due
service
,
Rom.
13.
5.
as
to
his
liege
Lord
,
Psal.
105.
15.
for
conscience
sake
.
Touch
not
mine
Annointed
,
(
saith
God
)
and
do
my
Prophets
no
harme
:
1
Sam.
26.
9.
and
therfore
David
trembling
at
Abishai
his
bloody
motion
to
kill
Saul
,
(
though
a
tyrant
)
saith
,
God
forbid
I
should
lay
mine
hand
upon
the
Lords
annointed
,
viz.
lest
God
should
lay
his
hand
upon
him
with
vengeance
.
Even
so
sacred
a
thing
is
this
Marriage
:
not
in
the
jealousie
onely
of
revenging
man
(
whose
heart
cannot
be
pacified
with
gifts
,
Pro.
6.
34.
in
case
of
such
violation
which
argues
a
sacred
depth
of
thoughts
upon
such
an
injustice
,
)
nor
onely
in
the
punishments
inflicted
by
humane
lawes
thereupon
(
some
whereof
make
the
wronged
party
his
owne
jury
,
judge
,
and
executioner
.
)
But
especially
the
just
hand
of
the
God
of
marriage
,
going
out
against
all
offenders
in
this
kinde
,
against
chastity
(
which
should
be
kept
in
this
sacred
Cabinet
)
and
not
onely
against
the
party
offending
himselfe
,
but
also
his
name
and
posterity
.
As
the
text
it selfe
addes
,
and
we
shall
prosecute
in
the
end
of
this
Discourse
;
But
,
whoremongers
and
adulterers
God
will
judge
.
Sum
up
therefore
all
these
respects
in
one
,
and
conclude
,
if
marriage
be
so
solemne
and
precious
in
her
parts
,
nature
,
use
,
and
sacrednesse
,
then
doubtlesse
it
is
true
both
in
the
nature
and
use
of
it
,
That
Marriage
is
honourable
,
and
the
bed
is
undefiled
.
So
much
for
the
opening
of
this
first
point
.
I
come
now
to
the
Vse
.
Vse
1
First
then
,
is
marriage
so
honourable
?
Woe
then
and
terrour
to
all
such
,
Terrour
to
the
dishonourers
of
it
.
as
directly
or
indirectly
,
by
doctrine
or
practice
,
openly
or
secret
,
by
thought
,
word
or
deed
,
dare
violate
marriage
;
whatsoever
they
are
,
Epicures
,
Papists
,
Protestants
,
unmarried
men
or
married
,
do
deface
marriage
,
either
really
or
occasionally
,
casting
their
dung
upon
it
,
they
are
all
guilty
.
First
,
here
let
al
Papists
,
Iesuites
,
Priests
or
others
,
with
all
their
fomenters
and
adherents
,
tremble
and
be
ashamed
,
Against
Papists
.
who
have
dared
so
many
times
to
dishonour
marriage
,
and
so
many
wayes
to
defile
it
.
Their
Clergy
,
forsooth
,
are
all
cut
off
at
one
blow
from
it
,
yea
,
though
it
be
a
Sacrament
.
How
just
is
it
,
that
such
should
be
left
to
the
spirit
of
giddinesse
,
that
they
should
with
the
same
mouth
be
compelled
to
magnifie
that
with
most
holinesse
,
which
yet
they
debar
their
most
holy
order
of
Priesthood
from
?
or
rather
secretly
confesse
,
what
a
polluted
order
it
is
,
which
disdaineth
the
use
of
that
,
which
(
though
erroniously
)
they
call
a
Sacrament
?
The
state
of
marriage
is
with
these
impure
ones
,
an
estate
of
such
as
live
in
the
flesh
.
Better
were
it
(
saith
their
Champion
Bellarmine
,
Papists
have
personall
Sacraments
.
)
for
a
Priest
to
defile
himself
with
many
harlots
,
then
to
be
married
to
one
wife
.
When
the
trumpet
gives
so
certain
an
alarme
and
sound
of
defiance
to
marriage
,
who
should
dare
venture
upon
it
?
These
children
of
the
purple
whore
,
scorne
that
their
great
revenues
should
serve
to
maintaine
the
honourable
off-spring
of
marriage
;
therefore
God
leaves
them
to
be
more
filthy
,
and
to
let
such
a
filthy
off-spring
maintaine
none
,
save
the
children
of
fornication
.
Marriage
was
honourable
in
the
Church
,
not
among
Lay-men
onely
,
but
(
in
the
old
Testament
)
with
the
high
Priest
,
and
all
his
Tribe
(
which
yet
were
typicall
of
the
purenesse
of
Christ
himselfe
)
and
Moses
himselfe
,
a
man
who
was
conversant
with
God
,
and
spake
to
him
face
to
face
,
was
married
:
after
Christ
,
with
the
Apostles
themselves
,
notwithstanding
their
travels
,
Saint
Peter
their
grand
Patron
(
and
Paul
had
the
same
power
)
with
the
Evangelists
,
and
many
religious
Bishops
and
Overseers
of
Christs
flocke
,
from
their
times
to
many
generations
following
.
Till
the
mystery
of
iniquity
,
which
long
before
had
bin
laid
as
leven
,
and
began
to
worke
,
was
growne
at
length
to
open
Doctrine
of
Divels
,
1
Tim.
4.
2.
in
rejecting
of
marriage
,
and
practice
of
Divels
,
in
playing
the
Sodomites
and
whoremongers
;
for
generally
this
taint
hath
run
through
them
all
(
if
Histories
may
be
beleeved
)
from
the
head
to
the
foot
.
See
our
learned
writers
.
Centur.
And
although
I
deny
not
,
but
many
votaries
among
them
,
abstaine
from
uncleannesse
,
some
more
,
some
lesse
;
yet
their
Doctrine
frets
like
a
Canker
,
2
Tim.
2.
17.
to
defile
and
dishonour
this
honourable
Ordinance
.
Away
ye
hypocrites
,
and
vanish
at
the
light
and
lustre
of
this
truth
!
your
workes
in
secret
are
such
,
that
it
is
a
shame
onely
to
name
them
,
the
Sunne
blushing
at
them
:
your
Cloysters
of
both
sexes
,
vaults
,
privies
,
fishponds
,
and
the
like
,
have
witnessed
sufficiently
(
by
the
confession
and
sanction
of
a
great
Pope
and
Proctor
of
your
owne
)
what
hellish
abominations
doe
swarm
under
the
shroud
and
vaile
of
your
defiance
of
Marriage
.
How
justly
hath
the
Lord
(
by
giving
over
such
,
The
life
and
practice
of
Papists
justly
punished
by
God
both
to
sinnes
unnaturall
and
unlawfull
)
disabled
them
of
credit
and
ability
,
to
dishonour
that
which
they
so
abhor
?
so
that
their
words
against
marriage
,
which
they
nickname
,
a
living
in
the
flesh
,
are
no
slander
to
it
.
For
as
the
Proverbe
saith
,
Clodius
accuses
whoremasters
,
and
Catiline
Ceth●gus
,
to
be
a
traitor
.
This
errour
of
theirs
,
never
past
without
contradiction
,
from
first
to
last
in
the
Church
,
notwithstanding
their
violence
have
brought
it
to
this
.
As
Saint
Paul
of
those
Iewes
,
1
Thes.
2.
15.
so
I
of
these
,
God
they
opposed
,
and
man
they
disregarded
;
hatefull
and
hated
of
all
men
.
Reuel
.
18
2.
God
hath
said
,
It
is
not
good
for
man
to
be
alone
,
Gen.
2.
18.
for
snares
sake
.
They
say
,
it
s
not
good
to
be
married
,
1
Cor.
7.
1.
for
Devotions
sake
;
abusing
that
Text
,
It
s
not
good
for
a
man
to
touch
a
woman
.
As
Austin
said
betwixt
Donatus
and
himselfe
,
Whether
of
the
two
beleeve
you
?
so
say
I
between
God
and
these
.
And
,
man
they
controll
;
for
here
the
text
cals
marriage
honourable
[
among
all
]
poore
and
rich
,
simple
,
learned
,
noble
,
base
,
minister
,
people
;
all
men
.
What
then
are
these
?
men
,
or
beasts
in
their
likenesse
,
with
womens
faces
,
lions
qualities
,
or
rather
Divels
in
the
flesh
.
That
which
they
raise
up
as
high
as
a
Sacrament
among
men
,
they
beat
down
and
anathematize
to
hell
among
themselves
.
But
I
leave
them
to
the
discovery
of
their
owne
sect
sometimes
,
Luther
and
others
,
who
upon
the
experience
of
them
,
loathed
them
;
and
therefore
(
though
at
their
parting
Satan
fomed
and
raged
)
even
out
of
horrour
of
conscience
,
departed
from
them
.
No
wonder
;
for
who
could
endure
the
society
of
such
theeves
,
as
have
robbed
the
earth
of
men
,
men
of
honesty
,
and
heaven
of
Saints
,
as
a
learned
man
speakes
.
Popish
magnifying
of
virginity
confuted
.
As
for
their
deifying
of
virginity
above
marriage
(
which
partly
they
colour
over
with
Saint
Ieroms
preposterous
zeale
against
Vigilantius
)
let
me
answer
with
that
wise
towne-Clerke
of
Ephesus
,
Acts
19.
35.
speaking
to
the
tumultuous
people
,
Who
knoweth
not
that
virginity
is
precious
?
But
grant
it
be
so
.
What
?
can
it
not
be
praised
without
the
disgrace
of
marriage
?
Is
the
eye
of
the
one
evill
,
because
the
other
is
good
?
Can
no
oblation
pacifie
the
one
,
but
the
honour
of
the
other
depraved
,
and
a
sacrifice
of
the
heads
of
married
men
?
doth
she
not
cut
downe
the
bowe
she
stands
on
,
yea
breake
her
owne
necke
,
in
destroying
marriage
?
To
be
sure
,
none
are
so
unfit
to
commend
or
defend
her
,
as
they
who
confute
marriage
by
the
same
uncleannesse
whereby
they
defile
virginity
.
Virgins
,
I
confesse
,
have
their
honour
,
yea
,
those
Eunuches
who
have
made
themselves
spiritually
so
for
the
kingdome
of
God
,
Mat.
19.
12.
are
praise
worthy
.
And
,
as
that
Demoniacke
said
,
Acts
19.
15.
Iesus
we
know
,
and
Paul
we
know
,
but
who
are
ye
?
So
we
,
marriage
and
true
virginity
we
admire
,
but
as
for
you
,
what
,
or
whence
are
yee
?
If
you
speake
a
good
word
for
it
,
it
were
meet
(
as
they
at
Athens
were
wont
in
the
Senate
to
do
)
to
take
it
out
of
your
unvirgin-like
unseemly
mouthes
,
and
put
it
into
the
mouth
of
honester
persons
.
Praise
stinkes
in
the
mouthes
of
such
as
doe
reproach
more
by
deeds
,
then
their
mouthes
can
commend
.
As
the
Poet
once
said
of
the
cold
Poetry
of
them
who
commended
fasting
with
their
bellies
full
:
so
may
I
say
of
you
,
who
praise
virginity
,
your selves
having
bodies
debauched
with
uncleannesse
;
your
breath
is
not
sweet
enough
for
this
worke
,
nor
your
words
strong
enough
,
to
make
you
beleeved
.
None
but
Oratours
can
praise
eloquence
,
nor
any
,
save
chaste
virgins
,
single
life
,
whether
married
or
unmarried
.
One
once
said
of
the
great
Turkes
horse
,
that
no
grasse
grew
after
where
he
had
once
trod
;
so
,
neither
did
ever
virginity
thrive
upon
your
praises
.
As
Locusts
eat
up
all
before
them
,
so
doth
your
unbridled
lust
;
and
the
more
,
by
how
much
its
vailed
with
the
vow
of
that
Chastity
,
which
becomes
the
greatest
snare
of
uncleannesse
,
to
them
that
make
it
.
Thus
much
for
the
first
branch
.
But
to
leave
these
,
2.
Branch
of
terrour
against
all
prophaners
of
marriage
.
I
would
also
apply
this
truth
to
a
second
sort
of
men
,
for
their
dishonouring
of
marriage
.
Such
I
meane
,
as
doe
(
though
not
by
Popish
,
yet
)
by
their
uncleane
lives
and
practice
,
defloure
and
disgrace
this
Ordinance
.
The
most
reall
and
chiefe
offenders
in
this
kinde
,
who
by
their
manners
doe
not
onely
impute
,
but
infuse
(
in
a
sort
)
a
blot
and
shame
into
marriage
,
causing
it
to
stinke
by
their
sinne
,
which
God
hath
honoured
and
blessed
.
And
these
are
the
successours
of
Hophni
and
Phinees
,
1.
Sam.
2.
23.
whose
open
and
shamelesse
pollutions
by
whoredome
and
adultery
doth
corrupt
it
.
A
course
in
these
dayes
so
common
,
that
not
onely
among
the
viler
sort
its
thought
nothing
(
for
there
be
of
the
ignorant
and
baser
sort
of
people
who
are
free
from
it
)
but
even
of
them
of
the
better
fashion
also
(
where
grace
rules
not
)
of
whom
in
the
end
of
this
Treatise
I
shall
speake
more
.
But
besides
these
,
how
doe
the
lives
of
such
as
live
in
this
estate
of
marriage
cause
men
to
vow
the
grosest
uncleannesse
,
rather
then
they
would
be
so
married
?
As
once
an
Heathen
said
,
If
this
be
the
practice
of
Christians
to
eat
their
God
,
and
to
kill
their
King
,
let
my
soule
be
with
the
Philosophers
.
So
say
I
,
the
base
cursed
life
of
many
professours
,
who
brawle
,
scold
,
fight
,
and
live
at
defiance
with
each
other
,
causes
many
ungodly
ones
to
prefer
a
single
life
,
though
besmeared
with
all
sorts
of
lusts
contemplative
,
practicall
,
natural
,
unnatural
,
with
wives
,
harlots
,
or
as
they
can
,
rather
then
to
marry
!
that
is
to
say
,
Let
my
soule
be
with
the
adulterers
.
I
say
to
such
married
persons
,
stumbling-blocks
and
eye-sores
;
perhaps
you
may
be
guiltlesse
of
this
sin
your selves
;
but
verily
,
many
by
your
occasion
,
are
as
deeply
tempted
to
uncleannes
,
as
others
are
by
the
entisements
of
bawds
and
companions
of
harlots
.
Well
,
as
odious
as
you
are
,
yet
is
Marriage
honourable
in
her selfe
:
you
doe
as
much
as
in
you
lyeth
(
and
shall
answer
for
it
,
as
well
as
if
it
were
in
your
power
)
to
defile
it
;
but
yet
you
cannot
defile
that
which
God
hath
enstamped
with
honour
.
To
see
some
married
couples
,
how
they
bring
up
their
brats
to
all
filthinesse
of
manners
:
1
King
21.
25.
to
see
Ahabs
and
Iezabels
both
combining
together
in
villany
:
to
see
the
wofull
confusion
of
bad
wives
with
good
husbands
,
Sam.
25.
or
them
with
as
bad
wives
,
Marriage
abhorred
by
the
base
life
of
some
couples
.
drawing
in
a
most
unequall
yoake
:
Nabals
and
Abigails
,
Moses
and
Zippora's
;
would
it
not
cause
men
to
stop
their
noses
at
the
stinch
of
marriage
?
Should
this
be
,
if
men
kept
the
honour
of
marriage
unstained
?
If
they
were
jealous
to
suffer
any
eye
to
behold
their
unseemelinesse
,
Exod.
4.
25.
least
marriage
should
be
dishonoured
?
To
see
the
separation
of
such
in
the
Countrey
of
all
sorts
,
as
depart
from
their
yoake-fellowes
,
abandoning
each
other
by
Law
,
or
lawlesse
divorces
,
from
bed
,
board
,
and
affection
(
I
meane
by
wilfull
separating
themselves
)
would
it
not
cause
men
to
irke
marriage
?
To
behold
varlets
and
monsters
openly
,
and
in
the
face
,
Num.
25.
6.
14
and
defiance
of
Courts
and
Lawes
,
without
penance
or
due
pursuit
and
punishment
,
to
doe
as
Zimri
and
Cozbi
did
(
though
with
contrary
successe
)
to
bring
their
whores
and
the
bastards
they
have
begotten
by
them
,
not
onely
into
their
houses
and
under
their
wives
noses
,
but
to
lay
them
in
their
beds
,
to
force
them
to
afford
them
like
nurcery
and
equall
tearmes
with
their
owne
:
would
it
not
make
Heathens
themselves
to
spue
us
out
?
To
see
great
men
to
relinquish
and
cast
up
their
chaste
and
wel-deserving
Ladies
,
(
whom
they
at
first
loved
and
sought
with
the
greatest
ambition
)
and
to
give
themselves
to
vagrant
and
libidinous
courses
;
would
it
not
fray
men
from
marriage
,
and
say
as
they
did
,
If
the
case
stand
so
,
it
is
not
good
to
marry
?
To
conclude
,
to
see
but
the
base
Mart
that
is
now
made
of
marriages
,
how
men
looke
onely
at
the
prize
and
the
best
game
,
how
they
may
take
in
,
or
put
off
their
children
,
in
and
at
the
best
vantage
(
as
cattle
in
a
market
)
for
wealth
and
portion
,
be
they
never
so
debaucht
,
drunkards
,
or
light
huswives
;
would
it
not
provoke
men
to
vomit
such
marriages
?
A
worthy
wife
cannot
be
sufficiently
prized
,
a
man
cannot
tell
what
to
aske
for
such
a
pearle
;
Prov.
31.
10.
and
a
bad
one
deserves
no
price
,
being
the
worst
of
wares
:
the
one
is
above
this
line
,
the
other
is
under
it
,
neither
ought
to
be
bought
and
sold
:
I
say
,
these
,
and
other
the
like
abuses
,
as
the
perpetuall
jealousies
betweene
some
couples
(
not
the
worst
persons
,
yet
bad
in
marriage
)
their
sinister
conceits
,
melancholike
distempers
,
how
doe
they
make
this
commodity
of
marriage
,
yea
and
a
better
too
,
even
religion
it selfe
(
which
too
many
such
professe
)
to
be
badly
spoken
of
.
But
in
the
meane
time
,
by
these
rents
and
disorders
the
innocent
Ordinance
heares
ill
;
as
if
,
by
her
default
,
such
evils
were
committed
.
Vse
3
I
proceed
to
a
second
use
of
Admonition
;
and
that
is
,
to
all
such
as
shall
upon
triall
finde
out
their
errors
,
Admonition
to
prevent
the
dishonour
of
marriage
.
or
else
can
entire
and
unstained
.
Sundry
are
the
feares
and
griefes
I
know
of
the
weaks
(
though
religious
couples
)
when
they
looke
backe
to
their
beginnings
:
some
to
consider
how
rawly
they
entred
into
this
condition
at
first
,
and
since
having
found
God
to
be
more
gracious
,
to
reclaim
them
home
,
or
the
husband
and
wife
that
before
was
a
verse
:
yet
when
they
also
thinke
,
how
unthankefully
they
have
requited
God
for
it
,
waxing
light
,
wanton
,
worldly
and
loose
;
they
cannot
chuse
,
but
they
must
be
in
bitternesse
for
it
.
Others
,
although
they
have
entred
into
this
estate
with
much
zeale
,
resolution
,
and
consent
of
heart
,
to
honour
God
to
their
uttermost
in
it
:
yet
alas
,
when
they
come
to
weigh
seriously
how
many
dayes
,
moneths
and
yeeres
are
come
over
their
heads
in
a
most
unprofitable
sort
;
gray
haires
being
upon
them
,
without
any
impression
of
fruit
,
and
growth
in
good
;
able
to
say
little
for
themselves
,
either
for
religion
,
walking
betweene
themselves
,
praying
for
and
with
each
other
,
joynt
care
in
education
of
their
children
;
yea
,
that
they
have
humored
each
other
in
their
base
corruptions
,
bolstred
each
other
in
worldlinesse
(
which
hath
eaten
up
their
stocke
)
not
suffered
grace
to
revive
but
to
decay
;
serving
their
turnes
each
of
other
,
onely
for
common
and
vanishing
ends
of
their
owne
:
spent
Sabbaths
carnally
,
and
little
delighted
in
them
for
Gods
cause
,
fruitlesse
in
hearing
,
and
Family
duties
:
oh
!
much
cause
of
griefe
must
needs
be
to
such
.
Be
therefore
admonished
,
sleight
not
the
care
of
maintaining
of
Religion
in
your
marriage
,
with
all
solicitous
carefulnesse
,
shunning
that
which
might
weaken
it
,
the
honour
and
comfort
of
it
.
Crownes
of
honour
are
tickle
things
;
and
looke
whatsoever
it
be
that
hath
much
honour
put
upon
it
,
hath
withall
much
care
,
anxiety
and
burden
annexed
.
Beware
then
:
scum
not
off
the
fat
and
sweet
of
the
honor
and
content
of
marriage
;
but
as
for
the
burden
and
service
of
it
,
to
seeke
God
,
to
worship
him
joyntly
,
to
shun
all
occasions
of
ease
,
carnall
occasions
of
jollity
,
unchaste
company
,
you
are
loath
to
take
the
paines
:
surely
,
you
shall
finde
at
last
that
repentance
will
be
the
best
fruit
of
such
sleghtnesse
:
it
is
strange
how
little
this
is
beleeved
at
first
,
till
experience
have
taught
it
:
Marriage
no
buckler
to
sence
our selves
in
bad
courses
.
but
men
thinke
marriage
to
be
a
buckler
to
fence
off
all
blowes
:
so
long
as
they
love
one
another
(
as
they
thanke
God
,
that
they
doe
heartily
,
though
with
a
rotten
love
)
that
will
hold
them
in
,
as
the
corner-stone
doth
the
sides
of
an
house
.
Others
take
marriage
to
be
an
estate
of
loose
liberty
,
to
live
as
they
list
,
and
therefore
observe
no
caution
,
nor
feare
any
danger
,
till
at
last
they
be
waile
their
folly
,
when
they
see
how
by
their
rash
improvidence
,
they
have
brought
a
snare
of
poverty
upon
themselves
:
others
,
an
habit
of
pleasures
and
expence
,
till
,
both
time
,
thrift
,
and
heart
be
all
lost
and
past
recall
.
Others
there
are
,
who
by
their
froward
,
peevish
carriage
have
provoked
each
others
to
wearinesse
,
impatience
and
discontent
:
others
,
have
drowned
themselves
in
lust
,
and
led
each
others
by
base
example
to
follow
them
;
and
instead
of
complainers
of
each
others
,
to
be
as
deep
in
and
overshooes
therein
as
the
other
,
thereby
heaping
diseases
and
needlesse
sorrow
upon
their
heads
.
And
whereas
for
lacke
of
mature
regard
and
prevention
,
they
have
pierced
through
themselves
with
the
fruit
of
their
sinne
;
then
they
cry
out
too
late
,
wishing
they
had
bin
wiser
to
keepe
this
crowne
entire
from
staine
and
dishonour
!
Kings
and
Emperours
have
so
sleighted
the
due
care
of
their
crownes
,
that
they
have
brought
ruine
and
misery
upon
themselves
,
by
running
into
excesse
of
contempt
:
as
in
the
example
of
Rehoboam
wee
see
.
But
when
as
for
their
loose
exorbitant
wayes
,
they
have
come
to
see
those
sad
effects
which
followed
,
they
have
wisht
their
crownes
againe
,
upon
condition
of
improving
their
honour
with
ten
times
more
temperance
and
wisedome
.
How
much
more
then
have
married
persons
cause
to
abhor
their
carelesnesse
in
this
kinde
,
and
to
binde
sare
,
if
they
looke
to
finde
sure
;
that
is
,
to
prop
up
the
honour
of
this
ordinance
,
if
they
will
enjoy
the
quiet
fruit
of
righteousnesse
,
by
their
good
behaviour
.
If
a
Minister
or
Magistrate
havi●g
more
honour
put
upon
them
in
their
places
then
others
,
should
carry
themselves
the
more
disdainfully
,
and
beare
themselves
so
upon
their
places
,
that
they
care
for
no
man
,
nor
baulke
any
bad
courses
,
doe
they
looke
their
honour
should
beare
them
out
?
should
not
God
say
to
them
,
1
Sam.
2.
30.
Those
who
honour
me
,
I
will
honour
;
but
such
as
reproach
me
,
I
will
make
vile
?
If
private
persons
excelling
others
in
gifts
,
shall
not
attend
to
humility
and
fear
of
themselves
,
shall
not
their
glory
end
in
their
shame
,
their
gifts
in
barrennesle
,
and
their
profession
in
revolt
?
Even
so
is
it
here
;
such
as
care
not
,
regard
not
their
demeanour
in
marriage
,
both
to
God
,
themselves
,
and
their
families
,
by
shunning
offences
,
jealousies
,
losse
or
alienation
of
affections
;
but
thinke
it
will
alway
be
hony-moone
,
and
a
merry
world
with
them
,
is
it
not
just
,
that
their
unseasonable
ruines
should
teach
them
repentance
too
late
?
Therefore
let
all
married
onc●
be
warned
hereby
,
Conclusion
.
to
be
sober
,
heedfull
,
advised
,
moderate
in
their
affections
,
loves
,
and
liberties
;
rather
walking
on
this
side
the
brinke
,
then
otherwise
:
alway
fearing
a
change
,
and
saying
,
What
if
my
follies
breed
in
my
wife
(
by
Gods
secret
vengeance
)
a
loathing
of
me
?
a
fire
of
contention
in
my
bosome
?
a
continuall
dropping
upon
my
head
,
my
content
at
home
,
my
repute
abroad
?
God
keepe
me
within
such
bounds
of
marriage
'
as
I
first
●owed
to
keepe
at
my
entrance
.
Thus
much
for
the
Admonition
.
Next
,
Comfort
to
good
couples
,
who
honour
marriage
.
I
proceed
to
comfort
all
such
godly
couples
,
as
have
laboured
to
enhanse
and
uphold
the
honour
of
this
Ordinance
.
Try
your selves
then
;
no
doubt
you
shall
meet
with
uncomfortable
thoughts
,
for
your
manifold
failings
:
and
no
doubt
you
thinke
few
religious
mariages
so
ill
managed
,
and
so
poorely
carried
as
your
owne
!
the
many
breaches
and
flawes
of
your
marriages
,
do
cause
you
to
mourne
and
complaine
,
saying
,
If
indeed
I
had
so
inured
and
acquainted
my selfe
and
my
wife
to
prayer
and
close
worshipping
of
God
;
if
I
had
wisdome
and
understanding
enough
to
be
Gods
voyce
to
my
wife
to
guide
her
:
if
I
had
abstained
from
the
snares
and
occasions
laid
in
my
way
by
Satan
to
overthrow
me
and
my
peace
;
had
I
preserved
bòth
body
and
soule
in
that
chastity
and
honour
that
was
meet
,
nourishing
love
and
amity
,
abhorring
all
occasions
to
the
contrary
,
I
might
behold
the
face
of
God
with
comfort
I
but
now
my
burden
is
encreased
by
my
errours
in
marriage
;
viz.
that
with
a
slight
,
heedlesse
and
regardlesse
heart
,
I
have
carried
my self
in
a
businesse
of
such
consequence
;
upon
which
the
well
or
ill
fare
of
my
life
dependeth
.
Well
,
there
is
no
doubt
,
but
,
as
in
all
other
,
so
in
this
part
of
the
wheele
of
our
conversation
,
to
wit
,
of
marriage
;
we
all
sinne
many
wayes
,
and
our
errours
are
infinite
.
But
now
,
sift
thy selfe
more
narrowly
,
and
leaving
thy
faults
,
examine
thy selfe
in
intentions
,
in
all
the
wandrings
and
swervings
of
thy
course
.
Wants
of
weak
and
religious
couples
shall
be
pardoned
.
Canst
thou
say
,
that
as
in
all
other
,
so
in
this
part
of
thy
course
,
thou
hast
sought
better
to
be
informed
,
what
that
good
and
accepted
will
of
God
is
?
Rom
12.
2.
and
accordingly
,
with
simplicity
of
heart
hast
quit
thy selfe
to
thy
companion
,
not
for
thine
owne
base
ends
and
ease
,
but
that
marriage
might
have
her
honour
preserved
,
offences
might
be
prevented
,
God
worshipped
within
,
and
honoured
without
doores
;
a
peaceable
life
in
all
godlinesse
and
honesty
preserved
?
I
aske
not
whether
there
have
bin
staggerings
,
wearinesse
of
the
yoake
,
and
desire
after
more
liberties
,
(
for
who
is
there
that
sinneth
not
?
as
Salomon
said
,
1
Kings
8.
)
but
,
I
aske
this
;
Hast
thou
denied
thy selfe
,
and
curbed
thy
base
heart
,
to
stoope
to
God
in
drawing
this
yoake
;
not
sought
thy
ease
,
sleshly
content
,
letting
the
honour
of
God
to
sinke
or
swim
?
Hast
thou
humbly
bowed
thy
neck
and
stooped
to
the
ordinance
,
acknowledging
how
much
its
changed
from
the
first
Creation
,
and
by
sinne
filled
with
sundry
sorrowes
,
distempers
and
bitter-sweets
,
hardly
to
be
avoyded
?
I
say
,
hast
thou
under
all
these
,
abased
thy selfe
before
the
Lord
,
craved
pardon
of
thy
stout
heart
and
proud
stomacke
,
loth
to
yeeld
,
and
thine
impotency
of
thy
passions
,
desiring
to
testifie
thy
obedience
in
bearing
these
annoyances
,
as
justly
inflicted
for
sinne
?
Hast
thou
acknowledged
the
Lord
most
wise
,
in
so
ordering
the
matter
for
thee
,
that
because
thy
heart
is
haughty
and
insolent
,
therfore
he
hath
tamed
thee
by
this
bridle
;
and
hath
by
it
exercised
thy
faith
and
patience
,
and
brought
thee
to
the
bent
of
his
bowe
?
so
that
for
the
avoyding
of
farre
worse
snares
,
and
for
the
comforts
and
liberties
accruing
by
marriage
,
thou
canst
willingly
yeeld
obedience
to
the
rules
and
duties
therof
,
not
dividing
burdens
from
priviledges
?
and
thou
canst
correct
all
thy
licentiousnesse
in
seeking
sleshly
content
onely
in
marriage
?
Surely
,
if
in
some
comfortable
sort
thou
canst
speake
thus
in
the
eares
of
God
,
begging
a
pardon
of
all
wants
,
and
a
release
of
all
deserved
penalties
;
then
I
say
(
according
to
infirmity
)
thou
hast
sought
the
honour
of
marriage
;
and
to
prevent
the
just
staine
and
aspersions
thereof
by
thy
watchfulnesse
;
yea
,
thou
hast
sought
the
honour
of
the
ordainer
therof
,
for
thy
singular
comfort
,
which
thou
mightst
ill
have
wanted
.
What
remaines
therefore
,
Application
of
the
comfort
but
that
I
comfort
thee
from
God
,
and
encourage
thee
by
his
promise
,
not
onely
against
the
feare
of
thy
dishonouring
God
,
but
also
towards
a
more
hearty
endeavour
to
honour
him
further
?
Surely
,
thou
hast
neede
of
no
lesse
.
Thy
journey
is
long
,
thy
obedience
difficult
!
its
not
for
a
day
or
a
moneth
,
but
for
life
;
it
s
not
for
a
sodering
up
of
breaches
for
a
while
,
to
breake
out
so
much
the
worse
after
:
M●rriage
is
no
loose
nor
idle
,
way
of
service
.
it
s
no
worke
of
an
outside
,
to
set
a
good
face
upon
the
matter
abroad
,
nourishing
still
the
disease
within
;
God
is
not
mocked
,
and
sinnes
in
this
kinde
are
like
oyle
in
the
hand
,
which
cannot
be
hid
.
But
this
obedience
is
a
perpetuall
,
yet
an
ingenuous
,
humble
and
holy
subjection
to
the
will
of
the
subjecter
;
who
by
it
tryes
men
,
and
shewes
them
all
which
is
in
the
heart
:
so
that
,
I
dare
say
,
a
true
obedient
in
marriage
,
is
a
good
servant
in
all
.
Therefore
,
as
thou
needest
encouragement
from
God
(
as
who
doth
not
in
difficult
duties
)
so
,
Encouragement
to
religious
couples
.
take
it
into
thy
bosome
as
thine
owne
,
chew
upon
it
and
digest
it
:
it
s
the
Lords
will
that
thou
shouldest
;
I
say
unto
thee
,
that
as
the
Lord
hath
put
honour
upon
this
ordinance
,
so
thou
hast
sought
to
maintaine
it
,
and
who
so
honours
God
,
shall
be
honoured
of
God
.
God
can
and
will
turne
all
the
impediments
and
incumbrances
of
this
estate
into
blessings
:
thou
shalt
finde
this
estate
made
honourable
to
thee
;
thy selfe
shalt
finde
acceptance
with
God
in
all
thy
suits
;
successe
in
enterprises
,
honour
and
esteem
among
his
people
:
he
shall
crowne
thee
with
old
age
,
and
good
report
in
the
way
of
righteousnesse
.
Thy
wife
shall
be
a
blessing
,
no
snare
;
thy
liberties
shall
be
pure
unto
thee
,
and
thou
shalt
visit
thine
habitation
without
sinne
,
as
Iob
speaks
;
Job
5.
24.
thou
shalt
dr●nke
of
the
stoods
of
milke
,
and
butter
and
honey
.
Job
20.
17.
Thy
children
shall
honour
thee
in
the
gate
;
and
shall
be
thy
crowne
in
thy
age
;
Prov.
17.
6.
they
shall
stand
about
thy
table
as
olive
plants
;
Psal.
138.
3.
yea
,
although
any
of
them
should
prove
irregular
,
yet
that
should
not
condemne
thine
innocency
.
In
a
word
,
God
shall
bring
upon
thee
all
the
blessings
promised
to
such
as
honour
his
ordinance
,
even
to
love
thine
,
Esay
59.
21.
for
many
generations
.
His
word
shall
not
be
taken
from
thee
and
them
for
ever
:
Ezra
8
9.
he
will
continue
thee
a
name
upon
earth
,
Psal.
128.
6.
and
a
naile
in
his
temple
,
and
peace
upon
Israel
.
Nay
,
Miseries
shunned
by
good
couples
.
I
adde
,
that
thy
very
obedience
alone
in
it self
shal
be
a
blessing
unto
thee
.
Dost
thou
preserve
thy
body
in
holines
and
honor
?
thou
shalt
a
void
hereby
those
infinite
woes
and
miseries
,
which
befall
the
unchaste
,
as
proverty
,
basenesse
,
a
rotten
body
,
a
worse
soule
,
a
ruined
estate
,
both
in
this
world
and
in
the
world
to
come
.
Dost
thou
nourish
love
and
amity
betweene
thy selfe
and
thy
wife
,
that
so
the
peace
of
God
thereby
may
the
better
rule
thy
heart
and
minde
?
Loe
,
how
infinite
many
garboiles
and
miseries
thou
avoydest
of
wrath
,
debate
,
envie
,
raylings
,
quarrellings
and
discontents
,
which
bad
marriage
causeth
.
But
canst
thou
say
,
that
besides
these
ordinary
duties
of
the
married
estate
,
Married
couples
must
serve
God
in
their
time
.
thou
and
thy
wife
have
also
closed
with
God
in
the
speciall
service
of
the
time
,
and
(
with
good
Vriah
and
Mephibosheth
)
moderately
used
the
comforts
of
this
life
,
2.
Sam.
19.
24.
(
during
the
sorrowes
of
the
Church
)
and
bin
married
,
Amos
6.
6.
as
if
not
;
remembring
the
afflictions
of
Ioseph
,
making
them
the
due
and
daily
matter
of
thine
Humiliations
and
Requests
before
God
?
Ioel
2.
16.
hast
thou
oft
,
with
Ioel's
Bridegroome
and
Bride
,
come
out
of
thy
feasting
Chamber
,
Esay
26.
20.
to
hide
thine
head
in
thy
fasting
chamber
(
as
our
Saviour
tels
us
,
when
the
Bridegroome
shall
be
taken
away
,
Luke
5.
34.
they
shall
mourne
in
those
dayes
,
Zach.
12.
17.
)
the
husband
apart
,
and
the
wife
apart
,
for
sincerity
,
or
both
together
for
fervency
?
Or
with
the
Psalmist
,
Dost
thou
desire
thy
tongue
cleave
to
the
roofe
of
thy
mouth
,
Psal.
137.
5.
except
the
joy
of
Ierusalem
be
above
all
thy
joy
,
even
marriage
joy
it selfe
(
which
yet
is
allowed
to
be
great
.
)
Surely
then
,
I
say
,
thou
hast
honoured
marriage
indeed
,
and
as
thy
share
in
the
duty
hath
bin
greater
,
so
shall
it
be
in
the
blessing
:
Esay
4.
ult.
The
Lord
shall
give
thee
an
hiding
place
in
the
day
of
evill
,
and
because
thou
hast
kept
the
word
of
his
patience
,
Revel.
3.
in
bad
times
,
hee
shall
also
deliver
thee
in
that
houre
of
temptation
,
which
shall
come
for
a
triall
upon
all
flesh
.
Hee
shall
uphold
thee
in
six
troubles
,
and
the
seventh
shall
not
come
neere
thee
:
The
floods
of
great
waters
,
Psal.
32.
6.
with
all
those
plagues
which
God
hath
denounced
against
these
,
shall
not
come
neere
thee
.
Be
cheerefull
in
the
Lord
therefore
,
and
still
,
thou
and
thy
wife
,
cleave
and
cling
to
him
;
deny
your
owne
wils
and
carnall
reason
,
and
trust
to
his
eternall
strength
;
buckle
with
the
worke
of
God
faithfully
,
Isai
26.
3.
and
walke
in
his
ordinance
humbly
,
till
hee
come
;
and
then
he
shall
bring
healing
in
his
wings
at
last
;
Malac.
3.
and
in
the
meane
time
,
hee
shall
cause
a
voyce
to
sound
behinde
,
saying
,
This
is
the
way
,
walke
in
it
:
Hee
shall
order
your
pathes
,
resolve
your
doubts
,
prevent
dangers
,
and
so
preserve
the
soules
of
his
Saints
,
that
thousands
shall
fall
at
his
right
hand
,
Psal.
91.
7.
and
ten
thousands
at
your
left
,
you
going
safe
in
the
middest
,
and
so
be
brought
safe
and
well
through
all
extremities
at
last
.
So
much
for
Comfort
,
and
for
this
first
Chapter
.
CHAP.
II.
More
full
explication
in
what
the
honour
of
marriage
consists
(
being
the
ground
of
the
Treatise
ensuing
)
viz.
entrance
and
continuance
.
Entrance
first
,
in
marrying
in
the
Lord
,
handled
.
BVT
because
there
be
many
more
Vses
to
be
made
of
this
point
,
ere
I
come
to
them
,
I
desire
further
to
open
this
truth
,
and
in
particular
to
shew
what
the
honour
of
this
marriage
is
,
and
in
how
many
things
it
consists
.
Honourable
we
see
it
is
,
Quest.
How
may
married
couples
attain
this
honour
?
by
that
which
hath
bin
said
;
but
the
question
is
,
How
married
couples
may
attaine
this
honour
?
To
which
I
answer
,
by
two
maine
duties
:
First
,
procure
it
:
Secondly
,
preserve
it
.
Procure
it
first
,
by
laying
the
foundation
of
it
in
honour
;
Answ.
By
two
things
;
first
,
by
good
entrance
:
secondly
,
continuance
for
as
the
root
is
,
so
will
the
branches
be
,
either
honourable
or
reproachfull
:
seeke
therefore
to
enter
into
that
estate
according
to
God
and
his
rules
.
And
then
secondly
,
having
entred
well
into
it
,
manage
it
well
also
,
nourish
the
honour
of
it
carefully
and
warily
,
for
it
s
no
whit
lesse
vertue
to
keepe
well
,
then
to
seeke
aright
;
and
many
begin
with
great
shew
of
honour
,
who
yet
end
in
shame
.
Touching
the
former
of
these
,
The
former
part
:
to
marry
in
the
Lord
.
there
is
a
double
rule
of
the
word
;
first
,
to
marry
in
the
Lord
:
secondly
,
to
marry
aptly
in
the
Lord
.
This
is
the
ground
of
an
honourable
marriage
,
when
as
thou
art
content
to
be
taught
by
him
who
first
put
honour
upon
it
,
to
maintaine
it
.
For
the
former
,
to
marry
in
the
Lord
,
Entrance
requires
goodnesse
and
aptnesse
.
is
to
use
our
uttermost
discreet
diligence
,
to
seeke
out
such
companions
,
as
(
in
charity
and
likelihood
)
are
either
already
espouzed
to
the
Lord
Iesus
,
their
husband
by
faith
;
and
in
token
thereof
,
sit
close
to
him
in
obedience
;
or
an
endeavourer
thereto
;
that
is
,
such
as
are
in
a
faire
and
hopefull
way
of
inclining
to
it
.
These
two
(
I
confesse
)
differ
;
but
be
ware
lest
thou
attempt
any
marriage
,
in
which
neither
of
these
can
be
perceived
.
To
marry
in
the
Lord
,
what
?
To
open
my selfe
a
little
;
they
that
are
indeed
actually
married
to
Christ
,
have
bin
truely
drawne
to
him
by
his
Elezier's
and
spokesmen
,
by
whose
embassage
God
hath
treated
with
them
,
2
Cor.
5.
20.
about
this
spirituall
union
,
betweene
himselfe
and
them
.
They
have
well
digested
the
offer
,
Marks
of
it
.
and
with
Abigail
(
when
sent
for
to
be
Davids
wife
)
confesse
themselves
to
be
so
farre
from
worthinesse
,
1
Sam.
25.
to
be
his
Consorts
,
and
to
taste
of
his
marriage
contents
and
benevolence
,
The
first
sight
of
unworthinesse
of
this
favour
.
that
they
are
unworthy
even
to
be
fellow-servants
with
his
children
,
doorekeepers
in
his
house
,
or
to
wash
and
wipe
the
feet
of
his
houshold
.
So
vile
God
hath
made
them
in
the
sight
of
their
owne
eyes
;
shewing
them
by
his
pure
Law
,
the
basenesse
of
that
conversation
of
theirs
,
wherein
they
have
walked
(
as
the
doore
alway
rolling
one
way
upon
her
hinges
)
so
they
alway
living
in
the
same
vices
,
soked
upon
their
old
dregs
;
that
hereby
he
emptieth
them
of
themselves
,
dasheth
that
pride
and
vanity
which
puffed
them
up
before
:
so
that
alas
,
they
rather
thinke
,
that
he
is
throwing
them
out
of
his
presence
for
ever
,
then
marrying
them
in
faithfulnesse
to
himselfe
.
By
this
humiliation
,
The
second
:
they
see
a
reconciliation
.
they
come
to
be
further
acquainted
with
his
pleasure
;
That
even
to
such
wofull
ones
,
who
have
defiled
their
fathers
bed
worse
then
Reuben
,
yea
,
defaced
his
image
;
yet
to
these
most
forlorne
harlots
and
children
of
adulterers
,
he
is
willing
to
be
reconciled
,
yea
,
to
seeke
them
out
,
Judg.
19.
3.
as
that
Leuite
did
his
concubine
,
yea
,
after
just
cause
of
Divorce
,
Jer.
2.
●
.
Iorem.
2.
1
,
2.
to
admit
them
to
his
bed
againe
;
themselves
seeking
no
favour
,
but
fleeing
from
him
,
as
she
from
her
Lord.
The
third
;
their
hearts●re
broken
hereby
By
this
unheard
of
love
,
hee
hath
broken
their
whorish
hard
heart
and
forehead
of
brasse
,
melted
them
into
teares
,
to
see
his
bottomlesse
and
causelesse
compassions
,
as
Zachary
in
chap.
Zach.
10.
12.
10.
ver.
12.
cals
them
:
especially
while
they
by
rejecting
or
sleighting
it
,
yea
shutting
him
out
,
and
abhorring
his
love
,
deserved
to
have
his
heart
hardned
,
and
love
to
turne
jealousie
against
them
.
And
now
,
they
consult
whether
they
were
better
perish
in
their
desolate
courses
,
The
fourth
:
they
being
convinced
of
Gods
ends
,
beleeve
it
.
or
venture
upon
his
love
for
a
second
reconciling
.
At
length
,
seeing
his
scope
to
be
,
to
get
himselfe
a
name
in
turning
an
harlots
heart
(
as
bad
as
Mary
Magdalen
)
to
her
husband
againe
(
a
thing
which
no
man
can
doe
to
an
whorish
wife
)
yea
,
to
make
her
more
loyall
and
tender
to
him
,
then
she
ever
was
ere
she
forsooke
him
.
I
say
,
at
length
,
she
is
convinced
,
and
casting
her selfe
downe
at
his
feet
,
as
one
that
is
loath
to
dishonour
that
love
which
she
so
much
abused
;
with
a
trembling
and
selfe-despairing
heart
,
begins
to
touch
the
hem
of
his
garment
,
to
apprehend
him
to
speak
as
he
meanes
,
and
so
becomes
one
againe
with
him
,
neerer
in
covenant
then
ever
;
bone
of
his
bone
,
and
flesh
of
his
flesh
.
The
fifth
:
From
hence
they
are
encouraged
to
obey
.
Striving
from
that
second
renuing
of
love
towards
him
,
to
draw
mighty
encouragement
and
resolution
,
not
onely
never
to
be
faithlesse
to
him
,
in
her
conjugall
affections
any
more
;
but
also
,
to
returne
the
fruit
of
his
deere
love
into
his
bosome
againe
,
to
walke
in
all
subjection
to
his
lore
and
will
,
Psal.
45.
to
delight
in
denying
her selfe
,
that
so
she
may
be
wel-pleasing
in
his
sight
,
whether
in
doing
or
suffering
for
him
.
Thus
abiding
faithfull
to
him
in
the
uttermost
service
she
can
doe
,
she
waits
patiently
for
his
coming
,
that
he
may
finde
her
in
peace
and
well
occupied
at
his
coming
,
and
then
make
her
glorious
,
Eph.
6.
and
like
himselfe
,
without
spot
or
wrinkle
.
This
is
a
short
description
of
a
spouse
of
Christ
,
M●●kes
of
a
lower
degree
.
and
a
sonne
or
daughter
of
Abraham
:
and
such
an
one
(
in
measure
more
or
lesse
)
is
each
soule
married
to
Christ
:
and
of
such
no
question
needs
to
be
made
,
but
they
are
(
in
this
first
respect
)
meet
husbands
and
wives
for
each
other
.
But
lest
my
words
prove
snares
to
any
who
come
short
of
these
,
and
yet
are
loth
to
be
debarred
from
marriage
:
I
adde
,
that
there
is
a
lesser
degree
of
grace
under
this
,
onely
appearing
in
the
seed
,
tender
and
weake
;
and
that
is
of
such
,
as
(
although
they
reach
not
so
farre
)
yet
have
their
eye
toward
this
bridegroome
,
Job
33.
23.
counting
him
one
of
ten
thousand
,
comparing
selves
with
such
as
are
married
to
him
,
thinke
themselves
far
inferiour
,
wish
their
case
were
so
happy
;
abhorre
their
own
treachery
,
Zach.
9.
9.
count
the
feet
of
such
beautifull
,
as
wooe
them
to
Christ
,
thinke
highly
of
the
offer
,
love
to
be
such
friends
of
the
Lord
Iesus
,
Cant.
3.
and
children
of
his
Bridechamber
,
full
of
tears
,
affections
and
desires
after
it
.
Even
these
are
not
to
be
excluded
neither
,
there
is
hope
of
such
,
that
they
may
come
to
be
married
to
Christ
in
due
time
;
therefore
it
were
unequall
that
for
meere
lacke
of
time
and
training
,
they
should
be
rejected
:
rather
,
if
better
faile
(
in
ordinary
providence
)
there
being
sufficient
ground
to
hope
,
that
their
little
is
in
truth
:
I
dare
not
deny
,
but
a
contract
with
such
may
be
lawfull
,
and
the
Lord
may
cover
defects
in
mercy
;
especially
if
the
more
forward
party
be
industrious
to
improve
a
little
to
a
greater
measure
,
in
the
other
,
if
the
weaker
party
be
teachable
,
and
in
either
of
both
there
be
a
selfe-denying
heart
(
if
God
crosse
their
hopes
)
to
lye
downe
meekely
at
his
feet
,
humbled
for
sin
(
the
cause
thereof
)
and
patiently
taking
up
and
bearing
their
crosse
,
till
God
amend
it
.
By
all
this
it
appeares
,
that
Marrying
in
the
Lord
,
requires
good
consideration
;
Reasons
of
this
first
branch
and
that
they
who
so
marry
,
have
laid
the
foundation
of
future
honour
beforehand
.
And
who
doubts
but
it
had
need
be
so
?
for
what
hope
is
there
,
that
they
who
never
sought
it
before
,
The
first
:
Rash
matches
unblest
.
should
ever
light
upon
it
after
?
Honour
requires
good
breeding
,
and
it
is
a
stud
,
which
except
it
subsist
upon
a
good
ground-cell
,
will
soone
lye
in
the
dust
.
Rash
and
sudden
attempts
in
this
kinde
,
doe
but
make
way
for
shame
and
reproach
;
onely
marrying
in
the
Lord
,
prepares
the
soule
for
the
worke
:
it
hath
her
tooles
in
readinesse
to
fall
to
the
trade
,
whereas
the
contrary
is
still
to
seek
;
yea
,
the
very
method
of
the
Apostle
in
this
Epistle
,
shewes
no
lesse
,
for
he
speakes
of
no
marriage
businesse
,
before
he
have
fully
opened
the
doctrine
of
faith
,
he
layes
that
for
the
bottome
,
and
then
comes
in
,
and
tels
such
,
their
Marriage
is
honourable
:
Faith
then
is
the
hand
and
wheele
,
which
must
frame
a
vessell
for
honour
,
prepared
,
as
for
all
other
,
so
for
this
worke
of
marriage
.
And
in
truth
,
as
it
is
all
Religion
(
upon
point
)
so
it
is
the
marriage
ring
,
which
makes
the
soule
one
with
the
Lord
;
and
this
ring
is
beset
with
many
rich
jewels
,
all
of
them
serving
for
the
honour
,
that
is
,
the
well
carrying
and
discharge
of
marriage
duties
.
The
jewels
of
the
marriage
ring
.
One
jewell
is
,
humility
and
selfe-denyall
,
whereby
the
heart
is
tamed
and
humbled
to
this
worke
with
all
subjection
,
and
freed
from
that
rudenesse
and
rebellion
of
spirit
,
Faith
and
humility
.
which
makes
it
fit
for
nothing
but
it
owne
will
and
ends
▪
but
this
grace
levels
it
to
the
obedience
of
this
ordinance
.
Peace
.
Another
jewell
is
peace
,
whereby
the
soule
is
so
calmed
and
pacified
within
it selfe
,
in
the
point
of
pardon
and
Gods
favour
,
Ephes.
6.
that
it
can
beare
any
affronts
:
even
as
the
shooes
or
brasse
boots
of
the
Souldier
can
walke
upon
rocks
or
pikes
,
and
feele
no
hurt
;
so
an
heart
well
a
paid
in
the
Lord
,
is
calme
,
and
able
to
cleare
the
coast
of
all
distempers
;
and
to
goe
through
discontents
and
crosses
,
such
as
an
unquiet
spirit
cannot
.
Purity
.
A
third
is
purity
,
which
cleanseth
the
soule
of
many
bad
humours
,
very
unequall
for
marriage
;
selfe-love
,
pride
,
disdaine
,
wrath
,
heart-burning
,
jealousies
and
conceits
,
and
makes
a
man
much
fitter
for
marriage
.
A
fourth
(
the
last
which
I
will
name
)
is
righteousnesse
;
Righteousnes
.
that
is
,
the
fellowship
with
Christs
holy
nature
,
by
which
the
soule
partakes
the
properties
of
Christ
,
qualifying
it
with
wisedome
,
influence
,
strength
,
meeknesse
,
patience
,
holinesse
,
cheerfulnesse
,
long-suffering
and
compassion
;
which
graces
,
as
they
make
him
a
meet
head
and
husband
for
the
Church
,
so
they
make
married
couples
meet
heads
and
helpers
for
each
other
.
Faith
,
I
say
,
doth
draw
from
Christ
all
such
abilities
and
graces
,
as
may
prepare
the
soule
to
all
the
services
which
the
marriage
estate
cals
for
.
Even
as
the
spokes
or
staves
of
the
wheele
strengthen
it
,
for
the
good
motion
of
it
,
so
doth
faith
strengthen
this
great
master-wheele
of
conversation
,
which
is
Marriage
.
Reas.
2
Againe
,
except
the
honour
of
Marriage
be
forelaid
in
the
entrance
,
Trials
of
mriage
many
.
when
the
minde
is
free
and
impartiall
,
how
should
it
be
like
to
be
provided
for
in
marriage
it selfe
?
Alas
!
marriage
hath
her
handsful
of
trial
,
what
grace
is
already
wrought
in
the
soule
,
marriage
will
finde
a
gracious
heart
work
enough
at
the
best
;
for
it
i●
given
to
exercise
grace
.
It
is
not
given
to
worke
grace
(
without
singular
mercy
doe
occasion
it
)
but
to
exerci●e
it
;
for
what
abundance
of
other
distractions
doe
there
fall
out
in
this
estate
,
which
(
as
the
Apostle
tels
us
)
keepe
off
the
soule
from
sitting
close
and
comely
to
God
?
1
Cor.
7.
35.
The
necessity
of
marriage-occasions
are
such
,
as
compell
the
parties
each
to
please
other
,
in
the
matters
of
this
life
.
So
that
,
except
single
persons
have
well
bethought
themselves
,
and
fitted
themselves
with
a
stocke
to
live
upon
,
they
will
finde
it
an
hard
thing
to
act
a
true
part
on
this
stage
upon
the
sudden
:
rather
they
are
like
to
finde
(
except
God
alter
it
)
marriage
to
pul
them
from
God
,
to
carry
their
spirits
to
worldlinesse
,
unsetlednesse
,
cares
,
feares
,
temptations
,
lusts
,
sometimes
on
the
right
hand
,
by
baits
,
to
carnall
ease
and
jollity
;
and
otherwhiles
on
the
left
,
to
snares
and
distempered
passions
,
of
anger
and
impatience
,
neither
of
which
extremity
favours
religion
,
but
kils
and
damps
it
;
taking
up
all
the
time
and
leasure
of
the
soul
,
from
attending
the
best
things
,
or
at
lest
causing
it
to
attend
them
lesser
;
as
good
never
a
whit
(
as
we
say
)
as
never
the
better
.
Reas.
3
Besides
these
reasons
,
what
hope
have
we
,
that
when
we
forsake
Gods
way
,
God
is
●eldom
found
out
of
his
owne
way
.
he
will
be
found
of
us
,
in
ours
?
How
just
is
it
for
him
to
forsake
us
,
and
give
us
over
to
our
owne
by-ends
and
respects
in
our
marriages
,
and
to
suffer
us
to
defile
our selves
more
and
more
,
that
as
we
entred
badly
,
so
we
should
live
worse
,
and
end
worst
of
all
?
As
Paul
saith
,
2
Tim.
3.
3.
The
wicked
waxe
worse
and
worse
,
deceiving
,
and
being
deceived
;
so
may
the
Lord
plague
ungodly
marriages
by
themselves
,
and
scourge
them
with
their
owne
whip
;
so
that
the
husband
should
be
deceived
with
the
bad
qualities
of
the
wife
,
and
she
by
his
;
one
defiling
the
other
more
,
and
neither
doing
any
good
to
the
other
.
Wee
see
it
thus
daily
,
uncleane
men
doe
but
teach
their
wives
their
trade
,
that
they
might
match
them
in
their
kinde
;
carnall
,
proud
and
bad
wives
draw
their
husbands
to
the
like
evils
,
one
must
please
another
by
concurring
with
their
humours
,
and
all
for
a
penalty
upon
such
as
sleighted
Gods
ordinance
,
to
marry
in
the
Lord
:
that
so
the
thing
they
sought
might
be
a
snare
unto
them
.
True
it
is
oftentimes
,
the
Lord
orders
it
otherwise
(
for
the
elect
shall
be
brought
home
by
one
meane
or
other
,
be
they
never
so
ill
married
)
the
Lord
can
turne
poyson
into
a
medicine
,
if
he
please
,
and
sin
to
good
.
But
it
is
ever
best
,
to
seeke
God
in
his
way
:
the
question
is
not
what
God
can
doe
,
but
what
he
doth
,
or
will
doe
ordinarily
.
Sure
it
is
,
ordinarily
,
these
doubtful
,
irreligious
and
clandestine
matches
,
are
as
basely
carried
,
as
entred
upon
;
repentance
it selfe
being
hard
to
get
for
the
sin
at
first●
much
lesse
amendment
of
errors
,
but
rather
an
hardned
heart
,
an
unsavory
going
through-stitch
,
swallowing
up
much
sorrow
,
and
none
to
pitty
them
that
pittied
not
themselves
,
in
hasting
sorrow
upon
them
.
Reas.
4
Lastly
,
marriages
are
full
of
disproportions
.
Now
religion
is
fittest
to
levell
and
equall
them
of
all
other
:
Grace
levels
all
disproportions
.
I
confesse
it
to
be
the
way
of
God
,
that
such
equality
as
possibly
can
be
attained
,
should
be
in
this
condition
,
as
of
yeeres
,
education
,
disposition
,
breed
,
estate
,
and
the
like
(
as
in
the
next
point
shall
appeare
.
)
But
what
is
more
common
,
then
disparity
in
all
?
yong
are
married
to
old
,
rich
to
poore
,
untaught
to
well
trained
,
harsh
to
amiable
,
and
the
like
.
How
shall
this
be
levelled
?
Surely
no
way
,
except
religion
compound
it
.
I
doe
not
alway
say
it
can
;
for
Religion
it self
hath
no
warrant
to
enter
upon
unequall
marriage
,
howbeit
,
if
it
be
so
,
religion
can
best
set
all
straight
and
eaven
,
or
else
nothing
can
.
It
is
not
her
wealth
,
which
can
procure
content
with
a
prophane
,
froward
wife
;
it
is
not
a
good
nature
which
will
purchase
love
to
a
wastefull
,
improvident
,
wanton
woman
;
that
playster
is
not
broad
enough
for
the
sore
.
No
outward
complement
can
ease
or
levell
an
inward
unequalnesse
;
onely
grace
can
doe
it
,
if
it
may
prevaile
.
Grace
will
say
thus
,
Thy
wife
was
but
poore
,
but
she
is
loyall
,
chaste
,
wife
,
provident
,
saves
her
portion
in
seven
yeeres
:
that
which
makes
her
thus
,
shall
goe
for
her
portion
.
Thy
husband
is
but
a
plaine
man
,
hath
no
great
learning
,
is
none
of
the
sweetest
tempers
,
but
harsh
and
rough
:
But
religion
shining
through
these
clouds
,
makes
the
best
of
an
hard
bargaine
:
both
of
them
,
perhaps
,
are
passionate
and
sudden
,
but
because
Gods
bridle
is
presently
in
their
mouth
,
their
wants
are
the
easilier
endured
.
And
,
as
I
say
this
of
marriage
in
generall
,
so
in
particular
of
second
matches
;
wherein
,
either
incumbrances
by
former
marriage
,
children
,
or
the
world
frowning
,
or
suspition
of
fraud
either
way
;
or
,
in
a
word
,
unsutable
successe
to
expectation
;
if
in
the
throng
of
these
,
religion
step
not
in
,
to
media●e
and
moderate
the
controversie
,
how
endlesse
may
the
breaches
be
?
Objections
and
doubts
answered
.
But
for
all
this
,
Truth
cannot
want
cavils
or
queries
:
for
first
,
doe
we
not
(
say
some
)
see
very
many
couples
doe
very
well
,
who
never
observed
any
such
strict
course
,
but
hap't
by
better
chance
,
then
good
skill
upon
one
another
?
I
answer
:
you
have
lighted
so
,
perhaps
rather
in
a
negative
way
,
that
you
are
free
from
many
evils
which
pester
others
,
then
in
an
holy
positive
way
of
grace
:
or
if
so
,
it
s
rather
a
lot
of
mercy
,
then
any
good
forecast
of
your
owne
:
if
it
be
as
you
wish
,
thank
God
who
hath
borne
with
your
sinfull
tempting
of
his
providence
,
and
swerving
from
his
way
:
howbeit
,
one
swallow
makes
no
summer
,
neither
ought
it
to
prescribe
a
president
unto
others
:
ten
misse
where
one
hits
well
.
And
secondly
,
I
say
,
all
honour
and
successe
in
marriage
,
must
not
be
esteemed
by
outward
league
and
peace
together
;
1
King
.
21.
25.
Ahab
and
Iezabell
accorded
,
but
how
?
in
mutuall
combining
for
wickednesse
and
idolatry
.
Still
swine
eat
up
all
the
draffe
sometimes
:
and
,
if
outward
peace
,
attended
with
wealth
,
ease
and
welfare
,
cannot
hinder
a
prophane
heart
,
contempt
of
the
Ordinances
,
Sabbaths
and
wayes
of
God
,
what
advantage
is
it
for
a
good
marriage
?
But
it
is
objected
,
put
case
,
that
God
converts
them
to
himself
?
I
answer
,
his
mercy
is
the
greater
,
but
yet
so
free
,
that
it
cannot
certainly
be
rested
upon
.
The
grace
of
God
which
turnes
all
to
their
good
,
whom
he
hath
eternally
loved
,
must
be
no
pretext
for
sinne
.
Object
.
2
Againe
,
others
come
in
and
cavill
;
tush
,
what
need
you
be
so
nice
,
grace
may
come
in
due
season
,
no
time
past
,
and
when
it
comes
it
never
comes
amisse
?
I
answer
:
grace
is
precious
at
all
times
,
after
marriage
as
well
as
before
,
if
a
man
were
sure
of
it
;
but
what
ground
have
any
to
presume
of
it
,
without
some
word
for
it
,
much
more
being
against
it
?
God
may
be
patient
,
and
say
,
No
time
past
:
but
neither
is
he
tyed
to
it
;
and
besides
,
they
that
tempt
him
,
are
most
unlike
to
speed
well
.
Walke
in
his
way
,
and
then
indeed
,
no
time
past
:
God
may
,
yea
,
and
will
convey
his
grace
to
a
poore
soule
that
waits
for
him
.
Object
.
3
But
its
further
objected
;
the
best
(
by
their
leave
)
have
failed
in
their
godly
attempts
,
and
found
worse
wives
then
they
sought
.
I
answer
:
yet
,
they
may
have
peace
in
this
,
that
they
have
sought
God
to
the
uttermost
:
he
hath
hidden
himselfe
from
them
in
this
particular
,
as
the
Prophet
said
to
the
Shunamite
:
2
Kings
4.
27.
but
they
have
peace
in
their
endevour
,
and
therefore
have
no
cause
to
give
God
over
,
but
to
hang
upon
him
still
,
to
finde
mercy
in
another
way
,
that
is
,
in
the
bush
burning
and
not
consumed
:
that
is
,
that
by
your
prayers
,
God
hath
reserved
mercy
for
them
,
and
meanes
to
grace
their
enterprises
at
last
,
doing
that
for
them
in
marriage
,
which
he
did
not
before
.
If
the
Lord
please
to
heare
them
at
last
,
it
shall
be
well
;
and
to
such
this
free
grace
of
his
belongs
,
who
though
they
have
bin
disappointed
a
while
,
yet
it
is
in
their
obedience
,
and
so
includes
an
hope
of
further
audience
and
supply
from
heaven
.
But
I
conclude
,
if
any
carefull
ones
have
yet
miscarried
;
surely
,
ten
times
more
have
done
so
for
lacke
of
it
.
Object
.
4
But
many
religious
ones
may
have
perilous
qualities
,
and
so
dishonour
marriage
.
Luk.
23.
31.
Answ.
If
this
be
done
in
the
green
tree
,
what
shall
be
done
in
the
dry
?
what
shall
become
of
such
as
without
restraint
,
Mat.
12.
35.
even
out
of
the
abundance
of
their
evill
heart
,
bring
forth
such
fruit
with
full
purpose
?
Adde
to
this
,
their
evill
qualities
come
not
from
religion
,
but
because
they
are
not
religious
enough
to
bridle
and
mortifie
their
lusts
.
It
s
because
they
drowne
the
power
of
their
religion
in
their
owne
sensuality
and
will
;
detaining
the
truth
in
unrighteousnesse
:
Rom.
1.
13.
and
no
doubt
such
would
be
much
worse
,
if
religion
did
not
now
and
then
step
out
to
moderate
.
Object
.
5
But
if
you
tye
us
to
such
strictnesse
,
to
marry
onely
in
the
Lord
,
what
shall
become
of
those
persons
that
are
not
in
the
Lord
.
I
answer
.
Take
you
no
thought
for
them
,
take
thought
rather
,
how
(
in
the
swarme
of
such
)
you
may
shun
them
,
and
light
upon
such
as
are
the
Lords
.
As
for
these
,
you
shall
not
need
to
take
thought
for
them
;
our
rules
will
not
much
hinder
their
marriages
,
like
will
to
like
,
doe
we
what
we
can
,
and
the
dead
will
bury
the
dead
,
Luke
9.
60.
the
world
will
love
their
owne
,
and
that
to
their
mutuall
sorrow
;
and
all
to
teach
us
to
love
such
the
rather
whom
the
Lord
loveth
.
1
Cor.
5.
10.
What
have
we
to
doe
to
judge
them
that
are
without
?
no
,
we
speake
to
no
other
but
the
willing
people
,
Psal.
110.
3.
who
will
stand
to
be
judged
at
Gods
barre
.
Object
.
6
But
I
have
cast
mine
affection
already
upon
such
an
one
,
and
am
snared
.
Answ.
Then
forbeare
a
while
,
till
all
means
be
tryed
for
the
parties
bettering
,
and
so
venture
upon
them
.
Object
.
Instan
.
But
I
cannot
so
farre
deny
my selfe
.
Answ.
Thanke
your selfe
,
God
forceth
no
such
necessity
upon
any
,
if
they
will
be
ruled
.
If
not
,
their
snaring
themselves
with
a
needlesse
necessity
,
cannot
make
Gods
command
of
no
effect
.
If
you
can
make
to
your selves
such
a
necessity
,
as
must
breake
a
charge
of
God
,
then
try
how
well
you
can
endure
the
fruit
of
it
,
when
sorrow
,
repentance
and
shame
shall
come
upon
you
,
Pro.
24.
34.
as
the
necessity
of
an
armed
man
.
Is
not
as
good
reason
,
that
you
digest
this
gobbet
,
as
that
the
Lord
digest
the
other
?
yes
surely
.
Object
.
7
But
when
all
is
done
,
perhaps
we
shal
misse
of
our
choice
desired
,
because
there
are
so
few
to
be
found
,
in
this
wofull
barren
world
,
of
such
as
be
religious
,
and
those
who
are
but
meerely
civil
are
counted
puritans
,
and
those
precise
whose
manners
are
not
debauched
.
Answ.
Set
not
Gods
providence
and
his
command
together
by
the
eares
;
as
if
he
charged
you
to
marry
onely
in
the
Lord
,
and
yet
debarred
you
from
it
in
practice
;
so
that
either
you
must
be
forced
to
marry
with
all
sorts
,
or
else
must
not
marry
at
all
.
No
:
God
puts
no
such
snare
upon
any
:
looke
you
to
your selves
,
that
you
be
such
as
you
goe
for
,
and
the
Lord
will
not
deceive
you
;
he
hath
good
in
store
for
the
good
.
It
s
one
of
heavens
workes
to
make
good
marriages
:
2
Cron.
19.
11.
and
hee
who
hath
bad
women
in
store
for
sinners
,
that
they
may
fall
by
them
;
he
hath
also
good
ones
for
the
good
,
Eccles.
7.
26.
that
they
may
honour
marriage
and
him
thereby
:
yea
,
and
he
hath
wisdome
,
discerning
of
spirits
,
of
the
subtill
shewes
and
guizes
of
all
sorts
,
both
hypocrites
and
other
bad
ones
,
so
that
(
as
subtill
as
the
world
is
)
they
who
loathe
to
be
cheated
by
their
dice-play
,
Ephes.
4.
14.
shall
not
want
wisedome
to
judge
,
and
savour
to
relish
the
good
in
the
midst
of
the
bad
;
they
shall
heare
a
voyce
behinde
them
,
Esay
30.
saying
,
This
is
the
way
:
and
withall
,
giving
them
an
eare
to
heare
,
and
an
heart
to
obey
,
and
walke
therein
.
Object
.
8
But
to
conclude
,
wee
have
met
(
say
some
)
with
good
companions
,
by
providence
,
yet
still
are
we
letted
;
for
our
parents
and
friends
(
at
least
of
one
side
)
will
not
consent
.
I
answer
:
perhaps
you
seeke
among
the
good
,
and
finde
better
then
your selves
,
for
some
sinister
end
,
the
beauty
or
the
portion
of
the
party
;
otherwise
unworthy
to
speed
:
and
what
wonder
if
a
wise
parent
will
not
consent
to
bestow
his
childe
upon
you
?
But
ye
object
:
yes
both
of
us
being
both
religious
and
consenting
,
yet
parents
crosse
us
.
I
answer
:
If
indeed
it
be
so
,
tarry
till
I
come
to
the
next
Chapter
,
and
there
I
shall
fall
into
that
argument
of
the
parents
duty
,
and
therefore
I
will
not
prevent
my selfe
.
We
have
answered
Objections
enough
,
and
more
will
occur
after
,
enough
therefore
is
said
here
.
Let
us
hasten
to
some
Vse
of
the
point
,
wherein
more
satisfaction
will
be
given
to
other
questions
.
Vses
of
the
point
.
First
,
this
is
terrour
and
reproofe
to
the
marriages
of
this
degenerate
age
;
wherein
this
duty
of
marrying
in
the
Lord
is
cast
off
at
large
.
1.
Terror
and
repr●ofe
.
As
Rehoboams
yonkers
carried
that
weighty
businesse
of
his
Kingdome
,
Bran.
1.
and
overthrew
it
:
so
doe
the
unruly
and
rebellious
humours
of
most
youth
miscarry
this
.
P●opnane
scorners
to
m●rry
in
the
Lord
,
terrified
.
They
knit
and
combine
themselves
together
,
as
if
they
were
right
grave
Counsellours
,
wiser
then
their
parents
and
ancients
,
disdaining
that
any
should
over-rule
their
rash
and
rebellious
appetites
;
1
Kings
12.
10.
and
so
with
rash
resolutions
and
fury
of
undeniable
passions
,
they
rush
themselves
upon
the
pikes
of
eternall
misery
.
If
once
their
parents
be
dead
,
then
most
of
these
hot-spurs
have
made
sure
enough
,
for
the
honour
of
marriage
:
for
by
that
time
they
come
of
yeeres
(
if
not
before
)
most
of
them
have
embezeld
their
patrimonies
.
But
if
not
,
yet
in
this
point
of
marriage
this
is
their
resolution
▪
Give
me
her
,
Ju●g
.
14
▪
3.
for
she
pleaseth
me
well
:
(
she
may
please
well
for
a
moment
,
Josh
23.
29.
though
she
be
a
prick
in
the
eye
,
and
a
goade
in
the
side
for
ever
after
.
)
And
so
for
a
vanishing
content
,
to
a
vaine
humour
,
what
doe
such
,
but
enthrall
themselves
to
a
wanton
,
wastefull
and
wilfull
ungodly
companion
?
And
as
the
Heathen
said
of
a
bad
bargaine
,
it
vexes
the
foolish
buyer
more
with
the
continuall
upbraiding
,
then
the
losse
of
the
money
,
so
may
I
say
of
this
:
and
as
Sampson
found
this
at
leasure
,
for
the
wilfull
minde
he
bare
to
have
Delila
:
so
doe
these
.
But
alas
!
there
is
no
season
for
such
as
he
was
,
to
beleeve
it
(
being
intoxicate
with
the
cup
of
inchantment
,
disabling
them
from
taking
better
counsell
.
)
But
why
then
speake
I
this
?
Surely
,
because
I
see
religion
among
young
couples
,
for
the
most
part
,
is
the
first
of
those
respects
which
are
last
thought
of
.
Desperate
and
stollen
waters
are
sweetest
to
such
;
Prov.
9.
17.
like
those
of
the
Benja●ites
,
who
rushing
into
a
company
of
dancers
,
Jedg
ult.
in
their
jollity
,
snatcht
up
each
man
his
wife
,
as
she
came
to
hand
,
prove
well
or
ill
,
for
better
for
worse
:
for
why
,
they
sought
wives
,
not
good
ones
,
and
that
any
way
,
so
they
had
them
.
What
a
merry
world
were
it
for
our
debauched
drunken
youth
in
these
our
dayes
,
if
they
might
choose
their
wives
in
such
a
lottery
.
To
catch
(
among
a
drove
)
each
one
his
owne
marrow
pell-mell
:
o●
what
a
brave
thing
were
it
?
There
is
a
pleasure
in
doing
that
which
is
forbidden
,
to
our
cursed
nature
,
even
because
it
is
so
:
and
if
it
were
not
so
,
they
would
dye
upon
a
swords
point
,
ere
they
would
attempt
it
.
And
notwithstanding
the
woe
of
such
marriages
,
both
against
Gods
word
,
law
of
reason
,
consent
of
parents
,
yea
,
the
generall
experience
of
such
as
are
gone
before
them
;
yet
,
who
may
speake
to
such
?
Surely
such
matches
are
made
in
hell
,
like
are
fallen
upon
like
by
the
Divels
spokesmanship
:
as
I
confesse
,
better
one
house
troubled
with
such
,
then
two
.
But
what
a
sad
thing
is
it
to
thinke
,
what
a
cursed
posterity
such
are
like
to
hatch
:
I
say
such
,
as
whereof
one
or
two
might
poison
an
whole
neighbourhood
?
As
Gen.
6.
2
,
3
Druken
meetings
,
marriages
,
revellings
,
Marquets
,
Fayres
,
Tavernes
and
Alehouses
,
being
the
places
wherein
such
chuse
their
companions
.
But
of
this
enough
.
A
second
sort
coming
here
to
be
reproved
,
2.
Branch
of
terrour
.
are
not
so
debauched
as
these
,
and
yet
reproved
for
their
carelesnesse
to
marry
in
the
Lord.
Marriages
with
them
that
are
onely
civilized
,
unsafe
.
Many
,
not
grosly
prophane
,
yet
because
but
civill
,
trusting
to
their
wit
and
policy
alone
,
thinking
themselves
secure
enough
,
although
they
goe
not
so
spiritually
to
worke
,
as
to
marry
in
the
Lord
,
are
to
be
taxed
by
this
doctrine
.
So
long
as
they
can
marry
morally
,
such
as
are
free
from
grosse
crimes
,
uncleannesse
,
riot
,
alehouse-haunting
,
and
the
like
:
such
as
are
of
a
sweet
carriage
,
fashionable
,
and
compleat
,
brought
up
well
to
a
pleasing
and
outwardly
gracefull
behaviour
;
especially
,
if
there
be
any
meanes
to
live
competently
in
the
world
,
good
husbandry
and
housewivery
;
oh
,
they
thinke
their
choice
is
excellent
;
yea
,
when
children
themselves
stagger
for
conscience
sake
,
at
such
offers
,
yet
their
parents
are
earnest
for
the
match
,
and
vexe
themselves
to
see
their
children
so
precise
.
And
indeed
no
wonder
,
when
Morality
(
in
these
times
)
is
counted
precisenesse
.
And
yet
,
tell
me
,
what
oddes
is
there
between
those
Benjamites
I
spake
of
,
Gen
▪
6.
1.
and
those
children
of
God
marrying
the
daughters
of
men
,
the
posterity
of
Sheth
with
idolaters
?
what
wofull
impes
proceeded
from
such
a
mixture
?
And
the
truth
is
,
even
such
as
professe
religion
are
growne
to
make
such
matches
without
any
checke
.
The
common
question
now
,
not
onely
among
great
ones
,
or
among
prophane
ones
,
but
even
among
the
ordinary
sort
,
and
such
as
professe
religion
,
is
,
What
shall
she
have
?
What
is
she
worth
?
What
joynture
can
he
make
?
Ps●l
4.
8.
who
will
shew
us
any
good
?
As
if
men
were
selling
of
cattell
in
a
marquet
?
Not
thus
;
What
is
the
woman
?
how
brought
up
?
how
qualified
with
knowledge
,
love
of
Gods
Church
,
meekenesse
,
modesty
,
or
other
fruits
of
faith
and
the
spirit
?
which
yet
are
the
onely
ornaments
of
wealth
and
beauty
,
yea
,
more
in
price
with
God
,
then
all
they
possesse
,
who
enquire
so
little
after
them
.
But
by
that
time
,
some
of
these
,
by
had
example
,
and
for
want
of
the
fear
of
God
,
grow
to
be
bad
companions
,
others
uncleannesse
,
others
spendthrifts
,
and
the
like
;
then
their
parents
(
who
so
shunned
religious
ones
before
)
can
wish
they
had
matcht
them
with
religious
ones
too
.
But
it
s
just
that
they
pierce
themselves
through
with
cares
,
who
seeke
religion
out
of
season
,
rather
out
of
their
own
ends
then
for
her selfe
.
Hence
it
is
,
that
such
solemne
marriages
in
the
world
,
as
begin
with
great
hopes
and
honour
;
yet
within
a
few
yeeres
turne
to
misery
,
beggery
,
imprisonment
,
defiance
of
each
other
to
the
pit
of
hell
.
Why
?
Surely
because
they
sought
other
things
as
chiefe
,
money
,
and
beauty
,
and
the
like
,
but
not
religion
;
just
it
is
with
God
to
forsake
them
and
leave
them
destitute
,
not
onely
of
that
they
sought
not
,
but
also
of
that
which
they
over-chiefly
cove●ed
.
Not
to
speake
of
those
base
and
wicked
shifts
,
which
some
of
them
are
faint
to
come
to
,
as
flattery
of
their
betters
,
unclean
relations
,
banquerupt-like
wayes
,
to
borrow
what
they
can
,
and
leave
men
in
the
lu●ch
.
Ill
marriages
are
one
cause
of
banquerupts
,
though
not
the
onely
;
for
many
streams
there
are
,
that
cause
this
banke
to
overflow
so
excessively
now
a
dayes
.
So
much
of
this
.
Thirdly
,
Branch
3.
this
is
reproofe
,
and
that
of
two
sorts
:
first
,
such
as
whereof
neither
party
is
religious
:
Reproofe
.
secondly
,
whereof
onely
either
of
the
two
is
such
.
Touching
the
former
,
we
see
a
wofull
patterne
of
Ahab
and
Iezabel
,
Of
such
in
which
either
partie
is
bad
.
of
whom
neither
was
better
(
though
perhaps
the
one
lesse
ill
)
but
conspired
together
,
and
set
forward
each
other
to
mischiefe
.
And
indeed
so
it
commonly
fals
out
,
1
Kings
21.
25
that
if
both
be
bad
,
the
woman
proves
the
went
.
It
s
much
what
,
in
this
sexe
,
as
in
the
inferiour
natures
of
creatures
,
cap.
21.
ver.
7.
the
shee-Beare
,
Lyonesse
or
Wolfe
,
is
the
most
savage
and
fierce
:
so
here
,
the
impotency
and
unbridelednesse
of
the
sexe
,
makes
her
more
subject
to
rage
,
unrighteousnesse
,
revenge
and
wickednesse
then
a
man
:
not
to
speake
of
the
naturall
perswasivenesse
of
such
,
incensing
to
evill
forcibly
,
ever
since
Eve
tempted
Adam
.
I●zabel
provoking
Ahab
to
be
farre
worse
then
himselfe
,
1
Kings
21.
7.
by
saying
,
Art
thou
now
King
of
Israel
?
and
lyest
thou
upon
thy
bed
as
a
foole
?
Com●
,
and
I
will
give
thee
the
vineyard
of
Naboth
,
&c.
The
corruption
of
best
is
worst
;
and
when
she
who
by
her
kinde
,
should
have
bin
the
most
modest
,
becomes
bold
,
she
commonly
keepes
no
bounds
of
immodesty
.
Two
are
better
then
one
(
saith
Salomon
)
and
woe
to
him
that
is
alone
:
Eccles.
4.
9.
but
here
we
may
sadly
invert
the
words
,
and
say
,
One
were
better
then
two
;
Judg.
11.
38.
and
woe
to
those
couples
who
are
both
bad
:
better
had
it
bin
for
such
to
have
lived
in
the
mountains
,
to
bewaile
their
virginity
,
yea
,
to
dwell
with
the
foxes
and
wilde
beasts
,
in
extreame
solitarinesse
(
where
no
other
then
misery
can
be
looked
for
)
then
to
enter
into
an
hoped
condition
of
welfare
,
to
double
and
treble
their
owne
sorrowes
,
sin
and
judgement
;
making
each
other
much
more
the
children
of
Satan
then
before
.
Mat.
23.
15.
And
verily
,
it
is
the
usuall
destiny
of
the
most
Families
,
to
be
pestred
with
such
couples
,
whereof
neither
is
religious
,
but
both
rude
and
prophane
,
and
studying
who
should
excell
the
other
therein
.
If
the
one
dare
lye
,
the
other
dare
sweare
to
it
:
if
the
one
slander
,
the
other
will
avow
it
;
if
one
be
bad
,
the
other
will
be
worse
.
And
this
pleaseth
him
that
brought
them
together
,
on
life
;
that
by
their
vying
and
out-vying
each
other
in
evill
,
they
should
approve
their
thanke
and
service
unto
him
:
joyning
to
morall
sinnes
,
the
omitting
or
despising
of
Gods
worship
and
Ordinances
within
doores
or
without
,
as
Word
,
Sacrament
,
prayer
and
duties
.
Alas
!
put
case
that
bad
couples
are
not
combined
in
open
ungodlinesse
and
malice
,
but
onely
in
a
meere
,
civill
,
form●ll
and
saplesse
religion
,
keeping
of
Sabbaths
barrenly
,
or
mutuall
complacence
in
each
other
,
for
the
raking
up
of
money
,
making
great
portions
for
their
children
,
ill
brought
up
,
and
like
to
spend
it
as
prodigally
,
and
mocke
them
for
their
labour
(
as
one
lately
did
,
who
after
his
fathers
death
,
having
found
out
his
hoord
of
mony
,
A
villanous
speech
.
cryed
out
,
Oh
faithful
drudge
!
)
and
so
waste
it
out
in
bravery
and
fashions
,
pride
and
pompe
of
life
.
Or
put
case
they
live
in
a
meere
harmlesnesse
of
course
,
spending
out
their
dayes
in
working
,
eating
,
sleeping
,
neither
doing
good
nor
grosse
evill
,
welcoming
and
visiting
neighbours
,
liuing
curteously
(
wihch
I
confesse
is
the
best
of
such
)
yet
alas
!
what
a
miserable
life
is
this
in
comparison
of
the
true
gaine
and
sweet
of
a
marriage
religiously
carried
?
But
yet
the
worst
is
behinde
.
For
why
?
Admonition
to
such
.
rarely
doe
we
see
couples
thus
married
to
repent
themselves
of
their
course
;
but
wanze
away
like
shadowes
,
except
they
dye
like
beasts
,
without
sense
;
and
even
as
they
have
entred
basely
,
and
lived
worse
,
so
the
last
act
of
their
life
is
worst
,
and
they
dye
impenitent
.
Oh
then
!
in
Gods
feare
,
let
me
speake
unto
you
,
and
be
admonished
ere
it
be
too
late
,
(
ere
either
the
one
of
you
be
swept
from
the
other
,
or
both
to
destruction
,
)
to
consider
your
sinne
at
the
first
,
humbling
your
soule
for
it
,
and
much
more
for
the
long
thred
of
your
former
course
,
which
you
have
spent
amisse
.
And
if
neither
of
you
will
at
all
profit
,
by
either
word
or
workes
of
God
,
while
you
live
together
,
but
goe
on
hardned
in
your
mutuall
wickednesse
;
yet
when
God
shal
separate
the
one
from
the
other
,
by
death
,
crying
out
lamentably
of
his
or
her
sinfull
course
;
oh
,
let
the
survivour
be
yet
gastred
out
of
his
den
,
and
with
that
third
Captaine
of
fifty
,
cry
out
to
God
,
and
say
,
Although
thou
hast
parted
us
Lord
,
and
my
companion
be
dead
in
sinne
,
yet
let
my
life
(
I
pray
thee
)
be
precious
in
thy
sight
:
2
Kings
1.
13.
unsettle
me
from
those
lees
upon
which
I
am
setled
,
(
for
want
of
roling
)
that
I
may
breake
off
my
long
prophane
,
fruitlesse
conversation
,
and
seeke
thy
face
,
and
recover
my selfe
,
Psal.
39.
13.
ere
I
depart
and
be
seene
no
more
!
Oh!
it
were
better
(
I
grant
)
if
the
Lord
were
so
pleased
,
that
as
both
of
you
have
bin
partners
in
sinne
,
and
one
corrupt
flesh
;
so
you
might
both
together
repent
,
and
become
one
spirit
in
the
Lord
,
both
of
ye
might
be
rouzed
by
his
terrours
out
of
your
dead
sleepe
;
that
the
one
being
humbled
,
might
gaster
his
fellow
,
and
say
,
husband
,
wife
,
seest
thou
not
that
Gods
hand
is
out
against
us
,
and
his
wrath
is
upon
us
;
we
are
under
all
adversity
,
our
bodies
,
soules
,
children
and
affaires
,
nothing
prospers
:
oh
,
we
have
made
use
a
long
time
each
of
other
,
for
the
divels
vantage
,
Iob
20.
11.
till
our
bones
be
full
of
the
sin
of
our
youth
:
except
we
returne
in
time
,
God
will
be
avenged
on
us
,
and
send
us
to
our
place
and
long
home
of
misery
:
Alas
!
we
have
never
honoured
marriage
,
as
other
holy
couples
have
done
;
its
strange
patience
that
yet
we
are
on
this
side
hell
:
let
us
now
joyne
together
,
and
turne
to
the
Lord
,
that
if
possible
,
all
may
be
forgotten
and
forgiven
.
Oh!
happy
you
,
if
ever
you
should
live
to
see
that
day
!
happy
your
poore
children
and
family
,
whose
soules
you
should
snatch
out
of
the
fire
,
and
be
instruments
of
pulling
them
out
of
that
misery
unto
which
you
have
bred
them
.
But
I
forbeare
.
But
there
is
a
fourth
sort
of
marriages
,
Branch
4.
whereof
either
party
onely
is
religious
.
Admonition
to
the
religious
married
to
the
irreligious
Bran.
1.
These
also
are
to
be
humbled
for
their
ungrounded
attempt
,
the
one
for
ventring
upon
an
irreligious
yokefellow
;
the
other
for
irreligious
entrance
.
Zachary
and
Elizabeth
are
commended
,
Luk.
1.
6.
that
they
were
both
just
;
therfore
it
is
a
staine
to
such
marriages
,
as
wherein
either
party
is
good
,
1
Sam.
18.
27.
the
other
opposite
to
it
.
Example
whereof
we
have
in
Scripture
;
1
Sam.
25.
David
and
Michal
,
Nabal
and
Abigail
,
Iob
and
his
wife
.
Job
1
▪
8
,
9.
The
Lord
who
forbad
to
sowe
one
field
with
divers
seedes
,
D●●●
.
22.
11.
or
to
weare
a
garment
of
linsey-wolsey
,
much
more
abhors
that
the
marriage-bed
should
be
defiled
with
persons
of
divers
religious
;
2
Cor.
6.
15.
for
we
know
no
opposition
is
so
strong
,
as
that
which
is
spirituall
;
and
how
then
should
there
be
amity
and
love
,
where
the
seeds
of
greatest
enmity
abide
?
What
a
tempting
of
God
is
it
,
to
draw
the
yoke
of
God
with
one
that
drawes
in
the
yoke
of
the
Divell
?
O●
(
as
Paul
speaks
in
the
like
case
)
What
fellowship
is
there
betweene
Christ
and
Belial
,
the
beleever
and
the
infidell
?
what
is
such
an
union
,
save
a
monster
compounded
of
divers
natures
,
by
an
adulterous
mixture
?
What
a
noysome
thing
were
it
for
a
lively
and
healthy
body
to
walke
with
a
dead
ca●casse
bound
to
it
,
backe
to
backe
?
How
long
could
it
continue
?
how
should
it
avoid
putrifaction
?
as
appeareth
by
the
manner
of
that
punishment
,
in
some
cases
inflicted
,
among
the
Heathens
;
as
that
image
of
Nebuchadnezzar
,
which
had
the
body
made
of
mettals
,
D●n
2
32.
and
the
feet
of
clay
,
could
not
abide
long
without
dissolution
;
so
neither
can
that
temper
which
consists
of
such
contraries
.
And
hitherto
adde
that
(
which
one
well
observeth
,
)
that
when
good
and
bad
joyne
together
,
seldome
is
the
worse
bettered
by
the
good
,
but
often
the
better
is
marred
by
the
worser
party
.
The
browne
bread
in
the
oven
wil
be
sure
to
fleece
from
the
white
,
not
that
from
it
.
How
can
it
otherwise
be
,
in
this
so
neere
a
knot
of
marriage
?
since
it
s
seldome
seene
,
but
it
s
so
in
all
other
fellowships
?
when
the
one
party
is
patient
,
devout
,
meeke
,
sober
,
a
lover
of
the
Word
,
conscionable
in
Sabbaths
,
and
the
use
of
meanes
;
the
other
carelesse
,
froward
,
unchaste
,
intemperate
and
prophane
?
what
a
corrasive
must
the
one
needs
be
to
the
other
?
and
instead
of
an
helper
,
Prov.
19.
13.
what
a
continuall
dropping
?
was
it
a
savory
thing
(
thinke
we
)
to
Iob
to
heare
his
wife
bid
him
Curse
God
and
dye
?
Job
2.
9.
12.
himselfe
being
so
armed
with
patience
,
as
to
say
,
Shall
wee
receive
good
things
of
God
,
and
not
evill
?
When
David
danced
before
the
Lord
,
and
in
the
height
of
zeale
brought
home
the
Arke
of
God
,
was
it
a
pleasing
thing
to
heare
Micol
to
call
him
foole
for
his
labour
?
2
Sam.
6.
23.
and
although
they
are
not
so
grosse
as
to
scoffe
at
their
husbands
or
wives
,
yet
what
a
crosse
is
it
,
to
have
such
lying
in
our
bosomes
as
are
of
a
diverse
minde
?
what
complaint
is
so
usuall
in
these
dayes
as
to
heare
the
complaints
of
good
husbands
,
of
ill
wives
,
and
wives
of
husbands
,
through
this
desparity
?
Some
making
their
moane
for
the
churlishnesse
,
straightnesse
,
maliciousnesse
,
restraint
from
use
of
meanes
;
others
,
for
other
eye-sores
,
of
which
sort
unequall
marriages
are
infinitely
fruitfull
?
So
rare
are
those
couples
,
of
whom
it
may
be
said
,
They
draw
mutually
and
equally
in
one
yoke
;
Luk.
1.
6.
as
Zachary
and
Elizabeth
,
both
just
,
diligent
hearers
,
zealous
worshippers
,
lovers
of
God
,
of
good
men
,
and
the
like
!
And
hence
it
is
,
that
there
is
oftentimes
little
difference
betweene
those
families
in
which
both
be
bad
,
and
those
in
which
onely
either
party
is
good
;
because
commonly
the
better
party
makes
himselfe
but
a
prey
to
the
other
.
Religion
must
alway
be
the
disadvantage
of
the
party
,
and
the
irreligious
must
beare
the
chiefe
sway
:
Luke
15.
28
even
as
the
elder
brother
will
domin●●e
over
the
yonger
,
because
of
his
birth-right
;
so
,
the
better
party
must
ever
looke
to
be
the
underling
.
As
we
say
or
a
syll●●●●●●
,
〈◊〉
the
conclusion
ever
followeth
the
weaker
〈…〉
Ala●
!
where
both
parties
are
as
they
ought
,
how
〈…〉
is
done
?
●o
many
cro●●es
,
business●●
of
the
world
,
debts
and
temptations
by
sinne
and
Satan
come
betweene
,
that
even
the
comfort
of
such
marriages
goes
neere
together
:
what
good
is
like
to
be
done
,
when
the
one
is
alway
thwarting
the
other
,
in
the
duties
of
the
family
,
or
lesser
occasions
?
I
say
,
when
the
maine
is
crazie
,
how
shall
the
rest
be
sodered
?
But
enough
of
these
.
To
passe
therefore
to
another
sort
of
couples
:
Branch
2.
how
many
husbands
are
of
this
ranke
,
disaffected
to
their
religious
wives
,
and
yet
for
some
by-respects
and
ends
of
their
owne
,
will
tolerate
them
in
their
profession
of
religion
,
and
use
of
means
?
But
alas
!
full
ill
is
it
against
their
wils
,
if
by
any
counsell
,
benefit
or
perswasion
they
could
be
withdrawne
from
it
,
how
glad
would
they
be
?
Diverters
of
their
wives
from
religion
to
other
matters
,
reproved
.
Nay
,
if
they
could
divert
their
affections
from
this
way
to
any
worldly
way
of
feasting
,
jollity
and
companionship
,
how
much
rather
would
they
chuse
to
be
at
double
or
treble
cost
to
maintaine
it
,
rather
then
at
a
single
one
,
to
nourish
the
other
?
So
that
,
if
they
permit
them
not
their
religion
with
gibing
and
geering
them
openly
,
yet
with
a
secret
disdaine
.
If
(
say
they
)
our
wives
will
needs
be
precise
,
let
them
:
why
?
Is
it
because
you
love
it
in
them
?
No
:
for
then
they
should
have
your
company
,
and
you
would
be
like
them
:
(
wheras
now
you
suffer
them
by
a
kinde
of
connivence
,
winking
at
them
,
and
looking
betweene
the
fingers
:
)
But
why
?
perhaps
they
being
men
of
a
more
indifferent
and
gentle
nature
,
and
convinced
by
the
secret
grace
which
breakes
out
in
their
wives
,
Connivers
only
at
the
religion
of
their
yoke-fellows
,
not
approvers
thereof
,
taxed
.
which
they
cannot
smother
;
and
now
and
then
(
especially
in
the
time
of
their
feare
of
death
)
acknowledging
their
state
to
be
better
then
their
owne
:
besides
,
beholding
sundry
gracefull
qualities
in
their
wives
,
which
tend
to
their
owne
honour
and
credit
in
the
opinion
of
others
,
beholding
them
to
be
in
esteeme
with
some
of
their
betters
;
and
themselves
accepted
the
better
for
their
sakes
:
sometimes
also
stirred
in
conscience
to
desire
they
were
as
they
are
,
Commenders
of
religion
in
their
wives
for
others
re●pects
,
not
for
religion
,
blamed
.
though
when
their
pangs
be
over
,
their
lusts
doe
againe
surprize
them
:
I
say
,
by
such
second
motives
many
men
(
not
being
Nabals
and
base
blockes
)
being
perswaded
better
of
their
wives
,
then
others
are
;
as
se●ing
their
estates
to
be
the
more
prosperous
,
by
their
frug●ll
housewifely
,
and
wise
managing
thereof
;
they
grow
more
indifferent
toward
them
,
and
especially
their
persons
and
sweet
innocent
behaviours
gracing
them
in
their
eyes
,
And
by
such
meanes
,
many
women
unequally
yoked
,
live
at
better
tearmes
then
others
doe
.
But
alas
!
1
Pet.
3.
1.
how
few
of
such
husbands
are
drawne
to
God
(
as
the
Apostle
saith
)
by
the
conversation
of
the
wives
,
or
wives
by
such
husbands
?
but
put
it
off
with
a
tricke
;
you
see
(
say
they
)
what
our
wives
affect
,
they
must
have
their
wils
,
we
must
not
crosse
them
,
for
then
all
were
out
of
order
;
let
them
alone
and
run
their
course
,
as
poore
silly
women
may
doe
:
but
as
for
us
,
who
are
wiser
,
and
have
greater
affaires
to
looke
after
;
1
Cor.
1.
25.
we
must
play
the
good
husbands
at
home
,
and
hold
in
matters
together
.
1
Cor.
7.
16.
Well
,
take
heed
you
wise
fellows
,
lest
you
be
taken
in
your
owne
snare
,
Luk.
10.
42.
beware
lest
God
pull
ye
not
downe
from
that
pride
and
jollity
,
Scorners
to
be
drawne
by
their
wives
religion
,
faulty
.
by
which
you
look
over
religion
,
as
a
meane
thing
,
under
your
worth
and
employment
.
The
wisedome
of
man
is
but
foolishnesse
with
God
,
and
when
the
glory
of
this
world
shall
be
abased
,
and
bid
you
farewell
,
then
Gods
matters
will
beare
some
price
,
and
Maries
portion
may
hap
to
be
wished
.
Oh
therefore
(
as
Paul
saith
)
what
knowest
thou
,
O
man
,
whether
God
have
appointed
thy
wife
to
occasion
thy
conversion
?
Oh
,
its
death
to
many
a
bad
man
,
to
thinke
,
that
a
woman
should
beare
stroke
or
sway
with
him
in
the
cause
of
God
?
they
will
not
yeeld
so
farre
,
as
to
grace
their
wives
with
such
a
victory
?
It
s
well
,
if
her
ornament
prove
not
her
greatest
detriment
,
and
she
have
not
much
soure
sauce
to
digest
her
sweet
meat
.
But
as
for
following
her
steps
to
heavens
,
oh
!
it
were
too
great
honour
to
the
wife
?
well
,
you
shall
wish
you
had
esteemed
it
your
owne
greatest
honour
!
Meane
time
,
the
greater
shall
her
thank
be
with
God
,
by
how
much
her
religion
hath
cost
her
the
setting
on
:
if
she
suffer
not
her
zeale
and
grace
to
quaile
by
any
discouragements
,
till
she
see
better
things
at
last
,
after
her
long
patience
,
to
be
wrought
in
her
husband
.
Oh
thou
unequall
husband
!
art
thou
content
to
pocket
up
all
the
commodities
and
contents
of
a
good
wife
,
and
to
take
all
which
religion
affords
thee
in
thy
wife
,
for
thine
owne
ends
,
never
looking
whence
this
mast
fals
?
wilt
thou
love
the
daughter
thrift
,
modesty
,
subjection
,
sobriety
,
teaching
of
thy
children
,
and
carest
thou
not
for
the
mother
,
religion
,
which
bred
them
all
?
How
base
is
it
to
love
the
effect
,
and
to
dislike
the
cause
?
to
desire
that
these
good
qualities
were
in
a
wife
without
religion
,
rather
then
by
them
to
behold
the
beauty
thereof
?
Take
heed
,
resist
not
the
light
,
stop
not
your
eyes
from
beholding
that
Sun
whose
beames
you
are
so
much
beholding
too
.
I
conclude
this
fourth
branch
(
being
a
very
materiall
one
)
with
an
admonitory
ca●eat
to
such
persons
,
Counsell
for
such
as
draw
in
an
evil
yoke
Gen.
41.
9.
whose
wisdome
will
be
(
as
I
take
it
)
to
make
a
vertue
of
a
necessity
,
either
in
drawing
the
backward
party
to
a
better
passe
,
or
themselves
to
a
more
patient
bearing
of
their
burden
.
1.
Rip
up
thy
state
to
God
.
First
therefore
,
let
such
say
with
Pharao's
Butler
,
I
remember
my
sinne
this
day
,
2.
Redeem
old
errours
,
and
pray
for
pardon
the
sinne
of
rash
entrance
into
marriage
,
my
sensuality
and
yeelding
to
mine
appetite
,
without
consulting
with
God
.
These
and
other
sinnes
of
thy
youth
,
open
before
God
,
that
he
may
cover
them
.
Redeeme
thy
former
neglect
by
present
diligence
,
in
humbling
thy
soule
,
and
praying
to
God
for
pardon
;
it
is
never
out
of
season
to
doe
so
,
if
the
fruit
be
not
as
thou
desirest
,
yet
it
shall
be
some
supply
of
thy
want
of
good
marriage
,
and
an
ease
of
thy
sorrow
.
As
for
thy
companion
,
poure
out
thy
soule
to
God
for
him
,
as
Abraham
for
Ismael
,
Gen.
17.
18.
Oh
that
he
might
live
in
thy
sight
!
If
conscience
move
thee
not
,
yet
let
self-love
doe
it
,
for
thou
art
like
to
enjoy
the
good
.
And
with
spirituall
meanes
,
joyne
sutable
practice
,
commend
whatsoever
is
praise-worthy
in
thy
companion
(
for
the
worst
have
some
good
parts
)
that
it
may
appeare
,
that
thou
art
loth
to
bury
good
under
the
clod
of
evill
,
and
wouldst
be
glad
to
commend
for
somewhat
:
for
so
God
himselfe
doth
,
Deut.
5.
28.
Deut.
5.
28.
&c.
infirmities
passe
by
,
and
marke
not
(
for
who
speakes
of
a
scar
,
when
the
body
is
crooked
?
3.
Passe
by
ordinary
faults
.
)
grosser
evils
so
observe
,
as
waiting
thy
season
to
reprove
them
,
and
that
with
all
mercy
and
meeknesse
,
lest
thou
exasperate
instead
of
mending
;
joyne
especially
a
convincing
and
winning
conversation
,
for
this
glasse
will
say
more
then
all
thy
words
;
1
Pet.
3.
1.
nay
(
if
Saint
Peter
may
be
beleeved
)
more
then
the
word
it selfe
sometimes
.
And
they
are
no
men
nor
women
,
whom
such
a
carriage
will
not
win
in
time
.
But
put
case
God
still
answers
not
thy
desires
:
fret
not
against
thy
lot
(
which
is
Gods
providence
)
nor
by
comparison
of
worser
folkes
better
successe
.
4
Fret
not
at
thy
lot
.
But
possesse
thy
soule
with
patience
,
beare
this
indignation
a
while
,
Luke
21.
19.
till
the
evill
be
overpast
;
thou
drinkest
of
no
other
cup
,
Esay
26.
20.
then
that
which
thou
hast
filled
for
thy selfe
.
Moderate
such
pangs
and
melancholique
passions
of
discontent
,
as
doe
attend
such
a
condition
,
and
be
not
froward
with
the
froward
,
knowing
that
the
Divell
is
seldome
outshot
in
his
owne
bow
.
Especially
thou
woman
(
if
it
be
thy
lot
)
beware
of
it
,
let
not
flye
against
either
marriage
or
procurers
thereof
,
lest
religion
beare
the
reproach
of
thy
folly
.
Luke
5.
40.
No
man
puts
new
cloth
into
old
garments
,
lest
the
breach
be
worse
.
5.
Conceale
grievances
so
long
as
is
possible
.
And
(
if
I
might
advise
)
I
would
wish
such
rather
to
conceale
their
grievances
,
then
to
open
them
much
,
especially
to
strangers
:
and
it
requires
great
wisdome
to
do
it
to
any
,
most
of
all
with
ripping
up
all
grievances
before
witnesses
:
for
hereby
,
as
secrets
become
reproaches
,
so
,
that
which
might
have
bin
healed
,
is
quite
made
incurable
,
by
over-deepe
search
and
exasperating
.
However
the
issue
prove
,
Heb.
12.
13.
waxe
not
desperate
,
still
hope
;
the
name
of
the
Lord
is
a
strong
tower
,
Prov.
●8
.
10.
the
righteous
flee
to
it
,
and
are
preserved
.
Thou
art
not
alone
in
thy
griefe
,
live
by
that
faith
whereby
Iob
,
Abiga●l
,
others
lived
&
do
live
,
and
thou
shalt
see
what
end
the
Lord
shall
make
;
keepe
still
thy
humility
,
Prov.
10.
29.
care
and
diligence
:
The
way
of
the
Lord
is
streight
to
him
that
walketh
uprightly
,
though
there
were
no
other
.
6.
Justifie
not
thy
owne
errors
,
by
others
Above
all
,
beware
of
justifying
thy
base
heart
,
under
colour
of
thy
companions
more
apparant
sinfulnesse
:
play
not
the
hypocrite
,
as
many
doe
,
who
promise
great
matters
,
if
free
of
the
crosse
,
who
yet
being
set
at
liberty
,
discover
themselves
to
be
wanton
,
worldly
and
carnall
:
somtime
stumbling
at
the
same
stone
which
before
gave
them
a
fall
,
and
becomming
worse
in
good
marriages
then
they
were
at
the
first
in
bad
.
And
thus
much
for
this
first
Vse
,
with
the
Cautions
thereof
.
Vse
.
2
The
second
Vse
is
Instruction
:
teaching
us
by
comparison
to
esteeme
and
judge
what
is
the
most
excellent
object
for
the
married
to
behold
in
each
other
.
Instruction
.
And
that
must
needs
be
sound
religion
;
What
the
best
object
of
the
ma●ried
is
.
very
heathens
could
say
so
of
their
vertue
,
that
she
is
desirable
for
her self
:
how
much
more
we
of
this
?
No
other
things
are
so
;
they
have
their
desirednesse
,
1.
Respect
.
yet
for
that
they
are
in
order
serving
to
better
ends
,
rather
then
for
ought
in
themselves
.
And
as
wisdome
it selfe
usually
in
Scripture
is
spoken
of
in
this
kinde
,
that
she
is
better
then
Rubies
,
Job
28.
18.
the
Topaze
,
the
treasures
of
the
East
,
no
gold
is
like
her
:
Prov.
8.
11.
so
is
a
good
woman
furnish●
with
this
grace
,
more
precious
then
all
pearles
.
Even
as
also
an
husband
is
:
birth
,
education
,
meanes
and
wealth
,
greatly
conduce
to
a
compleatnesse
and
contentment
of
marriage
:
but
as
for
making
it
happy
and
honourable
,
they
reach
it
not
:
onely
religion
can
doe
that
.
They
are
as
the
second
sort
of
worthies
of
David
,
which
attain'd
not
to
the
first
.
Many
daughters
have
done
well
,
2
Sam.
23.
19.
but
thou
hast
the
birth-right
,
and
surmountest
them
all
.
There
is
an
honour
of
complement
,
and
there
's
an
honour
of
substance
:
the
former
may
stand
in
externals
;
the
latter
onely
in
religion
.
Salomons
words
will
expresse
the
point
;
Prov.
19.
22.
That
which
is
desirable
in
a
man
is
his
goodnesse
:
no
man
is
praised
for
that
which
is
out
of
him
,
but
for
that
which
is
within
him
.
2.
Respect
.
Secondly
,
there
is
no
comparison
betwixt
the
graces
of
the
minde
,
with
outward
abilities
;
for
the
one
is
of
absolute
necessity
,
the
other
not
.
It
being
not
absolutely
necessary
,
that
a
man
should
be
well
bred
or
wealthy
:
but
its
necessary
that
he
be
religious
:
without
the
one
he
may
live
,
and
maintaine
the
honour
of
marriage
(
though
in
the
other
there
is
usefulnesse
)
but
without
the
other
he
cannot
.
3.
Respect
.
Lastly
,
in
respect
of
the
absence
of
either
:
better
want
a
pound
of
the
one
(
if
want
must
be
)
then
a
dram
of
the
other
.
Wealth
and
parts
will
not
recompence
the
lacke
of
religion
(
for
they
are
under
it
in
their
kinde
:
)
but
she
can
supply
theirs
with
an
hundred
fold
.
The
conclusion
is
,
learn
we
to
settle
our
judgements
solidly
upon
this
truth
;
that
so
our
eye
be
not
bleared
with
the
false
and
erronious
opinions
of
the
world
;
which
(
as
in
all
other
respects
,
so
)
in
this
point
,
forsake
the
rule
of
God
,
for
vaine
shadowes
and
emplinesse
;
and
having
embraced
them
all
their
life
time
,
seeking
in
the
creature
,
that
which
is
not
there
to
be
had
:
(
for
as
apparell
cannot
feed
,
nor
meat
cloath
,
nor
any
thing
exceed
his
owne
spheare
;
so
neither
can
beauty
reach
beyond
that
is
in
her
,
nor
riches
above
that
is
in
them
:
)
they
cry
out
at
last
,
taught
by
experience
of
fooles
,
we
have
lost
the
body
for
the
shadow
,
embraced
vanity
and
forsaken
mercy
:
Jonah
2.
8.
All
is
vanity
!
So
it
was
at
the
first
,
but
you
saw
it
not
.
Vse
3
Thirdly
,
let
this
admonish
us
,
to
shun
all
delusions
and
errours
in
this
kinde
,
Ad
monition
against
some
errours
herein
.
which
might
destroy
the
honour
of
marriage
.
Imagine
not
,
that
profit
and
pleasure
can
doe
the
worke
of
honouring
marriage
.
The
first
.
An
Heathen
could
say
,
These
are
but
by-respects
in
a
lower
contract
of
friendship
:
how
much
more
here
?
when
sweet
and
profit
are
once
worne
off
,
as
the
nap
from
the
fine
cloth
,
nothing
remaines
behinde
save
thred-barenesse
:
as
when
the
leves
are
blowne
off
the
rose
,
nothing
is
left
save
the
prickle
.
Not
so
here
:
for
although
she
begin
with
some
sourenesse
,
yet
she
is
durable
and
outlasting
.
The
second
.
Secondly
,
be
not
gulled
with
the
rashnesse
of
such
brainsicke
ideots
,
as
thinke
marriage
to
be
magicke
,
that
looke
what
defect
so
ever
there
be
in
couples
,
yet
marriage
will
accommodate
all
suddenly
.
Marry
them
(
saith
one
)
and
all
will
doe
well
enough
.
Can
marriage
make
all
errours
vanish
?
Is
any
man
so
mad
as
to
thinke
,
that
because
he
hath
a
great
summe
to
pay
,
therefore
he
may
convey
twenty
slips
into
it
,
and
not
be
discarded
?
shall
not
each
peece
come
to
the
weights
?
Surely
that
which
in
the
severall
is
naught
,
cannot
doe
well
in
the
compound
.
Once
(
as
our
English
story
mentions
)
there
was
in
the
English
Court
a
very
sweet
Lady
,
called
Iane-make-peace
;
which
no
sooner
perceived
any
little
difference
among
the
Nobles
or
Courtiers
,
but
she
would
accord
them
presently
.
But
this
office
is
onely
in
religious
marriage
,
not
marriage
onely
:
nay
,
rather
marriages
ill
entred
upon
,
are
commonly
so
farre
from
sweet
accord
,
that
rather
afterward
they
prove
worse
;
for
then
doth
the
divell
present
more
baits
of
liberty
,
to
an
unbrideled
heart
,
then
before
.
The
old
speech
is
,
Magistracy
makes
not
the
man
,
but
discovers
what
mettell
is
in
him
.
Gal.
6.
7.
Be
not
deceived
,
God
is
not
mocked
:
as
a
man
sowes
,
so
shall
he
reape
;
of
wheat
,
wheate
;
of
darnell
,
darnell
;
and
he
were
mad
who
would
looke
for
other
.
3.
Branch
.
Thirdly
,
neither
let
any
thinke
,
that
in
unequall
marriages
,
the
religious
husband
(
as
the
stronger
)
may
better
adventure
upon
an
irreligious
wife
,
then
a
christian
woman
upon
an
husband
of
that
straine
:
for
my
part
,
I
have
seene
small
oddes
in
the
bargaine
;
Salomons
words
prove
too
true
here
,
●ecles
9.
11.
Victory
is
not
alway
to
the
strong
:
its
ill
grapling
by
strong
hand
with
an
headstrong
woman
.
She
should
be
the
weaker
vessell
,
but
when
she
is
perverted
,
she
proves
the
stronger
in
mischiefe
.
The
sum
of
all
is
,
let
none
that
feare
God
venture
upon
those
that
doe
not
:
and
let
all
seeke
for
their
parts
,
to
be
in
the
Lord
,
before
marriage
.
Above
all
,
let
second
marriages
beware
of
adventuring
in
this
kinde
,
upon
each
other
for
advantage
sake
(
an
errour
very
rise
in
this
kinde
)
for
enhansing
themselves
for
jollity
,
and
a
braver
and
fuller
life
,
then
formerly
they
were
content
with
:
for
it
fals
out
commonly
,
that
by
one
appendant
or
other
;
as
charge
of
children
,
perfidiousnesse
in
the
valuing
of
their
estates
,
costlinesse
of
diet
or
apparell
,
or
by
some
unexpected
canker
,
wasting
the
apple
at
the
core
,
God
cuts
their
combe
,
fils
their
new
hopes
with
new
sorrow
,
and
makes
them
wish
that
they
were
but
as
they
have
bin
,
forfeiting
all
their
felicity
for
naught
.
So
much
for
this
.
Vse
4
,
The
last
Vse
is
Exhortation
,
to
excite
and
perswade
all
to
marry
in
the
Lord
:
Exhortation
to
marry
in
the
Lord
in
3.
branches
▪
an
exhortation
at
all
times
necessary
:
but
so
specially
necessary
in
these
gulling
and
cheating
dayes
,
that
who
so
should
reject
this
counsell
,
were
worthy
to
give
it
himselfe
too
late
,
upon
costly
experience
.
And
truely
I
lesse
blame
them
,
who
are
of
good
estate
,
fearing
God
,
for
their
buying
good
wives
,
by
forsaking
greater
worldly
contents
:
which
commonly
are
joyned
with
greater
perill
(
for
great
portions
commonly
goe
with
great
stomacks
,
high
spirits
,
costly
fashion
,
and
great
expences
.
)
They
therefore
who
can
deny
a
little
pompe
,
may
buy
much
peace
,
and
redeeme
both
their
owne
and
their
childrens
safety
,
with
a
little
selfe-deniall
in
outward
respects
,
whenas
they
are
sure
to
gaine
it
in
spirituall
.
But
I
digresse
not
.
Still
I
presse
the
point
,
Marry
in
this
Lord
:
concerning
the
which
,
Three
branches
of
it
.
I
would
commend
three
duties
to
the
well-affected
.
The
first
concerning
youth
before
their
entrance
into
this
estate
.
The
second
more
closely
concerning
such
as
purpose
to
change
their
estate
.
The
third
concerning
them
upon
their
contract
.
Touching
the
first
,
The
first
:
Youth
must
redeeme
her
golden
season
for
this
end
.
the
dutie
of
yong
ones
growing
up
toward
this
estate
,
is
this
,
That
they
redeeme
their
golden
opportunity
of
youth
and
single
life
:
improving
all
such
helps
either
publique
or
private
;
all
such
counsels
of
their
ancients
;
all
examples
of
such
as
are
commendable
in
this
kinde
,
especially
any
such
motions
of
the
spirit
in
the
ordinances
,
whereby
they
are
inclined
to
seeke
the
Lord
to
be
their
portion
,
in
pardon
and
grace
.
Remember
this
is
your
season
of
getting
about
you
such
a
stocke
of
provision
,
as
may
hereafter
stand
by
you
.
This
is
your
golden
time
;
each
period
following
will
prove
worse
downward
,
even
brasse
,
iron
,
and
clay
.
Marke
how
the
greater
sort
of
youth
dally
out
their
precious
time
,
never
setting
their
hearts
to
Remember
their
Creator
in
the
dayes
of
their
youth
:
Eccles.
12.
1.
but
to
licke
up
the
common
scurfe
of
the
times
,
to
learne
fashions
,
complements
,
carriage
(
which
a
vaile
little
for
the
maine
)
to
stand
upon
their
great
births
,
portions
or
hopes
,
and
so
to
live
bravely
.
But
how
to
be
fit
for
such
a
solemne
change
(
I
speake
not
of
death
(
for
that
's
out
of
thought
,
out
of
season
for
youth
)
but
of
marriage
,
if
God
bring
them
to
it
;
that
so
out
of
the
treasure
which
they
have
gotten
,
they
may
bring
forth
direction
,
Mat.
12.
35.
how
to
order
themselves
,
or
make
their
estate
honourable
and
comfortable
,
its
furthest
from
their
thought
,
What
?
doe
you
heare
,
that
the
chiefe
way
to
honour
marriage
,
is
,
entring
with
the
Lord
?
and
doe
you
not
conclude
,
that
so
weighty
a
matter
will
cost
you
a
great
deale
of
preparing
?
What
should
you
then
doe
beforehand
?
Surely
,
as
your
parents
are
busie
about
providing
your
portion
(
which
is
their
worke
)
so
,
Luke
10.
42.
be
you
busied
a
better
way
,
about
that
one
thing
necessary
,
to
get
the
pearle
in
the
field
,
to
seeke
the
Lord
while
that
he
may
be
found
.
Heathen
Poets
bring
in
Virgins
upon
the
stage
,
professing
that
they
take
no
thought
for
their
matches
,
they
looke
at
modesty
and
good
report
.
The
lesse
you
are
busied
about
things
lesse
needfull
,
the
more
may
you
attend
that
one
thing
,
which
shall
never
be
taken
from
you
.
Except
in
these
dayes
of
your
youth
,
wherein
each
thing
is
sweet
,
the
maine
worke
be
thought
of
,
the
dayes
are
coming
(
and
that
perhaps
long
ere
old
age
)
of
which
you
shall
say
,
you
have
no
pleasure
in
such
objects
:
there
may
come
a
day
of
uncomfortable
marriage
,
Eccles.
12.
1.
losses
of
estate
,
death
of
husband
,
of
wife
,
sorrow
of
heart
for
your
ill
matching
,
and
then
how
will
you
doe
?
Is
it
not
just
to
such
,
as
set
the
chiefe
things
behinde
?
yes
verily
.
Remember
our
Saviours
words
to
Peter
,
John
21.
18.
When
thou
wast
yong
,
thou
girdedst
thy selfe
,
and
went'st
whither
thou
wouldst
;
but
when
thou
art
old
,
another
shall
gird
thee
,
and
lead
thee
whither
thou
wouldest
not
.
Thou
mayest
(
perhaps
)
meet
with
an
unpleasing
girdle
;
thy
great
charge
of
children
,
calling
for
thy
care
and
maintenance
;
the
world
frowning
upon
thee
,
and
not
answering
thy
hopes
;
a
riotous
and
spend
thristy
husband
,
or
waspish
and
untoward
wife
(
for
so
it
may
be
,
Single
life
not
like
marriage
in
point
of
troubles
,
but
more
free
.
when
thou
hast
sought
the
greatest
prevention
of
it
,
if
God
will
so
try
thee
)
debts
,
diseases
,
reproaches
pursuing
thee
:
in
the
midst
of
all
these
,
little
leisure
to
wait
upon
the
Ordinances
,
which
should
infuse
the
grace
of
support
into
thee
:
and
perhaps
(
which
is
worst
)
as
small
an
heart
after
it
.
Then
,
when
all
these
have
made
they
life
unpleasant
,
and
thy
conscience
coming
upon
all
,
Read
Prov.
5.
11.
12.
with
a
worse
streame
,
and
causing
an
overflow
of
sorrow
unto
thee
;
what
shalt
thou
doe
?
God
hath
dealt
righteously
in
it
,
because
thou
contemnest
all
helpes
in
thy
youth
,
and
therefore
in
thy
trouble
,
sends
thee
to
thy
idoll
beauty
,
money
,
will
,
laughing
at
thy
misery
:
how
wilt
thou
then
wish
thou
hadst
but
that
former
liberty
granted
thee
,
to
marry
in
the
Lord
?
John
3.
8.
Oh!
how
eagerly
are
things
loved
,
out
of
their
season
?
Alas
!
the
spirit
blowes
where
it
lists
,
time
and
tide
must
not
stay
upon
thee
;
thou
hadst
them
,
and
wouldest
not
use
the
watchwords
thereof
wisely
:
why
should
the
spirit
any
longer
strive
with
thee
,
but
rather
suffer
thy
sailes
to
stand
still
for
ever
?
Gen.
6.
2.
If
this
then
be
the
time
of
girding
thy
loynes
with
grace
for
time
to
come
,
gird
them
with
that
precious
girdle
of
knowledge
,
sincerity
,
selfe-denyall
,
faith
,
patience
,
and
the
like
:
learne
to
weare
the
yoke
of
God
from
thy
youth
,
Lam.
3.
23.
and
it
shall
not
pinch
thee
in
thine
age
.
By
this
girding
of
thine
owne
soule
,
thou
shalt
be
fit
to
admit
of
Gods
unpleasing
girdles
for
time
to
come
,
crosses
(
if
they
come
)
shall
befall
thee
in
thine
innocency
,
so
as
thou
shalt
know
how
to
defray
them
,
and
the
Lord
shall
be
afflicted
with
thee
in
thy
afflictions
,
Esay
63.
9
,
10.
and
teach
thee
how
to
passe
thy
marriage
with
comfort
.
But
if
this
counsell
will
doe
thee
no
good
,
but
perhaps
thou
hast
learned
to
doe
as
the
world
doth
,
that
is
,
to
welter
in
thy
sorrowes
,
and
to
beare
them
off
with
head
and
shoulders
,
so
that
thou
canst
goe
on
through
a
second
,
or
a
third
marriage
(
if
it
so
fall
out
)
with
as
gracelesse
an
heart
,
as
through
the
first
.
Certainly
,
there
remaines
nothing
for
thee
,
save
that
thy
end
prove
worse
then
thy
beginning
,
because
thy
troubles
brought
thee
not
upon
thy
knees
for
thy
former
sinne
,
Mat.
12.
45.
but
rather
thou
walkest
on
still
in
the
frowardnesse
of
thine
heart
.
Esay
57.
17.
I
proceed
to
a
second
duty
,
The
second
branch
of
Exhortation
in
many
particulars
.
when
thou
intendest
a
change
;
that
is
,
be
sure
thou
doe
nothing
rashly
,
but
use
all
possible
wisdome
,
that
as
thou
hast
sought
the
Lord
,
so
he
would
bring
thee
to
a
sutable
companion
.
A
great
worke
,
I
grant
,
and
thou
wilt
aske
how
it
may
be
effected
.
Duty
1.
I
will
labour
to
satisfie
thy
desire
with
these
advis●s
following
.
Selfe-deniall
and
trial
what
Gods
minde
is
about
our
estate
.
First
,
deny
thy selfe
,
renounce
that
carnall
wisdome
,
presumption
and
will
of
thine
owne
,
which
ascribes
so
much
to
it selfe
,
as
if
it
needed
no
advice
:
submit
thy selfe
to
the
Lord
,
doe
not
at
first
rush
thy selfe
upon
marriage
by
a
necessity
of
nature
,
Mat.
16.
24.
or
by
custome
of
the
world
,
1
Thes.
4.
4.
or
because
yeeres
require
it
,
or
out
of
base
ends
,
to
give
way
to
thy
lust
:
but
let
it
be
thy
care
to
preserve
thy
vessell
in
holinesse
and
honour
:
abstaine
from
all
provocations
to
lust
,
be
much
in
prayer
for
a
sanctification
of
every
age
and
condition
of
life
,
perhaps
the
Lord
hath
appointed
thee
a
single
life
,
which
may
be
much
better
for
thee
then
marriage
to
honour
God
in
;
perhaps
thou
art
not
a
meet
man
for
marriage
;
but
it
would
prove
incommodious
for
thee
:
however
,
it
s
thy
duty
to
try
what
God
hath
for
thee
in
store
,
and
many
repent
them
for
their
yeelding
to
the
first
pangs
of
unbrideled
youth
,
and
wish
they
had
not
given
way
so
soone
to
an
impotent
humour
;
nay
,
many
who
at
the
first
intended
no
other
save
marriage
,
yet
by
their
more
wary
and
temperate
diet
,
company
,
and
by
subduing
their
flesh
by
fasting
and
prayer
,
Mat.
21.
17.
meditation
,
and
close
attendance
of
study
,
calling
,
or
the
ordinances
of
God
,
have
obtained
such
a
gift
of
chastity
,
that
they
see
it
is
rather
the
way
of
God
,
they
should
not
marry
[
](A57529-e6260-b)*
*
All
receive
not
this
gift
.
.
There
are
some
(
saith
our
Saviour
)
who
are
Eunuches
borne
:
marriage
were
a
snare
to
such
(
notwithstanding
their
frothy
concupiscence
)
and
some
have
made
themselves
so
for
the
kingdome
of
heaven
.
Mat.
19
12.
Chastity
is
a
peculiar
gift
of
God
,
all
will
grant
;
and
God
will
have
it
appeare
in
some
,
that
grace
hath
more
strength
then
nature
hath
,
as
against
lusts
,
so
above
lawfull
liberties
:
and
he
who
adviseth
continence
to
some
,
1
Cor.
7.
8.
in
times
of
danger
,
especially
in
which
marriage
might
prove
a
clogge
;
and
otherwise
also
for
a
more
close
cleaving
to
God
,
without
marriage
distractions
;
there
is
no
doubt
,
but
he
hath
grace
sutable
to
frame
some
men
and
women
,
1
Cor.
5.
5.
for
this
very
purpose
.
And
sure
it
is
,
Continency
being'a
gift
of
God
,
must
be
sought
for
.
where
such
a
gift
is
,
God
is
highly
honoured
with
the
pure
and
undivided
spirit
of
such
as
serve
him
in
that
condition
.
Therefore
all
due
meanes
must
be
used
for
the
attaining
of
it
,
till
the
minde
of
God
be
knowne
in
this
kinde
;
1
Cor.
7.
35.
and
no
man
ought
to
forestall
providence
in
that
respect
:
weigh
well
thy
strength
or
thy
weaknesse
in
the
ballance
,
lay
before
thee
the
burdens
and
service
of
marriage
;
thy
bodily
or
spirituall
abilities
or
imperfections
,
play
not
the
part
of
a
foole
,
to
say
after
marriage
,
I
never
thought
it
such
a
state
,
I
see
now
I
am
not
meet
for
it
:
that
should
have
bin
thought
of
before
:
informe
thy selfe
duly
of
the
conveniences
and
inconveniences
of
each
condition
,
the
single
and
the
married
;
and
when
all
is
done
,
if
God
incline
thee
to
a
private
state
,
reserve
thy selfe
to
it
;
I
say
not
to
thee
,
vowe
it
,
No
vowes
of
single
life
w●●ranted
.
for
who
knowes
but
thy
minde
and
body
may
alter
,
and
require
a
change
?
but
so
long
as
by
thy
abstinence
from
all
provocations
,
and
watchfull
eye
over
thy selfe
,
thou
canst
keepe
thy selfe
chaste
,
and
prove
it
by
the
contentation
of
thy
spirit
,
without
noy
somenesse
,
and
neglect
of
the
duties
of
thy
place
:
thou
maist
gather
the
will
of
God
by
the
signe
,
and
so
thou
art
to
yeeld
thy selfe
to
a
single
life
;
wherein
although
there
cannot
but
fall
out
some
petty
discommodities
(
in
some
kinde
)
yet
they
ought
to
be
digested
meekely
,
for
the
a
voyding
of
worse
,
and
the
attaining
of
the
benefit
of
a
single
estate
.
For
when
God
is
in
a
condition
,
that
shall
be
tolerable
to
one
,
which
would
be
burdensome
to
another
;
and
there
is
no
state
wholly
free
from
trouble
in
this
world
,
onely
that
is
to
be
embraced
(
as
neere
as
we
can
)
which
is
free
from
the
most
.
And
having
once
understood
the
way
of
God
,
goe
not
out
of
it
wilfully
,
nor
dally
not
with
him
,
in
such
weighty
purposes
:
if
it
please
him
to
alter
thy
minde
,
thou
shalt
understand
it
by
signes
easily
,
and
maist
without
sinne
,
follow
him
,
so
thy
sinne
be
not
accessary
.
So
much
for
the
first
counsell
,
which
I
desire
may
be
conceived
of
discreetly
,
and
not
mistaken
.
The
secondly
,
The
second
.
if
notwithstanding
this
triall
,
thou
shalt
finde
,
Sound
judgement
,
and
subduing
of
a
rebellious
heart
.
that
God
hath
alotted
marriage
to
thee
,
know
,
it
s
a
lawfull
condition
of
life
,
be
resolved
it
is
so
,
be
not
snared
with
feare
,
melancholy
,
or
any
distemper
;
although
it
be
joyned
with
many
troubles
,
yet
they
shall
be
the
lester
when
God
tels
thee
,
its
best
,
and
thy
gaine
shall
be
above
thy
losse
;
cast
thy selfe
upon
the
ordinance
in
such
a
case
,
to
make
it
sweet
.
And
therefore
prepare
thy selfe
for
it
,
deny
thine
owne
rebellion
,
pride
,
passions
,
will
and
lust
:
know
that
marriage
is
no
state
(
as
many
thinke
)
of
licenciousnesse
,
to
live
at
ease
,
and
as
a
man
list
.
They
who
are
of
that
minde
,
neede
no
other
plague
then
their
owne
errour
to
vexe
them
,
when
they
meet
with
the
contrary
.
No
,
no
,
this
estate
is
not
for
an
untamed
heifer
:
as
soon
mayst
thou
force
an
Vnicorne
to
plow
with
thy
Oxen
,
Job
39.
9
,
10.
as
thy
rude
spirit
to
draw
in
thy
yoke
of
marriage
.
Learne
therefore
self-deniall
betimes
(
it
s
as
essentiall
for
a
married
life
as
for
a
single
)
humility
and
wisdome
,
and
how
hardly
this
hard
Theme
will
be
handled
,
till
the
heart
be
subdued
and
meekened
before
.
For
all
unbroken
ones
are
like
to
finde
sorrow
in
the
flesh
,
double
and
treble
.
1
Cor.
7.
38.
If
it
be
so
in
the
greene
tree
,
how
much
more
in
the
dry
?
If
it
be
unavoydable
to
the
best
,
how
much
more
to
them
who
seeke
it
?
Luke
23.
21.
So
much
for
the
second
.
Thirdly
,
Duty
3.
be
warned
against
the
common
difease
both
of
errour
and
practice
,
Error
of
the
time
to
be
abhorred
.
which
hath
overflowed
the
world
,
and
so
bleared
the
eyes
of
men
,
that
they
can
see
nothing
,
save
the
outsides
of
things
.
Suffer
not
beauty
,
breeding
,
portion
,
personage
,
education
,
with
complementall
behaviour
,
fashionablenesse
,
and
the
like
,
so
to
bribe
thy
judgement
,
and
forestall
thine
affections
,
that
religion
should
come
too
late
,
and
be
thrust
out
from
consultation
.
Beware
of
covetousnesse
,
pride
of
life
and
jollity
,
ambitious
and
aspiring
thoughts
,
to
count
none
meet
for
thee
,
save
such
as
are
transcendent
.
The
world
is
now
a
dayes
become
a
great
snare
;
each
yong
one
,
scarce
out
of
the
shell
,
tickles
himselfe
with
the
proposall
of
great
hopes
to
himselfe
,
and
telling
him
,
His
fortunes
are
great
,
and
he
may
marry
in
so
and
so
high
a
degree
,
and
what
is
so
high
but
his
hopes
may
equall
?
And
thus
,
not
looking
at
his
base
beginnings
,
and
unlikelihoods
of
any
thing
,
but
puffing
up
himselfe
with
offers
,
with
conceit
of
his
owne
worth
,
he
growes
to
thinke
the
world
too
narrow
to
chuse
in
.
And
never
,
I
thinke
,
was
the
spirit
of
the
male-sex
so
vast
,
as
in
this
age
,
wherein
the
multitude
of
the
female
sexe
,
and
the
contempt
thereof
,
hath
brought
it
to
passe
,
that
every
boy
new
out
of
his
prentiship
,
values
himselfe
by
the
scores
and
hundreths
,
although
scarce
worth
a
groat
besides
his
occupation
.
And
the
most
men
deeme
none
,
be
they
never
so
religious
(
which
in
our
Fathers
dayes
would
have
bin
counted
rich
matches
)
fair
or
good
enough
for
him
.
except
beauty
and
wealth
in
an
higher
degree
then
common
make
them
so
.
In
so
much
,
that
except
parents
overstraine
and
halfe
exhaust
themselves
to
dowre
their
daughters
,
be
they
otherwise
never
so
well
brought
up
and
deserving
,
they
lye
by
as
no
body
.
Quest.
But
what
?
will
some
say
,
Doe
you
envie
our
lot
to
be
better
now
,
then
in
former
times
?
or
is
it
unlawfull
to
marry
to
wealthy
ones
,
and
our
betters
?
Answ.
I
answer
.
If
God
lay
out
a
portion
for
you
,
(
without
your
politicke
ambitious
seeking
)
and
such
an
one
,
as
whose
portion
in
grace
equals
her
estate
,
yea
such
as
in
judgement
desire
you
for
your
religion
,
although
you
are
inferiour
otherwise
,
I
deny
not
,
but
(
friends
consenting
)
it
is
lawfull
;
God
hath
brought
such
a
vantage
to
your
hands
.
But
what
is
this
to
mens
covetous
and
proud
desires
?
As
one
once
said
of
his
second
match
,
I
will
now
have
a
gallant
,
whatsoever
it
cost
me
;
and
so
he
had
such
a
one
as
he
fancied
.
But
by
that
time
he
had
wintred
and
summered
her
a
while
,
his
bladder
was
so
prickt
,
that
he
sadly
wisht
he
had
one
of
his
former
wives
sise
and
fashion
,
as
plaine
as
he
then
thought
her
to
be
.
I
conclude
thus
,
overweene
not
your selves
(
when
there
is
little
worth
in
you
)
to
equall
the
meanest
women
,
or
husbands
;
but
moderate
your
spirits
,
and
marry
in
the
Lord
.
Nothing
hinders
but
the
Lord
and
outward
meanes
may
concurre
(
as
the
case
may
stand
)
and
then
the
question
is
ended
.
But
if
it
be
so
,
that
a
match
of
500.
pounds
be
offred
with
the
Lord
,
and
another
of
seven
or
eight
hundreth
without
him
,
or
at
least
,
without
any
apparent
hopes
of
him
,
what
then
shall
be
done
?
I
answer
,
other
conditions
being
concurrent
in
any
tolerable
proportion
,
despise
the
greater
offer
,
and
take
the
lesser
,
counting
the
misse
of
thy
gaine
happy
,
and
the
gaine
of
her
grace
with
that
losse
,
more
happy
.
Buy
thy
wife
in
such
a
case
,
Grace
must
be
prefer'd
to
we●l●th
,
in
marriage
.
if
thou
be
wise
,
and
let
it
appeare
,
that
Gods
oracles
are
no
tyes
with
thee
.
If
her
price
be
above
pearles
,
I
trow
,
thou
who
wilt
not
part
with
a
little
gold
or
silver
for
it
,
art
well
worthy
,
for
thy
betraying
her
for
a
little
pel●e
,
to
betray
thy selfe
to
sorrow
;
and
to
have
bag
and
baggage
and
all
.
Tell
me
,
in
what
marquet
couldest
thou
traffique
so
well
,
as
to
game
a
pearle
for
a
little
silver
?
doubtlesse
,
thy
silver
would
not
recompe●ce
thy
losse
,
if
thou
shouldest
chuse
it
,
with
a
farre
lesse
bargaine
.
The
times
have
bin
,
wherein
the
man
was
to
bring
a
dowry
to
the
woman
(
though
I
think
they
held
not
long
)
I
am
sure
Christs
marriage
is
such
to
his
beloved
:
1
Sam.
25.
18.
)
thinke
thy selfe
to
be
the
man
,
and
aske
thy selfe
,
if
not
what
thou
wouldest
give
,
yet
what
thou
wouldest
forgoe
for
a
good
companion
?
I
thinke
the
dayes
were
never
so
rare
for
marriages
in
this
kinde
,
Good
marriages
must
be
bought
.
as
now
:
and
yet
the
sorrowfull
fruit
of
the
contrary
,
should
bring
this
choyce
into
date
againe
.
It
s
a
custome
(
we
know
)
for
men
ambitious
to
buy
honour
,
rather
then
want
it
,
yea
,
glad
they
are
,
if
they
can
so
come
by
it
.
Do
you
so
.
Marriage
is
honourable
:
buy
it
whatsoever
it
cost
you
,
and
be
glad
you
can
get
it
so
.
Let
bad
customes
be
no
prescriptions
,
and
set
a
good
one
against
a
bad
.
Fourthly
,
The
fourth
:
pray
hard
for
good
marriage
:
pay
and
pray
too
.
let
the
Lord
be
much
solicited
by
prayer
both
ordinary
and
extraordinary
for
this
blessing
:
beg
hard
for
it
,
rather
then
want
.
I
said
before
,
pay
for
it
,
and
now
I
adde
,
pray
for
it
,
pay
and
pray
too
,
and
thinke
it
worth
it
.
Let
the
Lord
see
that
your
soule
is
deepely
in
love
with
it
,
and
will
not
be
denied
,
seeke
to
honour
him
for
ever
for
it
,
and
count
it
not
every
mans
case
;
and
you
shall
see
,
what
answer
he
will
make
you
.
If
prayer
will
not
get
it
,
try
if
importunity
will
prevaile
:
Mat
15.
18.
come
for
a
wife
as
she
Mat.
15.
came
for
her
daughter
,
and
refuse
any
nay
,
this
is
the
way
to
get
it
:
God
will
grant
it
thee
,
rather
then
be
wearied
(
and
yet
he
loves
it
)
with
importunity
.
Either
God
will
heare
you
,
or
else
give
you
a
reason
which
shall
satisfie
you
:
which
I
adde
,
because
I
beleeve
that
exceeding
good
marriage
were
not
good
for
some
that
seeke
it
;
it
would
puffe
them
up
and
hurt
them
;
they
rather
need
exercising
marriages
.
But
this
know
,
God
will
not
part
with
his
jewels
so
easily
,
as
not
to
be
sought
to
for
them
:
this
blessing
is
like
to
that
,
Ezek.
36.
end
.
Ezek.
36.
which
the
Lord
so
promised
to
give
his
people
,
as
yet
he
would
besought
too
by
them
for
it
.
Commit
thy
way
to
Iehova
,
Ps.
l.
37.
5.
and
he
shall
effect
it
.
If
thy
wife
be
to
thee
as
Samuel
was
a
sonne
to
Hannah
,
1
Sam
1.
27.
a
wife
of
prayer
,
thou
maist
the
more
rejoyce
in
her
,
Gen.
33.
5.
and
say
with
Iacob
,
Loe
the
wife
which
the
Lord
in
mercy
hath
given
his
servant
.
Tit.
1.
15.
To
the
pure
all
are
pure
:
each
gift
is
sanctified
by
prayer
:
else
,
if
thou
doe
onely
light
well
by
accident
,
1
Sam
25.
1.
as
Nabal
upon
Abigail
,
she
shall
be
but
a
dry
morsell
to
thee
,
without
favour
or
favour
:
thou
shalt
finde
her
as
he
did
,
a
snare
to
thee
,
〈◊〉
helplesse
helper
(
God
depriving
thee
of
the
staffe
of
●read
,
the
true
good
of
a
good
wife
)
not
onely
a
dry
pit
,
but
even
an
encrease
of
thy
judgement
.
It
is
said
Abraham
called
Eliezer
his
servant
,
in
this
weighty
businesse
of
chusing
a
wife
for
his
son
Isaac
,
bidding
him
to
put
his
hand
under
his
thigh
:
(
a
solemn
adjuration
)
for
assurance
,
that
he
would
not
chuse
him
an
heathenish
wife
,
but
one
of
Terahs
family
(
the
best
which
then
could
be
had
,
though
not
as
it
ought
)
beyond
the
river
:
how
much
more
oughtest
thou
to
put
thy
hand
under
the
Lords
,
in
this
case
of
thine
owne
marriage
,
vowing
,
that
if
he
will
provide
a
Rebecca
for
thee
,
and
make
thy
voyage
prosperous
,
thou
wilt
discerne
as
reall
a
providence
as
Eliezer
saw
in
meeting
of
her
at
the
well
.
Is
there
never
a
wife
for
thee
(
said
the
parents
of
Sampson
)
but
thou
must
needs
goe
among
the
uncircumcised
?
Judg.
14.
3.
Vow
it
,
that
if
God
will
betrust
thee
with
one
that
is
religious
,
though
another
should
be
laid
against
her
,
yet
thy
load-stone
would
draw
the
former
.
Fiftly
,
Duty
5.
adde
hereto
the
advice
of
the
most
judicious
and
impartiall
friends
,
Advice
of
the
most
judicious
and
impartiall
friends
requisite
for
good
marriage
.
that
thou
canft
come
by
:
for
though
two
eyes
are
too
few
,
yet
he
that
will
advise
in
this
case
,
must
onely
judge
with
one
,
that
is
,
a
single
eye
,
and
looke
but
one
way
.
Such
is
the
subtilty
of
sutours
now
a
dayes
,
that
though
their
merit
be
never
so
small
,
yet
they
will
so
goe
to
worke
,
that
their
credit
shall
be
good
;
forestalling
the
truth
by
their
interest
,
either
in
a
good
Minister
,
or
man
of
note
:
if
they
be
but
morall
,
they
will
engage
them
by
gifts
:
if
religious
,
by
seeming
devotion
,
to
thinke
well
of
them
.
It
s
a
sad
thing
to
thinke
,
what
bad
matches
have
bin
made
by
the
mediation
of
the
best
men
;
being
first
deluded
.
Alas
!
how
easie
is
it
,
to
make
charity
and
credulity
to
be
on
mens
sides
?
the
best
have
bin
deceived
about
this
businesse
.
But
the
third
person
(
who
neither
soweth
nor
moweth
by
the
bargaine
)
is
fitter
to
judge
of
this
game
,
then
parties
are
.
And
be
assured
that
true
intelligence
is
not
easily
come
by
,
in
these
interblending
dayes
:
yet
,
as
I
have
said
,
thou
hast
a
promise
,
that
God
will
hide
no
secret
from
thee
,
Joh.
14.
14
,
15.
if
thou
be
his
friend
;
so
that
thou
dost
not
pervert
thine
owne
way
,
and
stumble
at
the
offence
which
thou
layest
before
thy selfe
:
1
Sam.
16.
6.
to
thinke
with
erring
Samuel
,
that
the
annointed
of
the
Lord
is
before
him
,
when
it
s
no
such
thing
,
but
thy
carnall
conceit
:
we
easily
beleeve
that
to
be
,
which
we
would
have
to
be
.
The
judgement
of
the
Church
,
either
is
infallible
in
this
kinde
,
or
else
it
s
safter
erring
with
it
,
then
hitting
well
without
it
.
Great
is
the
cosenage
of
dissembling
parties
,
when
they
set
themselves
to
sale
,
by
religious
semblance
.
Machiavels
maxime
is
all
in
all
,
viz.
soundnesse
of
religion
is
difficult
to
be
had
,
and
quits
not
the
cost
in
the
worlds
esteeme
:
shewes
are
easie
,
and
will
serve
the
turne
even
as
well
.
Hence
it
is
,
that
few
walke
humbly
and
plainly
,
most
are
content
with
shewes
.
As
that
Scholler
of
Cambridge
said
,
If
I
may
get
my
degree
,
I
have
that
I
came
for
;
let
learning
goe
where
it
will
:
so
these
,
I
am
now
upon
sale
hill
,
if
I
be
once
sold
,
I
have
enough
.
And
I
should
offend
many
honest
hearts
,
if
I
should
discover
what
I
know
touching
the
humours
of
some
malecontents
in
this
kinde
,
especially
of
the
female
sexe
,
basely
pretending
that
their
conscience
is
the
ground
,
whereas
it
s
but
a
stalking-horse
,
serving
to
scrue
themselves
into
some
good
opinion
for
marriage
:
whereas
,
their
turnes
not
being
served
,
but
their
ends
crossed
,
they
have
bewrayed
themselves
in
their
colours
,
to
be
but
counterfeits
.
A
spirit
for
the
nonce
,
is
needfull
in
this
discerning
worke
;
therefore
let
inquistion
be
narrow
and
wise
,
among
them
that
are
neither
neerest
the
blood
,
nor
to
the
advantage
,
by
such
a
match
.
Sixtly
,
Duty
6.
be
very
observative
and
carefull
in
your
mutuall
parlies
together
,
Observing
the
sp●ttis
of
each
other
,
meet
for
such
as
would
marry
in
the
Lord
.
to
marke
the
spirits
of
each
other
,
having
first
begged
of
God
an
understanding
heart
.
The
eare
(
saith
Elihu
)
trieth
words
,
as
the
furnance
doth
mettals
;
the
foole
beleeves
every
thing
,
but
the
wise
ponder
sayings
.
So
doe
you
.
And
as
I
said
of
the
helpe
of
other
mens
eyes
and
wits
:
Establish
thy
thoughts
by
counsell
,
Job
34.
3.
for
in
the
multitude
of
councellours
there
is
peace
:
Prov.
15.
22.
so
I
say
to
your selves
,
trust
not
so
to
others
,
〈◊〉
.
1.
5.
as
to
put
and
dash
out
your
owne
eyes
and
braines
;
●ob
32
8.
but
consult
with
wisdomes
oracle
,
and
aske
it
of
him
who
gives
and
upbraides
not
.
There
is
a
spirit
in
man
,
but
the
inspiration
of
the
Almighty
gives
understanding
:
as
Paul
▪
1
Cor.
2.
15.
saith
,
the
spirituall
man
judgeth
of
all
things
,
and
is
judged
of
none
:
so
here
;
onely
adde
this
,
They
who
have
bin
very
wise
in
and
for
others
,
yet
in
their
owne
case
,
and
this
of
affection
especially
,
have
failed
much
;
and
the
proverbe
is
verified
here
,
Once
,
all
men
have
doted
.
Put
difference
therefore
betweene
smooth
words
and
neat
passages
of
wit
,
or
conceits
that
come
onely
from
the
braine
,
and
betweene
sound
grounds
planted
in
the
heart
.
Out
of
the
abundance
of
the
heart
the
mouth
will
speake
,
to
a
wise
hearer
.
It
s
hard
for
a
barren
heart
to
dissemble
fruitfulnesse
,
or
for
a
well-seasoned
to
seeme
unsavory
.
Question
each
with
other
,
not
concerning
persons
,
but
things
:
not
about
preachers
or
Sermons
,
or
duties
of
religion
,
or
circumstances
onely
of
abuses
and
corruptions
of
time
:
(
for
who
is
not
up
to
the
eares
in
this
now
adayes
?
)
but
concerning
the
reall
worke
of
the
Word
by
name
,
how
the
Law
hath
quelled
a
proud
heart
,
and
stopt
the
course
thereof
in
evill
:
how
it
is
brought
so
low
and
to
such
a
tamenesse
,
as
to
crouch
to
God
for
the
crums
that
fall
from
his
table
:
to
be
low
in
her selfe
,
and
lay
aside
all
her
ornaments
,
Exod.
33.
6.
glad
to
be
equall
to
them
of
low
degree
,
and
the
like
.
Looke
not
at
the
gifts
of
each
other
,
but
try
whether
a
meane
opinion
of
our selves
encreaseth
,
Rom.
12.
16.
as
knowledge
encreaseth
:
aske
each
other
,
what
the
nature
of
a
promise
is
,
wherein
the
nature
and
life
of
faith
consists
.
Also
,
Acts
15.
15.
how
faith
purifies
the
heart
,
kils
the
strongest
lusts
and
passions
,
quickens
the
heart
by
a
principle
to
all
holinesse
,
meeknesse
,
patience
,
mercy
to
the
distressed
,
and
sorrow
for
the
sinnes
of
others
.
If
these
seeds
be
planted
in
the
spirit
,
they
will
subdue
it
unto
God
;
yea
,
they
will
set
a
new
frame
within
,
Prov.
17.
24.
and
make
the
countenance
to
shine
.
And
whereas
it
s
objected
,
Object
.
few
can
so
fully
satisfie
themselves
in
the
degrees
of
each
others
grace
.
Answ.
I
answer
:
try
the
substance
,
and
let
degrees
appeare
in
time
,
it
s
well
if
grace
in
youth
can
creepe
,
though
it
cannot
goe
(
though
the
forwarder
it
is
the
better
)
if
in
the
want
of
great
measure
,
yet
the
savour
of
these
things
breake
forth
out
of
the
cloud
;
and
where
bashfulnesse
and
modesty
is
the
veile
to
cover
some
graces
,
their
〈◊〉
parts
be
clothed
with
the
more
honour
.
I
know
〈◊〉
better
care-marks
to
chuse
good
couples
by
,
then
humility
and
modesty
.
Esay
65
8.
Despise
not
a
little
,
if
these
two
be
,
for
(
as
the
Prophet
saith
,
Zach.
4.
10.
)
There
is
a
blessing
in
it
.
Observe
also
how
providence
swayeth
your
mindes
,
to
or
against
each
other
;
observe
each
others
disposition
,
parts
,
naturall
guises
,
and
behaviour
;
that
which
one
thinks
comely
,
another
distasts
,
and
some
disproportion
and
unsympathy
herein
,
may
cause
religion
to
be
meanly
thought
of
.
And
to
end
,
remember
that
this
businesse
borders
much
upon
the
outward
man
;
beware
therefore
that
neither
outward
defects
doe
weaken
,
nor
their
abilities
doe
forstall
thy
judgement
either
way
,
from
the
due
weighing
of
the
best
things
in
the
ballance
,
to
or
fro
.
Slight
defects
will
soone
be
supplied
by
religion
,
where
love
is
entire
,
but
want
of
religion
is
not
easily
recompenced
with
externals
:
be
wise
not
to
stumble
too
much
at
the
former
;
neither
let
heat
of
affection
snare
and
cousen
thee
in
the
latter
.
So
much
for
the
meanes
to
be
used
for
marrying
in
the
Lord
.
And
to
this
issue
pertaines
all
this
discourse
:
Conclusion
of
this
second
duty
.
therefore
still
I
so
conclude
,
as
I
began
.
And
because
no
bad
marriage
befals
any
,
where
the
husbands
sinne
is
not
chiefe
,
either
because
himselfe
is
bad
,
or
erreth
in
judging
the
wife
:
(
the
woman
having
onely
a
refusing
voyce
,
The
man
hath
the
leading
hand
,
therefore
ought
to
be
wary
.
not
a
chusing
,
but
the
man
having
the
prerogative
of
choice
,
as
the
leader
of
the
businesse
:
)
therefore
let
the
man
especially
looke
to
himselfe
.
It
s
not
for
the
modesty
of
the
womans
sexe
,
to
play
the
suitour
,
Women
woers
threaten
woe
.
to
put
forth
her selfe
towards
the
man
,
but
to
wait
till
God
offer
her
an
object
of
consideration
:
and
I
seldome
have
noted
matches
very
succesfull
in
this
kinde
.
I
remember
the
answer
of
a
wise
man
to
a
Gentlewoman
,
which
told
him
,
she
could
love
him
before
any
man
:
he
answered
her
,
but
of
al
others
,
I
dare
not
venture
upon
you
for
my
wife
.
He
considered
,
that
such
pangs
in
that
humorous
sex
cannot
come
from
judgement
,
because
they
thwart
an
ordinance
:
and
as
a
sudden
torrent
of
passion
or
heat
causeth
them
,
so
they
suddenly
fall
as
fast
,
and
leave
the
channell
dry
:
when
the
humour
is
over
,
then
coole
blood
succeeds
,
and
checks
the
party
for
rashnesse
,
workes
a
dislike
of
the
choice
,
and
a
very
indifferent
spirit
to
the
husband
;
thinking
him
to
be
too
meane
for
them
;
and
so
little
joying
in
him
,
waxing
darke
,
and
farre
from
that
sweet
temper
of
amity
and
subjection
which
a
wife
should
bewray
.
Therefore
ye
husbands
be
not
gulled
with
easie
matches
;
they
are
not
so
easie
to
forgoe
as
to
get
:
the
furthest
way
about
,
is
the
neerest
way
home
.
There
is
a
pleasingnesse
in
shew
,
to
be
fancied
by
a
woman
,
to
be
offred
that
estate
which
I
could
never
have
expected
:
Touching
marrying
in
the
Lord
:
three
questions
answered
.
but
when
all
is
said
that
can
be
,
it
is
too
easie
to
prove
happy
:
what
it
may
prove
I
cannot
say
,
but
since
it
s
not
of
God
,
and
is
against
the
modesty
of
that
sex
,
I
can
see
no
great
hope
of
it
.
This
by
the
way
.
I
end
my
counsell
with
a
two-fold
question
.
1.
Question
answered
.
One
is
this
:
if
(
say
some
)
we
stay
till
these
choice
marriages
be
offred
us
,
we
may
wrong
our
hopes
,
passing
the
time
of
our
virginity
and
youth
vainly
away
.
To
whom
I
say
(
I
speake
to
none
in
this
kinde
save
to
the
religious
;
let
the
rest
move
in
their
owne
spheare
:
)
commit
thy
way
to
Iehovah
,
Psal.
37
5.
and
he
will
effect
it
:
where
there
is
truth
of
grace
,
it
cannot
lye
hid
;
some
way
or
other
the
Lord
shall
provide
,
and
the
labour
of
thy
love
shall
not
be
concealed
:
feare
not
the
worlds
feares
,
cry
not
a
confederacy
,
where
they
cry
it
;
1
Pet.
3.
15.
but
wait
,
and
there
will
alway
be
some
men
,
who
will
be
as
jealous
as
women
,
to
plunge
themselves
into
a
crosse
marriage
,
as
glad
of
thee
as
thou
of
him
:
it
s
a
reciprocall
case
,
and
hee
who
beleeves
,
makes
no
more
haste
then
good
speed
.
Thy
worth
shall
breake
out
as
the
light
,
Psal.
37.
6.
and
thy
patience
and
modesty
as
the
noone
day
.
Another
is
,
2.
Question
answered
.
whether
should
we
goe
to
finde
out
such
?
for
we
see
the
families
of
such
as
had
name
of
religion
,
are
now
degenerate
,
and
empty
of
such
choice
.
None
doe
more
degenerate
to
pride
,
vanity
and
prophanenesse
,
then
the
children
of
many
Ministers
and
professours
,
which
have
bin
religious
;
yea
,
many
townes
anciently
of
note
for
such
,
yet
are
now
become
as
barren
as
any
other
.
To
whom
I
answer
:
when
the
people
came
and
told
Samuel
,
that
his
children
walked
not
in
his
wayes
,
1
Sam.
8.
5.
it
was
not
so
much
from
any
offence
at
their
sinne
,
as
for
their
owne
ends
,
to
make
them
a
King
:
many
upbraid
good
families
,
because
they
are
willing
to
balke
them
,
and
to
looke
otherwhere
.
Sure
I
am
,
that
families
are
not
so
wanting
of
good
matches
,
as
the
good
matches
who
are
in
them
are
disregarded
.
But
further
,
be
it
true
,
Gods
rules
are
sleighted
in
all
places
now
a
dayes
,
and
religion
was
never
thicker
sowne
,
nor
come
up
thinner
then
now
:
what
wonder
,
if
sinne
carry
this
duty
downe
the
streame
of
contempt
,
as
well
as
others
?
yet
I
say
,
is
religion
gone
quite
out
of
all
families
?
Though
it
be
entailed
to
no
one
,
yet
cannot
free
grace
plant
it selfe
where
it
listeth
?
if
it
leave
one
,
can
it
not
chuse
another
?
religion
(
for
ought
I
see
)
may
lye
long
enough
,
except
excesse
of
portion
smell
her
out
.
Oh!
follow
not
the
streame
,
conforme
not
to
the
fashion
of
this
world
:
God
is
tyed
to
no
places
,
families
,
congregations
,
he
is
no
accepter
of
persons
;
but
in
all
places
where
his
name
is
feared
and
called
upon
,
there
will
he
blesse
.
Such
shall
not
need
to
distrust
God
:
hee
makes
none
a
soone
of
Abraham
,
Act.
10.
34.
but
he
makes
a
daughter
of
Abraham
also
meet
for
him
;
use
meanes
to
finde
them
out
,
and
having
so
done
,
preferre
pearles
before
pibbles
,
and
the
Lord
shall
bring
the
good
to
the
good
,
1
Cor
14.
33.
for
he
is
a
God
of
order
,
not
of
confusion
.
Quest.
3
But
will
some
say
,
perhaps
we
have
found
out
a
jewell
,
but
it
s
in
a
dunghill
:
a
good
husband
or
wife
,
but
the
parents
bad
,
the
kindred
bad
,
and
no
encouragement
to
proceed
.
I
answer
:
as
a
bad
wife
is
never
the
better
,
because
graced
with
a
good
:
so
neither
ought
a
choice
either
wife
or
husband
be
too
much
sullied
by
a
bad
family
:
it
s
their
ill
lot
to
be
so
,
Gen
●●
.
but
that
grace
that
made
Lot
eminently
good
,
Noah
excellently
righteous
in
their
sinfull
times
,
Gen.
19.
●
doth
even
more
abundantly
requite
that
blemish
,
with
the
select
religion
of
some
one
among
them
.
I
blame
no
man
,
if
with
a
good
wife
he
would
be
glad
to
marry
to
a
good
family
and
stocke
:
but
in
another
respect
,
I
would
account
that
grace
which
is
unstained
with
so
much
ill
,
being
in
the
midst
of
it
,
more
approved
and
tried
with
the
touchstone
,
then
that
which
growes
up
together
with
the
grace
of
a
family
,
for
company
.
It
s
some
grace
to
a
Lilly
to
grow
among
thorns
;
and
a
Rose
looks
the
more
beautifull
among
thistles
:
contraries
set
one
against
another
,
are
the
more
orient
.
I
should
not
refuse
a
truly
vertuous
companion
for
the
cause
.
And
this
be
said
of
the
second
maine
rule
,
for
such
as
are
upon
entrance
of
marriage
.
I
goe
to
the
third
.
The
third
dutie
concernes
the
two
parties
,
The
third
duty
preparation
betweene
the
contract
and
the
marriage
,
necessary
.
after
their
Contract
,
viz.
to
spend
that
space
betweene
it
and
marriage
(
as
a
more
due
and
solemn
season
)
for
a
preparation
of
themselves
to
the
estate
and
conversation
of
marriage
to
come
.
But
because
I
foresee
that
the
Reader
will
expect
that
somewhat
be
said
in
this
Treatise
,
touching
a
Contract
:
I
will
therefore
suspend
this
third
advice
till
I
come
to
that
argument
in
the
fift
chapter
,
at
the
end
thereof
.
Thus
much
for
this
Chapter
.
CHAP.
III.
The
second
requisite
unto
a
good
entrance
,
viz.
aptnesse
or
sutablenesse
.
NOW
then
I
come
to
the
second
generall
thing
,
The
second
generall
for
entrance
,
is
,
to
mairy
aptly
.
pertinent
to
good
entrance
,
and
that
is
,
to
marry
aptly
in
the
Lord
;
that
is
,
to
joyne
all
circumstances
of
equality
and
sutablenesse
to
religion
.
And
in
this
(
as
I
conceive
)
as
well
as
the
former
,
consists
the
entry
upon
an
happy
and
honourable
marriage
.
It
is
not
for
nothing
,
that
the
Lord
brought
Adam
a
meet
helper
for
him
;
that
is
,
not
onely
one
created
in
the
same
image
of
holinesse
as
he
;
but
made
of
himselfe
,
flesh
of
his
flesh
,
and
bone
of
his
bone
:
woman
of
man
,
equall
to
him
in
dignity
;
not
of
his
head
,
nor
his
feet
or
lower
parts
,
but
of
his
fides
and
ribs
,
in
token
of
one
that
was
to
fide
with
him
,
and
agree
with
him
in
the
married
estate
:
The
Apostle
useth
a
phrase
about
husband
and
wife
,
1
Cor.
7.
35.
the
which
is
translated
thus
[
For
that
which
is
comely
;
]
the
originall
word
is
an
equall
siding
,
or
sitting
close
to
the
side
,
with
comelinesse
:
so
should
it
be
with
the
married
:
there
should
be
such
an
aptnesse
in
the
choice
(
so
farre
as
may
be
)
that
the
one
might
seeme
to
be
a
true
[
](A57529-e7390-b)*
*
Jugai●s
.
fellow
in
the
yoke
,
well
met
(
as
we
say
)
and
sutable
each
to
other
.
Hence
marriage
is
called
a
Match
,
to
signifie
,
that
couples
should
be
peeres
,
and
like
each
other
,
true
matches
.
Otherwise
,
a
manifest
disproportion
causes
not
onely
a
fulsomenesse
,
in
the
judgement
of
others
,
but
to
the
affections
of
each
other
.
And
this
the
Lord
would
have
us
take
notice
of
,
as
foreseeing
the
inevitable
inconveniences
,
which
must
needs
follow
upon
mismatched
couples
.
Cattle
of
uneven
cize
and
stature
,
strength
and
proportion
draw
very
ill
in
one
yoke
,
and
untowardly
.
This
I
adde
,
lest
any
should
mistake
my
former
speech
,
viz.
That
religion
is
the
true
levell
of
all
other
inequalities
.
I
meant
this
,
that
if
it
be
the
lot
of
any
to
enter
marriage
unequally
,
then
there
being
religion
to
moderate
,
it
will
make
a
better
levell
then
any
other
thing
can
,
when
religion
is
absent
.
I
did
not
justifie
unequality
but
accommodate
it
,
when
it
is
.
Here
I
adde
moreover
,
that
when
other
conditions
and
respects
are
unequall
in
any
great
degree
,
religion
can
doe
no
more
then
she
can
doe
.
Marriage
consists
of
a
carnall
peece
one
way
,
as
well
as
a
religious
another
way
;
and
we
may
say
of
it
as
of
the
belly
,
she
hath
no
eares
.
When
I
say
,
the
unequality
of
couples
is
apparant
,
it
is
as
the
clashing
of
a
glassie
body
against
a
groser
metall
.
When
a
poore
party
meets
with
a
rich
,
a
well-bred
one
with
a
rude
and
illiberall
,
a
curteous
with
a
froward
,
a
bountifull
with
a
miserly
,
a
noble
with
a
base
;
one
from
the
Court
with
another
from
the
cart
or
the
shop
;
a
proper
and
personable
,
with
a
deformed
,
crooked
or
dwarfe
,
what
a
disproportion
doth
it
cause
,
and
a
kinde
of
loathsomnesse
?
We
say
of
the
same
body
that
its
an
uncomely
sight
to
behold
a
sweet
face
,
and
a
crooked
backe
:
if
it
be
such
a
jarre
in
the
same
,
how
much
more
in
two
persons
,
which
can
better
view
each
other
behinde
and
before
,
then
the
same
eye
can
see
her
owne
crookednesse
?
but
especially
when
two
religious
ones
meet
,
the
one
whose
disposition
lyes
on
the
left
and
,
to
frowardnesse
,
melancholy
,
sullennesse
,
teachinesse
in
an
eminent
degree
;
the
other
's
to
meeknesse
,
curtesie
and
amiablenesse
;
what
a
continuall
vexation
is
it
?
what
a
discord
of
sounds
doth
this
cause
?
An
instrument
out
of
tune
,
unapt
to
play
upon
,
distempereth
each
lesson
,
and
displeaseth
every
eare
.
Quest.
But
here
ariseth
a
question
,
How
we
shall
judge
of
unaptnesse
?
None
are
so
unapt
,
Who
are
unapt
but
they
can
alledge
one
thing
or
other
for
themselves
.
Old
women
marrying
yong
men
,
justifie
themselves
by
this
,
that
they
will
maintaine
their
husbands
,
and
that
shall
make
up
the
flaw
,
and
levels
that
valley
.
Deformed
ones
marrying
faire
or
personable
,
alledge
,
they
are
penny
white
:
and
kitching-maids
marrying
Gentlemen
,
may
say
,
They
are
good
nurses
,
and
deny
themselves
as
much
another
way
.
Answ.
To
all
which
I
answer
and
affirme
,
that
none
provide
for
the
honour
of
marriage
,
save
those
who
provide
against
the
staine
and
dishonour
of
unapt
marriage
.
And
yet
I
must
adde
,
that
when
I
urge
aptnesse
,
I
urge
it
not
in
so
arithmeticall
and
strict
a
proportion
,
and
in
every
point
of
aptnesse
,
as
if
else
it
might
be
no
marriage
.
There
is
a
dissimilitude
in
the
same
kinde
,
which
is
no
disproportion
in
a
divers
kinde
:
and
there
is
a
discord
of
tones
in
the
most
exact
musicke
,
making
it
most
pleasing
,
because
still
it
s
within
the
kinde
.
I
judge
not
one
unequall
to
another
in
birth
,
because
the
fashion
of
the
one
is
a
little
lower
;
but
by
disproportion
of
degree
,
when
gentle
marry
base
;
noble
,
honorable
,
worshipfull
marry
ignoble
,
and
under
themselves
in
the
whole
kinde
.
Else
,
as
the
roundnesse
of
the
each
recompenceth
this
or
that
particular
unevennesse
;
so
may
marriage
levell
petty
unequalities
.
And
to
this
,
that
inequality
doth
no
alway
follow
some
contrarieties
of
temper
,
except
they
be
such
as
inferre
a
naturall
distaste
of
each
other
:
as
for
example
,
Exceptio●s
against
the
〈◊〉
of
〈◊〉
aptnesse
,
many
nothing
hinders
why
there
may
not
be
sweet
accord
betweene
a
very
provident
wife
matcht
with
an
improvident
husband
,
when
the
husband
counts
that
gift
a
supply
of
his
defect
;
because
it
s
onely
a
defect
in
accident
or
quality
,
not
reall
.
Difference
also
in
estates
,
may
cause
a
kinde
of
necessity
of
disproportion
.
It
fals
out
that
some
impaire
or
cracke
of
braine
lessens
the
repute
of
a
Gentleman
well
descended
;
this
disableth
his
hopes
of
any
great
marriage
.
Shall
one
defect
inferre
a
worse
,
a
deprivall
of
marriage
wholly
?
no
verily
,
a
woman
much
inferiour
to
him
in
birth
and
meanes
,
or
yeeres
,
should
yet
be
thought
a
very
good
,
yea
apt
match
for
such
an
one
,
and
that
with
reputation
and
honour
to
her
humility
,
if
she
be
faithfull
.
A
gaine
,
a
man
hath
by
a
former
venture
,
a
great
charge
of
children
,
which
are
like
to
lye
upon
the
hand
of
a
second
wife
,
both
for
education
and
attendance
;
in
such
a
case
,
a
woman
of
an
hundred
or
two
hundred
pounds
worth
,
who
is
willing
to
requite
that
defect
with
love
and
painfulnesse
(
being
otherwise
competent
for
her
honest
parentage
and
fashion
of
life
,
)
may
be
as
equall
a
match
,
as
perhaps
one
of
a
thousand
pound
estate
,
without
that
encumbrance
.
Againe
,
in
the
judgement
of
men
,
defect
of
honour
may
sometimes
be
recompenced
with
wealth
and
estate
:
as
if
a
man
nobly
descended
,
yet
growne
to
meane
estate
,
hath
need
of
such
a
supply
,
though
perhaps
he
faile
of
some
degree
of
the
other
:
I
say
,
if
both
concur
,
its
best
;
but
if
the
defect
doe
lye
in
honor
,
it
may
be
equalled
with
estate
;
and
it
were
a
shame
for
honour
to
quarrell
with
such
a
wife
for
unequalnesse
;
for
then
may
she
say
,
she
hath
bought
her
honour
at
a
sad
rate
,
and
upon
deare
tearmes
.
Besides
,
More
exceptions
.
it
fals
out
,
that
two
marry
,
the
one
a
man
whom
present
honour
and
favour
with
his
Prince
hath
advanced
beyond
the
ranke
of
his
family
;
or
perhaps
,
honour
hath
gone
along
with
swifter
pace
toward
him
,
then
with
some
other
house
,
who
yet
may
be
as
honourable
in
times
past
,
and
more
ancient
,
then
they
are
presently
,
though
not
with
such
titles
:
if
now
the
one
match
with
the
other
,
shall
present
honour
contest
with
such
an
one
as
inferiour
?
No
sure
,
if
the
root
be
as
good
,
the
match
is
not
unequall
.
Lastly
,
in
case
of
persecution
for
religion
,
or
of
going
voyages
of
hazard
,
by
sea
to
forreigne
plantations
:
in
which
cases
,
strict
equality
is
not
to
be
mentioned
:
now
in
such
cases
,
the
woman
being
to
flye
or
transplant
,
needs
the
aid
of
a
wise
head
,
or
the
man
the
helpe
of
a
discreet
woman
:
they
cannot
match
themselves
in
their
due
rankes
,
as
otherwise
they
might
;
therefore
looking
at
the
maine
point
,
that
is
,
at
religion
,
and
integrity
of
report
,
they
match
as
neere
their
condition
as
may
be
:
although
it
prove
very
much
inferiour
,
yet
it
is
not
to
be
counted
a
dishonourable
marriage
.
Master
Fox
in
the
story
of
Queene
Maries
persecution
,
reports
of
a
worthy
religious
Dutchesse
of
Norfolke
,
which
married
to
a
godly
Gentleman
,
one
Master
Berty
,
(
farre
under
a
Dukes
state
)
with
whom
she
fled
the
Land
,
and
in
that
most
wearisome
flight
(
as
it
proved
)
found
him
a
most
faithfull
and
loyall
husband
to
the
death
.
So
then
,
if
there
be
a
generall
proportion
of
aptnesse
,
so
that
the
disparity
lye
onely
in
a
degree
,
not
in
kinde
,
it
must
not
be
censured
:
all
cannot
lye
under
the
Aequator
,
under
the
same
line
and
latitude
;
some
may
admit
many
degrees
off
.
The
truth
is
,
in
this
confusion
of
all
things
,
it
s
not
to
be
expected
that
marriage
should
keepe
quarter
with
exactnesse
more
then
other
occurrents
of
life
:
in
some
cases
,
we
must
abate
and
yeeld
of
rigour
,
left
we
split
all
:
Men
are
growne
to
enhase
their
degree
to
an
higher
pitch
then
formerly
;
and
it
will
be
hard
to
convince
high
stomacks
,
of
meanes
or
unequalnesse
;
their
ambition
hath
too
high
a
pitch
.
Those
persons
are
fitter
to
observe
this
rule
,
who
are
meane
in
their
owne
eyes
,
and
equall
themselves
to
those
of
lower
degree
.
To
leave
them
therefore
with
their
great
hearts
and
hopes
,
let
me
yet
yoke
them
with
Pauls
counsell
,
Phil.
4
8.
Whatsoever
is
pure
,
honest
,
just
,
of
good
report
,
that
ensue
;
adhorre
that
which
is
base
,
uncomely
,
and
absurd
.
But
if
it
appeare
to
the
judicious
,
that
your
carnall
,
covetous
reaches
and
aspiring
spirits
have
exercised
themselves
in
things
too
high
,
Psal.
131.
1.
for
ambition
,
state
or
worldly
ends
;
let
the
issue
be
what
it
may
(
as
commonly
it
is
repenting
)
I
pronounce
such
matches
to
fall
under
this
second
rules
censure
;
they
are
unapt
,
therefore
dishonourable
.
Vse
1
I
come
to
the
Vses
of
the
point
.
If
the
honour
of
marriages
stand
party
in
aptnesse
of
it
,
Instruction
.
No
cur●●si●y
to
mar●y
aptly
.
then
hence
it
appeares
,
that
it
s
no
curiosity
for
any
to
regard
aptnesse
:
Men
count
this
direction
to
be
frivolous
;
imagining
that
marriage
hath
a
gift
of
it selfe
,
either
to
finde
equals
,
or
to
make
such
(
as
the
old
proverbe
speakes
of
friends
:
)
and
to
wash
off
at
once
all
eye-sores
;
nay
,
it
will
be
hard
for
such
to
fray
away
sorrow
,
and
so
shall
you
say
when
you
have
tried
.
One
would
have
thought
Pharaoh
might
easily
have
kept
out
frogs
from
his
Privy-chamber
,
Ex●d
.
8.
3.
but
it
would
not
be
.
I
dare
promise
none
of
the
equallest
mariages
,
that
they
shall
bee
free
;
but
as
for
humours
,
rashnesse
,
base
and
by-respects
,
they
never
did
so
finde
it
.
Those
that
catch
up
wives
all
at
once
suddenly
,
Judg
21.
23.
must
repent
them
at
leasure
.
Be
instructed
then
,
to
thinke
no
care
sufficient
in
this
kinde
;
stay
not
till
mistresse
Experience
convince
you
of
your
folly
,
in
condemning
others
,
but
falling
into
the
pit
your selves
.
So
much
for
this
first
.
Vse
2
Secondly
,
be
admonished
not
to
overweene
your
owne
strength
,
Admonition
against
overweening
our
own
strength
,
in
unapt
marriage
.
as
thingking
it
sufficient
to
binde
Bears
(
as
the
Proverb
is
)
and
to
defray
any
unaptnesse
whatsoever
without
trouble
.
Oh
,
saith
one
,
let
but
my
turne
be
satisfied
,
and
feare
not
me
;
if
I
have
once
pitcht
my
affection
,
I
am
not
so
soon
unsetled
againe
:
Alas
,
you
judge
your selves
by
your
present
pangs
,
which
over-beare
inferiour
dislikes
;
but
who
are
weaker
to
digest
inequality
,
than
such
as
thinke
themselves
wisest
and
strongest
?
Many
have
said
as
you
say
,
If
I
may
have
state
sufficient
,
no
bodily
blemish
shall
trouble
me
.
Another
,
If
I
can
get
a
religious
wife
,
one
hundred
pounds
will
content
me
as
well
as
three
.
If
I
may
marry
one
whom
I
love
,
I
care
not
for
portion
,
&c.
but
alas
poor
green
heads
,
before
a
few
yeares
be
over
your
heads
,
when
you
have
scummed
off
,
and
licked
up
the
upper
sweet
of
your
mariages
,
then
your
thoughts
will
goe
to
work
,
I
have
deserved
portion
,
and
religion
and
beauty
too
;
and
what
not
?
Then
will
your
unstaid
eye
fasten
upon
others
,
whom
you
see
to
exceed
you
in
portion
,
birth
,
sweetnesse
of
nature
,
feature
,
and
the
like
;
then
your
carnall
part
will
lowre
,
and
vex
at
your
lot
,
and
then
,
Oh
,
I
might
have
been
wiser
;
and
so
you
must
either
bite
in
all
as
ashamed
of
your
choice
,
or
else
utter
your
discontent
,
to
make
your
lives
uncomfortable
.
When
you
behold
your
parents
to
wax
estranged
,
your
kindred
aloofe
,
your
meanes
decaying
,
charge
encreasing
,
and
the
devill
throwing
in
baits
of
such
and
such
men
and
women
,
so
personable
,
rich
,
brought
up
,
then
will
it
appeare
upon
wise
tearms
,
you
have
rejected
the
counsell
of
apt
mariage
:
and
yet
many
fooles
(
who
are
appointed
to
it
)
cannot
beware
the
second
time
,
but
rush
themselves
into
as
unmeet
matches
as
before
,
if
not
worse
.
Therefore
acknowledge
your
weaknesse
,
hearken
no
more
to
such
Spokes-men
,
as
are
apt
to
prompt
you
with
wives
of
their
owne
fancying
:
(
which
is
the
ruine
of
many
ridiculous
men
,
to
take
wives
upon
other
mens
trust
)
ascribe
not
too
much
to
your
own
wisdome
;
rather
thinke
your selves
of
all
others
,
likest
to
be
deceived
by
your
eye
or
affections
.
Say
thus
,
A
man
I
am
,
and
but
a
man
,
and
nothing
of
a
man
is
strange
to
me
.
I
am
as
like
to
snare
my selfe
,
and
as
unable
to
endure
a
snare
,
as
another
,
therefore
I
will
prevent
it
betimes
.
I
embrace
Gods
allowance
,
as
well
to
please
my selfe
with
aptnesse
,
as
with
religion
:
God
is
the
God
of
order
,
as
well
as
goodnesse
.
Nothing
hinders
why
other
accomplishments
may
not
be
sought
with
grace
,
(
so
that
be
chiefe
)
and
it
had
need
please
well
,
which
must
please
ever
,
or
be
an
eye-sore
for
ever
.
Surely
,
if
God
give
me
my
liberty
,
I
dare
not
snare
my selfe
.
And
I
see
,
that
as
there
are
many
wives
,
who
for
want
of
religion
are
a
snare
;
so
there
are
also
many
religious
,
who
for
want
of
other
accommodations
,
make
every
veine
in
their
husbands
hearts
to
ake
ere
they
die
.
Thou
art
not
made
of
brasse
,
but
of
flesh
,
as
others
are
,
and
hast
affections
equally
disposed
to
the
like
distempers
:
it
s
thy
wisdome
to
know
thy selfe
.
And
surely
,
Terror
to
affectors
of
unequall
matches
.
he
who
would
but
weigh
the
odious
fruits
of
unequall
mariages
,
might
easily
be
drawn
from
them
.
What
an
imputation
is
it
for
a
Minister
,
young
in
yeares
,
to
match
himselfe
with
some
old
woman
for
what
she
hath
?
How
meanly
is
his
discretion
estemed
;
and
how
basely
doth
his
covetousnesse
heare
alway
after
?
How
should
such
a
man
perswade
others
to
trust
God
,
when
all
men
see
the
bastard
of
his
owne
unbeleese
carried
at
his
back
?
What
vile
affections
are
bred
in
secret
in
many
such
,
desire
of
the
death
of
their
companions
being
growne
decrepit
;
irksomnesse
of
spirit
,
in
tedious
bearing
the
sicklinesse
,
unhelpfulnesse
,
and
unsociablenesse
of
each
others
bodies
?
How
many
have
we
knowne
,
who
being
discontent
with
their
lot
,
seek
to
other
younger
ones
,
and
defile
them
:
some
within
their
owne
dwellings
,
polluting
themselves
with
their
servants
?
How
many
murthers
have
unequall
matches
caused
,
of
infants
so
begotten
and
borne
?
Nay
,
how
many
have
beene
the
cursed
attempts
of
poysoning
each
other
,
to
be
rid
of
the
loathed
party
,
husband
or
wife
?
What
one
Assize
passes
without
such
presidents
?
I
doe
not
know
any
one
thing
in
the
coversation
of
man
,
which
causes
more
disasters
than
unequall
matches
doe
,
directly
or
indirectly
.
Some
being
ashamed
of
their
foolish
choice
,
care
not
what
they
attempt
to
be
eased
of
them
.
Others
crossed
of
that
lust
,
which
(
like
the
belly
)
hath
no
eares
,
and
will
not
be
curbed
,
will
venter
any
joynt
to
satisfie
it
:
and
to
say
truth
,
no
tongue
of
man
can
sufficiently
expresse
the
misery
of
spirit
(
which
many
,
otherwise
not
of
the
worst
)
doe
endure
,
through
conflicting
with
their
owne
ill
lots
,
and
corrupt
spirits
in
this
kinde
:
and
the
wearisomnesse
of
inequality
in
one
kinde
,
forceth
them
to
as
bad
in
another
.
Mens
first
wives
being
forty
yeares
elder
than
themselves
,
when
they
have
buried
them
,
partly
through
eager
desire
of
posterity
,
partly
longing
after
the
other
extreame
,
marry
a
wife
forty
yeares
younger
,
and
so
are
lasht
with
their
owne
whip
;
and
as
much
loathed
by
the
later
,
as
they
loathed
the
former
.
Fooles
,
to
shun
one
extreame
,
incur
another
.
Vse
.
3
Thirdly
,
Let
this
bereproofe
to
the
unruly
humours
of
many
persons
,
Reproofe
.
either
in
first
or
second
matches
,
which
alway
aime
at
that
which
is
most
contrary
to
their
conditions
.
I
have
noted
,
that
if
there
be
any
apparant
defect
in
a
man
or
a
woman
,
Branch
1.
they
are
so
farre
from
humblenesse
under
it
,
or
giving
themselves
content
in
such
as
are
defective
in
the
like
,
Corruption
alway
affects
a
contrariety
to
the
Ordinance
.
or
other
kinds
(
which
yet
is
equall
)
that
rather
they
itch
after
and
covet
such
yoke-fellowes
,
as
do
exceed
as
much
on
the
contrary
,
and
are
of
the
best
perfections
.
How
ordinary
is
it
for
men
to
affect
better
than
they
deserve
,
to
cover
their
owne
defects
,
and
to
satisfie
their
lusts
?
and
how
wear
some
doth
it
prove
?
For
as
Salomon
saith
,
Prov.
30.
23.
The
earth
cannot
beare
the
burden
of
unequall
mariages
,
as
of
one
that
is
heir
to
her
Mistresse
,
that
is
,
upstarts
become
impotent
and
insolent
,
scorning
to
take
it
as
they
have
done
.
On
the
other
side
,
he
who
takes
an
inferiour
party
,
thinks
,
that
she
should
pay
for
her
preferment
,
and
become
so
much
the
more
subject
and
dutifull
.
Now
when
both
parties
finde
it
otherwise
,
to
wit
,
that
the
one
waxes
proud
,
and
the
other
thinks
himselfe
neglected
,
what
a
confusion
groweth
hereby
?
Nay
,
such
poyson
I
have
noted
to
break
out
of
some
baser
parties
in
mariage
,
that
because
they
are
privie
to
themselves
of
unequality
,
therefore
they
are
jealous
of
their
husbands
respect
and
love
,
thinke
themselves
despised
,
as
not
worthy
to
hold
quarter
with
them
,
and
when
there
is
of
all
other
least
cause
,
yet
then
come
they
in
with
their
irksome
suspitions
,
and
they
imagine
their
husbands
to
shew
more
affection
to
strangers
than
themselves
.
Now
equality
would
remove
such
misprisions
.
But
to
returne
,
why
should
a
countrey
plaine
man
,
affect
the
neatnesse
of
a
nice
Citizen
?
Or
a
crooked
,
affect
a
person
eminent
for
comelinesse
?
Were
not
a
country
woman
bred
for
a
Farme
,
more
equall
?
Were
it
not
better
like
went
to
like
,
that
so
neither
might
despise
other
?
Why
should
a
low
bred
one
affect
a
brave
gallant
?
or
a
poore
one
a
wealthy
?
Why
should
a
meek
and
gentle
one
,
defile
himselfe
with
a
shrewish
spirit
?
Is
it
not
the
next
way
to
sorrow
?
Doth
not
unaptnesse
cause
a
division
at
last
?
Therefore
this
is
a
fruit
of
old
Adam
,
to
covet
most
ardently
,
that
which
is
forbidden
unto
us
,
and
against
us
.
What
folly
and
sinne
is
out
of
measure
sinfull
,
if
this
be
not
?
and
who
pitties
such
as
plunge
themselves
into
misery
,
and
need
not
?
It
is
a
kinde
of
delight
(
in
the
obliquities
of
men
,
who
no
other
can
punish
)
to
see
fooles
to
punish
themselves
,
and
lash
themselves
with
their
owne
rod
,
it
satisfies
indignation
,
(
where
charity
abounds
not
)
but
deserves
no
compassion
,
Doe
not
such
sigh
in
secret
,
(
for
their
complaints
are
but
rare
to
others
,
because
the
errour
comes
backe
upon
themselves
)
and
wish
they
had
maried
as
deformed
,
as
poor
and
meanly
bred
as
themselves
.
Doe
they
not
envie
the
ease
and
welfare
that
equall
couples
enjoy
,
such
as
make
much
of
each
other
,
by
the
sympathy
of
each
others
defectivenesse
or
parity
.
Another
branch
of
reproofe
concernes
them
that
despise
the
rule
of
equall
matches
.
Branch
2.
Now
what
comes
of
these
unequals
,
Reprose
.
that
widowes
of
estates
must
marry
their
horsekeepers
,
Contemners
of
equall
marnage
reprooved
.
and
Gentlemen
their
cook-maids
,
but
this
,
that
to
cover
over
their
basenesse
,
they
must
lay
out
their
meanes
to
buy
armes
,
and
titles
of
honour
:
or
if
not
,
yet
enhanse
their
Farmes
,
racke
their
rents
,
rake
and
scrape
all
they
can
get
(
whereas
their
predecessors
lived
nobly
upon
their
meanes
,
and
kept
good
houses
)
and
all
to
purchase
estate
,
and
purchase
equality
.
What
is
this
,
save
to
become
the
scornes
of
the
Countrey
?
Is
it
not
due
penance
for
violating
the
sacred
condition
of
equality
?
I
might
here
inveigh
against
the
usuall
matches
now
adayes
made
between
boyes
and
girles
,
scarse
yet
out
of
their
shels
:
but
better
occasion
will
offer
it selfe
afterward
.
Vse
3
But
to
draw
towards
an
end
,
let
me
exhort
first
such
as
are
to
enter
into
this
estate
;
Exportation
.
to
whom
I
sing
the
former
song
,
Marry
in
the
Lord
,
Affecters
of
of
unequall
marriages
learne
to
be
wiser
.
still
,
but
marry
aptly
,
and
lay
the
ground
of
honour
in
this
entring
with
aptnesse
.
Be
not
led
away
with
that
errour
,
which
you
set
up
as
an
idoll
,
in
your
conceits
:
blesse
not
your selves
with
your
supposed
happinesse
,
as
if
you
were
by
so
much
the
more
honourable
,
then
others
of
your
ranke
,
by
how
much
you
have
gotten
a
richer
match
they
they
;
or
because
your
marriage
hath
pearkt
you
aloft
,
above
your
own
condition
,
or
theirs
of
whom
you
descend
.
No
wise
Parents
joy
in
their
childerns
unequall
marriages
:
let
the
modell
of
such
as
are
the
most
modest
in
your
ranke
and
order
,
be
presidents
for
you
.
I
am
not
so
weake
as
to
thinke
,
that
education
,
breed
,
learning
and
gifts
,
(
although
there
be
no
great
meanes
)
deserve
not
good
marriages
,
religion
concurring
:
but
set
not
up
your
top-sailes
,
and
do
not
beare
up
your selves
above
your
worth
,
in
this
respect
;
but
wait
upon
God
,
and
be
modest
,
lest
he
pull
you
downe
as
fast
:
Rom.
12.
16.
dwell
at
home
,
affect
not
high
things
;
if
God
have
indeed
a
blessing
for
you
in
this
kinde
(
for
else
a
great
match
may
prove
too
hot
and
too
heavy
to
manage
)
let
God
lay
it
in
your
lap
,
ere
you
affect
it
,
and
let
your
goodnesse
finde
you
out
,
while
you
lye
hid
.
And
when
it
s
offered
you
,
yet
swell
not
,
say
with
David
,
marrying
Michal
,
Seemeth
it
small
?
had
I
not
need
to
looke
well
about
me
?
and
with
David
,
marrying
Michal
,
Seemeth
it
small
?
had
I
not
need
to
looke
well
about
me
?
and
with
Abigail
sent
for
to
David
,
Let
me
wash
the
feet
of
the
servants
of
my
Lord
!
1.
Sam.
18.
23.
go
from
the
dignity
to
the
burden
,
take
thought
how
to
live
with
such
an
one
,
of
greater
breed
and
estate
then
your selves
:
consider
what
affronts
may
meet
with
you
(
the
best
will
save
it selfe
:
1.
Sam.
25.
41.
)
are
you
fit
to
drinke
of
this
bitter
cup
,
if
discontents
should
come
into
the
place
of
peace
and
love
,
whiles
the
one
is
loth
to
stoop
to
the
others
lownesse
,
and
the
other
feares
offence
if
he
should
suffer
it
?
Better
it
were
to
desist
early
,
Matt.
20.
22.
then
to
bring
a
perpetuall
vexation
upon
your selves
too
late
:
begge
of
God
humble
and
wise
demeanure
,
even
all
unequalnesse
by
religious
cariage
,
and
selfe
deniall
,
lest
your
preferment
prove
a
penalty
,
rather
then
a
priviledge
;
otherwise
,
as
he
said
of
his
Diadem
,
he
would
not
have
it
for
the
taking
up
(
as
being
fuller
of
care
then
comfort
)
who
knew
the
sorrow
of
it
.
Secondly
,
Branch
2.
to
them
who
already
live
under
this
yoke
of
inequality
,
Counsell
to
such
as
are
already
unaptly
married
.
I
advise
the
same
which
I
did
to
them
who
are
under
an
inequality
of
religion
;
looke
backe
to
that
Section
,
and
read
it
.
Onely
this
let
me
adde
here
;
since
your
unsutablenesse
came
from
your
owne
wilfulnesse
;
doe
that
now
which
you
ought
before
to
have
done
(
somewhat
out
of
season
perhaps
,
Iam.
4.
10.
but
better
late
then
never
;
)
humble
your selves
under
Gods
afflicting
hand
;
remember
it
is
unjust
you
should
fret
against
Providence
,
and
your
lot
in
that
,
which
out
of
your
owne
choice
and
free-will
,
you
have
brought
upon
your selves
.
Keepe
to
your selves
that
straitnesse
and
pinching
,
which
is
onely
or
chiefly
knowne
to
your selves
.
To
live
like
male-contents
,
upbraiding
each
other
,
and
quarreling
with
God
,
is
not
onely
most
sinfull
,
but
a
disease
worse
then
the
remedy
it selfe
:
seeing
the
time
was
,
wherein
you
seemed
each
to
other
,
the
most
precious
of
all
;
its
reason
that
now
you
make
the
best
of
a
bad
bargaine
,
and
of
each
other
.
If
then
beauty
,
wealth
,
or
the
like
objects
,
so
bleared
your
eyes
,
that
you
forgat
the
rule
of
equality
;
reremember
you
have
finned
not
only
against
your
own
soules
,
but
even
against
them
whom
you
have
unequally
married
,
who
in
another
equall
way
,
might
perhaps
have
lived
much
better
and
contentedlier
,
then
now
they
doe
;
with
companions
of
their
owne
fashion
:
so
that
you
should
doubly
wrong
them
by
your
discontents
.
Rather
looke
up
to
God
by
faith
and
repentance
for
your
error
,
that
it
may
be
covered
,
and
that
Gods
anger
being
removed
,
you
may
finde
your
yoke
as
tolerable
as
an
unequall
one
may
be
.
And
as
once
a
grave
man
said
to
one
in
this
case
,
if
God
ever
offer
you
a
new
choice
,
beware
least
you
stumble
at
the
stone
,
which
once
foiled
you
.
And
so
much
of
this
second
generall
also
,
and
of
the
whole
direction
serving
for
the
entrance
into
an
honorable
marriage
;
now
we
proceed
to
that
which
remaineth
in
the
next
Chapter
.
CHAP.
IV.
A
Digression
touching
consent
of
Parents
,
and
sundry
Questions
and
Objections
answered
.
I
should
now
proceed
to
the
second
generall
head
,
Occasion
of
this
digression
.
wherof
I
made
an
honorable
marriage
to
consist
:
viz.
Continuance
therein
in
an
holy
manner
.
For
handling
of
Consent
of
Parents
,
and
a
Contract
.
But
I
am
occasioned
to
stop
my
course
a
while
,
for
the
space
of
this
,
and
the
next
chapter
:
because
an
hint
of
new
matter
being
offered
in
the
former
discourse
,
touching
consent
of
Parents
,
and
the
contracting
of
the
Couples
:
it
will
be
looked
for
,
that
somewhat
be
here
said
,
about
both
,
e're
I
wade
any
further
in
this
Argument
.
Of
the
former
thereof
in
this
fourth
,
and
of
the
latter
(
if
God
please
)
in
the
fifth
,
Consent
of
Parents
necessary
for
marriage
,
and
why
?
and
then
we
returne
.
Touching
this
former
,
consent
of
Parents
,
if
I
should
goe
about
to
make
any
set
proofes
of
so
generally
a
confessed
truth
,
which
all
ages
,
nations
,
histories
,
lawes
both
divine
and
humane
,
common
,
civill
,
yea
cannon
too
(
though
with
exception
)
with
one
voyce
have
averred
:
I
might
seeme
not
onely
to
adde
light
to
the
Sunne
,
but
to
weaken
that
which
I
would
strengthen
:
yet
for
order
and
formes
sake
,
a
word
or
two
may
be
premised
for
the
necessity
thereof
,
I
say
necessity
in
a
way
of
God
,
though
not
absolute
:
for
this
businesse
of
marriage
without
parents
consent
is
one
of
them
,
which
ought
not
to
have
bin
done
,
yet
being
done
,
must
availe
,
for
the
avoyding
of
worse
consequences
:
that
is
,
consent
is
not
so
essentiall
to
marriage
as
some
other
things
are
,
that
the
non-concurrence
thereof
should
disanull
it
againe
.
But
in
a
morall
and
meet
way
,
its
necessary
that
marriage
be
attempted
with
consent
of
parents
.
And
surely
,
if
those
heathen
Lawes
seemed
just
which
yeelded
unto
parents
power
of
life
and
death
,
over
their
children
(
supposing
perhaps
that
love
might
well
enough
be
trusted
)
and
thought
it
meet
enough
,
that
they
who
were
the
instruments
of
giving
children
their
naturall
life
,
might
be
permitted
to
be
Iudges
of
the
same
children
,
in
taking
it
away
;
or
perhaps
rather
chusing
,
that
a
parent
might
kill
a
vicious
childe
for
some
offences
,
then
the
childe
kill
the
heart
of
a
parent
,
by
his
dissolutenesse
:
then
surely
much
more
may
it
be
yeelded
to
parents
to
have
power
to
give
life
or
to
marre
their
marriages
.
I
doe
not
by
the
way
justifie
the
former
law
,
but
rather
thinke
it
was
a
dangerous
snare
,
and
betrayed
the
lives
of
many
innocents
,
into
the
hands
of
the
unmercifull
;
and
no
doubt
,
if
it
were
in
force
among
us
,
it
would
provoke
many
prophane
and
malicious
persons
,
to
shed
the
blood
of
better
children
then
themselves
.
But
I
plead
the
farre
greater
equity
of
this
law
,
that
parents
may
claime
a
right
in
the
choice
of
their
childrens
marriages
.
Must
parents
have
the
worst
of
it
,
and
be
debarred
from
the
best
?
beare
the
burthen
of
the
whole
day
;
the
providing
for
their
children
,
all
meanes
of
support
,
education
,
either
ingenuous
or
machinall
,
helpe
them
to
Arts
,
Stocks
,
trades
,
which
is
but
to
be
their
drudges
,
if
there
were
no
more
but
so
;
and
shall
they
leave
them
just
at
the
point
of
marriage
,
and
betake
them
to
their
owne
wisdome
and
counsell
?
No
surely
,
it
's
good
cause
they
share
in
the
honour
,
as
well
as
the
labour
.
It
it
true
,
Parents
cannot
doe
as
they
would
in
matching
of
their
children
.
God
makes
matches
,
and
parents
cannot
(
as
they
desire
)
in
such
a
world
as
this
is
(
wherein
all
are
for
their
owne
ends
)
provide
for
their
children
such
contentfull
matches
as
they
desire
,
but
that
s
not
their
fault
.
God
must
helpe
,
or
else
they
cannot
,
with
the
barne
and
winepresse
.
But
yet
in
such
matches
as
are
offered
,
parents
must
beare
sway
&
stroke
with
their
children
:
though
it
is
not
in
their
power
to
afford
them
such
as
they
wish
,
yet
this
must
not
cause
them
to
give
up
their
Authority
to
their
children
to
marry
as
they
lift
,
against
rules
,
mentioned
.
And
that
which
I
say
of
parents
themselves
,
Guardians
and
governours
are
to
looke
to
their
orphans
,
as
well
as
parents
to
children
,
in
point
of
marriage
.
I
say
of
Father
or
Mother
in
laws
,
Gardians
and
Tutors
,
who
by
them
,
or
by
the
law
,
are
left
to
oversee
and
order
the
waies
of
Children
,
not
yet
able
to
guide
themselves
;
yea
although
they
be
of
such
years
and
discretion
,
as
perhaps
a
parent
,
at
least
a
step-father
,
might
permit
them
to
themselves
.
Yet
it
were
the
duty
of
such
a
childe
,
to
take
lesse
rather
then
more
upon
himselfe
,
and
to
advise
seriously
with
them
(
ere
he
finish
ought
)
whether
he
have
been
well
guided
or
no
about
marrying
religiously
,
or
aptly
:
Some
parents
,
I
grant
,
have
exceedingly
wasted
their
Title
,
and
infringed
their
Prerogative
:
for
,
such
is
their
ignorance
,
and
injudiciousnesse
in
such
affaires
,
(
having
in
truth
never
understood
,
in
any
degree
,
what
their
owne
marriage
meant
,
much
lesse
are
fit
to
guide
others
:
)
also
many
are
so
vitious
,
and
so
debauched
with
sinne
,
that
they
have
lost
all
ability
to
advise
,
eyther
in
this
,
or
in
any
other
weighty
businesse
;
but
yet
neither
are
these
to
be
despised
,
but
to
be
honorably
handled
,
and
especially
,
if
they
shall
desire
to
see
and
judge
with
other
mens
eyes
and
braines
;
their
children
are
to
yeeld
therto
as
well
as
to
themselves
.
What
speciall
reports
do
the
Scripturs
make
,
See
these
texts
Deut.
7.
3.
of
that
care
which
holy
and
wise
parents
had
of
their
childrens
marriages
?
How
did
Abraham
adjure
his
servant
,
Ier.
29
6.
to
goe
to
the
house
of
his
fathers
,
to
chuse
a
wife
for
Isaac
?
Gen.
24.
3
,
4.
How
doth
the
holy
Ghost
brand
Esau
for
matching
without
Isaac
and
his
mother
Rebecca
their
consent
,
Exod.
22.
16.
to
the
heartbreake
of
them
?
How
doth
Isaac
and
Rebecca
charge
Iacob
to
meddle
with
none
of
the
Heathens
?
And
,
if
any
prerogative
might
have
exempted
any
,
then
might
Sampson
a
Iudge
in
Israel
,
Iudg.
14.
3.
have
beene
exempt
:
who
yet
was
not
:
for
although
it
came
from
God
that
he
should
marry
that
uncircumcized
Philistin
;
yet
he
would
have
his
parents
give
their
consent
,
Give
me
her
:
and
when
they
saw
the
way
of
God
,
they
ceased
.
But
til
then
,
they
argued
as
parents
should
do
,
what
?
is
there
no
wife
to
be
chosen
for
thee
out
of
any
of
the
families
of
Israel
,
but
thou
must
seek
among
the
Philistins
?
Verse
4
,
5.
Not
so
much
as
Hagar
that
bond
woman
,
but
it
's
said
,
that
she
tooke
a
wife
for
Ishmael
,
out
of
the
land
of
Egypt
:
Gen.
21.
21.
as
if
the
holy
Ghost
should
take
it
as
granted
,
that
none
of
the
Church
should
question
it
.
If
a
sonne
might
not
alienate
his
fathers
goods
,
without
his
consent
,
there
least
of
all
himselfe
.
I
say
,
Further
proofe
of
the
point
.
the
Scripture
testifies
from
the
beginning
,
that
this
authority
did
reside
in
the
parent
,
from
God
.
God
himselfe
the
father
of
Adam
,
Luc.
3
vlt.
brought
Eve
to
him
:
he
did
not
seek
her
himselfe
.
A
great
and
leading
ground
to
the
point
.
And
this
prerogative
God
derived
to
parents
(
notwithstanding
the
fall
and
forfeit
of
Adam
)
for
ever
.
See
Deut.
7.
3.
Thou
shalt
not
take
to
thy
sonnes
,
any
wife
of
their
daughters
.
I●rem
.
29.
6.
Give
your
children
wives
.
And
Paul
,
He
who
gives
his
virgin
to
marriage
doth
well
.
&c.
Neither
is
it
sufficient
which
Bellarmine
,
(
the
chiefest
Papist
of
all
who
opposeth
this
truth
in
his
19.
cap.
of
Matrimony
,
and
that
out
of
the
Councell
of
Trent
,
Session
14.
for
most
of
other
Papists
do
oppose
him
in
it
)
replies
,
that
this
text
onely
implyes
,
Marriages
ought
not
to
be
made
without
the
privity
of
parents
:
for
Gods
charge
doth
not
only
shew
what
ought
to
be
done
,
but
,
that
else
the
Marriage
is
frustrate
,
as
appeares
Exod.
22.
16.
Where
it
is
left
to
the
parent
to
deny
Mariage
in
a
case
of
uncleannes
,
which
else
urged
Marriage
.
Much
more
then
in
coole
blood
.
See
also
Numb
.
30.
4.
If
a
parent
might
frustrate
a
vow
to
God
,
much
more
a
private
civill
act
of
his
child
to
marry
.
Neither
is
this
meant
(
as
Bellarmine
dreams
)
of
a
Mayd
under
yeeres
,
but
simply
of
one
under
covert
:
though
of
20.
yeeres
old
:
and
so
the
Ebrew
word
[
Nagnar
]
is
taken
Iob.
1.
19.
and
so
another
Iesuite
upon
this
text
confesseth
,
a
parent
might
frustrate
any
vow
whatsoever
.
Cornel.
à
Lap.
See
Gal.
4.
A
sonne
differs
not
from
a
servant
,
being
under
his
father
:
he
can
dispose
of
nothing
in
the
house
,
of
his
fathers
goods
,
without
consent
:
how
much
lesse
himselfe
,
who
is
the
foundation
of
the
family
,
as
in
the
Ebrew
word
[
Ban
]
notes
?
Another
Papist
,
Espencaeus
in
his
booke
of
clandestine
marriages
professeth
the
like
against
Bellarmine
in
the
last
Chapter
save
one
.
Heathens
have
constantly
beene
of
this
minde
.
Gen.
34.
Sichem
craves
of
Hamor
to
get
him
Dinah
.
Catullus
,
Plautus
,
Terence
,
Latine
Poets
,
Sophocles
a
Greek
one
,
all
both
Comick
and
Tragique
,
who
speak
the
customes
of
their
times
,
do
intimate
the
same
.
One
of
them
brings
in
the
father
distasting
his
sonne
for
a
clandestine
marriage
,
Terent.
Andr.
Scen.
3.
thus
,
Callst
thou
me
thy
father
?
Needst
thou
me
for
a
father
?
Hast
thou
not
found
thee
out
,
a
family
,
a
wife
and
children
against
my
mind
?
The
sonne
answers
.
I
yeeld
up
my selfe
(
father
)
to
thee
,
impose
any
task
,
command
me
what
thou
wilt
;
Wilt
thou
have
me
divorce
the
wife
I
have
?
Wilt
thou
have
me
marry
or
not
?
I
will
beare
it
as
I
may
.
Justinian
shewes
the
meaning
of
the
civill
law
,
lib.
1.
Instit.
Tit.
de
Nuptiis
.
Then
are
marriages
good
,
when
made
by
consent
of
such
,
as
whose
power
they
are
under
:
it
is
Beza
his
speech
,
in
his
Tract
of
Poligamy
and
Divorces
:
Civil
laws
about
necessity
of
parents
consent
,
are
more
knowne
,
more
cleere
,
more
holy
,
then
that
any
man
can
be
ignorant
of
them
,
can
darken
,
or
can
abolish
them
.
Paulus
the
Civilian
in
his
Title
,
touching
the
right
of
marriages
,
saith
,
Marriages
cannot
consist
,
except
all
in
whose
power
the
parties
are
,
consent
.
Hottoman
a
famous
Civilian
speaks
the
same
,
in
his
book
of
chast
marriages
,
part
.
4.
The
Councel
of
Eliberis
,
mentions
the
judiciall
law
of
Moses
,
confirming
it
:
If
a
Damosel
have
bound
her selfe
by
oath
or
promise
in
her
fathers
house
,
and
he
gainsay
it
,
it
's
frustrate
.
A
Canon
of
Basil
addeth
,
marriages
otherwise
made
,
are
counted
but
whoredomes
.
I
conclude
with
Erasmus
,
no
Scripture
,
no
Testimony
of
valew
can
be
alledged
against
this
Truth
.
If
it
be
asked
,
whether
upon
the
fathers
consenting
,
the
mother
dissent
from
the
mariage
:
or
contrary
wise
▪
what
is
to
be
said
?
I
answer
,
The
mothers
consent
makes
for
the
better
being
,
but
the
fathers
for
the
being
it selfe
thereof
:
for
hee
is
the
head
of
the
wife
and
of
the
family
.
Vse
1
This
may
be
a
sufficient
confutation
of
Bellarmine
,
and
the
Councell
of
Trent
(
his
Idoll
,
Confut.
which
its
like
hee
so
adored
,
that
against
Scripture
and
all
Lawes
he
defends
it
)
who
doth
so
stervingly
maintaine
the
lawfulnesse
of
Marriages
against
parents
consent
,
that
there
need
be
no
more
to
confute
him
,
then
the
barrennesse
of
his
own
defence
,
in
which
he
alway
returnes
to
his
old
song
,
that
though
Nature
teach
Parents
right
,
yet
,
not
the
disanulling
of
Marriages
upon
non-consent
.
Touching
which
I
answer
,
Many
reasons
may
inforce
the
continuance
of
a
thing
done
(
especially
in
so
waighty
a
case
as
this
)
which
yet
argues
not
the
well
doing
;
that
is
all
the
question
.
He
urges
the
examples
of
Iacob
and
Tobija
:
whereas
the
one
(
although
sixty
yeares
old
at
his
marriage
)
yet
did
nothing
without
his
father
and
mothers
consent
.
Tobija
(
if
the
Text
were
Canonicall
)
had
an
Angell
with
him
to
guide
him
extraordinarily
.
Indeed
Esau's
example
he
may
plead
for
it
(
with
an
ill
handsell
)
who
its
like
went
against
Isaac
and
Robecca's
charge
.
Much
good
doe
him
with
it
.
He
alledgeth
a
Decree
of
Clement
,
A
sonne
is
not
compelled
to
follow
his
parents
choice
.
Who
doubts
it
?
But
,
doth
this
follow
,
A
parent
may
not
compell
his
children
to
marry
against
their
will
:
Therefore
a
childe
may
marry
contrary
to
the
Parents
?
No
surely
.
That
which
hee
addes
out
of
Ambrose
,
she
may
chuse
her
husband
,
ought
she
not
to
preferre
God
in
her
choice
?
comes
to
no
more
then
this
,
That
a
Virgin
hath
power
to
chuse
(
at
least
to
refuse
her
husband
)
but
yet
with
parents
consent
.
The
argument
he
brings
from
the
validity
of
the
marriage
of
slaves
against
their
masters
consent
,
and
that
,
upon
the
ground
of
the
institution
and
ends
of
marriage
,
is
doubly
answered
:
first
,
that
it
is
true
,
Masters
cannot
barre
their
slaves
of
marriage
,
but
yet
they
may
limit
the
right
of
Nature
,
by
appointing
them
wives
,
for
avoyding
wrong
to
their
owne
estates
.
Secondly
,
the
case
betweene
masterlike
power
,
is
not
like
to
parentall
:
for
the
power
of
the
former
is
onely
civill
,
and
therefore
may
be
restrayned
by
law
;
but
the
other
is
naturall
,
and
therefore
need
no
restraint
:
since
it
s
to
be
supposed
that
parents
desire
the
posterity
and
marriages
of
their
children
,
much
more
then
masters
need
doe
of
servants
.
As
touching
that
objection
,
that
after
copulation
marriages
are
necessary
;
this
proves
not
,
that
the
power
of
parents
is
dissolved
,
(
for
what
absurdity
is
it
for
one
to
thinke
,
that
his
second
sin
should
favour
and
justifie
his
former
offence
?
)
But
that
,
for
divers
inevitable
consequences
upon
the
breach
of
a
marriage
already
made
,
it
is
better
for
a
parent
not
to
use
his
right
,
then
to
use
it
.
It
s
the
voice
of
the
Law
,
Fieri
non
debuit
,
sed
factum
valuit
.
So
much
for
this
.
Yet
as
there
is
no
rule
so
generall
,
Exceptions
against
this
generall
rule
.
but
it
admits
exceptions
,
so
doth
this
.
One
is
,
the
barre
of
Gods
law
,
in
case
of
uncleannesse
committed
by
the
parties
before
marriage
:
Exod.
22.
16.
in
which
respect
God
forbad
that
they
should
by
any
meanes
be
parted
:
so
that
here
parents
consent
was
,
though
not
wholly
,
yet
partly
prevented
,
not
in
right
,
but
in
point
of
honesty
,
by
their
lewd
children
,
who
forced
a
necessity
of
marriage
upon
themselves
,
being
become
as
outcasts
,
not
worthy
of
such
care
of
parents
to
be
cast
upon
them
:
besides
it
was
to
prevent
beggery
of
the
bastards
,
and
the
defiling
of
the
land
by
fornication
,
if
they
had
beene
permitted
to
cashiere
such
as
they
had
defiled
,
and
to
marry
chaste
persons
:
for
,
its
better
one
house
bee
troubled
,
then
two
,
(
since
one
must
be
)
let
them
eate
of
the
fruit
of
their
owne
labours
,
and
thanke
themselves
.
The
law
is
mentioned
by
Moses
,
If
a
man
finding
a
maid
,
defile
her
,
he
shall
surely
marry
her
,
because
he
hath
humbled
her
.
Another
case
is
,
the
supine
neglect
of
parents
,
when
as
they
see
offers
made
to
their
children
:
to
wit
,
when
as
they
permit
parties
unknowne
,
and
pretending
to
be
such
as
afterwards
they
prove
not
,
but
tainted
with
lewd
qualities
,
and
of
no
such
estate
as
is
made
shew
of
:
I
say
,
when
as
,
through
foolish
credulity
they
beleeve
all
shewes
,
or
use
not
meanes
to
enquire
throughly
after
their
manners
and
deserts
,
but
are
cheated
by
their
dissembling
and
hypocrisie
:
but
all
this
while
they
harbour
them
,
or
seeing
that
their
children
are
forward
in
their
affections
toward
such
,
so
,
that
they
are
ensnared
:
and
yet
the
parents
suffer
matters
to
passe
on
,
and
hold
their
peace
:
then
the
rule
of
the
word
ought
to
be
observed
,
That
consent
is
implyed
by
their
silence
:
and
why
?
because
he
,
in
whose
power
it
is
to
stop
evill
,
and
yet
doth
not
,
seemes
to
command
it
.
Not
onely
if
there
appeare
no
more
cause
of
breaking
it
off
,
then
at
first
,
(
for
then
it
is
onely
the
headstrong
will
of
the
parent
,
unjustly
discontent
)
but
,
although
there
should
breake
out
more
hideous
and
odious
crimes
against
the
party
.
For
it
was
the
parents
duty
to
have
used
all
diligence
to
have
searched
out
the
truth
of
things
at
first
,
Duty
of
parents
towards
children
unwisely
suffered
to
link
themselves
.
and
to
have
made
all
other
matters
cleare
,
before
such
time
as
liberty
be
given
to
the
parties
themselves
to
ensnare
themselves
.
For
by
this
meanes
it
may
so
fall
out
,
that
extreame
danger
may
ensue
,
both
to
the
party
deserted
,
and
to
them
that
desert
.
Yet
this
I
adde
,
that
all
meanes
be
wisely
used
,
to
unstitch
and
dissolve
that
league
by
degrees
,
which
hath
long
beene
in
knitting
,
rather
then
to
doe
it
rashly
.
Let
parents
present
to
both
the
parties
their
deepe
dissimulation
,
perswading
them
,
betweene
themselves
,
rather
to
breake
off
,
then
incurre
a
tolerable
vexation
by
marriage
;
and
live
at
perpetuall
feud
with
them
,
who
seeke
their
best
welfare
.
But
,
if
nothing
will
prevaile
,
I
say
,
as
sad
as
the
necessity
is
,
yet
the
parent
comes
in
too
late
with
alledging
his
prerogative
.
If
(
saith
the
holy
Ghost
)
a
virgin
hath
vowed
a
vow
,
Num.
30.
4.
(
say
it
be
a
purpose
to
marry
such
a
man
)
much
more
if
such
a
likelihood
be
daily
presented
to
his
eye
;
and
hee
forbid
it
,
then
he
doth
no
more
then
his
authority
may
claim
,
for
he
is
a
parent
,
and
may
disanull
it
:
but
if
he
let
it
passe
,
and
doe
not
gainsay
it
,
he
is
supposed
to
resigne
up
his
right
in
refusing
,
and
so
to
establish
it
.
Another
case
is
,
Another
exception
.
in
second
marriages
of
children
,
men
or
women
.
For
although
there
be
a
difference
of
judgement
in
sexes
,
yet
,
in
this
both
are
reputed
to
have
equall
liberty
to
match
themselves
,
and
to
be
discharged
from
the
power
of
the
parent
.
The
first
marriage
made
the
parties
one
flesh
,
and
divided
them
both
from
the
parents
house
and
authority
.
So
that
in
such
a
case
the
rule
holds
not
.
Paul
doth
not
extend
the
power
of
a
parent
over
a
widow
,
as
to
a
virgin
.
In
the
latter
,
he
alway
yeelds
to
a
father
his
liberty
:
if
he
give
his
virgin
to
marry
,
or
refuse
to
give
her
,
hee
doth
well
both
wayes
:
that
is
,
foreseeing
the
danger
of
persecution
,
and
withall
knowing
the
strength
of
his
virgin
,
1
Cor.
6.
36.
that
she
is
not
necessitated
to
marry
,
he
may
refuse
,
or
otherwise
hee
may
yeeld
;
he
offends
in
neither
.
But
after
one
marriage
is
expired
,
the
widow
is
not
so
tyed
,
because
providence
hath
settled
her
upon
her
owne
right
.
Howbeit
,
for
the
weaker
sexe
,
the
case
so
falling
out
that
shee
may
stand
in
as
much
need
of
counsell
at
last
as
at
first
,
yea
of
more
:
this
I
say
.
That
it
were
the
part
of
such
widows
to
remember
that
they
are
children
,
and
to
ascribe
a
reverentiall
and
honourable
esteeme
of
their
parents
counsell
,
out
of
wisedome
and
discretion
,
although
a
precise
command
of
God
doe
not
absolutely
urge
it
.
Lastly
,
Parents
must
observe
the
condition
of
their
children
.
parents
must
still
looke
at
the
maine
point
,
that
is
,
the
condition
and
state
of
a
childes
both
body
and
minde
.
For
a
parent
understanding
the
case
to
be
such
,
that
a
childe
cannot
without
deepe
discontent
of
spirit
,
and
inconvenience
of
body
,
propending
strongly
to
marriage
,
and
shunning
those
continuall
and
noysome
vexations
,
which
would
attend
the
contrary
;
I
say
,
cannot
abstaine
:
then
,
his
authority
not
being
allowed
him
,
for
the
tyranny
and
hurt
,
but
the
good
and
welfare
of
his
childe
,
he
ought
not
unseasonably
and
rigidly
to
dispute
his
right
,
or
to
hold
it
;
but
tenderly
and
wisely
to
release
it
,
at
the
childes
humble
instance
.
And
this
I
might
also
presse
in
other
cases
as
well
as
this
.
But
because
they
will
occurre
better
upon
objections
brought
against
this
point
:
I
will
stop
two
gaps
with
one
bush
,
that
is
,
both
lay
downe
the
extent
of
this
exception
,
and
also
answer
a
question
,
both
in
one
.
For
why
?
Childrens
objections
against
parents
carelesnesse
in
their
marriages
,
answered
.
here
it
is
objected
by
sundry
children
(
as
I
toucht
before
)
that
,
as
neare
as
they
can
,
they
observing
the
rules
of
God
,
in
religious
and
apt
choice
,
and
being
now
to
strike
up
the
match
,
they
say
,
The
parents
or
guardians
(
at
least
of
one
side
)
wilfully
withdraw
their
consent
.
To
whom
I
must
answer
with
much
caution
,
for
the
safegarding
of
a
parents
honour
:
First
,
ye
children
beware
lest
you
put
any
unjust
affront
upon
your
parents
,
that
may
cause
this
rigour
you
complaine
of
,
and
open
their
mouthes
against
you
.
For
if
you
doe
,
their
cause
must
be
heard
when
you
must
stand
by
.
Put
case
that
it
fall
out
that
your
match
be
not
faulty
,
after
your
tryall
of
each
other
:
howbeit
you
upon
the
presumption
thereof
have
beene
your
owne
carvers
,
and
carried
all
with
your
owne
wits
,
leaving
your
parents
to
serve
your
turne
after
:
and
hereupon
the
parent
being
offended
,
looks
not
so
much
at
the
fitnesse
of
the
match
,
as
at
his
owne
contempt
:
who
can
in
such
a
case
justifie
you
?
In
this
case
,
especially
if
the
parents
be
irreligious
,
and
unable
to
value
the
price
of
a
good
husband
or
wife
,
I
see
not
what
course
you
should
take
,
but
to
humble
your selves
for
your
offence
,
considering
in
your
owne
case
,
how
unwilling
you
would
have
beene
to
be
so
served
.
Parents
,
I
grant
,
should
not
only
hearken
to
,
but
runne
and
ride
to
seeke
out
good
matches
for
their
children
,
if
any
occasion
be
offered
,
and
yet
many
of
them
are
so
stout
,
peevish
,
selfe-willed
and
envious
,
that
of
all
other
matches
,
they
will
crosse
them
most
which
are
the
best
.
But
yet
,
you
children
,
crosse
not
them
,
by
forcing
unequall
conditions
upon
parents
,
in
consenting
to
your
marriages
.
Although
you
be
granted
to
be
religious
,
yet
it
becomes
not
you
to
thinke
so
well
of
your selves
,
that
being
unequall
in
state
and
stocke
,
or
in
other
respects
,
you
will
force
the
marriage
of
one
that
hath
great
meanes
,
under
colour
of
religion
.
For
in
this
case
a
parent
is
not
bound
,
but
hath
his
excuse
.
If
God
should
move
a
parent
in
this
case
,
considering
how
few
are
religious
or
thrifty
,
to
match
their
children
under-foot
for
the
world
in
respect
of
grace
,
it
is
well
and
good
:
embrace
their
good
will
thankfully
.
But
to
obtrude
your
own
worth
upon
their
affections
,
Counsell
to
such
children
.
you
ought
not
:
whether
the
parents
bee
religious
or
not
.
The
like
I
say
,
if
the
disproportion
lye
in
any
other
kinde
:
This
by
way
of
digression
;
that
children
bee
sure
of
it
,
that
their
matches
be
consonant
and
agreeable
to
the
rule
;
for
they
may
be
godly
,
and
yet
not
apt
matches
.
But
to
answer
the
question
,
as
it
lyes
,
If
I
say
your
matches
be
truly
equall
,
yet
your
parents
will
not
yeeld
:
Then
,
first
,
Let
such
children
count
it
the
crosse
,
that
they
are
fallen
upon
such
parents
;
let
them
not
domineere
over
them
,
and
outshoote
the
divell
in
his
owne
bow
,
of
resolution
and
stomack
;
but
humbly
submit
to
the
parents
,
as
parents
in
generall
,
seeking
by
all
meanes
to
winne
their
love
and
respect
,
first
or
last
,
by
your
obedience
and
well-pleasing
:
that
they
may
see
it
and
say
,
My
child
●s
as
carefull
to
give
me
content
,
as
to
serve
his
owne
turne
.
And
(
if
need
require
)
let
such
friends
be
used
by
way
of
mediation
,
as
may
best
alay
their
opposite
mindes
,
shewing
them
the
ill
consequents
thereof
:
And
lastly
set
on
the
Lord
also
to
encounter
their
untractable
hearts
,
humbly
supplicating
that
he
would
turne
the
hearts
of
fathers
to
the
children
,
Mal.
4.
ult.
to
melt
them
,
and
to
give
them
the
eies
of
Doves
,
insteed
of
Crocodiles
.
If
all
these
prevaile
not
,
then
(
the
discipline
of
the
Church
being
in
force
)
course
ought
to
be
taken
to
make
complaint
of
such
wrong
,
Parents
obstinate
in
consent
,
to
be
curbed
.
viz.
that
a
parent
abuseth
his
or
her
authority
to
hurt
,
and
therefore
implore
the
aide
both
of
the
Church
and
of
the
Magistrate
,
to
reduce
parents
into
due
order
:
for
they
themselves
must
know
,
that
they
are
under
Authority
,
and
no
further
made
the
Iudges
over
the
children
,
Matt.
8.
then
as
they
can
answer
to
God
for
their
good
carriage
therein
.
And
so
also
to
require
such
a
childes
portion
from
them
,
as
in
such
case
is
fit
:
But
,
if
children
cannot
meet
with
such
releefe
,
I
leave
them
under
the
crosse
which
God
hath
cast
upon
them
,
to
take
it
up
meekly
and
beare
it
,
Mat.
16.
25.
till
God
ease
their
chaine
.
But
,
if
the
father
consent
and
the
mother
onely
be
obstinate
,
they
may
with
good
conscience
notwithstanding
proceed
,
yeelding
all
due
respect
to
her
.
So
much
for
this
.
Another
question
heer
mooved
is
this
.
Questions
about
Parents
consent
,
answered
.
Put
case
that
two
parties
have
got
the
affections
of
each
other
,
but
the
father
on
his
deathbed
,
dissent
and
forbid
the
marriage
:
whether
is
the
conscience
of
the
child
absolutely
so
tyed
by
those
irrevocable
words
,
that
he
or
she
may
not
dare
to
attempt
marriage
?
I
answer
,
that
child
which
out
of
an
honourable
respect
shall
wholy
forbeare
,
for
feare
of
after
scruples
;
or
shall
piously
encline
to
forbeare
,
doubtlesse
they
bewray
a
very
awfull
heart
to
the
counsell
of
their
parent
,
especially
if
they
be
convinced
of
an
overruling
providence
determining
the
businesse
.
But
to
affirme
directly
,
that
a
child
is
alway
bound
to
obey
in
such
a
case
,
I
dare
not
.
Many
circumstances
must
be
observed
,
next
to
the
rule
:
and
therefore
first
I
shall
thinke
it
fit
in
this
businesse
,
that
the
parties
resigne
up
themselves
to
the
judgement
of
some
wise
and
impartiall
men
,
who
(
without
playing
bootie
)
may
judge
whether
such
a
marriage
be
according
to
God
,
or
not
.
If
not
,
they
ought
so
much
the
rather
to
dissolve
it
,
as
being
not
onely
contrary
to
parents
will
,
but
Gods
rule
also
.
And
then
there
is
no
more
to
be
said
in
it
:
for
a
pious
child
ought
not
to
violate
such
a
band
as
this
,
upon
any
affection
to
the
other
party
,
or
like
pretence
.
But
if
the
marriage
be
found
good
and
equall
:
then
ought
it
not
to
be
broken
off
,
through
the
parents
refusall
at
his
death
:
But
the
will
of
God
being
conceived
to
be
for
it
,
the
parents
will
must
not
contradict
his
.
And
hereto
adde
,
that
it
must
indifferently
be
enquired
,
first
whether
the
parent
were
a
man
truly
judicious
to
pronounce
such
a
sentence
?
else
sure
its
a
deadly
snare
.
Againe
whether
in
his
life
he
permitted
the
parties
to
consort
in
ordinary
,
till
they
had
wonne
each
others
heart
:
for
in
that
case
,
his
deniall
is
doubly
injust
:
especially
if
he
have
actually
given
consent
during
life
,
and
changed
it
without
ground
.
Also
whether
he
were
not
alike
various
in
other
his
conversation
,
easily
drawne
to
or
fro
by
small
perswasion
:
Likewise
whether
he
have
not
in
other
of
his
childrens
matches
,
beene
hardly
drawn
to
consent
,
no
reall
cause
of
his
dissent
appearing
:
whether
refusall
might
not
proceed
from
some
other
sinister
cause
,
and
not
the
dislike
of
the
match
it selfe
;
as
from
privity
to
his
weake
estate
,
loth
to
disburse
much
,
ashamed
to
come
short
of
the
worlds
expectation
for
discredit
sake
,
or
the
like
.
If
probably
these
things
doe
appeare
,
I
thinke
the
bare
religion
of
the
fathers
last
sentence
,
ought
not
to
prevaile
against
more
forcible
reasons
to
the
contrary
:
and
upon
the
weighing
of
these
cases
,
the
parties
ought
to
thinke
that
they
heare
the
voice
of
God
,
to
beare
downe
the
parents
:
Although
the
dead
parent
,
cannot
alter
his
words
,
yet
it
may
be
supposed
he
would
have
altered
it
,
if
he
had
lived
,
because
he
ought
.
For
this
so
much
.
If
any
more
questions
arise
,
I
will
handle
them
in
some
of
the
uses
following
,
which
now
I
hasten
unto
.
And
whereas
they
doe
concerne
both
children
in
point
of
duty
,
and
parents
in
point
of
dignity
,
first
of
the
first
.
Vse
.
1
And
first
here
is
bitter
reproofe
,
yea
●ror
,
to
all
such
refractory
children
,
Reproofe
.
as
have
not
onely
digressed
from
,
but
directly
transgressed
against
this
rule
.
Terror
to
all
rebellious
Children
,
who
marry
against
their
Parents
consent
.
If
the
duty
of
children
be
so
manifest
,
how
is
it
,
that
so
many
children
doe
at
once
breake
through
this
divine
edict
,
as
great
flies
through
cobwebbes
,
by
the
stronger
lawes
of
their
own
wills
?
Doe
you
so
degenerate
(
Oye
impes
)
from
all
modesty
and
obedience
?
That
whereas
you
might
marry
,
not
onely
within
the
ranke
of
your
education
,
but
also
of
religion
,
and
the
feare
of
God
;
now
through
your
wilfull
contempt
of
parents
,
not
onely
you
chuse
you
unequall
husbands
among
Ostlers
and
Scavengers
,
(
for
these
are
honest
trades
according
to
their
places
)
but
to
gracelesse
ones
,
and
such
as
are
deservedly
by-words
of
reproach
for
their
swearing
,
drunkennes
and
all
profanenes
?
Is
this
a
parents
requitall
at
your
hands
,
that
when
there
is
no
other
trouble
,
that
should
bring
the
gray
haires
of
your
parents
to
their
graves
,
then
the
treachery
of
those
which
came
out
of
their
Ioines
and
wombs
should
do
it
?
For
,
as
for
the
beggery
you
bring
upon
your selves
,
who
should
pitty
them
,
who
wrong
themselves
willingly
,
and
chuse
themselves
such
a
portion
?
Oh!
but
(
say
some
of
these
)
we
did
it
in
a
suddaine
passion
of
love
,
and
is
not
that
to
be
pitied
?
I
answer
,
considering
what
constant
misery
,
your
short
passion
hath
procured
you
,
your selves
are
like
to
have
the
worst
of
it
:
it
were
well
,
if
others
would
learne
to
be
wiser
by
pittying
your
folly
.
But
,
there
is
more
in
it
then
passion
.
For
why
?
How
many
of
such
rebellious
ones
do
we
meet
with
daily
,
who
contrary
to
all
their
parents
counsels
,
letters
,
running
and
riding
after
them
,
threats
if
they
venture
,
promises
if
they
obey
,
notwithstanding
all
the
feares
and
jealousies
,
warnings
and
watch-words
of
their
parents
,
Cavills
of
such
Children
answered
,
as
will
be
loose
in
du●ty
to
their
Parents
consent
:
yet
will
have
their
parents
tyed
to
them
,
in
meanes
and
maintenance
.
yet
with
deepe
dissembling
and
lyes
,
count
it
their
chiefe
happinesse
to
keepe
off
the
suspicion
of
that
from
their
notice
,
which
yet
all
on
the
suddaine
they
dare
rush
upon
,
the
most
clandestine
and
desperate
matches
that
may
be
!
yea
,
after
they
have
engaged
themselves
to
their
parents
by
vowes
and
obtestations
to
the
contrary
,
that
they
thought
they
might
rely
upon
them
,
Esa.
63.
10.
as
children
that
will
not
lye
,
yet
then
have
they
broken
through
all
bands
;
Isay
,
what
is
this
,
but
the
depth
of
subtilty
and
villany
?
But
still
they
object
,
The
businesse
was
so
suddenly
brought
to
passe
by
perswasion
,
as
we
could
not
prevent
it
.
Why
?
Do
you
wonder
that
your
way
should
be
so
smooth
,
having
such
a
factor
of
hell
as
you
consult
with
,
to
promote
it
?
Such
Proctors
as
for
a
tenne
shillings
matter
will
licence
it
,
for
halfe
so
much
dispatch
it
,
and
send
you
packing
to
woe
and
misery
?
No
,
no
,
Theeves
shall
never
want
receivers
and
concealers
.
But
,
still
you
will
say
,
It
should
not
have
beene
done
,
but
now
it
s
done
and
past
;
T
is
true
,
it
s
done
strongly
enough
,
I
grant
,
for
parents
must
digest
that
which
they
cannot
vomit
;
But
the
necessity
of
the
knot
excuses
not
the
knitting
.
And
,
you
shall
have
many
lookers
on
upon
such
matches
,
who
will
speake
much
for
them
;
the
case
being
none
of
their
owne
,
who
,
if
it
were
their
owne
lot
to
have
such
children
,
would
bee
ready
to
cast
the
first
stone
at
them
,
Ioh.
9.
5.
and
of
all
others
,
be
most
implacable
with
them
.
To
whom
I
say
,
Iustifie
not
sin
in
others
,
suspend
your
censure
till
it
be
your
owne
lot
,
as
its
like
to
be
the
sooner
,
if
you
excuse
it
.
Oh!
but
for
pitty
sake
,
you
must
now
helpe
them
with
some
meanes
to
maintaine
them
in
a
hard
world
!
why
?
will
not
love
alone
maintaine
you
in
coole
blood
,
as
well
as
it
did
in
hot
?
what
?
have
you
forsaken
your
parents
in
the
maine
,
and
come
you
now
unto
them
for
the
by
?
shall
you
have
the
pleasure
,
and
they
the
burden
?
Alas
you
divide
badly
!
Nay
,
nay
,
you
must
hold
to
you
to
what
you
have
chosen
;
Parents
may
be
shy
to
disobedient
Children
,
and
why
?
Parents
have
but
small
joy
to
maintaine
theeves
and
traytors
with
their
meanes
and
estate
,
it
cost
them
more
the
getting
,
then
your
easie
matches
cost
you
.
But
still
they
alledge
,
Would
you
have
God
deale
so
hardly
with
you
,
when
you
repent
?
I
answer
,
God
forbid
,
but
(
if
there
bee
any
sound
repentance
wrought
in
you
)
you
should
bee
as
freely
pardoned
,
as
wee
our selves
desire
to
be
forgiven
of
God!
But
if
you
thinke
to
tye
God
to
your
sleeves
so
farre
to
follow
you
with
grace
and
repentance
as
fast
as
you
sin
,
or
to
accept
of
that
for
sound
,
which
you
say
is
so
,
you
much
mistake
it
:
he
knoweth
well
if
he
should
thus
easily
be
baffled
by
one
,
he
should
have
enough
▪
of
your
custome
for
ever
.
But
still
you
insist
:
Let
us
bee
accepted
to
favour
as
before
.
I
answer
,
It
s
a
greater
matter
then
so
.
If
we
could
as
easily
purge
your
hearts
,
as
pardon
you
,
wee
would
imitate
God
,
who
doth
both
at
once
.
But
since
we
cannot
,
we
must
deale
with
you
as
David
dealt
with
Absalon
,
though
upon
a
shew
of
submission
,
he
forgave
him
the
punishment
,
yet
(
by
your
leave
)
he
commanded
him
to
his
house
,
and
received
him
not
to
favour
.
2.
Sam.
14.
24.
And
as
David
wisely
abstained
from
that
in
discretion
,
for
feare
of
nourishing
up
the
rest
of
his
children
to
the
like
treachery
:
so
parents
had
need
rather
to
set
up
such
children
as
Beacons
to
the
rest
of
their
fry
,
to
scare
them
from
the
like
attempts
,
then
(
as
many
fooles
do
)
by
over
hasty
reconciliation
,
under
hope
of
their
repentance
,
to
encourage
them
to
tread
in
the
like
steps
.
There
will
be
time
enough
for
that
when
they
have
bitten
longer
upon
the
bridle
,
and
had
leasure
to
repent
that
in
coolenes
which
in
their
heat
they
committed
.
And
so
much
for
this
first
Branch
.
It
also
confutes
the
practice
of
such
children
,
Branch
2.
as
,
although
they
will
seeme
to
rely
upon
the
consent
of
parents
,
D●ssembled
and
forced
consent
of
Parents
by
children
,
is
sinfull
.
and
cannot
be
condemned
by
men
in
the
businesse
,
yet
it
s
not
out
of
any
honour
or
obsequiousnesse
to
parents
,
from
conscience
of
the
duty
,
or
beholding
Gods
authority
in
them
:
but
from
policy
and
necessity
,
because
they
know
the
parent
is
the
purse-bearer
:
and
as
the
proverb
saith
,
Be
it
better
or
worse
,
we
must
be
ruled
by
him
that
beares
the
purse
.
These
may
say
of
themselves
as
hee
once
did
,
I
sweare
with
my
mouth
,
but
I
carry
an
unsworne
heart
within
me
;
so
,
in
fact
I
yeeld
,
but
my
heart
is
unloyall
.
So
that
(
they
say
)
they
must
be
well
advised
,
for
feare
of
overthrowing
all
.
If
their
parents
should
take
a
pritch
at
their
neglect
,
they
might
lose
a
future
friend
,
and
forfeit
the
hopes
of
their
owne
good
estate
:
and
how
then
should
they
doe
?
This
is
the
pad
in
straw
,
this
forces
the
eye
of
many
children
to
be
upon
their
parents
,
and
to
make
them
a
grand
marke
or
object
of
their
duty
.
Galat.
6.
4.
I
say
to
you
,
as
in
another
sense
Paul
speakes
,
Let
every
man
have
the
cause
of
his
owne
comfort
within
himselfe
,
and
not
without
:
let
not
the
duty
of
a
childe
be
resident
upon
the
fathers
ability
,
to
benefit
him
,
or
to
crosse
him
:
so
that
a
parent
may
thanke
his
wealth
for
his
childes
service
,
and
say
,
If
it
had
not
beene
silver'd
or
guilded
over
,
it
would
never
have
proved
.
But
,
let
it
proceed
from
sincerity
.
Some
will
say
,
Rom.
12.
9.
It
s
well
that
it
comes
any
way
.
I
answer
:
Halfe
a
loafe
is
better
then
no
bread
:
for
by
this
meanes
order
is
kept
in
conversation
,
and
many
absurdities
held
off
,
though
there
be
no
thanke
to
them
for
their
obedience
.
For
,
surely
if
such
children
could
draw
from
their
parents
what
they
listed
to
fish
from
them
,
as
that
Prodigall
did
,
Luc.
15.
12.
with
a
word
speaking
,
they
would
soone
bid
duty
adieu
,
and
cut
out
the
cloth
in
their
owne
fashion
,
marrying
as
they
list
:
wherefore
yeeld
this
honour
to
thy
parents
entirely
,
as
their
due
:
Be
humbled
if
it
have
not
beene
so
;
make
your
peace
with
God
for
this
,
as
well
as
for
any
offence
else
whatsoever
;
else
God
may
exercise
thee
by
some
unwelcome
buffetting
,
to
thy
cost
,
and
perhaps
make
thee
to
behold
that
sin
which
thou
wert
blinded
in
,
in
the
glasse
of
like
disobedience
of
thy
childe
to
thee
,
yea
such
a
childe
,
as
(
of
all
others
)
thou
presumedst
would
be
most
faithfull
to
thee
;
Matt.
7.
2.
Do
as
th●u
wouldest
be
done
unto
;
measure
out
to
others
as
thou
wouldest
have
them
to
measure
backe
unto
thee
.
So
much
for
this
second
.
Thirdly
,
Branch
3.
this
taxes
other
children
also
,
who
will
perhaps
suffer
their
parents
to
carry
some
stroke
with
them
in
their
matches
,
H●lfe
consent
of
parents
,
or
con●ent
af●er
their
contract
,
is
faulty
.
but
themselves
will
have
the
chiefe
hand
in
it
,
and
it
must
come
in
after
the
matter
concluded
betweene
themselves
.
And
then
,
at
last
,
lest
they
should
incur
the
reproch
of
refractory
ones
,
they
temporize
and
flatter
their
parents
,
causing
them
first
to
thinke
well
of
,
and
then
to
ratifie
their
marriages
;
rather
indeed
to
salve
their
owne
credit
,
and
for
necessity
sake
,
then
because
they
are
willing
.
These
counterfeit
actors
and
forces
of
consent
,
(
as
if
it
were
voluntary
)
sin
against
the
rule
of
Consent
of
parents
:
Shall
a
childe
binde
the
parent
to
the
good
abearing
in
this
kinde
,
and
then
by
his
consent
,
countenance
and
shrowd
his
owne
act
,
in
it selfe
unwarrantable
?
Consent
is
the
parents
due
:
but
whiles
thou
dost
urge
it
unjustly
,
thou
makest
it
thine
owne
work
.
Thou
either
dost
perswade
thy
parent
really
to
thinke
well
of
thy
doing
,
and
that
s
to
gull
him
:
or
else
onely
to
make
shew
of
it
,
and
that
s
to
make
him
equivocate
like
thy selfe
.
Vse
2
Shortly
therefore
,
I
exhort
all
couples
that
intend
marriage
,
to
lay
away
all
covers
of
shame
,
Exhortation
to
marry
with
Consent
of
Parents
.
to
remove
all
colours
,
shifts
,
subornations
of
parents
,
and
goe
to
worke
plainly
,
deserve
,
sue
,
seeke
for
the
consent
of
parents
.
Leave
is
light
,
and
sweet
:
liberty
against
rule
is
pleasant
in
the
tast
,
but
bitternesse
is
in
the
end
of
it
.
Remember
that
is
the
best
marriage
,
whose
sweetnesse
is
best
in
the
bottome
:
a
naturall
motion
is
swiftest
in
the
end
:
now
commonly
matches
of
your
owne
making
,
are
best
at
first
,
and
worst
after
.
Ayme
at
so
peaceable
a
marriage
,
as
may
be
so
in
a
sad
strait
and
affliction
,
and
may
not
pursue
and
accuse
a
man
,
when
he
is
wounded
and
sore
:
such
an
one
as
will
not
upbraid
the
soule
,
and
say
,
This
day
I
remember
my
sin
:
and
I
feele
this
rod
was
of
mine
owne
making
.
That
which
Paul
speakes
of
the
Magistrate
,
Obey
him
not
for
compulsion
,
but
for
conscience
sake
,
for
he
beares
not
the
sword
in
vaine
:
so
here
,
For
the
parent
represents
not
God
in
vaine
,
and
his
voice
is
the
voice
of
heaven
:
Better
erre
with
a
parent
then
doe
well
without
him
.
It
shall
be
as
health
to
thy
navill
,
and
marrow
to
thy
bones
:
it
shall
procure
blessing
from
thy
parent
,
whose
curse
is
worse
then
a
Popes
with
booke
,
bell
,
and
Candle
.
Obey
them
who
are
set
over
you
,
for
good
,
for
their
sorrow
will
not
bee
your
joy
:
you
provide
ill
in
grieving
them
.
Esau
and
his
race
were
Lord
Dukes
for
many
ages
:
but
his
prophane
contemning
and
vexing
of
Rebecca
with
his
wives
,
lost
him
his
birthright
,
and
at
the
last
cost
him
ruine
.
Honour
thy
father
and
mother
therefore
,
that
thy
dayes
may
be
long
in
the
land
which
the
Lord
hath
given
thee
.
Say
thou
deny
thy selfe
a
little
in
this
:
say
thou
must
conflict
with
a
crabbed
untractable
parent
,
yet
behold
God
in
a
parent
,
when
thou
canst
not
in
a
good
one
:
winne
him
by
humility
,
contest
not
,
a
fathers
spirit
will
not
endure
it
:
duty
may
overcome
and
breake
his
heart
,
but
wilfull
opposition
will
marre
all
.
And
I
speake
not
this
onely
in
case
of
young
couples
,
living
under
their
parents
roofe
,
but
in
what
distance
soever
they
live
.
Nor
,
in
case
onely
that
the
parent
be
wise
,
solid
,
judicious
,
holy
:
for
such
a
one
claimes
it
by
many
respects
:
but
,
even
when
●eely
,
when
unwise
,
irreligious
,
and
obstinate
.
The
good
parent
may
pray
for
thy
successe
,
as
well
as
endow
and
enrich
thee
.
But
the
bad
and
preposterous
cannot
forfeit
his
right
to
his
childe
,
though
he
may
disable
it
:
he
must
have
the
honour
of
thy
consent
,
though
thou
canst
not
enjoy
the
good
of
it
.
Above
all
,
let
religious
children
beware
of
prevarication
in
this
kinde
;
calling
in
question
their
sincerity
this
way
:
yea
,
though
they
meet
with
many
rubbes
in
their
way
:
yet
let
them
by
their
good
conversation
,
prevaile
with
parents
,
and
seeke
God
to
breake
and
mollifie
their
parents
spirits
,
rather
then
to
exasperate
.
Yea
,
let
mothers
have
this
honour
as
well
as
fathers
:
perhaps
they
can
better
advise
:
howsoever
,
they
have
merited
this
honour
as
well
as
fathers
.
Yea
let
all
such
as
are
set
in
place
of
such
by
marriage
of
owne
parents
,
all
tutors
,
guardians
,
and
governours
share
in
this
kinde
.
Thinke
not
that
your
youth
and
wit
can
see
further
in
this
kinde
then
theirs
:
children
will
say
that
old
folke
dote
,
and
are
fooles
:
but
old
ones
know
that
children
are
so
:
1.
Sam.
25.
God
hath
given
them
as
props
,
therefore
desoise
them
not
.
And
to
end
,
I
say
unto
you
as
Abigail
to
David
,
It
shall
not
grieve
you
one
day
,
but
much
comfort
you
,
that
you
have
not
made
sad
a
loving
parent
.
You
shall
never
have
cause
to
repent
you
.
Pro.
10.
The
way
of
the
Lord
(
saith
Salomon
)
is
strength
to
them
that
walke
uprightly
.
The
word
of
God
(
saith
Mica
)
is
good
to
him
that
is
upright
,
Mica
.
2.
Though
there
were
no
reward
for
it
,
yet
there
is
reward
enough
,
even
in
this
,
I
have
denyed
my selfe
,
and
obeyed
.
So
much
for
this
former
branch
,
the
duty
of
children
to
parents
herein
.
The
second
branch
concernes
the
dignity
of
parents
.
Branch
2.
They
must
conceive
,
Dignity
of
parents
.
that
even
in
their
priviledge
there
lyeth
a
duty
too
,
to
God
,
to
the
childe
.
They
must
say
as
the
Centurion
did
,
Vse
of
reproof
to
them
that
●eglect
the
care
of
their
Children
.
I
my selfe
am
under
authority
.
Therefore
here
is
sad
reproofe
to
parents
,
for
a
world
of
abuses
.
Truly
most
parents
may
thanke
themselves
for
their
childrens
disrespect
in
this
kinde
:
they
never
sought
to
nurture
them
up
in
Gods
feare
:
to
informe
and
teach
them
in
the
trade
of
Gods
way
,
or
their
owne
:
But
either
out
of
a
foolish
affection
and
pitty
,
will
never
see
ought
amisse
in
them
,
as
Adonija
and
Absalon
were
to
David
:
(
and
the
fruit
was
sutable
:
)
or
a
great
and
false
opinion
they
have
of
their
childrens
dexterity
and
sufficiency
in
this
kinde
,
which
is
the
high
way
to
their
ruine
:
or
else
they
offend
in
a
base
and
degenerate
softnesse
,
which
hinders
them
from
maintaining
their
authority
in
their
childrens
hearts
:
Too
much
familiarity
begets
contempt
:
and
if
a
servant
over
cockered
,
will
looke
to
be
as
a
child
,
then
will
a
child
looke
to
be
haile
fellow
well
met
with
a
parent
.
There
is
a
mediocrity
between
excesse
of
rigor
in
many
parents
,
Parents
must
goe
in
a
mid●le
way
betweene
●●usterity
,
and
f●lly
towards
their
Children
.
whereby
they
are
so
darke
and
aloofe
from
their
children
,
as
if
they
were
some
other
mens
children
,
and
their
slaves
;
(
which
imbreeds
bad
thoughts
of
them
,
base
qualities
of
servility
and
hollownes
in
children
,
and
exasperates
their
spirits
against
them
:
)
It
causes
children
to
thinke
themselves
slighted
,
and
as
in
other
points
,
so
in
marriage
,
as
if
parents
were
too
high
to
take
thought
for
it
.
Difference
(
I
say
)
there
is
betweene
austerity
,
and
the
contrary
extreame
,
of
foolish
familiarity
.
For
by
this
,
children
grow
so
sawcy
and
effeminated
,
that
they
thinke
it
almost
ridiculous
to
question
it
,
whether
their
parents
will
consent
to
their
choices
:
because
they
have
beene
wont
to
be
soothed
in
all
,
by
them
,
and
never
crossed
.
Paul
sayth
well
to
young
Timothy
,
see
that
no
man
despise
thee
.
So
I
to
old
parents
.
Doe
nothing
which
which
might
forfeit
thy
authority
into
the
hand
of
thy
Boy
,
or
Girle
.
Of
all
such
I
say
,
as
old
Jacob
to
Reuben
,
Thy
dignity
is
gone
.
Lay
the
foundation
,
O
parent
,
of
that
priviledge
,
which
thou
wouldest
preserve
to
thy selfe
,
in
the
wise
menaging
of
thy
childs
spirit
while
he
is
yong
and
tender
;
for
that
s
the
season
of
leavening
him
with
such
principles
,
as
must
worke
after
.
Other
parents
so
love
their
ease
and
vacation
from
care
and
sollicitude
,
B●se
shifts
and
respects
of
Parents
in
disregard
of
their
Children
.
that
,
rather
then
they
would
take
the
paines
,
they
chuse
to
commit
all
to
wind
and
weather
,
leave
all
to
the
will
of
the
children
,
hit
they
,
or
misse
they
,
they
care
not
.
Doe
we
know
(
say
they
)
what
will
fit
and
content
our
children
,
what
woman
they
would
fancy
,
or
distaste
?
If
we
should
negotiate
in
this
worke
,
our
children
perhaps
,
would
beshrew
us
,
for
ever
after
,
and
never
love
us
more
.
We
for
our
parts
have
given
our selves
content
in
our
wives
and
matches
,
and
we
have
done
well
(
God
be
thanked
)
and
so
(
we
hope
)
may
they
also
.
Surely
you
teach
your
children
good
divinity
.
They
see
small
religion
serves
your
turne
,
and
you
are
better
without
it
,
then
with
it
:
and
they
see
,
that
if
they
should
marry
any
better
then
the
parents
,
the
goodnesse
of
a
wife
would
be
but
a
superflous
object
to
them
,
if
not
a
continuall
eyesore
,
and
therefore
they
tread
in
their
steps
,
like
child
strives
to
give
content
to
like
parent
.
Other
parents
are
also
so
inconstant
in
their
humors
,
and
aimes
at
their
childrens
matches
,
that
they
can
never
come
to
a
point
with
themselves
about
them
:
Their
hearts
are
carnall
,
and
therefore
never
satisfied
.
For
,
either
on
the
one
side
,
they
are
so
wedded
to
the
peny
,
that
(
although
they
very
well
might
)
they
are
loth
to
part
with
any
thing
,
for
the
present
,
to
procure
competent
portions
for
the
children
:
Or
else
,
they
seeing
their
estate
too
narrow
for
their
proud
hearts
,
and
scorning
that
they
should
match
their
children
no
better
,
then
they
can
;
forbeare
altogether
to
yeeld
consent
to
any
:
though
the
yeares
and
desires
of
the
poore
children
crave
it
:
Or
else
they
aime
at
such
portions
for
their
heires
,
for
the
helping
forward
of
their
daughters
matches
,
or
else
looke
at
such
concurrences
of
birth
and
parts
,
that
scarse
any
can
please
them
.
Others
are
accessarie
to
their
childrens
bad
matches
,
by
their
unprevention
and
dalliance
:
(
as
before
hath
beene
spoken
)
and
permitting
their
children
unseasonable
commerce
and
long
acquaintance
with
such
,
as
they
know
to
be
sutable
companions
,
cannot
break
them
off
after
,
when
they
would
,
because
they
are
snared
.
Others
are
too
satagent
and
busie
about
their
childrens
matches
,
for
they
being
led
by
no
groundes
nor
sound
reasons
,
but
fancie
,
doe
perswade
their
children
to
such
matches
,
as
become
most
snaring
and
uncomfortable
to
them
for
ever
after
,
selling
them
to
sorrow
.
Neither
are
parents
guilty
onely
about
the
match
it selfe
,
A
contrary
extreame
of
parents
in
overmuch
love
to
Children
.
but
also
the
consequence
thereof
.
For
why
?
through
their
indiscreet
love
to
their
welfares
,
and
their
ambitious
desires
for
their
childrens
enhaunsments
,
they
grant
greater
jointures
to
their
eldest
then
their
estates
will
permit
,
and
so
damnifie
the
rest
of
their
better
deserving
children
,
and
either
must
runne
themselves
into
endlesse
debts
by
borrowing
for
them
,
or
else
be
at
their
curtesie
for
the
releasing
of
that
,
which
they
might
have
kept
still
in
their
owne
hands
.
By
this
folly
they
doe
a
double
mischiefe
:
The
1.
deg●e●●
for
first
they
set
the
elder
on
float
,
to
be
some
great
persons
,
and
raise
up
their
spirits
above
their
estates
,
drawing
them
to
great
expence
,
company
,
and
at
last
to
ruine
:
and
then
for
the
making
of
the
eldest
a
Gentleman
,
they
must
leave
the
rest
to
beggery
:
either
basely
to
depend
upon
their
brother
for
meanes
(
which
commonly
falls
short
,
and
comes
to
nothing
)
or
else
to
take
debauched
courses
,
to
steale
,
to
sherke
for
their
living
.
Thus
the
folly
of
parents
(
upon
the
sequele
of
their
childrens
first
matching
)
filles
the
world
with
bare
yonger
bretheren
,
with
hangbies
,
and
idle
ones
,
snaring
them
with
perpetuall
discord
and
quarrells
,
and
at
last
bringing
them
to
most
dishonorable
ends
.
No
,
no
:
you
parents
,
be
wise
,
God
hath
made
you
your
childrens
carvers
:
Set
your
house
in
order
,
and
doe
not
make
confusion
among
your
posterity
,
to
please
the
humor
of
one
child
:
let
all
have
childrens
parts
:
Doe
not
rush
your selves
into
such
debts
,
as
your
heires
must
be
faine
to
take
all
,
and
pay
all
,
and
so
fleece
the
rest
:
Let
the
eldest
(
carrying
himselfe
well
)
have
a
double
portion
(
education
being
considered
which
the
eldest
are
surest
of
)
and
the
rest
,
a
competent
allowance
;
for
perhaps
they
may
do
as
much
good
in
their
places
after
,
as
the
elder
,
if
not
more
,
for
grace
doth
not
alway
goe
with
Birthright
.
But
,
The
2.
degree
.
above
all
follies
in
this
kind
,
that
is
most
eminent
,
when
parents
,
to
make
their
children
great
,
thrust
themselves
out
of
all
,
that
their
children
might
succeed
them
in
their
places
,
holding
the
candle
to
them
,
while
they
doe
all
,
and
act
their
parts
upon
the
stage
.
And
by
this
meanes
,
both
father
and
mother
,
which
have
lived
in
good
sort
all
their
time
,
come
in
their
old
daies
to
depend
wholy
upon
their
childrens
curtesie
:
That
part
of
their
life
,
which
of
all
others
,
requires
best
attendance
and
maintenance
▪
must
now
become
most
shiftlesse
and
desolate
.
They
must
come
out
of
the
hall
into
the
kitch●n
,
sit
at
tables
end
,
or
in
the
chimny
corner
with
a
poore
pittance
sent
them
,
and
at
last
die
in
discontent
,
and
repenting
themselves
of
their
folly
.
But
,
if
they
may
be
at
good
tearmes
,
upon
condition
of
being
their
servants
both
without
doors
and
within
,
as
droils
and
drudges
,
they
may
deeme
themselves
well
apayd
.
For
when
all
strength
and
ability
is
gone
,
then
are
they
no
longer
set
by
,
but
cast
up
for
hawkes
meat
,
despised
,
counted
as
burdens
,
wherefore
to
be
eased
would
be
no
small
joy
to
their
children
:
And
it
its
worse
with
some
parents
,
because
they
live
to
see
all
spent
and
consumed
,
e're
they
die
,
one
and
other
,
●tocke
and
branches
,
all
withered
and
come
to
naught
.
Be
wise
,
you
parents
,
yeeld
not
your selves
captives
and
prisoners
to
your
children
:
no
prison
can
bee
more
yrkesome
to
a
parent
,
then
a
sonne
or
daughters
house
:
Trust
neither
of
them
in
this
case
,
for
in
truth
,
your selves
make
the
snare
,
and
your
children
put
it
on
you
:
you
wrong
your
children
in
putting
that
into
their
hands
,
which
God
hath
denied
them
:
Love
must
descend
,
not
ascend
:
it
s
not
naturall
(
saith
Paul
)
for
children
to
provide
for
parents
,
but
for
parents
to
provide
for
them
,
therefore
invert
not
providence
.
Looke
to
your
consent
,
and
looke
to
those
consequences
following
upon
your
consent
;
be
sure
to
hold
stroake
sufficient
in
your
hand
,
for
the
securing
of
love
and
duty
from
your
children
.
You
will
say
,
all
children
are
not
alike
in
this
case
:
its
true
;
but
the
best
will
bite
,
and
the
ordinance
of
God
must
be
attended
unto
,
as
the
first
rule
in
such
cases
as
these
.
Sure
bind
,
sure
find
:
if
you
must
needs
come
downe
,
rather
chuse
to
fall
into
the
hands
of
God
,
then
your
children
.
Neither
must
I
passe
by
Guardians
and
Governours
of
Orphans
in
this
point
:
Abuses
of
Guardians
and
Governors
of
Orphans
in
this
kind
of
neglect
sundrie
waies
.
many
of
whom
being
left
as
menagers
of
the
stocks
and
portions
of
children
,
being
now
secure
of
any
eie
to
see
or
judge
them
,
doe
most
treacherously
betray
pooore
children
to
misery
,
both
before
,
and
in
their
marriages
.
They
make
the
childrens
monies
,
payments
of
their
debts
,
enhansing
of
their
owne
states
,
and
houskeepings
:
bringing
up
the
children
at
meane
termes
,
binding
them
to
base
masters
▪
and
exposing
them
to
the
hardest
conditions
,
for
back
,
belly
,
and
conscience
.
When
their
time
of
payments
come
,
they
bring
in
great
billes
of
expences
,
under
color
,
and
pretend
great
debts
,
and
charges
lying
upon
them
,
for
the
execution
of
the
wills
of
the
deceased
:
As
for
their
matches
,
they
put
them
off
to
inferiour
persons
,
such
as
very
mean
portions
may
content
and
satisfie
,
interverting
the
rest
,
to
their
owne
ends
:
and
by
one
cunning
slight
or
other
,
eluding
the
allegations
and
complaints
of
their
orphans
,
and
leaving
them
to
stand
to
their
lot
,
or
else
to
sinke
in
their
sorrowes
.
Our
daies
are
full
of
these
examples
:
and
as
full
of
the
just
hand
of
God
upon
such
privie
theeves
and
traytors
as
those
.
Another
sort
of
Guardians
authorized
by
the
law
to
be
so
,
(
although
of
late
God
be
thanked
,
better
order
is
taken
that
parents
or
next
of
k●n
may
be
the
undertakers
for
the
children
if
they
will
goe
to
the
price
)
doe
make
a
meere
marquet
of
their
orphans
,
and
sell
them
as
sheepe
and
swine
for
money
.
Quite
overthrowing
the
purpose
of
the
law
,
which
is
to
be
faithfull
for
the
good
of
the
orphan
.
Instead
of
offering
yea
providing
meet
wives
for
them
,
such
as
might
bee
very
way
sutable
to
their
place
,
birth
and
worth
,
what
doe
they
?
Surely
they
turne
to
the
spoile
,
and
offer
them
such
as
they
know
will
be
unwelcome
,
and
so
thereby
purchase
a
great
fine
unto
themselves
,
and
leave
them
to
their
owne
choice
and
fortunes
.
Others
,
more
dishonestly
,
force
base
and
inconvenient
matches
upon
them
;
either
matching
them
to
their
owne
children
,
and
so
raysing
their
owne
estates
thereby
:
or
else
,
selling
them
for
mony
to
others
;
(
and
which
is
worst
of
all
)
lest
the
orphan
should
suspect
and
shunne
the
offer
propounded
;
what
doe
they
?
They
marry
them
in
their
childhood
at
10.
12.
or
13.
yeares
of
age
,
long
before
the
time
of
meet
cohabitation
,
sending
the
one
to
travaile
,
till
he
have
fulfilled
his
yong
wives
yeares
:
who
when
they
returne
,
come
to
them
with
a
forced
affection
,
and
that
breeds
disdaine
,
where
there
should
be
greatest
affection
.
And
hereby
growes
such
distaste
betweene
the
parties
,
Wofull
fruite
hereof
.
that
they
abandon
each
others
fellowship
,
bed
and
boord
,
expose
each
others
to
most
desperate
snares
,
and
to
promiscuous
lusts
:
and
,
if
there
be
any
reconciliation
wrought
,
it
s
but
violent
,
and
the
cursed
fruits
of
the
separation
doe
so
distemper
their
hearts
,
that
they
fall
at
new
jarres
for
their
unchastity
,
and
disloialty
of
bodies
:
they
renounce
some
of
the
children
,
as
none
of
their
owne
,
and
so
,
doe
but
passe
on
a
most
uncomfortable
time
of
marriage
,
more
dismall
,
then
to
live
in
a
wildernesse
,
because
the
necessity
of
an
unwelcome
chaine
,
makes
it
doubly
wearisome
.
And
as
themseves
,
so
they
who
were
the
authors
of
such
matches
,
do
live
together
at
deadly
feude
,
at
continuall
sutes
,
the
one
striving
to
revenge
himselfe
upon
the
other
,
till
both
their
estates
be
ruined
.
I
doe
not
hereby
exclude
Guardians
from
that
due
respect
which
the
law
affordeth
when
their
care
and
respect
to
their
orphans
welfare
is
sutable
to
the
calling
of
a
Governour
:
But
,
whatsoever
the
law
allots
,
the
conscience
of
one
that
feares
God
should
be
so
tender
,
that
themselves
being
no
losers
,
in
respect
of
the
charge
which
they
have
bin
at
,
they
should
deale
with
the
orphan
mercifully
in
all
other
respect
of
advantage
,
which
a
man
of
no
conscience
would
encroach
upon
.
Such
as
looke
at
their
own
peace
and
the
honour
of
their
profession
,
will
be
wary
,
in
such
undertakings
,
to
make
their
retreat
sure
,
that
nothing
may
after
be
cast
upon
them
,
which
might
crocke
their
name
or
religion
,
or
give
occasion
to
others
,
either
to
stumble
at
the
practice
,
or
to
make
it
at
a
president
for
the
like
impiety
.
Vse
of
exhortation
of
parents
to
attend
their
Children
in
this
great
work
.
To
conclude
,
I
say
this
to
all
parents
,
who
will
be
ruled
by
the
word
,
boast
not
of
your
honour
and
priviledge
,
to
doe
hurt
with
:
Shunne
all
those
base
distempers
of
which
I
have
treated
at
large
,
as
the
infamies
and
reproaches
of
bad
parents
,
or
governours
:
Sinne
not
on
either
hand
,
ether
on
the
right
,
or
left
,
neither
by
base
sluggish
neglect
and
contempt
of
this
charge
,
nor
yet
by
any
abusing
of
your
liberty
,
to
the
prejudice
of
your
children
.
But
walke
in
the
cleere
way
of
duty
.
To
which
end
,
consider
,
your
prerogative
is
allotted
you
by
God
,
no
otherwise
,
then
that
you
might
undertake
the
duty
,
more
cheerfully
.
Be
circumspect
,
painfull
,
wife
and
helpfull
to
your
children
,
(
so
farre
as
your
meanes
will
admit
)
with
a
free
,
beteaming
heart
:
God
tries
your
love
and
integrity
,
by
this
occasion
.
Times
are
now
growne
such
,
that
the
best
parents
cannot
improve
their
love
and
affection
to
their
well
deserving
children
,
as
were
to
be
wished
:
the
world
is
at
such
an
high
rate
,
that
they
whose
estates
are
not
very
great
,
can
hardly
light
upon
a
comely
sutable
match
,
especially
for
daughters
:
there
being
none
so
meane
now
adaies
,
but
looke
for
as
good
portions
,
as
in
our
predecessors
time
,
would
have
beene
thought
a
very
good
portion
for
men
thrice
above
their
fashion
:
And
it
is
the
disease
as
well
of
the
children
of
God
,
as
of
men
,
to
flight
good
matches
,
where
excesse
of
portion
attends
not
:
yea
,
I
am
perswaded
,
it
s
the
cause
why
Gods
hand
is
so
manifest
in
the
ill
successe
of
most
matches
,
because
God
was
never
so
little
looked
at
in
marriages
,
as
now
.
But
as
for
these
things
,
let
both
good
parents
and
children
,
count
it
their
affliction
:
beare
it
meekely
,
and
leave
it
to
God
.
Let
your
love
be
neverthelesse
,
to
doe
them
the
good
you
can
.
It
is
not
in
your
power
to
do
all
you
would
:
God
will
have
somewhat
left
to
himselfe
:
Smaller
matches
with
Gods
presence
and
blessing
,
(
for
ought
I
see
)
may
in
short
time
,
equall
farre
greater
,
in
successe
.
Doe
that
for
your
children
,
both
in
your
education
,
meanes
,
counsell
,
prayers
,
providence
which
is
in
your
power
to
doe
,
and
as
for
the
the
rest
,
remember
,
marriages
are
made
in
heaven
,
and
thence
must
expect
their
happinesse
:
you
can
doe
no
more
then
you
can
.
And
,
for
this
whole
argument
,
viz.
consent
of
parents
,
thus
much
.
CHAP.
V.
Touching
a
contract
.
What
it
meanes
.
The
substance
of
it
.
Answer
to
some
questions
about
it
.
COncerning
this
argument
,
Second
digression
to
the
point
of
Contract
.
the
first
enquirie
,
will
be
about
the
word
(
contract
)
how
and
in
what
sense
we
here
use
it
:
Then
touching
the
necessity
or
indifference
thereof
.
Thirdly
,
concerning
the
performance
and
act
of
contracting
.
Fourthly
,
touching
such
reasons
or
respects
as
whereupon
it
may
seeme
to
be
reasonably
practised
.
And
then
shall
want
such
quaeres
,
as
are
or
may
be
made
against
it
,
or
about
it
.
Lastly
we
will
conclude
with
some
use
of
the
point
.
Contract
in
what
sense
here
used
.
For
the
former
of
these
we
here
make
a
contract
,
a
relative
word
importing
an
antecedent
act
betweene
two
parties
,
who
intend
marriage
:
that
is
to
say
,
a
private
,
mutuall
,
free
,
unconditionall
promise
,
having
past
between
these
two
persons
to
marry
each
other
,
and
no
other
.
But
here
this
contract
is
not
ment
;
but
a
more
solemne
and
open
binding
expression
of
this
former
promise
made
,
that
it
may
be
ratified
and
strengthned
,
as
becommeth
a
businesse
of
so
great
consequence
.
So
that
before
we
come
to
any
other
consideration
,
we
must
needs
premise
a
little
,
touching
marriage
promises
,
made
in
private
betweene
the
single
parties
,
(
it
being
presupposed
that
they
be
not
within
degrees
prohibited
,
and
further
that
they
be
without
all
exception
,
of
inconvenience
,
or
ill
report
and
scandall
(
as
in
the
case
of
cozen
Germans
is
manifest
)
and
the
nature
thereof
.
For
we
must
know
,
that
although
an
explicite
or
expressed
contract
,
hath
in
it
the
greater
force
externall
before
men
,
to
tye
the
parties
to
marriage
;
Promises
of
marriage
,
the
root
of
a
contract
.
yet
the
mutuall
promises
of
them
both
joyntly
made
,
either
at
the
first
,
or
afterwards
,
doe
as
deepely
binde
them
both
before
God
,
and
in
court
of
conscience
,
as
the
other
doth
.
And
indeed
the
difference
betweene
them
,
is
not
formall
,
but
accidentall
:
and
both
are
true
reall
contracts
,
or
covenants
,
the
one
as
the
other
:
and
if
there
be
somewhat
in
the
expressed
contract
which
is
not
in
the
other
,
in
respect
of
outward
obligation
:
then
may
there
be
truly
said
to
be
somewhat
in
the
former
,
which
is
not
in
that
,
in
respect
of
essence
.
For
the
being
of
the
expressed
contract
rests
in
the
former
,
To
be
very
cautiously
made
,
and
t●eir
properties
.
viz.
in
the
deliberate
,
voluntarie
,
mutuall
and
honest
resolutions
of
the
parties
among
themselves
:
which
being
past
,
give
the
essence
to
marriage
,
before
the
other
came
,
and
is
the
foundation
and
ground
of
the
latter
:
For
else
it
might
be
said
,
that
any
passage
of
expression
betweene
two
,
before
witnesse
,
falling
from
parties
,
though
in
rashnesse
,
or
in
sport
,
or
upon
a
question
demanded
,
might
carry
the
force
of
a
contract
,
which
no
man
of
any
sense
can
imagine
:
to
wit
,
because
the
expressed
contract
before
witnesse
,
implieth
a
former
mutuall
consent
betweene
them
,
not
now
to
be
questioned
:
but
yet
for
speciall
causes
,
to
be
more
solemnly
and
publiquely
testified
for
avoyding
of
great
inconvenience
.
And
this
appeares
plainly
by
the
effect
which
a
contract
or
promise
produceth
:
and
that
is
a
great
alteration
in
the
parties
,
who
before
such
promise
,
were
their
owne
and
had
the
stroke
in
their
owne
hand
,
to
dispose
of
themselves
as
they
please
:
But
,
after
their
mutuall
promise
,
they
cease
to
be
their
owne
,
and
passe
over
themselves
,
(
not
their
money
,
or
corne
,
or
goods
,
but
themselves
)
each
under
God
to
the
other
,
so
that
now
each
hath
power
over
other
,
and
onely
one
over
the
other
.
In
so
much
that
whatsoever
other
promise
should
possibly
be
made
,
by
both
of
them
,
or
either
of
them
,
to
any
other
,
besides
themselves
,
if
confessed
,
doth
disanull
it selfe
,
and
is
ipso
facto
voide
,
by
vertue
of
the
precontract
or
forepromise
so
made
:
But
although
it
be
denyed
,
yet
it
nevertheles
bindes
them
before
God
,
so
that
they
shall
be
for
ever
culpable
before
him
,
of
treachery
and
spouse-breach
,
without
repentance
.
If
this
were
considered
,
doubtlesse
it
would
awe
the
spirits
of
many
hot
and
unstayed
yoong
ones
,
from
such
attempts
.
But
of
that
after
.
Heere
onely
I
say
,
that
seeing
the
true
nature
of
selfe
renouncing
and
selfe
resigning
resydes
as
really
in
a
private
promise
,
as
in
a
witnessed
contract
,
therfore
they
are
not
two
things
,
but
the
same
with
divers
circumstances
for
speciall
reasons
,
annexed
.
So
much
for
the
acception
of
the
word
.
To
this
I
may
adde
,
Reall
contacts
as
good
as
verball
.
that
in
some
cases
,
realls
may
countervaile
verballs
:
when
as
a
thing
done
implies
as
much
(
in
the
judgement
of
a
discreet
man
)
as
a
promise
made
in
words
.
As
if
a
person
formerly
intermitting
a
purpose
to
marry
another
yet
hearing
,
that
she
is
attempted
by
a
new
lover
,
shall
repaire
to
the
party
and
say
,
so
it
is
that
you
know
there
is
love
betweene
you
and
me
of
a
long
time
depending
,
so
deep
,
that
I
dare
not
in
conscience
,
yeeld
my
right
in
you
to
any
other
;
wherefore
I
pray
you
,
if
any
such
thing
be
offred
,
accept
it
not
:
this
in
conscience
ties
the
party
to
marry
her
,
and
is
equivalent
in
promise
,
and
if
there
be
witnesse
,
it
concludes
against
him
,
that
shall
desert
her
.
Why
?
because
he
defraudes
her
of
a
possibility
of
equall
weight
,
to
his
owne
marriage
.
So
againe
,
a
man
hath
desisted
to
pr●secute
an
offer
of
marriage
with
a
woman
,
Virgin
,
or
widdow
(
all
is
one
)
and
the
woman
adresses
her selfe
to
a
farre
off
dwelling
,
perhaps
thousands
of
miles
out
of
the
Kingdome
:
The
man
hearing
of
her
drif●
,
comes
to
her
,
and
tells
her
,
that
whereas
there
hath
beene
some
intermission
of
love
and
marriage-sute
a
long
time
,
yet
now
he
cannot
permit
her
to
goe
that
long
voyage
,
his
love
is
so
deepe
towards
her
,
and
therefore
disswades
her
journey
.
Here
I
say
,
that
although
the
woman
(
if
free
before
)
is
at
her
owne
hand
to
goe
,
or
not
to
goe
,
yet
if
she
consent
to
stay
,
the
motion
made
is
equipollent
to
a
promise
of
marriage
:
and
cannot
in
conscience
nor
righteousnesse
be
broken
off
by
the
man
.
Many
like
instances
might
be
used
:
but
these
are
sufficient
.
The
Vse
,
&c.
This
being
thus
,
what
should
the
punishment
be
of
such
counterfeits
,
and
impudent
varlets
,
who
dare
falsifie
the
matter
of
a
promise
,
that
is
,
impudently
averre
and
beat
downe
a
party
,
that
there
hath
beene
a
covenant
and
promise
of
marriage
betweene
them
,
when
as
yet
never
any
such
thing
was
in
the
world
?
I
say
such
persons
ought
to
have
the
uttermost
penalty
inflicted
that
the
Law
can
impose
:
as
being
an
extreame
impeachment
of
the
credit
and
estate
of
the
innocent
party
,
and
a
marke
of
intolerable
audaciousnesse
in
abusing
so
solemne
a
thing
,
to
any
counterfeit
ends
of
base
wretches
,
not
meet
to
live
in
a
Commonwealth
.
An
example
whereof
wee
have
lately
had
in
our
Corner
,
by
so
much
the
more
odious
,
because
so
insolent
.
Before
I
passe
from
this
point
of
promise
,
What
promise
for
marriage
doth
bind
.
it
may
be
asked
,
what
promise
doth
realize
marriage
before
God
?
I
answer
:
First
,
it
must
be
mutuall
;
secondly
,
voluntary
or
free
;
thirdly
,
without
error
;
I
meane
such
as
doth
overthrow
and
contradict
it selfe
.
First
,
it
must
be
mutuall
,
and
equall
,
not
of
one
to
the
other
onely
,
A
mutual
one
.
but
of
that
other
to
him
?
For
if
such
a
promise
be
a
putting
off
ones
selfe
into
the
power
of
another
:
then
,
as
no
man
can
put
himselfe
into
anothers
power
without
an
act
of
his
owne
resignation
of
the
liberty
he
had
in
himselfe
,
so
neither
can
each
of
the
two
parties
give
up
their
liberties
without
mutuall
consent
each
to
other
.
For
in
marriage
the
yeelding
up
of
the
right
of
one
,
receives
a
right
in
another
:
and
therfore
it
must
be
mutuall
and
reciprocall
.
If
one
shall
pretend
the
promise
of
the
other
,
and
yet
suspend
his
owne
,
as
thinking
hereby
to
tye
that
party
to
his
owne
time
and
leasure
,
himselfe
being
free
,
he
is
deceived
.
For
marriage
consent
must
be
mutuall
;
and
the
party
withdrawing
consent
,
doth
in
that
respect
extinguish
and
make
frustrate
the
others
promise
from
s●aring
the
promiser
:
except
afterward
the
other
party
also
shall
as
freely
come
in
as
the
other
did
,
and
so
make
the
promise
mutuall
and
equall
.
I
have
heard
of
a
sad
accident
in
this
kinde
,
that
be
fell
a
suitor
to
a
maid
,
being
a
Gentleman
of
good
personage
,
he
seeing
himselfe
to
have
wonne
the
affections
of
the
maid
,
and
thinking
himselfe
●ure
enough
of
her
,
without
any
deepe
obliging
himselfe
unto
her
,
pleased
himselfe
in
his
conquest
,
and
there
rested
:
so
long
till
the
Gentlewoman
perceiving
her selfe
slighted
,
fell
to
as
deepe
a
disdaine
of
him
,
as
hee
had
beene
indifferent
to
her
:
in
so
much
as
another
match
being
offered
her
,
she
embraced
it
.
But
the
report
thereof
comming
to
the
Gentleman
,
as
he
was
playing
very
solemnly
upon
his
Lute
,
he
suddenly
start
up
,
and
breaking
his
Lute
all
to
peeces
,
instantly
went
out
of
his
wits
.
A
notable
Item
to
all
,
that
they
play
not
fast
and
loose
in
matter
of
mutuall
promise
,
and
speedy
dispatch
of
marriage
.
Secondly
,
it
must
be
free
and
voluntary
,
not
drawne
forth
by
circumvention
and
subtill
trickes
or
polices
,
A
free
or
voluntary
one
.
either
of
the
parties
themselves
,
nor
yet
their
agents
and
spokesmen
:
nor
extorted
by
feare
and
threats
,
either
of
parents
,
(
when
they
are
desirous
to
put
off
their
children
for
their
ease
,
and
are
set
to
dispatch
the
matter
)
or
by
the
parties
themselves
,
(
as
when
the
man
menacing
the
woman
,
and
attempting
to
ravish
her
,
except
shee
consent
,
or
to
doe
other
violence
to
her
,
doe
hereby
force
a
promise
from
her
)
or
any
other
who
are
active
in
the
businesse
.
And
this
I
would
have
noted
,
that
although
parents
doe
not
use
any
compulsory
and
terrifying
courses
,
to
draw
their
children
to
inconvenient
matches
;
yet
if
they
doe
carry
themselves
stearnly
to
their
children
in
an
indirect
way
,
and
refuse
to
heare
them
who
are
third
parties
,
using
weighty
reasons
to
disswade
;
or
if
the
parents
doe
not
rather
in
meeknesse
convince
the
childe
by
reasons
invincible
out
of
the
word
,
or
other
respects
of
good
reason
and
discretion
,
that
its
a
meet
match
,
yeelding
still
to
the
childes
objections
,
(
who
must
bide
by
the
sorrow
,
when
the
parent
goes
free
)
then
I
say
,
That
the
overmuch
reverentiall
awe
of
the
parent
,
smiting
into
the
childe
a
loathnesse
to
offend
,
and
taking
deliberation
a
way
from
it
,
that
so
it
s
led
in
a
cord
of
necessity
to
doe
that
which
else
it
would
not
doe
:
I
say
this
ought
to
bee
counted
as
a
compulsion
,
and
such
a
childe
to
be
pittied
and
freed
from
the
Contract
:
Or
,
if
marriage
proceed
,
and
ill
consequences
follow
,
they
must
be
all
fastned
upon
the
parent
,
not
upon
the
childe
,
and
the
childe
may
claime
the
best
amends
.
I
say
then
such
promises
binde
not
in
conscience
,
because
the
princible
of
willingnesse
is
absent
:
and
the
party
would
never
have
consented
,
if
such
feare
and
compulsion
had
not
beene
used
.
I
adde
this
,
except
afterward
the
party
being
freed
from
such
feare
,
and
returning
to
her selfe
,
shall
expresse
another
consent
free
and
ingenuous
:
then
the
former
impediment
cannot
frustrate
this
latter
promise
.
Thirdly
,
3.
A
plaine
one
without
deceit
.
it
must
also
be
without
deceit
or
false
opinion
:
and
that
in
such
a
kinde
▪
as
opposeth
marriage
essentially
.
Hence
those
Heathenish
presidents
of
marriages
are
frustrate
,
when
one
sexe
marries
the
same
,
(
Nero
was
an
horrible
example
)
when
an
Eunuch
marries
a
woman
,
or
a
woman
marries
an
Hermophradite
(
one
of
the
Epicene
gender
,
)
when
a
man
is
deceived
in
the
person
,
as
Jacob
in
Lea
,
put
into
his
bed
in
stead
of
Rahel
:
(
notwithstanding
the
act
of
copulation
)
but
especially
,
when
the
party
supposed
to
be
pure
,
and
a
virgin
,
proves
defiled
and
corrupted
:
in
such
a
case
,
if
it
breake
out
,
before
marriage
consummate
,
it
doth
justly
infringe
the
promise
,
and
makes
it
of
none
effect
.
This
be
said
touching
a
binding
promise
.
What
that
is
.
But
touching
this
last
of
error
,
understand
it
of
no
other
errors
accidentall
,
which
doe
not
of
themselves
crosse
marriage
.
For
,
though
they
may
be
such
as
gave
occasion
to
the
party
to
consent
,
and
,
had
the
error
beene
foreknowne
,
the
party
would
not
have
yeelded
:
yet
because
they
disannull
not
the
reall
knot
of
marriage
,
that
is
,
peculiarity
of
person
,
by
defilement
,
therefore
they
are
presumed
no
other
then
in
some
cases
would
have
beene
admitted
:
and
therefore
the
party
must
stick
to
his
or
to
her
promise
,
neverthelesse
;
and
therefore
let
them
either
beare
it
as
their
desart
for
lacke
of
inquisition
,
or
if
they
did
their
indeavour
to
be
informed
,
but
were
deceived
,
let
them
take
it
as
the
triall
which
God
hath
put
upon
them
;
the
promise
bindes
still
,
except
the
other
party
releaseth
it
.
And
so
much
for
this
question
.
Vse
1
Some
Vse
would
doe
well
,
ere
I
leave
it
,
because
the
point
is
but
occasionall
,
Admonition
to
all
parties
to
beware
of
their
marriage
promises
.
and
shall
be
no
more
returned
unto
.
And
I
would
urge
these
two
uses
following
,
the
one
of
Admonition
,
the
other
of
Reproofe
.
The
admonition
is
,
that
●ingle
persons
be
well
advised
of
their
promises
,
ere
they
make
them
.
And
indeed
few
words
might
serve
▪
if
the
former
item
were
well
regarded
:
viz.
that
the
speaking
of
a
few
words
at
once
,
may
for
ever
dispossesse
them
of
their
liberty
,
never
to
be
recovered
:
fooles
once
,
and
slaves
perpetually
.
So
that
it
s
no
matter
of
slightnes
,
and
merryment
,
no
play
,
no
trifle
,
no
sport
,
except
you
will
call
that
a
sport
which
may
cost
a
poore
wretch
both
body
and
soule
.
Abuer
indeed
called
murder
a
sporte
,
but
bitternesse
was
in
the
end
of
it
.
Be
advised
therefore
:
and
let
this
point
,
seasonably
as
a
hammer
knocke
home
to
the
head
the
former
exhortation
of
marrying
in
the
Lord
,
and
wisely
to
looke
well
about
you
,
e're
you
venture
.
I
pray
tell
me
,
would
you
willingly
make
another
man
master
and
owner
of
any
commodity
you
have
for
nothing
?
say
it
were
but
your
horse
,
or
cow
,
yea
were
it
but
a
dogg
,
which
you
set
by
?
I
trow
not
,
how
much
lesse
of
thy selfe
?
Art
thou
so
seelly
as
to
resigne
up
the
right
of
thy selfe
,
and
to
make
thy selfe
a
prisoner
,
a
captive
,
in
the
prison
of
marriage
,
whence
there
is
no
escape
.
Surely
no
except
thou
art
mad
,
and
hatest
thine
own
flesh
:
thou
wouldst
not
doe
that
with
a
breath
,
which
all
thy
worth
cannot
revoke
and
undoe
?
As
Salomon
saith
,
beware
how
thou
become
surety
for
a
stranger
:
quit
thy selfe
speedily
,
and
deliver
thy selfe
as
a
Roe
,
and
as
a
bird
from
the
net
of
the
pursuer
.
Man
or
woman
,
youth
or
maid
,
looke
to
your
promises
.
I
thinke
resignation
of
a
mans
or
womans
selfe
to
an
other
,
had
not
need
to
be
to
every
commer
,
to
every
unknowne
stranger
,
to
each
unchast
,
irreligious
,
indiscreet
companion
,
which
might
make
thy
life
irkesome
for
ever
.
In
the
promise
is
the
foundation
of
marriage
:
whether
it
be
well
done
or
ill
,
it
can
be
done
but
once
,
therefore
let
it
be
deliberately
,
wisely
and
well
done
.
Oh!
let
it
be
a
solemne
thought
with
you
,
my
promise
gives
away
my selfe
and
takes
unto
my selfe
another
,
my
liberty
is
gone
.
If
a
woman
be
urged
to
give
up
her
right
onely
in
a
little
copy-hold
she
will
shrug
at
it
,
and
thinke
well
of
it
before
hand
:
And
yet
shee
may
possibly
recover
a
better
peece
of
land
,
for
a
small
matter
:
But
this
free
hold
of
thy
person
,
and
thy
liberty
,
once
resigned
up
and
forgone
,
can
never
be
recovered
againe
.
Therefore
I
say
,
be
well
advised
e're
thou
forfeit
it
.
The
second
use
is
Terror
and
Reproofe
to
all
who
have
disguised
themselves
in
this
kind
of
inconsiderate
,
Ra●h
and
inconsiderate
promises
of
marrage
very
foolish
and
sinfull
.
rash
promises
.
You
shall
have
leasure
enough
to
repent
,
if
anguish
will
suffer
you
.
Also
of
all
violent
parents
,
who
to
be
ridd
of
their
children
,
force
them
upon
unsutable
marriages
,
which
their
children
had
as
leive
part
with
their
lives
,
as
venture
upon
:
and
so
bring
upon
them
a
lasting
monument
of
misery
.
If
saith
the
parent
,
thou
refuse
this
match
,
I
will
never
own
thee
for
my
child
,
I
will
dispossesse
thee
of
all
?
Nay
what
say
you
to
parents
who
first
defloure
virgins
,
and
then
force
their
childen
to
marry
the
harlots
,
for
a
cover
of
their
owne
villanie
:
Is
not
this
cursed
love
,
and
cruell
command
of
an
inocent
child
?
But
to
be
short
,
especially
it
rebuketh
the
basenesse
of
many
,
who
cast
arrowes
,
and
deadly
things
,
and
say
am
not
I
in
sport
?
that
is
,
who
scrue
themselves
with
strong
perswasions
and
arguments
into
the
hearts
of
such
as
they
sue
unto
,
and
having
so
done
,
breake
off
all
againe
,
and
wipe
off
every
crumme
off
their
mouthes
,
as
if
they
had
eaten
no
bread
:
Oh
,
you
masterlesse
persons
:
what
?
are
sollemne
promises
but
cobwebs
,
which
great
flyes
can
breake
through
?
Make
ye
no
bones
of
them
?
doe
ye
snap
these
bandes
in
two
as
Samson
did
his
cordes
and
greene
withes
?
There
is
one
who
is
stronger
then
you
,
who
will
not
be
mocked
,
but
bind
you
for
bursting
in
cheines
too
strong
for
you
.
But
perhaps
you
will
say
,
if
it
were
my
lightnesse
and
giddinesse
,
it
were
very
sinfull
indeed
,
and
I
deserved
never
to
be
trusted
more
.
Yes
perhaps
your
word
shall
be
taken
,
but
it
shall
be
by
such
an
one
,
as
shall
make
you
doe
penance
against
your
will
,
all
your
life
for
the
breach
of
that
promise
which
you
willingly
made
.
But
you
have
since
that
heard
sad
reports
of
the
party
:
for
instance
sake
.
That
the
woman
is
no
huswife
,
or
is
a
Melancholique
person
,
not
fit
for
your
temper
,
nor
yet
(
in
a
second
marriage
)
for
your
children
,
or
she
hath
some
of
her
owne
,
or
some
such
blemish
now
you
have
found
out
:
well
either
these
are
true
or
else
false
.
Are
they
false
?
How
basely
minded
art
thou
,
whom
the
pratling
tongue
of
some
false
sycophant
,
jangler
or
gossip
(
loving
neither
her
nor
thy selfe
unfeignedly
,
should
shake
that
affection
of
thine
,
which
being
well
grounded
once
(
as
thou
supposedst
)
drew
from
thee
promises
of
marriage
?
But
say
they
are
true
in
part
,
or
wholly
?
what
then
?
They
come
in
out
of
season
,
the
steed
is
stolen
,
it
s
too
late
now
to
shut
the
stable
doore
:
affections
are
snared
,
thou
maist
not
desert
her
.
Wast
thou
not
in
thy
owne
power
before
?
hath
any
man
forced
thee
to
resigne
it
,
save
thy
free
selfe
?
Thou
art
snared
:
and
I
say
,
if
she
should
release
thee
,
it
were
her
meeknes
and
discretion
,
but
it
s
thy
rashnesse
:
if
thou
wert
amerced
as
he
was
,
who
defiled
a
Virgin
,
for
the
satisfaction
of
her
discontented
spirit
,
and
questioned
name
,
thou
were
well
served
.
No
other
satisfaction
can
duely
be
made
her
,
then
thy
returne
againe
to
her
with
so
much
the
more
affection
,
by
how
much
thy
deserting
of
her
hath
beene
long
and
yrkesome
.
Let
the
falling
out
of
friends
,
be
the
renuing
of
love
:
Thou
departedst
once
,
that
thou
mightst
returne
for
ever
.
And
thus
much
for
this
occasionall
point
of
promises
.
Quest.
Now
I
come
to
the
second
generall
:
having
shewed
therfore
of
what
contract
I
am
heere
to
speake
,
viz.
of
a
witnessed
and
professed
contract
,
Whether
a
Contract
be
essentiall
to
Marriage
.
it
may
be
demanded
whether
it
be
essentiall
or
not
,
to
marriage
?
Answ.
To
which
I
say
,
that
the
essence
of
marriage
consists
in
the
former
promise
making
mutually
to
each
other
:
therefore
there
is
no
essentiall
necessity
of
the
witnessing
and
professing
there
of
,
before
others
,
but
marriage
may
stand
as
reall
and
firme
,
in
point
of
substance
without
it
as
with
it
.
Howbeit
,
I
conceive
it
to
be
of
very
speciall
expediencie
and
use
,
for
the
behoofe
and
good
of
the
parties
,
as
I
shall
after
manifest
.
All
sorts
of
people
,
even
very
heathens
have
alwaies
esteemed
Espousalls
,
Betrothings
,
Assurings
,
Contractings
,
Affirmings
,
(
for
they
are
all
one
)
to
be
very
solemne
matters
,
as
the
words
they
use
,
and
the
ceremonies
then
performed
,
do
testifie
:
So
sacred
and
reverend
it
hath
appeared
to
all
sorts
,
Contracts
very
ancient
,
and
of
general
use
.
that
there
seems
to
be
a
finger
of
God
,
pointing
out
the
usefulnes
thereof
.
Witnesse
the
assembling
of
the
friends
of
the
parties
on
both
sides
to
be
spectators
therof
,
that
so
the
blessing
of
it
might
bee
more
effectuall
.
Witnesse
that
instance
of
Booz
and
Ruth
who
were
(
as
it
were
)
affianced
in
the
gate
of
their
City
,
before
many
solemne
witnesses
:
who
being
called
forth
to
testifie
the
contract
,
did
assent
thereto
,
and
by
their
acclamations
and
thanksgivings
,
and
prayers
to
God
for
them
,
graced
and
honored
the
same
.
So
that
it
s
no
wonder
if
the
Church
of
both
old
and
new
Testament
did
practise
it
.
And
it
s
particularly
specified
in
the
Generation
of
Christ
,
that
when
Joseph
and
Mary
had
been
espoused
together
,
before
they
came
together
,
shee
was
found
with
child
,
Iewish
Contracts
what
?
of
the
holy
Ghost
.
The
Hebrew
writers
tell
us
of
the
formes
and
tenor
of
words
used
among
the
Iewes
,
to
wit
,
that
by
divers
reall
ceremonies
,
they
strengthned
the
promise
which
had
passed
betweene
the
parties
,
and
that
in
a
set
meeting
of
the
familie
.
Somtimes
they
did
it
by
tickets
of
paper
,
written
by
each
of
their
hands
,
and
delivered
by
each
other
mutually
.
Sometime
by
very
solemne
words
of
obligation
passing
betweene
them
:
sometime
by
a
peece
of
coine
given
and
received
,
which
by
the
change
of
possession
,
argued
the
possession
and
assignment
which
one
made
and
surrendred
to
the
other
:
All
to
shew
that
they
accoumpted
this
businesse
no
trifle
,
or
toy
,
to
be
wantonly
used
,
for
the
pleasing
of
carnall
humors
,
but
a
divine
ordinance
requiring
firme
and
strong
assurance
each
of
other
.
The
formes
were
these
,
Lo
,
thou
art
betrothed
unto
me
,
or
,
be
thou
betrothed
unto
me
,
or
the
like
.
If
it
were
without
witnesses
,
it
was
frustrate
.
The
solemnity
hereof
was
acted
under
a
Tent
,
Canopie
or
Tabernacle
,
set
up
for
the
nonce
,
to
shew
inwardnesse
and
secrecie
of
marriage
affection
and
benevolence
.
This
was
distinct
from
the
act
of
marriage
it selfe
,
which
followed
sometime
after
,
and
was
done
with
great
festivity
and
with
many
songs
and
Epithallamium's
of
the
boyes
and
girls
of
the
bride
chamber
,
alluded
unto
by
our
Saviour
Luc.
5.
After
the
contract
followed
the
dowry
bill
,
which
was
from
the
man
to
the
woman
:
though
the
woman
brought
a
portion
to
the
man
also
,
as
appeares
in
Calebs
bestowing
his
daughter
Achsa
upon
Othniel
,
Iosh.
15.
16.
yet
usually
it
was
the
mans
act
to
endow
the
wife
onely
,
and
to
purchase
her
unto
himselfe
.
To
these
may
be
added
,
(
which
I
adde
lest
any
should
accuse
me
of
singularity
)
the
joint
consent
and
practice
of
the
Church
of
God
among
our selves
,
especially
such
as
feare
God
,
(
though
we
condemne
not
those
who
doe
not
:
)
and
there
are
extant
in
print
sundry
bookes
published
by
authority
,
and
by
name
one
of
M.
R.
G.
wherein
the
practice
of
that
reverend
servant
of
God
,
is
at
large
expressed
,
when
he
contracted
couples
.
So
that
I
hope
,
touching
this
second
branch
,
little
more
need
be
added
.
Touching
the
third
,
Action
and
performance
of
the
Contract
●ow
to
be
done
.
which
is
the
action
or
performance
of
the
contract
.
And
that
standeth
in
three
personall
acts
.
The
first
is
of
him
that
leadeth
the
contract
,
or
guideth
the
two
parties
,
to
expresse
their
former
consent
.
Who
ought
to
be
a
meet
person
for
gravity
,
and
experience
,
able
to
teach
them
(
if
need
require
)
the
duties
of
that
condition
,
and
to
answer
such
scruples
as
might
arise
in
their
mindes
about
it
.
In
a
word
,
such
an
one
,
as
by
his
presence
might
cast
some
awe
and
authority
upon
the
mindes
of
the
parties
,
and
assist
the
action
with
some
correspondence
.
One
that
may
bee
wise
to
discerne
of
the
frame
of
the
parties
,
and
therefore
by
questions
may
sift
out
the
truth
,
to
prevent
danger
,
as
by
demanding
whether
they
formerly
have
engaged
themselves
to
any
other
man
or
woman
,
person
or
persons
,
shewing
them
the
dangerous
sinfulnesse
of
such
dalliance
:
Also
,
whether
themselves
have
freely
and
without
feare
,
and
with
the
mutuall
consent
of
parents
,
testified
,
by
presence
,
or
by
their
hand
(
if
doubt
be
made
)
consented
mutually
in
heart
,
to
this
contract
.
The
second
person
,
are
the
parties
contracted
:
who
ought
to
follow
him
that
leades
them
in
the
contract
,
thus
,
or
in
like
forme
of
words
;
first
the
man
,
then
the
woman
:
I
Thomas
,
Iohn
,
&c.
doe
take
thee
Joane
,
Mary
,
&c.
for
my
espowsed
husband
,
or
wife
,
and
I
promise
to
marry
thee
shortly
without
faile
,
if
God
will
.
And
so
with
some
short
counsel
and
praier
to
God
to
dismis
them
,
as
true
man
and
wife
before
God
.
The
third
person
are
the
witnesses
produced
:
who
being
moved
therto
,
answer
and
say
,
we
are
witnesses
of
this
contract
,
by
which
these
parties
are
betrothed
each
to
other
,
and
wil
testifie
it
,
being
required
.
The
fourth
generall
is
,
the
rationall
respects
,
in
which
such
a
contract
seemes
very
meet
to
be
used
.
Rationall
respects
in
which
a
Contract
may
be
used
.
And
they
may
be
reduced
to
these
three
following
.
As
first
the
sutablenes
of
the
contract
to
the
witnesses
of
the
attempt
.
It
's
meet
that
such
things
be
done
orderly
,
leasurely
,
and
by
degrees
,
not
rashly
,
The
1.
suddenly
:
and
therefore
although
a
promise
have
passed
betwixt
the
parties
,
Sutablenes
to
the
weight
of
the
thing
.
yet
as
the
matter
growes
riper
between
them
,
so
its
comely
that
it
be
no
longer
kept
secret
,
but
manifested
,
that
thereby
they
may
be
awed
with
the
more
feare
and
jealousie
of
themselves
,
from
uncomely
and
audacious
enterprises
one
against
the
others
chastity
.
Secondly
to
prevent
inconstancy
.
The
2.
The
nature
of
flesh
is
vaine
:
and
all
men
are
liers
.
And
it
s
seene
as
much
in
this
subject
,
as
any
others
.
To
prevent
inconstancie
.
As
hot
as
youth
is
in
her
gare
and
passion
,
yet
the
best
of
their
gold
prooves
brasse
oft
times
,
when
they
weigh
things
in
coole
blood
.
Adde
hereto
,
that
this
base
world
is
full
of
curiosity
,
and
jangling
,
talebearers
,
and
flatterers
,
who
fill
the
eares
of
couples
with
idle
and
ungrounded
surmises
:
whereunto
they
whose
eares
as
credulous
,
doe
lye
open
,
and
hereby
their
affections
are
unjustly
alienated
,
each
against
other
.
Thus
fooles
love
lightly
,
and
leave
as
lightly
,
others
of
themselves
,
not
knowing
their
one
spirit
,
take
a
toy
in
their
heads
,
and
without
all
reason
,
runne
into
humors
of
feare
,
jealousie
,
melancholie
and
conceitednesse
against
each
other
,
and
so
withdraw
themselves
suddenly
from
each
other
,
and
change
their
mindes
.
They
doe
not
(
as
they
say
)
affect
so
well
as
at
first
,
they
observe
some
lightnesse
each
in
other
,
some
u●gov●●n'd
tongue
and
passions
,
or
they
distast
the
kind●ed
car●iage
,
or
training
,
and
upon
these
eiesores
,
either
so
,
o●
seemi●g
so
,
they
repent
them
,
and
fall
off
.
And
yet
perha●s
some
of
these
have
had
time
long
before
to
bethinke
themselves
.
But
who
can
make
a
coate
for
the
Moone
?
By
this
meanes
,
as
God
is
dishonored
,
so
the
party
innocent
wiser
and
of
more
solid
affections
is
deluded
,
yea
sometime
driven
to
desperatenesse
:
And
had
not
here
need
to
be
a
cord
to
tie
a
Proteus
in
a
knot
from
sliping
?
yes
surely
,
witnesses
had
need
be
solemnly
used
to
witnesse
to
the
contract
,
that
if
they
will
still
be
so
fickle
,
they
may
be
compelled
to
faithfulnesse
,
or
else
handled
as
their
treachery
deserveth
.
I
have
heard
of
some
who
have
gone
to
the
doores
of
the
church
to
be
married
,
and
yet
shrunke
back
.
And
whereas
it
s
objected
,
may
not
things
appeare
in
time
worse
which
before
lay
hid
?
I
answer
yes
,
but
you
should
have
thought
so
before
,
and
suspended
your
promises
:
except
you
made
no
other
promises
,
then
you
indented
together
to
keepe
or
breake
,
and
that
each
should
consent
to
the
others
resolution
,
either
to
proceed
or
desist
,
which
I
thinke
is
a
fulsome
course
,
and
makes
a
promise
needlesse
and
frustrate
.
Thirdly
,
Respect
3.
this
may
serve
for
the
benefit
of
the
parties
contracted
.
For
,
The
benefit
of
the
parties
contracted
.
as
it
was
an
ancient
custome
among
the
Iewes
when
two
parties
were
contracted
,
to
pray
to
God
for
them
,
and
to
blesse
them
solemnly
:
and
(
no
doubt
)
the
parents
or
such
as
supplied
their
roomes
,
did
annexe
some
word
of
exhortation
,
to
them
,
from
the
experience
they
had
,
both
how
great
worke
they
entred
upon
,
and
how
raw
and
greene
they
were
to
digest
it
,
so
I
say
I
thinke
it
not
amisse
,
that
some
grave
person
did
the
like
now
.
The
contract
ought
not
to
be
a
bare
surrender
of
each
other
;
but
an
instilling
of
some
discreet
watchwordes
and
charges
from
their
elders
,
touching
the
mutuall
duties
of
both
,
jointly
and
severally
,
and
so
prayer
for
a
blessing
to
be
added
.
Solemne
things
should
be
handled
accordingly
even
in
the
outward
fashion
of
it
:
for
men
are
sensible
and
sensuall
creatures
,
and
are
led
by
outward
objects
to
inward
apprehensions
.
Still
I
say
,
I
do
not
affirme
this
course
to
be
of
the
essence
of
the
contract
,
but
yet
a
very
meet
addition
,
if
it
may
be
had
:
and
much
making
for
the
better
dispatch
thereof
.
And
,
what
season
is
so
apt
as
this
?
when
the
Ewes
of
Laban
were
to
conceive
,
Jacob
(
warranted
by
God
)
set
roddes
pilled
and
straked
before
them
,
that
the
fancie
of
the
creature
being
heated
in
the
act
of
generation
,
might
the
easier
carrie
in
the
species
of
particolourednesse
:
So
here
,
the
sight
of
so
solemne
a
worke
is
this
is
,
of
contracting
two
,
and
making
them
one
flesh
,
will
more
easily
and
throughly
stirre
the
imagination
,
and
the
sense
being
mooved
,
doth
the
more
familiarly
convey
the
instruction
to
the
understanding
and
heart
.
Pitty
therfore
it
is
,
that
the
mouldes
being
so
ready
to
fashion
it
,
that
the
melted
metall
of
instruction
should
be
wanting
unto
them
,
they
being
so
capable
.
And
this
I
think
is
the
cause
,
why
there
be
Sermons
made
at
Baptisme
,
and
the
Supper
,
at
funeralls
and
such
occasions
,
to
let
in
the
doctrines
of
the
things
into
men
,
(
whereunto
in
generall
most
are
so
a
verse
)
because
,
as
there
is
a
season
for
all
things
,
(
which
is
like
apples
of
gold
and
pictures
of
silver
,
)
so
also
for
this
:
and
that
is
,
when
by
the
novelty
and
strangenesse
of
the
thing
,
never
done
before
,
the
mind
is
provoked
to
an
expectation
,
and
so
sets
the
wheels
on
worke
,
to
receive
and
apply
things
according
to
their
worth
and
use
.
This
for
the
third
.
Only
one
word
more
I
adde
:
If
any
should
aske
,
what
forme
of
instruction
were
meet
to
be
used
at
such
a
time
,
to
the
parties
contracted
?
I
answer
,
I
prescribed
none
:
This
whole
treatise
following
sheweth
their
duties
;
two
or
three
sentences
culled
out
of
each
branch
may
serve
at
such
a
time
,
if
wisely
applyed
,
as
the
severall
use
of
the
parties
may
seeme
to
require
.
So
much
for
this
fourth
.
Generall
Touching
questions
.
Now
I
proceed
to
the
fift
generall
,
touching
the
questions
arising
out
of
this
contract
.
Quest.
1
The
first
may
be
,
what
is
to
be
thought
touching
the
publication
of
the
contract
,
in
the
assembly
,
and
touching
the
Ministers
act
in
marrying
.
For
the
former
,
I
say
,
it
is
a
very
discreet
and
necessary
act
of
the
Church
:
Whether
publication
of
contract
be
necessary
.
for
as
much
as
the
procuring
of
the
safety
and
good
report
of
the
married
,
is
a
point
of
religion
.
Now
the
private
contract
of
two
insecret
,
or
with
a
few
,
reacheth
not
the
end
of
publication
;
Because
its
more
likely
that
the
body
of
a
Congregation
may
sooner
give
notice
of
any
precontract
betweene
the
parties
,
then
a
few
witnesses
can
doe
:
and
as
for
the
parties
themselves
if
they
were
guilty
,
it
s
much
lesse
to
be
expected
,
that
they
should
accuse
themselves
.
So
that
,
for
prevention
of
such
a
confusion
,
as
to
marry
precontracted
persons
,
what
course
can
be
too
safe
and
sufficient
?
True
it
is
,
when
all
is
done
,
it
may
proove
but
little
to
purpose
,
through
the
subtilty
of
the
offending
party
:
but
when
that
is
done
which
can
be
,
the
Church
is
free
:
the
mischiefe
ought
justly
to
light
upon
the
wicked
delinquent
.
Well
therefore
were
it
in
this
case
,
if
liberty
were
denied
to
parties
,
(
at
least
in
so
common
a
way
of
a
fee
,
without
difference
,
or
speciall
inquiry
about
the
fitnesse
of
the
dispensation
)
from
thwarting
so
wise
and
orderly
a
device
:
which
being
done
,
people
would
not
itch
as
they
doe
after
private
marryings
,
to
oppose
publication
,
and
that
upon
humor
,
and
vanity
.
For
through
such
a
base
custome
,
it
comes
to
passe
,
that
one
learnes
of
another
,
and
now
he
is
thought
but
a
peasent
who
declines
not
this
lawful
provision
of
the
Church
.
Rather
those
who
be
of
fashion
and
wealth
,
should
thinke
it
their
honor
to
submit
to
this
practice
:
that
they
might
give
the
better
example
to
others
,
and
so
approve
the
warrantablenes
of
their
marriage
:
and
stop
the
gap
of
privacy
and
of
clandestne
matches
,
without
consent
of
parents
,
a
world
of
sutes
upon
pretended
precontracts
,
and
as
much
sorrow
to
parents
who
by
this
disorder
are
robbed
of
their
children
,
and
cannot
understand
of
their
marriage
,
till
it
be
past
revoking
.
Quest.
2
The
second
question
is
,
what
is
to
be
thought
of
the
marrying
by
a
minister
?
The
question
ariseth
from
the
difference
of
other
Countries
fashions
in
this
kind
.
What
is
to
be
thought
of
the
marrying
by
a
Minister
.
In
the
Scriptures
,
we
see
it
was
civilly
carried
,
and
dispatcht
by
the
Elders
in
the
gate
:
and
now
in
some
of
the
reformed
Churches
,
we
see
it
s
performed
in
like
sort
,
officers
being
appointed
to
take
their
names
,
to
booke
them
in
a
Record
,
and
so
with
a
short
ceremony
to
dismisse
them
.
Answ.
But
in
my
judgement
the
practice
of
our
church
to
do
it
,
by
the
minister
is
every
way
most
convenient
.
For
by
this
meanes
,
the
publiquenes
of
the
action
,
makes
the
matter
more
solemne
,
awes
the
parties
much
more
,
both
before
marriage
to
carry
themselves
so
,
as
they
may
not
be
ashamed
to
shew
their
faces
in
publike
,
to
justifie
what
they
had
done
.
And
if
there
were
liberty
given
to
parties
in
this
kind
to
marry
upon
their
private
contracts
,
what
a
world
of
sinne
might
ensue
,
as
in
some
to
live
in
a
course
of
defilement
,
and
to
abuse
each
others
bodies
,
at
their
pleasures
:
in
others
to
leave
each
others
,
even
after
the
knowledge
of
each
other
,
besides
making
of
that
vulgar
,
which
cannot
be
preserved
too
warily
.
I
deny
not
,
but
that
possibly
some
persons
so
marring
,
might
do
it
without
direct
sin
against
God
:
but
what
's
that
to
the
scandall
which
is
occasioned
thereby
?
we
must
so
looke
at
that
we
doe
lawfully
in
it selfe
,
as
not
forgetting
our
rule
,
that
we
procure
things
honest
before
men
.
Whatsoever
is
pure
,
and
of
good
report
,
that
we
must
ensue
,
and
so
the
peace
of
God
attends
us
,
not
else
.
Many
acts
may
be
good
in
the
doers
conscience
,
which
yet
are
subject
to
the
suspicion
and
ill
construction
of
others
.
In
such
cases
,
a
man
must
aske
this
of
himselfe
,
if
all
should
take
such
liberty
to
himselfe
,
what
would
ensue
of
it
?
And
this
would
checke
his
proceeding
.
The
Iewes
(
as
the
writers
tell
us
)
had
a
strange
way
of
contracting
couples
:
to
wit
,
for
the
better
securing
of
the
match
,
they
permitted
the
use
of
copulation
for
once
to
the
parties
,
and
and
no
more
till
marriage
,
upon
a
great
penalty
:
But
finding
great
inconvenience
to
grow
hereupon
,
(
as
no
wonder
it
did
)
they
forbad
any
such
course
of
contract
:
and
who
so
attempted
it
,
if
it
were
proved
,
he
was
scourged
with
rods
openly
,
for
reproach
sake
.
So
much
for
this
second
.
Quest.
Now
a
third
question
ariseth
upon
this
,
that
in
our
former
discourse
I
have
spoken
of
a
lawfull
contract
:
Whether
Cosen
Germans
may
marry
answered
.
that
is
lawfully
entred
upon
,
betweene
such
as
are
within
degrees
permitted
.
So
that
,
it
s
asked
here
,
whether
cosen
germans
may
marry
?
To
which
,
this
I
say
,
that
I
observe
of
late
time
many
more
Divines
to
encline
to
the
affirmative
,
then
formerly
have
dome
;
and
some
of
them
,
godly
as
well
as
learned
:
and
not
onely
so
,
but
(
which
I
wonder
at
,
seeing
such
novell
and
forbidden
things
,
are
too
soone
runne
upon
)
that
they
do
write
for
it
,
and
have
determined
the
marriages
of
some
in
this
way
,
contrary
to
the
affections
of
some
of
the
parties
,
bearing
them
downe
by
the
judgement
,
and
giving
occasion
(
probably
)
of
snaring
their
conscience
after
,
when
the
crusted
sore
shall
breake
out
again
.
But
to
the
point
.
First
,
for
my
part
,
I
should
much
rest
in
the
generality
of
that
charge
,
Levit.
18.
6.
None
of
you
shall
approach
to
any
that
is
neare
of
kinne
to
him
,
to
uncover
their
nakednesse
,
I
am
the
Lord
.
I
demand
what
is
meant
here
by
kinne
?
Is
not
it
to
be
meant
both
of
such
as
are
near
in
blood
,
and
also
affinity
?
And
,
is
there
not
very
great
nearnesse
in
blood
betweene
the
uncles
son
and
the
uncles
daughter
?
Tremellius
,
as
learned
a
Iew
as
most
of
our
later
Iewish
writers
,
in
his
Diagram
upon
Levit.
18.
at
the
end
,
is
so
bold
as
to
take
it
for
granted
,
That
as
its
unlawfull
to
marry
the
uncle
or
the
aunt
,
so
the
hee
and
shee
cousin
germans
(
cognatum
&
cogratam
,
saith
he
)
and
yet
alledgeth
no
Text
for
it
:
as
if
he
would
have
the
matter
taken
for
granted
.
And
in
the
Annotation
upon
the
6.
verse
,
he
saith
thus
,
Of
thy
kin
]
that
is
,
of
those
who
are
specified
hereafter
,
or
which
by
Analogy
of
comparison
with
them
are
understood
.
And
,
who
are
they
?
In
the
end
of
the
Chapter
hee
tells
us
,
in
his
first
Corollary
,
The
marriages
of
Collateralls
(
either
by
affinity
or
consanguinity
)
are
forbidden
to
the
fourth
generation
.
Is
not
this
plaine
enough
?
And
he
addeth
,
There
was
no
use
of
it
that
the
Holy
Ghost
should
name
them
,
the
case
is
so
cleare
.
I
suppose
the
testimony
of
one
such
Iewish
Textman
as
hee
,
should
overweigh
the
opinion
of
many
novell
writers
.
But
(
say
these
men
)
if
the
Holy
Ghost
had
beene
against
it
,
might
he
not
have
named
it
?
I
answer
,
yes
,
if
he
had
thought
good
,
out
an
argument
from
negatives
prevailes
not
.
Rather
,
the
not
naming
it
,
strongly
argues
the
thing
out
of
question
.
The
Text
mentions
not
the
nakednesse
of
the
daughter
in
lawes
daughter
,
among
the
forbidden
particulars
:
what
then
?
may
a
father
in
law
marry
such
an
one
?
I
thinke
not
.
The
second
degree
is
included
in
the
first
:
viz.
Not
uncovering
the
daughter
in
lawes
nakednesse
.
Yet
here
is
nothing
but
affinity
by
marriage
of
the
mother
:
and
is
it
not
as
rationall
that
although
though
the
uncle
or
aunts
sonne
and
daughter
are
not
named
,
farre
nearer
of
blood
(
though
not
in
the
descending
line
,
but
collaterall
)
then
they
,
yet
their
nakednesse
must
not
be
uncovered
,
because
the
uncles
and
aunts
may
not
?
Tell
me
,
if
the
wives
brother
or
husbands
sister
had
not
beene
named
expresly
,
had
it
been
a
thing
lawfull
to
meddle
with
them
?
I
thinke
not
.
If
the
uncle
bee
directly
forbidden
to
marry
his
neece
,
or
the
aunt
the
nephew
,
shall
not
their
children
be
forbidden
to
marry
also
,
being
but
one
degree
lower
?
As
touching
the
argument
from
negatives
,
it
is
so
weake
,
that
it
is
gone
into
a
proverbe
:
and
might
not
a
thousand
absurdities
be
as
well
proved
by
negation
?
Dare
these
men
argue
thus
against
a
Sabbath
of
the
eighth
day
,
because
it
is
no
where
translated
expresly
from
the
seventh
to
be
the
Christian
Sabbath
?
Againe
,
what
is
more
common
through
the
Scripture
,
then
for
particulars
not
named
,
yet
to
be
included
in
their
generals
?
It
was
not
expressed
in
the
fourth
Command
,
that
a
man
might
not
gather
stickes
on
the
Sabbath
day
:
yet
because
in
generall
God
had
charged
that
no
dressing
of
meat
,
or
bodily
labour
should
be
then
done
,
but
all
be
dressed
and
provided
before
,
therefore
the
Lord
commanded
him
to
bee
stoned
by
vertue
of
the
generall
Commandement
.
And
,
are
not
these
weake
bottoms
for
men
to
warrant
their
owne
,
or
other
means
marriages
,
because
the
contrary
is
not
forbidden
,
when
as
that
is
forbidden
,
which
is
,
if
not
further
off
,
yet
full
as
farre
?
It
is
objected
,
that
many
of
the
Patriarchs
did
thus
marry
,
and
are
no
whit
impeached
for
it
.
I
answer
,
if
that
be
a
reason
,
then
let
us
marry
our
halfe
sister
,
as
Abraham
did
Sara
;
for
so
hee
justifies
himselfe
to
that
Abimelech
,
yet
in
deed
shee
is
my
sister
,
for
shee
is
the
daughter
of
my
father
by
my
mother
in
law
.
Doe
we
not
know
how
Terahs
family
after
it
came
to
Mesopotamia
,
and
subsisted
there
,
was
farre
divided
from
the
other
families
of
Shem
?
and
therefore
straitned
much
in
their
choice
?
Cursed
Chams
family
they
were
expresly
forbidden
to
marry
in
,
as
being
the
nation
which
God
would
root
out
,
and
give
it
the
posterity
of
Abraham
:
where
then
should
they
marry
,
but
within
their
owne
narrow
family
?
And
wee
may
well
thinke
they
did
as
well
as
then
could
be
done
,
and
made
such
a
shift
as
they
did
:
for
even
those
they
married
were
Idolaters
,
which
was
forbidden
,
if
it
could
have
beene
shunned
:
but
one
necessity
pardoned
another
:
better
Idolaters
under
no
curse
,
then
accursed
Canaanites
.
If
they
had
had
larger
breadth
,
had
they
so
ventured
?
I
make
no
quarrel
,
but
o●ly
shew
my
opinion
,
leaving
others
to
themselves
.
But
they
much
presse
the
example
of
Caleb
his
giving
of
Achsa
his
daughter
to
Othniel
her
coufin
german
.
To
which
I
answer
,
If
it
had
beene
as
they
say
,
yet
it
was
not
in
coole
blood
,
but
upon
a
condition
made
in
generall
to
any
:
but
falling
out
as
it
did
,
it
might
have
beene
an
exemption
by
an
extraordinary
occasion
.
But
the
thing
was
nothing
so
,
for
Othniel
is
called
the
sonne
of
Kenaz
,
by
the
same
liberty
of
speech
which
calls
Christs
kinsmen
his
brethen
.
He
was
not
the
sonne
of
Kenaz
,
Calebs
brother
,
but
the
son
of
his
sons
son
:
so
Tremellius
upon
the
place
:
Brother
(
saith
he
)
that
is
,
one
descending
from
his
brother
,
two
or
three
Generations
remooved
.
Each
Grandchild
,
and
each
Nephew
or
sonne
of
Nephew
,
is
called
a
sonne
by
the
phrase
of
the
holy
Ghost
.
But
I
list
not
here
,
to
take
off
every
objection
.
I
returne
.
Put
case
I
should
grant
them
their
desire
,
that
because
cozen
germans
are
not
named
,
therefore
they
are
allowed
,
yet
methinkes
there
be
abundance
of
things
which
prudentially
might
move
men
to
forbeare
these
marriages
.
First
,
notwithstanding
the
long
time
that
this
Tenet
hath
possessed
the
spirits
of
some
men
,
yet
we
see
,
the
blemish
and
crock
of
it
is
yet
unwasht
out
,
yea
cleaves
still
and
abides
upon
it
.
The
mindes
of
men
cannot
yet
put
it
on
,
as
a
garment
fit
for
their
back
:
still
it
s
a
generally
questioned
thing
among
the
most
,
and
even
by
such
as
are
with
much
adoe
urged
to
it
by
such
as
thinke
they
see
further
then
all
men
,
yet
scarse
is
the
doubt
exempt
of
out
them
,
but
they
stagger
.
I
make
not
this
an
absolute
reason
,
but
a
suspition
and
prejudice
against
it
.
And
why
should
any
man
chuse
rather
endlessely
to
beat
his
braine
to
evince
a
thing
of
so
doubtfull
truth
,
then
yeeld
to
the
contrary
practice
,
which
no
man
can
doubt
of
?
Is
it
not
wisdome
to
doe
that
which
is
safest
?
Can
faith
and
doubting
stand
together
?
And
can
that
be
done
without
sinne
which
is
not
done
in
faith
,
but
wavering
?
Surely
the
Plaister
which
men
study
to
make
for
this
sore
,
is
far
too
narrow
to
cover
it
.
Againe
,
the
scruple
being
unremooved
,
what
apudder
doth
it
cause
among
Gods
people
,
especially
what
jealousie
,
strangement
,
and
dislikes
among
the
kindred
?
We
should
aime
at
all
communion
,
not
alienation
.
Besides
,
when
God
hath
vouchsafed
so
great
breadth
and
liberty
,
who
should
strengthen
himself
by
mixture
of
bloud
,
and
(
as
Nicodemus
saith
)
going
into
his
mothers
wombe
,
to
be
borne
againe
?
Not
to
speake
of
that
observation
,
that
God
hath
not
blessed
it
with
such
encrease
,
or
integrity
of
affection
.
And
it
s
not
(
to
conclude
)
among
those
things
that
are
pure
,
and
of
good
report
.
And
surely
,
if
this
be
a
great
reason
of
unlawfulnesse
of
marriage
betweene
degrees
forbidden
,
because
thereby
that
naturall
honour
and
awefull
esteeme
of
parents
,
and
consequently
of
such
as
are
neere
of
kin
unto
them
is
imbesselled
and
violated
(
for
what
is
more
repugnant
to
respect
and
honour
,
then
the
familiarity
of
carnall
commixtion
)
then
I
am
sure
the
reason
holds
as
well
betweene
cozen
germans
as
others
of
kin
:
for
nature
hath
put
as
due
and
chast
a
respect
of
honour
betwene
them
,
as
betweene
those
who
are
namely
forbidden
in
Leviticus
.
But
the
former
is
avowed
by
many
writers
,
one
whereof
I
produce
,
Augustin
his
speech
de
Civit.
Dei
,
book
13.
cap.
16.
I
know
not
how
it
comes
to
passe
,
that
there
is
a
kind
of
naturall
instinct
in
the
modesty
of
man
,
(
and
that
praiseworthy
,
)
that
to
whomsoever
he
oweth
any
shamefast
and
chast
honour
,
for
kindreds
sake
,
from
the
same
person
he
restraines
any
marriage
affection
,
which
even
the
chastity
of
marriage
blusheth
to
violate
.
Quest.
3
But
to
proceed
,
here
is
another
question
,
wherein
doth
a
contract
differ
from
marriage
,
since
that
the
substance
of
matrimoniall
union
stands
in
the
contract
,
Wherin
differss
contractfrom
marriage
.
what
is
there
more
in
marriage
it selfe
?
or
what
reasons
are
there
for
the
dissolution
of
the
one
which
are
not
for
the
other
?
Answ.
I
answer
.
There
is
great
oddes
betwixt
the
strength
of
a
contract
,
and
the
strength
of
compleat
marriage
.
God
is
in
a
contract
for
good
,
and
not
evill
:
but
in
marriage
whether
good
or
evill
.
For
the
strength
of
the
former
stands
forcible
by
the
private
con●ent
of
the
parties
:
I
meane
this
,
that
although
God
be
in
a
contract
,
yet
so
,
as
the
parties
which
consented
,
may
also
dissent
,
when
they
finde
that
consent
did
hinder
the
private
good
of
their
married
estate
.
And
so
,
when
it
appeares
,
that
the
one
partie
is
unqualified
for
the
other
through
many
evills
,
that
break
by
after
intelligence
,
then
they
that
made
it
may
breake
it
.
But
marriage
hath
a
strength
by
publique
consent
of
the
law
,
and
the
custome
of
men
,
and
therefore
it
s
above
all
strength
of
private
promises
:
and
admits
no
dissolution
by
private
consents
:
The
union
of
contracted
ones
,
is
an
union
of
imagination
,
or
of
affection
,
so
long
as
it
s
within
such
boundes
:
But
the
union
of
marriage
,
is
an
union
of
state
and
condition
,
standing
in
right
,
and
law
,
above
all
private
affection
.
If
private
contracts
be
broken
off
(
as
they
ought
not
without
consent
)
there
is
private
satisfaction
given
to
the
parties
:
but
if
marriage
be
broken
off
,
there
is
publique
scandall
given
beyond
all
satisfaction
.
The
regard
wherof
tieth
the
hands
of
married
ones
behind
them
from
all
liberty
of
consent
to
dissolve
the
knot
:
because
as
it
concernes
the
body
of
the
state
to
see
sinne
punished
,
so
to
see
good
established
,
when
it
may
be
so
.
For
in
Moses
his
time
,
One
is
better
spoiled
then
〈◊〉
.
the
hardnesse
of
mens
hearts
was
so
great
,
that
they
would
be
curbed
by
no
law
,
each
mans
will
was
his
law
.
But
now
law
having
got
the
upper
hand
,
mens
wills
must
submit
:
because
better
it
is
that
one
couple
suffer
,
then
the
law
,
which
is
the
bond
of
publique
peace
and
welfare
.
So
that
this
authortie
looks
not
at
mens
private
contents
,
or
discontents
:
But
makes
a
voluntary
consent
,
which
might
have
beene
broken
,
to
become
necessary
,
and
irrevocable
:
And
whereas
its
instanced
(
as
before
)
in
the
point
of
comparison
of
incontinency
committed
before
marriage
,
(
not
knowne
till
after
)
with
that
in
marriage
.
I
say
,
I
deny
not
but
formerly
and
really
both
ought
to
dissolve
it
by
the
word
,
yet
(
as
before
I
noted
)
the
wisedome
of
the
Church
,
putting
difference
,
is
to
be
regarded
:
neither
is
the
sinne
(
in
every
degree
)
so
extensive
.
In
this
case
therefore
,
that
speech
availes
.
:
Better
admit
a
mischiefe
,
then
an
inconvenience
.
Better
pull
downe
a
smoking
chimney
,
then
admit
a
continuall
smoake
in
the
eyes
:
so
,
better
endure
a
bad
marriage
(
which
is
the
lesser
)
then
a
breach
of
law
and
right
,
which
is
the
bond
of
the
whole
body
.
Besides
,
before
marriage
,
the
deserting
of
the
one
party
,
inferres
a
liberty
to
desert
another
:
the
forfeit
of
the
time
alotted
to
marriage
,
by
the
errour
of
the
one
party
,
may
forfeit
marriage
,
it selfe
,
in
the
will
of
the
other
.
Such
a
portion
promised
by
parents
in
fraud
,
and
after
withdrawne
injuriously
,
dissolves
the
marriage
because
its
such
a
fault
asopposeth
the
condition
of
the
first
consent
.
The
like
I
may
say
of
any
the
like
violations
,
which
yet
,
after
marriage
it selfe
hold
not
.
But
let
me
not
be
mistaken
in
what
I
have
said
:
I
would
not
be
thought
to
make
promises
of
no
value
,
because
I
make
marriage
of
greatest
strength
and
vertue
.
For
,
although
we
have
a
rule
,
that
is
,
in
the
same
power
to
breake
a
law
,
that
first
made
it
:
yet
it
holds
not
in
contracts
,
without
speciall
warrant
.
Not
each
pretended
suddaine
impotencie
of
body
,
not
each
suborned
infamous
slander
of
the
parties
,
or
either
of
them
,
not
every
devised
flim-flam
of
a
giddy
braine
must
be
accepted
to
make
a
spouse
breach
:
(
for
what
were
this
,
but
to
open
a
wide
doore
to
all
basenesse
,
and
to
expose
the
lawes
of
God
and
man
to
open
contempt
and
mockery
?
)
But
such
cases
as
I
have
mentioned
,
if
they
can
be
sufficiently
approved
to
those
who
are
the
witnesses
of
the
contract
,
so
that
all
doubt
of
treachery
and
falshood
be
taken
away
,
then
its
free
for
the
contracted
parties
to
desist
if
they
will
.
Howbeit
,
not
without
mutuall
consent
neither
:
For
put
case
that
one
of
the
parties
pretend
debility
of
body
,
yet
the
other
party
knowing
her selfe
to
be
in
a
way
of
God
,
and
to
be
bound
to
trust
God
in
his
way
,
either
for
the
recovery
of
strength
to
the
weake
partie
,
or
for
strength
to
waite
upon
God
in
the
way
of
disappointment
:
shall
refuse
to
release
the
other
:
then
I
affime
that
other
partie
is
tied
still
by
vertue
of
the
contract
,
to
marry
.
Gods
weaknesse
is
stronger
then
mans
strength
as
the
Apostle
speakes
.
And
whereas
(
commonly
)
rationalnesse
and
wisedome
of
the
flesh
doth
step
in
here
(
for
Selfe
ever
crosses
God
)
and
shall
either
out
of
disdaine
,
selfe-love
,
feare
,
or
other
sinister
respects
,
say
:
If
hee
will
needs
break
off
,
let
him
:
if
she
will
needs
break
,
let
her
.
As
good
doe
so
,
as
proceed
with
discontent
.
And
it
shall
be
well
seene
,
I
scorne
him
as
much
as
hee
scornes
mee
.
I
answer
:
No
,
these
are
base
trickes
to
shake
off
Gods
way
:
let
that
prevaile
.
But
if
the
unruly
party
will
depart
,
the
innocent
is
discharged
to
marry
another
.
Quest.
I
goe
on
.
Why
a
space
is
alotted
,
twixt
contract
and
marriage
.
Another
Quaere
may
be
,
Why
is
there
a
space
or
distance
usually
appointed
between
the
contract
and
the
marriage
?
Answ.
I
answer
:
It
is
fit
to
bee
so
,
for
this
end
among
others
,
that
the
parties
might
seriously
and
solidly
,
both
apart
and
together
,
weigh
and
consider
,
what
the
businesse
is
,
which
they
are
entring
upon
:
For
being
now
contracted
,
and
setled
in
their
affections
,
from
starting
each
from
other
,
what
remaines
,
but
that
both
conspire
to
this
end
,
that
their
knot
may
be
as
truly
vertuous
as
it
is
necessary
:
and
that
the
necessity
of
it
may
not
prove
tedious
for
lacke
of
vertue
and
Religion
?
If
grace
knit
the
knot
,
then
they
shall
bee
as
unwilling
to
be
broken
off
,
as
the
band
of
marriage
makes
them
knit
so
,
as
they
cannot
:
when
the
strength
of
the
band
strives
with
the
sweetnesse
,
how
delightfull
is
it
?
And
that
it
may
be
so
,
both
the
parties
should
endevour
,
as
in
the
last
use
I
shall
presse
more
fully
.
The
space
alotted
them
is
not
to
prepare
for
fine
cloathes
,
to
bid
guests
,
to
provide
good
cheere
,
nor
(
I
speake
to
the
meaner
sort
)
to
set
themselves
to
seeke
the
best
advantage
of
money
at
their
offerings
,
to
hire
for
themselves
a
hole
to
thrnst
their
heads
in
:
or
a
farme
to
occupy
.
All
these
things
(
in
a
moderate
way
)
are
usefull
;
But
God
is
the
God
of
sea
and
land
,
and
all
abundance
and
store
is
in
his
hand
;
his
are
farmes
and
dwellings
,
and
sheep
and
cattell
,
and
the
treasures
of
the
earth
;
hee
can
give
to
whom
hee
will
:
and
as
Iob
sayth
,
although
thy
beginnings
are
but
small
,
yet
hee
can
make
thy
increase
great
in
due
time
.
Make
thou
no
more
haste
then
good
speed
:
Seeke
the
Kingdome
of
God
,
and
the
righteousnesse
of
the
same
,
and
make
it
not
thy
solemne
care
to
plod
upon
great
matters
,
or
to
enter
upon
marriage
with
a
feare
of
poverty
,
that
thou
and
thine
shall
prove
beggars
.
Plod
both
of
you
how
this
solemne
estate
may
finde
you
well
prepared
;
and
for
other
things
cast
your
care
upon
him
who
careth
for
you
;
and
in
well
doing
,
and
meanes
using
,
commit
your selves
into
the
hands
of
a
faithfull
Creator
.
This
worke
would
be
done
even
in
the
threshold
of
marriage
.
Quest.
But
a
question
here
still
ariseth
,
What
space
is
most
convenient
for
contracted
ones
to
abide
so
untill
marriage
?
What
sp●ce
is
he
most
conven●en●
.
Answer
.
I
answer
,
Neither
so
large
and
long
a
space
as
might
exceed
and
shatter
those
affections
which
have
been
setled
,
so
that
the
parties
should
now
stagger
in
their
stedfastnesse
towards
each
other
,
and
wax
weary
through
the
prolonging
of
time
:
Nor
yet
(
on
the
other
side
)
so
short
,
as
should
hinder
their
serious
addressing
towards
marriage
.
Both
extreames
are
to
be
avoyded
.
For
the
first
,
we
know
in
reason
and
experience
,
that
when
a
contract
loses
her
ends
,
through
over-long
protraction
of
time
,
it
taxes
the
doers
for
their
hasty
attempting
of
that
which
might
have
better
delayed
:
occasions
are
given
thereby
to
take
offence
each
at
either
,
that
they
should
seeme
formerly
to
make
sure
of
that
which
lateward
they
seeme
but
indifferent
unto
.
Hence
may
grow
secret
pritches
and
surmises
of
heart
,
tending
to
breach
and
division
;
and
so
worse
may
follow
,
that
the
one
waxing
looser
toward
the
other
then
he
to
them
,
there
may
seeme
to
be
wrong
received
;
and
so
the
wronged
party
hearkning
to
bad
counsell
,
and
consorting
with
company
of
ill
note
,
may
grow
to
some
new
league
,
not
only
out
of
an
unclean
,
but
even
a
revenging
disposition
,
thereby
procuring
estrangement
of
heart
,
and
irreconciliable
difference
.
Now
what
a
base
and
absured
abuse
of
the
ordinance
is
here
?
how
easily
might
wisedome
have
prevented
all
,
in
removing
occasion
of
danger
?
On
the
other
side
,
when
the
time
is
too
short
,
marriage
rushing
rudely
upon
the
Contract
in
an
instant
,
it
defaceth
the
characters
of
instruction
,
which
should
have
taken
deeper
impression
,
and
so
crosseth
the
end
of
a
contract
as
much
(
in
another
kinde
)
as
the
former
:
taxing
also
the
discretion
of
the
party
so
hastening
,
in
that
hee
either
d●d
no
sooner
move
a
contract
,
or
in
that
he
moved
it
at
all
:
For
if
there
bee
no
difference
betweene
a
present
promise
,
and
a
promise
shortly
to
bee
performed
,
to
what
end
is
contract
,
when
onely
marriage
would
serve
?
So
that
a
middle
space
is
best
:
The
Iewes
at
the
first
aimed
in
their
contract
at
the
striking
up
and
securing
themselves
of
the
marriages
;
and
after
,
tooke
large
liberty
of
a
yeare
,
or
halfe
a
yeare
,
for
the
consummation
.
But
after
,
they
found
they
lost
as
much
in
the
Hundred
as
they
got
in
the
Shire
,
and
that
hereby
they
endured
great
inconveniences
,
many
moe
things
falling
out
between
,
when
the
cup
and
lip
are
so
farre
asunder
:
and
so
,
amending
their
error
,
they
grew
to
pitch
a
shorter
time
.
So
that
it
must
be
the
discretion
of
a
man
which
must
herein
moderate
it
:
I
would
think
a
matter
of
a
weeke
or
ten
dayes
a
compleat
space
;
but
because
occasions
may
so
fall
out
by
absence
and
travell
,
that
there
is
more
present
use
of
the
contract
,
then
of
the
marriage
,
and
that
for
setling
of
mindes
:
and
sometimes
when
speed
is
intended
,
yet
delayes
fall
out
,
therefore
the
due
ends
of
Contract
and
Marriage
being
observed
,
and
good
considerations
agreed
upon
by
parties
(
who
best
know
what
should
let
them
,
and
what
should
further
them
)
it
is
to
bee
left
to
providence
what
space
is
most
agreeable
.
So
much
for
this
.
Quest.
Another
question
by
occasion
hereof
,
may
bee
moved
:
What
if
either
of
the
parties
defile
themselves
by
incontinencie
before
marriage
?
What
if
either
party
defile
it selfe
before
marriage
?
I
answer
,
There
need
no
doubt
be
made
what
is
such
a
case
ought
to
be
done
:
for
no
doubt
the
contract
ought
to
be
broken
off
.
By
the
Law
of
God
,
it
was
death
both
to
the
defiler
and
defiled
.
Answ.
This
is
not
a
place
to
determine
whether
that
Law
bee
positive
or
perpetuall
:
But
I
should
count
him
a
greater
foole
then
that
Levite
,
who
in
such
a
case
should
not
breake
off
his
marriage
,
as
wee
see
in
Josephs
case
of
error
about
Mary
,
before
hee
knew
the
truth
.
But
if
it
be
demanded
,
What
if
this
treachery
bee
not
knowne
ere
marriage
perfected
?
I
answer
,
I
●now
the
judgement
of
Canonists
,
and
Popish
Casuists
is
one
,
and
Divines
another
.
As
touching
the
practice
of
our
Church
.
it
s
no
doubt
grounded
upon
better
and
wiser
principles
:
not
onely
because
marriage
came
betweene
the
act
and
the
accusation
,
and
so
seemes
to
disanull
it
(
for
who
knowes
not
,
that
the
root
of
it
was
errour
?
)
But
to
make
the
ordinance
of
marriage
more
solemne
,
and
to
teach
people
not
easily
to
admit
of
seperations
,
which
I
thinke
is
the
cause
,
why
Divorces
being
once
admitted
,
the
guiltlesse
party
is
prohibited
the
remedy
of
a
second
marriage
;
which
being
allowed
by
the
Scripture
,
would
not
else
be
forbidden
now
,
were
it
not
for
the
honour
of
marriage
,
and
the
opposition
to
Iewish
abuse
(
who
used
Divorces
frequently
)
lest
every
loose
,
idle
person
,
having
the
liberty
of
a
second
marriage
,
should
rush
upon
the
pikes
of
Divorce
.
And
so
(
in
charity
)
its
to
be
judged
in
the
case
of
uncleannesse
committed
betweene
a
Contract
and
marriage
,
that
seperation
is
cut
off
,
not
as
if
it
were
not
according
to
the
desert
of
the
offender
(
for
it
must
have
bin
so
among
the
Iewes
,
as
Moses
expresly
speakes
in
that
case
,
when
the
markes
of
virginity
could
not
be
produced
)
but
for
the
safeguarding
,
and
solemne
esteeme
of
marriage
,
which
oftentimes
ought
not
to
have
bin
,
but
being
done
,
prevailes
;
the
honour
of
an
ordinance
,
being
esteemed
above
the
content
of
this
,
or
that
married
person
?
This
I
thought
good
to
say
of
his
Question
.
As
for
more
,
it
s
not
now
my
purpose
:
and
,
as
for
Divorces
,
I
hope
I
shall
easily
be
pardoned
,
if
I
say
not
any
thing
:
it
s
already
sufficiently
treated
of
:
and
,
I
being
here
onely
to
speake
of
an
honourable
Marriage
,
it
would
be
as
death
in
the
pot
,
if
I
should
here
come
in
with
that
,
which
of
all
other
things
is
the
most
absolute
opposite
and
dishonour
unto
it
.
Vse
.
1
I
chuse
rather
to
end
all
with
some
short
Vse
.
And
first
,
if
Contracts
be
so
usefull
:
Of
Reproofe
,
of
all
disdainers
of
Contracts
.
this
is
reproofe
to
all
such
as
deride
and
vilifie
this
so
ancient
,
so
usefull
an
Ordinance
or
practise
of
the
Church
:
and
thinke
it
scrupulous
,
and
superfluous
.
Tush
,
say
they
,
what
a
waste
is
here
of
words
?
must
we
first
marry
in
the
Lord
,
then
aptly
,
and
then
be
taught
at
our
Contract
,
and
then
consider
of
the
weight
thereof
?
here
's
precisenesse
indeed
;
doe
not
others
as
well
without
it
;
I
warrant
you
,
if
once
married
,
you
will
be
sure
enough
without
this
adoe
!
Somewhat
like
Christs
Disciples
,
If
this
be
the
case
betweene
husband
and
wife
,
its
better
not
to
meddle
at
all
.
So
say
these
,
I
had
rather
live
single
,
then
make
such
a
stire
!
But
I
answer
these
two
wayes
:
first
,
as
Christ
answered
them
,
No
,
saith
he
:
It
s
not
better
not
to
marry
at
all
:
If
any
man
can
abstaine
upon
the
gift
of
chastity
,
let
him
:
but
all
cannot
.
So
say
,
I
,
if
it
be
so
easie
to
take
up
a
single
life
,
you
may
:
it
were
best
,
no
doubt
;
provided
that
you
meane
a
single
one
,
and
a
chaste
one
also
:
for
otherwise
if
you
meane
(
as
Papists
tell
their
Priests
,
better
a
life
of
uncleannesse
,
then
marriage
)
it
were
more
desirable
to
live
an
unchaste
,
single
life
,
then
to
make
such
adoe
,
ere
you
marry
,
I
should
greatly
pity
,
but
rather
sharpely
taxe
you
for
your
labour
.
For
(
to
come
to
my
second
answer
:
)
Tell
me
I
pray
you
,
what
thinke
you
of
Marriage
?
Is
it
a
life
of
loosenesse
,
and
of
the
flesh
?
else
why
are
you
so
loth
to
be
well
fitted
ere
you
enter
it
?
Surely
,
you
must
know
,
that
Marriage
is
rather
a
curbe
to
the
flesh
,
and
a
bridle
serving
to
restraine
the
loosenesse
thereof
.
And
,
doe
you
affect
carnall
liberty
in
a
condition
of
restraint
thereof
?
No
,
no
:
rather
,
if
by
any
meanes
,
you
might
compasse
a
cheerefull
and
contentfull
marriage
,
thou
shouldest
be
gland
to
take
the
pains
for
it
,
and
roll
every
stone
under
which
such
happinesse
might
lye
,
and
well
too
:
what
is
a
little
paines
for
a
perpetuall
good
,
and
to
shun
a
constant
misery
?
As
Naamans
servants
told
him
,
If
so
be
the
Prophet
had
enjoyned
thee
some
great
thing
,
shouldst
thou
not
have
done
it
,
much
more
to
wash
and
be
cleane
?
So
,
I
say
,
if
the
service
were
farre
greater
,
wouldst
thou
not
admit
that
,
when
the
scope
is
,
Marry
and
bee
happy
?
Oh
,
but
is
it
enough
(
say
these
)
that
we
be
precise
in
worship
,
and
religion
,
and
in
our
conscience
to
God
,
but
we
must
be
so
strict
in
marriage
?
So
strict
:
how
strict
?
wouldst
thou
not
take
as
much
paines
for
a
purchase
?
Nay
,
for
a
good
Horse
,
or
a
good
Hawke
?
wouldest
thou
presume
both
were
good
enough
,
if
price
enough
were
set
upon
their
heads
?
No
sure
,
but
the
rather
thou
wouldest
looke
to
thy
bargaine
.
So
doe
here
:
thinke
not
a
wife
unquestionable
because
of
her
price
:
enquire
of
her
true
value
;
when
thou
art
married
,
and
art
stung
with
his
or
her
unquietnesse
,
unfaithfulnesse
,
uncleannes
,
oh
then
!
what
injunction
should
be
put
upon
thee
,
which
thou
wouldst
not
yeeld
unto
,
to
be
eased
of
such
a
burden
,
in
a
right
way
?
But
I
cannot
promise
thee
thou
shalt
prevaile
then
,
so
well
as
thou
maist
prevent
it
now
.
Doe
as
some
Gentlewomen
doe
,
they
will
take
no
maids
to
traine
,
they
will
have
them
trained
to
their
hand
,
or
else
none
.
What
will
not
a
foole
doe
out
of
season
to
shunne
sorrow
,
when
he
hath
smarted
,
but
in
season
,
that
he
might
not
smart
he
will
not
stirre
a
joynt
,
nor
wet
his
finger
?
To
verifie
that
of
Salomon
.
To
the
foole
God
gives
toile
and
vexation
for
his
portion
,
because
he
wil
not
be
wise
for
his
own
ease
.
But
I
have
before
purposely
handled
this
point
,
I
willl
trench
no
more
upon
it
:
So
much
for
this
use
of
reproofe
.
A
second
use
then
,
Exhortation
.
(
to
finish
all
)
is
exhortation
to
contracted
couples
to
prise
their
contract
for
the
use
of
it
.
Contracted
Couples
prise
your
contract
.
I
shall
not
need
to
joy
them
of
it
,
that
now
they
have
their
desires
accomplished
,
(
that
will
come
alone
)
but
,
let
it
be
their
care
,
to
sactife
themselves
and
their
marriage
,
for
time
to
come
.
It
was
the
custome
of
the
Church
of
the
old
Testament
,
to
offer
sacrifices
to
God
upon
solemn
occasions
,
as
upon
solemne
meetings
of
the
family
:
1.
Sam.
13.
12.
when
warres
were
attempted
,
Iob.
upon
any
speciall
service
of
God
to
be
performed
,
as
fasting
,
thanksgiving
,
Sabbaths
,
circumcision
of
the
children
,
recoveries
from
sicknesse
,
enjoying
of
any
blessing
,
Hezekia
and
Jonah
deliverd
,
offered
sacrifices
,
made
songs
and
vowes
:
Marriage
therefore
,
being
a
speciall
change
of
estate
,
such
as
befalls
once
in
the
life
,
should
have
no
lesse
solemne
preparation
,
for
entrance
into
it
.
The
entry
of
yong
ones
into
this
condition
,
cannot
but
amase
the
thoughts
,
and
possesse
the
spirits
and
powers
of
the
soule
,
more
then
ordinarily
;
striking
jealousie
into
them
,
least
their
succes
should
not
answer
their
expectation
,
and
they
should
not
be
happy
in
each
other
.
So
that
upon
whom
should
all
this
care
and
burden
be
cast
,
save
Iehova
:
who
hath
said
to
married
ones
as
well
as
others
.
In
nothing
take
thought
,
but
in
all
things
commending
your selves
to
God
,
by
prayer
and
and
,
cast
your
care
upon
him
,
for
he
careth
for
you
:
Let
this
be
your
care
,
even
the
promise
of
God
.
Yea
in
the
verse
immediately
following
this
text
of
Marriage
,
the
Apostle
meets
with
this
corruptions
in
couples
,
Heb.
13.
5.
let
not
your
conversation
be
in
covetousnesse
,
for
he
hath
said
,
I
will
not
faile
thee
,
nor
forsake
thee
.
It
is
no
easie
thing
to
stirre
up
a
dead
heart
,
to
reflect
meditations
of
our
future
estate
:
take
this
time
therefore
,
now
the
thoughts
and
passions
of
of
the
soule
are
up
in
armes
,
now
the
iron
is
hot
,
strike
some
impression
of
God
,
faith
in
his
alsufficiency
and
providence
,
into
your selves
.
And
as
the
Lord
of
the
Mannor
,
at
each
alienation
,
comes
in
for
his
herriot
,
so
now
,
at
this
your
change
,
pay
God
his
fine
,
the
best
jewell
of
all
you
have
,
devote
your selves
,
give
up
your
soules
to
him
with
mutuall
consent
:
Zach.
12.
end
.
1.
Cor.
7.
rest
not
in
the
praiers
of
others
,
but
set
close
your selves
,
to
the
Lord
in
your
own
supplications
both
apart
,
and
together
without
seperation
.
Astronomers
call
the
twelve
days
of
the
Nativity
Criticall
,
for
the
twelve
moneths
of
the
whole
yeare
;
the
daies
of
your
entry
upon
marriage
should
be
even
such
;
for
looke
how
the
constitution
and
frame
of
them
is
,
so
may
you
expect
the
time
of
your
marriage
will
be
,
either
for
Gods
use
and
the
honor
of
your
marriage
,
or
for
your
owne
ends
.
Vnblest
entrances
have
naughty
successes
.
Recognize
with
your selves
,
what
the
solemne
opinion
and
hope
is
,
which
the
Lord
,
his
Church
,
and
your selves
,
have
conceived
of
you
:
Tremble
to
thinke
how
wofull
a
defeat
it
were
to
frustrate
them
,
and
your selves
:
Acknowledge
God
to
be
the
ordainer
of
this
estate
,
looke
what
rules
he
hath
directed
you
unto
,
Deut.
32.
end
.
for
an
happy
life
in
this
kinde
,
muse
of
them
,
Luc.
22.
set
your
hearts
unto
them
,
and
let
them
sinke
deeply
into
your
hearts
;
G●lath
.
6.
take
the
Lord
as
a
solemne
witnes
of
your
intents
and
purposes
to
walke
by
rule
,
as
you
looke
for
peace
:
And
by
strong
resolutions
bind
your
fickle
hearts
as
with
cords
to
the
Altar
,
and
pray
God
to
set
his
seale
to
them
,
that
they
may
prove
as
good
silver
in
the
performing
as
they
seemed
in
the
promising
.
And
more
particularly
,
Councells
in
peciall
for
such
.
these
two
things
I
advise
you
unto
:
First
,
looke
what
especiall
base
distempers
and
lusts
you
have
found
to
sway
in
you
,
either
formerly
,
or
since
your
purpose
of
marriage
,
labour
to
purge
them
out
,
that
you
may
not
carry
defiled
bodies
or
spirits
into
the
married
estate
.
As
Physitians
at
the
end
of
a
disease
give
their
patient
a
clensing
potion
,
to
expell
all
scurfe
of
bad
humours
remaining
;
so
doe
you
:
you
are
entring
into
a
pure
and
honourable
estate
:
honour
it
before
,
by
burying
all
your
Idols
,
and
cashiering
your
base
lusts
,
that
they
crowd
not
in
with
you
into
the
wicket
of
marriage
:
lest
if
you
shall
dare
to
carry
an
uncleane
,
froward
,
covetous
,
discontented
and
unsavoury
heart
with
you
into
that
estate
,
the
Lord
shall
accurse
you
,
and
make
them
as
Judas
his
sop
unto
you
,
to
defile
you
for
ever
after
.
To
the
pure
all
things
are
pure
,
but
to
the
impure
every
thing
even
the
very
minde
and
conscience
are
defiled
.
Secondly
,
look
what
feeble
seeds
of
knowledge
and
grace
were
sowne
before
marriage
,
you
ply
and
attend
them
carefully
for
time
to
come
.
Promise
,
yea
secure
the
Lord
beforehand
,
that
no
contentment
of
flesh
,
no
humouring
of
each
other
,
no
reaching
at
commodity
,
shall
so
forestall
you
,
that
this
worke
of
God
should
be
forgotten
by
you
;
rather
lay
all
sacrifices
by
the
Altar
,
and
renew
your
Covenant
,
both
Gods
with
you
,
and
yours
with
him
;
tell
the
Lord
thus
,
When
my
husband
,
my
wife
first
met
me
,
I
was
very
busie
in
grounding
my selfe
in
the
principles
of
knowledge
,
the
sight
of
sinne
to
humble
me
,
the
truth
of
the
promise
to
cast
me
out
of
my selfe
,
upon
the
armes
of
mercy
.
I
was
occupied
about
the
doctrine
and
use
of
reg●neration
,
union
,
and
the
new
creature
;
now
,
let
not
this
marriage
of
mine
deface
these
faire
beginnings
;
it
is
appointed
for
good
,
let
us
therfore
meet
for
the
better
,
not
the
worse
.
Take
me
on
further
(
Lord
)
as
the
child
takes
forth
his
lesson
,
let
the
sun
of
my
light
and
grace
not
go
back
,
but
forward
,
ten
degrees
:
in
all
my
hearings
,
Sacraments
,
publique
and
private
use
of
ordinances
,
growing
in
the
truth
,
as
it
is
in
Iesus
,
that
together
with
judgement
,
sweet
affections
,
&
againe
with
tender
affections
,
sound
judgement
may
grow
and
increase
in
me
.
And
thus
I
have
finished
this
point
also
of
a
Contract
,
being
the
second
peece
of
my
Digression
from
the
point
intended
,
to
wit
,
the
honour
of
marriage
,
both
in
the
entrance
of
it
,
whereof
I
have
spoken
in
the
first
three
Chapters
;
and
the
continuance
of
it
,
whereof
in
the
Chapter
following
shall
be
treated
.
CHAP.
VI.
Returne
to
the
first
Argument
.
The
Honour
of
Marriage
in
the
preserving
of
it
,
during
the
marriage
life
.
TO
returne
then
whence
we
digressed
:
now
it
followeth
that
we
come
to
the
second
part
of
the
Honour
of
Marriage
:
The
second
generall
preservation
of
the
honour
of
Marriage
in
the
conversation
of
it
.
standing
in
the
carefull
improving
thereof
in
the
marriage
conversation
.
It
is
the
nature
of
honour
to
love
attendance
;
and
they
who
have
found
an
honourable
marriage
,
must
wait
upon
it
,
and
keepe
it
so
.
And
it
is
a
true
speech
,
That
it
is
no
lesse
vertue
to
keepe
a
mans
wealth
,
name
,
or
honour
,
then
to
purchase
them
.
Iob
tells
us
,
that
God
hath
denyed
wisedome
to
the
Estrich
to
looke
to
her
egges
,
to
hatch
them
when
she
hath
layd
them
:
she
forgets
the
worke
of
laying
,
and
leaves
them
in
the
sand
,
for
the
feet
of
wilde
beast
to
destroy
them
.
The
Apostle
John
willes
that
Lady
and
her
children
not
to
lose
the
good
things
they
had
gotten
,
2.
Iohn
8.
but
to
get
a
full
reward
.
It
had
beene
better
,
that
some
had
married
with
farre
lesse
shewes
of
goodnesse
,
and
hope
of
thrift
,
except
they
had
kept
it
better
:
For
there
is
nothing
so
miserable
as
to
have
beene
happy
.
The
praise
of
that
good
woman
in
the
Proverbs
,
is
not
,
that
she
was
vertuous
before
entrance
;
Prov.
13.
no
,
it
was
her
proofe
and
practice
which
made
her
honoured
,
and
her
husband
in
her
.
Many
great
Captaines
have
got
a
sudden
crown
upon
u●eir
heads
:
but
they
have
died
with
a
bare
title
,
and
lost
it
with
more
shame
,
then
the
glory
came
too
which
they
got
it
by
.
It
s
not
sayd
,
that
Zachary
and
Elizabeth
were
worthy
couples
in
their
entrance
;
but
both
in
their
married
course
,
walked
with
God
.
Paul
doth
not
onely
teach
married
ones
to
bee
married
in
the
Lord
,
and
no
more
;
but
how
to
live
together
and
maintaine
conjugall
affection
,
and
to
keepe
that
knot
,
by
subjection
,
compassion
,
tendernesse
,
and
faithfullnesse
:
Rest
not
in
this
,
(
as
some
Scholers
doe
)
that
their
names
are
up
,
and
then
fall
to
idlenesse
,
and
prove
dunces
:
So
many
couples
are
like
the
Image
made
of
gold
in
the
head
,
silver
in
the
breast
,
but
worse
and
worse
downeward
.
They
would
have
their
marriage
beare
up
it selfe
,
whereas
that
is
,
as
she
is
used
:
if
she
be
not
cautiously
observed
,
she
will
take
a
tetch
,
depart
,
and
carry
her
honour
away
,
some
husbands
and
wives
,
through
the
slighting
of
religion
,
as
thinking
it
needles
to
acquaint
themselves
with
God
,
(
as
Job
saith
)
in
all
their
complaints
,
wants
,
and
distempers
;
others
by
loosenesse
of
heart
in
company
,
whereof
they
make
but
small
choice
;
others
pampering
themselves
with
ease
and
wantonnesse
,
lying
open
and
naked
to
a
unsuspected
enemy
:
soone
blast
that
honour
of
their
marriage
,
which
at
the
first
they
seemed
not
dishonourable
to
enter
upon
.
And
others
have
done
the
like
,
by
improvidence
,
by
needlesse
meetings
,
gamings
,
or
the
like
idle
courses
,
others
little
observing
each
others
temper
,
and
so
preventing
many
discontents
:
others
also
by
presuming
to
find
at
the
hands
of
another
more
respect
and
affection
:
or
expecting
greater
wealth
and
estate
,
then
they
found
,
grow
to
distates
and
debates
;
then
to
seek
stollen
waters
,
as
weary
of
their
owne
cisternes
:
And
therupon
growes
a
decay
in
their
estates
,
discredit
among
such
as
esteemed
well
of
them
,
poverty
,
and
imprisonment
,
seperation
from
each
other
.
And
,
what
is
all
this
,
save
to
cast
their
crowne
into
the
dirt
,
and
to
prophane
it
wilfully
?
whereas
,
had
they
resigned
up
themselves
and
the
successe
of
all
their
hopes
to
God
,
walking
faithfully
and
keeping
covenant
both
with
him
and
themselves
,
humbled
themselves
and
submitted
painfully
to
their
callings
of
magistracy
ministery
,
or
private
life
,
without
ambitious
reatching
at
matters
above
them
,
they
might
have
kept
their
crowne
and
garland
fresh
and
green
:
yea
surely
had
they
set
themselves
to
embrace
those
graces
of
God
in
each
partie
to
winne
love
and
amity
betweene
them
,
bearing
with
infirmities
,
and
covering
them
with
tendernesse
:
how
flourishing
had
their
head
and
honour
continued
without
fading
,
even
to
this
day
?
But
,
it
shall
be
enough
in
this
place
to
touch
only
in
the
generall
,
upon
the
equall
necessity
and
coherence
of
this
second
duty
,
with
the
former
:
for
all
such
as
would
preserve
their
honour
inviolable
.
That
which
I
shall
further
say
hereof
,
may
more
seasonably
come
into
the
use
of
that
discourse
which
shall
ensue
,
after
we
have
cleered
the
point
it selfe
;
which
because
its
large
,
and
will
cost
consideration
,
Honour
of
marriage
to
be
preserved
,
partly
by
the
joint
acts
of
both
,
and
partly
by
the
severall
acts
of
each
party
.
let
us
enter
upon
it
.
It
may
then
be
demanded
,
wherein
this
art
and
skill
consists
,
of
saving
this
honour
of
marriage
so
unsteined
?
The
answer
is
,
it
stands
in
two
sorts
of
duties
;
whereof
,
the
former
sort
,
concernes
both
husband
and
wife
jointly
and
undividedly
to
practice
:
The
latter
concernes
each
of
them
in
severall
,
the
husband
apart
,
and
the
wife
apart
.
Let
us
then
begin
with
the
former
.
Those
duties
which
concerne
bothe
equaly
are
foure
.
Joint
acts
of
the
married
fowre
.
First
,
Iointnesse
in
religion
;
mutuall
love
;
like
loyall
chastity
:
and
sutable
consent
.
Touching
the
first
of
religion
:
my
meaning
is
,
that
,
as
they
are
entred
already
with
a
religious
spirit
,
into
their
marriage
,
so
they
must
continue
:
not
only
to
be
religious
stil
,
but
to
cleave
mutually
together
in
the
practise
of
all
such
meanes
of
worship
,
and
duties
of
both
tables
,
as
concerne
them
;
I
say
,
in
the
parts
of
religious
conversation
to
God
.
More
plainely
,
first
that
they
be
joint
in
the
worship
of
God
publiquely
,
both
ordinarily
upon
the
Sabbath
(
and
occasionall
at
other
times
and
seasons
)
as
also
extraordinary
:
The
word
must
be
heard
by
both
jointly
,
Sacraments
mutually
received
,
prayers
frequented
,
and
all
the
worship
attended
.
Secondly
family
duties
,
concerning
both
themselves
and
their
children
and
servants
,
as
reading
of
the
Scriptures
,
conferring
of
them
,
prayer
and
thanksgiving
:
exercising
those
,
whom
God
hath
committed
to
their
care
,
in
the
principles
of
Godlinesse
,
Jointhes
i●
worship
a
main
preservative
of
honorable
marriage
.
and
the
severall
duties
of
inferiors
:
The
husband
being
the
voice
of
God
when
they
are
both
together
;
touching
which
,
more
shall
be
said
in
the
severall
offices
belonging
to
the
husband
.
If
he
be
absent
,
and
there
be
no
man
of
better
sufficiency
to
present
whom
both
of
them
allow
of
,
then
ought
the
wife
to
discharge
the
duty
,
as
hereafter
shall
appeare
.
Thirdly
,
and
more
especially
those
severall
duties
of
worship
,
which
in
private
and
apart
from
the
other
family
do
concerne
them
:
which
although
they
ought
to
performe
alone
also
,
yet
not
alwaies
,
but
jointly
and
mutually
:
as
to
conferre
,
read
,
pray
,
confesse
,
and
give
thanks
.
Fourthly
,
they
must
be
joint
,
in
the
duties
of
charity
to
the
poore
,
harberousnes
to
strangers
,
reliefe
of
other
both
publique
causes
and
private
persons
,
whom
by
occasion
,
God
offereth
to
their
regard
.
Fifthly
,
that
mutuall
harmony
in
all
religious
relations
,
both
towards
themselves
,
as
instruction
,
reproofe
,
advice
,
admonition
,
or
encouragement
;
or
else
others
,
in
the
Communion
of
Saints
,
(
of
which
reade
more
at
large
in
my
Catechisme
,
Part
2.
Artic.
4.
)
or
else
in
their
generall
,
and
exemplary
conversation
,
in
the
sight
of
the
world
,
which
,
when
it
is
mutuall
,
is
resembled
in
the
glasse
of
each
others
practice
,
but
if
not
,
then
looses
her
beauty
as
we
see
in
the
opposition
which
the
holy
Ghost
makes
betweene
Abigail
and
Nabal
in
that
point
.
1.
Sam.
25.
E're
I
answer
any
questions
about
this
,
I
must
ground
and
prove
it
by
reasons
and
Scripture
.
For
the
latter
,
it
needs
not
many
proofes
.
That
,
of
these
two
worthies
Luc.
1.
6.
may
be
sufficient
,
of
Zachary
and
Elizabeth
,
that
,
both
were
upright
before
God
,
in
all
the
Commandements
and
ordinances
of
the
Lord
,
without
reproofe
.
In
which
sentence
,
most
of
those
5.
particulers
named
before
,
are
touched
.
That
of
the
Apostle
may
be
added
,
that
they
defraud
not
each
other
,
except
in
the
case
of
fasting
,
least
(
saith
he
)
your
praiers
be
hindred
:
that
is
your
joint
communion
in
religious
worship
.
Now
,
if
there
must
be
such
an
entercourse
in
extraordinary
duties
,
how
much
more
in
ordinary
?
But
it
s
objected
,
that
Zachary
cap.
12.
bids
them
in
their
deepe
humiliations
,
to
be
apart
;
this
seemes
to
contradict
jointnes
.
I
answer
.
The
phrase
is
not
to
be
exclusively
taken
,
that
they
should
alway
be
apart
;
for
the
Prophets
scope
in
the
words
,
is
,
that
there
be
singular
uprightnesse
in
their
humiliations
,
for
which
cause
he
enjoines
secrecy
,
because
he
mournes
truly
who
mournes
without
witnesse
,
but
this
excludes
not
jointnesse
in
other
times
and
cases
,
because
fervency
being
as
well
required
in
them
,
as
sincerity
which
is
more
stirred
up
by
mutualnesse
,
it
is
meete
they
should
bee
mutuall
in
that
respect
,
as
apart
in
the
other
.
So
that
,
these
two
(
as
occasion
differs
)
exclude
not
each
other
.
And
there
is
speciall
reason
of
this
duty
:
Reasons
of
join●
religion
of
couples
.
For
first
,
God
is
not
now
the
God
of
them
apart
,
as
before
,
but
jointly
,
as
married
:
of
them
I
say
,
and
of
their
seed
:
and
therefore
now
,
Reas.
1
God
must
be
sought
jointly
by
them
both
,
not
onely
in
severall
,
G●●
is
their
mutuall
God
.
as
in
their
former
estate
.
Secondly
,
the
good
things
which
they
receive
from
God
though
they
pertaine
to
their
severall
happinesse
,
as
their
faith
,
Because
the
grace
of
each
furthers
both
.
hope
,
knowledge
,
yet
they
reach
to
the
furtherance
of
each
others
grace
;
if
they
be
bound
then
,
to
trade
with
the
whole
body
of
Communion
,
for
the
increace
of
grace
,
how
much
more
one
with
another
?
Thirdly
,
whatsoever
they
enjoy
,
good
or
evill
,
in
a
manner
they
enjoy
it
in
common
:
They
enjoy
all
things
both
good
and
bad
in
common
.
Their
sinnes
are
common
:
(
God
may
punish
the
one
in
the
other
)
their
gifts
and
graces
are
common
,
(
both
blessed
for
the
others
sake
)
their
infirmities
are
common
,
(
each
being
a
fellow
feeler
of
the
other
)
their
blessings
,
as
health
,
wealth
,
successe
,
are
common
:
their
calling
and
businesse
common
,
tending
to
the
common
good
of
them
and
theirs
:
their
crosses
common
,
yea
their
punishments
,
their
posterity
,
their
dwelling
,
their
friends
are
common
:
Shall
their
God
then
bee
severall
?
Shall
their
religion
and
worship
bee
disjointed
?
No
,
sure
:
mutuall
wants
and
needs
,
must
unite
and
reconcile
them
to
one
God
with
common
consent
Fourthly
,
Religion
is
the
golden
Cement
of
all
fellowships
,
and
unions
,
both
to
knit
,
and
to
sanctifie
the
same
more
firmely
and
closely
together
.
Religon
is
the
Cement
of
all
fellowship
.
That
union
,
which
is
not
thus
fastened
,
is
but
as
the
union
of
those
foxes
,
backward
,
by
firebrands
in
their
tailes
,
soone
dissolved
,
and
very
hurtfull
.
The
Iewes
have
a
pretty
observation
upon
the
Ebrew
name
of
the
woman
,
the
first
and
last
letters
whereof
make
up
the
name
Iah
,
God
:
which
if
they
be
taken
from
the
middle
letters
,
leave
all
in
a
combustion
,
for
they
signifie
fire
.
If
God
inclose
not
marriage
both
before
and
after
,
and
be
not
in
the
middest
of
it
,
by
this
band
of
religious
feare
;
marriage
is
nothing
save
a
fire
:
a
contentious
and
an
unpeaceable
condition
:
But
this
consent
of
both
in
the
Lord
,
is
the
most
firme
and
blessed
of
all
.
Those
tearmes
are
ever
strongest
and
best
agreed
,
which
agree
in
the
best
third
,
or
couple
.
Now
the
Lord
is
the
best
,
and
the
safest
band
.
What
a
sweet
glasse
is
it
for
husband
and
wife
to
see
each
others
face
,
yea
heart
in
,
to
be
acquainted
with
each
others
graces
,
or
wants
,
to
be
assured
of
each
others
love
and
loiall
affection
,
then
to
looke
how
they
stand
affected
to
the
band
of
their
union
,
I
meane
fellowship
in
religion
,
faith
,
hope
,
and
the
fruits
.
Fifthly
,
let
us
examine
this
truth
,
but
onely
in
one
prime
and
chiefe
act
of
religion
,
From
one
instance
,
viz.
their
necessity
of
joint
trust
in
God
.
and
that
is
faith
in
the
alsufficiencie
of
providence
:
and
that
will
teach
us
the
rest
.
What
is
the
married
estate
,
save
a
very
stage
of
wordly
care
to
act
her
part
?
Single
persons
never
come
to
understand
what
care
meanes
,
till
marriage
come
.
That
s
the
black
oxe
which
treades
heard
upon
them
.
How
shall
this
tread
be
borne
,
except
faith
in
the
promise
act
another
part
,
of
holy
carelesnesse
(
I
meane
in
point
of
carking
?
)
Surely
,
as
the
fashion
of
some
countries
is
to
hang
up
a
care-cloth
in
the
Bride-chamber
,
to
coole
the
heat
of
other
affections
in
the
married
,
and
to
put
them
in
mind
what
an
estate
they
are
entring
upon
;
so
,
well
may
this
cloth
of
care
ever
hang
in
their
chamber
,
except
faith
take
it
downe
and
fasten
their
care
upon
him
that
careth
for
them
,
cutting
off
all
superflous
carking
.
Now
this
grace
belongs
jointly
to
both
of
them
:
not
only
to
the
husband
,
who
followes
the
world
hard
to
please
his
wife
;
but
also
to
the
wife
,
who
(
as
the
Apostle
saith
)
is
as
ready
to
please
him
.
What
a
gulfe
of
care
doe
both
implunge
themselves
into
,
except
the
Lord
vouchafe
them
his
antidote
?
What
craft
,
trickes
,
coosenages
,
d●ceits
will
they
not
find
out
,
to
scrape
and
rake
together
,
all
being
fish
that
comes
into
their
net
?
What
clamors
,
discontents
,
and
brawles
will
arise
,
if
defeated
of
their
wills
?
What
basenesse
will
utter
it selfe
,
upon
any
other
expences
,
then
expected
?
But
let
the
Lord
be
their
portion
,
rocke
,
and
defence
,
and
what
can
distract
them
:
How
sweetly
will
both
draw
in
this
yoake
,
if
,
as
they
have
made
God
the
God
of
the
hilles
,
so
they
can
make
him
of
the
vallies
,
I
meane
,
the
God
of
their
bodies
as
well
as
their
soules
?
Now
,
if
this
one
joint
gift
do
so
runne
through
all
their
life
,
what
will
joint
consent
in
all
graces
do
,
as
hope
of
salvation
,
fitnesse
to
die
,
mercy
and
compassion
,
love
,
feare
,
meeknesse
,
and
the
rest
?
All
which
in
their
kind
,
under
faith
,
serve
to
furnish
the
married
condition
with
contentment
and
welfare
.
Sixtly
and
lastly
,
Nothing
hath
such
blessing
annexed
to
it
.
what
can
so
assuredly
bring
in
blessing
to
the
bodies
,
soules
,
posterity
,
families
,
and
attempts
of
each
other
,
as
jointnesse
of
religion
?
when
both
are
agreed
of
their
verduict
,
and
one
buildes
up
as
fast
as
the
other
?
when
no
sooner
the
one
enterprises
any
thing
,
but
the
other
joines
in
a
commending
it
to
God
,
for
blessing
.
They
not
daring
to
goe
to
worke
in
an
unblest
way
,
without
God
.
That
no
sooner
they
spie
an
infirmity
,
much
more
a
corruption
in
each
other
,
but
they
reserve
it
for
matter
of
humiliation
,
against
next
time
:
No
sooner
they
meet
with
a
mercy
,
but
they
make
it
matter
of
thanks
,
keeping
the
Alter
ever
burning
with
this
fewell
and
Sacrifice
:
What
a
sweet
derivation
is
this
to
both
,
of
pardon
and
blessing
?
What
a
warrant
is
it
unto
them
both
,
that
each
shall
share
in
all
good
,
when
as
both
doe
equally
need
it
,
so
each
seeke
it
of
God
?
When
God
is
made
both
of
Court
and
Counsell
,
privy
to
all
doubts
,
feares
and
wants
of
both
,
what
can
so
assure
them
of
an
happy
condition
,
when
censuring
,
condemning
,
or
quarreling
each
with
other
,
is
turned
into
a
mutuall
melting
in
Gods
bosome
,
for
the
greefs
and
complaints
of
one
another
:
when
in
Christ
their
Advocate
they
sanctifie
all
to
themselves
and
make
all
things
pure
to
them
,
bed
,
board
,
love
,
crosses
,
mercies
,
which
else
to
others
are
uncleane
,
and
defiled
.
This
for
Reasons
.
Quest.
A
question
here
offers
it selfe
,
if
the
grace
of
the
married
must
be
joint
,
what
is
to
be
said
when
the
husband
will
not
concurre
with
the
wife
,
or
she
with
him
,
in
such
duties
of
piety
or
mercy
,
as
doe
mutually
concerne
them
?
Must
she
then
desist
,
for
lacke
of
jointnesse
?
I
answer
:
The
question
were
much
harder
,
What
if
he
one
party
will
not
joine
with
the
other
?
if
it
were
made
of
such
an
husband
,
as
not
onely
doth
not
concurre
actually
with
the
wife
,
but
is
contrarily
minded
unto
her
.
I
will
therefore
frame
the
answer
to
both
cases
:
I
say
then
that
the
wife
may
supply
the
defect
of
his
non-concurrence
with
her
,
in
these
acts
of
religion
,
or
charity
.
For
why
?
his
defect
of
joining
,
although
it
may
hinder
the
grace
of
the
duty
,
yet
it
must
not
hinder
the
essence
of
performance
:
better
is
it
,
that
God
be
served
,
in
prayer
,
in
teaching
the
family
,
training
the
children
;
that
the
poore
be
relieved
,
and
good
done
,
as
it
may
be
,
then
not
at
all
:
Not
onely
because
the
defect
may
possibly
proceed
in
the
man
rather
from
impotency
,
and
weakenesse
:
in
which
respect
,
the
wife
making
supply
(
especially
being
eminently
better
fitted
then
other
women
are
)
doth
as
it
were
,
obtaine
acceptance
of
both
,
as
if
both
could
joine
,
and
the
husband
could
bee
the
mouth
of
the
woman
to
God
.
This
being
provided
,
that
her
gifts
consist
in
an
humble
modesty
,
as
in
other
sufficiency
.
But
besides
also
,
though
the
husband
be
opposite
to
good
himselfe
,
yet
if
he
connive
at
good
in
her
,
she
must
not
under
any
pretext
,
detract
the
duty
from
God
,
by
his
lewdnesse
,
and
incurre
double
wrath
from
God
.
Nay
I
adde
further
,
although
he
be
actually
opposite
,
that
is
forbid
it
to
be
done
,
yet
as
the
case
may
require
,
through
necessity
of
present
miseries
,
she
is
bound
to
step
out
from
her
ordinary
course
,
as
Abigail
did
in
Nabals
desperate
abandoning
of
Davids
servants
.
But
I
wish
the
Reader
to
suspend
his
thoughts
awhile
,
till
I
shall
finde
fitter
occasion
to
treate
of
this
answer
:
which
will
be
afterward
,
partly
in
the
dutie
of
the
husbands
understanding
,
partly
of
the
wives
subjection
.
Here
therefore
I
doe
but
touch
it
.
Vse
.
1
I
proceed
to
the
use
,
Reproofe
.
as
I
began
.
And
that
is
,
first
Reproof
of
a
foolish
contrariety
of
couples
in
this
kinde
.
Severalnesse
of
religion
in
the
married
sinful
,
if
af●ected
.
They
will
be
religious
in
marriage
,
but
how
?
Forsooth
as
they
were
before
:
they
will
goe
apart
by
themselves
,
and
severally
;
but
,
this
jointnesse
of
worship
,
they
abhorre
,
as
too
strict
and
needlesse
:
They
will
grant
that
they
must
read
,
pray
,
conferre
,
but
it
must
be
as
formerly
,
either
apart
,
or
with
other
company
;
but
as
for
imparting
themselves
to
each
other
,
they
are
loth
to
utter
their
ignorance
,
barrennesse
,
ungroundednesse
in
the
principles
,
or
their
spirituall
forgetfulnesse
,
unthankfulnesse
,
lukewarmenesse
,
especially
the
defect
in
marriage
duties
each
to
other
.
These
they
are
ashamed
to
make
each
other
privy
to
.
God
onely
is
(
they
thinke
)
meetest
to
be
acquainted
with
them
:
Why
?
are
you
such
strangers
?
Were
you
not
as
able
before
marriage
,
as
now
,
to
doe
this
?
Are
you
now
in
no
deeper
relations
,
then
before
?
Then
you
could
not
,
but
now
you
may
doe
otherwise
,
and
will
you
not
doe
it
?
I
cannot
better
describe
the
folly
hereof
,
then
by
the
fondnesse
of
such
wives
,
as
when
they
speake
to
their
husbands
,
they
call
them
by
their
names
,
or
place
,
Master
such
a
one
,
or
John
,
Richard
,
&c.
so
,
as
any
other
might
call
them
,
as
well
as
they
,
or
as
they
might
call
them
,
before
marriage
.
Surely
the
name
of
your
relation
,
husband
,
or
wife
,
I
thinke
,
were
fitter
for
them
then
common
names
.
The
like
I
say
here
,
such
a
religion
(
I
trow
)
were
fitter
for
you
,
as
might
best
agree
with
your
neere
union
;
and
not
such
as
any
unmarried
person
may
enjoy
.
Woe
to
him
,
that
is
alone
saith
Ecclesiastes
,
for
,
if
he
fall
who
shall
helpe
him
?
And
,
to
one
,
how
should
there
be
heate
?
(
he
meanes
of
generation
)
But
,
two
are
better
then
one
:
how
doth
this
agree
with
the
course
of
such
?
They
are
alone
even
when
they
are
two
:
and
they
are
two
(
divided
)
when
they
should
be
as
one
.
Surely
if
they
should
claime
power
in
severall
over
their
owne
bodies
,
or
power
to
have
a
severall
purse
,
or
a
stocke
going
apart
,
it
were
lesse
sinfull
,
then
thus
to
nourish
a
worship
of
God
,
wholy
apart
from
each
other
.
May
any
so
fitly
joine
in
mutuall
confession
or
thanks
as
they
,
who
have
but
one
God
,
and
can
(
as
one
soule
in
two
bodies
)
fellow-feele
,
and
compassionate
each
others
case
as
his
owne
?
Is
there
any
rent
so
bad
,
as
in
semelesse
coate
?
What
can
this
division
savor
of
,
but
pride
,
singularity
,
selflove
?
Or
how
would
the
devill
desire
to
rule
,
rather
then
by
this
seperation
?
I
aske
,
dost
thou
hold
the
body
,
or
the
body
thee
?
And
,
whom
hurtest
thou
herein
,
save
thine
own
body
and
soule
,
by
refuseing
such
a
succor
?
Wouldest
thou
not
think
it
an
unkindnesse
in
the
heart
and
liver
,
if
it
would
keep
in
all
spirits
and
bloud
within
themselves
,
and
transmit
none
to
the
parts
?
Must
it
not
threaten
(
as
he
said
once
)
putrifaction
and
obstruction
to
themselves
,
and
ruine
to
the
whole
?
So
much
for
this
first
.
Secondly
,
Branch
2.
this
reproves
all
such
couples
,
as
are
rather
backbyases
each
to
others
in
the
matters
of
God
,
Hindrers
of
each
other
in
such
joints
religion
,
to
be
taxed
.
then
helpers
either
in
ordinances
,
or
duties
.
Such
as
,
when
family
duties
are
called
for
,
either
by
husbands
,
or
wives
,
then
they
lay
loggs
in
each
others
way
,
then
of
all
other
times
,
their
businesse
sticks
to
their
fingers
,
then
they
have
most
irons
in
the
fire
to
attend
,
errands
abroad
,
or
children
within
,
to
runne
upon
,
to
dresse
:
If
private
duties
be
occasioned
,
much
more
awek
and
untowards
they
are
:
If
any
duty
of
compassion
,
and
mercy
offer
it selfe
,
visiting
the
sicke
,
counselling
of
the
distressed
,
helping
of
the
needy
,
come
in
their
way
,
they
lowre
,
and
crosse
it
,
disnay
each
other
from
it
.
Nay
,
and
yet
professe
to
be
religious
neverthelesse
.
Oh
wofull
ones
!
Is
this
your
consent
?
Doe
you
thus
honour
your
marriage
?
Did
you
enter
it
with
some
opinion
of
religion
,
and
doe
you
thus
promote
it
?
Is
it
not
a
sweet
nosegay
for
you
to
smell
to
,
to
heare
your
husbands
alledgings
,
this
duty
,
Sabbath
,
Sacrament
,
Fast
,
had
beene
done
,
sanctified
,
enjoyed
,
hadst
not
thou
hindred
?
Take
heed
,
God
will
not
be
mocked
!
If
this
be
done
by
the
religious
,
what
shall
the
irreligious
doe
?
If
this
be
done
in
the
greene
tree
,
what
shall
be
done
in
the
dry
?
Thirdly
,
Branch
3.
it
reproves
all
such
as
basely
rest
in
the
religion
of
each
other
,
Such
as
dorest
in
each
others
religion
,
taxed
.
though
themselves
looke
after
none
.
Many
women
good
for
not
hing
but
for
drudgery
,
yet
have
a
conceit
husbands
praiers
,
their
zeale
and
holines
shal
serve
their
turn
,
and
under
that
rotten
ragge
,
they
shroud
themselves
.
No
,
no
,
this
plaister
is
too
narrow
for
the
sore
:
If
each
party
will
fare
the
better
for
other
,
both
must
combine
,
both
must
pray
,
fast
,
sanctify
their
blessings
and
crosses
,
wives
must
not
plod
for
their
childrens
backes
and
bellies
,
leaving
the
care
of
their
soules
and
good
government
to
their
husbands
.
What
is
this
,
but
to
be
a
true
slave
,
but
an
unfaithfull
wife
?
Rather
say
thus
,
husband
,
I
have
a
part
a
part
in
them
,
as
well
as
thou
,
sure
I
am
,
they
have
received
as
much
of
old
Adam
from
me
,
as
thee
:
Oh
,
that
I
had
as
carefull
a
spirit
to
traine
them
up
,
as
thou
.
So
in
other
parts
of
duty
,
rest
not
either
of
you
in
others
religion
,
being
barren
your selves
,
for
each
tub
shall
stand
on
his
owne
bottome
.
The
goodnesse
of
one
shall
not
be
imputed
to
other
;
but
the
soule
that
sinneth
shall
die
.
Take
heed
lest
it
be
verified
,
two
shall
be
in
one
bed
,
the
one
taken
,
the
other
refused
!
As
God
hath
made
you
for
marriage
to
bee
one
flesh
,
so
see
that
by
grace
you
bee
one
spirit
.
Fourthly
,
to
these
may
be
added
the
preposterousnesse
of
such
couples
,
Married
persons
who
forsake
their
own
fellowsh●p
,
and
runne
to
strangers
,
faulty
.
as
are
then
safest
,
when
as
they
forsaking
their
bosome
fellowship
,
runne
into
the
company
of
strangers
,
to
converse
with
:
to
them
they
impart
their
marriage
discontents
,
crave
counsell
,
advise
from
them
,
betraying
(
by
their
practice
)
their
husbands
to
base
report
;
all
,
and
more
then
all
their
griefes
they
powre
into
strange
bosomes
,
refusing
their
owne
,
who
are
much
better
then
themselves
,
and
then
its
best
done
,
when
most
privily
,
and
furthest
from
their
husbands
notice
:
But
they
may
never
heare
of
any
thing
from
them
,
except
with
up
brading
and
discontent
:
They
must
either
heare
of
it
from
strangers
,
or
not
at
all
.
Oh
,
how
many
of
these
housewives
have
deceived
both
Minister
,
friends
,
and
husbands
by
their
subtilty
?
till
afterward
their
sinne
betray
them
,
what
mettall
and
stampe
they
are
of
!
The
truth
is
,
their
love
is
unfound
,
their
hearts
turbulent
,
their
tongues
querulous
and
clamorous
:
But
,
if
their
husbands
be
taken
from
them
,
and
their
eiesores
remooved
,
then
religious
persons
,
and
the
Minister
shall
no
more
heare
of
them
;
their
hearts
are
upon
new
liberties
,
all
their
gronings
are
vanisht
,
and
the
next
husband
(
though
lesse
religious
then
the
former
)
pleaseth
them
better
.
Oh
wofull
hypocrites
,
thus
to
colour
over
a
rotten
heart
,
with
religious
complaints
!
God
shall
meet
with
you
,
in
your
kinde
,
and
make
your
selves
at
last
your
owne
judges
,
when
his
plagues
ceaze
upon
you
!
repent
beforehand
,
and
prevent
them
,
if
you
bee
wise
.
Your
sinne
is
hereby
worse
then
others
,
who
perhaps
of
me
ere
ignorance
neglect
this
duty
,
being
otherwise
honest
:
To
whom
I
give
this
caveat
,
let
your
sinne
this
day
come
to
your
remembrance
,
amend
it
,
and
the
good
Lord
regard
not
,
but
passe
by
your
former
errors
upon
your
Repentance
.
Vse
2
As
for
those
couples
who
are
both
agreed
in
their
gracelesse
contempt
of
this
duty
,
as
they
also
are
in
all
ordinary
worship
of
God
,
they
belong
not
to
this
place
,
I
have
before
spoken
to
such
in
the
point
of
unequall
matches
;
They
(
of
all
others
)
are
furthest
off
,
let
them
prepare
to
make
answer
to
their
Iudge
,
who
being
commanded
to
honour
their
marriage
with
mutuall
religion
,
dare
mock
God
thus
.
Indeed
in
one
sense
it
may
be
said
,
they
are
equally
religious
,
for
the
one
hath
as
much
as
the
other
,
neither
barrell
better
herring
,
for
both
are
profane
,
and
as
they
entred
so
they
continue
.
Well
,
God
could
have
promoted
you
to
some
honour
:
but
your selves
have
chosen
shame
,
he
hath
powred
contempt
upon
you
,
thanke
your selves
Vse
.
3
Thirdly
,
this
teacheth
us
the
true
cause
,
why
so
many
couples
leade
a
sad
comfortlesse
life
:
Cause
or
the
unhappy
and
unprosperous
state
of
many
couples
,
is
,
want
of
mutuall
religion
.
some
cry
out
,
they
can
have
no
peace
one
with
another
;
others
,
that
they
thrive
not
,
cannot
be
well
reported
of
,
or
,
their
children
disquiet
them
:
God
is
against
them
,
nothing
prospers
:
Alas
!
what
wonder
!
God
is
the
last
end
of
your
though
,
he
is
not
set
up
in
your
married
estate
!
he
is
thrust
out
into
the
backe
roome
;
who
yet
should
be
all
in
all
,
chiefe
in
your
soules
,
prayers
,
family
,
worship
,
hee
is
nothing
at
all
,
and
is
it
strange
nothing
goes
forward
?
How
should
it
?
Surely
if
it
should
(
as
perhaps
some
as
bad
as
you
thrive
)
I
should
thinke
he
meant
to
destroy
you
!
But
now
,
since
he
sends
this
Bayliffe
to
arrest
you
,
and
filles
you
with
adversity
,
I
hope
it
is
to
bring
you
to
a
parlee
(
as
Absalom
in
burning
Jacobs
barely
)
to
provoke
and
stirre
you
up
to
lay
hold
upon
him
,
in
due
season
!
Bethinke
your selves
,
set
him
up
better
,
honour
him
,
and
he
will
honour
you
,
but
if
you
dishonour
him
,
he
will
(
as
Samuel
told
Eli
)
lightly
esteeme
of
you
:
Prevent
it
in
time
,
eare
he
come
upon
you
worse
;
he
hath
hitherto
beene
onely
as
a
mothe
,
and
destroied
your
beautie
,
but
he
can
teare
you
in
pieces
as
a
Lion
,
if
you
looke
not
to
it
!
picke
out
the
secret
canker
out
of
this
apple
,
else
it
will
consume
all
:
And
this
I
adde
,
although
you
should
swimme
in
all
welfare
,
and
prolong
your
daies
,
if
this
be
all
your
mourning
,
for
corne
and
oyle
,
it
shall
be
given
you
as
a
curse
:
if
you
see
not
Gods
meaning
,
and
honour
not
your
marriage
,
by
resigning
up
your
Crowne
,
and
casting
it
at
Gods
feet
,
depending
upon
him
for
blessing
;
you
shall
die
dishonorablely
,
and
live
without
comfort
:
it
s
not
all
the
wealth
you
have
shall
helpe
you
to
joy
,
but
rather
as
quailes
shall
all
come
out
at
your
nostrills
,
and
leave
you
desolate
.
Vse
4
Fourthly
,
let
this
be
exhortation
to
all
good
couples
,
who
feare
God
,
Exhortation
to
all
good
couples
to
be
joint
in
their
religion
.
to
be
joint
in
their
religion
together
.
And
here
give
me
leave
to
speake
a
word
or
two
of
some
particular
duties
:
and
then
of
your
generall
converse
.
Touching
the
former
,
I
would
touch
these
two
,
the
one
touching
family
worship
,
outward
,
the
other
touching
that
grace
mentioned
in
the
fourth
reason
before
,
I
meane
faith
in
Gods
providence
,
which
is
inward
.
I
begin
therefore
with
this
.
Consider
both
of
you
,
there
is
but
need
of
it
,
in
this
your
course
of
wordly
dealing
:
most
couples
are
met
to
encrease
carking
and
distrust
,
Both
inward
,
as
in
faith
,
and
the
like
.
as
much
raine
to
make
a
torrent
.
The
Devill
will
so
stuffe
and
fill
them
with
carking
and
covetousnesse
,
their
owne
base
hearts
set
upon
the
creature
,
will
so
inflame
them
,
the
error
of
the
wicked
will
so
pollute
them
through
lust
,
by
their
cursed
example
,
that
many
who
met
together
in
hope
to
become
Saints
,
after
they
are
met
,
proove
little
better
then
disguised
heathen
:
Well
might
the
Apostle
joine
the
caveat
of
marriage
here
,
with
that
of
covetousnesse
in
the
next
verse
:
and
marke
his
phrase
,
let
not
your
conversation
be
in
covetousnesse
:
the
words
are
,
roll
not
(
as
the
doore
upon
her
hinges
)
in
the
love
of
silver
:
his
meaning
is
this
,
marriage
is
a
rolling
up
and
downe
from
one
carnall
busines
to
another
:
the
calling
,
the
looking
to
children
,
buying
in
,
paying
out
,
stocking
the
groundes
,
raising
of
commodity
thereupon
,
going
out
and
in
,
and
walking
in
a
round
of
the
world
:
nothing
but
scuffling
and
shuffling
to
get
and
scrape
:
except
there
be
this
gift
of
faith
to
season
the
heart
in
all
this
orbe
and
round
:
to
settle
it
in
the
center
of
providence
,
to
sweeten
it
with
affiance
in
God
.
Alas
,
else
,
all
the
questions
will
be
,
how
shall
these
chargabe
servants
be
fed
?
how
shall
all
these
debts
be
paid
?
what
losses
are
here
in
our
cattel
?
how
poore
are
our
takings
in
our
shops
?
our
trades
are
meane
,
our
children
are
many
,
what
shall
we
eate
,
wherwith
shall
we
be
cloathed
?
Alas
,
little
thought
I
at
first
entrance
,
that
marriage
had
beene
of
this
die
,
I
thought
all
had
beene
white
and
faire
:
now
I
see
corne
,
cattell
,
husbandry
,
house
wisery
,
all
lies
at
the
curtesie
of
mercy
,
the
stocke
is
out
,
and
except
God
blesse
it
,
may
never
come
in
againe
,
except
God
give
successe
,
good
seasons
of
weather
,
crops
will
faile
,
rents
will
be
unpaid
,
and
we
may
die
beggers
.
What
?
did
you
think
marriage
was
but
a
song
,
a
sport
,
an
hony
moone
,
of
one
daies
jollity
?
did
you
not
consider
,
that
its
a
perpetuall
exercise
of
faith
,
for
your selves
,
for
your
children
,
for
your
servants
,
and
businesse
?
If
you
did
not
,
then
learne
wisdome
now
:
God
hath
set
you
in
it
,
to
try
you
,
what
mettall
you
are
made
of
:
whether
it
will
make
you
disguised
heathens
,
or
gracious
believers
,
who
commend
your selves
and
all
to
God
,
shutting
up
your selves
in
his
Arke
,
that
the
floods
of
great
waters
overflow
not
.
I
tell
you
marriage
is
a
stage
for
faith
to
act
upon
,
to
cast
and
venture
all
upon
him
,
who
will
care
for
you
,
and
promiseth
to
doe
all
your
workes
for
you
.
Be
therefore
both
of
you
just
before
God
,
walke
in
this
command
of
faith
,
as
well
as
any
,
yea
this
before
any
.
Take
no
carking
thought
how
children
should
be
maintained
,
educated
,
portioned
,
married
.
Doe
not
as
one
lately
did
:
having
one
sonne
borne
,
he
vowed
he
would
have
no
more
,
whatsoever
came
of
it
,
for
he
meant
to
leave
that
child
,
all
his
estate
,
(
judge
by
the
way
into
what
noisome
snares
a
base
heart
brought
him
into
)
and
he
whould
have
no
more
,
to
be
beggers
.
Would
it
be
thought
,
this
Divell
of
unbeliefe
were
so
ranke
?
Why
,
marriage
will
make
covetousnes
a
veniall
sinne
,
(
worse
then
the
Pope
makes
it
)
without
faith
.
Be
resolved
of
it
,
Faith
the
principall
prop
of
the
married
.
faith
must
be
your
onely
helpe
,
to
stop
you
from
drowning
in
this
gulfe
.
Else
no
farme
,
or
occupying
will
be
great
enough
:
you
would
thinke
all
your
life
but
a
moment
,
for
the
satisfying
of
an
insatiable
spirit
?
So
many
irons
at
once
in
the
fire
,
till
one
marre
another
,
and
overthrow
all
.
Else
,
you
will
pick
quarrels
with
your
trades
,
and
be
ready
to
forsake
them
,
as
fast
as
you
embrace
them
,
and
so
wearie
your selves
with
losses
,
till
ruined
.
Else
you
will
be
so
sordid
,
so
pinching
and
base
in
your
house
keeping
,
so
subtile
,
false
in
your
sellings
,
you
will
grow
defrauders
,
oppressors
,
usurers
,
and
cheaters
,
in
your
traffique
and
trades
,
so
eager
in
your
toile
,
so
impatient
of
a
defeate
,
so
injurious
and
unmercifull
not
onely
to
your
beasts
,
but
even
to
your
wives
,
selves
,
children
,
servants
:
so
base
in
your
works
of
charity
,
that
both
God
and
men
loath
and
be
weary
of
you
.
What
patternes
of
such
married
ones
,
Infinite
miseries
of
the
married
through
the
distrust
of
Gods
providence
.
doth
almost
every
towne
afford
?
And
when
God
frownes
upon
them
,
then
they
knaw
their
tongues
for
vexation
and
wax
as
profane
in
the
first
Table
,
scorners
of
worship
,
and
Sabbaths
,
as
before
unjust
in
the
second
.
Therfore
,
live
by
faith
both
husband
without
,
and
wife
within
,
this
is
a
joint
worke
of
both
:
(
of
your
severall
duties
I
shall
speake
after
)
doth
gaine
come
in
,
and
wealth
abound
?
Set
not
your
heart
upon
it
:
be
not
giddie
,
wanton
,
sensuall
:
faith
abhorres
such
behaviour
,
and
settles
the
soule
in
a
sober
frame
of
thankfulnesse
:
doth
God
crosse
you
?
Distrust
him
not
,
deject
not
your
hearts
,
God
is
able
to
supply
it
.
How
else
was
David
supported
,
when
not
onely
city
and
wealth
,
but
also
wives
were
carried
captives
?
surely
by
faith
he
comforted
himselfe
in
God
,
and
recovered
all
.
Am
I
in
debts
?
God
will
pay
them
:
I
came
not
into
them
by
my
sinne
,
but
God
brought
me
in
,
by
providence
:
he
therefore
shall
bring
me
out
:
Have
I
losses
?
God
will
restore
them
as
to
Job
:
Am
I
sicke
in
body
?
diseased
,
husband
and
wife
each
lying
upon
others
hand
,
threatned
by
creditors
,
to
goe
to
prison
,
fallen
into
the
hand
of
a
mercilesse
Landlord
?
faith
will
cast
you
upon
a
mercifull
God
:
and
although
the
common
proverbe
is
,
faith
will
never
buy
corne
nor
clothes
:
yet
do
but
improove
it
,
and
thou
shalt
finde
,
it
will
be
like
Salomons
silver
,
and
answer
all
things
,
buy
all
marquets
:
She
serves
a
master
who
can
mollifie
the
hearts
of
the
cruellest
enemy
,
will
sooner
suffer
the
Lyons
to
be
hungerbit
,
then
his
poore
shiftlesse
Lambes
to
want
:
All
the
fishes
in
the
sea
are
his
,
his
are
all
the
sheepe
on
a
thousand
hills
,
all
the
mines
of
red
and
white
earth
,
all
the
mony
in
all
men
purses
:
All
things
are
Christs
,
thou
being
his
all
things
are
thine
,
and
shall
be
cast
in
as
an
overplus
unto
thee
:
Thou
needest
not
say
,
husband
,
wife
,
we
shall
be
destroyed
one
day
by
this
poverty
;
therefore
wee
must
fall
to
indirect
courses
,
as
others
,
to
bring
in
the
penny
:
No
;
let
Atheists
say
thus
,
they
who
have
a
God
to
trust
to
,
let
them
never
dishonor
him
,
by
such
doings
:
thereby
making
him
their
enemy
,
lest
they
be
compelled
to
speake
for
somewhat
.
He
that
clothes
the
grasse
of
the
field
,
and
the
lillies
,
which
neither
labour
nor
spinne
,
much
more
will
doe
for
them
that
trust
him
;
you
serve
no
hard
master
,
nor
one
,
that
needs
your
sinne
to
serve
his
providence
.
This
faith
must
be
Domina
fac
totum
,
she
must
doe
all
and
suffer
all
,
and
carry
all
,
she
must
be
the
stirring
housewife
(
or
else
in
vaine
doe
others
stirre
)
who
can
doe
more
with
sitting
still
,
then
all
others
,
though
each
finger
were
a
thumbe
:
By
her
therefore
and
her
daughter
patience
possesse
your
soules
,
and
commend
your selves
to
him
,
who
will
effect
your
desire
.
This
for
the
former
particular
,
for
faith
in
the
promise
.
The
other
particular
is
outward
,
Familie
duties
,
and
private
worship
,
necessary
for
good
couples
to
joine
in
closely
.
which
is
the
joint
serving
of
God
in
the
family
.
Though
both
of
you
pray
not
,
yet
the
one
hold
it
up
in
the
others
absence
,
and
set
up
God
with
both
hands
in
your
house
:
Let
prayer
,
reading
,
and
other
worship
hansell
your
dwelling
and
sanctifie
it
,
at
your
first
entrance
,
and
afterward
season
and
sweeten
it
,
and
all
,
both
persons
and
things
that
belong
to
that
:
Let
all
goe
under
the
banner
and
protection
of
God
by
it
.
It
must
be
as
the
Temple
morning
and
evening
sacrifice
,
what
else
so
ever
you
adde
thereto
,
you
may
,
but
this
must
be
constant
.
The
holy
Ghost
loves
to
honour
this
Sacrifice
through
the
Scripture
:
Daniel
would
pray
at
the
season
of
it
,
Eliah
would
offer
his
sacrifice
at
that
time
,
and
so
the
rest
.
And
this
Sacrifice
made
all
the
rest
welcome
,
and
blessed
,
Therefore
be
joint
in
it
;
begin
not
zealously
at
first
,
and
end
in
the
flesh
,
which
is
the
custome
of
most
couples
.
Looke
not
asquint
with
an
evill
eye
upon
it
,
to
cast
your
businesses
so
unhappily
,
as
to
trench
upon
the
season
thereof
:
as
if
your
hearts
secretly
grudged
at
God
in
it
,
and
could
scarse
beteame
it
.
Both
of
you
be
just
before
God
in
it
:
striving
who
should
goe
before
the
other
in
it
:
be
no
snare
each
to
other
not
onely
by
your
backwardnesse
and
murmuring
at
it
,
not
so
much
as
in
your
indifferency
of
spirit
toward
it
:
least
you
defile
each
other
by
it
,
and
so
you
grow
mannerly
to
put
it
off
at
first
,
and
then
by
degrees
by
any
trifling
occasion
to
outweare
it
.
Know
it
,
that
by
the
defacing
of
this
,
you
out-weare
all
blessing
,
and
goe
in
the
rowe
of
them
of
whom
it
s
said
:
poure
out
thy
wrath
upon
the
families
which
call
not
upon
thy
name
.
Be
very
serious
to
taske
your selves
to
it
,
to
presse
each
other
not
onely
to
a
performing
of
it
in
generall
,
to
say
a
few
praiers
,
but
to
bee
instant
,
fervent
,
and
constant
in
it
.
The
seasoning
of
your
children
,
the
awe
and
government
of
your
servants
depends
upon
it
:
and
where
its
wanting
,
both
prove
ruinous
,
and
brutish
,
besides
the
misery
of
the
whole
family
condition
.
Vse
all
wisdome
thou
man
,
all
prevention
and
earely
care
,
thou
woman
,
both
without
and
within
,
that
all
busines
and
occasions
may
be
set
at
a
stay
,
and
dispatcht
,
that
this
weighty
affaire
stand
not
let
for
them
.
Be
sure
that
thy
heart
smite
thee
not
oft
in
the
day
,
when
shrewd
turnes
befall
thy
children
,
thy
house
is
in
danger
by
casualty
of
fire
,
thy
husband
and
thou
quarrell
,
or
any
other
sad
accident
happen
;
to
say
,
these
are
,
because
we
sought
not
God
this
day
:
therefore
is
this
mischance
befallen
me
in
my
cattell
,
or
in
my
travaile
,
or
by
a
fall
off
my
horse
,
or
ill
successe
in
my
businesse
,
or
the
like
.
Let
not
the
comming
in
of
friends
,
strangers
,
break
it
off
:
sit
not
loose
to
it
,
least
each
toy
unsettle
it
.
Awe
the
family
to
it
,
both
joine
in
the
drawing
of
your
inferiors
to
reverence
it
,
least
if
forme
and
commones
once
breake
in
,
the
next
newes
be
,
wearinesse
,
and
so
breaking
it
off
.
And
with
praier
,
let
solemne
calling
of
the
children
and
servants
to
accompt
be
practised
.
If
you
can
possibly
let
the
morning
rather
then
noonetide
be
your
appointed
season
,
lest
necessary
occasions
deprive
some
,
whom
it
concernes
.
Chuse
it
before
meales
,
if
it
be
possible
:
If
the
greatnesse
of
household
hinder
that
,
then
take
heed
that
drousinesse
,
slumber
,
and
the
Divell
set
not
in
their
foote
to
marre
all
,
which
for
the
most
part
is
the
canker
of
most
family
duties
:
which
through
custome
is
made
nothing
of
,
till
it
have
cast
out
duty
it selfe
upon
the
dunghill
.
I
shall
speake
more
of
the
mans
duty
in
speciall
,
afterward
:
this
now
I
thought
good
to
premise
in
generall
.
Needfnll
to
use
private
worship
.
And
this
of
these
two
particulars
,
of
the
joint
duty
of
couples
be
said
.
Now
I
come
to
the
generall
exhortation
,
and
so
finish
the
Chapter
.
Let
it
be
therefore
exhortation
to
all
good
couples
,
Causes
why
it
should
be
so
.
to
be
mutuall
in
all
religious
duties
,
ordinances
,
and
service
of
God
.
This
will
strengthen
the
wheele
of
marriage
life
,
as
the
strong
spoakes
in
the
cart
wheele
,
strengthen
it
,
from
cracking
,
and
splitting
.
Live
not
like
strangers
to
God
:
for
so
shall
you
never
be
inward
with
each
other
:
your
life
will
waxe
common
and
fulsome
,
past
and
spent
out
in
a
shaddow
and
vanity
,
yea
vexation
of
spirit
:
and
at
your
death
,
you
shall
say
,
alas
we
never
knew
one
another
truely
.
I
dare
not
snare
you
for
settnesse
of
Canonicall
houres
,
or
for
oftnesse
of
duty
:
I
leave
that
to
your
owne
experience
,
who
should
best
know
each
others
wants
,
or
at
least
your
owne
to
draw
you
to
it
.
It
is
not
meet
families
be
made
privie
to
the
privacie
of
their
governors
:
it
is
the
next
way
to
make
them
despised
:
its
〈◊〉
referring
them
to
your
owne
seasons
:
except
your selves
be
the
whole
family
,
for
then
the
difference
is
taken
away
.
I
say
,
there
may
bee
secret
cases
,
wherein
even
each
partie
may
chuse
secrecie
;
in
such
,
be
wise
,
and
powre
out
you
hearts
to
God
,
apart
,
as
its
like
Rebecca
did
in
the
strife
of
her
twins
.
There
is
a
season
for
all
things
:
and
marriage
secrets
are
sacredly
to
be
kept
.
Therefore
I
say
let
this
be
the
chiefe
pearle
of
the
marriage
crowne
;
search
out
all
thy
corruptions
:
make
a
register
of
all
favors
of
God
,
which
God
hath
granted
to
thee
,
Great
benefit
of
pr●va●e
j●●●t
wo●sh●p
.
and
to
thy
wife
in
common
;
such
as
at
the
time
of
receiving
,
seemed
most
pretious
,
and
might
ill
have
bin
spared
:
marke
how
the
Lord
hath
gone
before
thee
and
ordered
thy
conversation
:
consider
together
how
happily
,
and
yet
perhaps
hardly
you
met
in
marriage
:
what
sound
love
,
and
covenant
the
Lord
bred
at
first
in
you
:
how
they
have
since
held
firme
;
and
although
many
things
have
come
in
to
weaken
them
,
yet
they
have
not
prevailed
.
Consider
how
your
hearts
are
drawne
daily
each
to
other
:
calmeth
your
unquiet
spirits
,
(
which
otherwise
would
not
keepe
compasse
)
so
that
you
looke
not
each
upon
the
other
with
the
eyes
of
Serpents
,
but
of
Doves
.
Observe
how
Sabbaths
and
Sacraments
are
blessed
,
Counsells
about
it
.
how
your
faith
and
peace
growes
,
your
feares
decay
,
how
your
corruptions
are
purged
;
what
dangers
in
body
,
state
,
children
you
avoid
;
and
what
sorrowes
,
which
comber
others
,
you
are
free
from
:
also
what
successe
in
your
childrens
tractablenesse
,
and
towardnesse
:
what
faithfulnesse
and
subjection
in
your
servants
,
(
for
is
it
not
God
,
who
makes
many
stout
stomackes
of
both
sexes
,
subject
to
weake
governors
?
(
as
David
saith
)
how
your
fellowship
with
the
good
encreases
,
what
new
blessings
are
fallen
upon
you
,
in
persons
,
names
,
trades
,
posterity
:
Marke
also
well
,
where
Satan
most
insuleth
,
and
where
the
hedge
is
lowest
with
you
:
what
corruptions
(
as
old
sores
)
breake
out
in
their
seasons
,
which
yet
seemed
to
be
quasht
before
;
what
lustes
of
the
heart
,
lust
of
the
eie
,
or
pride
of
life
bubbles
up
from
within
:
Looke
not
each
into
him
or
her selfe
,
but
each
into
other
,
as
having
interest
deeply
planted
;
yet
doe
it
not
with
curiosity
but
simplicity
:
By
this
meanes
both
abundant
matter
and
manner
,
as
oile
to
the
lampe
,
will
offer
themselves
to
nourish
this
ordinance
;
all
lust
of
sloth
,
all
rust
of
ease
,
wearinesse
will
be
filed
off
.
And
a
free
heart
to
make
God
the
umpire
of
your
differences
(
if
any
be
,
as
how
can
it
be
avoided
,
but
a
roote
of
bitternesse
within
,
will
lesse
or
more
breake
out
)
the
composer
of
your
hearts
,
the
granter
of
your
requests
,
and
the
gracer
of
your
marriages
will
be
obtained
.
And
feare
not
,
lest
this
course
should
in
time
wearie
you
,
or
alienation
each
from
other
should
grow
,
to
distast
this
duty
;
for
the
Lord
who
hath
founded
it
,
will
owne
it
,
and
can
blesse
it
,
and
keepe
out
disorder
;
and
the
sweet
fruit
of
this
service
,
will
so
both
prevent
,
attend
and
follow
you
,
in
all
your
waies
,
that
you
shall
feele
your selves
to
walke
each
before
other
,
and
both
before
God
,
lesse
loosely
,
moresoundly
and
safely
:
For
why
?
how
can
it
otherwise
be
,
when
both
of
you
remember
whom
you
use
to
goe
to
,
(
as
to
the
oath
and
covenant
)
both
in
your
confessions
,
on
which
you
shame
your selves
for
your
faylings
,
and
in
your
requests
,
craving
pardon
and
purging
,
and
where
you
have
done
wel
,
to
praise
him
for
support
,
and
to
be
thankfull
for
that
administration
and
protection
of
his
,
under
which
(
as
his
beloved
)
you
have
bin
,
all
the
day
long
.
I
conclude
therefore
,
goe
to
God
more
jointly
then
ever
;
hold
,
Exhortation
to
private
en●●●ourse
with
God
.
and
pull
more
hard
and
close
together
,
so
oft
as
you
go
to
the
throne
of
grace
;
especially
,
when
as
with
that
good
Jacob
,
you
are
resolved
not
to
cease
wrastling
till
you
be
blessed
:
compell
him
to
send
you
away
with
your
request
,
else
you
cannot
be
answered
Goe
by
a
promise
in
your
Advocate
,
and
say
,
now
Lord
,
this
new
state
of
ours
,
requireth
new
manners
,
new
selfedeniall
,
new
faith
,
new
life
,
a
donble
portion
of
grace
;
begge
it
therefore
as
Elisha
did
;
all
that
belong
to
you
,
require
a
new
part
in
you
:
And
,
who
is
sufficient
for
these
?
Make
your selves
nothing
:
and
God
all
in
all
,
who
can
satisfie
you
.
Seperate
not
your selves
in
these
duties
,
as
others
doe
in
Congregations
,
or
others
in
boord
and
bed
,
but
say
,
come
,
let
us
pray
together
,
confesse
,
give
thanks
,
I
am
as
thou
art
,
my
people
as
thine
,
my
horses
as
thine
,
my
thoughts
,
affections
,
members
,
as
thine
.
By
this
meane
,
love
shall
so
grow
,
that
it
shall
outgrow
all
distempers
:
you
shall
say
of
each
other
,
I
never
thought
my
wife
had
the
tithe
of
that
grace
in
her
heart
,
or
that
my
husband
had
halfe
that
humblenesse
,
compassion
,
faith
,
which
now
I
perceive
.
Those
evills
,
those
infirmities
,
which
would
for
ever
have
estranged
some
,
and
caused
distast
,
I
see
in
him
,
in
her
,
breed
so
much
the
more
love
to
my
soule
,
sympathy
,
and
mercy
:
This
from
this
welspring
of
joint
worship
,
shall
flowe
streames
of
hony
and
butter
(
as
Iob
speakes
)
into
all
the
life●
Especially
,
when
crosses
and
streights
shall
befall
you
,
then
shall
God
be
neerest
of
all
unto
you
,
and
be
afflicted
with
you
in
all
:
because
you
have
made
him
the
God
of
your
mounteynes
,
he
wil
bee
the
God
of
you
valleys
also
,
whenas
others
,
who
never
thus
traded
with
him
,
shal
be
sent
to
their
Idolls
,
and
to
shifte
for
themselves
.
And
as
touching
the
first
duties
,
of
mutuallnes
,
viz.
of
these
fowre
jointnesse
of
religion
and
worship
,
thus
much
.
CHAP.
VII
.
The
second
mutuall
duty
of
the
Married
,
viz.
Conjugall
love
handled
.
I
Now
proceed
to
the
second
mayne
and
joint
duty
of
the
marryed
which
is
conjugall
Love
:
The
second
joint
office
of
the
marryed
,
Conjugal
love
For
the
better
handling
wherof
it
will
not
be
amisse
first
to
premise
somewhat
,
touching
the
nature
of
it
:
and
then
to
shew
some
reasons
,
why
it
should
bee
jointly
preserved
,
adding
some
meanes
wherby
it
may
bee
done
,
and
so
,
concluding
with
use
.
That
infinitely
and
onely
wise
God
who
both
upholdeth
by
his
providence
,
Love
ought
to
be
jointly
preserved
,
for
the
honor
of
Marriage
.
all
his
creatures
in
their
kindes
and
subsisting
,
and
hath
by
one
soule
of
harmony
and
consent
,
accorded
each
with
other
,
for
their
mutuall
ayde
and
support
:
much
more
hath
his
hand
in
the
accorde
of
reasonable
creatures
,
their
fellowship
and
league
together
,
as
without
which
they
could
not
well
continue
in
their
welfare
&
prosperity
.
And
therefore
,
for
the
more
sweete
reconciling
and
uniting
of
the
affections
of
one
to
another
in
every
kinde
of
league
and
fellowship
,
both
the
more
generall
and
common
,
standing
in
outward
commerce
,
and
the
more
neer
&
close
,
as
in
friendship
and
marriage
;
he
hath
accordingly
planted
in
every
nature
,
sexe
and
person
more
or
lesse
Simpathy
,
that
the
one
not
possibly
beeing
able
to
subsist
without
the
other
,
might
by
this
tye
,
each
love
the
other
,
and
be
knit
to
the
other
in
union
and
affection
.
Not
only
bred
by
peculiar
instinct
.
This
appeares
even
in
the
most
remote
contracts
of
buying
and
selling
,
borrowing
and
lending
:
wherin
although
the
league
stand
rather
in
things
then
in
persons
,
yet
even
there
,
is
seene
a
generall
kinde
of
love
,
each
man
chusing
to
trade
and
traffique
with
them
,
whose
spirit
and
frame
is
most
sutable
to
their
owne
.
When
God
meant
to
enrich
the
Israelites
by
the
bounty
of
the
Egyptians
,
he
darted
in
for
the
time
such
a
sympathie
into
their
hearts
,
that
they
found
favour
in
their
eies
;
so
that
nothing
was
then
too
deare
for
them
,
jewels
and
gold
and
silver
,
till
they
had
impoverisht
themselves
.
And
,
in
those
combinations
of
men
which
are
grounded
in
law
and
civill
order
in
commonwealths
and
corporations
,
although
there
be
a
necessary
bond
,
to
keepe
all
sorts
within
order
and
government
:
yet
there
is
to
be
observed
between
those
members
,
a
more
peculiar
bond
betweene
some
then
others
,
through
a
suteablenesse
of
disposition
that
is
in
them
,
whereby
for
speciall
causes
,
the
one
doth
more
tenderly
affect
some
one
or
other
,
then
the
common
body
can
affect
it selfe
.
This
yet
doth
much
more
appeare
in
the
league
of
friendship
,
wherin
we
see
God
doth
so
order
it
,
that
by
a
secret
instinct
of
love
and
sympathy
,
causing
the
heart
of
the
one
to
incline
to
the
other
,
two
friends
have
beene
knit
so
close
to
the
other
,
that
they
have
beene
as
one
spirit
in
two
bodies
,
as
not
only
wee
see
in
Jonathan
and
David
,
but
in
heathens
which
have
striven
to
lay
downe
their
lives
for
the
safeguard
of
each
other
.
And
that
the
finger
of
God
is
hert
,
appeares
by
this
,
that
oftimes
a
reason
cannot
be
given
by
either
partie
,
why
they
should
be
so
tender
each
to
other
:
It
being
caused
notby
any
profitable
or
pleasurable
meane
,
but
by
meere
sympathy
,
which
is
farre
the
more
pure
and
noble
cement
of
union
,
then
what
else
so
ever
.
Nay
,
in
the
very
sencelesse
creatures
is
to
be
seene
this
amity
and
neerenesse
,
that
as
some
have
an
antipathy
each
to
other
,
as
the
shadow
of
the
walnut
is
noxious
to
other
plants
;
so
,
the
elme
and
the
vine
doe
naturally
so
entwine
and
embrace
each
the
other
,
that
it
s
called
,
the
friendly
elme
;
who
can
tell
why
?
much
more
then
in
reasonable
creatures
,
it
must
be
so
.
And
hence
those
heathens
(
that
could
goe
no
further
)
make
the
very
constellations
of
heaven
,
under
which
two
are
borne
,
to
be
the
cause
and
influence
of
their
accord
:
I
know
not
what
starre
(
saith
one
)
hath
temperd
my
nature
so
fitly
to
thine
,
that
we
should
be
so
united
.
And
another
,
scoffing
at
one
he
distasted
,
tells
him
,
I
love
thee
not
certainly
,
and
yet
I
cannot
tell
why
,
(
for
thou
never
hurtest
me
)
but
this
I
am
sure
of
,
that
I
love
thee
not
.
What
wonder
then
,
if
God
for
the
preserving
of
that
band
which
is
neerest
of
all
,
durablest
of
all
,
and
the
most
fundamentall
of
all
:
hath
much
more
caused
a
secret
sympathie
of
hearts
to
live
in
the
brests
and
bosomes
of
some
men
,
and
some
women
,
that
are
to
live
in
the
married
estate
,
(
whereof
no
reason
can
bee
given
,
save
the
finger
of
God
;
)
whereby
I
say
their
hearts
and
affections
doe
consent
together
,
of
two
to
become
one
flesh
,
the
most
inward
union
of
all
?
Whence
is
it
,
that
(
all
others
set
aside
,
sometimes
more
amiable
in
themselves
,
more
rich
,
better
bred
,
and
the
like
)
yet
through
this
instinct
of
sympathie
,
(
an
hidden
and
unknowne
cause
)
two
consent
together
to
become
husband
and
wife
?
Surely
by
this
it
appeares
,
that
by
how
much
lesse
reason
can
be
given
of
this
temperament
,
so
much
the
more
God
is
in
it
,
as
purposing
by
a
more
pretious
and
uniting
band
,
then
ordinary
,
to
knit
them
together
,
whom
he
purposeth
to
maintaine
in
such
a
league
,
as
must
endure
,
and
cannot
be
dissolved
,
when
once
it
is
made
.
So
that
we
see
marriage
love
is
oftime
a
secret
worke
of
God
,
pitching
the
heart
of
one
party
upon
another
,
for
no
knowne
cause
;
and
therefore
where
this
strong
lodestone
attracts
each
to
other
,
no
further
question
need
to
be
made
,
but
such
a
man
such
a
womans
match
were
made
in
heaven
,
and
God
hath
brought
them
together
.
But
,
But
oftent●ms
by
outward
occasions
and
motives
.
because
the
finger
of
God
is
not
so
manifest
in
all
matches
as
by
a
secret
inspiration
to
unite
them
:
and
because
man
being
a
reasonable
creature
,
is
led
in
affections
,
not
to
live
by
sensuall
appetite
,
as
a
beast
,
but
by
rationall
motives
and
inducements
:
therefore
providence
discovers
it selfe
herein
also
:
even
framing
the
matter
so
,
that
oftimes
where
this
naturall
inclination
failes
,
and
where
in
likely
hood
some
antipathie
and
contrariety
of
spirits
would
appeare
;
yet
,
by
some
accidentall
endowments
of
religion
,
of
education
,
of
eminent
naturall
parts
,
of
sweet
disposition
,
even
that
party
pleases
best
,
who
yet
were
as
likely
to
displease
as
much
as
any
in
the
generall
.
I
say
this
is
a
providence
more
generall
,
then
the
former
:
so
ordering
things
,
that
where
meere
sympathy
failes
,
yet
another
band
may
proove
(
to
some
persons
)
as
pleasing
and
lasting
,
when
as
they
see
that
one
defect
is
recompenced
,
with
another
eminencie
and
perfection
.
Who
but
God
hath
so
accorded
it
,
that
many
a
woman
of
exquisite
beauty
and
person
,
like
to
attract
love
enough
(
in
a
mutuall
way
of
man
)
should
yet
come
short
of
inward
wi●
,
wisedome
and
abilities
?
Surely
he
who
doth
all
so
well
,
that
nothing
can
bee
found
out
after
him
better
then
he
hath
made
it
,
hath
thus
appointed
it
,
lest
if
all
perfections
should
concurre
in
one
impotent
subject
,
the
heart
would
be
too
big
for
the
bosome
,
and
swell
into
an
excesse
of
pride
,
and
selfelove
.
And
on
the
other
side
,
who
hath
so
ordred
it
,
that
oftentimes
,
where
beauty
failes
,
where
●ther
person
is
ordinary
,
there
yet
,
these
uncomely
partes
should
be
cloathed
with
greater
honour
,
of
vertue
,
understanding
,
industry
,
providence
,
and
other
qualities
of
worth
:
and
all
for
this
universall
end
,
that
there
might
be
an
equality
?
So
that
whereas
the
person
in
some
regards
might
be
an
object
of
disdaine
,
yet
in
others
,
might
be
to
a
rationall
and
wise
man
,
a
meet
object
of
esteeme
,
her
gifts
drowning
her
defects
,
and
so
sustaining
the
poore
creature
from
contempt
and
scorne
.
Thus
doth
God
by
his
wisedome
so
order
contraires
,
that
being
brought
by
his
own
skillfull
hand
to
a
due
temperature
,
they
might
cause
a
most
pleasing
harmony
:
so
that
oftimes
a
nimble
wit
joyned
with
a
more
slow
,
a
phlegmatique
temper
with
a
sanguine
,
a
melancholique
with
a
merry
,
a
cholerique
with
a
mild
and
patient
temper
,
might
behold
the
workmanship
of
God
herein
with
such
admiration
,
that
the
frame
of
spirit
which
in
the
generall
might
seeme
most
repugnant
,
yet
in
respect
of
the
necessarie
usefulnesse
and
commodity
thereof
,
might
find
most
favour
.
And
why
?
surely
because
similitude
of
distempers
might
breed
a
confusion
in
the
married
estate
,
wheras
the
one
quality
alaying
the
other
,
might
reduce
the
body
to
a
sweet
harmony
and
correspondence
.
So
that
still
we
see
God
hath
an
hand
in
this
union
of
hearts
in
the
married
and
although
some
unite
through
a
secret
sympathy
:
others
from
some
confessed
good
and
amiable
object
in
the
party
loved
;
yet
God
is
in
them
both
,
that
by
a
strong
marrimoniall
knot
the
married
couples
might
eike
out
that
love
and
affection
towards
each
other
,
which
else
neither
the
need
of
each
other
,
no
nor
religion
it selfe
could
alone
,
maintaine
and
preserve
.
And
so
much
for
this
second
branch
.
By
all
I
have
said
,
Conjugall
love
a
mixt
aff●ction
.
it
may
be
perceaved
,
that
by
conjugall
love
,
here
,
I
meane
not
onely
Christian
love
,
a
grace
of
Gods
spirit
:
(
for
marriage
borders
much
what
upon
nature
and
flesh
)
nor
yet
a
carnall
and
sudden
flash
of
affection
,
corruptly
enflamed
by
Concupiscence
:
(
rather
brutish
the●
humane
)
but
a
sweete
compounde
of
both
,
religion
and
nature
,
the
latter
being
as
the
materiall
,
the
former
as
the
formall
cause
therof
;
properly
called
Marriage
love
.
And
this
love
is
not
an
humor
raysed
suddenly
in
a
pang
or
thoade
of
affection
,
ebbing
and
flowing
;
sometymes
when
the
parties
are
set
upon
the
stage
abroad
,
among
company
and
strangers
,
where
they
woulde
acte
a
parte
for
their
Credit
;
(
for
family
and
place
where
they
live
ought
to
be
their
true
stage
of
Action
)
but
an
habited
and
settled
love
planted
in
them
by
God
,
wherby
in
a
constant
,
equall
,
and
cheerfull
consent
of
spirit
,
they
carry
themselves
each
to
other
:
each
hollow
companion
wil
exceed
,
at
an
od
time
,
and
put
downe
true
lovers
:
who
if
they
were
tryed
by
their
uniforme
love
,
And
how
?
would
be
tired
as
jades
&
betray
themselves
to
be
counterfeits
:
whatsoever
is
according
to
God
,
is
equall
,
though
but
weake
.
So
is
this
,
of
the
love
of
couples
:
no
union
of
imagination
,
mixture
,
nor
yet
bare
affection
,
but
an
effect
of
divineinstitutiō
,
betweene
two
,
(
for
polygamy
is
the
Corruption
of
marriage
;
)
not
to
be
dissolved
till
death
,
except
uncleannes
divorced
it
.
This
love
is
(
as
the
eccho
to
the
voice
)
the
vitall
spirit
,
and
heart
blood
of
this
Ordinance
causing
a
voluntary
and
practique
union
of
two
,
without
which
union
alone
by
vertue
of
Gods
institution
,
is
but
a
forced
necessitie
.
For
then
hath
this
ordinance
her
perfection
,
when
this
soder
of
love
beeing
added
thereto
,
maketh
that
union
w●●
cannot
be
broken
,
to
become
such
a
willing
one
,
as
(
to
chuze
)
woulde
not
be
broken
.
Else
friendship
were
a
better
one-ship
then
marriage
,
because
that
may
be
dissolved
,
when
it
waxes
a
burden
,
wheras
this
holdes
,
bee
it
never
so
wearisome
.
But
then
is
it
happy
when
the
lover
and
the
loved
enjoy
each
other
:
else
the
fellowship
of
those
maried
ones
,
whose
love
is
degenerat
into
bitter
hatred
,
were
as
good
as
the
best
:
for
the
worst
,
marriage
is
such
,
that
(
till
one
cease
to
bee
)
it
cannot
cease
to
bee
a
knitting
of
two
in
one
;
no
time
,
no
distance
of
place
,
no
sin
(
except
adultery
)
breaking
it
of
:
but
how
miserable
a
necessity
is
that
,
which
hath
no
law
,
no
remedie
?
Hence
God
hath
allowed
so
many
respects
and
liberties
in
the
choise
of
husbands
and
wives
,
because
he
would
streighten
none
,
but
that
they
might
live
lovingly
,
except
the
fault
bee
their
owne
.
So
that
as
he
who
marrieth
for
other
ends
,
religion
beeing
neglected
,
offendeth
chiefly
,
so
doth
hee
also
,
who
shall
marry
one
religious
,
without
due
caution
of
other
things
which
might
strengthen
love
,
even
hee
shall
sin
against
the
comfort
of
his
owne
life
.
And
its
certaine
,
that
longer
then
love
compounded
of
the
forenamed
causes
,
doth
last
,
marriage
is
but
a
carcasse
voyde
of
life
.
And
the
stronger
the
tie
is
,
the
irkesomer
is
marriage
,
beeing
frustrate
of
that
pretious
thing
,
for
which
it
should
love
groundedly
.
Let
me
adde
some
reasons
why
this
so
joint
a
bond
should
bee
carefully
preserved
.
Reason
of
it
.
First
nothing
is
so
pretious
among
men
in
worldly
respects
,
as
that
for
which
the
husband
loveth
and
desireth
the
wife
;
and
shee
him
;
no
union
so
strong
as
this
;
no
ioy
in
any
outward
union
so
contentfull
as
this
;
nor
able
to
wish
well
to
the
thing
loved
as
this
.
For
though
I
must
love
my
neighbour
as
my selfe
,
yet
I
am
bound
to
love
my
wife
otherwise
for
both
kind
and
measure
,
then
my
neighbour
;
yea
and
in
some
sence
,
better
then
my selfe
.
And
it
s
truely
observed
,
that
this
rule
of
loving
our
neighbour
,
is
rather
to
be
expounded
privatively
or
negatively
,
then
positively
:
forbidding
rather
to
doe
any
hurt
to
my
neighbour
,
which
I
would
not
doe
to
my selfe
,
then
commanding
to
do
him
so
much
good
as
to
my selfe
:
sithence
by
this
meane
I
should
be
bound
to
feed
and
cloath
him
as
my selfe
,
which
were
abused
.
But
my
wife
I
am
bound
to
love
as
my selfe
in
both
respects
as
my selfe
;
both
in
the
negative
,
and
affirmative
sense
.
Ephe.
5.
29.
Hence
is
that
of
the
Apostle
,
No
man
ever
hated
his
owne
flesh
,
but
nourisht
and
cherisht
it
,
even
so
ought
a
man
to
love
his
wife
as
himselfe
:
not
onely
in
distresse
,
Rom.
12.
20.
for
so
am
I
bound
to
love
mine
enemy
,
If
thine
enemy
hunger
,
feed
him
,
&c.
but
constantly
,
and
at
all
times
.
Hence
is
the
generall
rule
,
Ephe.
5.
25.
urged
mutually
upon
both
,
husband
,
love
your
wives
,
as
Christ
loved
his
Church
,
and
gave
himselfe
for
it
,
to
purge
and
wash
it
:
that
,
it
might
bee
without
spot
:
and
the
like
hee
professeth
upon
the
wife
to
him
;
Tit.
2.
4
5.
wives
love
your
husbands
,
&c.
nothing
is
to
be
a
reciprocall
duty
.
But
yet
this
I
must
adde
,
Conjugall
love
,
though
a
joint
duty
,
to
be
carried
in
a
severall
way
.
that
this
so
mutuall
a
duty
,
is
yet
required
of
both
in
a
different
manner
.
For
the
more
cleere
understanding
whereof
,
observe
,
that
as
the
love
wherewith
Christ
loves
his
Church
is
a
more
abundant
and
bountifull
love
,
then
that
whereby
she
loves
him
againe
;
yea
,
her
love
is
as
her
other
grace
,
fetcht
from
his
fulnesse
,
which
he
communicates
unto
her
by
his
spirit
,
so
is
the
womans
love
in
the
carriage
thereof
to
the
mans
.
And
as
the
dimme
light
of
the
Moone
borrowed
from
that
principle
of
light
the
Sunne
;
so
by
proportion
,
the
love
of
the
wife
is
as
borrowed
from
the
love
of
the
husband
.
He
is
the
fountaine
of
the
relation
,
she
followes
as
the
correlative
,
her
love
is
the
streame
issuing
from
his
spring
.
Love
must
decend
from
him
,
Psal.
134.
2.
as
the
oile
of
Aarons
head
descended
downe
to
his
beard
,
and
his
cloathing
;
So
that
the
manner
of
this
imparting
love
must
be
orderly
:
the
husband
is
to
offer
,
to
bestow
,
and
communicate
himselfe
first
to
his
wife
;
in
a
free
,
bountifull
,
full
love
;
she
is
not
so
much
bound
to
vie
upon
his
love
,
or
to
love
bountifully
and
actively
,
as
to
reflect
and
returne
upon
himselfe
his
owne
love
,
and
that
in
a
reverent
,
amible
and
modest
maner
:
Thence
is
it
,
that
as
oft
as
Paul
useth
the
charge
of
husbands
loving
their
wives
,
(
which
is
very
frequent
)
yet
he
very
seldome
,
and
but
once
urgeth
the
woman
to
love
her
husband
:
Tit.
2.
4.
(
but
as
if
he
would
have
them
,
their
love
and
all
to
be
drowned
in
their
subjection
)
he
presseth
them
,
to
be
subject
to
their
husbands
;
wives
submit
your selves
:
Ephe
5.
22.
24.
and
,
let
the
wife
reverence
her
husband
:
Noting
,
that
although
the
married
estate
,
be
an
equall
estate
,
yet
the
carriage
of
both
must
not
be
the
same
:
but
the
love
of
the
one
must
be
conveyed
with
royalnesse
without
tiranny
,
the
other
in
loyall
sweet
subjection
,
without
slavery
.
So
then
,
as
the
head
and
other
inferior
members
,
are
equally
parts
of
one
body
,
yet
the
head
in
a
different
and
more
singular
maner
,
then
the
rest
:
so
ought
the
case
to
be
betwixt
husband
and
wife
.
And
hence
it
is
,
that
according
to
the
custome
of
all
Nations
,
the
husband
seeketh
the
wife
,
the
wife
loveth
after
she
is
loved
:
except
is
be
here
and
there
in
some
odde
person
,
What
that
way
is
.
noted
for
folly
or
immodesty
.
The
mans
authority
mixed
with
the
womans
midnesse
,
his
activenesse
,
with
her
passivenesse
and
acceptance
,
makes
the
sweet
compound
.
As
the
Sun
,
exhaling
vapours
,
out
of
the
earth
,
draweth
them
up
into
the
aire
,
and
having
altered
their
groster
quality
,
sends
them
downe
againe
with
more
foyson
and
fatnesse
to
refresh
the
earth
as
with
her
owne
store
;
so
,
the
lovely
disposition
of
a
vertuous
wife
,
drawing
love
from
her
husband
,
into
her
owne
heart
,
sweeteneth
the
vapour
,
and
returnes
his
owne
upon
him
againe
with
a
double
pleasing
grace
and
comlinesse
.
And
as
we
see
,
that
the
meate
,
which
the
stomack
receaveth
,
except
it
be
cold
or
hot
,
scarcely
admits
kindly
digestion
;
because
being
luke
warme
,
it
cannot
worke
upon
that
meate
which
is
like
her
owne
temper
;
so
,
if
you
take
away
this
temper
of
natures
,
love
is
loathsome
in
one
maner
and
fulsome
.
For
,
what
is
more
loathed
by
a
discreet
man
,
then
a
woman
mannishly
qualited
?
And
,
what
is
more
yrkesome
to
a
loving
woman
,
then
a
man
effeminate
?
Therfore
,
let
the
man
keepe
his
liberty
in
loving
;
avoiding
all
base
uxoriousnesse
,
softnesse
,
and
nice
affection
of
his
wife
,
and
let
the
woman
shunne
all
uncomely
boldnesse
;
and
taking
upon
her
with
authority
in
the
carriage
of
her
love
towards
him
:
it
becomes
him
to
play
the
Captaine
and
lead
this
service
of
love
,
and
it
beseemes
her
,
to
tread
the
same
steps
,
and
follow
.
This
is
the
wisest
contention
,
whether
shall
love
other
with
the
most
cordiall
affection
,
in
a
true
way
.
Vse
1
I
come
to
some
use
of
the
point
.
And
first
it
much
condemneth
the
course
of
such
as
beare
any
stroake
in
the
marriages
of
others
,
Reproofe
.
who
are
so
eager
and
peremptory
in
striking
through
the
match
,
Branch
1.
that
they
omit
the
tying
of
the
knot
sure
,
(
which
is
the
maine
point
)
and
so
●ecome
the
occasions
of
forced
matches
,
Forced
and
lovelesse
matches
dangerous
.
empty
of
love
.
Alas
!
you
little
consider
of
time
to
come
:
and
what
a
sad
entrance
you
make
into
an
estate
of
life
,
which
needs
the
mutuall
improovement
of
a
stocke
,
which
you
never
care
to
procure
them
at
the
first
.
And
even
so
are
couples
themselves
herein
excedingly
to
blame
;
in
that
they
set
the
cart
before
the
horse
,
dragging
(
in
a
sort
,
as
he
those
oxen
he
had
stollen
,
into
his
denne
by
the
tailes
)
so
they
,
the
wives
which
by
head
and
shoulders
they
have
gotten
,
into
their
bosomes
,
the
contrary
way
:
Sympathy
of
heart
,
or
amiable
qualities
which
should
attract
love
towards
their
persons
,
and
cover
any
such
defect
as
a
carnall
curious
eye
would
stumble
at
,
these
they
set
not
in
the
first
ranke
,
but
as
the
kite
upon
the
prey
,
so
fall
they
eagerly
upon
something
in
the
woman
,
neither
praise
worthy
nor
amiable
(
for
as
the
Philosopher
saith
who
praises
any
for
wealth
,
or
that
which
is
without
)
but
either
profitable
or
sensually
pleasing
:
these
they
thinke
will
carrie
love
after
it
.
But
by
that
time
they
have
tried
at
leasure
,
and
found
that
love
is
not
compelled
,
but
a
thing
which
must
be
perswaded
,
and
extracted
by
some
deservingnesse
of
the
qualities
in
the
partie
loved
:
then
finding
no
such
thing
in
the
party
married
,
they
perceive
how
preposterous
they
have
beene
,
and
would
amend
their
choice
,
(
if
possible
)
with
the
forfeit
of
much
other
commodity
.
And
in
what
respects
.
But
it
s
too
late
,
for
what
shall
a
man
give
for
the
recompence
of
love
if
absent
?
or
what
shal
it
profit
a
man
to
have
won
a
wife
with
,
all
other
advantage
,
in
whom
is
no
true
amiable
thing
to
winne
affection
?
what
a
sad
bondage
is
it
,
to
be
tied
for
ever
to
one
thou
canst
not
love
?
An
object
of
discayne
,
of
hatred
,
of
loathsomnesse
,
of
stinch
?
a
thing
,
wherin
there
is
no
dramme
of
that
which
is
desireable
?
How
wofull
a
burlen
wereit
to
have
a
dead
carcasse
bound
with
cordes
to
thy
oacke
,
to
go
with
thee
,
every
where
?
whom
thy
heart
tels
thee
,
thou
knowest
no
one
woman
or
man
of
an
hundred
whom
thou
canst
not
as
well
find
in
thine
heart
to
love
,
as
her
?
So
that
in
all
the
companies
wherin
thou
comest
,
&
darest
utter
thy
thoughts
,
this
must
bee
the
first
complaint
,
Thou
wert
compelled
to
marry
her
,
or
him
whom
in
thine
heart
thou
never
couldst
set
thy
love
upon
:
so
that
thou
wert
driven
into
the
net
,
and
taken
,
as
a
birde
in
a
snare
.
Oh
,
if
love
bee
one
of
those
joint
duties
which
the
married
should
continually
nourish
,
what
shall
become
of
them
,
who
never
joyned
together
before
marriage
to
compasse
it
at
all
?
what
is
this
,
but
to
prepare
for
themselves
perpetuall
vexation
?
should
I
call
it
,
or
desolation
?
And
secondly
how
doth
this
reproove
such
,
Reproofe
.
as
although
first
entred
not
without
some
affection
each
to
other
,
Branch
2.
yet
,
through
a
vaine
,
Love
will
not
nourish
selfe
,
but
must
be
nourished
dayly
between
couples
.
emptie
,
and
base
spirit
,
neglect
the
chary
keeping
of
such
a
jewell
,
as
love
is
?
Tush
,
they
thinke
that
will
keepe
it selfe
,
although
they
live
at
randon
,
and
hang
it
upon
every
hedge
.
If
love
(
say
they
)
bee
the
matter
you
talke
of
,
let
us
alone
,
I
warrant
you
,
we
love
each
other
as
much
as
any
body
,
there
is
no
love
lost
betweene
us
,
we
have
one
anothers
heart
as
it
were
in
a
boxe
?
Heare
mee
I
pray
,
what
kind
of
love
is
that
you
meane
?
Is
it
a
meer
carnall
and
brutish
appetite
,
or
a
vertous
,
and
religious
love
which
I
have
spoken
of
?
perhups
(
for
the
present
)
thou
supposest
thy selfe
enamoured
with
some
externall
thing
which
thou
seest
in
her
,
not
yet
comparing
that
one
,
with
ten
other
most
odious
qualities
which
in
time
will
weare
out
the
humorous
content
and
doting
delight
,
thou
hast
in
that
one
.
As
yeares
come
on
,
sicknes
and
crosses
,
alas
,
that
insufficient
one
object
beeing
blasted
,
and
no
other
object
comming
in
the
roome
,
to
holde
thee
satisfied
,
how
needes
must
thy
affection
quaile
,
&
sterve
in
thy
bosome
,
thou
shouldst
first
have
layd
the
ground
of
thy
love
in
such
adefired
obiect
of
vertue
,
modesty
,
and
worth
as
might
have
held
water
,
and
not
shrunke
in
the
wetting
.
The
most
resolute
loves
vanish
in
a
short
tyme
,
where
the
fuell
of
love
faileth
.
By
what
meanes
love
may
be
nourisht
.
But
to
goe
backe
,
put
case
thou
hadst
groundes
of
first
love
to
thy
companion
:
what
then
?
thinkest
thou
that
this
edge
will
holde
without
dayly
whetting
?
when
thou
foolishly
,
slightest
the
due
attendance
of
this
love
,
dost
thinke
it
a
toile
to
nourish
it
,
nay
darest
cast
water
upon
this
sparkle
,
as
never
fearing
it
wil
be
quenched
:
dost
thou
wonder
,
if
this
thy
darling
is
lost
on
the
suddeine
,
for
lacke
of
looking
to
?
No
no
:
thou
must
fixe
thine
eyes
upon
those
first
objects
,
which
won
thy
love
to
thy
companion
:
not
run
up
and
downe
into
all
places
,
with
unsavorie
compliants
of
husbandes
,
and
wives
!
Not
looking
at
the
partes
of
others
,
to
estrange
thine
hearte
at
home
.
Love
is
a
birde
with
winges
,
soone
gone
out
of
the
cage
of
thy
bosome
,
if
it
be
carelessely
set
open
.
Thou
sayst
thou
hast
it
in
a
boxe
,
but
what
if
thou
loose
box
and
all
?
Therfore
,
shunne
those
compleints
which
fools
make
!
Oh!
if
my
husband
had
the
qualities
of
such
a
man
,
were
hee
of
such
understanding
,
religion
,
parts
of
speech
and
memory
,
tendernes
and
amiablenesse
,
that
such
and
such
a
one
is
,
how
coulde
I
love
him
?
Then
comes
in
hee
with
the
like
,
if
my
wife
had
the
properties
of
such
a
woman
,
so
chast
,
so
kind
,
so
wise
,
so
able
to
keep
her
tongue
,
and
observe
the
lawes
of
silence
or
of
speech
;
so
zealous
,
provident
,
and
the
like
,
as
other
women
have
,
how
worth
were
she
of
love
:
Dare
you
thus
dally
in
so
weightie
a
busines
?
dare
you
like
the
gnat
fondly
fly
about
the
candle
,
as
secure
of
burning
?
Oh
unworthie
of
love
,
each
from
other
!
should
you
looke
out
abroad
upon
obiects
which
belong
not
unto
you
,
hurtfull
,
not
helpful
?
to
encrease
emulation
and
envie
,
not
affection
?
what
are
you
the
neerer
?
Poare
upon
your
owne
husband
,
and
his
parts
,
let
him
be
the
vaile
of
your
eies
,
as
Abimelec
told
Sara
,
and
looke
no
further
:
let
her
bee
your
furthest
object
:
Gen.
20.
16.
thinke
you
no
vertues
in
any
beyonde
hers
:
those
that
are
but
small
,
yet
make
them
great
by
oft
contemplation
:
those
that
are
greater
,
esteeme
and
value
at
their
due
rate
,
that
you
may
know
them
to
the
ful
weight
,
having
weighed
them
in
the
ballance
.
This
putting
your
sickle
in
your
neighbours
corne
,
will
prove
too
hot
and
heavie
:
it
will
cause
your
owne
to
shale
and
perish
the
while
.
It
s
a
better
worke
of
the
two
for
you
,
to
thinke
,
you
see
wonder
,
in
your
own
companions
,
though
there
be
little
in
either
;
then
to
bee
quicksighted
in
seeing
the
gifts
of
others
,
bee
they
never
so
excellent
;
at
least
its
the
farre
safer
error
of
the
two
.
It
must
be
the
mutuall
reflexe
and
exchange
of
gratious
,
and
sweet
vertues
in
and
from
each
other
,
rebounding
as
the
sunbeames
from
the
wall
,
that
only
can
holde
you
in
an
invincible
league
of
amity
!
The
marking
of
each
others
,
goodnes
,
compassion
,
fidelity
,
chastitie
,
which
must
continue
that
first
love
,
which
at
the
first
they
caused
.
You
need
not
quench
love
:
it
s
enough
that
you
withdraw
this
fuell
,
and
looke
upon
the
infirmities
of
each
other
,
(
the
onely
dampe
,
and
choakepeare
of
affection
,
)
these
alone
will
kill
it
.
And
when
other
fuell
failes
(
as
I
sayde
before
)
let
religion
step
in
,
and
make
it
up
:
this
will
keep
harmonie
in
other
discord
.
Reade
over
that
divine
songe
of
Salom.
Setting
out
the
blessed
union
betweene
Christ
and
his
spouse
the
Church
;
wherin
is
most
lively
expressed
,
what
inward
content
,
and
feeling
ioy
,
each
partakes
in
other
,
through
the
fight
of
each
others
perfections
.
She
in
her
heade
,
because
in
him
,
shee
beholdes
all
fulnesse
of
wisedome
,
and
grace
;
and
hee
in
her
,
because
of
the
reboundings
of
those
ornamēts
and
graces
of
the
spirit
,
wherwith
he
had
furnished
her
.
So
much
forthis
second
.
Vse
3
Thirdly
this
must
bee
a
serious
caveat
to
all
married
couples
,
to
nourish
this
their
love
,
Admonition
to
the
joint
practise
of
conjugall
love
.
and
to
preserve
it
entire
.
Which
will
the
more
easily
be
obteined
,
if
they
shall
consider
those
sad
effects
which
come
from
the
decay
of
it
,
in
the
lives
of
couples
.
Pro.
23.
29.
30.
As
Salomon
speaking
of
drunkennes
,
saith
,
whence
are
red
eyes
,
whence
are
woundes
,
and
quarrels
?
Are
they
not
from
the
red
wine
?
4.
Iames
:
1.
and
St.
Iames
,
whence
are
warres
and
contentions
among
you
?
Are
they
not
from
your
lustes
that
fight
in
your
members
?
you
seeke
and
enjoy
not
,
but
miscarry
,
in
all
your
attempts
,
&
see
not
whence
your
misery
commeth
?
So
say
I
,
whence
are
those
ende
lesse
debates
,
differences
betweene
the
married
,
that
they
are
alway
seeking
for
blessing
,
and
longing
after
an
happy
life
,
but
still
it
goeth
further
and
further
from
them
?
Alas
!
because
they
dreame
still
the
fault
is
without
doores
,
in
this
and
that
,
bad
servants
,
ill
successe
,
improvidence
:
and
sometime
in
each
other
:
but
never
set
the
sadle
upon
the
right
horse
:
the
disease
is
within
their
bosomes
,
they
have
lost
their
first
love
each
to
other
,
they
are
waxen
saplesse
and
unsavory
in
their
spirit
and
affection
one
to
another
.
While
that
lasted
,
all
went
forwarde
in
a
sweet
maner
,
cart
went
well
upon
wheeles
:
for
the
spirit
of
mutuall
love
made
it
slicke
and
trimme
,
the
oile
of
love
set
it
forward
:
but
since
this
was
exhausted
and
dried
up
,
all
went
to
havocke
,
the
sinewes
of
society
,
the
band
of
peace
and
perfection
,
of
thrift
and
welfare
beeing
broken
,
there
is
a
dissolution
of
the
frame
,
and
a
shattering
of
all
.
Children
have
no
edge
to
do
their
duties
,
servants
have
no
joy
to
doe
their
worke
,
lovelesse
couples
are
livelesse
&
unfortunate
:
yea
the
salte
having
lost
her
favour
,
is
good
for
nought
,
save
to
be
trodden
under
the
feete
of
contempt
and
scorne
.
Danger
of
brea●h
of
conjugall
love
is
sad
.
Whence
are
those
Mock-divorces
so
frequent
in
the
world
,
wherby
couples
seperate
from
each
others
some
from
bed
,
from
board
,
from
house
,
and
so
farre
,
that
one
shire
will
not
holde
them
;
beeing
barred
of
a
real
,
they
please
themselves
in
a
locall
content
,
which
yet
lasts
not
,
the
names
of
each
others
,
much
more
the
companyes
beeing
odious
.
Hence
come
those
hideous
presidents
,
of
conspiracies
one
against
the
life
of
another
;
adulteries
,
villanies
,
yea
murthers
practized
against
husband
and
wife
:
he
who
despizeth
his
owne
life
is
soon
Mr.
of
anothers
,
and
how
can
a
man
chuse
but
despise
his
life
,
2.
King
.
7.
4.
when
he
feeles
it
wearisome
.
As
those
4.
Lepers
sayd
,
let
us
be
desperate
,
and
rush
upon
thee
Campe
of
Aram
,
for
what
is
our
life
worth
,
we
are
but
dead
men
,
wee
cannot
be
worse
:
so
may
lovelesse
couples
say
,
whatsoever
we
doe
,
we
suffer
,
we
cannot
be
worse
(
though
we
were
not
)
thēwe
are
.
A
dead
dog
is
as
good
as
such
a
living
lyon
.
Hence
againe
come
those
manifold
suites
and
pursuites
abroad
,
exclaming
jealousies
at
home
:
the
treasure
is
stollen
,
love
is
gone
.
As
he
sayde
of
his
Idolls
,
Iudg.
18.
23.
24.
so
I
of
this
love
,
you
have
stollen
my
Gods
,
and
do
you
aske
mee
,
what
ayleth
thee
?
The
fence
is
broken
,
the
sluce
is
pulled
up
,
all
goes
to
wracke
and
confusion
.
There
is
as
much
use
of
a
bone
out
of
joint
,
yea
,
of
a
man
out
of
his
wits
,
as
of
such
a
couple
.
Fidelity
,
modesty
,
huswifery
in
a
woman
,
degenerate
into
carelesnesse
of
body
,
of
soule
,
of
state
,
of
name
,
into
meere
vanity
:
a
woman
not
loving
her
husband
will
not
stick
,
to
pull
one
eie
of
her
owne
,
to
pull
out
both
of
her
husbands
,
as
the
fable
tells
:
rob
and
spoile
her selfe
of
goods
,
and
good
name
,
that
she
might
spoile
him
.
Nay
many
have
devoted
themselves
to
a
defilement
of
their
bodies
,
to
be
revenged
each
of
other
:
meere
hatred
and
spite
hath
drawne
them
to
such
sinne
as
lust
alone
would
not
have
done
.
This
tast
may
be
sufficient
,
to
warne
all
,
who
be
not
forlorne
,
to
looke
to
themselves
to
beware
how
they
embessel
that
sacred
stocke
,
which
God
hath
inspired
all
such
married
ones
withall
,
whom
he
meanes
to
susteine
in
this
state
,
with
integrity
and
honour
:
Marriage
is
honourable
,
keepe
then
the
pledge
of
it
entire
which
is
love
.
It
s
like
that
Image
in
the
Capitall
,
called
the
Paladium
,
which
if
it
ever
came
to
be
seene
and
profaned
,
threatned
ruine
to
their
Commonwealth
,
therefore
they
kept
it
in
a
most
affected
secrecy
and
safety
.
God
hath
bestowed
it
to
make
the
difficulties
of
the
married
life
tolerable
;
(
which
else
,
the
multitude
of
them
would
make
yrkesome
)
and
shall
a
man
having
but
one
string
to
his
bow
cut
it
in
two
?
or
a
city
having
but
one
engin
to
defend
themselves
cast
it
away
?
Let
it
bee
a
warning
to
all
sorts
therefore
.
Lastly
,
Exhertation
to
couples
,
to
love
joinly
.
this
point
must
be
exhortation
to
couples
,
to
practise
and
discharge
faithfully
,
this
joint
duty
of
marriage
ove
,
each
to
other
.
Wheresoever
thou
art
,
whithersoever
thou
goest
,
whatsoever
thou
dost
,
remember
thou
carriest
about
thee
a
precious
pearle
,
looke
to
it
,
prise
it
and
preserve
it
,
as
thy
life
.
There
be
sundry
motives
to
presle
this
upon
willing
couples
,
as
hammers
to
drive
this
naile
home
to
the
head
:
and
indeed
I
may
say
of
it
,
as
he
once
said
,
of
one
,
an
honest
man
need
not
,
a
dishonest
man
will
not
be
warned
:
The
generall
motive
to
both
husband
and
wife
,
is
Gods
charge
to
them
:
live
and
love
.
Both
of
you
thinke
thus
,
he
bids
it
who
better
knows
the
use
of
it
,
the
danger
of
the
contrary
,
then
such
silly
ones
as
we
.
Commands
of
God
,
are
folemne
things
,
especially
such
as
serve
for
a
trench
,
for
a
fortresse
,
a
fence
to
hedge
in
an
ordinance
.
He
that
dares
violate
it
,
shall
pay
for
it
sweetly
.
Therefore
,
set
your
heart
to
obey
this
rule
,
and
say
its
life
or
death
:
It
s
the
crutch
of
your
lame
limbs
,
if
that
faile
,
you
must
fall
,
if
the
shores
breake
,
the
house
ruines
.
Obey
God
out
of
love
:
discerne
his
sovereignty
in
this
charge
;
love
him
and
love
one
another
.
If
thou
love
me
feed
my
sheepe
:
John
.
21.
15.
saith
Christ
to
Peter
:
If
you
love
me
keepe
my
commandes
,
John
.
14.
15
saith
he
to
them
all
.
And
,
John
.
15.
12.
if
you
love
me
,
love
each
other
(
saith
the
same
voice
)
to
couples
.
Doe
not
dally
with
such
edge
tooles
.
Say
not
oh
man
!
what
shall
I
loose
my
liberty
,
and
tie
my selfe
to
a
woman
?
nor
she
,
shall
I
forgoe
my
will
,
and
tie
my selfe
to
an
husband
?
is
not
the
world
broad
and
large
?
yes
,
but
as
full
of
sorrow
and
woe
,
as
its
wide
and
broad
,
without
this
preservative
.
It
is
a
good
hard
theame
I
grant
to
handle
:
I
will
therefore
reach
out
one
or
two
motives
in
particular
,
to
each
party
:
and
because
arguments
for
time
past
,
as
former
covenants
made
,
great
affections
in
the
first
heat
of
youth
,
like
May
bees
file
away
,
and
are
soone
forgot
:
I
will
mention
such
,
as
afford
themselves
daily
to
couples
in
the
course
of
their
life
.
To
the
man
,
I
say
,
thy
wife
is
bone
of
thy
bone
,
2.
Gen.
23.
and
flesh
of
thy
flesh
:
She
is
another
selfe
,
woman
made
of
man
,
taken
out
of
thee
,
a
glasse
to
behold
thy selfe
in
:
when
the
Lord
brought
this
Modell
of
Adams
selfe
unto
him
,
consider
how
naturall
,
how
pretious
,
how
welcome
she
was
?
what
?
is
not
thy
wife
as
naturall
an
object
to
thee
?
Secondly
,
Motives
to
thehu●
band
to
love
his
wife
.
thy
wife
,
so
oft
as
thou
lookest
upon
her
is
a
deserving
object
of
love
and
compassion
:
she
hath
done
that
for
thy
sake
,
which
thou
wouldst
not
have
done
for
her
:
for
she
hath
not
onely
equalled
thee
in
forsaking
her
father
and
mother
,
and
family
,
that
she
might
be
one
flesh
with
thine
,
but
she
hath
forgone
her
name
,
and
put
all
her
state
and
livelyhood
into
thine
hand
:
if
thou
stick
to
her
,
she
is
well
,
if
thou
forsake
her
,
she
hath
put
her selfe
out
of
all
her
other
succours
.
Her
subsisting
is
imperfect
in
her self
,
it
s
wholy
substantive
and
real
(
under
God
)
in
thee
?
As
the
Lord
Iesus
speakes
of
the
eie
,
that
all
the
sight
of
the
body
,
is
within
it
,
if
therfore
that
be
darke
how
great
is
that
darknesse
?
So
,
if
thou
desert
thy
poore
shiftlesse
wife
,
and
leave
her
mends
in
her
own
hands
,
how
great
is
that
desertion
?
Thirdly
,
consider
how
much
labour
is
put
upon
a
weake
vessell
,
daily
,
in
diligence
,
in
stirring
up
the
commodities
of
the
house
,
in
attendance
upon
children
and
family
,
and
such
providence
as
is
required
of
her
:
Her
trouble
is
great
in
the
peculiar
acts
of
marriage
,
great
are
her
paines
in
conception
,
in
her
bearing
,
in
her
travaile
and
bringing
forth
,
in
her
nurcery
and
bringing
up
,
till
they
be
out
of
hand
at
least
:
and
some
women
exceed
others
in
this
kind
:
for
some
shift
off
this
work
carelesly
,
and
commit
their
babes
to
strangers
,
as
if
they
were
too
good
to
nurse
them
,
when
as
yet
their
breasts
are
full
,
and
their
bodies
strong
:
whereas
others
put
forth
themselves
to
the
uttermost
,
and
therefore
deserve
double
affection
.
Consider
oh
man
,
if
not
the
drudgery
of
thy
wife
in
this
kind
,
(
if
there
were
not
a
command
and
promse
to
make
it
sweet
)
then
that
finger
of
God
,
and
providence
,
disposing
so
,
that
a
weake
one
should
doe
that
with
patience
and
cheerefulnesse
,
(
as
a
worke
of
her
place
)
which
all
thy
strength
were
not
able
to
turne
thy
hand
unto
:
Love
her
for
that
impression
of
divine
wisedom
,
which
thou
seest
stamped
upon
her
:
what
man
were
able
to
endure
that
clamor
,
annoiance
,
and
clutter
which
she
goes
through
without
complaint
among
poore
nurslines
,
clothing
,
feeding
,
dressing
and
undressing
picking
and
clensing
them
;
what
is
it
save
the
instinct
of
love
which
enableth
her
hereto
?
Who
hath
taught
the
poore
bird
,
even
a
seelie
Wren
to
make
her
so
curious
a
neast
,
as
exceedes
all
art
of
man
to
effect
?
Is
it
not
the
naturall
instinct
which
love
hath
put
in
her
?
so
oughtst
thou
to
nourish
that
love
in
thy
wife
which
puts
her
forth
to
all
her
marriage
service
?
If
God
were
not
in
her
spirit
she
would
cast
it
offten
times
,
ore
she
would
goe
through
stitch
with
it
,
as
she
doth
.
It
s
the
best
requitall
which
can
be
given
her
from
man
,
to
helpe
digest
so
many
sowre
morsels
,
sad
businesses
;
&
all
too
little
.
For
it
must
bee
the
Lord
who
must
tell
her
;
1
Tim.
2.
15.
That
although
she
beare
her
punishment
in
her
childbearing
,
yet
it
shal
be
sweetened
by
mercy
,
for
shee
shal
be
saved
therby
,
&
obteyne
more
glory
therby
,
through
faith
&
patience
,
then
shee
who
beares
not
.
But
above
all
,
the
grace
of
God
,
in
so
fraile
a
creature
:
the
wisedome
of
the
spirit
shining
in
her
wordes
,
counsells
,
actions
,
examples
,
should
bee
most
admirable
of
all
,
and
the
chiefe
loadstone
to
draw
affection
from
the
husband
,
1
Sam.
25.
39.
as
in
Davids
esteeme
of
Abigail
in
that
kinde
,
may
appeare
.
The
like
may
be
sayde
of
the
man
,
Motives
to
the
wife
to
love
him
.
to
draw
respect
and
honor
from
the
woman
,
(
if
she
bee
not
degenerate
)
and
to
love
her
husband
:
For
why
?
In
him
may
shee
beholde
yet
more
manifest
steppes
of
Gods
image
then
in
her selfe
.
They
say
,
there
is
in
some
kindes
as
much
of
the
Creator
in
the
Ant
,
as
in
the
Lyon
:
in
the
former
,
excellent
skilfulnes
,
in
the
other
,
power
and
majesty
:
So
here
.
In
the
man
shines
out
more
authority
,
government
,
forecast
,
soveraignty
,
then
in
the
woman
:
By
the
man
,
as
shee
at
first
received
her
being
;
so
,
still
she
enjoyes
from
him
countenance
,
protection
,
direction
,
honor
:
in
a
worde
(
under
God
)
light
and
defence
.
To
these
adde
,
They
entred
their
league
solemnly
,
but
they
shall
part
sadly
;
A
time
there
is
to
embrace
,
but
there
shall
bee
a
time
farre
from
embracing
.
Improve
it
well
therefore
,
love
,
live
,
and
leave
.
Bitter
else
will
the
review
bee
of
a
life
past
,
representing
the
fruits
of
a
lovelesse
marriage
,
a
tedious
pilgrimage
,
whereas
the
memorie
of
a
loving
husband
or
wife
shall
allay
the
bitternes
of
death
to
the
survivor
.
And
indeed
if
that
indenture
which
couples
first
make
solemnly
to
God
,
to
keepe
this
sacred
knot
inviolable
,
and
unstayned
,
were
well
kept
:
this
darling
would
grow
up
in
the
house
,
as
that
poore
mans
onely
lambe
did
,
wherof
Nathan
tells
David
,
2
Sam.
12.
3.
which
eate
with
him
at
the
Table
,
slept
with
him
in
his
bosome
,
and
was
to
him
,
as
one
of
his
children
:
(
so
Bathsheba
and
Vrya
are
described
)
so
deare
I
say
,
should
this
pledge
bee
to
them
both
,
and
through
it
they
each
to
other
;
strongly
fenced
before
hande
,
against
all
occasions
of
the
contrarie
,
(
for
that
which
preserves
it selfe
,
alway
destroyes
the
contrary
)
and
so
providing
that
this
twinne
may
live
and
die
with
them
together
.
Some
dreame
that
old
folkes
are
past
love
:
and
foolishly
impropriate
it
to
the
heate
of
youth
:
but
alas
,
the
anciently
married
(
if
right
)
may
as
ill
want
it
as
the
young
;
yea
worst
of
all
when
old
age
hath
prooved
it
to
be
sounde
;
then
may
the
marryed
cease
to
love
when
they
cease
to
live
.
Therfore
roll
each
stone
to
find
this
grace
:
buy
it
whatsoever
it
cost
,
fell
it
not
,
whatsoever
you
may
have
for
it
:
lest
you
bee
as
he
who
solde
his
birthright
:
which
once
gone
coulde
be
no
more
recovered
,
though
sought
with
never
so
many
teares
.
And
truly
for
the
most
part
,
it
s
noted
,
that
when
it
once
gets
a
fall
,
it
prooves
almost
impossible
to
soder
it
againe
;
beeing
as
the
native
heate
and
moysture
of
the
body
,
which
once
spent
(
they
say
)
is
irrecoverable
.
And
so
much
of
this
second
joint
duty
of
the
marryed
,
Conjugall
love
.
CHAP.
VIII
.
Treating
of
the
3.
Ioint
duty
of
the
Marryed
,
viz.
Chastitie
.
THe
third
mutuall
service
of
the
married
followeth
to
be
spoken
of
,
Thirde
mutu●
all
duty
of
the
marryed
,
Chastity
.
to
wit
Chastity
.
A
dignitie
,
helde
by
a
dutie
,
both
the
vertue
of
preserving
it
,
and
they
who
are
the
preservers
of
it
,
are
honorable
,
And
,
while
we
are
discoursing
about
this
,
we
seeme
to
be
in
the
center
,
in
the
chiefe
of
the
honor
of
marriage
.
Other
honors
are
excellent
additions
and
ornaments
,
but
this
the
being
of
it
:
marriage
delights
in
being
quiet
,
peaceable
,
rich
,
in
credit
,
but
,
provided
alway
the
mayne
bee
entire
,
else
they
lose
their
value
.
As
it
is
with
the
rich
,
Chastity
the
m●yn
joint
duty
of
the
Married
.
their
pleasures
,
feasts
,
companies
,
and
liberties
please
them
will
,
but
how
?
still
presupposing
the
oote
to
be
sound
,
their
stock
and
state
to
be
unquestionable
.
Every
accidental
of
marriage
is
pleasant
,
because
chastity
which
makes
it
so
,
is
taken
for
granted
.
It
is
the
fairest
floure
,
the
richest
j●wel
in
the
garland
,
the
crowne
of
marriage
.
And
well
it
may
be
so
stiled
:
for
as
a
crowne
is
blasted
,
if
it
have
a
peere
,
and
a
competitor
to
amate
i●
,
so
is
this
,
if
the
chastity
therof
be
empaired
.
The
wante
of
other
happinesses
may
in
a
sort
,
be
supplyed
in
this
:
the
wife
is
sheepish
,
or
shrewish
,
or
the
like
;
but
the
comfort
is
,
she
is
chast
.
Wheras
if
she
be
unchast
,
there
is
no
comfort
in
it
,
that
she
is
fayre
,
rich
,
personable
or
well
bred
.
The
peculiarity
of
Marriage
standes
in
chastity
.
I
am
desirous
that
my
money
,
my
land
,
my
friende
bee
my
peculiar
ones
,
and
that
no
man
may
have
a
right
in
them
save
my selfe
;
yet
rather
then
I
should
wante
them
,
I
had
rather
have
them
in
a
community
,
then
want
them
altogether
:
But
chastity
is
such
a
peculiar
of
marriage
,
that
I
rather
chuse
infintely
to
have
no
husband
,
no
wife
at
all
,
then
one
that
is
unchast
.
Many
endowments
so
honor
marriage
,
when
they
are
present
,
as
that
yet
being
absent
,
they
disannull
her
not
:
they
make
it
a
sad
,
an
uncheerfull
one
,
but
undoe
it
not
:
chastity
is
so
reall
,
so
essentiall
an
attribute
,
that
the
absence
thereof
,
quite
destroyes
the
being
thereof
.
The
institution
of
Christ
is
sufficient
to
approove
this
duty
.
Proofes
of
it
.
They
two
shal
bee
one
slesh
:
not
two
,
not
three
,
not
joyned
to
this
harlot
,
Math
196.
that
Adulterer
.
Malachi
tells
us
,
he
who
had
spirit
enough
in
him
to
have
devized
and
bestowed
●●●ther
elbowroome
in
this
kinde
,
Mal.
2.
15.
yet
foresaw
,
that
closenes
and
entirenesse
of
spirit
,
such
as
the
marryed
couples
ought
to
embrace
,
cannot
subsist
in
multitude
:
the
first
number
,
two
,
are
enough
,
to
grow
into
one
flesh
:
and
love
would
vanish
into
lust
,
basenes
and
brutish
commonnes
,
if
the
bridle
were
let
loose
into
manifolde
copulation
.
Sin
not
therefore
(
saith
the
Prophet
)
against
the
husband
and
wife
of
thy
flesh
:
nay
sin
not
against
him
that
made
them
one
flesh
,
and
onely
them
:
for
that
were
to
taxe
his
spirit
and
ordinance
.
And
wherin
do
rationall
creatures
differ
from
sensuall
,
save
in
this
honorable
peculiarnesse
,
and
propriety
?
which
,
not
the
scriptures
have
revealed
,
but
the
verie
lawe
of
nature
hath
dictated
and
engraven
in
the
minds
of
the
very
heathens
:
who
have
censured
promiscuous
luste
with
as
severe
lawes
,
as
the
word
it selfe
;
many
of
them
I
say
,
especially
in
case
of
adultery
.
As
for
that
loosenes
of
the
first
times
,
where
in
men
tooke
the
liberty
,
both
of
many
wives
,
and
of
those
frequent
divorces
,
wherby
they
stayned
their
bodies
with
unbridled
pollutious
:
although
the
former
were
permitted
in
the
first
tymes
of
the
churche
,
the
number
wherof
was
scant
,
(
being
cooped
within
the
narrow
boundes
of
one
family
)
and
the
latter
winked
at
by
the
Lord
,
and
his
government
,
for
the
unavoydable
hardnes
and
rebellion
of
that
Iewish
nation
:
yet
neither
was
allowed
of
,
but
abhorred
,
&
as
the
tymes
grew
more
enlightned
,
so
such
commonnesse
and
vagrancy
of
lust
,
grew
to
be
restreyned
,
till
it
was
quite
out
of
practice
.
Hence
that
of
the
Apostle
,
having
disswaded
marriage
in
times
of
danger
and
persecution
:
Neverthelesse
(
sayth
he
)
to
avoyde
Fornication
,
2.
Cor.
7.
2.
let
every
man
have
his
owne
wife
,
and
woman
,
her
husband
.
And
in
the
rules
given
to
Ministers
,
the
same
Apostle
foreseeing
what
a
sad
president
the
common
sorte
would
snatch
to
themselves
from
the
practice
of
the
Minister
;
precisely
chargeth
him
,
that
if
he
marry
(
which
he
forbiddes
not
)
yet
he
should
bee
the
husband
of
one
wife
.
1.
Tim.
3.
2.
Noting
doubtlesse
,
that
all
Chastity
is
not
seene
in
abstinence
from
strange
flesh
:
but
in
the
restreint
of
corruption
from
colouring
over
uncleannes
,
with
a
marrying
of
many
;
which
is
a
double
sin
,
not
onely
mocke-adultery
,
but
a
defiling
of
an
ordinance
with
that
pollution
which
it
abhorres
,
and
sinne
(
as
it
were
)
by
priviledge
.
And
let
every
man
(
saith
Paul
)
learne
how
to
preserve
the
vessel
of
his
owne
body
,
1.
Thes.
4.
4.
in
holines
and
honor
:
marke
how
the
one
goes
with
the
other
!
1.
Cor.
3.
16.
17.
why
doth
he
presse
it
?
because
it
s
the
Temple
of
the
holy
Ghost
;
and
he
who
defiles
the
temple
of
God
,
him
will
God
destroy
.
We
neede
go
no
further
to
prove
this
duty
of
Chastity
,
to
be
the
Crowne
of
marriage
,
then
that
text
:
(
keep
your
vessels
in
honor
:
)
we
know
a
like
phrase
of
the
Old
Testament
when
a
man
shall
lie
which
a
mayde
,
D●ut
.
21.
14.
he
having
humbled
her
:
what
s
that
?
Surelye
he
hath
taken
her
honor
of
chastity
away
:
her
credit
is
gone
.
And
fitly
in
this
text
,
the
Apostle
prooves
marriage
to
be
Honorable
by
the
undefilednesse
of
the
bed
:
God
(
saith
he
)
hath
put
honor
upon
it
(
as
carnall
a
thing
as
it
seemes
)
powre
not
you
any
contempt
upon
it
by
unchastenesse
.
So
Iacob
saith
in
his
dying
words
to
Reuben
,
Gen
49.
4.
Although
thou
art
my
strength
and
crowne
by
thy
first
borneship
:
yet
because
thou
went
up
to
thy
Fathers
bed
,
thou
art
unstable
as
water
,
thy
dignity
is
gone
.
And
the
childe
(
we
know
)
begotten
thus
,
is
called
a
Base
:
A
marke
of
dishonor
to
Father
and
it selfe
.
Pro.
6.
33.
Salomon
tells
us
,
that
such
an
one
gets
himselfe
a
blurre
,
Iudg.
11.
3.
4.
which
never
will
out
.
Iudg.
16.
21.
Jephtha
a
valiant
man
,
yet
a
bastard
,
was
scorned
,
and
cast
out
from
among
his
brethren
,
had
no
childs
portion
;
and
Sampson
by
his
wilde
lust
became
of
an
honorable
Iudge
,
a
foole
in
Israel
.
Chastity
then
(
you
see
)
is
a
generall
duty
,
Amplification
of
this
Truth
.
for
all
them
,
who
seeke
to
maintaine
their
honour
unstained
,
nothing
doth
cleave
so
deeply
to
marriage
as
this
:
I
have
noted
before
some
accidentall
staines
by
unequalnesse
,
when
Ladies
and
their
horskeepers
,
young
girles
and
old
men
match
together
,
when
a
Prince
marries
a
beggar
,
a
bad
with
a
good
,
a
christian
with
an
heathen
or
heretique
,
or
if
marriage
proove
contentious
and
unpleasant
,
who
sees
not
a
reproach
?
But
these
are
such
staines
,
as
may
be
washt
out
in
time
;
either
by
repentance
,
or
(
in
a
sort
)
by
second
better
marriages
.
Onely
the
staine
of
unchastnesse
,
is
like
an
iron-mole
,
which
nothing
can
fetch
out
;
it
s
like
the
leprosie
which
fretted
into
the
walls
;
no
scraping
the
stones
could
clense
it
,
Levit.
14
44.
45.
but
it
must
be
demolished
:
Death
may
end
the
parties
,
but
not
the
memory
of
the
shame
:
Davids
repentance
tooke
away
the
guilt
,
but
not
the
reproach
,
that
abides
to
this
day
.
So
then
,
as
I
have
began
with
the
duty
of
love
,
(
which
must
be
the
first
,
and
inward
cement
of
couples
(
for
what
s
christall
worth
if
it
be
broken
?
)
I
say
,
as
loves
is
the
inward
band
of
preserving
,
because
the
outward
action
followeth
the
affection
:
so
now
,
I
proceed
with
chastity
,
which
is
the
maine
Charter
of
love
,
and
the
patent
thereof
,
evidencing
that
the
heart
loves
entirely
,
because
the
bodies
are
kept
pure
from
pollution
.
I
deny
not
,
but
there
are
thousands
of
none
of
the
most
loving
ones
,
nor
religious
ones
,
who
yet
loath
adultery
and
filthinesse
in
this
kind
:
but
yet
there
are
many
also
,
not
the
worst
for
repute
,
whose
marriages
are
spotted
with
this
staine
:
and
all
to
shew
,
that
where
the
roote
wants
,
ten
to
one
,
if
the
branches
doe
not
wither
.
The
restraint
of
providence
is
such
by
a
common
light
,
that
many
are
kept
perforce
from
this
dishonour
.
And
yet
this
proves
not
,
but
that
the
inclinations
and
temptations
of
others
are
such
,
that
they
lie
open
to
this
snare
,
as
much
as
to
any
.
We
must
not
neglect
the
urging
of
the
duty
,
because
some
are
innocent
:
for
some
are
so
in
same
who
are
not
in
deed
,
and
some
in
deed
,
who
are
not
in
spirit
,
and
some
in
spirit
and
yet
no
thanke
to
them
:
let
the
point
fasten
as
it
may
:
and
fynd
out
the
guilty
:
(
the
guiltlesse
are
out
of
the
compasse
of
it
.
)
But
the
age
is
generally
debauched
,
and
iniquity
carryes
all
as
a
flood
before
it
;
Although
the
second
part
of
this
Treatise
,
treating
of
the
denunciation
against
this
sin
,
may
perhaps
more
fully
discover
this
disease
with
the
cure
of
it
:
yet
here
(
by
so
fit
occasion
)
I
shall
presse
the
jointnesse
and
honor
of
the
duty
,
by
a
few
reasons
,
exhortation
,
and
motives
.
Reason
.
Touching
Reasons
:
this
may
be
one
,
Chastity
is
the
maine
support
of
union
,
Chastity
the
mayne
support
of
union
.
as
the
contrary
is
the
chiefe
dissolver
of
it
.
No
other
fault
(
if
once
the
marriage
be
lawfully
consummated
)
doth
jnferre
iust
separation
(
by
authority
of
the
word
)
save
this
of
uncleannesse
.
Therfore
needes
must
that
which
mainteins
union
bee
the
greatest
pillar
and
prop
of
marriage
.
Prostitution
of
the
body
,
profanes
the
honor
of
it
and
casts
it
into
the
myre
:
and
therfore
the
Cardinall
vertue
that
must
beare
it
up
,
must
be
this
Chastity
.
If
so
,
then
ought
it
by
joint
consent
to
be
maynteyned
by
both
parties
.
Reason
.
2
Secondly
it
must
be
jointly
done
,
because
,
although
,
the
honor
of
pure
marriage
requires
both
to
conspire
in
mutuall
chastity
,
yet
the
defilement
of
eyther
party
is
sufficient
to
overthrowe
the
honor
of
it
.
The
defilement
of
each
party
,
is
enough
to
defile
the
whole
state
of
marriage
.
As
we
say
of
a
vertuous
action
,
all
points
must
concurre
to
make
it
good
,
but
any
one
defect
in
those
will
serve
to
make
it
vitious
,
so
here
.
Marriage
dishonor
doth
not
need
the
consent
of
both
the
parties
dishonesty
:
if
one
be
disloiall
,
it
s
as
good
as
both
.
Not
before
God
in
point
of
guilt
:
but
men
in
point
of
honor
:
for
to
manward
,
guilt
and
reproach
,
●
(
in
a
sort
,
especially
here
)
lose
their
difference
:
the
innocent
party
,
being
pittied
with
as
much
dishonour
,
as
the
guilty
is
reproached
.
Therefore
this
joint
duty
of
chastity
must
be
supported
most
carefully
,
by
the
joint
care
and
purenesse
of
both
parties
.
Adde
hereto
,
that
defect
of
this
joint
closenesse
may
bring
a
shame
upon
marriage
,
(
though
perhaps
not
so
great
yet
as
true
)
as
well
as
a
greater
crime
committed
.
As
the
Philosopher
saith
,
glory
is
not
in
the
glorified
,
he
is
but
the
object
;
the
agent
is
the
glorifier
.
Therefore
fame
and
report
is
well
called
by
some
,
the
married
ones
Saint
.
For
by
fame
they
either
stand
or
sinke
.
Now
,
how
easily
may
fame
snatch
the
least
neglect
of
the
married
in
this
kind
,
to
raise
suspicions
?
How
closely
curious
had
they
need
be
of
their
course
,
and
purenesse
,
who
cannot
keepe
their
owne
honour
in
their
owne
power
sometime
,
doe
what
they
can
?
Is
it
not
the
misery
of
manie
to
be
defamed
without
cause
?
Neither
smoke
nor
fire
appearing
,
but
perhaps
some
mistake
,
error
,
or
advantage
of
a
foule
mouth
being
the
sparke
that
kindleth
the
fire
:
And
yet
it
sometimes
little
availes
(
for
the
point
it selfe
of
honour
)
whether
a
man
be
guilty
,
or
be
taken
so
.
How
great
had
that
caution
need
to
be
,
that
should
preserve
the
honour
of
chastity
?
Reas.
3
The
third
may
be
this
,
(
as
I
noted
before
)
Gods
setting
his
print
and
marke
of
honour
upon
marriage
,
God
hath
ordeined
one
for
one
.
in
appointiug
one
to
one
.
How
serious
and
solemne
ought
the
meditation
of
this
charge
be
,
being
not
humane
,
but
divine
?
And
,
(
to
repeate
nothing
)
If
the
violation
of
this
sacred
band
,
had
such
a
blemish
cast
upon
it
by
the
Lord
,
when
yet
it
was
covered
over
with
a
mantle
of
connivence
,
and
the
practice
of
so
many
holy
Patriarkes
and
Saints
who
were
guilty
of
it
:
what
shall
bee
said
now
of
that
uncleannesse
,
which
proclaimes
it selfe
like
Sodom
?
If
Poligamy
were
a
state
of
uncleannesse
in
Gods
esteeme
,
and
seldome
went
without
a
scare
from
Gods
stroak
(
as
in
Jacob
and
David
and
Elbana's
cases
appeares
,
especially
in
that
exorbitancy
of
Salomon
)
what
shall
be
said
of
that
which
carries
the
bastard
at
the
back
,
and
wants
the
least
rag
of
any
veile
to
colour
or
excuse
it
?
Attend
this
reason
,
and
shunne
this
sin
.
Reas.
4
Fourthly
,
that
must
needs
be
looked
unto
jointly
by
both
the
couples
,
It
covers
all
other
defects
.
which
hath
such
a
covering
faculty
in
it
,
and
sets
the
varnish
and
lustre
,
upon
each
other
endowment
of
it
.
But
it selfe
can
be
covered
by
no
endowments
.
My
wife
hath
defects
,
but
she
is
loyall
:
by
unavoidable
errors
she
may
offend
,
but
by
voluntary
she
will
not
.
From
her
the
honour
of
my
marriage
coms
even
when
both
of
us
are
dead
and
gone
,
in
our
lawfull
posterity
,
the
Crowne
of
parents
.
She
is
beautifull
,
(
saith
one
)
personable
,
well
descended
,
rich
saith
another
;
yea
but
she
is
chast
,
saith
a
third
,
this
crownes
all
.
What
else
were
her
beauty
,
but
her
bane
?
her
devotion
but
profanenesse
?
She
that
thought
no
crumbe
clave
to
her
lips
,
because
she
had
paid
her
vowes
,
yet
escapes
not
her
eternall
reproach
,
because
she
was
a
disloyall
harlot
.
Tell
me
,
wert
thou
married
to
a
chast
wife
,
blind
of
an
eie
,
lame
of
an
hand
,
a
legge
,
whether
wouldest
thou
change
her
for
one
sound
in
all
,
being
unchast
?
I
trow
not
.
That
which
then
covers
all
wants
,
is
worth
the
due
improoving
and
carefull
attendance
.
Reas.
5
Fiftly
,
this
chastity
is
the
corner
stone
,
that
holdes
in
all
the
parts
of
the
building
.
It
s
the
corner
stone
,
which
holds
in
the
whole
building
.
A
chast
wife
hath
her
eies
open
,
eares
watching
,
heart
attending
upon
the
welfare
of
the
family
,
husband
,
children
and
servants
:
she
thinks
that
all
concerne
her
;
estate
,
content
,
posterity
:
this
rivets
her
into
the
house
:
makes
her
husband
trust
to
her
,
commit
all
to
her
,
heart
and
all
.
But
the
unchast
,
having
lost
his
or
her
heart
,
is
loosened
from
the
whole
body
,
thinks
nothing
perteining
to
her
:
is
ready
to
part
the
children
,
leaving
the
lawfully
,
and
chusing
the
misbegotten
for
her
portion
,
that
so
she
may
goe
to
her
Paramour
.
That
which
Saul
(
through
mistake
)
thought
Michal
would
prove
to
David
,
1
Sam.
18.
28.
that
doth
an
unchast
one
(
without
doubt
)
prove
to
her
husband
,
a
very
snare
.
That
which
I
said
before
of
love
,
may
be
said
of
her
sister
chastity
,
she
is
painfull
,
close
,
doth
all
things
,
hopeth
,
believeth
,
endureth
all
things
without
grudging
.
The
frost
is
nothing
by
night
,
the
heate
by
day
,
toile
in
both
,
because
he
loveth
her
,
she
him
,
each
are
faithfull
,
loiall
to
other
.
Who
should
not
nourish
that
tree
,
which
hath
such
branches
?
Whereupon
some
thinke
the
English
and
Latine
wordes
(
Chaste
)
do
come
from
a
greeke
word
,
signifying
to
Adorne
,
noting
that
Chastity
is
one
of
the
cheefe
ornaments
of
the
married
:
and
so
of
all
in
either
sexe
.
One
saith
.
As
the
face
of
a
statue
or
faire
picture
razed
,
or
the
head
rent
off
:
so
is
the
most
beautifull
,
rich
,
honorable
person
,
if
Chastity
be
gone
.
Its
(
as
that
father
speaks
)
The
Ornament
of
the
Noble
,
the
exaltation
of
the
low
,
the
Beauty
of
the
Abject
,
the
solace
of
the
sorrowfull
,
the
encrease
of
beauty
,
the
glory
of
religion
,
the
friend
of
the
Creator
.
Reas.
6
Lastly
,
●e●●use
in
somerespects
it
makes
marriag
Honorable
.
Chastity
preserves
marriage
in
honor
,
and
ought
to
be
jointly
againe
preserved
,
because
it
preserves
that
joint
●lessi●g
of
God
,
which
makes
it
honorable
:
and
that
,
in
sundry
respects
.
1.
of
the
fruitfulnesse
of
the
wombe
.
Many
thinke
a
fruitfull
posterity
rather
a
crosse
,
12
ps.
3.
8.
1.
then
a
blessing
:
but
the
godly
are
of
his
mynd
,
who
sayde
,
she
shal
be
as
the
fruitfull
vine
,
Fruitfulnesse
of
wombe
.
by
the
side
of
thine
house
,
and
thy
children
,
as
olyve
plants
round
about
thy
table
:
Numb
.
5.
21.
The
adulterer
and
adulteresse
,
are
cursed
with
barren
wombes
,
fruitlesse
bodies
.
There
is
not
now
such
a
cursed
water
to
try
the
uncleane
,
by
rotting
the
wombe
,
and
bowells
of
the
harlot
;
nor
to
become
a
water
of
blessing
to
the
chast
.
But
in
stead
thereof
,
there
is
a
curse
of
God
,
upon
the
one
,
and
a
blessing
upon
the
other
.
Even
the
adulterine
mixtures
of
Beasts
(
as
the
Mule
comming
from
the
Asse
and
the
Mare
)
have
a
brande
of
barrennesse
,
nature
stopping
all
infinitenesse
and
confusion
,
as
most
contrary
to
her selfe
;
how
much
more
the
bodies
of
adulterous
husbandes
and
wives
?
and
wheras
it
is
objected
,
Object
.
some
harlots
are
fruitfull
,
and
some
chast
wyves
are
barren
;
Answ.
the
answere
is
,
still
the
curse
holdes
upon
the
bastard
fruite
of
the
one
,
and
the
blessing
upon
the
soule
of
the
other
.
As
the
Prophet
encourages
those
holy
Eunuches
,
that
kept
God
Sabbaths
,
that
it
should
go
better
with
them
,
then
if
they
had
sons
and
daughters
;
Isai
.
56.
4.
even
a
place
should
be
given
them
in
the
house
of
God
,
and
an
everlasting
name
,
that
never
should
be
cut
off
:
So
doth
he
here
,
to
all
chast
ones
;
when
he
cuts
off
the
cursed
race
of
the
uncleane
,
then
he
continues
to
the
godly
(
though
barren
)
a
better
name
then
posterity
could
atteyne
unto
.
Secondly
,
to
the
chast
belongs
the
blessing
of
legitimation
;
2
Respect
.
but
to
the
uncleane
,
the
curse
of
illegitimate
ones
;
Blessing
of
〈◊〉
.
to
bring
Bastards
into
the
family
as
lawful
heyres
,
how
execrable
,
and
how
unnaturall
is
it
?
The
children
of
Gilead
cast
out
Iephtah
,
bcause
he
was
the
strangers
issue
:
Sara
sayd
well
of
Ishmael
,
Gen.
21.
10.
The
son
of
this
stranger
(
though
of
her
owne
gift
)
shal
not
inherit
with
my
son
Isaac
.
But
the
curse
of
Adultrous
is
,
to
leave
their
wealth
to
bastards
.
As
the
Lord
cursed
the
garment
made
of
mixt
lmsey
and
wolsey
:
the
field
sowne
with
sundry
kinds
of
graine
together
:
so
much
more
,
the
illegitimate
posterity
of
defiled
persons
.
As
Eagles
fethers
consume
the
fethers
of
other
foules
;
so
,
the
unlawfull
brood
of
the
uncleane
devoures
he
lawfull
,
till
at
last
that
fire
consume
them
and
all
,
which
is
threatned
the
children
of
the
whore
&
the
Adulterer
,
for
it
was
unlawful
fire
that
begat
them
,
&
the
same
shall
kindle
and
burne
,
till
it
have
destroied
them
.
And
thirdly
,
3.
The
curse
of
si●
turned
to
blessing
by
Chastity
.
to
the
Chaste
,
even
a
curse
is
turned
to
a
blessing
:
The
sorrowes
of
conception
and
birth
,
turne
to
the
salvation
of
the
pure
and
Chast
(
beeing
faythfull
)
wheras
the
blessing
of
marriage
turneth
to
a
curse
to
the
other
.
As
all
things
are
impure
to
the
impure
,
13.
Levit.
49.
as
the
ceremony
also
made
the
things
and
vessel
to
be
defiled
,
whether
wood
or
stone
,
which
the
leper
touched
:
But
especially
to
the
impure
in
bodies
,
yea
,
their
very
consciences
are
as
impure
as
their
flesh
,
and
therby
,
whatsoever
thy
doe
touch
,
use
,
partake
,
or
possesse
,
is
made
filthy
,
because
their
nasty
consciences
tell
them
so
.
Even
so
,
To
the
pure
,
all
things
become
pure
;
As
our
Saviour
saith
of
almes
,
Tit.
1
15.
Give
almes
to
the
poore
of
that
you
have
,
and
all
the
whole
lumpe
of
your
estate
,
shal
be
cleane
vnto
you
:
Luc.
11.
41.
So
here
,
If
couples
keep
themselves
pure
,
in
body
and
spirit
,
pure
are
their
prayers
,
readings
,
conference
,
Sabbaths
,
Sacraments
,
service
of
God
:
yea
in
Christ
,
all
things
are
pure
unto
them
,
their
health
,
estate
,
eating
and
drinking
,
duties
,
fellowship
and
benevolence
,
bed
and
board
,
and
all
they
take
in
hand
.
Now
(
to
finish
the
reason
)
if
it
be
under
such
a
threefold
blessing
,
then
ought
so
happie
a
vertue
as
Chastity
,
to
be
jointly
preserved
by
both
the
married
persons
.
Quest.
But
heer
it
wil
be
demanded
,
how
should
Chastity
in
Marriage
be
preserved
?
and
in
how
many
things
standes
it
?
I
answ.
How
Chastity
may
be
preserved
.
In
these
foure
.
First
in
the
Chastity
of
the
spirit
.
Secondly
,
of
prevention
.
Thirdly
of
the
Bed
.
Lastly
of
the
Body
.
Answ.
For
the
first
,
the
center
of
Chastity
is
the
minde
and
spirit
.
4.
wayes
.
If
that
bee
pure
,
there
neede
bee
no
keepers
(
as
he
once
saide
of
those
Romanes
,
1.
The
spirit
.
the
richer
sort
of
whom
kept
their
wyves
chastity
,
2.
Prevention
.
by
Eunuches
)
if
that
bee
uncleane
,
no
keepers
will
serve
the
turne
,
3.
Bedd
.
unbrideled
luste
(
like
the
wilde
fig
)
will
soone
mount
over
the
wall
.
4.
Body
.
The
first
care
then
must
bee
,
Math.
12.
24.
to
keepe
that
cleane
from
whence
(
as
our
Saviour
saith
)
all
filth
proceedes
,
I
meane
the
heart
.
Get
the
Lord
Iesus
to
come
in
with
his
spirit
,
to
clense
thine
husband
,
thy
wife
,
to
wash
them
,
and
make
them
undefiled
to
him selfe
,
as
his
own
spouse
,
without
spot
,
or
wrinkle
of
wilfull
basenes
;
Get
him
to
clense
that
Augean
stable
,
that
throughsayre
of
base
thoughts
,
(
the
master
wheele
of
your
soule
,
the
will
and
affections
)
the
theefe
that
betrayes
all
:
and
then
,
the
roote
being
pure
,
so
shall
the
branches
bee
.
Salomon
aymes
at
this
;
my
son
give
mee
thy
heart
,
and
let
thine
eyes
delight
in
my
waies
.
Pro.
2●
.
26.
And
why
?
he
addes
,
for
an
whore
is
a
deepe
ditch
,
and
a
strange
woman
is
a
narrow
pit
:
The.
1.
q.
d.
if
thine
heart
be
pure
thine
eyes
and
senses
,
Chast●●y
of
spirit
must
be
kept
,
against
Contemplative
uncleannes
.
thy
body
and
members
shall
follow
,
and
not
delight
in
the
false
hiew
of
an
harlot
.
Who
is
he
whom
God
loves
?
surelye
him
who
is
upright
in
spirit
,
such
an
one
,
&
onely
such
shal
be
kept
from
her
,
but
the
sinner
shal
be
caught
in
her
snares
.
If
the
thoughts
bee
impure
,
they
will
betray
the
body
to
the
eyes
,
eares
,
and
companie
of
the
uncleane
,
and
Satan
will
play
the
Proctor
,
soone
bringing
one
uncleane
person
to
another
.
There
is
a
contemplative
filthines
of
the
fancy
and
senses
,
(
which
the
Lord
compts
the
Adultery
of
the
spirit
)
by
basenes
of
spirit
within
,
nourishing
unloyall
conceits
,
inwarde
dallyances
,
capering
thoughts
and
fancies
of
uncleannes
,
both
sleeping
and
waking
:
and
so
set
the
doore
open
to
outward
actuall
defilement
,
(
which
although
providence
restreyne
)
yet
are
odious
to
God
,
and
will
break
out
in
time
.
Yet
I
would
here
speake
with
caution
.
I
know
in
the
best
,
(
unmarried
or
married
)
there
bee
naturally
planted
these
imaginary
and
Idëall
uncleannesses
,
steaming
up
from
the
fornace
of
concupiscence
,
a
naturall
principle
,
not
alway
subject
to
the
law
of
grace
:
it
is
a
law
of
the
members
,
in
a
double
sense
,
a
dye
in
graine
;
but
yet
,
so
long
as
it
is
abhorred
,
opposed
,
and
quenched
by
all
possible
diligence
,
it
shall
not
be
imputed
:
(
provided
that
the
meanes
to
subdue
it
,
bee
not
slighted
.
)
But
I
speake
of
an
heart
permitted
to
it selfe
,
without
controll
,
and
bridle
.
For
when
the
doore
standes
loose
upon
the
latch
,
how
soone
may
it
be
opened
?
Crackte
glasses
,
we
know
,
laste
not
long
:
they
wayte
but
for
the
next
knocke
and
then
are
gone
.
Why
so
needfull
.
Alas
!
what
thanke
is
it
for
a
man
not
to
bee
uncleane
,
for
lacke
of
opportunity
!
or
because
he
was
overruled
for
a
time
?
The
religion
of
these
tymes
,
is
come
to
this
.
Suspect
by
men
what
you
will
,
so
you
can
proove
nothing
,
what
care
they
for
giving
occasions
of
never
so
much
suspicion
.
Is
this
thy
honesty
,
that
because
thou
canst
weary
them
in
the
court
,
who
accuse
thee
,
therfore
thou
art
chast
?
Nay
,
because
thou
darest
purge
thy selfe
by
oath
,
(
like
a
forsworne
wretch
)
therefore
thou
hast
wyped
every
crumme
of
thy
lips
?
Is
not
thy
conscience
as
a
thousand
witnesses
nevertheles
?
I
tell
thee
,
thou
hast
thy
brand
in
heaven
already
and
perhappes
upon
earth
too
,
or
else
art
next
doore
to
it
.
And
what
oddes
is
there
betweene
these
two
,
not
to
be
approoved
for
chast
,
or
to
be
thought
uncleane
?
It
s
harde
to
say
,
whether
many
men
and
women
have
lost
their
credit
or
their
chastity
sooner
.
Luste
if
once
it
kindle
,
(
as
the
sparkle
will
kindle
to
a
great
fire
)
will
soone
snare
us
,
and
bring
foorth
fruite
unto
death
.
But
,
if
there
be
purenesse
in
the
bent
of
the
spirit
,
and
the
sway
of
the
soule
tendes
to
Chastity
,
the
streames
will
easily
become
pure
.
So
much
for
the
first
.
Secondly
,
The.
2.
there
must
be
chastity
of
Prevention
also
.
That
is
a
narrow
survey
of
the
cinque-ports
of
the
soule
,
Chastity
of
prevention
necessary
.
by
which
traytors
to
Chastity
arrive
at
the
shore
.
Preserve
the
in-lets
of
your
Soule
,
I
meane
the
out
warde
senses
,
eares
,
eyes
,
inward
fancy
,
and
Idea's
of
evill
,
closely
and
firmely
,
and
then
the
body
will
follow
Still
we
must
proceed
by
degrees
.
The
spirit
lets
in
sin
to
the
body
,
by
these
conduits
and
Channels
.
David
sweetly
prayeth
,
set
a
doore
before
my
lips
O
Lord
!
What
is
?
so
,
set
a
watch
before
my
senses
,
that
there
come
in
no
vanity
!
Lord
not
only
leade
mee
not
thy selfe
into
tentation
,
but
forestall
all
other
tempters
,
that
I
bee
not
led
:
for
thou
preservest
the
soules
of
thy
Saints
,
and
he
whom
thou
lovest
,
scapes
them
all
,
which
another
at
one
time
or
other
,
shall
assuredly
fall
into
.
2.
Sam.
11.
2.
It
was
Davids
misery
to
cast
his
eye
from
the
roofe
of
his
house
,
in
an
unwatchfull
manner
,
and
there
wanted
not
one
to
further
the
occasion
.
So
Sampson
.
Those
who
loath
the
act
,
will
also
abhorre
the
fomenters
therof
,
all
extravagances
of
senses
,
and
sensuality
:
all
setting
themselves
to
sale
,
haunting
of
markets
,
fayres
,
night-metings
,
wakes
,
dancings
,
and
common
festivals
,
which
with
all
the
like
occasions
,
Alehouse
hauntings
,
or
frequenting
of
forbidden
and
noted
houses
,
as
give
ayme
to
the
fleshe
,
to
play
her
part
:
All
needlesse
travailes
and
jorneyes
,
without
warrant
,
Gen.
34.
1.
among
multituds
of
all
sorts
all
Dina-like
rovings
,
&
gaddings
about
,
without
due
cause
:
all
loose
carrying
about
the
eyes
through
the
aire
of
the
world
;
All
gestures
,
beckes
,
aymes
,
of
an
unchast
heart
,
soone
appeare
to
such
as
are
of
like
temper
:
birds
of
a
fether
will
flocke
together
.
Intemperate
diet
,
excesse
of
gamings
,
delights
,
pampering
the
flesh
;
amorous
books
,
sonnets
,
stage-playes
effeminate
disguizings
&
arayings
of
one
sexe
in
the
others
attire
,
(
a
thing
censured
by
all
writers
)
both
morrall
and
divine
;
Iestings
,
and
unsavoury
rotten
communications
,
allusions
,
similitudes
and
discourses
:
what
are
they
,
but
as
bawdes
and
Pandars
to
uncleannes
?
Drinking
of
hot
inflaming
wines
or
waters
in
an
usuall
distempered
custome
,
(
no
infirmity
of
nature
requiring
)
what
are
they
(
in
bodies
hot
and
lustfull
of
themselves
)
save
inflamings
of
lust
,
and
spurring
of
a
running
horse
?
I
say
especially
in
such
persons
,
as
neither
make
use
of
the
ordinance
,
nor
yet
abstaine
from
excesse
of
provocation
?
Must
not
(
of
necessity
)
such
sinfull
plethory
,
have
a
like
vent
?
And
where
there
is
no
Chastity
of
prevention
,
making
men
abstinent
from
promiscuous
occasions
,
is
it
like
there
will
be
Chastity
of
bodie
,
like
occasion
being
offered
of
the
one
as
the
other
?
No
doubtles
,
a
body
desirous
to
be
Chaste
,
will
also
be
very
cautelous
of
meate
,
drinke
,
fashions
,
softnes
,
delicacy
and
pleasures
,
which
will
be
as
oile
to
the
flame
:
and
he
who
is
not
chast
in
the
suburbes
,
is
not
to
be
trusted
in
the
city
:
Dives
in
all
his
riot
and
luxuriousnesse
,
must
scape
hard
,
if
he
were
not
incontinent
.
This
argument
(
I
know
)
is
common
:
Why
this
is
here
urg●d
?
I
need
not
insist
:
save
onely
for
the
custome
of
these
daies
,
which
will
needes
separate
meanes
from
endes
,
and
bee
seene
going
onward
to
the
Den
,
and
not
seene
to
come
back
,
and
yet
maintaine
it
,
that
they
kept
out
!
This
is
to
divide
the
things
,
which
God
hath
not
separated
:
I
give
to
all
who
would
shunne
this
plague
,
the
counsell
belonging
to
it
,
soone
,
farre
,
slowly
:
Get
from
such
occasions
,
as
soone
:
goe
from
them
as
farre
;
and
returne
to
them
as
slowly
as
possible
thou
canst
.
If
thine
eie
,
thy
right
hand
,
or
foote
cause
thee
to
offend
,
pluck
them
out
,
and
cut
them
off
,
(
not
as
Origen
did
carnally
)
and
cast
them
from
thee
;
but
make
thy selfe
a
spirituall
Eunuch
for
the
Kingdome
of
God
,
and
for
chastity
,
use
all
contrary
meanes
,
of
holding
under
thy
flesh
,
and
boxing
it
till
it
be
black
and
blue
(
to
use
Pauls
word
)
if
thou
wilt
preserve
thy
vessell
in
honour
:
2
Cor.
12.
7.
yea
,
count
all
too
little
.
If
this
counsell
be
meet
for
the
married
themselves
who
are
under
the
remedy
,
what
shall
be
said
to
the
unmarried
?
Surely
I
say
,
touch
not
pitch
lest
thou
be
defiled
.
Iob.
31.
1.
Make
covenants
with
your
eies
with
Iob
;
remember
our
Saviours
divinity
,
beyond
the
Pharisees
:
forefeele
all
your
steps
and
passages
;
put
your
knife
to
your
throates
,
if
ye
be
given
to
your
appetite
,
and
venture
not
upon
forbidden
dainties
,
to
try
if
they
will
surfet
you
.
But
,
if
after
all
meanes
,
both
of
prevention
,
and
preservation
of
body
and
spirit
from
this
tainte
,
yet
you
feele
your
natures
to
recoile
,
and
concupiscence
to
want
eares
,
1
Cor.
9.
7.
then
heare
that
voice
behind
you
,
saying
,
marry
and
burne
not
.
But
yet
,
take
this
counsell
with
you
,
still
carry
this
rule
of
prevention
with
you
into
that
estate
,
lest
you
marry
and
burne
too
,
and
so
the
disease
will
,
if
not
be
worse
for
the
remedy
,
yet
may
prove
never
the
better
for
it
.
The
third
is
,
The
third
,
chastity
of
the
bed
.
the
chastity
of
the
bed
.
The
Apostle
tells
us
here
,
the
bed
is
undefiled
.
Surely
(
as
hee
told
his
children
,
at
his
death
,
they
should
find
their
Kingdome
,
so
I
may
say
of
this
)
It
is
as
it
s
used
,
and
kept
.
For
its
the
great
wisdome
of
God
,
which
hath
so
concealed
our
infirmity
,
and
covered
it
with
honour
,
that
the
bed
should
be
honourable
.
But
it
imports
us
so
to
keepe
it
then
:
and
that
,
against
a
double
infirmity
.
The
one
of
snaring
,
the
other
of
defiling
us
.
Two
extremes
here
.
By
snaring
,
I
meane
,
defrauding
each
other
,
by
any
meanes
,
under
any
colors
:
as
when
by
discord
,
and
difference
of
mindes
,
the
body
is
disabled
:
when
the
one
party
,
denies
due
benevolence
to
the
other
;
The
first
.
by
pretended
excuses
,
to
satisfie
a
base
heart
:
when
religion
and
conscience
,
or
infirmity
are
falsely
alledged
to
crosse
the
ordinance
;
In
this
case
let
the
Apostle
overrule
:
Let
the
husband
and
wife
,
1
Cor.
7.
3.
yield
each
to
other
,
&c.
refuse
not
the
lawful
and
sober
use
of
the
remedy
,
(
except
when
both
in
private
consent
in
some
extraordinary
duty
,
for
some
little
season
before
)
some
adde
the
preparation
of
the
Sabbath
,
rather
I
suppose
from
a
pious
heart
,
then
the
warrant
of
the
word
,
although
I
wholly
yeeld
to
the
equity
of
that
abstinence
,
so
there
be
no
snare
of
a
rule
:
for
hee
that
generally
followes
this
light
must
not
be
snared
by
any
rule
(
except
he
have
vowed
it
voluntarily
,
and
then
it
bindes
in
another
kinde
.
)
But
,
I
leave
the
decision
of
that
,
to
the
wisdome
of
such
as
can
discerne
between
expediency
and
inexpediencie
,
lest
Satan
prevent
us
:
for
we
know
his
devices
how
he
seekes
to
snare
them
that
are
weake
,
against
their
intentions
,
and
under
colour
of
a
better
purenesse
,
hee
seekes
to
breed
a
wearinesse
and
disdeine
of
the
ordinance
.
He
is
an
uncleane
spirit
,
and
cannot
brooke
that
which
holinesse
hath
invented
,
to
prevent
sin
.
Let
such
as
are
privy
to
this
rebellion
,
humble
themselves
and
repent
,
remembring
that
marriage
takes
off
the
propriety
which
each
had
before
in
himself
,
and
gives
away
the
power
of
the
body
of
each
to
other
without
contradiction
.
And
,
there
is
more
in
this
,
then
most
will
take
notice
of
.
And
some
openly
professe
that
they
abhor
this
judgement
,
being
yet
expressely
grounded
upon
the
letter
of
Scripture
.
The
second
extreme
is
on
the
left
hand
,
The
second
.
when
men
abuse
marriage
to
a
defiling
of
themselves
,
and
under
pretence
of
generall
lawfulnesse
,
runne
into
excesse
.
This
is
as
odious
as
the
former
.
It
s
not
the
wisdome
of
a
Christian
,
to
chuse
the
uttermost
brinke
of
the
river
to
walke
upon
,
because
it
threatens
slipping
in
:
nor
of
his
liberty
,
because
it
s
allowed
.
Our
greatest
offences
are
commonly
about
thinges
lawfull
,
when
as
we
dare
not
attempt
the
unlawfull
:
whereas
religion
is
much
more
tried
in
the
use
of
liberties
allowed
us
.
And
its
strange
under
what
sorry
and
thin
covers
,
the
conscience
of
one
will
shroud
it selfe
when
as
once
it
hath
cast
off
the
love
of
closenesse
:
halfe
a
loafe
is
better
to
a
Libertine
,
then
no
bread
.
Whereas
a
sound
spirit
should
thinke
thus
,
In
this
God
tries
me
,
what
mettall
I
am
made
of
,
whether
to
betender
of
a
command
,
when
I
have
the
bridle
laid
upon
my
owne
neck
,
or
to
runne
away
with
my
uttermost
liberty
,
when
I
have
some
granted
to
me
.
Doubtlesse
hee
who
will
take
all
that
he
can
,
in
liberties
,
shewes
he
is
but
kept
in
by
violence
,
in
commands
,
and
but
for
shame
,
would
desire
Gods
cordes
were
more
slacke
,
and
suted
to
his
lustes
.
I
speak
,
because
it
might
scarcesly
be
believed
what
basenes
,
immoderatenesse
,
and
licentiousnesse
growes
in
many
even
by
the
occasion
of
the
former
point
,
of
benevolence
.
They
will
stretch
it
beyond
the
boundes
of
modesty
,
and
bring
themselves
into
such
a
bad
custome
,
that
a
Beare
robd
of
her
whelpes
may
bee
met
with
and
stopped
,
as
easily
as
they
crossed
of
their
lascivious
and
luxurious
appetite
.
Some
brutishly
imagining
,
Levit.
20.
18.
that
the
very
law
of
God
forbidding
carnall
knowledge
(
during
the
tearme
forbidden
)
was
but
a
ceremony
,
not
grounded
upon
the
perpetuall
naturall
absurdity
of
the
action
:
wherein
they
bewray
themselves
by
their
swinish
appetites
,
to
have
drowned
the
true
dictamen
of
nature
in
themselves
,
which
most
heathens
themselves
acknowledged
.
Others
are
wholly
ignorant
of
all
purenesse
and
chastity
,
in
the
demeanure
of
themselves
each
to
other
:
for
though
Isahac
and
Rebecca
sported
themselves
,
Gen.
26.
8.
yet
doubtlesse
in
no
base
or
uncomely
manner
very
Philosophers
and
Politicians
in
their
lawes
made
for
the
good
of
Commonwealthes
,
led
by
no
Scripture
or
religion
,
yet
for
the
preservation
of
health
,
vigor
and
strength
of
body
,
for
the
shunning
of
diseases
occasioned
by
this
,
as
well
as
uncleane
mixtures
,
have
set
downe
their
judgements
touching
the
modesty
and
mediocrity
of
marriage
converse
,
forbidding
frequencie
and
licentious
use
of
it
;
I
had
rather
expresse
my selfe
so
,
under
their
person
,
then
in
mine
owne
words
,
knowing
to
what
language
he
exposeth
himselfe
of
scorners
and
profane
people
,
Heathens
shame
us
Christians
in
this
.
who
doth
but
glance
this
way
.
I
say
not
as
they
say
(
Plato
and
others
)
once
weekly
,
or
thrice
monethly
might
bee
a
modell
of
convenience
in
this
kinde
,
for
the
greater
part
of
number
of
mens
bodies
:
because
I
know
,
there
can
bee
no
set
rule
for
all
persons
,
seasons
of
marriage
,
and
varieties
of
bodies
,
because
variety
of
subjects
,
causeth
variety
of
rule
.
But
this
I
affirme
,
that
if
heathens
could
rove
at
such
a
marke
,
in
the
dimnesse
of
their
light
,
and
all
for
the
restraint
of
excesse
:
I
should
thinke
it
rather
meet
that
Christians
,
especially
in
yeares
,
(
who
by
their
place
should
teach
the
younger
to
be
sober
)
should
rather
aime
at
being
under
the
line
,
then
above
it
.
But
as
it
is
not
youth
(
where
there
is
a
chast
spirit
)
that
can
provoke
to
excesse
in
this
kind
:
so
neither
is
it
age
(
in
any
profession
)
if
it
be
once
tainted
with
defilednesse
,
which
will
perswade
men
to
moderatenesse
:
but
as
bruite
beasts
,
their
will
is
their
law
,
and
even
in
those
things
they
know
,
yet
they
corrupt
themselves
to
the
griefe
and
sad
woe
of
their
companions
,
who
know
not
how
to
redresse
it
.
Loth
I
am
to
speake
that
in
this
argument
,
with
many
sentences
,
yea
in
two
wordes
,
if
one
might
serve
;
and
heartily
wish
,
which
yet
never
will
bee
obteined
,
that
(
at
least
)
the
religious
might
be
lawes
to
themselves
in
such
kinds
.
But
the
experience
of
the
contrary
may
plead
some
pardon
for
that
little
I
have
said
.
Some
must
speake
,
and
where
more
aptly
,
then
in
a
treatise
for
the
nonce
.
But
how
shall
we
know
when
this
due
measure
is
observed
?
Markes
to
know
the
moderation
of
the
bed
.
Surely
then
when
snaring
concupiscence
is
prevented
,
and
fitnesse
of
body
and
minde
therby
purchased
,
freely
to
walke
with
God
,
and
to
discharge
duties
of
calling
,
without
distraction
or
annoyance
.
And
so
doing
,
much
fredome
may
be
enjoyed
(
both
the
former
extremities
being
avoyded
)
and
Gods
wrath
prevented
:
which
I
cannot
say
,
whether
it
more
hangs
over
the
heads
of
superstitious
Papists
,
for
vowing
a
forced
chastity
,
contrary
to
the
expresse
rule
of
the
word
,
or
upon
married
persons
,
Popish
forced
chastity
.
for
abuses
in
eyther
of
the
two
kindes
.
Concerning
the
former
,
we
know
both
into
what
odious
enormity
of
luste
the
Lord
hath
suffred
them
to
be
plunged
,
both
unnaturall
,
and
unlawfull
;
making
them
the
execration
of
the
world
,
for
their
lust
.
Touching
the
latter
,
I
leave
it
to
the
experience
of
the
wise
to
consider
;
And
affected
Abstinence
from
the
benefit
of
the
Bed
compared
.
Both
what
vexation
the
neglect
of
this
ordinance
hath
caused
to
many
,
who
under
pretexts
of
their
owne
,
have
refused
the
mutuall
due
to
each
other
;
who
afterwards
,
seeing
what
wofull
snares
they
have
brought
themselves
into
,
as
seeking
the
Company
of
harlots
and
adulterers
,
have
bin
deeply
terrifyed
,
wishing
too
late
,
with
sorrow
,
that
they
had
denyed
themselves
and
subjected
them
to
the
ordinance
.
And
so
for
the
other
extremity
,
when
due
regard
of
Chastity
hath
bin
neglected
,
what
weaknes
,
diseases
,
inability
of
body
and
minde
to
calling
and
duty
hath
ensued
!
Inconvēsence
of
both
unjust
abstinence
and
excesse
of
liberty
compared
.
Yea
further
,
when
presumptuous
lust
hath
broken
boundes
,
of
womanly
modesty
,
compting
all
seasons
alike
,
what
markes
hath
God
set
upon
their
owne
bodies
for
their
incontinency
,
&
so
upon
the
bodies
of
their
Children
,
yea
and
upon
their
mindes
,
and
whole
constitution
,
the
one
by
disguizement
of
countenance
,
the
other
by
defilednesse
with
the
like
sin
,
(
for
what
was
bred
in
bone
,
will
not
eazily
out
in
flesh
:
)
when
as
I
say
,
men
have
met
with
these
penalties
,
then
they
have
justly
confessed
wrath
to
ceaze
upon
them
.
And
indeed
,
although
there
were
no
religion
,
yet
if
men
were
but
Philosophers
,
to
understand
the
naturall
mischief
and
poison
of
such
wayes
,
they
coulde
not
but
loath
them
.
Therfore
,
let
a
wise
mediocrity
be
observed
:
sanctifying
our
fellowship
and
fruite
of
bodies
by
earnest
prayer
,
that
both
may
be
cleane
to
us
;
Make
not
that
helpe
,
which
God
hath
given
as
water
to
quench
,
as
oile
to
enflame
;
There
is
a
white
Devill
aswell
to
corrupt
,
as
a
black
to
abhorre
the
remedie
.
But
such
debauched
filthines
the
loosenes
of
our
age
is
come
to
,
in
all
kind
of
lust
,
that
I
verily
thinke
if
those
chast
Platos
and
Lawgivers
of
old
times
,
were
now
living
,
although
Heathens
,
yet
would
be
scorned
by
many
Epicures
and
Libertines
in
the
Church
:
who
thinke
it
a
curbe
to
their
will
,
not
to
live
as
they
list
,
worse
then
beasts
,
and
Savages
.
Be
we
therfore
,
who
stand
to
Gods
barre
,
a
rule
to
our selves
,
following
the
steps
and
practice
of
such
,
as
in
our
owne
degree
,
and
ranke
go
for
the
most
moderate
in
eyther
sexe
.
As
hee
saide
of
the
endles
questions
arising
about
morrall
actions
,
let
it
bee
,
as
a
wise
man
would
judge
,
so
I
say
of
this
:
for
questions
of
this
nature
are
so
impossible
to
be
decyded
punctually
,
as
other
the
like
are
of
fashions
,
and
liberties
of
our
common
life
,
that
except
they
be
put
to
a
comprimize
,
there
wil
bee
no
ende
made
.
So
much
for
this
third
.
The
fourth
and
last
Chastity
is
that
of
the
body
.
The
fourth
&
last
head
of
the
mutuall
duty
,
is
the
Chastity
of
Body
.
This
I
make
one
duty
by
it selfe
.
For
although
its
true
,
that
if
the
three
former
were
kept
,
this
would
follow
alone
;
yet
I
say
,
when
all
is
done
,
the
body
is
not
to
be
trusted
too
farre
.
This
sin
of
uncleannesse
is
a
running
sore
in
our
flesh
,
hardly
cured
.
Even
many
(
otherwise
good
)
persons
,
though
kept
from
the
act
,
yet
by
all
their
strife
have
scarse
felt
themselves
free
,
through
a
bodily
propensenesse
to
this
evill
.
And
Satan
is
ready
to
do
in
this
,
so
in
other
sins
,
even
by
how
much
the
sin
is
loathed
,
by
so
much
the
more
to
exasperate
this
sin
:
not
to
speake
of
the
falls
of
those
worthies
in
Scripture
.
So
that
,
except
there
bee
a
speciall
arming
our selves
,
against
Snares
objected
and
layd
in
our
waies
(
which
are
innumerable
in
the
lives
of
such
men
,
as
have
to
meddle
in
the
affayres
of
this
life
)
and
that
,
with
resolution
,
both
before
,
and
upon
the
occasion
,
to
preserve
our selves
:
all
our
former
course
taking
to
shunne
temptations
by
our
senses
and
the
like
,
will
do
us
no
pleasure
,
when
they
are
brought
home
by
the
Devill
to
our
doore
,
and
layde
in
our
lap
,
presented
in
a
Lordly
dish
,
with
secrecie
,
ease
and
fayre
Colors
.
Meere
suddennesse
of
affront
(
marke
what
I
say
)
when
nothing
else
could
do
it
,
hath
prevented
some
,
that
it
hath
made
them
all
their
life
,
slaves
and
miserable
.
Take
heed
,
bring
not
uncleane
bodies
to
the
marryed
estate
and
bed
:
lest
being
marryed
,
this
dog
be
not
easily
rated
from
the
carrion
.
There
must
aswell
bee
a
fidelity
of
body
as
spirit
,
an
holy
strength
to
ward
off
blowes
,
to
cut
off
deadly
temptations
by
the
middle
,
by
our
well
ordred
members
,
as
not
to
call
them
in
,
by
well
awed
senses
and
carriage
.
Chast
Ioseph
was
not
only
resolved
not
to
provoke
himselfe
to
sin
,
Gen.
39.
8.
but
when
he
was
suddainly
surprized
by
the
offer
of
an
harlot
unsought
for
,
he
abhorred
the
object
,
as
if
he
had
beene
warned
beforehand
.
It
s
one
thing
for
a
man
to
have
grace
,
another
thing
to
have
such
a
presence
of
it
,
that
when
our
base
hearts
are
in
a
readines
to
embrace
,
present
grace
is
nearer
the
doore
to
thrust
it
away
,
&
abhor
it
.
There
is
more
danger
in
a
prepared
snare
,
made
ready
to
our
hande
,
then
in
the
speculation
or
foresight
of
that
,
which
may
possibly
befall
us
.
So
much
for
this
fourth
:
which
I
call
Chastity
of
the
body
,
in
a
speciall
sense
,
to
note
,
even
how
the
whole
man
ought
to
be
as
well
strengthned
against
the
suddennesse
of
a
temptation
,
as
beforehand
kept
from
the
meanes
leading
therto
.
And
perhaps
there
are
some
sorts
of
men
,
whose
sad
experience
will
construe
my
meaning
herein
,
better
then
others
can
.
I
now
conclude
the
whole
Chap.
with
use
of
exhortation
and
with
some
short
direction
to
set
it
home
.
Exhortation
to
the
duty
of
Chastity
.
First
I
say
,
let
all
who
desire
to
preserve
the
honor
of
their
marriage
,
looke
to
their
Chastity
.
Drinke
of
the
waters
of
thine
owne
well
,
but
,
let
the
Cisterne
bee
thine
owne
;
Seeke
not
to
strangers
;
Pro.
5.
〈◊〉
.
and
9.
give
not
thy
strength
to
the
harlot
,
and
thy
yeeres
to
the
cruell
.
Abhorre
all
sweetenesse
of
stollen
waters
,
let
not
thy
teeth
water
after
forbidden
deynties
,
lest
thou
find
bitternesse
in
the
end
.
If
medling
with
thy
neighbors
hedge
,
thou
mayst
feare
lest
a
serpent
bite
thee
,
how
much
more
with
his
bed
?
Let
thine
owne
wife
delight
thee
,
shee
is
the
woman
whom
thou
chosest
for
the
companion
of
thy
youth
:
transgresse
not
against
her
therefore
.
Let
her
love
satisfie
thee
,
and
her
affections
equall
thy
embraces
:
let
thine
appetite
be
subject
to
him
,
and
share
the
duty
,
and
the
honor
of
it
,
betweene
you
both
:
and
keep
chaste
till
the
comming
of
the
Lord
Iesus
.
Know
that
this
is
an
equall
duty
of
both
,
God
having
bestowed
the
power
of
each
over
other
,
upon
both
:
Thinke
not
thy
husband
tyed
to
this
rule
,
O
woman
;
nor
thou
thy
wife
tied
,
O
husband
,
and
the
other
free
:
the
tye
is
equall
.
It
s
not
jealousie
of
each
other
,
Against
base
and
unjust
jealousie
it
is
most
odious
.
which
can
preserve
this
honor
;
no
,
it
s
the
Canker
of
marriage
.
Bathsheba
describing
the
condition
of
a
good
woman
,
tells
us
,
The
husband
of
such
a
woman
,
Pro.
31.
11.
rests
in
her
,
his
heart
setles
upon
her
.
Nothing
,
that
a
wise
man
,
observing
vertuous
qualities
in
his
wife
,
iudgeth
her
the
same
towardes
himselfe
,
which
he
is
to
her
.
A
good
man
(
such
an
one
as
Joseph
was
to
Mary
,
a
just
man
,
one
that
had
no
worse
thoughts
of
jealousie
towards
her
,
then
shee
had
to
him
,
loth
to
entertaine
the
least
suspicious
thought
against
her
)
will
alway
esteeme
her
by
himselfe
.
Why
should
I
thinke
,
that
her
Conscience
,
Chastity
,
is
not
as
tender
to
her
,
as
mine
to
my selfe
?
what
can
it
come
from
,
save
a
base
heart
,
enclined
to
treachery
against
my
wife
,
that
I
should
imagine
,
my
wife
should
bee
false
to
mee
?
Surely
were
it
not
a
sin
,
to
do
such
a
thing
,
or
wish
it
done
,
it
were
but
just
that
an
unjustly
jealous
husband
should
meete
with
that
he
feares
,
that
so
he
might
be
jealous
for
somewhat
.
Many
civilly
chast
women
,
having
bin
drawne
to
commit
this
folly
,
by
no
greater
motive
,
then
the
vexation
of
jealousie
:
as
not
fearing
God
,
and
therfore
thinking
they
were
as
good
commit
it
,
as
be
alwayes
falsely
charged
with
it
.
And
marke
it
,
It
s
commonly
the
sin
of
couples
unequall
in
yeeres
,
who
having
marryed
yonger
husbandes
,
wives
,
then
themselves
,
lye
open
to
this
temptation
,
Alas
;
I
am
too
old
to
give
him
,
or
her
content
,
they
seeke
such
as
are
like
themselves
;
when
as
yet
the
parties
are
as
cleere
from
such
aspersions
,
as
the
child
new
borne
:
what
?
hast
thou
offended
once
,
and
is
there
no
remedye
but
thou
must
soder
it
by
a
worse
?
I
speake
not
,
as
if
I
would
make
men
Pandars
and
Bawdes
to
their
wives
,
through
their
folly
and
carelesse
confidence
,
exposing
them
to
any
temptations
,
and
winking
betweene
the
fingers
,
for
what
is
this
,
save
to
give
ayme
to
a
chaste
woman
,
to
be
lewd
?
No
,
But
to
shame
that
impotencie
and
basenesse
of
either
sex
,
whereby
each
is
prone
,
contrary
to
the
good
cariage
,
and
approoved
conversation
of
the
other
,
yet
to
surmise
in
them
,
falsehood
and
ill
meaning
.
What
can
be
such
an
incendiary
,
to
set
all
on
fire
between
couples
,
as
this
cursed
mischiefe
of
jealousie
?
which
is
ofttimes
(
upon
meere
mistake
of
some
word
,
guise
,
or
action
,
nothing
tending
that
way
)
rooted
in
the
spirit
of
man
,
or
woman
,
that
neither
all
the
assurances
of
truth
betweene
themselves
,
nor
yet
by
mutuall
friends
,
can
compound
the
matter
so
,
but
still
there
must
be
a
pad
in
the
straw
,
and
ther
smoke
must
argue
some
fire
:
And
yet
when
all
is
done
,
it
prooves
a
meere
Idoll
of
fancie
,
nothing
in
all
the
world
.
The
Lord
indeed
appointed
a
triall
for
the
jealous
man
,
against
his
wife
:
but
wee
must
not
conceive
this
was
to
breed
or
nourish
causelesse
conceits
:
it
was
no
doubt
first
brought
to
the
judges
in
criminall
causes
,
to
determine
what
the
matter
was
,
and
(
as
our
Inquests
doe
)
to
cut
off
all
meere
surmises
:
else
what
a
bondage
had
it
beene
for
a
wife
to
be
so
hurried
and
defamed
?
And
although
it
be
true
,
that
for
the
hardnesse
of
their
hearts
,
the
Lord
permitted
more
liberty
to
men
at
that
time
,
(
being
sturdy
and
rebellious
)
should
that
be
any
encouragement
now
to
Christians
to
nourish
such
trash
in
themselves
to
make
their
spirits
,
their
prayers
,
their
whole
life
sad
and
miserable
to
themselves
,
and
to
be
so
imbittered
each
against
other
,
that
even
when
they
would
faine
shake
off
their
owne
conceits
they
should
not
be
able
?
I
say
no
more
of
this
elfe
of
causelesse
jealousies
:
but
this
for
the
party
sinning
,
no
man
shall
need
to
wish
his
greater
torment
,
then
himselfe
hath
created
to
himselfe
;
let
him
thanke
himselfe
,
that
his
owne
sinne
hath
eaten
up
the
marrow
of
his
bones
.
The
greatest
pity
is
to
the
party
innocent
and
sinned
against
,
who
is
to
be
advised
,
while
there
is
any
hope
of
recovery
,
to
strive
by
all
caution
and
exact
circumspection
of
carriage
,
to
tender
the
weaknesse
of
the
other
,
hoping
that
love
rather
then
anger
hath
bred
it
:
Remedy
of
the
innocent
party
.
but
by
no
meanes
disdaine
them
,
and
to
walke
loosely
under
pretext
of
innocency
.
But
if
the
disease
be
so
rooted
,
that
it
will
not
be
healed
;
let
them
enjoy
their
uprightnesse
(
for
the
way
of
God
,
is
strength
to
the
upright
,
as
Salomon
saith
,
Prov.
10.
29.
)
and
not
be
dismaied
:
but
looke
up
to
God
,
who
can
cleare
their
righteousnesse
as
the
noone
day
,
and
plead
their
cause
against
their
oppressour
:
joyning
prayer
to
God
to
quit
them
accordingly
.
This
I
have
said
of
injust
jealousie
:
as
for
that
which
is
just
,
I
say
as
much
against
the
guilty
party
,
wishing
the
law
were
as
strong
now
,
as
it
hath
formerly
beene
against
all
violaters
of
this
sacred
knot
.
And
for
this
branch
so
much
.
I
had
here
purposed
to
insert
some
other
watchwordes
and
directions
:
but
I
consider
that
in
the
latter
part
of
this
Treatise
more
full
occasion
will
be
given
of
this
Argument
.
So
much
therefore
shall
serve
for
this
Chapter
.
CHAP.
IX
.
Conteining
the
description
of
the
4.
last
Ioint
duty
of
the
Marryed
,
viz.
Consent
.
THe
fourth
and
last
duty
equally
concerning
both
parties
married
is
,
The
fourth
generall
and
joint
duty
of
the
married
consent
.
Consent
,
and
harmony
of
course
each
to
another
.
Both
the
former
of
chastity
,
and
this
,
doe
grow
as
springs
from
the
stocke
of
love
:
the
former
in
the
bodies
,
this
latter
in
the
lives
of
both
.
For
this
I
would
have
the
Reader
conceave
,
that
the
former
of
love
,
and
this
of
consent
,
doe
not
differ
,
save
as
the
roote
and
the
branch
,
the
cause
and
the
effect
.
Love
being
the
noble
groundworke
,
this
the
sweet
building
upon
the
former
foundation
:
both
making
up
marriage
,
to
grow
to
an
happy
frame
and
building
,
which
who
so
behold
,
can
no
other
judge
,
but
those
parties
are
well
met
,
and
dwell
commodiously
:
But
will
better
appeare
in
particulars
how
the
one
differs
from
other
.
This
then
is
the
point
,
that
both
married
persons
ought
studiously
to
maintaine
this
grace
of
mutuall
consent
,
as
a
maine
peece
of
that
,
which
must
maintaine
the
honour
of
their
marriage
.
Reas.
1
Such
a
thing
is
this
of
consent
.
As
may
appeare
,
both
by
the
judgements
of
all
those
,
Branch
1.
who
either
(
by
wofull
experience
)
could
never
attaine
it
,
Experience
of
such
as
want
it
.
though
their
eager
desire
after
it
may
proove
it
to
be
the
crowne
of
marriage
,
or
the
more
happy
experience
of
such
as
have
atteined
it
,
according
to
their
desire
,
and
found
it
to
bee
no
lesse
,
then
I
have
spoken
.
For
the
former
of
these
,
who
need
to
question
it
,
but
that
must
needs
be
most
honorable
,
for
lacke
whereof
,
the
estate
and
contentation
,
yea
whole
welfare
of
thousands
have
perished
?
Who
covets
that
with
earnestnes
,
which
hath
not
some
rare
felicity
in
it
?
And
when
a
man
hath
with
all
his
skill
,
sought
that
,
which
yet
(
when
all
is
done
)
hee
cannot
atchieve
,
yea
is
further
off
from
,
what
remedy
,
but
such
a
one
must
needes
lie
downe
in
sorrow
?
Prov.
13.
12.
If
the
deferring
of
the
soules
desire
,
is
the
fainting
of
it
,
what
is
the
utter
defeating
of
it
?
when
as
,
not
for
the
present
only
,
but
for
adoe
(
for
ought
appeares
)
a
man
foresees
his
own
misery
,
and
must
of
necessity
survive
the
funerall
of
his
owne
happinesse
.
For
the
latter
,
Branch
2.
who
doubts
of
the
honour
and
price
of
that
commodity
,
The
experience
of
such
as
enjoy
it
shew
it
to
be
worth
the
preserving
jointly
.
unto
which
,
they
who
have
enjoyed
it
,
doe
esteeme
all
as
meere
drosse
and
dung
?
Even
all
their
wealth
,
beauty
,
and
birth
,
which
yet
doe
much
conferre
to
a
comfortable
life
.
What
shall
it
profit
a
man
to
winne
all
these
,
and
to
lose
his
owne
content
,
in
a
sweet
amiablenesse
of
conversation
?
Or
what
shall
a
man
give
for
a
recompence
of
it
,
if
it
should
be
in
hazard
?
Thus
will
every
one
speake
of
this
blessing
,
except
he
be
a
foole
,
to
whom
the
Sunshine
is
wearisome
,
for
the
continuall
shining
of
it
(
and
yet
this
faire
wether
may
doe
hurt
,
so
cannot
consent
)
or
such
as
to
whom
nothing
will
seeme
pretious
,
save
by
the
want
of
it
?
As
for
all
wise
men
,
they
will
affirme
it
;
That
then
which
in
both
the
confessions
both
of
desirers
,
and
enjoyers
,
makes
so
much
for
the
honour
of
marriage
,
Th
price
of
this
Iewell
in
her
nature
,
deserves
the
carefull
improoving
of
it
.
justly
deserve
the
joint
consent
of
both
parties
to
ensue
and
mainteine
.
Reas.
2
Secondly
,
the
very
nature
of
this
jewell
,
the
nobility
,
the
praise
and
price
of
it
,
in
generall
,
is
a
signe
of
the
worth
,
and
how
it
deserveth
the
joint
care
of
couples
to
maintaine
it
.
It
may
challenge
equality
with
the
things
of
greatest
price
,
and
excellency
!
Oh
thou
sweet
amiablenesse
and
concord
,
what
may
not
be
said
of
thee
?
Thou
art
the
ofspring
of
God
,
the
fruite
of
Redemption
,
the
breath
of
the
spirit
:
Thou
art
the
compound
of
contraries
,
the
harmony
of
discords
,
the
order
of
Creation
,
the
soule
of
the
world
:
without
which
,
the
vast
body
thereof
would
soone
dissolve
it selfe
by
her
owne
burden
;
The
praise
of
Consent
.
as
wearisome
to
it selfe
,
and
fall
in
sunder
by
peacemeale
from
each
other
.
By
thee
,
oh
sweet
peace
,
and
concord
,
the
heavens
are
combined
to
the
earth
,
by
their
sweet
influence
;
by
thee
,
the
earth
confines
the
unlimited
waters
,
within
bounds
,
both
earth
and
waters
nourish
those
inferior
vegetables
;
by
thee
those
same
creatures
,
nourish
the
sensible
;
by
thee
,
those
sensible
againe
returne
their
food
to
the
most
noble
members
of
the
world
,
the
reasonable
;
that
so
the
spirituall
part
,
which
is
above
the
rest
,
I
meane
the
inner
man
,
and
new
creature
might
by
them
,
for
them
,
and
in
them
all
,
honour
his
Creator
.
Oh
thou
divine
consent
,
the
sweet
temperature
of
bodily
complexions
,
the
blessed
union
of
soule
and
body
,
the
lawe
of
government
to
Commonwealths
and
societies
,
the
band
of
perfection
in
the
Church
,
the
reconcilement
of
God
with
man
,
the
recollection
and
confederating
of
all
things
in
one
,
both
in
heaven
and
earth
,
the
life
of
the
family
,
the
daughter
of
love
,
sister
of
peace
,
and
mother
of
blessing
.
Canst
thou
then
,
who
art
the
life
of
all
things
,
chuse
but
be
the
honour
of
marriage
?
Shall
all
other
creatures
know
no
other
marriage
band
,
and
shall
the
truly
married
be
without
it
?
Is
it
so
sweet
and
good
a
thing
to
see
brethren
to
dwell
together
in
affection
,
although
they
cannot
alway
in
place
and
habitation
,
and
must
it
not
needs
be
more
sweet
to
them
,
who
are
both
in
affection
,
and
habitation
inseparable
?
If
in
distance
of
bodies
by
necessity
,
yet
if
it
be
so
sweet
,
what
is
it
in
the
necessity
of
each
others
presence
?
All
this
considered
,
what
a
joint
care
ought
there
to
bee
in
couples
to
nourish
it
?
How
stupid
doe
they
declare
themselves
to
be
,
who
doe
not
feele
it
?
The
Beasts
,
the
Birds
,
the
Plants
are
sensible
of
it
,
and
strive
to
put
forth
themselves
to
all
mutuall
offices
of
service
each
to
other
,
for
the
improving
of
it
,
as
loath
to
forge
such
a
jewell
,
and
shall
married
Christians
,
be
senslesse
and
carelesse
of
it
?
Reas.
3
Thirdly
,
that
which
is
honorable
both
in
the
coherence
and
consequence
of
it
,
Consent
h●th
a
Divine
instinct
in
it
.
deserves
mutuall
care
in
couples
to
preserve
it
betweene
themselves
.
But
such
is
this
consent
.
For
marke
,
when
love
hath
once
combined
and
incorporated
two
to
one
,
what
an
instinct
doth
it
breed
,
and
what
influence
doth
it
instill
into
each
party
,
for
the
usefull
services
belonging
to
their
place
?
Each
Bee
flies
abroad
to
work
and
carry
home
to
her
hive
,
being
once
appropriated
to
it
.
Even
so
here
.
Readinesse
and
willingnesse
in
each
party
,
to
his
and
her
office
,
the
man
to
toile
without
in
weary
labour
and
travaile
,
and
the
woman
within
doores
,
both
without
complaint
;
these
●low
from
the
geniall
consent
of
each
with
other
.
Hence
nothing
is
thought
too
much
,
benevolence
,
providence
,
forbearance
,
▪
patience
,
fidelity
,
secrecy
;
all
vertuous
offices
:
The
husband
complaines
not
,
that
the
burden
lies
all
upon
his
shoulders
,
the
wife
(
as
weake
as
she
is
)
mutters
not
,
that
her
sicke
husband
lies
upon
her
hand
,
and
spends
all
from
her
,
like
to
leave
her
in
want
.
Both
cheerefully
goe
on
,
acted
by
Providence
to
looke
upon
a
promise
,
and
all
because
a
secret
accord
of
spirit
puts
them
forward
to
the
work
.
The
reason
comes
to
this
issue
:
That
which
is
as
usefull
and
gainfull
,
as
its
pleasant
,
and
contentfull
is
as
the
dew
of
Hermon
,
Psal.
133.
23.
and
the
oile
upon
the
head
of
Aaron
,
in
both
so
much
graces
,
marriage
deserves
that
the
married
should
enshrine
it
in
their
bosomes
,
and
nourish
it
with
joint
endeavor
.
Reas.
4
Lastly
this
grace
of
consent
,
is
that
which
brings
the
Lord
himselfe
,
Consent
brings
God
into
the
married
.
to
rule
and
reigne
in
the
family
over
the
married
themselves
and
all
that
pertaine
to
them
,
then
well
doth
it
deserve
the
care
of
all
married
persons
to
joine
themselves
in
the
promoting
therof
.
It
s
an
honour
to
an
house
to
be
frequented
by
the
great
and
honorable
:
How
much
more
when
the
Lord
of
heaven
and
earth
,
shall
condescend
to
dwell
in
our
houses
,
to
come
in
,
to
sit
,
and
sup
with
us
?
whom
should
he
sooner
doe
so
unto
,
then
to
the
peaceable
and
consenting
?
we
know
that
old
maxime
of
Machiavell
,
if
thou
wilt
reigne
,
divide
:
And
our
Savior
affirmes
it
,
If
Satan
cast
out
Satan
,
12.
Math.
26.
how
shall
his
Kingdome
endure
?
No
surely
.
Satan
must
cast
out
unity
and
amity
,
if
he
meane
to
reigne
,
that
he
may
bring
in
hellish
discord
and
confusion
.
Even
so
if
God
will
reigne
,
hee
must
cast
out
Satan
,
that
he
may
bring
in
union
and
consent
between
couples
.
There
is
no
agreement
,
2.
Cor
6.
15.
betwixt
Christ
and
Belial
,
light
and
darknes
:
Then
(
and
never
till
then
)
shall
religion
,
prayer
,
Sabbathduties
,
holy
exercises
,
love
to
the
Saints
be
enterteyned
,
when
consent
hath
taken
up
the
roome
of
each
others
heart
.
So
much
may
serve
for
Reasons
.
A
question
Answered
,
Wherin
Consent
stands
.
But
wherin
(
may
some
say
)
standes
this
Consent
?
Answ.
I
answer
,
By
these
few
heads
it
may
bee
conceived
,
(
for
the
particulars
of
consent
they
are
infinite
,
as
the
occasions
of
life
are
:
)
First
in
consent
of
spirit
,
of
minde
(
I
meane
)
and
affection
.
Secondly
consent
of
speech
,
In
3.
●h●●gs
.
or
the
tongue
.
Thirdly
consent
of
practice
and
endeavors
.
For
the
first
of
these
;
The
principle
of
marriage
consent
must
be
rooted
in
the
heart
;
1
In
consent
of
heart
as
cheefe
Ezek.
1.
19.
That
each
thinke
and
affect
the
same
things
;
As
in
Ezekiel
its
saide
of
the
beasts
and
the
wheeles
,
that
when
the
one
went
forward
,
the
other
did
so
,
and
when
the
beasts
were
lifted
up
,
the
wheeles
were
lifted
up
,
for
the
spirits
of
the
bea●ts
,
were
in
the
wheeles
.
So
ought
it
to
be
between
couples
,
one
judgement
,
one
mind
,
one
heart
,
one
soule
in
two
bodies
;
the
spirit
of
the
wife
in
the
husband
,
and
his
in
the
Lord
.
That
which
the
flatterer
saith
in
the
Cōedy
,
(
the
hatred
of
the
name
beeing
remooved
)
that
should
the
wife
say
to
the
husband
:
Sayst
thou
a
thing
?
So
say
I.
Deniest
thou
?
I
deny
it
too
.
And
in
a
word
;
I
am
prepared
for
the
nonce
to
agree
with
thee
in
all
things
,
good
&
honest
.
What
is
more
beautifull
to
behold
in
marriage
,
then
that
wherof
it
is
a
Resemblāce
,
I
meane
,
the
harmony
betweene
the
Lord
Iesus
the
head
,
and
the
members
,
to
wit
his
Church
?
Reade
the
Canticles
:
See
how
the
Church
ecchoeth
her
husbands
voyce
,
in
all
he
speaks
,
see
how
shee
pleases
her selfe
in
his
comely
proportion
,
attire
,
gestures
!
And
he
againe
in
hers
;
how
shee
depends
wholly
upon
his
becke
and
countenance
,
joies
in
his
presence
,
mournes
in
his
absence
,
repozes
her selfe
in
his
bosome
,
beeing
asleep
,
watcheth
his
awaking
,
followes
after
him
,
hangs
upon
him
in
his
departing
,
longs
for
his
returne
,
and
having
lost
him
,
runs
after
him
as
one
distracted
,
and
bewraies
her
life
to
be
bound
up
in
his
,
as
Iacobs
in
Benjamins
.
This
inward
complacence
,
welpleasing
,
and
welapayednesse
of
couples
in
each
other
,
is
the
very
quintessence
of
marriage
peace
,
and
contentment
.
As
in
the
mysticall
body
of
Christ
,
we
see
what
an
instinct
is
in
them
,
to
maynteine
their
owne
beeing
in
the
welfare
of
each
other
.
All
envy
,
wrath
,
suspicion
,
jealousie
,
unkindnes
,
pride
,
censure
,
and
whatsoever
else
savoring
of
selflove
and
seperation
,
beeing
odious
to
them
.
Each
doing
his
owne
service
,
content
with
his
owne
portion
,
mourning
with
any
that
is
ill
at
ease
,
and
glad
of
their
welfare
.
Secondly
,
this
consent
must
be
in
the
speech
and
language
of
them
both
:
2
Consent
in
speech
,
necessary
for
the
married
.
It
s
true
generally
,
but
in
this
point
specially
,
That
speech
is
the
discoverer
of
the
mind
:
Looke
what
the
abundance
of
the
heart
is
,
that
will
vent
it selfe
at
the
mouth
.
So
the
husband
and
wife
should
answer
to
each
other
,
as
Iehoshaphat
to
Iehoram
,
2.
Kings
3.
7.
I
am
as
thou
art
,
my
people
are
as
thine
,
Pro.
27.
19.
my
horses
as
thine
.
Yea
,
the
speech
of
each
to
other
,
should
bee
(
without
flattery
)
as
the
glasse
,
to
behold
each
other
in
.
As
face
answers
to
face
in
the
water
,
so
doth
a
man
accomodate
himselfe
to
his
friend
(
sayth
Salomon
)
how
much
more
the
husband
and
wife
to
each
other
?
They
should
even
resemble
each
the
others
frame
and
temper
(
in
the
Lord
)
with
all
ingenuity
.
As
the
beames
do
represent
the
Sun
,
in
her
heat
and
light
:
so
should
the
sweet
carriage
of
the
wife
,
argue
the
body
which
gives
her
influence
,
even
her
husbands
vertues
.
And
lastly
,
there
ought
not
onely
to
be
this
harmony
in
presence
onely
,
3
Consent
in
common
life
and
occasions
of
it
.
but
in
absence
also
,
even
in
the
way
of
their
Conversation
:
abroad
in
company
,
in
duties
of
Sabbath
,
of
Christian
communion
,
whether
together
or
asunder
,
such
should
be
the
reflexion
of
a
wives
carriage
,
that
all
that
see
her
,
may
see
the
wisdome
,
thoughts
,
affections
of
the
husband
in
her
:
not
a
carriage
of
her
owne
,
as
of
one
severed
from
his
way
slighting
his
,
as
if
shee
were
wiser
;
but
humbly
submitting
judgment
,
will
and
spirit
to
his
in
the
Lord
:
and
where
there
is
any
difference
,
so
it
be
grounded
,
keeping
it
secret
,
and
acquainting
God
with
it
,
as
shee
did
when
she
felt
strife
in
her
wombe
,
that
he
might
reconcile
it
,
and
settle
it
aright
in
time
:
For
in
such
a
Case
,
discreet
concealment
will
far
sooner
reduce
them
together
,
then
open
expression
of
their
differences
.
The
actions
of
the
one
should
bee
the
shadow
of
the
others
,
yea
a
modell
thereof
.
As
it
was
once
betweene
David
and
his
new
subjects
,
whatsoever
liked
David
,
2.
Sam.
3.
36.
that
was
presently
pleasing
to
all
his
people
;
they
agreed
at
an
haires
bredth
.
This
threefold
corde
of
heart
,
mouth
and
worke
,
is
not
easily
broken
.
Vses
.
I
shall
make
these
three
appear
better
,
in
uses
of
the
point
,
to
the
which
I
hasten
.
Vse
.
1
First
then
,
what
bitter
reproofe
is
this
,
to
the
most
even
of
such
as
seeme
to
stand
to
Gods
barre
and
triall
?
Reproofe
.
I
passe
by
the
ruder
sort
of
barbarous
people
,
rusticall
and
profane
,
Vulgar
guise
of
mar●yed
ones
,
rude
and
rusticall
.
(
who
never
yet
came
into
the
garden
,
where
this
grace
grew
)
such
as
passe
their
daies
,
eyther
in
brutish
and
Nabalish
churlishnes
,
brawling
,
fighting
and
quarrelling
together
;
or
else
consent
onely
in
evill
,
serving
each
the
others
turne
,
according
to
those
vices
they
are
enclined
unto
,
as
the
world
,
to
take
together
portions
for
their
children
by
hooke
or
crooke
,
or
pleasures
and
libertyes
,
or
pride
of
life
,
and
fashions
,
or
envious
pursuit
of
their
Enem●es
,
slander
,
or
the
like
sins
of
the
tongue
.
I
say
,
to
leave
such
,
who
would
looke
for
such
differences
of
spirit
,
and
temper
,
among
such
as
pretend
great
zeale
in
profession
?
A
man
would
thinke
,
when
hee
lookes
narrowly
into
them
,
that
they
are
set
as
marks
of
opposition
,
each
to
other
,
then
resemblers
of
their
affections
,
joyes
,
and
desires
:
verely
I
have
often
seen
it
(
to
the
shame
of
such
I
speake
it
)
that
among
some
ignorant
couples
,
The
Dissentions
of
religious
Couples
,
the
shame
of
profession
.
whom
onely
naturall
likenes
of
maners
,
or
civill
education
hath
handsomed
,
there
is
found
more
love
and
accorde
,
then
among
some
such
,
as
daily
keep
on
foot
the
worship
of
God
in
their
families
.
Shall
I
praise
them
in
this
?
no
surely
.
I
know
,
the
sorrow
which
heerby
you
procure
to
your selves
,
is
punishment
sufficient
for
your
folly
;
But
you
must
not
escape
so
:
but
shame
you
for
such
contrariety
of
spirit
:
Many
men
and
women
,
beeing
so
crosse
each
to
other
,
that
they
thinke
this
consent
rather
a
weake
and
seely
fruite
of
a
pusillanimous
spirit
,
yea
a
shame
rather
then
an
honor
to
their
Marriages
!
And
that
then
they
have
quit
themselves
best
,
when
they
can
whet
their
teene
upon
one
another
,
jarring
and
jangling
,
and
pleasing
their
froward
,
and
ill
a
payde
spirits
,
in
displeasures
and
differences
.
And
,
can
you
,
or
dare
you
neverthelesse
,
board
,
converse
and
bed
together
,
and
goe
to
the
house
of
God
,
and
there
heare
,
and
partake
the
Sacrament
of
communion
,
as
if
there
were
nothing
amisse
?
Can
two
walke
together
except
agreed
?
Amos.
3.
3.
Or
do
you
cast
arrowes
and
darts
,
Pro.
26.
19.
and
say
,
you
are
in
sport
!
what
villanous
hypocrisie
is
this
,
thus
to
habit
your selves
in
sin
,
that
the
custome
of
it
,
should
make
you
senslesse
of
it
,
and
cause
a
falling
sicknesse
of
discord
,
that
you
know
not
the
way
of
geting
in
againe
?
All
day
warre
and
deadly
feud
,
and
yet
lye
down
at
night
,
and
wipe
off
each
crum
,
from
the
lips
?
Nay
,
what
do
such
save
make
the
Ordinances
of
God
,
covers
of
their
shame
&
wickednesse
!
I
doubt
whether
such
or
these
,
or
they
whose
debates
breake
out
into
separation
,
so
that
neither
towne
nor
country
can
holde
them
,
are
the
worse
of
the
two
!
I
say
in
point
of
presumption
,
though
their
sin
bee
not
so
exemplary
.
What
a
pageant
is
this
for
the
Devill
to
laugh
at
?
how
out
of
measure
sinfull
is
your
sin
?
Tygers
and
Beares
have
their
agreement
,
and
shall
such
distempers
reigne
in
the
marriages
of
the
religious
?
Shall
fraud
and
oppression
bee
found
in
the
seate
of
justice
?
or
a
froward
,
waspish
spirit
,
in
the
proper
element
of
peace
and
consent
.
Where
shall
peace
be
looked
for
,
if
you
disagree
in
marriage
?
If
you
war
and
contend
,
who
should
agree
?
Or
,
who
should
go
about
the
families
of
religious
ones
,
to
seeke
out
matches
,
when
as
such
as
these
,
hatch
up
a
brood
,
by
their
lives
and
examples
,
more
fit
for
the
Divell
to
governe
in
,
then
the
spirit
of
God
which
is
peaceable
?
Shall
such
as
should
one
day
,
judge
the
world
,
(
if
they
bee
as
they
seeme
)
yet
be
faine
to
referre
the
desperate
quarrels
of
wife
and
husband
,
to
the
arbitrement
of
friends
?
By
which
occasion
,
matters
growing
to
be
ript
up
betweene
you
,
perhaps
the
coales
of
Iuniper
are
blowne
to
a
greater
heate
,
then
before
,
by
these
bellowes
,
and
the
hope
of
accord
set
further
off
,
then
it
was
.
Surely
,
as
the
corruption
of
the
finest
bodies
,
is
most
loathsome
,
so
are
the
contentions
of
such
as
should
bee
most
quiet
,
commonly
most
tedious
:
for
sinne
loves
to
bee
out
of
measure
sinfull
.
So
much
of
this
first
.
Vse
2
Secondly
,
this
should
be
abasement
,
and
deepe
humbling
,
to
all
such
couples
(
out
of
whose
brests
this
sinne
hath
not
chased
away
all
remorse
and
tendernesse
.
Hum●liation
to
all
faulty
couples
.
)
Oh
man
!
Remember
,
the
Lord
hath
created
thee
in
his
Image
,
made
thee
as
God
to
thy
wife
,
a
man
of
more
solid
mould
and
frame
,
able
to
beare
impressions
and
occasions
of
discontent
.
Prov.
20.
3.
It
s
the
honour
of
a
man
to
passe
by
an
offence
:
The
Lord
abhorres
thou
shouldst
weaken
thy selfe
by
a
wilful
opposition
of
a
weaker
sex
;
what
a
poore
victory
is
that
,
when
thou
hast
matched
a
seely
woman
!
No
,
thine
honour
stands
rather
in
passing
by
her
folly
and
weaknesse
:
not
in
a
currish
blockishnesse
,
not
in
a
surly
stoutnesse
,
and
pride
of
stomack
,
not
in
a
controlling
,
imperious
carriage
,
and
thwarting
tongue
;
This
is
to
betray
thy
owne
strength
,
and
to
out-shoot
the
divell
in
his
owne
bow
.
This
is
to
smite
all
due
honour
out
of
thy
wives
heart
;
and
,
(
as
oile
to
the
flame
)
to
enflame
and
provoke
her
spirit
,
to
be
sevenfold
worse
.
Rather
doe
in
such
a
case
,
as
workmen
in
colepits
use
to
do
,
when
the
candle
burnes
blue
,
they
suspect
the
dampe
to
bee
a
comming
,
which
would
stifle
them
,
and
therefore
they
strive
to
get
out
,
who
can
get
first
,
and
when
the
dampe
is
over
,
then
to
worke
againe
.
So
,
give
place
to
this
dampe
and
distemper
of
discord
and
contention
,
and
when
it
s
over
,
then
returne
to
thy
wonted
course
.
And
,
in
conclusion
,
looke
to
find
small
fruit
of
violent
striving
:
For
,
as
Latimer
said
,
he
that
gets
the
victory
here
,
gaines
sorrow
,
and
he
that
loses
,
loses
peace
.
The
gaines
which
thou
gettest
thou
maist
put
in
thine
eye
,
and
see
never
the
worse
:
Thou
shalt
repent
thee
at
leasure
,
that
thou
diddest
not
redeeme
thy
peace
upon
harder
termes
,
then
the
curbing
of
a
base
appetite
.
Thou
shalt
lose
thy
sweet
words
,
in
thy
bitternes
,
thy
liberty
with
God
,
to
lift
up
pure
hands
without
wrath
or
doubting
,
shall
degenerate
into
feare
,
barrennes
and
bondage
,
thy
praiers
shall
be
choaked
in
thy
throate
,
and
perish
in
the
uttering
,
which
thou
wert
once
wont
to
powre
out
purely
,
confidently
,
cheerfully
:
Therefore
obey
this
charge
of
God
,
and
prosper
.
If
the
Lord
blesse
not
thine
endeavor
,
yet
,
it
s
better
for
thee
,
to
deny
thy selfe
,
and
to
waite
the
issue
with
patience
,
then
bootelesse
to
strive
against
the
streame
.
The
like
I
say
to
thee
oh
woman
,
Is
this
a
life
pleasing
to
thee
,
alway
to
live
like
a
Salamander
in
the
fire
?
Is
this
an
Element
so
welcome
to
thee
?
Consider
(
poore
wretch
)
how
thou
degeneratest
from
thy
creation
:
The
duty
urged
.
Thou
wert
moulded
by
the
hand
of
a
wise
workman
,
to
be
a
tender
and
yeelding
nature
,
the
weaker
vessell
;
and
doest
thou
delight
in
a
spirit
of
contradiction
?
wilt
thou
resist
thy
Maker
and
thy
head
,
both
at
once
?
Shouldest
thou
thinke
it
an
honour
,
to
thee
,
to
carry
in
thy
bosome
a
proud
wrathfull
and
shrewish
heart
,
and
in
thy
head
a
stinging
tongue
?
Oh
,
it
were
more
agreeing
to
thee
,
to
be
melting
,
milde
,
and
overcome
evill
with
good
!
If
this
ought
to
be
done
to
an
enemy
abroad
,
that
if
he
need
,
thou
shouldest
cloath
him
,
feed
him
:
If
to
him
who
reviles
thee
,
Luk.
6.
27.
28.
29.
thou
shouldst
returne
good
language
;
if
to
him
who
would
take
thy
cloake
,
thou
shouldst
cast
thy
coate
also
(
to
shew
how
meeke
thou
art
)
that
so
thou
mightst
bee
like
to
thy
father
,
who
doeth
good
to
the
evill
:
what
then
shalt
thou
doe
to
thy
husband
,
that
thou
mightst
resemble
the
Lord
Iesus
his
tendernesse
to
his
Church
,
whereof
thy
marriage
is
a
shadow
?
As
thou
wouldst
that
Christ
should
handle
thee
,
so
do
thou
oh
man
,
handle
thy
wife
,
and
thou
oh
wife
,
thine
husband
!
Goe
together
(
as
once
a
couple
did
,
being
convinced
by
their
Ministers
reproofe
,
)
and
breake
heart
each
in
others
bosome
,
confesse
how
farre
you
are
off
,
from
your
first
frame
,
what
dishonour
to
the
gospell
you
have
beene
,
and
wofull
joint
enemies
to
that
joint
and
mutuall
peace
which
both
of
you
should
have
hatched
and
nourished
betweene
you
:
Beseech
the
Lord
to
shed
his
love
and
spirit
into
your
bosomes
,
his
peaceable
,
amiable
,
quiet
spirit
,
which
can
turne
your
swordes
into
mattocks
,
and
speares
into
plowshares
:
who
can
make
the
oxe
and
the
lyon
,
the
beare
and
the
lambe
to
feed
together
,
that
is
,
take
out
your
felnesse
,
and
put
into
you
an
heart
of
Amity
and
consent
.
Then
shall
you
bee
another
while
for
the
honor
of
that
Ordinance
with
equall
endeavors
,
which
all
this
while
you
have
so
reproched
.
Vse
3
And
thirdly
,
let
it
bee
admonition
unto
both
parties
;
and
first
,
Admonition
.
let
mee
say
this
,
Enter
not
into
marriage
,
in
a
confidence
of
your
owne
strength
when
couples
first
meete
together
,
youth
,
1.
Bee
not
too
co●fi●ent
of
your selves
in
a
tempt
of
marriage
.
strength
,
and
carnall
Confidence
upon
their
owne
meanes
,
with
fleshly
content
each
in
other
,
makes
them
dream●
of
a
dry
summer
,
and
thinke
I
shall
not
be
mooved
;
It
wil●e
alway
hony
moone
with
me
:
as
if
the
bitternes
of
an
unquiet
heart
were
passed
away
.
But
poore
soules
!
you
know
no
more
your
owne
spirits
,
then
Hazaël
did
,
when
hearing
the
Prophet
telling
what
a
cruell
wretch
he
should
proove
,
2
King
8.
13.
he
asked
,
Am
I
a
dog
?
to
do
such
things
.
You
dawb
with
untempered
morter
,
which
will
fall
off
in
frosty
wether
;
But
,
when
experience
hath
schooled
you
,
and
shewed
you
the
discontents
of
marriage
,
and
with
what
bitter
ingredients
,
sin
hath
poysoned
your
hoped
successes
;
when
husband
prooves
an
unthrift
,
wife
an
ill
housewife
,
businesse
in
the
world
crosse
and
left-handed
,
when
also
cares
,
feares
,
losses
,
charge
of
children
,
sorrowes
of
the
wombe
,
and
nursery
,
bad
children
,
debts
and
straits
come
upon
you
at
once
,
(
none
wherof
you
have
grace
to
prevent
)
oh
then
!
you
see
that
your
first
merry
meeting
will
not
beare
off
all
assaults
.
And
yet
,
what
should
I
speake
of
such
things
?
when
a
base
heart
in
the
middest
of
all
contrary
mercies
,
pamperd
with
the
creature
,
but
wickedly
proud
and
unthankful
,
can
and
oftner
doth
cause
this
woe
to
couples
,
more
then
all
adversity
!
Oh
,
this
canker
growes
out
of
blessing
,
oftner
then
affliction
!
wherfore
,
enter
this
estate
,
with
selfdeniall
!
humble
your selves
,
bee
as
Ephraim
,
who
was
as
an
heifer
unused
to
the
yoke
,
●er
.
31.
18.
19.
but
after
,
he
repented
,
and
smote
upon
his
thigh
:
Do
you
so
beforehand
,
and
beg
armor
of
God
for
the
hardest
:
bost
not
of
the
best
,
ere
you
put
off
your
harnesse
:
the
best
will
alway
save
it selfe
.
Secondly
,
Caveat
2.
know
this
,
That
although
the
Lord
should
free
you
from
such
disasters
,
P●●y
for
this
●weet
g●ft
of
〈◊〉
&
A●●ablenesse
.
yet
marriage
of
it selfe
(
without
speciall
grace
)
will
try
of
what
mettall
you
are
made
.
Even
meer
continuance
of
time
,
Custome
and
usuall
society
,
will
(
by
corruption
)
procure
a
fulsomenesse
,
&
satiety
,
yea
a
wearinesse
of
each
other
.
Acknowledge
therfore
that
this
frame
of
your
marriage
will
not
stand
alone
,
it
needes
daily
props
,
to
keep
off
an
impatiēt
spirit
!
For
why
?
The
meer
spirit
that
is
in
you
,
lusts
to
envie
;
enclines
to
crossenes
,
elvishnesse
and
self
willednesse
of
spirit
,
when
as
yet
there
is
no
vexation
without
to
cause
it
.
What
need
is
there
then
to
ply
the
Lord
with
prayer
,
for
the
sweet
uniting
of
your
spirits
,
and
calming
of
your
hearts
?
That
the
peace
of
God
passing
understanding
may
fence
or
(
as
the
word
is
)
beleaguer
and
hemme
in
your
soules
(
or
as
a
garison
keepes
a
towne
safe
,
Phil.
4.
)
may
preserve
them
with
the
knowledge
of
God
,
and
possesse
them
in
patience
;
Lu●
.
22.
19.
Alas
!
let
all
your
whetting
and
provoking
each
other
,
be
reflected
backe
upon
your
owne
selves
,
fret
with
indignation
,
against
the
Roote
within
,
purge
out
that
leaven
;
and
then
your
hard
hearts
shall
melt
into
teares
,
for
each
other
;
spend
your
time
of
jarring
,
in
prayer
and
earnest
request
to
God
,
for
mercy
and
pardon
:
That
he
would
take
off
your
rough
edge
,
and
make
you
polished
and
squared
stones
,
to
couch
in
the
wall
of
this
building
:
which
before
could
lye
no
way
.
Oh!
the
Lord
(
for
ought
you
know
)
may
make
you
blessed
meanes
of
each
others
conversion
,
that
you
may
blesse
him
,
that
ever
you
met
,
who
so
oft
have
cursed
your
owne
eyes
,
for
seeing
each
other
.
Let
the
fruite
bee
as
God
will
:
sure
I
am
the
crosse
of
an
uncomfortable
yoake
should
perswade
you
rather
to
spend
all
your
life
in
prayer
then
in
Rebellion
.
For
its
better
(
if
it
must
be
so
)
that
God
delay
your
desires
,
whiles
you
are
praying
,
then
whiles
you
are
sinning
,
Caveat
3.
and
stopping
the
course
of
prayer
.
Thirdly
,
Put
on
the
Lord
Iesus
his
meeknesse
.
put
on
the
Lord
Iesus
,
and
he
shall
so
furnish
you
,
that
you
shall
not
need
to
take
any
more
thought
,
how
to
fulfill
your
base
lustes
any
more
.
Put
him
on
,
in
his
long
suffering
,
meeknesse
,
bowels
of
compassion
,
as
the
Apostle
speaks
:
which
will
not
only
prevent
those
evills
of
an
unquiet
,
and
unsavory
spirit
,
through
a
well
a
payde
heart
:
but
,
also
will
teach
you
to
beare
and
lie
under
your
Crosse
,
R●m
.
12.
end
.
and
to
bee
as
God
will
have
you
to
bee
.
Coloss
3.
Fight
not
against
God
,
but
put
on
the
Armour
of
peace
,
as
a
Brestplate
,
to
beare
off
all
the
darts
of
distempers
.
If
the
Lord
will
not
be
entreated
one
way
,
ply
him
another
:
Remember
an
heart
armed
with
holy
Resolution
in
this
kynd
is
shot
free
,
and
able
to
conquer
a
city
.
The
patient
in
spirit
,
is
better
then
the
hasty
,
and
the
end
of
a
thing
is
better
then
the
beginning
.
Patience
carryes
with
it
,
halfe
a
release
,
it
is
(
as
it
were
)
boot
in
beame
.
If
then
,
thy
wife
and
thine
husband
cannot
be
wonne
to
consent
,
yet
,
if
thou
canst
possesse
thine
owne
spirit
,
thou
shalt
conquer
hers
.
The
best
victories
are
by
yeelding
in
this
kind
.
Strange
is
the
nature
of
a
quiet
spirit
:
it
must
prevaile
at
last
,
because
it
will
wayt
,
till
it
have
no
nay
.
But
especially
,
it
hath
this
power
in
it
,
to
quench
any
fiery
dart
,
far
better
then
any
resistance
,
and
wrath
.
If
Cannon
shot
light
upon
the
Wool-packe
,
it
loseth
his
force
:
but
if
upon
a
stone
wall
,
it
batters
it
to
peeces
;
and
a
soft
answer
puttes
away
wrath
.
Bring
Iesus
into
this
ship
he
will
allay
all
the
waves
:
bring
this
Arke
into
the
campe
of
debate
,
Mark
.
4
39.
and
it
will
make
all
whist
and
quiet
:
1.
Sam.
4.
5.
when
the
Whirlewind
ariseth
suddenly
from
the
heart
of
an
unquiet
man
or
woman
,
and
like
to
that
tempest
Iob
1.
Iob.
1.
19.
assaults
every
corner
of
the
house
to
ruine
it
;
yet
,
if
this
spirit
of
a
soft
voyce
encounter
it
,
all
wil
be
soft
and
calme
on
the
sudden
.
The
cause
why
the
house
of
Jobs
children
fell
downe
,
was
,
because
it
was
such
a
wynde
as
beset
on
every
syde
:
So
it
will
fare
with
thee
:
If
when
one
wynd
is
arisen
in
the
house
,
then
by
&
by
another
be
up
in
the
other
corner
to
resist
it
,
woe
to
that
house
.
Then
is
the
season
of
thy
Calme
O
husband
,
when
thy
wives
heart
is
up
in
heat
:
and
then
of
thy
quiet
hert
(
ô
wife
)
when
thy
husband
fumes
&
storms
.
But
if
both
be
up
at
once
,
be
thou
(
ô
man
)
the
wiser
,
and
say
,
It
s
now
out
of
season
for
mee
to
meddle
.
Else
thou
wilt
throw
downe
thine
house
,
and
destroy
thine
own
peace
.
The
second
blow
makes
the
fray
:
therefore
while
the
cloude
is
as
a
mans
hand
,
little
in
the
entry
,
give
over
betymes
,
ere
it
cover
the
whole
sky
:
1.
King
.
18.
44.
&
cause
such
a
tempest
,
as
cloudes
when
they
follow
raine
,
which
is
a
continuall
dropping
:
and
make
sicke
wether
for
adoe
.
Fourthly
,
Caveat
4.
if
the
Lord
exercise
thee
with
this
following
crosse
,
Renounce
not
God
to
use
Carnall
shifts
.
beware
lest
thou
forsake
his
way
,
and
through
tedious
discontent
,
consult
with
flesh
and
blood
,
to
use
carnall
shifts
.
It
is
not
thy
violence
,
to
go
to
worke
by
strong
hand
,
to
beare
downe
thy
wives
streame
,
by
a
stronger
one
of
thine
owne
;
by
eyther
threats
,
or
much
lesse
blowes
,
(
a
base
remedy
,
and
which
I
wonder
should
eyther
come
into
any
wise
mans
thoughts
and
pen
to
advize
,
or
heart
and
hand
to
practise
)
or
any
other
Policie
of
shame
and
disswasive
,
which
God
hath
blessed
to
effect
it
.
If
he
had
,
it
had
surely
more
prevayled
,
then
it
hath
.
No
,
it
s
the
onely
victory
of
heaven
and
grace
;
whatsoever
fleshly
Wisedome
,
and
rashnes
or
device
of
man
,
hath
or
may
practise
in
this
kind
,
I
speake
not
:
extremities
may
plead
excuse
from
the
greatnesse
,
but
not
the
realnes
of
the
sin
.
Nor
yet
do
I
deny
but
that
a
carnall
way
(
for
the
present
)
may
helpe
against
the
present
occasion
.
As
I
heard
lately
that
a
man
put
to
his
wits
ended
,
agreed
with
his
friends
in
London
,
that
dwelt
neer
,
it
seemes
,
that
when
they
heard
the
Drumme
sound
from
his
house
,
they
should
all
make
hast
to
take
his
wife
in
her
scolding
veine
,
and
so
shame
her
.
So
they
might
cut
off
a
finger
,
but
who
shall
mortifie
the
spirit
?
surely
the
Drumme
comes
short
of
that
cure
,
and
a
woman
will
scorne
to
yeeld
up
her
weapons
at
the
found
of
such
a
charme
.
No
,
alas
!
As
the
Popes
blessing
makes
no
Armour
of
proofe
:
so
neither
is
any
Medicine
of
mans
devising
,
shrew
,
or
scold
proofe
:
for
a
suddeyne
they
may
please
by
their
violence
,
but
at
time
of
yeere
,
the
maladie
will
have
his
course
.
To
this
,
I
might
adde
a
contrary
extreame
of
carnall
wit
:
That
husbands
thus
matched
will
seeke
to
flatter
and
demerit
their
base
wives
,
serving
their
owne
wills
,
bee
they
never
so
wastfull
,
and
proud
:
suffering
them
to
be
all
in
all
,
to
carry
all
the
streame
,
and
to
throw
house
out
at
windowes
,
and
all
to
winne
them
to
some
indifferency
,
slavishly
subjecting
themselves
to
their
usurping
,
and
domineering
spirit
:
They
(
forsooth
)
must
buy
,
sell
,
let
,
hire
,
take
all
and
pay
all
,
staving
off
their
husbands
from
intermeddling
,
save
at
their
owne
curtesie
,
what
they
shall
weare
,
spend
,
or
carrie
in
their
purse
:
Others
,
will
redeeme
their
peace
,
by
casting
all
the
tacklings
into
sea
;
let
their
wives
jolly
and
ruffle
it
out
in
what
maner
,
measure
,
or
Companies
they
themselves
please
to
spend
at
their
pleasure
,
keeping
their
husbands
at
a
becke
:
yea
,
suffer
them
to
keepe
and
harbour
Varlets
under
their
noses
to
defile
their
beds
and
family
with
filth
and
bastardy
:
and
all
that
they
may
bee
rid
of
unquitenesse
.
And
when
upon
these
tearmes
,
they
have
bought
repentance
too
deere
,
then
they
must
either
die
in
sorrow
,
or
live
with
basenes
and
dishonour
.
In
general
I
like
your
patience
(
for
some
yeelding
doth
well
)
if
limited
:
But
,
your
cowardly
,
base
heart
,
distrusting
Gods
waies
and
method
,
except
you
releive
your selves
by
sinning
,
that
I
abhorre
,
and
affirme
the
remedy
to
be
farre
worse
then
the
disease
.
Fifthly
,
Caveat
5.
I
warne
all
couples
,
that
they
runne
not
beyond
the
bounds
set
them
by
providence
,
Keepe
each
party
the
bounds
of
his
place
.
to
intermeddle
with
the
affaires
concerning
each
other
.
It
s
the
folly
and
boldnesse
of
many
women
,
to
be
so
curiously
prying
and
pragmaticall
,
about
their
husbands
matters
,
(
which
concerne
them
not
to
busie
themselves
about
,
but
to
rest
upon
their
fidelity
,
except
they
see
just
exception
)
to
be
so
inquisitive
into
their
actions
,
companies
,
and
occasions
,
so
jealous
of
them
(
unjustly
)
that
,
although
I
allow
not
of
the
effect
,
yet
I
say
,
it
s
a
just
provocation
to
the
spirit
of
a
wise
and
innocent
man
,
to
differ
from
his
wife
.
And
againe
,
many
foppish
husbands
doe
so
intermeddle
in
the
Element
,
and
about
the
peculiar
emploiments
of
the
women
,
taking
upon
them
the
menaging
of
their
Cookeries
,
their
dayries
and
housewifery
,
as
if
they
must
have
an
oare
in
each
boate
.
What
wise
woman
would
not
break
into
a
mixt
passion
of
fulsome
indignation
and
contempt
?
What
husband
would
not
bee
carried
to
extreame
discontent
?
God
hath
appointed
their
station
to
them
both
,
the
one
,
without
,
the
other
within
:
lest
by
idlenesse
and
sloth
,
they
wanting
their
severall
workes
,
they
should
waxe
unsavory
,
and
lie
open
to
forraine
vice
:
But
this
is
to
turne
the
ordinance
topsy turvie
,
and
in
stead
of
not
doing
,
to
overdoe
,
and
cause
discord
at
home
.
Therefore
keepe
your
station
:
provoke
not
each
other
,
which
gives
occasion
(
ofttimes
)
of
that
mutuall
curiosity
.
Mutuall
consent
will
not
consist
with
mutuall
satagency
in
this
kind
.
To
this
,
I
might
adde
another
caveat
,
against
the
darkenesse
and
closenesse
of
carriage
of
couples
,
each
to
other
,
which
doth
breed
this
evill
spoken
of
.
For
,
though
each
party
is
to
be
trusted
in
his
or
her
owne
sphere
,
to
act
and
deale
:
yet
neither
must
forget
other
,
to
beare
an
equall
share
in
the
common
welfare
;
and
therefore
,
to
conceale
themselves
and
walke
aloofe
as
in
the
clouds
,
one
from
the
knowledge
,
of
the
other
;
as
never
to
impart
their
mutuall
affaires
,
never
to
communicate
together
,
or
consult
each
with
other
,
what
is
it
,
but
a
despising
of
that
equipage
,
and
equality
which
marriage
claimes
?
what
is
it
,
save
provoking
of
each
other
,
to
turne
a
mutuall
spirit
,
into
a
private
one
?
To
turne
equanimity
of
love
(
that
thinkes
no
evill
,
but
construes
all
in
the
better
sense
)
into
jealous
suspicion
?
what
imports
it
,
save
that
their
waies
are
unthrifty
and
unhappy
,
so
that
they
are
loth
to
discover
them
,
till
all
be
too
late
?
And
then
at
last
,
endlesse
broyles
grow
upon
such
affected
secrecy
,
and
a
necessity
of
violent
sparing
,
lest
all
should
perish
:
both
extremities
,
to
be
shunned
by
all
wise
couples
.
Sixtly
,
Caveat
6.
as
the
Proverbe
saith
,
take
not
counsell
in
the
combat
:
for
then
,
Bee
prepared
for
the
hardest
,
before
.
there
is
no
season
for
counsell
,
then
the
spirit
is
in
the
power
of
passion
,
and
temptation
present
,
as
a
bowle
running
downe
the
hill
,
is
in
the
power
of
the
descent
.
Take
counsell
therefore
before
,
and
use
thy
skill
in
preventing
that
which
is
hardly
endured
.
Observe
thy
husbands
frame
oh
wife
,
and
thy
wives
oh
husband
:
Study
each
others
natures
,
and
count
it
thy
wisdome
and
vantage
,
by
that
thou
shalt
easily
guesse
,
both
what
may
provoke
&
also
prevent
it
;
and
,
what
may
both
content
and
so
procure
it
:
But
they
who
let
all
goe
at
six
and
seven
,
suffer
the
upper
milstone
to
runne
upon
the
nether
,
they
may
bee
sure
the
divell
will
see
there
shall
want
no
corne
,
and
then
there
will
be
grinding
.
Studious
shunning
of
occasions
,
with
wisdome
and
pious
caution
,
hath
in
time
,
wrought
many
an
unquiet
heart
to
some
calmenesse
;
except
there
be
so
cursed
and
churlish
a
nature
,
as
delights
in
distemper
,
even
to
chuse
,
and
would
rather
die
fighting
with
it
owne
shadow
then
be
at
peace
.
I
say
,
1
Sam.
25.
when
a
Nabal
sees
an
Abigail
,
watch
her
opportunity
,
loath
to
provoke
him
in
his
madnesse
,
willing
to
hold
off
whatsoever
might
disquiet
,
and
further
,
what
might
please
and
satisfie
:
how
can
he
,
but
at
last
breake
his
heart
in
her
bosome
,
and
say
,
come
my
deare
wife
:
thou
art
more
righteous
then
I
:
for
I
have
sought
thy
griefe
,
but
thou
hast
overcome
me
with
thy
wisdome
and
meeknes
;
thou
hast
heaped
hot
coales
upon
the
head
of
a
froward
husband
,
and
made
me
ashamed
to
behold
the
ugly
hieu
of
my
passion
,
in
the
glasse
of
thy
meeknesse
and
discretion
.
And
this
for
Admonition
.
Vse
4
The
last
use
briefely
shall
be
Exhortation
.
Strive
,
all
ye
husbands
and
wives
,
Exhortation
to
the
married
to
use
cordiall
Consent
.
who
seeke
to
live
in
godlinesse
and
honour
,
to
establish
mutuall
amity
in
your
spirits
,
and
consent
in
your
conversation
.
Alas
!
husbands
and
wives
should
be
as
two
sweet
friends
,
bred
under
one
constellation
,
tempered
by
an
influence
from
heaven
,
whereof
neither
can
give
any
great
reason
,
save
that
mercy
and
providence
first
made
them
so
,
and
then
made
their
match
;
Saying
,
see
,
God
hath
determined
us
,
out
of
this
vast
world
,
each
for
other
;
perhaps
many
may
deserve
as
well
,
but
yet
to
me
,
and
for
my
turne
,
thou
excellest
them
all
,
and
God
hath
made
me
to
thinke
so
(
not
for
formality
sake
to
say
)
but
because
it
is
so
.
When
I
consider
,
that
,
we
are
not
met
onely
,
but
met
as
we
should
doe
,
not
as
many
mismatcht
ones
are
,
meeter
for
some
other
man
and
woman
,
then
each
for
other
;
so
that
we
can
say
as
he
in
his
Motto
,
what
we
are
,
we
would
be
,
and
would
be
no
other
then
we
are
;
the
onely
meet
ones
,
for
one
another
;
oh
then
!
how
it
raises
up
my
spirit
to
admire
and
magnifie
Gods
dispensation
!
Oh
,
if
it
were
thus
,
how
sweet
were
it
to
see
married
ones
to
live
together
!
As
the
Arke
carried
by
the
power
of
God
,
above
the
highest
mountaine
in
the
world
,
fifteene
Cubits
,
so
should
mercy
carry
them
above
all
contentions
and
garboiles
,
that
they
should
know
no
such
.
As
they
say
the
tops
of
some
high
hils
are
above
the
middle
region
,
and
so
above
all
those
vapors
of
frost
and
snow
,
and
wyndes
which
inferior
groundes
are
infested
withall
:
so
,
so
should
these
bee
above
far
worse
:
and
behold
others
beneath
,
molested
with
such
things
,
even
with
wondring
at
their
happy
escape
.
And
as
all
the
hills
and
dales
,
which
make
the
parts
of
that
earth
where
they
are
,
unequall
:
but
cannot
hinder
the
roundnesse
of
it
,
because
the
circular
figure
of
the
whole
,
swallowes
up
all
particular
uneevennesses
,
into
it selfe
:
so
should
those
passages
of
unequality
betweene
couples
,
here
and
there
passionate
heates
and
dissentings
each
from
other
,
be
drowned
in
this
consent
,
so
that
they
should
vanish
as
cloudes
without
rayne
and
storme
,
though
not
without
some
darknesse
and
lowring
.
And
,
if
ought
did
befall
otherwise
then
meetly
,
how
should
each
outstrip
the
other
afterward
,
in
humiliation
and
Repentance
!
Oh
base
wretch
(
shouldst
thou
say
)
should
I
bee
weary
of
welfare
!
What
is
to
be
done
by
both
after
a
difference
,
even
to
repent
and
be
humbl●d
.
Should
I
returne
to
nourish
secret
poyson
in
mine
heart
,
to
hazard
my
precious
peace
?
and
should
I
venter
all
upon
a
cast
,
to
try
whether
mine
bee
mine
owne
,
or
not
?
Shall
one
dead
fly
defile
a
whole
box
of
precious
oyntment
?
No
farre
bee
it
from
mee
to
forsake
my
fatnesse
and
sweetnes
,
Iudg.
9.
9.
13.
by
which
I
have
cherisht
the
heart
of
God
and
man
,
1.
King
,
6.
7.
of
wife
,
of
husband
,
(
like
that
bramble
exalting
it selfe
above
the
trees
)
to
beare
up
my selfe
above
,
against
each
other
,
by
confusion
and
discord
?
No
:
Farre
bee
it
from
us
,
Esay
.
42.
3.
4.
to
suffer
the
noyse
of
Hammers
,
Sawes
,
or
axes
to
bee
heard
in
our
Temples
hereafter
!
wee
were
squared
in
Gods
mount
by
his
workmanship
,
not
needing
now
any
such
edgetooles
!
Rather
let
us
be
like
him
,
who
was
typified
hereby
,
whose
voyce
was
not
lifted
up
,
nor
heard
in
the
strets
,
who
never
trod
upon
a
bug
or
worme
to
kill
it
,
brake
not
the
bruised
reed
,
nor
quencht
the
smoking
flaxe
.
As
he
the
head
of
his
Church
,
is
to
his
Church
,
so
will
I
bee
to
my
spouse
and
beloved
,
amiable
and
consenting
.
Enough
to
marriage
is
the
necessary
unavoydable
greefe
of
it
,
such
as
must
be
in
it
by
Gods
allowance
,
for
triall
:
I
will
not
seeke
to
adde
needlesse
to
necessary
,
but
pull
away
,
as
much
as
I
can
:
and
when
the
needlesse
is
taken
off
,
M●th
.
18.
7.
then
shall
the
necessary
be
the
better
born
.
Offences
must
come
;
occasions
wil
arise
:
Pharao's
owne
privy
chamber
cannot
be
free
from
frogs
,
aswell
as
other
common
mens
:
Exod.
8.
3.
&
the
sweetest
May-moneth
may
have
frosty
mornings
,
and
cold
evenings
,
yea
there
wil
be
sad
dayes
and
sorrowfull
affronts
at
one
time
or
other
;
able
to
affront
the
most
peaceable
:
But
the
peace
of
God
and
marriage
,
which
passe
understanding
,
Philip.
4.
7.
the
peace
of
Conscience
and
family
,
running
in
a
streame
together
,
will
keep
the
heartes
of
the
good
,
so
firme
,
and
stable
,
that
they
will
lose
their
willes
and
humors
ten
tymes
rather
then
this
jewell
:
And
if
,
when
all
is
done
,
there
must
some
dreg
of
old
Adam
cleave
still
,
it
shall
not
bee
for
hurt
,
all
shall
turne
for
best
to
the
peaceable
,
to
search
all
which
is
in
their
hearts
,
to
keepe
them
humble
,
to
exercise
selfedeniall
,
and
to
teach
them
,
that
the
best
marriages
upon
earth
must
have
their
eyesores
,
lest
we
should
say
its
good
beeing
here
,
for
the
best
and
purest
peace
wil
bee
in
heaven
,
where
there
shal
bee
no
such
relations
as
these
,
but
all
fulfilled
in
our
eternall
conjunction
with
our
head
the
Lord
Iesus
.
Also
it
must
teach
them
,
even
when
the
weather
is
most
contrary
,
yet
to
imitate
the
skill
of
the
Marryner
who
will
not
strive
against
the
wyndes
,
but
rather
coast
,
and
fetch
a
compasse
,
to
gaine
ground
and
further
his
travaile
.
And
so
I
finish
this
last
of
these
mutuall
duties
of
the
marryed
,
Conclusion
of
this
mayne
du●y
.
which
is
consent
.
Ensue
peace
with
all
,
especially
with
your selves
:
Ground
it
in
that
peace
with
God
,
to
pardon
and
accept
you
:
and
this
will
be
as
the
rush
growing
in
the
mire
,
a
peace
alway
maynteind
by
a
better
,
never
fayling
.
Walke
according
to
this
rule
,
and
the
peace
of
God
shal
be
with
you
.
Try
no
carnall
conclusions
,
tempt
not
God
,
be
not
weary
of
welfare
.
Though
it
should
turn
from
you
,
yet
follow
,
&
take
it
by
the
lap
of
the
garmēt
;
hold
it
fast
;
it
s
the
free-simple
of
good
couples
:
Let
it
rule
&
overrule
,
to
forgoe
any
thing
rather
then
it
.
They
who
angle
with
golden
hooks
,
had
need
looke
to
it
,
lest
if
they
lose
their
hooke
,
all
their
catch
equall
not
their
losse
.
And
so
doing
,
consent
shall
make
your
marriage
honorable
;
till
it
bring
you
to
enjoy
that
peace
and
blessed
consent
of
Saints
in
glory
,
which
shal
bee
a
perfect
sweet
without
any
bitter
,
a
life
without
end
.
And
so
much
also
for
this
Chapter
:
and
for
these
4.
Duties
mutually
concerning
Mariage
,
for
the
preserving
of
the
integrity
and
comfort
therof
.
CHAP.
X.
Returne
to
the
Personall
offices
of
each
party
.
And
first
the
husband
.
His
first
duty
handled
,
To
bee
a
man
of
understanding
.
HAving
handled
the
joint
duties
of
both
,
Coherence
of
the
points
.
we
come
to
lay
down
the
severall
duties
of
either
party
in
marriage
:
And
what
great
difficulty
will
there
bee
in
this
latter
,
when
the
former
is
once
setled
.
As
in
a
fagot
,
each
sticke
is
kept
streight
and
whole
,
while
the
band
holdes
:
so
,
let
the
married
parties
once
be
united
in
the
former
duties
which
stande
in
equality
:
it
wil
be
no
difficulty
to
mainteine
these
which
are
peculiar
.
When
as
once
the
retreat
of
the
armie
of
souldiers
is
made
sure
:
ech
souldier
fights
merrily
in
his
ranke
.
So
heere
the
maine
worke
being
dispatcht
,
&
mutuall
security
being
given
&
taken
each
from
other
,
of
religion
to
God
,
of
love
to
each
others
person
,
of
Chastity
to
Bodies
,
of
Consent
in
the
life
and
whole
course
,
what
hardnes
can
there
bee
in
the
residue
,
for
particular
offices
of
each
other
?
The
nave
of
the
wheele
being
strong
,
the
staves
well
fastned
:
how
easily
will
the
wheele
and
orbe
of
it
run
,
and
what
a
sweete
current
will
there
bee
in
the
same
?
Touching
the
particulars
then
first
of
the
man
,
First
Peculiar
duty
of
the
husband
to
be
a
man
of
understanding
.
then
of
the
woman
(
for
both
must
manage
this
common
stocke
of
honor
by
their
personal
industry
.
)
The
mans
first
dutye
,
is
▪
to
walke
as
a
man
of
understanding
with
and
before
his
wife
:
that
is
,
so
to
a
beare
himselfe
,
that
he
may
sweetly
strike
into
his
wyves
spirit
a
due
reverentiall
love
and
esteeme
of
his
person
and
Headship
,
for
the
vertues
of
an
husband
:
such
as
may
satisfy
her
to
bee
a
meete
guide
of
her
life
,
by
his
gravity
,
stayednesse
and
Prudence
of
carriage
.
That
her
heart
may
tell
her
in
secret
,
myne
husband
is
indeed
a
man
of
understanding
.
An
husband
,
With
this
is
?
who
would
save
the
stake
of
his
owne
honor
,
should
set
downe
that
for
his
Maxime
,
let
not
thy
wife
despise
thee
:
for
if
once
the
womans
heart
despise
her
husband
,
the
whole
frame
of
marriage
is
loosed
.
This
is
Peters
counsell
to
husbands
:
1.
Pet.
3.
7.
Likewise
ye
husbands
dwell
with
them
,
according
to
knowledge
,
or
understanding
:
he
seemes
to
contract
all
the
worke
into
this
comprehensive
rule
,
in
a
generall
sense
;
as
if
any
branch
might
fitly
be
deryved
from
it
:
But
here
I
take
it
for
the
first
speciall
gift
of
the
husband
,
as
an
head
.
He
that
hath
a
good
head-peece
,
is
a
man
of
good
understanding
and
judgment
:
(
that
's
the
peculiar
vertue
of
the
head
)
for
as
its
the
highest
of
the
members
,
so
it
is
to
leade
and
guide
the
inferior
powers
of
the
soule
&
the
members
:
In
the
heade
is
the
eye
,
which
outwardly
leadeth
the
latter
,
as
the
braine
and
wisedome
is
within
,
the
which
guides
the
former
.
In
that
semblance
is
this
gift
of
understanding
,
the
most
peculiar
to
the
head
,
the
husband
:
the
wife
must
follow
,
as
the
will
and
affections
,
and
members
do
follow
the
judgment
.
There
need
be
no
more
proofes
of
the
point
,
reason
convinceth
it
sufficiently
.
The
greater
question
is
,
Particulars
wherin
it
consists
.
wherin
this
Duty
of
understanding
consists
.
For
the
answer
wherof
,
I
thinke
(
as
he
once
being
to
teach
the
art
of
Memory
first
would
teach
the
art
of
forgetfulnesse
)
it
were
best
to
shew
what
it
is
to
walke
as
a
man
of
no
understanding
,
First
in
what
it
consists
not
.
and
then
the
positive
.
First
then
to
walke
understandingly
,
is
not
to
walke
aloft
in
the
pride
and
vaine
conceit
of
thy selfe
,
Dan.
4
30.
saying
,
to
the
wife
,
as
he
walking
in
his
pallace
,
Am
not
I
great
Nebuchadnezzar
?
So
,
Dost
thou
not
know
(
wife
)
that
I
am
the
head
,
Not
in
an
high
spirit
.
&
set
above
,
made
to
rule
?
That
thou
art
made
of
my
rib
,
and
for
my
use
,
and
not
I
for
thyne
but
for
mine
owne
ends
?
yes
,
I
will
have
you
to
know
it
too
,
that
I
am
a
man
by
my self
,
and
am
able
to
menage
a
woman
better
then
shee
.
Nay
,
first
learne
to
understand
thy selfe
,
ere
thou
proove
a
man
of
understanding
to
thy
wife
.
A
man
of
understanding
,
is
(
as
Salomon
speaks
)
of
a
coole
spirit
,
Pro.
17
27.
not
a
proud
,
insulting
and
domineering
spirit
:
he
that
is
such
an
one
,
had
need
of
such
a
woman
as
to
his
cost
,
may
teach
him
to
understand
himselfe
better
.
First
learne
to
rule
thy selfe
,
if
thy
will
be
too
strong
for
thy
wit
,
Tim.
1.
3.
5.
&
thou
art
hurried
by
thy
lust
,
against
thy
knowledge
:
As
the
Apostle
sayth
of
another
,
he
that
cannot
rule
his
own
family
is
much
lesse
able
to
rule
the
Church
of
God
:
so
,
he
who
hath
not
understanding
enough
to
rule
himself
,
is
very
unfit
to
rule
a
woman
.
That
husband
,
who
standes
upon
it
,
that
he
will
Lord
it
and
bee
all
in
all
,
beare
sway
over
his
wife
,
as
his
underling
,
and
who
shall
controll
him
?
may
perhaps
(
when
Mistris
Experience
hath
well
awed
and
tawed
him
,
repent
of
his
lording
it
,
and
wish
,
his
understanding
had
lyen
another
way
.
Adde
to
these
,
such
as
wil
bee
ruled
by
no
other
mans
counsell
,
Not
in
a
rash
self
willednesse
Ioh.
19.
22.
save
their
owne
,
and
yet
have
little
of
their
owne
neither
(
a
true
marke
of
a
Foole
)
but
rashly
rush
upon
their
dealing
,
and
affayres
,
saying
,
What
I
doe
,
I
will
do
,
what
I
have
written
(
as
he
sayd
)
I
;
have
written
:
my
will
shall
stand
for
my
Law
:
proove
it
for
better
,
or
for
worse
,
I
am
resolved
to
doe
as
I
list
and
what
is
a
mans
libertie
,
but
licence
,
to
live
,
to
speake
,
&
go
to
worke
as
him
lists
without
controll
,
Psal.
12.
4.
as
they
,
Psal.
12.
Is
it
not
lawfull
to
doe
with
mine
owne
,
as
I
list
?
If
I
give
all
I
have
away
,
who
shall
gainsay
mee
?
So
againe
,
this
is
no
understanding
,
for
an
head
to
get
some
shreds
of
religion
by
the
end
,
To
know
but
not
practise
.
or
to
be
able
perhaps
to
speake
of
a
Sermon
,
or
to
pray
,
or
reade
a
chapter
(
which
yet
many
such
do
not
)
or
keepe
some
shew
of
a
Sabbath
;
But
,
to
neglect
all
the
practice
of
his
knowledge
in
his
life
,
to
expose
himself
to
all
loosenes
of
carriage
,
basenes
of
example
,
living
within
doores
currishly
,
spitefully
,
without
doores
shiftinglie
,
cunningly
,
Not
to
give
way
to
good
Counsell
,
but
no
following
it
.
deceitfuly
&
offēsively
:
Moreover
neither
is
this
to
be
amā
of
understanding
,
to
seem
to
give
way
to
good
counsell
,
to
hearken
and
nod
to
good
advise
,
to
give
faire
wordes
;
you
say
wel
indeed
good
sir
,
&
speake
to
very
good
purpose
,
to
shew
no
verball
resistance
.
For
of
this
sort
there
are
many
,
who
yet
have
no
power
at
all
,
to
amend
:
but
having
praysed
the
man
,
yet
turne
their
backes
,
and
doe
as
they
did
before
,
not
stirring
an
inch
.
They
moove
upon
their
center
,
as
the
windmill
round
about
,
but
stirre
not
one
hayre
from
it
:
Oh
(
sayth
one
,
)
a
very
facile
man
,
and
easie
to
be
handled
▪
True
,
but
harde
to
be
changed
:
he
hath
a
tricke
for
you
,
worth
ten
of
a
rebellious
refusall
:
for
he
will
say
as
you
say
,
but
doe
as
he
listes
.
Nor
to
give
Counsell
to
eth●r
,
and
not
to
himselfe
.
To
end
,
neither
is
it
any
marke
of
an
understanding
man
,
to
be
able
to
give
counsell
to
others
,
either
in
Gods
matters
,
or
the
world
,
or
,
to
make
others
to
say
,
Oh!
this
man
is
of
great
parts
,
and
deepe
understanding
,
see
what
wisedome
and
experience
he
hath
gotten
!
wheras
all
this
while
this
wise
man
,
whose
head
is
aloft
in
his
counsell
to
others
,
falles
into
the
ditch
for
lacke
of
taking
counsel
himself
.
He
cannot
guide
his
owne
way
,
nor
order
his
owne
conversation
aright
.
In
generalls
he
is
very
free
and
full
,
because
he
is
carried
onely
to
the
object
of
truth
and
judgment
,
till
you
come
to
particulars
,
and
then
occasions
of
his
owne
profits
,
will
,
pleasure
or
ease
and
ends
doe
so
hamper
&
ensnarle
his
spirit
,
that
this
man
with
his
great
understanding
becomes
a
very
foole
,
for
lacke
of
a
speciall
wise
heart
to
apply
knowledge
to
his
owne
occasions
:
as
Sampson
was
able
to
judge
Israel
,
but
his
lusts
and
passions
cast
him
out
of
the
rule
of
himselfe
.
These
then
,
and
the
like
argue
no
man
of
understanding
.
Secondly
therfore
,
Second
branch
what
is
to
bee
a
man
of
understanding
.
he
is
a
true
husband
,
and
a
man
of
understanding
,
who
first
hath
denied
his
owne
wisedome
,
and
is
abased
before
God
in
the
privity
of
his
owne
wants
,
and
inability
to
manage
this
great
affaire
of
Marriage
,
1
King
.
3.
7.
9.
or
to
walk
before
his
wife
,
as
a
man
of
understanding
.
To
say
of
this
,
as
Salomon
did
of
his
Government
,
who
am
I
Lord
,
that
I
should
walke
before
this
great
people
?
To
renounce
our
owne
understanding
.
To
say
as
holy
Agur
did
,
Doubtlesse
I
am
a
foole
,
and
the
understanding
of
a
man
is
not
in
mee
:
q.
d.
I
have
not
halfe
the
wisedome
that
a
man
of
my
condition
had
need
of
.
I
say
its
one
step
to
an
husbands
understanding
,
to
be
convinced
of
the
defect
and
disproportion
of
his
abilities
,
Pro.
30.
2.
to
guide
the
way
of
marriage
.
To
thinke
of
it
neyther
so
highly
as
if
it
were
above
his
possibility
to
atteyne
,
nor
so
low
,
as
if
he
had
enough
and
to
spare
for
it
.
David
being
nominated
to
be
Sauls
son
in
law
,
did
not
vaunt
himself
in
his
abilities
(
as
Absalon
after
did
,
1.
Sam.
18.
18.
but
)
sayd
thus
,
Thinke
you
it
so
easie
a
thing
to
stand
in
this
relation
?
And
Abigail
a
woman
affirmed
by
a
judicious
man
,
to
bee
of
great
counsell
and
understanding
,
yet
thought
not
her selfe
so
:
but
beeing
sent
for
,
to
be
Davids
wyfe
,
answered
,
Alas
!
I
am
more
fit
to
be
an
handmayde
to
wash
the
feete
of
the
servants
of
my
Lord
!
1.
Sam.
25
41.
I
say
this
holy
humble
diffidence
in
our selves
,
is
a
surer
marke
of
an
understanding
man
,
then
the
former
.
Especially
when
the
sense
of
a
mans
nakednesse
,
carries
him
to
God
,
to
pray
(
as
he
did
)
oh
Lord
,
I
beseech
thee
,
give
to
thy
servant
an
understanding
heart
!
This
pleased
the
Lord
well
,
that
he
asked
this
onely
,
not
other
matters
for
his
owne
ends
,
long
life
,
riches
,
honor
:
so
,
if
thou
sue
to
God
for
such
an
head
peece
of
wisedome
,
as
might
guide
thy
mariage
course
aright
more
then
for
welfare
and
jollity
in
the
world
,
it
s
a
signe
that
the
cheef
thing
is
more
prized
,
then
the
inferior
.
So
secondly
to
be
a
man
of
understanding
,
is
,
to
bee
a
subject
to
God
himselfe
,
To
be
first
Subject
to
God
,
and
so
●●govern
others
.
ere
thou
undertake
mastry
over
others
:
To
say
with
that
centurion
,
I
my selfe
am
under
Authority
,
I
come
to
the
bar
my selfe
,
and
give
accompt
of
my
head
ship
;
Matth.
8.
9.
I
am
fellow
servant
with
my
wife
,
and
I
have
a
Master
in
heaven
my selfe
:
it
behooves
mee
to
use
my
headship
sparingly
,
not
to
Lord
it
,
lest
I
be
scorned
my selfe
,
for
taking
upon
mee
in
that
office
which
hath
more
service
then
worship
tyed
to
it
:
my
Rule
over
my
wife
is
not
imperious
,
but
royall
and
Princely
,
not
over
an
underling
,
but
copartner
with
an
equall
:
so
that
,
if
with
all
my
understanding
I
can
bowe
my
wives
will
,
by
a
milde
perswasion
,
not
by
austerity
,
I
have
quitted
my selfe
well
.
Thirdly
to
be
of
understanding
,
is
to
be
more
sensible
of
the
burden
and
worke
of
Marriage
,
The
third
.
then
the
honor
of
it
.
I
say
,
To
be
more
sensible
of
a
burden
then
of
an
honor
.
to
apprehend
what
cost
and
care
belongs
to
my
wives
soule
,
how
to
mould
it
unto
true
lowlynesse
&
meeknesse
for
God
;
(
which
is
of
great
price
with
him
)
to
instill
the
principles
of
Christ
and
selfdeniall
into
her
,
(
or
to
nourish
them
if
already
instilled
)
to
cause
her
to
see
into
that
scope
and
view
of
Religion
,
which
,
is
the
change
and
subduing
of
her
will
to
God
.
Oh
,
what
a
worke
is
this
,
and
who
is
sufficient
for
it
?
were
it
but
to
menage
her
outward
man
and
carriage
towards
my selfe
,
towards
her
children
,
in
her
family
,
and
before
others
,
in
point
of
subjection
,
love
,
and
wisedome
,
oh
it
exceedes
my
understanding
!
it
exercises
mee
with
more
thought
then
all
her
portion
contents
mee
!
Oh!
I
must
carry
her
to
God
,
and
commit
her
to
him
,
to
be
trained
to
this
great
busines
!
Lastly
to
bee
a
man
of
understanding
,
is
yet
a
point
of
further
extent
;
To
be
qualified
with
a
Spirit
of
all
sorts
,
as
occasion
requires
For
such
an
one
,
is
of
an
excellent
spirit
throughout
,
a
man
framed
by
God
within
&
without
,
with
a
spirit
for
marriage
,
a
spirit
of
cheerfulnes
,
discerning
,
diligence
,
dexterity
to
devise
and
dispatch
also
,
humblenesse
,
courage
,
and
patient
enduring
.
By
these
,
such
an
one
first
orders
his
owne
personall
way
of
religion
,
conscience
before
God
,
conversation
in
tongue
,
dealings
,
and
example
before
men
:
Then
nextly
he
walkes
before
his
wife
,
as
a
wise
man
ought
:
And
,
he
attempts
not
to
rule
others
before
he
have
got
the
upperhand
of
himselfe
:
But
,
having
begun
(
as
Physitians
doe
sometime
)
to
try
conclusions
upon
himselfe
,
then
he
prescribes
to
others
,
I
say
that
these
and
the
like
Graces
,
concurre
,
to
qualifie
a
man
of
understanding
in
point
of
Marriage
;
as
(
God
willing
)
in
the
sequele
,
shall
more
fully
appeare
.
For
which
purpose
,
Particulars
of
this
generall
,
two
.
let
this
further
be
enquired
into
,
in
what
mayne
things
consists
this
vertue
of
an
husband
,
walking
as
a
man
of
understanding
toward
his
wife
?
I
answer
.
In
these
two
,
first
in
matters
of
God
,
then
in
such
as
concern
the
married
relation
.
Both
these
will
procure
and
maynteine
the
honor
of
marriage
on
the
husbands
part
:
and
,
the
contrary
,
will
proove
dishonorable
.
For
the
former
,
I
will
here
touch
it
only
so
farre
as
the
purpose
of
the
point
requires
:
It
appears
in
matters
of
God
.
And
first
,
its
requisite
for
the
husband
to
handsell
his
understanding
with
the
matters
of
God
.
That
he
count
it
his
crowne
,
first
,
to
seeke
the
Kingdome
of
God
,
and
that
for
it selfe
;
and
from
the
savor
therof
,
as
one
well
grounded
in
the
Scriptures
,
to
be
able
to
expresse
his
knowledge
to
his
wife
till
she
conceive
the
like
:
And
,
having
so
done
,
that
he
set
himselfe
to
walke
accordingly
towards
his
wife
,
both
in
the
generall
,
to
instruct
,
admonish
,
comfort
,
resolve
,
support
her
,
and
in
speciall
in
all
private
or
family
duties
,
to
be
her
mouth
to
God
,
and
to
present
to
him
the
wants
and
petitions
of
all
that
depend
upon
him
.
Both
indeed
ought
to
know
,
they
have
severall
soules
to
save
,
and
not
to
wrap
up
themselves
in
one
anothers
grace
:
Both
ought
to
be
a
spirituall
body
of
Christ
,
annoynted
which
his
prophecy
and
Priesthood
:
yet
,
as
the
man
is
the
Image
of
God
in
speciall
,
and
her
head
,
so
ought
the
Consecration
of
God
to
rest
upon
him
,
in
more
abundance
then
upon
her
:
that
shee
and
all
the
rest
may
be
replenished
therewith
.
So
that
he
(
for
his
part
)
must
be
as
her
Priest
,
and
his
lips
must
preserve
knowledge
for
her
:
To
give
some
two
or
three
instances
of
this
point
.
Instances
wherein
.
First
for
the
discharge
of
family
duties
(
wherof
I
have
spoken
before
)
he
must
purchase
for
himselfe
an
horne
of
oile
,
not
onely
(
as
one
saith
)
for
his
vessell
to
be
savory
,
but
for
his
lampe
to
shine
.
My
meaning
is
not
to
force
such
knowledge
upon
him
as
is
ministerial
,
exact
for
degree
(
God
requires
no
service
beyond
the
ability
and
Talent
received
,
be
it
one
or
three
)
It
s
not
required
that
he
be
an
interpreter
of
the
Scriptures
;
that
he
gather
punctuall
doctrines
,
to
cleer
doubts
&
objections
,
or
to
make
distinctions
&
applications
beyond
his
calling
:
&
object
:
This
were
but
to
make
the
Family
duties
a
stall
to
vend
himself
upon
,
&
to
pride
himselfe
in
his
parts
&
endowments
(
as
many
have
done
so
long
,
)
while
at
last
thinking
themsel
.
too
fledge
for
their
owne
nest
,
they
have
boldly
leapt
out
of
their
shops
&
Trades
,
into
the
pulpit
,
thinking
themselves
as
meet
to
preach
as
the
most
able
Ministers
;
no
,
in
no
sort
:
(
I
krow
there
is
difference
in
men
for
their
skill
and
understanding
in
matters
of
God
,
and
for
sobriety
and
humblenes
of
spirit
,
whom
I
much
honor
,
and
desire
not
to
trench
upon
,
or
discourage
any
Governors
in
this
kynd
,
especially
in
such
a
profane
world
that
runs
a
contrary
streame
:
)
But
impartially
I
desire
to
utter
the
truth
by
so
just
an
occasion
:
and
this
I
say
,
It
s
enough
for
a
private
person
,
to
insist
upon
such
points
of
doctrine
,
and
especially
of
Catechisme
,
as
he
hath
by
his
carefull
attention
,
heard
in
the
ordinary
course
of
the
pubblique
Ministerie
handled
;
to
cull
out
such
,
and
to
impart
them
to
his
wife
and
family
,
in
a
familiar
manner
,
upon
confessed
groundes
,
and
upon
easie
texts
:
whose
sense
and
scope
is
plaine
and
undoubted
;
therupon
,
fastening
such
exhortation
,
admonition
and
watch
words
as
best
befit
him
to
utter
who
should
be
best
acquainted
with
the
state
of
such
as
are
under
his
roofe
:
rebuking
sin
,
pressing
duty
;
but
otherwise
as
for
texts
of
darker
nature
,
abstayning
from
them
,
and
leaving
them
to
a
publique
gift
of
interpreting
:
which
is
abler
to
rectifie
judgment
,
and
answere
doubts
,
and
settle
the
conscience
.
Secondly
,
he
is
to
apply
himselfe
to
his
wife
,
as
a
man
of
understanding
,
in
the
private
way
of
her
soule
,
helping
her
out
of
her
feares
,
answering
her
doubts
and
questions
according
to
the
light
he
hath
received
abroad
,
to
reconcile
their
timorous
and
scrupulous
spirits
to
God
,
by
the
promise
,
so
oft
as
they
stagger
,
&
to
enlarge
them
with
those
comforts
,
to
acquaint
them
with
such
directions
for
their
walking
with
God
,
as
themselves
have
had
experience
of
in
their
afflicted
conditions
,
to
fellow-feele
them
,
to
be
afflicted
with
them
,
to
conferr
with
them
about
their
growthes
or
decayes
,
their
slips
and
recoveries
,
and
so
about
the
fruite
of
their
both
publique
and
private
worship
and
service
of
God
:
to
satisfie
them
in
any
such
difficultyes
and
dangers
as
they
meet
with
,
and
so
to
helpe
them
aswell
in
the
extraordinary
duties
of
humiliation
and
Thanks
,
as
occasion
requires
:
of
which
I
sayde
enough
in
the
joint
worship
of
God
before
.
And
so
thirdly
(
to
conclude
this
point
)
he
is
also
to
bee
a
man
of
ability
,
to
encourage
,
hearten
and
quicken
his
wife
in
respect
of
any
outward
burdens
she
undergoes
,
to
condole
with
her
in
them
,
Cant.
8
3.
to
underlay
her
(
as
the
beloved
in
the
Canticles
)
doth
his
spouse
,
that
so
two
may
beare
that
which
one
cannot
,
and
the
toile
may
be
the
more
cheerfuly
undergone
,
when
she
sees
,
that
her
heade
steps
in
to
his
uttermost
to
bear
the
brunt
,
The
backwardnesse
of
most
husbands
in
this
kynd
.
and
discharge
her
from
the
di●t
of
trouble
!
Alas
!
how
farre
are
most
husbands
from
this
course
?
where
are
they
whose
understanding
,
humblenes
and
love
seekes
the
good
of
their
wives
herin
?
how
seldome
do
they
apply
themselves
to
such
publique
ordinances
on
the
Sabbath
or
weeke
day
to
enable
them
in
knowledge
?
or
seeke
the
helpe
of
Minister
or
other
to
guide
them
?
Or
put
case
some
heare
or
note
Sermons
(
which
now
is
growne
each
mans
case
,
and
not
amisse
except
they
finde
that
the
gaine
of
writing
,
marre
the
power
of
the
truth
in
their
affections
)
yet
they
shut
up
all
presently
in
their
Note-bookes
,
without
meditation
or
ayming
at
the
purchase
of
a
lively
stocke
,
of
understanding
;
nor
thriving
upon
their
hearings
,
by
proofe
and
experience
of
that
they
know
?
Or
if
they
have
knowledge
,
yet
how
surly
and
conceited
do
they
grow
,
drawing
their
wives
rather
to
errors
,
and
fancies
,
and
busying
themselves
rather
,
about
matters
beyond
their
reach
,
and
of
lesse
consequence
,
ere
they
be
grounded
in
the
maine
.
How
sad
are
many
women
for
their
want
this
way
,
that
alas
!
when
as
they
aske
their
husbands
at
home
,
they
are
little
the
better
,
if
not
much
discouraged
!
Their
husband
eyther
despising
the
light
of
knowledge
,
and
so
walking
like
blocks
and
idiots
in
all
matters
of
God
:
or
else
filling
themselves
so
with
other
trash
,
that
knowledge
runs
over
,
and
is
spilt
upon
the
ground
:
or
if
they
have
light
,
yet
resting
in
generalities
,
never
comming
to
the
experience
of
the
way
of
God
,
or
life
of
faith
.
And
by
this
,
they
wax
barren
,
&
tell
their
wyves
,
they
are
no
Preachers
,
they
must
go
to
Ministers
,
if
they
will
talke
of
such
matters
,
for
it
passes
their
skill
to
deale
in
them
!
Now
secondly
touching
the
Mans
understanding
in
the
matter
of
the
worlde
,
Vnderstanding
in
matters
outward
requisite
for
the
man
.
or
marriage
affaires
:
He
must
be
as
the
guide
of
her
youth
,
going
in
&
out
before
her
:
able
to
direct
her
way
and
course
with
wisedome
;
not
only
in
point
of
obedience
to
God
,
but
also
in
circumstances
,
and
matters
indifferent
:
for
her
company
,
for
her
solitarines
,
for
silence
or
speech
,
shewing
her
what
her
person
and
place
will
admit
and
beare
,
that
she
doe
not
either
over
or
under
set
up
,
or
cast
downe
her
sailes
,
but
live
within
the
boundes
of
her
place
,
for
her
company
,
attire
,
houshold
furniture
,
expences
of
children
,
what
is
pure
,
modest
,
sober
,
of
good
report
,
what
not
;
who
are
safely
to
be
conversed
with
,
and
trusted
in
so
bad
a
world
as
we
live
in
,
who
to
be
shunned
:
he
must
be
her
eye
to
see
by
,
her
hand
to
worke
,
her
foote
to
walke
with
,
to
discerne
things
,
and
persons
,
how
they
differ
:
And
these
things
shee
must
not
onely
learn
by
the
eare
from
his
discourse
but
discover
by
marking
his
practice
&
example
:
Beholding
in
his
glasse
an
image
of
understanding
,
how
wisely
he
can
conceal
things
not
to
be
uttered
,
how
warily
prevēt
danger
to
life
,
name
,
state
:
how
he
can
avoyde
the
snares
which
are
layde
for
him
;
how
he
shunneth
ill
company
,
remooves
offences
from
the
bad
,
keep
peace
upon
good
and
safe
termes
with
all
men
,
handle
busines
of
weight
both
without
equivocating
,
and
reservation
of
an
ill
conscience
;
and
on
the
other
side
,
without
betraying
himselfe
,
and
exposing
himselfe
to
hazard
:
and
in
both
how
he
preserves
innocency
,
and
uprightnesse
.
Besides
these
,
she
may
behold
in
him
,
neither
on
the
one
side
cowardize
in
a
good
cause
,
nor
in
the
other
,
folly
in
the
bad
handling
of
it
:
how
close
and
secret
he
is
to
them
that
are
faithfull
friendes
to
God
and
himselfe
;
how
he
is
neither
basely
niggardly
,
nor
yet
vainly
lavish
:
that
he
is
neither
lightly
credulous
,
nor
yet
sinfully
distrustfull
:
in
his
liberties
,
neither
taking
the
uttermost
,
nor
yet
scrupling
the
moderate
,
and
lawfull
:
Thus
I
say
when
shee
sees
the
image
of
God
shining
in
his
understanding
and
behaviour
,
she
shall
be
farre
from
despising
him
,
at
least
justly
,
for
grace
is
honorable
,
and
makes
the
face
to
shine
,
even
before
such
as
have
little
good
in
them
;
much
more
such
as
can
observe
it
;
Nay
more
,
shee
shall
honor
him
,
as
her
head
,
see
cause
of
entirely
loving
him
,
devoting
her selfe
,
first
to
God
in
thanks
,
for
such
a
blessing
,
and
then
to
him
in
all
loyall
affection
.
No
woman
save
a
Micol
can
find
any
disdaine
in
her
heart
of
such
an
husband
.
And
,
(
which
is
the
crowne
of
all
)
shee
shall
represent
and
act
her
husbands
vertues
,
upon
the
stage
of
her
owne
practice
,
and
conversation
.
So
much
for
this
second
.
Vse
.
1
If
this
be
thus
,
how
much
to
blame
are
many
husbands
of
all
sorts
,
Reproofe
.
we
Ministers
,
you
people
;
who
in
matters
of
God
suffer
their
wives
to
live
at
randon
.
Because
they
see
it
requires
some
labor
to
menage
the
soules
of
their
wyves
,
Husbands
not
walking
as
men
of
understanding
to
be
blamed
.
by
that
neere
Communion
I
have
spoken
of
,
therfore
they
plucke
off
hand
quite
from
boorde
,
&
leave
them
wholly
to
themselves
to
sincke
or
swim
.
The
very
grounde
of
the
sluggard
doth
not
so
speake
against
his
sloth
,
Pro.
●4
31.
by
the
briars
&
thistles
wherewith
it
s
overgrowne
,
as
the
soules
of
these
mens
wyves
,
by
their
profanenes
,
and
their
lives
,
by
their
immodest
&
rude
behaviour
.
So
themselves
can
hold
bodily
welfare
,
farewell
,
sleep
and
play
,
and
lye
downe
in
an
whole
skin
;
what
care
they
,
what
becomes
of
them
?
How
many
inclinations
are
there
in
some
tender
plants
(
at
first
marriage
)
which
through
the
neglect
of
husbands
,
vanish
.
How
many
sweet
parts
and
graces
which
lie
and
ruste
,
for
the
want
of
good
improovement
?
how
many
blemishes
and
wants
(
which
wise
and
seasonable
counsell
might
redresse
)
are
suffred
to
grow
remedilesse
?
how
many
husbands
might
say
of
their
wives
,
as
once
a
shrew
sayde
of
her
husband
,
shee
could
have
lived
sweetly
with
him
,
if
shee
would
?
meaning
it
was
not
passion
,
but
a
spiteful
heart
which
hindred
it
:
so
,
it
s
not
ignorance
,
but
a
●ase
&
lasie
heart
which
doth
this
:
had
they
bin
worth
their
eares
(
God
seconding
them
)
they
might
have
improoved
them
sweetly
.
And
how
gladly
would
such
wives
have
blessed
God
,
for
their
counsell
,
if
they
might
have
bin
beholding
to
them
for
it
?
what
honor
had
they
got
for
their
instrumentall
help
to
convert
,
support
&
save
them
?
If
thou
do
not
this
work
,
how
canst
thou
say
,
thou
lovest
her
,
or
thy
heart
is
with
her
?
Surely
thou
shalt
pay
the
sad
shot
of
her
sin
;
If
no
place
in
thy
house
,
bed
,
board
,
closet
,
walke
,
can
witnesse
for
thee
,
if
any
common
worke
steale
away
thine
heart
or
leasure
from
helping
her
:
If
she
run
into
riot
because
thou
staydst
her
not
:
how
just
is
it
,
that
thy
life
goe
for
hers
,
wherewith
God
betrusted
thee
?
Vse
.
2
Secondly
,
how
great
cause
is
there
that
some
bad
husbands
should
tremble
to
consider
that
they
have
bin
so
far
from
guiding
their
wyves
with
understanding
,
Terror
.
that
alas
!
they
lack
all
wisedome
to
guide
themselves
.
Husbands
who
cannot
guide
themselves
worse
.
So
that
,
if
their
wives
should
be
so
unhappy
,
as
to
tread
in
their
steps
,
they
must
of
necessity
fall
with
them
into
the
ditch
of
all
error
&
profanneesse
.
Alas
!
how
full
is
the
world
of
women
,
(
not
the
worst
for
disposition
&
hope
of
good
)
who
yet
through
ill
planting
,
(
because
they
see
that
else
they
must
live
a
dismall
life
)
not
only
stumble
at
the
threshold
and
go
not
one
step
forward
,
but
ten
degrees
backward
:
being
fain
to
comply
with
their
husbands
,
and
waxe
tenfold
more
the
children
of
the
devill
then
before
?
what
is
more
easy
,
then
for
a
weake
Chamaeleon
,
a
faint
and
weake
creature
,
to
resemble
the
colour
of
each
cloth
its
laide
in
,
when
they
see
no
feare
of
God
,
nor
reverence
of
man
,
care
of
Sabbaths
,
conscience
in
dealings
,
savor
in
examples
:
to
fall
to
the
like
?
especially
fynding
a
sweetnes
and
welpleasing
to
the
flesh
,
and
nothing
to
gainsay
it
?
How
basely
dare
they
speake
of
sincerity
of
the
ministery
,
how
vaine
,
frothie
and
fashionable
grow
they
,
their
husbands
reading
them
the
lecture
,
and
as
Abimelec
,
saying
,
what
you
see
mee
doe
,
do
ye
likewise
.
How
full
is
each
corner
of
Lamecs
desperate
varlets
,
who
act
villany
,
wrath
,
rage
,
envy
,
worldlines
,
pride
,
and
scorne
before
their
wives
to
cast
them
into
the
like
moulde
of
wickednesse
?
Vse
3
But
,
if
it
fall
out
,
that
there
bee
any
more
wisedome
in
women
matcht
which
such
Nabals
to
observe
and
judge
aright
;
Instruction
.
how
can
they
chuse
,
but
underprise
them
for
want
of
understanding
?
Many
waves
justly
stumble
at
the
folly
of
their
husbands
.
Is
it
wonder
,
that
a
woman
(
except
very
humble
)
should
extremely
vilify
such
an
head
?
Doth
the
Apostle
justly
reproove
men
for
wearing
shag
hayre
(
like
women
)
and
for
shaming
their
head
,
1.
Cor.
11.
14.
or
being
ashamed
of
the
glory
of
God
,
(
which
they
resemble
by
the
uncovering
of
it
)
and
shall
not
these
dishonorers
of
their
headship
much
more
be
condemned
,
(
as
in
this
matter
of
walking
like
men
of
understanding
before
their
wives
?
)
yes
surely
:
it
s
no
wonder
that
their
complaints
against
such
husbandes
,
are
so
frequent
,
&
that
they
can
nourish
so
little
honor
in
their
hearts
toward
them
,
who
powre
out
so
much
contempt
upon
their
owne
heades
!
I
do
not
patronize
such
women
as
do
so
,
but
yet
their
disdeyne
is
in
some
sort
veinall
,
against
them
who
do
so
violate
the
Ordinance
●
what
a
clog
is
it
to
be
matcht
to
a
man
who
in
stead
of
stayednesse
and
due
wisedome
,
is
not
so
much
as
sensible
,
when
he
is
told
of
his
follies
?
So
openly
ridiculous
,
that
(
as
oile
in
the
hand
)
it
bewrays
it selfe
to
all
men
?
Passages
of
folly
in
husbands
.
So
shallow-braynd
,
fickly
,
easily
led
aside
by
any
bad
counsellor
,
to
any
loose
,
uncleane
wastfull
courses
?
who
makes
as
many
promises
,
as
he
hath
fingers
on
both
handes
,
and
that
daily
,
but
breakes
them
before
he
go
to
bed
?
what
wise
woman
can
endure
it
,
to
see
him
who
should
understand
himself
,
to
bee
so
seely
,
credulous
,
in
judicious
,
that
each
base
cheating
companion
can
cosen
him
of
his
wealth
,
rob
him
of
his
money
,
make
him
drunke
,
and
picke
his
pocket
?
Such
a
foole
,
as
will
lend
every
man
he
meets
with
,
that
wold
borrow
,
not
shillings
,
but
poundes
,
without
any
band
save
a
bare
word
,
as
good
never
a
whit
as
never
the
better
,
to
such
as
are
not
worth
that
they
borrow
?
what
indignation
would
it
moove
in
a
woman
,
to
be
compelled
to
follow
her
wise
husband
to
the
Alehouse
,
to
gaster
him
thence
from
drinking
and
revelling
,
spending
of
his
time
,
thrift
and
honesty
?
making
her selfe
a
By-word
,
to
pull
him
from
the
pipe
and
pot
,
to
avoyde
worse
dishonor
?
Nay
and
yet
to
availe
little
also
,
but
even
to
see
her selfe
sinking
and
perishing
by
peece
meale
,
while
she
beholdes
in
him
the
cause
?
when
he
followes
him
that
leades
him
to
the
stocks
?
Or
what
wise
woman
could
endure
a
foole
within
doores
,
Instance
.
so
full
of
passion
,
so
talkative
,
so
contentious
with
children
and
servants
,
so
weake
in
goverment
&
in
his
pangs
,
so
hayle-fellow
well
met
with
his
servants
,
fond
and
apish
with
his
maydes
,
readie
to
traduce
his
wife
in
the
hearing
of
strangers
and
the
family
,
as
if
he
put
no
difference
betweene
times
,
persons
,
or
occasions
?
If
a
foolish
woman
by
her
tongue
and
unseasonablenes
,
be
such
a
shame
,
yea
rottennes
of
bones
,
to
a
wise
head
:
what
is
he
(
who
should
bee
the
head
,
to
her
)
when
his
carriage
is
so
burdensome
?
I
have
seen
an
evill
(
saith
Salomon
)
oppression
occupying
the
place
of
justice
.
As
if
he
had
sayde
,
for
a
poore
man
to
steale
a
sticke
off
the
hedge
is
sin
,
but
,
for
a
judge
to
oppresse
in
the
place
of
judgment
is
notorious
:
so
,
for
the
husband
to
play
the
foole
instead
of
a
man
of
understanding
,
how
disordered
?
How
shall
the
wife
sustaine
her
repute
or
esteeme
in
the
family
,
when
he
that
should
honour
her
,
by
his
reproaches
,
withdrawes
both
her
owne
children
,
servants
&
negihbors
,
from
their
allegiance
and
duty
?
What
a
vexation
is
it
likewise
,
for
a
woman
to
be
matcht
to
an
husband
,
Instance
,
who
is
so
idle
,
and
so
unfit
,
to
set
himselfe
on
worke
about
the
service
of
his
place
,
so
readie
to
fleece
from
her
all
that
shee
hath
,
so
helpelesse
in
his
place
,
so
giddy
,
and
gadding
up
and
downe
from
place
to
place
,
after
his
copesmates
,
pleasures
and
vanities
,
that
its
harde
to
say
,
whether
shee
were
better
want
his
company
to
rule
his
servants
,
or
have
his
roome
,
to
avoyde
noysomenesse
?
Or
againe
,
how
can
a
sober
nature
endure
an
husband
,
who
is
never
in
his
Element
,
Instance
.
save
when
he
is
in
his
jiggs
and
jests
,
unsavory
scoffes
and
scornes
,
at
every
one
,
wife
not
excepted
,
that
comes
in
his
way
?
And
in
his
humorous
extremities
so
contrary
,
that
either
he
cannot
be
pulld
out
of
his
Melancholy
and
mopishnes
,
being
discontent
;
or
being
humored
,
cannot
be
driven
out
of
his
froth
and
lightnes
;
Like
those
fidlers
whom
the
Poët
describes
,
who
either
cannot
be
gotten
for
any
need
to
play
,
or
,
if
they
fall
to
it
,
can
never
adone
!
Who
can
digest
such
an
inconstant
and
uncerteyne
humor
,
as
perhaps
,
Instance
.
for
a
weeke
,
or
ten
daies
in
an
houte
,
will
put
on
the
habit
of
the
most
diligent
and
provident
husband
,
to
follow
his
businesse
:
But
on
the
suddeine
(
as
one
that
forgets
himselfe
)
rushes
againe
into
his
veyne
of
good
fellowship
,
soaking
himselfe
in
his
Pots
,
as
if
he
would
take
revenge
of
himselfe
for
his
former
abstinence
,
and
make
eaven
with
himselfe
by
spending
twice
so
much
by
day
after
day
,
as
he
saved
by
his
diligence
?
what
is
so
yrksome
to
a
woman
,
in
company
,
where
she
becomes
,
as
to
see
her
husband
,
(
whose
honor
should
bee
her
Crowne
)
to
be
the
jest
and
laughing
stock
of
fooles
,
an
obiect
of
May-game
to
each
one
,
who
will
make
himselfe
sport
with
his
basenes
?
I
might
be
endlesse
;
But
in
a
worde
,
shee
that
is
yoked
to
a
foolish
head
,
what
a
spectacle
is
shee
of
a
woman
miserable
by
necessity
?
Vse
.
4
I
conclude
therfore
this
first
branch
of
the
husbands
duty
.
Let
every
wise
one
abhorre
this
Idea
of
folly
:
Conclusion
with
exhortation
to
husbands
to
bee
men
of
understanding
.
endeavoring
himself
to
the
uttermost
of
his
power
,
(
according
to
the
gift
of
God
)
to
walke
with
his
wife
,
as
an
understanding
husband
:
both
in
matters
of
God
,
and
the
way
of
common
life
:
that
so
he
may
draw
from
her
(
as
the
weaker
)
due
acknowledgment
of
him
in
his
place
,
as
set
over
her
for
a
guide
and
Director
:
In
whom
,
(
under
God
)
she
may
repose
confidence
,
applying
both
absent
,
&
present
,
without
feare
or
suspition
:
returing
that
reverence
,
which
his
worth
hath
deserved
:
and
bearing
willingly
with
infirmities
,
because
her
lot
is
fallen
into
a
good
ground
.
As
for
the
husband
,
although
his
wife
should
not
perceive
his
worth
,
(
for
some
good
wives
cannot
)
yet
seeing
its
his
cheefe
understanding
to
see
none
of
his
owne
vertues
,
but
to
conceale
all
,
let
him
chuse
rather
to
bee
a
man
of
knowledge
,
though
his
wife
should
not
behold
it
,
then
to
be
magnified
of
a
flattering
woman
(
as
some
are
)
deserving
contempt
.
And
now
I
should
have
passed
to
the
next
point
,
had
not
this
come
in
my
mind
,
that
the
Apostle
in
this
Charge
includes
cohabitation
:
for
he
who
must
dwell
with
his
wife
,
as
a
man
of
knowledge
;
at
least
must
then
dwell
with
her
:
else
the
subject
is
taken
away
.
Cohabitation
of
the
man
with
the
wife
necessary
.
Where
else
(
I
pray
)
save
in
his
house
should
his
understanding
appeare
?
Or
where
should
he
shine
else
,
save
in
his
owne
sphere
?
This
is
that
which
the
Apostle
chargeth
them
,
1
Cor.
7
10.
who
were
yoked
with
Infidells
,
(
themselves
beeing
converted
)
that
they
depart
not
in
dwelling
from
the
unbeleeving
party
:
Vse
5
if
he
or
shee
would
depart
,
so
it
was
,
but
let
not
them
,
Humiliation
to
all
that
refuse
to
cohabite
.
if
the
other
will
abide
.
I
wish
that
the
wofull
age
we
live
in
,
urged
this
my
Admonition
:
which
I
have
glaunced
at
by
passage
before
;
but
here
as
the
dutie
of
this
place
.
Persons
of
great
ranke
and
quality
,
thinke
themselves
lawlesse
in
this
kynde
;
Even
a
base
thing
they
deeme
it
,
to
dwell
with
their
wives
.
Not
only
not
one
bed
,
board
,
roofe
,
towne
,
shire
,
but
scarse
one
kingdome
can
(
long
)
holde
some
of
them
.
And
some
are
so
noted
for
this
tricke
,
that
it
were
good
at
last
,
they
would
note
themselves
.
Each
distast
and
discontent
to
their
unjust
,
unreasonable
humors
,
is
enough
to
cause
a
settled
,
habituall
separation
betweene
them
,
and
their
wives
,
not
for
dayes
(
which
in
cases
is
allowable
)
but
for
moneths
,
quarters
,
yeeres
,
many
yeeres
together
.
Who
doubtlesse
,
if
they
might
have
Iewish
liberty
would
much
gladlyer
be
divorced
And
what
gaine
they
by
their
separation
?
Dishonor
to
themselves
,
sorrow
to
their
wives
,
I
might
say
snares
to
them
both
:
distemper
to
family
,
ruine
to
their
estate
,
wrong
to
their
country
;
ill
example
to
inferiors
,
scandall
to
the
irreligious
.
Besides
,
both
occasion
to
themselves
abroad
,
Reproach
of
Seperaters
.
clandestine
societies
&
leagues
with
those
that
are
luxurious
,
wanton
,
defiled
women
:
and
lay
offences
and
snaresin
the
way
of
their
wives
at
home
(
except
they
make
the
more
conscience
)
to
forsake
their
Covenant
,
and
to
expose
themselves
to
like
uncleannes
.
For
why
?
Their
husband
is
gone
a
far
iorney
,
&
you
know
what
followeth
.
Surely
thine
amends
is
justly
in
thy
handes
,
who
provokest
it
!
Husbands
should
say
to
their
wives
,
as
Ruth
to
Naomi
;
As
the
Lorde
liveth
,
Ruth
.
1.
16.
nothing
save
death
shall
part
us
.
Thy
house
,
thy
Children
,
thy
Church
,
thy
God
,
&
no
other
shall
be
mine
,
till
death
seperate
.
It
is
not
the
way
for
thee
,
for
the
obteyning
thy
base
ends
of
thy
wife
to
depart
from
her
:
(
pity
it
should
)
but
rather
to
exasperate
her
;
Its
cohabitation
,
which
is
blessed
to
soder
breaches
in
tyme
,
not
Separation
.
The
practise
of
the
greater
sort
is
so
rife
now
adaies
,
that
it
growes
common
,
among
the
inferior
sort
,
&
will
be
a
sore
incurable
.
A
deserted
Lady
,
or
Gentlewoman
,
is
become
a
common
notion
.
As
one
sayd
,
now
the
dogs
barke
at
the
Masters
of
family
,
when
they
returne
,
as
if
they
were
absolute
strangers
:
forgetting
them
,
as
they
did
their
wives
.
Oh
shame
!
Let
Kings
that
be
wise
keepe
neere
their
Crowns
!
and
husbands
that
would
be
happy
,
neere
their
wyves
:
not
turning
Iew
and
Samaritan
,
who
intermeddle
not
.
Such
husbands
,
as
care
not
themselves
to
become
whooremongers
;
or
to
make
their
wives
as
good
as
themselves
,
let
them
depart
.
But
let
all
others
,
dwell
together
with
them
as
men
of
understanding
,
bringing
in
honor
to
their
Marriage
by
this
personall
duty
.
So
much
for
this
chapter
,
and
first
office
of
the
man
,
be
spoken
.
CHAP.
XI
.
Proceedes
to
the
second
Personall
duty
of
the
man
:
Providence
.
I
Proceed
according
to
my
order
,
Second
severall
duty
of
the
Husband
,
Providence
.
to
the
second
severall
dutie
of
the
husband
,
&
that
is
in
one
word
,
Providence
.
As
he
is
the
husband
in
name
,
so
must
he
bee
in
deed
:
he
must
play
the
good
husband
.
Neither
hath
he
his
namo
fer
noght
:
for
the
husband
is
as
the
house-band
,
which
(
as
the
corstone
to
the
sides
of
the
building
)
holde
in
all
the
parts
of
the
house
:
which
would
soone
dissolve
and
cracke
,
if
(
under
God
)
his
providence
did
not
support
it
.
He
is
the
steward
both
for
his
wife
,
and
himselfe
:
especially
without
dores
:
He
is
not
to
put
his
wife
to
it
,
as
one
insufficient
himselfe
to
menage
it
,
but
(
considering
shee
hath
her
handsfull
at
home
)
he
is
to
undertake
the
whole
burden
abroad
:
as
beeing
the
party
,
to
whom
(
by
divine
dispensation
)
the
credit
of
the
well-improoving
it
,
doth
belong
:
and
therfore
upon
whom
,
the
shame
of
the
contrary
must
lye
.
God
hath
put
into
him
a
spirit
of
deeper
insight
,
forecast
,
prudence
and
prevention
,
then
the
woman
,
to
this
very
end
.
And
to
say
the
truth
;
The
Lord
hath
imposed
this
burden
upon
him
in
Adam
,
instantly
upon
his
fall
,
as
the
penalty
for
his
base
yeelding
up
his
authority
to
his
wife
,
&
enslaving
his
spirit
to
hers
when
yet
his
fre
will
abode
enite
.
True
it
is
Adam
was
to
til
the
garden
before
his
fall
,
even
during
his
innocency
:
but
that
was
a
labor
most
sweet
&
contentfull
unto
him
.
To
the
sinner
doth
God
give
toile
and
sorrow
(
sayth
Salomon
)
and
so
,
Eccles.
2.
26.
since
his
sin
,
labor
is
waxen
a
toyle
and
vexation
to
him
,
and
is
,
so
that
now
in
the
sweat
of
his
brows
,
he
must
get
his
living
.
He
that
shakes
off
this
yoke
,
is
a
double
Rebell
,
both
against
the
first
charge
in
innocency
,
of
not
disobeying
,
and
secondly
against
the
penalty
of
suebjcting
himselfe
to
travaile
.
In
respect
heerof
,
Iob
sayth
:
Iob.
5.
7.
Man
is
as
naturally
borne
to
labor
,
as
the
sparkes
to
fly
upward
:
as
naturally
deputed
by
God
to
the
one
,
as
subject
by
his
owne
sin
to
the
other
;
as
the
Ebrew
word
[
gnaval
]
imports
,
which
includes
sin
and
toyle
in
one
.
The
woman
brings
all
her
state
and
stocke
,
putting
it
into
his
handes
,
resigning
it
up
to
him
as
her
agent
,
and
the
more
able
party
to
improove
it
:
if
he
faile
her
,
he
betrayes
both
his
trust
to
trechery
,
and
her
state
to
embezeling
.
There
be
two
sorts
of
Infidells
taxed
by
the
Holy
Ghost
:
the
one
in
our
Saviors
wordes
,
Take
yee
no
thought
what
ye
shall
put
on
,
or
eate
;
for
your
father
knowes
what
is
meet
for
you
.
And
why
?
The
infidells
do
but
so
:
Math.
6.
25.
26
And
the
other
by
Paul
.
He
that
provides
not
for
his
family
,
hath
forsaken
the
faith
,
and
is
worse
then
an
Infidell
:
1.
Tim.
5.
8.
Excesse
of
providence
,
aswell
as
defect
of
it
,
both
are
taxed
by
the
name
of
heathenisme
.
Therfore
,
so
farre
as
good
conscience
will
permit
,
the
man
is
bound
to
the
Law
of
providence
.
He
must
oversee
the
affaires
of
his
owne
household
,
Prov.
27.
23.
as
Salomon
speakes
,
he
must
looke
to
the
flockes
of
sheep
,
and
heards
of
cattel
,
laying
in
provision
for
them
:
by
this
one
,
urging
the
whole
Baylywick
of
providence
requisite
for
the
support
of
the
family
.
And
that
which
the
Apostle
speakes
,
1.
Cor.
7.
33.
is
to
the
same
purpose
,
That
the
husband
lookes
in
his
way
,
after
the
things
of
the
world
,
that
he
may
please
his
wife
:
he
speakes
not
of
it
,
as
of
their
blemish
(
so
they
adde
no
excesse
and
sin
to
the
act
)
but
as
a
necessity
impos'd
by
Gods
Command
.
Now
as
touching
that
point
,
Reason
of
it
in
generall
,
he
honors
his
marriage
by
〈◊〉
and
how
?
that
the
husband
in
severall
must
close
with
this
speciall
duty
of
Providence
,
appeares
by
the
honor
which
hereby
he
procures
to
the
marryed
condition
.
And
this
I
suppose
no
man
will
question
.
For
why
?
Wherein
stands
the
Princes
honor
,
save
in
the
wealth
of
his
subjects
?
And
wherin
is
the
honor
of
a
State
save
in
both
?
what
peace
can
subsist
,
what
ware
can
be
supported
without
wealth
?
Even
so
here
.
The
husband
is
the
Prince
of
the
family
,
if
he
be
base
and
beggerly
,
what
is
more
ridiculous
?
what
is
so
pittifull
to
behold
,
as
a
poore
King
,
a
titular
Prince
,
that
hath
nothing
to
support
his
state
,
save
a
bare
right
?
beeing
the
whilest
most
forlorne
and
forsaken
?
So
,
how
shall
things
belonging
to
the
diet
,
attire
and
welfare
of
the
family
,
be
provided
,
if
the
Treasure
faile
?
And
how
can
that
chuse
but
faile
,
if
Providence
the
channel
of
this
fountayne
faile
?
If
the
Pilot
of
the
ship
be
idle
or
a
sleep
,
what
shall
become
of
the
ship
?
Must
it
not
needes
run
on
ground
,
and
be
swallowed
up
in
the
quick-sands
?
And
,
what
a
dishonor
is
it
for
him
who
should
compt
it
a
more
blessed
thing
to
give
,
then
to
receive
,
who
should
reach
out
an
almes
to
six
and
seven
,
and
do
much
good
?
himselfe
and
his
family
to
become
burdensome
to
others
by
his
penury
?
Especially
when
,
not
the
hande
of
God
,
(
which
can
overthrow
the
best
providence
)
but
the
improvidence
of
the
ydle
or
ill
occupied
husband
hath
procured
it
.
Again
,
when
the
husband
honors
marriage
by
this
Providence
,
those
who
fare
well
by
it
,
honor
him
backe
againe
with
the
rendition
of
his
owne
.
The
weake
woman
and
the
shiftlesse
children
,
seeing
what
a
prop
,
and
father
of
a
family
the
Lord
hath
set
over
them
,
acknowledge
his
care
,
with
honor
to
God
,
and
reverencing
him
,
as
the
instrument
of
their
welfare
,
next
under
God
.
He
resembleth
after
a
sort
,
Ephes
3.
15.
God
himselfe
,
whom
Paul
calls
the
Father
upon
whom
all
the
families
of
the
earth
depend
,
and
are
called
by
his
name
:
whose
honor
it
is
to
fill
all
with
his
blessing
,
to
provide
for
all
creatures
their
due
food
in
season
,
as
they
need
it
,
with
clothing
and
other
things
both
for
need
and
comfort
:
even
so
,
the
eyes
of
all
the
family
mediately
looke
up
to
the
Master
therof
,
looking
that
by
him
as
a
steward
,
the
Lord
should
furnish
them
with
necessaries
;
yea
,
to
end
this
,
how
honorable
is
such
an
husband
,
even
in
the
eyes
of
them
,
among
whom
he
lives
?
How
is
both
Church
,
Commonwealth
,
&
Towne
beholding
to
such
,
as
are
provident
,
for
the
upholding
of
peace
,
the
Gospell
,
&
the
poore
?
If
all
were
careles
Husbands
what
must
become
of
all
these
?
Some
I
grant
shall
ever
be
poor
,
but
these
subsist
in
all
these
respects
,
by
the
aide
of
the
Provident
,
when
as
spend
thrifts
do
nothing
but
pull
downe
the
house
with
their
hands
.
The
conclusion
is
,
If
the
personall
diligence
of
the
husband
do
so
much
honor
his
marriage
,
he
hath
good
cause
to
put
to
his
best
care
,
to
be
provident
.
Quest.
But
here
is
the
question
,
wherein
this
Providence
of
his
consists
?
For
answer
wherto
:
I
conceive
that
this
point
,
might
tempt
mee
to
enter
into
a
Commonplace
of
Providence
;
But
I
will
waive
that
in
this
place
,
attending
the
pointe
as
here
it
standes
,
In
what
consists
it
?
cutting
off
whatsoever
doth
not
peculiarly
touch
this
relation
.
Answ.
I
say
then
,
This
gift
stands
in
sundry
points
.
First
and
principally
,
it
standes
in
learning
perfectly
the
trade
of
his
way
,
First
in
the
through
skill
in
the
Trade
of
his
way
.
even
while
he
is
yong
:
If
there
must
be
teachers
,
Teach
a
childe
&c.
then
there
must
be
learners
:
This
is
the
Seminary
of
Providence
in
husbands
that
they
have
learned
their
way
,
Prov.
6.
6.
in
youth
.
There
must
then
be
a
foresight
of
things
to
come
,
in
youth
;
and
a
willing
subjection
of
themselves
to
such
wisedome
and
painfulnesse
,
as
may
enable
them
,
with
skill
sufficient
in
their
trade
of
life
(
what
sort
soever
it
bee
of
)
to
bee
provident
.
The
very
Pismire
is
taught
by
instinct
:
but
it
s
not
so
heer
,
man
must
be
trayned
with
much
adoe
,
and
discipline
,
to
be
provident
.
First
by
wisedome
,
he
is
to
shun
all
unlawfull
,
scandalous
and
base
wayes
or
Trades
of
life
;
Shunning
unlawfull
trades
.
&
apply
himselfe
to
that
way
which
is
most
warrantable
,
&
best
agreeable
to
his
nature
(
whether
ingenuous
,
or
mechanicall
:
)
and
that
by
the
direction
of
his
wisest
Governors
and
friends
.
Mocke
trades
savoring
halfe
of
idlenes
,
halfe
of
worke
,
base
Trades
which
import
a
shifting
,
indirect
and
ill
reported
way
of
Support
,
and
profane
Godlesse
Trades
of
life
must
be
abhorred
.
Such
as
to
be
a
Serving
man
for
inheritance
,
to
keep
an
Alehouse
or
bowling
Alley
,
to
be
a
stageplayer
,
Dancer
or
the
like
.
Secondly
he
must
compasse
for
himself
through
Gods
blessing
,
by
the
learning
the
mistery
of
this
or
that
meet
Trade
,
ability
&
experience
to
himselfe
,
to
make
him
a
provident
husband
.
He
must
have
his
eyes
in
his
head
,
to
observe
and
marke
the
secret
of
his
way
,
He
must
get
wisedome
&
insight
,
not
scorning
them
that
can
direct
that
he
may
get
insight
and
experience
;
he
must
not
be
so
wise
in
his
owne
way
,
as
to
slight
them
who
should
teach
him
the
right
way
,
which
may
maynteyne
him
afterward
:
But
he
must
subject
himselfe
with
teachablenesse
to
their
direction
,
that
an
habite
of
skill
may
accrue
therby
.
For
,
not
onely
through
the
totall
lacke
of
a
trade
,
but
the
halfe
still
in
the
trade
,
and
inexpertnesse
therin
,
many
of
all
sorts
,
procure
to
themselves
most
uncomforable
and
shifting
courses
in
marriage
,
whether
bred
to
meanes
,
or
wanting
them
.
To
this
,
adde
,
curiosity
and
giddinesse
of
braine
,
in
medling
with
many
trades
,
Curiosity
in
trades
must
be
abhorred
.
and
fickle
wearinesse
in
attending
upon
thine
owne
,
carrying
a
busie
heart
and
eye
over
the
trades
of
others
,
having
many
irons
in
the
fire
at
once
,
so
that
some
must
needs
be
marred
:
this
error
must
be
abhorred
.
And
there
is
none
more
common
:
and
yet
very
dangerous
,
stealing
away
the
heart
from
a
setled
applying
of
the
mind
to
one
thing
,
distracting
it
to
many
:
as
we
see
how
many
curious
braines
,
prying
into
things
beyond
their
skill
,
and
trying
conclusions
,
for
the
satisfying
of
their
humorous
spirit
,
have
layd
all
their
estate
and
hopes
in
the
dust
.
Thirdly
a
stock
must
follow
skill
,
to
helpe
the
improoving
of
skill
.
There
must
be
a
stocke
lesse
or
more
to
occupie
.
The
best
husband
may
sit
still
,
if
he
want
wherewithall
.
Yet
,
we
must
know
a
little
stock
is
a
stock
,
as
well
as
a
great
one
,
all
have
not
the
like
abilities
,
but
all
sorts
must
be
occupied
about
their
stocks
,
more
or
lesse
.
They
who
have
but
one
talent
,
have
sutable
expences
,
or
contentment
in
lesse
:
they
must
not
bury
it
,
but
imploy
it
,
as
farre
as
a
little
will
extend
,
Iob.
7.
8.
looking
at
the
promise
;
Though
thy
beginning
bee
but
small
,
yet
thy
latter
end
shall
bee
full
of
encrease
.
Although
other
trades
outstrip
them
by
their
stockes
,
yet
they
go
not
so
fast
forwarde
but
providence
and
blessing
may
follow
,
and
sometymes
overtake
them
,
if
there
be
faith
and
patience
to
wayte
,
and
not
be
discouraged
.
Each
mans
stocke
is
his
owne
,
or
ought
to
bee
;
Such
as
have
not
the
patience
to
bee
doing
with
a
little
,
but
must
hasten
beyond
rule
,
to
borrow
,
and
rake
a
stocke
together
,
or
to
follow
their
first
Credit
out
of
breath
,
till
they
loade
themselves
with
more
dealings
then
they
can
digest
,
are
not
like
to
atteyne
to
much
,
but
lay
a
foundation
of
Bankerupts
.
For
,
a
competent
stock
followed
with
moderate
diligence
,
though
it
be
sure
of
no
great
encrease
,
yet
(
usually
)
frees
the
owner
,
from
excessive
losses
:
which
are
much
worse
then
slow
gaines
.
Fourthly
,
skill
and
Stocke
beeing
gotten
,
Application
of
himselfe
to
his
Object
,
with
diligence
(
though
some
trades
consist
more
in
manuall
worke
then
stock
,
and
others
in
the
activity
of
the
mynde
,
not
the
body
)
there
must
be
an
of
the
one
to
the
other
;
else
providence
fayles
.
The
upper
milstone
of
skill
must
run
upon
the
other
,
of
Stock
.
The
hand
&
the
saw
are
not
enough
to
cut
the
log
in
two
,
there
must
be
an
hand
of
life
,
to
moove
and
draw
the
one
upon
the
other
;
and
so
,
some
what
comes
of
it
.
This
Mort-maine
of
sloth
will
spoile
providence
,
what
skill
and
stock
so
ever
there
bee
besides
:
&
therfore
there
must
bee
all
dexterity
,
cheerfulnes
,
and
painfulnes
exercised
to
keep
life
in
a
trade
.
A
wise
,
seasonable
taking
in
of
wares
,
of
Commodities
,
at
the
best
hand
,
paying
old
scores
,
ere
new
bee
made
,
warily
:
and
a
putting
off
in
season
,
not
overpassing
our
best
marquet
and
opportunity
;
an
accomodating
,
plyable
and
acceptable
spirit
to
traffique
with
others
,
(
a
fine
gift
to
be
a
Chapman
if
it
go
without
basenes
and
flattery
,
and
with
truth
and
simplicity
.
)
To
bee
as
ready
to
put
off
,
or
take
in
,
without
eyther
rashnes
in
the
one
,
or
covetousnes
in
the
other
;
are
all
meet
properties
for
a
provident
husband
.
The
Apostle
Rom.
12.
11.
hath
one
sweet
rule
for
this
:
Not
slothfull
in
businesse
,
but
fervent
in
spirit
,
serving
the
Lord
.
q.
d.
So
far
as
Gods
worke
is
not
hindred
by
our
owne
,
it
s
a
comely
sight
to
see
a
man
active
in
his
employment
.
The
diligent
hand
(
saith
Salomon
)
maketh
rich
:
Prov.
10.
4.
and
,
in
all
labor
there
is
abundance
,
if
it
be
wise
.
He
sayd
not
amisse
that
sayde
,
I
love
when
I
eate
my
meate
to
eate
heartily
,
and
when
I
am
at
work
,
to
follow
it
closely
:
so
to
do
each
thing
as
if
(
for
the
present
)
I
did
nothing
else
.
It
s
a
common
saying
,
He
that
keepes
his
shop
,
his
shop
will
keep
him
.
The
speech
is
usuall
.
It
s
not
enough
,
not
to
be
idle
,
except
a
man
be
well
occupied
too
:
early
up
,
&
never
the
neerer
,
is
to
small
purpose
.
A
wise
,
judicious
head
is
as
good
a
toole
for
a
Trade
,
as
a
nimble
apprehension
;
lest
cost
without
wit
,
proove
wast
.
Here
then
observe
some
Rules
.
First
begin
thy
action
and
workmanship
with
God
:
Rules
for
diligent
improvement
.
and
the
rather
if
thy
service
be
the
worke
of
Study
,
of
the
mind
especially
.
Trust
not
thine
owne
wisdome
,
but
commit
thy
waies
to
God
.
Prov.
16
3.
That
so
,
as
thou
hast
shunned
a
bad
trade
,
so
thou
maist
abhore
all
basenesse
in
a
good
one
,
which
easily
creepes
in
,
Begin
it
with
God
.
under
color
.
It
s
in
vaine
to
build
,
except
the
Lord
bee
the
Master
builder
:
Psal.
127.
1.
Except
the
Lord
watch
the
City
,
in
vaine
are
the
watchmen
:
in
vaine
it
is
to
eate
browne
bread
,
and
drinke
water
,
rising
early
,
and
lying
downe
late
;
for
,
he
giveth
rest
to
his
beloved
.
Many
have
miscarried
in
their
thrift
and
prosperity
;
no
man
can
tell
how
,
or
why
?
save
only
that
irreligion
hath
bred
a
secret
canker
,
and
shut
God
out
of
doores
.
I
have
noted
it
,
some
cannot
keep
out
the
waters
from
flowing
in
,
and
wealth
from
encreasing
,
while
they
in
a
manner
sit
still
:
and
others
fray
it
away
by
their
eagernesse
.
For
the
one
counts
it
the
honour
of
their
faith
to
sit
still
,
Esay
.
30.
7.
(
thy
strength
shall
be
to
sit
still
)
and
make
no
hast
:
the
other
by
their
hast
,
fill
themselves
with
snares
.
God
will
be
the
chiefe
mystery
in
all
trades
:
not
Manu-factuaries
and
Merchandize
onely
,
but
even
Sciences
,
and
ingenuous
Studies
:
even
Scholers
must
place
the
Bible
above
all
their
bookes
:
and
all
sorts
of
set
prai●r
above
,
and
before
all
their
worke
.
Yet
so
make
Gods
providence
chiefe
,
Rule
2.
as
not
destroying
thine
owne
.
Yet
destroy
not
thine
owne
.
Beware
of
base
cowardly
Sioth
.
Ease
slaies
the
foole
,
both
body
and
soule
.
It
puts
hand
in
bosome
,
but
is
loath
to
pull
it
out
.
It
s
like
Jacob
,
for
frost
and
heate
,
and
all
weathers
;
Prov.
1.
32.
it
frames
lyons
in
the
way
,
if
it
should
put
foorth
it selfe
,
lusking
in
a
bed
of
idlenesse
,
loathing
action
.
Such
should
not
eate
.
Prov.
18
9.
The
idler
is
the
companion
of
the
waster
;
whiles
he
rolles
upon
his
hinges
,
foldes
his
hands
and
yanes
after
more
sleepe
and
sloth
,
he
hastens
poverty
upon
himselfe
,
as
the
necessity
of
an
armed
man
.
The
thornes
on
his
backside
are
his
Emblem
.
Yet
abhorre
being
ill
occupied
,
as
much
as
sloth
.
There
is
a
golden
measure
in
all
things
:
Our
proverbe
saith
,
better
sit
for
naught
,
then
stir
for
naught
.
Rash
,
headlong
,
wilfull
,
indiscreet
busying
a
mans
selfe
,
may
proove
worse
then
lying
in
bed
:
as
some
eager
on●s
,
keep
wares
(
at
a
good
price
offred
)
till
they
proove
trash
:
It
s
a
question
whether
there
be
more
husbands
proove
beggers
by
the
pot
and
pipe
,
then
by
overmuch
nimblenesse
,
and
deepnesse
in
the
world
,
and
medling
too
much
.
Thirdly
,
Rule
3.
a
good
husband
must
beware
of
loathing
and
wearisomenesse
in
his
calling
;
B●wa●e
of
p●king
quareis
with
thy
Calling
.
when
gaines
come
not
in
,
according
to
thy
expectation
,
and
desert
.
(
for
I
speake
still
to
all
Artists
,
both
studious
,
and
manuall
)
Looke
not
at
other
trades
of
quicker
returne
and
dispatch
,
to
bring
thee
out
of
conceit
with
thine
owne
.
Abide
in
the
vocation
,
wherein
God
hath
pitcht
thee
.
Hold
the
trade
of
thy
youth
,
till
old
age
;
leave
it
not
,
either
because
thou
thrivest
not
fast
enough
,
or
because
thou
hast
thriven
enough
alredy
:
still
shew
that
thy
trade
is
not
thine
onely
object
.
I
deny
not
,
but
some
cases
there
may
be
,
where
the
trade
may
be
altred
:
as
when
stock
is
wanting
,
without
dangerous
borrowing
upon
usury
:
when
it
s
so
sunke
,
that
it
affords
no
competency
for
the
family
:
when
some
other
is
offred
wherein
as
much
skill
as
in
the
former
,
or
some
marke
,
of
providence
appeares
that
the
change
is
from
God
.
But
,
to
pick
quarrells
with
our
trades
,
that
we
might
turne
to
such
as
we
conceit
to
be
speedier
for
returne
and
gaine
,
that
we
might
be
rid
of
our
owne
,
threatens
future
misery
under
the
speciousnesse
of
present
commodity
:
To
goe
through
many
trades
,
is
the
high
way
to
beggery
.
Fourthly
,
Rule
4.
subject
thy selfe
to
thy
trade
of
life
,
not
for
gaine
sake
,
Subjection
to
God
in
a
Calling
.
but
for
conscience
,
(
whether
thou
get
or
not
)
as
that
yoke
which
God
hath
put
upon
thy
necke
,
to
try
thee
:
to
tame
thy
sloth
,
pride
and
other
sinne
,
that
the
penalty
of
Adams
curse
,
Deut.
33.
8.
9.
10.
may
become
to
thee
(
as
Jacobs
curse
upon
Levi
,
through
his
obedience
to
God
,
became
to
him
)
a
blessing
.
The
travail
of
the
husbands
hands
,
1.
Tim.
2
,
15.
and
labour
may
possibly
be
made
to
him
(
as
the
travaile
of
the
wombe
is
made
to
the
believing
wife
)
a
benefit
and
favour
.
Onely
the
rebellion
of
an
unsubject
heart
to
the
obedience
of
God
,
(
in
what
kind
soever
)
brings
a
curse
.
The
richest
man
,
yea
the
Gentleman
,
must
hold
his
trade
still
;
the
poorest
also
must
abide
in
it
:
both
,
as
in
their
vocation
.
The
Lord
tries
thereby
,
the
faith
,
patience
,
meekenesse
,
bounty
,
thankfulnesse
,
selfedeniall
,
uprightnesse
and
paines
of
the
husband
.
It
s
not
given
for
men
to
fledge
themselves
and
mipe
their
fethers
by
,
but
to
avoide
temptations
and
snares
,
which
if
we
avoid
not
,
but
incurre
neverthelesse
(
as
most
doe
)
we
turne
Gods
remedy
into
an
encreaser
of
the
disease
:
that
is
,
an
occasion
of
eager
worldlines
surfiting
with
cares
and
excesse
,
a
bai●●
of
oppression
,
usury
and
unrighteousnes
.
Besides
by
the
calling
,
the
Lord
would
teach
a
Christian
husband
,
to
know
,
what
that
portion
is
which
hee
purposes
to
alot
him
,
and
what
not
:
and
doth
thereby
serve
his
providence
in
the
competent
support
of
us
,
and
ours
,
without
sin
and
sorrow
.
For
,
Prov.
such
is
the
portion
of
the
righteous
.
Fiftly
,
Rule
.
5.
beware
of
moiling
and
toiling
in
the
world
,
onely
to
pocket
up
and
hoard
treasure
and
store
,
Ayme
not
at
b●arding
up
,
●r
multiplying
t●y
estate
.
filling
our
bellies
with
Gods
hidden
store
(
as
David
Psal
.
17.
describing
the
ungodly
,
speaketh
)
which
one
day
will
bring
a
wasting
and
consumption
as
fast
,
either
upon
our selves
,
or
ours
.
But
abhorre
all
such
aiming
to
enhance
our selves
above
others
for
the
jollity
and
pride
of
life
.
This
is
the
cast
of
most
men
,
if
once
become
great
,
to
bestow
all
upon
their
pleasures
,
in
hawking
,
gaming
,
prodigality
and
wantonesse
,
that
they
might
have
much
the
more
(
as
that
heathen
said
)
to
satisfy
their
lust
and
appetite
.
To
set
their
wives
,
children
and
selves
on
float
in
the
bravery
of
buildings
,
in
curious
fashions
,
or
costly
apparrell
,
and
the
like
.
The
Lord
can
pluck
your
plumes
quickly
,
if
wee
drinke
to
be
drunke
,
or
forget
our
beginning
to
bee
from
the
dunghill
:
(
as
indeed
none
growe
prouder
then
such
base
ones
)
keepe
we
moderation
then
,
and
be
sober
:
God
tries
us
by
prosperity
,
what
is
in
us
;
we
may
enjoy
the
travell
of
our
hands
,
and
the
benefit
of
our
welfare
,
so
,
that
prodigality
on
the
one
side
,
and
base
niggardise
on
the
other
,
(
which
commonly
in
this
self-loving
world
concurre
)
be
abhorred
.
Sixtly
,
Rule
6.
(
which
perhaps
to
some
may
seeme
strange
)
God
will
have
thee
maintaine
thy
husbandry
and
providence
,
Serve
God
with
thy
encrease
.
by
serving
him
with
the
encrease
of
thy
labour
,
and
his
blessing
.
Looke
about
thee
and
see
what
objects
God
hath
planted
for
thy
bounty
to
be
bestowed
upon
.
Thy
wealth
if
it
be
a
standing
poole
,
will
stinck
and
baine
thee
;
If
it
be
a
streame
,
it
will
be
sweet
,
and
all
the
bulke
shall
be
pure
unto
thee
.
As
in
the
Manna
,
all
had
their
due
;
the
plenty
of
the
gatherer
of
much
,
abounded
to
the
supply
of
him
that
lacked
.
By
the
decaies
of
others
,
God
trieth
thee
.
If
when
blessing
comes
in
upon
thee
,
thou
welcomest
it
with
an
evill
eie
,
saying
,
This
is
little
enough
to
pay
debts
,
this
will
do
well
to
encrease
my
stocke
,
this
is
for
the
clothing
of
my
children
,
I
will
spend
this
upon
costly
apparell
for
my
wife
:
and
all
that
comes
is
onely
for
thine
owne
use
;
and
thou
shrinkst
up
the
bowels
of
thy
compassion
so
much
the
more
:
know
,
this
will
destroy
all
as
a
Canker
bred
in
a
fayre
apple
;
No
,
say
thus
,
This
plenty
will
serve
mee
,
and
God
too
:
part
of
this
shall
supply
the
defects
of
my
faythfull
Minister
,
poor
decayed
neigh●our
,
such
a
poor
widdow
,
such
poore
Orfans
,
poor
Students
at
Vniversity
:
hast
thou
such
an
heart
to
the
poor
members
of
Christ
,
(
that
no
complaints
may
be
heard
in
thy
streets
,
that
thou
,
and
they
may
meete
together
and
worship
God
with
the
more
joyfull
hearts
,
that
the
Gospell
and
religion
of
God
may
be
supported
,
both
in
peace
and
especially
in
persecution
?
It
s
a
signe
,
that
God
meanes
to
make
thy
horne
full
,
and
thy
winep●esse
to
burst
with
new
wine
:
well
continue
,
&
doe
so
still
;
try
the
Lord
if
he
will
not
requite
thee
:
Thy
goodnesse
cannot
reach
unto
the
Lord
himselfe
;
let
it
extend
to
his
saints
&
such
as
excell
in
vertue
;
Sēd
thy
treasure
to
heaven
before
thee
,
Psal.
16.
2.
3.
cast
thy
bread
upon
the
waters
,
trust
God
,
&
after
many
daies
,
if
thou
trust
God
,
it
shal
returne
againe
.
Many
rich
husbands
professe
religion
,
but
all
their
serving
of
God
,
Eccles.
11.
1.
is
no
other
,
then
the
poorest
Christian
may
performe
:
to
pray
,
heare
,
conferre
:
But
as
for
the
dutie
they
owe
to
God
as
rich
men
,
they
cast
it
behind
their
backe
.
They
thinke
that
their
workes
should
hinder
their
faith
:
and
so
hoard
up
hundreths
,
yea
thousands
together
,
but
do
nothing
till
God
by
degrees
,
wast
and
consume
both
them
and
their
posterity
,
as
a
moth
,
and
at
last
roote
them
up
quite
,
out
of
the
land
of
the
living
.
Beware
of
this
curse
therfore
.
Seventhly
,
Rule
7.
if
any
aff●onts
,
losses
,
ill
successe
,
or
discontents
befall
thee
,
T●ke
losses
as
well
as
gaynes
patiently
and
contentedly
.
in
thy
course
of
providence
,
by
ill
debtors
,
servants
,
children
;
looke
up
in
thine
innocency
with
cheerfulnes
to
the
smiter
;
aswell
,
as
in
thy
gaynes
.
Both
are
alike
from
him
,
even
to
weane
thee
from
the
sweet
milke
of
those
brests
,
which
thou
art
loth
to
be
weaned
from
,
to
knocke
thee
off
from
hence
;
and
to
prepare
thy
spirit
for
better
welfare
;
Bee
patient
;
Trades
are
as
the
sun
,
which
though
it
set
over
night
,
yet
returnes
in
the
morning
;
Iobs
latter
dayes
,
after
he
had
been
tried
,
prooved
happier
,
then
the
former
;
And
,
Iob.
42.
10.
when
both
the
mizer
and
waster
,
shall
both
be
left
to
want
,
the
Lord
yet
shall
susteyne
thee
,
and
thy
faith
(
which
yet
the
world
thinks
will
buy
no
meate
in
the
marquet
)
shall
be
such
currant
pay
in
heaven
,
that
it
shall
purchase
thee
abundance
upon
earth
.
To
conclude
,
Rule
8.
let
all
thy
providence
determine
in
this
full
point
.
Be
jo●full
in
all
thy
labor
u●der
the
sun
.
That
hereby
,
thine
heart
may
rejoice
,
thou
and
thy
wife
enjoying
the
fruite
of
thy
travaile
,
that
thou
mayst
not
be
like
to
them
,
that
roste
not
that
,
they
got
in
hunting
.
For
what
hath
a
man
of
all
that
sore
travaile
and
labor
,
which
as
a
poore
son
of
Adam
,
he
hath
taken
here
under
the
sun
?
save
that
a
man
eat
and
drinke
,
and
cheere
his
heart
in
the
goodnes
of
the
giver
:
P●o●
5.
18.
and
rejoice
in
the
wife
of
thy
youth
:
let
her
share
with
thee
.
Iob.
31.
27.
I
meane
not
as
Iob
saith
,
That
he
kisse
his
owne
hande
,
and
magnify
the
Idoll
of
his
provident
head
,
saying
;
All
this
hath
mine
hand
gotten
:
nor
that
he
soake
himselfe
in
the
Creature
,
and
set
himselfe
to
looke
upon
the
sun
in
her
brightnes
,
and
the
Moone
in
her
encrease
,
adoring
the
outward
meanes
,
and
denying
the
Almighty
:
this
were
Idolatry
and
Sacriledge
;
No
,
but
quietly
and
thankfully
praysing
God
,
and
rejoycing
(
as
those
Israelites
were
charged
to
do
when
they
brought
their
first
fruites
)
in
all
which
they
put
forth
their
handes
unto
.
Deut.
26.
Taking
with
a
loving
right
hand
,
that
which
God
reacheth
out
,
causing
themselves
to
serve
him
with
a
glad
heart
,
for
all
which
the
Lord
hath
don
for
them
:
Better
thus
,
then
as
many
do
,
pursing
and
stopping
up
in
holes
&
corners
,
in
an
ragge
,
or
in
the
ground
:
&
perhaps
here
one
debtor
running
away
with
an
hundreth
,
there
another
cheater
with
fifty
;
or
perhappes
,
a
theese
digging
thorough
&
stealing
as
much
in
another
kynd
.
To
the
wicked
God
gives
toyle
and
vexation
of
body
of
spirit
,
more
discontent
then
all
their
plenty
can
breed
peace
:
wheras
the
rest
of
the
Righteous
is
sweet
,
bee
their
portion
more
or
lesse
,
thorough
the
good
will
of
him
that
dwelt
in
the
bush
,
added
to
their
Providence
.
See
then
,
that
it
be
so
,
that
thou
play
not
the
block
under
all
mercies
,
so
that
neither
a
good
day
should
mend
,
nor
a
bad
paire
thee
.
But
first
for
thy
outward
condition
,
proportion
thine
expences
according
to
thy
revenews
,
as
neer
as
thou
canst
:
keep
downe
thine
heart
,
and
then
its
lawfull
for
thee
to
live
according
to
thy
meanes
.
Cut
thy
coate
according
to
thy
cloth
,
rather
living
at
an
under
then
an
over
rate
;
as
knowing
its
easier
to
fall
then
to
rise
,
and
yet
understanding
what
scantling
God
allowes
;
yet
better
be
a
cheerfull
dispenser
,
then
a
base
niggardly
grudger
at
the
use
of
what
God
hath
given
.
As
the
good
woman
sayde
,
husband
better
spend
it
freely
as
God
sendes
it
,
then
knaves
run
away
withall
.
Then
for
thy
spirituall
course
,
let
thine
heart
be
doubly
and
trebly
cheerfull
in
the
Lord
,
saying
with
her
,
my
Soule
magnifies
the
Lord
,
and
my
flesh
rejoices
in
his
salvation
:
If
I
ought
to
make
him
my
strength
in
the
lowest
adversity
:
Luke
.
1.
46.
47.
although
neither
vine
should
beare
grapes
,
nor
the
olive
her
fruit
,
Heb.
3.
17.
although
there
were
neither
Calfe
in
the
stall
,
nor
bullock
in
the
flocke
:
how
much
more
then
,
when
my
pathes
are
anoynted
with
oile
,
and
my
streames
run
full
of
butter
and
hony
?
And
so
much
(
if
not
too
much
)
for
the
answere
of
this
question
,
wherin
providence
standes
.
Vse
.
1
I
conclude
all
with
use
:
and
first
of
reproofe
(
for
this
point
is
fruitfu●l
in
unfruitfulnes
;
Reproofe
.
first
,
how
many
husbands
are
there
,
who
(
contrary
to
the
vowes
made
to
their
wives
in
this
behalfe
,
Branch
.
at
their
entry
upon
marriage
)
cast
off
this
burden
from
themselves
,
Carelesse
deserters
of
their
wives
,
odious
.
&
lay
it
wholly
upon
the
weake
shoulders
of
their
wives
?
In
the
mean
while
themselves
bearing
themselves
upon
the
fidelitye
or
the
drudgery
of
the
wi●e
at
home
,
go
abroad
,
and
open
the
sluce
and
floodgates
of
prodigality
and
wastfulnes
,
that
all
the
labour
of
the
wife
at
home
,
cannot
damme
up
the
waters
.
They
spending
and
spoyling
more
abroad
in
an
houre
,
then
the
woman
can
patch
up
or
redresse
at
home
in
a
weeke
:
and
so
outstrip
her
way
,
by
their
owne
,
till
all
be
brought
to
ruine
!
Oh!
the
misery
of
such
wives
that
suffer
,
should
I
say
,
or
rather
husbands
that
procure
it
:
but
indeed
both
one
and
other
?
Others
leave
their
houses
at
large
,
committing
all
to
wynd
and
weather
,
to
sinke
or
swim
,
while
they
follow
their
lustes
,
companies
&
pleasures
;
without
controll
.
Thus
,
wofully
inverting
the
method
of
God
,
injuriously
laying
a
double
loade
upon
the
weaker
party
,
till
her
shoulders
cracke
againe
:
who
yet
undertake
it
to
shun
utter
debt
,
and
yet
at
last
fall
into
it
neverthelesse
:
To
these
adde
another
sort
of
such
as
enter
into
marriage
without
any
calling
at
all
,
Branch
.
having
brought
this
snare
upon
themselves
by
neglect
to
learne
the
trade
of
their
youth
,
Neglecters
of
learning
their
Trade
.
for
vanities
sake
,
and
serving
their
lustes
,
and
so
,
(
although
they
repent
them
of
their
folly
,
yet
still
they
are
destitute
of
skill
in
their
vocation
,
and
so
expose
themselves
to
a
vaine
&
wearisome
course
of
life
,
to
many
snares
and
temptations
,
as
this
for
one
,
basely
to
live
upon
usury
:
and
wanting
skill
to
bargeine
,
buy
&
sell
,
eyther
they
must
live
upon
the
stocke
,
till
it
be
spent
,
and
then
runne
up
and
downe
shifting
&
hanging
upon
every
mans
sleeve
,
or
else
live
upon
the
sweat
of
other
men
,
while
they
live
idly
so
that
,
Lyvers
upon
their
usury
odious
.
of
all
other
members
of
the
Common
wealth
,
they
are
most
uselesse
to
themselves
&
noysome
to
others
.
Thirdly
others
,
Improvidence
under
color
of
Religion
vicious
.
who
under
colour
of
religion
and
zeale
,
waxe
carelesse
,
in
matter
of
Providence
,
and
in
a
diligent
watching
to
their
calling
,
and
lawfull
employments
,
thinking
it
a
veniall
error
,
yea
a
prayse
to
them
,
that
having
somewhat
to
take
too
,
yet
they
are
not
worldly
:
to
whom
it
may
be
replyed
.
Neither
are
you
provident
husbands
,
to
mainteyne
your
families
:
for
know
ye
,
that
faithfull
attendance
to
a
calling
,
is
farre
from
worldlynes
:
that
is
,
rather
the
honor
of
a
Christian
husband
,
to
be
providēt
.
Nay
,
some
will
run
out
from
their
shops
&
Trades
,
(
as
men
weary
of
worke
)
from
house
to
house
,
hither
and
thither
;
and
all
under
colour
of
religion
,
as
to
heare
Sermons
ten
or
twenty
miles
off
,
in
the
weeke
day
(
their
wyves
and
children
beeing
unprovided
the
whiles
)
and
beeing
poore
men
,
and
behind
hand
,
abide
by
the
3.
or
4.
daies
in
places
,
to
confer
,
to
repeate
Sermons
,
to
utter
some
gift
of
their
owne
,
as
their
memory
,
or
Prayer
,
or
broach
some
new
point
of
their
owne
devising
,
or
lament
the
evills
of
others
:
(
●hings
good
,
in
their
kind
,
and
within
their
compasse
,
but
)
as
they
handle
them
,
most
odious
and
unseasonable
.
And
thus
,
t●ey
delude
such
as
are
simple
mynded
Christians
,
rob
them
of
their
goods
,
under
these
colors
,
by
their
craving
,
com●layaing
or
borrowing
;
wheras
,
children
and
wife
at
home
,
famish
,
and
themselves
by
such
bad
custome
,
more
and
more
wax
unfit
and
disabled
for
the
worke
of
providence
:
whereas
,
during
this
time
,
they
might
have
gain'd
more
at
home
by
labour
,
then
they
can
scrape
up
by
their
ill
courses
,
besides
the
reproach
to
religion
.
These
are
inordinate
livers
.
Fourthly
,
Branch
4.
others
,
not
having
beene
train'd
up
early
,
in
some
lawfull
trade
of
life
,
〈◊〉
●●ing
courses
dishonor
marriage
.
are
faine
to
take
up
base
and
dishonorable
wa●es
and
shifts
to
live
upon
;
as
,
to
get
licenses
for
Ale-houses
,
to
set
up
houses
for
tipling
,
dicing
and
pleasures
;
others
,
shrowding
themselves
under
the
wing
of
great
personages
,
set
up
Bowling-allies
,
to
toll
in
the
Gentry
to
pastimes
,
(
which
they
are
much
more
prone
too
then
to
workes
of
charity
)
and
so
,
they
withdraw
inhabitants
from
their
trades
,
spoile
their
servants
with
idlenesse
,
and
toll
in
poore
men
of
the
country
to
drinke
and
spend
their
monies
,
and
when
the
raine
hinders
their
sports
,
then
to
their
cardes
and
dice
within
:
And
such
are
the
remedies
of
men
,
who
having
spent
their
youth
in
idle
service
,
must
live
upon
the
sin
of
others
,
and
the
overthrow
of
the
country
.
Others
,
through
idlenesse
play
the
vagabonds
,
and
take
their
vagaries
,
seeking
their
fortunes
,
within
or
beyond
the
seas
,
or
play
the
Parasites
to
Gentlemen
,
serving
all
their
turnes
for
their
advantage
,
and
most
sinfully
betraying
them
to
wickednesse
.
Others
spend
their
time
,
in
devising
and
living
by
their
wits
,
cleaving
to
young
heires
,
dissolute
spendthrifrs
,
to
fill
their
bellies
.
Yong
heires
,
w●●stfull
,
overthrowing
their
Marriages
.
Nay
,
how
many
heires
themselves
,
who
might
have
subsisted
comfortably
,
either
in
their
Parents
familie●
,
or
upon
their
inheritances
;
and
followed
their
callings
with
successe
,
and
blessing
:
yet
,
falling
upon
lewd
companions
,
and
waxing
loose
and
un●rideled
in
their
manners
,
either
match
themselves
basely
and
contrary
to
their
Parents
aimes
,
or
if
married
better
,
abandon
wife
and
children
,
give
themselves
wholy
to
whoring
,
gaming
,
riot
and
wasting
of
their
substance
,
till
they
have
stript
themselves
of
meanes
,
wit
,
and
honesty
,
to
the
unspeakable
vexation
of
Parents
,
if
they
live
to
be
witnesses
,
and
of
the
utter
desolation
of
soules
and
bodies
,
wife
and
posterity
?
How
is
the
country
pestred
with
such
vermin
?
How
doth
the
Divell
by
this
meanes
,
uphold
his
Kingdome
,
(
for
he
hath
fit
covers
for
such
cups
)
and
hereby
gather
kites
to
the
carrion
,
fits
them
with
sherkers
and
horsleaches
,
who
by
flattering
and
admiring
them
for
their
bounty
,
squeeze
out
all
from
them
,
and
leave
them
as
Gulls
!
Oh
ye
fooles
!
how
long
will
you
delight
in
eating
and
devouring
your
owne
flesh
?
will
no
perswasion
enter
,
till
(
as
Sampson
was
from
his
Dalila
)
so
you
be
haled
from
your
lusts
,
and
like
fooles
to
the
stocks
:
that
is
from
taking
of
purses
by
the
high
way
,
and
such
cheats
,
you
be
haled
to
prison
,
to
the
gallowes
,
Digression
admonitory
to
Parents
.
to
hell
it selfe
,
without
mercy
stop
you
!
Oh!
you
Parents
,
cease
your
raking
and
scraping
up
of
goods
for
such
spendthrifts
!
or
,
for
,
you
know
not
what
ends
,
for
the
encreasing
(
to
bee
sure
)
of
sorrow
to
your selves
,
while
you
live
,
and
of
sinne
,
when
you
are
gone
!
Doe
good
with
that
you
have
,
l●●t
God
sting
you
in
those
children
,
and
childrens
children
,
for
whom
you
as
basely
hoard
,
as
they
power
our
sinfully
!
Sooth
them
up
no
longer
in
their
sinne
,
who
are
li●●
to
bring
your
hoare
heares
with
sorrow
to
the
grave
!
Fifthly
,
Branch
2.
how
many
husbands
are
there
,
who
by
their
heady
improvidence
,
Vndiscreet
borrowings
,
overstockings
,
u●dersellings
,
bad
husbandry
.
either
borrowing
to
stock
themseves
more
then
ever
they
can
pay
,
or
selling
their
wares
underfoot
,
to
procure
present
monies
(
by
which
a
while
they
feed
their
Creditors
)
do
for
a
short
time
set
up
their
top
sailes
,
a
while
,
bearing
it
out
with
other
mens
wealth
,
and
when
they
can
hold
no
longer
then
they
leave
them
in
the
lurch
:
many
such
wretches
,
ruining
the
whole
families
of
many
better
husbands
then
themselves
,
with
their
wives
and
children
.
More
fit
(
in
truth
)
to
be
hang'd
up
,
then
to
pester
a
Common-wealth
:
and
some
other
maintaine
their
state
and
pompe
by
such
desperate
courses
,
even
under
a
colour
of
religion
,
causing
hundreths
at
once
to
make
outcries
against
professors
,
when
they
prove
Bankrupts
.
Adde
sixthly
to
these
such
hotspurres
as
will
not
be
idle
,
but
runne
into
another
extreame
of
wilfulnesse
,
rushing
upon
matters
beyond
their
skill
,
and
reach
:
affecting
plots
and
inventions
of
gaine
,
either
by
Adventures
,
or
by
new
Manufactures
,
resolved
eyther
to
winne
the
spurres
,
or
to
lose
all
.
And
so
,
they
have
lost
all
indeed
,
and
withall
drawne
many
with
them
(
who
were
as
greedie
of
gayne
)
into
deepe
expences
and
forfeits
of
their
states
,
and
indeed
they
are
both
well
enough
served
,
to
teach
them
(
as
Paul
speakes
)
to
follow
their
owne
affaires
with
quietnes
.
Others
weary
of
their
slow-paced
Trades
,
desirous
to
hasten
them
,
Branch
.
7.
how
do
they
enlarge
their
providence
,
(
rather
their
greedines
)
as
hell
,
Ingrossing
many
farms
at
once
.
thrusting
as
many
irons
at
once
into
the
fire
,
as
they
can
come
by
:
adding
house
to
house
,
and
farme
to
farme
,
borrowing
upon
eight
,
(
gayning
scarse
four
)
in
the
hundreth
,
yet
dreaming
of
golden
mountaynes
.
Till
at
last
,
(
the
mistresse
of
fooles
teaching
them
too
late
)
they
perceive
,
their
haste
to
have
brought
foorth
blind
whelpes
,
and
wish
they
had
made
no
more
haste
,
then
good
speed
.
Eightly
,
how
ordinary
a
course
now
adaies
is
it
with
men
,
Branch
.
8.
(
as
I
touched
before
)
to
wrangle
with
their
callings
,
Changing
of
Callings
.
that
they
might
change
them
,
and
seeke
others
,
till
(
as
the
dog
catching
at
the
shadow
)
they
lose
the
flesh
,
and
forfeit
that
they
have
:
which
is
,
to
cast
their
present
reall
estate
upon
the
casual
and
uncerteyne
hope
of
things
to
come
.
Yet
since
this
occasion
is
offred
,
I
speake
not
,
as
if
all
deserting
of
a
calling
,
In
what
respects
a
man
may
change
or
divert
from
his
calling
.
or
diversion
from
it
,
for
a
time
,
were
unwarranted
.
For
sometime
it
so
falls
out
by
providence
,
that
a
man
deserts
Country
and
all
,
and
departs
to
such
a
place
,
as
will
not
admit
a
possibilitie
of
the
exercise
of
his
calling
:
so
that
in
the
one
,
he
must
needes
yeeld
the
other
.
Againe
,
sometimes
the
outward
members
,
senses
,
and
the
inward
abilities
of
a
man
desert
him
,
and
disable
him
from
his
calling
:
when
as
yet
some
slighter
employment
may
perhaps
befit
him
well
enough
.
Necessity
of
banishment
caused
many
holy
men
,
to
make
buttons
and
points
for
their
living
,
who
before
had
studied
and
written
books
.
So
also
the
trade
may
bee
so
growne
out
of
request
,
eyther
by
multitude
of
Traders
,
or
by
deadnesse
of
the
wares
,
that
they
cannot
support
the
workemen
:
or
they
may
bee
so
low
,
and
require
so
much
work
to
be
done
for
mony
,
that
a
trader
cannot
live
on
them
.
Shall
then
the
mayntenance
of
the
family
,
hang
upon
the
strict
point
of
not
change
of
a
calling
?
No
in
no
sort
.
But
in
these
or
any
the
like
cases
,
(
wherof
are
many
)
the
end
must
rule
the
meanes
,
and
any
other
lawfull
course
,
which
lies
neerest
to
the
skill
or
sleight
of
the
workman
,
is
allowed
,
for
the
support
of
the
family
.
Onely
let
men
beware
,
lest
out
of
a
fickle
,
ungrounded
,
lazy
,
wearisome
,
covetous
,
reaching
,
aspiring
spirit
,
they
desert
not
their
Callings
:
and
,
if
they
needs
must
,
yet
let
them
chuze
to
divert
rather
from
them
for
a
tyme
,
and
returne
to
them
after
,
when
providence
yeelds
opportunitie
for
it
,
then
shew
that
they
willingly
and
slightly
were
mooved
to
abandon
them
at
the
first
.
But
this
by
the
way
.
Endlesse
it
were
,
Branch
.
9.
to
mention
all
abuses
in
this
kynde
:
but
to
finish
,
Unsubjection
to
the
Rule
of
Providence
.
how
many
have
wee
,
who
through
their
Rebellion
,
will
not
be
subject
to
the
duty
of
Providence
?
Others
,
who
spoile
all
by
improvidence
,
and
having
sold
all
,
even
their
wyves
clothes
off
their
backe
,
make
a
mocke
of
it
,
saying
If
any
can
make
more
of
their
wyves
,
then
they
have
done
,
let
them
take
them
!
How
many
others
,
who
having
gotten
a
faire
estate
by
their
Providence
,
yet
wast
it
as
fast
,
by
their
jollity
and
lavishnesse
?
making
their
houses
Through-faires
for
Epicures
,
and
boone
companions
,
disquieting
their
poor
wives
from
their
setled
family
busines
,
to
wayt
upon
such
base
Companions
,
contrary
both
to
her
spirit
&
conscience
!
Or
,
if
not
,
yet
farre
from
honoring
God
with
their
Encrease
,
or
their
marriage
,
with
wise
dispensing
of
their
estate
.
These
excesses
have
(
as
thou
mayst
see
good
Reader
)
caused
mee
to
lengthen
out
this
Argument
,
as
if
I
had
not
only
treated
about
marriage
Providence
,
but
providence
in
the
generall
,
&
the
contrary
thereto
.
But
I
hope
,
that
some
may
light
upon
what
I
have
sayd
,
&
amend
.
Thus
much
for
the
use
of
Reproofe
.
Vse
.
2
The
latter
use
is
Exhortation
:
Let
all
good
Husbands
honour
their
Marriage
and
the
Lord
,
by
a
faithfull
improovement
of
this
duty
of
Providence
.
Let
them
avoyde
all
extremities
,
Exhortation
.
both
on
the
right
hand
and
left
:
and
in
weldoing
commend
themselves
to
God
as
to
a
faythfull
keeper
,
and
God
alsufficient
.
Let
them
neither
go
to
worke
carkingly
,
nor
yet
carelessely
.
Let
them
abhorre
ydlenesse
,
and
yet
shun
ill
occupiednesse
.
And
by
that
I
have
sayd
of
the
sin
of
Improvidence
,
let
them
learne
the
contrary
:
and
so
shall
they
(
as
much
as
in
them
lyes
)
build
up
the
house
,
give
good
example
to
their
wives
to
do
the
like
within
,
serve
God
with
cheerfulnesse
,
and
enjoy
the
fruit
of
their
Travaile
with
contentednesse
,
when
the
slothfull
and
prodigall
shall
perish
and
vanish
.
And
for
this
second
peculiar
duty
of
the
husband
,
viz.
Providence
,
so
much
,
and
for
this
Chapter
.
CHAP.
XII
.
Treateth
of
the
third
and
last
Personall
Office
of
the
man
,
Honor
of
Respectivenesse
to
his
wife
.
NOw
I
proceed
to
the
third
and
last
duty
of
the
husband
towards
his
wife
,
The
3.
particular
duty
of
the
husband
,
respectivenesse
.
which
is
honor
,
and
due
respect
to
his
wife
.
The
ground
of
which
is
the
ordinance
of
God
,
Gen.
2.
23.
by
which
,
they
are
made
one
flesh
.
For
so
sayth
Moses
,
when
the
Lord
had
brought
the
woman
to
Adam
,
he
embraced
her
,
saying
,
This
is
bone
of
my
Bone
,
and
flesh
of
my
flesh
:
Shee
shal
be
called
woman
;
because
shee
is
taken
out
of
man
.
For
this
cause
shall
a
man
forsake
his
father
and
mother
,
and
cleave
to
his
wife
,
and
they
twayne
shal
be
one
flesh
.
The
opening
of
the
point
at
large
.
Lo
,
with
what
honorable
esteeme
,
he
welcomes
this
his
blessed
compeere
into
the
world
.
Now
,
its
true
,
the
wife
in
this
respect
,
Eph.
5.
18.
29.
oweth
the
like
tye
of
tendernesse
towards
him
:
But
,
we
must
know
,
this
first
lyes
upon
the
man
;
to
her
ward
,
because
he
is
the
roote
of
the
relation
.
Wee
say
,
that
love
descendes
from
the
Father
to
the
Child
,
because
he
is
the
foundation
of
the
reference
.
Not
,
but
that
mutualnesse
is
required
;
But
the
Originall
roote
must
first
impart
himselfe
;
Now
upon
this
roote
of
union
,
the
Apostle
enforceth
this
duty
:
No
man
ever
hated
his
owne
flesh
;
But
nourished
&
theri
shed
it
as
himselfe
:
He
then
that
hates
his
wife
,
is
an
unnaturall
monster
,
and
devoures
his
owne
flesh
.
He
that
loveth
his
wife
,
loveth
himselfe
.
We
know
,
how
it
is
in
the
body
.
Vnion
of
parts
causing
samenesse
and
uniforme
subsisting
in
one
,
procuring
an
exceeding
tendernesse
,
compassion
and
sympathie
betwixt
each
member
.
So
that
although
the
foot
stumble
and
give
the
body
a
fall
,
yet
a
man
will
not
be
so
mad
as
to
smite
it
,
because
its
one
with
it selfe
,
and
suffers
the
same
fall
with
it
.
So
here
.
The
samenesse
of
flesh
,
which
the
woman
hath
with
the
man
,
makes
him
naturall
and
sympathising
towards
her
:
and
not
to
hurt
or
hate
her
in
her
weaknesse
,
and
stumblings
,
but
to
bear
with
her
,
condole
her
,
and
count
himselfe
to
suffer
in
her
;
his
content
,
joy
and
welfare
not
to
stand
in
himselfe
but
in
her
,
who
is
another
selfe
,
and
therefore
to
be
as
willing
to
wound
himselfe
,
hurt
and
hate
himselfe
,
as
to
hurt
her
.
By
vertue
of
this
union
,
Union
the
roote
of
this
tendernesse
.
and
neerenesse
it
is
,
that
there
ariseth
in
the
spirit
of
an
husband
(
who
is
not
degenerate
,
)
a
marveilous
natural
and
tender
instinct
of
sympathie
towards
his
wife
,
in
all
her
complaints
,
and
infirmities
.
She
is
one
with
him
in
all
things
,
one
in
flesh
,
one
in
generation
and
posterity
,
one
in
blessings
and
welfare
,
copartner
also
in
all
crosses
and
wants
:
All
these
are
common
:
the
husband
shares
with
the
wi●e
,
and
suffers
in
all
her
diseases
,
paines
,
trials
spirituall
and
bodily
.
Selfe
doth
ill
,
and
selflove
is
odious
▪
between
n●ighbour
and
neighbour
,
yea
stranger
and
stranger
:
much
more
betweene
father
and
child
;
brother
and
sister
:
but
most
of
all
in
this
superlative
union
of
marriage
,
wherein
two
bodies
may
truly
be
said
to
be
linked
into
one
soule
.
Here
then
to
affect
a
singularity
,
a
privacy
in
so
close
an
union
,
and
for
the
husband
to
be
a
man
by
himselfe
apart
,
from
her
who
is
one
and
the
same
flesh
with
him
,
what
a
podigious
selflove
is
it
?
union
breedes
love
,
and
love
,
sympathy
and
compassion
;
but
where
selflove
abides
,
union
and
love
are
absent
.
And
from
hence
it
is
,
that
in
another
place
,
the
Apostle
addeth
,
1
Pet.
3.
7.
giving
honour
to
the
woman
,
as
to
the
weaker
vessell
:
which
giving
of
honour
,
is
nothing
else
save
the
peculiar
office
of
the
husband
to
his
wife
,
(
and
as
I
may
tearme
it
,
the
way
of
his
tendernesse
)
when
as
he
willingly
resignes
up
his
manly
authority
sometimes
,
and
wisely
abridgeth
himselfe
of
that
power
to
the
utter
most
,
which
else
he
might
usurp
over
his
weaker
wife
.
And
in
stead
therof
,
wisely
considers
,
it
s
the
honour
of
a
man
sometime
to
be
under
himselfe
,
to
forget
his
strength
:
there
is
a
providence
,
in
the
government
of
this
vast
world
,
and
it
stands
in
the
overruling
of
some
inferior
creatures
,
that
they
may
not
know
their
strength
over
the
superior
,
but
be
kept
within
compasse
(
as
it
were
)
by
a
necessary
and
naturall
restraint
.
Even
such
a
voluntary
tye
hath
the
Lord
put
upon
the
more
fierce
and
rough
nature
of
the
male
to
the
female
,
that
there
may
not
onely
be
a
consent
,
from
hurting
and
offending
each
other
;
(
for
so
Lions
and
Wolves
agree
together
)
but
further
,
that
there
might
be
a
vertuous
and
more
generous
forbearance
of
authority
over
the
weake
vessel
:
As
acknowledging
,
the
headship
of
the
man
is
given
him
not
to
discourage
or
destroy
:
but
to
direct
,
benefit
and
build
up
the
wife
.
That
as
God
cloathes
the
weaker
members
with
the
more
honour
;
so
,
wee
should
condescend
and
vouchsafe
the
like
respect
to
the
womans
weaknesse
.
Although
a
proud
,
and
base
spirit
would
hold
his
owne
,
leaping
over
the
hedge
,
where
it
is
lowest
;
yet
a
wise
and
understanding
head
,
will
of
his
owne
accord
yeeld
,
and
give
honour
and
respect
unto
the
woman
as
to
the
weaker
vessel
.
Surely
if
a
father
be
said
to
spare
his
owne
sonne
who
feares
him
:
and
the
Lord
will
be
master
even
over
the
Parent
,
that
he
bee
not
bitter
to
his
children
to
tread
them
under
feete
,
but
count
it
his
honour
to
passe
by
the
corrigible
errors
of
his
children
:
then
what
should
that
sparing
eye
,
that
indulgent
heart
and
hand
,
that
honour
and
respectivenesse
bee
,
wherby
God
swayeth
the
husband
(
being
but
her
equall
)
towards
his
yielding
and
tender
wife
?
And
in
a
word
,
I
say
this
giving
of
honour
,
is
the
more
speciall
way
of
the
man
,
then
of
the
woman
:
for
though
she
be
so
to
him
,
yet
in
a
divers
way
,
and
in
a
more
naturall
kinde
,
as
it
were
according
to
her
frame
:
for
who
takes
it
not
for
granted
that
a
thing
naturally
framed
to
tendernesse
,
should
act
her
own
property
,
and
give
honour
as
due
desert
to
the
husband
?
But
in
the
mans
giving
honour
to
her
,
there
is
a
more
vertuous
and
royall
disposition
,
that
is
,
an
abatement
of
the
right
invested
in
man
,
lest
excesse
of
right
might
proove
excesse
of
injury
?
and
a
yeelding
of
that
tendernesse
and
sympathy
,
out
of
mercy
and
love
,
which
else
neither
perhaps
the
merit
of
the
wife
would
require
,
but
to
be
sure
the
surlines
&
roughnesse
of
the
man
would
not
easily
contribute
.
Reas.
1
And
,
of
this
,
many
reasons
may
be
yeelded
:
For
why
?
Is
there
any
thing
gayned
by
Austerity
and
roughnesse
,
Nothing
gayned
by
Austerity
.
when
the
dint
therof
returnes
upon
our selves
?
Is
honor
and
respect
lost
upon
the
wife
,
when
it
reflects
backe
from
her
,
upon
her
husband
?
Is
it
not
well
deserved
on
Gods
part
,
when
we
not
only
behold
what
graces
he
hath
put
into
the
wife
,
as
Treasure
into
a
vessel
of
earth
:
but
also
how
little
is
got
by
the
contrary
,
when
a
rough
husband
too
much
yielding
to
that
which
is
corrupt
,
doth
turne
edge
therby
in
his
wife
,
and
force
her
to
that
which
seemes
to
be
most
disguized
&
against
nature
,
that
is
,
Reas.
2
to
be
fierce
against
the
husband
?
Agayne
,
as
the
Apostle
sayth
;
Wise
folks
willingly
beare
with
fooles
.
Do
we
not
willingly
beare
with
fooles
,
our selves
beeing
wise
?
And
is
it
not
as
meete
,
that
we
beare
with
the
weake
,
wee
our selves
beeing
strong
?
what
a
betraying
,
rather
a
forfeit
of
a
Masculine
(
not
to
speake
of
a
religious
,
)
spirit
and
a
bewraying
(
not
of
a
feminine
,
Reas.
3
but
)
of
a
brutish
&
base
folly
,
God
his
Commandement
.
is
it
,
when
a
woman
shal
bee
faynt
to
be
are
with
an
husbands
seelynesse
and
fraylty
,
as
the
stronger
with
the
weaker
?
what
a
dishonor
is
it
to
marriage
?
Besides
what
an
obligatiō
doth
a
religious
husband
stand
in
to
his
yokefellow
,
for
infinite
many
fruits
of
love
&
service
to
him
in
every
kynd
?
Not
to
speake
of
that
command
of
God
which
is
above
all
,
tying
the
husband
to
his
wife
for
conscience
sake
,
Wee
owe
it
to
Christians
.
though
shee
should
fall
short
of
the
duty
:
as
once
a
good
husband
sayd
to
an
undeserving
wife
,
Blessed
bee
God
yet
who
hath
given
mee
a
wife
who
will
do
this
or
that
for
mee
upon
never
so
unkynd
termes
?
But
,
much
more
,
if
shee
be
deserving
at
his
handes
,
for
all
her
tendernes
in
sicknes
and
health
,
is
it
much
,
if
shee
receive
due
honor
and
respect
from
him
?
If
thou
owe
her
thine
owne
selfe
againe
for
them
,
is
it
much
,
if
thou
repay
tender
esteeme
&
prising
of
her
?
If
thou
oughtst
to
lay
downe
thy
life
in
some
cases
even
for
thy
Christian
brother
,
rather
then
expose
him
by
thine
unfaythfulnesse
,
to
danger
,
how
much
more
shouldst
thou
expose
thy selfe
rather
to
the
greatest
hazard
,
then
betray
her
who
is
weake
,
and
unable
to
beare
?
Remember
the
president
whom
God
sendes
thee
to
,
the
Lord
Iesus
:
As
he
loved
his
Church
,
and
gave
himselfe
for
it
to
the
death
,
that
shee
might
escape
it
,
so
oughtst
thou
to
redeeme
thy
wife
in
case
of
such
a
danger
,
when
thy
bearing
will
laten
the
blow
from
her
.
When
the
Lord
Iesus
was
taken
by
the
souldiers
,
If
yee
seeke
mee
(
saith
he
)
let
these
my
chickens
depart
:
Take
not
the
damme
on
the
neast
with
her
birdes
:
Let
these
be
free
:
let
all
the
danger
light
upon
my selfe
.
If
then
this
tendernesse
must
extend
to
life
it selfe
,
surely
then
well
may
this
tribute
of
an
inferior
ranke
be
shewed
.
But
,
I
cease
to
discourse
the
point
any
further
.
Well
then
(
will
some
kind
husband
say
)
wherein
stands
this
respect
and
honor
which
I
owe
to
my
wife
?
Wherin
this
honor
and
respectivenesse
consists
?
I
should
be
loth
to
wrong
her
of
ought
,
which
she
might
plead
,
(
through
my
ignorance
)
or
which
my selfe
(
if
I
knew
it
)
could
beteame
her
?
well
(
in
hope
there
shal
be
no
love
lost
)
&
that
thy
wife
will
requite
it
,
when
as
(
in
the
next
point
)
shee
shall
come
to
the
like
triall
:
I
will
do
her
&
thee
this
favor
,
here
to
lay
out
her
Priviledge
,
and
thy
duty
.
But
first
it
s
not
amisse
againe
to
recognize
breefly
,
that
which
I
spake
of
,
the
modell
&
the
Canon
of
this
Duty
:
which
the
Apostle
layes
downe
thus
,
Ephes
5.
As
Christ
loved
his
Church
.
Before
,
he
had
sayd
,
He
that
loveth
his
wife
,
The
true
Modell
and
role
of
tend●rnesse
,
is
the
tendernesse
of
Christo
his
Church
.
loveth
himselfe
;
But
,
knowing
,
that
selfe
is
sometyme
an
ill
judge
and
crooked
rule
:
he
amends
it
,
by
a
better
,
even
the
Golden
Rule
of
that
honor
and
respect
of
Christ
towards
his
Church
,
which
never
fayles
or
exceedes
the
mediocrity
.
What
is
then
that
indulgence
&
tendernesse
which
thy selfe
wouldst
either
wish
or
look
for
from
Christ
thy
head
?
Teach
thy self
,
therby
,
thy
office
to
thy
wife
,
(
in
the
measure
of
thy
Grace
)
&
tender
it
to
her
.
Dost
thou
desire
alway
to
be
accepted
of
him
,
&
find
grace
in
his
sight
?
Let
thy
wife
finde
the
like
from
thee
.
Wouldest
thou
have
him
doe
all
thy
workes
in
thee
and
for
the
?
Show
thou
the
like
Grace
to
her
,
do
thou
likewise
:
require
not
the
uttermost
service
from
her
,
but
let
her
doe
all
in
the
comfort
of
thy
love
&
acceptance
.
Wouldest
thou
have
him
compt
all
thy
deeds
,
not
according
to
strict
law
and
performance
of
full
measure
,
but
according
to
sincerity
of
endeavor
?
Do
thou
also
so
esteeme
of
hers
,
according
to
the
will
and
affection
whence
they
proceed
,
though
they
faile
never
so
in
degree
.
Wouldst
thou
have
him
to
esteeme
thee
according
to
the
better
and
not
the
worser
part
?
So
doe
thou
interpret
her
.
Wouldst
thou
have
him
save
thee
from
sorrow
?
So
protect
thou
her
,
and
let
thy
love
be
her
banner
.
Wouldst
thou
have
him
to
feed
,
thee
,
and
fight
for
thee
,
to
bee
thy
Protector
and
Champion
?
Should
he
stave
off
thine
Enemies
,
and
catch
their
woundes
in
his
owne
side
,
which
should
else
light
on
thee
?
Wouldst
thou
have
him
to
stop
the
mouth
of
each
dog
from
barking
or
biting
thee
,
yea
even
to
keep
each
cold
wynd
from
nipping
and
blasting
thee
?
Even
so
,
stand
thou
betweene
they
wife
&
her
harmes
,
and
cover
her
head
in
the
storme
&
raine
,
not
only
with
thy
cloake
,
but
thy
best
protection
,
against
any
annoiance
.
Wouldst
thou
have
Christ
afflicted
with
thee
in
all
thy
troubles
,
to
pitty
thee
,
suffer
with
,
and
susteyne
thee
,
by
his
patience
,
courage
,
&
long
suffring
?
So
,
let
thy
blood
run
in
her
veynes
,
and
thy
marrow
in
her
bones
:
sustaine
her
like
wise
by
thy
meeknes
,
and
long-sufferance
,
shee
is
also
flesh
of
thy
flesh
,
and
bone
of
thy
bone
.
Dost
thou
expect
at
last
,
that
he
should
at
last
redeeme
thee
out
of
all
thy
troubles
?
Dost
thou
also
(
as
far
as
lyes
in
thee
)
seeke
rest
for
her
from
all
hers
:
let
no
enemy
of
hers
,
encounter
her
alone
,
but
know
he
hath
a
double
enemy
to
fight
against
,
noteasy
to
contest
with
.
Thine
are
hers
,
hers
are
thine
;
rejoice
to
see
herrid
of
all
,
if
God
see
good
,
which
way
it
seemes
best
to
himselfe
to
deliver
her
:
meane
time
,
be
thou
active
,
passive
in
all
with
her
.
In
a
word
,
whatsoever
thou
wouldst
have
Christ
do
for
thee
,
the
same
doe
for
her
,
for
this
doubtlesse
is
to
be
conformed
to
thine
head
,
and
to
do
the
part
of
an
honoring
and
respective
husband
to
her
.
These
generalls
had
need
be
branched
out
into
some
particulars
:
else
perhaps
,
Particulars
of
the
husbands
Tendernes
.
it
will
not
be
easie
for
every
one
to
conceive
them
.
These
therfore
that
follow
may
serve
.
First
,
let
this
respect
begin
at
her
soule
:
procure
to
that
,
the
cheefe
good
,
that
it
may
fare
well
.
The
tender
love
of
Christ
stands
in
this
,
that
he
gave
himselfe
for
the
Church
;
why
?
Not
to
make
her
such
as
shee
her selfe
woulde
,
Branch
1.
not
to
give
her
the
full
swinge
and
swaye
of
her
owne
will
;
Tendernes
to
the
soule
of
the
wife
the
first
duty
of
the
husband
.
But
,
to
wash
her
,
to
purge
her
,
to
sanctify
her
,
as
peculiar
to
himselfe
,
having
neither
spot
,
nor
wrinkle
;
So
do
thou
:
begin
with
this
,
and
this
shall
guide
all
the
rest
:
Thinke
not
this
to
be
thy
tendernesse
to
thy
wife
,
to
deale
by
her
as
David
by
Adonija
,
whom
his
father
would
never
from
his
youth
,
speake
a
wry
unto
,
that
is
,
aske
him
,
what
dost
thou
?
But
rather
in
this
is
thy
tendernes
,
if
by
any
wayes
of
God
,
allurements
,
yea
milde
and
well
seasoned
reproofes
(
if
need
be
)
thou
mayst
be
an
instrument
of
her
good
.
It
s
not
tendernes
,
but
exceeding
and
degenerate
softnes
in
an
husband
,
that
,
because
his
wife
is
well
pleasing
to
him
in
some
carriages
,
therfore
he
should
rather
suffer
her
to
go
on
in
deep
ignorance
of
God
,
and
her selfe
,
and
go
the
broad
way
to
perdition
,
rather
then
he
would
grieve
her
,
or
speake
one
worde
amisse
:
especialy
,
to
be
so
base
and
remisse
,
that
,
when
he
knows
he
might
winne
her
by
his
loving
tendernes
,
he
shoulde
rather
neglect
her
by
his
Carelessenes
,
No
,
if
thou
be
tender
truly
,
her
soule
wil
bee
thy
principall
object
,
and
thou
wilt
present
to
her
those
tender
mercies
of
Christ
,
those
bowels
of
compassion
in
him
to
the
church
:
never
linning
till
Christ
hath
by
his
blood
washt
her
soule
from
the
naturall
uncleannes
of
it
,
forgiven
her
,
and
taken
away
her
guilt
and
blemishes
.
If
her
face
were
stayned
with
some
spots
,
how
studious
would
he
bee
to
tell
her
of
them
,
that
she
might
wash
them
off
?
how
much
more
that
Christ
Iesus
might
call
her
his
Hephziba
and
Beulah
:
Isa.
62.
4.
his
dove
,
faire
one
,
and
pretiously
beloved
?
that
he
might
behold
her
washt
and
cleane
(
as
the
sheep
comming
from
the
rivers
to
shearing
)
from
her
scurffe
,
accepted
of
God
,
and
(
as
much
as
flesh
may
bee
)
without
spot
or
wrinckle
,
eyther
of
guilt
,
or
apparant
corruption
:
a
vessel
purged
and
prepared
for
every
good
worke
.
No
worke
so
honorable
as
this
to
make
thy
wife
a
vessel
of
honor
to
God
first
,
and
then
for
marriage
.
Thus
Paul
describes
that
tendernesse
of
Christ
:
and
yet
,
that
washing
and
rinsing
of
her
,
must
cost
some
hardnesse
,
save
that
Mercy
and
love
oversweetens
it
:
and
then
it
will
seeme
plesant
.
Nourish
and
cherish
and
hate
not
thy
owne
flesh
,
in
this
first
respect
,
2.
Sam.
13.
3.
as
Nathans
lambe
,
in
the
true
bosome
of
the
Lord
Iesus
,
the
tenderest
husband
that
ever
was
.
Secondly
,
Branch
.
2.
this
thy
Respect
and
Tendernesse
must
reach
to
her
person
,
Tendernes
to
the
Person
of
the
Wife
necessary
.
and
that
in
her
Safegard
and
Defence
.
Thy
wife
walkes
(
under
God
)
in
the
shaddow
of
thy
wings
and
protection
.
Thou
must
bee
as
a
vaile
to
her
eye
,
to
keep
off
the
dint
of
all
lust
and
strange
desires
,
as
Abimelec
told
Sara
of
Abraham
:
As
the
eyelid
is
made
by
nature
a
tender
filme
and
very
mooveable
,
and
watchfull
to
the
body
of
the
eye
,
that
no
dust
or
mote
fall
into
it
to
offend
it
;
so
must
the
tender
husband
come
betweene
the
least
aspersion
of
reproach
and
infamy
cast
upon
the
name
of
his
wife
wrongfully
:
And
when
thou
art
dead
,
let
her
rest
safe
in
the
Ark
of
Gods
protection
,
by
the
benefit
of
thy
living
prayers
,
before
sent
up
for
her
,
In
protection
.
to
the
throne
of
grace
,
that
God
would
be
an
husband
to
the
widdow
;
that
so
even
when
dead
,
yet
thou
mayst
speake
.
But
,
while
thou
art
living
,
thou
must
bee
as
a
wall
of
fire
to
her
;
let
everie
one
that
hath
ill
will
to
thy
wife
,
(
as
many
will
have
,
even
for
that
which
deserves
honor
)
knowe
that
they
maligne
thy selfe
;
Nay
,
herein
love
her
better
then
thy selfe
that
thou
wiltright
some
wrongs
done
to
her
,
which
perhaps
(
if
done
to
thy selfe
)
thou
wouldst
passe
by
more
strongly
:
Let
her
Name
and
honor
,
bee
as
sweet
oyntment
unto
thee
.
The
husband
who
shall
content
himselfe
in
the
generall
love
of
his
wife
,
beeing
yet
supinely
negligent
of
her
repute
,
or
enduring
any
,
In
her
repute
.
within
doores
or
without
to
disesteeme
her
,
without
sharpe
rebuke
:
or
to
bee
knowne
himselfe
to
see
any
of
her
weaknesses
,
with
the
least
contempt
,
is
not
worthie
to
have
the
comfort
of
her
vertues
,
or
the
love
of
a
religious
companion
.
The
like
I
say
of
her
body
,
both
in
health
and
sicknesse
.
Whatsoever
diet
,
or
warmth
or
shelter
,
either
at
home
,
In
her
bodily
in
firmities
.
or
abroad
,
by
thy selfe
or
others
,
thou
seest
necessary
for
the
preserving
her
in
health
and
vigor
,
from
the
least
assault
,
or
impression
,
that
neglect
not
:
keepe
away
wether
,
distemper
,
disease
for
her
:
be
as
a
Physitian
according
to
the
discretion
thou
hast
,
and
the
knowledge
of
her
bodylie
frame
and
infirmities
,
in
the
absence
of
better
helpe
;
Prevent
all
dangers
from
her
which
possibly
might
assault
her
;
and
what
soever
sorrow
or
sad
newes
,
ill
and
sudden
accidents
thou
deemest
,
would
disquiet
her
,
turne
them
away
if
it
bee
within
thy
power
,
or
keepe
them
from
her
notice
,
lest
they
might
overthrow
her
spirit
,
or
weaken
her
body
.
Yea
,
as
our
Lord
Iesus
did
,
so
do
thou
,
if
a
danger
must
needs
ceaze
upon
thee
,
provide
it
may
not
come
to
her
knowledge
,
or
as
little
amaze
and
affright
her
,
as
may
bee
.
In
her
diseasednesse
,
neglect
no
meanes
,
which
either
thy
counsell
,
purse
,
or
friends
can
helpe
her
to
:
advise
for
soule
,
physicke
for
body
,
attendance
and
nursery
to
person
:
Grudge
not
that
shee
lyes
upon
thine
hand
,
But
,
as
thou
wouldst
have
(
I
say
not
her
,
but
)
Christ
himselfe
to
tender
thee
in
thine
,
so
do
thou
her
,
in
her
defects
.
2.
King
.
4.
21.
Let
it
appeare
to
her
cleerly
that
her
life
is
precious
,
and
her
losse
would
be
uncomfortable
.
If
the
poore
Shunamite
,
seeing
her
child
dead
,
lockt
it
up
in
the
Chamber
,
hasting
to
the
Prophet
:
proventing
al
pudder
to
her
husband
,
aldisquiet
in
the
family
,
by
taking
it
upon
her selfe
;
how
much
more
should
the
husbands
wisedome
and
tendernes
reach
to
thy
wife
,
that
no
Sicknesse
or
Sorrow
might
ever
ceaze
upon
her
more
deeply
,
then
needs
must
,
if
thou
canst
keep
it
off
.
Say
not
with
unnaturall
Nabals
,
Vnnaturall
husbands
language
.
Thou
tookest
her
not
for
sicknesse
,
but
for
health
:
for
better
not
for
worser
:
knowing
that
good
wives
in
their
health
,
lay
up
desert
enough
to
be
tendred
in
their
sicknesse
:
The
wife
is
not
for
nothing
sayd
to
bee
under
her
husbands
covert
.
Doe
thou
as
Boaz
did
to
poore
Ruth
,
upon
the
cold
floore
,
&
in
the
chill
night
▪
spread
the
lap
of
thy
garment
over
thy
beloved
;
Ruth
.
3.
9.
I
charge
you
(
sayth
the
husband
in
the
Canticles
)
O
yee
danghters
of
Ierusalem
,
Cant.
2.
7.
watch
by
my
spouse
,
sit
by
her
and
keepe
silence
,
wake
her
not
untill
she
please
.
Good
reason
shee
have
more
rest
then
thou
,
let
thy
waking
be
her
security
,
gaster
her
not
up
too
early
:
sluggish
women
will
not
,
good
ones
should
not
be
waked
too
soone
.
Shee
is
alway
in
griefe
,
&
that
for
thee
,
&
by
thy
meanes
;
what
day
weeke
,
moneth
is
she
free
through
the
yeer
,
breeding
,
bearing
,
nursing
,
watching
her
babes
,
both
sick
that
they
might
be
well
,
Description
of
the
husbands
tendernes
to
the
person
of
his
wife
.
and
well
,
lest
they
be
sicke
:
If
she
lose
a
childe
by
the
hand
of
God
,
or
by
casualty
,
her
tender
heart
takes
more
thought
for
it
in
a
day
,
then
thy
manly
spirit
can
in
a
moneth
:
the
sorrow
of
all
lies
upon
her
:
Shee
had
need
to
be
eased
of
all
that
is
easeable
,
because
she
cannot
be
eased
of
the
rest
.
We
reade
in
the
fable
that
the
male
sparrow
once
accused
the
female
,
for
that
she
did
not
so
much
take
paines
in
building
of
their
nest
,
as
he
did
:
But
she
replied
,
There
was
cause
why
shee
should
pleade
exemption
:
Shee
had
all
the
trouble
of
laying
the
egs
,
of
sitting
,
of
hatching
&
feeding
them
,
and
therfore
some
reason
she
should
be
spared
in
the
building
of
the
nest
,
let
him
do
that
,
who
did
nothing
else
,
and
she
prevailed
.
And
shall
not
shee
,
who
alleageth
for
her selfe
,
with
more
reason
?
Get
her
asleep
if
thou
can
,
but
awake
her
not
,
till
she
please
.
And
,
tell
mee
,
shall
not
her
ease
be
thine
?
Or
canst
thou
have
any
,
if
she
want
?
Little
dost
thou
thinke
of
those
gripings
,
checks
&
pangs
wherewith
she
walketh
,
when
as
thou
goest
through
stitch
with
thy
matters
with
an
hardy
courage
.
If
all
wives
be
not
so
,
I
speak
not
so
much
in
their
behalfe
:
but
the
good
wife
is
usually
so
;
yeeld
her
this
fruite
of
tendernes
,
it
s
all
the
milke
thou
givest
.
Yea
,
let
thy
hollow
cheeks
,
pale
face
,
sad
heart
,
be
as
a
Calender
,
in
which
others
may
read
thy
wives
infirmities
,
their
number
,
their
measure
,
and
how
long
they
have
continued
.
I
speak
not
Rhetorique
unto
thee
,
Two
extremes
of
Tenderns
.
but
Divinity
:
As
and
husband
must
loath
uxoriousnesse
,
Viz
,
Roughnes
Vxoriousnes
.
so
,
much
more
Stoicall
insensiblenes
,
remembring
who
it
is
,
who
sayth
,
Erre
in
her
love
:
let
thy
soule
know
no
other
objects
while
shee
lives
,
let
them
be
abhorred
.
And
when
she
hath
breathed
out
her
last
,
yea
,
even
when
she
lyes
by
the
walles
,
yea
in
the
mouldes
,
yet
then
is
there
another
honor
due
to
her
memory
,
when
shee
is
not
:
even
this
,
that
thy
hand
be
upon
thy
side
for
the
losse
of
another
rib
,
thy
sweet
companion
;
Mourne
not
for
her
without
hope
,
like
an
heathen
,
(
shee
is
not
lost
,
but
sent
before
)
but
yet
as
Abraham
,
as
Jacob
,
so
mourne
thou
,
even
till
the
dayes
thereof
be
accomplished
:
Bee
not
as
the
horse
,
as
the
Fruit
Creature
,
without
sense
of
her
worth
,
thy
losse
:
Else
some
beasts
will
exceed
thee
in
tendernes
:
thou
art
worse
;
a
very
blocke
:
And
for
this
second
particular
so
much
.
Thirdly
,
Branch
3.
shew
this
respect
in
thine
ingenuity
and
open-heartednesse
.
It
s
an
unkindnesse
alone
,
Ingenuity
and
openheartednesse
.
not
to
shew
love
:
to
walk
overloosely
,
dismally
,
and
darkely
towards
her
.
Thou
canst
doe
no
more
to
a
stranger
.
I
say
not
that
she
is
capable
of
all
secrets
.
There
is
a
season
for
all
things
.
And
had
Samson
been
as
wise
at
last
,
as
at
first
to
conceale
his
secrets
,
he
had
done
wisely
.
But
there
is
a
golden
meane
:
conceale
not
thy selfe
too
farre
from
her
.
Impart
whatsoever
is
meete
,
let
her
know
the
difficulty
of
thy
businesse
,
if
the
knowing
it
may
either
afford
her
content
,
or
thy selfe
advise
.
Let
not
strangers
tell
her
of
thy
follies
,
to
cause
her
to
suspect
thy
respectivenesse
:
Josh.
6.
8.
She
is
but
simple
,
that
may
not
speake
a
word
in
season
:
Rams
hornes
,
and
empty
pitchers
have
conquered
cities
,
2.
Sam.
20.
18.
and
armies
:
and
the
woman
that
called
herselfe
but
a
weake
one
,
once
delivered
Abel
:
and
why
may
not
thy
wives
helpe
thee
!
It
s
no
wrong
to
thee
,
for
her
to
desire
a
voice
in
thine
affaires
,
who
must
be
sure
to
smart
in
thy
bad
successe
.
There
is
(
I
say
againe
)
a
discretion
in
ordering
this
businesse
.
Neither
to
impart
those
things
wherein
griefe
would
overcome
acceptance
;
nor
to
conceale
such
,
as
wherein
by
thy
imparting
them
,
either
her
counsell
might
overweigh
her
griefe
,
or
at
least
,
prevent
the
suddennesse
of
a
disaster
.
It
s
a
thing
wherein
the
weake
sex
counts
it selfe
graced
and
satisfied
,
not
to
bee
made
a
stranger
to
those
things
,
which
love
and
ingenuity
would
and
should
impart
.
As
for
uttering
any
thing
,
which
is
needlesse
,
or
might
be
a
snare
to
her
indiscretion
and
weaknesse
,
it
s
better
kept
a
way
.
But
,
darknesse
breeds
ill
blood
of
jealousie
,
hard
thoughts
,
a
striving
for
the
like
darknesse
of
behavior
,
or
to
seeke
other
bosomes
to
lay
her
complaints
in
,
when
thou
little
thinkest
of
it
,
and
perhaps
worse
then
all
these
.
She
is
laid
in
thy
bosome
by
God
,
that
thy
bosome
thoughts
,
hopes
,
feares
,
desires
,
together
with
thy selfe
,
might
lye
in
hers
:
So
for
this
third
.
Fourthly
,
Branch
4.
comfort
her
in
all
her
heavinesse
,
and
first
for
her
soule
and
spirit
;
Comfort
in
heavinesse
another
peece
of
tendernesse
.
The
anguish
thereof
,
and
the
wound
of
conscience
,
is
of
all
other
,
most
intolerable
.
Yea
,
though
it
be
onely
some
outward
greefe
,
yet
if
pierce
the
spirit
with
any
more
then
common
distemper
,
it
exceeds
any
sicknes
&
empair
of
the
body
.
Shew
thy self
more
tender
to
her
therin
,
then
in
all
common
troubles
.
If
thine
owne
wisedome
,
faith
or
experience
will
not
serve
to
heale
it
,
seek
out
,
and
enquire
after
an
Interpreter
,
one
of
a
thousand
,
who
may
rightly
and
duly
weigh
her
estate
,
both
the
causes
and
effects
therof
.
Vpbrayde
her
not
with
her
zeale
,
which
were
to
aggravate
her
disease
.
Fret
not
at
her
going
to
Sermons
;
lay
not
the
falt
upon
that
,
wishing
thou
hadst
never
seene
her
eies
,
quarrel
not
at
thy
lot
,
accuse
not
providence
,
because
thou
seest
her
in
perplexities
:
perhaps
God
hath
begun
with
her
,
that
he
might
end
with
thee
.
But
however
,
lin
not
using
all
means
,
till
God
have
spoken
a
word
in
season
to
her
very
soule
,
saying
,
Deliver
her
,
I
have
accepted
a
Ransome
:
till
her
flesh
come
againe
,
as
a
little
childes
,
and
she
recover
peace
.
Happy
art
thou
,
Iob.
33
24.
if
God
shall
so
make
thee
an
instrument
of
her
good
that
thy selfe
also
mayst
bee
drawne
neerer
to
God
by
affliction
,
then
prosperity
could
ever
have
brought
thee
.
And
,
put
case
that
the
distemper
ceaze
onely
upon
her
naturall
spirit
,
as
by
Melancholy
,
through
passions
of
feare
,
and
sorrowfull
objects
working
upon
her
mind
,
or
through
some
hereditary
pronesse
of
constitution
to
mopishnes
and
discontent
;
by
all
which
God
cuts
her
short
of
wonted
liberties
,
calling
and
service
of
marriage
,
and
thee
from
former
contens
of
life
:
bee
not
in
these
disquiet
and
impatient
:
Nothing
hath
befallen
thee
which
is
not
according
to
man
:
use
the
best
meanes
of
restoring
her
spirit
againe
,
by
Physick
,
counsell
,
wise
secrecy
,
custody
,
tendernes
of
regard
:
and
so
wayte
with
patience
,
till
God
restore
her
,
or
what
ever
be
the
issue
,
charge
not
God
foolishly
.
Fifthly
spare
her
weake
bodie
,
Branch
.
5.
from
all
toile
and
labor
of
wordly
employment
exceeding
her
ability
:
Spare
her
from
excesse
of
toyl
▪
yea
although
shee
should
bee
too
much
addicted
therto
,
and
hardly
held
therefrom
,
yet
disswade
her
:
Shee
is
thine
owne
flesh
:
thou
wouldst
thinke
him
unmerifull
,
who
should
breake
thy
backe
with
too
great
a
burden
.
So
do
thou
,
and
ease
her
.
If
nurserie
exceed
her
strength
,
&
yet
her
conscience
will
scarse
permit
her
to
lay
aside
and
free
her selfe
of
so
naturall
,
so
religious
a
worke
,
yet
tell
her
,
God
loves
mercy
better
then
sacrifice
:
If
God
deny
her
ability
,
or
breasts
,
grudge
not
at
God
,
at
the
charge
of
nursery
abroad
,
to
ease
her
at
home
.
If
she
have
not
strength
to
be
both
wife
and
servant
,
let
the
latter
yield
to
the
former
,
redeeme
the
comfort
of
a
wife
,
with
the
charge
of
a
servant
.
Provide
her
that
assistance
and
attendance
,
which
is
meet
for
one
,
who
chuseth
to
be
,
to
do
all
in
one
for
thy
sake
,
had
not
God
denyed
her
.
Strong
shoulders
are
meeter
for
houshold
businesse
,
then
decaied
ones
:
and
releeve
her
with
seasonable
tendernesse
,
for
there
is
a
shew
of
respect
which
appeares
all
at
once
,
when
the
vitalls
are
spent
:
a
peny
cost
in
due
time
,
will
do
more
good
to
a
sinking
house
,
then
a
pound
,
when
it
is
ready
to
fall
downe
.
So
she
shall
hold
out
the
longer
with
cheerfulnesse
in
marriage
duties
:
He
that
should
do
otherwise
,
were
not
worthy
to
have
a
free
horse
,
much
lesse
a
willing
wife
.
Sixthly
,
Branch
6.
yield
her
the
indulgence
of
all
decent
and
sober
refreshings
,
Indugence
in
all
lawfull
refreshings
.
and
recreations
of
body
and
spirit
,
which
may
ease
the
tediousnesse
of
body
and
spirit
,
through
the
uncessant
and
never
ceasing
yoake
of
family
businesses
.
Remember
how
oft
,
her
faithfull
biding
by
it
at
home
,
hath
enlarged
thee
to
travaile
abroad
.
Thy
ground
and
soyle
,
if
it
want
her
alternall
revivings
,
and
rests
,
cannot
last
long
:
whether
by
allowing
her
the
converse
of
her
friends
for
bodily
,
or
of
the
ordinances
(
when
she
is
straitned
)
both
changes
of
aires
may
doe
well
,
and
helpe
both
body
and
spirit
.
At
other
times
,
some
other
releases
of
labour
,
such
as
occasion
offers
in
many
kindes
,
either
neerer
hand
,
or
further
off
,
eft
one
,
eft
another
,
may
cause
her
to
returne
to
that
service
with
alacrity
,
which
else
she
should
attend
with
an
unequall
mind
.
Seventhly
,
Branch
7.
connive
and
conceale
with
wisdome
those
invincible
defects
,
Connivance
at
invincible
infirmities
.
ignorances
,
yea
though
it
be
uncapablenesse
,
which
either
the
frailty
of
her
sex
,
or
the
speciall
frame
of
her
minde
,
or
perhaps
the
inexperience
of
one
untrained
in
some
businesse
,
may
produce
.
A
Camell
cannot
go
through
a
needles
eie
.
According
to
her
strength
,
so
is
she
:
looke
for
no
deed
,
beyond
power
,
nor
wisdome
above
capacity
.
Oppose
unto
her
invincible
blemishes
,
her
incomparable
graces
:
which
no
art
,
nor
nature
can
attaine
;
no
flesh
and
blood
can
teach
.
Satisfie
not
,
neither
pardon
thy self
,
till
that
honour
which
thine
heart
can
freely
give
her
for
that
which
is
pretious
in
her
,
make
thee
impotent
to
disparage
her
for
her
infirmities
.
Though
perhaps
others
would
note
them
,
yet
it
s
thy
best
art
to
hide
them
.
Remember
this
,
perhaps
,
even
thy
wives
defects
may
make
for
thy
contents
.
If
she
were
a
more
compleat
woman
,
she
would
finde
more
work
to
be
humble
;
and
in
some
of
her
abilities
,
might
perhaps
give
thee
occasion
of
less
patience
.
Here
now
is
the
triall
of
giving
honour
to
the
weaker
sex
;
because
God
wil
have
it
so
.
Dissemble
what
thou
canst
not
amend
:
Ofttimes
,
her
sudden
treafnes
,
or
impatience
come
not
so
much
from
her selfe
,
as
from
oppression
of
mind
,
faintnesse
of
spirits
and
much
employment
.
Encounter
her
not
with
like
passion
,
lest
God
shew
thee
thy
folly
,
ere
thou
die
,
in
another
more
unwelcome
glasse
.
Many
a
foolish
husband
hath
a
froward
wife
,
because
he
will
have
one
,
hath
not
the
wit
to
have
any
other
,
any
better
.
What
an
honour
were
it
to
thy
wisdome
to
beare
with
her
confessed
weaknesse
?
as
going
backward
with
Shem
and
Japhet
to
cover
that
from
the
eies
of
others
,
which
thy selfe
art
sorry
to
see
.
Perhaps
some
other
of
her
qualities
have
not
a
little
graced
thee
,
cover
therefore
the
rest
with
the
mantle
of
thy
wisedome
.
And
so
perhaps
,
with
that
painter
,
by
veiling
a
blemish
in
the
face
,
which
he
was
loth
to
expresse
,
thou
shalt
adde
to
her
beauty
,
to
thy
owne
honour
.
When
her
passion
shall
be
over
,
and
her
error
past
,
she
will
more
dislike
her selfe
through
thy
concealing
of
her
wants
,
then
thou
canst
dislike
her
for
betraying
thy
credit
.
Eightly
,
Branch
8.
commend
her
vertues
,
without
foolish
flattery
:
not
as
a
man
,
Commend
her
vertues
.
who
therfore
markes
them
,
that
he
might
praise
them
,
(
which
is
basenesse
)
but
therefore
commends
them
,
because
tendernesse
will
not
suffer
thee
to
smoother
them
.
Grace
can
no
more
be
coverd
,
then
a
blemish
:
both
are
as
oyle
in
the
hand
,
Inward
gifts
,
outward
parts
and
performances
cannot
but
delight
thy
mind
,
and
senses
:
let
both
in
their
season
,
for
her
encouragement
,
breake
out
from
thee
,
by
a
tender
,
loving
acknowledgement
.
But
as
for
upbrayding
her
before
others
,
or
traducing
her
in
the
family
by
open
reproofes
,
odious
comparisons
,
unsavory
imputations
;
abhorre
it
.
Knowing
that
all
thine
and
her
skill
,
is
little
enough
to
keep
her
from
contempt
of
inferiors
:
but
if
thy
contempt
be
added
to
the
rest
,
it
will
make
a
breach
,
not
to
be
repaired
.
Ninthly
,
Branch
9.
allow
her
all
needfull
,
and
some
complementall
charges
and
supplies
:
Supply
of
necessaries
and
comfortable
supports
.
let
her
have
for
comfort
,
as
well
as
necessity
;
considering
how
soone
thy selfe
wouldst
repine
,
if
God
should
straiten
thee
with
the
onely
necessaries
,
but
not
the
overplus
of
Marriage
comforts
.
It
s
not
onely
thankfulnesse
to
her
,
but
to
God
also
,
to
rejoice
in
seeing
thy
wife
walke
and
demeane
her selfe
chearfully
,
in
the
use
of
that
liberall
allowance
,
which
thy
tender
heart
can
beteame
her
.
I
doe
not
here
bid
thee
put
the
bridle
out
of
thine
owne
hand
,
yeelding
to
her
the
stroake
of
chusing
to
her selfe
the
fashions
,
attire
,
company
,
and
expences
,
which
she
pleaseth
,
such
as
sute
not
with
thy
place
,
and
sober
content
:
(
for
alas
!
what
poore
thanke
should
a
woman
give
her
huband
,
for
making
her
as
proud
as
the
worst
)
but
I
say
,
furnish
her
with
such
conveniences
as
thine
own
judgment
and
respect
thinkes
meet
for
her
,
and
her
sober
mind
and
desires
affect
.
M.
Calvin
,
a
man
otherwise
of
some
what
a
retired
and
austere
disposition
,
yet
being
married
,
perceived
that
there
be
in
women
,
(
as
he
prettily
cals
them
)
many
tolerable
follies
and
toyish
vanities
,
which
a
tender
husband
should
do
better
to
oversee
then
denie
her
.
He
that
wil
needs
wring
his
nose
too
hard
,
will
draw
forth
blood
,
and
there
is
a
geniall
liberty
to
be
permitted
to
a
womans
liberties
,
companies
,
merriments
,
toies
and
trinkets
,
which
the
gravity
of
an
husband
should
shame
it selfe
in
peering
into
.
Many
trifles
they
affect
for
their
children
(
of
that
sex
especially
)
many
complements
about
themselves
,
some
rearedges
to
bestow
upon
the
meetings
and
lawfull
merriments
of
their
kind
,
which
it
were
a
poore
thing
for
an
husband
curiously
to
enquire
after
:
and
his
wisedome
to
be
trust
her
with
,
as
knowing
,
shee
knoweth
how
to
use
them
.
(
Perhaps
the
French
exceeded
the
English
in
these
)
But
let
this
bee
the
rule
,
Better
in
such
a
case
,
wherin
the
spirit
of
a
wife
takes
content
,
to
be
rather
indulgent
,
then
too
strict
:
so
long
as
the
maine
Canon
of
Modesty
,
thrift
and
deceny
,
bee
not
transgressed
.
Lastly
,
Branch
.
10.
since
rules
in
such
cases
can
hardly
bee
given
,
therfore
as
the
morall
Philosopher
biddes
,
Respectivenesse
must
be
the
Counsellor
.
do
in
this
case
,
as
Tendernes
and
a
Respective
heart
would
advize
.
That
s
ever
the
best
counsellor
.
Remember
,
thou
seekst
the
honor
of
thy
Marriage
.
Wherefore
,
whatseover
else
is
meet
,
loving
,
mercifull
,
forbearing
and
tender
,
as
thou
expectest
prayse
,
honor
,
or
requitall
,
ensue
it
:
give
no
way
to
strict
,
unbeteaming
,
violent
wayes
.
He
that
handles
a
Christall
or
Venice
glasse
harshly
,
deserves
to
repent
him
for
breaking
that
,
which
sleight
and
tendernesse
might
have
saved
.
Precedencie
in
sitting
is
granted
by
an
nationall
custome
to
the
sexe
of
women
:
by
which
,
all
other
priviledges
of
giving
honor
and
content
to
the
weaker
vessel
,
are
intimated
.
A
wise
resigning
up
to
her
custodie
of
things
within
,
jewels
,
plate
,
and
things
of
price
,
trusting
her
fidelity
,
and
ascribing
to
her
wisedome
the
overseeing
and
menaging
of
domesticall
affaires
incident
to
huswifery
,
without
narrow
,
suspicious
inquiry
after
the
expence
therof
,
not
distrusting
skill
or
faythfulnes
:
&
so
in
like
cases
.
And
thus
much
be
sayd
in
particular
,
for
the
answer
to
this
question
,
wherin
this
Tendernes
consists
.
Vse
.
That
which
I
have
sayd
in
Doctrine
,
may
serve
for
use
and
all
:
Terror
to
all
base
Nabals
,
and
a
description
of
such
.
save
that
its
true
which
Salomon
speaks
,
Bray
a
foole
in
a
mortar
,
with
a
pestill
,
yet
,
will
not
his
folly
depart
from
him
.
So
I
say
,
a
churlish
,
a
froward
,
loutish
and
ungeniall
husband
,
will
either
see
no
error
at
all
,
in
himselfe
,
by
al
that
I
have
sayd
,
or
hold
his
own
neverthelesse
.
I
have
seen
an
evill
under
the
sun
,
Nabal
married
to
an
Abigail
,
a
tender
sweet
companiō
,
worthie
of
such
an
husband
as
her
husband
himself
is
unworthie
to
wayte
upon
:
yet
so
farre
is
he
from
returning
to
her
like
for
like
,
that
rather
the
grace
of
the
wife
is
a
continual
upbrayding
to
the
husbands
currishnes
;
occasioning
to
his
implacable
spirit
so
much
the
more
insolency
,
to
insult
over
her
,
and
to
tread
her
under
his
feete
.
What
sand
is
so
weighty
to
the
shoulders
,
as
such
a
foole
to
a
worthie
wife
?
well
worthy
after
her
death
and
losse
,
to
meete
with
lettuce
fit
for
his
lips
,
I
meane
with
such
a
contentions
Zippora
,
as
might
outshoote
such
a
Devil
in
his
owne
bow
.
What
one
grace
of
a
thousand
doth
such
a
block
behold
in
his
vertuous
wife
?
when
did
he
ever
feele
himself
burne
if
shee
were
weake
?
What
affliction
of
body
or
mynde
coulde
he
ever
fynd
in
his
heart
to
condole
for
his
wife
?
What
one
kid
gave
he
at
any
time
to
her
out
of
his
flocke
,
or
twelve
pence
out
of
his
purse
,
to
make
merry
withall
?
what
one
lap
of
his
garment
did
he
ever
spread
over
her
!
Or
what
,
I
say
not
blast
of
cold
wind
,
but
sad
crosse
did
he
ever
keep
in
tendernesse
from
her
?
himselfe
being
both
a
nipping
East
wind
to
blast
her
hopes
,
and
a
perpetuall
dropping
,
to
dwell
with
?
Many
an
infamy
and
blot
hath
he
suffred
to
light
upon
her
head
,
though
he
needed
not
,
himselfe
being
the
upshot
of
all
!
Oh
the
snares
which
such
unnaturall
wretches
bring
upon
innocent
women
,
but
ease
them
of
none
!
Oh
the
narrow
eye
they
carry
over
them
,
watching
them
as
the
Cat
the
mouse
,
from
either
good
Sermon
hearing
,
loving
friends
,
frequenting
abroad
,
or
Christian
company
at
home
!
Stripping
their
bodies
of
good
clothes
,
their
purses
of
mony
,
their
hearts
of
delight
,
their
soules
of
grace
(
as
much
as
in
them
lies
,
)
if
grace
were
not
past
their
reach
to
rob
them
of
!
what
one
peny
ever
gave
they
them
for
good
use
?
If
they
knew
of
any
,
who
should
endure
the
tempest
of
their
violence
,
they
will
see
their
owne
turnes
served
to
the
uttermost
:
But
as
for
easing
them
of
their
burdens
or
being
drawne
to
resigne
up
their
lusts
and
loose
liberties
,
to
joine
with
their
wives
,
in
the
burden
of
house
government
:
those
Israelitish
bondmen
were
as
good
complayne
to
Pharao
,
or
those
other
subjects
to
R●hoboam
,
as
they
to
their
husbands
,
for
their
tale
of
bricke
should
be
but
multiplyed
,
&
their
fingers
should
proove
heavier
then
their
loyns
before
.
I
might
be
endlesse
:
But
,
I
blame
only
the
faulty
,
for
I
know
(
and
God
forbid
else
)
all
are
not
alike
.
Many
,
not
onely
irreligious
,
Counsell
to
the
w●ongd
party
.
but
meerly
civil
ignorant
ones
,
have
had
tender
,
melting
hearts
to
their
wyves
;
so
unnaturall
wretches
,
are
all
unmercifull
,
respectlesse
husbands
in
this
kynd
,
even
bred
upon
the
rockes
,
and
nursed
up
by
Tygres
,
yea
fiendes
in
the
likenesse
of
men
.
Let
them
alone
:
but
O
thou
woman
that
fearest
God
,
persist
neverthelesse
in
thy
uprightnesse
!
serve
God
not
man
,
and
vile
man
for
Gods
sake
?
do
not
repent
thee
of
thy
goodnesse
,
give
thy
worke
to
God
,
&
still
heape
up
hot
coales
upon
the
head
of
the
Barbarous
,
if
they
melt
not
they
shal
burne
to
hel
,
&
bear
a
while
,
he
that
commeth
,
will
come
,
&
not
tarry
,
causing
thy
light
to
breake
out
as
the
morning
and
thy
Righteousnes
as
the
noone
day
.
He
shal
plead
the
cause
of
the
despised
wife
,
and
quit
her
of
her
adversary
:
bringing
his
wickednes
upon
his
owne
pate
.
And
of
this
third
severall
duty
of
giving
honor
,
and
so
of
all
the
three
,
thus
much
be
spoken
.
CHAP.
XIII
.
Treates
of
the
personall
dutyes
of
the
wife
.
Ana
first
of
her
Subjection
to
her
husband
.
IT
is
high
time
now
,
The
speciall
duties
of
the
wife
to
the
husband
three
having
dispatched
the
husbands
duties
,
to
proceed
to
the
next
branch
in
which
the
preserving
of
Matrimoniall
Honor
consists
,
to
wit
,
the
peculiar
duties
of
the
wife
to
the
husband
.
Else
I
know
husbands
would
taxe
mee
for
partiality
:
and
I
confesse
,
as
I
have
no
cause
to
conceale
the
priviledges
of
the
good
wife
from
her
husband
,
so
neither
must
I
withhold
from
her
the
knowledge
of
her
offices
and
services
towards
him
.
The
first
and
maine
wherof
,
comprehending
all
the
rest
,
is
subjection
to
her
husband
:
the
second
is
helpfulnes
:
&
the
third
Gracefulnes
.
By
her
subjection
she
answers
his
understanding
:
By
her
helpfulnesse
,
she
equals
his
providence
,
by
her
gracefulnesse
she
supplies
his
tender
respectivenesse
:
in
a
word
,
she
answers
him
(
as
face
to
face
in
water
)
so
shee
in
marriage
service
with
all
correspondence
.
Else
how
shall
the
relation
hold
firme
and
entire
?
The
first
Duty
of
the
wife
,
Subjection
.
First
then
of
the
first
;
This
duty
then
of
subjection
,
is
the
womans
great
and
cheefe
commandement
;
The
first
Duty
of
the
wife
,
Subjection
.
and
as
St.
Iames
saith
,
he
that
can
rule
his
tongne
,
is
a
perfect
man
,
&
can
rule
his
whole
conversation
:
so
,
shee
who
hath
learned
to
be
subject
(
for
as
Paul
Philip.
4.
is
not
ashamed
to
say
of
that
grace
of
contentation
,
that
he
had
learned
it
,
so
may
the
woman
say
of
this
)
is
a
perfect
woman
.
That
,
which
was
wont
to
be
said
of
prounciation
in
Rhetorique
,
and
of
humility
,
in
Divinity
,
that
may
be
said
of
Subjection
in
this
businesse
of
the
wife
,
Its
breadth
,
and
length
,
it
fills
up
all
,
yea
,
it
s
all
in
all
the
whole
duty
of
the
woman
:
all
other
sticke
at
this
,
grant
this
,
and
all
other
follow
of
themselves
.
Now
then
,
this
great
dutie
of
subjection
,
(
so
much
cavild
at
by
the
Rebellious
,
&
so
much
honored
by
the
dutifull
and
loyall
wife
)
must
have
a
good
foundation
,
both
for
the
convincement
of
the
bad
,
and
for
the
encouragement
of
the
good
.
The
warrant
then
of
this
duty
stands
not
in
the
opinion
,
choise
or
will
of
man
,
or
flesh
,
no
nor
of
nations
,
because
the
world
will
have
it
so
.
(
for
there
is
a
world
of
women
to
gainsay
as
well
as
of
men
to
alledge
it
.
)
But
it
is
a
firme
law
,
from
the
will
of
the
first
ordeyner
;
because
God
will
have
it
so
.
That
very
strict
Imperiall
Edict
of
Ahashuerosh
,
that
,
Ester
.
1.
24.
Every
man
should
bear
rule
in
his
owne
house
,
proceeded
in
a
sort
from
a
discontent
with
Vashti
,
&
a
desire
to
be
revenged
for
the
dishonor
offred
Ahashuerosh
her
husband
,
and
for
prevention
of
the
like
,
for
time
to
come
:
But
if
all
this
streame
of
Authority
had
not
met
with
another
more
strong
one
of
divine
Ordinance
,
alas
it
had
beene
no
more
terror
to
the
sexe
of
women
,
then
swordes
and
spears
to
the
Whales
skin
,
even
as
stubble
and
rotten
wood
.
No
,
no
,
it
s
an
instinct
put
into
the
spirit
of
the
woman
,
principling
and
convincing
her
understanding
,
will
and
affections
,
viz.
The
great
God
of
heaven
and
earth
will
have
it
so
.
Reasons
.
1
Wherof
two
reasons
may
be
given
:
the
one
from
the
law
of
creatiō
;
the
other
from
the
law
of
Penalty
,
following
disobedience
.
For
the
first
,
The
man
(
we
know
)
was
first
created
,
as
a
perfect
Creature
,
and
not
the
woman
with
him
at
〈…〉
,
as
we
know
both
sexes
of
all
other
〈…〉
not
so
here
.
But
,
after
his
constitution
and
frame
ended
,
then
was
she
thought
of
.
Secondly
,
she
was
not
made
of
the
same
matter
with
the
man
equally
;
but
she
was
made
and
framed
of
the
man
,
by
a
rib
taken
from
the
man
,
and
being
formed
by
God
,
into
a
woman
,
was
brought
unto
the
man
.
And
thirdly
,
she
was
made
for
the
mans
use
and
benefit
,
1
Cor.
11.
8.
9.
as
a
meet
helper
,
when
no
other
creature
besides
her
was
not
able
to
do
it
.
Three
weighty
reasons
and
grounds
of
the
womans
subjection
to
the
man
:
and
that
,
from
the
purpose
of
the
Creator
;
who
else
might
have
done
otherwise
,
that
is
,
yeelded
to
the
woman
coequall
beginning
,
samenesse
of
generation
,
or
relation
of
usefulnesse
:
For
,
he
might
have
made
her
without
any
such
precedency
of
matter
,
without
any
dependancie
upon
him
,
and
equally
for
her
good
,
as
for
his
.
All
shew
a
kinde
of
ennobling
the
mans
sexe
,
and
denying
of
her
to
him
,
as
the
head
,
and
more
excellent
:
not
that
the
man
might
upbraid
her
,
but
that
she
might
in
all
these
,
read
her
lesson
of
subjection
.
For
otherwise
,
it
s
also
true
,
that
neither
the
man
without
the
woman
,
nor
she
without
him
,
Mal.
2.
15.
but
both
in
the
Lord
.
And
doubtlesse
as
Malachi
speaks
,
herein
is
wisedome
,
for
God
was
full
of
spirit
;
and
hath
left
nothing
after
him
,
to
be
bettered
by
our
invention
.
Reas.
2
The
second
warrant
hereof
is
penall
,
and
yet
so
much
the
stronglier
tying
the
woman
,
From
the
penalty
of
disobedience
.
being
now
in
a
fallen
condition
.
For
this
is
sure
,
that
(
notwithstanding
all
I
have
said
)
yet
the
woman
being
so
created
by
God
in
the
integrity
of
nature
had
a
most
divine
honour
and
partnership
of
his
image
,
put
upon
her
in
her
creation
:
yea
such
as
(
without
prejudice
of
those
three
respects
)
might
have
held
full
and
sweet
correspondence
with
her
husband
.
But
,
her
sin
still
augmented
her
inequality
,
and
brought
her
lower
and
lower
in
her
prerogative
.
For
,
since
she
would
take
upon
her
as
a
woman
without
respect
to
the
order
,
dependance
,
and
use
of
her
creation
,
to
enterprise
so
sad
a
businesse
,
as
to
jangle
and
demurre
with
the
divell
about
so
waighty
a
point
as
her
husbands
freehold
,
and
of
her
owne
braine
to
lay
him
and
it
under
foot
,
without
the
least
parlee
and
consent
of
his
:
Obeying
Satan
before
him
,
nay
God
himselfe
;
so
that
,
till
she
had
put
all
beyond
question
,
and
past
amendment
,
and
eaten
,
she
brought
not
the
fruit
to
him
to
eate
,
and
so
,
became
a
divell
to
tempt
him
to
eate
;
therefore
the
Lord
strips
her
of
this
robe
of
her
honour
,
Gen.
3.
16.
accursing
her
with
this
penalty
,
that
her
appetite
should
bee
to
her
husband
.
Which
law
is
not
as
the
law
of
the
Medes
and
Persians
,
(
for
that
must
alter
)
but
a
Law
which
bred
a
Law
,
an
instinct
of
unequall
inferiority
,
and
smote
into
the
heart
of
Eve
,
a
falling
from
her
station
,
and
subjected
her
to
her
husband
.
This
appetite
here
spoken
of
,
not
onely
meaning
her
weaknesse
of
desire
for
some
speciall
end
,
as
benevolence
,
respect
,
or
the
like
;
but
the
totall
subduing
of
the
bent
of
her
spirit
to
him
,
not
thinking
her
subsisting
enough
without
him
,
but
a
confessed
yeelding
up
of
her
insufficient
selfe
(
and
that
after
a
penall
sort
)
to
depend
wholy
upon
him
.
A
just
hand
of
God
upon
her
,
that
she
who
would
be
Paramount
as
a
Lady
above
him
,
in
sinning
:
should
bee
fetcht
downe
to
a
spirit
of
feare
and
subjection
under
him
whom
she
had
so
basely
dishonored
.
And
from
this
roote
comes
that
of
the
Apostle
,
roofes
.
that
the
woman
sinn'd
,
1
Tim.
2.
13.
and
not
the
man
,
(
meaning
,
not
first
)
she
was
in
the
transgression
:
and
what
then
?
Therfore
let
her
be
subject
.
1
Cor.
11.
7.
Read
the
place
.
The
man
is
the
glory
of
God
,
but
the
woman
of
the
man
:
Therfore
she
ought
to
have
power
on
her
head
,
in
token
of
subjection
and
modesty
.
And
againe
,
I
permit
not
the
woman
to
usurp
authority
over
the
man
,
but
to
be
in
subjection
.
1
Pet.
3.
1.
And
Saint
Peter
,
let
the
women
be
subject
to
their
owne
husbands
,
lest
the
word
be
evill
spoken
of
.
Ephes.
5.
21.
And
to
the
Ephesians
.
Wives
submit
your selves
to
your
husbands
,
as
to
your
head
:
for
he
is
as
Christ
to
the
Church
,
the
saviour
of
his
body
.
1
Pet.
3.
5.
6.
So
Peter
addes
,
As
those
holy
women
formerly
were
in
subjection
to
their
husbands
:
Sara
by
name
to
Abraham
,
calling
him
Lord
:
By
all
these
arguments
these
two
Apostles
(
not
the
one
who
was
married
,
but
the
other
unmarried
)
doe
conclude
the
woman
under
subjection
;
that
without
grudging
,
she
might
resigne
up
her selfe
(
under
God
)
to
her
husband
.
And
doubtlesse
,
if
it
be
asked
,
by
what
commandement
this
subjection
of
the
wife
stands
in
force
,
it
s
doubtlesse
by
the
vertue
of
that
fifth
,
which
imposes
obedience
upon
inferiors
to
their
superiors
(
although
in
divers
degrees
)
with
an
implied
penalty
of
disobedience
.
And
questionlesse
,
if
looke
no
further
,
then
the
sinne
and
curse
it selfe
,
in
the
letter
therof
,
there
is
no
lesse
threatned
to
the
woman
then
such
a
subjection
to
the
man
,
as
had
paine
and
irking
annexed
unto
it
.
Even
as
that
other
penalty
also
annexed
unto
it
,
of
breeding
and
travaile
,
extendes
to
a
mortall
paine
and
pinch
,
as
considered
in
it selfe
.
In
it selfe
I
say
:
for
notwithstanding
all
this
,
the
Lord
our
mercifull
and
indulgent
father
,
in
and
through
the
mediation
of
Christ
,
hath
in
great
favour
asswaged
and
released
the
rigor
and
measure
of
these
penalties
,
I
have
else
where
treated
hereof
.
If
the
common
favour
of
Christ
our
Redeemer
,
Ca●ech
.
in
part
.
1.
and
3.
article
.
had
not
eased
whole
mankind
from
the
excesse
of
all
sorts
of
penalties
,
what
were
the
life
of
man
,
but
desolation
and
misery
?
But
in
meer
pity
to
the
accursed
creature
,
weltring
under
her
punishment
,
as
a
man
wounded
lies
wallowing
in
his
blood
,
the
Lord
Iesus
hath
brought
things
to
a
Reconcilement
,
both
in
heaven
and
earth
.
So
,
that
the
heavens
heare
the
earth
,
Colos.
1.
●0
.
the
earth
the
creatures
,
and
they
man
:
who
else
should
subsist
.
Hos.
2.
21.
2●
.
If
the
Oxe
,
Horse
,
Asse
,
and
other
beasts
,
which
by
mans
sinne
are
of
subjects
,
turn'd
rebels
against
him
,
and
bereft
him
of
his
Lordship
,
were
not
againe
retracted
to
some
useful
subjection
,
who
should
come
neer
them
?
But
now
their
rebellion
to
us
is
moderated
,
and
a
shaddow
of
our
Lordship
over
them
restored
,
not
to
the
godly
only
,
but
wholy
to
the
nature
of
man
:
He
hath
recollected
all
things
both
in
heaven
and
earth
by
Christ
.
by
whose
industry
,
the
wildest
are
tamed
.
I
say
,
by
a
common
fruit
of
the
superabounding
merit
of
Christ
.
Such
is
the
release
of
this
penalty
of
women
:
for
though
for
their
abusing
the
end
of
their
creation
by
hurting
&
destroying
him
,
whose
helpers
they
were
created
to
be
;
the
Lord
abased
them
to
a
low
degree
of
inferiority
to
the
man
,
Col.
1.
20.
and
that
justly
:
yet
through
Christ
,
this
extremity
is
dispenced
with
,
and
reduced
to
a
tolerable
mediocrity
for
the
ease
of
womankind
.
So
that
God
can
make
that
a
royall
and
honorable
equality
(
after
a
sort
)
which
sin
made
a
yoak
of
tedious
slavery
.
But
to
the
Elect
it
s
far
better
;
Notwithstanding
,
through
bearing
of
Children
,
she
shal
be
saved
,
if
she
continue
in
faith
,
holynes
,
and
modesty
:
that
is
,
her
curse
becomes
a
blessed
occasion
of
salvation
.
So
in
this
point
of
subjection
:
it
be
comes
an
wholesome
meane
to
humble
the
soule
under
the
mighty
hand
of
God
,
and
the
guilt
of
her
nature
,
and
so
to
drive
her
to
Christ
.
And
not
so
alone
,
but
is
a
continuall
holder
downe
of
her
soule
under
subjection
to
God
,
in
the
course
of
her
conversation
.
And
both
make
her
in
this
religious
awe
and
subjection
to
her
husband
,
so
much
the
more
pretious
in
the
eye
of
God
,
and
all
that
know
her
.
Lo
a
penalty
made
an
ornament
,
very
highly
esteem'd
of
God
.
And
as
for
those
women
,
who
feare
not
God
,
Pet
3.
4.
yet
this
indulgence
of
providence
,
if
it
be
not
a
meane
to
breake
their
hearts
,
and
to
seeke
further
to
get
a
part
in
Christs
peculiar
redemption
of
the
Elect
:
it
shal
be
(
doubtlesse
)
a
double
aggravating
of
their
condemnation
.
Reas.
3
Now
for
the
third
reason
of
the
point
,
why
the
woman
should
for
her
part
doe
to
the
uttermost
to
grace
&
improve
the
married
condition
,
Hereby
she
preserves
the
honor
of
her
marriage
.
by
beeing
subject
to
her
husband
,
appeares
by
this
,
that
by
subjections
she
preserves
the
honor
of
her
marriage
in
the
integrity
therof
.
She
is
called
the
crowne
of
her
husband
.
The
Crowne
Royall
we
know
,
is
a
rich
thing
,
and
richly
beset
:
all
to
honour
a
true
King
,
when
it
s
set
upon
his
head
in
his
coronation
,
before
all
the
people
.
But
a
woman
made
of
subjection
,
is
of
a
farre
more
pretious
frame
and
mettall
then
a
Crowne
,
or
any
thing
which
goes
to
it
:
and
beeing
set
upon
the
head
of
her
husband
,
honoreth
him
,
not
onely
in
the
day
of
his
marriage
,
but
all
his
life
long
,
in
the
eyes
of
all
that
behold
her
.
No
crowne
glads
the
heart
of
a
King
,
so
as
shee
makes
glad
the
heart
of
her
husband
.
He
is
her
King
and
Lord
,
though
he
should
want
this
Crowne
;
for
it
s
not
a
wives
rebellion
,
which
can
devest
him
of
his
authority
,
and
honor
,
in
point
of
right
:
he
may
he
a
poore
pittyed
King
,
for
lacke
of
this
Crowne
,
but
in
right
,
he
is
a
King
neverthelesse
:
having
his
Crowne
deteined
by
violence
from
him
,
and
woe
to
them
that
deteyne
the
Crowne
from
the
naturall
Prince
:
exposing
the
person
of
so
sacred
an
one
(
whom
God
hath
made
honorable
)
to
reproach
and
dishonor
;
So
here
.
God
will
revenge
it
,
and
make
her
that
hath
kept
it
backe
,
to
rue
it
,
and
to
pay
full
deerly
for
her
presumption
.
But
when
this
Crowne
is
added
to
the
heade
of
a
lawfull
King
,
then
is
his
honor
made
up
to
the
full
;
&
such
honor
is
a
wife
subject
to
her
husband
.
Not
as
a
Crown
above
but
upon
his
head
:
her
honor
is
not
in
being
a
Crowne
aloft
,
but
upon
&
for
the
husband
;
She
is
no
Crowne
of
her selfe
,
but
in
respect
of
him
whom
she
honors
:
receving
back
as
much
honor
from
that
head
which
she
Crowns
,
as
she
affoards
unto
it
.
Neither
,
is
the
honor
of
such
a
marriage
betweene
themsel
.
alone
,
(
for
honor
is
rather
in
the
power
of
the
honorer
,
then
the
honored
)
but
also
it
reacheth
to
many
others
;
Ruth
.
3.
11.
we
see
it
in
Ruth
married
to
B●az
.
All
the
children
of
my
people
,
knoweth
thee
to
bee
a
vertuous
woman
,
and
him
an
happy
husband
in
her
,
praying
for
them
(
as
indeed
it
fell
out
)
that
they
might
do
well
in
Ephratha
,
&
be
famous
in
Bethlem
.
How
can
a
marriage
betweene
an
understanding
head
and
a
subject
wife
,
chuse
but
be
honorable
?
who
can
smoother
the
honor
of
such
Couples
,
or
judge
whether
of
the
two
,
is
more
succesfull
in
either
?
or
who
wisheth
not
,
it
were
his
owne
case
,
or
the
case
of
any
whom
he
loveth
,
to
be
married
to
a
wife
so
qualified
?
And
well
they
may
;
for
as
it
is
rare
to
meete
with
such
couples
,
so
,
the
Commodity
which
they
procure
each
to
other
,
exceedes
all
commendation
.
All
this
considered
,
a
woman
should
be
much
too
blame
to
desert
her
duty
in
this
case
,
and
to
lay
the
honour
of
her
Marriage
in
the
dust
.
What
is
then
this
subjection
,
Subjection
what
it
is
?
and
wherin
standes
it
?
For
the
former
I
say
its
such
a
convincement
of
spirit
in
the
woman
touching
the
equity
of
Gods
ordinance
,
(
and
her
Penalty
in
speciall
:
)
as
causeth
,
both
a
falling
downe
of
heart
in
humility
to
God
,
and
her
husband
;
and
in
her
conversation
to
acknowledge
&
practize
all
such
reverence
,
as
be
cometh
her
head
.
By
this
description
,
it
may
appeare
,
in
what
particulars
this
subjection
standes
:
to
wit
,
cheefly
in
the
spirit
of
the
wife
,
Subjection
two-fold
.
and
nextly
in
her
demeanure
,
The
former
is
that
same
,
wherof
St.
Peter
speakes
of
.
1.
Pet.
3
4.
The
meeknes
of
the
hidden
man
of
the
heart
,
of
an
incorrupt
and
quiet
spirit
,
which
with
God
is
much
set
by
.
He
meaneth
an
inward
principle
of
subjection
of
the
heart
,
Of
the
spirit
.
which
is
first
given
up
to
God
,
purged
of
selfe
and
Pride
,
(
the
seede
of
unsubjection
)
and
then
to
the
husband
,
for
his
sake
.
Although
a
woman
have
all
outward
accomplishments
this
way
,
yet
,
if
her
outward
subjection
begins
before
her
inward
(
as
many
womens
doth
)
it
will
vanish
at
last
,
as
a
lampe
for
lacke
of
oile
.
No
framing
of
a
woman
,
by
most
exquisite
education
,
outward
forming
of
the
bodie
to
delicate
behavior
and
semblance
of
subjection
,
can
compasse
this
,
no
more
then
an
Ape
can
attaine
the
qualification
of
Reason
.
No
artificiall
respectivenesse
of
the
eye
,
the
curtesie
of
body
,
the
silence
or
composure
of
the
tongue
,
or
the
like
,
can
secure
an
husband
of
subjection
,
except
all
these
be
acted
from
an
heart
of
subjection
,
through
the
conscience
of
the
duty
.
But
,
if
the
principle
be
sound
,
and
an
heart
fearing
God
,
awed
by
a
command
,
issuing
from
Christ
his
love
&
a
willing
mind
,
not
from
necessity
,
credit
,
or
restreint
(
which
will
go
farre
,
&
make
a
great
shew
)
then
is
this
duty
well
planted
,
&
wil
endure
.
What
is
al
that
Mi●olls
bewitching
love
to
David
,
(
which
forced
him
to
sende
for
her
long
after
her
separation
)
to
that
one
basenesse
,
2.
Sam.
6.
20.
That
shee
despised
him
in
her
heart
?
The
woman
then
,
must
set
up
her
husband
there
,
and
shrine
him
in
the
secret
of
her
heart
;
and
then
,
all
her
externall
subjection
will
flowe
sweetly
,
fully
,
constantly
,
without
grudging
,
and
sit
comely
as
a
garment
fit
for
the
body
.
Object
.
But
,
it
wil
be
objected
,
There
is
no
rule
so
generall
,
but
it
admits
exception
.
Women
confesse
,
that
,
as
the
case
may
stand
,
and
as
the
husband
may
deserve
by
his
great
learning
,
wisedome
,
gifts
,
grace
,
art
,
experience
,
or
like
abilities
,
some
woman
might
be
content
to
resigne
up
her selfe
to
her
husband
,
and
be
subject
to
him
,
as
to
her
head
.
But
,
as
for
ordinary
husbands
,
whose
deserts
are
small
,
and
their
defects
great
,
(
perhaps
in
some
,
or
in
most
respects
mentioned
)
it
would
prove
an
hard
taske
for
a
woman
so
farre
to
deny
her selfe
,
Answer
.
as
to
be
subject
.
To
which
I
answere
,
God
is
not
the
God
of
confusion
;
Husbands
though
but
meanlye
parted
,
deserve
subjection
by
the
Ordinance
.
he
puts
this
burden
of
subjection
upon
no
woman
,
who
takes
not
the
yoke
of
marriage
upon
her selfe
;
which
the
Lord
doth
force
upon
none
,
but
allowes
each
woman
,
to
be
her
owne
Refuser
,
and
to
chuse
for
her selfe
(
if
she
can
)
such
a
man
,
as
she
can
yeeld
subjection
unto
,
for
the
excellencie
of
Gods
image
which
shee
beholdes
in
him
.
And
there
is
no
more
then
needes
,
in
this
caution
,
to
prevent
that
base
and
carnall
disdaine
,
which
else
might
arise
in
her
heart
,
against
her
husband
,
to
wit
,
when
she
shall
meet
with
an
object
of
dishonor
,
and
find
little
to
provoke
due
respect
towardes
him
:
I
say
,
the
Lord
,
who
knowes
,
that
the
spirit
that
is
in
man
lusts
after
envie
and
scorne
,
would
have
this
disease
prevented
to
the
uttermost
,
that
so
subjection
might
seeme
not
to
come
from
necessity
,
but
from
free
will
.
But
yet
,
still
I
say
,
if
a
woman
will
balke
such
a
command
,
and
,
either
out
of
a
present
humor
,
or
out
of
a
carnall
conceit
(
at
first
)
that
shee
can
lead
and
rule
a
simple
man
at
her
pleasure
(
which
after
shee
findes
an
harder
Theme
then
she
wist
)
shall
snare
her selfe
with
such
an
husband
as
shee
cannot
deeme
worthy
of
the
honor
of
her
heart
:
in
this
case
,
I
will
wonder
that
shee
would
snare
her selfe
with
such
a
one
:
but
being
maried
to
her
,
I
will
presse
upon
her
,
the
like
duty
of
subjection
,
as
if
he
were
the
most
complete
husband
of
a
thousand
:
like
(
I
say
)
for
kind
,
although
not
for
measure
.
For
,
tell
mee
,
poore
woman
,
who
thus
cavillest
,
what
is
it
,
which
God
hath
aym'd
at
in
this
Ordinance
?
at
thine
owne
endes
,
or
his
owne
?
and
thy
husbands
?
Art
thou
,
so
simple
,
as
to
imagine
,
when
God
hath
imposed
a
yoke
upon
thee
,
to
tame
thy
Rebellion
;
that
he
will
(
at
thy
instance
)
turne
it
to
a
Contentment
of
thy
selflove
?
what
singular
thing
dost
thou
in
submitting
thy selfe
to
excellencies
and
parts
in
an
husband
?
Is
it
not
for
thy selfe
!
And
who
shall
finde
out
such
an
husband
for
thee
,
whom
thou
mayst
not
except
against
,
as
defective
in
some
kynd
or
other
?
Know
then
,
that
God
hath
ordeyned
subjection
to
an
husband
,
as
an
husband
,
b●e
he
what
he
may
(
he
is
such
an
one
as
thou
hast
though
fit
)
and
therfore
one
whom
God
hath
thought
fit
to
receive
thy
subjection
.
If
he
have
but
indifferent
parts
,
and
abilities
,
and
not
many
mens
gifts
united
in
one
,
then
consider
,
he
hath
but
the
defects
of
one
.
And
who
art
thou
,
O
woman
,
hast
thou
the
perfections
of
many
women
?
Therfore
looke
upon
thine
owne
defects
,
and
thy
husbands
wil
be
overseene
.
Count
thine
owne
parts
but
ordinary
,
and
thine
husbands
will
be
tolerable
.
Enlarge
his
a
little
,
and
diminish
thine
owne
,
and
so
thou
shalt
meet
in
the
halfe
way
,
and
make
some
equality
.
But
howsoever
,
God
hath
set
thee
in
place
of
subjection
,
howsoever
:
eyther
to
a
man
of
worth
,
for
his
desert
,
or
to
a
man
worthlesse
,
for
conscience
sake
,
and
for
the
sake
of
him
who
hath
subjected
thee
.
If
thou
obey
for
a
Command
sake
,
there
is
thanke
,
or
if
not
,
then
for
necessity
sake
,
and
wo
to
thee
in
both
respects
,
if
thou
be
not
subject
.
A
Minister
is
commanded
to
preach
and
watch
for
Conscience
sake
,
not
for
living
,
or
by
Respects
:
A
subject
hath
not
that
name
for
that
he
obeyes
those
Lawes
of
his
Prince
which
please
him
,
but
because
his
Prince
Commandes
,
except
he
will
endure
the
penalties
annexed
:
If
then
either
a
Minister
,
or
Subject
will
looke
at
God
,
whether
gayne
or
no
gaine
,
whether
good
Prince
or
unjust
,
and
obey
,
or
els
woe
to
both
:
then
looke
also
thou
woman
at
the
bare
command
of
God
;
dispence
not
thou
where
God
doth
not
.
The
same
power
that
is
in
Commanding
all
to
obey
their
Parents
,
forbidding
all
to
worship
Idols
,
to
commit
sacriledge
;
that
same
I
say
chargeth
all
wives
be
subject
,
forbiddeth
them
Rebellion
.
Now
yet
I
will
not
deny
,
Exceptions
in
some
cases
against
the
womans
subjection
.
but
there
is
an
exception
to
some
kind
of
subjection
.
If
thy
husband
stretch
his
authority
beyond
Gods
bounds
then
and
onely
then
,
thou
art
permitted
to
restraine
thy
subjection
in
that
kind
,
with
yeelding
a
reason
.
It
was
not
the
sinne
of
Vashti
,
(
as
I
take
it
)
that
she
offered
not
her
beauty
and
person
,
In
case
of
unlawfull
commands
.
to
a
vainglorious
ostentation
before
the
multitude
;
for
,
that
might
have
been
a
snare
to
her
as
it
was
to
others
:
but
that
she
subjected
not
her selfe
so
farre
,
as
was
meet
,
to
goe
to
the
King
,
and
to
acknowledge
his
Soveraignty
in
all
lawfull
,
meet
things
,
to
give
a
modest
reason
of
her
refusall
,
promising
to
submit
her selfe
in
all
other
.
Even
so
here
.
Though
the
wife
bee
tied
,
both
in
all
direct
charges
of
God
,
and
in
all
other
which
repugne
not
,
I
meane
in
things
pure
,
comely
,
and
good
report
;
yet
if
her
husband
will
try
her
in
the
contrary
,
shee
must
in
all
humble
modesty
refuse
,
and
say
,
whether
it
bee
meet
herein
to
obey
God
or
you
,
judge
yee
.
So
that
,
herein
there
must
be
wise
caution
used
,
that
neither
she
streighten
her
husbands
power
,
nor
yet
enlarge
her
husbands
tyrannie
,
of
her
obedience
to
it
.
For
(
to
digresse
a
little
)
not
only
the
husband
may
presse
the
subjection
of
a
wife
in
things
arbitrary
,
but
even
in
the
omission
of
some
commands
.
An
example
of
both
wil
cleer
it
.
Two
fashions
of
Apparrel
are
offered
to
a
woman
,
equally
decent
and
modest
:
she
inclines
to
the
one
,
he
to
the
other
.
It
were
his
discresion
herein
,
to
yeeld
to
her
,
the
choice
of
her
fashion
:
howbeit
,
if
he
will
hearken
to
no
reason
,
but
urge
upon
her
his
fashion
,
she
must
be
obedient
and
denie
her
owne
,
for
conscience
sake
.
Againe
,
put
case
the
husband
requires
his
wife
at
such
a
time
,
to
forbeare
the
hearing
of
a
good
sermon
,
and
to
heare
another
at
another
congregation
;
or
to
forfeit
the
hearing
of
the
word
,
upon
such
a
Sabbath
day
,
although
in
generall
hee
oppose
neither
hearing
the
word
,
nor
keeping
a
Sabbath
in
the
same
kind
and
place
;
although
its
true
,
that
the
charge
of
hearing
and
keeping
of
Sabbaths
,
is
Gods
:
yet
because
these
Commands
tie
not
to
every
time
and
place
,
and
may
in
some
cases
be
omitted
,
therefore
,
let
the
husband
looke
to
himselfe
how
safely
he
restreines
her
of
her
liberty
(
lest
God
curse
his
usurpation
)
or
otherwise
;
and
stand
to
his
owne
adventures
;
But
since
such
a
restreint
may
possibly
be
lawfull
,
(
though
he
harshly
conceale
it
from
her
)
therefore
shee
must
not
contest
nor
holde
chat
with
her
husband
,
why
he
requires
it
,
but
yeelde
for
the
present
,
and
afterwardes
returne
to
her
liberty
againe
.
But
if
hereby
,
he
encroach
further
,
to
forbid
her
the
Ordinances
,
shee
must
disobey
.
Onely
in
a
case
of
particular
abstinence
,
she
must
thinke
thus
,
my
husband
sees
cause
of
such
a
charge
,
I
will
not
descant
,
if
he
should
offend
,
yet
I
will
not
rebell
,
so
long
as
any
good
construction
may
be
made
of
it
,
but
meekly
stoope
and
obey
.
I
might
be
endlesse
in
instances
;
I
deny
not
,
but
many
a
good
wife
mismatcht
and
put
upon
sundry
extremities
,
is
to
be
pittied
and
praid
for
:
but
not
therfore
to
release
her selfe
from
subjection
and
breake
all
cordes
in
sunder
,
because
unpleasing
to
the
flesh
.
1.
Pet.
3●
.
2.
As
St.
Peter
telles
them
,
They
must
strive
for
so
blamelesse
a
conversation
,
and
subjection
towardes
their
husbands
,
though
rude
and
churlish
,
as
may
cause
them
to
magnifie
the
truth
of
God
,
and
justifie
their
Obedience
,
and
wish
themselves
in
like
condition
with
them
,
in
the
day
of
their
visitation
.
Looke
up
therfore
to
God
&
yeeld
to
many
unwelcome
services
(
if
they
be
not
directly
sinfull
,
but
abhorring
to
have
the
least
fellowship
with
them
,
as
he
said
,
Into
their
counsell
,
let
not
my
soule
come
.
)
If
thou
be
pressed
to
any
base
thing
,
which
conscience
starts
at
,
as
to
keepe
loose
company
,
to
weare
garish
apparel
,
to
traduce
the
godly
,
or
what
else
soever
indecent
and
impure
;
forfeit
the
pleasing
of
thy
husband
on
earth
,
and
please
a
better
in
heaven
:
who
will
bring
forth
his
doves
from
the
crocky
pots
,
and
that
with
honor
,
when
they
commit
themselves
to
him
,
in
their
innocency
.
Wheras
flattering
and
temporising
women
,
who
in
shew
will
hold
with
God
,
but
yet
keep
quarter
with
ungodly
husbands
for
their
own
ends
;
shall
at
last
be
detected
for
hypocrites
and
rewarded
with
reproach
and
dishonor
.
I
shall
insist
in
the
next
Chapter
in
another
Exception
,
Further
qualification
of
the
womans
Subjection
.
which
allowes
a
woman
such
a
libertie
in
Gods
matters
with
her
husband
,
as
to
prompt
and
occasion
unto
him
Christian
speech
,
good
counsell
,
with
modestie
and
in
season
:
for
the
subjection
we
treate
of
,
is
not
flavish
but
equall
&
royall
in
a
sort
,
In
prompting
the
husband
with
Religions
Counsell
.
as
I
have
noted
:
But
to
go
on
:
Shee
is
not
so
to
be
subject
as
if
in
all
cases
,
she
ought
alike
to
stand
or
fall
at
the
barre
and
prerogative
of
her
husbands
will
:
Some
cases
fall
out
betweene
them
of
greater
difficulty
,
doubt
and
danger
,
then
ordinary
:
such
as
extend
to
the
hazarde
of
estate
,
children
,
yea
liberty
and
life
it selfe
.
In
cases
of
difficulty
and
hazard
.
In
such
cases
,
(
if
they
be
but
arbitrary
)
as
removall
from
present
dwelling
,
upon
great
charge
and
losse
,
or
,
to
places
of
ill
health
,
ill
neighbors
,
with
losse
of
Gospell
;
long
voyages
by
sea
,
to
remote
Plantations
,
or
in
the
sudden
change
of
Trades
,
or
venturing
of
a
stocke
upon
some
new
project
,
lending
out
,
or
borrowing
of
great
sums
,
avoyding
of
debts
,
setling
of
estate
,
providing
for
children
,
costly
buildings
,
great
enterteynments
beyond
ability
,
or
such
like
instances
,
wherin
the
woman
is
like
to
share
as
deep
in
the
sorrow
,
if
not
more
,
then
the
husband
;
reason
good
shee
should
share
in
the
advise
,
and
not
be
compelled
to
obey
perforce
.
An
husband
perhaps
in
such
cases
may
necessitate
his
wife
to
yeeld
,
but
he
doth
her
the
more
wrong
,
for
God
in
such
cases
leaves
her
to
her
freedome
.
Could
a
Martyr
in
Queene
Marles
dayes
compell
his
wife
to
suffer
in
the
same
cause
with
himselfe
,
although
both
were
of
the
same
judgment
?
No
:
for
her
Conscience
was
her
owne
,
and
his
measure
might
(
haply
)
exceed
hers
,
many
degrees
,
both
in
knowledge
,
faith
and
Courage
.
It
hath
bine
by
some
very
strangely
determined
,
that
if
an
husband
be
resolved
upon
a
remote
plantation
,
the
wife
must
follow
,
by
hand
and
by
head
.
But
,
under
correction
it
s
neither
so
nor
so
:
headship
is
not
given
the
husband
to
destroy
,
but
to
helpe
and
edifye
.
She
hath
a
judgement
to
inform
as
well
as
he
,
&
must
see
her
groundes
cleere
as
wel
as
he
:
she
must
have
leasure
&
tyme
,
to
deliberate
of
it
,
as
well
as
he
,
till
she
be
resolved
,
that
she
may
do
that
in
faith
,
which
shee
doth
.
Therfore
(
with
modesty
and
discretion
)
it
s
allowed
her
to
deliberate
,
to
alledge
her
reasons
by
her selfe
,
or
by
her
friends
,
submitting
them
to
the
judgement
of
wiser
then
her selfe
,
and
as
shee
shal
be
cast
and
adjudged
,
so
to
deny
her selfe
and
obey
either
way
.
And
when
Gods
will
is
made
knowne
,
eyther
he
or
shee
,
are
to
rest
,
without
further
distemper
each
with
other
?
Meane
while
,
the
husband
is
not
to
insult
,
threaten
,
and
domineer
over
her
as
a
Lord
,
who
had
his
wives
will
captived
to
his
owne
:
neither
to
desert
and
depart
from
her
in
a
desperate
way
,
but
by
all
loving
waies
tenderly
to
draw
her
,
and
convince
her
by
the
strength
of
reason
,
and
the
bowells
of
compassion
.
God
speakes
not
now
by
lively
voice
from
heaven
,
in
such
doubtfull
cases
,
as
once
he
pleased
to
doe
in
times
past
.
Sara
therby
knew
Gods
will
in
her
jorne
is
too
and
fro
,
as
well
as
Abraham
,
and
had
his
promise
of
protection
,
aswell
as
he
:
therfore
her
Subjection
ties
not
women
in
like
adventures
,
now
,
as
then
.
But
now
doubtfull
cases
must
be
scanned
and
determined
,
according
to
the
neerest
that
Scripture
,
or
reason
import
:
that
so
,
her
obedience
may
rather
flow
from
consent
,
then
compulsion
.
Thus
,
Branch
2d
I
have
sayde
more
of
the
first
branch
,
then
I
had
intended
to
do
;
Subjection
of
practice
wherin
three
particulars
.
not
so
properly
,
as
necessarily
,
to
spare
my selfe
a
labour
in
another
place
:
let
me
now
sound
retreat
to
my
readers
thoughts
:
and
come
to
the
second
branch
of
my
division
,
that
is
,
the
subjection
of
the
womans
practice
.
Which
,
although
it
be
but
a
shadow
without
the
other
;
yet
that
must
not
pass
for
the
whole
paiment
of
the
debt
;
for
,
who
may
not
say
,
their
heart
is
good
this
way
,
when
as
their
conversation
shews
it
not
?
But
a
subject
heart
appeares
best
,
when
a
woman
saies
little
of
that
which
is
within
,
but
leaves
to
them
to
judge
,
who
heare
and
see
.
The
1.
And
this
practice
of
the
womans
subjection
,
In
matters
of
God
.
must
appeare
in
these
three
particulars
,
in
matters
of
Gods
worship
,
in
matter
of
the
world
,
and
,
in
her
marriage
converse
.
For
the
first
,
she
is
with
an
awful
and
single
eie
,
and
honouring
heart
,
to
behold
in
her
husband
the
gifts
of
God
;
As
namely
,
that
ability
which
God
hath
given
him
,
to
be
in
Gods
steed
unto
her
,
in
all
things
pertayning
unto
her
soule
;
as
also
to
menage
the
services
of
God
with
her
,
either
in
the
family
or
apart
;
as
to
reade
the
word
judiciously
,
to
catechize
and
informe
in
the
grounds
of
religion
distinctly
;
to
admonish
the
family
,
against
the
sinnes
,
and
exhort
inferiors
to
the
duties
of
their
order
and
condition
,
wife
,
children
,
so
jorners
,
servants
.
I
say
,
she
ought
so
to
observe
Gods
image
in
these
gifts
of
her
husband
,
as
to
feel
no
spirit
in
her
to
despise
him
,
to
gain
say
,
to
compare
,
or
censure
them
.
Yea
though
her
own
gifts
be
more
then
ordinary
,
yet
to
conceale
&
suppress
them
in
this
kind
,
(
except
her
husband
shall
at
any
time
desire
to
bee
partaker
therof
in
private
for
his
spirituall
quickning
,
and
then
with
all
humble
self
deniall
to
impart
her selfe
with
him
:
)
and
enjoy
them
to
her self
in
subjection
.
Note
it
,
that
the
Apost.
when
he
is
in
the
midst
of
his
urging
this
duty
to
the
wife
,
then
doth
he
touch
this
point
,
saying
,
let
the
woman
learne
in
silence
;
1
Tim.
2.
11.
●2
.
and
,
I
suffer
not
the
woman
to
teach
,
or
usurpe
authority
over
the
man
,
but
to
be
in
silence
.
You
must
note
,
that
in
this
age
,
the
spirit
of
God
was
powred
upon
all
flesh
,
so
that
women
as
well
as
men
had
great
gifts
of
understanding
and
prophecy
vouchsafed
them
:
which
(
no
doubt
)
might
put
them
forward
to
expresse
themselves
before
their
husbands
.
Now
,
if
such
women
,
then
how
much
more
must
ordinary
women
be
subject
in
this
kind
to
their
husbands
?
She
ought
indeed
to
encourage
her
husband
cordially
,
to
proceed
in
such
a
course
,
shewing
it
to
be
the
joy
of
her
heart
,
when
she
sees
him
to
set
up
God
in
the
family
:
She
is
to
remove
to
the
uttermost
,
all
lets
and
stops
,
which
might
offend
;
as
unseasonable
attendance
upon
businesse
(
which
commonly
offers
it selfe
most
,
when
it
least
should
,
also
the
complaints
and
trouble
of
children
:
with
other
occasions
of
the
family
,
as
that
might
by
her
wise
prevention
,
be
cast
upon
other
times
as
wel
.
I
say
,
she
is
wisely
to
procure
the
opportunities
of
worship
;
but
he
is
to
menage
and
performe
them
:
She
being
within
doores
,
must
take
it
her
part
to
prepare
and
forelay
the
seasons
,
for
her
husbands
better
ease
and
content
in
these
duties
:
a
wise
houswife
will
bee
alwaies
beforehand
in
her
businesse
,
that
so
the
house
may
be
empty
,
swept
,
and
garnished
for
God
to
come
in
.
She
must
abhorre
(
as
I
said
before
)
to
justle
and
shoulder
out
the
solemne
matters
of
God
,
yea
or
to
cut
them
off
by
the
middle
,
and
contract
them
,
by
the
colourable
pretences
of
other
matters
.
So
tedious
in
her
dressing
and
trimming
,
that
a
pin
must
not
be
awry
,
so
sluggish
and
lateward
in
her
uprising
,
so
curious
about
her
childrens
addressment
,
so
tedious
in
her
manifold
proclamations
and
turnagaines
,
that
it
would
yrke
any
Christian
husband
to
suspend
Gods
worke
upon
such
fooleries
,
and
yet
either
it
must
be
so
,
or
worse
.
No
no
,
accompt
these
things
bables
in
respect
of
the
other
;
that
one
thing
necessary
:
learne
to
outgrow
all
such
old
customes
as
base
,
in
Gods
esteeme
.
The
divell
will
never
suffer
a
woman
to
want
bones
to
throw
in
the
way
of
duty
,
if
he
spie
a
mind
ready
to
admit
them
.
If
any
part
must
needs
lose
,
let
the
worlds
part
be
the
loser
.
Subjection
to
the
husbands
,
will
first
begin
with
God
:
setting
him
up
,
and
affording
him
his
due
.
Nothing
will
more
encourage
a
religious
husband
,
to
be
strict
and
careful
in
his
way
,
then
when
he
sees
his
wives
zeale
in
this
kind
:
nor
more
dismay
and
enfeeble
him
,
then
the
slacknes
and
indifferency
of
the
wife
,
that
she
is
so
far
from
forgetting
herself
for
God
,
that
she
will
not
afford
him
that
regard
which
lies
within
her
place
to
expresse
.
But
what
then
(
will
some
say
)
is
the
wife
then
wholy
out
off
from
the
officiating
of
worship
,
How
far
the
wife
may
undertake
the
service
of
God
in
her
family
.
in
her
family
?
I
answer
,
she
hath
a
great
worke
of
it
,
to
seeke
God
constantly
by
her selfe
apart
,
at
times
meet
:
and
,
if
her
family
consist
of
her
owne
sex
,
she
may
like
Ester
with
her
owne
maides
,
in
the
absence
of
her
husband
pray
with
,
and
teach
her
family
,
and
children
,
besides
the
private
respect
she
oweth
them
out
of
the
act
of
worship
.
But
(
will
some
say
)
is
she
so
straighted
,
that
in
no
respects
she
may
performe
these
duties
in
the
presence
of
the
other
sex
in
the
family
?
or
of
her
owne
husband
,
as
the
case
may
require
?
Answ.
I
answer
,
touching
her
servants
the
case
is
lesse
difficult
,
being
her
inferiors
as
well
as
her
husbands
,
and
so
she
doing
the
duty
of
a
Governor
to
them
,
she
is
discharged
,
especially
they
being
unable
,
ignorant
,
or
unmeet
to
bee
so
occupied
,
and
ready
to
pearke
up
and
trample
the
Authority
of
the
woman
under
feet
,
by
such
occasions
.
But
,
touching
the
husband
,
Y●t
with
Cautions
.
although
the
case
be
more
difficult
,
yet
I
doubt
not
,
but
she
may
also
before
him
,
aswell
as
the
other
,
performe
these
duties
,
if
these
cautions
bee
observed
;
For
why
?
serving
of
God
in
it self
can
hinder
no
subjection
,
but
rather
further
it
,
in
a
lowly
and
humble
spirit
,
privy
to
her
owne
infirmities
,
Caution
.
1.
onely
marke
how
?
First
she
may
attempt
it
,
in
case
of
utter
insufficiency
of
parts
in
her
husband
,
I
meane
knowledge
and
understanding
.
2.
In
case
of
invincible
defects
of
expression
and
utterance
in
the
husband
.
3.
And
much
more
,
when
there
is
an
utter
loosenes
and
carelesnes
in
him
to
look
after
it
,
much
more
a
vicious
contempt
,
so
that
(
as
far
as
lieth
in
him
)
the
worke
were
like
to
be
quite
cashierd
out
of
the
family
:
4.
If
her
husband
do
allow
her
with
all
cheerfulnesse
,
or
request
her
to
undertake
it
,
for
Conscience
,
or
if
not
,
yet
bee
content
to
give
way
to
it
upon
reasonable
termes
,
of
connivence
:
yea
,
though
not
so
equall
termes
,
but
with
some
lowring
,
and
with
breakings
out
now
and
then
,
or
upbraydings
of
her
;
yet
not
forbidding
and
opposing
,
she
must
rather
undergoe
some
brunts
for
God
and
her
family
,
and
beare
them
as
meekly
as
shee
can
,
then
under
such
pretence
to
abandon
the
duty
.
But
,
if
he
bee
willing
,
and
able
,
though
perhaps
unqualified
for
grace
,
shee
must
not
encroach
upon
the
office
and
disauthorise
her
husband
:
but
by
all
sweete
meanes
accepting
that
which
is
,
and
covering
defects
,
to
draw
him
forward
to
that
which
is
not
,
in
token
of
an
heart
truly
subject
.
5.
If
she
(
beside
,
her
ablenesse
to
performe
it
)
bee
also
,
qualified
with
singular
modesty
,
and
humility
,
awe
and
reverence
,
both
of
God
and
his
Angells
,
and
her
husband
,
whose
presence
should
alwaies
be
solemne
,
and
ballance
her
spirit
to
sobernesse
and
subjection
.
Women
denied
this
libertie
must
be
pacient
.
If
God
denie
her
that
interest
and
Respect
from
her
husband
which
she
deserveth
,
so
that
he
slights
her
parts
,
despises
her
graces
,
and
will
by
no
meanes
endure
her
Service
in
this
kind
;
the
effect
is
sad
,
to
behold
God
cast
out
,
and
the
family
deserted
,
and
exposed
to
ruine
:
But
her
remedie
is
,
rather
to
mourne
in
secret
,
and
by
other
wisedome
to
seeke
the
releefe
of
this
burden
,
then
to
breake
her
boundes
.
On
the
other
side
,
if
these
respects
be
observed
she
may
.
For
the
Lord
ties
none
so
strictly
,
that
either
one
must
do
it
,
to
wit
,
the
Mr.
of
the
family
,
or
none
.
No
no
:
the
Lord
knowes
,
that
oftentimes
he
of
all
other
parts
of
the
household
,
least
beseemes
his
place
;
and
besides
,
if
the
head
of
the
family
himselfe
,
even
when
he
is
able
,
yet
for
reasons
may
resigne
up
his
liberty
to
another
,
a
stranger
,
who
probably
may
honor
God
and
profit
the
family
more
,
then
himselfe
,
(
in
which
case
to
stick
to
his
Priviledge
were
a
signe
of
pride
and
singularity
)
much
more
may
he
(
in
the
case
of
usuall
worship
,
when
the
very
substance
of
worship
lies
at
the
stake
)
authorise
the
woman
to
performe
it
.
For
,
although
he
dishonor
his
headship
;
yet
his
ponance
is
just
,
for
his
sin
.
Better
it
is
,
that
he
be
shent
&
shamed
for
his
sin
,
(
especialy
himself
revenging
it
,
)
then
that
God
should
be
barred
of
his
due
;
by
both
his
&
her
withdrawing
the
duty
,
&
the
whole
Family
wanting
the
ordinances
.
It
was
Gods
Lawe
,
that
,
if
the
Servant
would
willingly
abase
himself
to
slaverie
,
his
eare
was
to
be
boared
:
but
his
Mr.
Exod.
21.
6.
was
not
to
lose
his
advantage
.
And
the
wife
is
as
well
the
Mother
,
as
the
man
,
the
father
of
the
family
:
She
is
a
parte
of
the
householdes
head
,
as
the
husband
is
the
wives
head
.
Now
if
she
be
free
from
the
dominion
of
her
head
,
then
is
shee
the
whole
head
of
the
family
,
and
returnes
to
her
priviledge
:
so
that
without
,
checke
or
controll
shee
may
(
being
fitted
)
discharge
the
duty
:
But
if
beeing
a
widow
,
(
never
used
to
it
before
)
she
find
this
new
taske
to
be
over
tedious
to
her
,
then
ought
she
to
resigne
it
to
another
,
as
(
if
shee
bee
of
ability
,
)
to
one
mainteined
for
that
purpose
,
if
not
,
yet
to
such
a
servant
,
as
both
for
parts
and
humblenesse
may
bee
meete
to
take
it
upon
him
,
without
offence
:
for
else
the
remedy
may
proove
worse
then
the
disease
,
through
his
contempt
.
It
beeing
to
conteyne
a
thing
within
bounds
,
when
it
s
out
of
his
Element
.
As
touching
the
husbands
absence
(
as
I
have
said
)
she
may
doubtlesse
more
safely
performe
it
with
the
servants
,
then
in
his
presence
.
If
it
should
be
alledged
,
There
be
in
the
family
,
such
,
as
whom
she
may
resigne
up
the
duty
unto
,
both
for
dexterity
and
humility
,
I
say
little
to
that
for
the
present
,
so
long
as
her
gifts
be
competent
she
is
the
Governesse
,
they
inferiors
,
&
the
sad
effects
in
bold
servants
of
this
course
,
doth
not
a
little
disaffect
me
:
yet
I
will
not
deny
a
lawfulnesse
altogether
for
her
to
resigne
it
,
if
shee
be
advised
to
it
by
them
that
give
counsell
,
as
well
as
by
her selfe
.
But
,
if
such
helps
faile
,
what
should
hinder
her
from
the
cheerefull
and
free
undertaking
of
it
?
And
so
much
for
this
.
Now
secondly
,
2.
Branch
shee
must
also
be
subject
to
him
,
in
matter
of
his
worldly
estate
.
Of
practice
.
Shee
is
not
to
stand
upon
stiffe
termes
,
and
(
as
we
say
)
upon
her
pantofles
with
her
husband
,
Matter
of
the
world
.
touching
her
equality
of
right
to
his
estate
,
and
goods
,
with
himself
:
For
here
,
the
question
is
not
so
much
of
right
,
as
Employment
:
Now
she
must
not
distract
the
common
stocke
from
her
husbands
hand
,
into
her
owne
,
to
occupy
it
at
pleasure
,
to
dispence
the
Charges
of
the
family
,
as
she
listes
,
or
pursing
of
the
Commodity
,
as
well
as
he
:
which
were
to
seeke
a
Quartermastership
with
him
;
and
to
seeke
a
double
,
not
the
single
wealth
of
the
family
jointly
.
No.
Shee
must
know
,
God
is
the
God
of
order
,
both
in
Church
and
family
:
she
must
holde
no
Quarter
with
her
husband
in
this
businesse
.
Two
heades
in
a
family
confound
all
:
her
Providence
must
bee
under
his
,
and
be
directed
by
his
;
running
in
the
same
streame
with
it
,
tending
to
one
Common
wealth
,
purse
,
and
gaine
,
not
her
owne
,
but
his
and
the
families
.
I
say
,
while
the
husband
is
himselfe
:
for
else
,
hee
being
disabled
either
by
age
,
or
infirmities
,
or
some
sudden
distemper
by
Gods
hand
,
which
suffer
it
not
:
shee
is
to
set
to
her
shoulders
to
the
uttermost
,
rather
then
the
state
of
the
family
be
perverted
.
I
adde
also
,
if
he
being
a
man
carried
by
his
in
ordinate
lusts
,
Limitations
of
subjection
in
worldly
things
.
and
feeling
himselfe
to
suffer
his
estate
to
decay
,
shall
permit
her
to
looke
into
the
affayres
of
the
family
,
(
there
beeing
no
child
nor
other
to
be
trusted
)
she
may
lawfully
undertake
the
Charge
,
rather
then
commit
the
ship
to
wind
and
wether
.
Moreover
,
I
doubt
not
but
the
wife
,
so
far
as
her
skill
reacheth
,
beeing
endued
with
a
gift
and
skill
in
some
mystery
,
which
her
husband
is
not
,
especially
the
husband
beeing
ydle
and
slothfull
to
improove
his
owne
stocke
,
or
perhaps
having
embesseled
it
alreadie
:
may
be
occupied
in
that
calling
of
hers
:
provided
that
she
be
comptable
to
her
husband
,
whose
stocke
she
occupies
:
For
,
Prov.
31.
if
she
occupy
a
borrowed
stocke
,
she
is
praise-worthie
for
her
industrie
,
but
comptable
onely
to
her
creditors
:
in
such
a
case
,
if
she
share
with
him
so
farre
as
to
keep
him
from
beggery
,
it
s
enough
,
for
shee
aymes
at
the
support
of
her
family
.
One
thing
more
I
adde
,
if
the
husband
shall
allow
his
wife
to
undertrade
with
him
,
that
is
,
for
her
owne
vailes
and
content
to
use
some
petty
stocke
for
her
owne
advantage
:
so
there
be
no
prejudice
hereby
done
to
her
other
Huswifery
in
family
,
nor
to
her
husbands
stocke
,
she
may
lawfully
accept
the
kindnesse
,
provided
that
in
the
defect
of
her
owne
skill
,
she
be
guided
by
his
counsell
,
to
prevent
dammage
,
and
improve
her
gaines
to
the
right
endes
,
not
the
maynteyning
of
sin
in
her selfe
,
or
hers
.
But
,
setting
these
and
the
like
limitations
aside
,
shee
must
be
wholly
in
all
her
course
for
him
,
&
his
endes
;
Expecting
from
his
wisedome
and
love
,
such
recompence
as
is
meet
,
for
her
honest
support
and
mayntenance
.
I
am
not
ignorant
,
that
many
husbands
some
for
sloth
,
others
to
avoid
their
wives
discontents
,
supposing
to
allay
their
fiercenesse
of
spirit
by
resigning
their
right
,
others
,
under
other
color
of
Ministeriall
,
or
burdensome
service
,
have
,
and
do
,
put
the
bridle
of
providence
,
into
their
wyves
hand
:
(
and
that
,
when
as
none
of
the
former
cautions
do
require
it
:
)
but
whether
this
swerving
from
the
Ordinance
,
hath
not
weakned
their
Headship
,
animated
the
woman
to
an
excesse
ofspirits
,
causing
that
nature
which
of
it selfe
is
too
forward
,
to
waxe
more
insolent
;
let
experience
judge
.
Inferiority
is
readie
to
despise
authority
,
if
occasioned
:
sin
is
out
of
measure
unbridled
:
easilier
held
off
from
the
occasion
,
then
restreyned
under
the
occasion
.
Besides
,
that
the
husbands
hand
is
cut
off
,
as
it
were
by
the
wives
Mortmayne
(
for
many
wives
peark
up
to
meddle
with
the
estate
,
suspecting
that
their
husbands
are
more
ready
to
do
good
then
themselves
)
from
that
bounty
,
which
both
his
place
and
will
would
admit
.
Quest.
But
here
likewise
a
question
is
made
,
whether
it
agree
with
the
wyves
subjection
,
May
the
woman
of
her selfe
give
to
Charitable
uses
?
to
give
to
good
and
charitable
uses
,
of
her
owne
accord
?
that
is
,
without
the
husbands
consent
?
Answ.
To
which
I
answere
,
That
the
seasons
of
weldoing
are
to
be
distinguished
.
Such
occasions
there
may
be
offred
,
and
such
necessities
may
lye
upon
the
Church
,
and
upon
the
members
of
it
by
the
rag
of
unreasonable
enemies
,
oppressors
and
persecutors
,
yea
such
streights
may
beset
the
poore
servants
of
God
,
as
may
discharge
the
wife
from
ordinary
subjection
in
this
case
:
as
in
the
Martyrs
daies
(
I
doubt
no●
)
that
many
women
borrowed
leave
from
heaven
to
doe
good
,
Ordinarily
she
may
not
.
But
in
some
cases
she
may
.
who
if
they
had
staid
while
they
had
leave
on
earth
must
have
wayted
,
till
their
eyes
in
their
head
had
fallē
out
,
for
ought
their
husbands
woulde
have
yeelded
to
.
They
dispenced
therfore
with
their
unwillingnesse
in
such
case
,
&
dispatcht
the
duty
.
I
leave
the
consideration
of
such
necessities
,
to
be
judged
of
by
the
wise
,
especially
in
these
our
sad
times
wherin
the
afflictions
of
Gods
Church
,
are
little
thought
of
by
the
most
,
who
drinke
away
and
forget
,
In
publique
miseries
of
the
Church
eate
and
sleep
,
and
stretch
themselves
upon
their
beds
,
not
thinking
of
the
affliction
of
Ioseph
:
so
they
fare
well
what
is
it
to
them
though
the
Church
perish
?
But
to
returne
,
for
an
ordinary
course
,
she
may
not
put
forth
her
hand
to
give
of
her
husbands
estate
of
her
owne
head
,
except
,
first
,
she
demaund
her
husbands
consent
,
which
I
speak
because
some
women
might
have
from
their
husbands
,
if
they
would
aske
,
but
either
distrust
of
their
owne
losse
,
or
scorne
to
give
it
,
except
they
may
give
it
with
an
high
hand
of
their
owne
,
hinders
them
.
A
foule
shame
,
for
a
Christian
wife
who
should
rejoice
in
Gods
way
,
and
at
the
largenes
of
good
doing
,
and
honoring
of
God
.
Except
.
2
Secondly
,
except
shee
hath
at
the
first
made
some
reservation
to
her
own
stroake
,
of
some
such
meanes
,
as
might
(
without
his
notice
)
supply
such
uses
,
which
being
done
,
although
he
should
seek
to
infringe
that
grant
by
after-exceptions
,
yet
shee
ought
not
to
yeeld
to
it
in
conscience
,
but
with
love
and
modesty
,
hold
her selfe
to
agreement
.
But
the
truth
is
,
many
women
,
who
have
power
enough
to
do
good
,
do
it
not
,
yet
blaming
their
husband
,
whenas
the
sin
lies
upon
their
owne
base
hearts
:
as
also
many
who
have
of
their
owne
to
do
it
,
will
spare
themselves
&
do
it
of
their
husbands
,
who
indeed
eate
stollen
bread
,
and
drink
of
the
waters
of
a
forbidden
Cisterne
.
Now
I
mean
by
Reservation
,
only
this
,
that
they
have
acknowledged
no
more
estate
to
their
husbands
,
then
they
wil
yield
upon
marriage
,
desiring
their
jointer
to
be
according
.
3.
Except
upon
the
yeelding
up
of
their
whole
estate
to
their
husbands
hands
,
they
make
such
a
mutuall
compact
together
,
that
the
wife
shall
enjoy
such
libertie
without
jealousie
,
ascribing
to
her
discretion
in
that
behalf
,
without
jealousie
or
grudging
.
4.
Except
she
have
allowance
by
her
husband
to
take
to
her
own
use
the
overplus
of
such
monys
,
as
are
granted
for
the
expences
of
the
family
(
she
faithfully
providing
for
it
without
parsimony
,
&
not
defrauding
any
of
their
due
,
)
for
that
were
to
feed
others
upōrapine
&
stealth
,
in
such
case
that
which
she
spares
is
her
own
:
&
the
like
is
the
case
of
such
vayles
as
do
by
a
kinde
of
custome
,
issue
vndoubtedly
to
the
woman
,
from
her
husbands
trading
.
Fifthly
,
except
any
thing
be
fall
her
by
Gods
providence
,
gift
,
or
speciall
bequest
of
the
deceased
,
wherin
her
husband
doth
,
and
hath
cause
to
all
other
a
portion
,
as
being
derived
by
her
Channel
unto
him
.
Sixthly
,
if
she
doe
perceive
by
his
behaviour
and
love
,
that
when
she
doth
any
thing
in
that
kinde
before
his
face
,
he
give
allowance
therto
,
as
a
gift
mutually
issuing
from
both
their
consents
,
though
not
named
precisely
,
yet
implied
secretly
.
And
in
a
word
,
except
she
know
,
that
such
a
practice
of
hers
wisely
ordered
,
would
no
whit
prejudge
her
in
her
husbands
thoughts
,
if
he
knew
it
,
but
be
taken
by
him
,
as
an
act
of
Conscience
,
not
to
be
opposed
.
But
to
returne
,
Decision
of
the
doubt
.
if
none
of
these
cases
can
be
safely
alledged
,
it
is
unlawfull
for
the
woman
to
put
forth
her
hand
to
her
husbands
estate
,
under
any
colour
whatsoever
.
As
,
that
their
estate
is
(
God
be
thanked
)
great
enough
to
admit
it
:
that
they
have
small
charge
,
and
do
little
by
Consent
,
any
way
:
or
,
that
her
husband
is
extreamly
base
,
or
that
her
dowry
was
more
then
ordinary
;
or
,
if
she
were
againe
to
compact
with
him
,
she
would
not
doe
,
as
she
hath
done
;
or
,
because
her
huswifery
is
great
,
she
deserveth
the
liberty
by
her
great
gaines
,
or
savings
:
or
,
her
comparing
her
lot
with
other
women
lesse
deserving
,
then
shee
:
or
that
shee
is
hardly
handled
,
or
shee
is
to
be
pittied
and
pardoned
,
if
(
the
need
of
the
poor
so
requiring
)
she
exceed
the
rule
a
little
,
for
the
greatnes
of
the
good
which
might
so
be
done
.
I
say
not
what
God
may
in
mercie
do
in
point
of
covering
the
goodnesse
of
her
meaning
,
if
shee
do
it
ignorantly
,
but
what
right
she
hath
to
do
it
,
before
God
.
Let
such
women
as
enjoy
their
liberty
blesse
God
,
and
beware
lest
they
stumble
at
the
stumbling
block
of
their
iniquity
:
As
for
the
rest
,
lest
them
mourne
under
their
crosse
,
but
not
ease
themselves
of
subjection
:
knowing
that
their
desies
are
accepted
of
God
,
for
the
deed
,
in
greater
inabilities
then
these
,
and
therfore
resting
in
their
integrity
,
till
God
grant
them
greater
libertie
.
The
worst
is
,
many
women
whine
and
aske
Questions
,
while
they
live
under
Covert
of
their
husbands
;
who
yet
,
when
the
Lord
hath
set
them
free
,
to
try
all
that
is
in
their
hearts
,
have
neither
Questions
nor
Answers
to
make
,
but
are
bounde
with
chaynes
of
their
owne
,
from
all
good
doing
:
shewing
that
neither
credit
nor
Conscience
was
their
motive
.
And
doubtles
,
where
there
is
a
sound
heart
to
God
,
few
women
are
so
straited
by
their
husbands
,
but
they
might
by
one
meane
or
other
winne
them
to
some
indifferency
.
But
for
that
which
I
spake
touching
the
necessitie
of
times
,
and
danger
of
not
affording
of
helpe
to
the
distressed
,
and
the
like
cases
of
extraordinary
nature
,
its
sufficient
that
the
Church
hath
beene
compeld
to
greater
aberrations
then
this
,
as
appeares
by
Act.
1.
and
the
act
of
Abigail
to
David
,
contrary
to
Nabals
resolution
,
may
sufficiently
evince
.
And
so
much
for
this
second
branch
.
3.
Branch
Her
subj●ction
in
marriage
converse
manifold
.
Thirdly
,
this
subjection
,
extendes
to
the
whole
conversation
of
the
wife
in
Marriage
whereof
I
say
this
,
That
shee
is
to
be
generally
attendant
to
this
duty
,
and
to
have
it
in
her
eye
daily
,
as
if
written
upon
her
frontless
and
fringes
of
garments
,
rising
up
,
walking
,
and
lying
downe
with
her
continually
,
whether
God
do
blesse
,
or
crosse
them
,
in
their
goings
out
,
&
commings
in
:
she
must
carry
it
written
on
her
forehead
,
Subjection
to
my
husband
.
In
particular
,
take
these
.
First
in
point
of
her
attire
,
In
Attyre
.
The
common
tenent
of
gallants
and
proud
dames
is
this
,
that
whatsoever
fashion
is
up
,
be
it
never
so
costly
,
above
her
mean
,
troublesome
,
be
it
change
,
upon
change
,
have
it
she
will
:
The
fashion
she
holds
is
above
her
husbands
power
,
she
must
not
be
laught
at
for
her
worne
sute
,
because
she
is
not
in
the
new
cut
.
St.
Peter
could
not
speak
of
subjection
,
but
he
must
needs
speake
of
this
:
as
,
for
the
sake
whereof
,
women
otherwise
subject
,
yet
for
their
wils
sake
,
wil
venture
a
joint
,
and
forfeit
subjection
.
In
a
case
of
meetnes
of
fashion
what
husband
so
little
delights
in
his
wife
,
as
not
to
allow
her
that
which
is
indifferent
?
But
hereupon
,
to
run
before
the
husband
,
even
to
that
which
is
uncomely
and
excessive
,
either
for
fashion
,
or
cost
,
I
must
tell
women
,
it
sutes
not
with
subjection
.
1.
Pet.
3.
3.
Not
in
gold
(
sayth
he
)
broydred
attire
,
playting
of
the
hayre
;
but
in
meeknesse
of
the
spirit
:
as
if
subjection
were
much
a
seene
,
and
most
forfeited
in
this
case
.
I
will
not
run
into
the
determining
of
fashions
,
sutable
to
each
degree
:
Let
the
soberest
in
every
state
,
determine
it
,
and
I
had
rather
it
should
be
the
husband
should
determine
,
then
she
:
Love
wil
be
bountifull
enough
;
&
selfe
love
may
not
be
trusted
.
But
oh
!
the
excesse
of
this
sexe
,
both
in
married
women
,
and
Virgins
(
yea
the
wyves
of
those
who
should
be
Patternes
to
the
world
)
is
so
woefull
in
these
dayes
,
and
so
hideous
,
that
it
doth
not
onely
helpe
to
make
a
world
of
Banque-rupts
,
but
to
fil
the
world
with
curiosity
and
Vanity
!
wherfore
,
let
this
be
taken
for
a
rule
,
Never
was
there
curious
,
proude
,
and
fashionable
woman
,
who
could
stoop
to
be
subject
;
by
their
ruffling
,
flinging
,
flaring
,
curling
,
dresses
,
tirs
,
and
forelocks
,
you
shall
know
them
.
Custome
(
as
the
world
thinkes
)
takes
away
offence
:
But
by
that
rule
,
nothing
should
be
evill
in
it selfe
,
but
in
opinion
.
But
a
subject
wife
puts
little
oddes
betweene
such
opinion
,
and
realnes
:
For
shee
is
knowne
by
her
Modesty
,
as
abhorring
to
receive
lustre
from
rags
,
but
affording
honor
to
her
attire
,
by
her
sober
subjection
,
bee
her
attire
costly
or
meane
.
Secondly
,
her
very
eye
,
gesture
and
speech
,
ought
also
to
be
awfull
and
mixt
with
modesty
,
In
gesture
and
composition
of
body
.
and
blushing
,
arguing
her
submission
&
privity
to
her
weaknesse
.
There
must
be
a
law
,
that
is
an
authority
of
Grace
upon
her
lips
,
ordering
her
silence
and
speech
,
with
a
sweet
mediocrity
,
but
even
as
a
threed
going
through
a
cloth
,
so
a
gift
passing
through
the
whole
man
.
That
which
is
within
,
cannot
lye
hid
:
for
,
grace
will
make
the
face
to
shine
;
Her
very
blush
,
is
Ivy-bush
sufficient
,
shewing
what
is
within
.
And
on
the
other
side
loftie
carriage
,
proud
,
and
disdainfull
garbe
unsavory
tongue
,
multitude
of
words
,
boldnesse
of
forehead
,
stoutnesse
of
stomack
,
lowde
cry
(
as
Salomon
termes
it
)
bewray
to
all
men
,
what
a
plague
her
husband
nourishes
in
his
bosome
.
All
the
honor
of
such
an
husband
,
if
it
bee
not
turned
to
contempt
,
while
he
is
present
;
yet
is
turned
to
pity
,
when
he
is
absent
.
Such
a
demeanure
,
more
befitting
some
mannish
Amazon
,
or
insulting
Curtezan
,
then
a
woman
of
true
subjection
to
her
husband
.
Thirdly
,
another
peece
of
her
modestie
lieth
in
her
usuall
carriage
at
home
,
Domesticall
Converse
must
be
subject
.
towards
her
husbands
direct
person
.
Familiarity
and
dayly
converse
will
breed
no
contempt
in
a
subject
wife
:
shee
is
not
so
,
by
compulsion
,
but
by
freedome
,
therfore
she
utters
it
,
equally
and
constantly
.
She
feares
not
that
imputation
justly
cast
upon
women
,
who
abroad
will
seeme
very
respective
,
good
wife
,
le
ts
have
more
of
it
at
home
!
Sara
,
called
her
husband
Lord
,
meaning
usually
,
it
was
not
her
holiday
livery
,
but
her
workday
phrase
.
Not
he
called
her
his
Lady
,
(
and
yet
it
were
well
if
such
flattery
could
prevaile
with
some
Donna's
:
)
but
she
him
Lord
:
This
Reverence
and
subjection
causeth
the
wife
to
behold
her
duty
,
in
the
countenance
,
projects
,
vertue
and
way
of
the
husband
(
as
I
noted
before
of
consent
.
)
His
service
to
God
,
government
to
children
,
following
of
busines
,
is
the
glasse
,
which
represents
her
:
for
either
she
sees
all
good
,
if
she
have
skill
to
discerne
,
or
beleeves
it
in
love
,
if
shee
have
none
.
But
as
for
a
controlling
spirit
before
her
head
,
she
hates
it
as
impious
,
degenerate
.
To
takeupon
her
,
to
bee
the
houshold
Oracle
,
and
Idoll
,
Rom.
12.
to
overtop
all
,
to
be
under
none
,
is
too
hot
and
heavy
for
her
handling
,
shee
loaths
it
as
hell
,
to
use
Pauls
word
,
Matt.
11.
30.
for
her
heart
,
will
,
tongue
,
selfe
and
all
are
not
so
much
bounde
,
as
binde
themselves
to
the
peace
:
onely
the
yoke
is
easy
,
and
the
burden
light
.
Fourthly
,
suteable
must
her
subjection
bee
before
others
,
to
that
which
is
at
home
:
Shee
must
hee
subject
abroad
as
comming
from
one
,
not
ashamed
of
that
,
which
is
her
true
honor
.
Many
women
are
in
their
extreames
:
Some
,
although
in
private
,
they
will
not
offend
,
yet
,
comming
into
company
,
thinke
it
a
kinde
of
slavery
,
to
professe
the
like
honor
,
and
esteeme
of
their
husbands
.
And
indeed
,
to
flatter
the
husband
,
were
but
a
base
office
for
the
wife
,
wheresoever
,
at
home
,
or
abroad
,
arguing
,
that
an
husband
loves
it
.
Such
cup
,
such
cover
;
But
,
wisedome
keepes
a
meane
,
and
abhorres
as
much
to
sooth
and
gloze
,
as
to
despise
and
neglect
;
That
due
reverence
and
subjection
,
which
a
good
wife
shewes
abroad
,
she
shewes
at
home
,
and
contraily
:
Shee
is
loth
to
have
her
hand
out
.
Others
are
in
another
veyne
,
and
,
although
at
home
,
they
make
no
bones
,
to
taunt
,
and
take
up
their
husbands
,
yet
abroad
,
are
quite
other
women
,
so
sollemne
and
subject
,
as
if
the
Annointed
of
the
Lord
were
before
her
,
as
if
shee
were
the
subjectest
,
and
he
the
happiest
living
.
But
as
he
sayde
to
the
Crab-fish
,
when
she
was
stretcht
out
in
length
beeing
dead
,
but
before
crooked
,
so
thou
shouldst
have
lyved
:
so
to
these
,
This
should
bee
alwayes
,
and
then
safe
.
But
this
extream
as
the
other
,
a
subject
woman
avoydes
without
payne
;
for
their
inward
principle
levells
all
,
saying
,
Whatsoever
is
according
to
God
must
be
equall
.
Fifthly
her
subjection
also
appeares
in
company
.
A
gadder
,
a
gossip
,
In
her
tongue
and
Company
Subject
.
one
,
whose
heeles
are
over
her
neighbours
thresholde
,
and
,
beeing
there
,
is
in
her
Element
,
licentions
,
and
talkative
,
is
no
subject
wife
.
Salomon
calles
her
Turbulent
,
that
is
selfewilled
and
unsubject
.
And
well
he
might
:
for
surely
no
husband
can
affect
a
woman
of
such
a
trade
,
it
is
his
bane
,
except
himselfe
in
his
kind
bee
a
Rover
and
wandring
Planet
,
ou●
of
his
orbe
,
and
then
better
one
house
troubled
with
them
,
then
two
.
But
whether
he
be
so
or
not
,
whether
he
like
it
,
or
dislike
it
,
he
must
beare
it
:
Shee
will
have
her
vagaries
,
her
tongue
is
her
owne
,
and
she
upon
her
owne
bottome
,
and
therefore
not
redeemd
with
a
price
,
stands
and
falls
to
her selfe
,
and
what
Lord
shall
controll
her
?
And
sure
as
she
cost
little
,
so
she
is
worth
as
little
,
and
may
goe
for
naught
.
Alas
she
is
sick
of
home
!
There
shee
sits
,
louring
and
powting
,
hath
no
list
to
say
much
:
But
lest
you
should
thinke
she
hath
lost
her
tongue
,
she
doth
but
keep
it
,
till
place
and
time
please
her
,
and
there
she
will
bee
as
much
on
the
other
side
!
She
is
like
that
sidler
,
which
was
long
a
getting
to
pull
out
his
fiddle
,
but
when
it
was
once
out
,
there
could
be
no
putting
it
up
,
any
more
.
Surely
,
as
some
women
are
faine
to
fetch
their
husbands
from
their
Ale-bench
to
shame
them
;
so
had
some
husbands
need
fetch
their
wives
from
their
Gossips
,
and
yet
,
it
s
a
question
whether
they
were
better
to
have
left
them
where
they
were
,
lest
they
make
a
Tragedy
at
home
,
of
a
Comedy
abroad
;
A
modest
wife
is
of
another
spirit
;
Home
hath
her
heart
:
She
hath
worke
enough
within
doores
,
and
dwells
most
within
her selfe
.
She
like
the
snaile
,
carrieth
her
house
alway
upon
her
backe
.
She
builds
it
with
her
hands
,
and
beares
it
up
by
her
shoulders
;
never
going
abroad
,
but
then
when
it
were
an
offence
to
keepe
at
home
.
And
,
being
abroad
,
the
Law
of
grace
is
upon
her
lips
;
her
words
,
are
as
the
leaves
of
the
tree
of
life
,
healing
:
and
as
the
fruit
thereof
,
life
it selfe
,
and
restorative
.
Out
of
the
aboundance
of
the
heart
,
the
tongue
speaketh
:
not
so
much
,
as
well
:
not
so
long
,
as
sweetly
,
seasonably
;
and
when
she
holds
her
peace
,
it
s
with
her
,
as
with
a
beautifull
face
,
wherein
you
know
not
whether
the
white
or
red
be
fairer
,
for
both
are
beauty
:
So
you
cannot
tell
,
whether
speech
or
silence
doe
most
commend
her
;
but
both
do
,
for
she
knowes
both
when
to
speake
,
and
when
to
hold
her
peace
.
Lastly
,
●
.
In
point
of
Nur●ery
.
Subjection
in
a
wife
reacheth
to
benevolence
:
for
when
the
Lord
set
her
appetite
toward
her
husband
,
he
planted
subjection
in
her
spirit
;
as
also
to
nursery
of
her
infants
,
except
God
denie
her
ability
and
strength
.
No
sooner
doth
the
infant
which
she
hath
warmed
in
her
wombe
,
and
given
life
to
,
in
her
wombe
,
behold
the
light
,
but
it
whimpers
,
and
cries
for
the
brest
,
as
if
it
said
,
I
am
thine
,
nurse
me
;
Looke
upon
thy
brests
,
whether
dry
,
or
milch
;
if
there
bee
milke
it
s
mine
,
and
given
thee
(
my
deere
mother
)
to
bee
a
nurse
,
my
nurse
:
The
subject
wife
stops
not
her
eare
to
this
call
:
Shee
seekes
not
brests
in
her
husbands
purse
,
but
in
her
owne
bosome
;
and
,
according
to
her
power
,
takes
her
babe
,
Ruth
.
4.
16.
embraces
and
nurseth
it
.
Ruth
gave
her
sonne
Obed
the
brests
,
though
Naomi
dry-nursed
it
.
When
Pharaohs
daughter
had
found
poor
Moses
crying
,
whom
sent
she
for
to
nurse
it
,
rather
whom
sent
God
to
it
?
oh
the
mother
!
to
note
Gods
verdict
.
No
water
,
like
the
owne
:
no
nurse
to
the
mother
.
As
David
of
Goliahs
sword
,
so
here
,
its
best
of
all
.
None
so
tender
,
so
chary
,
so
carefull
.
Physitians
for
a
fee
,
will
be
suborned
to
be
at
the
request
of
an
unaturall
mother
,
and
to
pronounce
against
the
full
brests
,
and
the
milke
thereof
:
to
advise
the
husband
,
if
you
love
your
wife
,
your
child
,
let
her
not
nurse
:
Another
Physitian
advises
the
contrary
,
if
you
love
your
health
,
nurse
your
child
:
surely
,
if
the
skale
hang
so
even
,
if
you
please
,
let
God
cast
it
,
there
being
no
apparant
let
.
A
subject
wife
,
will
bewray
it
this
way
,
as
soone
as
any
:
and
the
Apostle
joynes
it
with
subjection
,
in
the
place
so
oft
recited
.
She
will
doe
it
,
if
not
for
her
husbands
sake
who
lies
in
her
bosome
,
yet
for
that
infants
sake
which
lay
in
her
wombe
?
Though
she
have
not
such
wages
as
Moses
his
mother
had
for
her
paines
,
yet
shee
hath
assurance
of
such
pay
from
a
better
Master
,
who
promises
her
she
shall
bee
saved
,
that
she
will
doe
it
for
his
sake
,
though
for
neither
husbands
,
nor
childes
:
That
fee
and
wages
,
next
to
faith
and
love
,
will
cause
her
to
looke
upon
her
babe
even
in
the
worst
pickle
and
hand
that
belongs
to
it
,
with
so
sweet
and
smiling
a
countenance
,
that
she
would
not
for
the
paine
of
many
nursings
,
forfeit
it
.
Oh
thou
coy
woman
,
what
art
thou
?
richer
then
Sarah
,
weaker
then
Rabel
,
better
then
Rcbecca
,
holier
then
Hanna
?
then
all
those
matrons
of
old
,
who
were
honorable
in
this
point
of
subjection
?
whose
daughter
wouldst
thou
chuse
to
be
?
theirs
who
nurse
not
,
or
these
?
And
by
these
six
branches
mentioned
,
judge
oh
yee
women
of
the
rest
:
No
one
duty
of
many
(
I
know
)
is
lesse
practised
:
Consider
what
hath
beene
said
and
God
give
you
understanding
:
love
made
Jacob
count
all
wethers
welcome
for
Rahcl
:
Let
her
thinke
all
service
sweet
for
him
.
Thus
much
for
answer
to
the
question
,
wherein
subjection
consists
.
Now
to
the
uses
breefly
to
finish
withall
.
Vse
.
1
And
first
let
it
bee
for
Admonition
(
if
yet
my
words
may
reach
unto
,
Admonition
.
Shun
Rebel
.
Iron
.
and
pierce
any
such
;
)
to
all
sad
creatures
,
unsubject
soules
in
this
kind
,
to
shun
all
Rebellion
against
their
husbands
.
If
thou
wilt
hearken
to
thy
corrupt
will
,
it
will
tell
thee
another
tale
,
and
quash
all
my
former
counsell
.
Oh
,
it
will
say
,
thou
mayst
winne
the
goale
,
and
get
the
upper
hand
of
thine
husband
for
ever
,
if
thou
be
damish
and
imperious
:
It
will
make
him
to
seeke
thee
,
not
thou
him
.
But
subjection
will
say
,
that
I
get
this
way
in
the
Hundreth
,
I
shall
lose
in
the
Shire
:
If
I
lose
the
better
end
of
the
staffe
with
God
,
what
get
I
by
getting
it
of
a
poore
husband
?
It
s
possible
I
may
cone
short
too
,
even
of
that
;
but
sure
I
am
,
never
was
an
unsubject
woman
powerfull
,
or
prevailing
with
God
.
Therefore
her
voice
is
,
a
body
thou
hast
given
me
,
it
s
written
in
thy
booke
,
I
shall
doe
thy
will
,
oh
God!
Loe
here
I
am
,
speake
,
for
thy
servant
heareth
,
and
cavills
not
,
and
my
soule
answereth
,
thy
face
will
I
seeke
,
I
will
be
subject
.
Exod.
4.
25.
A
Zippora
will
throw
the
foreskin
at
her
husband
,
the
meekest
man
upon
earth
.
Micol
will
say
to
the
holiest
man
living
,
even
in
the
act
of
his
zeale
,
what
a
foole
was
my
husband
this
day
?
But
a
subject
one
will
say
,
I
opened
not
my
mouth
because
thou
bidst
so
:
or
if
I
have
,
once
have
I
spoken
,
but
I
will
say
no
more
,
but
will
lay
mine
hand
upon
my
mouth
,
If
I
have
erred
,
teach
me
,
pardon
me
!
By
crookednesse
of
spirit
,
of
tongue
,
I
shall
lose
honor
,
gaine
reproach
,
yea
hell
too
:
but
,
by
subjection
,
as
I
shall
honor
mine
head
,
so
shall
he
mee
!
yea
my
yeelding
is
the
way
to
honor
mee
more
,
then
all
my
recoylings
,
and
to
winne
that
Authority
in
his
heart
,
which
no
usurping
can
ever
obteine
?
As
is
the
shadow
,
such
is
the
husbands
heart
,
&
love
:
fall
downe
upon
it
,
and
thou
maist
overtake
it
,
if
thou
pursue
it
,
it
flees
further
off
;
So
,
if
thou
contest
&
with
strong
hand
resist
thy
head
,
he
will
be
as
a
Lyon
,
his
courage
wil
not
stoop
:
But
if
thou
shalt
speak
kindly
to
him
&
win
him
by
subjection
,
thou
hast
conquered
him
for
ever
.
God
hath
appointed
him
to
be
over
thee
:
in
seeking
to
be
above
him
,
thou
provokest
him
to
Tyranny
,
and
to
challenge
his
right
,
but
canst
not
subdue
him
by
rebellion
.
Remember
,
thy
sexe
is
crazy
,
ever
since
Eve
sinned
,
sin
is
out
of
measure
sinfull
,
through
the
Law
,
and
Satans
incensing
,
loathes
subjection
,
affects
impotency
;
But
oh
,
thou
woman
that
fearest
God
,
let
that
liberty
with
thine
husband
,
which
thy
subjection
hath
purchased
,
satisfie
thine
heart
,
seeke
no
more
,
lest
in
catching
at
the
shadow
,
thou
lose
the
Substance
.
Let
thy
Birth
,
thy
Education
,
estate
,
endowments
,
exceed
his
never
so
much
;
yet
the
Ordinance
of
God
hath
subjected
thee
to
thine
husband
with
all
thy
perfections
.
There
is
but
one
Law
for
all
wives
,
both
poore
and
rich
,
meane
and
great
,
wise
and
foolish
,
one
and
other
,
that
is
to
be
subject
.
No
Pop●
,
no
Prince
,
much
lesse
the
law
of
thine
own
lust
can
exempt
thee
:
there
were
wives
in
Pauls
time
,
who
because
they
beleeved
,
1.
Cor
7
10.
could
have
shaken
off
their
husbands
,
that
were
Infidells
.
But
Paul
meets
them
a
going
,
and
turns
them
back
with
force
upon
their
allegiance
and
subjection
:
saying
,
Except
the
separation
begin
from
the
unbeleeving
party
,
do
not
thou
who
beleevest
,
desert
the
other
:
As
he
saide
,
Set
meate
before
them
,
and
breake
their
hearts
,
but
smite
them
not
:
so
here
,
winne
them
by
all
holy
meanes
,
but
oppose
not
.
If
subjection
be
due
to
heathens
,
much
more
to
Christians
.
Vse
.
2
Lastly
this
is
Exhortation
to
all
wives
who
will
stand
to
Gods
barre
,
Be
ye
subject
to
your
husbands
.
Let
the
spouse
of
Christ
teach
you
,
Exhortation
of
wyves
to
subjection
.
she
is
subject
to
her
head
:
both
in
heart
,
she
gives
it
to
him
;
in
eye
,
she
delights
in
his
wayes
,
she
is
so
to
him
in
all
matters
,
both
of
God
,
and
the
world
,
shee
is
so
in
her
gesture
,
speech
,
abroad
,
at
home
,
in
all
.
Bee
thou
so
,
and
prosper
.
Without
this
,
none
of
thy
inward
abilities
,
outwarde
gifts
,
nay
the
Graces
of
God
,
wil
be
a
Crowne
to
thy
husband
:
except
it
bee
a
Crowne
of
thornes
.
No
,
if
thou
wert
never
so
huswifelike
,
fruitfull
in
children
,
rich
in
gold
or
jewells
,
except
thou
adde
Subjection
,
all
will
not
amount
to
the
making
of
a
crowne
,
except
this
make
it
,
nothing
else
will
.
All
thy
lewels
may
bestollen
out
of
thy
boxe
,
thy
mony
out
of
thy
purse
,
clothes
out
of
thy
wardrobe
,
thy
backe
may
be
stript
of
thy
costly
attyre
,
thy
beauty
blasted
with
age
,
thy
body
weakned
with
sicknes
,
sorrow
:
thy
name
sullyed
with
infamy
,
thy
partes
may
decay
:
But
thy
subjection
no
man
shall
rob
thee
of
,
nor
thine
husband
of
that
Crowne
:
If
thou
preserve
that
in
thy
Cabinet
as
thy
pearle
,
it
shall
supply
and
restore
all
those
losses
,
in
the
esteem
of
thy
husband
.
This
wil
be
the
Trench
of
thy
castle
,
all
darts
will
fall
shorte
of
it
,
as
impregnable
.
Subjection
is
the
true
Mother
of
love
,
Sister
of
consent
,
root
of
all
other
Matrimoniall
service
,
helpfulnes
in
the
next
chapter
,
gracefulnesse
in
the
next
to
that
shall
attend
it
,
as
precious
handmaydes
.
And
shee
her selfe
in
the
middle
shall
walke
honorably
,
and
honor
marriage
above
all
other
vertues
.
Be
it
never
so
meanly
thought
,
spoken
of
by
the
Damish
and
Imperious
women
of
the
world
,
yet
shee
will
say
,
If
this
bee
to
bee
vile
,
I
wil
be
more
vile
:
yea
those
that
would
disdaine
mee
yet
shal
be
compelled
to
honor
mee
,
and
say
,
Many
daughters
have
done
well
,
but
subjection
hath
surmounted
them
all
.
And
so
much
touching
the
first
personall
vertue
of
the
woman
,
to
wit
,
subjection
,
be
spoken
.
CHAP.
XIIII
.
Which
proceedeth
on
to
the
second
peculiar
duty
of
the
wife
,
that
is
Helpfulnesse
.
I
Now
proceed
to
the
second
speciall
duty
of
the
wife
,
The
second
speciall
Duty
of
the
wife
helpfulnesse
.
which
is
helpfulnesse
.
The
former
gift
telles
her
,
that
shee
must
not
bee
Rebellious
:
This
second
tells
her
,
what
shee
should
bee
,
helpfull
,
usefull
.
It
s
not
enough
for
her
to
be
Negatively
good
,
not
harsh
,
not
rude
:
But
shee
must
be
positively
good
,
shee
must
also
be
helpfull
.
This
comprizes
all
her
true
usefull
service
to
her
husband
:
and
in
speciall
answers
his
Providence
.
Shee
must
within
doors
,
lay
all
her
helpfulnesse
to
his
providence
without
doores
:
that
by
both
,
the
whole
frame
without
and
within
may
be
supported
.
She
was
made
subject
by
sin
:
But
helpfull
by
creation
,
which
yeeldes
a
choice
prerogative
to
this
vertue
,
being
of
integrity
,
not
from
corruption
.
Of
all
the
other
Creatures
,
saith
Moses
,
the
Lord
founde
not
any
one
,
Gen.
2.
18.
which
might
bee
a
meete
match
for
Adam
;
wherfore
he
saide
,
It
is
not
meete
the
man
should
bee
alone
,
I
will
make
him
a
meet
helper
:
and
so
,
he
formed
her
of
a
rib
out
of
his
side
,
while
he
slept
.
In
the
former
Chapter
then
we
treated
of
a
peaceable
,
in
this
we
must
speake
of
a
Profitable
,
and
in
the
next
of
an
Amiable
companion
.
Quest.
But
here
in
the
very
entry
,
a
Question
is
to
be
answered
:
In
how
many
things
standes
this
helpfulnesse
?
Wherein
stands
this
vertue
of
helpfulnesse
.
Answ.
I
answere
,
in
three
main
thinges
.
First
&
cheefly
in
helpe
to
his
Soule
:
Secondly
,
to
his
outward
estate
:
thirdly
to
the
married
condition
:
as
for
instance
,
to
the
honor
of
his
Name
,
the
health
of
his
body
,
the
welfare
of
his
Children
,
the
government
of
his
family
,
the
recovery
out
of
any
disaster
,
the
averting
of
dangers
,
the
advise
about
things
weighty
and
difficult
.
I
begin
with
the
first
of
these
.
In
3
Branches
Touching
which
,
although
I
have
noted
before
,
that
shee
is
to
be
subject
to
her
husband
in
matters
of
God
;
In
Gods
matters
.
yet
this
muzzles
not
the
mouth
of
a
good
wife
in
helpfull
concurrence
,
but
onely
in
bold
usurpation
.
Shee
may
(
without
empeach
to
that
,
)
cast
in
her
mites
into
Gods
treasury
,
and
bee
an
helpfull
furtherer
of
his
soule
to
all
spirituall
welfare
and
content
in
knowing
,
beleeving
,
and
obeying
,
so
it
be
done
with
humility
and
meeknes
.
Although
shee
is
to
aske
her
husband
at
home
in
respect
of
any
usurpation
,
yet
(
as
the
case
may
require
)
she
may
,
nay
,
she
must
,
in
due
season
,
being
demanded
,
reflect
back
the
fruite
of
that
mercy
which
the
Lord
hath
shewed
,
and
the
cost
he
hath
vouchsafed
her
for
the
good
of
her
husband
.
And
,
as
the
Lord
hath
gifted
and
graced
many
women
above
some
men
,
especially
with
holy
affections
:
so
,
I
know
not
,
why
he
should
do
it
else
,
(
for
he
was
wise
,
and
is
not
superfluous
in
needlesse
things
)
save
that
,
as
a
Pearle
shining
through
a
Christall
glasse
,
so
her
excellency
shining
through
her
weaknesse
of
sexe
,
might
shew
the
Glory
of
the
workman
.
And
how
?
In
beeing
only
lookt
upon
or
wondred
at
,
as
a
bird
of
fine
colors
?
No
:
but
,
in
reall
Communicating
of
that
Grace
which
she
hath
,
to
her
husband
especially
,
as
also
to
others
in
private
communion
of
Saints
as
occasion
is
offred
.
One
thingh
here
comes
to
my
minde
;
Impudency
of
usurping
women
in
matters
of
God
,
eaxed
.
I
would
not
be
taken
to
patronage
the
pride
and
licentious
impudency
of
women
,
who
having
shaken
off
the
bridle
of
all
subjection
to
their
husbands
,
take
upon
them
to
expound
the
Scriptures
,
in
private
assemblyes
,
and
to
bee
the
mouth
of
God
to
both
Sexes
.
Not
blushing
one
whit
to
undertake
by
the
4.
or
5.
houres
together
,
yea
whole
dayes
(
if
their
vainglorious
humor
masked
under
the
colours
of
humility
may
be
suffred
)
to
interpret
the
word
:
applying
it
according
to
their
way
by
Reproofe
,
comfort
,
Admonition
,
and
the
like
,
as
if
Shee-preachers
were
come
abroad
into
the
world
.
And
yet
these
are
such
as
dare
oppose
and
confute
the
doctrine
of
faith
,
and
selfdeniall
,
taught
by
the
most
able
Ministers
of
Christ
:
and
tell
their
disciples
that
there
is
another
way
to
be
walled
in
,
and
that
is
the
way
of
the
spirit
which
must
give
such
a
light
to
the
soule
,
and
such
an
assurance
of
salvation
,
as
may
rid
us
at
once
of
all
doubtings
,
feares
and
unbeleefe
,
and
translate
us
into
a
confident
and
secure
perswasion
of
the
love
of
Christ
,
without
making
question
.
As
for
any
waies
,
meanes
,
trialls
,
motives
,
signes
whereby
the
soule
may
come
to
bee
setled
about
the
work
of
Regeneration
,
these
they
abhorre
,
as
savouring
of
the
flesh
,
and
not
of
the
spirit
of
light
and
inward
evidence
.
In
this
kind
they
undertake
most
boldly
to
expound
the
Scriptures
,
and
to
resist
all
who
are
of
another
mind
:
Nor
allow
I
others
,
who
defending
themselves
by
the
practice
of
the
primitive
Church
,
when
the
extraordinary
gifts
of
Prophecy
flourished
,
whereby
the
mooving
of
the
spirit
,
men
to
men
,
and
women
to
women
,
did
exprefle
and
utter
their
thoughts
and
judgements
concerning
divine
truths
,
which
gift
then
was
very
necessary
for
the
breeding
up
of
Ministers
,
Doctors
,
and
Proctors
,
they
wanting
other
helpes
of
furniture
and
supply
:
but
appertains
not
unto
us
,
who
both
have
ordinary
waies
of
supply
,
and
want
that
speciall
presence
of
the
spirit
which
that
first
Church
had
,
to
guide
and
governe
the
use
of
such
gifts
,
orderly
and
peaceably
to
such
endes
as
they
belonged
,
without
schisme
and
confusion
.
God
indeed
promised
by
Joel
to
the
Church
of
the
Gospell
,
Joel
2.
28.
that
he
would
poure
out
his
pirit
without
difference
to
all
ages
,
sexes
,
states
of
people
:
But
not
in
such
a
disorder
,
that
a
woman
should
dare
in
publique
,
or
in
a
private
place
after
a
publique
manner
to
declare
truthes
of
Religion
:
usurping
over
men
,
and
encroaching
upon
the
laws
of
Christ
.
Such
immodesties
and
insolencies
of
women
,
not
able
to
containe
themselves
within
boundes
of
silence
and
subjection
,
I
am
so
farre
from
warranting
,
that
I
here
openly
defie
them
as
ungrounded
,
and
ungodly
:
and
I
cannot
but
wonder
,
that
any
should
bee
itching
after
novelties
,
as
being
present
in
such
assemblies
,
especially
themselves
being
publique
persons
,
and
such
as
ought
to
discerne
better
betweene
things
that
differ
.
Admonition
,
to
all
usurping
women
in
matters
of
God
.
To
both
I
say
,
beware
lest
your
pride
of
gifts
,
carrying
you
beyond
the
bounds
of
your
private
condition
,
and
your
curiosity
in
favouring
and
being
led
away
with
such
vizored
ostentation
of
graces
,
doe
not
wrap
you
within
in
the
sinne
of
Nadab
and
Abihu
,
and
Vzza
,
and
Vzzia
who
under
pretext
of
holinesse
,
adventured
to
profane
hallowed
things
:
nay
,
of
Cora
and
his
complices
,
who
murmured
against
Moses
and
Aaron
opposing
their
calling
and
office
.
If
when
you
bee
convinced
by
the
word
,
you
will
yet
rebell
,
take
heed
lest
you
perish
in
his
contradiction
as
Saint
Jude
speaks
,
teaching
others
by
their
fearfull
example
because
they
would
take
none
themselves
,
If
such
as
these
had
beene
from
God
the
divell
would
not
have
let
them
alone
so
long
quiet
in
their
attempts
:
But
hee
knowes
distraction
in
opinions
,
makes
him
reigne
in
the
world
.
And
to
these
more
impudent
persons
,
I
adde
all
such
undertaking
women
,
who
either
in
families
,
companies
,
or
in
the
private
converse
with
their
husband
usurpe
authority
,
despising
the
graces
of
God
in
their
husbands
and
others
,
and
taking
upon
them
all
the
speech
at
the
table
,
to
discourse
of
religion
,
to
debate
matters
in
question
in
the
Church
,
to
decide
things
of
difficulty
,
to
spend
all
the
time
in
hearing
themselves
talke
of
good
things
:
These
although
they
thinke
they
have
learned
many
things
,
yet
have
not
learned
one
great
thing
,
to
wit
,
wisely
to
judge
what
their
sex
and
state
will
admit
.
And
therefore
though
haply
what
they
speake
is
good
,
yet
it
s
not
comely
for
them
,
it
s
as
a
garment
of
good
cloth
but
made
into
a
garment
very
unfit
for
the
body
,
for
lack
of
taking
measure
beforehand
.
These
are
not
helpers
,
but
hurters
by
their
unseasonablenesse
.
But
I
digresse
not
too
farre
.
No
reason
there
is
,
why
the
impudence
of
the
Rebellious
should
prejudicate
the
gifts
of
an
humble
wife
,
soberly
improoved
.
Neither
doth
the
holy
Ghost
envie
her
the
honour
of
her
grace
and
helpfulnesse
.
But
as
Bathsheba
saith
,
Prov.
31.
31.
Give
her
of
the
fruit
of
her
hands
,
and
,
let
her
workes
praise
her
,
in
the
gates
.
Subjection
and
helpfulnesse
enterfeer
not
one
whit
,
both
may
agree
well
.
Subjection
caused
the
wife
of
Manoa
,
when
the
Angell
appeared
to
her
with
a
sollemne
message
,
Conditions
of
modest
wives
in
act●ng
of
Gods
matters
.
to
distrust
her selfe
,
and
to
call
her
husband
;
when
God
preferres
her
,
she
modestly
craves
leave
,
and
preferres
her
husband
,
and
his
judgement
before
her
owne
:
deriving
her
owne
honour
upon
him
.
Howbeit
afterward
wee
see
,
that
(
the
case
so
requiring
)
when
as
upon
the
Angels
departure
from
them
,
Manoa
was
left
in
a
carnall
feare
,
lest
he
should
die
,
having
seene
God
:
his
wife
steps
in
with
her
helpfulnesse
,
betweene
him
and
his
feares
,
saying
,
if
the
Lord
would
have
slaine
us
,
doubtlesse
he
would
not
have
revealed
himselfe
unto
us
in
this
sort
:
Judg.
13.
23.
to
tell
us
we
shall
have
a
sonne
,
and
yet
to
kill
us
.
She
saw
further
in
this
case
,
then
hee
,
and
therefore
gives
him
advice
what
to
settle
himselfe
upon
.
What
could
more
aptly
have
beene
spoken
?
how
is
that
of
Salomon
verified
,
A
word
in
season
,
is
like
Apples
of
gold
,
and
Pictures
of
silver
?
And
,
how
is
Abigail
honored
,
for
her
wise
counsell
,
Sam
1.
25.
to
a
man
,
who
for
that
her
wisdome
,
was
so
farre
from
disreputing
of
her
,
that
he
sent
for
her
to
bee
his
wife
shortly
after
.
So
that
,
when
David
was
in
the
way
of
heate
and
resolution
to
shed
Nabals
and
his
families
blood
,
she
encounters
him
,
saying
,
let
not
my
Lord
doe
such
a
thing
as
this
!
It
shall
not
grieve
him
,
when
he
shall
sit
upon
his
throne
,
that
he
hath
not
shed
innocent
blood
:
Oh!
how
comly
a
thing
it
is
for
Christian
wives
to
come
in
thus
with
humble
subjection
,
somtimes
with
a
soft
word
to
allay
wrath
,
to
stay
the
husband
from
prejudice
against
good
persons
and
causes
,
to
enterpret
all
in
the
better
part
;
to
observe
him
when
the
word
kindles
any
affections
in
his
soule
,
and
presently
to
follow
them
home
,
not
to
suffer
them
to
slip
out
and
vanish
:
to
provoke
him
to
mercy
and
compassion
,
to
draw
him
from
a
naturall
course
to
a
morrall
,
from
a
morrall
to
a
spirituall
,
to
perswade
him
to
equalnesse
and
indifference
towards
such
as
are
at
controversie
,
to
debate
and
decide
things
peaceably
,
to
stay
his
hand
from
immoderate
correction
of
children
or
servants
,
when
she
sees
passion
prevaile
against
judgement
:
yea
,
and
sometimes
with
the
same
meecknesse
,
and
mildnesse
to
convince
him
of
an
evill
quality
or
pang
,
as
choler
,
discontent
,
worldlinesse
,
censuring
of
others
,
rashnesse
and
the
like
,
admonishing
also
to
beware
of
the
occasions
which
might
lead
thereto
:
wherewith
shee
herselfe
should
receive
the
like
from
him
.
Somtimes
to
win
his
adverse
heart
to
a
more
entire
love
to
Gods
Sabbaths
,
to
his
word
preached
,
to
his
faithfull
Ministers
,
and
servants
:
to
affect
them
,
to
associate
them
,
and
to
renounce
all
his
old
company
and
fellowship
in
evill
.
To
be
alway
darting
some
savour
of
that
which
they
have
heard
in
publique
,
and
prompting
him
with
it
,
that
the
world
eat
not
up
all
.
Oh!
these
things
come
sweetly
,
as
the
latter
raine
,
from
a
woman
,
who
counts
it
her
happinesse
,
to
see
her
husband
to
bee
brought
home
to
Christ
,
who
mournes
for
his
rebellion
,
and
rejoices
to
see
his
heart
broken
:
As
Mordecai
told
Ester
,
so
should
a
good
wife
tell
herselfe
,
who
knowes
,
whether
thou
art
come
to
thy
place
for
such
a
season
,
even
to
bring
home
one
sheep
to
Christs
fould
?
Doubtlesse
if
Satan
were
not
a
professed
foe
to
such
helpfulnesse
,
the
worke
would
proceed
with
more
ease
and
successe
.
So
much
for
the
first
branch
.
The
next
head
of
the
wives
helpfulnesse
is
in
matters
of
the
world
.
2.
Generall
.
Salomon
as
truly
said
of
this
as
of
any
other
vertue
of
the
wife
;
Helpfulnesse
in
matter
of
estate
described
.
that
,
a
wise
woman
buildeth
her
house
.
For
,
though
it
be
little
(
in
comparison
)
which
a
poore
woman
can
add
to
the
estate
of
her
husband
,
yet
she
must
bee
all
in
all
for
the
preserving
therof
.
So
that
an
improvident
woman
is
next
a
waster
in
this
only
respect
,
and
loseth
much
:
But
if
she
be
also
a
spendthrift
,
and
really
wastfull
,
there
is
no
end
of
her
spoile
,
till
she
have
brought
all
to
nothing
,
and
overthrowne
both
her
husbands
state
and
posterity
.
She
is
the
Moth
yea
Canker
of
the
marrow
and
beauty
of
his
estate
,
and
by
insensible
morsels
,
devours
at
length
,
the
whole
substance
.
And
because
there
bee
many
queazy
women
,
(
yet
such
as
would
be
religious
)
that
thinke
it
a
peece
of
religion
,
to
be
no
housewives
,
let
Bathsheba
,
a
Queene
,
who
might
more
stand
upon
her
estate
,
then
the
proudest
Dame
may
upon
her
dowrie
;
in
her
instruction
to
Salomon
speake
.
Shee
describing
a
godly
and
helpfull
wife
,
(
and
not
onely
a
thrifty
one
)
as
it
appeares
from
the
25.
verse
to
the
end
of
the
Chap.
doth
couple
her
vertue
and
house
wifery
together
:
Prov.
31.
She
openeth
her
mouth
with
wisedome
,
and
the
law
of
grace
is
upon
her
lips
:
(
there
is
her
grace
)
and
she
overseeth
the
waies
of
her
houshold
,
and
eateth
not
the
bread
of
idlenesse
:
(
there
is
providence
:
)
And
,
lest
any
should
thinke
this
latter
might
be
spared
,
it
s
to
be
noted
that
she
spendeth
the
whole
Chapter
in
the
description
therof
,
by
divers
passages
:
wheras
,
the
former
she
shuts
up
in
the
end
of
that
Chapter
in
a
verse
or
two
,
although
the
more
necessary
:
as
taking
it
to
be
more
out
of
question
,
then
the
other
;
nay
note
how
the
holy
Ghost
wil
needs
convey
that
instruction
by
the
counsel
of
a
woman
,
to
all
of
her
sex
,
to
make
the
thing
lesse
subject
to
exception
:
pressing
it
strongly
in
an
Idea
of
such
an
exact
helper
:
and
that
with
pleasing
Rethorique
and
variety
:
Why
?
save
because
she
saw
it
a
vertue
meet
to
be
urged
,
as
being
that
which
many
women
will
not
acknowledge
.
Neither
can
the
greatnesse
and
wealth
of
wives
controll
this
duty
of
Providence
,
and
that
not
for
shew
neither
,
or
complement
,
and
praise
,
to
let
the
world
see
what
skill
in
spining
,
in
needle
worke
,
or
in
other
matters
,
they
have
,
but
for
conscience
sake
.
In
Bathsheba's
daies
,
gold
and
silver
were
common
,
and
as
plentifull
as
the
stones
and
figtrees
:
and
therefore
need
there
was
not
for
Queenes
or
their
maids
to
work
so
hard
;
And
yet
,
for
the
religion
of
the
duty
,
she
speaks
so
,
as
one
who
had
experience
of
it
in
her
owne
princely
person
,
and
had
the
oversight
also
of
her
maydens
in
the
handling
of
the
wheele
and
spindle
,
for
flax
and
wool
.
And
surely
in
great
families
both
sexes
had
need
to
be
yoked
,
and
awed
from
the
sins
which
come
from
sloth
and
idlenesse
,
although
I
adde
,
in
a
mediocrity
,
lest
they
trench
upon
the
contrary
of
covetousnesse
.
My
meaning
yet
by
all
this
,
Wives
must
not
have
any
peculiar
wealth
apart
from
their
husbands
,
but
in
common
.
is
not
to
allow
any
woman
the
liberty
of
any
such
peculiar
housewifery
by
her selfe
,
apart
from
the
common
streame
and
welfare
of
the
husband
and
family
,
but
in
common
with
,
for
,
and
under
him
,
though
in
a
way
of
her
owne
,
best
fitting
her
sex
and
education
.
For
,
I
know
there
be
housewives
,
who
excell
in
providing
for
themselves
,
and
(
like
the
Steward
in
the
Gospell
who
to
prevent
beggery
,
when
he
should
be
turnd
out
of
service
)
can
shift
for
themselves
,
who
yet
are
but
ill
providers
for
the
good
of
their
husbands
whom
(
to
use
that
Emperors
comparison
)
I
may
liken
,
to
the
Spleene
in
the
Body
,
which
when
its
fullest
,
makes
the
body
emptiest
,
and
so
commonly
,
when
the
cofers
of
these
Housewives
are
fattest
,
their
husbands
treasure
is
leanest
and
lankest
:
wheras
shee
should
rather
be
a
pipe
to
conveigh
into
his
cesterne
,
then
a
sponge
to
sucke
from
,
or
a
Channel
to
dreyne
from
his
fountayne
.
This
yet
is
a
common
vice
:
not
only
of
second
wyves
prowling
for
their
owne
broodes
,
or
kindred
:
But
of
all
sorts
of
women
;
and
,
is
caused
by
pride
of
Birth
,
of
dowry
,
education
,
or
person
:
which
to
godlesse
ones
,
are
occasions
to
withdraw
them
from
the
yoke
of
supposed
bondage
,
though
if
a
Queen
may
judge
of
helpfull
&
houswifely
providence
.
In
some
others
its
rather
caused
,
by
oldor
late
habits
of
luxuriousnes
,
riotous
and
lewde
companionship
:
for
now
wee
have
meetings
of
Women-drinkers
,
Tobacconists
and
swaggerers
,
1.
Tim.
3
,
1.
2.
as
well
as
men
:
lest
Pauls
Prophecie
of
the
latter
time
should
be
falsified
,
and
(
which
is
worst
of
all
)
secret
and
stollen
liberties
.
These
vices
,
are
like
the
daughters
of
the
horseleach
,
crying
,
give
,
give
,
but
like
hell
&
the
grave
,
never
satisfied
.
In
steed
of
the
which
licentious
usurping
over
the
husbands
commodities
,
let
women
know
,
that
although
they
have
a
true
property
and
interest
in
their
husbands
Estates
,
yet
when
the
use
of
the
same
comes
into
question
,
the
Lord
will
have
it
,
as
wel
as
other
things
,
ordered
by
the
husband
.
Neither
may
the
bad
qualities
of
the
man
,
as
his
churlishnes
,
Covetousnes
,
and
Enmity
to
vertue
,
authorize
the
woman
,
to
be
her
owne
carver
;
lest
if
this
wicket
be
set
open
to
good
wyves
,
the
bad
ones
throng
in
with
them
also
;
and
usurpe
it
to
evill
endes
.
Gods
law
is
one
,
and
concerneth
all
sorts
indifferently
.
If
they
desire
any
stroake
in
dispensing
the
matters
of
the
husband
they
must
deserve
it
by
good
carriage
.
If
women
desire
a
stroake
this
way
,
(
as
indeed
some
may
more
causedly
plead
in
then
others
in
shew
)
let
them
labor
by
their
good
deserts
,
to
prevaile
with
their
husbands
,
and
by
their
helpfulnesse
and
love
to
draw
so
good
an
opinion
of
themselves
that
they
may
with
a
willing
mynd
,
yeeld
this
favor
to
their
wives
,
as
to
use
their
pleasure
in
a
sober
manner
.
(
Provided
that
they
spende
it
upon
honest
and
religious
objects
.
)
But
,
if
God
have
layde
another
burden
upon
them
(
as
I
noted
in
the
former
chap.
)
of
ill
natured
and
straithanded
husbands
:
let
them
take
up
and
beare
it
,
as
the
Crosse
which
God
hath
set
apart
for
them
,
without
discontent
or
grudging
.
Especially
second
wyves
,
having
the
charge
of
former
brood
depending
upon
them
,
(
further
then
by
cheerfull
consent
of
their
husbands
,
they
are
allowed
)
let
them
beware
,
lest
herein
they
dishonor
their
Profession
,
by
yeelding
to
the
strong
and
tempting
occasions
,
of
needy
,
unruly
,
and
burdensome
children
,
supplying
their
want
,
by
injurious
pillage
of
the
husband
,
and
his
posteritie
.
This
by
the
way
.
To
conclude
the
point
,
Three
branches
of
womans
providence
.
these
three
specialls
concerne
the
womans
providence
;
first
getting
,
then
storing
,
and
lastly
dispensing
those
things
which
are
committed
to
her
charge
.
The
first
of
these
three
,
is
proper
onely
to
those
women
,
who
sell
their
husbands
commodities
,
or
are
allowed
to
be
chapmen
of
their
wares
,
(
which
is
the
case
of
few
)
or
such
as
by
reason
of
some
speciall
skill
in
any
crafts
or
manufactures
,
have
some
stocke
allotted
them
by
their
husbands
,
to
trade
and
traffique
withall
.
In
which
way
,
they
must
use
all
good
faythfulnes
,
Act
of
Providence
to
bring
somewhat
in
.
neither
selling
to
their
husbands
losse
,
nor
for
their
owne
secret
gaine
,
nor
the
hurt
of
the
buiers
,
all
which
rules
,
are
in
all
tradings
,
usually
transgressed
.
Besides
the
huswifery
of
many
tradesmens
wives
,
who
learne
their
husbands
skill
,
serve
to
the
making
of
sundry
wares
,
which
serve
to
the
upholding
of
the
family
,
and
estate
.
In
which
case
(
as
the
other
burden
of
family
will
admit
)
they
are
to
shew
their
best
endeavor
,
both
for
the
getting
in
of
some
part
of
the
mayntenance
,
and
saving
it
from
being
spent
about
such
houshold
expences
,
as
,
by
paines
and
thrift
at
home
might
be
spared
.
Pro.
31.
And
this
is
that
which
Bathsheba
most
insisteth
upon
;
She
laboureth
cheerfully
with
her
hands
:
she
is
like
the
Ships
of
Merchants
:
She
bringes
home
her
food
from
a
farre
:
Shee
ariseth
while
it
is
yet
darkish
,
her
candle
goeth
not
out
,
she
puts
her
hand
to
the
wheele
,
and
her
handes
to
the
spindle
.
She
makes
sheets
and
selleth
them
:
and
giveth
girdles
to
the
merchant
.
Shee
considereth
a
field
,
and
getteth
it
;
and
with
her
hands
she
planteth
a
vineyard
.
This
is
the
image
of
the
stirring
housewife
.
It
were
wel
now
a
daies
if
women
would
abate
of
their
superfluous
ease
and
needlesse
expences
(
which
they
do
the
more
easily
lavish
out
,
because
they
wholly
relie
upon
their
husbands
purse
)
and
in
stead
of
great
merchandize
and
selling
of
wares
abroad
,
apply
themselves
at
home
in
private
,
about
the
supplying
of
the
family
wants
,
helping
to
cloath
and
lodge
them
by
their
diligence
:
for
better
and
more
enduring
is
that
ware
which
is
made
,
then
that
which
is
bought
:
taking
occasion
there
by
to
busie
their
Children
in
meet
employments
,
and
to
prevent
sloth
,
ease
,
gadding
,
stollē
liberties
&
vanities
which
the
unbridled
myndes
of
Maids
,
both
of
children
,
&
servants
,
are
in
these
daies
pestred
with
,
loathing
labor
&
painfulnes
,
and
exposing
themselves
to
the
vices
issuing
from
thence
.
The
second
act
of
Providence
in
the
wife
,
is
,
the
Bestowing
&
safe
storing
up
,
preserving
&
improving
those
commodities
which
her
husband
hath
brought
to
her
hand
.
Women
must
bee
their
husbands
storers
and
Treasurers
.
Which
,
as
it
is
fit
they
should
be
put
to
her
trust
,
so
ought
she
(
specially
in
her
husbands
absence
)
to
be
carefull
of
them
,
that
they
decay
notunder
hand
,
that
they
be
not
open
&
exposed
to
the
stealth
or
spoil
of
Servants
,
or
violence
of
others
.
And
herein
,
not
onely
her selfe
in
person
is
to
be
provident
,
but
also
to
be
carefull
to
oversee
the
waies
of
such
servants
or
others
,
as
are
under
her
,
as
instruments
to
act
that
,
which
other
busines
,
or
infirmity
hinders
her selfe
from
performing
.
A
wise
housewife
will
contrive
and
dispose
as
well
by
sitting
still
,
and
using
her
brayne
,
as
some
other
by
bending
the
force
both
of
soule
&
body
.
Her selfe
cannot
keep
things
from
putrefaction
,
from
Rust
,
from
fust
and
spoile
,
from
motheatings
and
decaies
:
cannot
perhaps
do
each
inferour
worke
serving
to
keep
all
things
neat
and
shining
:
but
she
may
so
oversee
the
waies
of
others
,
that
they
may
prevent
such
losses
,
and
procure
such
conveniences
as
are
meet
for
the
family
.
So
that
she
may
ease
her
husband
from
the
inspection
and
care
of
such
things
,
as
concerne
not
his
providence
:
to
which
taske
,
if
he
be
put
,
either
for
the
things
themselves
or
for
the
seasonable
dispatch
therof
,
shee
should
much
discredit
her
providence
and
prudence
,
and
burthen
her
husband
:
whose
worke
lyes
in
a
deeper
and
higher
kinde
.
Not
,
as
if
the
husband
should
(
as
Laban
of
Jacob
)
exact
each
penie
of
the
wife
which
miscarieth
,
or
be
implacable
for
those
losses
which
cannot
bee
avoyded
,
(
since
his
owne
wisedome
cannot
prevent
many
.
)
But
,
that
shee
by
her
care
must
serve
providence
that
no
such
complaints
bee
heard
of
as
might
provoke
him
justly
:
As
for
losses
which
befall
by
the
hand
of
God
,
Matt.
13.
●2
.
both
equally
must
patiently
beare
them
:
This
is
pithily
alluded
unto
,
in
that
simile
,
where
Christ
likēs
a
good
scribe
or
Disciple
taught
to
the
kingdome
of
God
unto
the
good
houswife
,
which
storeth
up
both
old
and
new
,
that
is
family
provision
of
all
sorts
,
which
she
brings
out
in
their
season
,
for
meet
use
.
Otherwise
,
what
comfort
should
the
man
have
,
in
his
bringing
in
supplies
for
family
,
household
stuffe
,
bedding
,
linnen
,
Apparell
,
daily
diet
for
the
bodie
,
if
he
might
not
trust
to
her
fidelity
at
home
to
preserve
them
,
to
menage
,
to
dresse
and
proportion
them
to
the
use
of
the
family
?
And
surely
,
if
she
do
her
part
wisely
herein
,
neither
on
the
one
side
being
so
loose
in
her
storings
that
every
one
may
com
by
her
commodities
as
freely
and
boldly
as
her selfe
,
to
spend
&
spoile
,
to
drinke
&
imbezel
at
pleasure
;
nor
on
the
other
side
abusing
her
authority
,
and
the
power
of
the
Keyes
,
so
that
she
straiten
the
family
of
their
due
,
and
strangers
of
their
hospitall
welcome
,
for
her
owne
pinching
and
base
endes
:
but
go
in
a
wise
middle
betweene
both
:
I
say
,
so
doing
,
it
may
be
saide
,
There
goes
no
lesse
care
and
praise
in
upholding
an
house
built
,
then
in
building
it
from
the
ground
:
and
she
deserves
,
in
her
kind
,
equall
commendation
with
her
husband
.
The
third
therfore
is
her
Dispensing
,
and
bringing
forth
the
provision
thus
stored
up
,
Is
her
Dispensing
.
for
the
good
of
the
family
in
due
season
,
due
manner
,
and
due
measure
.
For
why
?
She
is
the
mans
steward
and
Pensioner
,
and
Almoner
in
this
kind
,
to
divide
the
demensum
to
the
family
,
and
the
poor
of
the
place
,
And
Bathsheba
omits
not
this
neyther
in
her
Idea
of
the
good
housewife
:
saying
,
she
feareth
not
the
Snow
,
for
her
family
is
all
clad
in
scarlet
:
By
snow
meaning
whatsoever
want
or
affront
may
betyde
,
and
by
scarlet
,
all
defence
or
furniture
for
the
family
,
and
that
which
is
not
onelie
for
necessary
,
but
sometime
also
for
honorable
and
comfortable
allowance
.
And
againe
,
her
husband
is
knowne
in
the
gates
,
meaning
by
the
livery
which
he
disdains
not
to
weare
,
because
its
the
worke
of
her
hands
.
And
further
,
she
giveth
a
portion
to
her
household
,
and
the
ordinary
to
her
maydes
.
In
these
three
stand
the
womans
thrift
and
Providence
:
which
they
who
want
,
must
learn
,
and
count
it
worth
a
double
dowry
,
as
knowing
that
many
a
naked
bare
wife
is
better
then
some
waster
,
clothed
in
velvet
,
with
her
weight
in
silver
.
To
this
pertaines
the
due
observation
of
the
seasons
of
the
house
:
that
inferior
things
prejudicate
not
the
better
,
and
more
weighty
matters
of
God
,
that
all
be
done
with
foresight
and
forecast
,
that
the
members
of
the
family
want
not
that
provision
and
due
diet
,
attendance
and
nursery
,
which
is
meet
for
them
,
both
in
health
,
and
sicknesse
:
the
younger
children
(
under
her
care
)
bee
taught
,
trayned
,
directed
,
and
furnisht
,
and
the
elder
provided
for
according
to
their
needes
.
And
such
wives
,
Provident
wives
right
hand
must
not
know
what
their
left
doth
.
as
have
obtained
,
and
do
improove
this
gift
well
,
must
beware
of
pride
,
and
selfeconceit
,
that
they
take
not
occasion
hereby
to
swell
,
as
if
they
were
the
props
of
the
house
:
or
else
to
cover
themselves
under
it
,
when
they
bee
reprooved
for
other
foule
blemishes
(
for
excellent
parts
in
one
kind
are
attended
with
sad
corruptions
:
)
we
read
of
Abner
,
●
.
King
3.
the
Captaine
of
Sauls
army
,
and
protectour
of
his
house
,
that
he
was
a
great
champion
for
Ishbosheth
,
a
man
of
great
courage
and
valour
:
But
he
was
another
way
as
Iewde
,
uncleane
of
body
;
Ishbosheth
,
being
too
young
a
novice
to
deale
with
such
a
Politician
chides
him
for
it
,
why
hast
thou
(
saith
he
)
gone
in
to
my
fathers
Concubines
?
Abner
,
privy
to
his
deserts
,
could
not
beare
it
,
but
flourishes
against
him
,
and
upbraydes
him
with
his
great
exployts
.
Am
I
a
dead
dog
,
that
thou
so
speakest
to
mee
about
this
woman
?
Is
this
the
thanke
I
have
for
my
great
service
to
thy
father
and
his
house
?
Must
I
be
so
taken
up
for
halting
?
Thou
shalt
know
that
I
have
beene
thy
Patron
!
God
do
so
to
mee
,
and
more
,
if
I
give
thee
not
over
,
and
turne
to
thine
Enemy
David
!
Lo
,
how
the
Devill
will
so
pride
a
man
in
any
great
gift
,
that
he
will
take
scorne
to
be
found
fault
with
,
looking
that
his
merits
,
should
pleade
pardon
for
all
his
defects
.
So
it
is
with
many
women
(
otherwise
housewife
like
,
and
commendable
)
that
they
are
waspish
,
froward
,
holding
their
husbands
at
staves
end
,
or
otherwise
taynted
!
But
,
will
they
endure
to
be
told
of
it
?
By
no
meanes
.
Have
I
this
(
say
they
)
for
my
providence
&
diligence
?
Nay
(
as
Ioab
despitefully
told
David
in
his
heavinesse
for
Absalon
,
so
they
cast
their
husbands
in
teeth
)
I
see
now
,
if
I
had
beene
wastfull
and
licentious
,
I
should
have
beene
better
accepted
!
yea
truly
,
a
waster
is
not
much
worse
then
a
shrew
:
Thrifty
or
unthrifty
thou
art
little
accepted
,
except
subject
and
peaceable
.
Rather
thy
one
vertue
,
should
make
thee
more
studious
of
others
,
carefull
to
shunne
other
vices
which
should
fully
and
darken
them
:
But
they
run
into
another
veyne
,
and
aske
their
husbands
,
what
if
you
had
such
a
wife
,
so
expensive
and
costly
,
as
this
or
that
man
hath
!
Alas
!
what
froth
of
a
base
heart
is
here
!
Who
will
deny
,
but
a
vertuous
wife
may
sometimes
come
short
of
an
exact
houswife
?
Doth
that
argue
,
that
such
an
housewife
may
plead
it
,
to
defend
all
her
grosser
Qualities
?
The
Town-Clerke
sayd
well
to
the
people
of
Ephesus
,
Act.
19.
35.
Diana
is
a
great
Goddesse
indeed
,
who
can
deny
it
?
But
what
s
that
to
this
confused
mutiny
,
and
outcry
?
So
here
.
Therfore
,
Admonition
to
the
wife
against
this
.
O
woman
!
if
thou
bee
so
worthie
,
let
thy
right
hand
be
ignorant
,
Evill
.
what
thy
left
hand
doth
:
let
others
prayse
thee
,
not
thy
owne
lips
!
Thy
bad
qualities
will
sooner
blemish
thy
good
,
then
thy
good
excuse
them
.
For
who
seeing
a
Ring
of
Gold
in
a
swines
snout
,
wisheth
it
not
upon
some
fayre
finger
,
rather
then
to
be
disgraced
by
the
swine
!
It
s
true
,
that
a
wastfull
women
is
the
bane
of
her
husband
in
one
kind
,
but
so
may
the
thrifty
in
another
by
her
shrewishnes
;
poison
may
kill
,
as
well
one
,
as
kill
many
waies
?
And
what
avayles
it
a
man
if
he
must
die
,
that
he
rather
is
hanged
,
then
beheaded
?
they
are
but
two
waies
to
bring
to
one
death
?
And
what
folly
is
it
to
turne
off
the
accusation
of
a
fault
which
admits
no
defence
,
by
that
vertue
which
is
neither
blamed
,
nor
aymed
at
!
Ioine
other
good
parts
with
Providence
,
and
then
the
lumpe
shal
be
holy
!
but
one
sinner
destroyeth
much
good
,
one
dead
fly
marres
a
great
deale
of
sweet
Oyntment
;
as
Salomon
saith
of
two
duties
,
so
apprehend
the
one
,
as
thou
withdraw
not
thine
hand
from
the
other
:
Eccles.
7.
So
I
say
to
thee
,
so
,
lay
hold
on
providence
,
that
yet
thou
renounce
not
thy
subjection
!
She
that
feares
God
shall
come
out
of
both
extreames
:
There
is
no
necessity
that
one
be
fallen
upon
by
shunning
the
other
!
Vngodly
Improvidence
is
bad
,
and
brutish
drudgery
is
worse
:
The
Droyle
overloding
herselfe
with
moiling
and
care
,
disables
herselfe
from
goodnesse
,
and
the
improvident
by
her
sloth
,
deprives
her selfe
of
all
opportunity
,
either
of
doing
good
,
or
taking
it
.
The
middle
way
is
the
golden
way
.
Thus
much
of
the
second
branch
of
the
wives
providence
,
in
matters
of
the
world
The
third
and
last
followes
,
Branch
.
3
and
that
is
,
in
the
service
of
the
married
life
,
Of
the
womans
providence
,
in
the
conjugall
life
.
in
the
manifold
passages
of
which
,
both
towards
his
person
,
his
state
,
body
,
life
,
health
,
name
and
posterity
,
she
must
be
helpfull
.
To
this
end
she
was
made
;
Of
all
good
couples
that
is
verified
,
two
are
better
then
one
;
because
they
have
a
good
reward
for
their
labour
.
Eccles.
4.
9.
And
if
one
fall
,
the
other
will
lift
him
up
againe
:
And
if
one
prevaile
against
him
,
two
shall
withstand
him
:
and
,
a
threefold
cord
is
not
easily
broken
.
It
stands
in
sundry
particulars
.
Marke
,
the
Lord
hath
appointed
marriage
,
as
the
union
of
two
weake
ones
apart
,
to
become
a
strong
twist
in
one
cord
,
to
make
one
strength
.
This
is
true
of
all
combinations
,
two
students
,
two
partners
,
two
travellers
,
two
neighbours
,
two
friends
,
but
,
above
all
,
most
true
in
the
married
estate
.
In
the
absence
of
the
one
,
the
other
is
present
;
when
one
is
downe
and
sicke
,
the
other
(
commonly
)
is
up
:
in
the
ignorance
,
doubts
,
inexperience
,
feares
of
the
one
,
the
other
is
an
helper
at
hand
.
Two
see
more
then
one
:
by
my
wives
ere
,
foot
,
hand
,
wisedome
,
I
see
,
walke
,
worke
,
contrive
and
dispatch
businesses
which
else
I
could
not
.
No
such
Vicegerent
,
●ojadjutor
as
the
wife
,
whether
together
,
or
asunder
.
Though
the
head
hath
the
leading
part
,
yet
the
body
hath
the
attending
part
,
neither
without
other
could
effect
ought
.
The
acts
of
marriage
are
reciprocall
:
As
we
see
in
them
that
handle
the
long
sawe
,
there
must
bee
a
paire
of
hands
reciprocating
the
toole
,
through
the
timber
,
or
else
no
sawing
it
into
pieces
.
An
helper
without
an
head
,
is
better
then
an
helper
alone
.
A
little
to
insist
upon
each
particular
.
First
the
wife
is
to
be
an
helper
to
her
husbands
person
:
even
a
Bulwarke
,
To
his
person
.
a
Fort
(
in
distresse
)
of
safegard
&
defence
.
She
is
but
a
little
one
,
but
oh
!
shall
I
not
escape
thither
and
be
safe
?
(
said
Lot
in
that
storme
.
)
So
is
she
a
covert
under
God
against
the
storme
and
rayne
:
She
is
so
under
covert
,
that
yet
shee
is
a
covert
againe
:
She
is
not
terrible
as
Banners
,
but
she
is
a
safe
buckler
of
defence
against
any
impression
of
danger
,
of
Enemy
:
either
foreseeing
and
preventing
,
or
meeting
&
repelling
it
.
Despise
her
not
,
there
is
a
blessing
in
her
.
A
woman
once
delivered
a
city
:
another
overcame
an
army
,
a
third
slew
a
Tyrant
:
yet
there
was
another
,
a
wife
,
Abigail
,
who
objecting
her selfe
betweene
her
husbands
syde
,
and
Davids
blow
,
saved
the
one
and
the
other
from
bloodshed
.
Such
a
prop
was
that
poore
Shunamite
,
who
without
any
din
or
distemper
,
lockt
up
her
dead
childe
,
brought
home
the
Prophet
,
who
restored
it
to
life
.
Shee
is
not
as
Dalila
,
who
bringing
Samson
into
a
sleep
upon
her
knee
,
betrayd
his
life
,
saying
,
the
Philistins
bee
upon
thee
.
Shee
is
a
Micoll
,
who
when
her
husband
was
escaped
from
Saul
,
layde
an
Image
in
the
bed
,
to
while
the
Pursuers
as
if
he
had
beene
in
bed
,
but
therby
preserved
his
person
from
slaughter
.
She
is
a
like
preserver
to
his
soule
(
a
little
to
harpe
againe
upon
this
string
)
suggesting
whole
some
counseil
to
it
;
Soule
.
Her
voyce
is
quite
contrary
to
that
of
Iobs
wife
,
Iob
2
9.
Not
Curse
God
and
die
:
But
,
Continue
(
deer
husband
)
in
thy
integrity
!
Be
thy
Crosses
what
thy
will
bee
,
still
trust
,
and
wayt
,
deny
not
the
Almighty
!
we
shall
see
a
good
end
,
one
day
.
Shee
is
not
as
Iephthah
said
of
his
poore
daughter
,
Among
them
that
trouble
him
,
that
damne
him
,
and
lay
a
snare
to
entrap
him
in
sin
,
or
consenting
to
him
in
sin
,
Act.
5.
5.
as
Sapphira
to
Ananias
:
nor
yet
carelesse
which
end
goe
forward
,
so
shee
may
compasse
her
wicked
content
,
as
Jezabel
,
1
Kings
18.
in
Naboths
death
,
made
way
,
for
her
owne
,
and
her
husbands
ruine
.
If
shee
can
keepe
him
close
to
God
shee
will
:
but
shee
will
never
bid
him
curse
God
,
renounce
obedience
and
dye
.
To
his
health
of
body
.
Nextly
shee
is
an
helper
to
his
bodily
health
,
(
next
under
God
)
by
keeping
the
pretious
castle
of
his
body
in
good
estate
,
for
the
health
,
strength
and
vigor
therof
.
It
s
a
Proverbe
made
in
favour
of
a
good
wife
,
that
if
the
husband
looke
well
,
they
say
I
le
hath
a
good
wife
.
Shee
is
his
nurse
to
dresse
and
provide
him
savory
meate
,
such
as
his
heart
loveth
:
she
knowes
his
body
,
to
what
ailes
he
is
subject
,
his
diseases
,
and
distempers
are
knowne
to
her
cheefly
,
she
must
order
his
diet
,
shee
must
disswade
him
from
what
is
hurtfull
,
,
present
what
is
wholesome
,
and
that
not
in
a
seeming
curiosity
,
but
in
a
reall
,
and
cordiall
carefulnesse
.
Shee
must
bee
his
welcomer
to
entertaine
him
,
from
his
wet
and
cold
journies
,
with
warmth
,
with
harbour
,
with
comforts
and
refreshings
:
For
his
heart
trusts
to
her
for
it
,
and
no
colds
,
wets
,
heates
or
ill
jorneyes
can
be
wearisome
to
him
,
having
so
helpfull
a
yokefellow
at
home
to
receive
him
.
If
he
be
sicke
,
shee
is
his
best
messenger
to
the
Phisitian
,
best
&
tenderest
keeper
under
his
Phisick
,
best
cook
for
kitchin
Phisick
at
home
,
and
must
be
the
best
instrument
for
recovery
:
For
why
?
she
tooke
him
not
only
for
health
and
prosperity
,
wherin
he
can
provide
for
himselfe
,
but
for
sicknesse
and
disasters
,
wherin
he
relies
upon
her
helpfulnesse
.
Ag●ine
she
is
as
the
shield
of
his
pretious
Name
,
His
good
Name
.
and
good
Report
.
Suffers
no
fly
of
her
own
to
light
upon
that
oyntment
,
is
impotent
to
endure
or
put
up
any
base
aspersions
upon
it
;
honors
it
,
and
the
merit
and
repute
of
it
hath
a
speriall
facultie
to
commence
and
procure
an
high
esteeme
of
his
vertues
in
the
hearts
of
all
especialy
in
the
hearts
of
such
as
are
worthie
to
honor
a
man
,
and
shuns
all
occasions
which
might
cause
the
●asest
to
defame
him
:
she
hath
alwaya
covering
readie
to
carry
backward
upon
his
nakednesses
and
blemishes
:
such
I
say
as
are
to
be
covered
.
And
such
,
as
shee
is
forced
to
confesse
(
as
Naba●s
churlishnes
and
folly
by
Abigail
;
)
shee
is
rather
haled
thereto
by
necessity
then
prone
to
it
with
delight
:
She
abhorres
them
whose
fingers
alway
itch
at
the
disgrace
of
their
husbands
:
She
chuseth
to
come
betweene
his
folly
,
and
his
shame
by
catching
the
wound
upon
her
owne
flesh
,
and
leaving
her
own
bleeding
rather
then
violate
his
,
for
enduring
others
to
derogate
therfrom
:
she
puts
no
great
oddes
betweene
the
one
or
the
other
:
knowing
that
her
owne
cannot
be
entire
,
if
his
be
hurt
,
much
lesse
thinking
his
losse
to
be
her
gayne
.
Fifthly
to
his
family
shee
is
an
absolute
helper
by
necessity
,
and
cannot
be
spared
:
not
onely
in
point
of
housewivery
,
but
also
in
the
dispencing
the
Affayres
of
it
within
.
His
family
.
She
crosses
not
her
husband
in
any
labor
,
and
education
of
children
,
she
traynes
and
instructs
the
tender
fry
(
fittest
for
her
hand
)
till
meeter
for
his
oversight
:
joines
with
him
in
his
reproofes
and
corrections
,
(
knowing
that
Satan
reignes
in
the
children
by
the
division
of
parents
)
holdes
not
his
hand
from
due
stroakes
,
but
bares
their
skin
with
delight
,
to
his
fatherly
stripes
;
defendes
neither
hers
,
nor
his
children
in
their
sin
.
And
yet
,
as
the
case
requires
,
playes
the
kinde
Mediator
,
alienating
the
extremity
of
both
wordes
and
blowes
lest
they
be
discouraged
,
yet
by
consent
,
for
the
breaking
of
their
hearts
.
She
counts
it
her
glory
,
by
her
lenity
and
love
,
with
all
innocency
to
keep
accord
betweene
the
children
of
divers
broodes
,
indifferently
ensuing
both
their
welfare
;
if
not
with
equal
nature
,
yet
with
the
same
conscience
;
not
seeking
to
derive
the
current
of
her
husbands
heart
to
her
own
,
but
letting
it
have
free
passage
to
them
who
are
equally
his
.
She
is
not
in
words
but
in
truth
,
not
astepmother
unto
them
:
as
loth
to
betray
the
one
as
the
other
to
their
fathers
wrath
,
or
to
Gods
:
rejoicing
when
they
are
furthest
off
the
dinte
of
eyther
.
Not
as
Eve
,
who
first
had
inevitably
betrayed
all
her
posterity
to
ruine
,
together
with
her selfe
,
ere
her
husband
knew
it
,
and
then
himselfe
.
Not
looking
at
her
owne
mayntenance
,
and
holding
the
reine
in
her
owne
hand
,
without
respect
what
become
of
them
,
or
after
the
death
of
her
husband
,
unnaturally
suffring
them
to
perish
,
while
her
cruell
eies
looke
on
:
Moreover
she
sticks
close
to
him
in
all
difficulties
,
(
nay
most
then
,
In
al
difficulties
.
that
like
to
God
,
she
may
be
most
seene
in
the
mounte
)
aswell
as
when
his
successes
are
most
prosperous
;
In
the
affront
of
any
ill
newes
,
losses
,
discontents
,
injuries
,
she
keepes
off
the
dint
of
sorrow
from
his
spirit
,
wypes
away
the
teares
trickling
downe
his
cheeks
,
turnes
off
what
might
incense
,
ensues
what
might
satisfie
and
give
him
content
,
and
putting
under
her
helping
shoulders
to
beare
any
common
burden
,
which
must
be
borne
.
Although
her
own
necke
lie
upon
the
blocke
,
and
she
suffer
under
any
speciall
vexation
lying
on
her
spirit
,
yet
she
abhorres
to
be
moaned
or
eased
by
outcryes
and
dolours
:
rather
taking
it
to
her selfe
,
&
biting
it
in
to
her
owne
regret
:
then
willing
that
for
the
sake
of
one
,
the
whole
Family
should
bee
in
disquiet
,
saying
with
that
wise
Shunamite
,
God
can
reconcile
all
disproportions
,
be
quiet
my
soule
,
bite
not
upon
the
bridle
,
but
wayte
,
and
all
shal
be
well
.
And
as
a
branch
heerof
,
adde
this
in
the
last
place
,
that
,
if
God
frowne
upon
their
estate
,
Bearing
hardship
.
she
makes
no
mutiny
nor
clamor
against
heaven
or
husband
,
her
lot
and
ill
Chance
,
(
for
she
knowes
no
such
Goddesse
as
fortune
,
)
But
rather
by
her
own
example
in
submitting
to
providence
,
to
fare
hardly
,
to
be
attried
homely
,
when
better
supplie
fayles
;
she
drawes
her
husbands
spirit
from
impatience
,
and
unequalnes
,
to
equanimity
and
subjection
.
In
submitting
of
her
soule
to
God
,
even
when
his
hand
is
sad
,
and
the
rod
is
sharpe
,
shee
findes
sensible
ease
:
wayting
meekly
til
God
turne
the
wheele
,
&
(
with
Naomi
)
bring
her
home
to
her
wonted
welfare
.
And
this
shall
serve
for
a
draught
of
the
third
branch
of
the
womans
helpfulnes
in
the
conjugall
conversation
.
Vse
.
1
Now
its
time
to
finish
the
Chapter
with
some
use
.
And
first
of
sharpe
reproofe
.
Reproofe
.
For
to
this
end
hath
the
Lord
framed
woman
as
I
have
sayd
;
but
shee
hath
found
out
new
inventions
;
and
indeed
shee
was
the
first
that
set
her
wits
on
work
in
this
kinde
.
Alas
!
how
many
women
have
wee
,
helpfull
to
others
with
the
hurt
of
their
husbands
?
others
,
helpfull
to
their
husbands
,
with
the
hurt
of
others
?
A
third
sort
helpfull
to
themselves
,
whatsoever
hurt
befall
their
husbands
?
And
lastly
,
some
neither
helpfull
to
themselves
,
nor
to
their
husbands
,
but
hurtfull
to
all
:
but
still
the
helpfull
wife
is
rare
to
come
by
.
And
,
as
we
see
that
first
helper
of
man
,
created
most
perfect
,
yet
instantly
degenerated
,
and
became
the
greatest
hurt
to
him
and
his
,
so
her
Grand-children
still
tread
in
her
steps
,
so
that
few
husbands
therebe
,
but
may
say
with
Adam
(
and
much
more
justly
,
)
The
woman
thou
gavest
mee
hath
undone
me
.
If
it
had
been
a
stranger
,
an
Enemy
,
I
could
have
borne
it
:
but
lo
,
she
that
are
with
me
out
of
one
dish
,
dranke
out
of
one
cup
,
dipt
her
morsels
in
the
same
vinegar
,
lay
in
my
bosome
,
and
,
was
one
with
mee
,
she
hath
beene
as
rottennes
to
my
bones
,
as
smoake
to
mine
eyes
,
and
as
a
continuall
dropping
.
Oh!
if
the
eye
be
blind
,
how
great
is
that
darkenes
?
And
,
if
shee
who
was
made
for
the
choysest
helper
(
for
what
earthly
comfort
is
like
her
who
is
like
her self
)
proove
a
plague
and
hurt
to
a
man
,
how
great
must
that
wound
proove
?
As
the
discord
of
brethren
is
therefore
like
the
brasen
barres
of
a
Pallace
,
(
because
they
are
in
place
of
neerest
lovers
)
so
the
hurt
of
a
wife
is
unspeakebly
intolerable
,
because
she
breakes
that
law
in
pieces
,
which
ordeyned
her
to
the
contrary
.
For
,
there
is
a
cursed
generation
of
women
,
out
of
measure
sinfull
,
whose
cheefe
revenge
is
to
whet
their
teene
upon
their
husbands
,
and
to
kill
their
hearts
,
not
onely
with
despitefull
tongues
,
but
also
malitious
attempts
,
professing
,
they
do
it
to
crosse
them
.
Such
as
these
I
deny
not
to
be
helpers
,
What
kind
of
helpers
wastfull
wyves
are
.
for
they
helpe
their
husbands
to
a
sad
heart
,
to
a
weary
life
,
to
bitter
complaints
to
such
as
they
dare
trust
(
for
if
they
had
no
bosomes
to
emprie
it
into
,
their
hearts
would
breake
)
to
an
empty
purse
,
to
a
rotten
name
,
to
a
ragged
coate
,
they
helpe
them
(
ere
they
have
done
)
●o
the
sheete
,
to
the
stockes
,
to
the
Gallowes
,
to
hell
it selfe
,
without
mercy
,
by
their
severall
hurtfull
inventions
.
Thus
was
not
Abigail
to
Nabal
,
(
though
a
beast
)
if
she
had
scorned
him
so
farre
,
as
to
renounce
helpfulnes
;
she
would
not
have
endangered
her
life
for
his
safety
;
but
left
him
to
shift
for
himselfe
.
But
such
presidents
as
Dalila
,
Iezabel
,
Jobs
wife
,
and
the
like
,
helplesse
,
hurtfull
wives
,
joying
rather
in
their
husbands
harmes
,
and
thrusting
them
forward
,
when
they
are
falling
,
better
sute
to
many
of
our
wives
,
then
that
out
worne
end
of
Abigails
.
Alas
!
such
a
patterne
serves
rather
for
wonderment
,
then
honor
&
imitation
.
Do
wee
not
see
how
jolly
and
proud
Dames
,
set
up
a
private
wealth
to
themselves
with
neglect
of
the
common
good
of
husbands
and
families
?
Have
we
not
coy
peeces
,
that
affect
a
singularity
of
Diet
,
apparrel
,
company
,
losty
carriage
,
above
,
and
apart
from
their
husbands
?
Publique
shame
(
which
yet
now
restrains
most
abuses
)
not
curbing
these
!
Are
those
helpers
,
that
jolly
it
out
and
ruffle
it
in
the
misery
,
debts
,
banqueruptnes
,
and
dejection
of
their
husbands
,
brave
in
their
ruffes
and
cloathes
when
they
are
all
ragged
,
costly
in
their
fare
,
when
they
are
faine
to
bite
short
,
sit
at
the
upper
end
of
the
Table
,
when
Tom
foole
must
stand
with
finger
in
hole
behind
the
doore
?
Are
these
helpers
,
or
harlots
,
trow
you
!
How
else
should
it
be
verefied
of
women
,
which
is
foretold
of
al
sorts
by
Paul
,
in
these
latter
daies
,
They
should
be
lovers
of
themselves
,
proud
,
unnaturall
,
trecherous
?
What
traitor
is
like
a
bosome
one
?
And
,
well
might
these
proverbiall
speeches
arise
,
that
A
man
may
thrive
,
if
he
have
his
wifes
good
wil
:
Or
,
A
mant
hat
marries
a
second
wife
with
Children
,
need
take
no
thought
to
purchase
house
and
land
.
These
argue
that
although
the
case
may
be
otherwise
in
many
wives
,
yet
generally
it
is
dangerous
,
especially
in
second
marriages
with
widowes
.
Vse
.
2
Secondly
,
be
it
exhortation
to
all
that
would
bee
good
wives
,
that
they
be
helpfull
ones
.
As
once
that
worthy
Divine
Master
Perkins
wrote
upon
his
study
doore
,
Ex●●rtation
.
Thou
art
a
Minister
of
the
word
,
that
doe
:
so
should
a
good
wife
upon
her
palmes
and
fringes
,
for
an
helper
thou
wert
made
,
this
looke
to
,
mind
the
end
of
thy
creation
,
carry
it
with
thee
as
thy
charge
,
I
was
made
for
an
helper
.
Not
for
an
helper
on
way
,
and
an
hurter
,
ten
:
but
an
only
helper
.
So
that
as
Law
is
the
soule
of
the
state
,
the
soule
is
wholly
and
in
each
finge
of
the
body
,
so
should
my
helpfulnesse
begin
at
husband
,
and
animate
all
the
family
.
But
especially
it
should
be
the
life
of
my
husband
;
his
soule
I
am
bound
chiefly
to
helpe
,
by
godly
counsell
:
his
spirit
I
must
helpe
,
by
my
cheerfull
behavior
:
his
body
I
must
cherish
with
my
best
benevolence
;
his
name
I
must
tenderly
honour
,
his
sorrowes
I
must
wisely
mitigate
;
his
joyes
,
I
must
sympathize
;
his
dangers
,
I
must
prevent
,
his
health
and
state
I
must
uphold
:
and
when
I
have
thus
done
,
as
the
Bee
gathering
hony
,
as
the
Sheep
bearing
a
fleece
,
as
the
Oxe
plowing
the
ground
,
as
the
builder
framing
the
house
,
not
for
their
owne
uses
,
but
the
commodity
of
others
;
so
must
the
helpfull
wife
,
all
these
I
have
done
,
not
for
my selfe
,
but
for
my
husband
.
Yea
looke
what
instinct
Nature
,
Art
,
hath
put
into
these
creatures
,
that
hath
grace
and
helpfulnesse
put
into
me
.
An
helper
I
was
made
for
,
this
oh
Lord
,
let
me
look
to
!
If
I
do
it
of
a
willing
vertuous
mind
,
there
is
praise
!
If
not
,
yet
a
necessity
is
layd
upon
me
,
and
,
wo
to
me
,
if
I
be
not
an
helper
?
who
ever
shunned
or
waived
the
end
of
their
creation
,
but
vengeance
pursued
them
as
traytors
to
Nature
,
to
heaven
!
I
was
not
made
for
my selfe
,
but
for
another
:
each
part
of
the
house
claiming
a
part
of
me
.
As
he
said
once
to
a
coy
Virgin
,
thy
virginity
is
not
all
thine
to
dispose
of
:
in
part
it
s
thy
parents
,
father
hath
a
stroke
in
it
,
mother
another
,
and
kindred
a
third
:
Fight
not
against
all
,
but
be
his
,
whom
they
would
have
thee
.
So
say
I
to
thee
being
a
wife
and
an
helper
:
Thy
womanhood
,
thy
helpfulnesse
is
not
thine
,
it
s
thy
husbands
,
his
body
,
state
,
posterity
claime
it
from
thee
:
he
laies
claime
to
all
,
not
as
that
Tyrant
did
,
all
thy
wives
silver
and
gold
is
mine
:
but
as
one
that
is
invested
in
all
thou
hast
by
peculiar
providence
.
I
live
not
by
rule
or
examples
:
the
unhelpfull
shall
not
teach
me
to
be
a
hurter
:
the
helpfull
shall
not
so
teach
me
as
if
I
followed
for
their
sake
only
,
but
for
his
,
who
hath
subjected
me
to
helpfulnesse
.
Vse
3
Lastly
,
its
incouragement
to
all
good
wives
,
to
looke
off
from
the
degenerate
practice
of
this
world
,
Encouragement
to
helpfull
wives
.
which
might
pull
them
from
this
vertue
;
If
she
be
such
an
helper
to
thee
,
oh
husband
,
as
I
have
said
,
comfort
thy selfe
in
her
,
comfort
and
encourage
her
thy selfe
against
all
dismayments
.
And
if
shee
bee
so
towards
a
lewed
companion
who
hath
not
the
grace
to
prise
her
:
let
mee
here
from
God
encourage
her
.
God
requite
thee
poore
soule
,
for
the
world
cannot
,
thine
husband
will
not
.
God
make
his
way
the
strength
of
the
upright
,
in
the
thankfulnesse
of
both
:
Thou
canst
doe
no
more
then
thou
canst
:
If
a
bad
husband
will
yet
ruine
all
,
well
,
yet
as
long
as
thou
couldest
,
thou
hast
held
carte
on
wheeles
:
The
Lord
shall
be
thy
helper
,
the
strong
helper
of
an
helpefull
wife
:
Others
shall
helpe
thee
:
Thou
shalt
not
bee
forsaken
in
thy
greatest
straits
.
And
touching
this
second
duty
of
the
wife
,
viz.
helpfulnesse
,
so
much
.
CHAP.
XV.
Concludeth
with
the
third
and
last
Severall
Duty
of
the
wife
,
to
wit
,
her
Gracefulnesse
.
I
Conclude
now
the
discourse
about
the
severall
duties
of
the
woman
to
the
man
:
The
third
peculiar
duty
of
the
wife
,
gracefulnesse
.
whereof
this
is
the
last
,
to
wit
her
gracefulnesse
.
The
former
alone
without
this
,
will
make
a
good
drudge
,
but
this
added
therto
will
make
a
good
wife
.
They
say
,
he
who
hath
gotten
both
profit
and
pleasure
together
(
for
they
are
not
alway
joined
)
hath
hit
the
naile
on
the
head
.
But
in
a
wife
,
I
am
sure
it
is
so
:
if
she
be
usefull
by
her
huswifery
,
W●v●s
must
be
gra●●ous
and
gracefull
.
and
cheerfull
by
her
gracefull
amiablenesse
,
she
is
right
and
straight
indeed
,
and
well
accomplished
.
Some
,
yet
none
of
the
worst
housewives
are
none
of
the
most
gracefull
creatures
:
their
droile
alway
hangs
about
them
,
as
an
ague
in
the
bones
:
and
others
amiable
and
cheerfull
enough
,
are
yet
none
of
the
most
huswifely
and
helpfull
:
as
the
apples
of
Sodom
if
they
be
but
toucht
with
a
finger
to
be
usefull
,
they
moulder
to
ashes
.
The
former
are
good
droiles
to
dispatch
businesse
,
the
other
pretty
Idols
to
looke
on
.
But
the
compound
of
these
two
hath
no
fellow
,
to
reconcile
into
one
an
helpfull
gracefulnesse
,
and
a
gracefull
helpfulnesse
.
Of
all
other
duties
,
I
need
least
insist
,
in
prooving
that
this
woman
makes
her
marriage
honourable
:
and
therefore
,
that
she
is
bound
to
improve
her selfe
in
this
kind
to
the
uttermost
,
for
the
attaining
of
it
.
This
vertue
of
it selfe
speakes
(
as
Abel
being
dead
)
without
words
.
What
gracefulnesse
is
.
This
third
gift
is
nothing
else
,
save
that
complexion
and
luster
which
ariseth
and
reboundeth
from
the
mixture
of
the
graces
of
a
woman
,
duly
compounded
.
As
from
the
well
mixt
Elements
ariseth
bodily
temperament
,
and
from
the
blood
well
mixed
in
the
face
ariseth
beauty
:
so
from
a
well
tempered
spirit
in
a
woman
ariseth
this
gracefulnesse
.
As
once
that
Philosopher
said
,
if
vertue
could
be
seene
with
the
eie
,
it
would
ravish
a
man
with
admirable
loves
of
her
:
so
the
graces
of
a
woman
breaking
through
her
,
and
appearing
in
the
conversation
,
are
able
to
ravish
any
spirit
that
is
not
a
stoicke
,
a
Nabal
.
A
little
then
first
of
the
Materialls
,
then
of
the
true
forme
and
temper
it selfe
of
this
gracefulnesse
.
For
the
former
:
Two
things
in
this
.
Grace
must
needs
be
the
matter
of
it
.
But
,
what
grace
?
Surely
graces
fly
together
as
birds
of
a
feather
,
Matter
of
it
,
Grace
.
and
linke
as
the
peeces
of
a
chaine
:
yet
there
bee
pearles
which
shine
more
then
their
fellowes
:
and
some
graces
,
doe
more
befriend
,
and
beautifie
a
good
wife
then
other
.
The
first
may
be
humility
and
a
meeke
spirit
,
for
what
is
more
unwomanly
,
Humility
.
unpleasing
,
then
a
mannish
heart
of
stoutnesse
and
stomacke
?
1
Pet.
3.
4.
and
what
so
decketh
a
woman
,
as
that
wherby
she
is
of
great
esteeme
with
God
himselfe
?
So
is
shee
that
walkes
in
a
due
and
daily
sence
of
her
infirmities
,
a
modest
concealement
of
her
graces
.
Not
Sauls
talnesse
,
but
hiding
himselfe
a
way
from
honour
did
most
grace
him
.
Not
a
scholers
art
,
open'd
all
at
once
,
but
the
concealment
of
it
,
most
graceth
him
.
So
,
not
a
womans
parts
,
but
that
so
fraile
a
creature
should
bee
above
all
that
s
in
her
,
is
as
the
varnish
which
makes
all
the
picture
so
amiable
.
Why
doe
wee
thinke
Greeke
and
Ebrew
ill
bestow'd
upon
a
woman
?
save
,
that
its
above
her
ordinary
sex
to
know
it
,
and
to
know
her selfe
too
:
yet
if
I
should
behold
a
woman
of
excellent
parts
of
learning
,
and
yet
to
bee
as
one
that
knew
not
her
owne
knowledge
,
but
drown'd
all
in
the
spirituall
sence
of
her
corruption
,
I
should
thinke
I
saw
a
rare
object
.
Shee
is
little
in
her
owne
eies
:
yet
that
littlenesse
makes
her
greater
in
Gods
eye
,
preciouser
in
mans
,
then
that
great
gift
with
which
she
is
furnished
.
A
second
grace
is
selfdeniall
.
Selfe
deniall
.
A
meere
scholar
is
growne
into
a
character
of
disdaine
:
and
so
is
every
other
thing
that
is
meer
:
a
meer
woman
,
is
an
homely
sight
because
ordinary
.
But
a
woman
above
a
woman
,
her
wits
,
and
abilities
:
and
especially
a
woman
above
her
wrath
,
envie
,
selflove
and
passions
:
a
woman
above
her
gaine
,
pleasures
,
earthly
contents
:
having
all
,
and
yet
above
all
:
pestred
with
all
,
and
yet
overcomming
all
,
is
an
object
of
admiration
.
The
spirit
of
God
to
affect
our
spirits
,
presents
strange
objects
in
his
word
,
women
Captaines
,
warriours
Cōquerors
:
what
a
pretty
thing
it
is
to
se
Iael
to
master
a
great
Generall
of
the
field
with
her
Hammer
&
Naile
?
Iudges
4.
21.
Debora
to
sit
and
judge
Israel
?
what
a
miracle
was
our
mayden
Queen
Elizabeth
to
the
world
?
Why
!
but
because
wee
thinke
we
see
,
and
can
scarce
beleeve
our
eies
in
seeing
those
vertues
which
were
admirable
in
the
Man
,
to
reside
in
a
weake
sexe
,
as
it
were
out
of
place
?
So
,
the
Lord
presents
to
us
in
his
word
his
master-peeces
,
an
Abigail
without
sword
or
bow
,
conquering
a
Conqueror
,
and
leading
him
captive
,
with
her
self-denial
,
and
wisedome
.
And
in
experience
we
see
here
and
there
one
(
as
a
berry
,
or
an
olive
,
left
behind
)
who
can
master
a
fierce
husbands
anger
,
by
her
long
suffring
and
selfdeinall
:
one
that
can
rule
her
passions
,
which
rule
al
sorts
.
Why
?
save
that
we
might
admire
our
God
as
much
in
the
Ants
sagacity
,
as
the
Elephants
strength
?
If
he
who
can
overcome
himselfe
,
then
much
more
shee
who
can
do
so
,
is
greater
,
then
he
who
hath
overcome
a
city
!
Oh
not
alway
in
great
things
is
goodnes
:
but
alway
in
good
is
greatnes
,
especially
when
that
good
is
also
little
!
A
third
grace
of
a
woman
is
faith
both
for
the
t●u●h
of
it
and
for
the
life
of
it
.
Faith
For
the
former
,
what
more
worth
then
pretious
faith
?
Paul
saith
its
not
of
all
,
women
or
men
:
it
s
a
flower
growing
in
the
gardens
,
For
the
truth
of
it
.
a
pretious
jewell
worea
in
the
bosomes
of
very
few
of
this
sexe
.
2.
Pet.
1.
2.
What
can
calme
the
soule
save
pardon
and
grace
from
the
promise
of
a
Father
,
the
blood
of
a
Mediator
?
2.
The●●
.
3.
2.
What
can
make
a
woman
peaceable
and
of
a
quiet
frame
,
save
because
all
is
well
,
betweene
God
and
her selfe
?
And
what
is
that
grace
which
settles
the
soule
in
this
grace
save
faith
,
the
fruite
of
the
lips
,
and
mother
of
peace
?
They
say
there
was
once
a
famous
Ladie
in
the
English
court
,
that
calmed
the
differences
of
all
the
courtiers
,
and
therfore
they
called
her
Ione-Makepeace
.
This
ladie
faith
is
that
lady
Ione
:
a
meet
ornament
,
not
for
court
onelye
but
country
also
.
Ione-Makebates
each
house
is
full
of
,
but
of
Makepeaces
,
very
few
.
Oh
this
graces
absence
,
makes
all
amort
!
womens
unquietnesse
of
nature
,
wrath
,
scoldings
and
distempers
,
come
not
so
much
from
outward
causes
,
or
inward
humors
,
as
for
lacke
of
this
lady
faith
.
Their
hearts
are
wicked
,
casting
up
mire
and
dirt
in
the
family
,
like
the
raging
sea
,
casting
up
her
owne
foame
,
and
all
,
because
the
peace
of
God
which
passeth
understanding
,
and
settling
the
soule
by
faith
,
is
wanting
.
Some
what
they
once
had
,
in
creation
,
have
lost
it
by
corruption
,
cannot
recover
it
by
faith
,
and
this
disquiets
them
:
the
losse
of
a
pig
,
a
chicken
will
vexe
by
consent
,
because
there
is
a
worse
vexer
within
.
But
,
as
wee
know
,
if
a
woman
had
found
a
pearle
worth
an
hundreth
pound
,
shee
would
be
overjoyed
,
(
Christ
speakes
but
of
a
groate
)
so
that
,
if
she
should
heare
she
had
lost
one
of
her
goslings
,
it
would
little
affect
her
:
so
,
if
this
faith
were
within
the
bosome
,
the
losses
of
toies
,
the
occasions
of
common
anger
in
the
family
would
cease
.
That
would
change
all
,
as
Christ
calmed
the
sea
.
And
secondly
,
for
the
life
of
it
,
what
gold
is
so
precious
,
as
is
the
triall
of
faith
:
For
the
life
of
●t
.
Marriage
is
as
full
of
troubles
,
as
a
Crowne
of
cares
.
Sorrow
there
is
sufficient
to
each
day
:
to
a
woman
by
name
,
breeding
,
bearing
,
bringing
forth
:
many
losses
she
meetes
with
,
false
aspersions
,
feare
of
debts
,
wrong
of
ill
neighbors
and
enemies
,
deprivall
of
health
,
her
deerest
children
,
sundry
diseases
,
ill
successes
:
what
were
then
the
life
of
a
woman
under
all
these
but
miserie
,
if
she
beleeved
not
in
the
son
of
God
,
and
hoped
for
a
good
end
?
That
although
she
cannot
say
,
Esai
.
63.
3.
All
is
,
yet
she
may
say
,
All
shal
be
well
,
when
the
houre
of
Redeemed
ones
is
come
.
This
life
of
faith
wil
make
the
bush
though
it
burne
,
yet
not
to
consume
,
and
will
bring
the
Son
of
God
to
walke
with
her
in
the
hot
fornace
,
who
wil
keep
away
the
savor
as
wel
as
the
power
of
fire
from
them
.
Therfore
Sara
and
the
widow
of
Zarepta
,
and
of
Shunem
,
and
Rebecca
,
are
brought
in
as
beleevers
in
that
cloude
of
witnesses
,
Heb.
11.
as
well
as
Abraham
,
and
Isaac
,
and
Iacob
.
So
base
is
that
speech
of
some
Atheists
,
that
women
must
meddle
with
no
faith
,
but
wrap
themselves
up
in
their
husbands
.
A
fourth
grace
is
Innocency
,
and
truth
.
A
compound
of
two
in
one
.
The
one
is
a
brestplate
of
defence
,
the
other
a
Golden
Girdle
to
gird
all
other
graces
of
Gods
spirit
close
to
her
.
Grace
.
Innocency
.
These
I
grant
are
peeces
or
Armor
for
Champions
:
but
I
understand
my selfe
to
speake
of
women
Captains
and
conquerors
,
as
I
tolde
you
before
:
and
you
know
fayth
is
no
effeminate
grace
(
though
feminine
)
but
overcomes
the
world
.
And
why
should
a
shield
of
Faith
(
which
serves
to
defend
both
the
body
and
the
Armour
of
it
too
)
go
without
a
Brestplate
,
and
a
girdle
?
Debora
if
shee
will
go
into
the
feeld
,
shee
must
be
armed
,
and
a
woman
is
not
free
from
assaults
,
and
perill
,
shot
and
darts
,
aswel
as
a
man
,
in
this
feeld
of
the
worlde
:
therfore
must
learne
to
put
on
this
armour
.
God
hath
no
other
for
men
then
women
:
though
women
must
not
put
on
mens
apparrel
,
yet
they
must
be
clad
in
the
same
armor
of
light
.
That
will
make
them
shot-free
.
The
Emperor
Charles
the
5.
went
among
the
thickest
of
his
souldiers
,
and
tolde
his
men
,
That
a
true
Emperor
was
never
shot
with
a
Bullet
.
But
I
am
sure
of
this
,
That
this
Brest
plate
is
armor
of
proofe
:
An
innocent
,
hermelesse
,
quiet
woman
,
shall
not
be
ashamed
to
meete
her
enemies
in
the
gates
,
yea
though
it
were
of
hell
;
when
things
come
to
be
debated
,
her
uprightnes
and
righteousnes
shall
deliver
her
:
Innocency
shal
be
her
defence
against
evill
tongues
abroad
,
&
truth
against
an
ill
conscience
within
;
wheras
the
guilty
and
treacherous
woman
will
betray
her selfe
,
and
lose
the
day
.
That
very
harlot
,
true
in
nothing
,
but
that
shee
was
the
infants
mothe
,
●by
her
truth
escaped
the
swords
censure
.
A
miescheevous
woman
,
or
a
woman-lyar
,
who
can
endure
?
And
who
would
not
go
or
ride
a
far
journey
to
see
this
other
warlike
woman
.
Those
Heroines
of
whom
story
and
Poëts
so
talke
,
as
Penthesilea
and
the
like
,
were
not
so
gracefull
a
sight
,
nor
those
Amazons
,
that
seared
off
one
dug
that
they
might
shoot
,
were
no
such
spectacles
as
these
women
,
clad
in
innocency
,
and
truthe
.
Their
name
is
more
fragrant
,
then
sweet
oyntment
,
and
there
is
no
dead
fly
to
make
it
stinke
.
A
fifth
grace
is
zeale
and
prety
.
For
the
former
,
it
serves
to
make
the
woman
a
stirring
housewife
for
God
,
Zeale
and
prety
.
as
Diligence
makes
her
so
for
her
husband
.
Meeknesse
in
her
own
matters
,
well
becomes
her
who
is
earnest
in
Gods
.
If
a
woman
man
would
be
hot
and
fiery
,
let
her
turne
it
to
God
,
and
for
his
cause
,
and
this
will
make
her
coole
and
calme
in
her
own
.
As
bleeding
on
the
arme
by
art
,
stops
unnaturall
bleeding
by
fluxe
:
so
zeale
for
God
,
cooles
the
heat
of
corrupt
passion
to
man
.
This
grace
becomes
this
sexe
,
the
rather
,
because
it
argues
truth
of
grace
:
for
else
calmenesse
of
her
frame
,
naturally
carries
her
to
flatnesse
and
fulsomnesse
.
It
must
be
with
a
Christian
woman
,
as
it
is
in
nature
with
the
female
sexe
of
the
creatures
.
Nature
hath
put
a
fircenesse
into
the
female
because
of
the
impotency
thereof
:
therefore
the
she
Beare
,
the
Lyonesse
,
are
the
most
raging
,
and
cruell
.
But
grace
makes
that
naturall
impotency
of
the
woman
,
turne
impotency
for
God
:
as
to
provoke
her
husband
with
sweet
affections
for
his
servants
and
worship
.
1
King
.
17.
9.
It
was
a
great
praise
for
the
sexe
,
that
God
would
send
his
Prophet
in
the
famine
,
rather
to
try
the
piety
of
the
widdow
of
Zareptha
an
heathen
,
then
any
of
the
sonnes
of
Israel
.
And
it
was
the
honour
of
those
wealthy
women
Joanna
the
wife
of
Herods
Steward
,
Luke
8.
3.
and
other
the
like
to
be
the
pious
supporters
of
the
Lord
Iesus
his
body
,
when
hee
had
not
whereon
to
lay
his
head
.
And
at
this
day
,
if
estimation
be
made
,
God
is
as
much
if
not
more
honoured
with
the
forwardnesse
of
women
,
then
of
men
:
their
nature
(
being
fearfull
)
hath
ever
beene
proner
to
superstition
:
as
in
Ezekiel
,
those
women
that
wept
from
Tammuz
,
those
devout
Grecian
Gentlewomen
stird
up
by
the
Iewes
,
against
Paul
:
and
where
they
are
out
of
the
way
,
none
are
worse
:
But
grace
overruling
corruption
,
turnes
superstition
into
zeale
and
devotion
,
into
religion
,
and
then
its
comely
.
Mens
spirits
are
hardier
,
Mens
hearts
not
generally
so
tendet
and
zealous
as
womens
,
if
they
be
right
.
doe
not
so
easily
feare
Majesty
,
tremble
at
judgemnts
,
beleeve
promises
,
shun
sinne
,
love
good
,
as
women
:
so
that
when
they
are
in
the
way
,
none
are
better
:
none
sooner
embrace
the
Gospell
,
if
it
come
a
new
to
a
place
,
none
more
readily
joine
together
in
communion
,
none
more
tender
hearted
to
the
distressed
,
and
such
as
suffer
for
Christs
name
.
God
hath
his
women
that
wove
scarlet
and
twined
linnen
for
his
Tabernacle
,
as
Manasseh
had
for
his
Idolls
.
Oh!
how
sweet
a
sight
is
it
to
see
these
Votaries
,
not
of
the
Pope
,
but
the
Lord
Iesus
!
who
can
thinke
of
that
honorable
Countesse
of
Richmond
and
Derby
without
admiration
:
the
founder
of
so
many
Colledges
and
Hospitalls
.
I
omit
to
speake
of
all
:
whose
praise
is
in
the
gospell
?
wee
have
many
worthy
momen
in
our
daies
,
exceeding
men
in
these
pieties
and
zealous
duties
?
Oh
goe
on
!
hold
your
daily
entercourse
with
God!
keepe
quarter
with
heaven
,
have
your
conversation
where
your
treasure
is
:
and
with
that
famous
peece
of
devotion
,
old
Anna
,
a
widow
who
for
above
sixty
yeere
,
dwelt
in
the
Temple
,
and
ceased
not
to
fast
and
pray
:
goe
on
,
some
of
you
had
need
to
doe
it
for
your
husbands
and
your selves
too
,
for
surely
they
doe
it
but
little
!
The
closet
of
a
good
woman
graceth
her
more
to
frequent
,
then
her
still-house
,
kitchin
,
or
parlour
:
for
therin
she
playes
the
good
houswife
for
her
owne
soule
;
being
much
in
meditation
there
,
in
prayer
,
in
brokennesse
of
heart
,
confession
,
renuing
of
Covenant
.
As
for
Micol
,
who
scornes
zeale
in
her
husband
,
hath
none
in
her selfe
,
oh
let
not
thy
soule
come
into
her
counsell
.
Sutable
to
this
piety
to
God
,
is
mercy
and
compassion
to
his
Saints
,
Grace
:
Mercy
and
Compassion
.
when
the
former
,
Psal.
16.
2.
falls
short
of
God
,
let
the
later
be
tendered
to
his
Assignes
,
and
Attorneys
,
the
Saints
.
So
saith
Bathsheba
,
she
stretcheth
out
her
hand
to
the
poore
,
yea
reacheth
it
farre
to
the
needy
.
Some
women
cloth
their
owne
with
skarlet
,
but
suffer
the
poore
to
goe
in
rags
.
Surely
cotton
or
course
cloath
,
or
canvis
,
is
due
to
these
,
if
skarlet
to
them
.
Turne
skarlet
rather
to
common
cloath
,
then
the
poore
goe
oaked
.
Women
,
especially
Ministers
wives
(
who
if
bad
,
of
all
other
commonly
are
worst
)
must
think
themselves
meant
,
Math.
25.
36.
when
Christ
saith
,
I
was
naked
,
hungry
,
in
prison
,
poore
,
and
sick
;
and
,
you
clothed
,
fed
,
visited
,
releeved
mee
!
Be
blessed
women
if
you
bee
wise
.
Your
husbands
make
you
their
almoners
and
stewards
,
beware
you
proove
not
theeves
,
that
the
poore
should
curse
you
.
A
gift
comes
more
tenderly
from
thee
to
a
poore
soule
,
then
from
thine
husband
.
What
sight
of
the
basest
Miser
is
so
yrkesome
,
as
of
an
hard
harted
woman
?
And
what
ornament
so
becomming
a
tender
sexe
,
as
a
mercifull
heart
,
to
give
,
and
to
give
tenderly
in
compassion
,
abundantly
to
six
and
seven
?
Both
are
Bowells
:
and
a
woman
should
have
more
(
by
right
)
then
men
.
Act.
9.
●6
.
Tabitha
began
betimes
,
God
would
not
have
her
die
,
perhaps
lest
wives
might
lose
the
honor
and
example
of
mercie
.
If
being
a
maide
shee
had
so
many
good
workes
to
shew
,
of
linnen
clothes
made
for
the
poore
,
what
did
she
being
a
wife
?
And
especially
let
women
be
harberours
to
all
,
which
belong
to
the
household
of
faith
,
but
above
all
to
poore
of
her
owne
sexe
,
women
or
widowes
:
It
s
no
ill
sight
to
see
you
in
Prisons
:
But
if
you
cannot
go
to
others
,
send
not
them
away
empty
,
who
come
to
you
!
And
to
make
an
end
,
what
grace
should
a
Christian
wife
thinke
strange
?
But
say
as
he
once
did
,
A
man
I
am
,
and
I
deeme
no
gift
of
a
man
unbeseeming
mee
.
Confidence
with
others
.
So
thou
woman
speake
:
I
see
not
but
it
becomes
mee
to
be
loving
,
patient
,
wise
,
wary
,
prudent
,
thankfull
:
These
are
ingredients
into
the
conversion
,
as
those
spices
reckoned
up
by
Moses
,
to
make
the
holy
oyntment
,
and
to
cause
thee
to
smell
sweetly
in
the
nostrils
of
God
,
thy
husband
,
and
all
sorts
!
one
other
St.
Peter
mentions
,
confidence
in
God
,
the
sister
of
faith
even
now
mentioned
:
They
trusted
in
God
,
and
walked
without
amasement
(
he
meanes
such
carnall
and
distrustfull
feares
as
that
sexe
is
full
of
:
1.
Pet.
3.
5
,
6.
)
Their
daughters
are
you
,
if
you
tread
in
their
steps
.
As
the
eye
of
thine
owne
handmaid
is
alway
awefully
carried
to
thee
,
wayting
for
acceptance
,
and
,
and
then
shee
is
safe
:
so
let
her
teach
thee
(
as
Gods
handmayd
)
to
carrie
thine
towards
him
:
for
the
support
of
thy
Spirit
,
in
the
whole
wheele
of
thy
conversation
,
for
all
other
Gifts
aswell
as
these
,
to
make
it
strong
as
the
staves
do
the
cart
wheele
,
that
it
cracke
not
in
peeces
.
More
spices
might
have
beene
brought
foorth
:
but
by
these
you
may
guesse
wherof
a
womans
sweet
powder
is
made
:
let
us
hast
to
the
Confection
.
For
,
as
,
not
the
single
spices
,
but
the
Apothecaries
skill
made
Gods
oyntments
,
Forme
is
temperature
of
them
.
so
,
not
only
these
meer
graces
,
but
the
medly
of
them
,
the
temper
of
that
spirit
arising
from
them
,
is
that
thing
which
makes
the
wife
so
gracefull
.
This
must
come
from
that
wise
&
alsufficient
skill
of
the
spirit
of
grace
,
which
must
teach
her
Reynes
in
the
night
season
,
and
put
into
her
the
spirit
of
gracefulnesse
:
He
who
hath
given
a
gift
to
the
Bee
to
dispose
that
honey
shee
hath
gathered
from
all
flowers
,
in
so
wise
a
manner
,
that
her
workmanship
makes
all
the
beholders
to
admire
it
;
must
in
an
higher
kind
teach
her
to
make
her
graces
into
one
compound
and
temper
;
I
say
must
enable
her
to
lay
them
all
so
sweetly
together
,
and
order
her
whole
marriage
course
by
the
helpe
of
them
;
that
both
every
one
may
afford
her
speciall
influence
into
it
,
and
all
of
them
together
may
make
her
face
to
shine
,
and
the
beauty
therof
to
appeare
gracefull
to
all
the
beholders
.
Shee
must
beg
of
God
this
spirit
by
Prayer
:
and
as
all
the
loose
flowers
of
the
Nosegay
must
be
wisely
ordred
and
put
together
,
and
then
bound
together
with
a
thred
,
that
they
scatter
not
:
Is
,
the
sweete
union
of
all
into
one
compound
.
So
the
spirit
of
warinesse
and
wisedome
must
gird
the
loose
loynes
of
her
soule
closely
together
,
and
teach
her
to
accommodate
her selfe
to
every
occasion
offered
,
in
a
sutable
correspondence
,
Act.
22.
28.
that
there
be
no
gulfe
nor
interruption
,
no
unequalnesse
nor
disproportion
in
her
carriage
.
No
man
shall
need
to
paint
an
exact
beautifull
face
:
nor
teach
her
that
is
faire
,
to
shew
it
forth
,
it
shewes
it selfe
to
all
naturaly
without
trouble
.
As
Paul
told
Lisias
:
That
he
was
borne
a
free
man
of
Rome
,
it
cost
him
nothing
:
so
where
an
heart
is
furnisht
with
grace
,
it
will
without
any
difficulty
expresse
it
,
and
cast
her
savor
abroad
:
That
which
will
make
an
hypocrite
to
toyle
and
sweate
,
comes
from
grace
with
sweetnesse
,
and
facility
;
yet
I
deny
not
but
as
that
Glyceris
shewd
great
skill
in
compounding
the
flowers
of
her
posies
,
and
the
Iewells
of
a
Crowne
must
be
skilfully
set
into
it
,
to
make
it
glorious
:
so
,
the
more
carefull
the
woman
shal
be
to
marke
the
circumstances
,
the
seasons
and
all
the
occasions
of
her
life
so
much
the
more
wisely
she
shall
be
able
to
apply
each
of
these
graces
to
their
objects
,
and
shew
forth
the
lustre
of
all
in
her
generall
carriage
.
And
such
as
are
the
ingredients
,
such
must
needes
the
compound
bee
,
if
skill
and
discretion
order
it
well
.
Now
,
the
expression
of
all
these
in
one
is
amiablenes
:
that
is
the
way
whereby
she
utters
her selfe
,
and
in
it
,
the
lovely
blush
of
them
all
appears
:
humbly
amiable
,
mercifully
amiable
,
amiable
in
the
comely
carriage
of
all
,
(
as
her
bodie
is
in
the
wearing
of
the
most
costly
and
best
suted
attire
)
most
comely
and
pleasing
.
Especialy
when
the
grace
of
this
grace
is
added
to
it
,
that
this
is
not
in
a
pang
,
or
good
moode
,
when
all
goes
well
,
but
comes
from
a
principle
within
,
which
causes
her
to
goe
on
in
an
uniforme
course
:
so
that
looke
how
you
see
her
at
one
time
,
you
see
her
at
another
:
shee
is
alway
her selfe
:
and
as
a
Virgin
of
a
comely
face
,
although
she
bee
all
blubberd
with
teares
,
she
loseth
not
her
beauty
,
but
by
the
contrary
,
doth
commend
it
:
so
,
although
the
occasions
of
her
life
are
sad
aswell
as
cherefull
,
yet
the
cloud
doth
not
disanull
the
sun
,
but
causes
it
to
shine
thorough
with
a
more
acceptable
grace
.
So
farre
I
say
as
weake
flesh
mixt
with
much
corruption
wil
admit
.
Vse
of
this
point
.
And
this
forthe
latter
.
What
shall
I
then
say
for
Conclusion
of
this
former
part
of
my
text
that
the
married
wives
must
honor
their
Marriage
by
this
amiable
behaviour
?
Instruction
.
Surely
it
instructeth
us
in
and
about
the
variety
of
couples
in
marriage
:
D●fference
of
Couples
wherin
it
stands
.
The
oddes
is
as
great
as
the
difference
of
the
Prophets
baskets
of
figs
,
very
good
and
very
naught
,
so
that
they
could
not
be
eaten
.
The
gratious
wife
is
not
only
an
helper
to
the
Estate
of
her
husband
;
●ut
shee
is
a
Co●fort
and
contentment
to
his
mind
and
spirit
:
shee
lies
in
his
bosome
as
a
bag
of
sweet
spices
under
his
A●me●ol●s
,
as
a
perfumed
garment
to
his
nostrils
,
as
the
spikenard
of
the
spouse
in
the
Canticles
which
gave
her
savor
to
the
beloved
,
Cant.
when
he
lay
upon
his
bed
.
Hence
it
is
that
Salomon
,
compares
her
not
onely
to
the
most
costly
,
but
especially
to
the
most
comely
things
which
Nature
hath
made
.
All
her
teeth
,
her
forhead
,
lips
,
necke
,
bosome
,
thighes
,
legges
,
yea
even
her
very
goings
,
are
pleasing
in
his
eye
:
he
compares
her
to
the
lillies
,
to
the
washed
sheepe
,
to
the
Roes
of
the
Mountaines
,
to
the
Doves
,
to
the
Cedars
,
to
the
Curtains
of
Salomon
,
and
every
lovely
,
amiable
thing
:
All
to
shew
that
amiablenes●e
and
gracefulnes
is
that
principall
excellency
which
commends
a
wife
to
her
husbands
esteem
and
affection
:
without
the
which
the
rest
were
little
worth
:
In
other
things
shee
hath
a
mixture
of
her selfe
:
but
in
this
she
resembles
him
who
hath
restored
her
to
her
first
order
and
comelinesse
in
her
creation
.
A
creation
which
no
outward
wealth
or
price
can
purchase
;
nothing
in
the
world
can
equall
the
reflexion
of
those
graces
,
and
the
savor
of
that
report
which
came
from
her
.
They
are
in
her
,
not
for
her
:
as
the
flowers
of
a
garden
serve
to
garnish
the
house
▪
so
these
grow
in
her
for
his
use
(
her
husbands
)
to
adorne
and
grace
his
person
,
that
he
may
be
knowne
in
the
gates
.
All
that
City
,
which
knew
Ruth
to
be
a
vertuous
woman
,
knew
Booz
to
be
an
happy
man
in
her
:
himselfe
thinking
no
lesse
when
he
told
her
so
.
Her
vertues
indeed
shine
within
her
owne
sphaere
and
centre
chiefly
:
yet
,
the
influence
therof
,
is
as
that
oile
of
Aaron
,
which
stayed
not
where
it
was
first
layd
,
upon
his
head
,
but
wet
the
whole
attire
,
and
earth
about
.
And
,
as
that
box
of
costly
oyntment
,
though
onely
powred
upon
the
feete
of
Christ
,
yet
made
the
whole
house
savor
of
it
:
so
the
temper
which
ariseth
of
the
simplieity
,
meeknesse
,
modesty
of
a
good
wife
,
makes
her
amiable
to
such
as
never
saw
her
face
.
It
s
as
the
vices
of
the
bad
wife
,
which
like
oile
in
the
palme
of
ones
hand
,
cannot
be
hid
.
Contrariwise
,
What
a
bad
gracelesse
wife
is
.
an
unhappy
husband
falles
alone
,
nor
in
himselfe
,
so
much
,
as
in
his
vitious
wife
:
who
creates
abroad
dishonour
,
at
home
discontent
to
him
.
The
best
man
,
thus
plagued
shall
hardly
avoid
one
of
these
imputations
,
either
that
he
is
unworthy
of
a
good
one
,
because
he
makes
her
no
better
:
or
unhappy
,
because
she
is
no
better
:
the
one
is
his
sinne
,
the
other
his
shame
,
both
his
sorrow
.
She
is
neither
comfort
to
him
at
home
,
because
he
is
an
eie-witnesse
of
what
he
would
not
,
nor
abroad
,
being
forced
to
stop
his
nose
at
the
ill
savour
of
he
vices
,
as
Ahigail
at
Nabals
churlishnesse
.
Neither
can
hee
be
,
but
as
the
body
sitting
upon
a
rolling
stone
,
which
is
never
at
rest
but
alway
in
conflict
with
himselfe
,
with
wrath
and
despaire
;
yet
there
is
no
way
to
bee
rid
of
such
,
either
in
the
getting
,
or
having
,
except
God
shew
a
man
favour
,
that
a
man
fall
not
into
her
hands
.
So
much
for
information
.
But
from
this
another
use
arises
.
And
that
s
admonition
to
good
wives
and
happy
husbands
,
Admonition
.
thus
much
:
Gracefull
wives
must
exp●esse
it
to
then
husbands
.
To
the
good
wife
,
this
,
if
God
have
thus
graced
thee
,
enjoy
it
not
thy selfe
,
but
set
a
Crowne
upon
thine
husband
,
expresse
the
temper
of
thy
inward
vertues
,
in
the
amiablenesse
of
a
loving
and
sweet
carriag
.
Forget
it
not
even
in
affliction
,
utter
it
even
in
the
midst
of
bodily
weaknesse
:
Let
thy
pleasing
influence
breake
through
all
opposition
and
sorrowes
,
as
the
Sunne
breakes
through
the
thick
mist
,
or
darke
cloudes
,
yea
although
eclipsed
in
part
,
yet
shine
in
part
,
and
let
a
glimmering
appeare
;
remember
,
thou
art
a
true
friend
,
made
for
the
day
of
adversity
;
it
is
not
so
thankeworthy
for
thee
,
to
cheere
thine
husband
,
when
he
can
cheere
thee
,
or
himselfe
without
thee
while
the
day
of
prosperity
lasts
;
but
then
to
play
the
sweet
orator
,
and
to
make
him
merry
,
when
all
other
comforts
have
forsaken
him
,
in
the
sad
season
of
sicknesse
,
of
sorrow
;
this
is
better
then
all
musique
and
melody
.
Every
base
bird
(
while
summer
lasts
)
will
chirp
and
chitter
:
But
to
sing
upon
the
bare
bow
,
or
thorne
bush
,
when
the
leaves
are
gone
,
and
the
cold
winter
approacheth
,
this
argues
a
wife
truly
gracefull
,
truly
amiable
and
cheerfull
,
and
(
next
to
the
Soules
peace
with
God
)
is
the
greatest
content
under
the
Sunne
.
I
exhort
no
woman
to
play
the
hypocrite
(
neither
indeed
can
gracefulnesse
be
long
acted
by
any
apish
imitator
.
)
But
,
I
entreat
her
,
whom
God
hath
thus
graced
,
to
understand
the
use
she
serves
for
,
not
concealing
her selfe
,
but
to
the
uttermost
to
apply
her selfe
,
Husbands
that
are
happy
in
the
grace
of
the●r
wives
,
must
returne
the
like
.
to
the
comfort
of
her
husband
.
And
for
himselfe
,
this
I
say
,
If
God
hath
thus
honored
thee
with
such
a
wife
,
understand
(
oh
man
)
thine
owne
happinesse
,
and
digest
it
seriously
,
with
thanks
to
him
,
who
hath
framed
her
so
,
and
brought
her
so
framed
,
into
thy
bosome
!
Let
her
finde
by
good
experience
,
there
is
no
love
lost
;
but
,
let
thy
heart
rest
in
her
and
trust
to
her
:
seale
her
a
bond
of
thy
sure
and
faithfull
respect
,
againe
,
and
let
her
see
,
she
hath
not
a
wearisome
Nabal
to
do
with
,
who
cannot
value
that
which
is
pretious
in
her
at
a
due
rate
.
Set
her
as
a
signet
on
thy
right
hand
,
and
let
her
be
neerer
thine
heart
,
then
thy
costliest
jewell
.
Let
it
not
be
enough
that
thou
canst
love
one
,
who
hath
honoured
thee
,
more
then
all
thy
wealth
,
or
birth
could
doe
,
but
,
procure
her
honour
in
all
places
,
and
suffer
none
to
eclipse
her
worth
.
Give
her
of
the
worke
of
her
hands
,
and
let
her
workes
praise
her
in
the
gates
.
And
,
so
much
bee
spoken
for
the
use
of
this
third
Branch
,
and
so
,
touching
the
meane
,
to
preserve
the
honour
of
Marriage
,
by
the
duties
which
concerne
each
party
in
severall
.
And
thus
,
Generall
uses
of
the
whole
greatise
.
having
at
last
absolved
this
Taske
which
I
undertooke
,
to
wit
,
to
shew
,
how
Matrimoniall
honor
may
both
bee
purchased
and
preserved
entire
,
viz:
first
by
a
wife
Entrance
marrying
in
the
Lord
,
and
aptly
in
the
Lord
;
as
also
by
wise
watching
to
the
Duties
,
both
of
common
nature
,
reaching
to
them
both
;
and
in
speciall
,
pertaining
to
either
;
let
mee
conclude
the
whole
treatise
with
an
item
to
both
sorts
:
First
,
all
ye
,
that
are
apt
,
religious
,
joint
worshippers
of
God
,
Reproofe
and
Admonition
to
good
Couples
.
who
love
each
other
,
are
chast
,
and
consenting
in
the
generall
:
also
who
in
speciall
,
are
understanding
,
provident
,
respective
husbands
,
subject
,
helpfull
,
gracefull
wives
:
Let
me
say
this
unto
you
both
,
I
doubt
not
,
but
in
the
reading
of
my
former
treatise
,
Branch
1.
you
willingly
heare
of
other
unhappy
couples
;
your selves
better
married
:
But
,
which
of
you
in
thus
reading
looke
up
to
God
,
or
acknowledge
such
a
blessing
,
with
due
thankfulnes
?
Which
of
you
do
but
suppose
,
(
as
it
is
not
amisse
to
suppose
,
what
might
have
bin
or
what
may
bee
)
or
say
within
your selves
,
If
●he
Lo●d
had
not
provided
better
for
some
of
us
,
then
we
deserved
,
then
we
desired
,
given
us
good
companions
,
before
ever
we
knew
what
the
misery
of
bad
,
Look
out
and
compare
your
lot
with
others
.
or
the
worth
of
good
ones
meant
:
yea
,
if
he
had
not
beene
better
to
us
most
unworthie
,
then
he
hath
beene
to
more
worthie
then
our selves
,
(
whom
he
saw
fitter
to
beare
,
to
profit
by
the
crosse
,
then
our selves
were
)
oh
,
what
had
become
of
us
?
Oh!
Nabals
,
La●ecs
,
Zippora's
,
Iebazels
,
had
swallowed
up
our
sou●s
,
spirits
,
peace
,
welfare
,
thrift
and
all
!
The
continuall
vexitions
of
bad
heads
,
daily
dropping
of
bad
wives
had
oppressed
us
!
Alas
?
And
why
hath
the
Lord
done
this
?
Surely
not
for
any
good
hee
saw
,
or
foresaw
in
us
,
but
because
he
knew
how
unmeet
we
were
to
honor
him
,
under
such
a
chaine
!
Why
then
,
do
wee
not
more
magnify
his
providence
,
and
wonder
at
his
love
,
who
hath
so
guarded
us
!
There
being
so
few
apt
couples
in
the
world
,
that
our
lot
should
bee
to
light
upon
no
unapter
;
there
being
so
many
bad
ones
,
that
wee
should
light
upon
no
worser
?
Is
not
this
mercy
?
Was
it
a
golden
blessing
at
first
,
in
our
owne
sense
and
confession
,
and
is
it
become
a
leaden
one
now
,
after
,
ten
,
twenty
,
thirty
;
yea
fourty
yeeres
experience
?
Doe
rich
Pearles
fall
in
price
?
Could
such
mercie
be
better
spared
now
then
it
might
thirty
yeeres
a
goe
?
Have
we
had
the
stock
of
good
marriage
now
20.
yeeres
,
and
come
far
shorter
in
the
Tribute
of
praise
,
thanks
,
and
fruit
,
then
when
we
first
entred
?
There
be
4.
ages
of
each
marriage
,
through
the
sin
of
the
marryed
,
the
first
goldē
,
the
next
silver
,
the
third
brasse
,
the
last
yron
!
At
first
couples
begin
with
precious
affections
to
God
,
to
each
other
,
join
much
in
duty
,
cleave
closely
each
to
other
,
mutually
excite
each
other
to
zeale
&
good
works
,
and
pay
their
vowes
:
well
then
,
nextly
Gods
part
weaknes
and
decayes
,
and
they
hold
mutuall
marriage-love
hardly
.
Then
thirdly
both
Gods
part
and
their
owne
faile
too
,
and
they
waxe
fulsome
,
and
formall
in
both
:
But
lastly
,
and
before
they
die
,
the
Devill
will
faile
of
his
will
but
he
will
make
them
both
,
loose
,
carnall
,
profane
and
scandalous
!
consider
this
!
how
many
Marriages
of
great
hope
and
solemnity
,
have
by
these
Declensions
proved
starke
naught
at
last
,
when
indeed
they
should
have
proved
best
,
and
by
degrees
come
to
perfection
.
Let
it
bee
a
sad
Item
to
such
as
enter
well
,
to
beware
,
lest
they
trust
too
much
to
their
owne
wisedome
and
strength
,
which
will
lay
them
in
the
durt
,
ere
they
be
a
ware
.
Againe
,
how
little
do
wee
condole
the
unhappines
of
mismatcht
couples
?
Condole
the
unhappines
of
others
.
Yea
even
Christians
,
better
then
our selves
?
Rather
readie
to
disdayne
and
scorne
them
,
then
to
condole
and
pity
them
?
As
those
two
Aaron
and
Miriam
,
fell
a
cavilling
at
Moses
for
his
Aethiopain
wife
?
Why
?
Had
he
not
sorrow
enough
before
?
Was
this
to
mourne
with
him
,
or
rather
to
adde
more
burden
thereto
?
Was
it
not
from
God
?
And
were
they
to
quarrel
at
it
?
Even
so
it
fareth
with
many
.
That
which
should
provok
tēdernesse
,
love
,
fellow-feeling
&
compassion
in
men
rather
causeth
disdaine
,
indignation
,
alienating
and
estrangement
of
heart
,
&
deserting
of
fellowship
!
Why
I
pray
?
Do
they
stoop
under
their
burden
so
deeply
,
that
they
are
oft
ashamed
to
complaine
,
and
dost
thou
trample
upon
them
?
Dost
thou
judge
them
afflicted
of
God
,
and
humbled
for
sin
?
Knowing
thy
wisedome
and
choice
was
no
wh●t
better
?
Thy
successe
only
was
happier
in
providence
?
No
:
but
as
thy selfe
in
the
like
affliction
wouldst
be
handled
,
so
deale
thou
!
Bear
their
burden
,
associate
their
persons
,
use
all
meanes
to
reconcile
their
spirits
,
to
compound
their
differences
,
to
reduce
them
to
mediocrity
and
indifferency
of
aff●ctions
!
many
couples
had
prooved
happier
,
if
even
such
as
were
neerest
them
had
not
rather
made
them
objects
of
abhorring
,
then
of
compassion
!
A
great
sin
!
and
meane
to
aggravate
,
yea
exasperate
those
seedes
of
evill
,
which
disproportion
at
the
first
was
like
to
kindle
too
much
!
Pray
,
pray
rather
for
mercie
,
and
strength
to
guide
,
and
carry
them
through
!
For
how
hardly
couldst
thou
digest
those
morsells
once
,
which
must
bee
their
daily
diet
?
Wilt
thou
eate
thy
sweet
bits
alone
,
and
so
little
wish
them
to
such
as
want
them
wholy
!
Once
a
man
enjoying
sweet
marriage
,
thought
seriously
of
another
friend
,
that
never
married
:
a
viling
himself
as
base
in
respect
of
him
that
seemed
to
be
above
the
need
of
that
which
himselfe
could
neither
well
want
,
nor
thankfully
improove
!
R.
R.
of
I.
K.
How
much
more
shouldst
thou
then
pray
for
such
as
would
faine
enjoy
,
that
which
no
creature
can
help
them
withall
?
Moreover
,
if
,
not
our
worth
,
but
rather
our
weaknes
hath
mooved
the
Lord
to
shew
us
this
mercy
,
And
bee
h●mb●●d
.
how
doth
the
sense
of
our
weaknes
humble
us
?
How
do
we
esteeme
of
the
grace
of
God
,
in
such
,
as
although
but
ill
married
,
yet
do
walke
more
wisely
,
under
that
crosse
,
and
do
grow
daily
,
more
humble
and
wary
,
and
purge
out
much
drosse
out
of
themselves
which
perhaps
the
blessings
of
God
purge
not
out
of
us
,
but
rather
make
us
sleep
securely
in
the
love
of
them
?
As
pride
,
hipocrisie
,
selflove
and
sensuality
?
what
if
we
whose
portion
is
better
,
do
yet
make
a
slighter
matter
of
it
,
and
turne
it
into
wantonnes
?
How
just
were
it
with
God
,
to
bereave
us
of
our
sweet
companions
,
leaving
us
to
passe
the
rest
of
our
daies
,
either
in
solitarinesse
with
snares
(
so
that
we
should
bring
our
gray
heads
to
the
graves
with
dishonor
,
(
as
many
have
done
)
or
in
marriage
more
sad
and
sorrowfull
the
latter
part
of
our
life
,
then
ever
it
was
comfortable
in
the
former
part
thereof
?
Could
we
well
brooke
such
sawce
,
and
sower
hearbs
?
yet
fit
for
such
as
have
eaten
our
former
dainties
with
such
unthankfulnesse
?
verily
,
the
experience
I
have
had
of
second
or
third
matches
which
have
betided
some
husbands
have
made
mee
to
thinke
of
our
Saviours
words
to
Peter
,
Ioh
21.
18.
when
thou
wert
young
,
thou
girdedst
thy selfe
,
and
went
at
thy
pleasure
:
But
when
thou
art
old
,
another
shall
bind
thee
and
lead
thee
whither
thou
wouldest
not
!
Surely
when
thou
art
old
its
ill
ending
,
it
were
better
beginning
with
it
in
thy
youth
,
if
God
would
!
Yet
so
it
is
,
many
have
beene
faine
to
hang
up
the
harpes
of
their
youth
,
upon
the
wislowes
of
sad
marriage
in
old
age
,
and
sing
,
this
new
life
requi●es
other
manners
,
other
abearing
:
before
,
I
was
carried
upon
Eagles
wings
,
now
I
must
shift
for
my selfe
:
my
battels
were
once
wont
to
bee
fought
to
my
hand
,
but
now
,
I
must
knowe
warre
,
and
fight
my
own
.
Now
I
am
tried
indeed
,
what
is
in
my
heart
,
what
patience
,
what
selfe-deniall
is
in
it
,
yea
my
best
wits
to
please
,
to
conceale
what
I
cannot
amend
,
and
all
too
little
!
Doe
you
wonder
?
Who
should
have
told
you
,
that
a
good
wife
was
worth
the
thanks
while
you
had
her
?
Or
that
she
was
any
better
jewell
,
then
you
thought
you
deserved
,
till
she
was
taken
away
?
If
nothing
,
but
wanting
can
convince
your
folly
,
why
should
not
medicine
cure
your
maladie
.
To
end
this
former
branch
.
If
your selves
have
sped
well
in
a
businesse
of
such
hasard
,
Guide
others
to
good
Choice
.
why
doe
you
not
guide
others
by
your
experience
to
make
a
good
choice
?
you
will
say
,
marriage
makings
are
thanklesse
offices
!
I
grant
it
,
that
if
all
I
have
premised
be
true
,
I
thinke
some
may
con
them
small
thanke
,
who
have
holpen
them
to
their
marriages
:
But
,
as
hard
as
the
world
goes
,
and
although
all
hopes
must
rest
upon
proofe
,
yet
by
your
leave
,
some
may
give
a
shrewder
guesse
then
others
,
2.
King
.
7.
and
say
more
touching
aptnesse
or
unaptnesse
:
howsoever
,
I
say
to
you
as
those
Lepers
,
having
stored
themselves
with
victualls
and
booty
:
wee
doe
not
well
to
suffer
our
brethren
to
starve
!
And
although
the
best
care
may
miscarry
:
yet
the
care
is
in
no
fault
,
but
rather
much
worse
it
must
bee
,
where
Counsellors
are
wanting
.
Secondly
,
Branch
4.
I
say
to
all
such
good
couples
,
be
wise
:
l●ve
,
love
,
Exhortation
to
live
,
love
,
and
leave
.
and
leave
.
What
hath
a
man
of
all
his
sore
labours
,
under
the
Sunne
?
or
what
profits
it
,
to
spend
our
life
in
needlesse
toile
and
vexation
?
Live
first
,
in
the
joifull
improovement
of
all
those
graces
and
blessings
,
where
with
God
hath
endowed
you
.
Take
and
mutually
possesse
each
others
vertues
:
grow
by
the
helpe
of
others
more
inward
,
holy
,
usefull
in
the
communion
of
Saints
.
Let
your
streames
flow
to
others
,
enjoy
not
all
to
your selves
.
Love
secondly
:
endeere
your
hearts
in
each
other
mutually
:
Suffer
not
Satan
to
come
betweene
barke
and
tree
,
and
through
a
satiety
of
Blessings
,
to
turne
all
to
wearinesse
and
fulsomenesse
:
to
grow
estranged
in
your
affections
:
yea
,
ready
to
take
pritches
at
each
other
,
forgetting
Gods
love
to
you
both
:
If
some
had
those
advantages
we
have
(
should
you
say
,
of
consent
and
peace
)
oh
!
what
a
close
walking
with
God
would
it
produce
,
without
separation
,
whereas
we
vanish
?
how
would
they
settle
religion
,
and
government
of
family
,
which
they
would
and
cannot
,
wee
might
,
and
will
not
?
Leave
lastly
,
each
other
,
willingly
and
contentedly
,
when
God
shall
determine
your
short
pilgrimage
;
which
will
so
much
the
easilier
be
,
if
you
have
lived
and
loved
before
!
the
parting
will
be
bitter
however
:
yet
much
worse
,
if
all
be
to
bee
done
at
death
:
Sweeter
will
the
parting
be
,
upon
experience
of
former
marriage
improovements
;
then
upon
guilt
of
remedilesse
errors
!
But
I
say
,
the
time
is
short
,
use
the
world
,
1
Cor.
7.
21.
as
if
you
used
it
not
,
buy
as
if
you
bought
not
,
marry
as
if
you
married
not
;
doe
all
moderately
:
knocke
off
before
,
unloose
in
season
:
There
hath
beene
a
time
of
embracing
,
there
must
come
another
far
from
it
.
By
that
rejoicing
you
have
had
in
Christ
,
Eccles.
2.
5.
die
daily
;
and
tell
each
it
other
in
your
best
rejoicing
:
I
bid
you
not
do
as
heathens
,
set
a
scul
before
you
on
your
marriage
day
:
with
a
Motto
:
What
I
have
bin
,
thou
art
:
and
,
what
I
am
thou
shalt
be
!
But
know
,
marriage
happines
is
but
the
liberty
of
a
prison
.
Squeez
it
not
too
hard
,
lest
you
force
blood
:
use
it
slightly
and
it
will
comfort
you
.
Say
not
its
good
being
here
,
build
not
Tabernacles
,
Matth.
17.
4.
Let
not
death
knocke
unawares
;
Its
pitty
,
a
man
should
be
in
love
with
shells
on
the
shore
,
as
to
forget
the
sip
,
and
be
swept
away
:
or
love
the
husband
here
,
forgetting
Christ
:
a
carnall
relation
,
renonuncing
an
eternall
!
Vse
3
This
point
also
,
(
to
conclude
all
)
is
instruction
,
to
shadow
out
the
priviledge
of
them
who
are
united
to
Christ
by
the
marriage
of
faith
and
the
spirit
.
Instruction
.
It
s
a
mystery
,
as
Paul
calles
it
.
Marriage
is
a
shadow
of
that
uniō
of
Christ
and
the
Church
.
And
,
as
sometimes
he
teaches
married
persons
their
duties
by
the
mutuall
union
of
Christ
and
the
Church
:
so
also
,
another
while
he
describes
the
true
union
and
Amity
of
Christ
and
the
spouse
,
by
the
samenes
of
flesh
,
which
marriage
causeth
betweene
husband
and
wife
.
A
word
or
two
of
both
:
and
first
how
Christ
and
his
spouse
meet
.
For
,
looke
how
Eli●zer
was
a
spokesman
between
Isaac
and
Rebecca
,
In
their
meetings
and
marriage
.
to
draw
her
into
a
marriage
knot
with
him
:
and
as
he
carryed
the
Bracelets
and
tokens
sent
in
Isaac's
name
,
to
allure
her
to
him
:
also
declared
the
abundant
wealth
of
Abraham
,
in
cattel
,
gold
and
jewells
,
all
to
bestow
upon
his
onely
son
Isaac
:
that
so
the
richnesse
and
content
fulnesse
of
the
match
might
perswade
Rebecca
:
So
doth
the
Lord
by
his
spokesmen
the
Messengers
,
reveale
to
his
Church
by
his
spirit
,
all
his
wealth
and
Treasures
of
wisedome
and
knowledge
:
all
put
into
the
flesh
of
the
Lord
Iesus
,
and
tells
her
1.
Cor.
1.
all
the
goods
which
he
hath
given
us
in
him
:
that
he
may
therby
surprise
her
heart
,
and
gaine
her
to
be
his
;
he
sets
out
his
son
from
head
to
foote
in
all
amiablenesse
of
person
and
graces
,
that
his
eyes
and
looks
might
wound
her
,
and
steale
her
heart
away
from
trash
and
toies
of
the
world
.
It
is
he
who
not
only
so
,
And
how
,
but
where
as
he
found
her
unapt
for
himself
,
an
Amorite
,
an
Hittite
,
in
her
blood
,
a
base
Captive
:
he
shaves
off
her
hayre
,
pares
her
nailes
,
washes
her
,
and
makes
her
cleane
:
he
bestowes
her
dowry
upon
her
,
(
not
as
men
upon
their
wyves
)
for
they
looke
for
it
from
them
,
thinking
them
little
without
it
:
he
discovers
the
miserable
,
desolate
,
and
forlorne
life
of
her
wofull
vriginity
,
wherin
as
an
orphan
,
she
lay
open
to
all
enemyes
,
all
wrongs
and
injuries
:
convinces
her
,
that
her
support
and
welfare
is
meerly
from
himselfe
:
Nay
tells
her
that
shee
was
engaged
before
to
a
most
cursed
husband
,
who
would
have
undone
her
:
he
undertakes
to
stab
him
,
and
to
make
her
way
cleer
,
for
the
marriage
of
himselfe
,
the
old
contract
being
dissolved
:
He
becomes
an
earnest
suiter
,
an
hot
lover
of
hers
,
and
refuses
no
patience
,
to
winne
her
:
even
till
his
locks
be
full
of
the
dew
of
the
night
:
All
to
make
her
his
owne
,
his
only
one
:
that
having
renounced
(
not
only
base
qualities
,
but
)
her
own
fathers
house
,
her selfe
,
her
name
,
and
all
her
owne
happinesse
,
he
may
be
happy
in
her
,
and
she
in
him
alone
,
(
for
he
can
endure
no
corryvall
)
and
so
be
married
without
any
feare
of
ever
being
divorced
.
He
causesher
heart
,
by
this
Attractive
,
and
these
cords
of
a
man
,
to
resolve
upon
the
match
:
Shee
then
enclines
to
him
,
shee
can
say
neither
more
nor
lesse
save
that
it
is
from
the
Lord
;
she
begins
to
chide
herselfe
for
her
so
long
ignorance
of
his
worth
,
unacquaintance
with
his
excellencies
:
little
enquiring
after
such
a
person
:
now
he
needs
no
arguments
,
for
shee
cannot
pardon
her selfe
,
that
she
knew
him
no
sooner
,
she
casts
off
all
her
colors
and
covers
of
shame
,
and
resignes
up
her selfe
fully
,
freely
and
for
ever
to
be
his
:
abhorring
her selfe
,
and
wondring
that
such
a
person
can
love
such
a
sorry
spouse
,
Their
mutual
Converse
.
she
compts
all
others
as
dung
,
they
all
stinke
unto
her
in
comparison
of
him
alone
:
and
therfore
consents
to
his
motion
,
beleeving
shee
shall
find
no
other
of
him
,
then
she
hath
apprehended
him
to
bee
.
This
touching
the
meeting
.
And
upon
this
her
consent
Christ
and
his
spouse
live
and
love
together
:
What
Christis
●o
the
Church
for
Christ
takes
her
to
himselfe
,
from
that
day
forward
,
even
home
to
himselfe
,
and
shewes
her
his
dwelling
,
making
her
glad
in
the
tents
of
her
mother
,
as
Isaac
did
Rebecca
in
Sara's
tent
:
he
marries
her
to
himselfe
in
righteousnes
,
compassion
,
faythfulnes
and
love
:
he
puts
a
robe
about
her
,
and
a
ring
upon
her
hand
,
a
tyre
upon
her
head
,
shooes
upon
her
feet
:
furnishes
her
with
al
his
treasure
:
killes
the
fat
calfe
,
makes
her
a
roiall
feast
,
of
all
fat
things
,
of
refined
wines
;
even
his
Sacraments
:
he
endowes
her
with
all
he
hath
,
takes
her
both
for
better
,
to
rejoice
in
her
graces
:
and
for
the
worser
to
cover
all
her
infirmities
,
to
make
a
great
praise
of
her
poorest
vertues
,
judging
her
by
them
,
and
not
the
other
:
undertaks
for
all
her
debts
:
none
may
sue
her
,
but
in
his
name
,
who
answers
all
sutes
&
quarels
:
gives
her
himself
,
his
heart
and
love
,
and
all
which
is
meet
for
her
for
need
and
comfort
,
for
this
life
and
a
better
,
for
why
?
She
is
his
Hephziba
,
and
Beulah
:
In
all
her
sicknesses
,
he
assists
and
stands
by
her
,
he
is
afflicted
,
in
all
her
afflictions
,
&
his
right
hand
saves
,
sustains
and
redeems
her
:
Charges
the
daughters
that
they
wake
her
not
till
she
please
,
and
his
love
is
her
banner
and
defence
:
And
let
none
touch
his
beloved
,
for
he
toucheth
the
Apple
of
his
eye
:
no
wrong
she
receives
of
any
,
but
he
makes
it
good
an
hundreth
fold
,
till
shee
be
past
all
danger
.
And
sutable
(
in
measure
)
is
the
spouses
carriage
towards
Christ
,
What
shee
is
to
him
.
(
if
shee
bee
not
degenerate
:
Shee
againe
most
deerly
loves
him
,
shee
is
in
all
things
helpfull
to
him
to
his
glory
,
to
his
contents
,
even
as
a
wife
of
his
desires
:
Shee
is
reverently
and
meekly
subject
to
him
,
under
all
his
commands
,
with
most
loiall
awe
,
and
yet
with
delight
as
under
an
easie
yoke
;
is
most
tender
of
his
welfare
,
yea
is
glad
,
and
thinkes
not
her selfe
too
good
to
wash
the
feet
of
his
poorest
servants
:
if
her
goodnesse
cannot
reach
to
him
,
she
reaches
it
to
his
children
,
whom
(
in
his
absence
)
she
nourishes
,
solaces
her selfe
in
,
beholds
him
in
them
,
visits
,
clothes
,
and
releeves
them
in
their
needs
;
thinking
them
happy
who
may
stand
as
servants
in
his
presence
:
shee
thinkes
her selfe
more
happy
in
him
,
then
if
married
to
the
greatest
potentate
upon
earth
:
The
spokesmen
who
treated
with
her
about
this
marriage
,
are
pretious
in
her
eyes
,
yea
their
feet
are
beautifull
to
her
,
for
the
glad
tidings
they
brought
her
:
Shee
compts
no
labor
too
much
,
no
cost
too
deer
for
him
:
Even
the
costliest
oyntment
is
not
good
enough
for
his
feet
.
The
reproaches
of
them
that
upbraid
him
,
goe
into
the
bowells
of
her
belly
,
and
dart
to
her
heart
:
she
walkes
not
only
not
rebelliously
and
contumeliously
,
but
not
uncomely
,
not
slightly
:
But
decks
her selfe
with
all
the
gifts
of
the
spirit
,
humility
,
wisedome
and
sweet
tendernes
of
spirit
,
yea
the
spirit
of
grace
is
in
her
lips
,
that
in
all
her
behavior
and
converse
shee
may
walke
in
and
out
gracefully
and
amially
in
his
sight
,
in
al
long
suffring
and
welpleasing
:
shee
is
faithfull
to
him
in
all
his
secrets
,
keeps
his
counsell
:
Dares
not
prostitute
her selfe
to
any
,
not
only
lusts
,
but
even
liberties
,
or
companies
which
shee
thinkes
may
bee
distastfull
to
him
,
yea
but
suspicious
;
The
tokens
he
sends
her
,
as
pledges
of
his
favor
,
are
most
deere
unto
her
.
She
seeks
no
priviate
welfare
of
her
owne
besides
his
:
She
distrusts
not
his
provision
,
but
trusts
him
confidently
,
knowing
shee
shall
not
want
:
denies
her selfe
for
his
sake
,
&
rejoices
that
by
this
,
her
loyall
heart
may
be
tried
:
Thinkes
never
the
worse
of
him
,
because
she
suffers
for
him
,
but
rather
the
more
he
costs
her
,
the
deerer
he
is
to
her
:
No
husband
of
other
women
can
staine
hers
,
for
hers
is
above
all
,
the
cheef
of
ten
thousand
;
the
fashions
,
garish
&
whorish
attires
,
paintings
and
spangles
of
harlots
come
not
about
her
neck
,
nor
wrestes
But
shee
frames
her selfe
to
his
contents
,
in
all
chastity
shee
knowes
his
voice
,
but
abhorres
a
strangers
:
Nothing
greeves
her
,
but
his
absence
:
All
her
longings
,
desires
,
and
teares
,
are
,
that
she
might
be
with
him
,
where
nothing
may
ever
divide
her
from
him
!
Let
it
teach
us
in
the
midst
of
our
marriage
contents
to
raise
up
our
affections
to
the
joy
of
this
spirituall
union
:
and
in
the
midst
of
our
discontents
here
,
to
make
supply
with
the
happines
of
this
!
And
this
may
serve
for
these
two
generall
uses
also
,
Conclusion
of
the
Treatise
.
belonging
to
the
whole
discourse
:
In
a
word
therfore
,
to
conclude
all
;
If
that
,
which
I
have
at
large
sayde
about
Marriage
duties
,
seeme
to
discourage
any
weake
ones
,
as
if
their
oile
and
meale
could
not
reach
out
so
farre
;
they
shall
never
attayne
to
this
measure
;
I
will
not
answere
them
as
once
a
Poët
answerd
one
that
asked
him
,
why
hee
alway
brought
in
women
as
very
vertuous
,
alway
commending
them
:
but
another
presented
them
(
on
the
stage
)
as
vitious
,
alway
traducing
them
:
Oh
saith
he
,
I
present
them
as
I
would
have
them
,
as
they
should
bee
:
but
he
brings
them
in
as
they
are
commonly
.
So
I
might
say
,
my
discourse
doth
not
presuppose
eyther
all
husbands
or
wyves
as
they
are
,
but
as
they
should
bee
.
Ayme
at
it
as
a
marke
:
But
I
will
answer
as
a
learned
heathen
in
his
Epistle
to
his
friend
speakes
,
when
he
had
received
a
very
short
letter
from
him
,
I
have
read
over
thy
very
short
letter
very
often
,
and
so
often
,
that
I
have
made
it
a
very
long
one
.
So
here
:
My
large
discourse
may
dismay
some
for
comming
so
short
of
practice
as
they
doe
:
Beseech
the
Lord
therfore
to
behold
thy
defects
with
a
mercifull
eye
,
to
read
the
short
lines
of
thy
obedience
often
over
in
the
glasse
and
perspective
of
the
Lord
Iesus
:
and
so
,
by
his
large
interpreting
,
and
much
looking
upon
thine
honest
endeavour
,
it
shal
be
esteemed
as
full
and
large
.
God
helpe
!
Our
discourses
of
these
matters
,
are
far
larger
,
then
the
practice
of
the
most
is
:
Our selves
who
write
and
ours
,
are
poore
,
and
unsutable
to
our
Rules
!
Bowbeit
,
not
contrary
,
not
wil●●ly
opposite
!
&
where
there
is
but
endeavor
,
God
will
accept
Give
Lord
power
to
do
as
thou
directest
,
and
command
what
thou
wilt
!
Speake
and
spare
not
upon
these
te●nes
:
for
thy
servants
,
handmayds
,
(
mouring
for
their
deafe
●ares
,
and
dead
herts
)
desire
to
hearken
and
to
obey
.
Looke
not
at
what
is
ours
,
its
vile
!
but
at
that
which
is
thine
in
us
,
which
is
pretious
!
In
which
happy
desire
,
I
conclude
the
Treatise
.
The
End
of
the
Treatise
.
THE
APPENDIX
to
the
treatise
:
Discovering
the
just
vengeance
of
God
upon
all
uncleane
ones
,
especially
Defilers
of
Marriage
.
Hebr.
13.
5.
But
,
Whooremongers
and
Adulterers
,
God
will
judge
.
ITwas
no
part
of
my
Purpose
,
Preamble
to
the
Appendix
:
(
good
Reader
)
to
have
used
this
text
any
further
,
then
as
I
have
already
treated
upon
it
.
Why
the
latter
part
to
this
Text
is
handled
.
The
occasion
of
adding
this
Discourse
upon
the
latter
part
,
was
the
private
request
of
a
friend
to
utter
my
minde
unto
him
,
and
to
satisfie
his
spirit
,
touching
the
haynousnes
of
uncleannes
:
whereof
he
desired
his
soule
might
throughly
be
convinced
,
(
as
blessed
bee
God
it
was
,
through
mercy
concurring
both
with
this
,
and
other
helps
used
to
that
purpose
:
)
which
service
I
considering
seriously
of
,
tooke
the
latter
part
of
my
Text
:
as
a
ground
of
my
project
:
even
then
,
purposing
(
since
God
brought
it
by
that
occasion
to
hand
,
)
to
annexe
it
to
my
marriage
.
Treatise
:
as
foreseeing
,
not
only
it
would
satisfy
some
to
have
the
equall
handling
of
both
members
of
the
Text
:
but
that
it
might
not
be
impertinent
,
as
a
spurre
,
to
helpe
the
Application
of
the
former
treatise
;
and
as
a
disswasive
to
as
many
in
this
debauched
age
,
(
who
shall
haply
come
to
the
reading
of
it
)
if
they
bee
not
imperswasible
,
and
hardned
in
the
sinne
,
to
weigh
well
their
Estate
,
and
repent
:
That
so
God
speaking
peace
to
them
,
they
may
no
more
return
to
folly
.
In
which
hope
,
I
begin
.
Doctr.
2
The
wordes
(
as
you
see
)
are
,
But
whoore-mongers
,
and
adulterers
,
God
will
judge
.
Explicat
.
Which
addition
,
and
denunciation
fitly
attends
the
wordes
going
before
.
I
have
opened
the
words
in
the
beginning
:
all
comes
to
this
effect
:
God
will
blesse
them
that
honor
marriage
,
but
such
as
violate
and
defile
it
,
God
deales
wite
his
owne
by
Iudgments
by
what
means
soever
,
God
will
judge
them
.
The
course
may
seeme
strange
(
perhaps
)
which
here
God
takes
,
speaking
to
his
church
,
so
to
threaten
,
and
,
to
worke
rather
by
downe
right
stroakes
,
then
by
oile
and
promises
of
love
,
to
allure
to
Obedience
.
But
even
our
God
,
(
marke
the
word
●
he
sayth
not
the
wicked
mans
revenging
God
,
but
even
our
God
,
Heb.
12.
ult.
)
is
a
consuming
fire
.
And
our
God
sees
it
meet
,
even
to
appeare
to
his
owne
sometymes
in
this
hieu
,
and
in
bloody
colors
when
their
spirits
grow
base
,
and
sensuall
:
as
this
sin
of
Vncleannes
of
all
other
,
infatuates
the
spirit
most
,
and
makes
it
insensible
of
commands
,
except
the
Lord
should
take
up
weapons
,
and
flash
hell
fire
in
mens
faces
.
That
stupor
of
spirit
wherewith
David
was
led
a
whole
yeere
together
,
after
he
had
committed
this
sin
,
notwithstanding
it
were
accompanied
with
such
killing
circumstances
,
as
to
make
a
man
drunk
,
and
to
murther
him
,
because
he
would
not
cover
the
sin
:
these
might
alone
have
wounded
him
to
death
,
if
the
sinfull
sweetnes
of
it
,
had
not
bewitcht
him
so
deeply
:
and
the
like
we
see
in
Sampson
with
Delila
:
and
we
know
how
terribly
God
threakens
both
and
pursues
them
.
Elija
himselfe
,
if
stoute
,
must
have
thunders
and
lightnings
:
Jonah
must
have
a
tempest
mingling
heaven
and
sea
in
one
,
and
the
jawes
of
a
whale
to
gape
for
him
,
Iob
must
have
affrightings
by
Leviathan
and
Behemoth
:
Nah.
1.
3.
and
Nahu●
and
Habbakuk
must
present
God
to
the
hard
hearted
Iews
,
Nahum
.
1
3.
in
jealous
wrath
,
fierce
rending
the
rockes
:
Habac.
3.
19.
in
such
a
voice
as
makes
the
lips
to
quiver
,
Mica
.
7.
ult.
the
bones
to
be
blasted
with
rottennes
;
and
all
too
little
:
who
is
a
God
,
like
to
our
God
,
(
saith
Mica
sweetly
)
who
passeth
by
the
sins
of
his
remnant
?
But
if
all
should
use
such
pleasing
wordes
,
cursed
flesh
would
say
,
That
God
is
like
themselves
.
There
is
use
of
sweetnes
,
when
the
heart
is
wounded
with
sin
and
flayted
with
feares
;
But
rare
is
the
man
who
is
alway
fitte
to
feed
upon
such
honey
without
surfet
.
The
godly
have
a
slav●sh
part
in
them
and
free
.
Too
propense
is
,
not
onely
a
base
heart
of
the
godlesse
,
but
the
baser
part
of
a
Godly
heart
to
turne
grace
into
wantonnes
.
There
is
a
slave
within
us
which
must
have
a
whip
,
although
the
free
borne
be
drawne
by
love
.
Each
must
have
her
diet
:
the
one
,
lest
it
grow
too
ranke
of
Presumption
,
the
other
lest
it
be
overwhelmd
with
Despaire
.
The
Apostle
Paul
mixes
threats
and
promises
,
to
the
choisest
whom
he
writes
unto
.
For
this
cause
,
comes
the
wrath
of
God
upon
the
children
of
disobedience
?
1.
Cor
6.
10
1●
Be
not
deceaved
,
No
whoremongers
,
Adulterers
,
&c.
shall
inherit
the
Kingdome
of
heaven
.
And
such
were
ye
!
Eph.
5.
6.
why
addes
he
this
?
To
shew
us
that
even
Gods
people
had
need
to
be
put
in
minde
,
what
they
were
,
what
they
have
still
a
disposition
to
,
to
keepe
them
therby
in
some
awe
.
So
againe
,
let
no
man
defraude
his
brother
,
1.
Thess
4.
6.
for
the
Lord
is
the
Avenger
of
all
such
.
Many
other
such
places
there
are
.
All
to
shew
us
,
that
God
must
sometime
whip
us
to
duty
,
and
gaster
us
from
evill
,
aswell
as
entise
and
draw
us
to
or
fro
.
Therfore
,
even
so
he
urgeth
these
Hebrews
to
Chastity
,
saying
,
Whoremongers
and
Adulterers
God
will
judge
.
The
sin
of
adulterie
then
is
hence
concluded
to
bee
a
great
one
.
Adultery
a
great
sin
.
Object
.
But
here
,
some
may
object
that
charge
of
God
to
Hosea
the
Prophet
:
bidding
him
to
take
to
himselfe
a
fornicatresse
to
wife
,
and
so
defile
himselfe
by
getting
children
by
her
.
Answ.
But
I
answere
,
it
was
onely
done
in
vision
,
and
in
protestation
before
the
Israelits
.
If
was
onely
typicall
and
parabolicall
:
neither
agreeing
to
the
Lord
who
charged
,
nor
the
Prophet
who
obeied
:
By
the
Prophets
assuming
to
himselfe
such
a
person
,
in
Gods
steed
,
he
would
teach
the
Iewes
how
woful
dultery
they
were
guilty
of
,
in
forsaking
God
for
Idolls
.
The
libertie
taken
by
the
Patriarkes
in
the
point
of
many
wives
and
concubines
,
was
for
a
time
,
in
the
first
furnishing
of
the
Church
with
posterity
.
Else
,
from
the
beginning
(
as
Malach.
2.
speakes
)
it
was
not
so
.
Nay
this
Command
against
pollution
,
hath
herein
a
peculiar
restraint
from
some
other
:
that
wheras
in
some
cases
,
it
was
lawfull
to
take
the
goods
of
Egyptians
from
them
by
dispensation
;
in
this
no
such
is
granted
,
it
being
in
no
case
or
respect
lawfull
to
commit
uncleannes
,
no
more
then
murther
.
And
we
see
this
point
verified
in
Scripture
at
large
.
Reade
these
places
,
Levit.
20.
10.
Deuter.
22.
22.
for
temporal
plagues
and
for
eternall
to
all
sorts
of
impure
ones
,
Rom.
1.
29.
32.
1.
Cor.
6.
9
,
10.
Galat.
5.
19
,
20.
1.
Tim.
1.
9
,
10.
yea
the
greatest
delinquents
in
these
kindes
,
even
Kings
and
great
persons
,
are
not
spared
,
as
appeares
2.
Sam.
12.
7.
Matth.
14.
4.
yea
even
such
as
have
attempted
it
ignorantly
,
as
Abimelec
,
Gen.
20.
3.
yea
Priests
1.
Sam.
2.
22
,
23.
all
sorts
,
Numb
.
25.
1.
Ierem.
5.
7.
Iudg.
20.
4.
The
which
have
their
several
judgments
there
applyed
.
And
more
of
them
read
,
as
of
the
old
world
,
Gen.
6.
1.
2.
the
Sodomites
,
Gen.
19.
The
sin
of
self
pollution
(
which
I
wish
may
be
observed
well
)
that
of
Er
and
Onan
,
Gen.
38.
9.
She●bem
,
Gen.
34.
25.
All
summed
up
by
the
Apostle
,
Col.
1.
Mortify
your
earthly
members
,
fornication
,
uncleannes
,
effeminatenesse
,
unnaturall
lust
:
for
which
the
wrath
of
God
commeth
upon
disobedient
men
.
Doct.
The
point
to
be
treated
of
,
is
,
That
God
would
have
all
sorts
of
uncleannes
so
layd
open
in
their
colours
,
God
will
have
all
uncleannes
layd
open
in
her
colors
,
as
odious
.
that
there
might
appeare
as
they
all
are
,
odious
and
terrible
!
But
,
what
odious
colors
are
here
?
I
answer
,
Here
is
one
terrible
one
,
which
imports
all
the
rest
.
That
which
God
himselfe
will
in
person
appeare
against
,
and
sit
upon
the
judgment
seate
to
enquire
of
,
that
must
be
a
terrible
crime
;
But
God
himself
,
(
not
his
Deputies
only
,
for
all
men
are
lyars
)
will
in
person
sit
to
judge
it
.
Kings
(
we
know
)
and
Princes
,
come
not
ordinarily
to
the
Starre
chamber
or
to
the
Kings
Bench
in
person
,
for
slight
crimes
,
but
remarkable
and
notorious
.
When
King
Henry
the
8.
to
please
that
bloody
Tyger
Gardiner
,
came
in
person
to
sit
upon
that
holy
man
and
meeke
lambe
of
Iesus
Christ
,
Iohn
Lambert
,
how
terrible
was
his
appearance
,
and
how
frowning
a
brow
cast
he
upon
that
innocent
Martyr
?
What
then
is
the
brow
of
that
God
,
that
must
sit
upon
King
Henry
himselfe
?
Only
the
difference
is
,
Princes
make
a
long
and
deep
inquisition
of
matters
,
either
really
,
or
for
shew
,
to
boult
out
the
truth
;
But
,
the
Lord
proceeds
ex
officio
mero
,
he
needs
no
Informers
,
no
Evidence
,
but
is
witnesse
,
Accuser
,
Iudge
and
all
in
one
,
because
he
knowes
all
without
enquiry
.
A
short
count
shall
he
make
upon
the
earth
;
how
much
more
upon
this
or
that
man
,
Mal.
3.
5.
and
his
crimes
?
By
name
he
will
bee
a
swift
witnesse
against
the
Adulterer
,
as
Malachi
speaks
;
And
where
the
delinquent
is
his
owne
Accuser
,
what
need
long
processe
of
law
?
Such
is
the
conscience
of
each
sinner
,
and
of
this
by
name
!
The
Iudge
then
,
comming
in
person
making
a
swift
worke
of
it
,
and
having
the
sinner
himselfe
arraigned
by
his
owne
conscience
,
must
needs
set
a
terrible
face
upon
the
sin
of
uncleannes
.
Ere
I
go
any
further
,
Digression
,
shewing
that
fornication
is
a
great
sin
.
since
I
wrap
all
uncleannes
up
in
one
bundle
of
wrath
,
I
foresee
that
in
this
loose
and
lascivious
age
,
many
will
taxe
mee
for
speaking
so
indistinctlie
of
all
sorts
in
this
kind
,
fornicators
and
adulterers
;
for
the
former
of
these
had
at
the
writing
of
this
text
,
have
still
,
and
will
have
their
patrones
,
not
Papists
only
,
but
Protestants
,
to
aleniate
and
qualifie
them
as
lesse
sinners
,
if
not
to
bolster
them
as
none
.
And
surelie
,
in
vaine
do
I
urge
Gods
judgments
upon
that
which
is
no
sin
:
therefore
observe
;
first
for
heathens
,
who
(
as
Hierom
saieth
)
only
condemned
adultery
,
suffring
youthes
and
maydes
to
defile
themselves
without
restraint
,
as
if
not
will
,
but
worth
made
the
sin
,
I
say
with
him
,
Christs
law
is
one
,
and
Cesars
another
.
Alas
,
that
weake
Relique
of
light
which
was
in
Heathens
,
Act.
15.
was
soone
overshadowed
:
It
caused
the
Apostles
to
forbid
the
converted
Gentiles
,
the
sin
of
fornication
,
and
Idolls
,
as
equally
promiscuous
among
them
.
1.
Pet.
4.
34.
Their
very
Law
givers
permitted
it
as
lawfull
,
and
therfore
St.
Peter
saith
,
That
they
wondred
at
the
Christians
,
that
they
ran
not
with
them
into
the
same
confusion
of
uncleannes
.
And
no
wonder
if
Pagans
thought
thus
,
when
Papists
openly
write
thus
.
For
not
to
speake
of
their
most
uncleane
Casuists
who
by
their
base
particularising
of
the
circumstances
of
filthines
,
noiso●●e
to
all
ch●st
eares
,
do
shew
themselves
what
tribe
they
are
of
)
one
of
them
expressely
writes
thus
:
He
is
no
heretique
,
that
saith
,
Fornication
is
no
mortall
sin
,
because
there
it
no
Text
of
Scrip.
that
saith
so
.
No
is
?
What
meanes
that
then
of
Paul
,
Colloss
.
3.
5.
are
not
the
wordes
plaine
,
that
wrath
comes
upon
men
for
this
?
Other
Papists
adde
,
That
light
of
Nature
condemnes
it
not
;
and
indeed
,
in
such
as
themselves
who
by
custome
have
lasht
out
their
eye
,
its
true
,
but
not
else
?
And
their
Canonists
write
likewise
.
But
let
these
masters
of
misrule
go
:
let
us
attend
what
the
God
of
Order
speakes
in
his
word
,
of
which
partly
I
have
spoken
in
the
proofe
of
the
doctrine
:
adde
therto
that
Deut.
17.
18.
1
Cor.
6.
18.
Doubtlesse
they
who
drive
out
the
spirit
out
of
their
soules
and
dodies
,
sin
mortally
.
So
do
they
who
shall
burne
in
the
lake
of
●rimstone
.
Revel.
21.
8.
The
Fathers
are
all
of
this
m●nde
.
Homil.
22.
in
2.
ad
Corinth
.
Chrysostome
,
so
oft
as
thou
hast
playd
the
fornicator
,
thou
hast
damned
thy selfe
.
He
also
tells
us
the
law
of
Nature
,
and
conscience
doth
evince
it
;
we
need
not
be
taught
what
evill
,
incontinencie
is
and
fornication
:
for
we
know
it
from
the
beginning
,
Homil.
12.
ad
popul.
Antioch
I
doe
not
much
desire
to
loade
my
reader
with
quotations
save
in
cases
controversall
,
to
put
all
out
of
doubt
.
And
the
same
Father
,
Lo
(
saith
he
)
Paul
saith
not
Absteine
from
fornication
,
In
1.
ad
Corin
▪
homil
1.
18.
but
fly
from
it
.
Another
of
the
Fathers
makes
a
Beadroll
of
the
Reproaches
of
fornicators
,
A
fornicator
is
a
filthy
ignominious
slave
of
sin
,
in
whom
the
Devill
doth
knead
in
and
imprint
his
loathsomnes
:
He
is
to
be
eschewed
in
the
house
,
to
be
abhorred
in
meetings
,
Gregor
,
N●ssen
〈◊〉
1.
ad
Corinth
.
he
is
the
reproach
of
such
as
come
,
neere
him
,
the
opprobry
of
his
enemies
,
the
shame
of
kindred
,
the
Execration
of
Neighbors
,
the
sorrow
of
parents
,
&c.
If
he
offer
to
marry
,
al
reject
him
.
So
it
was
then
,
but
now
it
s
no
matter
,
so
he
have
land
or
mony
.
Tertull
de
pud●●t
.
cap.
1.
So
another
,
whoredome
and
fornication
,
are
not
counted
among
common
sins
.
And
Cyprian
,
That
fornication
,
is
a
great
sin
,
Paul
shewes
to
the
Corinth
.
He
names
that
Text
,
All
other
sin
is
out
of
the
body
.
To
conclude
Gregory
(
a
Pope
himselfe
)
single
persons
must
be
warned
,
that
they
mixe
not
themselves
with
harlots
.
Endlesse
it
were
to
mention
the
rest
.
And
is
there
not
great
reason
?
Reason
why
.
How
wofull
a
mischeefe
doth
it
reach
to
?
For
the
bastards
begot
by
such
vagrant
lust
,
are
wholly
neglected
,
in
point
of
Education
,
wanting
the
care
of
a
father
,
and
the
cohabitation
of
parents
,
and
so
both
an
accursed
posterity
is
begotten
,
and
beggery
encreased
.
Vagrant
lust
being
justly
plagued
with
a
vagabond
posterity
.
But
the
maine
reason
is
taken
from
another
ground
.
True
it
is
,
that
the
fornicator
sins
against
his
owne
bodie
,
the
bastard
he
begets
(
an
innocent
patient
,
necessarily
miserable
)
the
Common
wealth
and
society
:
all
bands
of
honesty
:
but
especially
he
sins
against
that
everlasting
decree
of
the
7.
commande
of
a
most
holy
and
pure
God
.
And
so
much
by
the
way
for
this
point
.
Quest.
But
(
it
wil
be
said
)
how
may
this
wrath
and
Iustice
of
God
against
these
whoremongers
appeare
?
Answer
.
Answer
.
By
a
particular
induction
of
those
punishments
which
he
hath
inflicted
upon
all
uncleane
ones
?
Which
by
and
by
I
shall
number
up
:
but
in
the
meane
tyme
,
let
mee
not
forget
to
premise
some
Reasons
,
why
the
Lord
strives
to
put
so
odious
an
outside
upon
this
sin
of
uncleannes
:
and
these
reasons
,
I
desire
may
be
marked
for
the
whetting
up
of
the
Readers
edge
,
upon
the
matter
ensuing
.
I
wil
be
short
in
all
,
remembring
that
I
am
now
onely
adding
a
little
to
the
former
Argument
.
Reason
1
First
then
this
sin
is
a
very
●e●r
,
naturall
,
and
familiar
corruption
,
to
our
nature
,
Vncleannesse
is
a
very
neer
,
naturall
Corruption
.
and
as
much
nourisht
and
cherisht
as
any
one
,
a
true
Ruben
,
the
eldest
child
of
old
Adams
strength
,
bearing
name
of
the
Mother
,
which
is
called
in
generall
lust
or
concupiscence
.
Heathens
esteeme
those
vertues
which
carry
the
name
of
the
kind
,
●o
be
eminent
ones
:
as
fortitude
because
it
s
called
vertue
,
it
s
to
be
supposed
to
be
Eminent
,
and
to
have
most
of
the
kind
of
good
in
it
.
So
hath
uncleannes
the
name
,
and
most
of
the
kind
,
because
it
s
called
lust
eminently
.
The
Mother
and
Daughter
are
bawdes
mutually
to
each
other
.
Now
then
,
the
Lord
seeing
how
hardly
those
evills
are
shamed
,
and
abhorred
,
which
lye
so
neer
our
heart
,
and
are
so
fomented
by
the
influence
of
continuall
corruption
as
the
streame
by
her
spring
:
seeing
that
this
sinne
is
bred
,
and
steepes
in
our
bosome
,
as
our
sonne
:
doth
so
much
the
more
set
himselfe
to
deface
,
and
make
it
odious
.
As
a
father
,
beholding
some
more
naturall
evill
,
lurking
in
the
spirit
of
his
childe
,
pride
,
drunkennesse
,
doth
all
hee
can
,
to
unmaske
it
,
to
discover
that
blind
folding
selflove
which
maintained
it
,
and
doth
all
hee
can
to
bring
it
out
of
conceit
with
him
,
and
make
him
loath
it
.
Reas.
2
Secondly
,
men
are
marveilously
given
,
(
although
they
do
see
and
grant
it
to
be
evill
)
yet
to
blanch
it
over
,
Men
are
prone
to
blanch
over
this
sin
.
and
make
it
as
none
,
or
very
small
;
by
their
slighting
,
and
extenuating
of
it
.
So
much
the
more
doth
the
Lord
strive
to
point
it
out
in
lively
colours
,
and
to
aggravate
it
.
The
heathens
(
such
as
all
were
,
to
whom
Paul
directs
his
Epistles
)
had
,
by
ill
custome
so
far
dasht
out
that
dimme
twilight
of
conscence
left
in
them
,
that
they
deemed
this
sin
,
among
others
,
a
meere
naturall
,
necessary
appetite
,
and
(
in
a
manner
)
made
as
common
of
it
,
as
of
eating
and
drinking
:
In
so
much
,
that
in
that
Epistle
to
the
Corinthians
,
1.
Cor.
10.
Paul
hath
much
adoe
to
perswade
them
to
see
any
shame
in
it
.
Nay
,
(
that
they
might
adde
drunkennesse
to
thirst
)
lo
,
they
began
to
make
the
more
bold
with
God
in
this
kinde
,
under
pretended
priviledge
by
the
Gospell
,
as
if
Christ
had
come
to
proclaime
liberty
to
all
petty
sinnes
,
for
opposition
to
which
unsavory
basenesse
,
the
Apostle
is
faine
to
alledge
the
wrath
of
God
against
it
,
even
upon
them
who
were
his
peculiar
people
the
Iewes
.
The
more
wee
slight
sinne
,
the
more
is
God
faine
to
cast
us
in
teeth
,
and
upbraid
us
with
it
.
Reas.
3
Thirdly
,
although
we
should
come
so
farre
,
as
in
words
to
confesse
it
a
sinne
,
This
sinne
inchan●eth
and
bribeth
the
judgement
.
yet
the
sensuality
of
our
spirit
,
and
the
tickling
pleasure
of
the
flesh
(
being
as
the
belly
which
hath
no
eares
)
inflaming
and
bolstring
up
it selfe
by
the
lewd
generall
practice
of
base
times
,
and
the
baites
and
objects
of
uncleannesse
in
every
corner
,
spred
as
snares
by
Satan
:
is
very
propense
,
is
very
apt
to
forget
that
face
thereof
,
which
in
the
glasse
of
a
royall
law
and
the
terror
thereof
,
were
presented
unto
us
:
Our
carnall
affections
(
I
say
)
are
so
apt
to
take
fire
(
as
dry
gunpowder
)
and
to
flash
up
,
that
they
doe
bribe
our
judgements
dangerously
,
from
a
convinced
perswasion
of
the
loathsomnesse
of
it
.
And
the
divell
is
never
farre
off
:
but
presents
this
butter
in
so
Lordly
a
dish
,
that
the
soule
spies
not
the
hammer
and
naile
in
his
hand
,
till
hee
have
driven
it
into
the
temples
.
Who
should
have
perswaded
David
,
or
Samson
,
that
those
amiable
objects
and
delights
of
their
eies
,
were
so
bainefull
and
odious
,
as
they
found
them
?
Jude
.
10.
Saint
Jude
tells
us
,
that
those
Idoll
teachers
,
were
so
defiled
with
the
flesh
,
that
they
bare
downe
their
conscience
in
that
which
they
knew
to
bee
evill
:
and
like
sensuall
bruite
beasts
,
powred
out
themselves
to
their
lust
with
greedinesse
.
Such
a
charming
Syren
there
is
in
the
soule
,
by
this
sinne
,
lulling
it
a
sleepe
as
upon
Dalilas
knees
,
lest
it
should
admit
a
thorough
convincement
thereof
.
The
dead
flesh
then
of
this
soare
being
so
great
,
the
corrasive
had
need
bee
smarty
which
should
eate
it
out
.
Reas.
4
Fourthly
,
no
sinne
is
so
ready
to
hide
it selfe
under
cloakes
and
excuses
,
Adultery
is
very
full
of
colours
and
excuses
to
hide
it selfe
under
.
as
this
:
none
so
fruitfull
in
devising
shifts
and
tricks
that
it
might
not
bee
discovered
;
or
evasions
that
it
might
not
be
punished
.
Whether
we
looke
at
the
tricks
and
inventions
,
which
the
committers
themselves
devise
to
cover
it
;
yea
the
many
desperate
waies
which
they
have
to
cloake
it
from
the
sight
of
men
:
or
,
whether
we
looke
at
the
covers
which
the
divell
hath
fitted
for
these
cups
:
how
many
waies
of
commuting
,
how
many
wayes
of
recrimination
,
and
turning
the
crime
upon
the
accusers
,
so
that
they
are
more
snarled
then
the
accused
(
for
vice
is
manifold
,
vertue
is
simple
)
how
many
waies
of
overthrowing
witnesses
,
for
lacke
of
narrow
testimony
?
how
many
commutings
,
dispensings
,
and
pardonings
of
this
sin
(
a
very
mocking
of
God
,
and
adding
oile
to
the
flame
?
)
Look
into
the
nature
of
the
sin
it selfe
,
it
s
a
worke
of
darkenesse
,
and
therefore
as
deepe
as
hell
in
the
devising
of
waies
to
conceale
it selfe
.
Sleidan
hath
a
story
of
an
adulterous
Duke
in
Germany
,
who
falling
in
love
with
his
Dutchesses
handmaide
,
and
thereof
had
in
deepe
jealousy
by
his
wife
,
devised
a
course
politiquely
to
imbarque
himselfe
more
deeply
into
his
uncleannesse
,
and
to
elude
his
wives
suspicion
.
He
sent
the
harlot
to
a
Castle
,
(
as
if
hee
meant
to
cast
her
quite
off
,
appointing
a
strait
watch
(
as
he
gave
it
forth
)
that
she
might
not
be
thought
to
escape
,
and
after
some
time
caused
a
report
to
be
given
forth
in
the
Country
that
she
was
deadly
sicke
(
whether
of
discontent
,
or
other
disease
:
)
after
this
had
a
while
possessed
his
Dutchesse
,
he
caused
it
shortly
after
to
be
reported
,
that
shee
was
dead
:
and
left
that
might
be
suspected
,
hee
tooke
a
solemne
course
for
her
enterrement
;
he
hired
women
for
the
nonce
to
conduct
the
corpes
,
appointed
an
Image
(
such
was
the
manner
of
the
buriall
)
to
bee
laid
above
the
herse
,
openly
to
be
seene
,
which
should
resemble
to
the
eies
of
the
beholders
,
the
pale
and
consumed
face
of
his
lemman
,
as
shee
looked
●eeing
dead
:
also
witnesses
hee
suborned
such
as
had
tended
her
,
to
sweare
it
,
a
solemne
funerall
and
a
sermon
,
with
a
large
dole
to
the
poore
;
all
framed
to
give
demonstration
and
assurance
to
the
world
,
and
his
Dutchesse
,
of
her
death
,
that
shee
might
no
more
be
looked
after
.
But
still
the
harlot
lived
,
prospered
in
health
,
still
the
Duke
(
pretending
other
journeis
)
haunted
her
company
,
burning
in
his
l●st
much
the
more
:
who
sees
not
uncleannesse
to
bee
as
ingenious
as
the
Poet
describes
the
Parrat
when
she
is
hungry
,
or
as
the
belly
,
which
he
calles
a
Master
of
Arts
?
Therefore
I
say
,
the
Lord
deales
accordingly
with
it
;
That
which
we
commit
in
secret
,
the
Lord
will
revenge
in
the
open
view
of
the
world
,
and
reveale
in
the
tops
of
houses
(
as
at
the
last
this
Dukes
Villany
:
)
And
by
how
much
this
sinne
escapes
the
judgement
of
man
,
the
more
cunningly
,
and
smoothly
,
by
so
much
,
God
sets
himselfe
to
meete
with
it
,
the
more
terrible
,
That
so
his
method
might
make
it
the
more
hated
:
for
his
colours
are
in
graine
,
layd
in
oile
,
and
will
soone
wash
out
our
false
paint
.
Reas.
5
Fifthly
,
that
either
by
this
discovery
the
Lord
might
teach
his
people
,
Eith●r
for
p●evention
or
s●opping
of
mouth
.
the
prevention
of
this
sinne
,
before
hand
,
rather
then
they
should
learne
repentance
too
late
;
having
before
polluted
themselves
(
and
this
he
cheefly
intends
)
or
else
,
if
(
notwithstanding
all
his
waies
)
men
will
still
try
conclusions
with
him
,
their
mouthes
may
bee
stopt
,
and
themselves
put
to
silence
,
either
from
ability
to
excuse
the
fault
,
or
decline
the
punishment
.
They
cannot
then
pretend
,
that
they
were
the
bolder
to
commit
it
,
because
they
thought
it
slight
.
They
cannot
(
with
any
forehead
)
deprecate
the
punishment
of
that
,
which
is
so
confessedly
odious
.
Reas.
6
Sixthly
,
that
those
men
,
who
are
prone
to
live
by
sense
in
a
course
of
sensuality
;
That
sensuality
might
have
strong
disswasives
.
might
have
aswell
reall
and
sensible
pulbacks
from
this
sinne
,
(
by
Gods
abhorring
and
opposing
it
)
as
by
the
beholding
the
examples
of
loose
and
dissolute
offendors
,
to
be
tickled
,
and
as
it
were
to
stand
on
thornes
,
till
they
be
like
them
.
The
Lord
tries
us
with
this
bitter
sweet
,
that
is
whether
his
bitter
or
the
worlds
sweet
be
chiefe
with
us
:
if
not
,
yet
we
shall
not
have
all
our
will
,
nor
all
the
sweet
of
our
lust
,
but
with
it
we
shall
have
some
sting
and
pricke
in
our
flesh
,
to
make
vs
sit
uneasie
upon
our
cushion
,
especially
in
this
woefull
world
,
degenerated
to
all
licentiousnesse
,
as
in
other
sinnes
,
so
in
this
of
uncleanesse
;
which
so
overfloweth
the
bankes
of
countreys
and
townes
in
this
declining
age
,
that
if
examples
may
prevaile
,
there
shall
not
want
enough
to
corrupt
the
bodies
,
and
defile
the
mannors
of
the
most
.
Iust
it
is
,
that
such
as
defile
the
ordinances
with
the
scurfe
of
their
owne
inventions
,
should
be
given
over
with
Papists
,
to
the
pollution
of
their
bodies
by
all
kinds
of
lust
;
the
outward
uncleannesse
having
beene
alway
a
brand
of
the
spirituall
.
So
much
for
reasons
.
Now
,
Gods
judgements
against
it
.
I
returne
where
I
left
,
to
make
fuller
answer
to
that
question
,
how
it
may
appeare
that
God
is
such
a
Iudge
of
this
sinne
?
Branch
1.
I
say
therefore
,
if
wee
shall
consider
these
passages
following
,
it
may
.
First
if
wee
shall
consider
that
the
Lord
hath
not
spared
to
set
his
owne
deerest
people
on
the
stage
for
this
sin
of
uncleannesse
.
Mat.
1.
19.
It
s
said
that
Joseph
(
Maries
husband
)
was
a
just
man
,
Gods
deerest
servants
not
exempt
from
this
generall
sentence
.
and
was
loth
to
defame
her
openly
,
when
he
perceived
her
to
be
with
child
,
but
meant
privily
to
rid
his
hand
of
her
.
But
the
Lord
is
not
as
man
,
he
is
a
just
and
jealous
God
,
not
sparing
to
exemplifie
and
traduce
his
best
servants
,
that
their
blurre
and
penalty
might
scare
all
from
venturing
.
A
just
King
will
begin
with
some
servant
or
favorite
of
his
owne
,
by
making
him
the
spectacle
of
his
severity
:
when
he
would
have
all
his
subjects
,
put
it
out
of
question
,
that
if
they
transgresse
in
the
like
,
they
shall
not
go
guiltlesse
.
And
,
if
this
bee
done
in
the
greene
tree
,
if
the
fire
so
easily
kindle
upon
that
,
what
shal
be
done
in
the
dry
?
If
the
very
righteous
be
not
free
from
being
stigmatiques
in
the
court
of
this
justice
,
what
shall
become
of
the
ungodly
and
wicked
?
1.
Pet.
4.
18.
And
,
if
Iudgment
begin
at
the
house
of
God
,
what
shall
be
done
with
the
rest
,
the
stubble
who
are
ready
to
be
burned
?
I
say
,
what
then
shall
become
of
the
common
rout
of
Sodomites
,
Adulterers
,
and
fornicators
?
Tremble
oh
ye
uncleane
wretches
!
Do
you
see
Lot
,
David
,
Salomon
,
Sampson
sholled
out
from
their
fellowes
for
this
,
and
looke
you
to
escape
?
Secondly
,
Branch
2.
see
what
a
judgement
appeared
upon
the
bastard
of-spring
of
the
Adulterer
?
It
might
seeme
unjust
,
that
an
innocent
should
be
so
plagued
for
the
fathers
uncleannesse
,
The
of-spring
of
the
Adulterer
excluded
from
the
Tabernacle
,
many
ages
.
as
to
be
shut
out
and
cut
off
from
the
congregation
to
the
tenth
generation
.
Surely
the
taint
was
deepe
,
and
the
iron
moll
cankerfretted
,
which
could
so
hardly
be
washt
out
:
what
did
this
argne
,
but
that
by
so
severe
a
sentence
,
(
not
to
be
expiated
by
blood
,
or
any
other
clensing
)
the
Lord
would
deterre
men
from
such
filthinesse
?
That
,
if
they
durst
not
thus
offend
,
they
might
tell
themselves
,
they
must
cut
off
the
fruite
of
their
sin
,
from
ever
comming
,
where
God
and
his
people
had
to
doe
.
Who
should
dare
to
be
so
profane
,
if
yet
the
heate
of
his
lust
would
permit
him
to
think
seriously
,
either
of
the
hell
which
himselfe
,
or
the
excommunication
and
blasting
curse
which
his
bastarde
child
should
incurre
!
But
,
Alas
?
It
s
to
be
feared
that
these
thoughts
are
the
first
of
those
which
these
last
thinke
of
?
Thirdly
the
penalty
inflicted
upon
Adultery
,
Branch
3.
was
death
without
remedie
.
Old
Penalty
of
Adultery
,
death
without
remedy
.
There
were
divers
sorts
of
death
inflicted
upon
malefactors
by
the
law
;
and
some
learned
men
question
what
this
death
was
?
The
agreed
tenet
is
,
that
it
was
stoning
,
although
strangling
,
and
burning
were
used
for
some
excesses
in
this
sin
,
when
it
came
to
incest
,
or
the
unnaturall
sins
of
sodomy
,
and
bestiality
.
The
theefe
was
not
hanged
,
but
spared
by
making
restitution
:
(
and
in
single
fornication
,
lesse
penalties
might
be
allowed
)
but
in
these
cases
the
Lord
would
allow
none
:
as
if
the
offer
of
a
requitall
in
such
cases
were
most
unseasonable
.
No
,
but
gave
way
to
the
jealousie
of
the
husband
,
and
himselfe
admits
no
pecuniary
mulct
to
redeeme
that
,
which
jealousy
counts
to
bee
above
ransome
;
yea
,
so
terrible
a
law
he
ordeynd
,
for
the
uncleane
harlot
,
(
upon
the
instance
onely
of
a
jealous
husband
)
that
if
she
stood
upon
her
triall
,
and
gaynesayd
the
accusation
,
she
should
be
set
before
the
Priest
,
and
there
drinke
a
cursed
water
,
and
if
she
were
guilty
,
shee
was
found
out
by
the
providence
of
God
,
Numb
.
5
18.
19.
and
plagued
with
rotting
of
her
belly
and
thigh
,
and
so
perished
:
So
shee
gat
nothing
by
her
concealment
,
for
in
stead
of
the
peoples
stoning
,
Gods
hand
seased
upon
her
.
And
what
is
this
,
save
Gods
comming
in
person
to
judge
a
whore
?
Fourthly
,
Branch
.
4.
what
severe
judgments
hath
God
executed
upon
uncleane
persons
?
Severe
judgments
executed
upon
Adulterers
.
Let
first
Scripture
,
then
experience
speake
;
for
Scripture
,
how
did
the
Lord
pursue
David
,
for
his
Adultery
?
First
with
the
rape
of
Thamar
,
then
the
murther
of
Amnon
,
then
the
treason
of
Absalon
,
(
both
whom
he
should
have
slaine
and
taken
from
the
earth
)
together
with
his
just
execution
by
Ioah
:
(
the
child
it selfe
conceived
in
adultery
should
have
beene
the
first
)
the
open
defiling
of
all
his
Concubines
in
the
face
of
the
sun
,
as
he
had
defiled
others
in
secret
:
The
perptuall
unhappinesse
of
his
course
all
his
life
to
his
dying
day
,
Both
in
Scripture
.
never
free
from
sorrow
,
and
even
then
in
the
usurpation
of
Adonijah
,
what
godly
man
ever
suffred
so
in
his
children
,
himselfe
living
to
see
it
,
as
hee
?
why
should
God
sit
in
judgment
upon
his
owne
favorite
,
for
this
sin
,
save
to
scare
all
to
whom
this
story
should
come
,
even
to
the
worlds
end
?
And
,
what
became
of
Salomons
glory
?
Was
it
not
all
blasted
,
by
this
sin
of
uncleannesse
?
Although
he
lived
not
to
see
it
,
yet
what
a
spectacle
of
ruine
did
the
Lord
make
Rehoboam
?
Stripping
him
of
the
ten
tribes
,
and
of
the
richest
kingdome
in
his
fathers
daies
,
making
it
the
poorest
that
it
had
ever
bine
before
?
What
made
Sampson
of
a
judge
in
Israel
,
yea
a
Giant
,
a
conqueror
to
become
a
foole
in
Israel
:
a
blynde
slave
to
grinde
in
a
mill
?
save
the
besotting
of
himselfe
with
lust
?
Num.
25
7.
8.
How
dealt
God
with
those
Israelits
at
Poor
?
Did
he
not
set
his
vicegerent
Phinees
on
work
,
to
thrug
throusth
the
cheefe
ringleaders
,
ere
he
could
bee
pacified
?
And
when
the
heate
of
wrath
seem'd
to
be
slaked
,
did
it
so
vanish
?
Did
not
the
taile
of
that
plague
sweepe
away
foure
and
twenty
thousand
?
Coulde
their
priviledge
of
beeing
Gods
people
save
them
?
Where
is
now
thy
mouth
(
as
he
sayd
)
who
callest
adultery
,
but
a
tricke
of
youth
?
In
steed
of
one
cloake
which
men
use
to
put
upon
it
,
of
slightnesse
;
what
cloak
doth
the
Lord
put
upon
it
?
Surely
a
Cloake
bathed
in
the
blood
of
so
many
thousand
adulterers
I
was
not
this
enough
to
drive
men
from
such
dalliance
?
Who
might
not
thenceforth
call
it
by
the
name
of
a
bloody
sin
,
of
a
scarlet
die
?
What
shall
say
of
our
own
experience
?
How
many
have
we
heard
of
,
struck
dead
by
the
hand
of
God
,
taking
them
in
the
act
?
Not
suffring
them
to
go
out
of
the
bed
of
uncleannes
,
whether
hath
God
come
in
person
to
judge
such
or
no.
And
although
many
have
bin
suffred
to
escape
such
judgments
,
And
in
experience
.
yet
how
many
missing
the
Beare
,
have
met
with
the
Lion
?
out
of
the
horror
of
their
conscience
some
dashing
their
braines
against
the
walls
,
others
stabbd'
,
drownd
'
,
hangd
'
themselves
?
To
penne
out
of
severall
writers
who
have
written
Theaters
of
Gods
judgements
,
the
examples
of
such
as
God
hath
plagued
,
is
not
my
scope
!
Alas
!
these
bee
daies
wherin
men
will
rather
sit
upon
God
himselfe
and
scorne
him
to
his
face
,
then
tremble
at
Gods
sitting
in
judgement
upon
Adulterers
.
But
there
be
books
which
doe
at
large
supply
us
in
this
kind
,
if
our
hearts
bee
not
quite
sunke
into
a
senslessenes
of
them
.
Even
while
I
was
writing
this
,
lest
I
should
want
unsought
presidents
,
a
reporte
came
to
mine
eares
of
a
Black-smith
neer
Colchester
,
(
whose
wound
is
as
it
were
yet
bleeding
)
who
having
made
a
Cheine
to
hang
a
woman
,
that
had
murthered
her
husband
,
fell
into
such
suddeine
terrors
by
Gods
hand
oppressing
his
conscience
,
for
his
Adulterous
life
,
that
he
cried
out
,
saying
,
that
he
was
as
wicked
as
shee
for
whom
he
had
made
the
cheyne
;
so
,
that
he
could
not
lin
,
till
by
cutting
his
own
throate
,
he
had
made
an
end
of
himselfe
.
So
the
Lord
pulles
out
some
to
be
spectacles
of
reproach
and
detestation
to
the
world
,
though
thousands
scape
.
All
are
not
drag'd
out
by
the
hand
of
God
openly
as
that
bawdy
Bishop
at
the
Councell
of
Trent
,
whom
Sleidan
mentions
,
who
creeping
out
of
his
window
along
the
leades
to
the
wife
of
the
next
house
,
was
watcht
by
her
husband
,
and
catcht
in
a
grinne
or
snare
laid
for
him
in
his
passage
,
and
there
hung
by
the
neck
,
as
a
ridiculous
object
to
all
the
beholders
.
But
,
I
say
,
because
men
object
,
that
thousands
scape
to
some
odde
persons
,
whom
vengeance
intercepts
:
Tell
me
,
what
better
portion
have
they
who
survive
,
then
the
other
.
Branch
5.
What
one
sinne
hath
so
manifold
markes
of
wrath
upon
it
,
Marks
of
wrath
●pon
,
as
this
,
upon
the
soule
,
body
,
or
person
sinning
?
as
by
the
sequell
may
appeare
.
First
for
soule
,
what
sinne
hath
found
lesse
place
for
repentance
then
this
?
Soule
.
Closenesse
,
secrecy
,
shifts
,
alway
attending
it
,
which
keepe
the
heart
from
all
tendernesse
,
yea
defile
and
disable
the
soule
from
repenting
,
nay
the
curse
of
God
sealing
up
that
soule
to
impenitency
:
some
walking
,
ten
,
some
twenty
,
some
more
yeeres
in
the
guilt
hereof
,
yet
with
a
smothered
conscience
:
and
although
they
be
wounded
,
yet
hardly
healed
in
a
kindly
manner
,
but
suffering
their
hearts
to
rankle
inward
,
and
outbidding
all
ordinances
to
their
destruction
?
How
can
it
be
,
but
such
a
sore
must
break
forth
all
at
once
with
such
a
forcible
outcry
,
that
nothing
can
still
or
satisfie
it
?
Secondly
,
what
sinne
hath
so
foule
a
blemish
and
dishonour
cast
upon
the
name
of
the
committer
as
this
?
Name
.
With
what
a
blot
doe
wee
thinke
or
speak
of
Sampson
,
to
this
day
?
And
how
many
Divines
(
though
amisse
)
have
deeply
questioned
Salomons
salvation
?
Touching
the
outward
name
,
what
a
blot
and
infamy
do
they
for
ever
procure
?
What
an
infectious
plague
hath
it
prooved
in
the
stock
of
the
Adulterer
?
No
space
of
time
hath
purged
it
,
it
hath
beene
as
the
fretting
leprosie
in
the
walls
,
which
nothing
could
heale
save
pulling
downe
the
whole
race
and
family
from
the
very
foundations
.
Jeroboams
name
not
being
more
prodigious
,
and
odious
in
Israel
,
then
an
Adulterers
in
the
Church
of
God
:
as
if
such
or
such
a
family
had
bought
the
staple
of
the
trade
!
So
that
it
is
observed
that
this
sinne
hath
so
defiled
the
blood
of
some
families
,
that
they
are
no
sooner
named
,
but
their
kind
is
offensive
,
scarse
any
in
such
families
beeing
noted
to
bee
chast
?
What
a
stinch
might
such
cause
,
and
even
a
taint
to
a
whole
Country
?
How
just
were
it
for
God
to
pull
downe
the
whole
houses
of
such
,
sticke
and
stone
,
no
memory
of
such
to
bee
left
behind
?
How
just
were
it
having
first
motheaten
their
name
by
dishonor
,
to
come
upon
their
persons
as
a
Lyon
and
teare
them
in
peeces
?
When
as
men
have
failed
,
God
hath
struck
in
.
Is
not
the
finger
of
God
here
(
as
they
told
Pharaoh
)
when
men
on
earth
,
who
should
have
censured
them
,
suffer
these
nasty
creatures
to
lurke
in
their
sties
and
dens
,
poysoning
the
Country
with
their
breath
,
hath
the
Lord
let
them
alone
?
Hath
he
not
beene
fame
to
step
in
himselfe
,
and
by
suddaine
vengeance
to
cut
them
off
?
And
,
if
such
censures
were
in
force
as
we
are
bidde●
to
pray
for
in
the
Church
of
God
,
such
discipline
I
mean
in
the
Church
,
could
such
a
sin
as
this
,
escape
the
dint
of
Excommunication
,
the
greatest
dart
of
wrath
?
Should
we
have
had
such
notorious
whoremongers
brought
forth
in
the
famousest
places
in
the
land
,
to
their
penance
,
with
such
impudence
or
disdaine
?
Not
to
speake
of
such
great
ones
as
for
their
villany
in
some
kndes
,
not
to
be
named
,
with
their
owne
flesh
,
and
forcers
of
their
wives
to
yeeld
to
the
lust
of
their
servants
,
have
been
brought
to
open
execution
?
is
it
not
pitty
,
that
through
the
insolency
of
offendors
,
the
sacred
censures
of
Gods
Church
should
be
vilified
and
exposed
to
scorne
?
To
end
this
reproach
of
the
name
,
it
s
an
usuall
saying
,
that
the
sinnes
of
seed
and
pollution
,
are
punisht
in
the
seed
:
one
way
or
other
,
a
tainted
seed
,
1
Pet.
1.
18.
bewraying
it selfe
:
Saint
Peter
speakes
of
some
sinnes
,
derived
by
tradition
from
the
fathers
to
their
children
;
among
which
this
is
one
,
(
none
of
the
pretious
legacies
)
as
Iericho
was
built
,
so
is
adultery
plagued
,
both
in
the
eldest
and
youngest
,
it
goeth
through
the
race
,
till
it
have
wasted
all
,
and
made
an
utter
consumption
.
Some
notorious
monster
in
this
kind
,
being
as
he
,
who
puts
a
burning
torch
into
a
stacke
of
straw
,
so
violently
burning
that
there
is
no
quenching
of
it
.
Thirdly
God
accurseth
this
sinne
with
beggery
,
Marke
3.
and
rags
,
wastings
of
state
,
Beggery
.
open
,
or
secret
:
no
man
can
tell
how
,
save
that
so
it
is
,
and
by
this
privy
plague
,
God
hath
discovered
many
wretches
,
in
the
eies
of
them
,
that
else
never
should
have
suspected
such
.
One
of
them
upon
his
death
confessed
both
of
this
and
of
other
evills
,
I
have
spent
many
thousand
pounds
to
damne
my
soule
.
Alas
poore
soule
,
it
need
not
have
cost
thee
a
penny
,
save
that
the
divell
loves
to
have
his
bored
slaves
outvie
Gods
servants
,
and
(
as
one
saith
)
doe
more
for
him
that
will
shed
their
blood
,
then
Christs
servants
will
doe
for
him
that
shed
his
blood
for
them
:
When
no
cause
,
I
say
,
hath
appeared
of
such
a
mans
wasting
,
but
yet
wasted
he
is
,
parsonage
added
to
parsonage
,
great
portion
in
mariage
to
former
inheritance
,
great
befallings
of
legacies
by
this
meanes
,
and
that
yet
none
will
serve
the
turne
,
but
a
canker
fretting
out
the
marrow
of
all
;
no
thriving
in
estate
;
what
doth
it
argue
?
but
that
moth
that
eates
out
the
foyson
of
all
,
and
that
fire
that
melteth
all
,
as
fat
before
the
Sunne
!
The
sluggard
and
adulterer
being
commonly
joined
in
one
,
pertake
of
one
plague
of
penury
.
Goe
over
townes
and
countries
,
tell
the
choice
buildings
,
lands
and
inheritances
of
them
,
and
aske
whose
these
were
,
all
will
tell
you
such
a
name
,
such
an
house
enjoy'd
them
;
but
now
all
is
gone
and
embezzeled
away
,
nor
one
acre
remaining
of
foure
or
five
thousand
pound
lands
by
the
yeere
!
And
how
?
Oh
the
fire
of
lust
and
burning
concupiscence
hath
wasted
all
,
and
driven
them
out
of
their
dwellings
,
as
dogges
or
swine
,
so
that
all
who
come
by
may
say
,
drunkennesse
,
riot
,
whoring
,
idlenesse
,
or
malitious
persecution
of
the
Church
of
God
,
have
beene
the
meanes
to
roote
out
the
most
families
of
this
greatnesse
and
wealth
:
Truely
methinkes
when
I
passe
by
them
they
are
as
Theaters
of
vengeance
,
and
judgement
of
God
against
adulterers
and
fornicators
.
Fourthly
,
the
judgement
of
God
appeares
in
the
snaring
of
the
sinner
by
this
sinne
.
Marke
4.
As
is
the
whore
,
so
is
the
adulterer
:
shee
is
a
deep
ditch
to
devoure
,
Coherence
of
u●cleannesses
▪
and
he
is
a
vast
gulfe
of
lust
and
concupiscence
.
He
is
so
drowned
in
his
owne
perdition
,
and
cannot
get
out
:
snarled
as
a
bird
,
so
that
the
more
she
struggles
,
the
worse
shee
is
hampered
,
would
unwind
her selfe
,
but
cannot
.
Oh!
then
what
a
judgement
is
this
,
neither
to
be
able
to
be
chast
,
nor
endure
to
be
unchast
?
As
the
Poet
said
of
the
Paramour
to
his
harlot
,
neither
can
I
live
with
thee
,
nor
without
thee
!
So
of
this
lust
:
I
cannot
endure
it
,
it
is
so
dogging
,
so
unsatiable
,
that
it
wastes
my
marrow
in
my
bones
,
and
causeth
a
perishing
daily
without
death
:
it
s
a
tyrant
to
me
,
forcing
me
to
serve
it
,
beyond
my
strength
:
And
yet
I
cannot
be
without
it
neither
,
it
hath
so
prevailed
against
me
by
the
false
sweet
and
cursed
habit
of
it
,
that
I
cannot
want
it
.
One
in
this
kind
was
so
addicted
to
it
,
that
even
when
he
was
spent
to
the
very
pith
,
yet
had
appointed
his
harlot
to
meet
him
,
when
death
approached
:
and
could
not
beleeve
he
should
die
,
till
want
of
breath
intercepted
his
thoughts
and
trade
.
The
soule
in
this
plight
sinkes
deeper
and
deeper
,
one
harlot
makes
way
for
another
;
some
one
insatiable
stallion
in
this
kind
having
three
foure
,
yea
seven
harlots
to
exhaust
him
.
As
he
said
merrily
,
so
I
here
,
such
need
no
gout
,
dropsie
,
ague
or
consumption
to
bring
them
to
their
end
,
they
have
provided
a
speedier
course
.
There
is
no
end
of
sinning
,
and
he
must
needs
go
whom
the
divell
drives
.
Fifthly
,
Marke
5.
it
s
the
divels
nestegge
,
and
causes
many
sinnes
to
be
laid
,
It
s
the
Divels
nest
egg
.
one
to
,
and
upon
another
.
Looke
upon
the
wofull
cheine
of
Davids
lust
,
how
did
one
follow
another
,
the
act
urged
the
concealment
;
2
Sam.
11.
&c.
the
eagernesse
thereof
provoked
a
suborning
of
Vrijah
:
that
brought
on
the
making
of
him
drunk
,
when
that
will
not
serve
turne
then
the
innocent
must
be
murther'd
:
any
one
of
these
odious
in
a
wretch
,
how
odious
then
are
all
in
a
Saint
?
How
many
secret
murthers
of
infants
have
beene
caused
by
Popish
Votaries
,
let
the
vaults
,
privies
,
fishponds
,
belonging
to
their
lawlesse
houses
testifie
;
nay
their
owne
Pope
Gregory
,
who
tooke
an
order
with
them
upon
the
observation
of
such
villany
I
Oh
the
lies
,
shifts
,
perjuries
,
purgings
by
forsworne
men
,
bribes
given
and
taken
,
policies
and
tricks
to
cover
,
defend
and
make
off
such
abominations
!
So
it
must
bee
.
I
wonder
that
a
man
should
be
so
debauched
as
to
be
a
whoremonger
,
but
being
one
,
I
wonder
not
,
that
he
is
,
as
such
a
one
must
bee
:
for
can
a
bowle
rolling
downe
the
hill
,
stop
her
owne
course
,
no
more
can
hee
who
is
in
the
power
of
his
lust
,
doe
as
hee
would
,
but
as
the
force
of
ill
custome
,
and
the
prevailing
sweetnesse
of
his
lust
necessitates
him
unto
.
No
sin
goeth
alone
,
but
to
be
sure
uncleanesse
cannot
avoid
many
to
accompany
it
.
Once
over
the
shoes
in
this
puddle
,
rarely
will
Satan
leave
off
,
till
he
have
by
degrees
got
thee
over
head
and
eares
.
Sixthly
,
Marke
6.
what
wofull
consequences
follow
this
sin
?
As
Salomon
of
the
drunkard
,
whence
are
red
eies
?
To
whom
are
woundes
,
blacke
and
blue
cheeks
?
So
say
I
here
,
To
whom
are
quarrels
,
Broyles
,
blood
shed
,
Duells
betweene
Corrivalls
of
Harlots
,
with
a
raging
heart
never
at
peace
:
To
whom
?
To
those
whom
the
fury
of
harlots
discontent
hath
incensed
:
what
will
not
such
doe
to
gratify
their
Mistresse
?
Nay
where
doe
Robberies
by
the
high
waies
,
and
murthers
and
burghlaries
begin
?
Surely
in
the
love
of
harlots
,
as
much
as
in
any
other
roote
:
It
must
be
so
,
love
will
not
be
maintaind
with
nothing
,
this
sin
is
and
must
be
desperately
wastfull
:
The
old
speech
is
,
Venus
must
be
nourisht
with
Ceres
and
Bacchus
:
infinite
is
the
luxury
and
Riot
of
such
,
no
end
of
expences
in
each
kind
:
and
as
the
grave
,
so
the
harlot
insatiably
cries
,
give
,
give
,
else
she
thinks
her self
scorned
,
and
scornes
her
banquerupt
lover
.
Now
,
then
what
doth
satan
drive
them
to
?
To
all
violent
,
hideous
waies
,
rather
then
want
oile
for
this
Lampe
?
An
harlot
must
be
fed
with
the
rapine
of
all
sorts
,
and
when
she
is
rich
upon
the
price
of
the
soule
of
a
man
,
shee
is
best
content
.
How
many
come
to
untimely
,
shamefull
ends
this
way
(
especially
of
those
Gentlemen
theeves
as
wee
call
them
)
by
the
just
intercepting
hand
of
Gods
instrument
,
the
Magistrate
?
So
that
many
have
said
with
him
,
finding
God
to
pursue
them
,
just
oh
Lord
are
thy
judgements
!
Many
have
been
executed
for
crimes
,
which
they
never
committed
;
but
yet
confessed
,
that
God
hath
plagued
them
for
such
as
man
knowes
not
,
such
as
the
law
cannot
take
hold
of
:
secret
Sodomy
,
Adultery
,
or
other
uncleannesse
,
which
I
never
looked
to
have
discovered
.
I
did
under
a
false
title
and
crime
,
but
not
without
due
and
just
desert
:
man
hath
done
me
wrong
,
but
God
hath
done
me
right
:
Oh
what
a
just
hand
of
God
is
here
?
Vengeance
will
not
suffer
them
to
live
.
Seventhly
,
Marke
7.
the
body
of
the
uncleane
is
judged
:
seldome
is
it
free
from
diseases
and
distempers
.
The
body
.
Whence
are
such
maladies
,
as
poyson
wife
,
child
,
and
each
one
that
drinke
in
their
cup
?
Who
but
God
plagued
that
Army
of
the
French
with
that
loathsome
disease
,
never
before
heard
of
?
Whence
are
inflamed
,
swolne
,
spotted
faces
,
puft
flesh
,
stinking
breath
,
disguised
body
,
putrefaction
of
the
blood
,
rottennes
of
the
carcasse
,
unsound
health
,
speedy
age
,
infinite
infirmities
?
Whence
is
that
outcry
which
Salomon
speaks
of
,
when
thy
liver
is
darted
through
with
an
arrow
,
when
thy
strength
is
given
to
the
cruell
,
and
thou
mourne
when
thy
flesh
and
body
are
consum'd
,
then
shalt
thou
crie
out
,
how
have
I
hated
instruction
?
Prov.
5.
10.
11.
Oh
foole
,
and
beast
that
I
am
,
how
am
I
led
●o
the
shambles
as
an
oxe
,
and
how
to
the
stocks
,
like
a
●ot
?
When
all
thy
honour
is
laid
in
the
dust
,
thy
friends
are
ashamed
of
thee
,
thy
conscience
flies
in
thy
face
,
and
thy
harlot
hath
forsaken
thee
,
and
all
is
gone
,
then
maist
thou
say
,
God
is
departed
from
me
also
,
and
leaves
me
hardned
,
and
woe
be
to
him
that
is
alone
!
And
yet
all
which
I
have
said
,
is
but
as
the
Adulterers
prison
and
cheine
,
the
cheefe
Barre
of
judgement
which
hee
must
take
sentence
at
,
are
,
death
and
the
last
day
:
then
will
God
judge
whoremongers
indeed
,
then
he
will
be
a
swift
witnesse
to
purpose
,
all
his
delayings
and
reprivalls
of
Adulterers
,
shall
be
recompenced
with
sweetnesse
in
kind
:
then
shall
flames
revenge
flames
,
and
one
fire
punish
another
,
and
there
shall
bee
an
eternall
heate
of
wrath
,
for
the
short
and
sweet
pleasures
of
lust
:
For
,
without
shall
be
Sorcerers
,
Murtherers
,
Dogs
,
Idolateors
,
Theeves
,
Lyars
,
and
Adulterers
;
this
is
the
second
death
.
This
death
,
shall
bee
the
reward
of
this
sinne
,
and
this
is
the
last
judgement
from
which
no
escape
,
no
appeale
shall
bee
admitted
.
And
this
bee
sayd
for
Answer
to
the
Question
.
Vse
.
1
It
s
now
time
to
hasten
to
use
.
And
first
let
this
be
terror
to
all
such
,
〈…〉
the
uncleare
.
as
thwart
and
contradict
God
in
his
course
;
doth
God
all
he
can
to
terrifie
Adulterers
,
and
to
make
this
sinne
odious
?
Woe
be
to
them
then
that
make
an
honorable
thing
of
it
;
I
shall
not
need
to
seeke
out
as
farre
as
Spaine
,
Italy
,
France
to
find
out
matter
hereof
,
such
as
make
bastardy
a
title
of
honor
,
covering
it
with
greatnesse
,
so
that
a
terme
of
dishonour
with
God
,
is
with
them
a
name
of
renowne
;
woe
be
to
them
,
who
honour
that
which
God
abhorres
!
To
these
adde
the
Papists
(
toucht
before
)
who
honour
whores
and
concubines
farre
above
lawfull
wives
in
the
Clergie
,
setting
up
open
stewes
,
out
of
the
which
the
Pope
draweth
an
exceeding
yearely
tribute
,
(
for
you
must
note
,
hee
is
not
so
holy
,
but
he
will
take
the
price
of
an
whore
into
his
treasury
,
and
savor
it
well
)
justifying
the
lawfulnesse
of
such
practices
and
tollerations
of
harlots
,
to
the
end
forsooth
,
that
the
chastity
of
Matrons
may
bee
preserved
!
Are
not
these
wise
Proctors
thinke
wee
for
God
and
for
his
seventh
Command
?
To
make
the
plaister
of
the
rankest
poison
?
But
who
wonders
that
the
great
mother
of
spirituall
whordomes
,
that
old
Bawd
Circe
who
hath
poysoned
all
the
world
with
her
double
cup
of
doctrine
and
practise
,
should
so
tenderly
nurse
up
the
stewes
?
Oh
you
harlots
children
,
and
seedplots
of
bastards
,
are
you
so
carefull
of
Matrons
?
and
the
safegard
of
their
chastity
!
No
,
rather
your
Banner
and
Buckler
is
for
whores
,
then
Matrons
!
You
care
as
much
for
your
chastity
,
as
Judas
did
for
the
poore
!
whose
successors
you
are
,
whiles
for
the
filling
of
your
bagges
,
you
suffer
any
villany
,
and
live
upon
the
sinnes
of
the
people
.
Once
a
young
sparke
sonne
to
an
Emperour
told
his
father
,
he
wondred
at
him
,
that
he
would
be
so
base
as
to
exact
tribute
of
the
City
for
Vrine
!
But
he
took
a
peece
of
that
golden
tribute
,
and
put
it
to
his
nose
,
bidding
him
smell
to
it
.
Which
he
doing
,
he
askt
him
,
how
it
smelt
?
he
answering
,
well
for
ought
hee
felt
,
yet
(
saith
he
)
it
comes
from
the
City
urine
.
A
base
speech
for
a
man
of
so
incomparable
worth
!
But
this
tributemonger
of
soules
is
ten
times
worse
;
for
hell
fire
and
all
,
do
smell
sweet
in
his
nostrills
,
the
smell
of
gaine
from
any
thing
favors
well
to
him
;
so
he
have
it
.
To
these
adde
such
as
slight
this
sinne
,
calling
it
but
a
trick
of
youth
:
such
as
blanch
and
colour
these
sinnes
of
all
sorts
,
not
to
be
named
:
never
so
rise
in
all
estates
,
as
now
in
this
debauch't
age
!
Such
as
play
the
bawdes
to
their
owne
children
,
their
owne
wives
,
such
as
make
a
sport
of
it
,
and
lay
their
bastards
in
their
owne
wives
bosomes
,
forcing
them
to
nurse
them
,
Pro.
26.
19.
or
else
turning
them
out
of
doores
?
Casting
darts
and
mortall
things
,
and
asking
,
am
not
I
in
sport
?
Such
as
make
a
trade
of
this
sin
,
serving
the
turnes
of
their
commanders
,
as
that
hangby
Hiram
the
Adullamite
did
the
turne
of
Juda
:
Do
these
,
or
such
as
these
(
for
they
are
infinite
)
beleeve
these
terrors
of
God
?
Or
do
they
take
notice
,
that
God
will
have
this
sin
made
odious
and
terrible
,
to
gaster
all
from
it
?
Oh
wofull
Rebells
,
and
Traitors
to
the
edicts
of
Christ
,
beware
,
lest
God
come
upon
you
,
and
tear
you
in
peeces
,
and
there
be
none
to
deliver
you
!
for
so
impudent
a
forehead
of
brasse
,
and
daring
to
resist
him
in
his
own
way
!
If
he
aggravate
,
dare
you
alleniate
?
surely
he
shall
adde
unto
you
all
the
plagues
of
his
Book
,
and
diminish
your
names
from
that
other
of
life
!
Vse
2
Secondly
,
if
God
so
strive
to
make
this
sinne
odious
,
consider
in
the
feare
of
God
,
both
upon
what
ground
,
and
to
what
end
he
doth
so
.
Surely
it
is
not
for
nothing
,
that
hee
doth
so
.
Admonition
to
all
uncleane●nes
.
The
ground
is
,
that
it
opposeth
his
ordinance
;
the
end
to
prevent
sinne
.
Branch
1
For
the
former
,
beware
of
defiling
any
ordinance
of
God!
That
which
he
hath
put
honor
upon
,
put
not
you
contempt
upon
!
Marriage
is
honorable
,
and
the
bed
undefiled
by
an
ordinance
.
It
s
like
the
decree
of
Medes
and
Persians
,
which
alters
not
.
Take
not
you
away
the
honour
therof
,
either
by
wilful
abandoning
of
Marriage
to
live
in
lust
unbridled
;
Deface
not
Gods
way
.
or
defiling
marriage
,
to
cover
your
filthinesse
!
(
it
was
not
made
to
such
an
end
)
God
will
bee
surely
avenged
upon
all
such
!
It
s
the
practice
of
Satan
,
and
Antichrist
his
eldest
sonne
,
to
be
Gods
opposite
to
thwart
an
ordinance
.
What
is
so
holy
an
ordinance
,
as
the
ministry
of
the
word
,
the
vse
of
Sacraments
,
the
use
of
the
Keies
?
And
,
what
doth
hee
more
purposely
contradict
?
How
basely
speakes
all
this
rabble
from
top
to
toe
,
of
a
Minister
?
of
preaching
?
of
our
Sacraments
?
our
Communion
table
!
they
jeere
all
,
and
oppose
their
Priesthood
,
Masse
,
Sacrifice
,
and
Altar
!
What
so
sacred
a
civill
ordinance
,
as
Magistracy
?
They
abhorre
it
,
tread
under
feet
all
kinds
,
that
crosse
their
owne
Government
:
cursing
,
destroying
,
excommunicating
,
and
murthering
them
at
pleasure
,
if
they
can
come
by
them
!
What
so
pure
an
ordinance
as
marriage
?
But
what
uncleannesse
is
there
,
which
they
preferre
not
before
it
?
Beware
you
rebels
!
you
fight
against
God
,
one
that
is
stronger
then
you
!
hearten
not
one
another
against
this
Ark
,
that
is
come
into
your
Camp
!
lest
hee
plague
you
,
and
make
it
too
hot
and
too
heavie
for
your
keeping
!
Call
not
those
things
common
,
and
carnall
,
which
he
hath
called
pure
;
honour
that
which
God
hath
stamped
:
discerne
the
solemnes
,
the
sacrednesse
of
it
;
defile
not
mine
ordinance
,
lest
I
make
you
your
Sacriledge
!
Branch
2
:
Secondly
,
the
end
is
,
to
stop
and
prevent
the
sinne
it selfe
:
Beware
then
of
all
riot
and
excesse
this
way
:
To
prevent
the
sinne
.
you
who
formerly
during
your
dissolute
youth
,
have
defiled
your
bodies
,
or
since
marriage
have
adventured
to
doe
so
:
look
backe
and
bethinke
you
,
what
you
have
done
!
Tremble
to
think
,
that
you
dared
to
presume
to
sinne
in
that
kind
,
which
God
hath
gastred
you
from
.
Should
Adam
have
ventured
to
breake
into
the
garden
againe
,
upon
the
shaken
sword
of
a
Cherubin
?
But
loe
,
the
shaken
sword
of
a
greater
then
Cherubins
are
,
is
heere
!
How
just
were
it
,
that
God
had
struck
you
dead
in
the
act
?
Still
to
strip
you
of
all
at
once
,
and
bring
you
into
the
pit
of
despaire
!
To
accurse
your
posterity
,
and
to
transmit
your
sin
,
through
your
race
,
to
make
you
a
by
word
as
Jeroboam
!
oh
wonder
that
ever
you
got
out
of
this
pit
(
if
yet
you
be
)
and
take
heed
lest
he
who
delights
to
see
doggs
and
swine
turn
to
their
mire
and
vomit
,
pull
you
not
into
this
ditch
againe
!
Taxe
not
God
for
his
severe
and
hard
sentence
against
such
uncleane
wretches
,
whose
bodies
have
rotted
in
prison
,
persons
beene
ruin'd
with
penury
,
soules
perisht
in
impenitency
!
It
were
just
with
God
,
your
owne
should
have
suffered
no
lesse
!
for
such
as
despise
his
th
errors
,
goe
on
still
as
the
forlorne
ranke
in
the
mouth
of
the
Canon
,
wrath
hath
alway
swept
them
away
!
as
a
man
who
is
a●gry
will
smite
him
that
is
next
,
so
hath
he
smitten
some
in
their
soules
,
in
their
names
,
bodies
,
estates
,
posterity
,
to
flaite
others
.
Else
had
hee
beene
unjust
.
Now
then
take
warning
:
God
aimes
at
the
preventing
of
sinne
:
If
you
by
these
examples
repent
not
,
your selves
shall
goe
in
the
drove
,
and
bee
made
examples
,
that
others
may
repent
by
yours
.
And
to
conclude
,
Conclusion
of
it
.
to
both
sorts
,
I
say
,
knowing
the
terror
of
the
Lord
,
desist
from
your
uncleane
course
!
who
shall
stand
when
God
shall
come
in
person
to
judge
?
It
s
said
that
when
Jehu
sent
to
the
Princes
of
Samaria
,
2.
King
.
10.
3.
4.
5.
Tutors
of
Ahabs
Children
,
to
set
up
one
of
their
Masters
Children
and
fight
for
him
,
they
trembled
,
and
said
,
two
Kings
could
not
stand
before
him
,
and
can
we
?
Therefore
they
chose
to
cut
off
the
heads
of
them
,
and
send
them
in
to
him
,
rather
then
to
try
it
out
!
I
tell
thee
,
though
the
sonne
of
Nimshi
were
a
furious
marcher
,
the
sonne
of
God
is
more
!
Not
two
,
or
ten
,
but
ten
thousand
Kings
could
never
stand
before
his
revenge
:
Hell
is
prepared
for
Kings
,
if
uncleane
and
adulterous
?
Stand
not
out
,
cut
off
the
heads
of
these
lusts
,
and
thereby
make
way
for
pardon
and
attonement
to
thy selfe
,
if
yet
ever
this
wofull
spot
,
and
crocke
of
spirit
may
bee
washt
out
,
(
for
there
is
but
one
thing
,
even
the
blood
of
this
Iudge
which
can
cleanse
it
)
and
forgiven
.
Thinke
not
by
peaking
out
of
Gods
sight
for
a
while
,
to
wind
out
,
and
bee
forgotten
!
Rev.
2.
14.
So
did
Baalam
,
that
Bawd
of
Peor
,
who
curs'd
Israel
more
by
this
Stumbling-block
,
then
otherwise
!
Oh!
he
went
to
his
place
,
and
lurkt
in
his
nest
,
till
the
Lord
in
person
came
upon
Midian
,
and
then
both
the
five
Kings
of
it
,
and
all
those
entising
fornicatresses
,
and
then
Baalam
himselfe
was
dragged
out
of
his
hole
to
execution
!
verifying
his
owne
Prophecie
,
who
shall
stand
,
when
God
doth
these
things
!
will
an
innocent
Lambe
tremble
before
a
Lion
,
and
shall
not
guilty
Adulterers
,
when
God
sits
upon
them
?
Shall
this
be
the
fruit
of
Gods
scaring
of
men
,
that
with
the
new
built
house
,
they
settle
the
more
upon
the
frame
when
the
wind
most
shakes
them
?
To
runne
to
sinne
,
to
snort
in
it
with
so
much
the
more
impudency
,
securely
?
What
is
this
save
to
mocke
God
,
and
play
the
Giants
against
heaven
?
To
dare
him
with
a
Babell
,
and
try
whether
hee
can
confound
us
!
As
those
Philistians
cried
,
2
Sam.
10.
12
now
play
the
men
,
kill
both
Israel
,
and
the
God
of
Israel
,
if
you
can
!
Be
not
so
mad
!
Time
will
make
you
thinke
God
is
like
your selves
!
and
he
will
neither
doe
good
nor
evill
!
Because
judgement
is
deferred
,
your
hearts
are
set
in
you
to
play
the
whores
and
villaines
still
:
But
your
damnation
sleepes
not
!
he
shall
come
upon
you
,
and
set
your
disordered
waies
in
order
before
you
,
and
bring
(
as
Salomon
did
Shemeis
)
all
your
pranks
,
old
and
newe
at
one
view
into
your
eies
,
and
then
shall
it
not
bee
possible
for
your
shoulders
,
your
consciences
to
stand
under
your
loade
,
nor
endure
those
terrors
that
shall
sting
you
,
as
the
handsels
of
hell
which
is
ready
to
devoure
you
!
Vse
.
3
Lastly
,
let
us
all
learne
to
be
of
Gods
mind
;
and
so
convince
our
hearts
of
the
judgements
of
God
,
Instruction
to
be
subdued
by
t'●ererrors
of
God
.
against
uncleannesse
;
as
not
to
dare
to
think
of
committing
it
.
I
have
seene
many
wretches
,
and
one
the
other
day
▪
whom
flaited
in
his
conscience
by
the
feare
of
suddaine
death
,
unloading
his
guilty
spirit
into
the
bosome
of
Gods
Minister
,
even
his
filthy
haunts
with
many
close
queanes
,
unsuspected
:
and
under
this
he
lay
as
long
as
the
dint
lasted
:
but
having
found
no
further
favour
with
God
,
relapsed
to
his
old
course
,
as
a
cony
though
taken
in
her
hole
,
yet
if
let
goe
,
hath
no
shift
but
to
runne
to
her
old
burrow
and
harbour
!
If
Christ
be
not
the
cover
from
the
storme
and
raine
,
sinne
must
needes
be
;
and
although
it
be
but
a
sorry
one
,
which
will
one
day
wet
to
the
skin
,
yet
it
must
serve
the
whilst
.
Subdue
therefore
thy
soule
with
these
terrors
:
as
Christ
saith
,
let
them
sinke
deeply
into
thine
heart
!
It
is
thy selfe
,
it
serves
to
keepe
thee
from
the
pathes
of
death
.
As
our
Saviour
then
when
he
bids
watch
:
Mark
13.
37.
tell
us
he
saith
it
to
the
Disciples
,
and
to
all
:
so
,
I
wish
that
this
watchword
might
reach
to
all
,
none
excepted
,
even
forward
professors
themselves
.
I
much
feare
,
Fotward
professors
beware
of
his
snare
.
this
sin
is
rise
among
many
even
of
such
:
for
profession
cannot
alone
quit
us
of
secret
profanenes
.
So
neer
is
the
flesh
,
so
sly
is
Satan
,
so
copious
is
a
false
heart
of
evasions
,
that
no
sort
of
people
is
free
.
There
want
not
fearful
examples
at
this
day
of
each
degree
of
men
and
women
.
I
need
not
silence
that
which
all
tongues
jangle
,
&
the
ears
of
the
good
might
tingle
withal
:
what
debauched
varlets
there
are
of
late
brought
forth
from
among
them
,
who
have
crept
in
amongst
the
zealous
servants
of
Christ
,
and
taken
upon
them
to
be
the
forwardest
.
To
conceale
,
is
now
too
late
,
too
late
to
say
,
tell
it
not
Gath
:
for
its
all
over
the
places
about
their
dwelling
.
One
being
reprooved
for
attempting
the
maides
(
who
came
to
his
house
)
to
folly
:
answered
,
though
I
may
not
covet
my
neighbors
maid
,
yet
for
his
owne
maides
,
or
those
that
offred
themselves
,
he
thought
he
might
.
It
s
time
now
(
my
brethren
of
of
all
sorts
)
to
cease
striving
,
to
hold
●●le
in
your
palme
;
it
s
rather
time
to
apply
corrasives
.
The
best
way
now
,
is
in
taking
notice
of
these
,
to
say
,
they
were
among
us
:
they
were
not
of
us
,
if
they
had
,
they
would
not
so
fouly
have
gone
out
of
us
.
And
yet
(
were
it
not
that
I
feare
doing
hurt
)
I
would
adde
,
that
I
must
not
nor
dare
finally
to
censure
every
owne
as
lost
,
who
is
guilty
of
this
sin
:
but
I
know
,
ten
to
one
of
these
,
are
hypocrites
,
though
for
causes
,
God
may
leave
some
odde
person
,
whose
repentance
he
purposes
to
make
as
eminent
,
as
ever
his
sinne
was
:
and
moreover
,
to
use
this
sinne
in
others
,
as
a
forcible
occasion
to
convert
them
from
all
sinne
.
But
of
this
after
.
Of
the
hypocrites
I
say
,
let
him
that
is
filthy
,
be
filthy
still
;
of
the
other
,
the
Lord
give
them
grace
,
with
Achan
in
the
midst
of
their
reproach
,
to
give
glory
to
God
:
wofull
creatures
the
whiles
weltering
in
their
misery
from
whom
the
unclean
spirit
seemed
to
bee
cast
out
▪
and
they
to
have
escaped
the
pollution
of
the
world
through
lust
:
but
through
their
loosenesse
,
the
divell
hath
returned
into
their
hearts
,
and
brought
seven
spirits
with
him
,
worse
then
the
former
:
so
that
if
that
stronger
man
throw
not
out
this
strong
,
the
end
of
such
will
proove
worse
then
the
beginning
.
Consider
all
such
,
Profession
cannot
dispence
with
this
sinne
.
profession
cannot
dispence
with
you
!
rather
it
shall
make
your
sinne
treble
,
and
heate
hell
seven
times
hotter
!
If
wee
never
found
any
other
effect
of
the
sinnes
of
our
ignorance
,
save
shame
and
death
:
what
are
wee
like
to
finde
for
sinnes
against
knowledge
!
Truly
men
are
strangely
impudent
and
hardned
in
these
daies
!
this
makes
me
insist
as
I
doe
!
Feare
not
him
,
who
can
destroy
the
body
onely
and
not
the
soule
:
but
him
who
can
cast
both
bodies
and
soules
into
hell
,
I
say
,
feare
him
!
Get
we
our
spirits
truely
moulded
into
this
terrour
of
God!
Those
Corinthians
pretended
the
liberty
of
the
Gospell
,
against
the
terror
of
the
Law
:
But
,
how
doth
Paul
answer
them
?
Surely
by
a
fit
instance
of
the
Isralites
in
the
wildernesse
,
committing
filthinesse
,
at
Peor
.
Are
you
better
then
they
?
had
not
they
the
word
,
the
ordinances
,
the
cloud
,
the
manna
,
and
rocke
?
but
God
was
never
the
better
pleased
with
them
,
for
that
I
Their
carcasses
all
fell
,
and
were
made
dung
in
the
wildernesse
.
Therefore
deceive
not
your selves
;
Be
not
you
fornicators
as
they
●
and
were
destroyed
of
the
destroyer
;
1
Cor.
10.
10.
Their
Angell
of
presence
,
turn'd
their
destroyer
,
for
their
uncleannesse
.
If
this
bee
all
the
priviledge
of
your
bare
profession
,
let
whose
will
venture
,
but
venture
not
yee
!
well
(
may
some
say
)
wee
would
faine
bee
of
Gods
minde
,
but
our
hearts
are
so
giddy
and
slight
in
this
point
,
that
wee
cannot
get
them
to
bee
seriously
awed
by
Gods
judgements
:
I
answer
,
I
shall
referre
it
to
the
Exhortation
following
in
the
next
Chapter
:
in
the
meane
time
,
consider
what
hath
beene
said
in
this
.
CHAP.
XVII
.
And
last
;
Conteyning
the
use
of
Exhortation
,
with
Counsells
and
Motives
to
preserve
Chastity
,
and
avoid
uncleannesse
.
Vse
.
4
I
Finish
the
whole
use
of
the
point
with
Exhortation
;
to
this
effect
,
Exhortation
.
that
all
who
truely
tremble
at
this
judgement
of
God
against
Adulterers
and
fornicators
,
doe
preserve
their
vessells
with
as
much
holinesse
and
honour
as
is
possible
.
To
all
such
(
as
in
the
end
of
this
point
I
shall
touch
)
belongs
consolation
:
but
let
it
lie
by
a
while
,
untill
thou
be
able
to
apply
it
to
thy selfe
by
the
experience
of
what
I
shall
now
say
.
Wherefore
,
I
exhort
all
such
,
be
chaste
,
and
pure
in
body
and
spirit
,
passing
the
whole
time
of
their
conversation
here
in
holy
prevention
and
caution
against
uncleannesse
.
A
sollemne
duty
,
to
bring
a
cleane
body
to
the
marriage
bedde
:
to
maintaine
it
so
,
and
bring
it
so
to
the
grave
!
But
how
(
will
some
say
)
may
this
be
effected
?
I
answer
,
by
observing
three
counsells
:
Councells
three
.
and
first
to
Abhorre
somewhat
.
Secondly
to
meditate
upon
somewhat
.
Thirdly
by
practising
.
Touching
the
first
,
Abhorre
somwhat
within
,
and
somewhat
without
.
In
the
prosecution
of
which
three
,
if
I
shall
haply
trench
upon
any
thing
before
touched
,
through
the
neernesse
of
the
argument
,
let
the
reader
consider
,
that
when
I
wrote
,
that
before
upon
the
point
of
chastity
,
I
intended
not
the
handling
of
this
latter
part
of
the
verse
:
but
I
hope
,
I
shall
avoid
any
purposed
repeatings
of
ought
,
which
the
necessity
of
the
order
doth
not
inforce
upon
me
,
for
the
avoiding
of
any
interruption
.
First
Counsel
.
For
the
first
of
Abhorring
:
First
with
David
,
Abhorre
thy selfe
,
Abhorring
somewhat
that
inward
originall
corruption
of
nature
,
the
foment
of
this
flame
:
he
beginnes
at
the
right
end
of
the
staffe
,
with
that
poison
,
wherewith
his
mother
had
warmed
him
in
her
wombe
.
Abhorring
of
some
outward
acts
or
penalties
of
this
sinne
,
may
goe
without
any
loathing
of
the
fountaine
.
Had
it
not
beene
(
saith
David
)
for
my
naturall
staine
,
Thyne
owne
selfe
.
I
had
never
committed
such
an
actuall
abomination
as
this
.
Alas
!
as
the
feelde
of
a
poore
man
vanishes
in
the
Mappe
of
a
whole
towne
,
so
doth
this
evill
of
concupiscence
vanish
in
most
mens
eie
,
when
they
take
a
survey
of
sinne
;
whereas
this
inward
is
the
body
:
and
that
which
we
se
breaking
out
,
is
but
a
member
,
as
it
might
be
here
a
toe
,
there
a
finger
of
defiled
old
Adam
.
Till
then
the
mother
bee
abhorred
,
the
daughter
will
never
be
renounced
.
Put
case
,
thou
couldest
bitterly
inveigh
,
yea
incense
thine
heart
,
against
some
actuall
filthinesse
,
yet
,
till
this
inward
dunghill
bee
raked
,
which
is
able
to
steame
forth
into
an
hundered
Adulterers
,
yea
sinnes
without
number
;
I
say
till
this
furnace
kindled
by
hell
,
as
ready
to
defile
thee
againe
(
when
thou
hast
seemed
to
wash
out
many
stains
as
they
appeare
)
with
ten
fold
more
wickednesse
;
looke
for
no
redresse
of
thy
disease
.
It
s
a
running
soare
,
an
issue
of
uncleannesse
,
and
must
first
bee
dreined
,
eare
the
passages
drie
up
:
Theseely
man
who
saw
the
streame
of
the
River
run
very
swift
,
sat
him
downe
upon
the
banke
and
slept
,
thinking
by
that
time
all
would
bee
run
out
,
and
he
might
go
over
dry
shod
!
Poore
soule
!
for
that
river
ran
still
,
ever
did
,
and
ever
will
.
So
is
it
here
:
till
God
dry
up
,
or
turne
the
current
,
it
can
be
no
otherwise
.
The
due
sight
of
this
thy
bent
of
heart
,
thy
frame
of
spirit
,
alway
inclining
one
way
,
never
to
Purity
,
first
tiring
thee
as
a
traveller
,
wurry
thee
as
a
dog
,
pursue
thee
at
heeles
,
as
the
Avenger
of
blood
did
the
Man
slayer
;
is
one
of
the
best
waies
to
quit
thee
of
this
mischeefe
.
Get
an
inward
abhorring
of
thy selfe
,
see
what
an
huge
heap
of
filth
lies
there
;
marke
how
it
s
like
the
doore
rolling
the
same
way
on
his
hinges
;
and
this
wearisome
sight
may
(
perhaps
)
drinke
up
thy
spirit
,
and
casheire
all
thy
dawbings
,
colours
,
and
excuses
.
I
say
,
This
may
rase
thy
forte
it selfe
,
and
shake
it
from
the
foundations
,
and
then
the
out
works
will
soone
yeelde
and
fall
to
the
ground
.
Looke
upon
this
sin
in
that
Glasse
with
that
eye
,
which
Paul
looked
in
,
when
he
beheld
lust
forbidden
:
and
,
(
if
any
thing
)
this
shall
swallow
thy
ship
wholly
up
in
the
quicksands
of
selfe-abhorring
.
Say
to
thy
soule
thus
,
were
I
washt
with
nitre
,
yea
scoured
with
sope
,
yet
the
clothes
I
weare
will
defile
mee
as
fast
:
Alas
!
I
get
nothing
by
all
my
outward
abhorrings
,
lust
will
not
bee
scared
away
with
Holy-water
.
I
have
a
Bosome
Orator
within
,
which
will
draw
mee
to
lust
,
twenty
times
,
one
after
another
,
and
pull
mee
faster
to
filth
,
then
all
my
owne
,
or
others
disswasives
can
withdraw
mee
from
it
:
Lord
then
,
draine
this
flood
and
overflow
!
teach
mee
to
abhorre
my selfe
in
dust
and
ashes
,
if
ever
I
get
victory
over
my
actuall
corruptions
!
Secondly
,
abhorre
thy
inward
Actuall
thoughts
,
of
contemplative
uncleannes
.
Workmen
proceeds
according
to
an
Idaea
and
platforme
in
his
mind
,
Things
to
be
abhorred
,
set
before
him
,
in
all
his
projects
and
attempts
:
Thoughts
of
Contemplative
uncleannes
.
so
doth
the
Adulterer
.
The
heart
(
sayth
our
Saviour
,
)
is
the
Adulterer
,
all
the
mischiefe
is
hatcht
there
.
What
contemplations
of
villany
,
doth
the
forlorne
stie
of
Thoughts
nourish
in
many
?
What
uncleane
man
or
woman
is
there
,
whose
thoughts
do
not
plod
and
contrive
their
meetings
,
the
places
,
the
tyme
,
manner
,
and
circumstances
?
What
a
Thoroughfare
of
such
scurfe
,
is
that
defiled
spirit
of
theirs
,
which
they
carry
about
them
?
Once
,
a
learned
man
was
called
a
walking
library
:
But
of
these
,
it
may
be
sayd
,
They
are
a
walking
Stewes
.
It
s
as
easie
to
pull
their
hearts
out
of
their
bellies
,
as
to
alter
and
turne
the
course
of
these
suggestions
:
the
Devill
beeing
the
Presenter
,
and
the
fancie
the
Receiver
.
Mortify
then
and
nip
these
thoughts
;
which
have
the
whole
man
at
command
:
Senses
do
not
so
much
hurt
to
thoughts
,
as
thoughts
to
them
and
to
the
bodily
performance
.
The
loathing
of
base
,
vaine
,
wanton
,
and
capering
thoughts
,
in
this
kind
,
were
halfe
the
cure
.
These
vapouring
up
from
the
heart
to
the
brayne
,
do
so
possesse
and
beleaguer
it
that
the
affections
are
fired
,
and
on
thornes
,
till
they
come
to
practise
.
Now
,
when
the
fewell
is
gone
,
or
lessened
,
the
fire
must
cease
:
let
originall
corruption
be
once
abhorred
truly
,
and
this
will
follow
.
Thinke
that
God
speaks
to
thee
in
St.
Iames
his
phrase
,
Iames
4.
8.
clense
your
thoughts
ye
sinners
,
and
purge
your
hearts
,
ye
wantonly
minded
●
Howlong
shall
your
uncleane
thoughts
abyde
with
and
within
you
?
Know
you
not
that
Imaginations
are
the
first
moover
of
the
whole
frame
of
corrupt
Nature
?
If
they
moove
,
must
not
all
inferiour
ones
dance
after
their
Pipe
?
And
tell
mee
,
when
Satan
fires
the
whole
man
,
whither
doth
he
inject
first
his
fireballes
?
Is
it
not
into
the
thoughts
?
If
he
would
tempt
,
accuse
,
terrifie
,
how
goes
he
to
worke
but
by
raysing
up
a
commotion
in
the
thoughts
?
And
in
what
part
is
hell
fire
kindled
in
the
damned
?
Is
it
not
first
in
the
thoughts
?
Keep
then
thy
thoughts
with
all
diligence
!
Forestall
Satan
and
uncleannes
by
good
thoughts
,
chast
,
pure
,
contrary
thoughts
;
let
the
Chambers
of
the
thoughts
be
prepossessed
with
these
guests
:
&
they
will
sparre
the
doore
from
such
encroachers
.
Especially
if
the
pure
spirit
bee
the
usherer
of
them
in
,
by
the
word
.
Thirdly
,
abhorre
all
those
cursed
colors
,
and
mufflers
of
this
sin
:
Things
to
be
abhorred
,
Colors
and
Excuses
of
it
.
which
the
fertile
heart
,
can
devise
abundantly
,
to
alleniate
and
lessen
this
sin
!
The
Heart
is
the
forge
of
all
these
tricks
,
and
evasions
.
If
the
Lord
have
called
this
sin
so
terrible
;
let
it
bee
enough
to
thee
;
abhorre
the
Divells
figleaves
;
&
behold
the
filth
of
this
skirte
with
detestation
.
Blaunch
it
not
over
with
thy
Nature
,
(
that
worst
of
all
)
the
propension
of
thy
constitution
,
the
strength
of
allurements
,
the
difficulty
of
preserving
thy selfe
,
the
Generality
of
the
sin
,
the
slighty
opinion
of
the
Multitude
.
Abhorre
these
cordially
,
or
else
the
sin
abides
still
,
under
dispensation
and
connivence
.
Then
fourthly
,
as
touching
other
inward
fomenters
of
lust
,
(
of
which
I
breefly
speake
because
I
have
prevented
my selfe
in
the
point
of
Chastity
before
)
Abhorre
thy
covers
and
shelters
,
All
inward
fomenters
.
hope
of
impunity
,
hiding
thine
uncleannes
under
the
shrowd
of
a
married
whore
,
or
of
thy
wicked
friends
and
Abettors
;
such
as
the
Devill
will
rayse
up
to
sticke
to
thee
,
or
any
such
as
for
a
base
bribe
,
will
ayde
thee
,
and
keepe
thee
from
open
shame
;
Such
impunity
being
forecast
in
the
minde
is
an
hardnor
of
the
Adulterer
in
his
sin
:
Abhorre
a
luskish
lasy
heart
,
that
delights
in
ease
and
ydlenes
,
loath
softnesse
,
effeminatenes
and
impurity
of
spirit
,
(
a
throughfare
for
lust
)
Also
unarmednesse
of
the
Soule
,
lying
open
and
exposed
to
occasion
,
empty
,
swept
and
garnisht
,
fit
for
the
next
Devill
that
comes
:
Abhorre
rashnes
and
unstayednesse
,
which
will
on
the
suddeine
betray
thee
,
to
the
occasions
of
lust
.
Renounce
all
selfconfidence
,
and
ventrousnes
upon
thy
strength
,
as
rather
scorning
to
be
snared
,
then
humbly
fearing
snares
,
(
for
Alas
!
poore
worme
,
who
art
thou
,
if
left
to
thy selfe
?
)
Know
this
,
that
lust
will
give
small
warning
,
it
comes
as
a
torrent
:
as
the
necessity
of
an
armed
man
:
There
is
the
same
mettal
in
thee
,
which
is
in
others
;
and
they
are
soonest
snared
,
who
feare
least
.
Beware
of
selflove
,
which
gives
it selfe
Allowance
of
the
largest
sise
,
as
loth
to
deny
it selfe
nothing
which
it
covets
,
and
counting
nothing
too
pretious
,
no
liberty
or
delight
too
deare
for
it selfe
;
Abandon
inconstancy
and
giddines
of
spirit
,
which
cannot
stand
its
owne
ground
,
nor
rest
in
one
place
,
cleave
to
one
taske
.
For
the
bent
of
spirit
to
one
settled
object
,
studie
,
calling
,
or
lawfull
object
,
will
divert
the
vaine
minde
from
frothie
fancies
,
and
ideas
of
uncleane
thoughts
,
companies
,
and
allurements
.
A
spirit
whose
banks
runne
full
of
employment
,
will
hardly
be
unsettled
:
but
holdes
Satan
at
staves
end
.
Aske
thy
gadding
,
roaving
heart
,
whither
she
will
,
whence
shee
comes
,
and
what
is
her
busines
,
(
as
watchmen
do
Roagues
)
Examine
the
ground
and
warrant
of
thy
journeys
,
travailes
,
errands
,
and
wandrings
up
and
downe
,
forsaking
thy
station
,
and
family
:
Set
thy
kinfe
to
thy
throate
,
if
thou
bee
an
Athenian
,
dayly
lusting
after
new
places
,
companies
,
pleasures
,
meetings
,
and
delight
?
And
whatsoever
savors
of
carnall
and
sensuall
desire
,
know
it
cannot
,
but
threaten
mischeefe
,
and
dispossesse
thee
of
thy
watch
:
I
speake
still
of
such
,
as
in
appearance
have
given
their
names
to
Chirst
,
even
these
,
(
for
I
judge
none
,
let
every
man
judge
himselfe
)
have
so
sarre
taken
liberties
to
themselves
,
in
the
brink
,
that
they
have
fallen
into
the
water
.
One
of
them
once
much
pleasing
himselfe
in
admiring
the
features
and
beauties
of
women
,
and
stroaking
the
cheekes
of
one
with
Wantonnesse
,
was
by
his
wiser
neighbour
warned
therof
,
saying
,
These
crimson
faces
(
so
he
cald
them
)
will
sadly
cost
you
the
setting
on
,
one
day
:
and
so
it
fell
out
soone
after
;
for
such
an
aspersion
was
soone
after
cast
upon
him
,
whether
true
from
man
,
or
just
with
God
)
as
brought
his
hoary
head
to
the
grave
with
sorrow
.
To
teach
all
such
gnats
to
beware
how
neere
they
fly
to
the
candle
,
lest
they
bee
burnt
.
And
thus
much
for
inward
abhorrings
:
As
touching
outward
,
I
will
repeat
nothing
before
said
,
All
outward
temptations
.
in
the
chastity
of
Prevention
;
onely
,
whatsoever
occasion
,
threatens
any
affront
to
the
fort
of
Chastity
,
and
the
preseving
of
the
whole
man
in
integrity
and
honour
,
renounce
it
.
And
so
much
for
the
first
of
the
foure
heads
of
counsell
against
this
sinne
of
uncleannesse
,
to
wit
,
Abhorring
of
somewhat
,
be
spoken
.
The
second
counsell
is
,
Second
Counsell
.
to
meditate
of
somewhat
.
And
whereof
?
Surely
of
such
things
as
might
helpe
to
quash
and
quell
lust
:
Meditate
of
sóme
what
.
and
that
partly
concerning
the
sinne
it selfe
,
and
partly
the
penalties
thereof
.
And
both
these
specialls
of
Meditation
,
must
be
attended
with
two
properties
in
generall
.
First
,
that
this
meditation
be
wise
,
and
secondly
,
that
it
bee
deepe
.
2.
Properties
of
it
.
First
I
say
,
wise
:
for
I
would
have
this
noted
,
that
some
things
are
of
that
nature
,
that
some
kind
of
musing
of
them
,
1.
It
must
be
wise
.
is
rather
an
incensing
of
the
heart
unto
the
sinne
,
then
any
checking
thereof
.
As
are
all
such
evills
,
as
border
upon
the
sensuall
appetite
,
and
concupiscible
faculty
:
of
which
sort
especially
is
this
sinne
of
uncleannesse
.
Many
complaine
,
that
they
muse
much
,
of
the
odiousnesse
therof
,
that
so
they
might
abhorre
it
.
But
they
finde
it
more
and
more
to
follow
their
hand
:
and
to
snare
their
spirit
.
And
so
the
remedy
proves
much
worse
then
the
disease
.
And
it
fares
with
such
,
as
it
doth
with
two
men
at
variance
:
who
put
their
quarrels
to
comprimise
:
But
when
wise
men
should
set
them
at
one
,
they
fall
on
ripping
up
all
circumstances
of
unkindnes
,
offered
each
to
other
,
that
they
part
worse
enemies
then
they
met
,
and
so
make
the
wound
incurable
.
So
here
,
men
meditate
of
the
sensuall
and
carnall
occurrents
of
this
sinne
,
their
base
meetings
,
words
,
gestures
,
unchaste
lookes
and
acts
,
under
pretence
of
a
purpose
more
fully
to
detest
and
abhorre
them
:
But
by
this
meane
,
the
divel
casteth
fire
into
the
drie
powder
of
their
concupiscence
;
and
inflameth
them
to
it
the
more
.
The
reason
is
,
because
the
sense
and
fleshly
familiarity
of
the
thoughts
,
doe
prevaile
against
the
spirituall
hatred
thereof
.
So
it
fares
in
other
temptations
,
of
an
hideous
nature
,
as
Atheisticall
thoughts
against
the
Majesty
of
God
,
or
blasphemous
thoughts
against
the
Scriptures
,
or
the
essence
,
and
Attributes
of
God
:
the
basenesse
whereof
the
more
we
plod
upon
,
(
especially
while
Satans
wild
fire
is
in
the
spirit
)
the
more
we
are
snared
therewith
.
Therefore
in
such
cases
as
these
,
the
practice
of
Elisha
to
the
servant
of
Jehoram
,
is
to
be
followed
:
Wee
must
pray
against
the
tenacity
thereof
,
and
force
our selves
to
handle
such
thoughts
roughly
at
the
doore
;
and
in
no
sort
to
give
place
to
them
:
as
knowing
their
Masters
feet
is
not
farre
behind
them
.
Tosse
not
thoughts
off
and
on
,
about
passages
,
which
tickle
the
fancy
,
and
wind
in
deeplier
into
it
,
then
it
can
bee
rid
thereof
,
yea
though
they
were
most
irkesome
to
it
:
But
take
up
the
sinne
in
the
whole
lumpe
and
bundle
:
muse
of
the
bitter
roote
whence
it
comes
,
Psal.
51.
as
David
did
,
in
his
Meditations
:
Incense
thy
soule
against
the
body
of
corruption
,
whence
it
flowes
,
that
wherein
thy
Mother
conceived
thee
;
and
thence
descend
to
the
fruits
of
it
,
as
,
the
wound
which
it
leaves
upon
the
conscence
,
the
wrath
of
God
,
which
it
pulls
upon
it selfe
;
the
curse
of
it
,
how
it
makes
all
the
soile
barren
,
blastes
and
wastes
the
grace
of
God
,
or
the
least
shew
of
any
:
Keepe
it
thus
at
staves
end
,
but
tamper
not
much
with
pitch
,
lest
we
be
defiled
.
Such
unwise
meditation
is
not
water
to
quench
,
but
oile
to
encrease
the
flame
.
Secondly
,
2.
Propertie
.
let
this
meditation
be
deepe
and
solemne
,
both
about
the
properties
and
the
penalties
of
this
sinne
.
It
must
be
deepe
about
the
properties
and
pen●dties
.
Touching
the
former
,
the
first
meditation
about
it
is
,
how
spirituall
a
wickednesse
it
is
,
especially
under
the
Cospell
.
It
s
like
Absaloms
incest
commited
shamelessely
in
the
sight
of
the
Sun
;
before
all
Israel
.
Of
the
●p●●itu
●●nesse
of
this
sinne
.
It
doth
not
onely
sin
against
morall
light
of
the
naturall
conscience
,
but
also
against
the
grace
of
God
;
and
the
remedy
offered
therby
.
For
the
grace
of
God
hath
appeared
to
all
,
and
teacheth
them
to
denie
all
ungodlinesse
,
and
fleshly
lusts
,
and
to
live
soberly
,
godly
and
purely
in
this
present
world
.
Davids
adultery
was
a
morall
act
;
but
yet
inseparable
from
spirituall
wickednesse
:
for
he
resisted
conscience
in
point
(
not
of
morall
light
onely
,
as
any
heathen
might
doe
)
but
of
grace
,
and
mercy
from
God
,
teaching
him
to
abhorre
it
.
Yea
,
this
very
thing
was
the
thing
that
made
the
Lord
so
severely
punish
it
,
both
then
and
after
;
even
because
hee
fought
against
his
spirituall
light
,
embracing
a
lust
,
and
the
sweet
of
a
base
heart
,
with
the
losse
of
that
sweet
mercy
of
God
,
which
he
had
tasted
:
Yea
,
against
that
sweet
communion
with
God
,
which
hee
had
formerly
enjoyed
:
both
which
hee
knew
would
bee
wasted
hereby
,
as
also
that
hereby
the
spirit
of
God
was
displeased
and
vexed
with
this
rebellion
,
and
the
effects
thereof
,
and
h●s
conscience
gulled
downe
and
defiled
with
sensuality
and
security
,
yea
hardned
by
the
deceitfulnesse
of
sinne
:
And
hereby
the
enemies
of
God
were
caused
to
blaspheme
God
,
his
worship
and
the
generation
of
the
righteous
.
For
our
better
conceiving
of
this
point
(
in
my
judgement
the
most
weighty
of
all
to
gaster
a
soule
from
such
Abomination
)
let
us
observe
,
how
the
holy
Ghost
hath
described
it
.
Read
and
ponder
that
Heb.
3.
12.
where
the
Apostle
in
effect
tells
us
,
that
this
is
the
nature
of
all
sinne
committed
against
the
light
,
and
it
hath
these
degrees
:
as
the
words
doe
expresse
.
Take
heed
,
lest
there
be
in
any
of
you
,
an
evill
heart
of
unbeleefe
,
to
depart
from
the
living
God
,
but
exhort
one
another
,
lest
you
be
hardned
by
the
deceitfulnesse
of
sinne
.
Steps
of
spirituall
sinne
.
Marke
:
first
there
is
an
evill
heart
of
aversnesse
from
God
,
and
enmity
,
or
alienation
from
God
,
in
each
child
of
old
Adam
.
Thus
David
confesseth
himselfe
guiltie
hereof
,
An
ev●ll
heart
.
in
committing
Adultery
.
Secondly
,
this
being
unsu●dued
in
the
soule
by
the
word
,
breaketh
out
into
outward
and
morrall
evills
,
Evill
workes
.
as
ill
humors
in
the
body
,
into
soares
and
botches
.
So
saith
our
Saviour
,
an
evill
man
,
out
of
the
evill
treasure
of
his
heart
brings
forth
evill
things
;
for
out
of
the
heart
proceed
all
such
draffe
:
that
s
the
nest
and
forge
of
them
all
.
Both
these
make
the
heart
,
an
evill
heart
.
Thirdly
,
this
evill
heart
and
these
evill
workes
,
become
evill
workes
of
unbefeefe
!
Unbeleefe
.
That
is
,
whereas
God
hath
ordeined
a
blessed
remedy
of
pardon
and
clensing
of
both
,
loe
,
the
love
of
an
evill
heart
to
her
evill
workes
will
not
suffer
it
to
parte
with
them
,
but
chuseth
rather
to
forsake
mercy
it selfe
.
They
that
embracelying
vanities
,
forsake
their
owne
mercy
.
Iona.
2.
8.
And
our
Savior
plainly
,
This
is
the
condemnation
of
the
world
,
Ioh.
3.
9.
that
light
came
into
the
world
:
But
loved
darknes
rather
then
light
,
because
their
workes
were
evill
.
Iesus
Christ
receaved
by
faith
,
would
have
destroyd
such
workes
.
But
men
loving
them
,
and
that
darkenes
which
nourisht
them
,
more
then
light
,
they
added
drunkennes
to
thirst
,
that
is
unbeleefe
,
to
morral
sins
.
And
so
sins
which
at
the
first
were
but
dipped
in
the
colour
of
Nature
,
beeing
died
in
graine
by
contempt
of
light
,
became
spirituall
evills
,
consisting
in
a
treacherous
refusall
of
grace
,
that
it
might
nouzle
it selfe
in
sin
more
and
more
,
which
by
embracing
of
grace
,
it
might
have
beene
rid
of
.
So
that
this
unbeleefe
,
defending
it selfe
,
in
the
practise
of
darknesse
,
causeth
the
soule
to
be
guilty
of
horrible
villany
against
the
grace
of
God
,
and
that
spirit
of
Christ
,
which
offreth
it selfe
to
purge
and
wash
it
from
sin
.
Fourthly
,
by
this
meanes
there
followes
a
Delusion
and
Defilemen
:
Delusion
and
defilemen
.
of
the
soule
:
by
the
sweetnes
and
deceitfullnesse
of
sin
.
That
is
,
a
Desertion
of
the
soule
,
wherby
it
s
left
by
the
just
hand
of
God
,
to
the
errour
of
her
own
way
,
&
choyce
:
to
bee
as
it
desired
to
bee
:
so
,
that
it
becomes
of
avoluntarily
,
a
necessarily
seduced
heart
,
thinking
evill
to
be
good
,
feeding
upon
ashes
,
as
a
perverted
appetite
will
do
upon
coales
,
or
chalke
;
it
suffers
conscience
to
be
blindfolded
and
baffled
,
and
the
accusing
power
thereof
,
to
become
a
defiled
power
;
so
that
though
it
know
sin
to
be
sin
,
(
as
this
of
Adultery
;
yet
beeing
luld
asleepe
upon
Dalilas
lap
,
it
feeles
no
sting
,
but
dreames
of
ease
,
as
Samson
and
David
,
who
differd
not
in
this
from
Balaam
,
save
onely
in
this
that
the
spirit
susteind
and
reserved
their
judegments
,
that
they
sinned
not
upon
the
last
practicall
understanding
,
and
choice
of
free
will
,
but
by
prevention
and
temptation
;
But
to
their
owne
sense
,
they
had
shaken
off
the
spirit
.
Fifthly
,
from
hence
proceeds
hardning
of
heart
in
the
sin
,
against
the
recourse
and
checks
of
conscience
.
Hardnes
of
heart
.
Thus
David
,
beeing
once
defiled
and
snared
,
so
that
he
could
go
neither
backward
nor
forward
:
he
grew
so
hardned
,
that
he
resolved
upon
al
those
waies
,
wherby
his
sin
might
be
concealed
,
extenuated
,
defended
,
and
that
with
odious
Circumstances
;
which
what
was
it
save
(
as
much
as
in
him
lay
)
to
put
off
the
spirit
of
God
,
and
to
fulfill
his
lust
,
providing
that
he
might
not
be
unsettled
.
And
lastly
,
(
in
some
uncleane
ones
,
although
the
Elect
cannot
goe
so
farre
)
hence
proceeds
a
departing
from
the
living
God
,
Departing
from
the
living
God
.
a
disabling
of
the
spirit
from
returning
back
to
him
again
,
through
an
heart
which
cannot
mourne
,
relent
&
,
repent
:
&
so
finally
a
powring
foorth
of
the
heart
to
all
other
sin
,
without
controll
,
or
restreint
;
yea
some
go
so
farre
herein
,
that
they
fight
not
only
against
the
revealing
light
of
the
spirit
but
against
the
spirit
it selfe
,
out
of
malice
:
And
what
wonder
,
if
the
restreyning
power
of
the
spirit
be
taken
from
such
as
have
despised
the
saving
power
of
it
?
Now
,
to
gather
up
all
into
one
,
how
wofull
an
hazard
doe
all
they
run
,
as
play
the
uncleane
beasts
under
the
cleere
light
of
the
Gospel
?
How
do
they
lay
the
stumbling
blocke
of
their
owne
iniquities
before
themselves
?
For
although
I
deny
not
a
possibility
of
returning
,
so
long
as
the
spirit
is
greeved
onely
,
except
it
be
despited
also
,
yet
who
knoweth
how
farre
he
may
go
in
his
descent
,
beeing
not
able
to
stop
himselfe
?
And
as
for
the
Elect
,
how
many
beare
themselves
upon
it
,
till
they
proove
errant
hypocrites
?
This
Meditation
therfore
,
let
all
such
ponder
deeply
,
who
are
given
to
slight
this
sin
!
1.
Tim.
1.
what
God
may
do
for
ignorant
ones
(
as
Paul
speakes
)
I
say
not
(
though
we
see
but
few
of
these
repent
.
)
But
for
them
,
that
sin
wilfully
after
light
,
it
s
far
worse
.
A
second
object
of
meditation
,
against
this
sin
,
is
the
Peculiarnesse
of
it
from
other
sins
.
Things
to
be
meditated
of
,
the
peculiarnefle
of
this
sin
.
That
of
the
Apostle
is
notable
for
this
,
fly
fornication
:
why
?
All
other
sins
parte
from
the
bodie
,
this
abides
in
it
:
what
s
that
?
Other
sins
of
wrath
,
theft
,
swearing
,
the
like
,
abide
not
in
,
but
passe
away
from
the
instrument
acting
them
;
(
I
say
not
in
guilt
but
in
act
of
cleaving
:
But
this
of
uncleannesse
as
it
leaves
no
lesse
scarre
in
the
Body
then
they
,
(
rather
more
)
so
it
leaves
a
far
greater
and
more
loathsome
stayne
in
the
body
:
causing
it
to
bee
a
more
yrkesome
dwelling
for
the
spirit
of
God
,
to
bee
more
loathsome
to
it selfe
,
and
beares
marke
in
the
open
sight
of
others
of
it
owne
filthines
.
That
other
sins
are
out
of
the
body
,
but
this
is
(
as
it
were
)
within
it
.
If
God
then
have
set
such
a
mark
of
this
sin
upon
the
bodie
,
as
upon
no
other
:
and
now
much
more
then
when
Paul
speakes
;
if
other
sins
(
in
comparison
)
are
without
,
but
this
within
it
:
others
by
the
body
out
of
the
body
,
this
by
et
,
and
in
it
:
that
is
,
it
is
a
more
reall
and
bodily
sin
,
requiring
more
of
a
sinner
for
the
perfecting
of
it
,
then
others
,
yea
forfeiting
a
peece
of
the
body
,
in
the
committing
of
it
;
how
odious
is
it
?
Againe
,
if
it
bee
a
more
fulsome
vice
,
and
hardlier
washtout
(
as
before
hath
beene
said
)
If
it
shut
God
out
of
his
Temple
,
yea
,
out
of
Poarch
and
all
:
I
conclude
,
it
behooves
all
,
to
beware
lest
they
conceive
that
a
more
slight
sin
then
others
,
which
God
hath
branded
with
more
peculiarnesse
then
others
.
I
do
not
here
speake
of
that
loathsomnesse
which
followes
the
act
:
of
that
before
;
But
I
say
,
The
Lord
loathes
these
leprous
walles
;
what
should
such
a
one
have
to
doe
with
Praier
,
Reading
,
Hearing
,
Sacraments
,
whose
lips
,
eys
,
handes
,
whole
flesh
is
defiled
with
this
sin
?
Who
sees
not
the
unsutablenesse
hereof
?
So
that
as
the
leper
was
wont
to
be
shut
out
of
company
,
to
have
his
lips
sown
up
,
scarse
suffred
to
breath
,
&
to
try
out
,
unclean
so
here
.
This
sinner
shuts
out
himself
from
God
,
in
that
he
cannot
approach
to
him
with
auy
)
member
without
loath
somns
.
I
speak
not
this
to
exclud
any
Penitent
from
the
free
grace
of
God
(
though
God
who
gives
each
penitent
,
grace
,
gives
not
each
sinner
to
be
Penitent
:
)
for
Rahab
,
Bathsheba
,
Tamar
,
yea
a
worse
them
al
Mary
Megdalene
found
mercy
,
&
sorecoverd
the
honour
of
each
member
:
but
I
speak
odious
the
sin
is
,
in
peculiar
.
Let
it
therefore
bee
a
second
Meditation
against
it
.
Thirdly
meditate
of
that
wofull
seperation
which
it
maks
inwardly
,
betwixt
God
and
the
soule
,
Few
see
this
.
But
if
union
with
God
,
Seperat●s
,
from
God
.
be
the
roote
of
all
other
Previledges
,
and
a
restoring
us
to
our
integrity
:
what
then
is
seperation
from
him
,
and
cutting
off
from
the
fountain
,
save
a
curse
?
Now
,
who
so
is
one
with
an
harlot
is
cut
off
from
God
:
For
how
can
a
man
bee
at
once
a
member
of
an
harlot
,
and
a
member
of
Christ
?
Know
you
not
,
that
who
so
is
one
with
Christ
,
is
one
spirit
?
And
what
is
he
then
,
who
is
one
with
an
harlot
?
Can
he
,
with
and
in
the
same
spirit
,
be
united
to
one
and
to
other
at
the
same
time
?
Doth
he
not
,
what
lieth
in
himselfe
to
disjoynt
himselfe
for
ever
from
God
,
who
is
joined
with
an
whore
?
Is
it
so
easy
to
unlinke
the
chayne
of
uncleannes
,
and
to
be
knit
to
God
,
who
is
once
enchained
in
the
band
of
this
sin
?
Or
,
can
there
be
communion
and
influence
mainteyned
with
God
,
while
fellowship
continues
with
Harlots
?
Is
purenesse
and
filthines
,
so
easily
reconciled
.
A
spirit
of
of
hol●ies
,
with
a
spirit
of
Adulterie
?
What
communion
betweene
Christ
and
Beliall
?
Or
,
how
can
two
walke
together
,
except
agred
?
If
then
the
spirit
be
sadded
,
&
grieved
,
what
joy
can
it
have
to
walke
with
the
soule
?
Where
was
Davids
fellowship
with
God
become
,
when
he
had
defiled
himself
?
with
what
a
conscience
(
thinke
wee
)
did
he
walke
?
What
peace
,
joy
,
going
in
and
out
with
God
,
had
hee
?
Or
,
why
doth
he
so
crave
for
the
spirit
,
and
for
washing
,
and
renned
grace
,
save
that
he
felt
them
withdrawne
from
him
?
And
,
if
the
Spirit
of
Christ
be
gone
,
what
is
the
Name
of
Christ
and
of
Communion
,
worth
?
Perhaps
many
an
Adulterer
pleaseth
himselfe
in
this
,
that
he
is
not
yet
cast
out
from
the
church
!
But
why
is
he
not
cast
out
?
Is
Gods
judgment
changed
?
Where
then
is
that
censure
become
,
of
which
Paul
speaks
of
,
1.
Cor.
5.
That
ye
beeing
gathered
together
with
my
spirit
in
the
Name
of
the
Lord
Iesus
,
deliver
such
an
one
,
(
an
uncleane
wretch
)
unto
Satan
,
for
the
destruction
of
the
flesh
,
that
his
soule
may
be
saved
,
in
the
day
of
the
Lord
Iesus
.
Is
not
here
solemne
excommunication
against
u●dcleannes
urged
?
Neither
let
any
cavill
and
say
,
This
was
in
a
case
of
high
degree
of
this
sin
.
And
from
the
Church
by
Excommunication
either
inflicted
or
deserved
.
For
Gods
netres
take
all
open
sinners
,
in
foule
kindes
,
bee
the
degrees
what
they
what
else
meaneth
that
speech
,
Withdraw
your selves
from
every
brother
,
who
walketh
inordinately
?
How
?
Except
,
by
the
censure
,
excommunicating
him
from
Communion
of
Sacraments
,
and
secret
fellowship
?
Thus
once
it
was
:
But
the
sin
of
man
interverting
the
Censure
,
disanulles
not
the
Ordinance
,
If
such
bee
not
cast
out
,
the
greater
is
the
shame
of
Neglecters
,
and
the
offender
hath
the
greater
wrong
.
And
say
,
that
he
bee
not
formally
cast
out
by
Discipline
:
hath
hee
not
really
cast
out
himselfe
by
his
Desert
?
As
he
once
sayde
of
his
Bookes
,
That
they
were
published
,
and
they
were
not
,
in
effect
:
for
none
could
understand
,
or
be
the
better
for
them
:
so
say
I.
They
are
in
Communion
,
and
they
are
not
:
locally
,
by
intrusion
,
not
spiritually
,
not
by
acceptation
,
so
that
(
save
for
his
pleasing
himselfe
sinfully
)
he
is
never
the
better
for
it
.
For
why
?
Doth
not
Conscience
within
tell
him
,
All
who
would
thrive
by
the
Ordinances
,
must
cast
up
their
gorge
?
So
saith
Peter
,
Casting
out
all
superfluity
,
as
new
borne
babes
,
covet
the
sincere
milk
of
the
word
to
grow
by
?
The
spirit
of
God
Excommunicates
him
in
the
Court
of
his
owne
Conscience
.
And
,
are
not
all
things
uncleane
to
the
uncleane
?
Doth
not
such
a
mans
spirit
say
to
him
,
as
God
to
Elya
,
what
dost
thou
here
Elia
?
Why
takest
thou
my
word
(
pure
as
my selfe
)
into
thy
mouth
,
hating
to
be
reformed
?
Minister
into
thy
mouth
,
hearer
into
thine
eares
,
beeing
both
in
thy
body
and
spirit
polluted
?
Can
wrath
or
doubting
(
as
the
same
Apostle
speaks
)
hinder
the
lifting
up
of
pure
hands
,
and
must
not
an
uncleane
conscience
much
more
?
Can
such
a
swine
,
comming
into
the
Assembly
to
Sermon
,
or
Sacrament
,
thinke
himselfe
to
bee
in
his
place
?
Doth
he
not
tell
himselfe
,
a
Stewes
,
an
whores
bosome
are
fitter
for
thee
,
then
such
a
place
as
Gods
house
?
Now
,
if
outward
Communion
(
which
yet
many
a
sinner
will
buy
with
his
mony
,
or
thrust
himselfe
into
boldly
)
bee
so
unproper
for
him
,
what
then
is
Communion
with
the
Graces
of
God
,
with
his
Saints
,
with
the
Duties
of
both
Tables
?
Hath
such
an
one
any
joy
in
his
soule
,
peace
with
God
,
delight
in
his
Service
,
exercise
of
graces
,
as
seale
,
faythe
,
meeknes
,
compassion
,
patience
?
Or
can
he
lay
claime
to
an
holy
example
?
Are
not
these
irkesome
objects
to
such
,
more
fit
to
teare
them
in
peices
to
thinke
themselves
cut
off
,
then
to
comfort
them
!
So
then
let
this
bee
a
meditation
of
great
weight
,
to
gaster
the
soule
from
all
uncleannesse
,
or
to
humble
it
beeing
fallen
,
to
consider
,
what
a
Gulfe
it
sets
betweene
the
Lord
,
and
the
soule
,
so
that
one
cannot
come
at
the
other
.
And
,
woe
bee
to
him
,
that
is
alone
!
All
ordinances
,
all
duties
,
all
graces
,
speaking
thus
to
him
,
If
God
helpe
not
,
how
can
I
helpe
thee
,
with
the
Barne
,
or
the
winepresse
?
Influence
being
wanting
,
presence
gone
,
what
can
second
comforts
availe
?
Doe
not
all
issue
from
union
with
the
head
?
Doe
not
all
Conduit-comforts
rise
and
fall
with
the
fountaine
?
Except
then
,
thou
carest
not
for
God
,
for
his
spirit
,
or
Christ
,
beware
of
uncleannesse
.
For
that
laies-all
Channels
of
the
spirit
dry
,
embarrens
the
soule
of
all
heavenly
savour
:
making
it
,
as
carelesse
to
have
it
,
as
it
is
empty
of
it
.
And
these
three
may
serve
for
a
short
discription
of
the
nature
of
this
sinne
,
and
how
wee
may
derive
Arguments
from
thence
,
to
deterre
us
from
it
.
Now
to
the
penalties
.
Touching
which
,
Secondly
he
must
meditate
of
the
penalties
of
this
sin
.
they
are
either
spirituall
,
or
outward
.
For
the
former
,
the
Reader
may
partly
gather
what
the
spirituall
burthen
is
,
which
God
lates
upon
it
,
by
that
,
which
before
I
said
of
the
nature
of
it
:
For
,
if
it
be
so
defiling
,
and
hardning
a
sinne
,
and
so
seldome
is
found
in
the
way
of
repentance
,
who
should
not
be
afraid
of
it
?
Who
is
so
stupid
,
as
,
In
word
.
seeing
a
drove
of
Adulterers
going
towards
the
den
of
the
Dragon
(
the
Divell
I
meane
)
with
their
foresteps
,
Awofu●l
gid●y
dru●k●nnes
disabling
the
Sinner
from
repenting
.
and
observing
so
few
backsteps
comming
from
thenceward
,
would
thinke
any
other
,
save
that
there
they
were
devoured
?
And
,
who
would
dare
to
hasard
himself
upon
such
a
point
,
as
whether
he
should
come
backe
from
tha●pit
,
from
which
its
ten
to
one
,
if
any
at
all
returne
?
That
heathen
Philosopher
Xenocrates
,
may
teach
us
wisedome
herein
:
who
was
a
Stoick
of
most
exact
cha●tity
and
morallity
:
He
,
having
read
to
his
scholers
deep
Lectures
of
austerity
,
and
abstinence
from
all
pleasures
;
seeming
to
his
Scholers
to
speak
more
then
he
had
strength
to
performe
:
was
attempted
by
them
,
what
he
was
:
they
got
an
harlot
of
exquisit
beauty
,
and
laid
her
in
his
bed
,
to
provoke
him
to
folly
.
But
he
,
according
to
his
rules
,
abhorring
the
temptation
,
answered
them
,
he
would
not
buy
repentance
at
so
deere
a
rate
:
Surely
,
if
he
who
had
no
more
to
lose
,
save
his
morrall
conscience
,
and
feared
,
lest
the
forfeit
thereof
,
would
prove
so
irrecoverable
;
what
should
we
Christians
say
who
have
our
soules
to
lose
,
what
should
it
profit
,
to
winne
the
world
and
lose
them
?
or
what
shall
bee
given
in
exchange
of
them
?
And
,
having
no
hope
of
recovering
repentance
any
more
,
how
should
they
tremble
at
so
great
a
losse
?
In
one
word
,
this
I
say
,
that
this
sinne
hath
a
wofull
spirituall
giddinesse
and
drunkennesse
annexed
unto
it
,
disabling
the
sinner
from
laying
it
to
heart
,
except
strange
mercie
prevent
him
;
so
that
as
Salomon
speakes
,
in
comparing
the
two
sexes
,
so
may
I
say
,
in
comparing
these
with
other
sinners
,
I
have
seene
of
them
,
one
of
a
thousand
to
repent
,
but
of
this
,
scarse
one
of
a
thousand
.
It
s
the
Lords
course
to
give
over
these
sinners
to
their
haunt
and
custome
.
It
s
said
of
Queene
Tomyris
,
that
having
overcome
Cambyses
a
bloody
Tyrant
in
battell
,
and
surpris'd
his
person
,
she
cut
off
his
head
,
and
sous'd
in
a
barrell
of
blood
,
saying
,
satiate
thy selfe
,
with
that
whereof
thou
hast
beene
alway
so
insatiable
.
So
saith
the
Lord
to
the
Adulterers
,
since
fleshly
pleasure
hath
beene
that
which
thou
hast
alway
so
hunted
after
:
fill
thy selfe
with
it
for
ever
.
Split
thy
soule
against
the
rocke
and
stone-wall
of
my
seventh
Command
,
at
which
thou
hast
so
stumbled
;
let
that
grind
thee
in
peeces
.
This
curse
of
God
,
sealing
up
the
heart
of
the
Adulterer
,
gives
him
over
,
to
his
owne
sinfull
sweetnesse
;
so
that
,
the
surfet
thereof
,
doth
so
wast
,
and
embezell
the
spirit
of
such
an
one
,
that
he
walkes
up
and
down
staggering
in
the
drunken
pleasure
of
his
uncleannesse
:
he
is
quite
a
sleepe
as
Jona
under
the
hatches
;
If
any
of
Gods
Marriners
(
Ministers
I
meane
)
cry
out
,
Arise
thou
Adulterer
,
call
upon
God
,
and
pray
,
if
possi●ly
this
tempest
of
wrath
may
bee
prevented
;
Alas
!
hee
is
as
that
fellow
upon
the
top
of
the
mast
,
ready
to
topple
into
the
Sea
,
and
yet
neither
awakes
,
nor
feares
any
danger
.
Once
I
knew
(
and
still
there
bee
some
alive
,
A
fearefull
example
of
a
debauched
Adulte●er
,
urged
.
who
will
beare
me
witnesse
)
a
most
o●ious
Adulterer
,
of
seventy
yeare
old
,
who
having
long
consumed
his
strength
with
harlots
,
(
as
he
in
the
Proverbs
)
wasted
himselfe
and
all
;
at
last
being
laid
in
a
barne
(
good
enough
for
him
)
for
no
man
could
endure
the
vermin
and
savour
which
came
from
his
rotten
body
,
was
rèquested
thus
,
Potter
(
so
was
his
forename
)
call
upon
God
:
he
replyed
,
with
his
ordinary
oathes
,
Pox
and
woundes
,
is
this
a
time
to
pray
?
thus
he
spake
at
death
:
All
his
life
long
,
the
season
of
Praier
,
and
Repenting
,
was
not
come
?
And
now
at
his
death
,
lo
,
it
s
gone
!
As
he
merrily
sayd
of
Marriage
,
either
it
s
not
yet
time
,
or
past
time
!
Oh!
its
just
with
God
to
bereave
such
of
all
list
to
apprehend
any
sound
notion
of
their
misery
!
they
are
held
off
,
from
capablenesse
to
mourne
after
God
:
and
in
a
following
deceipt
of
sin
,
M.
Bol.
even
to
death
.
I
heard
once
an
Oxford
man
of
worthy
Memory
in
a
Sermon
relate
of
two
students
of
eminent
parts
in
that
Vniversity
,
who
were
sunke
in
a
brutish
Custome
of
Tobacco
,
and
Sacke
,
and
then
,
into
a
loathsome
habite
of
uncleane
Pleasures
,
and
in
time
,
grew
into
such
a
slavish
Impotency
of
spirit
in
those
waies
;
that
when
Necessity
urged
them
to
returne
to
their
Chambers
,
they
could
not
there
rest
,
till
they
had
pitcht
a
new
meeting
,
and
so
another
;
till
in
time
they
grew
so
enfeebled
and
past
all
sense
of
Sobriety
,
that
with
their
pipes
and
Pots
at
their
mouthes
,
they
were
faine
to
be
had
into
their
beddes
,
and
so
miserably
died
.
Alas
no
wonder
!
If
drinke
and
riot
alone
can
do
it
,
how
much
more
when
lust
is
added
to
it
,
as
a
threefold
cord
not
easily
broken
?
Both
streames
meeting
in
one
channel
,
to
overflow
the
bankes
?
This
is
that
Arrow
of
God
shot
through
the
livor
of
all
such
uncleane
ones
;
to
be
so
enthralled
to
their
lust
,
that
all
sap
of
the
spirit
is
dried
up
,
and
a
kingdome
of
uncleannes
set
up
in
their
hearts
and
bodies
,
to
carry
them
beyond
all
hope
of
repenting
.
Muse
of
this
seriously
,
if
thou
wouldest
roote
up
the
love
of
lust
and
kindle
a
deadly
fewd
with
it
,
never
to
be
razed
out
.
Touching
the
outward
Penalties
,
Meditation
of
the
temporall
penalties
of
uncleann●sse
.
what
should
I
say
?
Or
what
can
I
adde
to
that
I
have
already
said
of
Gods
judgments
against
this
sin
?
Looke
to
the
former
doctrine
.
Onely
I
adde
this
Exhortation
,
Suffer
not
thy selfe
(
when
thou
readest
the
judgments
of
God
,
against
the
Name
,
body
,
person
of
an
uncleane
wretch
)
to
passe
away
without
Meditation
,
till
they
have
wrought
thy
heart
to
a
due
abhorring
therof
:
yet
,
lest
I
might
seeme
to
mention
this
point
for
nothing
,
let
me
adde
one
outward
Penalty
to
all
the
former
,
and
that
is
,
That
even
Repentance
it selfe
is
not
able
wholly
to
wast
off
the
staine
of
this
sin
,
from
the
Committers
of
it
.
Such
is
the
wounde
that
those
men
give
to
the
Name
of
God
;
his
religion
and
truth
do
suffer
so
deadly
by
their
meanes
,
that
God
in
justice
suffers
them
to
expiate
it
by
an
outlasting
infamy
.
This
was
Gods
threat
to
David
,
Thou
hast
made
the
Enemies
of
God
to
blaspheme
,
therfore
,
lo
,
the
sword
shall
never
depart
from
thy
house
,
nor
reproach
from
thy
name
.
That
same
text
which
shall
most
eternize
thee
for
a
man
according
to
Gods
heart
:
shall
againe
crocke
thee
,
saying
▪
Save
in
the
matter
of
Bathsheba
:
That
s
a
back
blow
:
yet
just
,
for
he
thought
his
secret
conveyance
would
cover
all
,
but
he
saw
not
this
;
That
the
thing
he
had
done
,
displeased
the
Lord
:
therfore
he
must
feele
it
to
his
smart
!
His
repenting
God
knew
:
but
yet
that
must
not
serve
to
quit
him
of
a
worke
of
sorrow
,
as
before
I
noted
.
He
that
comitteth
folly
with
a
woman
,
is
destitute
of
understanding
:
his
blot
shall
never
goe
out
.
Courts
of
men
,
absolve
such
from
all
aspersions
,
but
when
they
are
white
and
fayre
in
them
,
they
are
foule
and
blacke
in
Gods
.
No
time
,
no
concealment
of
witnesses
,
no
dwelling
farre
off
,
no
oaths
of
purging
,
no
bribes
must
ever
looke
to
doe
it
,
when
as
Repentance
cannot
do
it
.
Who
should
imagine
a
possibility
of
it
,
seeing
what
the
name
of
David
,
Lot
,
Salomon
,
till
this
day
,
suffer
for
it
!
As
a
blur
in
faire
cambrique
,
so
is
this
alway
cast
upon
him
as
his
shame
.
God
doth
not
usually
upbrayde
his
people
:
But
this
he
alway
casts
him
in
teeth
withall
:
yet
this
Caution
I
adde
by
the
way
,
It
is
not
lawfull
hereby
,
to
condemne
whom
God
hath
justified
:
but
to
cover
it
rather
for
our
parts
:
But
for
caution
to
others
,
the
Lord
will
rather
make
a
Record
of
it
,
and
hang
it
on
the
file
,
then
it
shal
be
forgotten
.
And
when
we
heare
the
uncharitable
imputations
of
men
,
fret
not
at
them
,
but
say
,
God
is
in
it
,
he
will
keep
it
on
foot
:
he
will
checke
the
soule
with
it
,
and
caufe
the
guilty
therof
to
possesse
the
sin
of
their
youth
,
as
Iob
did
.
If
God
shall
conceale
the
shame
of
any
,
guilty
of
this
sin
,
let
them
prayse
him
,
and
make
an
end
of
all
in
his
privy
Chamber
of
mercy
and
Repentance
,
that
so
his
open
judiciall
proceeding
in
court
may
be
stopped
.
Let
this
also
adde
some
weight
of
terror
,
and
divorce
thee
from
this
sin
:
whip
the
slaves
backe
with
this
rod
:
But
the
son
will
be
drawne
by
love
.
So
much
for
this
second
of
Meditation
.
The
third
and
last
is
,
Third
Coun●●ll
,
P●●c●sing
of
somewhat
.
to
practise
somewhat
.
And
this
is
the
mayne
of
all
other
helpes
,
to
rid
us
of
this
muscheefe
.
And
it
consists
of
sundry
particulars
.
Touching
all
which
,
let
the
Reader
understand
,
that
they
properly
concerne
such
as
have
beene
actually
defiled
with
uncleannesse
in
one
kind
or
other
.
And
these
men
,
are
either
guilty
of
their
Crime
,
during
their
estate
of
ignorance
and
unregeneracy
;
or
else
,
Whom
this
co●cernes
especially
.
such
as
have
revolted
from
that
grace
,
which
they
have
(
either
soundly
,
or
seemingly
)
received
.
To
both
,
I
would
give
some
advise
;
Viz.
2.
Sorts
.
and
first
to
the
former
.
To
that
then
,
which
hath
beene
abundantly
spoken
of
the
Terrors
of
God
against
this
sin
,
let
this
only
be
added
,
That
all
those
men
,
whose
hearts
God
shall
touch
for
it
,
Such
as
are
guil●y
of
it
onely
.
doe
lay
them
close
to
their
hearts
,
that
as
that
pearking
presumptuous
Asahel
was
met
with
and
pierced
in
the
fifth
rib
by
Abners
speare
;
1.
Branch
.
so
may
these
wild
creatures
be
,
Adulterers
ought
to
humble
themselves
for
it
.
in
their
ventrous
provoking
of
God
.
Surelie
,
such
a
giddy
lightnes
is
in
every
uncleane
heart
:
yea
the
religious
:
they
cannot
be
solid
,
when
as
they
would
,
(
they
are
so
drunken
with
this
sin
)
except
the
law
,
or
else
that
old
Simeon
speakes
of
,
which
must
open
and
let
out
the
thoughts
of
many
hearts
,
Luc.
1.
do
let
out
these
wild
and
unbrideled
affections
.
And
,
as
that
Asahel
,
2.
Sam.
2.
being
once
darted
through
,
was
tame
enough
,
and
stopt
in
his
wantonnes
;
so
let
thy
soule
be
earnest
with
God
to
step
out
of
his
ordinary
way
,
to
make
an
high
sence
and
sharpe
hedge
of
Thornes
,
(
which
he
doth
but
for
few
in
this
kind
)
yea
to
set
an
Angell
before
the
doore
of
that
harlot
,
shaking
a
sword
,
that
thou
mayst
no
more
venture
to
returne
.
This
will
not
bee
,
till
a
fire
bee
thrust
into
thy
soule
,
to
feele
the
intolerable
wrathe
of
God
,
upon
all
Whoremongers
;
which
may
so
sting
thee
,
that
,
as
a
man
scalt
or
burnt
,
hath
small
joy
or
mirth
,
so
the
feeling
of
thy selfe
in
the
suburbs
of
hell
,
may
cause
thee
to
feele
small
list
or
edge
,
to
thy
former
occupation
!
Hell
(
my
freind
)
is
no
paynced
sire
on
the
wall
,
(
such
as
thou
seest
in
Alehouses
to
make
drunkards
merry
)
but
is
kindled
with
the
breath
of
God
,
who
hath
vowed
to
bee
a
terrible
judge
,
and
consuming
fire
to
all
defilers
of
themselves
with
whores
or
harlots
,
single
,
or
married
:
yet
,
entreat
him
,
that
this
terror
of
his
,
may
not
be
extreeme
and
desperate
,
(
as
his
was
of
whom
I
last
spake
)
ending
in
violent
laying
of
hands
upon
himselfe
,
and
preventing
of
Repentance
;
but
rather
breake
the
force
of
lust
,
pull
down
thy
jollity
,
that
it
may
bee
as
sad
an
object
to
thee
,
as
was
the
murthering
of
the
Lord
of
life
to
Peters
hearers
,
Act.
2.
37.
And
not
onely
so
,
An
●b●●sement
under
the
migh●y
h●nd
of
God
.
but
stoop
and
quaile
under
this
terror
of
God
;
wee
see
,
prisoners
at
the
barre
,
doe
not
descant
or
quarrell
with
the
Iudge
;
all
their
language
is
confession
and
supplication
;
for
why
?
They
know
the
Iudge
hath
them
at
advantage
,
their
lives
stand
at
his
curtesie
.
Do
thou
likewise
.
Will
God
judge
Adulterers
?
Stoop
then
at
his
barre
;
hee
can
save
or
destroy
.
Other
Iudges
admit
appeale
,
themselves
may
,
and
must
be
judged
:
their
judgements
may
bee
questioned
,
disannulled
,
they
sit
but
upon
the
breath
and
life
of
a
man
;
Not
so
the
Lord
:
hee
is
Iudge
of
the
high
Court
,
a
Soveraigne
,
King
,
and
Iudge
.
If
hee
once
passe
sentence
,
no
revocation
,
it
toucheth
the
life
of
thy
precious
soule
!
This
should
affright
all
uncleane
persons
!
What
suing
and
seeking
is
there
,
to
the
Iudges
of
spirituall
Courts
,
if
they
threaten
but
the
sheet
?
Oh!
but
here
s
a
greater
Iudge
,
that
can
damne
thee
in
hell
for
ever
!
No
bribes
prevaile
here
:
he
is
like
that
enemy
of
Babell
,
who
should
scorne
all
gifts
,
and
bee
above
gold
and
silver
.
Submit
therefore
under
his
hand
:
confesse
thy
damnation
is
just
:
lie
prostrate
upon
the
earth
,
with
thy
mouth
in
the
dust
,
and
say
,
oh
thou
the
Soveraigne
God
of
the
Creatures
,
enemie
of
all
uncleane
wretches
,
if
thou
send
mee
to
hell
,
I
have
nothing
to
alleadge
,
if
I
perish
,
I
may
thanke
my selfe
,
thou
hast
power
to
destroy
!
Tremble
at
this
Soveraignty
,
doe
not
quarrell
,
nor
shift
,
with
him
,
there
is
nothing
to
be
pleaded
save
meere
favour
,
I
can
say
nothing
,
why
the
sentence
of
death
should
not
be
pronounced
against
me
.
Secondly
,
seeing
all
repentance
stands
not
in
a
preparative
,
go
on
,
They
must
gather
hope
out
of
the
promise
to
pardon
it
.
be
earnest
with
God
,
to
give
thee
a
glimpse
of
hope
in
the
Lord
Iesus
,
who
was
made
all
sinne
,
and
this
by
name
(
not
onely
for
David
,
but
for
the
nature
of
man
,
and
for
thine
)
and
hath
satisfied
the
wrath
of
this
Iudge
,
that
he
might
say
,
deliver
him
,
I
have
accepted
a
ransome
.
The
law
of
Moses
knew
no
such
attonement
:
stoning
and
strangling
was
the
end
of
it
.
As
the
Iudge
tells
some
felons
,
that
the
law
hath
no
mercy
for
them
:
their
sinnes
exceed
it
,
so
here
.
But
the
Gospell
affords
more
grace
:
refuseth
to
pardon
no
sinne
,
no
offence
,
which
the
soule
can
be
humbled
for
:
I
grant
this
will
not
easily
enter
so
debauch't
a
spirit
,
to
dream
of
a
possibility
of
such
a
grace
;
For
,
when
that
conscience
which
was
so
deeply
benummed
,
is
once
stirred
to
the
bottom
,
it
becomes
as
sensible
,
as
ever
it
was
senselesse
before
;
and
while
conscience
holds
under
bondage
,
it
s
no
easie
thing
to
fee
such
an
hope
of
grace
by
the
Gospell
.
But
yet
,
in
this
thy
amasement
,
utter
losse
an
despaire
in
thy selfe
,
thou
must
wait
upon
God
,
who
can
sustaine
thy
bottomlesse
spirit
,
from
sinking
altogether
;
till
in
due
time
,
he
open
a
crevis
of
light
into
thy
dark
dungeon
.
See
and
consider
.
And
,
when
it
shall
please
him
,
to
turne
thine
eie
towards
some
likelihood
of
finding
mercy
,
in
the
way
of
promise
;
Jerem.
3.
2.
3.
follow
this
worke
hard
.
It
belongs
to
the
hopelesse
:
not
to
such
as
turne
this
hope
to
a
snare
.
Beg
of
the
Lord
to
turne
a
terrified
heart
,
into
a
melting
one
:
that
it
is
,
which
must
mould
an
uncleane
soule
,
to
a
cleane
,
and
chast
one
:
no
hammer
can
doe
this
:
mercy
must
dissolve
it
in
the
fornace
of
grace
.
Lin
not
,
till
thou
feele
that
heart
,
which
hath
beene
drencht
in
the
sweetnesse
of
lust
,
to
bee
steept
in
bitternesse
,
over
head
and
eares
,
for
thy
wounding
the
Lord
of
life
,
and
his
Virgin-pure
flesh
,
to
death
,
by
thy
unclennesse
.
Looke
not
upon
other
sinners
:
thy selfe
wert
murderer
sufficient
of
his
sacred
person
:
thou
soughtest
to
destroy
his
Godhead
as
well
as
his
flesh
,
if
it
had
beene
in
the
power
of
thy
sinne
!
though
there
had
been
no
other
sinner
in
the
world
,
thou
hadst
beene
enough
.
And
shouldst
thou
not
care
(
for
thy
base
lust
sake
)
to
kill
not
a
man
onely
,
an
innocent
Vrija
,
but
the
person
of
the
Sonne
of
God
?
If
this
melting
spirit
be
wrought
in
thee
by
the
spirit
of
grace
,
thou
shalt
behold
him
,
'
as
pierced
willingly
and
of
his
owne
accord
for
thee
;
who
didst
as
little
deserve
it
as
Judas
the
Traytor
,
but
yet
,
seeing
thou
hast
a
melting
heart
,
which
he
wanted
,
and
canst
with
Peter
,
weepe
bitterly
,
it
s
a
signe
that
the
curse
shall
turne
to
a
blessing
;
yea
thou
shalt
see
God
so
ordering
the
matter
for
thee
,
and
Christ
so
giving
up
his
soule
to
the
speares
point
of
wrath
for
thee
,
that
thine
eie
shall
behold
another
sight
,
that
is
an
enwrapped
hope
of
forgivenesse
in
this
satisfaction
of
his
:
and
of
life
in
his
Resurrection
:
so
that
now
thine
horror
shall
turne
to
hope
.
And
know
it
,
only
this
glimpse
of
Sun-shine
in
thy
dungeon
of
feare
,
can
dissolve
thy
hard
heart
,
and
prepare
thee
for
pardon
.
Thirdly
,
Branch
3.
let
this
hope
,
rip
up
all
the
seames
of
thine
uncleane
heart
;
G●or●fie
God
in
the
confession
of
it
.
and
all
that
filth
which
lay
hid
in
the
entralls
thereof
,
never
like
to
have
come
to
light
,
had
not
God
revealed
it
,
and
uncased
thee
.
Let
,
I
say
,
this
seed
of
hope
discover
that
,
which
an
habituall
love
of
thy
sinne
would
have
smothered
for
ever
.
For
,
this
opening
and
ingenuous
confessing
of
thy
sinne
,
will
make
way
for
further
mercy
.
It
s
none
of
thy
worke
,
but
the
spirit
of
grace
,
that
makes
way
for
it
.
Now
a
franke
heart
is
put
into
thee
,
to
be
as
open
,
as
ever
thou
wert
close
before
,
yea
and
to
take
as
much
paines
with
thy selfe
,
how
thou
maist
give
glory
to
God
,
in
a
full
confession
,
and
turning
up
that
cursed
poake
of
falshood
from
the
bottome
,
pouring
out
all
thy
sinne
,
as
ever
thou
tookest
care
before
to
sweare
thine
heart
to
an
hellish
secrecy
.
It
s
with
thee
,
as
with
a
woman
who
hath
many
old
peeces
of
gold
and
jewells
lying
by
her
,
which
she
is
loth
to
forgoe
,
although
shee
might
thereby
make
a
summe
for
the
purchase
of
faire
house
and
land
,
yet
perhaps
rather
then
quite
forgoe
the
purchase
,
she
will
fetch
them
all
,
and
poure
them
downe
upon
the
table
.
So
,
when
hope
of
mercy
offers
it selfe
,
oh
the
pearle
thereof
(
exceeding
all
petty
shreds
)
wil
make
thee
freely
disburden
thy
soule
of
whatsoever
loads
it
,
thy
most
beloved
lusts
:
(
I
speake
not
now
of
abandoning
the
habits
of
them
,
that
s
mortification
following
after
;
but
of
the
cleere
intention
and
meaning
of
thy
heart
to
abandon
without
any
base
hollownesse
.
)
Oh!
thou
desirest
now
to
spare
God
a
labour
of
proclaiming
thy
sin
before
men
and
Angells
!
and
,
if
it
were
meet
(
as
it
is
,
where
Gods
ordinance
may
prevaile
)
thou
wouldest
chuse
that
place
ratherest
to
shame
thy selfe
in
,
where
the
solemne
presence
of
God
,
his
Angels
and
Church
are
gathered
together
.
Still
I
speake
with
caution
,
if
thy
sinne
have
broken
out
publiquely
:
but
if
thou
hast
kept
it
secret
,
thou
art
not
tied
to
make
thy self
publique
:
nor
to
take
witnesse
,
except
thy
hard
heart
require
it
,
to
confesse
to
others
,
for
the
breaking
thereof
;
the
reason
is
,
because
the
way
of
Church-correction
for
open
sins
,
is
one
,
and
the
Evangelicall
correction
of
the
spirit
of
Christ
in
private
is
another
.
But
usually
these
sinnes
are
open
:
and
therefore
openly
to
be
proclaimed
in
confession
,
as
in
the
committing
:
If
mercy
have
toucht
thee
at
the
heart
never
so
little
,
it
will
worke
in
thee
,
as
Gods
voice
in
the
Whale
,
when
she
vomited
up
Jona
,
upon
the
drie
ground
.
thou
shalt
no
more
take
care
what
become
of
thy
lust
,
so
thou
maist
be
rid
of
it
:
nor
who
shame
thee
,
so
thou
be
shamed
,
and
sinne
have
her
due
!
Thou
takest
more
care
,
how
God
may
be
honoured
,
in
the
abhorring
of
thy
rebellion
:
how
others
may
be
flaited
from
the
like
;
how
thine
owne
heart
may
be
melted
upon
melting
:
not
,
how
thou
may
maist
scape
in
an
whole
skinne
,
and
lie
hardened
in
thy
stie
of
uncleannesse
!
No
,
This
is
as
their
bringing
of
their
curiot's
books
,
and
burning
them
.
rather
shall
litter
and
whelpes
,
and
all
,
be
raked
together
,
and
cast
to
the
dunghill
.
I
tell
thee
of
a
sollemne
thing
,
rarely
seene
:
yet
I
will
not
say
,
I
have
not
seene
such
a
confessing
spirit
:
Ephraim
had
it
,
when
shee
smote
upon
her
thie
,
Act.
the
Publicant
,
the
Prodgall
,
the
Theefe
on
the
Crosse
:
and
here
and
there
(
as
a
berry
left
upon
the
bush
)
I
have
seene
such
as
u●fained
Penitent
,
but
,
when
I
did
so
,
I
never
pleased
my selfe
,
with
any
object
like
it
,
I
was
almost
ravisht
with
it
!
and
tooke
it
as
a
reall
marke
of
the
Lords
pardoning
of
it
,
in
heaven
,
which
was
so
performed
on
earth
.
And
good
cause
,
And
why
?
for
,
what
shouldst
thou
care
to
nourish
that
in
thy selfe
,
which
thou
purposest
for
ever
to
be
divorced
from
!
Therefore
,
here
on
Lord
(
say
thou
)
comes
the
most
tainted
Adulterer
that
ever
lived
!
Agravation
o●
sinne
needf●●●
for
uncleane
Penitents
.
These
were
my
first
allurements
to
silthinesse
,
such
and
such
companies
,
I
haunted
,
such
baites
for
my
lust
I
maintained
,
so
many
base
harlots
,
married
,
or
single
,
I
clave
unto
!
Such
were
the
places
I
frequented
,
the
filthie
Sonnets
I
sang
,
the
musique
,
dauncings
,
revellings
,
and
wantonnesse
I
was
defiled
withall
!
yea
,
such
and
such
were
the
colors
whereupon
I
hardned
my
heart
in
sinne
,
such
fees
,
such
bribes
,
such
perjuries
,
such
friends
in
Courts
and
Proctors
I
corrupted
with
mony
:
and
in
this
confusion
I
had
lien
for
ever
,
had
not
mercy
cast
an
eie
upon
me
!
No
day
,
no
Sabbath
,
or
season
of
worship
came
amisse
:
no
light
of
conscience
could
beare
downe
my
sinne
;
no
shame
of
world
,
no
patience
of
thine
,
long
winking
at
me
,
no
good
education
,
no
hope
of
my
friends
,
no
terror
by
thy
judgments
could
disswade
,
I
sinned
against
all
.
Here
therefore
,
I
uncase
my selfe
oh
Lord
!
Against
thee
,
thee
Lord
,
have
I
done
this
villany
,
in
it selfe
morall
,
in
me
spirituall
,
and
in
an
high
degree
!
I
was
ever
tainted
,
even
from
the
womb
,
and
this
my
sinne
,
is
but
one
of
a
thousand
,
which
the
forge
of
my
heart
hath
sent
forth
:
If
for
this
thou
hadst
drown'd
me
in
perdition
,
even
in
the
act
,
burying
mee
up
in
the
bed
of
my
lust
,
thou
hadst
beene
just
;
yea
thy
deserting
of
my
spirit
,
cutting
off
my
daies
,
and
sending
me
into
the
hottest
place
of
hell
,
had
beene
little
enough
for
me
!
But
oh
!
if
thou
shalt
wash
this
spot
away
,
and
cleanse
me
with
hyssop
,
I
shall
be
whiter
then
the
snow
:
what
I
am
,
is
not
the
thing
,
confusion
belongs
to
me
for
it
,
it
s
all
I
can
plead
:
But
there
is
mercy
with
thee
,
that
thou
maist
bee
feared
:
and
some
little
hope
hath
opened
my
heart
,
to
confesse
my
sinne
,
as
,
rather
relying
upon
thy
word
,
then
upon
my
owne
feares
,
that
thou
wilt
deale
rigorously
,
and
,
of
mine
owne
mouth
(
as
thou
moughtst
)
condemne
mee
!
Fourthly
,
thou
must
not
thus
walke
onely
with
thy
Penance
fagot
upon
thy
shoulders
,
Set
before
thine
eies
the
promises
.
and
the
sheet
of
thy
shame
upon
thy
back
,
as
one
shut
out
,
and
excommunicated
from
the
Assemblies
,
upon
whose
face
thy
father
hath
spit
:
But
thou
must
set
before
thine
eyes
a
double
promise
;
One
this
.
That
if
the
Lord
shall
once
accept
thee
,
all
thy
former
sins
shall
never
bee
so
imputed
,
as
to
cast
thee
off
:
Looke
that
place
in
Jeremy
,
full
of
Comfort
,
If
an
harlot
be
divorced
from
her
husband
,
shall
he
returne
to
her
any
more
?
No
surely
.
But
loe
,
thou
Adulterer
,
thou
harlot
,
you
have
defiled
the
B●d
which
I
made
Honorable
;
yet
,
I
will
deale
better
with
you
;
returne
,
and
I
will
accept
you
,
Ier.
3.
2.
3.
sayth
the
Lord
!
And
what
upon
tha●
?
Surely
it
shal
bee
with
thee
in
my
accompt
,
as
if
thou
hadst
never
sinned
.
The
Lord
will
open
to
such
,
a
fountaine
for
sin
and
uncleannes
;
This
may
seeme
as
a
cable
to
the
eye
of
a
Needle
!
such
mercie
for
so
gracelesse
a
wretch
!
yes
,
bee
encouraged
:
for
the
Lord
lookes
not
at
the
greatnesse
of
the
sin
,
(
if
thy
Traytors
heart
distrust
him
not
;
)
but
at
the
expression
of
his
owne
grace
,
and
getting
himselfe
a
name
,
in
pardoning
it
;
that
,
where
sin
hath
abounded
,
grace
might
abound
much
more
.
A
dog
will
catch
at
this
moisell
,
and
poison
himselfe
,
for
he
will
sin
,
to
try
a
conclusion
:
But
this
must
not
east
off
a
poore
penitent
soule
,
who
hath
sinned
alreadie
,
and
beene
carried
by
the
streame
of
his
Sensuality
.
Neither
must
an
hypocrite
be
bolstred
:
nor
yet
the
grace
of
God
to
his
own
frustrate
.
The
second
.
And
secondly
,
consider
,
What
thou
hast
beene
,
the
Lord
lookes
not
at
:
he
beholdes
thee
in
his
Son
,
as
washed
,
&
purified
,
therfore
wil
bee
honored
,
even
by
these
members
,
which
have
most
served
the
lusts
of
thy
uncleannes
.
The
Lord
delights
to
see
it
so
,
if
once
the
property
bee
altred
.
Witnesse
Mary
Magdalene
,
(
so
highly
honored
by
Christ
,
to
bee
the
first
witnesse
of
his
Resurrection
,
)
and
so
enrolled
in
the
book
of
God
,
that
wheresoever
the
Gospell
should
come
,
her
Name
should
be
honorable
.
How
did
our
Lord
Iesus
admit
her
to
come
to
his
body
,
and
with
those
eyes
,
handes
,
wherewith
shee
had
beheld
,
embraced
,
those
tresses
and
forelocks
which
had
allured
so
many
uncleane
lovers
,
yet
he
was
content
to
be
washed
,
annointed
,
and
wiped
!
what
exceeding
love
is
this
,
thus
to
restore
an
Adulterer
to
his
blood
,
and
to
entertayne
him
,
to
that
dignity
and
service
,
which
he
had
forfeited
?
Try
thine
owne
heart
,
in
this
Case
;
no
other
Medicine
save
this
made
of
the
blood
of
Christ
,
can
satisfy
for
thy
sin
,
nor
wash
off
the
guilt
and
stayne
of
it
!
Beleeve
this
promise
,
apply
this
blood
,
and
this
wil
bee
a
true
seed
of
abhorring
it
for
ever
.
Beleeve
the
promise
.
Fayth
will
carry
thee
to
the
Crosse
of
the
Lord
Iesus
,
tell
thee
thus
,
I
have
seene
him
bleed
and
breath
out
his
last
conflict
with
wrath
,
and
overcome
it
,
for
the
full
expiation
of
thy
uncleannes
:
if
it
could
have
overcome
him
,
thou
hadst
lost
the
day
,
for
ever
:
but
seeing
he
got
the
victorie
,
thy
sin
shall
not
damne
thee
,
so
long
as
he
prevailed
against
death
and
hell
for
thee
.
Christ
onely
,
can
make
a
divorce
between
thee
,
and
thy
sin
,
Till
he
shed
his
pretious
blood
in
the
defiance
of
sin
,
the
soule
and
sin
could
never
be
made
Enemies
.
Onely
death
,
which
separated
his
soule
and
body
asunder
can
divide
them
.
If
then
thou
seekest
no
other
morrall
shifts
,
nor
carnall
Popish
waies
of
abhorring
this
sin
,
(
at
least
dost
rest
in
no
other
)
all
is
well
.
Thou
takest
a
sure
course
to
part
with
it
for
ever
I
Come
in
therfore
,
and
claspe
to
this
pardon
,
offred
thee
in
the
promise
,
sue
it
out
,
and
apply
it
to
thy
soule
.
Perhaps
thy
base
heart
will
chuse
rather
to
lose
it
then
to
take
it
Gods
way
:
But
consider
,
since
God
will
not
stoope
to
thy
way
,
and
there
is
but
one
way
to
come
to
him
,
bee
it
never
so
unwelcome
,
stoope
to
that
way
,
and
come
in
.
Any
way
of
thine
own
dawbing
with
untempered
mortar
,
will
please
thy
flesh
better
then
this
.
But
,
seeing
,
in
them
thou
must
perish
,
by
this
thou
maist
bee
saved
,
to
use
Esai's
wordes
,
in
the
promises
there
is
continuance
;
Esay
.
64
5.
in
the
other
,
lying
vanity
:
cleave
to
this
,
and
know
,
this
onely
can
satisfy
God
,
and
change
thy
lepers
skin
,
therfore
venture
upon
this
.
If
thou
canst
possibly
perish
in
beleeving
this
,
Hereby
thy
heart
must
be
changed
from
it
and
part
with
it
.
perish
:
yet
know
,
much
more
sure
it
is
,
thou
must
perish
,
except
thou
beleeve
.
If
thou
(
like
those
nasty
lepers
)
sit
still
in
the
city
,
die
thou
must
,
no
shift
of
it
;
here
thou
mayst
live
;
value
thy
life
at
no
greater
rate
,
then
the
life
of
a
desperate
man
is
worth
:
if
elswhere
there
were
hope
,
thou
mightst
shrug
at
it
:
But
,
worse
then
thou
art
thou
canst
not
bee
!
if
thou
finde
more
favour
,
then
thou
deservest
,
count
it
for
a
vantage
.
But
howsoever
,
do
not
preferre
assured
death
,
before
hope
of
recovery
:
nor
lose
it
for
venturing
.
Fiftly
,
Branch
5.
rest
not
here
neither
,
but
,
if
more
mercy
be
shewed
thee
,
Sue
out
the
destroying
power
of
sin
from
Christ
.
then
thou
lookedst
for
,
(
for
God
is
best
to
a
sinner
,
when
he
is
past
pleading
)
then
,
let
this
perswade
thee
to
follow
him
,
for
further
Grace
.
I
meane
,
when
the
guilt
of
thy
Conscience
is
gone
,
sue
to
him
for
Repentance
;
for
the
mortifying
and
subduing
the
rage
,
power
,
defiling
and
snaring
property
of
thy
sin
:
And
begin
with
the
roote
,
kill
there
first
,
begin
not
with
Adoni-bezek
,
at
the
fingers
endes
:
Christ
stabbes
the
old
man
at
heart
first
:
As
himselfe
told
the
Pharisee
,
nothing
,
which
comes
from
without
can
defile
the
man
:
But
that
which
defiles
the
man
,
comes
from
within
.
From
the
heart
proceed
,
as
other
sins
,
so
uncleannes
,
and
all
the
fruits
:
Therefore
,
either
purge
the
roote
first
,
or
else
let
all
alone
.
Thou
shalt
fynde
this
,
a
new
worke
?
Yet
that
faith
,
which
hath
washt
thy
Conscience
and
inner
man
from
guilt
and
feare
,
and
hell
:
Can
purge
thee
a
second
way
,
from
all
slavery
to
thy
lust
.
Mercy
will
act
the
part
of
a
Priest
,
it
will
both
set
an
eternall
oddes
,
betweene
thee
and
thy
lust
:
And
it
will
mortify
thy
Concupiscence
dayly
,
till
it
be
quite
dead
.
It
will
trvely
set
thee
on
mourning
;
Truely
worke
thee
to
an
hearty
indignation
against
thy selfe
.
It
will
teath
thee
the
art
of
sinne
detesting
;
which
no
wit
of
man
,
no
skill
of
hypocrites
can
teach
thee
.
It
will
intercept
all
thy
succours
of
lust
,
thy
provision
to
fulfill
thy
lustes
:
When
the
Court
is
pulled
downe
who
needes
to
feare
suires
in
it
?
It
will
cause
thee
,
(
not
,
morally
,
but
from
a
Principle
of
grace
)
to
shunne
all
meanes
motives
,
provocations
,
and
snares
of
uncleannes
,
which
the
Devill
shall
straw
in
thy
way
!
That
so
,
the
oile
being
gone
,
the
flames
may
vanish
.
It
shall
change
thy
uncleane
thoughts
,
affections
,
eyes
,
eares
,
into
cleane
and
pure
ones
.
If
thy
harlot
meet
thee
,
and
say
,
It
is
I
:
thou
shalt
answer
,
but
I
am
not
I
,
not
my selfe
.
Another
is
become
that
in
mee
which
my
cursed
selfe
was
wont
to
bee
.
The
signe
is
pulld
downe
,
the
Alehouse
is
let
to
a
man
of
trade
,
no
more
harlots
nor
adulterers
come
there
;
new
Lords
,
new
Lawes
,
all
old
things
are
done
away
,
behold
all
things
,
are
become
new
.
I
am
redeemed
with
a
price
,
not
to
be
mine
owne
:
if
my
Lord
and
Master
will
endure
lust
,
if
any
accord
betweene
Christs
body
and
an
harlot
aske
him
leave
,
and
I
obey
:
else
,
I
am
not
my
owne
.
Oh!
this
Grace
,
shall
bring
thy
lust
to
the
horns
of
the
Altar
,
binde
it
thereto
with
cords
,
cut
the
throate
of
it
,
with
the
sacrificing
knife
of
the
Priest
.
Thy
Priest
will
teach
thee
to
do
that
office
very
handsomely
,
to
let
out
the
ranke
blood
of
thy
lust
,
and
the
strength
and
sway
which
it
bare
in
thee
;
yea
,
it
shall
drag
thine
uncleane
heart
to
Golgotha
,
and
naile
it
to
the
crosse
of
thy
Priest
,
with
the
same
nailes
which
nailed
the
body
of
Christ
.
It
is
happier
to
find
out
those
Implements
,
Crosse
,
blood
,
nayles
,
tombe
,
and
all
,
then
ever
Helen
was
,
or
any
Popish
relique-monger
:
and
to
make
use
of
them
too
,
to
better
end
then
at
this
daie
that
Popish
Covent
of
Friats
do
,
who
have
hired
those
places
of
the
Turke
,
built
Temples
,
Altais
,
and
silver
floores
in
honor
of
the
Passion
.
It
shall
cry
in
thy
soule
,
Oh
lust
,
I
wil
bee
thy
death
!
oh
Concupiscence
,
I
wil
be
thy
destruction
!
The
sting
of
fin
is
death
,
and
the
strength
of
lust
,
is
the
law
:
But
,
thanks
be
to
God
in
Iesus
Christ
,
who
hath
condemned
sin
in
the
flesh
,
&
mortified
it
by
the
flesh
of
his
holy
body
!
hat
neither
guilt
nor
dominion
might
prevaile
,
Pursue
the
victory
,
the
Lord
is
with
thee
thou
valiant
man
,
and
in
this
thy
strength
,
fight
and
lin
not
while
through
thy
Captaine
,
both
sin
,
and
luste
die
in
thee
.
Sixthly
returne
to
the
Lord
,
Return
to
the
Lord
,
in
chastity
for
ever
.
with
full
bent
of
soule
to
renounce
all
cleaving
to
the
flesh
,
and
to
cleave
to
him
,
without
seperation
.
That
grace
which
hath
killed
lust
,
will
quicken
the
life
of
purenesse
in
thy
soule
;
it
will
indeed
make
thee
a
t●ue
Pentient
,
not
only
to
renounce
uncleanes
,
but
to
embrace
a
Chaste
spirit
,
and
live
a
Chaste
life
;
to
returne
to
God
in
a
contrary
practice
of
unblameablenesse
,
all
thy
daies
:
so
farre
as
weaknesse
will
permit
;
As
he
tooke
off
from
thy
jawes
the
yoke
of
servitude
:
so
he
shall
make
his
owne
joake
easie
,
and
his
burden
light
.
He
shal
bee
as
one
that
layeth
meate
before
thee
!
thou
shalt
be
so
preserved
by
the
sweetnes
of
grace
,
that
all
the
sweetnesse
of
lust
,
of
adultery
,
of
lascivi
usnes
,
shall
stinke
before
thee
!
so
that
they
shall
never
have
hope
to
recover
thee
into
their
possession
any
more
.
And
what
then
remayneth
?
but
when
lust
knowes
not
what
to
doe
with
thee
;
then
thine
eare
be
bored
with
Gods
awle
,
that
so
thou
maist
bee
his
servant
,
and
walke
in
purenesse
and
holines
,
all
thy
daies
!
The
Lord
blesse
this
maine
Direction
,
with
all
other
unto
thee
,
and
remember
,
none
but
Christ
can
heale
this
sore
.
And
so
much
for
the
former
branch
of
Counsell
,
to
them
,
who
are
onely
guilty
of
the
sin
.
I
passe
lastly
to
the
other
,
who
have
revolted
from
this
Grace
once
obteyned
.
Lastly
therefore
,
The
second
generall
in
practice
for
such
as
have
revolted
to
it
againe
.
if
thy
uncleannes
be
yet
of
a
deeper
die
,
as
beeing
a
revolt
from
the
Grace
of
God
,
and
the
vow
of
thy
spirituall
baptisme
,
once
made
;
then
know
,
the
Cure
is
somewhat
different
from
the
former
;
Here
then
Remember
that
the
seed
of
God
in
his
,
dyeth
not
:
Therefore
,
if
once
God
hath
awakned
thee
out
of
this
thy
relapse
,
1
Counsell
.
and
the
dead
sleep
of
security
under
it
,
What
such
are
to
do
.
which
if
he
love
thee
,
he
will
do
by
some
three
string'd
whip
or
other
which
hee
shall
make
for
thee
,
(
as
once
he
did
for
those
defilers
of
his
Temple
)
by
some
crosse
or
stirring
terrors
of
the
word
in
thy
soule
,
then
take
Davids
course
.
Beseech
the
Lord
first
that
the
despaire
and
extreame
horror
which
an
ill
conscience
(
sicke
of
a
relapse
)
might
worke
in
thee
,
through
unbeleefe
added
to
it
,
may
gratiously
bee
kept
off
and
so
,
thine
heart
may
be
stayd
from
utter
departing
from
the
living
God
,
upon
feare
that
he
is
wholly
departed
from
thee
.
Secondly
,
2
Counsell
,
remember
,
that
the
covenant
of
God
,
cannot
be
repealed
:
it
comprehends
thee
,
when
thou
canst
not
it
.
Therefore
apply
those
mercies
of
old
,
and
be
comforted
.
Thirdly
,
3
Counsell
,
take
heed
,
lest
Satan
confound
and
oppresse
thy
spirit
by
the
conscience
of
thy
base
revolting
,
sinning
against
such
mercies
,
and
snarling
thy
soule
with
so
many
successive
evills
as
thou
hast
heaped
upon
one
another
,
without
an
heart
to
get
out
.
For
its
an
easie
thing
to
lose
a
mans
spirit
and
selfe
in
the
divells
maze
.
Fourthly
,
4
Counsell
.
with
a
penitent
heart
for
thy
trechery
,
that
thou
shouldest
kick
up
thy
heele
against
former
mercies
and
covenants
;
behold
that
promise
,
of
which
I
formerly
spake
,
and
apply
it
unto
thy
soule
,
as
thou
art
able
,
knowing
that
(
whatsoever
Satan
hath
to
gainsay
)
the
Lord
Iesus
was
made
all
sinne
,
both
of
rebellion
against
,
and
also
revolt
from
God
,
that
thou
mightst
be
his
righteousnesse
,
and
recover
it
,
having
lost
it
.
Fifthly
,
5
Counsell
.
let
the
affliction
of
thy
soule
,
so
deeply
cease
upon
thee
,
till
(
through
mercy
)
it
have
soaked
into
thee
,
and
pierced
thee
as
deepe
as
thy
sinne
hath
peirced
God
:
as
the
tent
must
go
as
deepe
as
the
sore
is
festered
,
and
fetch
out
the
bottome
scurfe
:
content
not
thy selfe
with
such
an
humbling
,
as
thy
slight
heart
would
admit
:
For
this
is
one
attendant
of
this
sinne
,
to
be
light
and
wanton
,
and
not
to
bee
able
to
bee
serious
.
Therefore
,
set
thine
heart
to
it
,
mocke
not
God
:
make
not
the
remedy
worse
then
the
disease
,
that
thou
shouldest
even
be
fetcht
in
againe
by
Satans
clawes
,
ere
thy
repentance
is
finished
,
which
were
to
unsettle
the
work
of
God
in
thee
,
and
worke
thy
heart
to
a
despaire
of
recovery
.
It
hath
beene
the
portion
of
many
uncleane
ones
,
never
to
get
a
serious
spirit
.
If
therefore
thine
heart
be
once
downe
,
hold
it
,
as
if
thou
shouldst
keepe
corke
under
water
,
and
trust
it
not
:
pray
thus
,
withdraw
from
me
all
objects
of
vanity
,
and
teach
me
thy
law
gratiously
!
Arraigne
,
accuse
,
condemne
thy selfe
,
judge
thy selfe
,
lest
God
judge
thee
:
and
till
God
raise
thee
,
be
content
to
lye
low
,
beare
the
indignation
of
the
Lord
,
because
thou
hast
sinned
:
and
be
glad
,
if
any
such
veine
of
wrath
may
bee
let
into
thy
soule
,
as
may
truly
subdue
thee
under
the
mighty
hand
of
God
,
that
he
may
raise
thee
up
.
Thinke
not
the
time
long
,
take
leasure
;
an
heart
long
defiled
,
a
vessell
once
fustie
,
will
hardly
change
her
hiew
,
nor
bee
sweetned
.
Sixthly
,
6
Counsell
.
let
faith
alway
come
betweene
thy
sinning
and
thy
repenting
:
soder
not
up
a
repentance
of
thine
owne
:
its
bad
in
any
sinne
,
but
deadly
in
this
:
such
sudden
leapings
out
of
one
contrary
to
another
,
may
admit
as
easie
a
relapse
from
this
to
the
former
.
And
so
thou
maist
make
thy
fall
,
to
become
a
falling
sicknesse
,
if
the
power
of
pardon
and
purging
come
betweene
thy
sin
and
thy
redresse
,
then
is
the
cure
from
God
,
and
from
Christ
the
sure
Physition
,
whose
healings
are
sound
,
and
perfect
.
Let
his
blood
come
into
thy
nasty
soule
,
come
between
thy
sinne
and
thy
spirit
,
loosening
the
sweetnesse
and
the
defilement
thereof
from
thee
,
or
else
it
will
returne
.
Morall
plaisters
may
hold
,
while
the
soule
is
in
feare
:
But
when
sensuality
returnes
,
she
breakes
all
such
cords
in
sunder
.
Seventhly
,
7
Counsell
.
when
God
hath
healed
thee
,
goe
thy
waies
:
and
thinke
thou
meetest
with
him
,
that
said
,
Sinne
no
more
,
lest
a
worse
thing
happen
to
thee
,
John
.
even
an
impenitent
spirit
:
Let
the
experience
of
thy
revolt
,
bind
thee
to
a
double
care
and
feare
of
time
to
come
:
2
Cor.
7.
as
that
incestuous
Corinthian
,
a
kindly
Convert
(
and
as
fit
an
object
as
any
,
to
bee
set
before
a
relapsing
Adulterers
eye
)
approved
his
repentance
,
so
do
thou
thine
!
How
rare
a
sight
were
it
in
these
daies
to
see
such
an
one
,
so
swallowed
up
with
sorrow
,
that
the
Church
had
need
to
comfort
him
,
in
all
the
haste
,
for
feare
of
despairing
?
Oh!
mourne
for
the
wasting
of
the
spirit
of
grace
,
by
an
uncleane
spirit
of
thine
owne
!
count
thy selfe
cut
off
,
moane
thy
condition
in
the
eares
of
God
,
and
beseech
him
to
set
thee
so
in
joint
againe
,
that
thine
heart
may
bee
stronger
then
ever
,
to
resist
:
thinke
thy selfe
unworthy
to
be
restored
to
the
Communion
of
Saints
:
be
as
an
excommunicate
in
thine
owne
eies
:
as
those
offenders
in
the
ancient
times
,
who
were
hardly
and
by
degrees
admitted
to
the
Assembly
:
Then
the
judgements
of
the
Ministers
,
were
so
harsh
,
as
if
such
might
not
be
admitted
;
(
as
Cyprian
and
others
erroniously
thought
)
but
to
be
sure
,
they
were
admitted
with
great
difficulty
,
for
feare
of
second
relapses
.
But
now
our
discipline
is
in
a
contrary
extreame
:
be
thou
a
law
to
thy selfe
.
8
Counsell
.
Eightly
,
if
thy
revolt
have
been
open
and
publique
,
let
thy
repentance
be
so
:
Thinke
not
,
that
remarkeable
offences
will
be
huddled
up
in
the
Court
of
heaven
,
without
open
repentance
,
and
more
then
ordinary
humiliation
.
Most
mens
plaisters
are
too
narrow
for
their
sores
.
But
if
wee
observe
Gods
penitents
,
you
shall
see
that
their
revolts
were
never
so
famous
,
as
their
repentings
have
beene
eminent
.
Thou
hast
sinned
with
David
:
repent
also
with
him
,
and
let
the
Church
bee
well
satisfied
,
she
hath
not
lost
a
member
.
Ninthly
,
9.
Counsel
.
be
content
to
beare
the
reproach
of
thy
sin
,
for
ever
,
as
a
burden
,
upon
thy
back
:
yea
to
carry
it
written
in
great
letters
upon
the
forehead
,
if
God
think
meete
to
exercise
thee
in
that
kind
.
Not
thou
,
but
hee
,
must
judge
of
the
breadth
of
thine
offence
.
It
s
to
keepe
downe
thine
heart
,
which
would
ever
be
pearking
up
,
and
floating
aloft
,
and
running
to
the
like
excesse
.
Better
,
have
thy
fagot
alway
upon
thy
backe
.
Tenthly
,
10.
Counsel
.
returne
to
so
much
the
more
close
and
narrow
walking
with
God
,
watching
to
a
chast
and
inoffensive
course
not
only
against
open
evills
,
but
even
secret-suspicions
;
and
learne
to
sanctify
the
marriage
bed
against
such
●orraine
provocations
.
But
,
if
any
desire
to
reade
more
of
this
Argument
,
I
referre
him
to
my
Treatise
of
the
Sacraments
,
part
2.
and
the
Chapter
of
Sacramentall
Repentance
.
So
much
here
may
suffice
.
Vse
.
5
Fifthly
,
if
God
himselfe
,
be
so
severe
a
witnesse
and
Iudge
of
Adulterers
,
Caveat
.
thundring
out
such
threats
against
them
;
let
it
bee
a
caveat
to
all
Magistrates
,
Magistrates
to
whom
this
work
belongs
must
looke
strictly
to
the
Censure
of
God
.
and
Governors
,
both
Civill
and
Ecclesiasticall
,
who
take
upon
them
the
censures
of
such
Delinquents
,
to
looke
to
themselves
:
you
are
in
the
place
of
Gods
Officers
,
you
should
execute
the
authority
of
God
:
Doe
in
these
cases
,
as
the
great
judge
would
do
:
If
he
sate
in
judgement
,
he
would
verefy
this
threat
here
in
my
Text
▪
Perhaps
its
not
in
your
power
,
to
do
as
he
would
do
,
if
he
sate
in
Commission
against
Whooremongers
;
But
yet
,
as
farre
as
lies
in
your
power
,
shew
your selves
swift
witnesses
,
against
this
crew
,
which
doth
now
so
swarme
in
Cities
,
great
townes
,
and
generally
every
where
,
and
among
all
sorts
,
that
they
wil
make
the
land
rue
it
,
&
spew
out
her
inhabitants
,
as
once
Canaan
did
hers
.
Consider
what
a
vengeance
this
one
sin
(
not
to
speak
of
others
,
both
spirituall
&
morall
)
might
justly
bring
upon
this
our
land
,
which
groaneth
under
it
as
much
as
ever
Israel
and
Iuda
did
,
to
which
God
doth
threaten
such
terrible
plagues
by
Esay
,
Ieremy
,
and
other
Prophets
,
for
their
fulnes
of
bread
,
the
sins
of
Sodō
,
&
their
neighinglike
horses
after
their
neighbors
wives
,
or
else
after
other
harlots
,
which
perhaps
in
England
is
the
more
frequent
.
Suffer
not
vile
Adulterers
(
making
open
profession
of
it
)
to
live
with
their
Harlots
and
Bastards
,
under
their
noses
,
nay
in
the
beddes
of
their
wives
,
expelling
them
,
and
harbouring
the
other
in
their
bosomes
,
with
despite
.
Do
not
through
bribes
,
and
flattery
,
or
an
ill
Conscience
(
privy
to
the
like
evills
)
through
sloth
and
ease
,
or
love
of
sin
,
seeke
pretences
,
to
shift
your
handes
of
censuring
such
,
and
so
connive
at
them
!
But
by
what
meanes
possibly
you
can
,
vindicate
the
honor
of
God
,
assoyle
the
land
of
the
just
plagues
which
shee
is
liable
unto
,
for
hatching
such
vipers
in
her
Bosome
.
Bee
vicegerents
of
God!
will
you
not
judge
them
?
Yes
judge
these
sinners
,
I
say
not
stone
them
(
for
it
s
beyond
your
power
,
and
the
long
impunity
of
this
sin
,
hath
hardned
the
hearts
of
men
in
their
Impudence
,
)
but
send
them
to
the
Carte
,
to
the
house
of
Correction
,
to
the
sheet
and
shame
of
their
uncleannes
;
to
excommunication
from
the
Sacraments
,
and
the
fellowship
of
Christians
.
Poste
not
off
these
men
from
one
Magistrate
to
the
other
,
as
if
neither
were
willing
to
brand
them
with
shame
,
they
have
sinned
both
against
Church
and
commonwealth
,
let
them
pay
for
both
.
But
in
no
wise
harden
them
by
alaying
,
releasing
,
exchanging
of
Censures
.
If
you
discharge
those
,
whom
God
holdes
guilty
,
turning
such
heynous
sins
,
to
meer
Pageants
,
huddling
up
that
which
the
Lord
would
have
proclaymed
on
the
tops
of
houses
,
know
it
,
your
lives
shall
go
for
theirs
:
God
will
call
you
over
himselfe
,
and
when
he
punisheth
Adulterers
themselves
,
he
will
judge
you
,
for
not
executing
his
judgement
upon
them
:
which
have
prevented
it
,
and
spared
their
soules
.
Lastly
,
let
this
Point
be
also
Encouragement
and
Consolation
,
to
all
such
as
are
pure
in
heart
and
bodie
:
without
shall
bee
Dogs
,
and
Swine
,
sensuall
Epicures
,
uncleane
persons
:
within
shal
bee
all
cleane
and
chast
ones
.
And
this
conclusion
,
I
cannot
omit
,
as
having
before
grounded
it
in
the
text
.
Marriage
is
Honorable
,
and
the
bed
undefiled
,
and
God
will
blesse
all
that
so
preserve
it
:
But
whoredome
and
Adultery
are
odious
and
base
in
Gods
esteeme
,
and
hee
will
judge
all
such
as
pollute
themselves
thereby
:
you
see
that
the
Parallel
of
the
two
members
of
the
Text
doth
necessarily
import
it
,
Blessed
art
thou
that
fearest
the
Lord
in
this
particular
:
Thy
wife
shal
be
as
the
vine
about
thine
house
:
Thy
Children
as
olive
plants
about
thy
Table
:
The
Lord
shall
blesse
thy
Stock
and
store
,
thy
goings
out
,
and
comming
in
:
thou
shalt
eate
of
the
fruite
of
thy
labours
,
and
see
the
travaile
of
thine
hands
:
with
peace
and
prosperity
to
Israel
.
As
all
the
plagues
of
the
uncleane
shall
pursue
the
former
:
so
,
shall
all
the
blessinges
of
the
cleane
,
follow
thee
.
Thy
body
shal
be
cleane
,
thy
health
continued
,
thy
posterity
shal
be
pure
and
be
free
from
pollution
,
as
an
holy
seed
:
thy
estate
shall
prosper
:
thy
Name
shal
be
savory
,
and
as
an
Oyntment
powrd
out
:
Thy selfe
shalt
see
God
,
for
so
shall
all
pure
in
heart
do
:
and
the
Lord
shall
bring
thee
forth
with
honor
one
day
with
chast
Joseph
,
whom
God
released
from
all
false
aspersions
;
loe
here
are
they
that
have
washed
their
garments
in
the
blood
of
the
Lambe
,
walk
undefiled
,
have
not
toucht
any
uncleane
thing
,
therfore
I
will
be
a
father
unto
them
,
and
they
shal
be
Sons
and
Daughters
of
the
Lord
Almighty
:
yea
thy
foule
garments
shal
be
all
taken
from
thee
,
and
the
cleane
linnen
of
the
Saints
shal
be
put
upon
thee
,
and
thou
shalt
walk
with
Christ
in
white
,
for
he
hath
c●unted
thee
worthy
!
Onely
,
preserve
thy
soule
in
sutable
purity
with
thy
Body
:
keep
both
in
holines
and
honor
:
and
thou
shalt
inherit
all
the
promises
of
God
,
made
to
such
.
The
Papists
do
not
so
much
magnify
their
vestall
virgins
,
because
they
are
not
defiled
with
men
(
though
many
of
them
are
)
as
the
Lord
shall
honor
thee
before
men
and
Angells
,
as
his
chast
and
undefiled
spouse
,
and
set
a
Crowne
of
glorie
upon
thine
head
.
Thy
marriage
shall
not
prejudice
nor
stain
this
virginity
,
fear
it
not
,
such
as
have
abused
this
honorable
estate
,
calling
it
a
life
of
the
flesh
,
shall
not
come
where
thou
hast
to
do
,
to
interrupt
,
to
disturbe
thy
happines
.
Enjoy
this
thy
Comfort
here
:
Seperate
thy selfe
from
all
uncleannes
of
body
and
spirit
;
yea
hate
the
Garment
spotted
with
the
flesh
.
Seperate
the
pretious
from
the
vile
,
and
thou
shalt
be
honorable
!
Oh
ye
Ministers
of
the
Lord
that
carrie
his
vessels
in
your
handes
,
and
draw
neer
to
him
,
bee
ye
cleane
,
and
handle
not
his
matters
with
unclean
handes
:
defile
not
his
Bible
,
his
Church
,
●acraments
,
Ordinances
with
polluted
handes
,
●er
.
15.
19.
bodies
:
and
the
Lord
shall
say
to
you
as
to
his
Prophet
,
you
shal
be
precious
!
Finaly
,
to
conclude
,
All
ye
his
people
,
who
have
got
out
of
this
depthe
of
uncleannesse
,
be
truly
thankfull
to
God
,
never
cease
to
magnifie
him
,
for
so
narrow
a
scape
,
and
so
great
a
Deliverance
;
it
s
a
thousand
to
one
,
that
ever
you
got
out
of
this
pit
:
do
not
try
conclusions
,
put
it
not
to
the
venture
,
by
sinning
againe
,
whether
God
will
plucke
you
out
the
second
time
.
If
you
will
try
,
know
,
that
if
ever
at
all
,
you
get
to
heaven
,
you
shall
find
it
an
harde
worke
.
Play
not
the
Mountebankes
,
to
thrust
your
flesh
through
,
because
you
have
balme
at
command
to
thrust
after
it
:
you
may
perhaps
misse
of
it
when
you
would
have
it
:
and
if
God
save
you
,
it
shal
be
as
through
fire
:
though
God
cannot
repent
,
if
ever
you
were
his
,
yet
he
shall
make
every
veine
in
your
hearts
to
ake
,
ere
you
come
to
feel
it
:
and
that
Kingdome
of
God
,
which
else
might
have
affoarded
large
entrance
unto
you
shall
now
become
a
narrowe
passage
:
If
you
love
your
soules
,
bring
not
such
a
needlesse
sorrow
upon
your selves
:
It
s
enough
,
too
much
,
that●
you
spent
so
much
of
your
former
daies
,
in
the
vanity
of
the
flesh
,
&
the
service
of
your
Iusts
:
spendther
in
holy
awe
,
and
godly
fear
!
Say
with
Hezekia
and
David
,
The
living
shall
prayse
,
thee
,
the
dead
will
not
;
Jonah
2.
8.
9.
can
not
.
But
I
will
sacrifice
to
the
Lord
,
with
the
voice
of
thanksgiving
.
Salvation
is
of
the
Lord
.
To
him
,
Father
,
Son
,
and
Spirit
,
Vnity
in
Trinity
,
and
Trinity
in
Vnity
,
be
all
honor
and
prayse
for
ever
!
Amen
.