A
GODLY
FORME
OF
HOVSHOLD
GOVERNMENT
:
FOR
THE
ORDERING
OF
PRIVATE
FAMILIES
,
according
to
the
direction
of
Gods
Word
.
Wherunto
is
adioyned
in
a
more
particular
manner
,
the
seuerall
duties
of
the
Husband
towards
his
wife
:
and
the
wiues
dutie
towards
her
Husband
.
The
Parents
dutie
towards
their
children
:
and
the
childrens
towards
their
parents
.
The
Maisters
dutie
towards
his
seruants
:
and
also
the
seruants
duty
towards
their
Maisters
.
First
gathered
by
R.
C.
and
now
newly
perused
,
amended
and
augmented
by
Iohn
Dod
and
Robert
Cleuer
.
ISIDORE
.
Thou
profitest
much
when
thou
readest
,
if
thou
practisest
that
which
thou
readest
.
BERNARD
.
What
auaileth
it
thee
to
reade
often
in
bookes
the
holy
Name
of
our
Sauiour
,
except
thou
studie
and
endeuour
to
haue
godlinesse
in
thy
behauiour
?
LONDON
,
Printed
by
R.
Field
for
Thomas
Man
,
and
are
to
be
sold
by
Arthur
Iohnson
,
neare
the
great
North
doore
of
Pauls
Church
.
1621.
TO
THE
RIGHT
WORSHIPFVL
MAISTER
ROBERT
Burgaine
of
Roxall
,
one
of
his
Maiesties
Iustices
of
peace
in
the
County
of
Warwicke
:
to
the
right
worshipfull
Maister
Iohn
Diue
of
Ridlington
Parke
,
in
the
Countie
of
Rutland
:
and
to
the
worshipfull
Maister
Edmund
Temple
of
Temple
hall
in
the
Countse
of
Leicester
,
Esquires
,
as
also
to
their
religious
and
vertuous
wiues
:
R.
C.
wisheth
with
heart
and
minde
,
grace
from
God
the
Father
,
by
Iesus
Christ
,
and
constancy
in
the
truth
of
the
Gospell
,
to
the
end
,
and
in
the
end
.
Auing
collected
&
finished
this
Treatise
ensuing
,
and
deuising
very
carefully
with
my selfe
to
whom
I
might
Dedicate
the
same
:
at
length
I
resolued
that
none
were
meeter
to
vndertake
the
patronage
therof
,
then
some
such
meete
persons
,
as
did
alreadie
(
in
some
good
measure
)
practise
within
their
seuerall
charges
,
the
seuerall
points
and
duties
contained
therein
,
and
so
would
further
prosecute
those
other
necessarie
parts
,
which
they
haue
yet
in
some
part
pretermitted
.
Wherupon
,
calling
to
minde
the
holy
exercises
daily
vsed
and
exercised
in
all
your
houses
,
I
was
moued
for
two
causes
,
to
make
you
all
iointly
Patrons
thereof
.
First
,
for
that
I
acknowledge
my self
beholden
and
indebted
vnto
you
all
diuersly
,
since
my
first
acquaintanoe
with
you
;
and
therefore
(
left
I
should
deserue
the
blame
of
vnthankfulnesse
for
benefits
receiued
)
I
am
bold
vnder
your
Names
,
to
offer
to
the
whole
Church
of
God
these
my
simple
collections
.
Secondly
,
for
that
as
you
are
all
ioyned
and
linked
in
kindred
by
reason
of
marriage
:
so
also
you
are
,
and
haue
bin
a
long
time
inseparably
knit
in
a
zealous
and
sincere
profession
of
Gods
word
and
Religion
.
And
for
so
much
as
I
may
not
(
for
many
respects
)
accomplish
what
good
I
willingly
wold
:
yet
lest
I
should
be
thought
to
spend
the
remainder
of
my
yeares
in
an
idle
condition
,
or
to
hide
my
talent
in
a
napkin
;
I
haue
bene
no
lesse
carefull
then
willing
,
to
labour
other
wayes
to
do
what
I
may
to
glorifie
God
,
and
profit
his
Church
.
Neither
will
these
my
labours
be
vtterly
vnprofitable
,
if
my
purpose
therein
be
rightly
conferred
with
the
purpose
of
my
writings
.
For
such
Housholders
as
pretend
to
be
great
Protestants
and
sound
professors
of
the
Gospell
,
may
long
enough
talke
of
Discipline
,
and
still
complaine
of
the
want
of
Church
gouernment
;
but
all
in
vaine
,
and
to
no
purpose
,
vnlesse
they
will
begin
this
most
necessary
discipline
,
in
reforming
their
owne
houses
according
to
the
direction
in
this
Treatise
,
and
so
suffer
the
holy
religion
of
God
to
take
place
among
their
familie
at
home
,
otherwise
they
shall
trauell
much
,
and
profite
little
.
For
although
there
be
neuer
so
good
lawes
in
Cities
,
neuer
so
pure
order
in
Churches
,
yet
if
maisters
of
families
do
not
practise
at
home
catechising
in
their
houses
,
and
ioyne
their
helping
hands
to
Magistrates
and
Ministers
,
they
may
in
truth
(
but
vniustly
as
many
haue
done
)
complaine
that
their
children
and
seruants
are
disordered
,
and
corrupted
abroad
,
when
in
truth
,
they
were
disordered
,
and
are
still
corrupted
and
marred
at
home
.
And
therefore
it
cannot
be
,
neither
is
it
to
be
hoped
for
,
that
either
the
father
of
his
children
,
or
the
husband
of
his
wife
,
or
the
maister
of
his
seruants
,
should
looke
for
that
obedience
,
that
reuerence
,
that
faithfulnesse
,
and
that
dutifulnes
,
which
they
of
right
ought
to
haue
,
and
the
other
in
conscience
,
and
of
bounden
duties
are
bound
to
performe
,
vnlesse
they
do
now
at
length
endeuour
to
see
these
orders
and
duties
hereafter
mentioned
,
to
be
practised
within
their
seuerall
housholds
.
For
if
Parents
and
Housholders
shall
performe
no
further
dutie
to
their
children
and
seruants
,
then
to
prouide
for
them
,
meate
,
drinke
and
apparell
,
and
to
pay
them
their
wages
:
then
Papists
,
Atheists
,
yea
Turkes
and
infidels
,
do
yeeld
this
dutie
as
well
as
they
.
And
seeing
all
men
be
carefull
that
their
horses
and
bullockes
should
haue
sufficient
fodder
and
prouender
,
to
the
end
they
may
haue
their
labour
in
lieu
and
recompence
thereof
:
it
doth
consequently
follow
,
that
therefore
a
Christian
housholder
ought
to
haue
ouer
his
children
and
seruants
as
much
more
Christian
care
,
then
he
hath
ouer
dumbe
and
insensible
beasts
,
that
so
he
may
receiue
a
singular
comfort
from
the
daily
contemplation
of
their
increase
in
spirituall
graces
.
Oh
what
a
sweet
and
comfortable
thing
shall
this
be
to
the
soule
and
conscience
of
such
an
Householder
,
when
he
hath
bene
so
diligent
and
carefull
in
the
training
and
bringing
vp
of
his
children
and
seruants
in
the
obedience
and
wayes
of
the
Lord
,
that
he
may
rightly
deserue
to
haue
this
worthy
report
and
commendation
giuen
vnto
him
,
from
the
mouth
and
penne
of
the
godly
:
Namely
,
that
he
hath
a
Church
in
his
house
:
that
is
,
a
company
of
sound
and
faithfull
Christians
,
such
as
feare
God
indeed
?
as
the
like
report
was
giuen
by
the
Apostle
to
those
godly
house-keepers
,
Aquila
and
Priscilla
his
wife
:
Rom.
16.
5.
1.
Cor.
16.
19
,
as
also
to
Philemon
,
Phil.
2.
Therefore
all
Parents
and
householders
are
(
in
the
Lord
)
to
be
exhorted
,
that
they
would
be
carefull
to
bring
vp
their
children
and
familie
,
so
as
they
either
(
by
some
good
tokens
,
)
may
see
them
the
children
of
God
,
and
heires
of
his
Couenant
,
or
at
the
least
,
they
may
be
comforted
in
their
owne
consciences
,
notwithstanding
that
their
children
and
seruants
(
for
some
cause
vnknowne
to
them
)
do
refuse
their
counsell
and
instruction
;
seeing
they
to
the
vttermost
of
their
power
and
abilitie
,
haue
vsed
all
good
meanes
to
bring
them
vp
well
,
and
haue
rightly
offered
them
to
the
Lord
.
Now
if
parents
and
maisters
haue
iust
cause
to
bewaile
and
lament
,
when
(
thus
trauelling
in
good
education
&
information
)
they
cannot
yet
see
good
effects
,
and
godly
fruites
in
their
children
and
seruants
:
how
much
more
cause
of
griefe
may
they
haue
,
when
they
haue
vsed
&
bestowed
no
labor
at
all
,
(
either
by
themselues
,
or
others
for
them
)
to
bring
them
vp
in
the
nurture
and
feare
of
the
Lord
?
And
yet
alas
,
many
will
be
grieued
for
the
one
,
that
will
not
be
any
thing
moued
for
the
other
.
Wherefore
let
all
parents
and
maisters
of
families
know
and
learne
,
that
if
they
will
conuey
Gods
blessings
to
their
posterities
,
then
they
must
do
and
performe
the
duties
belonging
thereunto
.
Yea
,
let
them
(
if
they
be
loath
to
conuey
Gods
iudgements
to
their
children
)
carefully
auoyd
the
meanes
vnto
it
.
And
surely
as
it
is
a
blessed
thing
in
the
houre
of
death
,
with
Simeon
,
to
depart
in
peace
,
leauing
their
Luke
2.
29.
wiues
,
children
,
and
seruants
members
of
Christ
,
spouses
to
Christ
,
children
to
God
,
and
seruants
to
the
Lord
:
so
in
extremitie
of
death
,
no
one
thing
will
be
more
grieuous
vnto
parents
and
housholders
,
then
(
the
Lord
hauing
giuen
them
the
charge
of
so
many
soules
to
be
furthered
to
saluation
)
that
〈◊〉
owne
tormented
consciences
shall
presse
them
,
in
as
much
as
they
haue
helped
their
children
and
seruants
forward
to
their
damnation
;
and
so
(
which
is
more
fearefull
)
they
shall
haue
them
spewing
and
foming
on
their
faces
,
continuall
curses
in
hell
,
then
accusing
them
for
euer
to
be
the
murtherers
of
their
soules
,
and
cut-throats
of
their
saluation
.
Is
it
any
maruell
,
if
housholders
many
times
find
small
obedience
,
&
lesse
dutifulnesse
and
faithfulnesse
at
the
hands
of
their
children
and
seruants
,
seeing
they
omit
and
leaue
vndone
the
performance
of
these
so
Christian
duties
towards
them
herein
expressed
,
and
enioyned
of
the
Lord
?
For
so
doth
God
often
leaue
manifest
tokens
of
his
wrath
,
in
punishing
disobedience
with
disobedience
.
How
can
any
maister
of
a
houshold
,
whatsoeuer
he
be
,
looke
to
haue
his
familie
trustie
and
faithfull
vnto
him
,
and
yet
he
himselfe
is
faithlesse
to
God
?
Doth
he
maruell
,
that
his
children
and
seruants
feare
not
him
,
whereas
he
himselfe
feareth
not
the
Lord
?
Will
he
maintaine
his
authoritie
ouer
those
vnder
his
charge
,
and
he
himselfe
doth
not
yeeld
obedience
vnto
the
authoritie
of
God
his
Creator
?
Moreouer
,
it
is
manifest
,
that
the
good
man
of
the
house
,
by
planting
Gods
religion
in
his
familie
,
shall
not
a
little
aduance
and
set
forward
his
owne
priuate
profit
and
commoditie
.
For
wicked
and
vngodly
seruants
,
are
for
the
most
part
loyterers
,
pickers
,
and
deceitfull
:
whereas
on
the
other
side
,
godly
seruants
are
iust
and
faithfull
,
whom
in
his
absence
he
may
trust
to
Gen.
30.
30.
and
39.
5.
&c.
do
such
businesse
and
worke
as
he
willeth
them
to
do
.
If
maisters
of
families
be
carefull
and
desirous
(
as
in
conscience
they
ought
)
that
their
wiues
,
children
,
and
seruants
,
should
reforme
themselues
,
and
endeuour
to
practise
such
duties
as
do
appertaine
and
belong
vnto
them
;
then
they
must
likewise
be
diligent
and
carefull
to
reforme
themselues
,
both
inwardly
and
outwardly
,
in
such
points
and
duties
as
hitherto
they
haue
left
vndone
:
otherwise
,
they
may
iustly
say
vnto
them
:
Phisitian
healc
your selfe
:
er
,
why
do
you
will
vs
Luke
4.
23.
&
22.
32.
Rom.
2.
21.
to
do
that
which
you
do
not
practise
your selfe
?
For
as
one
candle
cannot
light
another
if
it selfe
be
out
:
euen
so
a
maister
of
a
houshold
shall
not
reforme
those
of
his
charge
,
and
inflame
them
with
the
loue
of
God
and
godlinesse
,
if
he
himselfe
be
voyde
of
the
same
.
Let
euery
maister
of
a
houshold
therefore
say
and
performe
with
Ioshua
:
I
and
my
familie
will
serue
the
Lord
:
Ios.
24.
15.
And
likewise
let
euery
Christian
Ladie
,
Mistris
,
and
Dame
,
say
with
Hester
:
I
and
my
maides
will
do
the
like
:
Hest.
4.
16.
And
so
no
doubt
,
God
will
powre
his
blessings
on
them
and
theirs
in
this
life
,
and
euerlasting
happinesse
on
them
in
the
life
to
come
.
Touching
the
Booke
it selfe
,
I
will
not
say
any
thing
to
the
commendation
thereof
,
but
onely
this
:
That
I
am
assured
,
that
if
such
duties
as
are
mentioned
therein
,
were
duly
and
carefully
practised
of
all
such
as
are
named
in
it
,
then
(
no
doubt
)
vertue
and
godly
religion
would
greatly
flourish
,
to
the
aduancement
of
Gods
glory
;
and
also
sinne
and
wickednesse
would
then
decrease
and
fall
downe
,
to
the
vtter
subuersion
and
ouerthrow
of
Sathans
kingdome
.
This
Treatise
I
confesse
is
not
garnished
with
eloquence
,
nor
full
of
great
cunning
,
nor
beautified
with
flowers
of
mans
wisedome
,
neither
yet
doth
it
discourse
or
treate
of
high
or
darke
things
,
neither
is
it
stuffed
with
subtill
questions
and
arguments
,
nor
indited
with
Rhetoricall
and
eloquent
stile
,
as
those
commonly
be
,
which
are
propounded
and
set
forth
to
the
world
,
rather
for
boasting
and
vaine-glory
sake
,
then
for
any
desire
to
edifie
,
and
to
do
others
good
:
but
it
is
plaine
,
and
without
any
great
gaynesse
;
yet
so
full
of
good
,
necessary
,
The
profit
of
this
booke
.
and
wholesome
instructions
,
that
whosoeuer
readeth
,
and
marketh
it
with
a
right
disposed
minde
,
and
willing
to
practise
it
,
without
respect
to
any
other
things
,
then
God
,
the
reformation
of
his
life
,
and
the
〈◊〉
of
his
〈◊〉
(
which
is
the
onely
worke
which
Christians
must
leuell
at
)
he
may
reape
singular
,
profit
thereby
.
And
vndoubtedly
,
it
may
well
be
said
,
that
vnto
Good
books
〈◊〉
to
climbe
vp
to
heauen
.
true
Christians
,
good
and
holy
bookes
are
as
ladders
to
climbe
vp
vnto
heauen
:
as
sparkes
to
kindle
the
〈◊〉
of
the
Spirit
,
when
it
is
quenched
,
or
waxen
cold
in
them
;
and
as
props
to
stay
vp
their
faith
,
that
it
may
increase
.
Praying
therefore
your
Worships
,
to
accept
of
my
dutifull
good
will
,
and
to
pardon
my
boldnesse
,
I
ceasse
to
adde
any
further
things
:
beseeching
God
of
his
endlesse
mercy
for
Christs
sake
,
to
strengthen
you
still
in
that
good
and
happie
course
of
his
word
,
and
all
other
good
learning
:
to
furnish
you
all
abundantly
with
all
spirituall
and
heauenly
knowledge
,
to
the
carefull
practising
of
the
same
,
in
the
fruits
of
your
most
holy
and
blessed
callings
,
to
the
aduancement
of
the
glory
of
our
God
,
and
to
your
owne
euerlasting
comfort
in
Christ
Iesus
.
So
be
it
.
Your
Worships
in
all
Christian
dutifulnesse
,
most
willing
,
R.
C.
A
GODLY
FORME
OF
HOVSHOLD
GOVERNMENT
:
CAREFVLLY
TO
be
practised
of
all
Christian
Housholders
.
AN
Houshold
is
as
it
were
a
little
Commonwealth
,
by
the
good
gouernment
whereof
,
Gods
glorie
may
be
aduanced
,
and
the
commonwealth
which
standeth
of
seuerall
families
benefited
;
and
all
that
liue
in
that
familie
receiue
much
comfort
and
commoditie
.
But
this
gouernment
of
a
Familie
is
not
verie
common
in
the
world
:
for
it
is
not
a
thing
that
men
can
stumble
on
by
chance
.
By
Wisedome
The
rule
of
good
gouernment
is
wisedome
:
(
saith
Salomon
)
is
an
house
builded
,
and
with
vnderstanding
it
is
established
;
and
with
knowledge
shall
the
chambers
thereof
be
filled
with
all
precious
and
pleasant
riches
:
that
is
,
shall
obtaine
all
kind
of
Pro.
24.
3.
4
blessings
.
See
also
Pro.
28.
2
by
which
two
places
it
is
manifest
,
that
such
families
as
are
not
ordered
by
hap
hazard
,
or
as
it
falles
,
but
by
wisedome
,
discretion
,
and
counsell
,
do
prosper
in
inward
&
outward
goods
,
and
endure
long
.
When
we
Not
carnall
wisedome
.
speake
of
wisedome
,
we
do
not
meane
that
this
gouernment
can
be
in
all
points
exercised
by
naturall
reason
and
wisedome
:
for
mans
wisedome
reacheth
but
vnto
one
point
,
and
that
the
least
of
that
which
family-gouernment
tendeth
vnto
.
But
the
wisedome
that
we
speake
of
,
is
not
But
learned
out
of
the
word
.
naturall
,
but
fetched
from
the
fountaine
of
all
wisedome
,
God
himselfe
:
who
by
his
word
giueth
vnto
vs
pure
light
to
walke
by
,
not
in
the
Church
alone
,
nor
in
publike
societie
of
men
onely
,
but
euen
within
the
secret
of
our
owne
walles
,
and
towards
such
as
be
abiding
vnder
the
same
roofe
.
And
if
we
desire
to
walke
with
God
as
Enoch
did
,
we
must
set
vp
this
light
for
Gen.
5.
24.
Psal.
119.
3.
Wisedome
is
great
wealth
.
our selues
to
liue
by
at
home
:
For
then
we
do
no
iniquitic
,
when
we
walke
in
his
way
.
Where
no
wisedome
is
vsed
in
gouerning
families
,
there
all
goeth
to
wracke
,
and
there
many
enormities
are
Without
wisedome
whatsoeuer
a
man
taketh
in
hand
,
turneth
to
his
owne
hurt
.
to
be
found
,
as
wofull
breaches
betweene
man
and
wife
,
gracelesnesse
and
vnthrifrinesse
of
children
,
lewdnesse
of
seruants
,
and
foule
escapes
.
And
where
carnall
pollicie
ruleth
,
and
not
the
wisedome
which
is
from
aboue
,
there
all
that
is
done
,
tendeth
to
the
ease
,
pleasure
,
and
profite
of
this
life
,
wherein
it
is
fitter
for
bruite
beasts
then
for
men
to
seeke
their
felicitie
.
Now
that
there
is
a
good
kind
of
gouerning
of
a
familie
,
which
they
who
follow
wisely
,
may
be
said
to
gouerne
well
,
appeareth
out
of
the
first
Epistle
to
Timothie
3.
verse
.
4.
5.
One
that
It
is
out
of
doubt
that
the
wise
and
skilfull
gouernment
of
a
house
is
found
out
by
Prudence
,
defended
by
Science
,
and
conserued
by
Experience
.
guideth
his
house
well
.
&c.
And
after
:
He
that
knoweth
not
to
gouerne
his
owne
house
,
&c.
Whereby
it
is
euident
,
that
there
is
a
way
of
ordering
the
family
aright
,
and
there
is
no
misgouerning
of
it
.
To
set
downe
this
good
gouernment
exactly
,
is
a
hard
matter
.
Here
onely
we
will
note
some
things
which
do
appertaine
vnto
that
gouernment
which
we
speake
of
.
And
to
do
it
more
orderly
,
that
it
may
be
the
better
vnderstood
,
we
must
consider
,
that
(
as
may
also
be
gathered
out
of
that
place
of
Timothie
)
there
are
two
sorts
in
euery
perfect
familie
.
-
1.
The
Gouernours
.
-
2.
Those
that
must
be
ruled
.
And
these
two
sorts
haue
speciall
duties
belonging
to
them
,
the
one
towards
the
other
:
in
Whereof
a
familie
consisteth
.
the
carefull
performance
whereof
,
from
the
one
to
the
other
,
consisteth
the
good
gouernment
of
a
familie
.
The
gouernours
of
a
family
,
be
such
as
haue
The
first
sort
are
such
as
haue
authority
in
the
familie
.
authoritie
in
the
familie
by
Gods
ordinance
,
as
the
father
and
mother
,
maister
and
mistrisse
.
To
whom
as
God
hath
giuen
authoritie
ouer
their
children
and
seruants
,
so
he
would
haue
them
to
vse
it
to
the
wise
gouernment
of
Who
must
vse
their
authoritie
.
them
,
not
onely
for
their
owne
priuate
profit
,
credit
,
or
pleasure
,
but
also
for
the
good
of
those
whom
they
are
to
gouerne
:
for
by
a
wise
gouernment
,
much
good
cometh
to
the
parties
gouerned
.
If
maisters
then
or
parents
do
not
If
the
gouernour
be
charged
with
weighty
affaires
,
he
may
appoint
one
to
gouerne
his
house
,
as
Abraham
,
and
Potiphar
did
.
gouerne
,
but
let
seruants
and
children
do
as
they
list
,
they
do
not
onely
disobey
God
,
and
disaduantage
themselues
,
but
also
hurt
those
whom
they
should
rule
:
for
when
as
any
haue
such
libertie
to
do
as
they
list
,
it
maketh
them
grow
out
of
order
,
to
the
prouoking
of
Gods
displeasure
,
and
curse
against
themselues
,
wheras
if
they
had
bene
held
:
in
by
the
bridle
of
Gouernment
,
they
might
be
brought
to
walke
so
,
Gen.
24.
2.
and
Gen.
39.
4.
as
the
blessing
of
God
might
follow
them
in
their
courses
.
All
gouernment
of
a
familie
must
be
in
comelinesse
A
property
of
good
gouernment
.
or
decencie
,
that
is
,
it
must
be
such
as
is
meete
and
conuenient
both
for
the
gouernour
,
and
for
the
persons
gouerned
.
And
therefore
it
1.
Tim.
3.
7.
is
impossible
for
a
man
to
vnderstand
how
to
gouerne
the
common
wealth
,
that
doth
not
know
to
rule
his
owne
house
,
or
order
his
owne
person
;
so
that
he
that
knoweth
not
to
gouerne
,
deserueth
not
to
reigne
.
Lordlinesse
is
vnmeete
in
an
houshold
gouernment
,
and
yet
familiaritie
with
such
as
are
vnder
gouernment
breedeth
contempt
.
Againe
,
for
the
persons
gouerned
,
all
in
the
familie
are
not
to
be
gouerned
alike
.
There
is
one
rule
to
gouerne
the
wife
by
,
another
for
children
,
another
for
seruants
.
One
rule
for
yong
ones
,
another
for
old
folkes
.
The
gouernment
of
a
Familie
tendeth
vnto
two
things
specially
.
First
,
Christian
holinesse
:
The
marks
that
families
gouernment
aimeth
〈◊〉
.
And
secondly
,
the
things
of
this
life
.
By
the
first
,
God
is
glorified
;
by
the
second
,
this
present
life
is
sustained
,
in
such
sort
,
as
God
seeth
good
for
vs
.
How-soeuer
,
where
Humane
pollicie
is
the
rule
of
Household
gouernment
,
there
men
onely
haue
an
eye
to
the
things
of
this
life
:
yet
they
which
fetch
their
Wisedome
to
rule
by
out
of
the
Word
,
shall
vnderstand
that
their
gouernment
must
not
onely
be
ciuill
,
but
godly
also
:
that
is
,
they
must
seeke
to
haue
holinesse
found
in
their
habitation
,
whereby
God
may
be
glorified
,
as
well
as
riches
gotten
,
that
they
may
be
comforted
.
This
hath
bene
the
course
of
holy
men
in
former
Ages
.
Abraham
flected
often
from
place
to
place
,
Gen.
12.
7.
8.
&
13.
18.
&
11.
33.
1.
&
22.
9.
yet
he
built
an
Altar
wheresoeuer
he
became
;
yea
,
and
trained
vp
his
Familie
in
the
feare
of
God
.
He
did
not
seeke
excuse
in
his
vnsetled
estate
,
to
let
passe
the
cares
of
holinesse
.
Holie
Iob
was
not
contented
onely
to
worship
God
himselfe
alone
,
but
sanctified
his
sonnes
,
that
is
,
Iob.
1.
7.
prepared
them
to
worship
God
with
him
.
Iacob
at
his
returne
from
Padan-Aram
,
purged
his
Familie
,
and
set
vp
Gods
worship
there
.
Iosuab
saith
;
Though
others
would
forsake
the
Lord
,
yet
he
and
his
Familie
would
cleaue
vnto
him
,
Iosua
.
24.
25.
and
serue
him
,
The
vertuous
Woman
openeth
her
Prou.
31.
26.
&c.
mouth
in
wisedome
,
and
teacheth
mercie
vnto
her
seruants
.
Many
of
the
faithfull
,
when
they
themselues
beleeued
in
Christ
,
laboured
to
bring
their
families
to
the
faith
also
.
Parents
are
also
commanded
to
bring
vp
their
children
in
the
instruction
Acts.
10.
&
16.
14.
15.
Ephes.
6.
4.
and
information
of
the
Lord
.
By
all
which
places
it
is
euident
,
that
religion
must
be
stirring
in
Christian
families
,
&
that
good
gouernment
looketh
to
bring
godly
behauiour
into
families
,
as
well
as
thrift
and
good
husbandry
.
For
want
of
this
care
,
many
parents
leaue
their
children
faire
faces
,
and
foule
minds
;
proper
bodies
,
and
deformed
soules
:
full
coffers
,
and
emptie
hearts
.
For
want
of
this
,
God
may
dwell
in
Churches
,
if
he
will
,
but
he
hath
no
abode
allowed
him
in
priuate
families
.
For
will
God
be
where
he
may
not
rule
,
but
must
be
an
vnderling
,
and
stand
and
looke
on
,
when
profit
and
pleasure
shall
be
serued
,
and
aloft
?
Yet
the
Spirit
of
God
saith
;
That
God
will
come
and
dwell
with
them
that
loue
him
,
and
keepe
1.
Ioh
3.
24.
&
12.
13.
his
Commandements
.
Where
therefore
holinesse
is
not
sought
for
in
families
,
there
God
hath
no
friends
,
norlouers
,
nor
walkers
with
him
,
howsoeuer
they
will
sometimes
come
visit
him
in
the
Church
.
Besides
,
the
ill
successe
that
such
walkers
haue
,
who
make
their
houses
Temples
to
Mammon
and
riches
,
should
teach
vs
to
haue
a
principall
respect
to
God
,
in
Christianity
ruling
our
houses
.
Manie
thriue
not
,
but
put
that
which
Mat.
6.
24.
they
get
into
a
bottomles
bagge
.
For
God
who
hath
none
,
or
the
lowest
regard
in
their
courses
,
and
household
affaires
,
with-holdeth
his
blessings
from
them
:
and
then
in
vaine
do
men
rise
early
,
and
go
late
to
bed
,
and
eate
the
bread
of
Hag.
1.
6.
Psal
127.
1.
carefulnesse
.
Others
thriue
,
but
it
is
a
wofull
thrist
,
that
serueth
to
harden
the
heart
,
and
to
bewitch
the
soule
,
with
loue
and
liking
of
this
world
.
For
Gods
iust
iudgement
is
vpon
many
this
way
;
because
they
will
needs
serue
their
owne
commodity
chiefly
at
home
,
the
Lord
giuing
them
vp
to
themselues
,
they
neuer
serue
him
but
coldly
,
and
for
custome
sake
at
the
Church
:
and
God
accepteth
no
more
of
their
worship
they
do
there
,
then
they
loue
and
like
of
his
gouernment
in
their
houses
.
The
Gouernours
of
families
,
if
(
as
it
is
in
mariage
)
there
be
more
then
one
vpon
whom
the
The
sorts
of
gouernours
.
Housholders
or
housekeepers
,
are
persons
authorised
ower
their
housholds
and
charge
.
charge
of
gouernment
lieth
,
though
vnequally
,
are
,
first
the
chiefe
gouernour
,
which
is
the
Husband
,
secondly
,
a
fellow-helper
,
which
is
the
Wife
.
These
both
,
do
owe
duties
to
their
familie
,
and
dutie
one
to
another
.
The
duties
they
ow
to
their
familie
,
both
concerning
godlinesse
,
and
the
things
of
this
life
,
belong
either
to
the
Husband
especially
,
or
to
the
Wife
especially
.
The
duties
that
belong
to
the
Husband
touching
holinesse
,
are
such
as
The
dutie
of
the
Husband
touching
holinesse
,
which
he
must
performe
to
them
.
either
He
must
-
-
1.
Performe
to
them
of
his
familie
.
-
2.
Or
require
of
them
.
The
duties
which
he
must
performe
to
them
,
are
;
first
,
touching
the
publike
ministery
of
the
Word
,
to
prouide
that
they
may
liue
vnder
an
1
To
see
that
they
haue
the
Word
ordinarily
,
the
〈◊〉
whereof
is
the
greatest
plague
that
can
be
.
ordinary
ministery
of
the
word
,
or
else
to
take
order
,
that
alwayes
vpon
the
Sabbath
,
and
at
other
times
when
it
may
be
,
they
resort
to
such
places
where
they
may
haue
the
word
ministred
vnto
them
:
for
else
how
shall
they
be
brought
into
the
Sheepfold
of
God
,
(
from
which
naturally
Amo
8.
11.
Esa.
32.
1.
2.
3.
4.
they
go
〈◊〉
)
but
by
hearing
the
voyce
of
the
chiefe
Sheep-heard
,
speaking
vnto
them
by
those
whom
he
sendeth
?
How
shall
they
belieue
,
Ro.
10.
14.
Iam.
1.
28.
19.
21.
and
so
be
begotten
againe
,
by
the
seede
of
the
word
,
except
they
heare
such
as
God
sendeth
,
1.
Pet.
2.
2.
Heb.
2.
1.
Ephe.
4.
11.
12.
Iam.
2.
11.
for
the
begetting
of
men
vnto
him
?
How
shall
they
be
reconciled
vnto
God
,
but
by
hearing
his
messengers
,
into
whose
mouthes
he
hath
put
the
word
of
reconciliation
?
How
shall
they
grow
in
faith
,
and
increase
in
grace
,
but
by
receiuing
with
meeknesse
the
ingrafted
word
,
which
is
able
to
saue
their
soules
?
Seeing
then
the
word
preached
is
the
meanes
to
beget
men
to
a
new
life
,
and
to
nourish
them
in
it
:
a
great
dutie
lyeth
vpon
the
Gouernours
of
Familyes
,
to
prouide
by
some
meanes
that
they
may
haue
it
.
For
where
the
word
is
not
preached
,
there
the
Lords
Sabbath
cannot
be
hallowed
as
it
ought
.
Now
the
Lord
would
not
onely
haue
Maisters
of
Families
to
keepe
holy
the
Sabbath
themselues
,
in
all
the
parts
of
his
worship
,
publike
and
priuate
:
but
also
that
euery
one
should
in
his
seueral
place
and
roome
,
carefully
to
take
order
that
so
many
as
be
committed
to
his
All
superiours
ought
to
be
carefull
that
their
inseriors
do
keepe
holy
that
day
,
as
well
as
themselues
.
charge
should
sanctifie
the
Lords
day
,
as
well
as
himselfe
.
Which
though
it
be
true
in
all
other
commandements
;
(
namely
,
that
whatsoeuer
we
are
bound
to
do
our selues
,
we
must
be
meanes
to
further
others
in
doing
the
same
,
because
the
loue
of
God
,
and
of
our
Neighbour
,
spreadeth
it selfe
ouer
all
the
Commandements
:
and
therfore
though
it
be
not
expressed
,
it
is
necessarily
vnderstood
)
yet
in
the
fourth
commandement
,
it
is
so
much
the
more
required
,
because
besides
the
analogie
and
proportion
betweene
it
and
the
other
Commandements
,
which
do
enforce
it
,
the
very
words
themselues
do
binde
vs
thereunto
.
For
when
it
is
said
,
Thou
and
thy
Sonne
,
and
thy
Daughter
,
thy
Man-sernant
,
and
thy
Mayde
:
though
it
speaketh
by
name
onely
of
resting
vpon
the
Sabbath
;
yet
because
the
end
of
that
is
,
that
the
day
might
be
sanctisied
,
looke
how
many
reasons
there
be
to
binde
the
inferiours
to
rest
,
and
the
superiours
to
prouide
that
they
do
so
indeed
;
so
many
are
there
to
compell
them
to
sanctifie
the
day
in
their
owne
persons
,
and
in
so
many
,
as
belong
vnto
them
,
Therefore
,
when
first
of
all
it
is
generally
said
in
this
fourth
Commandement
,
Remember
the
Deut.
5.
15.
Sabbath-day
,
that
thou
keepe
it
holy
;
And
afterwards
:
The
seuenth
day
is
the
Sabbath
of
the
Lord
thy
God
;
that
is
,
which
must
be
dedicated
vnto
his
seruice
:
&
in
the
end
you
must
therfore
rest
,
that
you
might
serue
him
in
it
as
he
requireth
:
and
then
nameth
the
seueral
parties
that
should
rest
:
His
meaning
is
to
declare
the
right
end
of
their
resting
:
and
so
speaking
by
name
to
the
Gouernours
,
saith
;
Thou
,
and
thy
sonne
,
and
thy
daughter
,
thy
man-seruant
,
and
thy
maid
,
the
stranger
that
is
within
thy
gates
;
to
shew
vnto
them
that
it
is
not
sufficient
for
them
to
looke
that
they
vnder
their
gouernment
should
rest
,
vnlesse
they
sanctifie
the
day
of
rest
also
;
which
they
must
be
so
much
carefull
of
,
by
how
much
the
sanctification
of
the
day
is
greater
then
the
ceassing
to
worke
vpon
it
,
as
the
end
whereunto
this
is
but
referred
:
and
therefore
if
it
be
a
sinne
in
them
at
any
time
,
not
to
haue
a
sufficient
regard
vnto
them
that
they
do
not
worke
,
then
it
must
needes
be
a
great
sinne
,
if
that
through
their
negligence
they
do
not
sanctifie
and
keepe
holy
the
day
of
rest
.
So
that
here
the
Lord
God
requireth
,
that
in
all
places
,
there
should
be
such
good
lawes
publickly
in
the
Common
wealth
,
and
priuately
in
mens
houses
established
,
and
diligently
executed
,
as
thereby
not
onely
the
rulers
,
but
also
all
in
subiection
,
should
be
compelled
to
They
ought
not
to
leaue
it
to
their
discretion
as
a
thing
indifferent
:
but
to
compell
them
thereto
.
sanctifie
the
Lords
day
,
and
that
they
should
be
sure
they
do
it
indeed
.
And
as
he
must
not
leaue
it
indifferent
to
them
,
to
choose
whether
they
will
work
or
rest
,
and
so
thinke
it
sufficient
that
they
do
not
lay
any
worke
vpon
them
;
So
is
it
not
enough
that
they
hinder
them
not
from
seruing
God
vpon
that
day
,
vnlesse
they
procure
all
the
meanes
vnto
them
,
whereby
God
might
be
worshipped
of
them
,
and
see
that
they
worship
God
in
them
,
as
well
as
themselues
.
Therefore
,
the
maisters
of
families
,
must
prouide
as
much
as
lyeth
in
them
,
that
the
word
be
publikely
preached
where
they
dwell
:
not
for
themselues
alone
,
but
for
their
children
and
seruants
take
,
that
they
might
keepe
holy
the
day
together
with
them
:
and
they
must
not
onely
come
themselues
to
the
place
of
common-prayer
,
and
diuine
seruice
,
but
bring
these
also
with
them
,
and
spend
the
rest
of
the
day
in
all
priuate
godly
exercises
themselues
,
and
cause
others
to
do
so
also
.
And
here
,
lest
this
might
seeme
too
heauie
vnto
vs
,
and
that
it
might
not
be
grieuous
to
take
so
great
a
charge
vpon
vs
,
we
must
remember
,
that
as
we
haue
great
helpe
by
our
inferiours
in
many
things
,
so
the
Lord
woud
haue
vs
to
helpe
them
in
the
chiefe
and
princîpall
:
and
as
he
hath
made
them
our
seruants
,
so
we
should
make
them
his
seruants
;
and
when
they
haue
serued
vs
sixe
dayes
,
we
might
cause
them
to
serue
him
vpon
the
seuenth
.
And
as
the
Lord
hath
preferred
vs
aboue
them
with
their
seruice
,
so
he
would
humble
vs
with
this
charge
and
care
ouer
them
,
or
rather
exalt
vs
,
in
that
he
would
haue
vs
to
be
,
as
it
were
the
ouerseers
of
his
worke
:
and
not
onely
serue
him
our selues
,
but
also
see
his
seruice
done
by
others
committed
to
our
charge
;
which
if
ye
do
not
,
wherein
shall
the
Christian
Gouernours
of
Householdes
,
differ
from
the
Infidels
and
Heathen
?
and
what
greater
thing
shall
we
do
for
our
Seruants
then
they
?
Nay
,
what
shall
we
do
more
for
them
then
for
the
bruite
beasts
and
cattell
that
worke
vnder
vs
?
to
whom
we
giue
rest
and
ease
from
labour
vpon
the
Sabbath
:
if
we
cause
them
not
to
Sanctifie
the
day
of
Rest
;
in
which
they
shall
differ
from
all
other
,
not
onely
Beasts
,
but
Men.
And
this
is
the
meaning
of
that
Law
,
which
Moses
gaue
to
the
Israelites
,
Commaunding
them
Deut
11.
10.
So
haue
the
Seruants
of
God
done
in
times
past
,
in
their
seuer
all
families
.
to
write
the
word
of
God
vpon
the
Postes
of
their
houses
,
and
vpon
their
Gates
.
Whereby
all
vnder
gouernment
,
were
taught
,
what
should
be
required
of
them
so
long
as
they
liued
in
those
houses
,
namely
,
to
serue
God
:
and
all
gouernours
were
taught
,
what
specially
to
looke
after
in
all
them
that
went
in
and
out
of
their
gates
,
and
liued
vnder
the
roofe
of
their
houses
,
euen
to
serue
the
Lord
in
all
parts
of
his
worship
,
for
which
end
he
hath
giuen
them
such
authoritié
ouer
them
.
According
to
which
Commandément
,
the
worthie
Captaine
of
Gods
people
Iehoshua
,
made
this
protestation
before
all
the
Elders
of
Israel
a
little
before
his
death
,
exhorting
them
to
do
the
like
:
I
and
mine
house
will
serue
the
Lord
:
promising
not
Iosh.
24.
15.
onely
for
himselfe
,
but
for
all
his
,
which
though
it
was
too
hard
to
do
,
yet
because
he
knew
how
many
meanes
the
Lord
had
giuen
him
to
bring
it
to
passe
,
which
also
God
would
blesse
(
as
all
godly
exhortations
,
admonitions
,
and
chastisements
,
whereby
if
they
did
not
profit
,
he
had
authoritie
to
thrust
them
out
of
his
house
,
and
to
rid
himselfe
of
them
all
,
which
he
was
purposed
to
put
in
practise
,
)
therefore
he
was
bold
thus
to
speake
of
himselfe
,
thereby
shewing
what
all
men
should
propound
to
themselues
,
and
may
attaine
vnto
.
The
like
whereof
Dauid
speaketh
of
himselfe
,
in
that
worthie
Psalme
,
101.
which
is
left
as
a
patterne
for
all
Christian
gouernours
to
rule
by
:
wherein
he
sheweth
,
how
he
would
rule
not
onely
himselfe
,
but
his
household
,
nay
the
whole
kingdome
,
by
hauing
an
eye
to
them
that
were
good
,
to
reward
them
,
and
to
them
that
were
bad
,
to
punish
them
:
that
so
not
onely
himselfe
,
but
all
his
,
might
serue
the
Lord
.
After
the
same
manner
in
the
time
of
the
Captiuitie
,
when
the
noble
Queene
Hester
willed
all
the
dispersed
Iewes
to
keepe
holy
three
dayes
together
in
fasting
and
prayer
,
that
so
they
might
intreate
the
Lord
to
deliuer
them
from
that
finall
destruction
and
vtter
ruine
,
which
Haman
the
cursed
Amalekite
and
sworne
enemie
of
Gods
people
,
had
determined
to
bring
vpon
them
speedily
,
she
said
,
That
she
and
her
maides
would
do
the
like
.
Hest.
4.
16.
Whereby
no
doubt
,
she
insinuated
vnto
them
,
that
in
euery
household
,
her
meaning
was
,
that
it
should
be
thorowly
kept
on
all
sides
,
not
onely
of
the
rulers
,
and
some
few
,
but
of
all
others
,
euen
vnto
the
maid
seruants
.
Now
,
the
Sabbath
,
and
the
day
of
Fast
,
are
both
of
one
nature
,
as
the
word
doth
sufficiently
beare
witnesse
.
Therefore
if
this
hath
bene
the
practise
of
the
Church
vpon
that
day
to
fast
;
and
not
the
chiefe
alone
,
but
their
families
also
:
then
must
we
needes
be
perswaded
,
that
vpon
the
Lords
day
,
we
ought
our selues
,
and
our
households
to
serue
the
Lord
,
and
to
say
with
Ioshua
,
I
and
mine
house
will
serue
the
Lord
:
and
with
Hester
,
I
and
my
seruants
will
doe
the
like
.
And
how
could
that
haue
bene
verified
of
the
religious
captaine
Cornelius
,
which
is
written
of
him
,
That
he
was
a
deuout
man
,
and
one
Acts.
10.
1.
that
feared
God
with
all
his
household
?
vnlesse
he
had
not
onely
frequented
the
common
assemblies
vpon
the
Sabbath
dayes
,
but
had
also
acquainted
his
seruants
therewith
?
Therefore
as
the
Lord
himselfe
speaketh
of
Abraham
,
who
is
the
father
of
all
beleeuers
,
I
know
that
Gen.
18.
10.
he
will
commaund
his
sonnes
,
and
his
household
after
him
:
that
they
keepe
the
way
of
the
Lord
,
to
do
righteousnesse
and
iudgement
,
that
the
Lord
may
bring
vpon
Abraham
,
that
he
hath
spoken
vnto
him
:
So
it
must
be
practised
of
all
them
that
will
be
the
children
of
this
faithfull
Abraham
;
and
enioy
the
same
promise
that
he
and
his
posterity
did
,
euen
that
they
cause
their
children
and
their
seruants
,
to
keepe
holy
the
Sabbath
,
wherein
consisteth
the
true
worship
of
the
Lord
,
that
so
they
might
walke
in
that
way
which
hath
the
promises
of
this
life
,
and
the
life
to
come
.
So
then
it
may
most
euidently
appeare
,
both
by
the
words
of
the
Commandement
,
and
by
the
practise
of
the
best
men
in
the
old
and
new
Testament
,
that
this
dutie
is
laid
vpon
all
householders
,
diligentlyto
ouersee
the
wayes
of
their
families
,
that
they
serue
God
,
as
in
all
other
duties
,
so
especially
in
sanctifying
the
Sabbath
,
as
they
will
answer
to
the
contrary
at
their
perill
,
to
him
that
hath
put
them
in
authoritie
,
and
as
they
will
giue
an
account
for
their
soules
,
which
otherwise
might
perish
through
their
default
.
Which
though
it
be
so
strictly
required
of
all
men
,
and
vnder
so
great
a
paine
laide
vpon
them
,
yet
it
is
so
generally
neglected
of
the
But
in
our
time
,
it
is
for
the
most
part
,
wholy
neglected
.
greatest
part
,
that
we
may
rather
complaine
of
it
iustly
with
griefe
,
then
haue
any
hope
of
the
speedie
reformation
of
it
.
For
besides
that
a
great
many
haue
no
care
to
sanctifie
the
day
themselues
,
and
therefore
cannot
with
any
conscience
require
it
of
their
seruants
and
children
,
but
either
set
them
to
worke
,
or
play
,
and
to
do
any
thing
vpon
that
day
,
sauing
that
which
they
should
,
and
do
encourage
them
thereunto
by
their
owne
ill
example
and
words
:
there
be
others
also
,
who
though
they
seeme
to
haue
some
care
to
keepe
holy
the
day
themselues
,
(
and
haue
indeed
)
yet
either
through
ignorance
,
or
negligence
,
do
not
once
looke
to
their
household
,
whether
they
come
to
Church
or
no
,
and
sit
there
attentiuely
,
and
continue
there
with
profit
to
the
ending
,
nor
how
they
spend
the
rest
of
the
day
:
but
being
demanded
where
their
seruants
were
,
how
chance
they
came
not
to
Church
,
&c.
they
answere
securely
,
(
and
as
they
thinke
sufficiently
)
as
though
it
were
a
thing
meerely
impertinent
vnto
them
,
that
they
cannot
tell
,
they
do
not
hinder
them
from
the
Church
,
they
may
come
if
they
will
,
they
are
of
age
to
looke
to
themselues
,
and
are
past
boyes
now
,
and
I
cannot
tell
what
,
&c.
But
they
must
consider
,
besides
that
which
hath
bene
already
spoken
concerning
this
matter
,
that
they
do
too
foolishly
and
grosly
imagine
to
stop
(
as
it
were
)
the
mouth
of
the
Lord
,
with
that
simple
answer
in
his
businesse
,
which
they
will
not
receiue
at
their
seruants
hands
in
their
owne
.
For
in
the
sixe
dayes
,
when
their
seruants
are
in
their
owne
businesse
,
they
wil
not
let
them
come
and
go
at
their
owne
pleasure
,
and
content
themselues
with
a
bare
imagination
that
they
be
at
their
worke
,
but
will
be
sure
of
it
,
and
therefore
set
them
to
it
,
looke
vpon
them
in
the
doing
of
it
,
and
call
them
to
an
account
for
it
,
which
if
it
be
well
done
in
themselues
,
because
they
know
otherwise
they
will
be
negligent
,
how
must
it
not
then
needs
be
a
great
vnkindnesse
and
vnthankfulnesse
in
them
vnto
God
,
that
vpon
this
day
(
which
is
but
one
among
seuen
)
his
seruice
should
be
so
slenderly
looked
vnto
,
that
there
is
no
such
diligence
vsed
towards
their
seruants
,
that
they
might
performe
it
?
And
how
must
it
not
needes
be
a
great
iniurie
to
their
seruants
,
(
who
are
naturally
and
for
the
most
part
more
negligent
and
carelesse
in
Gods
seruice
,
by
reason
of
their
corruption
,
then
they
can
be
in
the
seruice
of
men
)
to
be
depriued
of
that
benefite
of
their
gouernours
(
which
is
the
chiefest
,
and
for
which
cause
especially
they
are
committed
to
their
gouernement
)
namely
,
to
be
furthered
by
them
in
the
seruice
of
God
:
but
vse
them
more
like
beasts
then
men
,
euen
that
they
might
be
seruiceable
vnto
them
,
&
then
care
not
whether
they
serue
God
or
the
diuell
.
We
know
that
seruants
looke
to
be
preferred
by
their
maisters
(
and
so
there
is
good
reason
,
when
they
haue
serued
them
faithfully
)
but
what
kind
of
reward
is
this
,
when
hauing
bestowed
some
earthly
benefite
vpon
them
,
by
hauing
no
care
to
make
them
serue
the
Lord
,
and
sanctifie
the
Sabbaths
,
they
do
in
the
end
not
onely
make
them
lose
the
euerlasting
reward
,
but
preserue
them
to
eternall
destruction
?
Moreouer
,
there
are
a
companie
of
idle
Seruing-men
,
Especialy
in
great
households
,
where
there
are
many
seruants
.
who
in
spending
their
time
all
the
sixe
dayes
hauing
almost
nothing
therein
to
do
,
are
seldome
looked
vnto
vpon
the
seuenth
day
,
but
permitted
to
bestow
it
as
vainly
as
the
other
:
and
as
they
neuer
almost
do
any
good
dayes
worke
to
their
maisters
,
so
much
lesse
do
they
spend
any
Sabbath
in
the
Lords
seruice
;
but
they
especially
are
left
to
go
and
come
at
their
will
.
Others
that
haue
any
office
of
great
charge
and
attendance
(
as
the
Cookes
,
Butlers
,
and
such
like
,
in
great
houses
)
seldome
or
neuer
come
to
the
Church
,
and
that
but
by
peeces
,
either
when
halfe
is
done
,
or
else
they
are
readie
to
depart
before
halfe
be
ended
,
&
so
both
hinder
the
Lord
from
that
seruice
which
he
should
haue
by
them
,
&
themselues
from
that
blessing
which
they
should
idherit
that
way
:
and
both
cause
the
name
of
God
to
be
ill
spoken
of
,
and
pull
vpon
themselues
&
their
masters
that
curse
which
belongeth
to
the
continuall
polluting
of
the
Sabbath
.
And
how
can
they
looke
that
that
seruice
,
and
that
meate
and
drinke
,
should
do
them
good
,
which
is
thus
prepared
,
and
bought
(
as
it
were
)
with
the
continuall
danger
of
the
soules
of
their
seruants
,
besides
the
dishouour
of
the
name
of
God
?
When
Dauid
had
inconsideratly
desired
to
drinke
of
the
water
of
Bethleem
,
three
mightie
men
brake
into
the
host
of
the
Philistins
,
and
drew
water
,
and
brought
it
to
him
:
but
he
would
not
drinke
thereof
,
but
powred
it
for
an
offering
vnto
the
Lord
,
and
said
:
Oh
Lord
,
be
it
2.
Sam.
23.
15.
16.
farre
from
me
that
I
should
do
thus
:
is
not
this
the
bloud
of
the
men
that
went
in
ieopardie
of
their
liues
?
How
much
lesse
then
ought
men
to
eate
and
drinke
of
that
for
which
their
seruants
do
venter
the
liues
of
their
soules
?
And
besides
,
if
we
iustly
find
fault
with
them
,
who
do
neuer
or
seldome
preach
to
the
people
committed
to
their
charge
,
and
so
cause
their
soules
to
starue
and
die
eternally
:
how
can
they
be
blamelesse
,
who
seldome
or
neuer
bring
their
seruants
to
the
preaching
of
the
word
?
And
must
they
not
needs
be
culpable
of
the
same
iudgement
before
God
,
seeing
it
is
all
one
with
the
seruants
,
whether
they
liue
in
the
place
where
the
word
of
God
is
not
preached
at
all
,
or
if
it
be
,
yet
they
come
not
vnto
it
?
But
whereas
men
are
ready
to
obiect
,
that
in
Obiection
.
a
great
family
,
many
must
needs
be
absent
.
We
grant
it
to
be
true
in
some
part
,
that
is
,
Answer
.
at
some
time
,
&
vpon
some
occasion
:
but
so
ordinarily
and
so
continually
(
as
they
themselues
in
their
own
consciences
are
priuie
to
,
who
make
this
question
)
we
know
no
necessitie
that
can
excuse
that
.
Nay
,
we
are
sure
that
the
Lord
hath
laid
no
such
calling
vpon
any
man
,
that
should
keepe
him
in
a
continuall
breach
of
the
Sabbath
,
and
therefore
both
maister
and
seruant
may
suspect
,
that
he
is
in
such
a
calling
as
is
not
agreeable
to
Gods
word
,
or
that
he
vseth
it
not
aright
,
when
it
maketh
him
,
if
not
wholy
,
yet
for
the
most
part
,
to
neglect
the
seruice
of
God
vpon
the
Sabbath
day
.
And
we
know
(
where
there
is
great
care
to
serue
and
please
God
by
prayer
,
)
the
Lord
will
giue
to
them
such
wisedome
,
that
they
shall
be
able
to
redeeme
,
if
not
the
whole
,
yet
at
least
a
great
part
of
the
day
,
which
otherwise
will
be
mis-spent
:
namely
,
by
letting
passe
many
needlesse
things
,
by
preparing
so
much
before
as
conueniently
may
be
,
by
rising
so
much
the
more
earlie
in
the
morning
,
and
by
the
interchangeable
helpe
of
our
seruants
:
especially
,
when
they
will
for
these
causes
be
contented
with
so
much
the
lesse
,
though
not
in
quantitie
,
(
for
the
reliefe
of
others
)
yet
with
lesse
exquisite
and
curious
dressing
,
which
especially
taketh
vp
the
time
:
and
so
we
are
sure
,
and
they
that
will
trie
it
in
the
feare
of
God
,
and
with
a
care
to
serue
him
,
and
in
a
loue
to
the
soules
of
their
brethren
,
shall
find
it
to
be
true
by
experience
,
that
many
might
keep
holy
the
Sabbarh
,
which
now
do
it
not
at
all
:
others
might
keepe
it
,
more
then
they
do
.
Which
if
yet
it
be
thought
vnpossible
(
because
we
go
not
about
to
practise
it
)
let
vs
but
obserue
that
which
we
shall
see
done
in
the
house
when
the
seruant
is
very
desirous
to
go
to
a
Faire
,
and
the
maister
is
as
willing
to
let
him
go
:
you
would
wonder
to
see
how
things
shall
be
dispatched
vp
suddenly
,
and
in
good
order
,
they
shal
be
absent
many
houres
,
and
yet
not
greatly
missed
:
if
any
thing
be
otherwise
then
is
vsuall
,
it
is
horne
with
,
because
it
is
a
day
of
prouision
for
themselues
,
and
that
day
is
not
euery
day
.
So
then
,
if
the
maisters
were
perswaded
of
the
Lords
day
as
they
ought
to
be
,
euen
that
it
is
the
time
of
making
prouision
for
the
soule
,
and
were
as
carefull
for
the
soules
of
their
seruants
,
as
they
are
for
their
bodies
,
and
did
esteeme
it
more
for
their
worship
&
credit
that
their
seruants
were
religious
,
then
that
they
were
costly
&
well
set
out
in
apparel
;
they
would
be
better
contented
to
spare
them
,
during
the
time
of
that
market
,
where
they
may
buy
without
money
all
the
graces
of
Gods
Spirit
,
and
the
riches
of
the
kingdome
of
heauen
:
whereby
they
should
not
onely
saue
their
owne
soules
,
but
be
made
more
fit
to
do
duties
to
their
maisters
of
conscience
.
Therefore
(
to
end
this
point
)
it
is
the
duty
of
The
gouernors
of
families
should
take
order
that
their
whole
houshold
might
come
to
the
Church
together
.
all
houshold
gouernours
,
to
cause
the
whole
familie
to
be
in
a
readinesse
to
attend
vpon
them
too
and
fro
the
Church
,
and
that
it
be
not
left
at
euery
mans
discretion
to
come
when
he
wil
,
but
that
they
should
go
together
.
And
indeed
,
this
hath
bene
the
orderly
comming
of
Gods
people
in
times
past
to
the
place
of
his
worship
,
that
they
haue
not
come
scattered
and
alone
,
but
many
together
,
and
by
companies
;
whereof
the
holy
Prophet
speaketh
;
When
I
remembred
Psal.
24.
4.
these
things
,
I
powred
out
my
very
heart
,
because
I
had
gone
with
the
multitude
,
and
led
them
into
the
house
of
God
,
with
the
voice
of
singing
,
and
praises
,
as
a
multitude
that
keepeth
a
feast
.
In
which
place
,
the
man
of
God
complaining
,
that
he
was
banished
from
the
holy
Assemblies
,
(
saith
)
that
his
griefe
was
increased
,
by
remembring
his
former
estate
,
when
he
vsed
to
go
with
a
great
companie
to
the
Temple
,
euen
as
to
a
feast
:
whereby
he
declareth
,
what
was
the
manner
of
their
going
;
euen
as
men
go
to
a
market
,
or
to
a
feast
,
not
onely
with
ioy
,
but
also
by
companies
;
and
so
many
of
one
house
as
go
,
will
go
together
:
So
they
did
not
onely
go
to
the
house
of
God
cheerefully
,
but
many
of
them
together
,
euen
as
to
the
market
and
feast
of
their
soules
.
By
which
practise
of
theirs
,
as
the
doing
of
many
is
condemned
;
so
it
appeareth
that
the
men
of
our
time
are
led
by
another
spirit
then
they
were
,
and
are
otherwise
perswaded
of
the
worship
and
place
they
go
vnto
.
For
all
the
people
,
nay
,
the
seuerall
housholds
,
come
not
together
,
but
scattered
,
and
one
dropping
after
another
,
in
a
confused
manner
.
First
comes
the
man
,
then
a
quarter
of
an
houre
after
,
his
wife
;
and
after
her
,
we
cannot
tel
how
long
,
especially
the
maid-seruants
,
who
must
needs
be
as
long
after
her
,
as
the
men-seruants
are
after
him
.
Whereby
it
commeth
to
passe
,
that
either
half
the
seruice
of
God
is
done
before
all
be
met
:
or
else
if
the
Minister
tarry
till
there
be
a
sufficient
congregation
,
the
first
commers
may
be
weary
,
and
sometimes
cold
with
tarrying
,
before
the
other
shal
be
warme
in
their
seates
.
Now
,
if
it
be
demanded
of
the
maisters
,
why
they
alone
make
such
hast
,
and
leaue
all
the
rest
behind
them
;
&
they
answer
truly
,
because
the
time
is
come
,
wherin
vsually
publike
prayer
beginneth
:
can
they
be
perswaded
that
it
is
time
for
themselues
to
come
(
as
it
is
indeed
)
and
yet
no
time
for
the
rest
to
come
with
them
?
Hath
the
maister
no
longer
time
to
tarry
,
and
haue
his
seruants
time
to
tarry
so
long
after
him
?
As
though
there
were
one
law
for
him
,
and
another
for
them
:
or
rather
,
that
the
same
law
of
the
Sabbath
,
which
moueth
him
of
conscience
to
do
that
which
he
doth
,
did
not
as
forciblie
bind
them
all
as
himselfe
:
nay
,
did
not
binde
him
to
looke
to
them
,
that
they
should
keep
holy
the
day
as
well
as
himself
,
which
if
he
graunt
to
be
true
,
&
yet
is
not
able
to
bring
it
to
passe
,
(
where
the
Lord
hath
giuen
him
so
great
authoritie
for
his
owne
sake
)
partly
through
the
frowardnesse
of
his
wife
,
and
partly
through
the
obstinacy
of
the
rest
in
his
familie
:
his
case
is
to
be
pittied
,
and
he
is
rather
to
be
gouerned
,
then
to
gouerne
:
and
he
might
do
well
to
set
vp
one
of
1.
Cor
6.
4.
them
in
his
stead
:
seeing
he
doth
suffer
himselfe
wilfully
so
to
be
abused
,
and
is
contented
to
be
ouer-ruled
by
them
in
the
chiefest
thing
.
Therefore
that
he
might
bring
this
matter
happily
to
passe
,
as
he
must
go
before
them
by
his
owne
example
,
and
be
readie
betimes
,
euen
first
of
all
,
so
he
must
earnestly
call
vpon
them
for
this
dutie
,
and
exhort
them
vnto
it
;
and
the
slower
that
they
are
,
and
the
more
they
draw
backe
,
the
more
fotward
must
he
be
,
and
by
his
practise
and
words
draw
them
forwards
also
.
For
this
is
that
readinesse
which
Dauid
obserued
in
the
people
of
his
time
:
I
reioyced
when
they
said
vnto
me
,
we
will
go
into
the
house
of
the
Psal.
1221.
Lord
;
or
,
Let
vs
go
to
the
house
of
the
Loŕd
(
for
they
are
words
of
exhorting
,
and
incouraging
one
another
thereunto
,
)
euen
as
the
Prophet
Esay
also
foretelleth
,
that
this
shall
be
the
zeale
of
Gods
people
in
the
time
of
the
Gospell
,
that
they
shall
go
together
to
serue
God
,
and
therefore
call
vpon
one
another
for
the
same
purpose
,
saying
:
It
shall
be
in
the
last
dayes
,
that
the
mountaine
of
the
house
of
the
Lord
shall
be
prepared
Esay
.
2.
2.
3.
in
the
top
of
the
mountaines
,
and
shall
be
exalted
'
aboue
the
hils
,
and
all
nations
shall
flow
vnto
it
,
and
many
people
shall
go
and
say
,
Come
,
and
let
vs
go
vp
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
.
And
truely
this
want
of
zeale
in
vs
to
Gods
worship
,
and
loue
to
the
saluation
of
our
brethren
,
(
bewraying
it selfe
in
the
neglect
of
this
duty
of
calling
one
vpon
another
)
is
the
cause
of
this
slownesse
.
For
the
husband
going
first
out
of
the
doores
,
saith
to
the
wife
,
Make
hast
,
and
come
assoone
as
you
can
:
she
comming
at
her
leisure
,
giues
the
same
charge
to
her
seruants
,
Dispatch
,
and
tarry
not
long
behind
;
but
here
is
no
saying
:
Come
let
vs
go
,
Let
vs
go
together
:
and
if
it
be
once
said
,
it
is
not
pursued
,
that
it
might
be
performed
.
In
going
to
market
,
and
to
a
feast
,
what
earnest
calling
will
there
be
vpon
one
another
:
and
it
would
seeme
strange
to
behold
the
houshold
go
diuided
:
and
it
were
a
thing
that
would
much
be
marked
,
and
euery
one
that
knew
vs
,
and
whither
we
were
going
,
it
should
be
the
first
question
they
would
ask
vs
;
How
chanceth
this
,
that
you
come
alone
?
Where
is
your
husband
,
your
wife
,
or
your
children
?
Why
come
you
not
together
?
So
no
doubt
,
the
dispersed
and
broken
comming
of
housholdes
to
the
Church
,
is
a
thing
greatly
obserued
of
the
Lord
God
,
and
of
his
Angels
,
which
are
present
at
their
assemblies
:
and
it
is
that
which
grieueth
the
rest
of
the
Church
,
and
as
soon
as
they
see
one
come
in
alone
,
they
are
ready
with
grief
to
ask
,
Where
1.
Cor.
11.
10.
are
the
rest
?
What
meaneth
this
partie
to
come
alone
?
Therefore
let
all
Gouernours
be
perswaded
,
that
it
is
their
bounden
dutie
thus
to
looke
to
their
families
,
and
to
be
sure
that
they
sanctifie
the
Lords
day
as
well
as
themselues
:
and
that
they
not
onely
thus
bring
them
to
the
publike
ministerie
,
but
also
looke
vnto
them
,
that
they
spend
the
rest
of
the
day
in
holy
exercises
so
much
as
may
be
,
examining
them
in
that
which
they
haue
heard
,
and
causing
them
to
conferre
about
it
themselues
;
and
to
appoint
some
to
reade
the
Scripture
vnto
them
,
and
all
of
them
to
sing
Psalmes
:
and
generally
,
whatsoeuer
they
haue
seene
before
,
that
they
ought
to
do
themselues
,
to
call
vpon
their
seruants
for
the
same
,
and
to
take
such
order
,
that
they
be
sure
they
do
it
:
and
let
them
be
sory
that
they
haue
neglected
this
duty
so
long
heretofore
,
&
thereby
haue
charged
so
many
sinnes
of
their
houshold
vpon
themselues
:
and
now
at
the
last
in
Gods
holy
feare
,
let
them
begin
to
put
this
in
practise
,
lest
they
do
further
prouoke
the
most
patient
Lord
to
their
endlesse
destruction
.
And
though
it
be
a
thing
so
rare
in
the
world
as
it
is
,
and
men
altogether
so
vnacquainted
with
it
,
as
they
be
,
nay
,
so
lothsome
and
tedious
to
flesh
&
bloud
,
that
they
are
afraid
once
to
begin
with
it
:
yet
let
the
bare
commandement
of
God
preuaile
more
with
vs
to
take
it
in
hand
,
and
to
continue
in
it
,
then
all
that
can
be
said
or
thought
against
it
,
should
weigh
with
vs
,
either
to
keepe
vs
from
it
at
the
first
,
or
afterwards
cause
vs
to
giue
it
ouer
.
And
,
that
all
men
might
do
it
,
so
much
the
rather
,
The
want
of
this
care
in
houshold
,
is
the
cause
of
much
wickednesse
,
rebellion
,
and
disorder
in
their
families
.
let
them
be
assured
that
the
want
of
this
especially
,
is
the
cause
of
so
many
wicked
and
rebellious
children
,
vntrusty
and
disobedient
seruants
,
nay
,
vnfaithfull
and
vnkind
wiues
,
euery
where
:
euen
for
that
their
husbands
,
their
fathers
,
and
their
maisters
do
not
call
vpon
them
to
serue
God
,
and
see
them
sanctifie
the
Sabbath
.
It
is
a
common
and
iust
complaint
in
all
places
,
in
the
mouth
of
euery
man
,
that
seruants
and
children
will
not
be
ruled
;
that
they
cannot
tel
where
to
find
a
good
seruant
,
they
know
not
whom
to
trust
,
but
they
see
not
the
greatest
cause
of
it
to
be
in
themselues
,
and
so
go
not
about
to
remedie
it
.
For
whiles
they
labour
not
to
make
their
children
the
sonnes
and
daughters
of
God
by
adoption
;
and
to
bring
their
seruants
within
the
houshold
of
God
,
that
they
might
be
his
seruants
by
grace
,
and
to
make
their
wiues
the
chast
spouses
of
Iesus
Christ
,
and
so
all
of
them
to
serue
him
:
the
Lord
iustly
punisheth
them
,
making
wiues
,
children
,
seruants
,
and
all
disobedient
vnto
them
.
For
how
can
they
do
duties
vnto
men
,
if
they
haue
not
learned
to
do
duties
vnto
God
,
and
so
of
conscience
for
Gods
sake
,
to
do
duties
vnto
men
?
Nay
,
must
not
the
Lord
needs
punish
them
with
disobedience
against
themselues
,
that
by
their
owne
experience
they
may
know
how
grieuous
the
neglect
of
his
seruice
is
vnto
himselfe
,
when
he
iustly
measureth
out
vnto
them
with
the
same
measure
,
that
they
haue
meat
vnto
him
before
?
And
whereas
men
are
readie
to
imagine
,
and
we
know
it
is
that
which
many
do
obiect
against
Obiection
.
this
,
that
to
deale
so
straightly
with
their
houshold
,
were
the
next
way
to
ridde
themselues
of
all
good
seruants
;
and
that
then
they
might
soone
be
maister
and
man
themselues
.
They
must
againe
,
on
the
contrary
vnderstand
,
Answer
.
that
it
is
a
great
wickednesse
in
them
,
once
to
thinke
that
the
Lord
should
require
that
of
them
,
which
would
necessarily
driue
them
to
such
inconuenience
:
Nay
rather
,
they
must
be
assuredly
perswaded
,
That
godlinesse
hath
the
promises
1.
Tim.
4.
8.
of
this
life
,
as
well
as
of
the
life
to
come
:
and
that
if
we
first
seeke
the
kingdome
of
God
,
and
his
righteousnesse
,
Mat.
6.
23.
in
our selues
,
and
others
,
all
needfull
things
shall
be
cast
vnto
vs
.
Euen
as
it
is
said
of
Abraham
;
I
know
that
he
will
commaund
his
sonnes
,
Gen.
18.
19.
and
his
houshold
after
him
,
that
they
keepe
the
way
of
the
Lord
,
to
do
righteousnesse
and
iudgement
,
that
the
Lord
may
bring
vpon
Abraham
,
that
he
hath
spoken
vnto
him
.
So
that
thus
to
do
,
is
the
very
high
way
,
not
to
keepe
vs
.
from
,
but
to
bring
vs
vnto
the
fruition
of
all
Gods
promises
,
if
we
giue
credit
vnto
him
,
who
as
he
onely
maketh
them
in
the
beginning
of
meere
mercy
,
so
must
he
onely
accomplish
them
in
the
end
by
his
constant
veritie
and
truth
.
We
confesse
indeed
,
if
he
be
an
ill
seruant
,
this
is
the
readiest
way
to
be
rid
of
him
,
whose
roome
is
better
then
his
company
:
for
he
thinketh
himselfe
to
be
in
a
prison
,
nay
in
hell
all
the
while
:
but
in
the
end
he
shall
perceiue
that
he
is
gone
from
the
way
of
heauen
vnto
hell
,
if
the
Lord
be
not
more
mercifull
vnto
him
.
And
why
should
we
be
loth
to
depart
from
the
seruice
of
them
that
haue
no
care
to
serue
God
?
or
can
we
looke
that
they
should
do
any
faithfull
seruice
vnto
vs
,
that
are
so
vnfaithfull
in
the
seruice
of
God
?
But
as
concerning
the
rest
,
if
any
be
religious
,
To
haue
such
good
orders
in
our
houses
,
is
not
the
next
way
to
driue
away
our
seruants
from
vs
.
this
is
the
best
meane
to
retaine
and
keepe
them
:
if
they
be
but
indifferent
,
this
may
winne
them
:
if
they
be
falling
away
,
this
may
recouer
them
.
For
what
shall
we
thinke
of
all
the
godly
fathers
in
times
past
,
that
when
they
vowed
diligently
to
looke
to
their
housholds
,
that
they
should
serue
God
with
them
,
and
did
constantly
performe
it
,
that
then
they
had
no
seruants
at
all
?
Was
so
great
a
man
as
Iehoshua
without
seruants
,
when
he
promised
before
so
many
witnesses
,
that
he
and
his
house
should
serue
the
Lord
?
Was
Dauid
left
alone
,
and
constrained
to
do
all
himselfe
,
when
as
being
a
mightie
King
,
he
bound
himselfe
vnto
it
by
that
song
which
he
made
for
the
same
purpose
,
wherein
he
saith
:
Mine
eyes
shall
be
vnto
the
faithfull
of
the
land
,
that
they
may
dwell
with
me
:
he
that
walketh
in
a
perfect
Psal
101.
6.
7
way
,
he
shall
serue
me
:
there
shall
no
deceitfull
person
dwell
in
mine
house
:
he
that
telleth
lies
shall
not
remaine
in
my
sight
?
Had
not
Abraham
a
great
Gen.
14
24.
household
,
when
he
was
able
on
a
sudden
to
carrie
forth
with
him
,
of
them
that
were
borne
and
brought
vp
in
his
house
,
three
hundred
and
eighteene
men
in
armour
,
to
rescue
his
brother
Lot
?
Ofwhom
notwithstanding
it
is
said
,
that
he
would
teach
his
children
the
way
of
the
Lord
:
as
it
appeareth
he
did
indeed
,
when
by
his
onely
perswasion
at
the
word
of
God
,
all
the
males
were
contented
to
be
Chap.
17.
12.
circumcised
,
and
to
receiue
that
Sacrament
,
vnknowne
before
,
and
painefull
,
and
also
ignominious
to
the
flesh
,
if
they
had
looked
onely
to
the
outward
signe
.
And
must
not
that
worthy
Captaine
of
an
hundred
Italian
souldiers
,
needs
haue
a
greater
familie
then
many
of
these
that
cauill
at
this
doctrine
?
of
whom
the
spirit
of
truth
reporteth
,
That
he
feared
God
,
and
all
his
Act.
10.
2.
houshold
.
What
shall
we
thinke
of
all
these
men
?
Shall
we
ignorantly
presume
to
the
further
deceiuing
Obiection
.
of
our selues
,
and
hardening
vs
in
this
sinne
,
that
the
times
were
then
better
,
and
good
seruants
then
more
plentifull
?
Or
must
we
needs
confesse
,
as
the
truth
is
indeed
,
that
these
men
Answer
.
vsed
more
meanes
to
make
their
seruants
the
seruants
of
God
,
then
men
do
now
a
dayes
,
and
that
so
the
blessing
of
God
was
greater
vpon
them
?
And
is
it
not
set
downe
in
writing
for
our
learning
,
to
shew
vs
what
is
that
which
we
might
looke
for
at
Gods
hands
,
if
we
would
walke
in
the
same
way
that
they
did
,
seeing
there
is
no
respect
of
persons
,
times
,
or
places
with
him
?
Secondly
,
he
must
set
an
order
in
his
house
for
the
seruice
of
God
;
to
wit
,
that
morning
and
euening
,
before
meales
,
and
after
meales
,
prayers
and
thankes
may
be
offered
vnto
God
,
and
so
he
acknowledged
to
be
the
authour
,
not
onely
of
all
spirituall
graces
that
belong
to
a
better
life
,
but
also
of
all
temporal
blessings
that
belong
to
this
life
.
For
seeing
that
it
is
Gods
good
hand
ouer
vs
,
that
doth
defend
vs
and
all
our
familie
in
the
night
from
outward
dangers
,
and
giueth
vs
freedome
from
feares
and
terrors
,
and
from
Sathans
rage
,
and
also
giueth
vs
rest
&
comfortable
sleepe
,
for
the
refreshing
of
our
fraile
bodies
,
is
it
not
meete
we
should
begge
it
at
his
hand
by
prayer
,
before
we
prepare
our selues
to
rest
,
and
praise
him
for
it
when
we
rise
from
it
?
Againe
,
seeing
that
euery
day
we
are
subiect
to
innumerable
dangers
,
which
we
know
not
of
,
and
both
wisedome
and
strength
to
follow
good
and
honest
callings
,
and
also
the
blessing
vpon
our
labours
to
make
vs
prosper
by
them
,
are
from
God
alone
:
should
we
not
begin
the
day
with
feare
vnto
God
,
for
his
gracious
protection
,
and
for
his
mercifull
blessing
of
vs
?
And
seeing
meates
and
drinks
are
sanctified
vnto
vs
on
Gods
part
by
the
word
,
and
ours
1.
Tim.
4.
5.
by
prayer
:
doubtlesse
though
God
hath
by
his
word
sanctified
them
,
they
are
vnholy
vnto
vs
,
when
we
do
not
for
our
part
sanctifie
them
by
faithfull
prayer
and
thanksgiuing
.
And
this
was
Dauids
practise
,
Psal.
55.
1.
Euening
and
morning
,
and
at
noone
tide
,
will
I
pray
,
and
make
a
noise
,
and
he
will
heare
my
voice
.
If
any
say
,
it
is
sufficient
for
the
gouernour
to
charge
euery
one
in
his
familie
to
do
it
priuately
by
himselfe
:
so
might
the
Prince
say
,
it
is
enough
to
do
as
Darius
did
,
to
charge
euery
one
in
all
his
dominions
to
worship
no
God
,
but
Daniels
God
.
Yet
godly
Princes
Dan.
6.
26.
thought
it
their
dutie
to
set
vp
the
worship
ofGod
in
their
dominions
,
and
to
take
order
that
God
might
be
worshipped
publickely
and
ioyntly
of
all
in
their
land
.
So
did
Iob
,
for
his
Iob.
1.
5
6.
houshold
,
not
onely
bid
his
children
pray
to
God
by
themselues
,
but
he
appointed
set
times
of
praying
together
,
and
sacrificing
,
and
commanded
his
children
to
come
prepared
thereunto
.
Againe
,
if
the
maister
lay
the
matter
vpon
the
consciences
of
such
as
be
of
his
family
,
then
if
they
be
negligent
,
God
shall
haue
no
honour
and
worship
in
that
family
.
But
we
reade
of
Abraham
that
wheresoeuer
Gen.
12
7.
8.
&
13.
8.
&
21.
33.
&
22.
9.
he
became
,
he
built
an
altar
to
God
,
where
God
should
be
worshipped
ioyntly
in
his
familie
.
If
God
should
measure
out
his
goodnesse
to
thee
,
as
thou
measurest
honour
and
glory
to
him
,
in
what
a
case
wert
thou
?
He
doth
giue
a
charge
to
his
Angels
to
keepe
thee
,
he
commandeth
the
earth
to
allow
thee
meate
for
thy
sustenance
;
and
his
Commandement
is
an
effectuall
word
,
that
maketh
them
to
do
the
thing
that
he
chargeth
them
withall
.
Wilt
thou
now
onely
bid
thy
seruant
or
sonne
to
serue
and
honour
God
,
and
not
see
that
he
do
it
,
and
helpe
him
in
it
?
Then
thou
doest
not
measure
out
vnto
God
,
as
thou
wouldest
haue
him
measure
to
thee
.
This
duty
then
belongeth
to
a
Christian
head
of
a
familie
,
to
worship
God
with
all
his
family
,
and
to
take
order
that
when
he
shal
be
absent
vpon
necessarie
occasions
,
it
may
be
done
reuerently
,
and
onely
by
some
one
in
his
family
,
that
by
reason
of
wit
and
age
may
be
meete
for
it
.
The
neglect
of
this
dutie
,
letteth
into
families
many
grieuous
enormities
,
and
outward
miseries
,
while
God
in
his
iustice
refuseth
to
blesse
such
,
as
by
their
carelesnesse
in
seruing
of
him
,
do
shew
,
that
they
take
not
him
to
be
the
author
of
all
wel-fare
to
soule
or
body
,
but
thinke
to
do
well
enough
without
him
,
or
else
thinke
to
haue
their
turnes
serued
without
requesting
.
The
third
dutie
,
which
the
chiefe
gouernour
must
performe
to
all
in
his
familie
,
is
priuate
instruction
,
Priuate
instruction
.
and
dealing
with
them
in
matters
of
religion
,
for
the
building
of
them
vp
in
true
faith
,
and
for
the
inuring
and
bringing
of
them
to
a
conscience
towards
God
,
that
they
may
not
onely
know
and
professe
religion
,
but
also
feele
and
shew
the
power
of
religion
in
their
liues
.
This
dutie
hath
these
specials
belonging
to
it
:
First
,
a
familiar
and
plaine
opening
vnto
them
the
principles
of
religion
,
after
the
manner
of
a
Catechisme
.
This
duty
the
holy
Ghost
layeth
vpon
parents
.
Ephes.
6.
1.
Traine
them
vp
in
doctrine
and
holy
precepts
,
drawne
out-of
the
word
.
The
like
was
commanded
to
parents
in
the
old
law
:
Let
these
words
which
I
command
thee
this
Deut.
6.
6.
7.
8.
9.
day
,
be
in
thine
heart
,
and
whet
them
vpon
thy
children
,
and
speake
of
them
when
thou
sittest
in
thy
house
,
when
thou
walkest
in
the
way
,
when
thou
liest
downe
,
and
when
thou
risest
vp
,
&c.
So
that
it
is
not
enough
to
bring
thy
children
to
be
catechized
at
the
Church
,
but
thou
must
labour
with
them
at
home
after
a
more
plaine
and
easier
manner
of
instruction
,
that
so
they
may
the
better
profit
by
the
publike
teaching
.
Looke
Prouerbs
22.
6.
Thou
euen
by
breeding
thy
children
hast
helped
them
into
corruption
,
and
〈◊〉
damnable
estate
:
how
oughtest
thou
then
,
by
all
holy
care
and
paines
taken
with
them
,
in
teaching
them
the
knowledge
of
God
in
Christ
,
to
helpe
them
out
of
it
,
that
they
may
not
be
firebrands
of
hell
?
And
for
seruants
,
seeing
they
spend
their
strength
,
&
wearie
out
their
bodies
,
and
bestow
their
dayes
and
yeares
in
seeking
thy
profit
and
ease
:
oughtest
not
thou
then
to
seeke
the
saluation
of
their
soules
?
Salomon
saith
,
The
iust
man
hath
regard
to
his
beast
:
much
more
shouldest
thou
haue
regard
to
thy
seruant
,
who
is
made
according
to
the
image
of
God
with
thee
,
and
is
redeemed
with
as
deare
a
price
as
thou
art
.
And
thy
care
for
him
should
not
stretch
to
his
body
alone
,
but
especially
to
his
soule
;
that
seeing
his
calling
will
not
suffer
him
to
vse
so
many
,
and
so
often
meanes
for
the
good
of
it
as
were
requisite
,
he
might
herein
be
helped
by
thee
.
The
second
speciall
is
,
an
acquainting
them
with
the
Scriptures
,
by
reading
them
daily
in
Reading
the
Scripture
.
thy
house
in
their
hearing
,
and
directing
them
to
marke
,
and
make
vse
of
those
things
which
are
plaine
and
easie
,
according
to
their
capacitie
.
So
Timothie
was
trained
vp
by
his
parents
in
the
Scriptures
,
so
that
he
knew
them
from
a
2.
Tim.
3.
15.
child
:
that
is
,
was
made
acquainted
with
them
by
reading
them
,
and
being
instructed
in
them
according
to
his
capacitie
.
This
shal
make
them
the
fitter
to
heare
and
profit
by
the
publike
ministerie
:
whereas
the
neglect
of
this
duty
,
makes
them
vnable
to
heare
and
vnderstand
the
Preacher
when
he
citeth
examples
,
or
quoteth
texts
out
of
sundry
places
of
Scripture
.
The
helpe
that
their
family
might
reape
by
it
should
make
them
carefull
in
this
reading
of
the
Scripture
.
The
third
is
,
a
diligent
care
and
regard
that
they
profit
by
the
publike
ministery
of
the
word
and
Sacraments
,
euery
one
according
to
their
capacitie
.
And
this
duty
requireth
,
that
they
should
not
onely
looke
that
they
do
diligently
frequent
the
preaching
of
the
word
,
and
carefully
come
to
the
Sacraments
in
due
time
,
but
also
that
they
shew
them
how
,
and
put
them
in
mind
of
preparing
themselues
to
the
word
and
Sacraments
,
as
lob
did
his
sonnes
.
They
must
prepare
them
to
heare
the
word
,
by
willing
them
to
consider
Gods
ordinance
,
his
promise
,
and
their
owne
necessity
,
&c.
by
commanding
them
to
lay
aside
all
such
cares
,
thoughts
,
and
affections
,
as
might
hinder
them
from
a
diligent
hearing
.
To
the
Sacraments
they
must
prepare
them
,
by
willing
them
to
consider
of
Gods
institution
,
the
ministerie
of
his
Sacraments
,
his
mercie
in
Iesus
Christ
,
their
faith
,
their
repentance
,
and
their
wants
:
that
so
seeking
assurance
of
grace
,
of
reconciliation
,
and
comfort
,
they
may
come
preparedly
to
the
Lords
table
.
Againe
to
further
their
profit
,
they
must
diligently
examine
them
,
what
they
haue
learned
,
what
vse
they
can
make
of
such
doctrine
;
&
also
helpe
and
direct
them
wherein
they
faile
.
Thus
did
our
Sauiour
Christ
his
Disciples
.
Besides
,
they
must
call
vpon
them
,
for
the
practise
of
Mat.
16.
15.
16.
17.
that
which
they
learne
out
of
the
word
,
that
the
word
grow
not
to
a
common
matter
,
of
no
further
vse
but
to
talke
of
vpon
the
Sabbath
day
.
The
fourth
speciall
dutie
that
belongeth
to
instruction
,
is
the
vse
of
Gods
workes
,
either
past
,
or
present
:
as
of
examples
of
his
mercie
and
goodnes
,
to
be
encouraged
by
them
to
trust
in
him
:
by
workes
of
his
iustice
,
to
be
moued
to
feare
him
,
and
so
to
sow
the
seed
of
conscience
and
religion
in
them
.
Thus
did
Abraham
Gen.
18.
19.
which
care
of
his
moued
the
Lord
to
reueale
to
him
his
purpose
of
destroying
the
Sodomites
.
The
duties
which
they
are
to
require
of
them
concerning
godlines
,
be
to
vse
the
publike
ministery
carefully
:
to
be
diligent
and
reuerent
in
the
priuate
worship
of
God
;
to
submit
themselues
to
priuate
instruction
of
all
sorts
,
and
to
make
their
vse
of
it
,
to
the
building
vp
of
themselues
in
faith
.
And
〈◊〉
,
to
practise
all
holy
and
Christian
duties
,
which
being
comprised
briefly
in
the
Commandements
,
are
more
largely
layed
open
by
the
publike
ministery
of
the
word
,
and
by
priuate
Catechizing
.
But
after
what
maner
must
they
require
these
duties
?
We
answer
,
not
onely
by
telling
of
them
what
they
must
do
,
and
calling
vpon
them
for
the
doing
of
it
,
and
by
gentle
admonition
when
they
be
backward
:
but
also
by
correcting
them
,
if
they
shall
be
negligent
and
contemptuous
in
the
practice
thereof
.
This
correcting
is
,
either
by
-
-
Rebuking
,
-
or
-
Chastising
them
,
according
to
the
quality
of
the
fault
,
&
the
condition
of
the
partie
that
is
so
to
be
dealt
with
.
A
rebuke
,
is
a
pronouncing
of
some
misbehauiour
,
Leuit.
19.
17.
2.
Tim.
4.
2.
or
knowne
wickednesse
of
any
,
with
condemning
of
the
same
(
by
the
word
of
God
)
whereby
they
may
haue
shame
,
that
others
might
feare
.
Correction
is
a
sharpe
thing
,
and
therefore
Prou.
27.
5.
&
29.
19.
not
easily
borne
of
our
nature
,
which
is
full
of
selfe-loue
:
and
through
the
corruption
of
nature
,
it
is
turned
into
an
occasion
of
great
frowardnesse
,
sturdinesse
,
and
naughtinesse
,
where
it
is
not
wisely
dealt
in
.
Now
the
better
to
minister
correction
,
with
more
hope
of
doing
good
by
it
,
we
must
consider
First
,
the
end
of
correcting
.
Secondly
,
the
matters
for
which
correction
must
be
giuen
.
Thirdly
,
the
manner
of
correcting
.
1.
The
end
in
correcting
must
not
be
to
wreck
and
reuenge
thine
anger
,
or
malice
,
or
to
reuenge
thy selfe
for
any
iniury
done
,
nor
yet
alonely
,
the
preuenting
of
the
like
hurt
by
the
like
fault
afterward
:
but
in
zeale
of
Gods
glory
,
who
is
dishonored
by
the
lewdnesse
of
the
offender
,
and
in
loue
to
the
party
;
thou
must
seeke
by
wise
correction
to
reclaime
him
from
such
euill
as
bringeth
danger
to
him
,
&
to
make
him
more
carefull
of
his
duty
afterwards
.
Herein
they
faile
,
who
in
correcting
haue
no
respect
but
to
their
owne
commodity
.
2.
For
the
matters
that
deserue
correction
,
this
is
a
rule
,
that
there
must
be
no
rebuking
,
much
lesse
chastising
,
but
where
there
is
a
fault
.
For
where
any
is
vniustly
corrected
,
besides
the
iniury
,
it
hurteth
him
,
by
hardning
him
against
iust
correction
.
For
he
will
thinke
that
it
is
the
rash
hastinesse
of
his
gouernor
that
putteth
him
to
smart
,
and
not
his
owne
desert
.
By
fault
I
meane
,
not
onely
the
committing
of
that
which
was
forbidden
,
but
also
the
omitting
of
that
good
which
was
commanded
.
But
euery
such
fault
is
not
to
be
censured
with
correction
:
sometime
ignorance
,
mistaking
,
ouersight
,
and
a
desire
to
please
in
one
thing
,
maketh
inferiors
to
offend
in
others
.
Except
there
be
contempt
,
or
willing
negligence
,
or
retchlesse
ouersight
,
a
gentle
admonition
may
serue
.
And
indeed
,
superiours
must
take
heed
of
comming
to
the
greatest
remedies
of
correction
too
soone
:
for
so
they
may
soone
marre
the
partie
by
ouer-sharpe
dealing
,
which
by
a
wise
proceeding
by
degrees
might
haue
bene
gained
.
Furthermore
,
Gouernors
must
know
yet
more
expresly
,
for
what
to
correct
.
Some
neuer
correct
but
for
their
owne
matters
,
neuer
regarding
the
faults
committed
against
God
.
But
the
godly
gouernour
,
that
aimeth
at
Gods
glory
,
and
seeketh
the
Lord
,
and
not
himselfe
,
is
most
grieued
for
those
disorders
in
his
family
,
that
tend
to
Gods
dishonour
,
and
such
he
correcteth
most
carefully
.
And
as
for
the
defaults
of
his
family
that
are
against
himselfe
,
he
looketh
more
to
Gods
dishonour
by
them
,
then
to
his
owne
hurt
or
losse
,
&
in
zeale
of
God
is
drawne
to
correct
,
and
not
of
selfe-loue
.
He
therefore
counteth
these
things
worthie
of
correction
;
if
any
delight
in
the
ignorance
of
God
,
or
be
carelesse
to
approue
himselfe
,
as
one
that
wholly
dependeth
on
him
,
loueth
him
,
feareth
him
,
reuerenceth
him
,
laboureth
to
approue
all
his
wayes
before
him
:
if
any
be
giuen
to
idolatrie
and
superstition
,
&
careth
not
in
euery
part
of
the
worship
of
God
,
to
follow
his
reuealed
will
,
or
if
in
the
parts
commanded
,
he
appeare
negligent
&
cold
,
or
put
them
to
any
other
vse
then
is
commanded
,
or
be
giuen
to
images
or
superstitious
monuments
,
customes
,
occasions
,
or
such
like
;
if
any
dishonour
the
name
of
God
,
either
in
the
vnreuerent
vsing
,
or
abusing
,
or
〈◊〉
,
and
not
vsing
it
with
that
preparation
before
,
feeling
at
the
present
time
,
and
fruit
after
,
which
is
prescribed
,
his
titles
,
word
,
Sacraments
,
or
works
:
if
any
prophane
his
Sabbath
by
vaine
pastimes
,
and
gaming
,
as
cards
,
dice
,
dancing
,
&c.
going
to
playes
,
or
giue
not
himselfe
to
the
exercises
appointed
for
that
day
out
of
the
Word
:
if
any
neglect
speciall
duties
towards
their
equals
,
superiours
,
or
inferiours
,
in
yeares
,
gifts
,
authority
,
as
Magistrates
,
Ministers
,
Maisters
,
parents
,
seruants
,
children
,
or
people
:
if
any
declare
not
a
conscience
to
fly
euill
,
anger
,
malice
,
contention
,
quarelling
,
fighting
,
or
any
hurting
of
the
person
of
man
,
either
in
soule
or
〈◊〉
being
carefull
to
succour
the
same
,
according
to
his
calling
;
if
any
be
found
vnchast
in
bodie
,
words
,
countenance
or
gesture
,
vntemperate
in
diet
,
in
apparell
,
dissolute
,
not
caring
to
maintaine
the
contrary
holinesse
in
himselfe
and
others
:
if
any
be
not
carefull
to
preserue
the
goods
of
another
man
,
or
shall
by
falshood
,
flattery
,
and
oppression
diminish
the
same
;
if
he
be
negligent
in
increasing
of
his
owne
,
by
honest
and
lawfull
meanes
,
or
mis-spend
them
in
cards
,
dice
,
gaming
,
&c
:
if
any
care
not
to
maintaine
the
good
names
of
others
,
but
be
giuen
to
vnnecescary
blazing
of
other
mens
〈◊〉
,
by
lying
,
slandering
,
〈◊〉
,
taunting
:
if
any
shew
himselfe
care
lesse
to
〈◊〉
the
motions
and
enticements
,
vnto
sinne
,
and
the
lust
of
the
same
:
and
he
wil
vse
the
meanes
following
to
redresse
them
.
The
manner
of
correcting
must
like
wise
be
looked
vnto
:
for
to
faile
in
that
,
maketh
correction
hurtfull
oftentimes
,
but
alwayes
〈◊〉
.
For
this
point
then
,
we
must
know
,
that
correction
must
be
Ministred
in
-
-
Wisedome
,
-
and
-
Patience
.
Wisedome
is
that
by
which
we
obserue
comelinesse
Ephes.
5.
14.
10.
17.
in
euery
action
;
that
is
to
say
,
by
which
we
obserue
what
we
do
,
how
,
in
what
place
,
at
what
time
,
before
whom
:
that
all
things
may
be
done
in
a
conuenient
place
,
time
,
and
manner
.
Wisedome
will
-
-
1.
Find
out
the
right
party
that
committed
the
fault
,
that
he
that
is
innocent
be
not
vniustly
burthened
.
-
2.
Consider
of
what
sort
and
nature
the
fault
is
.
-
3.
Weigh
circumstances
of
ages
,
discretion
,
&
occasions
that
moued
the
party
,
and
whether
it
be
customary
,
or
a
slip
by
ouersight
.
-
4.
Looke
to
the
mind
of
the
doer
,
whether
negligence
,
frowardnesse
,
or
simplicity
,
&
want
of
wisdom
brought
him
to
it
.
And
according
to
these
things
,
wisdome
will
teach
a
man
to
measure
out
correction
,
or
to
be
sparing
in
it
.
Besides
,
wisedome
will
not
correct
before
the
fault
be
euident
,
or
before
she
be
able
to
winde
the
offender
out
of
all
shifting
holes
.
For
when
the
offender
is
not
throughly
conuinced
,
he
shifteth
off
the
shame
of
the
fault
and
of
the
correction
,
which
is
a
part
of
the
purgation
to
cure
his
disease
:
and
besides
he
will
be
bold
to
open
his
mouth
against
his
ruler
,
and
seeke
to
bring
him
into
hatred
or
contempt
with
the
rest
of
the
inferiours
,
for
correcting
vniustly
.
Wisedome
therefore
will
winke
at
a
fault
a
while
,
and
make
as
though
she
saw
it
not
,
that
she
may
haue
a
fitter
opportunitie
to
correct
:
yea
,
towards
some
of
a
good
nature
,
wisedome
will
shew
that
she
seeth
a
fault
,
but
yet
for
loue
of
the
partie
,
and
desire
to
haue
him
amend
of
his
owne
accord
,
she
will
passe
ouer
the
euill
.
Moreouer
,
wisedome
will
neuer
reproch
the
offender
,
by
reuiling
or
taunting
him
with
the
fault
,
but
minister
correction
in
loue
,
and
desire
to
haue
his
sore
cured
,
and
his
credit
salued
.
For
the
casting
of
faults
in
their
teeth
,
and
disgracing
them
,
especially
before
others
,
(
which
is
common
in
the
world
,
)
maketh
them
lay
off
shame
of
offending
,
by
little
and
little
:
whereas
if
they
saw
thee
carefull
of
their
credite
,
they
would
haue
much
more
regard
to
it
themselues
.
Lastly
,
wisedome
will
auoid
partialitie
,
and
deale
with
all
in
the
same
case
,
after
the
same
manner
.
Patience
is
also
needfull
,
that
through
anger
Patience
and
stedfastnesse
in
suffering
the
offence
that
comes
to
vs
by
any
worke
,
so
that
they
cannot
discourage
vs
.
Phil.
4.
5.
or
hastines
,
a
man
do
not
fight
nor
chide
before
he
hath
made
the
fault
manifest
to
the
offender
:
that
if
it
may
be
,
his
conscience
may
be
touched
for
it
.
Againe
,
by
patience
one
must
heare
what
the
offender
can
say
in
his
defence
,
and
not
disdaine
to
heare
him
modestly
alledging
for
himselfe
:
and
when
his
defence
is
made
,
by
equitie
to
allow
,
or
disallow
the
same
.
So
did
Iob
,
Iob.
31.
13.
And
Balaam
had
no
reason
to
disdaine
the
defence
of
his
beast
.
Num.
20.
30.
&c.
This
patience
will
also
keepe
a
man
from
bitternesse
,
which
might
sooner
make
the
party
angrie
,
then
draw
him
to
amendment
;
which
thing
the
Apostle
would
haue
auoided
in
superiours
,
Col.
3.
21.
Ephes.
6.
4.
9.
towards
those
that
be
vnder
them
.
For
want
of
this
,
many
are
but
a
word
and
a
blow
:
many
first
correct
,
and
then
tell
the
fault
;
many
lay
on
loade
,
or
raile
,
and
reuile
,
brawle
,
and
scold
without
measure
.
Lastly
,
this
patience
will
keepe
thee
from
immoderate
anger
,
a
thing
dangerous
in
a
corrector
.
For
he
that
cometh
to
reforme
with
too
much
anger
,
shall
hardly
keepe
a
measure
in
rebuking
,
or
chastising
.
Now
for
the
seuerall
kinds
of
correction
,
the
first
is
rebuking
,
which
is
a
sharpe
reproofe
for
a
fault
committed
,
measured
according
to
the
nature
of
the
fault
.
Example
whereof
we
haue
in
Iacob
,
Gen.
30.
2.
Ioh.
2.
10.
Our
Sauiour
Christ
,
to
Peter
Mat.
16.
23.
and
to
Iames
and
Iohn
,
Luk.
9.
55.
So
Eli
,
1.
Sam.
2.
23.
&c.
rebuked
his
sonnes
,
but
not
according
to
the
quality
of
their
fault
,
which
turned
to
his
,
and
their
ruine
.
This
reproofe
may
haue
some
threatning
of
chastisement
ioyned
with
it
,
if
need
be
;
to
the
end
to
make
it
sinke
the
deeper
.
Prou.
19.
19.
Be
thou
verie
angrie
when
thou
pardonest
a
fault
;
saying
,
that
thou
for
sparing
him
now
,
wilt
punish
him
the
soarer
,
if
he
transgresse
againe
.
But
threatenings
must
not
be
vaine
words
without
effect
,
but
alwayes
if
amendment
follow
not
,
thou
must
performe
what
was
threatned
,
lest
thou
become
light
and
vaine
in
the
offenders
eyes
.
Chastisement
is
,
when
with
a
sharpe
rebuke
punishment
is
also
laid
vpon
the
offender
,
according
to
discretion
.
If
any
man
thinke
fighting
vnmeete
for
Christians
,
or
be
loth
to
foile
their
hands
,
lest
they
should
get
themselues
an
ill
name
;
let
them
know
,
that
Gods
ordinance
is
not
a
matter
of
an
ill
report
,
but
onely
among
fooles
,
that
know
not
what
is
good
and
meete
.
Now
,
that
houshold-chastisement
is
agreeable
to
Gods
will
,
is
euident
out
of
the
Prouerbs
,
where
the
wisedome
of
God
doth
very
often
commend
it
to
vs
,
as
Chap.
13.
24.
He
that
spareth
the
rod
hateth
his
sonne
:
but
he
that
loueth
him
,
chasteneth
him
betimes
.
Where
he
requireth
,
that
it
be
not
deferred
till
it
be
too
late
,
that
is
,
till
the
offender
be
hardened
in
ill
:
but
giuen
in
time
,
before
he
be
past
recouery
.
Secondly
,
he
saith
,
that
it
is
a
fruit
of
true
and
pure
loue
,
to
correct
in
due
time
:
and
very
loue
in
parents
,
and
care
of
their
children
,
must
draw
them
to
it
.
Thirdly
,
he
saith
,
that
such
parents
know
not
what
true
loue
of
children
meaneth
,
but
embrace
fondnesse
,
and
foolish
pittie
in
stead
of
it
,
who
do
spare
to
correct
,
when
correction
is
deserued
.
Fourthly
,
that
this
fondnesse
and
foolish
affection
is
indeed
hatred
and
not
loue
.
The
reason
why
it
is
to
be
counted
hatred
,
is
set
downe
,
Prou.
19.
18.
Chastise
thy
sonne
while
there
is
hope
,
and
let
not
thy
soule
spare
him
,
to
his
destruction
.
Where
he
plainely
saith
,
that
fond
pittying
and
sparing
of
children
,
is
to
worke
the
destruction
of
them
.
And
is
it
not
a
token
of
great
hatred
,
to
be
a
meanes
of
anothers
destruction
?
Elsewhere
he
sheweth
the
necessitie
of
correction
,
and
the
good
which
it
doth
:
Prou.
22.
25.
Foolishnesse
is
bound
in
the
heart
of
a
child
,
but
the
rod
of
correction
shall
remoue
it
farre
from
him
.
As
if
he
should
say
,
much
folly
and
〈◊〉
is
couched
in
a
childs
heart
,
which
if
it
be
not
purged
,
will
burst
forth
into
foule
enormities
,
and
therefore
a
purgation
is
but
needfull
;
and
what
may
that
be
,
but
the
rod
of
correction
?
The
same
is
commanded
,
Prou.
29.
17.
Correct
thy
sonne
:
where
also
he
sheweth
what
benefit
commeth
thereby
to
the
parents
:
He
shall
giue
thee
rest
,
yea
he
will
giue
pleasures
to
thy
soule
:
that
is
,
thou
shalt
be
free
from
sorrow
,
heauinesse
,
and
many
troubles
,
which
many
parents
haue
with
vngracious
children
:
and
on
the
other
side
,
thou
shalt
haue
much
comfort
and
delight
by
him
.
Great
benefit
also
commeth
thereby
to
the
children
,
as
he
sheweth
in
the
15.
verse
,
The
rod
and
correction
giue
wisedome
,
and
Chap.
23.
13.
14.
Whereas
the
neglect
of
it
bringeth
hurt
to
the
child
,
and
to
the
parents
,
as
followeth
:
A
child
set
at
libertie
maketh
his
mother
ashamed
.
And
for
seruants
,
the
Wiseman
doth
closely
shew
,
how
they
must
be
dealt
withall
,
where
he
saith
,
Prou.
29.
21.
He
which
bringeth
vp
his
seruant
delicately
from
his
youth
,
at
length
will
be
depriued
of
his
children
.
And
a
little
before
,
verse
19.
he
saith
,
A
seruant
will
not
be
chastised
with
words
:
though
he
vnderstand
,
yet
he
will
not
answer
or
regard
.
These
Scriptures
shew
,
that
God
hath
put
the
rod
of
correction
in
the
hands
of
the
Gouernours
of
the
family
,
by
punishment
to
saue
them
from
destruction
;
which
if
the
bridle
were
let
loose
vnto
them
,
they
would
run
vnto
.
Where
men
and
women
are
content
to
go
contrary
to
their
owne
nature
,
and
to
vndergo
ill
reports
to
obey
the
ordinance
of
God
,
there
God
will
giue
a
blessing
,
that
is
,
a
well
ordered
familie
,
wherein
all
shall
be
of
good
hope
.
The
wiues
dutie
,
touching
Christian
holinesse
.
These
be
the
duties
that
the
chiefe
of
the
familie
oweth
to
them
of
his
familie
within
doores
,
as
touching
godlinesse
.
The
wife
also
,
which
is
a
fellow-helper
,
hath
some
things
To
be
a
fellow
helper
is
to
yeeld
helpe
to
her
husband
,
especially
at
home
,
in
all
the
matters
of
the
family
.
belonging
to
her
to
further
godlinesse
in
her
familie
:
As
for
example
,
in
her selfe
to
giue
example
to
her
houshold
of
all
readie
submission
to
all
good
and
Christian
orders
,
to
order
her
houshold
affaires
so
carefully
that
no
exercise
of
religion
be
hindred
,
or
put
out
of
place
,
at
1.
Tim.
5.
14.
Tit.
2.
3.
such
time
as
they
should
be
done
in
her
husbands
absence
:
to
see
good
orders
obserued
as
he
hath
appointed
:
to
watch
ouer
the
manners
and
behauiour
of
such
as
be
in
her
house
,
and
to
helpe
her
husband
in
spying
out
euils
that
are
breeding
,
that
by
his
wisedome
they
may
be
preuented
or
cured
.
Salomon
saith
of
the
vertuous
woman
,
that
she
ouerseeth
the
wayes
of
her
Prou.
31.
27.
Verse
.
26.
houshold
.
And
a
little
before
,
she
openeth
her
mouth
with
wisedome
,
and
the
law
of
grace
is
in
her
tongue
.
And
Saint
Paul
requireth
,
that
wiues
,
specially
the
elder
,
be
teachers
of
good
things
,
and
that
they
instruct
the
yonger
.
They
may
also
do
much
good
in
framing
the
tender
yeares
of
their
children
vnto
good
,
while
they
be
vnder
their
hands
.
For
euen
as
a
child
cockered
and
made
a
wanton
by
the
mother
,
will
be
more
vntractable
,
when
the
father
will
seeke
to
bend
him
to
good
:
so
on
the
other
side
,
a
child
wisely
trained
vp
by
the
mother
in
the
yong
yeares
,
will
be
the
easilier
brought
to
goodnesse
by
the
fathers
godly
care
.
We
reade
,
that
Timothy
was
made
acquainted
with
the
Scripture
from
a
little
child
,
by
meanes
of
his
godly
mother
,
and
grandmother
;
a
good
patterne
for
Christians
.
And
marke
the
proofe
,
God
recompenced
their
godly
care
exceedingly
:
for
Timothie
proued
a
rare
yong
man
,
of
excellent
graces
,
to
the
great
ioy
and
comfort
of
his
parents
.
Mothers
may
also
powre
good
liquor
into
their
childrens
tender
vessels
,
the
sauour
whereof
shall
sticke
in
them
a
long
while
after
:
I
meane
,
they
may
sow
in
their
mindes
the
seede
of
religion
and
godlinesse
.
These
and
such
like
duties
,
if
the
wife
performe
constantly
,
she
shall
bring
no
small
helpe
to
her
husband
,
for
the
godly
and
religious
ordering
of
his
house
.
And
thus
much
of
that
part
of
Houshold
gouernment
,
which
concerneth
godlinesse
.
Now
we
come
to
the
other
part
,
which
pertaines
The
2
,
thing
whereat
houshold
gouernment
aymeth
.
to
the
things
of
this
life
:
wherein
is
to
be
considered
,
what
is
the
duty
of
the
husband
and
of
the
wife
:
namely
to
Take
order
for
-
-
Prouision
,
-
and
-
Health
.
They
must
take
order
for
prouision
for
necessaries
,
to
the
maintenance
of
themselues
and
Many
are
carefull
to
〈◊〉
,
but
very
carelesse
to
〈◊〉
well
.
all
their
charge
.
These
necessaries
are
food
and
rayment
.
Also
care
must
be
had
of
the
health
of
such
as
be
in
their
families
,
both
to
preserue
it
by
rest
,
and
recreation
if
need
be
,
and
to
restore
it
if
it
be
hindred
,
by
good
looking
to
such
as
are
fallen
into
sicknesse
.
That
the
gouernours
of
the
familie
must
make
honest
prouision
for
themselues
,
and
their
charge
,
and
not
liue
vpon
the
Church-almes
,
〈◊〉
.
or
by
begging
,
purloyning
,
borrowing
,
or
cousining
.
It
is
most
euident
by
that
saying
of
Saint
Paul
to
Timothie
:
He
that
prouideth
not
1.
Tim.
5.
8.
for
his
owne
,
and
especially
for
them
of
his
house
,
hath
denyed
the
Faith
,
and
is
worse
then
an
infidell
.
And
Salomon
saith
,
The
iust
man
regardeth
the
life
Prou.
12.
10.
of
his
beast
:
much
more
of
his
seruants
and
children
.
And
as
the
Spirit
of
God
chargeth
vs
with
this
dutie
;
so
he
setteth
vs
about
such
things
whereby
this
may
be
compassed
,
and
forewarneth
vs
of
those
things
whereby
it
might
be
hindered
.
The
things
that
he
teacheth
vs
for
the
making
of
this
prouision
,
are
first
;
That
euery
one
What
things
be
needfull
for
the
making
of
prouision
.
should
haue
some
honest
and
good
calling
,
and
should
walke
diligently
in
it
:
that
it
may
bring
in
honest
gaine
,
whereby
necessaries
for
the
family
may
be
prepared
.
That
euery
man
must
applie
himselfe
to
some
A
calling
.
Gen.
3.
10.
Calling
is
our
appointed
charge
and
manner
of
life
,
in
some
honest
worke
,
wherin
we
are
daily
to
labour
,
as
we
may
best
profit
therein
.
studie
and
calling
,
is
so
knowne
,
that
it
needeth
no
proofe
;
In
the
sweate
of
thy
browes
thou
shalt
eate
thy
bread
,
&c.
Which
condemneth
all
such
as
liue
of
the
labours
of
other
men
,
and
themselues
take
no
paines
or
trauaile
,
do
no
good
in
the
world
,
benefite
not
humane
societie
any
way
,
but
deuoure
the
good
creatures
of
the
earth
,
which
indeed
belong
to
them
that
take
all
the
paines
.
In
this
ranke
do
a
number
of
Gentiles
in
the
world
march
,
deuising
gay
toyes
,
which
might
well
be
spared
;
who
are
but
vnprofitable
burthens
of
the
earth
,
that
fill
vp
number
like
Ciphers
,
who
glory
in
their
shame
,
that
is
,
in
their
ease
,
pleasures
,
and
brauerie
,
whereof
(
if
they
knew
whereto
a
man
was
Ephes.
4.
1.
〈◊〉
.
Thess.
2.
12.
borne
)
they
would
be
ashamed
.
These
be
they
for
whose
maintenance
in
their
iollitie
,
a
number
are
faine
to
toyle
very
hardly
,
fare
meanely
,
and
spend
their
strength
to
the
very
skinne
and
bones
,
and
yet
can
get
but
a
slender
recompence
,
through
their
vnmercifull
exactions
.
But
enough
of
them
:
to
returne
.
The
good
gouernour
of
a
house
must
be
none
of
these
:
but
he
must
haue
a
calling
that
is
good
,
honest
,
and
lawfull
;
not
onely
gainfull
to
himselfe
,
but
also
holy
and
profitable
to
the
societie
of
mankind
:
For
thus
much
doth
Saint
Paul
comprehend
within
the
compasse
of
his
words
,
Ephes.
4.
28.
But
let
him
labour
the
thing
that
is
good
.
It
is
not
enough
to
haue
a
calling
,
though
it
be
neuer
so
good
,
but
it
must
be
followed
:
so
as
it
may
bring
in
maintenance
for
thee
and
thine
,
such
as
is
meete
for
thy
estate
.
But
how
must
it
be
followed
?
First
,
with
diligence
:
2.
The
manner
of
following
a
calling
.
for
as
Salomon
saith
,
Prou.
8.
9.
He
that
caryeth
himselfe
slothfully
,
or
loosely
in
his
businesse
,
is
the
brother
of
a
great
waster
:
that
is
,
he
is
another
waster
:
and
doth
as
much
as
an
vnthrist
,
or
spend-good
.
To
diligence
belongeth
the
blessing
.
Prou.
10.
4.
The
hand
of
the
diligent
maketh
rich
:
and
Chap.
Prou.
13.
4.
Diligence
,
is
that
by
which
we
execitte
〈◊〉
well
as
we
can
the
labour
of
our
calling
.
12.
11.
He
that
tilleth
his
land
shall
be
satisfied
with
meate
.
Yea
,
and
a
large
blessing
:
The
soule
of
the
diligent
shall
be
fatted
:
that
is
;
he
shall
haue
abundantly
.
And
lest
that
any
should
say
,
that
in
some
callings
a
man
may
well
thriue
,
but
not
2.
Thess.
3.
10.
Rom.
12.
11.
in
mine
:
it
is
said
,
Prou.
14.
23.
In
all
labour
,
that
is
,
diligent
following
thy
calling
.
Moreouer
,
this
diligence
will
bring
a
man
to
renowne
.
Prou.
22.
29.
Thou
seest
that
a
diligent
man
in
his
businesse
standeth
before
Kings
,
&c.
The
better
to
kindle
thy
affection
vnto
this
Of
the
enemies
to
diligence
.
diligence
in
following
thy
calling
,
consider
what
is
said
of
the
Spirit
of
God
,
of
those
euils
that
are
enemies
vnto
it
.
Many
a
man
is
idle
and
slothfull
,
because
labour
and
toile
is
irkesome
and
painfull
to
him
,
Sloth
.
Slothfulnesse
is
a
wearinesse
or
tediousnesse
in
any
godly
,
spirituall
,
or
eiuill
exercises
which
one
ought
for
Gods
sake
to
do
,
for
the
benefit
of
the
Common-wealth
:
or
for
the
sustentation
of
himselfe
and
his
familie
.
as
Prou.
20.
4.
The
slothfull
will
not
plough
,
because
of
Winter
:
but
what
is
his
reward
?
It
followeth
,
Therefore
shall
he
begge
in
Sommer
,
and
haue
nothing
.
Pouertie
is
the
fruite
of
slothfulnesse
.
Prou:
18.
4.
A
slothfull
hand
maketh
poore
.
And
lest
any
man
should
thinke
that
he
could
keepe
away
pouertie
,
at
least
a
great
while
:
it
is
said
in
Prou.
23.
24.
that
it
commeth
violently
,
and
with
great
power
,
and
swiftly
vpon
such
a
man
,
and
he
shall
not
withstand
it
:
Thy
pouerty
commeth
as
a
light
traueller
,
and
thy
necessity
as
an
armed
man
.
In
the
same
place
also
,
the
meanes
whereby
it
commeth
is
expressed
:
verse
30.
He
through
follie
neglecteth
his
ground
,
and
left
it
vnfenced
,
and
vntilled
,
and
so
it
yeelded
him
no
increase
.
Which
being
there
spoken
of
husbandrie
,
may
be
drawne
to
a
generall
,
that
to
let
such
things
lye
idle
and
vnused
,
which
should
bring
in
commoditie
,
is
the
high-way
to
pouertie
The
slothfull
,
is
further
described
to
be
a
great
wisher
and
woulder
,
but
no
good
householder
:
Sloth
,
gluttonie
,
and
prodigality
,
are
the
true
paths
that
conduct
and
leade
men
to
pouertie
.
Prouerbs
13.
4.
The
Sluggard
lusteth
,
but
his
soule
hath
nought
.
And
againe
:
All
the
day
long
he
wisheth
,
but
his
desire
is
not
accomplished
:
which
wasteth
him
with
sorrow
.
Besides
,
he
perswadeth
himselfe
that
he
hath
some
sufficient
stay
or
let
,
to
with-hold
him
from
diligent
labour
,
and
so
dare
not
go
forward
,
as
the
wiseman
saith
,
Prou.
15.
10.
The
way
of
the
slothfull
is
Prou.
26
13.
14.
15.
16.
a
hedge
of
thornes
.
And
in
another
place
he
saith
;
Prou.
26.
13.
A
Lion
is
in
the
way
:
but
in
truth
it
is
ease
and
lazinesse
that
letteth
him
.
As
the
doore
turneth
vpon
the
hinges
,
so
doth
the
slothfull
in
his
bed
.
And
to
shew
that
such
a
man
is
in
a
down-hill
to
beggerie
:
Salomon
saith
,
that
he
thinketh
himselfe
very
wise
in
his
doing
:
The
Prou.
26.
14.
Sluggard
is
wiser
in
his
owne
conceit
,
then
seuen
men
that
can
render
a
reason
.
What
hope
is
there
of
sauing
of
him
that
the
begger
catch
him
not
,
who
Prou.
26.
16.
pleaseth
himselfe
in
his
sloth
,
which
doth
summon
him
to
beggerie
?
That
also
is
not
to
be
omitted
,
that
such
a
sluggard
,
who
suffereth
his
owne
ground
to
be
ouer
growne
with
thornes
and
nettles
,
stones
or
thistles
,
serueth
in
the
world
for
an
example
,
to
make
other
men
warie
.
Vnder
this
,
is
that
same
luskishnesse
which
maketh
men
loue
their
ease
and
sleepe
,
which
bringeth
forth
the
same
fruite
that
sloth
doth
.
The
sleeper
shall
be
clothed
with
ragges
.
Prou.
13.
21.
and
therefore
,
the
wise-man
laboureth
to
draw
men
from
it
.
Prou.
20.
13.
Loue
not
sleepe
,
lest
〈◊〉
come
to
pouertie
;
open
thine
eyes
,
and
thou
shalt
be
satisfied
with
bread
.
Another
enemie
to
diligence
,
is
,
following
2.
Idle
company
keeping
.
of
vaine
and
idle
companie
.
For
though
a
man
be
eager
minded
towards
his
businesse
,
yet
by
vaine
and
idle
company
,
he
shall
be
drawne
away
to
other
delights
,
and
lose
his
good
houres
,
and
let
go
the
occasion
of
doing
some
things
in
the
fit
season
.
Therefore
Salomon
saith
,
Prou.
11.
12.
The
man
that
followeth
the
idle
,
is
destitute
of
vnderstanding
.
And
againe
,
that
he
shall
come
to
no
better
passe
,
then
the
idle
man
.
Pro.
28.
19.
He
that
followeth
the
idle
,
shall
be
filled
with
pouertie
.
This
harme
getteth
he
by
haunting
vaine
company
,
None
can
walke
in
simplicity
before
God
,
that
delighteth
in
the
company
of
the
vngodly
.
and
leude
persons
.
For
as
sweete
waters
are
corrupted
and
spoiled
,
when
they
run
into
waters
which
are
salt
,
bitter
,
or
vnwholsome
,
and
so
lose
the
vertue
thereof
:
euen
so
,
he
that
ioyneth
himselfe
in
friendship
,
and
doth
couple
himselfe
in
familiaritie
with
wicked
and
vngodly
men
,
becommeth
wicked
and
vngodly
himselfe
,
and
is
stayned
and
blemished
with
their
vices
,
although
heretofore
he
had
bene
inclined
to
vertue
and
godlinesse
.
For
a
little
leauen
(
saith
the
Apostle
)
doth
leauen
the
whole
lump
.
1.
Cor.
5.
6.
Pastime
also
carieth
many
from
their
callings
,
3.
Pastime
.
Lewd
pastime
causeth
naked
purses
.
and
likewise
from
thrift
:
Pro.
21.
17.
He
that
loueth
pastime
,
shall
be
a
poore
man
.
Which
being
a
punishment
threatned
of
God
against
that
euill
;
though
a
man
would
be
warie
of
loosing
much
at
play
,
yet
the
Lord
might
some
other
way
Thrift
consisteth
not
in
gold
,
but
grace
.
bring
him
to
pouertie
,
and
so
punish
him
for
his
corrupt
delight
in
that
thing
which
the
Scripture
hath
so
branded
.
Lastly
,
vnto
true
diligence
,
Salomon
opposeth
and
setteth
talking
&
great
reckoning
of
what
4.
Great
reckoning
.
they
will
do
,
Prou.
14.
23.
In
all
labour
there
is
abundance
,
but
the
talke
of
the
lips
bringeth
only
want
.
For
commonly
,
such
as
make
great
account
of
their
doings
,
when
it
commeth
to
doing
,
can
find
no
fit
time
to
begin
.
Now
to
finish
this
point
of
diligence
to
be
vsed
in
our
calling
,
marke
the
good
husbandrie
which
the
Spirit
of
God
teacheth
,
Prou.
27.
23.
Be
diligent
to
know
the
state
of
thy
flocke
,
and
take
heed
to
thy
heards
,
for
riches
remaine
not
alwayes
.
Where
he
willeth
men
not
to
trust
all
to
seruants
,
for
the
care
of
their
cattell
&
other
commodities
,
but
to
looke
diligently
to
them
themselues
.
The
reason
is
,
for
that
their
riches
be
not
so
glued
to
them
,
but
that
if
they
be
not
carefully
looked
vnto
,
they
will
take
their
leaue
and
be
gone
.
And
so
we
see
it
often
comes
to
passe
,
that
they
which
do
their
businesse
by
others
,
haue
others
to
thriue
for
them
.
But
here
peraduenture
,
some
husbands
and
wiues
will
say
:
Yee
speake
much
of
good
husbandrie
and
good
huswiferie
,
but
how
would
you
haue
them
to
be
good
husbands
and
good
huswifes
,
that
haue
not
where
with
to
be
good
husbands
or
good
huswifes
on
?
Whereunto
we
answer
,
that
good
husbandrie
and
good
huswiferie
,
consisteth
not
so
much
in
hauing
much
or
little
,
as
in
the
wise
,
carefull
,
discreet
,
&
good
fore-casting
of
that
which
God
in
mercy
hath
enabled
and
enriched
them
with
,
to
see
euery
thing
wel
ordered
,
and
employed
to
a
good
end
and
vse
.
For
we
see
by
experience
,
that
some
husbands
and
wiues
,
can
so
husbandly
and
huswifely
dispose
of
things
,
that
they
will
make
a
fairer
shew
of
a
little
,
and
cause
it
to
stretch
further
,
then
many
can
of
much
.
Yea
,
some
can
do
as
much
with
twenty
nobles
,
as
some
other
can
with
twenty
or
thirty
pounds
.
As
a
calling
must
be
followed
with
diligence
,
so
also
there
is
wisedome
,
skil
,
and
discretion
to
be
vsed
in
it
.
For
as
in
lifting
of
a
great
weight
,
a
mightie
strong
man
wanting
cunning
,
cannot
mooue
that
,
though
he
straine
&
busie
himselfe
much
,
which
a
weak
man
will
do
with
a
sleight
.
So
dealing
in
any
calling
,
some
man
shall
toile
exceedingly
much
,
and
yet
for
want
of
wit
and
discretion
,
not
do
halfe
the
good
that
another
shall
with
more
ease
,
Prou.
13.
23.
He
that
hath
a
trade
,
let
him
learne
to
be
cunning
in
it
,
and
able
to
go
through
with
it
:
Prouer.
16.
20.
And
to
the
end
he
may
walke
on
surer
ground
,
let
him
not
disdaine
to
aske
aduice
and
counsell
.
For
the
praise
of
contriuing
matters
well
by
his
owne
wit
,
is
not
so
great
,
as
is
the
losse
and
ignominy
(
when
for
want
of
counsell
)
a
man
entreth
a
wrong
course
.
Besides
,
Salomon
doth
commend
this
wisedome
vnto
vs
often
,
to
take
heed
of
hastinesse
,
headinesse
,
and
selfe-will
;
and
to
beware
of
ouer-weening
in
our
owne
reach
:
Prouerbs
,
15.
22.
Without
counsell
,
thoughts
,
that
is
,
intents
and
purposes
,
come
to
nought
:
but
in
the
multitude
of
counsell
there
is
stedfastnesse
.
And
22.
18.
Establish
thy
thoughts
by
counsell
,
and
by
counsell
make
warre
.
Whereas
on
the
other
side
,
Hast
bringeth
waste
.
Whosoeuer
is
hastie
,
that
is
,
rashly
goeth
about
his
businesse
without
counsell
,
commeth
surely
to
pouertie
.
Prou.
21.
5.
That
is
notable
,
Prouerb
.
29.
20.
Seest
thou
a
man
hastie
in
his
matters
,
there
is
more
hope
of
a
foole
then
of
him
.
The
same
is
said
of
the
conceited
man
,
Seest
thou
a
man
wise
in
his
owne
conceit
?
there
is
more
hope
of
a
foole
then
of
him
.
Prou
26.
12.
When
the
Spirit
of
God
doth
so
carefully
commend
this
thing
to
vs
,
we
must
needs
thereby
see
,
that
it
is
a
matter
óf
great
necessitie
,
and
of
excellent
vse
.
For
,
as
the
prouerbe
is
,
Two
eyes
see
more
then
one
.
And
many
times
,
men
see
more
cleerely
in
other
mens
matters
then
in
their
owne
.
In
this
case
also
,
it
is
good
to
looke
to
the
examples
of
others
,
and
our
owne
experience
in
such
like
cases
;
for
much
light
commeth
into
a
wise
mans
mind
by
this
window
.
And
to
the
end
that
thou
mayst
make
thy
vse
of
experience
and
examples
,
when
occasion
shall
serue
,
it
is
good
to
marke
things
which
shall
fall
out
,
to
obserue
the
beginnings
,
proceedings
,
and
euents
of
matters
,
and
to
keepe
them
in
mind
to
stand
thee
in
stead
.
For
he
that
neuer
marketh
any
thing
,
it
is
all
one
as
if
he
had
neuer
seene
or
heard
any
thing
:
and
such
a
one
must
alwayes
be
running
for
counsell
in
euery
light
matter
,
or
else
may
take
a
wrong
course
,
except
he
can
stumble
on
the
right
way
by
good
hap
.
This
obseruation
,
and
pondering
of
euents
,
with
the
causes
that
went
before
,
is
the
ripener
of
wit
.
But
idle-mindednesse
,
and
carelesse
letting
passe
of
matters
,
maketh
an
emptinesse
in
the
head
,
of
such
good
things
as
make
one
man
excell
another
.
Thirdly
,
in
following
thy
calling
,
let
not
iustice
Iustice
is
a
vertue
,
that
yeeldeth
to
euery
man
his
owne
.
&
vpright
dealing
be
forgotten
,
but
order
thy
dealing
by
them
.
If
there
were
no
other
,
yet
this
reason
should
weigh
with
thee
,
that
so
thou
mightest
looke
to
reape
good
dealing
at
other
mens
hands
,
as
it
is
said
,
Prou.
21.
21.
He
that
followeth
after
righteousnesse
and
mercie
,
shall
find
life
,
righteousnesse
and
glory
.
Whereas
such
as
measure
out
hard
measure
to
others
,
haue
the
like
measured
to
them
againe
,
according
to
the
saying
of
our
Sauiour
Christ
.
Besides
,
the
riches
gotten
by
ill
meanes
,
haue
a
heauie
destinie
vttered
against
them
:
The
gathering
of
riches
by
a
deceitfull
tongue
is
vanitie
,
tossed
too
and
fro
,
of
them
that
seeke
death
.
Prou.
21.
6.
*
As
iustice
and
equal
dealing
towards
all
men
must
be
looked
vnto
,
so
God
will
haue
vs
not
to
Mercifulnes
a
compassion
and
〈◊〉
of
an
other
mans
〈◊〉
,
with
best
〈◊〉
(
so
farre
as
may
be
)
to
comfort
,
〈◊〉
and
succour
them
.
omit
mercifulnesse
and
friendly
dealing
to
the
poore
.
Be
not
then
so
tied
to
thy
businesse
,
that
thou
canst
neuer
looke
out
to
the
necessities
of
others
,
nor
spare
time
to
serue
their
occasions
.
Among
many
waies
of
helping
the
poore
,
which
are
commanded
,
this
is
one
,
to
go
or
ride
for
them
,
to
saue
them
from
wrong
,
or
to
further
them
in
their
right
;
to
be
their
mouth
to
pleade
for
them
,
when
by
feare
and
simplicitie
they
cannot
pleade
for
themselues
.
And
toward
them
especially
a
sparing
hand
is
forbidden
,
&
that
with
a
sore
item
,
Prou.
21.
13.
He
that
stoppeth
his
eare
at
the
crying
of
the
poore
,
he
shall
also
crie
,
and
not
be
heard
.
And
to
shew
liberalitie
,
(
especially
to
the
Saints
and
faithfull
,
)
there
is
Psal.
16
3.
Gal.
6.
10.
Heb.
6
10
&
13.
16.
〈◊〉
3.
16.
Prou.
22.
9.
perswasion
with
a
sweete
promise
.
Prou.
15.
17.
He
that
hath
mercie
vpon
the
poore
,
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
If
any
feare
,
that
if
he
tie
himselfe
so
short
,
as
neuer
to
passe
the
bounds
of
equitie
,
&
besides
,
open
his
hand
so
wide
to
the
poore
,
he
shall
neuer
liue
and
thriue
of
his
calling
:
let
him
remember
what
is
written
,
Prouerb
.
16.
3.
Commit
thy
workes
to
the
Lord
,
and
thy
thoughts
shall
be
directed
.
And
let
that
promise
encourage
him
to
follow
the
Lord
whithersoeuer
he
calleth
,
notwithstanding
any
feare
or
misdoubt
.
Besides
,
let
him
haue
that
in
mind
,
which
is
in
Prou.
28.
22.
against
couetousnesse
,
and
posting
to
be
rich
:
A
man
with
a
wicked
eye
hasteth
to
be
rich
,
and
knoweth
not
that
pouertie
shall
come
vnto
him
.
And
againe
,
in
the
20.
verse
,
He
that
maketh
hast
to
be
rich
,
shal
not
be
innocent
.
Whereto
agreeeth
that
of
Saint
Paul
.
1.
Tim.
6.
9.
10.
He
that
will
be
rich
falleth
into
tentation
and
snares
,
&c.
And
the
vanitte
of
riches
ill
gotten
,
or
ill
kept
,
is
declared
,
Prou.
13.
1.
and
20.
23.
Hereunto
men
must
ioyne
contentation
,
with
Contentation
is
a
vertue
,
wherby
a
man
is
well
pleased
with
that
estate
wherein
he
is
placed
.
that
allowance
which
God
as
a
wise
Father
(
that
knoweth
what
is
best
)
maketh
vnto
them
.
For
a
restlesse
and
vncontented
mind
,
breedeth
hast-making
to
riches
,
drieth
vp
the
riuers
of
liberalitie
,
and
setteth
the
conscience
vpon
the
racke
;
and
stretcheth
it
beyond
the
bounds
of
equitie
1.
Tim.
6.
6.
Phil.
4.
11.
12.
Mat.
6.
31.
Heb.
13.
5.
Esa.
33.
1.
Pro.
22.
12.
13
Eccles.
5.
7.
&
4.
1.
and
iust
dealing
,
when
hope
of
gaine
is
offered
.
Wherefore
Salomon
,
(
to
preuent
those
euils
in
men
,
and
to
make
them
to
like
of
their
present
estate
,
telleth
them
,
that
better
is
a
little
with
righteousnesse
,
then
great
reuenues
without
equitie
;
And
the
like
is
in
Psal.
37.
16.
There
is
a
double
reason
for
this
:
First
,
because
store
gotten
with
wrong
,
breedeth
a
sore
trouble
,
sometime
of
mind
and
conscience
,
and
sometimes
outward
;
whiles
the
right
owner
of
the
goods
suffereth
thee
not
to
go
so
quietly
away
with
them
:
or
God
stirreth
thee
vp
an
enemy
mightier
then
thy selfe
,
that
shall
pull
from
thee
,
as
thou
didst
from
another
.
The
second
is
,
because
such
haue
the
hatred
of
manie
,
for
that
which
they
purloyne
or
get
by
wrong
and
oppression
:
which
a
good
man
would
not
haue
for
so
small
commoditie
.
Hitherto
we
haue
shewed
what
thou
must
sticke
vnto
in
following
thy
calling
.
Now
concerning
other
things
not
vnworthie
to
be
mentioned
,
as
of
him
that
would
prouide
for
his
family
well
.
Though
we
would
not
haue
a
man
faine
himselfe
poore
,
and
a
niggard
,
when
he
hath
abundance
,
as
a
number
do
,
by
whining
and
complaining
without
cause
,
who
are
neither
good
to
the
Common-wealth
,
nor
kinde
to
themselues
:
yet
it
is
not
wisedome
to
carry
an
higher
port
and
countenance
in
the
world
then
a
mans
ability
will
warrant
.
Such
shall
be
To
spare
,
that
thou
mayest
haue
to
spend
in
honestie
&
necessitie
for
Gods
sake
,
is
well
done
.
A
thing
is
sooner
spared
than
gotten
.
enuied
:
so
long
as
they
do
beare
it
out
by
the
hard-edge
,
they
shall
be
layd
at
for
charges
;
and
if
through
necessity
in
the
end
they
be
faine
to
yeeld
,
they
shall
be
scorned
of
their
enuiers
,
and
little
pitied
of
all
others
.
Wherefore
it
is
wisedome
rather
to
beare
a
low
sayle
,
and
to
keepe
within
compasse
,
and
rather
to
come
short
of
that
thou
mightest
do
,
remembring
that
which
is
,
Prou.
12.
9.
He
that
is
despised
,
and
is
his
owne
man
,
is
better
then
he
that
boasteth
himselfe
,
and
lacketh
bread
.
Againe
,
as
they
which
loue
to
pearke
aloft
,
and
desire
to
be
carried
with
a
full
sayle
by
the
winde
[
](A67866-e5250-b)a
a
Ambition
is
an
vnlawfull
or
wicked
desire
of
glory
,
namely
,
when
a
man
seeketh
to
be
aboue
al
other
in
honor
,
and
seeketh
to
effect
the
same
by
vnnecessary
and
vniust
actions
,
besides
his
vocation
:
trusting
to
his
owne
wisdome
and
strength
.
of
Ambition
,
and
[
](A67866-e5270-b)b
b
Vain-glory
is
a
certaine
disordinate
desire
to
be
wel
thought
of
,
wel
spoken
of
,
praised
,
and
glorified
of
men
.
Vaine-glory
,
rather
then
to
haue
sea-roome
,
do
oftentimes
rush
vpon
the
rocks
of
want
,
and
there
sticke
till
they
sinke
:
so
they
,
which
in
feare
of
such
rockes
chuse
to
ride
with
halfe
or
quarter
sayle
,
where
they
haue
not
roome
at
will
,
are
more
safe
from
danger
,
and
may
more
conueniently
prouide
against
a
tempest
.
Yea
,
they
may
so
faile
,
that
when
God
shall
remoue
them
hence
,
they
shall
not
be
constrained
to
leaue
their
children
to
the
wide
world
,
which
thing
nature
bindeth
a
man
to
haue
a
care
of
.
Another
rule
may
be
drawne
out
of
that
which
is
Prou.
10.
5.
A
wise
sonne
gathereth
in
sommer
:
but
he
that
sleepeth
in
haruest
is
the
sonne
of
confusion
.
Where
he
teacheth
,
that
when
a
man
spieth
an
opportunitie
of
honest
gaine
and
commoditie
,
he
is
to
follow
that
while
the
time
serueth
:
but
he
that
for
a
small
matter
,
letteth
slip
occasions
,
and
reckoneth
of
this
time
and
that
time
,
this
day
and
that
day
,
thinking
then
to
haue
more
fit
opportunity
,
that
will
bring
all
to
nothing
.
A
good
neighbour
(
saith
one
)
is
a
good
thing
.
Agreeable
to
this
,
Salomon
saith
,
Prou.
1.
17.
A
friend
loueth
at
all
times
.
And
18.
24.
A
friend
is
nearer
then
a
brother
.
As
if
he
should
say
,
there
is
many
a
friend
that
is
more
kinde
then
a
brother
,
&
more
readie
to
do
pleasure
then
he
that
is
more
bound
by
nature
and
dutie
.
He
saith
also
,
Prou.
27.
7.
As
oyntment
and
perfume
reioyce
the
heart
,
so
doth
the
sweetnesse
of
a
mans
friend
by
hearty
counsell
.
That
is
also
notable
,
which
is
,
vers.
17.
Iron
sharpneth
iron
,
so
doth
a
man
the
face
of
his
friend
:
to
wit
,
because
mutuall
communication
of
friends
one
with
another
,
quickeneth
the
spirit
,
and
cheereth
the
heart
.
All
these
places
containe
motiues
,
to
giue
heed
to
this
exhortation
,
verse
19.
Thine
owne
friend
,
and
thy
fathers
friend
,
for
sake
not
,
neither
enter
into
they
brothers
house
in
the
day
of
thy
calamity
:
for
better
is
a
neighbour
that
is
neare
,
then
a
brother
that
is
farre
off
.
In
the
end
of
the
eighteenth
Chapter
,
verse
24.
he
sheweth
how
a
man
shall
preserue
this
treasure
which
is
so
good
:
A
man
that
hath
friends
,
must
shew
himselfe
friendly
.
Hereto
agreeth
that
of
the
heathen
:
He
that
would
haue
a
good
neighbour
,
must
be
a
good
neighbour
.
In
the
24.
verse
27
,
he
seemeth
to
giue
a
rule
for
the
right
order
of
managing
a
mans
houshold
affaires
;
saying
:
Prepare
thy
worke
without
,
and
make
readie
thy
things
in
the
field
,
and
afterward
thou
mayest
build
thine
house
.
As
though
he
should
say
,
first
looke
after
things
that
are
needfull
and
necessarie
for
house-keeping
,
as
that
thou
mayest
haue
prouision
&c
:
and
then
,
when
that
is
prouided
for
,
thou
mayest
fall
a
trimming
vp
of
thy
house
.
But
many
fooles
beginne
first
to
decke
their
houses
,
before
they
lay
for
necessaries
,
and
are
faine
afterwards
to
sell
their
ornaments
with
losse
,
to
prouide
more
necessarie
matters
.
It
is
a
good
point
of
wisedome
,
to
beare
the
want
of
that
longest
,
which
may
best
be
spared
.
The
last
rule
is
,
that
a
good
gouernour
of
a
Sparing
is
good
getting
,
&
the
greatest
rent
that
one
can
haue
.
familie
,
for
the
better
maintenance
of
his
familie
,
must
be
frugal
,
or
(
to
speake
english
)
a
good
husband
,
that
is
,
spating
and
sauing
,
and
that
he
so
order
and
moderate
himselfe
,
that
if
his
goods
and
reuenues
be
not
sufficient
for
him
and
his
charge
,
he
make
himselfe
sufficient
for
his
goods
,
and
dispose
of
himselfe
according
to
the
old
prouerbe
:
To
cut
his
coate
according
to
his
cloth
,
and
to
eate
within
nis
owne
tether
.
Yet
we
would
not
haue
him
pinching
,
or
niggardly
,
and
so
dried
vp
for
liberality
,
that
nothing
should
be
wrong
from
him
for
good
vses
.
That
is
too
farre
on
the
left
hand
,
as
prodigalitie
is
on
the
right
.
But
where
there
is
no
iust
cause
to
spend
or
lay
out
,
and
it
might
be
as
well
spared
,
there
we
would
haue
him
saue
.
For
his
riches
be
the
Lords
goods
,
which
God
hath
made
him
a
steward
of
.
When
the
Lord
therfore
willeth
him
to
open
his
hand
,
there
let
him
not
be
straight
handed
,
but
where
nothing
but
vnruly
lusts
and
pompe
,
or
vaine
glory
,
bid
him
draw
,
there
is
he
to
hold
fast
:
for
he
is
an
ill
steward
that
will
lay
out
his
maisters
goods
where
there
is
no
need
,
or
where
lesse
would
serue
.
There
be
many
,
who
of
a
greedy
and
couetous
mind
,
will
easily
imbrace
this
precept
of
sparing
:
but
as
they
do
it
with
a
wrong
purpose
so
they
faile
in
the
matters
wherein
they
should
saue
and
be
sparing
.
Many
misers
pinch
their
seruants
in
their
meate
and
drinke
,
allowing
them
not
enough
,
or
not
good
enough
,
and
this
they
take
for
frugalitie
and
thrift
:
whereas
to
pranke
,
and
pricke
vp
themselues
in
brauery
,
and
that
sometimes
aboue
their
calling
,
they
are
very
lauish
.
This
is
no
more
to
be
counted
frugalitie
,
or
good
husbandry
,
then
to
roba
poore
man
to
giue
to
the
rich
,
is
true
liberalitie
.
When
therefore
thou
thinkest
of
sparing
,
let
not
the
greedy
desire
of
gathering
draw
thee
to
it
,
but
conscience
of
well
vsing
that
which
God
hath
lent
thee
.
And
this
mind
will
draw
thee
to
spare
and
saue
onely
there
,
where
it
may
be
well
done
,
and
not
there
where
in
conscience
thou
oughtest
to
spend
.
Now
the
better
to
further
out
selues
in
this
honest
thriftinesse
,
or
frugalitie
,
which
is
called
of
one
,
a
great
reuenue
:
the
occasions
of
needlesse
expences
must
be
auoided
.
Loue
not
mirth
and
pastime
,
for
they
haue
oft
occasion
of
expences
.
Againe
,
they
cause
losse
of
time
,
and
neglect
of
businesse
at
home
,
yea
,
and
often
men
do
buy
their
pleasure
with
losse
in
their
goods
,
while
retchlesse
maisters
haue
either
theeuish
or
carelesse
seruants
.
Therfore
Salomon
telleth
such
their
fortune
,
Prou.
21.
17.
He
that
loueth
mirth
or
pastime
,
will
be
a
poore
man
.
Secondly
,
a
sweete
tooth
,
and
a
faire
mouth
,
that
is
daintinesse
,
or
choicenesse
in
diet
,
is
an
enemy
to
frugalitie
:
a
needlesse
charge
,
to
delight
in
the
taste
for
a
moment
,
whereas
wholesome
meate
and
drinke
,
would
be
more
ease
for
the
purse
,
and
more
healthfull
for
the
body
.
He
that
loueth
wine
and
oyle
,
that
is
,
sweete
delicates
for
his
senses
,
will
not
be
rich
,
Pro.
21.
17.
In
this
ranke
doth
march
gluttonte
:
I
meane
Gluttony
is
a
vice
,
when
any
doth
〈◊〉
&
fill
his
body
.
cramming
and
pampering
of
the
body
,
and
also
drunkennesse
.
These
dull
the
mind
and
wit
,
darken
reason
,
and
make
a
man
become
sottish
.
Besides
,
they
stuffe
the
body
with
grosse
humors
,
which
breed
diseases
,
&
diseases
bring
other
charges
of
physicke
,
or
at
least
,
losse
of
time
,
and
neglect
of
businesse
,
which
do
cost
a
man
as
much
as
his
diet
wherein
he
was
excessiue
:
so
that
these
euils
haue
double
expences
.
To
be
briefe
in
this
point
,
God
hauing
set
Drunkennesse
is
a
vice
,
when
any
dot
gull
in
ouermuch
drinke
.
the
destiny
of
the
drunkard
and
the
glutton
,
namely
,
that
many
euils
,
and
namely
pouertie
,
shall
betide
them
,
Prouer.
23.
21.
29.
30.
31.
by
some
way
or
other
he
will
effect
his
iudgement
:
for
no
one
peece
of
his
word
shall
fall
to
the
ground
.
A
great
back-friend
to
thrift
is
good
fellowship
,
and
company
keeping
:
for
it
hath
losse
of
time
,
and
draweth
thee
away
from
thy
calling
,
and
hindereth
the
due
ouerseeing
of
good
husbands
affaires
:
it
maketh
a
man
ouerslip
occasions
of
doing
good
things
in
a
due
and
fit
season
:
besides
,
it
draweth
home
others
to
thy
house
,
or
draweth
thee
to
others
houses
,
as
tauernes
,
alehouses
,
and
such
like
,
the
haunting
wherof
is
a
thing
of
no
good
report
:
and
it
maketh
thee
lauish
in
spending
,
or
else
it
is
no
good
fellowship
,
(
as
they
say
)
and
by
meanes
thereof
thou
shalt
feed
the
gluttons
,
and
spend
that
vpon
others
,
which
belongeth
to
thine
owne
family
:
which
Salomon
saith
,
Pro.
28.
7.
is
shame
to
thy
father
.
Thy
company
keeping
hath
many
other
enormities
:
He
that
toucheth
pitch
,
shal
be
defiled
therewith
.
And
as
thou
art
a
partie
with
him
in
his
euils
,
so
shalt
thou
be
also
in
his
punishment
:
The
companion
os
fooles
shall
be
afflicted
.
Wherefore
auoide
such
,
and
rather
follow
the
wife
:
He
Prou.
13.
20.
that
walketh
with
the
wise
,
shall
be
wise
:
Who
are
they
?
Euen
they
that
haue
the
lippes
of
knowledge
,
whose
words
teach
good
things
.
But
such
whose
talke
is
nothing
but
froth
,
their
words
vnsauoury
,
bringing
no
good
to
the
hearers
:
though
there
be
no
outward
euill
in
their
liues
,
yet
they
must
not
be
admitted
for
companions
,
further
then
vpon
some
vrgent
occasion
thou
must
deale
with
them
:
Prou.
14.
7.
Depart
from
the
foolish
man
,
when
thou
perceiuest
not
in
him
the
〈◊〉
of
knowledge
.
As
to
haue
a
faithfull
friend
,
is
a
matter
auailable
to
thrift
,
so
by
some
friends
a
man
may
be
endammaged
.
There
is
a
friendship
,
which
is
very
costly
,
and
chargeable
to
maintaine
.
He
that
desireth
familiarity
with
great
men
,
must
haue
other
things
suteable
;
as
costly
apparell
,
well
trimmed
houses
,
often
inuitings
to
bankets
to
recompence
their
kindnesse
,
he
must
follow
their
humours
,
and
not
sticke
to
neglect
his
affaires
to
keepe
them
company
.
This
will
cost
a
man
sweetly
,
but
what
shall
he
gaine
?
A
friendly
countenance
before
his
face
,
and
perhaps
a
dry
floure
behind
his
backe
,
especially
if
things
go
not
well
with
him
for
the
world
:
then
oh
it
is
pittie
,
a
frank
hearted
man
,
no
bodies
foe
but
his
owne
,
and
such
like
.
Salomon
giueth
thee
warning
of
this
kinde
of
friendship
,
Prou.
23.
1.
2.
3.
There
is
another
mans
friendship
,
which
Salomon
would
haue
thee
to
auoide
as
hurtfull
vnto
thee
,
Prou.
22.
24.
Make
no
friendship
with
an
angrie
man
,
neither
go
with
the
furious
.
The
cholericke
man
,
though
neuer
so
good
a
fellow
while
he
is
pleased
,
yet
is
soone
turned
to
hate
thee
.
And
no
beauier
foe
,
then
he
that
was
a
friend
:
which
Salomon
declareth
,
A
brother
offended
,
is
harder
to
winne
then
a
strong
Citie
,
and
their
contentions
are
like
the
barre
of
a
Pallace
.
If
a
man
could
alwayes
keepe
in
with
the
angrie
man
(
which
cannot
be
done
without
putting
vp
many
iniuries
)
yet
may
that
be
hurtfull
:
for
the
wise
man
addeth
,
Lest
thou
learne
his
wayes
:
that
is
,
become
like
to
him
in
furiousnesse
,
and
that
is
as
hurtfull
on
the
other
side
.
For
the
furious
man
aboundeth
in
transgressions
,
Prou.
29.
22.
which
do
often
cost
him
the
setting
on
,
euen
from
men
,
who
being
by
his
rage
hurt
,
or
reproached
,
do
watch
their
occasions
to
worke
him
some
woe
.
Whereupon
we
say
in
a
common
prouerbe
:
The
angrie
man
neuer
wanteth
woe
.
There
be
also
trencher
friendes
,
who
to
winne
fauour
and
good
will
,
will
smooth
it
in
words
,
fawne
,
and
glauer
:
they
will
say
as
you
say
,
and
bring
you
tales
of
your
enemie
,
so
to
feed
your
humour
,
that
he
may
winde
within
you
:
a
beast
that
biteth
sorest
of
all
tame
〈◊〉
For
whiles
a
simple-hearted
man
suspecteth
no
hurt
,
he
watcheth
his
occasions
to
speed
himselfe
of
a
booty
:
a
matter
,
that
by
the
counsell
of
the
holy
Ghost
oft
repeated
in
the
Prouerbs
,
is
as
carefully
to
be
auoided
,
as
it
is
hurtfull
to
a
mans
estate
.
If
he
can
do
none
of
these
,
yet
he
hath
not
lost
his
labour
:
for
he
had
many
a
good
welcome
for
his
faire
talke
:
and
by
often
resorting
to
thy
house
,
he
hath
furnished
himselfe
with
some
thing
to
discredite
thee
,
except
thou
hast
walked
maruellous
warily
,
which
a
man
can
hardly
do
before
flatterers
.
To
end
this
matter
of
friendship
,
haue
some
neare
friends
,
but
not
many
.
Choose
the
best
nature
〈◊〉
and
the
best
graced
;
that
is
,
such
as
besides
single-heartednesse
&
plaine
simplicitie
,
are
by
grace
brought
to
haue
conscience
of
their
dealing
.
And
lest
vnder
a
shew
of
simplicitie
,
wilinesse
should
be
hid
,
trie
before
you
trust
,
and
grow
into
familiaritie
not
all
at
a
push
,
but
by
steppes
;
tell
things
of
no
great
secrecy
(
as
secrets
)
to
try
their
taciturnity
.
Be
not
ouer
credulous
,
vpon
sight
of
a
little
kindnesse
,
to
account
them
amongst
thy
nearest
friends
.
Many
haue
bene
wiped
of
their
commodities
by
falsehood
in
fellowship
.
Some
haue
bene
betrayed
by
vntrusty
friends
,
and
brought
into
great
troubles
.
Many
opening
their
mindes
to
blabbes
that
can
keepe
nothing
,
haue
their
purposes
openly
knowne
and
scanned
,
before
they
can
compasse
them
,
and
so
are
oftentimes
preuented
through
the
malice
of
their
enuiers
.
Wherefore
,
except
a
man
can
find
a
faithfull
friend
indeed
,
it
is
good
to
remember
the
old
saying
:
My
secrets
to
my selfe
;
whereto
our
common
prouerbe
answers
:
Two
may
keepe
counsell
,
if
one
be
away
.
The
Wiseman
ascribeth
it
to
folly
,
to
powre
out
a
mans
secrets
lightly
:
The
foole
powreth
Prou.
29.
11.
out
all
his
mind
,
but
the
wise
man
keepeth
it
in
.
As
hurt
commeth
by
some
friends
,
so
also
by
enemies
many
are
sore
annoyed
.
What
charges
in
lawing
,
and
other
troubles
be
there
in
the
world
,
through
enmitie
?
Wherefore
it
is
good
wisedome
by
all
good
meanes
to
auoide
breaches
which
breed
enmitie
:
and
by
all
friendly
,
iust
,
and
wise
dealing
,
to
keepe
peace
and
good
wil
,
euen
with
the
meanest
.
The
weakest
enemy
is
not
to
be
contemned
.
It
shall
go
hard
but
at
one
time
or
other
,
he
will
worke
thee
some
displeasure
;
at
least
his
mouth
shall
alwaies
be
open
to
speake
ill
,
to
misconster
thy
actions
,
and
to
blaze
abroad
thy
infirmities
and
scapes
.
He
that
would
haue
no
enemies
,
must
make
himselfe
none
,
by
vniust
,
vnkind
,
or
vnneighbourly
dealing
;
but
he
must
rather
by
couttecusnesse
of
speech
,
helpfulnesse
,
and
good
neighbourhood
,
win
the
loue
and
liking
of
men
:
yet
a
man
may
be
too
wise
in
this
point
.
Many
being
Ioth
to
incurre
any
mans
displeasure
,
will
not
seeke
to
vphold
right
and
equitie
,
they
will
not
speake
for
the
poore
,
nor
stand
out
to
maintaine
Gods
cause
,
when
he
is
dishonored
by
open
sin
:
as
swearing
,
lying
,
rayling
,
and
such
like
.
Many
to
keepe
in
with
all
,
vse
all
companies
alike
:
for
auoiding
a
mans
company
breedeth
a
grudge
.
But
the
good
will
of
men
is
neuer
to
be
purchased
with
forsaking
of
duty
.
Such
things
as
may
iustly
be
ill
taken
,
auoyde
for
peace
sake
.
Whereof
the
Wiseman
noteh
some
:
as
medling
in
others
mens
matters
.
He
that
medleth
with
a
strife
that
belongeth
not
to
him
,
is
as
he
that
taketh
a
Prou.
26.
17.
dog
by
the
cares
:
that
is
,
casteth
himselfe
into
dangers
.
2.
Be
not
hasty
to
go
to
Law
,
no
not
in
a
right
cause
,
but
agree
at
home
.
For
besides
that
a
man
doth
seldome
scape
without
great
losse
,
(
in
which
respect
it
is
also
to
be
auoided
,
as
an
enemy
to
thrift
)
thy
neighbour
is
openly
put
to
reproach
,
he
becometh
thy
mortall
enemy
,
and
will
alwayes
watch
to
do
thee
hurt
.
3.
Sometime
to
seeke
recompence
of
a
wrong
breedeth
greater
malice
in
the
authour
of
the
wrong
,
and
maketh
him
double
it
;
as
a
man
spurreth
his
horse
for
kicking
,
when
he
was
spurred
.
Say
not
,
I
will
recompence
euill
,
but
wait
vpon
Prou.
20.
22.
the
Lord
,
and
he
will
saue
thee
.
4.
Ost
haunting
of
another
mans
house
may
bring
thee
into
mislike
:
wherfore
the
Wiseman
saith
,
Withdraw
thy
foote
from
thy
neighbours
Prou.
25.
17.
house
,
lest
he
be
wearie
of
thee
,
and
hate
thee
.
If
by
carefull
auoiding
of
all
iust
occasions
,
thou
canst
not
auoide
ill
will
,
(
as
the
world
loueth
none
but
her
owne
)
neuer
seeke
to
win
fauour
by
departing
from
duty
,
but
commit
thy self
to
God
,
and
turne
thy
mind
to
make
vse
of
thine
enemy
.
Let
enmitie
,
which
is
alwayes
prying
,
and
seeking
occasions
to
hurt
,
by
word
or
deed
,
make
thee
to
walke
,
not
more
closely
,
but
more
vprightly
:
and
then
mayest
thou
defie
thine
enemy
:
For
be
that
walketh
vprightly
,
walketh
boldly
.
Pro.
10
9.
Another
enemy
to
thrift
,
(
which
is
also
a
breaker
of
peace
and
good
will
among
men
)
is
much
borrowing
.
He
that
is
to
borrow
,
doth
spend
much
time
,
and
le
ts
slip
many
occasions
of
doing
his
businesse
in
the
due
season
:
he
must
repay
in
better
measure
then
he
borrowed
,
or
else
ill
words
,
or
ill
will
,
will
follow
.
If
it
be
a
matter
of
any
value
which
is
borrowed
,
then
as
Salomon
saith
,
The
borrower
is
seruant
to
the
lender
:
Prou.
22.
7.
that
is
,
beholding
to
him
,
and
in
his
danger
.
The
thriftiest
men
loue
least
to
be
beholding
to
others
,
and
therefore
seldome
seeke
,
and
often
refuse
,
euen
when
they
be
offered
to
receiue
benefits
at
others
mens
hands
.
He
that
goes
a
borrowing
,
goes
a
sorrowing
:
and
euery
deniall
he
receiues
,
where
he
thinkes
he
should
speed
,
is
the
seed
of
grudge
in
the
minde
of
the
denyer
,
&
of
him
who
is
denied
.
But
of
all
borrowing
,
to
borrow
vp
on
vsury
is
the
dearest
buying
,
and
the
rankest
poyson
to
thrift
.
When
Dauid
would
wish
a
sore
plague
to
his
enemy
,
he
prayeth
,
that
he
may
be
giuen
into
the
vsurers
hand
;
Let
the
vsurer
eate
him
vp
:
If
the
vsurer
be
a
deuourer
,
woe
be
to
them
that
come
in
his
Psal.
109.
1.
hands
.
To
auoide
borrowing
,
a
good
husband
must
cut
off
all
vnnecessary
expences
,
that
he
may
haue
all
necessaries
in
his
house
.
To
auoide
borrowing
of
money
take
heed
of
suretiship
,
of
dealing
in
bargaines
,
which
you
are
not
fully
able
to
compasse
:
of
dealing
with
many
things
,
and
hauing
too
many
irons
in
the
fire
at
once
.
Looke
how
you
may
compasse
matters
before
you
enterprise
them
.
Prouide
long
before
against
any
day
of
payment
,
and
haue
not
money
to
seeke
vpon
the
sudden
:
for
that
driues
a
man
to
borrowing
,
yea
,
to
vsury
;
or
to
sell
Robbin
Hoods
peny-worths
.
Besides
,
he
must
keepe
none
in
his
house
idle
,
or
halfe
set
to
worke
;
none
more
then
needes
must
.
Let
euery
one
haue
his
charge
,
that
will
throughly
occupy
him
.
Also
,
looke
that
they
do
their
taskes
euery
one
in
his
place
:
and
haue
an
often
eye
vnto
them
,
whether
they
haue
done
as
they
should
do
.
The
maisters
eye
maketh
a
fat
horse
:
so
also
the
mistris
eye
maketh
a
friendly
dairy
.
Except
you
haue
rare
seruants
,
such
as
truly
feare
,
God
,
and
haue
good
consciences
,
trust
them
not
further
then
you
see
them
,
except
necessitie
driue
you
.
Hitherto
of
the
duties
that
be
belonging
to
the
chiefe
ruler
os
the
familie
,
that
is
,
the
husband
,
touching
honest
prouision
for
it
.
Now
seeing
that
God
hath
ioyned
the
wife
The
wiues
duty
touching
the
things
of
this
life
.
to
her
husband
as
an
helper
,
she
must
help
him
in
the
prouision
for
her
family
,
so
much
as
lieth
in
her
power
,
and
is
meete
for
to
do
.
And
indeed
her
industrie
and
wisedome
may
do
much
herein
,
that
though
her
husband
should
be
much
wanting
in
his
dutie
,
yet
she
might
hold
in
the
goale
.
Thus
many
haue
done
,
and
so
Salomon
saith
,
the
wise
woman
will
do
:
A
wise
woman
Prou.
14.
1.
buildeth
her
house
.
But
it
is
not
euery
womans
case
,
because
that
all
are
not
wise
,
as
she
that
Salomon
speaketh
of
.
This
wise
woman
is
els-where
called
a
gracious
woman
,
Prou.
11.
16.
And
a
vertuous
woman
,
Prou.
12.
4.
because
many
graces
and
vertues
meete
together
in
her
.
For
she
is
-
-
To
her
husband
,
dutifull
,
faithfull
,
Dutifulnesse
or
dutifull
wil
,
is
that
which
doth
shine
in
the
declaration
and
performance
of
duties
.
and
louing
.
-
Towards
those
of
her
familie
,
wise
and
prudent
.
-
In
her
businesse
,
diligent
,
&
painfull
.
-
Towards
her
neighbour
,
modest
,
humble
,
kinde
,
and
quiet
.
First
,
if
she
be
not
subiect
to
her
husband
,
to
let
him
rule
all
the
hous-hold
,
especially
outward
affaires
:
if
she
will
make
against
him
,
and
seeke
to
haue
her
owne
wayes
,
there
will
be
doing
and
vndoing
.
Things
will
go
backward
,
the
house
will
come
to
ruine
:
for
God
will
not
blesse
where
his
ordinance
is
not
obeyed
.
This
is
allowable
,
that
she
may
in
modest
sort
shew
her
mind
;
and
a
wise
husband
will
not
disdaine
to
heare
her
aduice
,
and
follow
it
also
,
if
it
be
good
.
But
when
her
way
is
not
liked
of
,
though
it
be
the
best
way
,
she
may
not
thereupon
set
all
at
sixe
and
seuen
,
with
what
should
I
labour
and
trauaile
?
I
see
my
husband
taketh
such
wayes
,
that
he
will
bring
all
to
nothing
.
This
were
nothing
else
,
but
when
she
seeeth
the
house
falling
,
to
helpe
to
pull
it
downe
faster
.
Salomon
saith
,
The
wise-woman
buildeth
her
house
;
much
more
then
doth
she
vnderprop
it
,
and
hold
it
vp
,
that
by
her
husbands
vndiscreet
dealing
it
be
not
pulled
downe
.
She
must
not
thinke
her selfe
freed
from
dutie
,
because
he
walketh
not
in
his
dutie
;
but
hold
her
place
,
and
labour
for
her
part
to
vphold
all
:
and
so
God
will
either
blesse
the
workes
of
her
hands
,
to
the
maintenance
of
the
house
;
or
giue
her
husband
more
wisedome
and
care
:
or
else
giue
her
a
contented
mind
with
a
low
estate
,
which
is
great
riches
.
One
point
of
subiection
is
,
to
be
content
with
such
apparell
and
outward
port
as
her
husbands
estate
can
allow
her
.
They
faile
in
this
,
who
by
importunitie
and
disquietnesse
,
wring
from
their
husbands
more
then
he
can
well
cut
out
from
his
reuenues
,
or
gettings
.
It
is
a
part
of
vnthankfulnesse
,
secretly
to
purloyne
2.
Faithfull
.
and
powle
from
him
,
for
to
prancke
vp
her
children
,
or
her selfe
,
her
house
,
and
chambers
in
brauerie
:
and
besides
,
it
is
a
close
vndermining
of
her
house
.
Loue
and
peaceablenesse
in
the
wife
towards
3.
Louing
.
Loue
is
a
naturall
affection
of
the
mind
,
inflaming
all
the
powers
of
the
louer
,
with
willing
dutie
towards
the
beloued
.
her
husband
,
is
auaileable
for
the
weale
of
the
family
.
For
where
they
agree
louingly
,
there
they
counting
the
good
of
the
one
the
benefite
of
the
other
,
do
ioyntly
watch
against
all
such
things
in
their
family
,
as
might
endammage
it
.
There
the
seruants
know
,
that
in
pleasing
one
they
shall
please
both
:
and
contrariwise
,
be
carefull
in
all
things
to
deale
well
:
whereas
diuision
in
the
gouernours
maketh
partaking
in
the
seruants
;
and
when
they
care
not
for
pleasing
,
but
onely
that
side
which
they
affect
,
all
such
kind
of
seruice
is
but
smally
beneficiall
to
thriuing
.
It
can
hardly
be
auoyded
,
but
there
will
be
some
squaring
and
diuersity
betweene
the
man
and
his
wife
:
but
they
must
labour
to
compose
such
matters
priuately
and
quickly
,
that
they
grow
not
to
breaches
,
for
they
be
dangerous
to
thrist
.
Let
there
be
therefore
reasonings
secretly
betweene
themselues
,
of
such
matters
as
might
breede
a
scarre
;
and
let
them
be
soone
ended
after
the
occasion
is
offered
,
before
the
mindes
be
much
exaspetated
.
Let
there
be
no
hard
words
of
either
side
,
not
opening
of
old
matters
.
Let
it
be
done
priuately
betweene
themselues
,
and
not
before
children
,
or
seruants
:
for
they
will
not
sticke
to
carrie
tales
,
to
please
the
humour
of
the
partie
to
whom
they
are
most
affected
.
Besides
,
they
will
spie
your
infirmities
,
and
grow
to
a
lesse
regard
of
you
,
and
they
will
blaze
abroad
such
matters
to
your
discredit
.
Now
for
her
behauiour
towards
her
seruants
A
good
huswife
is
a
great
patrimonte
,
&
she
is
most
honourable
,
that
is
most
honest
and
godly
.
and
children
,
if
it
be
prudent
and
with
wisedome
,
it
doth
much
good
in
a
house
:
but
it
containeth
many
points
.
That
which
her
care
for
the
most
part
rendeth
vnto
,
is
sauing
.
She
that
will
be
a
good
sauer
,
must
not
be
a
slender
huswife
,
but
skilfull
in
all
points
,
whereof
she
A
good
sauer
,
is
as
good
as
a
good
getter
.
shall
haue
vse
in
her
familie
.
She
must
not
let
her
maides
haue
their
owne
wayes
,
for
want
of
skill
:
but
she
must
be
able
to
direct
and
prescribe
,
what
,
and
how
,
in
euery
businesse
.
Where
she
hath
little
skill
,
by
reason
of
her
education
,
she
must
be
carefull
by
conferring
,
and
marking
to
learne
skill
,
against
she
is
to
deale
in
such
things
,
that
she
may
be
able
to
direct
her
seruants
,
and
to
finde
them
out
when
they
haue
done
amisse
.
She
must
haue
a
good
fore-cast
to
contriue
As
a
word
spoken
in
his
place
,
is
like
apples
of
gold
with
pictures
of
siluer
,
Prou.
25.
11.
Euen
so
is
a
businesse
or
worke
done
in
a
fit
and
due
time
.
and
dispatch
things
in
due
time
,
and
good
order
,
that
necessaries
be
not
wanting
when
they
should
be
vsed
,
&
confusion
do
not
make
more
labour
then
is
needfull
.
She
must
be
wise
,
to
marke
the
nature
of
her
seruants
and
children
,
to
deale
with
them
as
their
natures
require
,
for
the
training
of
them
to
her
hand
.
All
must
not
be
dealt
with
one
way
:
and
yet
many
haue
no
way
but
one
to
deale
withall
:
and
that
is
chiding
,
and
brawling
,
which
they
fall
to
vpon
euery
occasion
,
and
that
wearieth
seruants
,
and
maketh
often
changes
,
discourageth
children
,
and
maketh
both
carelesse
,
whether
they
do
their
duties
or
no
:
yea
it
breedeth
stubburnnesse
,
frowardnesse
,
and
contempt
in
their
mindes
.
She
must
be
wise
,
to
marke
and
see
what
needlesse
burthens
,
vnnecessarie
expences
and
losses
there
do
vpon
occasions
fall
out
within
doores
,
and
preuent
such
occasions
afterwards
.
She
must
know
the
best
wayes
of
doings
things
to
greatest
vse
,
with
least
charges
.
Briefly
,
she
must
know
which
way
to
saue
a
penny
,
and
lay
about
her
to
saue
it
,
for
many
a
little
maketh
a
great
deale
.
She
must
know
what
is
meete
for
seruants
,
what
for
workemen
,
and
what
not
:
what
is
meete
for
ordinarie
,
and
what
is
meete
for
strangers
.
Aboue
all
,
she
must
know
how
to
keepe
within
her
compasse
,
and
yet
to
auoid
the
reproch
of
a
pincher
.
She
must
know
what
seruants
may
do
within
the
compasse
of
so
much
time
,
and
what
is
aboue
their
strength
.
She
must
haue
a
diligent
eye
to
the
behauiour
of
her
seruants
,
what
meetings
and
greetings
,
what
tickings
and
toyings
,
and
what
words
and
countenances
there
be
betweene
men
and
maides
,
lest
such
matters
being
neglected
,
there
follow
wantonnesse
,
yea
folly
,
within
their
houses
,
which
is
a
great
blemish
to
the
gouernours
.
In
her
businesse
she
must
be
diligent
and
painfull
.
Hither
to
belongeth
that
Prou.
31.
15.
She
Painfulnesse
is
a
labour
or
indeauour
vnto
wearinesse
,
to
bring
any
thing
to
passe
.
riseth
before
day
:
and
verse
18.
Her
candle
is
not
put
out
by
night
.
She
borroweth
of
the
morning
and
the
euening
,
for
to
dispatch
her
businesse
.
When
she
is
vp
,
doth
she
sit
downe
and
cap
a
stoole
?
No
,
she
looketh
that
her
seruants
haue
their
necessaries
,
that
they
may
go
soone
to
their
worke
:
she
setteth
her
maides
to
worke
:
and
tasketh
them
,
to
keepe
them
occupied
:
yea
,
she
suffers
none
to
be
idle
in
her
house
,
but
either
doing
somewhat
that
is
profitable
,
or
else
learning
somewhat
that
is
meet
for
them
.
She
must
not
thinke
to
sit
and
command
,
but
she
must
be
a
stirrer
in
euery
place
,
to
ouersee
whether
duty
be
done
of
all
hands
,
and
that
in
good
sort
,
yea
,
and
to
quicken
the
diligence
of
her
family
:
and
that
things
may
be
well
done
,
she
must
be
at
an
end
of
euery
good
worke
,
sometimes
setting
to
her
hands
to
encourage
the
doer
,
sometimes
gently
teaching
,
sometimes
commending
,
sometimes
speaking
faire
,
but
neuer
brawling
:
sometimes
shewing
what
is
amisse
in
gentle
language
,
letting
them
see
what
losse
commeth
by
ill
doing
of
a
thing
:
sometimes
friendly
putting
them
in
minde
,
how
by
sloth
,
forgetfulnesse
,
or
sluttishnesse
,
they
shall
get
an
ill
name
for
their
seruice
,
and
so
become
turneawayes
from
euery
good
house
.
She
must
lay
a
diligent
eye
to
her
household-stuffe
in
euery
roome
,
that
nothing
be
embezelled
away
,
nothing
spoiled
or
lost
for
want
of
looking
to
,
nothing
marde
by
ill
vsage
,
nothing
worne
out
by
more
vsing
then
is
needfull
,
nothing
out
of
place
.
For
things
cast
aside
are
deemed
to
be
stolen
,
and
then
there
followeth
vncharitable
suspitions
,
which
breed
much
disquietnesse
.
And
though
nice
Dames
thinke
it
an
vnseemely
thing
for
them
to
soyle
their
hands
about
any
houshold
matters
,
(
and
therefore
if
they
do
any
thing
,
it
is
but
pricking
of
a
clout
)
yet
the
vertuous
woman
(
as
Prouer.
31.
17.
)
girdeth
her
loynes
with
strength
,
and
strengtheneth
her
armes
:
that
is
,
she
setteth
her selfe
painefully
about
some
worke
that
is
profitable
:
For
she
selleth
it
afterwards
.
verse
,
24.
Yea
,
the
particular
worke
is
described
:
She
seeketh
wooll
and
flaxe
,
&c.
She
putteth
her
band
to
the
wheele
,
and
her
hands
handle
the
spindle
:
She
maketh
carpets
.
The
meaning
is
:
that
she
getteth
some
matter
to
worke
on
,
that
she
may
exercise
her selfe
and
her
familie
in
,
and
it
is
not
some
idle
toy
,
to
make
the
world
gay
withall
,
but
some
matter
of
good
vse
:
Her
familie
is
clothed
with
double
,
and
her
husband
is
knowne
in
the
gate
,
he
is
so
comely
and
trimly
apparelled
by
her
diligence
at
home
,
that
he
is
in
regard
among
men
,
and
knowne
when
he
goeth
.
But
what
need
such
as
can
liue
by
their
lands
,
to
labour
with
their
hands
?
What
neede
had
the
woman
that
Salomon
speaketh
of
?
The
conscience
of
doing
good
in
Answer
.
the
world
should
draw
them
to
do
that
which
no
neede
driueth
them
vnto
.
Remember
that
the
vertuous
woman
stretcheth
out
her
hand
to
the
poore
and
needie
,
Prou.
21.
20.
She
giueth
not
of
her
husbands
,
she
giueth
of
her
owne
:
she
found
a
way
to
do
good
without
the
hurt
of
her
husband
.
S.
Paul
requireth
,
that
women
should
aray
themselues
with
good
works
,
the
comeliest
1.
Tim.
2.
10.
ornament
in
the
world
,
if
women
had
spirituall
eyes
to
discerne
it
.
Dorcas
in
the
Actes
,
teacheth
wiues
how
to
get
this
array
,
for
she
made
Act.
9.
36.
garments
to
cloath
the
naked
and
the
poore
.
Thus
might
women
finde
how
to
set
themselues
a
worke
,
though
they
could
liue
of
their
owne
.
But
for
such
as
haue
but
a
meane
allowance
,
God
thereby
sheweth
,
that
he
will
haue
them
occupie
themselues
in
some
honest
labour
to
keepe
them
from
idlenesse
,
and
the
euils
that
issue
there-from
.
They
therefore
must
labour
,
if
not
to
sell
cloth
,
as
Salomons
woman
did
,
nor
to
cloath
the
poore
,
as
Dorcas
did
;
yet
to
cloath
her
family
,
that
they
may
not
care
for
the
cold
.
Let
her
auoide
such
occasions
as
may
draw
her
from
her
calling
.
She
must
shake
of
sloth
,
and
loue
of
ease
:
she
must
auoyd
gossiping
,
further
then
the
law
of
good
neighbourhood
doth
require
.
S.
Paul
would
haue
a
woman
a
good
home
keeper
.
The
vertuous
woman
is
neuer
so
wel
,
as
when
she
is
in
the
middest
of
her
affaires
.
She
that
much
frequenteth
meetings
of
gossips
,
seldome
commeth
better
home
.
Some
count
it
a
disgrace
to
come
much
abroad
,
least
they
should
be
counted
gossips
,
which
name
is
become
odious
:
but
they
must
haue
tatlers
come
home
to
them
,
to
bring
them
newes
,
and
to
hold
them
in
a
tale
,
lest
they
should
be
thought
to
be
idle
without
a
cause
.
They
perceiue
not
how
time
runneth
,
nor
how
vntowardly
their
busines
goeth
forward
while
they
sit
idle
.
They
know
not
,
that
great
tale-bringers
be
as
great
carriers
,
and
that
such
make
their
gaine
of
carrying
and
recarrying
.
The
wise
woman
will
be
warie
whom
she
admitteth
into
her
house
to
sit
long
there
,
knowing
that
their
occupations
is
but
to
marke
and
carry
.
Towards
her
neighbours
she
is
not
sowre
,
but
curteous
,
not
disdainefull
to
the
basest
,
but
affable
with
modestie
:
no
fcorner
,
nor
giber
,
but
bearing
with
infirmities
,
and
making
the
best
of
things
:
not
ready
to
stomacke
them
for
euery
light
matter
,
and
so
to
looke
big
,
but
passing
by
offences
for
vnities
sake
;
not
angrie
,
but
milde
:
not
bold
,
but
bashfull
;
not
full
of
words
,
powring
out
all
her
mind
,
and
babling
of
her
household
matters
,
that
were
more
fitter
to
be
concealed
,
but
speaking
vpon
good
occasion
,
and
that
with
discretion
.
Let
her
heare
and
see
,
and
say
the
best
,
and
yet
let
her
soone
breake
off
talke
with
such
in
whom
she
perceiueth
no
wisedome
,
nor
sauour
of
grace
.
Let
her
not
be
light
to
beleeue
reports
,
nor
ready
to
tell
them
againe
to
fill
the
time
with
talke
:
for
silence
is
Silence
is
a
grauitie
,
when
she
abstaineth
and
holds
her
peace
from
speaking
when
it
doth
not
become
her
to
speake
.
farre
better
then
such
vnsauory
talke
.
Let
her
not
be
churlish
,
but
helpefull
in
all
things
to
preuent
breaches
;
or
else
to
make
them
vp
againe
,
if
by
the
waywardnesse
of
others
there
be
any
made
.
Let
her
not
be
enuious
,
but
glad
of
the
good
of
others
,
nor
fond
of
euery
thing
that
she
seeth
her
neighbour
haue
,
but
wisely
considering
what
is
meete
for
her selfe
,
&
what
her
state
wil
beare
.
Let
her
not
be
garish
in
apparell
,
but
sober
and
modest
:
not
nice
nor
coy
,
but
handsome
and
huswife-like
:
no
talker
of
other
mens
matters
,
nor
giuen
to
speake
ill
of
any
,
for
feare
of
the
like
measure
,
Math.
7.
2.
1.
The
dutie
of
the
Husband
towards
his
Wife
.
THis
dutie
consisteth
seuerally
in
these
three
points
.
First
,
that
he
liue
with
his
wife
discreetly
,
according
vnto
knowledge
.
Secondly
,
that
he
be
not
bitter
,
fierce
,
and
cruell
vnto
her
.
Thirdly
,
that
he
loue
,
cherish
,
and
nourish
his
wife
,
euen
as
his
owne
body
,
and
as
Christ
loued
the
Church
,
and
gaue
himselfe
for
it
,
to
sanctifie
it
.
But
before
we
shall
speake
of
these
three
points
,
we
will
a
little
touch
the
originall
and
beginning
of
holy
wedlocke
;
what
it
is
,
when
,
where
,
how
,
and
of
whom
it
was
instituted
and
ordained
.
Wedlocke
or
Matrimonie
,
is
a
lawfull
knot
,
What
wedlock
is
.
and
vnto
God
〈◊〉
:
acceptable
[
](A67866-e6800-b)a
a
Mat.
19.
5.
6
yoking
and
ioyning
together
of
[
](A67866-e6810-b)b
b
〈◊〉
.
1.
27.
1.
Cor.
16.
Ephes.
5.
31.
Prou.
5.
18.
19.
20.
one
man
and
one
woman
,
with
the
good
consent
of
them
both
:
to
the
end
that
they
may
dwell
together
in
friendship
and
honesty
,
one
helping
and
comforting
the
other
,
eschuing
whoredome
,
and
all
vncleannesse
,
bringing
vp
their
children
in
the
feare
of
God
:
or
it
is
a
coupling
together
of
two
persons
into
one
flesh
,
according
to
the
ordinance
of
God
;
not
to
be
broken
,
but
so
to
continue
during
the
life
of
either
of
them
,
Gen.
22.
Malach.
2.
14.
Rom.
7.
31.
By
yoking
,
ioyning
,
or
coupling
,
is
meant
,
not
onely
outward
dwelling
together
of
the
married
Yoking
and
dweiling
together
what
it
is
.
folkes
,
as
to
be
ordinarily
in
a
dwelling
place
for
the
better
performance
of
mutuall
duties
each
to
other
,
Mat.
1.
18.
1.
Corin.
7.
10.
12.
13.
1.
Pet.
3.
7.
Ruth
.
4.
11.
12.
but
also
an
vniforme
agreement
of
mind
,
and
a
common
participation
of
body
and
goods
;
for
as
much
as
the
Lord
saith
,
that
they
two
shall
be
one
flesh
:
that
is
,
one
body
.
This
is
to
be
remembred
,
that
Gen.
2.
24.
Matrimonie
,
or
Wedlocke
,
must
not
onely
be
a
coupling
together
,
but
also
must
be
such
a
coupling
together
as
cometh
of
God
,
and
is
not
contrary
to
his
word
and
will
.
For
there
be
some
mariages
made
whom
God
coupleth
not
together
,
but
carnall
lust
,
beauty
,
riches
,
goods
and
landes
,
flatterie
and
frienship
.
In
such
marriages
God
is
not
thought
vpon
,
and
therefore
they
sinne
the
more
against
him
.
These
and
such
like
marriages
be
disliked
and
condemned
in
the
Scripture
,
Gene.
6.
12.
&c.
Math.
24.
38.
39.
God
himselfe
did
appoint
and
ordaine
matrimonie
in
Paradice
;
so
that
he
is
the
author
of
the
same
,
Gen.
2
20.
Yea
,
and
so
our
Sauiour
Christ
himselfe
(
who
was
the
very
naturall
Sonne
of
God
)
being
borne
in
wedlocke
,
(
although
of
a
pure
Virgin
)
did
honour
&
commend
matrimony
,
while
he
did
vouchsafe
to
shew
his
first
miracle
(
Ioh.
2.
1.
)
at
a
Marriage
:
whereby
he
did
declare
,
that
the
Lord
is
able
to
make
the
bitternesse
of
mariage
sweet
,
&
the
scarcity
thereof
to
abound
with
plenty
.
And
the
Apostle
giueth
this
excellent
title
to
Marriage
;
saying
,
that
it
is
[
](A67866-e6860-b)*
*
Marriage
honorable
:
1.
For
the
author
,
which
is
God
.
2.
For
the
time
which
was
during
the
state
of
Adams
innocency
.
3.
For
the
place
,
which
was
Paradice
.
(
Honourable
among
all
)
Heb
13.
4.
that
is
,
among
all
estates
,
and
all
nations
.
Matrimony
then
,
being
an
indissoluble
bond
and
knot
,
whereby
the
husband
and
wife
are
fastened
together
by
the
ordinance
of
God
,
is
[
](A67866-e6880-b)e
e
Gen.
24.
Mat.
15.
5.
Mark
10.
7.
1.
Cor.
6.
16.
Ephes.
5.
31.
fatte
straighter
then
any
other
coniunction
in
the
society
of
mankind
.
In
somuch
that
it
is
a
lesse
offence
for
a
man
to
forsake
father
and
mother
,
and
to
leaue
them
succourlesse
,
(
who
notwithstanding
ought
,
by
Gods
commandement
to
be
honoured
)
then
it
is
for
him
to
do
the
like
towards
his
lawfull
maried
wife
.
Wherfore
let
them
looke
well
what
they
do
,
that
are
ready
for
light
and
small
causes
to
separate
man
and
wife
:
seeing
that
Christ
himselfe
saith
,
Mat.
19.
9.
that
whosoeuer
is
separated
from
his
wife
,
sauing
for
whordome
,
and
marrieth
another
,
committeth
adultery
.
This
is
a
thing
worthy
to
be
remembred
,
both
on
the
behalfe
of
the
suter
and
wooer
,
as
also
on
her
part
that
is
wooed
:
Namely
,
that
they
deale
plainely
and
faithfully
one
with
the
other
,
and
not
guilefully
,
&
craftily
go
about
to
deceiue
one
the
other
,
in
body
or
in
goods
.
For
so
doing
,
they
shall
neuer
vse
one
the
other
so
louingly
and
commodiously
as
they
hoped
and
desired
they
might
,
when
the
one
hath
fraudulently
and
deceitfully
enticed
and
beguiled
the
other
,
either
in
body
or
substance
:
for
naturally
we
hate
him
or
her
,
that
doth
be
guile
vs
.
Neither
is
there
any
thing
that
displeaseth
a
man
or
woman
more
,
then
to
lacke
and
faile
of
a
thing
they
both
hoped
and
looked
for
.
And
therefore
it
were
conuenient
,
and
also
much
better
,
that
both
parties
should
disclose
the
one
to
the
other
,
the
imperfections
,
infirmities
,
and
wants
,
in
either
of
their
bodies
;
as
also
the
mediocrity
and
meannesse
of
their
goods
and
substance
,
as
in
truth
it
is
:
yea
,
though
it
should
be
with
perill
and
losse
one
of
the
other
,
rather
then
the
one
to
obtaine
and
get
the
other
,
with
fraude
,
guile
,
and
discord
.
But
before
we
shall
come
to
speake
of
the
causes
of
marriage
,
we
purpose
(
God
so
willing
)
briefly
to
shew
,
how
euery
one
that
intendeth
to
marry
,
should
choose
him
a
meet
,
fit
,
and
honest
mate
:
for
there
lieth
much
weight
in
the
Gen.
1.
18.
wise
election
and
choise
of
a
wife
.
As
he
that
will
plant
any
thing
,
doth
first
consider
the
nature
of
the
ground
in
the
which
he
mindeth
to
plant
:
euen
so
much
more
ought
a
man
to
haue
respect
to
the
condition
of
the
woman
,
out
of
whom
he
desireth
to
plant
children
,
the
fruites
of
honestie
and
welfare
.
The
first
thing
that
is
to
be
remembred
of
Such
as
are
of
kind
red
in
the
flesh
,
may
not
contract
matrimonie
.
such
a
one
as
mindeth
to
marry
,
is
,
that
he
do
not
chuse
his
wife
within
such
degrees
of
consanguinitie
and
affinitie
,
as
are
by
[
](A67866-e6940-b)f
f
Leuit.
18.
6
&c.
Gods
Law
forbidden
.
Secondly
,
[
](A67866-e6960-b)g
g
Deut.
7.
3.
2.
Cor.
6.
14.
15.
&c.
religion
and
faith
must
be
considered
,
lest
he
make
diuorce
of
the
true
faith
,
or
bring
it
into
perill
.
For
although
he
thinke
himselfe
as
wise
as
[
](A67866-e6970-b)h
h
1.
King
.
11.
4.
Salomon
,
and
as
strong
as
[
](A67866-e6990-b)i
i
Iudg.
16.
17.
18.
Sampson
,
yet
may
he
be
ouercome
as
they
were
.
Therefore
great
aduertisement
before-hand
is
to
be
taken
in
this
behalfe
,
left
afterwards
,
with
much
griefe
and
sorrow
of
heart
he
do
too
late
repent
.
Now
if
any
that
hath
matched
himselfe
with
a
wife
that
is
an
infidell
,
irreligious
,
or
of
a
corrupt
religion
,
would
put
her
away
for
this
matter
,
herein
he
deceiueth
himselse
,
as
the
Apostle
manifestly
proueth
.
For
we
must
put
a
difference
1.
Cor.
7.
12.
13
1.
Pet.
3.
11.
betweene
that
mariage
that
is
made
and
done
already
,
&
that
which
is
yet
to
do
.
Wherefore
he
that
is
snared
and
matched
with
such
a
wife
as
is
either
froward
,
waiward
,
or
else
is
poisoned
with
superstition
and
poperie
,
in
such
a
case
must
call
vpon
God
,
and
liue
in
his
feare
,
in
faithfulnes
,
in
patience
,
with
discretion
&
godly
counsell
,
labouring
to
win
her
from
the
same
.
For
like
as
the
husband-man
doth
with
great
labour
and
diligence
,
till
that
ground
which
he
hath
once
taken
to
farme
,
although
it
be
neuer
so
full
of
faults
:
as
if
it
be
dry
,
if
it
bring
forth
weeds
,
brambles
,
or
briers
;
or
though
it
cannot
beare
much
wet
;
yet
through
good
husbandry
he
winneth
fruit
thereof
.
Euen
so
in
like
maner
,
he
that
hath
married
a
wife
that
is
irreligious
or
froward
,
if
he
shall
vse
like
diligence
to
instruct
and
order
her
minde
,
if
he
diligently
and
courteously
apply
himselfe
to
weede
away
by
little
and
little
the
noysome
weeds
out
of
her
mind
,
both
by
wholesome
and
godly
precepts
,
and
by
Christian
conuersation
;
it
can
not
be
but
in
time
he
shall
feele
the
pleasant
fruite
thereof
to
both
their
comforts
.
Euery
one
therefore
that
purposeth
to
marry
,
ought
also
to
remember
that
there
be
three
manner
of
riches
in
man
.
-
1.
The
riches
of
the
mind
.
Three
manner
of
riches
in
man
.
-
2
,
The
riches
of
the
body
.
-
3.
The
riches
of
temporall
substance
.
The
best
and
the
most
precious
,
are
the
riches
of
the
mind
:
as
without
which
the
other
two
are
more
hurtful
then
profitable
.
The
riches
of
the
minde
,
are
the
feare
of
God
,
Riches
of
the
mind
.
faith
,
a
desire
of
Gods
glory
,
the
knowledge
of
his
will
,
sobernesse
,
liberalitie
,
chastitie
,
silence
,
humblenesse
,
honestie
,
and
such
like
vertues
.
These
vertues
lie
not
still
,
neither
hide
themselues
wheresoeuer
they
be
,
but
will
breake
out
diuers
waies
,
so
that
they
may
well
be
spied
and
discerned
.
As
then
a
traueller
hath
marked
in
his
way
,
that
he
may
proceede
aright
so
likewise
the
man
or
woman
that
intendeth
to
marrie
,
haue
also
markes
in
their
wayes
,
by
which
they
may
make
a
right
choise
.
There
be
certaine
signes
of
this
fitnesse
and
godlinesse
,
both
in
the
man
and
in
the
woman
;
so
that
if
the
man
be
desirous
to
know
a
godly
woman
,
or
the
woman
would
know
who
is
a
godly
man
:
then
let
them
obserue
and
marke
these
sixe
points
.
-
1.
—
The
report
.
Sixe
rules
to
be
obserued
in
the
choise
of
a
good
wife
or
a
good
husband
.
-
2.
—
The
lookes
.
-
3.
—
The
speech
.
-
4.
—
The
apparell
.
-
5.
—
The
companions
.
-
6.
—
Lastly
,
the
education
and
bringing
vp
,
which
are
like
the
pulses
,
that
shew
whether
a
man
be
sicke
or
whole
,
well
or
ill
.
[
](A67866-e7240-b)1
1
Report
.
The
report
,
name
,
or
fame
,
that
he
or
she
hath
had
,
and
yet
haue
,
and
what
opinion
honest
folkes
haue
of
them
;
because
as
the
market
goeth
,
so
the
market-men
will
talke
.
A
good
man
Pro.
10.
7.
&
22.
1.
and
a
good
woman
,
commonly
haue
a
good
name
,
because
a
good
name
is
one
of
the
blessings
Preach
7.
3.
Psal.
112.
6.
which
God
promiseth
to
good
men
and
good
women
.
But
a
good
name
is
not
to
be
praysed
from
the
wicked
;
and
therefore
our
Sauiour
Christ
saith
,
Woe
be
to
you
,
when
all
men
speak
well
of
you
:
Luke
6.
16.
that
is
,
when
euill
men
praise
and
commend
you
;
for
that
is
a
plaine
argument
,
that
you
are
ambitious
,
vaine-glorious
,
and
of
the
world
:
For
the
world
liketh
and
praiseth
her
owne
.
Ioh.
15.
19.
Neuerthelesse
,
it
is
conuenient
that
euery
Christian
should
so
liue
in
the
world
,
that
although
he
cannot
say
as
Christ
said
,
Whuh
of
you
can
rebuke
me
of
sinne
?
Ioh.
8.
40.
yet
so
as
in
truth
he
may
with
a
good
conscience
boldly
say
;
Which
of
you
can
accuse
me
oflying
,
sweating
,
whoring
,
dissembling
,
dishonesty
,
deceit
,
couetousnesse
,
or
such
like
?
Though
therefore
,
no
man
can
cleere
himselfe
in
thought
before
God
,
of
these
and
other
notorious
vices
,
yet
euery
one
before
men
should
auouch
it
,
and
approue
it
in
their
doing
;
and
liue
so
vprightly
,
holily
,
iustly
,
and
vnblameably
,
that
none
could
iusily
charge
them
with
any
open
sinne
.
Luke
1.
6.
15.
Iob.
1.
1.
1.
Thessal.
2.
10.
and
3.
13.
Tit.
2.
12.
1.
Pet.
1.
15.
[
](A67866-e7330-b)2
2
The
looks
.
Prou.
17.
4.
The
next
signe
is
,
The
looke
;
For
as
Salomon
saith
;
The
wisedome
of
a
man
doth
make
his
face
to
shine
,
Eccles.
8.
1.
that
is
,
procureth
him
fauour
and
good
liking
.
So
also
,
godlinesse
is
in
the
face
of
a
man
,
or
of
a
woman
;
and
so
likewise
,
follie
and
wickednesse
may
many
times
be
seene
and
discerned
by
the
face
of
a
man
or
a
woman
.
And
therefore
it
is
said
in
Esay
,
The
triall
of
their
countenance
Esay
.
testifieth
against
them
:
as
though
their
looks
could
speake
.
And
therefore
we
reade
of
proud
lookes
,
and
angrie
lookes
,
and
wanton
lookes
,
Psal.
because
they
bewray
pride
,
and
anger
,
and
wantonnesse
.
Ieb
.
13.
7.
It
is
truly
said
,
that
a
modest
man
dwells
at
the
signe
of
a
modest
countenance
,
and
an
honest
woman
dwelleth
at
the
signe
of
an
honest
face
:
which
may
fitly
be
compared
to
the
gate
of
the
Temple
,
that
was
called
Beautifull
:
Act.
3.
2.
shewing
,
that
if
the
entrie
be
so
beautifull
,
within
is
great
beautie
.
To
shew
how
a
modest
countenance
,
and
womanly
shamefastnesse
do
commend
a
chast
wife
,
it
is
obserued
,
that
the
word
Nuptiae
,
doth
declare
the
manner
of
her
marriage
:
for
it
importeth
Vnder
faire
faces
are
sometimes
hidden
filthy
minds
.
a
couering
;
because
virgines
which
should
be
married
,
when
they
came
to
their
husbands
,
for
modestie
and
shamefastnesse
did
couer
their
faces
:
as
we
reade
of
Rebecca
,
who
when
the
saw
Isaac
,
and
knew
that
he
should
Gen.
24.
65.
be
her
husband
,
cast
a
vayle
before
her
face
:
shewing
that
modesty
should
be
learned
before
marriage
,
which
is
the
dowrie
that
God
addeth
to
her
portion
.
[
](A67866-e7560-b)3
3
The
talke
.
The
third
signe
is
her
talke
or
speech
,
or
rather
her
silence
.
For
a
man
or
a
womans
talking
,
is
the
mirrour
and
messenger
of
the
mind
,
in
the
which
it
may
commonly
be
seene
without
,
in
what
case
the
man
or
woman
is
within
,
according
to
the
common
prouerb
:
Such
as
the
man
or
woman
is
,
such
is
their
talke
.
Now
silence
is
the
best
ornament
of
a
woman
To
Adam
first
and
to
〈◊〉
after
.
and
therefore
the
law
was
giuen
to
the
man
rather
then
to
the
woman
,
to
shew
that
he
should
be
the
teacher
,
and
she
the
hearer
;
and
therefore
she
is
commanded
to
learne
of
her
husband
.
1.
Cor.
14.
34.
35.
Maides
must
speake
like
an
Eccho
.
As
the
Eccho
answereth
but
one
word
for
many
,
which
are
spoken
to
her
;
so
a
Maids
answer
shoud
be
in
a
word
:
for
she
which
is
full
of
talke
,
is
not
likely
to
prooue
a
quiet
wife
.
The
eye
and
the
speech
,
are
as
the
glasses
of
the
mind
:
For
out
of
the
abundance
of
the
heart
Mat.
12.
34.
(
saith
our
Sauiour
)
the
mouth
speaketh
.
As
though
by
the
speech
we
might
know
what
aboundeth
in
the
heart
:
and
therefore
he
saith
,
By
thy
mordes
thoushalt
be
instified
,
and
by
thy
words
thou
Mat.
12.
37.
shalt
be
condemned
.
That
is
,
thou
shalt
be
iustified
to
be
wife
,
or
thou
shalt
be
condemned
to
be
foolish
;
thou
shalt
be
iustified
to
be
sober
,
or
thou
shalt
be
condemned
to
be
rash
;
thou
shalt
be
iustified
to
be
humble
,
or
thou
shalt
be
condemned
to
be
proud
;
thou
shalt
be
iustified
to
be
louing
,
or
thou
shalt
be
condemned
to
be
enuious
.
Therefore
Salomon
saith
,
A
fooles
lips
are
a
snare
to
his
owne
soule
.
Snares
are
made
Prou.
18.
7.
for
other
,
but
this
snare
catcheth
a
mans
selfe
,
because
it
bewrayeth
a
mans
follie
,
and
causeth
his
trouble
,
and
bringeth
him
into
discredit
.
Contrariwise
,
The
heart
of
the
wise
(
saith
Salomon
)
guideth
his
mouth
wisely
,
and
the
words
of
his
Prou.
16.
23.
mouth
haue
grace
.
Now
to
shew
that
this
should
be
one
marke
in
the
choise
of
a
wife
;
Saloman
describing
a
right
wife
.
saith
:
She
openeth
her
mouth
with
wisedome
:
and
the
law
of
grace
is
in
her
tongue
:
Prou.
31.
26.
for
that
she
delighteth
to
talke
of
the
word
of
God
.
A
wife
that
can
speake
this
language
,
is
better
then
she
which
hath
all
the
tongues
.
But
as
the
open
vessels
are
counted
vncleane
,
so
also
account
that
the
open
mouth
hath
much
vncleannesse
.
[
](A67866-e7810-b)4
4
Apparell
.
Luk.
16.
19.
The
fourth
signe
is
,
the
apparell
;
for
as
the
pride
of
the
〈◊〉
is
noted
,
in
that
he
went
in
purple
euery
day
:
so
also
the
humilitie
of
Iohn
is
noted
,
in
that
he
went
in
haire-cloth
Mark
.
1.
6.
euery
day
.
For
doubtlesse
by
a
man
or
a
womans
apparell
,
excessiue
laughter
,
and
going
,
they
may
partly
be
discerned
of
what
disposition
they
are
.
It
is
conuenient
that
he
that
will
be
a
suter
to
a
woman
,
marke
what
apparell
she
customably
vseth
to
weare
;
whether
it
be
vaine
,
whorish
,
wanton
,
light
;
or
comely
,
modest
,
and
mannetly
,
and
beseeming
her
estate
and
condition
:
to
wit
,
honest
and
sober
rayment
.
For
apparell
doth
often
giue
a
certaine
and
sure
testimonie
of
pride
,
lightnesse
,
wantonnesse
,
inconstancie
,
vnshamefastnesse
,
filthinesse
,
or
vncleaunesse
,
and
other
vices
,
or
vertues
,
that
be
either
in
the
man
or
woman
.
For
a
modest
man
or
woman
,
are
for
the
most
part
knowne
by
their
sober
attire
:
as
the
Prophet
Eliah
was
knowne
by
his
rough
garment
.
So
that
we
are
to
looke
2.
King
.
18.
for
no
better
within
,
then
we
see
without
;
for
euery
one
seemeth
better
then
they
be
.
If
then
the
face
be
vanitie
,
the
heart
is
pride
.
He
that
biddeth
vs
abstaine
from
the
shew
of
euill
,
would
haue
vs
to
abstaine
from
those
meanes
,
Husbands
1.
Thess.
5.
22.
or
wiues
,
who
haue
the
shewes
of
euill
:
for
it
is
hard
to
come
in
the
fashion
,
and
not
to
be
in
the
abuse
.
And
therefore
the
Apostle
saith
:
Fashion
not
your selues
like
vnto
the
world
;
as
though
the
fashions
of
men
did
declare
of
what
〈◊〉
.
12.
2.
side
they
are
.
[
](A67866-e7940-b)5
5
Company
.
The
fift
signe
is
the
companie
,
by
meanes
whereof
much
may
be
perceiued
.
For
as
whole
and
found
eyes
,
with
beholding
and
looking
on
sore
eyes
,
be
annoyed
and
hurt
:
euen
so
,
good
and
honest
folkes
be
oftentimes
stayned
Men
are
commonly
conditioned
,
euen
like
vnto
them
that
they
keepe
company
withall
.
and
hurt
with
the
company
of
the
wicked
and
vngodly
;
according
to
the
common
prouerbe
:
Such
like
is
euery
one
,
as
the
companie
is
with
whom
they
keepe
.
For
birds
of
a
feather
will
hold
together
:
and
fellowes
in
sinne
,
will
be
fellowes
in
league
;
euen
as
young
Rehoboam
Prou.
1.
11.
&
13.
20.
Psal
〈◊〉
.
Ios.
23.
12.
Num
16.
20.
1.
Cor.
6.
14.
Ephes.
5.
7.
chose
yong
companions
,
1.
King
.
12.
8.
The
tame
beast
will
not
keepe
with
the
wilde
,
not
the
cleane
dwell
with
the
leaprous
.
If
a
man
can
be
knowne
by
nothing
else
,
then
he
may
be
known
by
his
companions
:
for
like
will
to
like
,
as
Salomon
saith
;
theeues
call
one
another
.
Therefore
when
Dauid
left
iniquitie
,
he
said
:
Away
from
me
all
ye
that
worke
iniquitie
;
shewing
,
that
a
man
neuer
abandoneth
euill
,
vntill
he
abandon
euill
company
:
for
no
good
is
concluded
in
this
parliament
.
Therefore
chuse
such
a
companion
of
thy
life
,
as
hath
chosen
companie
like
thee
before
.
For
they
which
chuse
such
as
loued
prophane
companions
before
,
in
a
short
time
are
drawne
to
be
prophane
too
.
[
](A67866-e8040-b)6
6
The
bringing
vp
.
It
skilleth
more
by
whom
and
by
what
wayes
men
be
brought
vp
,
then
of
whom
they
be
begotten
.
The
last
signe
is
education
,
which
giueth
also
great
testimonie
,
namely
by
whom
,
and
how
euery
one
is
brought
vp
,
whether
the
man
or
the
woman
were
conuersant
among
vertuous
or
vicious
persons
,
and
whether
the
parties
hauing
continued
in
the
nurture
of
the
vertuous
,
and
shewed
themselues
obedient
to
them
vnder
whom
they
were
brought
vp
,
or
whether
either
of
the
parties
haue
broken
out
of
this
discipline
,
and
followed
his
,
or
her
owne
wilfulnesse
.
For
it
is
a
small
matter
for
either
of
them
to
haue
dwelt
among
,
or
with
vertuous
and
religious
folke
:
but
herein
lyeth
the
force
and
weight
,
how
farre
,
and
how
much
,
either
or
both
the
parties
haue
followed
those
,
and
profited
vnder
them
,
and
were
dutifull
and
obedient
vnto
them
.
For
Iudas
was
among
,
and
accompanied
with
the
Apostles
,
brought
vp
certaine
yeares
vnder
Christ
,
but
for
all
this
he
was
neuer
the
better
:
for
he
left
not
his
wicked
pranks
,
neither
was
he
obedient
.
Neuerthelesse
good
education
and
discipline
formeth
good
To
be
good
it
doth
much
profit
to
be
well
brought
vp
.
manners
:
men
and
women
commonly
sauour
most
of
those
good
or
euill
things
,
which
in
youth
they
learned
.
Therefore
to
proue
good
,
honest
,
and
vertuous
,
it
importeth
and
forceth
much
,
from
the
infancie
to
be
well
gouerned
,
and
Christianly
brought
vp
.
For
we
retaine
much
more
of
the
customes
wherewith
we
be
bred
,
then
of
the
inclinations
wherewith
we
be
borne
.
All
these
properties
are
not
spied
at
three
or
foure
commings
and
meetings
of
the
parties
,
for
hypocrisie
is
spunne
with
a
fine
threed
,
and
none
are
so
often
deceiued
as
louers
.
He
therefore
which
will
know
all
his
wiues
qualities
:
or
she
that
will
perceiue
her
husbands
dispositions
,
and
inclinations
,
before
either
be
married
to
the
other
,
had
need
to
see
one
the
other
eating
,
and
walking
,
working
,
and
playing
,
talking
and
laughing
,
and
chiding
too
:
or
else
it
may
be
,
the
one
shall
haue
with
the
other
,
lesse
then
he
or
she
looked
for
,
or
more
then
they
wished
for
.
Here
is
to
be
remembred
,
a
thing
adioyned
to
marriage
,
and
going
before
it
,
namely
,
Betrothing
,
being
a
solemne
and
laudable
custome
of
Gods
children
,
as
is
prooued
Deuteron.
20.
7.
&
22.
23.
24.
This
betrothing
,
is
a
couenant
What
betrothing
〈◊〉
.
betweene
the
parties
to
be
married
,
before
fit
witnesses
appointed
thereto
:
whereby
they
giue
their
troth
,
that
they
will
,
and
shall
marrie
together
,
except
some
lawfull
vnmeetnesse
and
disliking
each
of
other
do
hinder
it
in
the
meane
time
.
The
practise
of
it
we
see
,
Mat.
1.
18.
Luk.
1.
27.
where
the
Virgine
Marie
was
betrothed
to
Ioseph
,
yet
they
had
not
met
together
,
to
wit
,
to
accompany
together
according
to
the
end
of
marriage
.
This
custome
,
noted
and
marked
in
diuers
places
of
the
Scripture
,
hath
diuers
good
grounds
to
be
obserued
,
which
proue
that
there
ought
to
be
a
contract
before
marriage
.
And
for
the
better
vnderstanding
of
this
point
of
betrothing
,
it
shall
not
be
amisse
,
in
some
plaine
and
short
manner
,
to
make
knowne
the
holy
doctrine
hereof
,
with
the
doctrine
also
of
marriage
,
and
marriage
duties
.
First
then
we
must
know
,
that
euery
marriage
that
hath
bene
well
and
orderly
vsed
,
either
of
the
heathen
(
which
were
onely
inlightned
with
the
law
of
nature
)
or
of
the
people
of
God
,
who
also
were
to
be
directed
by
his
word
,
was
perfected
by
two
solemne
actions
:
that
is
,
by
an
apparent
and
open
contract
,
and
by
publicke
marriage
,
the
true
and
vnfained
confirmation
thereof
.
Wherefore
we
will
first
speake
of
a
contract
(
which
is
also
called
espousing
,
affiancing
betrothing
,
or
handfasting
)
then
of
mariage
it selfe
.
And
for
betrothing
,
or
espousals
,
we
reade
in
the
writing
of
ancient
Philosophers
,
Histories
,
Orators
,
Poets
and
others
,
that
they
be
of
great
antiquity
,
of
necessary
vse
,
and
haue
bene
ordinarily
practised
.
Insomuch
as
the
vsers
thereof
are
highly
commended
,
the
neglecters
and
abusers
hereof
sharpely
rebuked
&
condemned
.
Which
seeing
they
could
not
do
,
but
vpon
knowledge
and
iudgement
,
it
doth
manifestly
declare
,
that
they
did
it
by
natures
law
,
written
and
bred
in
their
breasts
.
And
therefore
euen
nature
it selfe
(
though
in
some
matters
starke
blind
,
and
in
many
of
very
dimme
sight
)
hath
in
all
ages
,
bewrayed
the
lawfulnesse
,
the
necessity
,
and
the
vse
of
espousals
,
to
be
the
first
step
and
degree
to
a
lawfull
and
comforrable
marriage
.
But
to
omit
this
law
,
and
to
come
to
the
written
word
,
let
vs
further
consider
what
allowance
thereof
we
find
in
the
same
,
and
consequently
what
it
is
,
not
onely
to
marry
,
but
to
be
betrothed
,
not
according
to
the
direction
of
nature
alone
,
but
in
the
Lord
also
.
First
it
is
certaine
,
that
the
Lord
approueth
this
betrothing
as
his
owne
sacred
ordinance
.
For
we
reade
in
Exodus
21.
7.
8.
9.
10.
11.
how
carefully
he
prouideth
by
sundrie
and
many
straight
commandements
for
the
maid-seruant
that
is
betrothed
.
First
,
that
she
shall
not
go
out
of
her
seruice
,
as
the
men-seruants
do
.
Secondly
,
that
her
maister
shall
haue
no
power
to
sell
her
to
a
strange
people
.
Thirdly
,
that
being
betrothed
vnto
his
sonne
,
he
shall
deale
with
her
as
with
his
owne
daughter
.
Fourthly
,
if
another
wife
be
taken
with
her
,
that
neither
her
foode
,
her
rayment
,
nor
recompence
of
her
virginitie
,
shall
any
whit
at
all
be
diminished
.
Fiftly
,
that
whensoeuer
she
goeth
out
of
her
seruice
,
she
shall
pay
no
money
at
all
.
None
whereof
the
Lord
would
haue
done
(
much
lesse
all
of
them
)
vnlesse
espousals
had
bene
his
owne
ordinance
,
instituted
,
ordained
and
commanded
by
himselfe
to
be
vsed
,
euen
of
the
maid
seruant
,
that
was
bought
and
sold.
Againe
,
the
Lord
in
Deuteron
.
Cap.
22.
23.
&c.
requireth
no
lesse
punishment
to
be
inflicted
vpon
them
that
violate
the
bonds
of
espousall
,
then
if
they
brake
wedlocke
.
For
he
commandeth
,
that
if
any
man
shall
abuse
a
betrothed
virgin
in
the
Citie
,
both
shall
be
stoned
to
death
,
the
maide
because
she
cried
not
,
the
man
because
he
hath
humbled
his
neighbours
wife
.
Where
by
the
way
is
to
be
remembred
,
how
God
calleth
the
betrothed
a
Wife
.
If
then
such
wickednesse
by
iustice
deserueth
death
,
and
if
betrothed
persons
be
truely
to
be
termed
man
and
wife
,
onely
in
regard
of
the
precedent
espousals
,
we
may
then
plainely
see
,
how
highly
the
Lord
doth
esteeme
and
honour
them
:
the
breach
whereof
he
punisheth
with
the
punishment
of
adultery
:
and
the
persons
betrothed
,
he
honoureth
with
the
names
of
man
and
wife
.
If
indeed
he
had
not
ordained
and
allowed
them
,
but
that
they
had
bene
of
humane
institution
alone
,
he
would
not
haue
honoured
them
with
such
titles
,
or
haue
imposed
death
by
stones
,
for
the
breach
of
mans
ordinance
.
Againe
,
if
a
man
abuse
a
betrothed
maid
in
the
field
,
he
saith
that
the
man
shall
die
,
but
vnto
the
maid
thou
shalt
do
nothing
,
because
there
is
in
the
maide
no
cause
of
death
.
Now
imposing
death
vpon
this
man
,
and
not
vpon
him
that
abuseth
a
maid
not
betrothed
,
the
Lord
doth
hereby
euidently
teach
,
that
espousals
are
a
degree
beyond
a
single
estate
,
&
of
the
nature
of
marriage
:
and
therefore
the
vnlawfull
breach
thereof
deserueth
death
.
For
what
else
should
the
Lord
grace
them
with
such
large
priuiledges
,
and
punish
the
breach
therof
with
seuere
punishment
?
Further
,
the
faithfull
in
all
ages
instructed
by
these
and
such
commandements
,
approued
and
practised
these
espousals
,
not
only
by
themselues
,
but
also
by
their
children
.
Sampson
,
liking
Iudg.
14.
1.
&c
and
louing
a
woman
of
the
Philistims
in
Timnah
,
desired
his
father
and
mother
to
giue
her
vnto
him
to
wife
,
and
so
they
did
:
at
which
time
Sampson
made
a
feast
,
according
to
the
custome
of
the
yong
men
.
Albeit
her
father
afterwards
would
not
suffer
him
to
marrie
her
,
but
gaue
her
to
another
;
for
which
iniury
Sampson
reuenged
himselfe
of
the
Philistims
,
by
burning
vp
their
shocks
and
standing
corne
,
vineyards
,
and
oliues
:
for
which
the
Philistims
burnt
both
the
father
and
the
daughter
.
So
Dauid
begged
Micholl
of
her
father
Saul
,
who
gaue
her
vnto
him
to
wife
,
with
condition
,
that
he
1.
Sam.
18.
25.
26
27.
2
Sam.
3.
24.
25.
should
bring
him
a
hundred
fore-skinnes
of
the
Philistims
,
and
therefore
when
Saul
was
dead
,
he
required
her
of
Ishbosheth
Sauls
sonne
,
who
〈◊〉
her
vnto
him
.
Also
Ioseph
and
Marie
the
mother
of
Christ
were
betrothed
,
which
God
would
neuer
haue
permitted
,
if
it
had
not
bene
of
his
owne
ordinance
,
and
agreeable
to
his
owne
will
,
of
if
it
might
any
manner
of
way
haue
stained
,
〈◊〉
her
Iosephs
honesty
,
or
Maries
virginity
:
nay
,
if
it
had
not
much
more
graced
and
adorned
both
,
then
the
want
of
espousals
could
haue
done
.
And
to
auoyd
rediousnesse
in
so
plaine
a
truth
,
seeing
the
Scripture
giueth
power
and
authoritie
to
parents
,
to
giue
,
and
not
to
giue
their
children
in
marriage
;
saying
,
Let
him
do
what
he
will
.
Againe
:
He
that
giueth
her
in
mariage
doth
well
,
and
he
that
giueth
her
not
to
marriage
doth
better
,
(
whereof
we
shall
speake
more
at
1
Cor.
7.
36.
37
38.
large
anone
:
)
there
must
needs
be
before
the
publicke
act
of
marriage
,
some
speciall
time
appointed
,
wherein
both
parents
and
parties
may
testifie
and
signifie
their
mutuall
liking
and
consents
,
vnlesse
they
despise
to
marrie
in
the
Lord
.
Wherefore
,
if
the
law
of
Nature
,
the
Law
of
God
,
the
practise
of
the
heathen
,
the
custome
of
the
faithfull
,
especially
of
the
parents
of
Christ
:
if
the
punishment
of
the
espowsall-breakers
,
and
the
rewards
and
priuiledges
of
the
espowsed
:
and
finally
,
if
the
fatherly
authoritie
ouer
children
,
do
approue
and
require
the
continuall
vse
of
this
ordinance
of
God
,
it
must
needs
be
confessed
to
be
both
lawfull
and
necessary
:
yea
,
being
the
first
principall
part
of
marriage
it selfe
,
it
must
needs
be
honourable
in
his
kind
,
as
well
as
marriage
it selfe
is
.
Now
then
,
in
the
next
place
,
let
vs
see
and
learne
what
a
Contract
is
,
to
the
end
,
that
vpon
sound
knowledge
and
right
iudgement
,
we
may
alwayes
vse
it
well
,
and
neuer
ill
,
for
want
of
good
vnderstanding
.
A
Contract
is
a
voluntarie
promise
of
Marriage
,
mutually
made
betweene
one
man
and
one
woman
,
both
being
meete
and
free
to
marrie
one
another
,
and
therefore
allowed
so
to
do
by
their
parents
.
This
short
sentence
,
sheweth
the
whole
nature
,
quality
,
property
,
vse
and
abuse
,
with
all
other
things
that
are
to
be
obserued
or
eschued
in
a
right
Contract
,
as
shall
appeare
by
the
vnfolding
of
euery
word
contained
therein
;
for
,
as
there
is
none
vaine
and
idle
,
voyde
of
his
proper
signification
;
so
euery
one
hath
his
proper
weight
,
seruing
for
speciall
and
necessary
vse
.
1.
First
,
we
call
a
Contract
,
a
promise
;
and
so
it
is
indeed
;
for
what
is
a
promise
,
but
a
speech
,
which
affirmeth
or
denyeth
,
to
do
this
or
that
,
with
purpose
and
words
of
testimony
,
to
performe
and
accomplish
that
which
is
affirmed
,
or
not
to
do
that
which
is
denyed
?
And
what
other
thing
is
indeed
a
marriage
Contract
,
but
this
?
so
that
it
must
be
in
nature
,
a
true
and
right
promise
:
not
the
vow
of
a
promise
in
time
to
come
,
but
a
present
promise
indeed
.
For
if
one
partie
do
say
,
I
will
promise
to
marrie
thee
;
this
is
no
promise
indeede
,
but
a
promise
of
a
promise
,
and
consequently
no
Contract
,
but
a
promise
of
a
Contract
:
and
therefore
tyeth
not
bindeth
neither
parties
nor
parents
to
keepe
the
same
;
for
it
is
not
in
nature
any
Contract
at
all
.
Againe
,
if
a
Contract
be
in
promise
,
it
is
not
only
a
purpose
of
the
heart
,
nor
a
dumbe
shew
or
doubtfull
signification
of
promise
,
but
a
plaine
promise
,
vttered
and
pronounced
in
a
right
forme
of
speech
:
as
when
one
saith
,
I
do
promise
to
marrie
thee
,
or
I
do
espouse
,
affiance
,
or
betroth
my selfe
to
thee
in
marriage
,
or
such
like
:
wherein
all
ambiguity
and
doubtfulnesse
of
speech
is
to
be
eschued
:
that
as
the
meaning
of
the
heart
is
simple
and
plaine
,
so
like
wise
the
words
of
the
tongue
might
be
simple
,
plaine
,
and
voyde
of
all
deceit
.
2.
Secondly
,
we
call
a
Contract
,
a
promise
of
marriage
;
because
it
is
not
a
promise
of
euery
thing
,
neither
of
honour
,
of
inheritance
,
of
riches
,
or
of
any
other
thing
else
,
sauing
onely
of
marriage
.
Now
we
meane
by
marriage
,
not
only
the
parties
married
,
but
also
coniugall
&
marriage
duties
and
offices
,
that
peculiarly
belong
to
this
honourable
estate
,
and
are
necessarily
to
be
performed
mutually
of
both
.
For
this
promise
touching
persons
themselues
,
is
of
such
force
and
weight
,
that
it
tendeth
to
the
alienation
of
the
propertie
of
bodies
;
for
so
it
is
written
:
The
wife
hath
not
the
power
of
her
1.
Cor.
7.
4.
owne
body
,
but
the
husband
:
and
likewise
also
the
husband
hath
not
the
power
ouer
his
owne
body
,
but
the
wife
.
For
,
although
this
is
not
perfectly
done
,
till
the
act
of
marriage
be
ended
,
yet
this
promise
is
the
principall
beginner
and
worker
thereof
:
because
they
that
promise
marriage
,
do
necessarily
thereby
promise
,
that
two
shall
become
one
flesh
,
and
that
they
will
alwayes
giue
mutuall
beneuolence
one
to
another
.
Touching
the
peculiar
duties
of
Husbands
and
Wiues
,
which
likewise
are
promised
by
this
Contract
,
we
will
here
onely
recite
them
,
leauing
the
doctrine
thereof
to
another
place
and
time
.
1.
The
Husband
,
his
duty
is
,
first
to
loue
his
wife
as
his
owne
flesh
.
2.
Then
to
gouerne
her
in
all
duties
,
that
properly
concerne
the
state
of
marriage
,
in
knowledge
,
in
wisedome
,
iudgement
,
and
iustice
.
3.
Thirdly
,
to
dwell
with
her
.
4.
Fourthly
,
to
vse
her
in
all
due
beneuolence
honestly
,
soberly
,
and
chastly
.
1.
Pet.
3.
7.
1.
The
Wife
,
her
dutie
is
,
in
all
reuerence
and
humilitie
,
to
submit
and
subiect
her selfe
to
1.
Cor.
7.
4.
5.
her
Husband
,
in
all
such
duties
as
properly
belong
vnto
marriage
.
2.
Secondly
,
therein
to
be
an
helpe
vnto
him
,
according
to
Gods
ordinance
.
3.
Thirdly
,
to
obey
his
commandements
in
all
things
,
which
he
may
command
by
the
authoritie
of
an
Husband
.
4.
Fourthly
and
lastly
,
to
giue
him
〈◊〉
beneuolence
.
As
for
the
rest
of
mutuall
duties
,
as
they
may
be
all
comprehended
vnder
these
,
so
there
shall
be
a
fitter
occasion
to
speake
thereof
.
Thirdly
,
we
call
this
promise
of
marriage
voluntary
,
because
it
must
not
come
from
the
lips
alone
,
but
from
the
wel-liking
and
consent
of
the
heart
:
sor
if
it
be
onely
a
verball
promise
,
without
any
will
at
all
,
(
and
so
meerely
hypocriticall
and
dissembled
)
though
it
bindeth
the
party
that
promiseth
to
the
performance
of
his
promise
made
before
God
and
man
:
yet
if
the
parents
afterwards
shall
certainely
know
this
,
and
that
there
was
no
will
,
nor
vnfained
meaning
at
all
in
the
party
,
neither
yet
is
,
but
rather
a
loathing
and
abhorring
of
his
Spouse
betrothed
,
though
he
be
not
able
to
render
iust
and
sufficient
cause
thereof
,
they
may
vpon
this
occasion
,
either
deferre
the
day
of
marriage
the
louger
,
to
see
if
God
will
happily
change
the
mind
of
the
partie
;
or
vtterly
breake
and
frustrate
the
promise
:
if
all
good
meanes
and
occasions
hauing
bene
vsed
,
none
will
preuaile
:
but
that
the
party
rather
groweth
worse
and
worse
.
For
,
a
Contract
being
a
willing
and
a
voluntary
consent
,
there
is
no
cause
why
the
parents
,
and
such
as
haue
authority
,
and
power
in
sueh
cases
,
when
they
shall
vndoubttedly
know
that
the
promise
was
altogether
vnwilling
,
and
therefore
made
in
meere
hypocrisie
and
dissimulation
,
neither
can
be
by
tract
of
time
,
or
any
other
good
meanes
vsed
,
be
bettered
,
but
rather
waxeth
worse
and
worse
,
may
not
breake
and
frustrate
the
same
.
For
why
did
Rebeccaes
parents
deny
her
to
Isaack
,
neither
would
send
her
with
Abrahams
seruant
to
be
married
,
before
such
time
as
they
had
asked
her
consent
:
yea
,
when
as
they
said
,
We
will
call
the
Gen.
24.
57.
maide
,
and
aske
her
consent
:
do
they
not
plainly
shew
,
that
both
the
law
of
Nature
,
and
the
Law
of
God
taught
them
,
that
this
consent
was
of
great
moment
,
&
absolute
necessity
?
And
when
the
Apostle
doth
command
men
and
women
to
marrie
in
the
Lord
;
how
can
the
marriage
be
in
the
Lord
,
when
one
party
doth
not
onely
not
loue
,
but
hate
the
other
?
And
how
can
such
two
become
one
flesh
lawfully
,
when
as
there
wants
the
vnion
and
coniunction
of
the
heart
,
the
true
naturall
mother
of
all
marriage
duties
?
Wherefore
this
promise
must
be
in
this
respect
,
at
least
willing
and
voluntary
.
For
,
albeit
it
is
not
necessary
,
neither
yet
possible
,
that
there
should
be
such
great
measure
of
true
,
holy
,
and
sanctified
loue
at
that
time
as
afterward
,
(
for
that
groweth
by
little
and
little
according
to
the
blessing
of
God
,
and
the
faithfull
performance
of
other
duties
afterward
euen
to
their
liues
end
,
)
yet
if
it
be
voluntarie
and
vnfained
,
it
is
enough
,
and
sufficient
to
make
a
true
contract
in
the
Lord
.
So
as
no
man
ought
to
separate
those
,
whom
God
hath
thus
ioyned
.
Secondly
,
we
call
it
voluntary
,
in
respect
of
constraint
and
compulsion
,
contrary
to
a
free
consent
.
For
if
either
party
be
vrged
,
constrained
,
or
compelled
,
by
great
feare
of
their
parents
or
others
,
by
threatning
of
losse
of
preferment
,
of
health
,
of
limbe
,
of
life
,
or
of
any
such
other
like
,
or
by
any
other
violent
manner
of
dealing
whatsoeuer
,
to
yeeld
their
promise
,
cleane
contrary
to
the
motion
or
good
liking
of
their
hearts
;
this
kind
of
promise
,
as
it
doth
not
binde
the
partie
to
keepe
it
,
so
it
ought
to
be
frustrated
&
broken
,
by
the
parents
themselues
,
or
by
such
maisters
as
may
and
ought
to
command
and
rule
them
in
such
cases
.
If
this
were
not
so
,
how
could
the
parties
keepe
the
commandements
of
God
,
giuing
them
direction
whom
to
marrie
?
First
,
that
they
should
marrie
onely
in
the
Lord
.
Againe
,
that
they
should
not
be
vnequally
yoked
with
infidels
:
neither
of
which
they
can
keepe
if
their
parents
might
compell
them
to
Contract
and
marrie
.
It
becometh
the
parents
to
perswade
their
children
by
all
good
meanes
to
yeeld
their
consent
,
rather
then
to
draw
them
by
wicked
sleights
and
cunning
,
drunkennesse
,
or
any
other
wicked
and
violent
meanes
.
For
,
as
that
is
not
to
marrie
in
the
Lord
:
so
all
such
forced
Contracts
,
may
be
broken
and
frustrated
by
the
Magistrate
,
who
is
Gods
Lieutenant
,
to
redresse
such
intollerable
enormities
among
the
societies
of
men
.
For
,
if
parents
may
deny
marriage
to
such
as
haue
onely
by
force
and
violence
obtained
the
word
and
body
of
their
child
,
much
more
may
the
magistrate
deny
marriage
,
where
onely
a
verball
promise
nath
bene
gotten
by
violent
compulsion
:
and
for
these
causes
,
and
in
this
sense
and
meaning
alone
,
we
conclude
,
that
Contracts
must
be
voluntary
.
Fourthly
,
it
must
be
a
mutuall
promise
,
that
is
,
either
party
must
make
it
to
other
,
not
the
man
onely
,
nor
the
woman
onely
,
but
both
the
man
and
the
woman
:
though
decency
and
order
require
the
man
to
do
it
first
,
and
then
the
woman
,
because
he
is
her
head
,
and
she
his
glory
:
and
ought
to
leade
and
guide
her
in
all
things
,
wherein
the
Lord
hath
put
a
preheminence
.
For
,
if
this
promise
be
not
mutually
made
of
them
both
,
but
of
one
alone
,
it
is
no
true
and
perfect
Contract
:
and
therefore
may
be
broken
by
parents
,
and
such
as
haue
authority
herein
:
because
the
party
vnpromising
,
is
not
bound
by
word
or
deed
,
but
is
free
,
in
so
much
that
such
a
Contract
is
rather
so
termed
,
then
that
it
is
any
true
Contract
indeed
.
But
if
it
be
mutuall
,
then
it
doth
mutually
and
muiolably
bind
both
:
so
that
in
this
regard
,
neither
parent
,
magistrate
,
nor
any
other
,
can
or
ought
to
breake
it
:
for
this
being
fully
performed
and
accomplished
,
is
one
principall
cause
of
making
two
one
flesh
,
in
such
sort
as
it
is
written
:
Therefore
a
man
shall
leaue
his
father
and
mother
,
and
shall
be
ioyned
to
his
wife
,
and
they
two
shall
be
one
flesh
,
&c.
Genes.
2.
24.
Also
that
the
man
hath
not
power
ouer
his
owne
body
,
nor
the
woman
ouer
hers
:
and
so
to
be
short
,
hence
ariseth
all
mutuall
beneuolence
betweene
them
.
And
therefore
a
point
of
great
weight
and
necessitie
,
in
no
wise
to
be
omitted
in
a
Contract
.
Fiftly
,
we
say
,
it
must
be
betweene
one
man
and
one
woman
:
where
first
it
is
to
be
noted
;
that
it
may
not
,
nor
ought
not
to
be
betweene
any
other
creatures
,
but
man-kind
:
nay
,
neither
among
brute
beasts
nor
Angels
.
For
God
hath
not
ordained
or
instituted
marriage
for
them
,
neither
can
it
be
betweene
man
and
man
,
or
woman
and
woman
.
If
any
such
Contract
be
either
voluntary
,
or
by
fraud
and
deceipt
,
by
ignorance
or
errour
,
it
is
no
Contract
at
all
,
but
a
meere
wicked
profanation
of
Gods
ordinance
,
who
gaue
onely
woman
to
man
,
not
woman
to
woman
,
nor
man
to
man
.
Likewise
,
it
cannot
be
betweene
Angels
good
or
bad
,
and
woman
,
because
God
hath
set
no
such
ordinance
in
the
nature
of
these
creatures
.
If
therefore
there
hath
bene
any
such
matter
,
or
shall
be
attempted
by
Sathan
,
with
any
woman
(
as
some
stories
report
)
it
is
nothing
〈◊〉
but
a
meere
illusion
and
diuellish
practise
,
to
deceiue
and
draw
superstitious
into
the
kingdome
of
darknesse
,
and
to
intrap
them
in
the
chaines
of
condemnation
:
against
which
,
and
all
other
diabolicall
illusions
,
we
ought
to
watch
and
pray
continually
.
Secondly
,
it
is
to
be
obserued
,
that
betweene
one
man
and
one
woman
:
and
not
two
men
and
one
woman
,
or
two
women
;
not
betweene
two
women
and
one
man
,
or
moe
.
By
which
is
condemned
,
as
meere
nullities
and
prophanations
,
all
Contracts
whatsoeuer
,
made
betweene
moe
then
two
.
For
it
is
written
;
And
they
twaine
shall
be
one
flesh
:
to
which
Marke
addeth
:
So
that
they
are
no
more
twaine
,
but
one
Mat.
19.
5.
Mar.
10.
8.
Eph
5.
31.
1.
Cor.
6.
16.
flesh
.
Wherefore
seeing
that
Christ
and
his
Apostles
,
expound
the
first
institution
of
marriage
of
two
onely
,
and
not
of
any
moe
;
it
is
certaine
,
that
the
Contract
or
promise
thereof
,
ought
to
be
of
two
alone
,
and
no
moe
.
So
the
holy
Ghost
,
saying
;
Let
euery
man
haue
his
owne
wife
,
and
euery
woman
her
owne
husband
:
and
not
,
Let
euery
one
1.
Cor.
7.
2.
haue
his
owne
wiues
,
or
her
own
husbands
.
It
is
therefore
plaine
&
questionlesse
,
that
he
would
haue
a
Contract
and
marriage
to
be
onely
betweene
one
and
one
.
Againe
,
saying
:
his
owne
,
and
her
owne
;
doth
he
not
plainly
insinuate
,
euery
other
person
and
persons
,
not
to
be
their
owne
,
but
meere
strangers
,
with
whom
they
ought
to
haue
nothing
adoe
in
respect
of
marriage
duties
,
especially
considering
that
the
Greeke
word
Idion
,
can
import
no
lesse
.
Now
then
,
if
there
be
at
any
time
,
or
any
place
,
a
promise
betweene
moe
then
two
,
as
it
is
a
wicked
and
meere
prophanation
of
the
holy
ordinance
of
God
:
so
it
may
and
ought
to
be
broken
;
yea
,
seuerely
punished
by
parents
and
Magistrates
.
If
against
this
it
be
obiected
;
that
many
of
the
Patriarches
and
good
men
vnder
the
Law
,
had
many
wiues
,
or
at
least
moe
then
one
:
we
answer
,
It
was
their
secret
sinne
,
and
great
infirmitie
,
though
proceeding
from
ignorance
of
the
first
institution
of
Marriage
,
of
the
Law
,
and
the
holy
Prophets
,
(
or
else
they
had
warrant
from
God
,
which
we
haue
noted
.
)
Of
the
institution
:
because
Christ
interpreting
it
,
saith
:
From
the
beginning
it
Math.
19.
8.
was
not
so
:
proouing
that
Moses
permitted
diuorcement
of
the
first
wife
,
and
marriage
of
the
second
,
not
mooued
or
warranted
by
the
authority
of
Gods
institution
,
but
by
a
fearefull
and
timorous
consideration
of
the
hardnesse
of
the
peoples
hearts
,
whom
he
ruled
,
lest
they
should
haue
rebelled
against
him
if
he
had
not
so
done
.
Of
the
Law
:
because
there
was
by
this
meanes
great
iniury
done
to
Gods
truth
,
and
to
the
wiues
diuorced
:
besides
,
the
Law
it selfe
well
vnderstood
(
as
Christ
expoundeth
it
,
Matth.
5.
〈◊〉
)
admitteth
no
diuorcement
,
except
it
be
for
fornication
.
And
that
the
Lord
did
disallow
and
hate
all
other
kindes
of
diuorcement
,
made
without
Deut.
24.
14.
the
cause
of
fornication
,
it
is
euident
,
in
that
he
condemneth
the
second
marriage
,
after
the
first
diuorcement
,
affirming
that
the
woman
so
diuorced
,
is
defiled
by
her
second
husband
:
which
could
not
be
true
,
if
their
marriage
had
bene
lawfull
and
warrantable
by
the
commandement
of
God
;
for
where
the
marriage
is
lawfull
and
honourable
,
there
the
bed
is
vndefiled
.
Of
the
Prophets
:
Because
the
Lord
hath
bene
Hebr.
13.
4.
Mal.
2.
14.
15.
16.
witnesse
betweene
thee
and
the
wife
of
thy
youth
,
against
whom
thou
hast
transgressed
:
yet
is
she
thy
companion
,
and
the
wife
of
thy
couenant
.
And
did
not
he
make
one
?
yet
had
he
abundance
of
the
spirit
:
and
wherefore
one
?
because
he
sought
a
godly
seede
:
therefore
keepe
your selues
in
your
spirit
,
and
let
none
trespasse
against
the
wife
of
his
youth
.
If
thou
hatest
her
,
put
her
away
(
saith
the
Lord
God
of
Israel
)
yet
he
couereth
the
iniury
vnder
his
garment
(
saith
the
Lord
of
hoasts
:
)
therefore
keepe
your selues
in
your
spirit
,
and
transgresse
not
.
Then
which
words
,
what
can
be
more
plainly
spoken
against
this
sinne
of
hauing
more
wiues
then
one
?
For
doth
not
the
Prophet
plainly
say
,
that
God
is
witnesse
,
that
they
haue
transgressed
against
the
wife
of
their
youth
and
couenant
?
Doth
he
not
call
them
to
the
first
institution
,
when
God
made
but
one
,
and
that
because
he
would
haue
a
godly
seede
,
and
not
an
adulterous
generation
?
Doth
he
not
further
say
,
that
in
putting
away
the
wife
,
they
did
nothing
else
but
couer
iniury
,
vnder
pretence
of
his
law
,
as
with
a
garment
?
And
finally
,
doth
he
not
giue
a
cleane
contrary
commandement
to
that
wicked
custome
of
diuorcement
,
and
marrying
of
others
?
when
he
saith
;
Keepe
your selues
in
your
spirit
,
and
let
none
transgresse
against
the
wife
of
his
youth
,
and
of
his
couenant
.
Surely
,
none
can
be
so
blind
,
but
reading
this
portion
of
Scripture
,
he
must
needs
plainly
see
and
acknowledge
the
same
.
Wherefore
,
if
the
first
sacred
institution
of
God
,
do
bewray
this
corruption
of
hauing
more
wiues
then
one
:
if
the
Law
do
condemne
it
,
and
if
the
Prophets
do
so
sharply
censure
and
rebuke
it
,
why
should
any
be
so
impudent
and
wicked
,
as
to
iustifie
it
in
word
,
or
to
approue
it
in
thought
?
Rather
as
here
we
teach
,
let
vs
iudge
and
beleeue
,
that
euery
lawfull
Contract
and
marriage
,
ought
to
be
onely
betweene
one
man
and
one
woman
.
And
the
rest
to
be
so
many
breaches
of
Gods
ordinances
and
commandements
,
which
cannot
but
be
hatefull
to
him
,
and
iniurious
to
mankind
:
but
especially
to
the
Church
of
God
,
which
ought
to
arise
of
a
holy
and
godly
seede
.
Now
if
any
Contract
be
made
betweene
moe
then
two
,
it
is
altogether
voyde
,
and
of
none
effect
,
and
ought
to
be
broken
by
the
party
,
and
punished
by
the
magistrate
.
The
sixt
point
concerneth
the
persons
betweene
whom
the
Contract
is
made
,
in
whom
there
is
required
two
properties
:
meetnesse
for
marriage
,
and
freedome
or
liberty
to
marry
one
another
.
Touching
the
first
,
those
especially
are
fit
and
meete
to
marrie
,
whom
God
doth
call
to
that
honourable
estate
,
and
commandeth
them
to
vse
it
as
his
lawfull
meanes
,
appointed
and
sanctified
for
procreation
:
for
so
it
appeareth
by
the
first
institution
,
wherein
God
gaue
the
woman
to
the
man
to
be
an
helper
meete
for
him
,
as
in
other
things
,
so
especially
in
this
:
whom
he
blessed
,
saying
:
Bring
foorth
fruite
and
Gen.
1.
28.
multiplie
,
&c.
And
that
we
may
know
more
particularly
what
sort
of
persons
they
be
,
the
holy
Ghost
describeth
them
to
be
such
,
as
to
whom
the
gift
of
continency
is
denied
,
yet
the
gift
of
procreation
is
vouchsafed
and
granted
.
For
if
marriage
(
as
the
Apostle
saith
,
Hebrewes
13.
verse
4.
)
be
honourable
among
all
sorts
of
persons
,
then
amongst
those
that
be
strong
.
Againe
,
it
is
written
:
I
say
to
the
vnmarried
,
and
to
widowes
,
it
is
good
for
them
if
they
abide
euen
as
I
do
:
1.
Cor.
7.
8.
9.
but
if
they
cannot
abstaine
let
them
marrie
:
for
it
is
better
to
marrie
then
to
burne
.
In
which
words
we
may
plainly
see
,
that
he
pointed
out
,
as
with
his
finger
,
those
that
are
called
and
commanded
by
God
to
marrie
:
namely
,
such
as
haue
not
receiued
the
gift
of
abstinence
and
continency
.
Which
calling
and
commandement
is
so
much
the
straighter
,
and
the
more
to
be
regarded
and
followed
,
because
the
Apostle
gaue
it
to
those
persons
that
were
molested
and
presfed
with
many
and
grieuous
persecutions
:
a
season
of
all
other
most
vnfit
for
any
to
marry
in
,
in
as
much
as
beside
the
ordinarie
incommodities
of
marriage
estate
,
it
cannot
but
bring
with
it
many
extraordinary
grieuances
and
troubles
.
Notwithstanding
,
if
such
persons
be
called
and
commanded
then
to
marrie
,
when
as
there
were
most
grieuous
persecutions
;
much
more
in
the
time
of
peace
and
prosperitie
.
By
this
then
we
see
,
that
all
persons
which
haue
not
receiued
the
gift
of
abstinence
,
and
are
fit
for
procreation
,
are
called
and
commanded
to
marrie
,
and
therefore
may
lawfully
enter
a
Contract
of
the
same
.
But
are
none
else
meete
for
marriage
?
We
answer
,
that
no
other
is
called
,
commanded
,
or
warranted
by
God
,
to
make
Contract
with
any
of
these
meet
ones
,
because
they
are
vnable
to
performe
the
principall
duties
of
marriage
.
As
for
children
vnder
age
,
they
are
altogether
vnfit
to
take
vpon
them
this
honourable
estate
,
and
therefore
debarred
by
Gods
Commandement
from
making
any
promise
or
Contract
.
If
they
haue
done
it
,
it
is
but
a
meere
prophanation
of
this
holy
ordinance
,
worthy
great
punishment
,
and
also
to
be
broken
,
if
that
(
being
come
to
yeares
of
discretion
and
state
of
mariage
)
they
do
not
by
wisedome
and
religion
supply
all
that
was
wanting
in
their
former
rash
attempt
,
to
the
full
contentation
of
all
that
haue
interest
in
them
.
As
for
those
that
haue
receiued
the
gift
of
continency
,
they
are
called
&
counselled
to
chastity
,
during
the
whole
time
of
that
gift
,
for
so
saith
our
Sauiour
Christ
,
All
men
cannot
receiue
this
thing
,
(
aue
they
to
whom
it
is
giuen
:
Matth.
19.
11.
And
againe
,
He
that
is
able
to
receiue
this
,
let
him
receiue
it
.
So
the
Apostle
saith
,
It
is
good
for
them
if
they
abide
euen
as
I
do
:
1.
Cor.
7.
7.
Againe
,
Art
thou
loosed
from
a
wife
?
seeke
not
a
wife
:
So
likewise
are
those
that
are
borne
chast
,
or
made
chast
by
men
,
or
by
themselues
for
the
kingdome
of
heauen
.
But
you
will
say
;
What
if
any
of
these
do
make
a
Contract
and
marry
?
We
answer
,
first
,
if
they
be
vtterly
vnfit
for
marriage
,
their
contract
is
of
no
validitie
,
and
may
be
broken
by
superiour
authority
;
but
if
they
be
fit
for
it
,
we
say
with
the
Apostle
,
Art
thou
loosed
1.
Cor.
7.
27.
from
a
wife
?
seeke
not
a
wife
,
but
if
thou
takest
a
wife
,
thou
sinnest
not
:
and
if
a
virgine
marrie
,
she
sinneth
not
,
&c.
Last
of
all
,
as
consanguinity
and
affinitie
do
restraine
and
bind
from
this
former
Contract
and
marriage
:
so
likewise
do
naturall
frigidity
,
and
coldnesse
,
infancie
,
incurable
diseases
that
depriue
men
of
all
fitnesse
for
the
vse
of
marriage
.
So
as
if
any
such
by
fraud
,
ignorance
,
or
any
other
sinister
meanes
be
contracted
,
it
is
nothing
;
and
the
parties
may
be
lawfully
separated
,
because
they
were
neuer
ioyned
together
in
the
Lord
,
but
against
the
Lord
.
And
here
,
when
we
say
,
meete
and
fit
to
marrie
one
with
another
,
there
would
be
a
wise
and
holy
regard
had
of
equality
in
yeares
,
of
agreement
in
religion
,
or
similitude
in
nature
and
manners
,
outward
estate
and
condition
,
&
qualitie
of
person
,
and
such
like
necessary
circumstances
.
For
what
is
more
vnmeete
,
then
for
an
old
person
to
promise
to
be
contracted
to
a
young
one
?
for
an
infidell
to
Contract
with
a
beleeuer
?
for
a
good
natured
and
well
mannered
,
with
a
crooked
and
froward
person
?
for
a
Prince
with
a
begger
?
For
although
all
these
do
not
annihilate
and
make
voyde
the
Contract
altogether
;
yet
such
Contracts
cannot
be
in
the
Lord
.
And
thus
much
shall
suffice
to
haue
taught
,
touching
the
fitnesse
of
Marriage
.
Now
concerning
the
freedome
and
libertie
,
it
is
cleere
,
that
those
alone
haue
liberty
&
freedome
to
Contract
,
who
haue
liberty
to
marry
.
Now
if
we
will
know
who
those
be
,
they
are
diuersly
described
and
noted
in
Leu.
18.
where
certaine
degrees
,
as
well
in
affinity
as
in
consanguinity
are
expresly
forbidden
:
so
that
if
such
parties
shall
Contract
themselues
together
,
their
Contract
is
vaine
,
and
a
meere
nullity
;
such
as
ought
to
be
broken
and
punished
.
Againe
,
euery
one
either
betrothed
or
maried
,
is
bounden
and
tied
from
contracting
with
any
other
;
for
that
were
nothing
else
but
to
promise
grosse
and
beastly
adultery
.
And
as
the
Apostle
teacheth
,
that
the
wife
is
bound
by
the
Law
,
as
long
as
her
husband
liueth
:
so
likewise
is
the
betrothed
wife
;
insomuch
as
if
any
such
shall
Contract
themselues
with
another
,
it
is
a
meere
nullity
and
wicked
prophanation
of
Gods
ordinance
,
and
ought
vpon
knowledge
thereof
to
be
broken
and
punished
.
And
thus
we
see
what
manner
of
persons
the
Lord
hath
called
and
commanded
to
marry
,
and
who
they
be
that
are
meete
and
free
to
marrie
together
,
and
who
not
.
The
last
point
is
the
consent
and
allowance
of
their
parents
:
which
though
it
be
very
materiall
and
necessary
,
yet
it
is
not
the
sole
forme
or
formall
cause
which
maketh
a
true
Contract
.
For
if
the
parents
should
yeeld
their
consent
to
their
children
,
being
neither
meete
nor
free
to
be
married
together
,
it
were
nothing
:
&
such
a
Contract
,
though
warranted
by
parents
consent
,
ought
to
be
broken
by
the
Magistrate
,
and
both
parents
and
children
are
to
be
punished
.
For
this
cause
we
haue
not
said
simply
,
and
allowed
:
but
therefore
allowed
so
to
do
;
because
consent
of
parents
to
such
children
as
are
not
meete
and
fit
to
be
married
together
,
doth
not
make
that
Contract
good
,
true
,
and
inuiolable
:
which
neuerthelesse
,
wanting
their
consents
,
though
in
other
respects
neuer
so
good
,
is
a
meere
nullity
,
&
cannot
be
accomplished
without
the
manifest
breaches
of
the
institution
,
and
guilt
of
adulterie
.
Now
by
parents
we
vnderstand
not
onely
the
naturall
parents
,
but
such
as
by
the
law
of
nature
and
of
God
,
supply
their
places
:
as
grandfathers
,
great
grand-fathers
,
vncles
,
aunts
,
great
vncles
and
aunts
,
brethren
,
sisters
,
kins-men
,
and
kins-women
,
Magistrates
,
and
those
to
whose
families
the
parties
do
especially
belong
.
For
all
these
are
honoured
in
Scripture
by
the
name
of
parents
.
Neither
may
we
exempt
out
of
this
number
,
Gardians
,
Maisters
,
and
such
to
whom
the
continuall
custodie
and
tuition
of
any
is
lawfully
committed
.
For
if
such
be
commanded
to
prouide
for
them
,
as
parts
of
their
owne
families
,
there
is
no
reason
why
they
should
not
especially
be
respected
,
as
well
in
bestowing
them
abroad
out
of
their
familie
,
as
they
were
in
taking
them
into
it
.
For
if
their
consent
be
necessarie
at
their
coming
in
,
why
should
they
go
out
without
their
consent
?
Further
,
we
say
their
parents
,
and
not
his
or
her
parents
,
because
parents
on
both
sides
ought
necessarily
to
consent
and
allow
their
children
to
betroth
themselues
.
For
this
is
the
priuiledge
not
of
some
parents
,
but
of
all
;
and
in
that
they
be
parents
.
Moreouer
,
we
say
allowed
,
and
not
required
,
neither
commanded
,
nor
yet
exhorted
or
instructed
so
to
do
;
because
,
that
albeit
the
parents
do
neither
call
their
children
to
this
Contract
,
neither
command
them
,
neither
require
them
,
neither
exhort
them
,
(
all
which
notwithstanding
they
ought
to
do
)
yet
if
they
do
but
onely
allow
them
,
and
giue
them
bare
consent
that
they
shall
contract
themselues
,
it
is
enough
for
the
tying
of
the
knot
,
and
the
substance
of
the
Contract
.
And
to
prooue
that
this
contract
is
necessary
,
we
need
no
more
reasons
but
that
which
the
Apostle
setteth
downe
,
saying
of
the
father
,
Let
him
do
what
he
will
.
By
Cor.
7.
36.
which
words
he
putteth
it
in
the
will
and
power
of
the
father
,
either
to
bestow
or
not
to
bestow
his
daughter
in
marriage
:
saying
,
In
doing
either
of
the
twaine
,
he
sinneth
not
.
Yet
it
is
written
in
another
place
:
If
the
father
refuse
to
giue
Exod.
22.
16.
7.
her
to
him
,
he
shall
pay
money
,
according
to
the
dowrie
of
Virgins
.
In
which
words
the
Lord
doth
giue
an
absolute
authority
to
the
father
,
to
yeeld
,
or
not
to
yeeld
his
consent
:
to
giue
,
or
not
to
giue
his
daughter
.
For
if
he
haue
power
to
deny
it
to
his
daughter
that
is
deflowred
,
and
so
(
by
the
Apostles
iudgement
)
made
one
flesh
with
another
;
much
more
lawfully
may
he
deny
his
consent
Cor.
6.
16.
to
her
that
is
no
manner
of
way
bound
,
but
is
euery
way
free
.
And
if
he
haue
power
to
deny
his
consent
in
such
a
case
,
much
more
hath
he
power
to
giue
his
consent
.
Now
his
authority
and
power
to
deny
his
consent
,
is
apparent
by
the
expresse
commandement
of
God
in
that
behalfe
,
which
saith
,
Take
heed
to
thy selfe
that
thou
make
no
compact
Exod.
34.
16.
with
the
inhabitants
of
the
land
,
and
so
take
of
their
daughters
vnto
thy
sonnes
,
&c.
More
plaine
;
Neither
shalt
thou
make
marriages
with
them
,
neither
giue
thy
daughter
vnto
his
sonne
,
nor
take
his
daughter
〈◊〉
.
7.
3.
to
thy
sonne
.
How
could
those
parents
obserue
this
commandement
,
vnlesse
God
had
giuen
them
power
to
deny
consent
to
their
children
;
or
why
doth
he
rather
forbid
to
the
parents
,
then
to
the
children
?
but
to
shew
that
the
power
to
giue
or
not
to
giue
,
was
in
the
parents
and
not
in
the
children
?
especially
considering
the
children
being
the
principall
parts
of
their
parents
goods
,
are
no
lesse
in
their
power
and
authoritie
to
giue
and
bestow
,
then
the
rest
are
.
This
was
so
well
knowne
in
the
Church
,
and
so
vsually
practised
amongst
the
people
of
God
,
that
the
greatest
among
them
,
who
might
seeme
to
haue
greatest
liberty
in
that
behalfe
,
durst
not
disobey
the
holy
commandement
of
God
.
For
Sampson
the
strongest
of
all
,
though
he
loued
a
Maide
of
the
Philistims
,
yet
he
durst
not
betroth
Iudg.
15.
himselfe
vnto
her
,
before
he
had
intreated
his
parents
to
giue
her
vnto
him
.
Dauid
a
mighty
valiant
Prince
,
begged
Michol
at
the
hands
of
Saul
her
father
,
and
after
2.
Sam.
3.
14.
his
death
(
being
betrothed
vnto
her
)
he
desired
her
of
Ishbosheth
her
brother
.
Iacob
agreed
with
Laban
for
his
wiues
.
And
Abraham
,
(
the
father
Gen.
24.
of
the
faithfull
)
by
his
seruant
,
intreated
Rebeccaes
parents
,
to
giue
her
to
wife
vnto
his
sonne
Isaack
.
All
which
testimonies
and
examples
do
plainly
proue
the
great
interest
,
power
,
and
authority
that
parents
haue
in
bestowing
their
children
,
and
that
their
consent
added
to
the
sixe
former
points
,
whereof
we
haue
spoken
,
doth
make
for
so
sure
a
Contract
,
as
cannot
be
loosed
and
vntyed
by
any
authoritie
vnder
heauen
.
For
here
in
this
,
that
saying
of
Christ
,
Matth.
19.
6.
is
truly
verified
:
Let
no
man
put
asunder
that
which
God
hath
coupled
together
:
but
if
this
,
or
any
of
the
former
be
omitted
,
the
Contract
may
be
broken
and
disanulled
.
And
lest
we
should
be
ignorant
or
forget
what
those
errors
are
,
which
disauow
and
lawfully
frustrate
a
Contract
.
These
they
be
:
1.
First
,
if
there
be
onely
a
naked
shew
of
a
promise
,
and
yet
no
promise
indeed
.
2.
Secondly
,
if
any
other
thing
be
promised
then
Marriage
.
3.
Thirdly
,
if
the
promise
be
conuinced
to
be
meere
hypocriticall
or
forced
.
4.
Fourthly
,
if
one
of
the
parties
alone
do
promise
,
and
not
both
.
5.
Fifthly
,
ifit
were
wade
betweene
other
creatures
,
or
betweene
moe
then
one
man
and
one
woman
.
6.
Sixthly
,
if
the
persons
contracted
,
or
either
of
them
be
altogether
vnfit
for
marriage
.
7.
Seuenthly
,
if
either
of
them
be
formerly
betrothed
,
or
haue
committed
adultery
after
the
Contract
,
or
be
allyed
,
or
ofkinne
,
or
for
any
other
cause
not
at
liberty
to
marry
.
8.
Eightly
,
if
there
lacke
the
consent
of
the
parents
.
If
all
or
any
of
these
be
vndoubtedly
knowne
,
and
clearely
proued
,
they
do
ioyntly
and
seuerally
frustrate
or
nullifie
the
Contract
,
so
as
the
Magistrate
may
lawfully
dissolue
the
same
,
and
set
the
parties
at
libertie
.
But
contrarily
,
if
all
these
concurre
and
accord
,
the
Contract
is
as
inuiolable
as
marriage
it selfe
:
neither
can
the
parties
be
set
at
liberty
by
themselues
,
or
by
any
power
whatsoeuer
,
because
this
Contract
and
euery
parcell
thereof
is
in
the
Lord
:
which
being
a
sacred
ordinance
of
God
,
as
it
cannot
but
haue
speciall
vse
and
fruite
among
his
Saints
;
so
now
it
is
time
to
declare
and
teach
the
same
.
First
therefore
it
serueth
as
a
strong
bridle
to
pull
backe
the
force
and
headinesse
of
carnall
,
naturall
,
and
brutish
lust
.
For
if
this
Contract
be
holily
and
dutifully
kept
,
according
to
the
former
doctrine
,
it
would
neuer
come
to
passe
that
any
person
,
man
or
woman
,
should
abuse
their
bodies
suddenly
or
hastily
vpon
euery
instigation
oflust
,
(
like
brute
beasts
)
but
would
willingly
,
in
all
modesty
and
sobriety
,
take
sufficient
time
of
deliberation
for
the
making
and
accomplishing
of
this
necessary
and
holy
Contract
,
which
is
ordained
to
this
end
,
that
men
might
haue
sufficient
time
of
deliberation
to
learne
all
the
vses
and
abuses
,
all
the
commodities
and
incommodities
,
all
the
comforts
and
discomforts
;
with
all
the
duties
&
breaches
of
duties
,
that
can
befall
in
the
honourable
estate
of
marriage
.
2
Secondly
,
it
serueth
to
discouer
betimes
,
and
in
good
season
,
all
sorts
of
impediments
&
lets
that
may
or
ought
to
hinder
the
marriage
that
is
promised
.
Hence
came
that
ancient
and
most
excellent
custome
of
asking
the
banes
of
Matrimony
thrice
,
or
three
seuerall
dayes
,
to
the
end
that
euery
materiall
defect
might
be
learned
in
time
when
it
might
be
remedied
,
rather
then
after
marriage
accomplished
,
when
it
is
remedilesse
.
3
Thirdly
,
it
serueth
for
the
keeping
and
preseruation
of
honest
chastity
;
seeing
by
this
meanes
,
not
onely
former
promises
and
contracts
,
but
also
fornications
(
if
any
haue
bene
)
and
adulteries
,
may
be
descried
and
discerned
.
For
after
Ioseph
was
contracted
,
before
he
was
married
,
his
wife
was
found
to
be
with
child
;
though
without
ill
demeanour
on
her
part
,
yet
it
made
Ioseph
so
afraid
,
that
he
had
intended
in
his
heart
priuately
to
relinquish
&
forsake
her
,
and
had
so
done
indeed
,
had
not
Gods
Angell
commanded
the
contrary
.
Neuerthelesse
,
it
was
the
Contract
that
discouered
this
truth
,
and
so
preserued
Maries
virginitie
,
that
the
Scripture
might
be
fulfilled
,
which
saith
,
A
Virgine
shall
conceiue
,
&c.
If
this
were
not
,
men
might
vpon
knowledge
or
ignorance
make
two
seuerall
contracts
with
seuerall
persons
,
and
commit
fornication
and
adulterie
with
other
mens
wiues
,
either
betrothed
or
married
,
and
so
lose
their
honesty
and
chastity
,
to
their
great
infamy
and
hinderance
.
4
Last
of
all
,
it
serueth
to
condemne
and
auoyd
all
priuate
Contracts
and
secret
marriages
:
and
contrarily
,
to
iustifie
and
grace
the
honourable
estate
of
Marriage
,
as
well
in
the
beginning
as
in
the
end
thereof
,
that
all
things
touching
the
same
might
be
begun
,
continued
and
finished
in
the
Lord
,
according
to
his
commandement
,
that
his
promised
blessings
might
ensue
vpon
it
accordingly
.
This
being
done
,
the
parents
and
parties
are
to
be
charged
in
the
name
of
God
,
as
they
will
answer
at
the
day
of
iudgement
;
plainly
to
bewray
and
declare
if
they
know
any
of
the
foresaid
impediments
in
themselues
,
or
in
their
children
,
for
which
this
Contract
ought
not
to
be
made
.
If
they
say
they
know
none
,
or
if
they
declare
none
;
then
the
consent
of
the
parents
is
to
be
demanded
;
which
if
they
yeeld
,
then
the
consent
of
the
parties
is
also
to
be
required
.
And
so
the
parties
are
to
be
betrothed
and
affianced
in
these
words
,
or
such
like
;
1.
N.
do
willingly
promise
to
marrie
thee
N.
if
God
will
,
and
I
liue
,
whensoeuer
our
parents
shall
thinke
good
and
meete
:
till
such
time
I
take
thee
for
my
onely
betrothed
wife
;
and
thereto
plight
thee
my
troth
.
In
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
So
be
it
.
The
same
is
to
be
done
by
the
woman
,
the
name
onely
changed
;
and
all
in
the
presence
of
parents
,
kinsfolks
and
friends
.
After
this
the
parents
are
to
be
admonished
,
to
set
and
appoint
the
day
of
marriage
,
neither
too
neare
nor
too
farre
off
,
but
to
appoint
a
competent
space
of
time
,
that
it
may
be
sufficient
for
the
learning
and
triall
of
all
lets
and
impediments
whereby
promised
marriage
might
be
hindred
,
and
yet
giue
no
occasion
by
reason
of
the
length
thereof
,
to
prouoke
the
parties
to
incontinency
.
In
the
meane
time
the
parties
affianced
,
are
to
be
admonished
to
abstaine
from
the
vse
of
marriage
,
and
to
behaue
themselues
wisely
,
chastly
,
louingly
,
and
soberly
,
till
the
day
appointed
do
come
.
And
so
with
a
Psalme
and
prayer
to
cóclude
the
holy
action
.
Now
that
there
should
be
a
competent
space
betweene
the
time
of
the
Contract
and
the
day
of
marriage
,
it
is
very
necessary
for
these
causes
.
1.
That
there
might
be
some
preparation
for
the
things
pertaining
to
house-keeping
,
betweene
that
time
and
the
celebrating
of
marriage
;
but
this
is
not
a
chiefe
cause
.
2.
Because
the
Lord
would
by
this
meanes
make
a
difference
betwixt
brute
beasts
&
men
,
and
betwixt
the
prophane
and
his
children
:
for
they
euen
as
beasts
do
after
a
beastlike
manner
,
being
led
by
a
naturall
〈◊〉
and
motion
,
come
together
:
but
God
will
haue
this
difference
,
whereby
his
children
should
〈◊〉
seuered
from
that
brutish
manner
,
in
that
they
should
haue
a
certaine
distance
of
time
betweene
the
knitting
of
affection
,
and
enioying
one
of
another
,
and
a
more
neere
ioyning
of
one
vnto
another
.
3.
That
they
should
in
that
time
thinke
on
the
causes
why
they
are
to
marrie
,
and
the
duties
of
marriage
.
For
many
enter
thereinto
not
considering
at
all
of
the
great
duties
belonging
to
them
in
the
same
,
nor
thinking
of
the
troubles
and
afflictions
that
follow
marriage
.
But
the
Lord
would
haue
these
things
thought
on
,
and
a
consideration
to
be
had
,
both
of
the
causes
of
marriage
and
the
duties
to
be
performed
,
and
the
troubles
to
be
vndergone
.
A
good
and
carefull
housholder
so
ordereth
and
frameth
his
houshold
,
as
it
may
manifestly
appeare
,
that
it
is
indeed
the
house
of
a
faithfull
Christian
,
and
that
he
himselfe
is
a
Pastor
ouer
his
family
,
that
he
instructeth
it
diligently
in
the
feare
of
God
,
and
keepeth
it
in
good
and
godly
discipline
by
continuall
exercise
of
godlinesse
.
So
that
in
his
house
you
shall
find
the
chast
wife
,
the
shamefaced
,
plaine
and
modest
wife
,
decked
without
as
she
is
within
:
no
painted
nor
marked
thing
,
rendring
true
obedience
to
her
husband
,
and
hauing
a
carefull
eye
vpon
her
family
,
seruants
and
children
:
the
maister
,
father
,
and
husband
,
the
children
and
seruants
,
euery
one
likewise
in
his
degree
,
employing
himselfe
sincerely
in
his
dutie
and
office
,
approuing
his
doings
as
before
God
.
Now
,
like
as
in
the
mind
there
are
such
vertues
as
we
haue
before
spoken
of
:
so
are
〈◊〉
Froward
wicked
qualities
of
the
mind
.
1.
Cor.
5.
10.
11
&
6.
9.
Gal.
5.
19.
20.
21.
2.
Tim.
3.
2.
3.
4.
5.
in
it
also
noysome
wicked
vices
and
detractions
,
as
vngodlinesse
,
despising
of
Gods
word
,
vnbeliefe
,
idolatrie
,
superstition
,
ignorance
,
churlishnesse
,
lying
,
falshood
,
hypocrisie
,
vnrighteousnesse
,
swearing
,
backbiting
,
distemperance
,
drunkennesse
,
gluttony
,
couetousnesse
,
vnchastitie
,
vnshame
fastnesse
,
misnourture
,
rashnesse
,
furiousnesse
,
wantonnesse
,
pride
,
presumption
,
vain-glory
,
childing
,
brawling
,
and
vnhandsomnesse
.
Who
so
now
chooseth
him
a
wife
,
or
the
a
husband
,
that
is
infected
and
tangled
with
such
noysome
vices
,
he
seeketh
not
a
spouse
,
〈◊〉
she
a
husband
,
for
a
right
,
peaceable
,
good
,
honest
,
and
Christian
life
:
but
an
hell
,
a
painefulnesse
,
and
destruction
of
all
expedient
,
quiet
,
and
vertuous
liuing
:
but
specially
,
there
is
little
good
to
be
hoped
for
of
him
or
her
,
whereas
vngodlinesse
and
contempt
of
the
word
remaineth
.
For
like
as
the
feare
of
God
draweth
the
whole
garland
of
vertues
with
it
:
so
vngodlinesse
and
despising
of
Gods
word
,
bring
all
vice
and
abhominations
;
yea
,
and
shutteth
vp
the
way
to
amendment
.
When
these
points
and
rules
are
duly
and
warily
obserued
on
either
part
,
they
may
ioyne
together
,
and
say
as
Laban
and
Bethuel
said
,
This
cometh
of
the
Lord
,
therefore
we
will
not
speake
against
it
.
Oh
how
happie
are
those
in
whom
faith
,
loue
,
and
godlinesse
are
married
together
,
before
they
marrie
themselues
?
For
none
of
these
carnall
,
cloudie
,
and
whining
marriages
can
say
,
that
godlinesse
was
inuited
and
bidden
to
the
bridall
:
and
therefore
the
blessings
which
are
promised
to
godlinesse
do
flie
from
them
.
[
](A67866-e10340-b)2
2
The
riches
of
the
body
.
After
the
riches
of
the
mind
,
do
the
riches
of
the
bodie
follow
next
:
of
which
sort
is
a
comely
,
beautifull
,
or
well-fauoured
body
,
health
,
a
conuenient
age
,
&c.
A
beautifull
bodie
is
such
a
one
as
is
of
right
forme
and
shape
,
Beautie
.
meete
,
and
of
strength
to
beare
children
,
and
gouerne
an
house
;
euen
such
a
one
as
both
the
man
and
woman
can
find
in
their
hearts
vnfainedly
to
loue
aboue
all
other
,
and
to
be
content
withall
,
&c.
As
concerning
the
beautie
or
comlinesse
of
the
body
(
where
there
is
else
no
good
property
or
qualitie
beside
)
Salomon
saith
,
Prou.
31.
30.
Fauour
is
deceitfull
,
and
beautie
is
vanitie
:
but
the
woman
that
feareth
the
Lord
,
she
shall
be
praised
.
And
Prou.
11.
22.
As
a
iewell
of
gold
in
a
swines
snout
:
so
is
a
faire
woman
which
lacketh
discretion
:
or
is
of
vncomely
behauiour
,
and
hath
not
wit
nor
gouernment
to
behaue
her selfe
.
For
beautie
is
a
fraile
gift
and
a
slippery
,
and
more
profitable
to
those
that
behold
it
,
then
to
those
that
haue
it
.
The
beautifull
woman
can
take
no
great
pleasure
in
beautie
,
but
a
little
as
it
were
in
a
glasse
,
and
yet
incontinently
she
forgetteth
that
she
beheld
and
saw
:
and
yet
it
is
many
times
both
to
her selfe
and
to
them
that
behold
her
beautie
,
a
prouocation
to
much
euill
.
She
that
is
faire
waxeth
proud
of
it
,
and
he
that
doth
behold
her
becometh
subiect
vnto
filthy
loue
.
But
in
the
mind
(
which
is
iudged
to
be
the
man
)
consist
the
true
lineaments
and
properties
of
fairenesse
,
which
entice
and
prouoke
spirituall
and
heauenly
loue
,
being
mixt
with
nothing
that
is
shamefull
,
either
to
be
done
or
spoken
.
And
therefore
there
is
no
man
so
farre
without
wit
,
that
had
not
rather
haue
her
which
is
foule
and
hard
fauoured
,
but
yet
is
honest
and
vertuous
,
then
to
haue
her
which
is
faire
and
vnhonest
,
and
also
irreligious
.
Happie
,
and
twice
happy
is
that
man
and
that
woman
that
are
coupled
in
marriage
with
a
godly
and
vertuous
mate
and
bedfellow
;
they
are
doubtlesse
greatly
blessed
of
God
.
For
house
and
riches
are
the
inheritance
of
the
fathers
,
but
a
prudent
wife
cometh
of
the
Lord
.
They
therefore
are
not
well
in
their
wits
,
but
greatly
deceiue
themselues
,
that
make
choycc
of
wiues
or
husbands
,
hauing
regard
onely
to
their
stature
,
comelinesse
of
personage
,
or
to
their
beautie
,
and
esteeme
not
more
the
riches
of
the
mind
.
Health
also
must
be
considered
in
their
choyce
,
lest
otherwise
great
inconueniences
come
therby
,
and
lest
the
whole
house
be
poy
soned
and
infected
.
But
we
speake
here
of
contagious
sicknesses
,
and
not
of
such
common
infirmities
and
vsuall
diseases
,
that
both
men
and
women
are
subiect
vnto
.
As
of
madnesse
,
frenzie
,
french
pockes
,
or
such
like
:
which
euery
wise
man
and
woman
doth
vtterly
detest
.
Neuerthelesse
,
where
any
married
parties
are
now
together
,
and
be
visited
with
any
such
diseases
,
they
must
one
comfort
and
suffer
with
the
other
,
as
they
are
now
one
bodie
,
&c.
To
haue
temporall
preferments
,
is
to
be
borne
of
noble
parents
,
or
to
come
of
a
worshipfull
stocke
,
to
haue
lands
,
liuings
,
riches
,
great
offices
,
gaines
,
or
occupyings
,
and
such
like
.
But
the
chiefest
nobilitie
,
and
most
worthy
of
commendation
,
is
indeed
to
be
noble
in
vertues
,
in
good
works
,
manners
and
conditions
.
But
to
be
borne
of
gentilitie
,
and
to
vse
and
behaue
himselfe
vngently
,
is
euen
as
much
as
to
shame
himselfe
and
his
kindred
.
Such
therefore
as
purpose
to
marry
,
ought
carefully
to
foresee
and
looke
to
this
matter
;
lest
being
too
greedie
of
honour
,
worship
or
wealth
and
intending
to
haue
the
gold
,
they
catch
the
hot
coales
,
&
burne
themselues
without
recouerie
:
for
a
man
may
buy
gold
too
Chuse
a
wife
for
vertue
onely
.
Pro.
19.
14.
deare
(
as
we
vsually
say
.
)
For
temporall
goods
sake
,
the
matter
miscarieth
,
and
is
in
danger
.
There
is
sometimes
great
wealth
,
but
with
little
honestie
,
and
with
lesse
good
conscience
it
is
gathered
together
.
And
with
the
same
riches
will
not
continue
alwaies
,
prosperitie
,
peace
and
quietnesse
.
Many
so
trust
to
their
wealth
,
as
that
they
will
not
frame
themselues
to
any
lawfull
calling
,
neither
will
they
learne
any
.
Therefore
also
can
they
do
nothing
to
profit
their
country
,
and
the
common-wealth
,
but
liue
ioly
and
daintily
,
and
with
pride
,
riot
,
excesse
,
and
dishonesty
,
do
quickely
wast
that
which
hath
bene
long
in
gathering
together
.
Now
when
there
is
alwayes
taking
from
the
heape
,
and
nothing
laid
thereto
,
it
wasteth
away
in
processe
of
time
,
how
great
soeuer
it
hath
bene
:
then
followeth
pouerty
,
yea
an
intollerable
and
vnpatient
pouerty
:
for
they
that
now
lauish
and
spend
prodigally
altogether
,
haue
had
no
necessity
hitherto
,
but
flowed
in
all
wealth
;
therefore
after
such
a
Sunne-shine
,
there
commeth
euer
an
extreame
heate
,
and
thenceforth
begin
they
to
warme
themselues
at
the
bare
pans
,
and
to
spare
when
all
is
spent
.
Such
then
as
in
their
choise
,
look
to
the
multitude
of
goods
,
and
regard
not
how
they
were
gotten
,
and
whence
they
came
,
haue
customably
such
smoky
hats
set
vpon
their
heads
,
that
all
the
water
in
the
riuer
cannot
wash
away
the
corruption
thereof
.
For
goods
without
God
,
honesty
,
and
good
conscience
,
are
deadly
poyson
,
and
the
bodily
〈◊〉
himselfe
.
Yea
,
goods
and
riches
in
the
hand
of
an
vndiscreete
and
ignorant
man
,
are
as
a
sharpe
knife
in
the
hand
of
a
child
,
that
doth
no
good
therwith
,
but
wound
and
hurt
himselfe
.
Wherefore
euery
man
and
euery
woman
in
their
election
ought
to
haue
more
respect
to
vertue
,
godlinesse
,
discretion
,
&
knowledge
,
then
to
riches
.
Moreouer
,
an
hand
that
is
occupied
,
and
winneth
,
and
getteth
his
liuing
,
godly
,
Christianly
,
and
honestly
,
doth
farre
excell
any
riches
that
are
〈◊〉
.
For
although
the
world
esteeme
them
happy
,
which
liue
in
wealth
,
ease
,
and
idlenesse
:
yet
the
holy
Ghost
approueth
and
alloweth
them
best
that
liue
of
the
meane
profit
of
their
labours
.
Psal.
128.
1.
2.
And
this
also
is
a
very
necessary
point
to
be
obserued
,
that
the
man
chuse
such
a
woman
,
and
the
woman
such
a
man
,
as
that
there
be
equality
betwixt
them
,
both
in
bloud
and
estate
.
For
by
how
much
the
greater
and
streighter
Seek
no
match
in
marriage
,
aboue
thy
〈◊〉
.
Equalitie
in
marriage
to
be
respected
.
the
coniunction
is
of
the
husband
and
the
wife
,
so
much
the
more
ought
euery
one
to
prouide
to
be
indifferently
matched
.
And
truely
this
equality
of
marriage
,
is
in
two
speciall
things
to
be
considered
;
to
wit
,
estate
,
and
age
.
For
as
two
horses
,
or
two
oxen
of
vnequall
〈◊〉
,
cannot
be
coupled
vnder
one selfe
same
yoake
:
so
a
noble-woman
,
matching
with
a
man
of
base
estate
:
or
contrarily
,
a
gentleman
with
a
begger
,
cannot
be
consorted
,
and
well
matched
vnder
the
bands
of
wedlocke
.
But
yet
when
it
happeneth
that
a
man
marrieth
a
woman
of
so
high
a
birth
,
he
ought
(
not
forgetting
that
he
is
her
husband
)
more
to
honour
and
esteeme
of
her
,
then
of
his
equall
,
or
of
one
of
meaner
parentage
,
and
not
onely
to
account
her
his-companion
in
loue
,
and
in
his
life
,
but
(
in
diuers
actions
of
publicke
apparence
)
to
hold
her
his
superiour
:
which
honour
is
not
yet
accompanied
with
reuerence
,
as
is
that
which
for
manners
sake
we
are
wont
to
do
to
others
.
And
she
ought
to
consider
,
that
no
distinction
or
difference
of
birth
and
nobility
can
be
so
great
,
but
that
the
league
which
both
Gods
ordinance
and
nature
hath
ordained
betwixt
men
and
women
farre
exceedeth
it
:
for
by
nature
woman
was
made
mans
subiect
.
But
if
a
man
shall
take
to
wife
an
inferior
or
mean-woman
,
he
also
ought
to
weigh
,
that
matrimony
maketh
equall
many
differences
:
and
further
,
that
he
hath
not
taken
her
for
a
slaue
or
seruant
,
but
for
a
fellow
and
companion
of
his
life
.
And
seeing
that
election
and
choise
,
is
nothing
else
,
but
to
take
Of
the
choise
of
a
wise
.
a
thing
meete
and
conuenient
,
to
the
end
it
is
prepared
for
:
therefore
euery
one
that
must
chuse
,
ought
to
regard
the
end
,
&
to
know
what
thing
is
conuenient
for
it
.
So
that
it
is
needfull
that
he
be
wise
and
discret
,
or
else
he
cannot
dispose
it
,
nor
perceiue
what
thing
is
conuenient
for
it
.
Therefore
,
if
a
man
would
aduisedly
consider
,
that
he
is
to
liue
with
his
wife
continually
,
and
she
with
him
,
he
would
then
be
very
circumspect
in
the
choise
of
her
;
which
choise
maketh
either
very
much
for
his
felicitie
and
comfort
,
or
else
for
his
great
miserie
and
discomfort
.
For
by
how
much
the
more
a
thing
is
vnited
and
knit
vnto
man
,
so
much
the
more
it
may
either
helpe
him
,
if
it
be
good
,
or
hinder
him
if
it
be
euill
.
Those
dammages
and
hurts
which
are
inwardly
in
the
body
,
are
worse
then
those
which
are
without
the
body
:
and
those
of
the
soule
,
then
those
of
the
body
:
and
likewise
men
do
iudge
of
those
things
which
are
called
good
.
But
peraduenture
it
may
seeme
vnto
some
,
that
these
〈◊〉
are
not
vniuersally
true
.
For
vnto
some
the
losse
of
their
goods
,
is
more
then
the
losse
of
their
health
.
But
this
thing
doth
not
arise
nor
happen
of
the
goods
or
money
it selfe
,
but
because
some
man
doth
perswade
himselfe
,
that
to
lose
his
goods
,
is
a
thing
intolletable
.
And
yet
for
all
that
,
goods
are
not
of
more
estimation
then
is
life
or
health
,
but
it
is
a
mans
affection
that
doth
rule
in
this
thing
:
and
therfore
it
seemeth
lesse
to
some
,
to
be
driuen
out
of
a
kingdome
,
then
to
other
some
to
lose
a
small
portion
of
their
possessions
.
Some
will
reuenge
a
word
most
cruelly
;
and
some
other
well
beaten
and
buffeted
,
will
not
reuenge
it
at
all
.
All
these
things
do
proceed
and
come
of
the
soule
,
which
is
most
in
wardly
ioyned
and
knit
vnto
a
man
,
and
hath
more
power
in
him
then
the
body
.
If
it
be
then
of
so
great
importance
,
what
〈◊〉
of
friend
thou
haue
,
to
liue
commodiously
or
incommodiously
withall
;
which
shall
none
otherwise
dwell
,
or
be
in
the
selfe-same
chamber
,
bed
,
or
house
with
thee
,
but
that
thou
mayest
shake
him
off
at
thy
pleasure
?
how
much
more
oughtest
thou
to
take
heed
when
thou
chusest
thee
a
wife
,
which
must
be
continually
conuersant
with
thee
,
at
thy
table
,
in
thy
chamber
,
in
bed
,
in
thy
secrets
and
finally
,
in
thy
heart
and
breast
?
If
thou
go
from
home
,
thou
doest
commit
thy
house
,
thy
familie
,
thy
goods
,
and
thy
children
(
of
all
other
things
the
most
pleasant
)
vnto
her
;
she
is
the
last
that
leaueth
thee
at
thy
departing
,
and
the
first
that
receiueth
thee
at
thy
returning
:
thou
departest
from
her
with
sweete
embracements
and
kisses
;
and
with
sweete
kisses
and
embracements
she
receiueth
thee
at
thy
returne
home
:
vnto
her
thou
disclosest
thy
ioy
and
heauinesse
.
So
that
it
is
an
heauenly
life
to
be
conuersant
and
in
company
with
those
that
a
man
delighteth
in
,
and
loueth
.
But
it
is
a
calamity
infernall
,
to
be
bound
and
forced
to
see
those
things
that
a
man
doth
greatly
hate
and
abhorre
,
or
to
be
in
company
with
those
that
a
man
would
not
be
withall
,
and
yet
cannot
be
separated
,
nor
depart
from
them
.
Hereof
commeth
(
as
we
do
see
in
some
marriages
)
so
great
ruines
,
so
wicked
and
vile
deeds
,
as
maimes
,
and
murthers
,
committed
by
such
desperate
persons
,
as
are
loath
to
keepe
,
and
yet
cannot
lawfully
refuse
,
nor
leaue
them
.
Therefore
yong
folkes
ought
not
to
be
too
rash
and
hastie
in
their
choise
,
but
to
haue
the
good
aduice
and
direction
of
their
parents
and
trustie
friendes
in
this
behalfe
,
who
haue
better
iudgement
,
and
are
more
free
from
the
motions
of
all
affections
,
then
they
are
.
And
they
must
take
heed
,
lest
following
the
light
and
corrupt
iudgement
of
their
owne
affections
and
minds
,
they
change
not
a
short
delectation
and
pleasure
,
into
a
continuall
sorrow
〈◊〉
repentance
.
For
we
learne
by
great
and
continuall
vse
and
experience
of
things
,
that
the
secret
contracts
made
betweene
those
that
be
yong
,
do
seldome
prosper
,
whereas
contrariwise
,
those
marriages
that
are
made
and
established
by
the
aduice
of
wise
and
religious
parents
,
do
prosper
well
.
But
especially
,
and
before
all
things
,
such
as
A
good
wife
is
aboue
all
things
to
be
craued
of
God
by
prayer
.
purpose
to
marrie
,
must
faithfully
with
feruentnesse
,
and
stedfast
beleefe
,
(
without
ceassing
)
make
their
intetcession
and
prayer
vnto
God
,
to
whom
all
hearts
are
open
and
knowne
,
that
he
would
not
suffer
them
to
go
amisse
,
but
(
as
a
tender
father
)
helpe
and
direct
them
,
to
make
a
right
choise
;
so
as
they
may
liue
honestly
,
and
prosperously
,
as
good
Christians
ought
,
to
his
glorie
,
and
their
owne
comfort
.
For
this
purpose
,
there
is
a
notable
example
of
Eleazar
,
Abrahams
seruant
,
who
being
sent
to
get
,
and
make
choise
of
a
wife
for
Isaacke
his
maisters
sonne
,
beginneth
his
matter
with
prayer
.
Gen.
24.
12.
&c.
So
did
Isaacke
also
,
as
it
appeareth
in
the
same
Chapter
,
verse
60.
When
any
haue
determined
with
themselues
to
marrie
,
and
haue
vsed
all
diligence
thereto
required
,
they
must
desire
of
God
,
by
humble
and
earnest
prayer
,
good
and
prosperous
successe
,
in
whose
hand
and
power
it
is
to
giue
it
;
so
doubtlesse
he
will
effect
it
,
if
they
aboue
all
other
things
shall
haue
an
vndoubted
hope
and
confidence
in
him
,
For
if
they
,
after
they
haue
setled
themselues
,
and
haue
satisfied
their
appetites
,
shall
then
resort
vnto
God
by
prayer
,
desiring
him
that
they
may
obtaine
the
thing
that
they
most
desire
:
it
appeareth
that
they
would
make
him
the
minister
of
their
voluptuous
desires
and
pleasures
,
and
so
doing
,
their
vowes
and
prayers
become
most
manifest
blasphemie
.
And
therefore
a
man
should
not
come
vnto
marriage
as
vnto
a
prophane
thing
,
with
a
loose
and
vnprepared
heart
,
but
with
a
quiet
,
and
well
purged
minde
,
as
to
a
thing
most
sacred
and
holy
.
For
Matrimonie
doth
not
consist
onely
in
the
coniunction
of
the
body
,
neither
yet
in
dauncing
,
nor
banketting
,
proceeding
and
brought
vnto
vs
with
many
other
things
from
the
Gentiles
:
but
it
should
rather
beseeme
Christians
,
most
studiously
to
pray
vnto
God
,
that
so
waightie
a
thing
as
Matrimonie
is
,
might
haue
good
and
prosperous
successe
.
For
Matrimonie
is
a
thing
sanctified
of
God
,
the
which
willeth
the
matrimoniall
imbracements
to
be
chast
,
the
bed
to
be
vndefiled
,
and
Heb.
13.
4.
their
progeny
vnspotted
:
and
it
is
after
the
mind
of
S.
Paul
,
a
signe
of
the
great
mystery
wherewith
Christ
doth
in
dissolubly
vnite
himselfe
vnto
his
Church
.
Therefore
thou
oughtest
so
Ephes.
5.
25.
26.
27.
much
as
shall
lie
in
thee
,
to
lift
vp
thy
mind
,
and
to
remember
how
great
and
worthy
an
image
thou
doest
represent
;
and
that
thy
wife
shall
be
vnto
thee
as
the
Church
,
and
thou
vnto
her
as
Christ
;
therefore
thou
shouldest
shew
thy selfe
vnto
her
,
as
Christ
shewed
himselfe
vnto
his
Church
.
The
loue
of
Christ
vnto
his
Church
is
incredible
:
and
thy
loue
also
to
thy
wife
ought
to
be
most
effectuall
.
Society
,
and
to
liue
together
,
is
the
most
surest
and
strongest
knot
to
knit
,
and
ioyne
amity
and
loue
among
men
,
and
beasts
themselues
.
There
can
be
no
greater
societie
or
companie
then
is
betweene
a
man
and
his
wife
;
whose
house
,
whose
goods
,
whose
chamber
,
&c.
is
common
,
their
children
are
common
,
and
they
themselues
partakers
of
all
good
and
euill
successe
,
of
prosperitie
and
aduersitie
:
the
which
society
and
fellowship
,
were
sufficient
to
stirre
and
prouoke
him
that
loueth
not
his
wife
,
to
loue
and
beneuolence
.
And
what
company
or
loue
shall
a
man
looke
to
haue
of
him
that
loueth
not
his
wife
?
There
are
,
that
in
loue
and
amity
looke
for
gaine
,
as
the
vile
Epicures
do
,
vnworthy
to
be
beloued
,
men
which
loue
themselues
,
and
not
their
friends
.
And
if
we
haue
regard
vnto
commoditie
and
profit
,
there
is
nothing
that
giueth
so
much
as
doth
a
good
wife
,
no
not
horses
,
oxen
,
seruants
or
farmes
:
for
a
mans
wife
is
the
fellow
and
comforter
of
all
care
and
thoughts
,
and
doth
more
faithfull
and
true
seruice
vnto
him
,
then
either
maid-seruant
or
man-seruant
,
which
do
serue
men
for
feare
,
or
else
for
wages
:
but
thy
wife
will
be
led
onely
by
loue
,
and
therefore
she
doth
euery
thing
better
then
all
other
.
And
this
doth
God
declare
,
saying
:
Let
vs
make
Adam
as
helper
like
vnto
himselfe
:
By
the
helper
,
is
signified
the
vtilitie
and
profit
of
the
seruice
,
and
by
the
similitude
and
likenesse
are
signified
loue
and
helpefulnesse
.
For
a
seruant
and
he
that
is
hired
are
insufficient
to
supply
that
place
;
there
can
neither
be
so
much
loue
,
and
ability
to
minister
helpe
and
comfort
to
a
man
,
as
will
be
found
in
a
faithfull
wife
.
The
child
is
part
of
the
father
,
and
through
a
naturall
pitie
,
they
loue
each
other
:
but
yet
the
wife
is
more
annexed
and
ioyned
to
her
husband
.
The
father
doth
labour
and
taketh
paine
for
his
children
,
but
the
children
seldome
labor
or
take
paines
for
their
fathers
,
and
oftentimes
are
sent
to
inhabite
and
dwell
in
other
mens
houses
,
whereby
in
a
manner
it
appeareth
,
that
their
streight
and
fast
societie
doth
dissolue
and
breake
:
but
the
wife
cleane
contrarie
,
doth
continually
take
paines
for
her
husband
,
who
may
(
as
long
as
she
liueth
)
neither
change
house
nor
bed
.
If
commoditie
and
prosit
be
looked
for
,
no
commoditie
excelleth
this
:
if
thou
shalt
loue
thy
wife
,
thou
shalt
liue
most
pleasantly
,
if
not
,
thy
life
will
be
most
miserable
and
wretched
.
For
there
is
nothing
so
sharpe
nor
so
bitter
,
as
to
hate
the
thing
that
doth
fauour
and
loue
thee
,
nor
any
thing
more
happy
,
then
to
loue
him
that
loueth
thee
.
Therefore
loue
,
that
thou
mayest
be
loued
.
Now
we
will
in
few
words
shew
the
occasions
of
Wedlocke
,
why
and
wherefore
it
was
ordained
,
and
for
what
purpose
it
should
be
contracted
;
that
euery
man
and
woman
may
the
better
vnderstand
to
what
thing
they
consent
,
when
either
of
them
granteth
to
marry
the
other
.
Doubtlesse
it
cannot
otherwise
be
,
but
that
marriage
,
which
was
ordained
of
such
an
excellent
author
,
as
of
God
himselfe
,
and
in
such
a
worthy
place
as
Paradise
,
and
of
such
an
ancient
time
,
as
in
state
of
Adam
and
Eues
innocencie
,
and
after
such
a
notable
order
,
must
likewise
haue
speciall
causes
for
the
ordinance
of
it
.
Therefore
the
holy
Scripture
doth
declare
Three
causes
of
marriage
.
chiefly
three
causes
thereof
.
The
first
is
,
the
procreation
,
begetting
,
and
bringing
vp
of
children
,
Gen.
1.
27.
28.
&
9.
1.
For
in
the
children
do
parents
liue
(
after
a
sort
)
euen
after
death
.
And
,
if
they
be
well
and
vertuously
brought
vp
,
God
is
greatly
honoured
by
them
,
the
commonwealth
is
aduanced
:
yea
,
their
parents
and
all
other
fare
the
better
for
them
.
For
they
are
their
parents
comfort
next
vnto
God
:
their
ioy
,
staffe
,
and
vpholding
of
their
age
:
and
therefore
parents
ought
to
begin
betimes
to
plant
vertue
in
their
childrens
breasts
:
for
late
sowing
bringeth
sometimes
a
late
,
but
neuer
an
apt
haruest
:
yong
branches
will
bow
as
a
man
will
haue
them
,
but
old
trees
will
sooner
breake
then
bow
,
&c.
But
more
of
this
shall
be
said
after
,
in
the
dutie
of
Parents
.
Although
marriage
be
an
holy
and
sanctified
ordinance
,
yet
none
may
vse
the
benefit
of
it
without
some
acknowledgement
of
originall
Psal.
51.
5.
sin
,
in
that
vncleannesse
may
be
practised
therein
,
which
should
cause
Gods
children
to
vse
this
meanes
with
as
much
chastitie
as
may
be
,
and
husband
and
wise
to
keepe
themselues
together
in
the
feare
of
God
,
and
in
all
modestie
and
sobrietie
.
If
then
in
marriage
it selfe
there
be
such
mischiefes
,
what
hellish
mischiefe
is
there
in
those
lustes
,
which
are
not
expressed
with
these
considerations
?
So
that
marriage
is
not
a
mad
and
dissolute
estate
,
to
giue
libertie
to
their
wiues
in
vncleannesse
,
nor
wiues
to
consent
with
their
husbands
in
impuritie
,
by
immoderate
,
intemperate
,
or
excessiue
lust
.
Many
thinke
they
cannot
sinne
in
this
behalfe
if
they
passe
not
their
owne
wiues
:
but
they
may
make
their
marriage
polluted
and
defiled
,
if
they
vse
it
without
prayer
and
sobernesse
,
&c.
1.
Tim
4.
4.
5.
Therefore
the
husband
is
to
forbeare
the
company
of
his
wife
,
when
it
is
with
her
,
as
it
is
common
to
women
,
&c.
Ezechiel
,
18.
6.
Leuiticus
18.
19.
24.
22
and
19.
18.
This
was
one
of
the
sinnes
for
which
the
Lord
rooted
out
the
Canaanites
out
of
their
land
.
The
second
occasion
why
marriage
was
ordained
,
was
,
that
the
wife
might
be
a
lawfull
remedy
The
second
cause
.
wedlocke
lawfull
for
such
as
haue
not
the
gift
of
chastitie
.
to
auoide
whoredome
,
fornication
,
and
all
filthy
vncleane
lusts
,
1.
Cor.
7.
2.
3.
&c.
Touching
this
point
,
I
will
say
no
more
:
for
it
is
handled
at
large
by
others
already
,
and
I
haue
elsewhere
sufficiently
discoursed
of
it
.
The
third
and
last
cause
was
,
for
mans
commoditie
,
The
third
cause
.
to
the
end
to
auoid
the
inconuenience
of
solitarinesse
,
that
the
one
may
helpe
&
comfort
the
other
,
in
sicknesse
,
in
affiction
,
and
in
all
houshold
cares
and
trouble
,
as
education
of
children
,
and
keeping
the
family
in
order
.
For
this
cause
old
men
and
old
women
may
lawfully
marrie
.
So
that
a
wife
is
called
by
God
himfelfe
,
an
helper
,
and
not
an
impediment
,
or
a
necessarie
euill
,
as
some
vnaduisedly
do
say
:
This
is
often
found
most
true
,
that
such
as
are
contemners
of
marriage
,
are
most
offenders
against
marriage
,
and
liue
most
vnchastly
.
and
as
other
some
say
,
It
is
better
to
burie
a
wife
,
then
to
marrie
one
:
againe
,
if
we
could
be
without
women
,
we
should
be
without
great
troubles
.
These
and
such
like
sayings
,
tending
to
the
dispraise
of
women
,
some
maliciously
and
vndiseretly
do
vomit
out
,
contrarie
to
the
minde
of
the
holy
Ghost
,
who
saith
,
that
she
was
ordained
as
a
helper
,
and
not
a
hinderer
.
And
if
they
be
otherwise
,
it
is
for
the
most
part
,
through
the
fault
,
and
want
of
discrerion
,
and
lacke
of
good
gouernment
in
the
husband
.
For
married
folkes
,
for
two
eyes
haue
foure
:
and
for
two
hands
as
many
moe
:
which
being
ioyned
together
,
they
may
the
more
easily
dispatch
their
handy
businesse
,
and
houshold
affaires
.
For
like
as
a
man
hauing
one
hand
or
one
foote
,
if
by
any
meanes
he
get
himselfe
an
other
,
may
thereby
the
more
easily
lay
hold
on
what
he
listeth
,
or
go
whither
he
will
:
euen
so
,
he
that
hath
married
a
wife
,
shall
more
easily
enioy
the
healthfull
pleasures
,
and
profitable
commodities
of
this
present
life
.
For
in
trouble
,
the
one
is
a
comfort
to
the
other
:
in
aduersity
,
the
one
a
refreshing
vnto
the
other
:
yea
,
and
in
all
their
life
,
the
one
is
a
helpe
and
succour
to
the
other
.
Most
true
it
is
,
that
women
are
as
men
are
,
reasonable
creatures
,
and
haue
flexible
wits
both
to
good
and
euill
,
the
which
with
vse
,
discretion
,
and
good
counsell
,
may
be
altered
and
turned
.
And
although
there
be
some
euill
and
leude
women
,
yet
that
doth
no
more
proue
the
malice
of
their
nature
,
then
of
men
.
And
therefore
the
more
ridiculous
and
foolish
are
they
,
that
haue
inueighed
against
the
whole
sexe
for
a
few
euill
:
and
haue
not
with
like
fury
,
vituperated
and
dispraised
all
mankind
,
because
part
of
them
are
theeues
,
murtherers
,
and
such
like
wicked
liuers
.
But
the
marriage
and
companie
of
the
husband
and
wife
,
is
made
amiable
,
sweet
,
and
comfortable
by
these
fiue
meanes
:
by
godlinesse
,
vertue
,
〈◊〉
forbearing
,
mutuall
loue
,
and
by
dut
〈◊〉
performed
busily
and
godlily
on
both
sides
.
1.
Godlinesse
of
right
holdeth
the
chiefe
place
:
for
there
is
no
stable
and
stedfast
friendship
,
vnlesse
it
haue
his
beginning
from
God
;
and
therefore
must
godlinesse
needes
shine
before
the
rest
.
For
when
couples
haue
determined
to
obey
God
,
all
things
afterwards
become
more
easie
.
2.
Vertue
and
honest
conditions
breede
mutuall
delight
betweene
man
and
wife
.
For
when
vertue
is
exercised
,
it
maketh
conuersation
of
liuing
more
amiable
.
3
Mutuall
forbearing
,
whereby
we
take
in
good
worth
one
anothers
conditions
and
faults
is
very
needfull
.
For
in
this
weaknesse
of
nature
,
there
happens
many
scapes
,
which
will
breede
strife
,
if
they
be
not
couered
by
mutuall
forbearing
.
4.
Mutuall
loue
,
hauing
his
beginning
of
godlinesse
and
true
vertue
,
maketh
the
husband
and
wife
not
to
be
too
sharpe-sighted
,
in
spying
into
one
anothers
fauits
:
but
that
many
things
either
they
mark
not
,
or
if
they
marke
them
,
they
couer
them
with
loue
.
For
loue
couereth
a
multitude
of
sinnes
.
1.
Peter
,
4.
8.
Prou.
10.
12.
5.
Dutie
performed
godlily
,
caresully
,
and
cheerefully
on
both
sides
,
maketh
the
marriage-yoke
light
and
sweet
.
For
when
man
and
wife
marke
one
another
,
and
finde
like
heedfulnesse
and
buxomnesse
in
their
dutie
,
both
their
companie
is
made
more
pleasant
,
and
they
are
the
more
stirred
vp
on
both
sides
to
render
dutifulnesse
,
that
the
one
may
requite
the
otheralike
.
Where
these
fiue
duties
be
not
,
the
companie
of
their
life
is
both
loath
some
and
bitter
,
or
rather
more
sharpe
then
death
.
Therefore
,
the
godly
couples
must
do
their
endeuour
that
these
vertues
may
be
seene
in
their
life
continually
for
euer
.
Now
we
will
(
through
Gods
assistance
)
say
something
concerning
the
three
seuerall
points
contained
in
this
dutie
,
and
mentioned
in
the
beginning
hereof
,
and
so
end
this
dutie
.
21.
Pet.
2.
7.
By
honour
is
meant
that
the
husband
is
to
sustaine
and
relieue
the
wants
of
his
wife
,
to
support
,
vphold
,
&
beare
with
her
infirmities
,
as
the
weaker
vessell
.
1
The
first
whereof
is
,
that
the
husband
must
liue
with
his
wife
according
to
knowledge
.
This
point
of
doctrine
is
most
plainely
proued
by
the
Apostle
Peter
,
where
he
saith
a
Ye
husbands
,
dwell
with
your
wiues
,
as
men
of
knowledge
;
giuing
honour
vnto
the
woman
,
as
vnto
the
weaker
vessell
,
euen
as
they
which
are
heires
together
of
the
grace
of
life
,
that
your
prayers
be
not
interrupted
.
Whereby
he
teacheth
the
husband
his
dutie
,
to
wit
,
that
the
more
vnderstanding
and
wisedome
God
hath
endued
him
with
,
the
more
wisely
and
circumspectly
he
ought
to
behaue
himselfe
in
the
bearing
those
discommodities
,
which
through
his
wiues
weaknesse
,
oftentimes
cause
some
iarre
and
dislike
one
to
the
other
.
Neuerthelesse
,
though
she
be
by
nature
weaker
then
he
,
yet
she
is
an
excellent
instrument
for
him
,
made
for
very
profitable
vse
:
whereupon
it
followeth
,
that
she
is
not
therefore
to
be
neglected
because
she
is
weake
,
but
on
the
contrarie
part
,
she
ought
to
be
so
much
the
more
cared
for
.
Like
as
a
vessell
the
weaker
it
is
,
the
more
it
is
to
be
fauoured
and
spared
,
if
we
will
haue
it
to
continue
:
euen
so
a
wife
,
because
of
her
infirmities
,
is
so
much
the
more
to
be
borne
withall
of
her
husband
,
1.
Peter
3.
7.
And
for
so
much
as
the
husband
and
wife
are
equall
,
in
that
which
is
the
chiefest
,
that
is
to
say
,
in
that
gracious
and
free
benefit
,
whereby
they
haue
euerlasting
life
giuen
them
,
though
otherwise
I
confesse
vnequall
,
as
touching
the
gouernance
and
conuersation
at
home
,
the
wife
is
not
be
despised
,
although
she
be
weake
.
And
besides
,
all
brawlings
and
chidings
must
be
eschued
and
cast
away
,
because
they
hinder
prayers
,
and
the
whole
seruice
of
God
,
whereunto
both
the
husband
and
the
wife
are
equally
Besides
the
prayers
had
with
their
family
,
they
must
pray
priuately
.
Gen.
25.
21.
1.
Cor.
7.
3.
4.
5.
called
.
Also
for
the
more
confirmation
of
this
point
,
the
Apostle
Paul
likewise
saith
:
Let
the
husband
giue
vnto
the
wife
due
beneuolence
,
and
likewise
also
the
wife
vnto
the
husband
:
The
wife
hath
not
power
ouer
her
owne
bodie
,
but
the
husband
:
and
likewise
also
,
the
husband
hath
not
the
power
of
his
owne
body
,
but
the
wife
.
Defraud
not
one
another
,
except
it
be
with
consent
for
a
time
:
that
ye
may
giue
your selues
to
fasting
and
prayer
;
and
againe
come
together
,
that
Sathan
tempt
you
not
for
your
incontinencie
.
Which
is
,
as
if
the
Apostle
should
say
,
the
parties
married
must
with
singular
affection
,
entirely
loue
one
the
other
;
for
that
they
are
each
in
others
power
,
as
touching
the
bodie
:
so
that
they
may
not
defraud
one
another
;
except
the
one
abstaine
from
the
other
by
mutuall
consent
,
that
they
may
the
better
giue
themselues
to
prayer
:
wherin
not
withstanding
they
must
consider
what
is
expedient
;
lest
by
this
long
breaking
off
as
it
were
,
from
marriage
,
they
be
stirred
vp
to
incontinencie
.
The
second
point
is
,
that
the
husband
should
not
be
bitter
,
fierce
,
or
cruell
vnto
his
wife
:
which
point
is
approued
by
the
said
Apostle
,
saying
:
Husbands
loue
your
wiues
,
and
be
not
bitter
vnto
them
.
Col.
3.
19.
First
,
and
aboue
all
things
,
the
husband
must
be
circumspect
to
keepe
the
band
of
loue
,
and
Anger
in
a
husband
is
a
vice
.
beware
that
there
neuer
spring
vp
the
roote
of
bitternesse
betwixt
him
and
his
wife
.
If
at
any
time
there
happen
to
arise
any
cause
The
roote
of
bitternesse
to
be
weeded
out
by
the
spade
of
patience
.
of
vnkindnesse
betwixt
them
,
(
as
it
is
impossible
alwayes
to
be
free
from
it
)
then
he
must
be
carefull
to
weede
vp
the
same
with
all
lenitie
,
gentlenesse
and
patience
,
and
neuer
suffer
himselfe
nor
his
wife
to
sleepe
in
displeasure
.
Ephesians
,
4.
26.
And
if
he
shall
haue
occasion
to
How
&
when
the
husband
ought
to
reproue
.
speake
sharpely
,
and
sometimes
to
reproue
;
he
must
beware
that
he
do
not
the
same
in
the
presence
of
others
:
but
let
him
keepe
his
words
vntill
a
conuenient
time
,
(
which
is
the
point
of
a
wise
man
)
and
then
vtter
them
in
the
spirit
of
meekenesse
,
and
in
the
spirit
of
perfect
loue
:
and
he
must
not
let
sometimes
to
couer
faults
,
and
winke
at
them
,
if
they
be
not
too
great
and
intollerable
.
Whatsoeuer
losse
or
mischaunce
shall
happen
vnto
them
,
let
him
take
it
patiently
,
Faults
sometimes
must
be
couered
with
loue
.
and
beare
it
cheerefully
:
yea
,
though
the
same
should
come
partly
through
his
wiues
negligence
;
yea
rather
let
it
be
a
louing
warning
to
take
better
heed
in
time
to
come
,
then
a
cause
to
sorrow
for
that
which
is
past
,
and
cannot
be
holpen
.
Euery
wise-man
(
by
his
owne
experience
)
knoweth
,
that
he
is
in
his
life
subiect
to
many
inconueniences
,
and
that
of
nature
he
is
prone
to
displeasure
,
and
readie
to
take
vnkindnesse
for
euery
trifle
,
and
especially
with
his
best
Not
to
take
vnkindnesse
for
euery
trifle
friends
;
yea
,
soonest
with
his
louing
wife
,
who
is
lothest
to
displease
him
.
Let
him
therefore
beware
of
this
cankered
corruption
,
and
consider
that
he
ought
most
of
all
,
in
loue
,
to
beare
with
his
wife
,
according
to
Christs
example
towards
his
Church
,
who
gaue
himselfe
for
it
,
That
he
might
sanctifie
it
,
&
clense
it
,
by
the
washing
of
water
,
through
the
word
:
That
he
might
make
Ephe.
5.
25.
26
27.
28.
29.
it
vnto
himselfe
a
glorious
Church
,
not
hauing
spot
or
wrinkle
,
or
any
such
thing
:
but
that
it
should
be
holie
,
and
without
blame
;
so
ought
men
to
loue
their
wiues
as
their
owne
bodies
:
he
that
loueth
his
wife
,
loueth
himselfe
.
For
no
man
yet
euer
hated
his
owne
flesh
,
but
nourisheth
it
,
and
cherisheth
it
,
euen
as
the
Lord
doth
the
Church
.
As
if
the
Apostle
had
said
:
The
husbands
dutie
is
,
to
loue
their
wiues
as
themselues
:
of
which
loue
,
the
loue
of
Christ
towards
his
Church
is
a
liuely
patterne
.
And
The
husband
is
to
the
wife
in
Gods
stead
.
because
many
husbands
pretend
the
infirmities
of
their
wiues
,
to
excuse
their
owne
hardnesse
and
crueltie
,
the
Apostle
willeth
them
to
marke
what
manner
of
Church
it
was
when
Christ
ioyned
it
to
himselfe
,
and
he
doth
not
onely
not
loath
all
her
filth
and
vncleannesse
,
but
ceasseth
not
to
wipe
the
same
a
way
with
his
cleannesse
,
vntill
he
haue
wholly
purged
it
,
and
made
it
holy
.
And
seeing
that
euery
man
loueth
himselfe
,
euen
of
nature
:
Therefore
(
saith
the
Apostle
)
the
husband
shall
striue
against
nature
,
if
he
loue
not
his
wife
:
which
he
proueth
;
first
,
by
the
mysticall
knitting
of
Christ
and
the
Church
together
,
and
then
by
the
ordinance
of
God
:
who
saith
,
that
the
husband
and
wife
are
one
:
that
is
,
not
to
be
diuided
.
The
husband
is
alwayes
to
remember
,
that
he
be
not
fierce
,
rigorous
,
hastie
,
nor
disordered
Husbands
may
〈◊〉
be
rigorous
〈◊〉
their
with
his
wife
:
for
then
there
will
neuer
be
vnitie
and
concord
betwixt
them
.
If
the
wife
do
wiues
,
especially
when
they
be
new
married
.
Prou.
20.
3.
not
learne
to
keepe
silence
,
and
the
husband
to
haue
patience
,
it
shall
rather
be
the
dwelling
of
fooles
,
then
the
house
of
friends
.
For
where
the
husband
wanteth
wisedome
to
gonerne
,
and
the
wife
patience
to
suffer
,
they
shall
be
forced
(
it
is
to
be
feared
)
in
continuance
of
time
,
to
part
house
,
or
else
euery
day
to
be
iarring
and
brawling
.
Euery
married
man
ought
also
to
remember
The
wife
is
not
to
be
vsed
or
intreated
as
a
handmaid
or
seruant
,
but
as
a
fellow
.
Prou.
8.
7.
&
14
9
&
.
15.
5.
&
18.
2.
&
27.
22.
Prou
9.
9.
&
19.
25.
Gen
16.
6.
this
,
that
either
his
wife
is
wise
and
religious
,
or
else
she
is
foolish
and
irreligious
.
If
he
be
matched
with
a
wife
that
is
sottish
,
foolish
,
and
ignorant
of
God
and
his
word
,
it
will
little
auaile
or
profit
him
to
reprehend
or
chide
her
:
and
if
he
be
married
to
one
that
is
wise
and
religious
,
and
knoweth
her
dutie
out
of
Gods
word
,
then
one
sharpe
and
discret
word
is
sufficient
:
because
,
if
a
woman
be
not
corrected
by
that
which
is
wisely
and
discretly
said
,
she
will
neuer
amend
by
that
which
is
threatned
.
When
the
wise
shall
be
inflamed
with
ire
,
wrath
,
malice
,
or
enuie
,
the
husband
ought
to
suffer
her
;
and
after
the
heate
is
somewhat
cooled
,
and
the
flame
quenched
,
then
mildly
to
admonish
her
;
for
if
she
once
begin
to
lose
her
shamefastnesse
in
the
presence
of
her
husband
,
then
it
is
likely
that
there
wil
often
follow
brawlings
and
quarrels
betwixt
them
.
And
as
the
husband
ought
at
all
times
to
shun
brawlings
and
quarrellings
with
his
wife
,
so
much
more
he
ought
to
auoid
the
same
,
when
they
shall
be
newly
married
.
For
if
at
the
beginning
she
shall
haue
cause
to
abhorre
and
hate
him
,
then
late
or
neuer
will
she
returne
to
loue
him
faithfully
.
Therefore
at
the
beginning
of
their
marriage
,
the
wise
and
discret
husband
ought
to
vse
all
good
meanes
to
winne
the
good
liking
of
his
wife
towards
him
:
for
if
then
their
loue
be
fixed
,
and
truely
setled
one
towards
the
other
,
although
afterwards
they
come
to
some
houshold
words
and
grudgings
,
yet
it
proceedeth
but
of
some
new
vnkindnesse
,
and
not
of
old
rooted
hatred
;
and
The
falling
out
of
louers
is
a
renewing
of
loue
.
therefore
the
sooner
remedied
.
For
loue
and
hatred
be
mortall
enemies
,
and
the
first
of
them
that
taketh
place
in
the
heart
,
there
it
remaineth
a
dweller
,
for
the
most
part
,
all
the
dayes
of
life
:
in
such
wise
,
that
the
first
loue
may
depart
from
the
person
,
but
yet
it
will
neuer
be
forgotten
at
the
heart
.
But
if
the
wife
from
the
beginning
of
marriage
,
do
take
the
heart
to
loath
and
abhorre
her
husband
,
then
a
miserable
life
wil
follow
to
them
both
.
For
although
the
husband
shall
haue
power
to
force
his
wife
to
feare
and
obey
him
,
yet
he
shall
neuer
haue
strength
to
force
her
to
loue
him
.
Some
husbands
do
boast
themselues
to
be
serued
,
feared
,
and
obeyed
in
their
houses
,
because
the
wife
that
abhorreth
doth
feare
and
serue
her
husband
,
but
she
that
indeed
liketh
,
doth
loue
him
,
and
cherish
him
.
As
the
wife
ought
with
great
care
to
endeauour
,
and
by
all
good
meanes
to
labour
to
be
in
fauour
and
grace
with
her
husband
:
so
likewise
the
husband
ought
to
feare
to
be
in
disgrace
and
disliking
with
his
wife
:
for
if
she
do
once
determine
to
fixe
and
settle
her
eyes
and
liking
vpon
another
,
then
many
inconueniences
will
ensue
and
follow
.
The
husband
ought
not
to
be
satisfied
with
the
vse
of
his
wiues
body
,
but
in
that
he
hath
also
the
possession
of
her
will
and
affections
:
for
it
sufficeth
not
that
they
be
married
,
but
that
they
be
well
married
,
and
liue
Christianly
together
,
and
be
very
well
contented
.
And
therefore
the
husband
that
is
not
beloued
of
his
wife
,
holdeth
his
goods
in
danger
,
his
house
in
suspition
,
his
credite
in
ballance
,
and
also
sometimes
his
life
in
perill
:
because
it
is
〈◊〉
to
beleeue
that
she
desireth
not
long
life
vnto
her
husband
,
with
whom
she
passeth
a
time
so
tedious
and
irksome
.
And
if
any
vnkindnesse
or
displeafure
should
happen
to
be
at
any
time
betwixt
the
husband
and
the
wife
,
yet
neither
of
them
ought
to
impart
,
or
to
make
it
knowne
vnto
any
one
of
their
neighbours
:
for
if
they
be
such
as
wish
them
euill
,
they
will
reioyce
at
it
,
and
if
they
be
such
as
wish
them
well
,
then
they
minister
matter
whereof
to
talke
.
That
husband
that
is
matched
and
doth
That
man
is
miserable
that
is
married
vnto
a
foolish
woman
.
encounter
with
a
wife
that
is
a
dizzard
,
a
foole
,
a
babbler
,
light
ofbehauiour
,
a
glutton
,
a
chider
,
slothfull
,
a
gadder
abroad
,
vntractable
,
iealous
,
or
dissolute
,
&c
:
it
were
better
for
him
to
be
a
slaue
to
some
honest
man
,
then
a
husband
to
such
a
wife
.
The
best
rule
that
a
man
may
hold
and
practise
with
his
wife
,
to
guard
and
gouerne
her
,
is
to
admonish
her
often
,
and
to
giue
her
good
instructions
,
to
reprehend
her
seldome
,
neuer
to
lay
violent
hands
on
her
,
but
if
she
be
good
and
dutifull
,
to
fauour
her
,
to
the
end
she
may
continue
so
;
and
if
she
be
shrewish
and
way
ward
,
mildly
to
suffer
her
,
to
the
end
that
she
waxe
not
worse
.
But
some
husbands
be
of
so
sowre
a
nature
,
and
so
vnpleasant
in
their
behauiour
,
that
they
can
hardly
be
loued
,
no
not
of
their
wiues
;
their
countenance
is
so
lowring
,
their
company
so
currish
,
that
they
seeme
angry
,
euen
when
they
are
best
pleased
;
they
cannot
speake
faire
;
scarce
will
they
laugh
,
when
their
wiues
laugh
vpon
them
:
a
man
would
say
,
they
were
borne
in
an
angrie
houre
.
This
is
also
a
dutie
(
not
to
be
forgotten
,
)
namely
,
that
〈◊〉
be
diligent
and
carefull
Husbands
must
prouide
things
necessarie
for
the
house
.
to
make
prouision
for
their
houses
;
to
cloath
their
wiues
decently
,
to
bring
vp
their
children
vertuously
;
and
to
pay
their
seruants
duely
;
because
that
in
voluntary
matters
men
may
be
A
mans
house
will
continue
by
prouision
before
hand
,
and
by
order
in
his
expences
negligent
,
but
the
necessities
of
the
house
do
neither
suffer
negligence
nor
forgetfulnesse
.
The
duty
of
the
husband
is
to
get
goods
:
and
of
the
wife
to
gather
them
together
,
and
saue
them
.
The
duty
of
the
husband
is
to
trauell
abroad
1.
Tim.
5.
8.
to
seeke
liuing
:
and
the
wiues
dutie
is
to
keepe
the
house
.
The
duty
of
the
husband
is
to
But
where
disorder
is
in
a
house
,
it
cannot
endure
.
get
money
and
prouision
:
and
of
the
wiues
,
not
vainely
to
spend
it
.
The
dutie
of
the
husband
is
to
deale
with
many
men
:
and
of
the
wife
to
talke
with
few
.
The
duty
of
the
husband
is
,
to
be
intermedling
:
and
of
the
wife
,
to
be
solitarie
and
withdrawne
.
The
duty
of
the
man
is
,
to
be
skilfull
in
talke
:
and
of
the
wife
to
boast
of
silence
.
The
duty
of
the
husband
is
,
to
be
a
giuer
;
and
of
the
wife
to
be
a
sauer
.
The
duty
of
Spare
in
time
,
and
spend
in
time
,
for
sparing
is
a
rich
purse
..
the
man
is
,
to
apparell
himselfe
as
he
may
;
and
of
the
woman
,
as
it
becommeth
her
.
The
dutie
of
the
husband
is
,
to
be
Lord
of
all
:
and
of
the
wife
,
to
giue
account
of
all
.
The
dutie
of
the
husband
is
,
to
dispatch
all
things
without
dore
;
and
of
the
wife
,
to
ouersee
and
giue
order
for
all
things
within
the
house
.
Now
,
where
the
husband
and
wife
performeth
these
duties
in
their
house
,
we
may
call
it
a
Colledge
of
quietnesse
:
The
house
wherein
these
are
neglected
,
we
may
terme
it
a
hell
.
It
is
to
be
noted
,
and
noted
againe
,
that
as
the
prouision
of
houshold
dependeth
onely
The
honour
of
the
husband
dependeth
on
the
wife
.
on
the
husband
:
euen
so
the
honour
of
all
dependeth
onely
of
the
woman
:
in
such
sort
,
that
there
is
no
honour
within
the
house
,
longer
then
a
mans
wife
is
honourable
.
And
therefore
the
Apostle
calleth
the
woman
,
The
glorie
of
the
man
.
But
heere
it
must
be
noted
and
remembred
,
1.
Cor.
11.
7.
that
we
do
not
intitle
honourable
to
such
,
as
be
onely
beautifull
,
comely
of
face
,
of
gentilitie
,
of
comely
personage
,
and
a
good
huswife
:
but
onely
to
her
that
is
vertuous
,
honest
of
life
,
temperate
,
and
aduised
in
her
speech
.
3.
The
last
point
is
,
that
the
husband
loue
,
The
third
point
.
cherish
,
and
nourish
his
wife
,
euen
as
his
owne
body
,
and
as
Christ
loued
his
Church
,
and
gaue
himselfe
for
it
,
to
sanctifie
it
.
And
this
point
is
plainely
proued
by
the
Apostle
Paul
,
as
is
sufficiently
declared
in
the
second
point
.
There
are
few
husbands
or
wiues
that
know
in
truth
how
they
should
loue
one
the
other
.
If
a
man
loue
his
wife
onely
for
these
respects
,
because
she
is
rich
,
beautifull
,
noble
,
or
because
she
contenteth
and
pleaseth
him
after
the
sensuall
appetite
of
the
flesh
,
and
for
such
like
causes
;
that
is
no
true
loue
before
God
:
for
such
loue
may
be
among
harlots
and
whoores
,
yea
among
bruite
beasts
.
But
a
Christian
husband
Can.
4.
9.
10.
1.
Cor
9.
5.
1.
Pet.
3
7.
must
loue
his
wife
,
chiefly
,
because
she
is
his
sister
in
the
〈◊〉
of
the
sound
and
Christian
religion
〈◊〉
so
an
inheritour
with
him
of
the
kingdome
of
heauen
.
And
he
must
also
loue
her
for
her
vertues
,
as
for
her
shamefastnesse
,
modestie
,
chastitie
,
diligence
,
patience
,
faithfulnesse
,
temperance
,
secrecie
,
obedience
,
and
such
like
Christian
qualities
and
graces
of
God
:
yea
,
although
she
be
but
hard
fauoured
,
&
of
poore
parentage
.
But
as
we
would
that
the
man
when
he
loueth
,
should
remember
his
superioritie
,
so
we
would
that
when
he
ruleth
,
he
neither
forget
to
loue
,
nor
to
temper
his
loue
with
grauitie
.
And
when
he
doth
think
himselfe
to
be
the
head
and
the
soule
,
and
the
woman
(
as
it
were
)
the
flesh
and
the
body
,
he
ought
in
like
manner
to
remember
,
that
she
is
his
fellow
,
and
companion
of
his
goods
and
labours
,
and
that
their
children
be
common
betweene
them
,
bone
of
the
bones
,
and
flesh
of
the
flesh
of
man
.
And
thus
there
shall
be
in
wedlocke
,
a
certaine
sweet
and
pleasant
conuersation
,
without
the
which
it
is
no
marriage
,
but
a
prison
,
a
hatred
,
and
a
perpetuall
torment
of
the
mind
.
So
that
the
husband
must
let
his
wife
perceiue
and
know
,
that
for
the
good
opinion
that
he
hath
of
her
,
he
doth
loue
her
simply
,
and
faithfully
,
and
not
for
any
vtilitie
or
pleasure
.
For
who
so
doth
not
perceiue
that
he
is
beloued
for
his
owne
sake
,
will
not
lightly
do
the
same
to
another
:
for
the
thing
that
is
loued
,
loueth
againe
.
If
mony
or
nobilitie
could
perceiue
and
vnderstand
that
they
were
beloued
,
they
would
,
if
they
had
any
feeling
at
all
of
loue
,
requite
it
with
loue
:
but
when
the
soule
is
loued
,
in
as
much
as
it
may
loue
,
it
giueth
loue
for
loue
,
and
loueth
againe
.
The
breaker
of
horses
,
that
doth
vse
to
ride
and
pace
them
,
doth
handle
the
rough
and
sturdie
colt
,
with
all
craft
,
rigour
,
and
fiercenesse
that
may
be
:
but
with
the
colt
that
is
more
tractable
,
he
taketh
not
so
great
paines
.
A
sharpe
and
shrewd
wife
must
be
pleased
and
mitigated
with
loue
,
and
ruled
with
authority
:
and
the
more
gently
thou
doest
vse
and
shew
thy selfe
vnto
her
that
is
meeke
and
honest
,
the
more
benigne
and
meeke
thou
shalt
find
her
.
But
she
that
is
noble
,
and
of
a
stout
minde
and
stomacke
,
the
lesse
thou
doest
looke
to
be
honoured
,
the
more
she
will
obey
and
honour
thee
.
But
yet
the
wise
husband
shall
neuer
set
himselfe
so
farre
in
loue
,
that
he
forget
that
he
is
a
man
,
the
ruler
and
gouernour
of
the
house
,
and
ofhis
wife
,
and
that
he
is
set
(
as
it
were
)
in
a
station
to
watch
,
and
diligently
to
take
heed
what
is
done
in
his
house
,
and
to
see
who
goeth
1.
Cor.
11.
3.
Ephes.
3.
23.
out
and
in
.
And
although
the
husband
by
Gods
ordinance
,
be
the
head
ouer
his
wife
,
yet
he
may
not
abuse
or
despise
her
,
but
most
louingly
defend
and
keepe
her
from
all
iniuries
,
and
all
euils
as
his
owne
body
.
For
like
as
the
head
〈◊〉
and
heareth
for
the
whole
body
,
ruleth
and
guideth
the
body
,
and
giueth
it
strength
of
life
:
or
as
Christ
doth
defend
,
teach
and
preserue
his
Church
,
and
is
the
Sauiour
,
comfort
,
eye
,
heart
,
wisedome
,
and
guide
thereof
:
euen
so
must
the
husband
be
head
vnto
his
wife
,
in
like
manner
to
shew
her
like
kindnesse
,
and
after
the
same
fashion
to
guide
her
,
and
rule
her
with
discretion
,
for
her
good
and
preseruation
,
and
not
with
force
and
wilfulnesse
to
intreat
her
,
but
to
be
her
defender
,
instructer
,
teacher
,
and
comfort
.
So
that
when
the
husband
hath
obtained
that
his
wife
doth
truely
and
heartily
loue
him
,
there
shall
then
need
neither
precepts
,
nor
lawes
:
for
loue
shall
teach
her
moe
things
,
and
more
effectually
,
then
all
the
precepts
of
all
the
Phylosophers
.
He
ought
therefore
to
endeauour
,
and
more
force
himselfe
,
that
his
wife
may
loue
him
,
then
that
she
may
feare
him
.
When
his
wife
shall
offend
or
displease
him
,
he
may
nor
hate
her
or
quarrell
with
her
,
but
patiently
and
mildly
admonish
her
:
For
no
man
euer
hated
(
saith
the
Apostle
)
his
owne
body
,
but
Ephes.
5.
28.
29
cherisheth
it
,
and
maketh
much
of
it
.
So
then
he
that
loueth
his
wife
,
loueth
himselfe
:
for
thereby
he
enioyeth
peace
and
comfort
,
and
helpe
to
himselfe
in
all
his
affaires
:
therefore
in
the
same
verse
Paul
counselleth
husbands
to
loue
their
wiues
,
as
their
bodies
.
And
after
in
the
33.
verse
,
as
though
it
were
too
little
to
loue
them
as
their
bodies
,
he
saith
:
Let
euery
one
loue
his
wife
as
himselfe
:
that
is
,
as
his
body
and
soule
too
.
For
if
God
commanded
men
to
loue
their
neighbours
as
themselues
,
much
more
are
they
bound
to
loue
their
wiues
as
themselues
,
which
are
their
next
neighbours
.
As
Elkanah
did
not
loue
his
wife
lesse
for
her
barrennesse
,
but
said
:
Am
not
I
better
vnto
thee
then
tenne
sonnes
?
as
1.
Sam.
1.
8.
though
he
fauoured
her
more
,
for
that
which
she
thought
her selfe
despised
:
so
a
good
husband
will
not
take
occasion
to
loue
his
wife
lesse
for
her
infirmities
,
but
comfort
her
more
for
them
,
as
this
man
did
,
that
she
may
beare
with
his
infirmities
too
.
And
so
the
one
helping
to
beare
the
others
burthen
,
they
shall
Gal.
6.
2.
the
better
fulfill
the
law
of
Christ
.
For
as
in
a
Citie
,
there
is
nothing
more
vnequall
then
that
euery
man
should
be
like
equall
:
so
it
is
not
conuenient
,
that
in
one
house
euery
man
should
be
like
and
equall
together
.
There
is
no
equalitie
in
that
citie
where
the
priuate
man
is
equal
with
the
Magistrate
,
the
people
with
the
Senate
,
or
the
seruant
with
the
maister
,
but
rather
a
confusion
of
all
offices
and
authoritie
.
The
husband
and
the
wife
are
Lords
of
the
house
:
for
vnto
them
the
Lord
said
,
Be
ye
Lords
ouer
the
fish
of
the
sea
,
and
ouer
the
fowle
of
the
Gen.
1.
28.
heauen
,
and
ouer
euery
beast
that
moueth
vpon
the
earth
.
And
the
selfesame
Creator
said
,
that
the
woman
should
be
an
helper
vnto
the
man
.
Therefore
the
husband
without
any
exception
,
is
maister
Gen.
2.
18.
ouer
all
the
house
,
and
hath
more
to
do
in
his
house
with
his
owne
domesticall
affaires
,
then
the
magistrate
.
The
wife
is
ruler
ouer
all
other
things
,
but
yet
vnder
her
husband
.
There
are
certaine
things
in
the
house
that
onely
do
appertaine
to
the
authoritie
of
the
husband
,
wherewith
it
were
a
reproch
for
the
wife
,
without
the
consent
of
her
husband
,
to
meddle
:
as
to
receiue
strangers
,
or
to
marrie
her
daughter
.
But
there
are
other
things
,
in
the
which
the
husband
giueth
ouer
his
right
vnto
his
wife
:
as
to
rule
and
gouerne
her
maidens
:
to
see
to
those
things
that
belong
vnto
the
kitchin
,
and
to
huswiferie
,
and
to
their
houshold
stuffe
.
Other
meane
things
,
as
to
buy
and
sell
certaine
necessarie
things
,
may
be
ordered
after
the
wit
,
wisedome
,
and
fidelity
of
the
woman
.
It
cannot
well
be
rehearsed
,
how
many
vertues
&
profits
,
the
mutuall
concord
and
loue
of
man
and
wife
doth
bring
to
great
things
,
both
at
home
and
abroad
,
nor
how
many
losses
and
incommodities
do
grow
of
the
dissention
and
discord
betweene
them
.
For
the
houshold
,
when
their
maister
and
their
mistresse
,
or
dame
,
are
at
debate
,
can
no
otherwise
be
in
quiet
and
at
rest
,
then
a
Citie
whose
rulers
agree
not
,
but
when
it
seeth
them
in
concord
and
quietnesse
,
then
it
reioyceth
,
trusting
that
they
will
be
euen
so
vnto
them
,
as
it
perceiueth
them
to
be
among
themselues
.
Wherein
surely
they
are
not
deceiued
,
for
if
the
man
and
his
wife
do
louingly
and
gently
support
and
intreate
one
another
,
they
learne
not
to
disdaine
,
or
for
euery
light
fault
to
be
angry
with
their
seruants
,
or
yet
for
any
household
words
to
be
vexed
or
angrie
one
with
the
other
,
but
they
set
aside
all
hastie
and
cruell
words
and
correction
,
with
all
other
things
that
issue
and
proceed
of
a
disdainefull
and
a
furious
mind
.
And
the
seruants
are
not
onely
merrie
therefore
,
but
also
they
do
their
seruice
the
more
obediently
and
cheerefully
,
shewing
reuerence
vnto
the
authority
that
proceedeth
and
increaseth
of
quietnesse
and
concord
.
For
the
husband
doth
defend
his
wiues
estimation
,
with
loue
and
beneuolence
:
and
the
wife
her
husband
with
honour
and
obedience
.
So
that
vnitie
and
concord
,
causeth
them
to
be
accounted
wise
,
honest
,
and
vertuous
;
and
they
must
needs
be
good
,
seeing
they
haue
loued
so
long
together
.
But
there
can
be
no
long
amitie
or
friendship
,
but
betweene
those
that
are
good
,
who
do
suffer
and
deuoure
vp
those
things
for
the
which
other
men
leaue
and
forsake
amitie
,
and
breake
off
charitie
.
Neither
doth
there
grow
of
any
other
thing
so
great
reuerence
and
honour
,
as
of
the
opinion
and
estimation
of
another
mans
goodnesse
and
wisedome
:
the
which
reuerence
is
not
onely
honoured
within
the
doores
,
but
also
shineth
and
extendeth
it selfe
into
the
Citie
;
so
that
he
is
taken
for
an
honest
man
,
and
accounted
to
be
louing
and
gentle
,
seeing
that
he
loueth
his
wife
so
constantly
:
and
also
he
is
reputed
for
a
wise
man
,
considering
that
he
can
so
moderately
〈◊〉
〈◊〉
difficult
and
hard
matters
:
and
he
is
reckned
worthy
to
rule
a
common-wealth
,
that
with
such
wisedome
,
discretion
,
and
iudgement
,
doth
rule
and
gouerne
his
owne
house
;
and
that
he
may
easily
conserue
and
keepe
his
Citizens
in
peace
and
concord
,
that
hath
so
well
established
the
same
in
his
owne
house
and
family
.
And
on
the
other
side
,
none
will
thinke
or
beleeue
,
that
he
is
able
to
be
a
ruler
,
or
to
keepe
peace
&
quietnesse
in
the
towne
or
Citie
,
who
cannot
liue
peaceably
in
his
owne
house
,
where
he
is
not
onely
a
ruler
,
but
as
it
were
a
little
King
,
and
Lord
of
all
.
And
in
matrimoniall
debate
and
discord
,
the
man
is
more
to
be
blamed
then
is
the
woman
,
because
that
he
being
the
chiefe
ruler
and
head
,
doth
not
purge
and
remedie
her
of
that
vice
the
which
ingendred
that
discord
,
or
else
patiently
beare
and
suffer
the
same
.
For
the
blame
of
all
discord
is
commonly
laid
on
him
that
is
chiefe
,
because
he
would
not
moderate
nor
stay
the
thing
to
come
to
such
a
strife
and
discord
,
or
else
because
he
was
not
able
to
do
it
.
In
the
first
,
there
appeareth
manifest
malice
,
in
the
second
impatience
and
weakenesse
,
the
which
ought
to
be
farre
from
him
that
is
esteemed
to
be
most
worthy
,
and
appointed
to
rule
and
gouerne
others
.
And
thus
he
commeth
into
hatred
,
for
as
much
as
he
hath
left
off
to
do
his
dutie
and
office
,
when
necessitie
required
it
.
That
husband
that
loueth
not
his
wife
after
that
he
hath
enioyed
her
for
a
season
,
but
doth
waxe
feeble
and
cold
,
(
which
is
a
thing
most
vsuall
and
ordinarie
with
such
as
are
kindled
with
bodily
lust
and
lecherie
)
is
a
very
beast
and
no
man
,
hauing
no
reason
,
but
is
drawne
to
those
deeds
through
the
motion
of
his
senses
,
which
,
after
the
heate
is
a
little
past
,
will
cleane
change
their
opinion
.
Also
there
are
other
occasions
,
that
should
moue
the
husband
to
extend
this
loue
to
his
The
causeswhy
the
husband
should
loue
his
wife
.
wife
,
in
case
he
be
not
duller
then
a
stone
.
As
for
that
his
wife
hath
suffered
so
great
trauel
&
labour
,
that
she
hath
borne
and
brought
him
forth
children
,
the
heires
of
his
name
and
substance
,
and
the
vpholders
of
his
family
:
and
that
she
hath
forsaken
her
fathers
goods
and
riches
,
to
follow
him
,
and
to
suffer
with
him
both
good
and
euill
:
and
that
she
setting
her
whole
mind
now
vpon
him
,
knoweth
no
other
father
nor
yet
any
of
her
kin
.
What
one
thing
shall
suffice
if
these
and
others
cannot
do
it
?
Who
so
will
then
obey
nature
,
humanitie
,
and
wisedome
,
shall
euery
day
loue
his
wife
more
and
more
:
and
the
better
he
knoweth
her
,
the
more
he
will
trust
her
,
and
so
open
and
disclose
his
loue
,
and
shew
her
greater
signes
and
tokens
of
loue
and
beneuolence
,
manifesting
that
to
be
borne
and
nourished
through
the
experience
of
her
vertue
,
and
through
hope
to
be
continued
and
kept
,
that
in
time
to
come
she
may
be
like
her selfe
,
and
striue
to
ouercome
herselfe
with
vertue
.
As
the
husband
ought
to
loue
his
Wife
tenderly
,
so
from
her
as
from
a
The
husband
must
loue
his
wiues
kinsfolkes
.
fountaine
,
he
must
extend
his
loue
also
vnto
her
parents
and
kinsfolkes
,
to
the
end
that
they
may
well
know
and
perceiue
,
how
greatly
their
cousin
doth
aide
and
helpe
them
,
and
that
she
in
like
manner
may
vnderstand
,
that
his
beneuolence
and
loue
to
her
is
such
,
that
it
redoundeth
among
her
friends
and
parents
;
and
of
this
he
shall
receiue
no
little
profit
at
home
.
And
seeing
he
loueth
his
wiues
kinsemen
for
her
sake
,
how
much
more
ought
he
then
to
loue
her
children
,
that
she
in
like
case
may
loue
his
,
if
he
haue
any
?
And
thus
the
one
seeing
the
mutuall
loue
of
the
other
,
they
shall
knit
and
couple
themselues
in
good
and
stedfast
loue
vnto
their
liues
end
.
The
duties
which
are
to
be
performed
of
the
husband
and
the
wife
,
are
either
pertaining
to
pietie
and
godlinesse
,
or
else
mutuall
seuerall
duties
concerning
the
parties
themselues
.
1.
The
first
common
dutie
is
prayer
,
that
they
pray
together
by
themselues
.
For
as
they
are
to
pray
with
others
in
their
families
for
things
which
concerne
their
houshold
:
so
there
are
certaine
things
,
which
belonging
to
themselues
,
are
not
to
be
mentioned
in
their
families
,
but
priuately
;
as
namely
,
for
a
godly
posterity
,
and
that
in
the
birth
the
childrn
be
comely
,
and
not
monstrous
in
comming
forth
like
monsters
,
which
might
be
a
griefe
vnto
them
,
or
an
occasion
that
the
wicked
should
speake
euill
of
the
Gospell
,
&c.
And
further
,
they
are
to
pray
,
that
they
may
haue
comfort
by
them
,
in
their
well-carriage
,
and
good
behauiour
:
as
likewise
for
their
houshold
,
and
diuers
other
affaires
,
which
they
cannot
so
commodiously
pray
for
in
their
publike
familie
.
As
Isaack
and
Rebecca
,
besides
the
prayers
in
their
house
,
which
they
vsed
with
Abrahams
family
,
did
also
pray
together
priuatly
,
as
Gen.
25.
21.
it
is
said
,
Isaack
prayed
before
his
wife
:
for
so
the
words
signifie
,
that
they
might
haue
children
.
2.
A
second
dutie
of
pietie
is
,
that
they
admonish
one
another
.
As
the
husband
is
to
admonish
the
wife
,
and
also
to
teach
her
:
so
the
wife
is
to
admonish
the
husband
;
&
in
her
place
admonishing
,
bringing
sufficient
reason
is
to
be
heard
.
For
euen
as
the
maister
is
to
counsell
the
seruant
,
and
likewise
to
heare
the
good
counsell
of
his
seruant
,
as
Naaman
2.
King
.
5.
13.
14.
heard
his
seruant
which
counselled
him
to
wash
in
Iordan
,
according
to
the
saying
of
the
Prophet
:
so
in
like
manner
the
husbands
duty
is
,
to
counsell
and
to
admonish
his
wife
:
yet
so
,
as
when
he
faileth
in
duty
,
he
is
to
heare
her
good
counsell
and
admonition
,
either
concerning
heauenly
matters
,
or
earthly
affaires
,
she
notwithstanding
considering
her
estate
and
condition
vnder
him
,
and
in
humility
,
confessing
her selfe
to
be
the
weaker
vessell
.
1.
Pet.
3.
7.
Their
mutuall
and
seuerall
duties
pertaining
to
themselues
,
are
:
First
,
the
holy
familiarity
which
ought
to
be
betwixt
man
and
wife
:
wherby
they
haue
a
more
familiar
vsage
one
of
another
,
and
do
more
familiarly
behaue
themselues
in
a
comely
sort
one
to
another
,
then
any
other
parties
whatsoeuer
:
in
regard
whereof
,
Abimelech
Gen.
26.
8.
9.
king
of
Gerar
,
after
that
Isaack
had
said
of
Rebecca
his
wife
,
She
is
my
sister
,
seeing
Isaack
playing
and
sporting
with
her
familiarly
,
knowing
that
familiarity
which
ought
to
be
betweene
the
husband
and
the
wife
;
and
knowing
that
Isaack
was
a
godly
religious
man
,
and
therefore
would
not
vse
that
kind
of
behauiour
to
any
other
woman
,
saue
to
his
wife
,
discerned
thereby
,
and
concluded
certainely
,
that
she
was
his
wife
,
howsoeuer
he
had
denied
it
before
.
Noting
,
that
a
woman
is
not
to
be
familiar
after
that
sort
with
any
other
man
,
saue
her
husband
;
and
contrary
,
that
the
husband
ought
not
to
vse
this
familiaritie
with
any
other
woman
,
which
he
doth
with
his
wife
.
And
therefore
,
Pro.
5.
19.
we
see
that
the
wife
should
be
to
him
,
as
the
louing
Hinde
;
namely
delightfull
,
&
one
in
whom
he
may
delight
:
that
as
the
Hart
delighteth
in
the
Hinde
,
so
the
wife
should
be
a
delight
vnto
her
husband
;
and
so
in
like
manner
she
ought
to
take
delight
in
him
.
2.
Againe
,
there
is
another
mutuall
dutie
,
pertaining
to
themselues
,
to
wit
,
that
neare
coniunction
,
euen
in
regard
of
their
bodies
,
for
an
1.
Cor.
7.
4.
holy
procreation
of
children
,
in
respect
whereof
the
Apostle
saith
,
The
husband
hath
not
power
ouer
his
owne
body
,
but
the
wife
&c.
Onely
when
it
is
with
the
wife
(
as
is
common
to
women
,
Ezech.
18.
6.
)
or
that
she
be
sicke
of
her
disease
,
he
is
not
then
to
haue
the
vse
of
her
body
,
&c.
Such
as
do
aspire
and
purpose
to
enter
into
Duties
common
both
to
the
husband
&
the
wife
.
1.
Cor.
7.
2.
the
holy
estate
of
matrimony
,
are
to
beginne
in
prayer
and
holinesse
to
God
.
And
hauing
attained
to
that
estate
,
ought
to
vse
the
benefit
of
marriage
,
as
an
holy
ordinance
of
God
,
in
all
godlinesse
and
puritie
,
for
a
remedie
against
the
weakenesse
of
the
flesh
,
and
not
for
the
prouocation
and
lust
to
intemperancie
.
True
it
is
,
that
honesty
of
marriage
grounded
vpon
Gods
ordinance
,
doth
couer
the
shame
of
incontinencie
;
yet
not
so
,
as
that
married
folkes
should
defile
and
pollute
that
holy
estate
,
by
admitting
all
things
,
but
that
they
should
so
vse
it
,
as
there
might
be
no
excesse
in
dissolutenesse
,
neither
any
intemperancie
contrarie
to
the
holinesse
thereof
:
So
that
to
abuse
it
in
lasciuious
excesse
,
is
fornication
.
When
God
created
the
woman
,
he
said
:
It
is
not
good
that
man
should
be
alone
.
I
will
make
him
a
Gen.
1.
18.
helpe
meete
for
him
;
but
whatsoeuer
is
said
of
the
woman
,
that
she
should
be
an
helpe
to
the
man
,
must
also
be
put
in
practise
,
and
exercised
by
the
husband
to
wards
his
wife
,
according
to
the
doctrine
of
the
Apostle
Saint
Paul
,
1.
Cor.
7.
whether
in
auoiding
fornication
,
whether
in
procuring
generation
,
and
the
education
and
bringing
vp
of
children
;
whether
in
maintaining
a
family
,
or
for
the
seruice
of
God
,
and
saluation
of
soules
.
Hereby
it
euidently
appeareth
,
that
the
dutie
common
both
to
the
husband
and
wife
,
importeth
,
that
the
one
should
aide
and
helpe
the
other
.
First
,
that
they
may
leade
their
lines
in
chastitie
and
holinesse
.
Next
,
to
auoide
fornication
.
So
that
the
dutie
of
the
husband
and
the
wife
consisteth
in
this
,
that
they
liue
together
in
all
chastitie
and
purenesse
,
and
that
they
take
great
heed
and
beware
of
breaking
the
bond
,
and
infringing
and
violating
the
saith
of
marriage
,
by
fornication
or
adulterie
,
which
is
a
detestable
sinne
in
the
sight
both
of
God
and
man
.
If
such
as
wanting
the
remedy
of
marriage
,
by
committing
fornication
,
do
incurre
an
offence
worthy
euerlasting
damnation
,
what
may
those
deserue
,
who
hauing
a
remedy
for
their
infirmity
,
do
neuerthelesse
ouerflow
in
adulterie
?
Yet
it
is
not
enough
onely
to
abstaine
from
this
abhomination
,
vnlesse
we
also
forbeare
from
euery
thing
that
may
seeme
to
tend
thereunto
,
or
to
continue
any
beginning
,
apparence
,
allurement
,
or
occasion
of
euill
.
First
,
because
,
that
by
the
Law
,
all
this
is
forbidden
euen
in
these
expresse
words
:
Thou
shalt
not
commit
adultery
.
For
the
word
adulterie
,
comprehendeth
all
prouocations
,
gestures
,
specches
:
yea
,
euen
vnchast
lookes
.
And
therefore
saith
Iesus
Christ
:
He
that
looketh
vpon
another
mans
wife
,
to
lust
after
her
,
bath
alreadie
committed
adulterie
with
her
in
his
heart
.
Next
,
that
we
preuent
all
occasions
of
iealousie
,
a
most
dangerous
disease
,
and
of
great
difficultie
to
cure
.
For
where
either
the
husband
or
the
wife
,
is
tainted
with
iealousie
,
they
belecue
euery
word
that
they
heare
spoken
touching
their
passion
,
albeit
it
beare
no
apparence
of
truth
.
And
therefore
Christian
husbands
and
wiues
,
must
so
beare
themselues
,
that
they
incurre
no
suspition
of
enill
:
but
rather
they
ought
to
practise
this
,
as
wel
to
auoide
occasion
of
offence
,
as
for
feare
lest
iealousie
should
conuert
marriage
into
a
most
miserable
and
wretched
estate
.
The
care
and
burthen
to
maintaine
their
family
is
common
to
them
both
;
yet
so
,
as
properly
the
husband
is
to
get
it
,
and
to
bring
it
in
,
and
the
wife
to
order
and
dispose
it
.
Howbeit
the
dutie
of
the
wife
,
or
of
the
husband
,
doth
not
so
exempt
either
of
them
.
but
that
she
also
,
according
to
her
ability
and
power
,
must
helpe
her
husband
to
get
it
,
and
he
likewise
,
in
his
discretion
,
direct
her
in
the
dispensation
thereof
:
He
that
doth
not
orderly
gouerne
his
house
,
shall
inherite
the
winde
,
(
saith
Salomon
.
)
And
order
consisteth
in
this
,
that
the
husband
follow
his
businesse
,
traffique
,
or
calling
,
without
any
molestation
of
the
wife
,
who
ought
not
to
meddle
or
controle
him
therein
,
but
with
great
discretion
and
gentlenesse
:
as
also
the
husband
is
not
to
deale
but
soberly
,
and
in
great
discretion
with
affaires
that
are
proper
to
the
wife
.
The
man
is
iealous
of
his
authority
and
reputation
,
and
the
woman
inclined
to
respect
her selfe
to
be
despised
.
Wherefore
,
as
the
husband
cannot
well
abide
that
his
wife
should
shew
her selfe
more
skilfull
and
wise
in
his
businesse
then
himselfe
:
so
cannot
the
wife
suffer
that
her
husband
should
despise
and
account
her
a
foole
,
by
medling
with
her
small
houshold
affaires
.
As
the
dutie
therefore
of
the
husband
and
wife
,
consisteth
in
looking
to
that
which
is
aforesaid
,
to
the
end
their
marriage
may
be
quiet
,
&
themselues
liue
together
in
loue
;
euen
so
an
idle
and
vnthrifty
husband
,
and
a
prodigall
and
slothfull
wife
,
are
two
ready
wayes
to
destruction
.
The
husband
that
hath
such
a
wife
,
casteth
his
labours
into
a
bottomles
sacke
,
and
the
wife
that
is
matched
with
such
a
husband
,
draweth
a
cart
heauy
loden
through
a
sandy
way
without
a
horse
.
Such
a
husband
,
especially
,
if
idlenesse
draw
him
to
loue
and
haunt
ale-houses
and
tauernes
,
is
cruell
to
his
wife
and
children
,
and
such
a
wife
confounds
her
husband
,
and
bringeth
reproach
and
pouertie
to
her
whole
family
.
The
remedy
for
the
husband
that
hath
such
a
wife
,
is
patience
,
with
discret
admonition
and
prayer
to
God
:
as
also
the
helpe
for
the
wife
that
hath
such
a
husband
,
is
tolleration
,
gentle
exhortation
,
and
cheerefull
and
louing
entertainment
of
her
husband
,
whereby
to
enduce
him
willingly
to
keepe
home
.
They
are
also
to
be
mutuall
helpers
each
to
other
,
in
matters
concerning
their
owne
saluation
and
the
seruice
of
God
.
First
,
if
one
of
them
(
as
saith
the
Apostle
)
be
an
vnbeleeuer
,
the
other
must
labour
to
draw
his
partie
to
the
knowledge
of
the
truth
.
Saint
Paul
exhorting
the
husband
and
wife
of
contrary
religions
,
not
to
part
,
but
to
dwell
together
;
addeth
a
notable
reason
,
saying
:
What
knowest
thou
,
ó
man
,
1.
Cor.
7.
5.
whether
thou
shalt
saue
thy selfe
:
or
thou
ô
woman
,
whether
thou
shalt
saue
thy
husband
?
therein
declaring
,
that
the
faithfull
person
in
duty
is
to
labour
and
endeuour
to
winne
his
party
to
the
knowledge
of
truth
,
and
so
to
saue
her
.
Saint'
Peter
exhorteth
wiues
to
be
subiect
to
their
husbands
,
albeit
vnbeleeuers
,
and
such
as
'
obey
not
the
word
:
that
so
without
speech
,
by
their
holy
and
vertuous
conuersation
,
they
may
〈◊〉
them
.
Secondly
,
if
both
be
beleeuers
,
their
duty
is
,
to
confirme
and
strengthen
each
other
in
the
time
of
persecution
,
that
they
constantly
follow
Iesus
Christ
.
They
are
also
each
to
helpe
and
comfort
other
,
if
either
of
them
happen
to
fall
into
any
fault
or
sinne
.
They
ought
also
each
to
perswade
other
to
charitie
,
to
releeue
the
poore
,
diligently
to
frequent
Sermons
,
to
vse
prayers
and
supplications
,
and
praise
and
thanksgiuing
to
the
Lord
,
to
comfort
each
other
in
the
time
of
affictions
;
to
be
short
,
either
to
exhort
other
to
walke
in
the
feare
of
God
,
and
in
all
duties
and
exercises
beseeming
the
children
of
God
.
In
this
manner
did
that
holy
woman
Elizeus
hostesse
,
exhort
her
husband
to
prepare
a
chamber
for
the
Prophet
to
lodge
in
.
Saint
Paul
also
saith
,
that
women
desirous
to
learne
,
should
question
with
their
husbands
at
home
.
Wherby
he
sheweth
,
that
the
husband
ought
to
be
so
instructed
,
as
that
he
may
be
ready
to
instruct
his
wife
at
home
.
And
therefore
the
husband
(
after
the
example
of
the
Bee
,
)
should
euery
where
gather
euery
good
instruction
,
that
he
might
be
able
to
impart
it
to
his
wife
,
and
by
hauing
a
communication
,
acquaint
her
therewith
.
There
are
other
duties
which
be
common
both
to
the
husband
and
the
wife
,
as
among
the
rest
,
such
as
proceed
of
the
vnion
&
coniunction
of
marriage
,
whereof
it
is
said
,
They
are
one
slesh
:
Gen.
2.
24.
Matth.
19.
5.
And
of
this
vnion
proceedeth
the
mutuall
loue
betwixt
them
.
For
no
man
(
saith
the
Apostle
)
hateth
his
owne
flesh
,
but
loueth
and
cherisheth
Ephes.
5.
15.
Tit.
2.
5.
it
.
But
for
as
much
as
the
foundation
of
this
mutuall
loue
,
is
the
vnitie
of
marriage
,
whereby
the
husband
and
the
wife
are
made
one
flesh
;
the
husband
as
the
head
,
the
wife
as
the
bodie
:
it
followeth
,
that
this
loue
must
be
stedfast
,
not
variable
;
and
that
the
vnion
of
marriage
continue
notwithstanding
,
whatsoeuer
befall
either
the
husband
or
the
wife
.
Notwithstanding
whatsoeuer
complexions
,
(
we
say
)
natures
and
infirmities
may
appeare
,
whatsoeuer
sicknesse
,
losse
of
goods
,
iniuries
,
griefes
,
or
other
inconueniences
that
may
arise
,
yet
so
long
as
the
foundation
of
loue
that
is
the
vnion
of
marriage
doth
continue
,
so
long
must
loue
and
affection
remaine
.
God
commandeth
Mat.
5.
44.
vs
,
to
loue
our
neighbours
as
our selues
,
because
they
be
of
our
flesh
.
Albeit
therefore
,
that
he
contemne
,
hate
,
offend
,
or
wrong
vs
:
albeit
he
be
our
enemie
,
and
in
respect
of
himselfe
,
deserueth
not
that
we
should
loue
him
,
yet
because
he
is
of
our
flesh
,
the
foundation
of
loue
remaining
,
we
must
loue
him
.
How
much
rather
ought
they
to
put
this
in
practise
,
who
by
the
bond
of
marriage
are
made
one
flesh
?
the
rather
,
because
the
vnion
betweene
man
and
wife
,
is
without
comparison
more
straite
,
and
bindeth
them
each
to
loue
other
much
more
then
the
coniunction
whereby
man
is
vnited
vnto
his
neighbour
.
But
this
is
the
mischiefe
,
that
in
many
their
loue
is
not
grounded
vpon
the
vnion
of
marriage
,
but
vpon
beautie
,
riches
,
and
other
carnall
and
worldly
considerations
,
subiect
to
change
,
alteration
,
and
losse
.
This
corruption
that
respecteth
beautie
,
is
olde
,
and
noted
to
be
among
the
causes
of
the
floud
.
The
sonnes
of
God
(
saith
Moses
)
seeing
the
Gen.
6.
2.
daughters
of
men
were
faire
,
lusted
after
them
,
and
tooke
them
in
marriage
.
But
indeed
it
is
money
that
maketh
loue
,
and
riches
ingender
affection
,
witnesse
the
experience
of
our
dayes
.
Yet
such
loue
resembleth
onely
a
fire
of
straw
,
which
is
but
a
blaze
,
and
is
soone
out
,
vnlesse
it
be
continued
with
great
wood
,
or
other
like
substance
.
Loue
growing
of
beauty
,
riches
,
lust
,
or
any
other
like
slight
,
vncertaine
,
and
fraile
grounds
,
is
soone
lost
and
vanished
,
vnlesse
it
be
maintained
with
the
consideration
of
this
vnion
,
of
two
in
one
flesh
,
and
the
vertues
thereto
adioyned
:
&
therefore
must
euery
man
thinke
vpon
this
vnion
in
marriage
,
that
he
may
enioy
,
nourish
,
&
continue
the
loue
that
there
of
proceedeth
,
the
rather
because
such
loue
is
the
nurse
of
concord
,
that
maketh
marriage
happy
:
as
contrariwise
,
the
want
of
this
loue
,
is
the
fountaine
of
strife
,
quarrelling
,
debate
,
and
other
like
afflictions
,
that
conuert
the
paradise
of
marriage
into
a
hell
.
For
dissention
betweene
man
and
wife
,
is
the
trouble
and
ouerthrow
of
the
houshold
.
They
that
wil
auoide
such
strife
,
must
therefore
loue
each
other
:
and
especially
they
must
haue
care
hereof
when
they
are
first
married
.
For
as
a
vessell
made
of
two
peeces
,
and
glewed
together
,
may
at
the
first
be
easily
broken
,
but
in
time
groweth
hard
:
so
is
it
also
with
two
persons
that
are
glewed
or
ioyned
together
by
the
bond
of
marriage
.
This
loue
,
the
mother
of
peace
,
will
ingender
a
care
and
duty
each
to
support
other
,
and
so
to
practise
the
same
,
which
Saint
Paul
requireth
in
all
beleeuers
:
that
is
,
To
be
gentle
one
to
another
,
friendly
,
and
each
to
forgiue
other
,
euen
as
God
hath
forgiuen
vs
through
Christ
.
Let
the
husband
think
,
that
he
hath
married
a
daughter
of
Adam
,
and
all
her
infirmities
:
and
likewise
let
the
woman
thinke
,
that
she
hath
not
married
an
Angell
,
but
a
child
of
Adam
,
with
his
corruption
.
And
so
let
them
both
resolue
to
beare
that
,
that
cannot
be
soon
amended
.
Let
not
the
body
complaine
of
the
head
,
albeit
it
haue
but
one
eye
,
neither
the
head
of
the
body
,
albeit
it
be
crooked
or
mishapen
.
Such
defaults
do
neuer
breake
vnion
and
loue
betweene
the
head
and
the
body
:
neither
must
the
infirmities
of
the
husband
or
the
wife
,
infringe
the
loue
that
proceedes
of
the
vnion
and
coniunction
of
mariage
.
If
the
husband
be
giuen
to
brawling
,
or
the
wife
to
chiding
,
let
them
both
beware
of
giuing
any
occasion
.
The
bell
hath
a
loud
sound
,
and
therefore
he
that
will
not
heare
it
must
beware
how
he
pulleth
the
rope
and
shake
it
:
so
if
the
one
will
begin
to
chide
without
a
cause
,
let
the
other
be
either
deafe
,
and
so
not
heare
it
,
or
dumbe
,
and
so
make
no
answer
.
So
that
where
the
husband
is
deafe
,
and
the
wife
blinde
,
marriage
is
quiet
and
free
from
dissention
.
Whereby
is
meant
,
that
the
wife
must
winke
at
many
infirmities
of
her
husband
,
as
if
she
saw
them
not
,
and
the
husband
put
vp
many
shrewde
speeches
of
his
wife
,
as
if
he
heard
them
not
.
Neither
can
it
be
any
reproach
to
the
husband
and
wise
,
so
stedfastly
vnited
,
to
practise
this
dutie
,
considering
that
Dauid
protesteth
,
that
he
vsed
the
like
patience
and
discretion
among
his
enemies
:
They
that
seeke
after
my
life
lay
Psal.
38.
22.
snares
,
and
they
that
go
about
to
do
me
euill
,
talke
wicked
things
,
and
imagine
deceit
continually
:
But
I
as
a
deafe
man
,
heard
not
:
and
am
as
a
dumbe
man
which
openeth
not
his
mouth
.
Thus
I
am
as
a
man
that
heareth
not
,
and
in
whose
mouth
are
no
reproofes
.
This
vnion
betweene
man
and
wife
,
doth
also
engender
that
dutie
which
the
holy
Ghost
noteth
,
saying
:
For
this
cause
shall
a
man
leaue
his
Mat.
19.
5.
Ephes.
5.
31.
father
and
mother
,
and
cleaue
to
his
wife
.
And
also
the
wife
in
the
like
respect
is
bound
to
the
like
duty
toward
her
husband
.
Not
that
marriage
exempteth
any
from
their
due
honour
and
obedience
to
parents
,
but
to
declare
that
the
vnion
betweene
man
and
wife
,
is
greater
then
betweene
the
children
and
the
parents
.
And
indeed
,
the
true
loue
of
the
husband
to
the
wife
,
and
the
wife
to
the
husband
,
surmounteth
all
loue
of
children
to
their
parents
.
The
husband
and
the
wife
haue
their
secret
counsels
and
communication
of
matters
concerning
their
profit
and
commodity
.
The
wise
it
more
obedient
to
her
husband
,
and
the
husband
more
desirous
to
please
his
wife
,
then
their
Parents
:
yea
and
at
length
it
falleth
out
,
that
they
depart
from
their
parents
,
to
keepe
house
by
themselues
.
And
this
plainely
appeared
in
Lea
and
Rachel
,
being
sisters
,
and
the
wiues
of
Gen.
31.
4.
5.
&c.
lacob
.
For
lacob
grieued
at
the
wrong
offered
him
by
their
father
Laban
,
boldly
made
his
moane
to
them
.
Whereupon
they
also
complaining
of
their
father
,
agreed
with
lacob
,
and
consented
together
,
to
leaue
their
father
,
and
to
follow
their
husband
lacob
.
Herein
likewise
consisteth
another
dutie
of
the
husband
to
the
wife
,
and
of
the
wife
to
the
husband
:
namely
,
that
they
shew
no
greater
secrecie
or
communication
of
their
houshold
affaires
to
their
parents
,
then
mutually
each
to
other
:
and
this
rule
is
especially
to
be
put
in
practise
,
when
there
groweth
any
discontent
betweene
themselues
.
For
if
the
husband
shall
complaine
to
his
parents
of
his
wife
,
or
the
wife
of
her
husband
,
such
dealing
might
breed
a
most
dangerous
iealousie
,
and
consequently
perhaps
irreconciliable
dissention
and
strife
.
But
if
it
should
grow
to
any
complaint
,
it
were
requisite
,
so
discreetly
to
prosecute
the
matter
,
as
that
the
wife
should
come
to
her
husbands
parents
,
and
the
husband
to
the
wiues
parents
.
So
would
all
cause
of
iealousie
ceasse
,
and
the
complaint
procure
most
assured
remedy
.
This
loue
and
agreement
in
marriage
produceth
yet
another
dutie
,
common
both
to
the
husband
and
the
wife
.
And
that
is
,
that
they
neuer
seeke
,
neither
once
thinke
of
diuorce
.
And
to
that
end
,
let
them
remember
what
is
written
:
That
which
God
hath
ioyned
together
,
let
no
man
put
asunder
.
Likewise
,
that
nothing
but
adultery
,
Math.
19.
6.
may
separate
those
that
are
vnited
by
marriage
.
All
other
agreements
and
contracts
,
made
by
mutuall
consent
,
may
be
broken
and
dissolued
,
by
the
like
consent
of
both
parties
:
but
in
the
contract
of
marriage
,
Almightie
God
commeth
in
as
a
witnesse
:
yea
,
he
receiueth
the
promise
of
both
parties
,
as
a
ioyning
them
in
that
estate
.
And
this
doth
Salomon
note
,
where
he
obiecteth
to
the
harlot
,
that
she
hath
forgotten
Pre.
2.
27.
the
couenant
or
alliance
of
her
God
.
But
Malachie
speaketh
more
plainely
,
and
giueth
a
reason
,
why
God
punished
such
husbands
as
leauing
their
lawfull
wiues
tooke
others
:
Because
(
saith
he
)
the
Lord
hath
bene
witnesse
betweene
Mal.
2.
14.
thee
and
the
wife
of
thy
youth
,
against
whom
thou
hast
transgressed
,
yet
is
she
thy
companion
,
and
the
wife
of
thy
couenant
.
The
promise
therefore
to
God
cannot
be
broken
,
but
onely
by
his
authoritie
.
In
the
dayes
of
Moses
,
husbands
were
easily
and
soone
intreated
to
sorsake
their
wiues
,
by
giuing
them
a
bill
of
diuorce
:
yet
so
farre
was
this
course
from
being
lawfull
,
that
contrarywise
Iesus
Christ
saith
,
that
it
was
tolerated
only
Mat.
19.
in
respect
of
the
hardnesse
of
husbands
hearts
,
who
otherwise
would
haue
vexed
their
wiues
,
and
intreated
them
cruelly
.
And
this
libell
containing
the
cause
of
diuorce
,
and
putting
away
of
the
woman
,
did
iustifie
her
,
and
condemne
the
man
.
For
seeing
it
was
neuer
giuen
in
case
of
adulterie
,
(
which
was
punished
with
death
)
all
other
causes
alledged
in
the
libell
,
tended
to
iustifie
the
woman
,
and
declare
that
she
was
wrongfully
diuourced
,
and
so
condemned
the
husband
,
as
one
that
Leuit.
20.
10.
Ioh.
8.
5.
contraryed
the
first
institution
of
marriage
;
whereto
Iesus
Christ
condemning
this
corruption
,
doth
returne
them
,
saying
:
It
was
not
so
from
Mat.
19.
8.
the
beginning
:
And
therefore
,
Whosoeuer
shall
put
away
his
wife
,
except
it
be
for
whoredome
,
and
marrieth
another
,
committeth
adulterie
,
and
whosoeuer
marrieth
her
which
is
diuorced
,
doth
commit
adulterie
with
her
;
So
straight
is
the
bond
of
marriage
.
Here
of
it
followeth
,
that
notwithstanding
whatsoeuer
difficulties
may
arise
betweene
the
husband
and
the
wife
,
whether
it
be
long
,
tedious
,
and
incurable
sicknesse
of
either
party
:
whether
naturall
and
contrary
humours
,
that
breed
debate
,
wrangling
,
or
〈◊〉
,
about
household
affaires
:
whether
it
be
any
vice
,
as
if
the
husband
be
a
drunkard
,
or
the
wife
a
slothfull
,
idle
,
or
〈◊〉
housewife
:
whether
either
party
forsake
the
truth
,
and
profession
of
religion
,
and
do
fall
to
idolatrie
or
heresie
:
yet
still
the
bond
of
marriage
remaineth
stedfast
,
and
not
to
be
dissolued
.
Neither
may
they
be
separated
,
euen
by
their
owne
mutuall
consent
:
for
as
the
holy
Ghost
hath
pronounced
:
That
which
God
hath
ioyned
together
,
let
no
man
put
asunder
.
Mat.
19.
6.
1.
Cor.
7.
12.
And
therefore
Saint
Paul
saith
,
If
any
brother
hath
a
wife
that
beleeueth
not
;
if
she
be
content
to
dwell
with
him
;
let
him
not
forsake
her
:
and
the
woman
which
hath
an
husband
that
beleeueth
not
,
if
he
can
be
content
to
dwell
with
her
,
let
her
not
for
sake
him
.
And
because
some
did
suppose
,
that
the
vnbeleefe
in
anie
of
the
parties
might
breed
some
pollution
in
their
marriage
,
and
make
it
prophane
and
vnchristian
,
he
answereth
no.
His
reason
is
,
For
the
vnbeleeuing
husband
is
sanctified
by
his
beleeuing
wife
;
and
the
vnbeleeuing
wife
,
by
her
beleeuing
husband
.
And
this
he
proueth
,
by
affirming
that
the
childrēissuing
of
such
marriage
be
holy
;
that
is
to
say
,
partakers
of
the
couenant
of
God
,
and
consequently
,
accepted
into
the
fellowship
of
the
Church
.
Onely
he
addeth
this
exception
:
If
the
vnbeleeuing
man
depart
,
and
for
sake
the
beleeuing
wife
,
she
is
not
subiect
to
follow
him
.
And
yet
must
this
be
vnderstood
,
where
such
departure
ariseth
either
vpon
hatred
that
he
beareth
to
the
true
religion
that
bis
wife
professeth
,
or
vpon
a
desire
to
vse
his
polluted
and
false
religion
.
For
therein
cannot
his
wife
follow
him
without
danger
of
defiling
,
and
depriuing
her selfe
of
the
profession
of
the
truth
;
together
with
the
food
of
her
soule
.
Likewise
,
where
Saint
Paul
speaking
of
the
husband
and
wife
,
both
beleeuers
,
saith
:
If
the
1
Cor.
7.
11.
woman
depart
from
her
husband
,
let
her
remaine
vnmarried
,
or
be
reconciled
to
her
husband
:
he
therein
meaneth
not
,
that
it
shall
be
lawfull
for
the
woman
,
because
she
cannot
beare
the
troublesome
nature
of
her
husband
,
or
to
auoyde
strife
and
debate
,
to
depart
,
and
liue
as
a
widdow
;
but
onely
he
〈◊〉
,
that
when
the
husband
vpon
such
like
occasion
,
shall
put
away
,
or
cast
off
his
wife
,
yet
is
not
she
at
her
libertie
to
marry
another
,
but
must
remaine
vnmarried
,
and
labour
to
be
reconciled
.
And
therefore
those
women
,
which
vpon
the
hard
dealing
,
or
troublesome
disposition
of
their
husbands
,
do
for
sake
them
,
are
greatly
to
be
reproued
,
as
thereby
giuing
occasion
of
great
mischiefe
and
trouble
:
as
also
are
those
husbands
,
who
vpon
like
occasion
do
forsake
their
wiues
.
For
seeing
nothing
may
make
diuorce
but
adultery
,
euery
purpose
and
determination
to
part
vpon
any
other
occasion
or
reason
,
is
restrained
by
Gods
ordinance
and
the
law
of
marriage
.
And
〈◊〉
as
it
is
not
lawfull
for
vs
to
continue
in
such
desperation
the
whole
course
of
our
liues
,
neither
is
it
lawfull
so
to
abide
at
all
,
or
so
much
as
enter
thereinto
:
if
therefore
,
vpon
such
occasion
the
husband
forsake
his
wife
,
or
the
wife
her
husband
;
rather
then
to
continue
the
mischiefe
begun
,
let
them
returne
together
againe
,
and
thinke
that
the
shortest
follies
do
least
hurt
.
If
they
alledge
their
intreaty
,
in
their
opinion
intollerable
,
and
their
nature
so
contrary
,
Obiection
.
that
they
cannot
liue
without
strife
and
debate
:
and
that
being
asunder
,
and
quiet
in
conscience
,
free
from
trouble
,
they
may
the
better
apply
themselues
and
employ
their
time
in
prayer
:
the
answer
is
that
such
〈◊〉
must
not
dissolue
,
Answer
.
or
breake
the
bond
of
marriage
,
and
their
duties
to
liue
together
:
but
let
them
thinke
that
God
hath
called
them
to
the
exercise
of
patience
,
which
vpon
hearty
prayer
he
will
grant
to
them
:
Let
them
labour
to
beare
each
with
other
,
that
they
may
liue
in
peace
;
and
continually
pray
to
God
to
giue
them
grace
so
to
do
.
Let
them
remember
,
that
the
diuell
transformeth
himselfe
into
an
Angell
of
light
,
when
by
propounding
a
desire
to
liue
in
quiet
,
and
consequently
a
meane
to
pray
vnto
God
;
for
the
compassing
thereof
,
he
induceth
them
to
gainesay
Gods
prohibition
,
and
also
to
separate
that
which
God
hath
ioyned
together
.
For
as
the
coniunction
commeth
of
God
,
so
the
separation
and
diuorce
proceedeth
from
the
diuell
.
If
they
reply
,
that
by
liuing
asunder
,
so
that
they
marry
not
againe
,
they
breake
not
the
bond
of
marriage
;
let
them
remember
,
that
marriage
being
ordained
for
a
remedie
against
fornication
,
for
the
generation
and
bringing
vp
of
children
,
and
also
for
an
helpe
each
to
other
in
mutuall
societie
,
and
inseparable
conuersation
oflife
,
yet
doth
there
appeare
no
token
or
effect
of
marriage
in
those
that
liue
asunder
,
albeit
they
marry
not
againe
.
So
that
the
benefit
of
marriage
consisteth
not
onely
in
the
procreation
of
children
,
but
also
in
the
mutuall
societie
of
the
two
diuerse
Sexes
.
Otherwise
it
could
not
be
said
,
that
there
were
any
marriage
betweene
two
old
folkes
.
This
vnion
of
marriage
,
yet
teacheth
vs
another
duty
,
common
both
to
the
man
and
to
the
wife
,
which
is
,
that
their
goods
be
common
betweene
them
.
That
Common-wealth
may
in
some
sort
be
said
to
be
happy
,
where
they
haue
no
vse
of
these
words
:
Mine
and
thine
;
but
in
marriage
especially
they
ought
not
to
be
heard
.
If
the
wife
haue
brought
most
goods
in
marriage
,
the
marriage
once
consummate
and
made
,
her
part
is
gone
,
and
they
are
gone
,
and
they
are
made
common
:
as
also
are
the
debtes
,
whether
hers
or
her
husbands
.
And
therefore
can
neither
of
them
say
,
this
is
mine
;
but
this
is
ours
.
When
a
woman
hath
brought
great
goods
,
yet
may
she
not
say
,
I
will
do
with
mine
owne
what
I
list
:
for
she
her selfe
is
not
her
owne
,
but
her
husbands
.
The
husband
(
as
the
head
and
chiefe
guide
of
the
family
,
)
must
haue
the
custody
and
chiefe
gouernment
of
the
goods
in
the
house
,
yet
may
he
discharge
himselfe
of
the
whole
,
or
of
part
,
as
himselfe
shall
thinke
meete
and
conuenient
.
Yet
let
him
remember
,
that
he
intreate
her
not
as
a
seruant
,
by
giuing
her
money
as
it
were
in
mistrust
,
or
with
condition
to
returne
him
a
particular
account
:
for
the
husbands
mistrust
doth
many
times
prouoke
the
woman
;
and
the
wiues
vaine
expence
breedeth
mistrust
in
the
husband
.
But
the
faithfull
and
discret
employment
and
good
vsage
of
the
wife
,
and
her
husbands
confidence
in
her
,
will
procure
,
that
as
the
goods
be
common
to
both
,
so
each
alike
shall
vndertake
the
custody
and
employment
of
the
same
.
Hereunto
for
a
conclusion
of
this
point
,
we
will
yet
adde
two
duties
,
common
both
to
the
husband
and
the
wife
.
The
first
,
that
they
daily
pray
to
God
to
giue
them
grace
to
liue
together
in
peace
and
loue
,
and
that
each
may
be
an
helpe
to
others
saluation
.
Let
all
such
as
desire
to
enioy
such
a
selicitie
,
vnderstand
,
that
they
must
daily
pray
to
God
for
the
obtaining
thereof
.
And
let
those
that
liue
in
strife
and
debate
,
examine
themselues
whether
they
haue
no
cause
to
impute
their
miserable
estate
to
their
neglect
of
this
duty
.
The
second
,
consisteth
in
the
practise
of
the
same
:
which
Saint
Paul
teacheth
,
saying
:
Let
1.
Cor.
7.
29.
those
that
be
married
,
be
as
if
they
were
not
married
.
But
how
?
by
so
enioying
the
commodity
and
contentation
of
marriage
,
that
the
benefit
of
their
coniunction
breed
no
diuorce
betweene
God
and
them
.
Likewise
,
that
thereby
they
be
not
hindered
,
or
made
slacke
in
any
duty
towards
God
,
and
their
neighbours
;
as
also
,
that
no
affliction
(
depending
or
proceeding
of
marriage
)
withdraw
them
,
or
force
them
to
resolue
any
thing
contrary
to
the
vnion
of
marriage
,
and
these
Christian
profession
that
they
be
the
children
of
God
.
The
particular
duties
of
the
husband
toward
the
wife
,
are
first
,
to
protect
her
,
to
haue
regard
and
care
ouer
her
,
&c.
Ruth
3.
9.
Secondly
,
that
he
vnfainedly
loue
her
,
out
of
which
fountaine
springeth
this
dutie
,
that
he
must
beare
with
her
infirmities
,
and
not
by
and
by
,
to
enter
into
bitternesse
and
wrath
:
Colossions
3.
16.
To
the
same
end
Saint
Peter
exhorting
husbands
to
behaue
themselues
discreetly
,
1.
Pet.
3.
7.
and
with
knowledge
and
wisedome
toward
their
wiues
,
he
requireth
of
them
two
things
.
First
,
that
they
neuer
say
nor
do
any
thing
that
may
iustly
offend
their
wiues
,
as
some
there
be
,
who
being
prodigall
,
great
spenders
,
or
idle
and
slacke
in
their
businesse
,
do
cause
their
wiues
and
children
to
languish
in
pouertie
:
Others
,
who
haunting
tauernes
,
ale-houses
,
and
gaming
,
do
consume
and
wast
that
which
should
maintaine
their
family
:
Others
who
comming
home
drunke
,
do
beate
and
vexe
their
wiues
,
and
as
it
were
driue
them
into
dispaire
:
Others
,
who
by
vile
and
bitter
speeches
,
by
threatnings
,
and
other
vnchristian
actions
,
vnworthy
a
husband
,
do
prouoke
their
wiues
;
and
so
stirre
vp
such
strife
and
debate
,
as
do
conuert
the
comfort
of
marriage
into
an
hell
.
Seeing
therefore
,
that
the
husband
is
head
,
he
ought
in
such
wisedome
,
reason
and
discretion
to
beare
himselfe
,
that
he
giue
his
wife
no
iust
occasion
of
offence
,
or
prouocation
:
yet
he
must
remember
,
that
if
the
head
be
drunke
,
the
whole
body
is
in
danger
of
weake
gouernment
,
euen
oflying
in
the
mire
.
Secondly
,
that
albeit
the
wife
should
minister
iust
cause
of
griefe
and
displeasure
,
yet
that
the
husband
should
not
thereof
take
occasion
against
his
wiues
infirmities
;
or
enter
into
bitternesse
,
taunts
,
or
disquietnesse
:
but
discreetly
,
and
patiently
beare
with
her
;
that
so
they
may
quietly
and
louingly
liue
together
.
The
hurt
or
weaknesse
of
any
one
member
of
the
body
,
prouoketh
not
the
head
to
wrath
or
bitternesse
,
but
rather
to
compassion
,
and
an
inclination
to
helpe
it
.
And
indeede
,
whereas
God
hauing
created
the
woman
the
weaker
vessell
(
as
Saint
Peter
noteth
,
)
and
did
so
ioyne
her
to
man
,
it
was
not
to
the
end
that
he
striuing
with
so
fraile
a
vessell
,
should
bruise
and
breake
it
,
but
that
by
gentle
and
discreet
intreating
,
he
should
quietly
enioy
the
help
that
God
hath
giuen
him
.
Let
him
therefore
after
the
counsell
of
Saint
Peter
,
so
respect
her
,
as
one
,
who
albeit
she
be
1.
Pet.
3.
7.
weake
,
is
neuerthelesse
a
profitable
vessell
for
him
.
Moreouer
,
let
him
loue
and
honour
her
,
as
one
,
whom
(
notwithstanding
the
frailtie
of
her
Sexe
)
God
hath
so
honoured
,
and
Iesus
Christ
so
loued
,
that
being
together
with
man
redeemed
with
his
bloud
,
she
is
,
together
with
her
husband
,
co-heire
of
life
euerlasting
.
A
chrystall
glasse
,
is
a
precious
and
profitable
vessell
,
yet
brittle
:
so
is
the
married
woman
.
But
albeit
she
be
brittle
,
yet
is
she
profitable
to
her
husband
,
and
precious
in
the
sight
of
God
,
as
a
child
of
God
,
and
member
of
Christ
.
As
therefore
a
man
doth
more
carefully
take
heed
ofbreaking
such
a
glasse
,
then
some
earthen
or
tinne
vessell
,
the
one
being
more
base
,
and
the
other
more
strong
:
so
likewise
should
the
husband
haue
such
regard
of
the
frailtie
of
his
wife
,
that
he
may
beare
with
her
,
and
intreate
her
with
gentlenesse
and
discretion
,
that
he
may
vse
her
as
a
precious
and
profitable
vessell
,
to
his
comfort
and
ioy
.
And
in
as
much
as
prayer
is
an
excellent
seruice
that
God
requireth
of
vs
,
and
the
ready
meanes
to
purchase
his
blessings
,
let
the
husband
discretly
beare
with
his
wife
,
lest
otherwise
through
their
strife
and
contention
,
their
prayers
(
as
Saint
Peter
saith
)
be
letted
and
interrupted
,
1.
Pet.
3.
7.
Yet
must
we
not
say
,
but
the
husband
both
may
and
ought
to
tell
his
wife
of
her
infirmities
,
that
she
may
amend
.
But
here
we
are
to
enter
into
consideration
of
sundrie
points
.
First
,
he
is
especially
to
reproue
her
offences
against
God
:
as
when
Rachel
said
vnto
Iacob
:
Giue
me
children
,
or
else
I
die
:
he
reproued
Gen.
30.
1.
her
of
impoitunitie
,
saying
:
Am
I
in
Gods
stead
,
who
hath
withholden
from
thee
the
fruit
of
thy
wombe
?
Also
when
Iobs
wife
said
to
her
husband
:
Doest
thou
abide
in
thy
integritie
?
Curse
God
and
die
:
he
wisely
reproued
such
a
wicked
speech
,
saying
:
Thou
speakest
as
an
vnwise
woman
.
What
?
shall
we
receiue
good
at
the
hand
of
God
,
and
not
receiue
euill
?
Secondly
,
that
it
be
with
gentlenesse
and
testimonie
of
good
will
:
as
Elkanah
dealt
with
his
wife
Hanna
,
when
she
mourned
because
she
1.
Sam.
1.
had
no
children
.
And
indeed
it
is
meete
that
the
husband
should
reproue
his
wife
louingly
,
rather
by
perswasion
then
by
force
.
For
as
in
a
great
stormie
winde
,
a
man
lappeth
his
cloake
about
him
,
and
holdeth
it
fast
for
feare
oflosing
it
,
but
when
the
winde
is
downe
,
and
the
weather
calme
,
he
letteth
it
hang
easily
:
so
,
when
husbands
will
(
as
it
were
)
perforce
wrest
away
their
wiues
infirmities
,
many
of
them
will
obstinately
resist
;
yet
contrariwise
,
by
sweete
wordes
and
louing
exhortations
,
they
might
be
wonne
voluntarily
to
forsake
them
.
Thirdly
,
the
husband
must
seeke
diligently
to
remoue
the
occasion
and
stone
whereat
his
wife
stumbleth
,
and
taketh
occasion
of
griefe
.
So
when
Sarah
was
moued
against
Abraham
because
of
Agar
,
and
obiected
Gen.
16.
vnto
him
,
albeit
wrongfully
,
that
he
was
the
eause
that
she
contemned
her
:
bearing
with
his
wife
,
〈◊〉
remoued
the
cause
of
the
contentation
,
in
suffering
her
to
turne
Agar
out
of
doores
.
He
must
also
take
heed
,
that
he
himselfe
be
not
tainted
with
the
same
vice
which
he
reproueth
in
his
wife
,
lest
she
stop
his
mouth
with
a
reproach
of
the
same
fault
:
but
rather
by
giuing
her
example
by
the
contrarie
vertue
,
let
her
be
induced
and
led
to
follow
him
.
In
reprouing
the
wife
,
the
husband
must
alwayes
vse
such
discretion
,
that
she
be
not
brought
into
contempt
:
and
therefore
it
should
neuer
be
done
in
the
presence
of
moe
then
themselues
.
For
as
it
is
meere
follie
for
an
husband
to
praise
and
commend
his
wife
in
company
:
so
is
it
as
dangerous
to
checke
and
reproue
her
before
witnesse
.
For
indeed
thereof
it
commeth
,
that
women
,
not
being
able
to
beare
that
disgrace
,
will
reply
,
and
so
ptouoke
strife
and
dissention
in
open
presence
,
which
will
redound
to
great
reproach
and
offence
.
And
therefore
,
as
the
husband
must
not
flatter
his
wife
,
so
he
must
not
reproue
her
before
strangers
.
A
wise
husband
,
and
one
that
seeketh
to
liue
in
quiet
with
his
wife
,
must
obserue
these
three
rules
:
Often
to
admonish
:
seldome
to
reproue
:
and
neuer
to
smite
her
.
Let
the
husband
also
remember
,
that
the
infirmities
of
his
wife
,
must
be
either
taken
away
,
or
borne
witball
.
So
that
he
that
can
take
them
quite
away
,
maketh
his
wife
farre
more
commodious
and
fit
for
his
purpose
:
and
he
that
can
beare
with
them
,
maketh
himselfe
better
,
and
more
vertuous
.
The
husband
is
also
to
vnderstand
,
that
as
God
created
the
woman
,
not
the
head
,
and
so
equall
in
authoritie
with
her
husband
:
so
also
he
created
her
not
of
Adams
foote
,
that
she
should
be
troden
downe
and
despised
;
but
he
tooke
her
out
of
the
rib
,
that
she
might
walke
ioyntly
with
him
,
vnder
the
conduct
and
gouernment
of
her
head
.
And
in
that
respect
,
the
husband
is
not
to
command
his
wife
in
such
manner
as
the
maister
his
seruant
,
but
as
the
soule
doth
the
body
,
as
being
conioyned
in
like
affection
and
good
wil.
For
as
the
soule
in
gouerning
the
body
,
tendeth
to
the
benefit
and
commoditie
of
the
same
:
so
ought
the
dominion
and
commandement
of
the
husband
ouer
his
wife
,
to
tend
to
reioyce
and
content
her
.
To
conclude
,
as
God
hath
testified
his
singular
goodnesse
vnto
man
,
in
creating
him
an
helper
to
assist
him
:
so
let
him
consider
in
how
many
sorts
she
is
to
him
an
helper
,
to
passe
ouer
this
life
in
blessednesse
.
And
let
this
daily
seeking
of
such
a
benefit
receiued
at
the
hands
of
God
,
induce
and
stirre
him
vp
to
render
thanks
,
and
to
dispose
himselfe
to
vse
it
well
,
to
his
owne
comfort
and
saluation
:
and
not
to
abuse
it
,
to
the
destruction
both
of
himselfe
and
his
wife
.
But
if
he
chance
(
as
many
do
)
vpon
troubles
and
afflictions
in
marriage
,
let
him
remember
,
that
the
same
doth
proceed
,
not
properly
from
marriage
,
but
from
the
corruption
of
the
parties
married
:
and
for
his
part
,
let
him
studie
to
amend
his
infirmities
and
faults
,
by
amendment
of
life
:
and
withall
,
pray
to
God
to
grant
the
like
grace
vnto
his
wife
;
to
the
end
that
the
more
they
recouer
the
Image
of
God
,
the
more
feeling
they
may
haue
of
the
felicitie
of
marriage
,
which
Adam
and
Eue
had
enioyed
,
had
they
continued
as
they
were
created
in
the
Image
of
God
.
And
the
particular
duties
of
the
wife
to
the
husband
,
are
principally
these
:
First
,
that
she
be
a
helper
vnto
him
.
Secondly
,
that
she
be
obedient
vnto
him
,
&c.
These
speciall
duties
are
partly
touched
before
,
and
partly
afterwards
.
As
loue
matrimoniall
is
greatly
allowed
of
God
,
and
much
commended
of
all
good
men
,
as
an
ordinate
,
holy
,
and
godly
loue
:
so
contrariwise
hatred
,
dissention
,
strife
,
debate
,
vnquietnesse
and
frowardnesse
in
marriage
,
highly
displeaseth
God
,
and
much
grieueth
all
good
and
godly
men
.
And
therefore
the
diuell
,
the
enemie
of
all
vnitie
,
concord
and
agreement
,
laboureth
by
all
meanes
he
can
(
specially
at
the
first
comming
of
the
married
folkes
to
dwell
together
)
to
sow
dissention
and
discord
,
and
to
cause
them
not
to
agree
,
but
to
dislike
one
of
the
other
;
against
whom
they
must
diligently
watch
,
by
seruent
and
earnest
prayer
to
God
,
that
the
diuel
preuaile
not
against
them
,
by
such
too
early
disagreement
.
For
as
two
boords
,
if
at
the
first
they
be
not
well
coupled
and
ioyned
together
,
are
neuer
fastened
right
afterwards
,
but
if
the
first
coupling
and
ioyning
together
be
good
,
then
can
there
afterward
no
violence
driue
the
boordes
asunder
:
yea
,
the
whole
boord
doth
sooner
breake
,
then
the
glewing
of
them
together
:
euen
so
,
the
husband
and
wife
must
be
very
carefull
and
diligent
,
that
their
first
cohabitation
and
dwelling
together
be
louing
,
delectable
,
and
friendly
,
and
not
separated
through
any
The
best
pollicie
in
marriage
,
is
to
begin
well
.
spitefull
contention
or
discord
,
so
shall
the
whole
estate
of
their
marriage
be
more
comfortable
,
and
prosper
the
better
so
long
as
they
shall
liue
.
And
though
there
happen
to
arise
any
sparke
of
discord
betwixt
them
,
yet
let
them
beware
that
at
the
last
there
be
not
too
much
displeasure
,
disdaine
,
and
inconuenience
kindled
thereby
.
For
,
if
at
the
first
dwelling
together
there
shall
fall
out
such
vnto
wardnesse
,
and
vncomely
discord
,
then
will
it
now
and
then
be
breaking
out
.
Euen
as
it
fareth
with
great
wounds
,
and
broken
legges
or
armes
,
which
seldome
are
so
throughly
healed
,
but
sometimes
they
haue
paine
at
the
change
of
the
weather
:
so
likewise
,
if
married
folkes
behaue
themselues
thus
vntowardly
and
vnhonestly
,
the
one
towards
the
other
at
the
first
,
and
if
larres
and
discord
be
once
begun
betweene
them
,
the
old
canker
of
hatred
will
breede
againe
,
though
it
be
scaled
afterward
.
Let
the
one
therefore
learne
betime
to
be
acquainted
with
the
nature
and
condition
of
the
other
,
and
to
apply
themselues
according
to
the
same
,
in
as
much
as
they
must
needs
dwell
together
,
one
to
enioy
another
,
and
the
one
to
liue
and
die
with
the
other
,
and
so
stedfastly
and
vnfainedly
to
loue
one
the
other
,
that
neither
of
them
haue
any
thing
so
deare
,
which
they
cannot
be
content
to
giue
and
bestow
one
vpon
the
other
:
yea
euen
their
owne
life
if
need
require
.
And
therefore
husbands
and
wiues
must
euen
at
the
beginning
of
their
marriage
,
giue
their
diligence
,
that
all
iniuries
&
offences
may
be
auoided
,
for
tender
and
lost
loue
is
soone
dissolued
and
broken
.
So
that
this
new
loue
and
coniunction
of
the
mind
,
must
be
nourished
,
with
benigne
,
sweete
,
and
gentle
conuersation
,
vntill
it
be
so
increased
and
fastened
,
that
no
great
storme
be
able
to
dissolue
and
breake
it
.
And
all
suspition
must
be
at
all
times
,
but
especially
at
the
beginning
of
matrimony
,
eschewed
and
shunned
,
lest
they
should
first
begin
to
hate
,
or
euer
they
begin
to
loue
:
yea
,
and
they
must
beware
they
do
not
faine
any
suspition
,
nor
conceiue
it
of
any
light
occasions
and
coniectures
;
for
vnto
such
they
in
no
wise
must
giue
eare
,
although
there
were
some
shew
and
great
apparence
of
likelyhood
.
And
this
will
be
a
good
meanes
to
effect
and
worke
this
;
namely
,
if
they
〈◊〉
themselues
to
speake
kindly
and
cheerefully
one
to
the
other
.
For
as
the
ancient
Counsellors
of
King
Salomon
,
gaue
wise
aduise
and
counsell
vnto
Rehoboam
King
ofIsraell
,
to
the
end
that
he
1.
King
.
12.
7.
8.
&c.
might
winne
the
loue
and
good
liking
of
the
people
:
Speake
kindly
vnto
them
(
said
they
)
and
they
will
serue
thee
for
euer
after
;
which
counsell
not
being
followed
,
great
inconuenience
and
mischiefe
after
befell
vnto
him
.
Euen
so
likewise
if
the
husband
be
〈◊〉
to
procure
the
loue
ofhis
wife
,
and
to
winne
her
to
God
;
or
if
the
wife
be
desirous
,
and
would
also
procure
the
loue
of
her
husband
,
and
winne
him
to
God
,
then
they
must
draw
on
one
another
with
sweet
and
gentle
words
ofloue
,
speaking
kindly
one
Iudg.
19.
3.
to
another
;
because
gentle
words
do
pacifie
anger
,
as
water
quencheth
fire
.
But
if
they
shall
Prou.
15.
1.
vse
taunts
or
words
of
reproach
and
despite
one
against
another
,
much
hurt
then
may
ensue
thereof
:
For
a
little
leauen
sowreth
the
whole
Gal
5.
9.
lumpe
.
And
therefore
let
them
vse
to
giue
one
to
the
other
,
their
dutifull
names
and
titles
,
and
to
eschue
and
shunne
the
contrary
.
For
example
,
like
as
the
spitefull
Iewes
,
which
hated
the
Lord
Iesus
,
would
not
vouchsafe
to
giue
him
his
name
when
they
talked
of
him
,
or
with
him
,
but
to
shew
their
vtter
dislike
of
him
,
they
vsed
to
say
;
Is
this
he
?
or
,
Art
thou
he
that
will
do
such
a
thing
?
Is
not
this
he
?
&c.
Againe
,
Whither
will
he
go
,
that
we
shall
not
finde
him
?
they
would
not
say
,
Is
not
this
Iesus
Christ
?
or
the
Sonne
of
God
?
but
they
vsed
a
most
despitefull
kind
of
speaking
,
which
did
bewray
abundance
of
malice
that
was
hidden
in
their
hearts
;
euen
so
it
sometimes
falleth
out
betwixt
the
husband
and
the
wife
,
betwixt
the
father
and
the
sonne
,
betwixt
the
maister
and
the
seruant
,
&c.
that
they
could
speake
dutifully
one
to
another
,
but
contempt
,
and
disdaine
,
anger
and
malice
,
will
not
suffer
the
one
to
affoord
vnto
the
other
their
due
names
and
titles
,
lest
they
should
be
put
in
minde
of
those
duties
,
which
those
names
require
.
Whereout
Sathan
sucketh
no
small
aduantage
,
whereas
many
times
the
very
name
of
husband
,
or
wife
,
father
,
or
sonne
,
maister
,
or
seruant
,
&c.
doth
greatly
helpe
to
perswade
the
minde
,
and
to
winne
the
affection
;
yea
,
the
very
mentioning
of
these
names
,
doth
oftentimes
leaue
a
print
of
duty
behind
in
the
conscience
.
Husbands
must
not
forget
this
point
;
namely
,
that
it
is
not
sufficient
for
them
to
declare
and
outwardly
make
a
shew
of
a
good
life
,
in
words
and
precepts
onely
,
but
also
in
life
and
deed
:
So
that
two
things
are
very
necessary
for
them
to
rule
withall
:
to
wit
,
wisedome
and
example
,
and
that
they
themselues
fulfill
the
thing
that
they
command
to
be
done
.
The
life
and
outward
conuersation
of
a
man
,
whether
it
be
good
or
euill
,
doth
not
onely
perswade
,
but
also
constraine
and
enforce
.
We
do
see
how
mighty
and
auaileable
,
this
,
or
the
like
exhortation
of
a
Captaine
is
in
the
time
of
warre
and
battell
;
Oh
my
souldiers
,
do
that
ye
shall
see
me
do
:
the
which
contempt
of
death
in
the
Captaine
,
doth
so
creepe
through
the
whole
host
,
that
there
is
not
one
,
be
he
neuer
so
feeble
and
weake-hearted
,
that
doth
esteeme
his
life
,
for
the
which
he
perceiueth
that
his
Captaine
careth
so
little
.
Thus
did
Christ
,
with
his
Apostles
and
Martyrs
,
draw
the
world
vnto
the
Christian
faith
:
Leuit.
11.
44.
and
19.
2.
and
20.
7.
and
21.
8.
Ioh.
13.
15.
Phil.
3.
17.
1.
Tim.
1.
16.
2.
Thessal.
3.
9.
For
,
as
they
liued
,
so
they
spake
,
and
as
they
spake
,
so
they
liued
.
Therefore
if
the
husband
would
haue
his
wife
to
be
temperate
,
quiet
,
chast
,
painfull
in
her
calling
,
religious
,
&c.
then
he
must
be
carefull
that
he
be
not
distemperate
,
vnquiet
,
no
whoremonger
,
nor
carelesse
in
his
calling
,
nor
irreligious
,
&c.
So
that
if
he
command
any
thing
to
be
done
,
he
must
looke
that
he
deny
not
to
do
the
same
himselfe
,
and
so
shall
his
wife
and
family
obey
the
same
,
and
be
the
more
readie
,
and
willing
to
do
it
,
being
both
honest
and
lawfull
to
be
done
.
The
very
name
of
a
wife
,
is
like
the
Angell
which
stayed
Abrahams
hand
when
the
stroke
Gen.
22.
11.
was
comming
.
If
Dauid
,
because
he
could
not
expresse
the
commoditie
and
comfort
of
vnitie
and
brotherly
loue
,
was
faine
to
say
:
Oh
how
good
and
ioyfull
a
thing
it
is
,
for
brethren
to
Psal.
133.
1.
dwell
together
in
vnitie
!
Then
let
husbands
weigh
and
consider
,
how
harsh
and
bitter
a
thing
it
is
,
for
them
and
their
wiues
to
dwell
together
in
enmitie
and
strife
.
For
the
first
yeare
after
marriage
,
God
would
not
haue
the
husband
go
to
warre
with
his
enemies
,
to
the
end
that
he
and
his
wife
might
learne
to
know
one
anothers
Leuit.
24.
5.
conditions
and
qualities
,
and
so
afterwards
liue
in
godly
peace
,
&
not
warre
one
with
another
:
and
therefore
God
gaue
a
law
,
and
appointed
that
the
new
married
husband
that
yeare
should
stay
at
home
,
and
settle
his
loue
,
that
he
might
not
warre
and
iarre
after
:
for
the
God
of
peace
dwelleth
not
in
the
house
of
warre
.
As
a
kingdome
cannot
stand
if
it
be
diuided
;
so
an
house
Mat.
12.
25.
cannot
stand
if
it
be
diuided
:
for
strife
is
like
a
fire
,
which
leaues
nothing
but
dust
,
smoke
,
and
ashes
behind
it
.
We
reade
in
the
Scriptures
,
of
maisters
that
strooke
their
seruants
,
but
neuer
of
any
that
strooke
his
wife
,
but
rebuked
her
.
Lot
was
drunk
when
he
lay
with
his
daughters
Gen.
19.
33.
in
stead
of
a
wife
:
and
so
is
he
which
striketh
his
wife
in
stead
of
his
seruants
.
The
law
sheweth
how
a
bondman
should
be
corrected
:
the
wife
is
like
a
Iudge
,
which
is
ioyned
in
commission
with
her
husband
to
correct
other
.
Wilt
thou
strike
one
in
his
owne
house
?
no
more
shouldst
thou
strike
thy
wife
in
her
house
.
She
is
come
to
thee
as
to
a
Sanctuary
,
to
defend
her
from
hurt
:
and
canst
thou
hurt
her
thy selfe
?
Therefore
Abraham
said
to
Lot
;
Are
we
Gen.
18.
3.
not
brethren
?
that
is
,
May
brethren
iarre
?
But
they
may
say
,
are
we
not
one
,
can
one
chide
with
himselfe
?
can
one
fight
with
himselfe
?
He
is
a
bad
host
that
welcomes
his
guest
with
stripes
.
Doth
a
King
trample
on
his
crowne
?
Salomon
calleth
the
wife
,
The
crowne
of
her
husband
.
Therefore
Pro.
12.
4.
he
which
woundeth
her
,
woundeth
his
owne
honour
:
She
is
a
free
Citizen
in
thine
house
,
and
hath
taken
the
peace
of
thee
the
first
day
of
her
marriage
,
to
hold
thy
hands
till
she
release
thee
againe
.
Adam
saith
of
his
spouse
,
This
is
flesh
of
my
flesh
.
But
no
man
(
saith
Paul
)
euer
Gen.
2.
23.
Ephes.
5.
29.
hated
his
owne
flesh
.
So
then
,
if
a
man
aske
whether
he
might
strike
his
wife
?
God
saith
,
nay
:
thou
mayest
not
hate
thy
wife
:
For
no
man
hateth
his
owne
flesh
;
shewing
that
he
should
not
come
neare
blowes
,
but
thinke
his
wrath
too
much
.
Some
husbands
are
wont
to
say
,
that
they
will
rule
their
wiues
whatsoeuer
they
be
,
or
howsoeuer
they
came
by
them
,
and
that
it
is
in
the
hand
and
power
of
the
husband
,
what
,
and
of
what
qualities
and
conditions
she
shall
be
.
True
it
is
,
that
a
great
part
of
this
doth
rest
and
lie
in
the
husband
,
so
that
he
vnderstand
as
he
ought
to
do
,
that
marriage
is
the
supreme
and
most
excellent
part
of
all
amitie
and
friendship
:
and
that
it
farre
differeth
from
tyranny
,
the
which
doth
compell
men
to
obey
.
Truly
it
may
force
the
bodie
,
but
not
the
will
,
in
the
which
all
loue
and
amitie
doth
consist
and
stand
:
the
which
if
it
be
drawne
and
forced
,
doth
resist
and
bow
like
a
Palme
tree
to
the
contrary
part
.
And
the
husband
may
assure
himselfe
,
that
there
cannot
be
any
quiet
marriage
or
vnitie
,
where
he
and
his
wife
do
not
agree
in
will
and
minde
:
the
which
two
,
are
the
beginning
and
seate
of
all
amitie
and
friendship
.
And
such
husbands
as
do
bragge
,
and
thinke
themselues
able
to
rule
and
ouer
rule
their
wiues
,
by
that
time
they
haue
proceeded
and
gone
a
little
further
,
they
shall
well
feele
and
perceiue
themselues
to
be
beguiled
,
and
finde
that
thing
to
be
most
hard
and
intricate
,
the
which
to
be
done
,
they
esteemed
most
light
and
easie
.
Some
husbands
there
be
,
that
through
euill
and
rough
handling
,
and
in
threatning
of
their
wiues
,
haue
and
vse
them
not
as
wiues
,
but
as
their
seruants
And
yet
surely
they
are
but
very
fooles
,
that
iudge
and
thinke
matrimony
to
be
a
dominion
.
For
such
as
would
be
feared
,
do
afterwards
pitiously
lament
and
complaine
,
that
they
can
find
no
loue
in
their
wiues
,
whose
loue
and
amity
through
their
owne
crueltie
and
hard
dealing
,
they
haue
turned
into
hatred
.
And
whereas
at
the
beginning
,
they
gloried
and
cracked
thus
cruelly
that
they
were
their
wiues
maisters
,
they
haue
now
purchased
vnto
themselues
a
most
miserable
and
lamentable
life
in
time
to
come
;
all
loue
and
pleasure
being
now
cast
aside
,
and
compassed
with
feare
and
suspition
,
hatred
and
sorrow
.
Surely
,
if
a
husband
(
as
nature
,
reason
,
and
the
holy
Scriptures
do
witnesse
)
be
the
head
ouer
his
wife
,
and
God
their
Father
,
there
ought
to
be
betweene
them
such
society
and
fellowship
,
yea
and
greater
,
then
is
betweene
the
father
and
the
sonne
;
and
not
such
as
is
betweene
the
maister
and
the
seruant
.
And
amongst
many
reasons
that
may
be
vsed
,
to
perswade
the
husband
and
wife
to
liue
together
,
louingly
,
quietly
,
and
Christianly
,
this
is
not
the
least
;
namely
,
that
neither
of
them
is
certaine
how
long
they
shall
liue
together
:
&
then
the
partie
that
ouer-liueth
,
and
purposeth
to
marrie
againe
,
hauing
bene
churlish
,
froward
,
&c.
with
his
former
wife
;
or
she
with
her
first
husband
:
their
so
hard
dealing
one
with
the
other
before
,
being
knowne
,
will
(
no
doubt
)
be
an
occasion
that
they
shall
not
speed
,
and
match
so
well
as
otherwise
they
might
,
if
they
had
behaued
themselues
peaceablie
and
dutifully
in
their
first
marriage
.
What
the
dutie
of
a
wife
is
toward
her
husband
.
THis
duty
is
comprehended
in
these
points
;
First
,
that
she
reuerence
her
husband
.
Secondly
,
that
she
submit
herselfe
,
and
be
obedient
vnto
him
.
And
lastly
,
that
she
do
not
weare
gorgeous
apparell
,
beyond
her
degree
and
place
,
but
that
her
attire
be
comely
and
sober
,
according
to
her
calling
.
The
first
point
is
proued
by
the
Apostles
,
Peter
and
Paul
;
who
set
forth
the
wiues
duties
1.
Pet.
3.
1.
Ephes.
5.
22.
Col.
3.
18.
1.
Cor.
7.
2.
to
their
husbands
,
commanding
them
to
be
obedient
vnto
them
,
although
they
be
prophane
and
irreligious
,
yea
,
that
they
ought
to
do
it
so
much
the
more
,
that
by
their
honest
life
and
conuersation
,
they
might
winne
them
to
the
obedience
of
the
Lord
.
Now
for
so
much
as
the
Apostle
would
haue
Christian
wiues
,
that
are
matched
with
vngodly
husbands
,
and
such
as
are
not
yet
good
Christians
,
to
reuerence
and
obey
them
:
much
more
should
they
shew
themselues
thankfull
to
God
,
and
willingly
,
and
dutifully
performe
this
obedience
and
subiection
,
when
they
are
coupled
in
marriage
with
godly
,
wise
,
discreet
,
learned
,
gentle
,
louing
,
quiet
,
patient
,
honest
,
and
thrifty
husbands
.
And
therefore
they
ought
euermore
Wiues
must
be
seruiceable
&
obedient
vnto
their
husbands
and
stand
in
a
reuerend
awe
of
them
.
to
reuerence
them
,
and
to
endeuour
with
true
obedience
and
loue
to
serue
them
;
to
be
loth
in
any
wise
to
offend
them
,
〈◊〉
rather
to
be
carefull
and
diligent
to
please
them
,
that
their
soule
may
blesse
them
.
Ephes.
5.
24.
And
if
at
any
time
it
shall
happen
,
that
the
wife
shall
anger
or
displease
her
husband
,
by
doing
or
speaking
any
thing
that
shall
grieue
him
,
she
ought
neuer
to
rest
vntill
she
haue
pacified
him
,
and
gotten
his
fauour
againe
.
And
if
he
shall
chance
to
blame
her
without
a
cause
,
and
for
that
which
she
could
not
helpe
or
remedy
,
(
which
thing
sometimes
happeneth
euen
of
the
best
men
)
yet
she
must
beare
it
patiently
,
and
giue
him
no
vncomely
or
vnkind
word
for
it
;
but
euermore
looke
vpon
him
with
a
louing
and
cheerefull
countenance
;
and
so
rather
let
her
take
the
fault
vpon
her
,
then
seeme
to
be
difpleased
.
Let
her
be
alwaies
merry
and
cheerfull
in
his
Cheerefull
in
countenence
.
company
,
but
yet
not
with
too
much
lightnesse
.
She
must
beware
in
any
wise
of
swelling
,
powting
,
lowring
,
or
frowning
;
for
that
is
a
token
of
a
cruell
and
vnlouing
heart
,
except
it
be
in
respect
of
sinne
,
or
in
time
of
sicknesse
.
She
may
not
be
sorrowfull
for
any
aduersitie
that
God
sendeth
:
but
must
alwayes
be
carefull
that
nothing
be
spilt
,
or
go
to
wast
through
her
negligence
.
In
any
wise
she
must
be
quicke
and
cleanly
about
her
husbands
meare
and
drinke
,
preparing
Gen.
27.
9.
him
the
same
according
to
his
diet
in
due
season
.
Let
her
shew
her selfe
in
word
and
deed
wise
,
humble
,
curteous
,
gentle
,
and
louing
towards
her
husband
,
and
also
towards
such
as
he
doth
loue
;
and
then
shall
she
leade
a
blessed
life
.
Let
her
shew
her selfe
not
onely
to
loue
no
man
so
well
as
her
husband
,
but
also
to
loue
none
other
at
all
but
him
,
vnlesse
it
be
for
her
husbands
sake
,
and
the
Lords
.
Wherefore
let
the
wife
remember
,
that
(
as
the
Scripture
reporteth
)
she
is
one
bodie
with
Gen.
2.
23.
24
Math
19.
5.
1.
Cor.
6.
16.
Eihes
5.
31.
her
husband
;
so
that
she
ought
to
loue
him
none
otherwise
then
her selfe
:
for
this
is
the
greatest
vertue
of
a
married
woman
,
this
is
the
thing
that
wedlocke
signifieth
and
commandeth
,
that
How
the
wife
ought
to
behaue
her selfe
vnto
her
husband
.
the
wife
should
reckon
,
to
haue
her
husband
for
both
father
,
mother
,
brother
,
and
sister
,
like
as
Adam
was
vnto
Eue
;
and
as
the
most
noble
and
chast
woman
Andromache
said
her
husband
Hector
was
vnto
her
:
Thou
art
vnto
me
both
father
and
mother
,
Mine
owne
deare
husband
,
and
well
beloued
brother
.
And
if
it
be
true
that
men
.
do
say
,
that
friendship
maketh
one
heart
of
two
:
much
more
truely
and
effectually
ought
wedlocke
to
do
the
same
,
which
farre
passeth
all
manner
both
of
friendship
and
kindred
.
Therefore
it
is
not
said
,
marriage
doth
make
one
man
,
or
one
minde
,
or
one
body
of
two
,
but
clearely
one
person
;
wherefore
matrimonie
requireth
a
greater
dutie
of
the
husband
to
wards
his
wife
,
and
the
wife
towards
her
husband
,
then
otherwise
they
are
bound
to
shew
to
their
parents
.
The
Apostle
biddeth
,
To
reioyce
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
.
With
Rom.
12.
15.
whom
should
the
wife
reioyce
,
rather
then
with
her
louing
husband
?
Or
with
whom
,
should
she
weepe
and
mourne
,
rather
then
with
her
owne
flesh
?
I
will
not
leaue
thee
,
saith
Elisha
to
2.
King
.
2.
6.
Eliah
:
so
she
should
say
,
I
will
neuer
leaue
him
till
death
.
Beare
one
anothers
burthen
(
saith
Paul
.
)
Gal.
6.
2.
Who
shall
beare
one
anothers
burthen
,
if
the
wife
do
not
beare
the
husbands
burden
?
Wicked
lezabel
comforted
her
husband
in
his
sicknesse
:
1.
King
.
21.
5.
1.
King
.
14.
4.
and
Ieroboams
wife
sought
for
his
health
,
though
she
was
as
bad
as
he
.
God
did
not
bid
Sarah
leaue
her
father
and
countrie
,
as
he
did
Gen.
12.
1.
bid
her
husband
,
yet
because
he
bad
Abraham
leaue
his
,
she
left
hers
too
:
shewing
,
that
she
was
content
not
onely
to
be
his
play
fellow
,
but
his
yoke-fellow
too
.
Beside
a
yoke-fellow
,
she
is
called
an
helper
,
to
helpe
him
in
his
labours
,
Gen.
2.
18.
to
helpe
him
in
his
troubles
,
to
helpe
him
in
his
sicknesse
,
like
a
woman
physition
,
sometime
with
her
strength
,
and
sometime
with
her
counsell
.
For
as
sometime
God
confoundeth
1.
Cor.
1.
27.
the
wise
by
the
foolish
,
and
the
strong
by
the
weake
;
so
sometimes
he
teacheth
the
wise
by
the
foolish
,
and
helpeth
the
strong
by
the
weake
.
Therefore
Peter
saith
,
Husbands
are
wonne
1.
Pet.
3.
1.
by
the
conuersation
of
their
wiues
.
As
if
he
should
say
,
sometime
the
weaker
vessell
is
the
stronger
vessell
.
Abraham
may
take
counsell
of
Sarah
,
as
Naaman
was
aduised
by
his
seruant
.
2.
King
.
5.
3.
&
49.
The
Shunamites
counsell
made
her
husband
receiue
a
Prophet
into
his
house
:
and
Hesters
counsell
made
her
husband
spare
the
Church
Hest.
7.
3.
of
the
Iewes
:
so
some
haue
bene
better
helpe
to
their
husbands
then
their
husbands
haue
bin
to
them
:
for
it
pleaseth
God
to
prouoke
the
wise
with
the
foolish
,
as
he
did
the
Iewes
with
the
〈◊〉
.
32.
21.
Gentiles
.
Beside
an
helper
,
she
is
called
a
comforter
too
;
and
therefore
the
man
is
bid
to
reioyce
〈◊〉
.
10
19.
Prou.
5.
18.
19.
in
his
wife
:
which
is
as
much
to
say
,
that
wiues
must
be
the
reioycing
of
their
husbands
,
euen
like
Dauids
harpe
to
comfort
Saul
.
A
good
1.
Sam.
16.
23.
wife
therefore
is
knowne
,
when
her
words
,
and
deeds
,
and
countenance
,
are
such
as
her
husband
loueth
.
She
must
not
examine
whether
he
be
wise
or
simple
,
but
that
she
is
his
wife
,
and
therefore
being
bound
she
must
obey
:
as
Abigail
loued
her
husband
,
though
he
were
a
1.
Sam.
25.
3.
foole
,
churlish
,
and
euill
conditioned
.
For
the
wife
is
as
much
despised
for
taking
rule
ouet
her
husband
,
as
he
for
yeelding
it
vnto
her
.
Therefore
one
saith
,
that
a
mankind
woman
is
a
monster
,
that
is
,
halfe
a
woman
&
halfe
a
man
.
It
beseemeth
not
the
mistresse
to
be
maister
,
no
more
then
it
becommeth
the
maister
to
be
mistresse
:
but
both
must
saile
with
their
own
wind
,
and
both
keepe
their
standing
.
Lastly
,
we
call
the
wife
huswife
,
that
is
,
houswife
,
not
a
street-wife
,
one
that
gaddeth
vp
and
downe
,
like
Thamar
:
nor
a
field-wife
,
like
Dinah
:
Gen.
38.
4.
Gen.
33.
1.
Why
wiues
are
called
huswiues
.
but
a
house-wife
:
to
shew
that
a
good
wife
keepes
her
house
:
and
therefore
Paul
biddeth
Titus
to
exhort
women
that
they
be
chast
,
and
keeping
at
home
:
presently
after
chast
,
he
saith
,
Tit.
2.
5.
keeping
at
home
,
as
though
home
were
chastities
keeper
.
And
therefore
Salomon
depainting
Pro.
7.
12.
and
describing
the
qualities
of
a
whore
,
setteth
her
at
the
doore
,
now
sitting
vpon
her
stall
,
now
walking
in
the
streets
,
now
looking
out
of
the
window
,
like
cursed
Iezabel
,
as
if
she
2.
King
30.
held
forth
the
glasse
of
temptation
,
for
vanity
to
gaze
vpon
.
But
chastitie
careth
to
please
but
one
,
and
therefore
she
keepes
her
closet
as
if
she
were
still
at
prayer
.
The
Angell
asked
Abraham
,
Where
is
thy
wife
?
Abraham
answered
:
She
is
in
the
tent
.
The
Angell
Gen.
18.
9.
knew
where
she
was
,
but
he
asked
,
that
we
might
see
how
women
in
old
time
did
keepe
their
tents
and
houses
.
It
is
recorded
of
the
Shunamite
,
2.
King
.
4.
22.
that
she
did
aske
her
husband
leaue
to
go
vnto
the
Prophet
,
though
she
went
to
a
Prophet
,
and
went
of
a
good
errand
,
and
for
his
cause
as
much
as
her
owne
,
yet
she
thought
it
not
meete
to
go
farre
abroad
without
her
husbands
leaue
.
The
second
point
is
,
that
wiues
submit
themselues
,
and
be
obedient
vnto
their
owne
husbands
Ephe.
5.
22.
23.
〈◊〉
.
Cor.
11.
&
14.
34.
as
to
the
Lord
,
because
the
husband
is
by
Gods
ordinance
the
wiues
head
,
that
is
,
her
defender
,
teacher
and
comforter
:
and
therefore
she
oweth
her
subiection
to
him
,
like
as
the
Church
doth
to
Christ
:
and
because
the
example
of
Sarah
the
mother
of
the
faithfull
,
which
obeyed
Abraham
and
called
him
Lord
,
moueth
them
Gen.
18.
12.
1.
Pet.
3.
6.
thereunto
.
This
point
is
pattly
handled
before
in
the
first
point
,
as
also
in
the
duty
of
the
husband
to
the
wife
.
As
the
Church
should
depend
vpon
the
wisedome
,
discretion
and
will
of
Christ
,
and
Ephes.
5.
24.
not
follow
what
it selfe
listeth
:
so
must
the
wife
also
submit
and
apply
her selfe
to
the
discretion
and
will
of
her
husband
:
euen
as
the
gouernment
and
conduct
of
euery
thing
resteth
in
the
head
,
not
in
the
bodie
.
Moses
writeth
,
that
the
Serpent
Gen.
3.
1.
was
wise
aboue
all
beasts
of
the
field
:
and
that
he
did
declare
in
assaulting
the
woman
,
that
when
he
had
seduced
her
,
she
might
also
seduce
and
deceiue
her
husband
.
Saint
Paul
1.
Tim.
2.
14.
noting
,
this
,
among
other
the
causes
of
the
womans
subiection
,
doth
sufficiently
shew
,
that
for
the
auoiding
of
the
like
inconueniences
,
it
is
Gods
will
that
she
should
be
subiect
to
her
husband
,
so
that
she
shall
haue
no
other
discretion
or
will
,
but
what
may
depend
vpon
her
head
.
The
Lord
also
by
Moses
saith
the
same
:
Thy
desire
shall
be
subiect
to
thy
husband
,
and
he
shall
rule
ouer
thee
.
This
dominion
ouer
their
wiues
will
doth
manifestly
appeare
in
this
,
that
God
in
old
time
ordained
,
that
if
the
woman
had
Num.
30.
7.
vowed
any
thing
vnto
God
,
it
should
not
withstanding
rest
in
her
husband
to
disauow
it
:
so
much
is
the
wiues
will
subiect
to
her
husband
.
Yet
it
is
not
meant
,
that
the
wife
should
not
employ
her
knowledge
and
discretion
which
God
hath
giuen
her
,
in
the
helpe
,
and
for
the
good
of
her
husband
:
but
alwayes
it
must
be
with
condition
to
submit
herselfe
vnto
him
,
acknowledging
him
to
be
her
head
,
that
finally
they
may
so
agree
in
one
,
as
the
coniunction
of
marriage
doth
require
.
Yet
as
when
in
a
Lute
or
other
musicall
instrument
,
two
strings
concurring
in
one
tune
,
the
sound
neuerthelesse
is
imputed
to
the
strongest
and
highest
:
so
in
a
well
ordered
houshold
,
there
must
be
a
communication
and
consent
of
counsell
and
will
betweene
the
husband
and
the
wife
:
yet
such
,
as
the
counsell
and
commandement
may
rest
in
the
husband
.
True
it
is
that
some
women
are
wiser
and
more
discreet
then
their
husbands
:
as
Abigail
the
wife
of
Nabal
,
and
others
.
Whereupon
Salomon
saith
:
A
wise
woman
buildeth
vp
the
house
:
and
blessed
is
the
man
that
hath
a
Pro.
14.
1.
&
18.
22.
&
19.
14.
&
31.
all
.
discreete
wife
.
Yet
still
a
great
part
of
the
discretion
of
such
women
shall
rest
in
acknowledging
their
husbands
to
be
their
heads
,
and
so
vsing
the
graces
that
they
haue
receiued
of
the
Lord
,
that
their
husbands
may
be
honored
,
not
contemned
,
either
of
them
or
of
others
:
which
falleth
out
contrarie
,
when
the
wife
will
seeme
wiser
then
the
husband
.
So
that
this
modestie
and
gouernment
ought
to
be
in
a
wife
:
namely
,
that
she
should
seldome
speake
,
but
to
her
husband
,
or
by
her
husband
.
And
as
the
voice
of
him
that
soundeth
a
trumpet
,
is
not
so
lowd
,
as
the
sound
that
it
yeeldeth
:
so
is
the
wisedome
and
word
of
a
woman
,
of
greater
vertue
and
efficacie
,
when
all
that
she
knoweth
,
and
can
do
,
is
,
as
if
it
were
said
and
done
by
her
husband
.
The
obedience
that
the
wife
oweth
to
her
husband
,
dependeth
vpon
this
subiection
of
her
will
and
wisedome
vnto
him
:
as
1.
Peter
3.
6.
Ephesians
.
5.
33.
Ester
.
1.
12.
So
that
women
may
not
prouoke
their
husbands
by
disobedience
,
in
matters
that
may
be
performed
without
offence
to
God
:
neither
presume
ouer
them
,
either
in
kindred
or
wealth
,
or
obstinately
to
refuse
in
a
matter
that
may
trouble
household
peace
and
quiet
.
For
disobedience
begetteth
contempt
of
the
husband
,
and
contempt
wrath
,
and
is
many
times
the
cause
of
troubles
betweene
the
man
and
the
wife
.
If
the
obedience
importeth
any
difficultie
,
she
may
for
her
excuse
gently
propound
the
same
:
yet
vpon
condition
to
obey
(
in
case
the
husband
should
persist
in
his
intent
)
so
long
as
the
discommoditie
importeth
no
wickednesse
.
For
it
is
better
to
continue
peace
by
obedience
,
then
to
breake
it
by
resistance
.
And
indeed
it
is
naturall
in
the
members
to
obey
the
conduct
and
gouernment
of
the
head
.
Yet
must
not
this
obedience
so
farre
extend
,
as
that
the
husband
should
command
any
thing
contrary
to
her
honour
,
credit
,
and
saluation
,
but
as
it
is
comely
in
the
Lord
:
Colos.
3.
16.
Ephes.
5.
13.
Therefore
,
as
it
were
a
monstrous
matter
,
and
the
meanes
to
ouerthrow
the
person
,
that
the
body
should
in
refusing
all
subiection
and
obedience
to
the
head
,
take
vpon
it
to
guide
it selfe
,
and
to
command
the
head
:
so
were
it
for
the
wife
to
rebell
against
the
husband
.
Let
her
then
beware
of
disordering
and
〈◊〉
the
course
which
God
in
his
wisedome
hath
established
:
and
withall
let
her
vnderstand
,
that
going
about
it
,
she
riseth
not
so
much
against
her
husband
,
as
against
God
:
and
that
it
is
her
good
and
honor
to
obey
God
in
her
subiection
and
obedience
to
her
husband
.
If
in
the
practise
of
this
dutie
she
find
any
difficultie
or
trouble
,
through
the
inconsiderate
course
of
her
husband
,
or
otherwise
;
let
her
remember
,
that
the
same
proceedeth
not
of
the
order
established
by
the
Lord
,
but
through
some
sin
afterward
crept
in
,
which
hath
mixed
gall
among
the
honie
of
the
subiection
and
obedience
that
the
woman
should
haue
enioyed
in
that
estate
,
wherein
,
together
with
Adam
,
she
was
created
after
the
Image
of
God
.
And
so
let
her
humble
her selfe
in
the
sight
of
God
,
and
be
well
assured
that
her
subiection
and
obedience
is
acceptable
vnto
him
:
and
that
the
more
that
the
image
of
God
is
restored
in
her
and
her
husband
through
the
generation
of
the
holy
Ghost
,
the
lesse
difficultie
she
shall
find
in
that
subiection
and
obedience
,
as
many
in
their
marriage
haue
in
deed
tried
,
to
their
great
contentment
and
consolation
.
Further
there
is
a
certaine
discretion
and
desire
required
of
women
,
to
please
the
nature
,
inclinations
,
and
manners
of
their
husbands
,
so
long
as
the
same
import
no
wickednesse
.
For
as
the
looking-glasse
,
howsoeuer
faire
and
beautifully
adorned
,
is
nothing
worth
if
it
shew
that
countenance
sad
which
is
pleasant
,
or
the
same
pleasant
that
is
sad
:
So
the
woman
deserueth
no
commendation
,
that
(
as
it
were
)
contrarying
her
husband
,
when
he
is
merry
sheweth
herselfe
sad
,
or
in
sadnesse
vttereth
her
mirth
.
For
as
men
should
obey
the
lawes
of
their
Cities
,
so
women
the
manners
of
their
husbands
.
To
some
women
a
becke
of
her
husband
is
sufficient
to
declare
that
there
is
somewhat
amisse
that
displeaseth
him
,
and
specially
if
she
beare
her
husband
any
reuerence
.
For
an
honest
Matron
hath
no
neede
of
any
greater
staffe
,
but
of
one
word
,
or
one
sowre
countenance
.
Moreouer
,
a
modest
and
chaste
woman
that
loueth
her
husband
,
must
also
loue
her
house
,
as
remembring
that
the
husband
that
loueth
his
wife
,
cannot
so
well
like
of
the
sight
of
any
tapestry
,
as
to
see
his
wife
in
his
house
.
For
the
woman
that
gaddeth
from
house
to
house
to
prate
,
confoundeth
her selfe
,
her
husband
and
family
:
Titus
2.
5.
But
there
are
foure
reasons
why
the
woman
is
to
go
abroad
.
First
,
to
come
to
holy
meetings
,
according
to
the
duty
of
godlinesse
.
The
second
,
to
visit
such
as
stand
in
need
,
as
the
duty
of
loue
and
charitie
doth
require
.
The
third
,
for
employment
and
prouision
in
houshold
affaires
committed
to
her
charge
.
And
lastly
with
her
husband
,
when
he
shall
require
her
.
Gen.
20.
1.
&c.
The
euill
and
vnquiet
life
that
some
women
haue
,
and
passe
with
their
husbands
,
is
not
so
much
for
that
they
commit
The
wife
must
keepe
a
good
tongue
.
When
the
wife
doth
hold
her
peace
,
she
keepes
the
peace
.
with
,
and
in
their
persons
,
as
it
is
for
that
they
speake
with
their
tongues
.
If
the
wife
would
keepe
silence
when
her
husband
beginneth
to
chide
,
he
should
not
haue
so
vnquiet
dinners
,
neither
she
the
worse
supper
.
Which
surely
is
not
so
:
for
at
the
same
time
that
the
husband
beginneth
to
vtter
his
griefe
,
the
wife
beginneth
The
cause
of
domesticall
combats
.
Silence
becometh
a
woman
.
to
scold
and
chafe
:
whereof
doth
follow
,
that
now
and
then
most
vnnaturally
they
come
to
handy-gripes
,
more
beast-like
then
Christian-like
:
which
their
so
doing
is
both
a
great
shame
and
foule
discredit
to
them
both
.
The
best
meanes
therefore
that
a
wife
can
vse
to
obtaine
and
maintaine
the
loue
and
good
liking
of
her
husband
,
is
to
be
silent
,
obedient
,
peaceable
,
patient
,
studious
to
appease
his
choler
if
he
be
angry
,
painefull
,
and
diligent
in
looking
to
her
businesse
,
to
be
solitary
and
honest
.
The
chiefe
and
speciall
cause
why
most
women
do
faile
in
Lacke
of
knowledge
of
Gods
word
,
is
the
principall
cause
why
wiues
do
not
their
duties
to
their
husbands
not
performing
this
duty
to
their
husbands
is
,
because
they
be
ignorant
of
the
word
of
God
,
which
teacheth
the
same
and
all
other
duties
:
and
therefore
their
soules
and
consciences
,
not
being
brought
into
subiection
to
God
and
his
word
,
they
can
neuer
vntill
then
yeeld
and
performe
true
subiection
and
obedience
to
their
husbands
,
and
behaue
themselues
so
euery
way
,
as
Christian
wiues
are
in
duty
bound
to
do
.
But
if
wiues
be
not
so
dutifull
,
seruiceable
and
subiect
to
their
husbands
as
in
conscience
they
ought
,
the
onely
cause
thereof
for
the
most
part
is
,
the
want
and
neglect
of
the
wise
,
discreet
,
and
good
gouernment
that
should
be
in
the
husbands
:
besides
the
want
of
good
example
that
they
should
giue
vnto
their
wiues
both
in
word
and
deed
.
For
as
the
common
saying
is
,
such
a
husband
such
a
wife
.
For
so
much
as
marriage
maketh
of
two
persons
one
;
therefore
the
loue
of
the
husband
and
wife
may
the
better
be
kept
and
increased
,
and
so
continued
,
if
they
remember
the
duties
last
spoken
of
,
as
also
not
forget
three
points
following
.
1.
They
must
be
of
one
heart
,
will
,
and
mind
,
One
heart
and
one
will
.
and
neither
to
vpbraide
or
cast
the
other
in
the
teeth
with
their
wants
and
imperfections
any
wayes
,
or
to
pride
themselues
in
their
gifts
:
but
either
the
one
to
endeuour
to
supply
the
others
wants
,
that
so
they
both
helping
and
doing
their
best
together
,
may
be
one
perfect
body
.
2.
It
doth
greatly
increase
loue
,
when
the
one
How
the
loue
,
faithfulnesse
,
and
dutie
of
married
folkes
may
be
kept
&
increased
.
faithfully
serueth
the
other
:
when
in
things
concerning
marriage
,
the
one
hideth
no
secrets
nor
priuities
from
the
other
,
and
the
one
doth
not
vtter
or
publish
the
frailties
or
infirmities
of
the
other
,
and
when
of
all
that
euer
they
obtaine
or
get
,
they
haue
but
one
common
purse
together
;
the
one
locking
vp
nothing
from
the
other
:
and
also
when
the
one
is
faithfull
to
the
other
in
all
businesse
and
affaires
.
Likewise
when
the
one
hearkeneth
to
the
other
,
&
when
the
one
thinketh
not
scorne
of
the
other
:
and
when
in
matters
concerning
the
gouernment
of
the
house
,
the
one
will
be
counselled
and
aduised
by
the
other
;
the
one
of
them
being
alwayes
louing
,
kind
,
courteous
,
plaine
,
and
gentle
vnto
the
other
;
in
words
,
manners
,
and
deeds
.
3.
Let
the
one
learne
euer
to
be
obsequious
,
diligent
,
and
seruiceable
to
the
other
in
all
honest
things
.
And
this
will
the
sooner
come
to
passe
,
They
must
secretly
keepe
no
euill
will
in
their
minds
,
but
tell
their
griese
.
if
the
one
obserue
and
marke
what
thing
the
other
can
away
withall
,
or
cannot
away
withall
:
and
what
pleaseth
or
displeaseth
them
,
and
so
from
thence-foorth
to
do
the
one
,
and
to
leaue
the
other
vndone
.
And
if
one
of
them
be
angry
,
and
offended
with
the
other
,
then
let
the
party
grieued
open
and
make
knowne
vnto
the
other
their
griefe
in
due
time
,
and
with
discretion
.
For
the
longer
a
displeasure
or
euill
will
rages
in
secret
,
the
worse
wil
be
the
discord
.
And
this
must
be
obserued
,
that
it
be
done
in
a
fit
and
conuenient
time
:
because
there
is
some
season
in
the
which
if
griefes
were
shewed
it
should
make
great
debate
.
And
if
the
wife
would
go
about
to
tell
or
admonish
her
husband
when
he
is
out
of
patience
or
moued
with
anger
,
it
should
then
be
no
fit
time
to
talke
with
him
.
Therefore
Abigail
perceiuing
Nabal
her
1.
Sam.
25.
36.
37.
husband
to
be
drunke
,
would
not
speake
to
him
vntill
the
morning
.
Both
the
husband
and
wife
must
remember
,
that
the
one
be
not
so
offended
and
displeased
with
the
manners
of
the
other
,
1.
Cor.
7.
10.
11
12.
13.
14.
15.
16.
that
they
should
thereupon
forsake
the
company
one
of
another
:
for
that
were
like
to
one
that
being
stung
with
the
Bees
,
would
therefore
forsake
the
bony
.
And
therefore
no
man
may
put
away
his
wife
Mat.
19.
6.
Mat.
19.
9.
Luke
16.
18.
for
any
cause
,
except
for
whoredome
,
which
must
be
duly
prooued
before
a
lawfull
Iudge
.
But
all
godly
and
faithfull
married
folkes
are
to
commend
their
state
and
marriage
to
God
,
by
humble
and
feruent
prayer
,
that
he
for
his
beloued
Sonnes
sake
would
so
blesse
them
and
their
marriage
,
that
they
may
so
Christianly
and
dutifully
agree
betweene
themselues
,
that
they
may
haue
no
cause
of
any
separation
or
diuorcement
.
For
like
as
all
manner
of
medicines
(
&
specially
they
that
go
nighest
death
,
as
to
cut
off
whole
members
,
&c.
)
are
very
loathsome
and
terrible
:
euen
so
is
diuorcement
indeed
a
medicine
,
but
a
perillous
and
terrible
medicine
.
Therefore
euery
good
Christian
husband
and
wife
ought
with
all
care
and
heedfulnesse
so
to
liue
in
marriage
,
that
they
haue
no
need
of
such
a
medicine
.
As
the
holy
Scripture
maketh
mention
of
many
wiues
and
women
that
were
wicked
and
vngodly
,
as
partly
may
be
seene
by
these
quotations
,
1.
King
.
1.
2.
Prou.
7.
27
and
22.
14.
and
25.
24.
and
27.
15.
Eccles.
7.
28.
So
contrariwise
,
the
same
sacred
Scripture
also
commendeth
vnto
vs
many
women
that
haue
bene
deuout
,
religious
,
and
vertuous
;
as
partly
is
manifest
by
that
which
hath
bene
already
said
:
and
also
by
these
places
of
Scripture
,
Ruth
2.
11.
1.
Sam.
25.
3.
Pro.
14.
1.
and
31.
10.
Mat.
28.
1.
8.
9.
10.
Luke
8.
2.
3.
and
23.
55.
56.
Acts
1.
14.
and
17.
4.
and
9.
36.
39.
2.
Ioh.
1.
2.
Tim.
1.
5.
And
whosoeuer
shall
obserue
it
in
the
reading
of
the
word
of
God
,
shall
find
that
it
speaketh
of
the
praise
of
as
many
,
and
mo
good
women
then
men
.
Yea
,
and
I
am
perswaded
that
if
at
this
day
a
due
suruey
should
be
taken
of
all
the
men
&
women
throughout
his
Maiesties
dominions
,
there
would
be
found
in
number
moe
women
that
are
faithfull
,
religious
,
and
vertuous
The
wife
ought
to
obey
her
husband
in
all
things
that
be
honest
,
and
agreeable
to
Gods
word
.
then
men
.
Now
if
a
wife
be
desirous
to
know
how
farre
she
is
bound
to
obey
her
husband
:
the
Apostle
resolueth
this
doubt
;
where
he
saith
,
Ephesians
5.
22.
Wiues
submit
your selues
vnto
your
husbands
as
to
the
Lord
.
As
if
he
had
said
,
wiues
cannot
be
disobedient
to
their
husbands
,
but
they
must
resist
God
also
,
who
is
the
author
of
this
subiection
:
and
that
they
must
regard
their
husbands
will
,
as
the
Lords
will
.
But
yec
withall
,
as
the
Lord
commandeth
that
which
is
good
&
right
:
so
she
should
obey
her
husband
in
good
and
right
,
or
else
she
doth
not
obey
him
as
the
Lord
,
but
as
the
tempter
.
The
first
subiection
of
the
woman
began
at
sinne
.
For
when
God
cursed
her
,
for
seducing
her
husband
,
when
the
serpent
had
deceiued
her
,
he
said
,
He
shall
haue
Gen.
3.
16.
authoritts
ouer
thee
.
And
therefore
as
the
man
named
all
other
creatures
,
in
signe
that
they
should
be
subiect
to
him
,
as
a
seruant
which
commeth
when
his
maister
calleth
him
by
his
name
:
so
he
did
name
the
woman
also
,
in
token
that
she
should
be
subiect
vnto
him
likewise
.
And
therefore
Assuerus
made
a
law
,
that
Hest.
1.
20.
22.
Numb.
30.
7.
8
9.
1.
Pet.
3.
6.
euery
man
should
beare
rule
in
his
owne
house
,
and
not
the
woman
.
Because
she
sinned
first
,
therefore
she
is
humbled
most
:
and
euer
since
,
the
daughters
of
Sarah
are
bound
to
call
their
husbands
Lord
,
as
Sarah
called
her
husband
:
that
is
,
to
take
them
for
heads
and
gouernours
.
Amongst
the
particular
duties
that
a
Christian
It
is
a
speciall
dutie
of
a
mother
to
giue
her
children
sucke
her selfe
.
wife
ought
to
performe
in
her
family
,
this
is
one
:
namely
,
that
she
nurse
her
owne
children
:
which
to
omit
,
and
to
put
them
foorth
to
nursing
,
is
both
against
the
law
of
nature
,
and
also
against
the
will
of
God
.
Besides
,
it
is
hurtfull
both
for
the
childs
body
,
and
also
for
his
wit
;
&
lastly
,
it
is
hurtfull
to
the
mother
her selfe
,
and
it
is
an
occasion
that
she
falleth
into
much
〈◊〉
thereby
.
First
,
nature
giueth
milke
to
the
woman
for
none
other
end
,
but
that
she
should
bestow
it
vpon
her
child
.
We
see
by
experience
,
that
euery
beast
,
and
euery
fowle
is
nourished
and
bred
of
the
same
that
did
beare
it
:
onely
some
women
loue
to
be
mothers
,
but
not
nurses
.
As
therefore
euery
tree
doth
cherish
and
nourish
that
which
it
bringeth
forth
:
euen
so
also
,
it
becometh
1.
Tim.
5.
10.
naturall
mothers
to
nourish
their
children
with
their
owne
milke
.
Secondly
,
the
examples
of
the
Scriptures
are
many
that
proue
this
.
As
Sarah
,
who
nursed
Isaack
,
Gen.
22.
7.
though
she
were
a
Princesse
;
and
therefore
able
enough
to
haue
had
others
to
haue
taken
that
paines
.
Though
she
was
a
beautifull
woman
,
and
of
great
yeares
,
yet
she
her selfe
nursed
and
gaue
sucke
to
her
sonne
.
Also
Anna
,
vnto
whom
the
holy
Ghost
hath
1.
Sam.
1.
23.
Exod.
8.
Cant.
8.
1.
Psal.
22.
9.
left
it
recorded
(
as
a
commendation
,
)
that
she
nursed
her
owne
sonne
Samuel
.
So
when
God
chose
a
nurse
for
Moses
,
he
led
the
hand-maide
of
Pharaos
daughter
to
his
mother
:
as
though
God
would
haue
none
to
nurse
him
but
his
mother
.
Like
wise
when
the
Mat.
2.
14.
Luke
2.
7.
12.
Sonne
of
God
was
borne
,
his
Father
thought
none
fit
to
be
his
nurse
,
but
the
blessed
virgin
his
mother
.
It
is
a
commendation
of
a
good
woman
,
1.
Tim.
5.
10.
and
set
downe
in
the
first
place
as
a
principall
good
worke
in
a
widow
that
is
well
reported
of
,
if
she
haue
nursed
her
children
.
And
therfore
such
as
refuse
thus
to
do
,
may
well
and
fitly
be
called
nice
and
vnnaturall
mothers
:
yea
,
in
so
doing
they
make
themselues
but
halfe
mothers
,
and
so
breake
the
holy
bond
of
nature
,
in
locking
vp
their
breasts
from
their
children
,
and
deliuering
them
forth
like
the
Cuckoo
to
be
hatched
in
the
sparrowes
nest
.
Thirdly
,
the
childrens
bodies
be
commonly
so
affected
as
the
milke
is
which
they
receiue
.
Now
if
the
nurse
be
of
an
euill
complexion
,
as
she
is
affected
in
her
body
,
or
in
her
mind
,
or
hath
some
hidden
disease
,
the
child
sucking
of
her
breast
must
needs
take
part
with
her
.
And
if
that
be
true
which
the
learned
do
say
,
that
the
temperature
of
the
mind
followes
the
constitution
of
the
body
,
needs
must
it
be
,
that
if
the
nurse
be
of
a
naughty
nature
,
the
child
must
take
thereafter
.
Yet
if
it
be
so
that
the
nurse
be
of
a
good
complexion
,
and
of
an
honest
behauiour
,
(
whereas
contrariwise
,
maidens
that
haue
made
a
scape
are
commonly
called
to
be
Nurses
)
yet
can
it
not
be
but
that
the
mothers
milke
should
be
much
more
naturall
for
the
child
then
the
milke
of
a
stranger
.
As
by
experience
,
let
a
man
be
long
accustomed
to
one
kind
of
drinke
,
if
the
same
man
change
his
ayre
and
his
drinke
,
he
is
like
to
mislike
it
,
as
the
egges
of
a
henne
are
altered
vnder
a
hawke
.
Neuerthelesse
,
such
women
as
be
oppressed
with
infirmities
,
diseases
,
want
of
milke
,
or
other
iust
and
lawfull
causes
,
are
to
be
dispensed
withall
.
But
whose
breasts
haue
this
perpetuall
drought
?
Forsooth
,
it
is
like
the
gowt
,
no
beggers
may
haue
it
,
but
Citizens
or
Gentlewomen
.
In
the
ninth
of
Hosea
,
verse
14.
drie
breasts
are
named
for
a
curse
.
What
a
lamentable
hap
haue
Gentle-women
to
light
vpon
this
curse
more
then
others
?
Sure
if
their
breasts
be
drie
(
as
they
say
they
are
)
they
should
fast
and
pray
together
,
that
this
curse
might
be
remoued
from
them
.
And
lastly
,
that
it
is
hurtfull
to
the
mothers
themselues
,
both
Physitians
can
tell
;
and
some
women
full
oft
haue
felt
when
they
haue
bene
troubled
with
sore
breasts
:
besides
other
diseases
that
happen
to
them
through
plentie
of
milke
.
The
wise
is
further
to
remember
,
that
God
hath
giuen
her
two
breasts
;
not
that
she
should
employ
and
vse
them
for
a
shew
,
or
of
ostentation
,
but
in
the
seruice
of
God
,
and
to
be
a
helpe
to
her
husband
in
suckling
the
child
common
to
them
both
.
Experience
teacheth
,
that
God
conuerteth
the
mothers
bloud
into
the
milke
wherewith
the
child
is
nursed
in
her
wombe
.
He
bringeth
it
into
the
breasts
furnished
with
nipples
;
conuenient
to
minister
the
warme
milke
vnto
the
child
:
whom
he
endueth
with
industrie
to
draw
out
the
milke
for
his
owne
sustenance
.
The
woman
therefore
that
can
suckle
her
child
and
doth
it
not
,
but
resuseth
this
office
and
duty
of
a
mother
,
declareth
her selfe
to
be
very
vnthankfull
to
God
,
and
(
as
it
were
)
forsaketh
and
contemneth
the
fruite
of
her
wombe
.
And
therefore
the
bruite
beasts
lying
vpon
the
ground
,
and
granting
not
one
nipple
or
two
,
but
sixe
or
seauen
to
their
young
ones
,
shall
rise
in
iudgment
against
these
dainty
half-mothers
,
who
for
feare
of
wrinckling
of
their
faces
,
or
to
auoyd
some
small
labour
,
do
refuse
this
so
necessary
a
duty
of
a
mother
due
to
her
children
.
The
properties
due
to
a
married
wife
are
,
that
she
haue
grauitie
when
she
walketh
abroad
:
wisedome
to
gouerne
her
house
,
patience
to
suffer
her
husband
,
loue
to
breed
and
bring
vp
her
children
,
courtesie
towards
her
neighbours
,
diligence
,
to
lay
vp
,
and
to
saue
such
goods
as
are
within
her
charge
:
that
she
be
a
friend
of
honest
company
,
and
a
greater
enemie
of
want
on
and
light
toyed
.
So
then
,
the
principall
dutie
of
the
wife
,
is
,
first
,
to
be
subiect
to
her
husband
,
Ephes.
5.
22.
Colloss.
3.
18.
1.
Pet.
3.
1.
2.
To
be
chast
and
shamefast
,
modest
and
silent
,
godly
and
discreet
.
3.
To
keepe
her selfe
at
home
for
the
good
gouernment
of
her
family
,
and
not
to
stray
abroad
without
iust
cause
.
Here
it
is
not
to
be
pretermitted
,
but
we
must
Stepfathers
&
stepmothers
their
duties
.
say
somewhat
touching
men
and
women
that
betwise
married
,
and
so
become
step-fathers
and
step-mothers
.
Such
husbands
and
wiues
as
The
husband
must
so
praise
his
first
wife
,
&
she
her
first
husband
,
as
it
be
not
done
to
the
offence
or
reproch
of
either
to
the
other
.
marrie
againe
after
the
death
of
their
first
wiues
,
or
first
husbands
,
are
carefully
to
remember
that
they
do
not
displease
their
wiues
or
their
husbands
which
they
now
haue
,
by
ouermuch
rehearsing
of
their
first
wife
or
first
husband
.
For
the
course
and
condition
of
the
world
is
such
,
that
husbands
and
wiues
do
account
and
reckon
things
past
better
then
things
that
be
present
.
And
the
reason
is
,
because
no
commoditie
Iealousie
,
which
is
the
suspecting
of
adulterie
in
the
married
parties
,
ought
wisely
and
carefully
to
be
suppressed
in
both
parties
without
apparent
matter
or
felicitie
is
so
great
,
but
it
hath
some
griefe
and
displeasure
,
and
also
some
bitternesse
mingled
with
it
:
which
so
long
as
it
is
present
grieueth
vs
sore
,
but
when
it
is
once
gone
,
it
leaueth
no
great
feeling
of
it selfe
behind
it
:
and
for
that
cause
we
seeme
to
be
lesse
troubled
with
sorrowes
and
discommodities
past
,
then
with
those
that
are
present
.
Also
age
stealeth
and
commeth
on
apace
,
which
causeth
both
men
and
women
to
be
the
lesse
able
to
sustaine
and
endure
troubles
and
griefes
then
before
.
Therefore
such
men
and
women
as
be
twise
married
,
and
be
wise
and
religious
,
ought
not
to
esteeme
their
wife
or
husband
which
is
dead
,
better
then
her
or
him
which
they
enioy
now
aliue
:
remembering
the
common
prouerbe
:
That
we
must
liue
by
the
quicke
and
not
by
the
dead
:
and
that
we
must
make
much
of
that
we
now
haue
.
Let
the
name
of
step-father
and
step-mother
,
admonish
and
put
them
in
mind
of
their
duty
towards
the
children
of
the
one
and
the
other
.
For
step-father
and
step-mother
,
doth
signifie
a
sted-father
and
a
sted-mother
,
that
is
;
one
father
and
one
mother
dyeth
,
The
very
name
of
stepfather
&
stepmother
teacheth
them
their
dutie
.
and
another
succeedeth
and
commeth
in
their
stead
and
roome
.
Therefore
to
the
end
that
both
their
loues
may
be
seiled
towards
the
children
of
the
one
and
the
other
,
they
must
remember
,
that
they
are
stead-father
and
stead-mother
;
that
is
,
in
stead
of
their
owne
father
and
mother
:
and
therefore
they
ought
to
loue
them
,
to
tender
them
,
and
to
cherish
them
,
as
their
owne
father
or
mother
did
.
You
must
not
looke
vpon
them
like
Rehoboam
,
who
told
his
people
that
he
would
be
worse
vnto
them
then
his
predecessor
:
for
then
the
children
will
dislike
of
you
,
and
turne
from
you
,
as
his
subiects
did
from
him
:
but
ye
must
come
to
them
as
Dauid
came
to
the
people
after
Saules
death
,
1.
King
.
12.
13.
2.
Sam.
2.
7.
who
said
,
Though
your
Maister
Saul
be
dead
,
yet
I
will
reigne
ouer
you
:
So
ye
must
say
to
them
;
though
your
father
be
dead
,
or
though
your
mother
be
dead
,
yet
I
will
be
a
father
,
or
I
will
be
a
mother
vnto
you
:
so
the
children
will
loue
you
,
as
much
as
they
did
their
dead
father
,
or
dead
mother
.
For
that
man
that
is
led
with
discretion
,
reason
,
and
consideration
,
will
reckon
himselfe
and
his
wife
all
one
:
And
likewise
,
she
will
account
her selfe
and
her
husband
as
one
.
And
therefore
they
ought
to
account
both
the
children
of
the
one
and
of
the
other
as
common
to
them
both
.
For
if
friendship
make
all
things
common
among
friends
,
insomuch
that
they
haue
loued
&
fauoured
their
friends
children
as
their
owne
,
how
much
more
effectually
and
perfectly
ought
marriage
to
cause
the
same
,
which
is
the
highest
degree
,
not
onely
of
friendship
but
also
of
all
bloud
and
kindred
.
But
step-mothers
do
more
often
offend
,
and
faile
in
this
dutie
then
men
,
by
reason
that
their
affections
be
stronger
then
mens
,
and
many
times
ouer-rule
them
:
and
therefore
they
are
earnestly
to
be
admonished
and
warned
,
that
they
shew
to
those
motherlesse
children
no
step-mothers
friendship
,
but
a
right
motherly
kindnesse
.
Let
the
step-mother
aduisedly
consider
,
that
God
hath
ordained
and
appointed
her
(
in
steast
.
of
their
owne
mother
)
to
be
to
them
a
right
true
mother
,
and
not
onely
to
regard
them
as
children
,
but
as
orphane
children
,
and
that
he
requireth
her
to
loue
them
,
and
to
do
them
good
as
to
her
owne
.
What
a
griefe
wold
it
be
to
her
heart
,
if
she
should
know
now
that
her
owne
children
whom
she
hath
borne
in
her
owne
body
,
should
(
after
her
death
)
haue
a
step-mother
that
would
be
rigorous
,
churlish
,
and
vnkinde
vnto
them
?
Doubtlesse
those
childrens
mother
that
dead
is
,
had
vpon
her
death-bed
no
lesse
care
for
her
children
.
Let
her
therefore
alwayes
haue
in
minde
this
saying
of
our
Sauiour
Christ
:
As
you
measure
vnto
others
,
so
it
shall
be
measured
to
you
againe
:
that
is
,
as
the
step-mother
doth
intreate
the
children
of
her
predecessor
,
so
another
wife
may
come
after
her
,
and
intreate
her
children
.
For
he
that
tooke
away
the
first
mother
,
and
sent
her
,
can
take
away
the
second
mother
,
and
send
a
third
,
which
will
not
be
like
a
stead-mother
to
hers
,
vnlesse
she
be
like
a
stead-mother
to
these
.
Verily
,
a
good
woman
will
be
vnto
her
husbands
children
,
that
which
she
may
heare
them
call
her
so
often
,
that
is
,
Mother
.
For
what
Christian
woman
is
so
farre
from
all
humanitie
and
naturall
affection
,
that
will
not
be
moued
and
mitigated
with
this
word
Mother
,
of
whom
soeuer
it
be
spoken
?
and
chiefly
of
children
,
which
cannot
flatter
,
but
speake
euen
so
from
their
heart
,
as
they
would
to
their
owne
mother
,
of
whom
they
were
borne
.
How
sweete
is
the
name
of
friendship
?
how
many
iniuries
,
hatreds
and
displeasures
doth
it
hide
and
put
away
?
Then
how
much
more
effectuall
ought
the
sweete
name
of
Mother
to
be
,
which
is
full
of
incredible
loue
?
Therefore
euery
religious
and
louing
wife
will
be
mollified
and
moued
in
her
heart
and
mind
,
when
she
shall
heare
her selfe
named
Mother
by
any
of
her
husbands
children
.
Otherwise
,
she
shall
shew
her selfe
to
be
more
vnnaturall
and
vnkind
then
the
wilde
sauage
beast
:
for
there
is
no
beast
so
outragious
and
cruell
,
but
if
any
other
yong
beast
of
her
owne
kind
fawne
vpon
her
,
she
will
by
and
by
shew
kindnesse
and
mildnesse
vnto
it
.
And
shall
not
her
husbands
children
make
her
kind
&
louing
vnto
them
,
when
they
call
and
speake
vnto
her
,
by
the
louing
and
sweete
name
of
Mother
?
3.
The
third
and
last
point
that
appertaineth
As
wiues
ought
to
go
comely
,
plainly
,
and
handsomly
in
their
〈◊〉
,
so
they
must
in
any
wise
beware
of
pride
,
riot
,
or
excesse
therein
.
to
the
duty
of
wiues
,
is
,
that
they
do
not
weare
gorgeous
and
sumptuous
apparell
,
or
broidered
haire
trimmed
with
gold
:
but
that
after
the
example
of
holy
women
which
trusted
in
God
,
they
be
sober
in
outward
apparell
,
&
garnished
and
decked
inwardly
with
vertues
of
their
minds
;
as
with
gentlenesse
,
meeknesse
,
quietnesse
,
and
chastitie
;
which
indeed
are
most
precious
things
in
the
sight
of
God
.
This
point
is
plainly
spoken
of
by
the
Apostle
to
Timothie
Chap.
2.
vers.
10
in
which
place
,
he
so
flatly
condemneth
both
the
excesse
and
pride
of
Pride
is
hatefull
before
God
and
man
:
be
not
therefore
proud
,
for
thou
art
but
dust
ana
ashes
.
apparell
as
also
the
pompe
,
curiositie
,
and
wantonnesse
which
women
vse
in
trimming
their
heads
;
by
plaiting
,
criping
,
broyding
,
curling
,
and
curiously
laying
out
,
that
no
man
can
say
more
against
it
in
few
words
,
then
he
hath
spoken
to
the
vtter
dislike
thereof
.
For
if
a
man
should
occupie
himselfe
,
and
giue
liberty
to
his
pen
to
write
of
the
horrible
abuse
and
excessiue
pride
that
many
women
are
guilty
of
in
this
behalfe
,
he
should
rather
want
time
to
write
,
then
matter
to
deliuer
.
Therefore
,
such
women
as
will
not
reforme
themselues
,
we
leaue
them
to
the
Lord
;
who
(
no
doubt
will
in
his
appointed
time
,
not
onely
seuerely
punish
them
,
but
also
their
husbands
for
suffering
this
great
wickednesse
and
dissolutenesse
in
their
wiues
,
as
he
did
the
Iewes
for
the
same
sinne
,
as
plainly
may
be
teene
in
Esay
3.
16.
&c.
For
so
it
falleth
out
according
to
the
common
Prouerbe
;
that
pride
goeth
before
,
and
shame
and
destruction
commeth
after
.
And
on
the
contrary
Prou.
16.
18.
part
,
we
hope
that
such
women
as
be
true
professors
of
Christ
and
his
religion
,
will
both
attire
and
dresse
their
heads
so
decently
,
and
also
content
themselues
with
such
comely
apparell
,
as
best
beseemeth
their
calling
and
degree
;
So
as
by
their
good
example
they
may
draw
on
Titus
1.
3.
other
women
to
reforme
themselues
in
this
behalfe
;
and
so
rather
come
short
of
that
which
their
abilitie
and
place
would
serue
to
maintaine
,
then
any
way
to
exceed
therein
,
to
the
slander
of
their
profession
.
And
let
them
not
so
much
regard
what
thing
they
would
faine
haue
,
but
rather
what
they
Temperance
in
apparell
.
cannot
well
be
without
:
so
that
whatsoeuer
they
haue
no
need
of
,
is
too
deare
of
a
farthing
.
The
dutie
of
Parents
towards
their
children
.
THis
dutie
consisteth
in
foure
points
.
First
,
that
fathers
and
mothers
The
dutie
containeth
foure
points
:
Namely
in
teaching
or
instructing
them
in
religion
,
in
manners
,
good
example
of
life
,
and
skill
of
an
occupation
.
do
instruct
and
bring
vp
their
children
(
euen
from
the
cradle
)
in
the
feare
&
nurture
of
the
Lord
.
Secondly
,
that
they
bring
them
vp
in
shame
fastnesse
,
hatred
of
vice
,
and
loue
of
all
vertue
.
Thirdly
,
that
they
be
vnto
their
children
examples
of
all
godlinesse
and
vertue
.
Fourthly
that
they
keep
them
from
idlenesse
,
the
mother
of
all
mischiefes
,
and
bring
them
vp
either
in
learning
,
or
in
some
good
art
or
occupation
,
whereby
they
may
get
their
liuing
with
honestie
and
truth
,
when
they
shall
come
to
age
,
and
yeares
of
discretion
.
1.
Touching
the
first
point
.
Parents
are
to
The
first
point
.
be
admonished
;
that
they
beare
in
minde
,
that
the
cause
why
the
Lord
hath
blessed
them
with
children
,
is
:
First
,
that
they
should
be
carefull
to
see
that
their
children
be
so
vertuously
brought
vp
,
that
they
may
become
Citizens
of
the
Church
of
God
;
so
that
whensoeuer
they
themselues
shall
die
in
the
Lord
,
they
may
leaue
their
children
true
worshippers
of
God
in
their
place
.
But
alasse
,
there
be
few
that
haue
any
great
care
of
this
dutie
.
It
is
to
be
remembred
,
that
it
is
the
fathers
dutie
,
with
all
conuenient
speed
to
present
the
child
to
baptisme
,
and
there
to
giue
the
name
vnto
his
child
:
as
may
appeare
by
the
example
,
Luke
1.
3.
Gen.
21.
3.
And
it
were
a
thing
to
be
wished
,
that
all
parents
,
when
,
and
at
such
time
as
God
blesseth
The
children
of
Christians
ought
not
to
be
called
by
any
papish
name
.
them
with
children
,
would
giue
them
such
names
as
are
named
and
commended
vnto
vs
in
the
holy
.
Scriptures
,
to
the
end
that
when
they
come
to
yeares
of
discretion
,
they
by
hearing
those
names
,
may
be
excited
and
moued
to
follow
the
vertuous
life
and
Christian
conuersation
of
those
men
and
women
whose
names
they
beare
,
which
the
holy
Ghost
hath
commended
them
for
,
and
contrariwise
to
〈◊〉
We
are
neither
better
nor
worse
in
respect
of
our
names
.
Iosua
10.
3.
and
auoide
those
faults
and
vices
which
are
discommended
in
them
.
And
yet
we
haue
to
remember
,
that
those
children
which
are
named
and
called
by
,
and
after
any
of
the
names
of
the
〈◊〉
,
Prophets
,
Apostles
,
or
by
the
name
of
any
other
Saint
,
man
or
woman
,
are
not
any
thing
the
better
,
because
they
haue
such
godly
and
Christian
names
,
vnlesse
that
they
do
imitate
and
follow
them
,
in
faith
,
vertue
,
The
name
profiteth
none
in
whom
vertue
is
not
conuinced
.
and
godly
behauiour
:
so
on
the
other
side
,
they
that
be
not
called
by
such
Christian
names
as
are
mentioned
in
the
sacred
Scripture
,
are
not
in
respect
of
their
names
any
thing
the
worse
,
hauing
an
assured
faith
in
the
merits
of
Christ
his
death
,
passion
,
and
bloud
:
shedding
,
and
leading
their
liues
agreeable
to
the
same
.
For
as
neither
the
reuenues
,
nor
the
glorious
titles
and
names
of
ancestors
,
〈◊〉
descend
of
noble
parentage
,
maketh
men
noble
and
renowned
indeed
,
vnlesse
they
themselues
be
godly
,
honest
,
and
wise
:
so
neither
the
godly
names
,
no
nor
yet
the
faith
and
vertue
of
the
fathers
,
auaileth
the
wicked
and
vngodly
children
any
thing
at
all
,
vnlesse
they
repent
and
become
faithfull
and
godly
,
as
they
were
.
Let
vs
here
consider
,
that
so
often
as
in
the
race
of
our
life
we
do
heare
,
or
do
speake
of
our
name
,
it
doth
put
vs
in
remembrance
,
first
of
Gods
mercie
shewed
vnto
vs
in
our
baptisine
:
secondly
,
of
our
promise
to
God
againe
.
And
as
in
times
amongst
our
ancestors
,
Infants
had
their
names
giuen
them
when
they
were
circumcised
,
as
appeareth
in
Luke
,
no
doubt
to
this
end
,
that
Luk.
1.
59.
&
2.
21.
the
circumcised
should
be
admonished
by
the
calling
by
their
names
,
at
what
time
and
place
Proper
names
are
also
giuen
vnto
vs
for
this
vse
and
end
,
that
is
,
to
distinguish
between
man
&
man
.
they
had
their
names
giuen
them
,
and
would
thinke
that
they
are
written
in
the
number
of
the
children
of
God
,
and
ioyned
in
league
with
him
,
and
made
partakers
of
his
couenant
:
so
likewise
after
the
same
manner
,
must
we
that
haue
had
our
names
giuen
vs
in
baptisme
,
remember
and
beare
in
minde
,
that
we
are
by
grace
adopted
to
be
the
sonnes
of
God
,
and
receiued
into
his
fauour
,
and
therefore
that
we
are
Gods
owne
,
and
as
it
were
his
goods
and
riches
,
who
beare
his
name
as
proper
vnto
him
.
2.
Secondly
,
they
may
assure
themselues
,
that
all
their
labour
is
lost
which
they
bestow
vpon
their
children
,
vnlesse
they
bring
them
vp
in
the
feare
of
God
,
and
oftentimes
call
vpon
Gods
helpe
by
earnest
prayer
,
that
he
in
mercy
would
vouthsafe
to
preserue
them
from
the
manifold
snares
;
subtilties
,
and
temptations
of
Sathan
,
which
their
tender
age
is
subiect
vnto
.
We
may
heare
many
parents
complaine
of
the
disobedience
of
their
children
:
but
they
do
not
marke
and
consider
that
they
are
iustly
punished
by
God
,
for
that
they
thinke
by
their
own
industrie
and
wit
to
make
them
good
and
vertuous
,
without
Gods
blessing
,
which
they
seldome
or
neuer
call
for
in
good
earnest
.
3.
Thirdly
,
let
them
consider
how
noble
a
thing
a
child
is
,
whom
God
himself
hath
shaped
and
formed
in
his
mothers
wombe
,
nourished
,
brought
forth
into
the
light
,
and
indued
with
body
and
soule
,
to
the
end
he
should
(
as
it
were
in
a
table
)
represent
God
hîs
first
patterne
.
4.
Fourthly
,
let
them
know
that
these
things
are
to
be
dealt
with
all
in
order
.
Vnto
the
body
they
owe
nourishment
,
bringing
vp
,
apparell
,
Instructing
,
correcting
,
&
prayer
,
make
good
children
,
and
happy
parents
.
and
sometimes
correction
,
that
they
may
keepe
children
in
awe
.
Vnto
the
soule
they
owe
catechising
,
instruction
,
and
doctrine
:
and
that
of
two
sorts
;
namely
,
of
godlinesse
,
and
of
ciuilitie
.
By
the
one
,
they
shall
keepe
a
good
conscience
before
God
;
by
the
other
,
they
shall
obtaine
a
good
report
among
men
.
For
these
are
the
two
principall
points
,
which
parents
ought
to
be
most
carefull
to
plant
in
this
life
in
their
children
,
both
which
the
Apostle
comprehendeth
in
one
verse
,
where
he
saith
,
Ephes.
1.
4.
Ye
fathers
prouoke
not
your
children
to
wrath
,
but
bring
them
vp
in
instruction
,
and
information
of
the
Lord
.
And
therefore
all
parents
are
diligently
to
instruct
and
teach
their
children
the
first
principles
of
Christ
his
Religion
,
so
soone
as
by
age
they
are
able
to
perceiue
and
vnderstand
the
same
,
that
they
may
(
as
it
were
)
suck
in
godlinesse
together
with
their
mothers
milke
,
and
straight-wayes
after
their
cradle
,
may
be
nourished
with
the
tender
foode
of
vertue
,
towards
that
blessed
life
.
To
haue
godly
children
(
no
doubt
)
is
the
greatest
treasure
that
may
be
.
For
in
the
children
do
the
parents
liue
,
(
in
a
manner
)
after
their
death
.
And
if
they
be
well
instructed
,
catechised
,
and
vertuously
brought
vp
,
God
is
honoured
by
them
,
the
Common-wealth
is
aduanced
;
yea
,
their
parents
,
and
all
other
fare
the
better
for
them
.
They
are
their
parents
comfort
,
next
vnto
God
,
their
ioy
,
staffe
,
and
vpholding
of
their
age
:
and
therefore
parents
ought
to
begin
betimes
to
plant
vertue
in
their
childrens
breasts
:
for
late
sowing
,
bringeth
a
late
,
or
neuer
apt
haruest
.
Young
branches
will
bow
as
a
man
will
haue
them
,
but
old
trees
will
sooner
breake
then
bow
.
And
therefore
,
as
arrowes
are
an
excellent
weapon
of
defence
,
to
a
strong
and
a
mightie
man
that
can
shoot
them
with
courage
:
euen
so
children
godly
brought
vp
,
are
a
speciall
protection
and
defence
to
their
parents
.
And
as
the
strong
mans
quiuer
the
better
it
is
furnished
with
chosen
shaftes
,
the
better
defence
he
hath
:
so
likewise
,
the
more
godly
children
their
parents
haue
,
the
greater
is
their
ioy
and
happinesie
.
Yea
and
further
,
as
arrowes
are
at
the
commandement
of
the
owner
to
be
vsed
:
euen
so
children
well-taught
,
are
at
the
commandement
of
godly
parents
.
5.
Lastly
,
Iet
parents
remember
how
many
sinnes
they
commit
and
heape
one
vpon
another
,
which
do
not
their
dutie
in
bringing
vp
their
children
as
they
ought
to
do
.
First
,
they
transgresse
the
law
of
nature
,
which
telleth
all
men
,
that
their
dutie
is
to
bring
vp
their
children
godlily
and
honestly
.
Secondly
,
they
sinne
against
Deut.
6.
7.
8
&
4.
9.
&
11.
19.
Psal.
78.
5.
6.
78.
Iosu
,
4.
6.
God
:
for
they
despise
the
commandement
and
authoritie
of
God
:
for
he
commandeth
that
children
should
be
brought
vp
religiously
,
and
honestly
;
but
he
is
a
despiser
of
God
,
that
refuseth
to
do
as
he
is
commanded
.
Thirdly
,
they
offend
against
their
owne
credite
and
estimation
.
For
Gods
will
is
,
that
parents
should
,
(
after
a
sort
)
be
in
his
stead
,
so
farre
foorth
as
pertaineth
to
outward
discipline
.
But
such
make
Exod.
12.
26.
27.
small
account
of
this
dignity
,
who
neglect
their
dutie
in
this
behalfe
.
Parents
are
further
to
vnderstand
,
that
it
is
their
dutie
to
haue
diligent
care
to
haue
their
children
taught
to
pray
to
God
,
and
to
rehearse
the
Apostles
Creede
,
and
the
ten
Commendements
.
For
as
by
this
exercise
their
hearts
and
mindes
shall
the
rather
be
inclined
to
godlinesse
and
reuerence
towards
God
;
so
as
they
increase
in
age
,
they
shall
euery
day
better
then
other
,
comprehend
that
which
they
learne
,
to
their
owne
comfort
,
instruction
,
and
saluation
.
Also
,
the
tongue
is
called
the
glorie
of
man
,
because
that
besides
all
other
reasons
,
by
his
speech
he
is
discerned
from
the
bruit
beastes
;
so
it
is
meete
,
that
so
soone
as
the
child
can
begin
to
speake
,
his
tongue
should
be
employed
to
glorifie
God
,
by
calling
vpon
him
,
and
by
learning
some
short
Catechisme
containing
the
principles
and
grounds
of
Christian
religion
;
as
also
in
repeating
the
will
of
God
,
in
such
sort
as
he
will
that
we
should
serue
and
honour
him
.
If
parents
do
note
and
perceiue
any
vice
in
their
little
ones
,
as
swearing
,
lying
,
choller
,
enuie
,
filching
,
couetousnes
,
contempt
of
parents
,
readinesse
to
strike
,
and
other
like
corruptions
:
it
is
their
duty
,
diligently
,
and
in
time
to
reproue
and
correct
them
,
as
men
vse
to
pluck
vp
weeds
while
they
be
yet
yong
,
lest
growing
vp
among
the
good
seedes
,
they
should
hinder
their
growth
,
and
choke
them
vp
.
By
experience
,
we
can
see
that
mothers
in
swadling
their
little
ones
,
do
lay
their
limmes
right
,
each
in
his
place
:
likewise
,
if
a
child
be
giuen
to
be
left
handed
,
they
chide
him
,
yea
,
sometimes
they
bind
it
vp
,
or
otherwise
restraine
the
vse
of
it
,
that
he
may
be
accustomed
to
vse
his
right
hand
.
Also
,
if
the
child
haue
some
string
vnder
his
tongue
,
they
cut
it
,
lest
it
should
hinder
his
speech
:
much
more
then
ought
they
to
beware
,
that
through
their
negligence
the
vices
of
the
soule
do
not
increase
.
For
it
is
the
dutie
of
the
parents
,
euen
in
the
infancie
,
to
begin
to
shape
and
frame
the
foule
vnto
vertue
.
It
is
also
the
dutie
of
parents
to
prouide
that
their
children
may
learne
,
at
the
least
to
write
and
rcade
:
for
it
may
be
vnto
them
a
great
helpe
in
the
course
of
this
life
and
a
treasure
of
much
greater
account
then
mony
.
And
therefore
the
negligence
ofmany
is
sharpely
to
be
reproued
:
besides
that
the
performance
of
this
dutie
doth
greatly
binde
their
children
vnto
them
.
Neuerthelesse
,
the
principall
end
thereof
,
should
not
haue
respect
to
such
commoditie
,
as
the
children
may
reape
thereby
towards
the
vse
of
this
present-life
:
but
rather
that
they
may
reade
the
word
of
God
to
their
comfort
,
and
instruction
to
saluation
.
Also
it
〈◊〉
their
parts
to
vse
them
daily
to
reade
some
Chapters
of
the
holy
Scriptures
,
thereby
to
incline
and
winne
their
affections
to
the
word
of
God
,
to
inure
and
acquaint
them
in
the
phrase
of
the
holy
Ghost
,
by
little
and
little
to
learne
the
heauenly
doctrine
,
to
note
the
examples
of
Gods
vengeance
powred
vpon
the
wicked
and
disobedient
:
and
of
his
blessings
vnto
those
that
walke
in
his
feare
.
Therefore
if
parents
do
looke
that
their
children
should
obey
them
,
then
let
them
ioyne
and
accustome
them
to
Gods
word
,
which
will
redound
much
to
their
parents
profit
.
If
they
cause
their
children
to
heare
and
read
the
holy
Scriptures
,
therein
they
may
learne
,
Honour
thy
father
and
thy
mother
:
but
if
parents
do
otherwise
,
then
they
traine
them
vp
in
the
Scriptures
of
diuels
,
whereout
their
children
will
learne
most
wicked
things
:
but
it
is
not
so
when
they
are
instructed
in
the
holy
Scriptures
.
Parents
therefore
are
diligently
to
apply
themselues
to
this
which
God
commandeth
,
and
so
often
and
earnestly
commendeth
vnto
them
:
namely
,
to
instruct
their
children
in
the
knowledge
and
feare
ofGod
,
and
in
the
faith
of
Iesus
Christ
:
Deut.
6.
6.
7.
and
32.
46.
Ephes.
6.
4.
So
also
to
teach
them
those
things
which
they
are
to
vse
in
their
age
.
It
is
then
great
folly
to
linger
children
in
the
learning
of
vaine
,
〈◊〉
,
and
vnprofitable
things
,
which
as
they
grow
in
years
they
will
contemne
and
forget
.
Parents
can
be
carefull
enough
to
bring
vp
their
children
in
some
course
,
trade
,
or
other
estate
,
wherein
to
get
their
liuings
when
they
come
to
be
men
:
and
verily
such
fathers
as
do
neglect
that
,
are
vnworthy
to
haue
children
.
But
as
the
soule
is
more
precious
then
the
body
,
so
is
the
dutie
of
parents
,
in
youth
to
traine
vp
their
children
in
the
practise
of
those
things
,
wherewith
in
age
,
euen
in
this
life
,
they
may
glorifie
God
,
and
be
heires
of
the
Lord
.
If
parents
want
knowledge
,
or
bevnwilling
to
take
leisure
to
teach
them
;
yet
let
them
do
as
much
for
their
childrens
soules
,
and
the
life
to
come
,
as
for
their
bodies
and
this
present
life
.
Parents
that
either
cannot
write
and
reade
,
or
will
not
,
or
haue
no
time
to
teach
their
children
,
will
yet
send
them
to
schoole
:
and
such
as
would
haue
them
learne
some
art
or
occupation
or
traffique
,
if
themselues
professe
not
the
same
,
wherein
they
like
to
employ
their
children
,
they
will
yet
put
them
to
dwell
with
those
that
do
professe
the
same
,
to
the
end
they
may
learne
.
How
therefore
can
parents
excuse
themselues
,
when
their
children
remaine
vntaught
in
those
things
that
concerne
the
glory
of
God
and
life
euerlasting
?
But
howsoeuer
it
be
,
if
they
be
neither
able
of
themselues
,
nor
do
prouide
to
haue
them
taught
by
others
,
they
shall
be
inexcusable
in
the
sight
of
God
:
&
the
ignorance
of
the
children
,
ingendring
contempt
of
God
,
loue
of
the
world
,
and
neglect
of
heauenly
felicitie
,
will
crie
out
for
euerlasting
vengeance
against
their
parents
:
so
that
if
they
account
not
their
children
as
beastes
without
soule
,
or
if
they
loue
them
with
the
due
loue
belonging
to
parents
,
let
them
declare
their
loue
especially
to
the
soule
:
the
Christian
instruction
whereof
surmounteth
all
worldly
treasure
.
Some
say
,
it
would
be
a
great
comfort
for
them
in
heauen
to
know
their
neare
kindred
,
and
consequently
their
children
:
and
this
commeth
of
naturall
affection
.
But
might
it
not
be
a
greater
discomfort
for
them
,
euen
in
their
life
time
,
to
see
them
go
to
hell
for
want
of
instruction
?
Some
charge
their
children
to
be
dull
witted
,
and
hard
to
be
bowed
,
or
brought
to
any
goodnesse
or
vertue
.
Albeit
naturall
inclination
be
a
great
helpe
to
profiting
,
yet
exercise
and
custome
to
do
well
,
is
a
mightie
meanes
to
bend
and
sharpe
them
that
way
:
yea
,
euen
such
,
that
by
experience
we
find
this
old
Prouerbe
true
:
Vse
ouer
cometh
nature
:
as
the
wheelewright
doth
by
strength
bow
his
timber
,
and
letting
it
lie
long
in
that
bent
,
it
bideth
crooked
.
Barren
ground
well
tilled
,
soyled
,
and
sowen
with
good
seed
,
groweth
fruitfull
,
and
yeeldeth
good
increase
:
iron
weareth
with
handling
:
the
water
by
continuall
dropping
weareth
the
stone
:
wilde
beasts
may
be
tamed
:
and
wilde
colts
by
custome
are
brought
to
the
saddle
,
and
are
content
to
be
led
by
the
bridle
:
euen
so
the
dullest
capacities
may
by
instruction
and
custome
be
fashioned
to
vertue
.
As
contrariwise
,
the
wiz
most
inclined
by
nature
to
vertue
,
may
by
bad
instruction
and
the
conuersation
of
the
wicked
be
peruerted
and
grow
vicious
.
Parents
therefore
are
herein
to
respect
two
points
:
first
,
to
begin
to
frame
and
bend
their
children
in
their
tender
youth
to
vertue
,
remembring
that
a
seale
entreth
deepest
into
softest
waxe
.
They
must
be
carefull
that
they
do
not
speake
or
tell
any
foolish
tales
,
baudie
rimes
,
or
vngodly
speeches
before
their
children
,
lest
they
infect
their
tender
wits
with
follie
and
astonishment
.
Experience
sheweth
,
that
children
will
sooner
learne
any
language
by
conuersation
then
elder
folkes
.
Also
that
the
yonger
the
twig
is
,
the
sooner
it
is
bent
or
made
straight
.
Secondly
,
it
is
the
parents
dutie
to
restraine
their
children
from
haunting
and
conuersing
with
such
as
be
vicious
,
peruerse
,
and
wicked
.
And
vndoubtedly
we
see
that
they
do
soone
learne
villanous
and
vnseemely
speeches
,
and
malicious
lewd
actions
,
with
their
corruptions
:
and
as
the
old
Prouerbe
saith
,
halting
with
the
lame
,
they
shall
learne
to
halt
.
A
child
that
naturally
speaketh
wel
,
by
conuersing
with
such
as
corrupt
their
speech
,
shall
degenerate
and
speake
as
badly
.
Tye
a
yong
twig
that
is
crooked
,
with
a
straight
one
that
is
stronger
then
it
,
and
in
growing
it
will
become
straight
,
and
so
continue
when
it
is
vndone
.
And
contrariwise
,
a
straight
one
tyed
to
that
which
is
crooked
,
and
stronger
then
it selfe
,
will
grow
and
continue
crooked
.
Moreouer
,
parents
when
they
meane
to
put
forth
their
children
to
any
trade
or
occupation
,
or
to
learning
,
then
they
ought
carefully
to
see
and
enquire
whether
such
as
they
thinke
to
place
them
withall
,
be
religious
and
vertuous
,
and
endued
with
the
feare
of
God
.
In
the
admittance
of
a
seruant
,
the
feare
of
some
temporall
or
carnall
inconuenience
,
causeth
men
to
enquire
of
his
,
or
her
truth
,
honestie
,
or
other
qualities
.
Therefore
if
parents
shall
commit
their
child
to
the
ordering
and
instruction
of
a
maister
,
before
they
make
enquirie
of
his
honestie
and
Christian
conuersation
,
they
plainely
shew
,
that
they
haue
lesse
care
of
the
corrupting
or
infecting
of
their
child
with
vice
,
then
of
some
small
inconuenience
that
might
happen
by
an
vnhonest
and
vnthriftie
seruant
.
When
men
buy
an
earthen
pot
,
they
sound
vpon
it
,
to
see
whether
it
be
broken
,
lest
they
should
be
deceiued
in
a
small
peece
of
monie
,
yet
do
they
not
sound
whether
the
maister
to
whom
they
commit
their
child
be
vicious
,
or
vertuous
:
albeit
by
putting
and
placing
him
with
one
that
is
vicious
and
irreligious
,
they
put
him
in
danger
of
losse
,
both
of
body
and
soule
.
Some
do
respect
their
friendship
with
some
maisters
rather
then
their
vertue
,
and
so
do
commit
to
them
their
children
,
lest
they
should
be
angrie
for
putting
them
to
another
.
These
men
do
resemble
and
be
like
him
,
who
being
dangerously
sicke
,
vseth
the
aduise
of
an
ignorant
Physition
,
that
is
his
kinsman
or
familiar
friend
,
for
feare
he
should
take
offence
if
he
should
call
another
,
albeit
,
without
comparison
,
more
learned
and
skilfull
.
If
thou
shouldest
liaue
any
weightie
matter
in
law
,
wouldest
thou
rather
commit
thy
cause
to
an
ignorant
and
negligent
atturney
,
because
he
is
thy
friend
,
then
to
him
that
were
both
diligent
and
learned
?
Making
a
voyage
through
some
dangerous
sea
,
wouldest
thou
in
a
tempest
commit
thy
ship
to
a
young
Pilot
,
vnskilfull
or
drunke
,
because
he
is
thy
friend
?
What
a
foole
art
thou
,
that
wilt
not
take
the
like
care
of
the
profit
,
honour
,
safetie
,
and
saluation
of
thy
childe
?
Others
commit
their
children
either
to
him
that
will
take
them
at
the
easiest
rate
,
or
by
whom
they
may
grow
into
greatest
aduancement
in
the
world
,
but
neuer
respect
the
hazard
of
their
child
,
so
they
may
either
spare
,
or
get
worldly
goods
.
Let
them
also
be
carefull
to
restraine
their
children
from
vice
,
and
to
inure
and
accustome
them
to
vertue
:
and
indeed
the
fathers
that
instruct
,
or
cause
their
children
to
be
instructed
,
do
far
excell
such
as
onely
do
beget
them
:
for
of
these
they
〈◊〉
life
onely
,
of
the
other
good
and
vertuous
life
.
Yet
parents
ought
not
so
much
to
relie
and
rest
vpon
the
diligence
of
their
childrens
maisters
,
as
neuer
to
care
to
vnderstand
how
they
profit
and
go
forward
in
learning
and
vertue
:
for
the
regard
of
such
diligence
would
make
the
maisters
more
carefully
to
discharge
their
duties
.
And
thereof
came
the
Prouerbe
;
The
maisters
eye
fatteth
the
horse
:
and
this
,
The
maisters
eye
is
the
fruitfulnesse
of
the
garden
.
Vpon
these
sinnes
ensue
many
punishments
,
both
ghostly
and
bodily
,
as
well
in
the
parents
,
as
in
the
children
:
yea
,
and
in
all
the
posteritie
.
The
holy
Scripture
giueth
great
commendation
to
sundry
men
and
women
,
for
their
godly
education
,
and
vertuous
bringing
vp
of
their
children
:
as
to
Abraham
,
for
he
commanded
Gen.
18.
19.
1.
〈◊〉
.
28.
9.
Act.
10.
2.
2.
Tim.
1.
5.
his
sonnes
and
his
houshold
,
to
keepe
the
way
of
the
Lord
.
So
Dauid
counselled
his
sonne
〈◊〉
to
serue
God
with
a
perfect
heart
,
and
a
willing
mind
.
It
is
said
also
of
Cornelius
,
that
he
Parents
must
performe
their
dutie
to
their
children
moderately
,
with
great
grauity
and
authority
.
feared
God
and
all
his
houshold
.
Likewise
of
Eunice
the
mother
of
Timothie
,
that
she
nourished
vp
her
sonne
in
the
words
of
faith
,
and
good
doctrine
.
For
where
a
vertuous
and
godly
childhood
goeth
before
,
there
a
godly
and
vertuous
age
followeth
after
.
Contrariwise
,
when
the
parents
are
not
carefull
to
teach
their
children
to
know
God
,
and
to
know
themselues
:
when
they
do
not
breed
them
vp
in
vertue
,
nor
reproue
them
when
they
do
amisse
,
Which
is
done
by
example
.
they
then
become
corrupt
in
their
vnderstanding
,
and
abhominable
in
their
doing
:
ignorant
and
voide
of
all
knowledge
and
grace
,
and
of
reuerence
or
feeling
of
nature
.
If
parents
be
desirous
to
haue
their
children
vertuous
and
honest
indeed
,
(
as
in
conscience
they
ought
)
then
they
must
be
diligent
and
carefull
to
practise
godlinesse
&
honesty
themselues
.
For
we
see
by
experience
,
according
to
Fruits
are
wont
to
take
their
shape
&
nature
of
the
tree
.
the
common
Prouerbe
.
As
the
old
cocke
croweth
,
the
yong
learneth
;
such
a
father
,
such
a
sonne
:
&
such
a
mother
,
such
a
daughter
.
For
like
as
when
the
head
is
well
and
sound
,
and
also
the
stomacke
pure
from
hurtfull
humours
,
the
bodie
is
commonly
well
affected
:
euen
so
,
where
the
head
,
or
chiefe
of
any
familie
or
houshold
,
is
religious
,
and
sound
in
the
faith
,
and
feareth
God
;
it
commonly
goeth
well
with
all
the
houshold
.
What
shall
it
auaile
for
parents
to
teach
their
children
honestie
and
modestie
,
when
they
themselues
in
their
workes
and
behauiours
do
inuite
them
to
wantonnesse
and
lewdnesse
?
Verball
instruction
,
without
example
of
good
deedes
,
is
a
dead
doctrine
;
and
contrariwise
,
good
examples
are
the
life
of
instruction
,
to
make
it
profitable
and
effectuall
.
If
the
example
of
parents
be
contrarie
to
their
instructions
,
if
they
teach
their
children
sobrietie
,
modestie
,
and
chastitie
,
and
yet
themselues
will
follow
drunkennesse
,
fowle
&
lasciuious
speeches
,
gestures
,
and
actions
:
it
is
as
if
with
their
tongues
they
should
say
,
be
vertuous
,
and
by
the
hands
leade
them
with
them
to
all
vice
and
corruption
.
So
that
wicked
parents
are
wicked
counsellors
to
their
children
.
If
we
would
take
him
to
be
a
monster
in
nature
,
and
vnworthie
to
liue
in
a
Common-wealth
,
that
should
counsell
his
child
to
drunkennesse
and
fornication
:
what
shall
we
thinke
of
those
,
who
committing
such
iniquitie
,
do
by
their
example
much
more
mightily
put
forwards
their
children
to
such
abhomination
,
then
by
word
they
are
able
?
What
account
can
those
parents
giue
vnto
God
,
who
by
their
euill
example
haue
drawne
into
hell
their
children
,
whom
he
deliuered
to
their
charge
to
be
giuen
into
heauen
?
Albeit
such
parents
pittie
not
themselues
,
yet
at
least
let
them
take
pitie
of
their
children
;
and
not
carrie
them
with
them
into
euerlasting
destruction
.
Such
parents
then
deserue
grieuously
to
be
reprooued
,
as
shall
vse
any
leude
speeches
,
or
shamelesse
behauiour
:
in
briefe
,
any
worldly
or
carnall
actions
in
the
presence
of
their
children
,
to
whom
their
examples
may
be
as
a
dispensation
to
giue
themselues
to
the
like
.
As
also
,
how
can
they
forbid
that
in
their
children
,
which
they
themselues
do
commit
?
How
can
they
correct
them
for
the
faults
which
they
themselues
vse
?
Albeit
,
children
in
respect
and
reuerence
to
their
parents
dare
not
reply
and
say
;
themselues
do
those
things
for
the
which
they
reproue
them
;
yet
will
the
neighbours
or
others
obiect
it
to
their
shame
.
Besides
,
their
authority
shall
be
so
much
the
lesse
,
in
that
they
declare
in
their
workes
and
actions
,
that
they
allow
that
which
they
forbid
in
words
.
If
parents
therefore
desire
that
their
instruction
may
be
effected
and
yeeld
fruite
,
let
them
declare
the
same
in
holy
life
and
vertuous
conuersation
:
let
them
so
order
and
gouerne
themselues
,
that
their
children
seeing
the
same
,
as
it
were
in
a
glasse
,
may
be
restrained
from
dishonest
speech
,
and
wicked
deeds
;
let
them
do
as
guides
that
shew
the
right
way
ouer
foords
and
riuers
,
by
going
before
those
whom
they
leade
:
that
their
children
(
following
the
steps
and
examples
of
their
parents
)
may
conforme
themselues
to
their
vertues
;
and
so
with
them
,
and
by
them
,
be
led
to
saluation
and
life
cuerlasting
.
For
this
cause
Moses
gaue
commandement
vnto
Deut.
6.
5.
6.
7.
&
31.
13.
the
Iewes
,
that
the
Law
might
be
kept
in
their
families
,
that
they
might
prosper
in
all
that
they
went
about
.
When
Obed-Edom
had
receiued
the
Arke
of
God
into
his
house
,
which
signified
true
religion
,
the
Lord
blessed
him
and
all
his
houshold
.
When
the
widdow
of
Zarephtah
,
1.
King
.
17.
10.
&c.
in
the
dayes
of
Eliah
,
and
the
other
widdow
of
Israel
in
the
dayes
of
Elisha
,
had
receiued
the
2.
King
.
4.
1.
&c.
Prophets
of
God
into
their
houses
,
who
is
ignorant
how
mightily
and
mercifully
the
Lord
prouided
for
them
?
When
our
Sauiour
Christ
had
Ioh.
4.
53.
restored
the
Rulers
sonne
to
his
health
,
the
Ruler
beleeued
and
all
his
family
.
After
Zachaus
Luke
19.
9.
had
receiued
Christ
into
his
house
and
was
conuerted
,
saluation
came
to
the
same
houshold
.
To
be
short
,
when
Cornelius
the
Centurion
embraced
the
Gospell
,
his
familie
also
beleeued
&
Act.
10.
44.
were
baptized
,
and
the
holy
Ghost
fell
vpon
them
all
which
heard
the
preaching
.
And
how
well
that
house
was
ordered
,
where
Timothie
2.
Tim.
1.
5.
&
3.
15.
was
brought
vp
,
his
knowledge
in
the
Scriptures
from
a
child
can
witnesse
.
And
this
is
also
a
point
worthy
to
be
remembred
,
that
the
Lord
by
his
Prophet
Ezechiel
,
calleth
the
children
of
the
Israelites
which
they
had
begotten
(
his
children
,
)
because
they
were
partakers
of
the
Promises
,
and
signed
with
the
seale
of
the
Couenant
:
and
the
Prophet
calleth
Ezech
16.
20.
21.
Psal.
127.
3.
them
,
The
inheritance
of
the
Lord
.
Such
parents
therefore
as
be
Christians
must
know
,
that
their
children
are
also
the
children
of
God
,
and
partakers
of
those
blessings
that
are
promised
to
them
in
Christ
Iesus
their
Sauiour
:
See
more
of
this
point
in
the
vse
and
necessity
of
catechizing
.
and
therefore
they
shall
do
great
iniurie
to
God
himselfe
whose
children
they
are
,
if
they
shall
not
see
them
carefully
brought
vp
in
his
feare
:
and
much
more
,
if
they
,
as
before
time
many
haue
done
,
bequeath
them
,
&
in
a
manner
,
consecrate
&
sacrifice
them
to
the
seruice
of
men
,
by
thrusting
them
into
Abbeyes
,
Munkeries
,
Fryeries
,
Nunneries
,
and
Seminaries
,
there
to
be
brought
vp
,
and
remaine
in
perpetuall
bondage
of
ignorance
,
in
〈◊〉
and
idolatrie
.
The
second
point
is
,
that
fathers
and
mothers
The
second
point
.
do
nourish
and
traine
vp
their
children
in
shamefastnesse
,
hatred
of
vice
,
and
loue
of
all
vertue
.
They
be
charged
by
the
fift
Commandement
,
to
feede
,
to
nourish
,
and
to
bring
vp
their
children
,
to
teach
them
the
principles
and
seede
of
Christian
religion
,
to
see
they
learne
the
Catechisme
,
Deut.
6.
10.
Exed
.
12.
26.
&
13.
14.
to
teach
them
to
praise
God
before
and
after
meales
:
as
also
to
teach
them
by
little
and
little
,
and
by
often
repetitions
,
to
vnderstand
The
proper
dutie
of
good
parents
to
their
children
,
is
to
〈◊〉
them
soberly
,
to
keepe
them
vender
obedience
,
and
to
teach
them
good
manners
.
wherefore
the
Sacraments
were
instituted
:
to
teach
them
manners
how
to
behaue
themselues
decently
in
their
going
,
in
their
speaking
,
and
gesture
of
their
bodies
:
how
to
order
themselues
reuerently
in
the
Church
,
how
abroad
in
all
places
,
and
towards
all
men
in
all
honest
companies
;
and
so
to
begin
some
conscience
in
them
.
For
it
were
better
for
children
to
be
vnborne
then
vntaught
.
Now
contrary
to
this
,
is
,
when
parents
suffer
their
children
to
haue
their
will
from
the
beginning
:
when
they
discourage
and
daunt
them
by
seueritie
,
&
by
being
too
hasty
with
them
,
when
they
let
the
common
ignorance
of
the
word
to
be
rooted
in
them
,
and
haue
no
care
to
frame
them
to
learne
truth
and
godlinesse
;
and
so
to
prepare
them
to
be
apt
to
receiue
profit
from
the
publicke
ministerie
.
It
is
therefore
meete
for
all
fathers
and
mothers
,
if
they
will
haue
ioy
of
their
children
,
that
then
they
correct
them
when
they
do
amisse
,
Prou.
23.
13.
&
19.
18.
&
19.
15.
17.
&
22.
15.
&
13.
24.
&
keepe
them
in
shamefastnesse
,
hatred
of
vice
,
&
loue
of
all
vertue
,
according
as
the
Wiseman
in
sundry
places
.
For
as
the
common
Prouerbe
is
,
birch
breaketh
no
bones
;
neither
doth
moderate
correction
bring
danger
of
death
:
but
oftentimes
it
bridleth
&
keepeth
backe
the
child
,
that
otherwise
would
run
headlong
into
hell
,
and
so
is
a
meane
to
saue
his
soule
.
For
the
fountaine
of
all
vertue
,
and
chiefe
of
all
mans
felicitie
,
is
good
instruction
,
and
right
bringing
it
.
And
contrariwise
,
children
euill
brought
vp
,
bring
shame
and
great
heart-break
to
their
parents
.
As
old
Elie
was
corrected
himselfe
,
for
not
1.
Sam.
2.
12.
&
3.
12.
13.
14.
1.
Kin.
1.
5.
6.
correcting
his
sonnes
;
which
is
a
notable
example
,
necessary
for
all
parents
to
imprint
in
their
hearts
:
that
they
may
see
their
children
well
taught
and
corrected
,
lest
they
procure
the
wrath
of
God
to
fall
vpon
them
,
as
it
did
vpon
this
Elie
,
who
honored
his
children
aboue
the
Lord
,
and
therefore
the
Lord
cut
him
and
them
off
.
For
the
comfort
he
had
of
his
sonnes
was
this
:
the
Arke
(
the
witnesse
of
the
Lords
presence
)
was
lost
,
thirty
thousand
of
the
people
slaine
,
his
two
sonnes
,
Hophni
and
Phineas
killed
;
himselfe
,
when
newes
thereof
came
vnto
him
,
for
sorrow
fell
backward
and
brake
his
necke
:
vpon
this
his
daughter
in
law
fell
in
trauell
,
and
in
trauell
dyed
;
the
remnant
of
his
house
were
glad
to
craue
and
beg
for
a
small
peece
of
siluer
and
a
morsell
of
bread
.
Also
,
the
two
and
forty
children
that
mocked
Elisha
the
Lords
Prophet
,
saying
:
Come
vp
thou
2.
Kin.
2.
23.
24
Bald-head
:
were
rent
in
peeces
with
beares
.
Thus
we
see
,
that
children
vntaught
and
vnchastized
,
bring
shame
and
confusion
to
their
parents
.
Let
them
therefore
alwayes
remember
this
,
that
they
prouide
,
and
bestow
diligent
labour
,
How
children
should
be
brought
vp
.
Hold
thy
children
in
awe
,
and
they
shall
haue
thee
in
reuerence
.
that
their
children
be
foorthwith
instructed
in
vertue
and
godlinesse
,
whilest
their
wits
are
yet
voide
from
cares
and
vices
,
and
whilest
their
age
is
tender
and
tractable
,
and
their
minds
flexible
,
and
readie
to
euery
thing
:
for
then
they
will
keepe
fast
good
lessons
and
vertuous
precepts
(
if
they
be
taught
them
.
)
For
this
is
certaine
,
that
we
remember
nothing
so
well
when
we
be
old
,
as
those
things
we
learne
in
young
yeares
.
It
shall
be
conuenient
and
profitable
therefore
,
to
handle
the
waxe
straight
way
while
it
is
moist
:
to
season
those
earthen
vessels
with
very
good
liquor
,
whilest
they
are
new
:
to
die
,
and
litte
the
wooll
,
while
it
is
faire
and
white
,
and
not
defiled
with
any
spots
.
The
Emmets
or
Pismires
Prou.
30.
25.
and
6.
0
7.
are
not
taught
to
gather
into
their
holes
or
hillockes
in
Sommer
,
whereby
they
should
liue
in
winter
.
Bees
learne
not
to
make
their
cells
,
to
gather
iuyce
,
and
to
make
honey
;
but
all
these
things
be
done
by
instinction
of
nature
.
So
euery
liuing
thing
,
the
lesse
meete
it
is
to
learning
,
so
much
the
more
it
hath
of
natiue
prudence
:
but
man
neither
can
eate
,
nor
go
,
nor
speake
,
except
he
be
taught
.
Then
if
fertile
fields
for
want
of
tillage
waxe
barren
;
if
trees
being
neglected
,
either
bring
forth
no
fruite
,
or
else
the
same
vnsauourie
,
without
diligence
or
grafting
and
pruning
;
if
dogs
be
vnmeet
to
hunt
,
the
horse
and
oxen
vnapt
to
the
plough
,
except
mans
diligence
be
put
thereto
?
how
vile
then
and
vnprofitable
creatures
would
children
become
,
except
diligently
and
in
due
time
they
should
be
fashioned
by
good
bringing
vp
?
What
a
shame
is
this
for
any
man
,
to
take
great
care
to
haue
his
dog
well
taught
,
his
horse
well
broken
,
his
land
well
husbanded
,
his
house
goodly
trimmed
and
richly
furnished
,
and
yet
to
haue
his
child
shamefully
rude
in
manners
,
and
altogether
voyd
of
all
garnishing
and
instruction
of
vertue
and
godlinesse
?
What
a
great
folly
and
madnesse
is
this
,
for
a
father
to
take
great
care
and
thought
how
to
get
money
and
possessions
,
and
to
haue
no
regard
of
his
child
,
for
whom
the
same
is
gotten
?
This
is
no
lesse
shame
to
heare
,
then
if
a
man
taking
thought
for
the
shooe
,
would
set
nought
by
the
foote
:
or
with
great
care
and
studie
would
prouide
that
there
should
be
no
fault
in
the
childes
garments
,
not
regarding
the
health
of
his
body
.
This
is
(
as
the
common
saying
is
)
to
be
penny
wise
and
pound
foolish
:
to
saue
a
sticke
,
and
burne
a
house
:
to
saue
a
ioynt
and
lose
the
body
.
But
oh
vaine
man
,
hast
thou
more
care
and
desire
to
leaue
thy
sonne
faire
buildings
,
and
full
of
lands
,
then
for
to
instruct
him
in
the
way
of
godlinesse
,
and
so
leaue
him
a
vertuous
consceince
?
Hast
thou
rather
a
desire
to
hoord
vp
treasure
for
him
,
with
Mat.
6.
19.
rust
and
moth
to
be
consumed
,
then
to
teach
him
the
knowledge
of
God
,
which
will
not
canker
but
last
for
aye
?
Most
parents
(
a
pitifull
thing
to
remember
)
be
louing
to
the
bodies
of
their
children
,
but
their
soules
they
care
not
for
:
they
desire
their
welfare
in
this
world
,
but
they
passe
not
what
they
shall
suffer
in
the
world
to
come
.
Yea
fathers
prouide
lands
,
rents
,
reuenues
,
great
annuities
,
fees
and
offices
for
their
children
here
:
but
alas
,
few
prouide
or
be
carefull
to
haue
them
brought
vp
in
vertue
,
and
the
feare
of
God
.
For
the
losse
of
their
liues
and
bodies
,
they
will
sore
bewaile
and
much
Iament
:
but
the
health
and
saluation
of
their
soules
they
make
no
reckoning
of
.
If
they
see
them
poore
and
sicke
,
they
sorrow
and
sigh
;
but
though
they
see
them
sinne
,
and
greatly
displease
God
,
they
are
nothing
grieued
.
It
behooueth
that
parents
do
carefully
obserue
,
vnto
what
vices
their
children
are
most
inclined
,
and
so
by
good
meanes
admonish
and
draw
them
from
their
sinne
.
As
parents
be
carefull
to
prouide
temporall
things
for
their
childrens
bodies
,
which
are
transitory
:
so
much
more
carefull
ought
they
to
be
to
prouide
spiritual
things
for
their
soules
.
And
as
they
be
diligent
to
keepe
the
bodies
of
their
children
from
fire
and
water
when
they
be
young
:
so
much
more
they
ought
to
take
care
,
that
their
soules
be
not
poysoned
with
vices
,
and
false
and
erronious
doctrine
,
when
they
come
to
yeares
of
discretion
:
and
this
is
the
most
acceptable
seruice
that
they
can
do
to
God
.
Children
are
called
the
fruite
of
their
parents
.
Therefore
,
as
sal.
127.
3.
lat.
12.
33.
a
good
tree
is
knowne
by
bringing
foorth
good
fruite
:
so
parents
should
shew
their
goodnesse
in
the
good
education
of
their
children
,
which
are
their
fruit
.
To
teach
a
child
in
the
trade
of
his
way
,
as
Salomon
commandeth
,
Prou.
22.
6.
is
,
not
onely
to
instruct
him
vnto
godlinesse
,
but
also
vnto
all
other
humane
duties
:
wherefore
this
dutie
then
belongeth
vnto
parents
,
and
they
are
bound
to
do
it
.
For
who
should
teach
and
informe
Reasons
.
the
childe
,
but
they
which
haue
the
gouernment
and
commanding
of
him
?
But
it
is
well
knowne
,
that
parents
onely
haue
the
gouernment
and
commanding
of
their
children
,
or
such
as
they
shall
procure
for
their
better
education
,
and
therefore
this
charge
and
dutie
lieth
vpon
them
,
and
they
must
looke
vnto
it
.
Againe
,
this
is
apparent
euen
by
the
generall
law
of
nature
,
which
hath
taught
the
very
bruite
beasts
to
bring
vp
their
young
.
And
further
,
this
dutie
is
yet
enforced
from
the
opportunitie
of
the
thing
commanded
.
For
euen
as
a
plant
will
sooner
take
nourishment
,
and
thriue
better
in
the
soyle
where
it
first
grew
or
sprong
vp
,
then
in
any
other
ground
,
because
it
liketh
his
owne
soyle
best
:
so
children
will
sooner
take
instruction
and
good
nourture
from
their
parents
,
whom
they
best
like
,
and
from
whom
they
had
their
first
being
,
then
from
any
other
:
and
therefore
you
parents
are
in
fault
,
if
your
children
be
not
well
taught
.
For
whatsoeuer
good
commeth
from
the
parent
to
the
child
,
is
naturall
and
kindly
,
no
otherwise
then
the
warme
milke
from
the
mothers
dug
:
you
shall
sooner
be
heard
of
your
children
,
then
either
the
sage
counsell
of
the
ancient
,
or
the
forcible
and
mouing
speech
of
the
learned
.
Lastly
,
the
rule
of
iustice
doth
require
,
that
euen
as
the
first
parent
Gen.
5.
3.
Adam
,
and
so
all
other
after
him
,
haue
bene
a
meane
of
falling
to
their
posteritie
,
in
the
begetting
of
children
in
their
owne
image
,
which
according
to
the
law
of
creation
,
should
haue
bene
borne
Gods
Image
:
so
now
in
lieu
of
this
,
all
parents
should
lend
their
hands
to
lift
them
vp
againe
,
&
neuer
ceasse
vntil
they
see
in
some
measure
the
beauty
of
the
first
Image
,
and
the
vertue
of
the
second
Adam
.
This
is
confirmed
by
many
testimonies
of
Scripture
,
as
amongst
other
these
do
prooue
.
Deut.
4.
9.
and
11.
18.
19.
Ephes.
6.
4.
Psal.
78.
5.
And
because
this
duty
of
parents
,
is
many
times
committed
to
Schoolemaisters
,
to
Maisters
of
families
,
to
Dames
,
to
Patrons
,
and
Guardians
,
and
such
like
:
they
must
therefore
vnderstand
,
whosoeuer
they
be
,
that
they
are
bound
by
the
voyce
of
the
Almighty
,
to
performe
and
to
do
the
dutie
of
parents
,
to
all
such
as
are
committed
to
their
charge
,
as
if
they
were
their
owne
children
.
Now
,
the
vices
which
some
parents
commit
,
in
not
performing
these
duties
before
and
after
named
,
and
ought
of
them
to
be
eschued
,
are
these
.
First
,
the
ignorance
of
the
parents
:
as
if
they
be
so
rude
that
they
be
not
able
to
teach
their
children
,
then
they
greatly
offend
God
in
the
breach
of
this
so
necessary
a
duty
:
and
therefore
they
must
indcuour
to
get
so
much
nurture
and
knowledge
,
as
that
they
may
be
able
to
instruct
others
vnder
them
.
The
second
vice
is
,
the
prophanenesse
of
many
parents
,
who
so
they
may
prouide
liuelyhood
and
necessaries
for
their
children
,
they
care
for
no
more
.
The
third
vice
is
committed
of
such
poore
parents
,
which
make
no
great
choise
with
what
Maisters
and
Dames
they
place
their
children
,
so
they
may
haue
meate
and
drinke
enough
,
and
wages
thereto
competent
,
and
are
neither
back-beaten
nor
belly-beaten
,
as
they
say
.
Alas
,
such
poore
children
,
while
they
serue
for
their
bellies
,
they
may
lose
their
soules
,
because
they
want
godly
maisters
and
dames
to
giue
them
wholesome
instruction
,
to
hold
them
in
by
good
example
,
and
to
gouerne
them
continually
in
the
feare
of
the
Lord
.
Wherefore
here
let
all
parents
learne
,
that
it
is
their
dutie
to
make
choise
of
such
maisters
and
dames
for
their
children
,
as
are
godly
and
religious
,
wise
hearted
,
such
as
are
both
able
and
well
disposed
,
to
traine
vp
youth
in
all
good
nurture
and
Gods
seruice
:
and
not
onely
this
(
for
the
greatest
care
of
all
lieth
vpon
the
parents
)
but
also
they
must
so
often
as
conueniently
they
may
,
repaire
vnto
them
,
and
see
how
they
profit
,
and
hold
them
vp
by
their
good
counsell
,
and
be
carefull
to
intreate
those
which
haue
the
gouernment
of
them
,
to
be
good
vnto
them
,
in
this
chiefe
point
aboue
the
rest
.
For
(
as
Salomon
saith
:
)
Life
and
Prou.
18.
21.
death
is
in
the
power
of
the
tongue
:
so
we
may
well
say
,
life
and
death
is
in
the
education
of
our
children
.
If
they
be
well
brought
vp
,
it
shall
be
life
vnto
them
:
but
if
it
be
otherwise
,
they
are
trained
vp
to
euerlasting
death
.
4.
The
fourth
vice
is
,
the
fault
of
many
maisters
and
dames
,
who
make
no
further
reckoning
of
their
seruants
,
then
they
do
of
their
bruit
beasts
.
For
so
long
as
their
worke
and
businesse
be
well
done
by
them
,
they
care
for
no
more
,
and
they
will
teach
them
no
further
then
may
serue
for
their
owne
turne
and
benefit
:
that
is
,
to
be
a
profitable
seruant
vnto
them
.
Such
maisters
make
their
seruants
drudges
to
the
world
and
the
diuell
:
and
the
life
of
such
youth
dieth
while
it
shooteth
vp
.
All
these
sin
and
trespasse
against
the
will
and
word
of
God
,
because
they
are
contrary
to
good
nurture
and
godly
instruction
.
Parents
must
be
very
carefull
that
their
children
may
learne
some
occupation
,
or
profession
of
life
:
and
this
is
either
mechanical
,
which
we
call
handicraft
:
or
liberall
,
which
is
the
learning
of
schooles
:
and
the
end
of
this
is
,
either
to
get
their
liuing
honestly
,
and
in
Gods
ordinance
,
or
else
,
if
they
want
no
maintenance
,
to
apply
their
profession
and
trade
to
the
benefit
of
the
Common-wealth
.
No
childe
of
what
birth
or
stocke
soeuer
he
be
,
ought
to
want
this
instruction
and
bringing
vp
.
If
thou
say
,
my
childe
hath
no
neede
of
any
trade
:
yet
the
Common-wealth
and
Gods
Church
hath
need
of
him
:
for
no
man
is
borne
for
himselfe
,
but
his
friends
will
require
one
part
,
his
kindred
another
,
and
his
countrie
the
third
.
And
if
handicrafts
like
thee
not
,
thou
hast
the
liberall
Sciences
,
of
which
no
man
euer
was
yet
ashamed
,
but
many
haue
made
them
their
crowne
of
glorie
.
Saul
was
annointed
King
,
while
he
was
seeking
1.
Sam.
9.
2.
&c.
and.
16.
his
fathers
Asses
:
and
Dauid
was
taken
from
the
sheepefold
,
to
feede
with
his
wisedome
,
11.
Psal.
78.
70.
71.
and
gouerne
with
prudence
,
that
honourable
people
the
children
of
Israel
.
And
againe
,
we
reade
that
those
two
famous
Prophets
,
1.
Kin.
19.
19.
Amos
1.
2.
Elisha
and
Amos
,
the
one
was
called
from
the
plough
,
and
the
other
from
keeping
of
beasts
:
which
examples
do
plainly
teach
vs
,
that
the
great
and
reuerent
God
despiseth
no
honest
trade
of
life
,
be
it
neuer
so
meane
,
but
crowneth
it
with
his
blessing
,
to
draw
all
good
minds
to
his
holy
ordinance
.
But
now
adayes
,
such
is
the
pride
of
our
hearts
(
a
thing
to
be
lamented
through
all
our
land
)
that
many
gentlemens
children
may
not
be
brought
vp
in
any
trade
.
Oh
it
is
too
base
and
beggarly
for
them
:
they
must
liue
of
their
lands
,
they
must
maintaine
their
gentrie
:
a
small
learning
will
serue
their
turne
:
but
in
the
meane
while
this
ordinance
of
God
is
neglected
,
what
misery
from
hence
ensueth
?
Who
are
the
wasters
of
patrimonies
?
Who
are
the
robbers
and
rouers
in
the
Common-wealth
?
Who
are
the
deflowrers
of
maidens
?
Who
are
the
defilers
of
〈◊〉
?
Who
are
the
corrupters
of
youth
?
and
to
speake
in
one
word
,
who
are
the
seedes-men
of
all
mischiefe
in
our
country
,
but
these
children
of
Gentlemen
,
who
haue
not
bene
taught
and
trained
vp
in
learning
,
or
some
occupation
,
while
they
were
young
?
For
euen
as
a
weed
,
if
it
grow
in
a
ranke
soyle
,
will
waxe
out
of
measure
noysome
:
so
these
children
coming
of
honourable
and
worshipfull
parents
,
brought
vp
in
ease
,
and
pampered
with
the
delights
of
gentrie
,
they
waxe
immeasurably
vicious
,
and
who
may
keepe
them
vnder
?
neither
lawes
,
nor
Magistrates
,
not
any
other
good
meane
.
First
,
parents
must
teach
their
children
to
vse
Good
manners
in
speech
.
faire
speech
,
not
onely
towards
themselues
,
but
also
towards
others
,
and
to
call
their
betters
by
a
reuerent
and
honourable
name
:
1.
Sam.
25.
24.
Marke
10.
17.
Prou.
16.
24.
Secondly
,
to
speake
modestly
and
humbly
of
themselues
:
&
this
point
of
good
manners
they
may
learne
of
that
wise
matron
Abigail
,
in
1.
Sam.
25.
41.
where
we
reade
,
that
when
she
was
sent
for
of
Dauid
to
be
his
wife
,
she
first
bowed
her selfe
to
the
seruants
,
and
then
made
this
lowly
answer
to
him
that
brought
the
message
:
Behold
,
let
thine
handmaid
be
seruant
to
wash
the
feete
of
the
seruants
of
my
Lord
.
Thirdly
,
to
admonish
them
louingly
to
salute
their
friends
and
acquaintance
,
and
generally
all
others
whom
they
take
to
be
Christians
and
brethren
:
which
consisteth
in
praying
well
to
others
,
wishing
health
&
prosperitie
vnto
them
,
Luke
1.
28.
40.
1.
King
.
1.
17.
Fourthly
,
to
put
them
in
mind
to
acknowledge
a
benefit
where
they
haue
receiued
it
,
with
giuing
of
thanks
.
Fiftly
,
to
teach
them
to
confesse
an
offence
where
it
is
committed
,
with
humble
crauing
of
pardon
.
An
example
hereof
they
may
haue
in
that
vertuous
and
faire
spoken
matron
Abigail
,
as
they
may
reade
in
1.
Sam.
25.
23.
&c.
Oh
that
men
and
children
saw
what
great
dangers
they
draw
vpon
them
by
the
neglect
of
this
duty
,
and
might
preuent
it
:
and
also
what
gratious
blessings
they
might
procure
,
both
to
themselues
and
others
by
meanes
of
it
,
as
this
vertuous
Abigail
kept
Dauid
from
shedding
of
innocent
blood
,
saued
her
owne
life
with
the
liues
of
her
familie
;
and
in
the
end
was
receiued
to
be
a
Princes
wife
,
for
the
wise
carriage
of
her selfe
in
this
matter
.
Againe
,
parents
must
teach
their
children
good
manners
,
and
ciuill
behauiour
,
to
rise
vp
to
their
betters
,
to
vncouer
the
head
,
to
make
obeysance
,
to
be
curteous
towards
their
equals
,
to
be
gentle
and
louely
to
their
inferiours
,
and
louing
and
kind
to
all
:
this
is
no
lesse
needfull
for
youth
,
then
their
meate
and
their
drinke
.
Also
to
admonish
them
,
to
giue
their
elders
and
betters
leaue
to
speake
before
them
:
Iob
32.
45.
That
they
keepe
silence
while
their
betters
are
in
place
,
vntill
they
be
spoken
vnto
,
and
then
they
must
make
answer
in
few
words
,
without
vnnecessary
circumstances
,
and
directly
vnto
the
matter
.
And
they
may
not
be
loud
,
babling
,
or
hote
in
speech
,
but
cold
and
milde
:
Prouerbes
17.
Warne
them
that
they
do
not
interrupt
or
trouble
others
whiles
they
are
in
speaking
:
Prou.
19.
20.
Wherfore
if
children
will
keepe
the
bounds
of
good
manners
,
they
must
not
be
streperous
or
troublesome
in
talke
,
but
they
must
obserue
and
take
their
due
time
and
course
:
And
if
there
be
any
thing
spoken
,
vnto
which
they
would
willingly
make
answer
,
they
must
either
curteously
craue
leaue
of
him
that
speaketh
,
or
else
they
must
carrie
it
in
remembrance
vntill
their
turne
cometh
to
speake
,
which
is
the
better
of
the
twaine
.
And
further
,
they
must
giue
an
entercourse
of
speech
vnto
others
,
and
suffer
others
to
speake
by
them
:
for
there
is
a
time
to
keepe
silence
,
and
so
to
heare
others
speaking
:
for
he
that
will
haue
all
the
talke
,
passeth
the
bounds
of
good
manners
.
Moreouer
,
parents
ought
to
teach
their
children
how
to
frame
their
gestures
to
a
reuerent
Good
manners
in
gesture
.
and
dutifull
behauiour
towards
others
:
which
consisteth
in
these
points
.
1.
The
first
is
,
to
meete
those
that
are
comming
towards
them
.
And
of
this
they
haue
an
example
in
holy
Abraham
:
Genes.
18.
2.
where
it
is
said
;
And
he
lifted
vp
his
eyes
and
looked
,
and
lo
,
three
men
stood
by
him
,
and
when
he
saw
them
,
he
ranne
to
meete
them
from
the
tent
doore
.
Againe
,
another
example
they
may
haue
in
king
Salomon
,
sitting
vpon
his
regall
Throne
:
1.
King
.
2.
19.
Bethsheba
therefore
went
to
King
Salomon
,
to
speake
vnto
him
for
Adoniah
;
and
the
King
rose
to
meete
her
.
2.
The
second
is
,
to
rise
vp
to
elders
and
betters
,
when
they
passe
by
them
.
And
this
is
taught
,
Leuiticus
19.
23.
Thou
shalt
rise
vp
before
the
hoar-head
,
and
houour
the
person
of
the
old
man
,
and
dread
thy
God
;
I
am
the
Lord
.
But
here
we
must
warne
you
of
a
great
abuse
,
which
(
for
the
most
part
)
is
committed
in
all
Churches
;
and
which
tendeth
to
the
high
dishonour
of
God
:
which
is
this
,
that
neither
you
your selues
,
neither
your
children
,
nor
seruants
,
do
know
the
time
of
your
duties
,
but
you
will
then
rise
vp
to
men
,
when
both
you
and
they
,
should
kneele
downe
to
God
:
as
if
one
that
is
more
honorable
among
you
,
shall
come
into
the
Church
,
while
you
are
vpon
your
knees
in
prayer
vnto
God
,
presently
you
start
vp
,
and
leaue
God
,
to
reuerence
men
.
Is
this
religion
?
Is
this
deuotion
becomming
Gods
house
?
Is
not
this
all
one
,
as
if
a
man
should
say
,
Stay
God
,
here
comes
in
my
father
,
my
maister
,
my
worshipfull
neighbour
,
and
my
good
friend
:
to
whom
I
am
much
beholden
;
I
must
do
my
dutie
vnto
him
,
I
must
rise
vp
till
he
be
past
,
and
then
I
will
come
to
thee
againe
.
What
is
this
,
but
to
preferre
men
before
God
?
This
doing
plainely
sheweth
,
that
such
are
louers
of
men
more
then
of
God
:
and
that
such
as
take
this
dutie
and
reuerence
vpon
them
,
are
robbers
of
Gods
honour
,
and
they
shall
answer
him
for
it
.
Is
there
no
time
to
shew
our
duty
towards
men
,
but
euen
then
when
we
are
about
Gods
seruice
?
Why
(
know
you
)
when
man
standeth
before
God
,
how
honourable
soeuer
he
be
,
he
is
but
dung
and
filth
,
and
not
to
be
regarded
,
in
comparison
of
him
.
And
let
parents
learne
this
wisedome
,
that
while
they
are
taught
their
duties
towards
men
,
it
is
not
to
rob
God
of
his
worship
;
but
there
is
an
appointed
time
to
euery
dutie
and
purpose
:
as
Ecclesiastes
in
his
third
Chapter
.
well
admonisheth
;
To
all
things
there
is
an
appointed
time
,
and
a
time
to
euery
purpose
〈◊〉
.
3.
1.
vnder
heauen
.
It
is
recorded
of
Leuie
,
to
his
eternall
praise
:
Deut.
33.
9.
that
in
Gods
cause
he
said
of
his
father
and
mother
;
I
see
him
not
,
neither
knew
he
his
brethren
,
nor
his
owne
children
:
Euen
so
beloued
,
our
eyes
and
our
minds
,
and
deuotions
,
should
be
so
fixed
and
intent
vpon
God
when
we
are
in
his
seruice
,
that
we
should
not
see
nor
regard
any
man
in
that
while
.
And
againe
,
we
reade
in
the
second
Chapter
of
the
Gospell
after
Saint
Iohn
,
of
our
Sauiour
himselfe
,
who
though
he
was
the
most
dutifull
child
that
euer
was
borne
of
woman
,
yet
when
he
was
about
his
fathers
businesse
,
he
said
vnto
his
mother
:
Woman
,
what
haue
I
to
do
with
thee
?
Ioh.
2.
4.
Which
examples
will
teach
vs
,
that
when
we
are
about
Gods
seruice
,
all
other
duties
must
sleepe
,
and
be
laid
apart
.
3.
The
third
dutie
of
good
manners
to
be
obserued
in
their
gesture
,
is
to
stand
while
their
betters
are
sitting
in
place
.
Example
of
this
we
haue
in
holy
Abraham
,
of
his
entertaining
of
the
three
strangers
;
as
it
is
written
,
Geneses
18.
8.
And
he
tooke
butter
and
milke
,
and
the
calfe
which
he
had
prepared
,
and
set
before
them
,
and
stood
by
himselfe
vnder
the
tree
,
and
they
did
eate
.
Well
may
Abraham
be
called
the
father
of
the
faithfull
,
for
giuing
his
children
so
good
example
.
4.
The
fourth
dutie
is
,
to
bend
the
knee
,
in
token
of
humilitie
and
subiection
:
example
of
this
,
1.
King
.
2.
19.
5.
The
fift
thing
is
,
that
they
giue
the
chiefe
place
to
their
betters
,
and
to
offer
the
same
to
others
in
courtesie
,
1.
King
.
2.
19.
Luk.
14.
8.
9.
10.
Prou.
15.
33.
and
16.
18.
6.
Their
last
dutie
is
,
to
vncouer
their
head
.
And
though
we
finde
no
example
for
this
in
holy
Scripture
,
as
being
not
vsed
in
those
former
times
:
yet
seeing
the
thing
is
ciuill
and
comely
,
and
one
of
the
speciall
courtesies
of
our
dayes
,
we
will
confirme
it
also
with
the
authoritie
of
Gods
word
,
Philippians
4.
1.
Whatsoeuer
things
are
honest
,
whatsoeuer
things
are
of
good
report
,
those
things
do
.
And
againe
,
1.
Corin.
14.
40.
Let
all
things
be
done
decently
,
and
according
to
order
.
Now
this
kind
of
ciuilitie
,
is
both
decent
and
according
to
order
,
as
also
honest
,
and
of
good
report
:
and
therefore
warranted
and
commended
by
Gods
word
,
and
so
worthie
to
be
followed
.
Therefore
,
if
our
children
be
not
thus
trayned
vp
in
nurture
while
they
be
young
,
when
they
be
old
they
shall
be
found
so
head-strong
,
that
they
will
not
be
gouerned
,
but
this
consequent
must
needs
follow
,
that
all
order
shall
be
taken
away
,
&
then
confusion
must
needs
ensue
.
For
if
nurture
be
neglected
,
then
our
elders
and
gouernours
shall
not
be
reuerenced
:
if
they
be
not
reuerenced
,
they
will
not
be
regarded
:
if
they
be
not
regarded
,
they
will
not
be
obeyed
:
and
if
they
be
not
obeyed
,
then
steps
in
rebellion
,
and
euery
one
will
do
what
he
listeth
.
These
vices
and
great
abuses
are
to
be
reformed
,
and
with
speed
amended
;
not
onely
of
many
parents
and
maisters
themselues
,
but
also
they
must
labour
with
all
diligence
,
that
they
may
be
redressed
and
amended
in
their
children
and
seruants
.
First
,
the
grosse
ignorance
in
the
groundes
of
Christian
religion
,
which
yet
remaineth
in
any
parents
,
maisters
,
and
their
families
,
who
giue
themselues
to
sleep
in
the
Church
,
to
talke
one
with
another
,
to
turne
ouer
their
bookes
there
,
and
vsing
of
their
owne
priuate
deuotions
or
prayers
in
the
time
of
publike
preaching
and
prayer
:
all
which
no
doubt
,
are
grieuous
sinnes
and
transgressions
:
and
besides
many
absent
themselues
from
holy
exercises
,
and
especially
vpon
the
Lords
day
:
then
lying
in
their
beds
,
haunting
of
ale-houses
and
tauernes
,
ryding
and
going
abroad
about
their
worldly
affaires
,
for
pleasure
and
profit
,
being
also
weary
whilst
they
be
present
at
prayers
and
preaching
,
seldome
do
they
preuent
or
come
before
prayers
:
Nay
,
many
come
in
the
midst
thereof
,
to
the
great
disturbance
of
the
same
,
and
others
that
are
there
:
and
some
againe
,
before
the
Sermons
are
ended
:
other
some
after
the
prayers
made
,
and
before
the
singing
of
the
Psalmes
,
and
the
vsuall
blessing
to
be
pronounced
,
depart
thence
,
whereof
they
,
as
well
as
those
that
tarrie
,
should
be
partakers
,
posting
also
out
of
the
Church
as
it
were
from
a
play
,
or
may-game
;
as
though
they
supposed
that
no
more
reuerence
should
be
shewed
there
,
then
in
other
places
:
or
that
some
part
of
diuine
Seruice
belonged
vnto
them
and
not
vnto
other
some
:
whereas
in
very
truth
,
euery
one
ought
to
be
alike
partakers
of
the
whole
.
And
how
should
we
look
for
any
goodnesse
from
God
,
where
this
,
that
is
the
seed
of
all
sin
,
and
the
nurse
of
all
abhominations
,
reigneth
and
swayeth
so
much
?
Let
such
as
are
fathers
and
mothers
,
and
haue
children
,
know
in
what
sort
they
must
be
carefull
for
them
.
Their
children
are
the
good
blessings
of
God
,
they
be
members
of
the
body
of
Christ
,
and
the
sonnes
of
God
.
The
kingdome
Mat.
18.
10.
of
heauen
belongeth
to
them
.
God
hath
appointed
his
Angels
to
guide
and
leade
them
,
and
to
shield
them
from
euill
;
and
their
Angels
be
in
the
presence
of
God
,
and
do
behold
the
face
of
their
Father
which
is
in
heauen
.
They
be
fresh
plants
of
the
Church
.
Who
knoweth
what
necessary
instruments
they
may
be
in
the
house
of
God
?
It
is
not
enough
to
seed
them
,
to
cloath
them
,
and
to
nourish
their
bodies
with
necessary
sustenance
.
For
the
heathen
do
this
,
which
know
not
God
,
and
the
sauage
and
bruite
beasts
,
and
the
birds
,
which
haue
no
vnderstanding
,
they
breed
vp
their
yong
ones
,
and
are
tender
and
painfull
to
prouide
for
them
.
The
Asse
though
she
be
dull
,
the
Beare
and
Lyon
,
though
they
be
wilde
and
cruell
,
yet
seeke
they
farre
and
neare
to
get
where
with
to
helpe
their
young
.
Therefore
,
if
there
be
any
,
or
can
be
any
,
which
doth
forsake
and
leaue
his
owne
,
he
is
more
beastly
then
the
foolish
Asse
,
and
more
vnnaturall
then
most
cruell
Beares
,
and
Lyons
,
and
Tygers
.
But
in
this
behalfe
,
men
are
for
the
most
part
ouer-carefull
.
For
this
cause
many
build
their
houses
with
bloud
,
and
seeke
possessions
by
iniquitie
:
they
ioyne
house
to
house
,
and
field
to
Esay
.
5.
8.
field
,
and
will
dwell
alone
vpon
the
earth
:
they
oppresse
the
poore
and
needie
,
and
do
wrong
to
the
widdow
and
the
fatherlesse
;
they
make
money
their
idoll
,
and
spoile
one
another
:
and
all
to
prouide
for
their
children
.
This
is
the
couer
and
cloake
for
all
their
mischiefes
;
they
may
not
leaue
their
children
vnprouided
for
.
Vnhappy
are
such
fathers
,
which
in
this
sort
care
for
their
children
,
by
the
ruine
and
spoile
of
the
needie
and
innocent
,
and
so
breake
the
Commandements
of
God
;
because
their
portion
shall
be
with
the
wicked
,
in
the
lake
that
burneth
with
fire
and
brimstone
.
And
vnhappie
are
their
children
,
because
they
are
partakers
of
their
fathers
wickednesse
;
and
therefore
shall
also
be
partakers
of
punishment
with
them
.
The
Prophet
Dauid
saith
:
I
haue
seene
the
wicked
strong
,
and
spreading
himselfe
like
a
greene
Psal.
37.
35.
30.
Bay-tree
:
yet
he
passed
away
,
and
lo
he
was
gone
;
and
I
sought
him
,
but
he
could
not
be
found
.
His
roote
was
deepe
,
his
stocke
strong
,
his
branches
broade
,
he
spread
ouer
and
shadowed
the
whole
countrie
,
yet
he
passed
away
;
he
departed
,
his
sonnes
died
,
his
house
soone
decayed
,
and
his
name
was
in
little
time
quite
forgotten
.
Oh
,
how
much
better
then
is
it
,
to
furnish
the
minds
of
our
children
,
and
to
instruct
them
in
godlines
,
to
teach
them
to
know
God
,
to
leade
their
life
vettuously
,
and
to
rebuke
them
,
and
chastise
them
for
ill
doing
?
The
beginning
of
wisedome
is
the
feare
of
God
.
Let
them
then
learne
,
what
that
good
and
Psal.
111.
10.
Prou.
9.
10.
acceptable
will
of
God
is
.
Shew
them
the
way
in
which
they
should
walke
;
that
they
go
neither
to
the
right
hand
nor
to
the
left
.
The
word
Psal.
19.
7.
8.
&
119.
105.
of
God
is
pure
,
and
giueth
vnderstanding
to
the
simple
:
it
is
a
light
to
their
foote-steps
;
it
teacheth
those
that
are
yong
to
amend
their
waies
.
For
children
by
nature
are
darknesse
,
and
cannot
see
,
except
they
be
enlightened
with
Gods
word
.
And
therefore
Salomon
sayeth
:
Catechise
a
child
in
his
youth
,
and
he
will
remember
it
when
he
is
old
.
This
is
a
right
blessing
which
fathers
and
Prou.
22.
6.
mothers
giue
to
their
children
,
when
they
cause
God
to
blesse
them
too
.
When
Christ
came
into
Ierusalem
,
the
yong
children
receiued
him
:
They
cried
,
Osanna
to
the
Mat.
21.
15.
16.
sonne
of
Dauid
,
Blessed
is
he
that
commeth
in
the
Name
of
the
Lord
.
Christ
giueth
witnesse
of
them
:
By
the
mouthes
of
babes
and
sucklings
,
hast
thou
set
Psal.
82.
foorth
thy
praise
.
The
words
of
the
little
and
simple
children
,
were
able
to
confound
the
wisedome
of
the
Pharises
.
Thus
were
they
taught
from
their
cradle
,
so
carefull
were
their
godly
parents
ouer
them
.
Contrariwise
,
they
cannot
haue
any
wisedome
that
despise
the
way
of
the
Lord
.
They
become
blinde
and
wicked
,
and
abhominable
in
all
their
wayes
.
They
haue
no
sense
,
nor
feeling
of
the
will
of
God
.
They
cannot
know
light
from
darknesse
,
nor
God
from
Belial
.
Such
were
the
children
that
derided
Elisha
,
as
also
Absolon
;
2
King
.
2.
13.
whose
heart
Sathan
had
so
possessed
with
the
spirit
of
pride
and
ambition
,
that
he
went
about
2.
Sam.
16.
15.
&c.
to
despose
his
father
from
his
kingdome
.
So
also
his
brother
〈◊〉
vsurped
the
kingdome
1.
King
.
1.
5.
of
his
father
Dauid
.
Another
care
which
a
father
ought
to
haue
of
his
children
is
,
to
traine
them
vp
in
the
study
of
vertue
,
and
of
a
godly
life
.
Blessed
are
the
pure
in
Mat.
5.
8.
heart
,
for
they
shall
see
God
.
They
which
keepe
not
this
way
,
are
the
children
of
wrath
Herein
standeth
the
whole
profession
of
a
Christian
life
.
For
God
hath
not
called
vs
to
vncleannesse
,
but
vnto
holinesse
.
1.
Thes.
4.
7.
This
is
the
will
of
God
,
and
this
is
out
promise
made
vnto
him
,
that
we
serue
him
in
holinesse
and
righteousnesse
all
the
dayes
of
our
life
,
that
we
increase
in
vertue
,
and
grow
from
grace
Luk.
1.74.75
.
to
grace
.
A
wise
and
louing
father
which
sendeth
his
sonne
on
a
dangerous
iourney
,
either
by
sea
or
land
,
first
instructeth
him
with
aduise
,
and
telleth
him
in
what
sort
he
shall
auoide
perils
.
Take
heed
,
(
saith
he
)
the
way
is
dangerous
which
thou
must
passe
.
The
sea
is
terrible
,
the
waues
rise
vp
as
high
as
heauen
,
and
by
and
by
.
thou
shalt
see
a
pit
as
low
as
hell
.
The
sands
may
swallow
thee
,
the
rocks
may
destroy
thee
.
Thou
shalt
passe
by
huge
mountaines
,
and
through
a
wildernesse
,
where
theeues
will
assault
thee
.
Thy
heart
will
quake
Thou
shaltcrie
for
succour
,
and
find
no
man
to
helpe
thee
.
In
these
and
these
places
hath
many
a
good
mans
child
bene
cast
away
.
Oh
take
〈◊〉
(
my
sonne
,
)
thou
art
the
〈◊〉
and
comfort
of
mine
age
:
if
ought
come
to
thee
otherwise
then
well
,
I
shall
soone
end
my
dayes
in
sorrow
.
If
a
father
be
thus
carefull
that
his
child
should
escape
worldly
dangers
,
he
must
also
be
carefull
of
spirituall
dangers
,
in
which
whosoeuer
is
lost
,
is
lost
for
euer
.
Therefore
thus
,
or
to
this
effect
,
may
he
say
to
him
:
Oh
my
sonne
,
vnderstand
what
God
hath
done
for
thy
sake
.
Take
heed
to
thy selfe
.
The
world
is
all
ouer-strewed
with
snares
.
The
diuell
runneth
and
seeketh
1.
Pet.
5.
8.
whom
he
may
deuoure
.
Giue
not
ground
to
him
,
but
resist
him
,
and
he
will
flie
from
thee
.
I
am
.
4.
7.
Pro.
18.
10.
Be
strong
in
faith
.
The
Name
of
the
Lord
is
a
strong
tower
of
defence
.
Call
vpon
him
in
the
day
of
thy
trouble
,
and
he
will
deliuer
thee
.
He
Psal.
50.
15.
will
giue
thee
of
his
spirit
.
Take
heed
my
sonne
,
and
be
not
deceiued
,
let
no
wilfulnesse
cast
thee
away
.
If
sinners
entice
thee
,
be
not
a
companion
with
them
in
wickednesse
.
Fashion
not
thy selfe
Prou.
1.
10.
11
Rom.
12.
2.
to
the
likenesse
of
this
world
:
for
the
world
passeth
away
,
and
the
lust
thereof
.
He
that
loueth
1.
Ioh
215.
this
world
,
the
loue
of
God
is
not
in
him
.
Be
not
like
vnto
them
that
perish
.
Thou
wast
conceiued
Psal.
51.
5.
Ephes.
2.
3.
Col.
1.
12.
13.
and
borne
in
sinne
.
Thou
art
by
nature
the
child
of
wrath
:
but
God
made
thee
meete
to
be
partaker
of
the
inheritance
of
the
Saintes
in
light
,
and
hath
deliuered
thee
from
the
power
of
darknesse
:
and
hath
translated
thee
into
the
kingdome
of
his
deare
sonne
:
Receiue
not
this
grace
in
vaine
;
but
cast
away
the
works
2.
Cor.
6.
1.
Rom.
13.
12.
of
darknesse
,
and
put
on
the
armour
of
light
.
Be
renewed
in
thy
heart
,
and
in
thy
spirit
,
that
it
may
appeare
I
haue
bene
carefull
for
thee
.
Thus
a
carefull
father
seeketh
to
traine
vp
his
sonne
,
&
to
nurture
him
.
Now
there
be
some
necessaire
meanes
and
helpes
,
whereby
godly
parents
may
the
more
effectually
and
vertuously
bring
vp
their
children
,
according
to
the
directions
before
spoken
of
,
as
these
:
First
,
not
to
suffer
their
children
and
youth
to
haue
their
owne
will
:
For
Salomon
saith
,
Prou.
11.
20.
They
that
are
of
afroward
heart
,
are
abhominable
vnto
the
Lord
.
And
againe
,
in
the
29.
Chap.
verse
15.
A
child
set
at
libertie
,
maketh
his
mother
ashamed
.
But
what
will
some
be
readie
to
answer
in
this
case
?
Oh
he
may
be
broken
of
that
time
enough
afterwards
.
But
what
saith
the
wiseman
,
Ecclesiastic.
25.
27.
Giue
no
passage
to
the
waters
,
no
not
a
little
.
The
heart
of
child
is
as
the
violent
waters
.
And
as
those
which
haue
experience
in
keeping
and
repairing
the
sea
bankes
,
can
easily
tell
vs
,
that
if
the
raging
waues
should
be
suffered
to
breake
ouer
but
one
tide
,
they
should
hardly
in
many
dayes
recouer
it
againe
:
so
if
thou
sufferest
thy
childs
affections
to
haue
the
full
swinge
and
course
,
yea
but
a
small
season
,
thou
shalt
hardly
or
neuer
againe
winne
this
breach
.
2.
The
second
meanes
is
,
moderation
in
diet
;
not
to
pamper
children
with
too
much
meate
,
or
that
which
is
delicate
,
but
to
giue
them
that
which
is
wholesome
and
sufficient
,
and
no
more
.
For
excesse
breedeth
disease
,
both
in
body
and
mind
,
maketh
them
gluttons
and
drunkards
,
consumers
of
patrimonie
,
and
this
vice
draweth
a
thousand
more
with
it
:
and
euen
as
the
fattest
soile
bringeth
forth
the
rankest
weeds
,
so
pampered
children
brought
vp
without
due
gouernment
and
discipline
,
thrust
foorth
the
greatest
and
most
ouergrowne
vices
.
3.
The
third
helpe
is
,
not
to
cloath
them
with
costly
apparell
,
or
to
attire
them
with
new
fashions
.
For
this
againe
is
contrarie
to
the
nature
of
paines
and
labour
,
and
stirreth
vp
pride
.
For
euen
as
soft
flaxe
is
soone
on
fire
:
so
youthfull
nature
will
soone
be
inflamed
with
this
vice
,
as
lamentable
experience
too
much
teacheth
at
this
day
.
For
,
from
whence
commeth
this
disguised
and
monstrous
apparell
,
but
from
wanton
and
dissolute
education
of
youth
?
This
is
the
speciall
sinne
of
England
,
and
if
any
thing
be
the
ouerthrow
of
it
(
which
God
for
his
mercy
turne
away
)
it
will
be
this
:
the
land
is
too
heauie
of
this
sinne
.
For
the
pride
of
all
nations
,
and
the
follies
of
all
countries
are
vpon
vs
,
how
should
we
long
beare
them
?
How
art
thou
fallen
from
heauen
,
ô
Lucifer
,
sonne
of
the
Esay
.
14.
12.
Zoph.
1.
8.
morning
?
And
it
shall
be
in
the
day
of
the
Lords
sacrifice
,
that
I
will
visit
the
Princes
,
and
the
Kings
children
,
and
all
such
as
are
cloathed
with
strange
apparell
.
4.
The
fourth
helpe
is
reprehension
,
or
chiding
.
And
this
is
taught
,
Prou.
19.
15.
The
rod
,
and
correction
giue
wisedome
.
Where
by
the
rod
,
is
vnderstood
chastisement
:
and
by
correction
,
is
vnderstood
,
chiding
or
reprehension
.
The
want
of
this
helpe
was
the
vtter
spoile
and
vndoing
of
Adonyah
,
as
may
be
seene
,
1.
King
.
1.
&
2.
Chapters
.
And
here
we
cannot
but
iustly
find
fault
with
most
parents
,
who
though
they
be
somewhat
carefull
for
their
children
while
they
be
tender
:
yet
when
they
be
come
to
some
years
of
discretion
,
as
to
fifteene
or
sixteene
,
which
time
is
most
fit
for
reprehension
,
because
then
by
all
reason
it
should
soonest
enter
;
and
which
time
againe
is
most
dangerous
,
be
cause
then
our
affections
are
most
strong
in
vs
,
oh
then
they
be
growne
to
mens
and
womens
eftate
,
they
may
not
be
reprehended
,
they
may
not
be
disgraced
.
But
know
thou
,
oh
wise
parent
,
that
so
long
as
thou
hast
a
child
,
so
long
thou
art
a
parent
:
and
so
long
as
thou
art
a
father
,
so
long
thou
must
carry
a
fatherly
authoritie
and
power
ouer
him
.
5.
The
fift
helpe
,
is
chastisement
,
and
it
may
well
be
called
a
helpe
,
because
where
reprehension
will
not
serue
,
that
must
helpe
;
and
this
must
be
vsed
in
order
and
method
:
as
the
skilfull
Physition
will
not
giue
his
strong
and
bitter
pill
before
his
preparatiue
,
lest
the
working
of
it
should
be
hindred
by
the
stubburne
and
indurate
obstructions
:
so
the
wise
parent
in
curing
his
sonnes
vices
,
must
not
strike
before
he
hath
reprehended
or
preadmonished
:
lest
either
he
be
too
much
caft
downe
and
discouraged
,
or
waxe
obstinate
.
This
kind
of
physicke
,
as
it
is
more
strong
then
the
former
,
so
it
hath
a
more
forcible
and
excellent
working
.
For
great
is
the
godlinesse
in
that
seueritie
by
which
the
power
of
sinning
is
taken
away
.
And
againe
,
Salomon
in
the
22.
of
the
Prouerbes
,
verse
15.
saith
more
worthily
:
Foolishnesse
is
bound
in
the
heart
of
a
child
,
but
the
rod
of
correction
shall
driue
it
away
.
And
againe
in
the
13.
Chapter
,
verse
24.
He
which
spareth
the
rod
,
hateth
his
sonne
,
that
is
,
he
is
an
enemie
vnto
him
.
Wherefore
know
thou
this
,
ô
thou
father
,
that
when
thou
feest
thy
sonne
dangerously
sicke
with
the
disease
of
sinne
,
and
doest
not
vse
this
helpe
or
remedie
,
which
God
in
his
holy
word
hath
prescribed
vnto
thee
,
thou
art
accessarie
to
thy
childs
death
,
as
an
enemie
,
and
his
bloud
shall
be
required
at
thy
hands
:
because
where
thou
mightest
haue
saued
him
,
thou
hast
wilfully
cast
him
away
.
For
Gods
loue
(
good
parents
)
looke
to
your
children
.
Oh
that
parents
had
lesse
carnall
affection
,
and
more
wisedome
:
for
euery
parent
is
blind
in
his
owne
children
.
Oh
,
is
it
not
a
pitifull
thing
,
that
parents
should
themselues
make
graues
for
their
owne
children
,
and
burie
them
quicke
without
all
compassion
,
and
thinke
they
do
well
in
it
?
And
is
it
not
a
follie
aboue
all
follies
,
that
while
the
parent
layeth
his
hand
vpon
his
childs
mouth
,
to
keepe
away
the
cold
winde
,
he
presseth
it
downe
so
hard
,
that
he
strangleth
him
there-with
?
Thus
many
a
father
and
mother
in
the
world
,
haue
killed
their
deare
ones
by
their
inordinate
loue
and
cockering
of
them
,
and
thus
many
poore
infant
must
still
be
murthered
,
because
parents
will
not
be
warned
.
Parents
are
bound
by
the
law
of
nature
to
loue
their
children
:
for
what
a
crueltie
were
it
,
not
to
loue
them
that
they
haue
begotten
and
borne
?
But
yet
wisedome
requireth
,
that
they
some
what
dissemble
and
hide
their
loue
,
(
specially
to
those
children
that
be
of
some
reasonable
discretion
)
lest
they
should
take
boldnesse
thereupon
,
to
do
what
they
list
.
For
if
we
well
consider
of
mans
nature
,
that
Gen.
6.
5.
&
8.
21.
Mat.
15.
19.
it
is
euill
euen
from
his
birth
,
we
shall
then
find
the
young
child
which
lyeth
in
the
cradle
,
to
be
both
way-ward
,
and
full
of
affections
:
and
though
his
bodie
be
but
small
,
yet
he
hath
a
great
heart
,
and
is
altogether
inclined
to
euill
:
and
the
more
he
waxeth
in
reason
by
yeares
,
the
more
he
groweth
proud
,
froward
,
wilfull
,
vnrulie
,
and
disobedient
.
If
this
sparkle
be
suffered
to
increase
,
it
will
rage
ouer
,
and
burne
downe
the
whole
house
.
For
we
are
changed
and
become
good
,
not
by
birth
,
but
by
education
.
For
like
as
planting
and
carefulnesse
hath
great
power
in
all
growing
things
:
euen
so
hath
education
greater
vertue
and
strength
:
yea
,
and
better
fruit
,
in
the
diligent
bringing
vp
of
their
children
.
Therefore
parents
must
be
warie
and
circumspect
,
that
they
neuer
smile
or
laugh
at
any
words
or
deeds
of
their
children
,
done
lewdly
,
vnhonestly
,
naughtily
,
wantonly
,
or
shamefully
,
not
to
kisse
and
commend
them
for
so
doing
.
For
children
will
commonly
accustome
themselues
vnto
such
things
,
as
they
shall
see
and
perceiue
to
be
pleasing
and
delightfull
to
their
father
and
mother
.
Therefore
they
must
correct
,
and
sharpely
reproue
their
children
for
saying
or
doing
ill
,
and
make
it
knowne
vnto
them
,
that
they
be
neither
well
pleased
nor
contented
with
their
so
doing
,
but
that
it
greatly
disliketh
them
.
And
againe
on
the
other
side
,
let
them
kisse
and
make
much
of
them
,
whensoeuer
they
shall
see
or
heare
them
do
any
thing
that
is
a
signe
of
goodnesse
.
But
such
is
the
fond
and
too
much
cockering
affection
of
some
parents
towards
their
children
,
that
there
is
more
need
in
these
dayes
,
to
teach
and
admonish
them
,
not
to
loue
them
too
much
,
then
to
perswade
them
to
loue
them
.
For
Dauids
darling
,
was
Dauids
traytor
.
And
this
is
the
manner
of
God
,
and
his
iust
iudgement
;
that
when
any
father
or
mother
begins
2.
Sam.
15.
all
,
&
18.
35.
(
as
it
were
)
to
set
their
child
,
or
any
thing
else
in
the
roome
of
God
,
and
so
loue
the
same
aboue
him
which
gaue
it
,
either
to
take
away
the
childe
,
or
the
thing
,
or
else
to
take
away
the
parents
,
before
they
prouoke
him
too
much
.
For
as
the
Ape
doth
(
with
too
much
embracing
)
well-neare
kill
her
young
whelpes
:
so
likewise
,
some
vndiscreet
parents
,
through
immoderate
loue
,
and
ouer-much
pampering
and
cherishing
,
do
vtterly
spoile
and
marre
their
children
.
Therefore
,
if
parents
would
haue
their
children
liue
,
they
must
take
heed
that
they
loue
them
not
too
much
:
for
the
giuer
is
displeased
,
when
the
gift
is
more
esteemed
then
he
.
We
may
see
by
experience
,
how
that
many
Ill
bringing
vp
,
is
a
cause
of
marring
many
which
are
of
a
good
towardnesse
and
wit
.
children
of
good
wit
〈◊〉
towardnesse
,
are
marred
and
spoyled
for
want
of
good
education
,
and
so
get
those
vices
from
their
tender
yeares
,
which
all
their
life
after
,
do
for
the
most
part
accompany
them
.
For
when
parents
do
either
too
much
cocker
their
children
,
or
by
their
leud
example
allure
to
naughtinesse
,
or
neglect
due
instruction
;
what
other
thing
(
I
pray
you
)
can
come
to
passe
,
then
which
we
see
in
trees
,
which
from
the
beginning
being
neglected
,
become
crooked
&
vnfruitful
?
Contrariwise
,
they
that
are
pruned
,
erected
,
ordered
,
and
watered
,
with
the
hand
and
cunning
of
the
husbandman
,
are
made
straight
,
fertile
and
fruitfull
.
So
the
manner
of
life
,
education
,
and
custome
,
are
of
great
importance
to
moue
to
vertue
.
What
a
great
folly
is
it
in
parents
to
toyle
themselues
,
and
be
occupied
in
getting
riches
,
and
to
be
nothing
carefull
for
their
children
,
for
whose
sake
riches
are
gotten
?
Assuredly
,
there
can
none
more
precious
and
better
heritage
be
left
vnto
children
,
then
if
they
be
well
and
vertuously
brought
vp
from
their
tender
age
,
and
be
rightly
instructed
vnto
vertue
from
their
infancie
.
This
patrimony
remaineth
with
them
Two
things
which
much
hinder
good
education
.
continually
,
nothing
at
all
subiect
to
the
stormes
and
troubles
of
fortune
.
But
we
see
two
speciall
causes
why
some
parents
do
more
negligently
prouide
that
their
children
be
instructed
,
to
wit
,
too
much
cockering
,
and
niggardship
.
In
cockering
,
mothers
do
more
often
offend
,
and
specially
those
that
haue
but
few
children
.
These
do
like
as
if
some
husband-man
should
refuse
to
till
his
field
,
because
he
hath
but
one
onely
.
Who
could
suffer
this
mans
follie
and
peruersenesse
of
iudgement
?
Is
it
not
much
more
to
be
tilled
,
because
it
is
onely
one
?
Yes
verily
,
that
so
the
profit
and
increase
of
one
,
may
recompence
the
want
of
many
.
Euen
so
after
the
same
sort
we
may
iudge
it
to
be
the
dutie
of
mothers
,
so
much
more
diligently
to
bring
vp
their
children
,
by
how
much
they
are
fewer
.
But
we
see
what
doth
let
mothers
,
that
they
The
fewer
the
children
the
more
diligently
to
be
cared
for
,
that
they
be
well
brought
vp
.
loue
their
children
more
dearely
then
that
they
can
suffer
them
to
be
an
houre
out
of
their
sight
:
but
this
is
cruell
loue
,
so
to
loue
their
children
,
that
they
should
be
(
as
it
were
)
giuen
ouer
of
their
mothers
vnto
all
naughtinesse
;
of
which
peruerse
and
cruell
loue
,
not
a
few
shall
suffer
the
iust
punishment
,
which
with
great
griefe
of
mind
,
and
with
teares
shall
be
compelled
to
see
the
vnbrideled
wantonnesse
and
vngraciousnesse
of
their
children
,
vnto
which
they
do
now
(
all
too
late
)
go
about
to
prouide
a
remedie
.
On
the
other
side
,
niggardship
is
oftentimes
The
second
cause
which
〈◊〉
good
education
.
greater
,
then
that
parents
will
〈◊〉
the
cost
.
Whatsoeuer
is
spent
vpon
horse-keepers
,
or
horse-breakers
,
fooles
,
minstrels
,
dogs
,
hawkes
,
&c
:
that
some
thinke
well
bestowed
:
but
if
they
see
any
thing
to
be
spent
about
instructing
their
children
,
they
thinke
all
ill
bestowed
;
and
are
much
more
carefull
that
an
horse
be
well
framed
to
vauting
&
leaping
,
then
that
their
child
be
well
instructed
to
vertue
.
This
inconuenience
cometh
to
the
minds
of
children
,
if
they
be
not
well
brought
vp
,
that
they
become
seruile
,
and
lie
open
to
all
sin
and
naughtinesse
.
For
if
a
man
leaue
his
field
vntilled
,
he
shall
find
it
to
haue
brought
forth
fearne
and
thystles
,
and
such
vnprofitable
weeds
:
after
the
same
sort
,
if
he
shall
leaue
the
wits
of
his
children
vnlooked
vnto
;
and
vnexercised
,
he
shall
be
sure
to
reape
most
abundant
fruite
of
wantonnesse
and
vngraciousnesse
.
The
holy
Ghost
,
speaking
in
the
Scriptures
of
foolish
sonnes
,
as
that
he
that
begetteth
such
a
one
getteth
himselfe
sorrow
.
and
that
the
father
of
a
foole
hath
no
ioy
:
Prou.
17.
21.
he
meaneth
it
not
so
much
of
naturall
fooles
,
or
idiots
,
and
such
as
are
destitute
of
common
reason
,
(
although
it
is
true
,
that
is
a
lamentable
iudgement
of
God
,
and
a
heauinesse
to
the
parents
of
such
a
child
)
as
of
wicked
children
,
such
as
either
are
ignorant
in
the
word
,
or
not
knowing
how
to
order
one
right
step
to
the
kingdome
of
God
:
or
else
hauing
some
knowledge
,
abuse
it
,
to
maintaine
their
carnall
lusts
and
appetite
.
For
in
this
case
as
it
would
grieue
parents
to
haue
naturall
fooles
to
their
children
,
or
such
as
either
in
some
imperfection
of
nature
,
are
dismembred
,
or
deformed
,
and
misfigured
in
the
parts
of
their
bodie
:
euen
so
much
more
should
it
grieue
them
to
haue
such
children
,
as
either
for
want
of
knowledge
and
heauenly
wisedome
,
cannot
walke
in
the
feare
of
God
,
or
abusing
the
knowledge
giuen
them
,
prostitute
and
giue
themselues
to
all
sinne
and
wickednesse
.
It
is
maruellous
how
greatly
parents
can
bewaile
the
want
of
one
naturall
gift
,
proceeding
of
some
imperfection
,
and
how
easily
they
can
passe
ouer
without
any
griefe
,
the
want
of
all
spiriruall
graces
,
springing
from
corrupt
education
.
In
like
manner
it
is
strange
,
that
men
can
take
the
matter
so
heauily
,
when
their
children
breake
into
such
offences
,
as
either
haue
open
shame
or
ciuill
punishments
following
them
:
and
yet
can
make
no
bones
,
but
passe
ouer
such
sinnes
as
are
against
the
maiestie
of
God
,
accompanied
with
euerlasting
confusion
,
&
vnspeakable
torments
.
Wherein
,
what
doth
the
most
part
of
men
bewray
,
but
their
great
hypocrisie
,
in
that
neither
their
ioy
,
nor
their
griefe
is
sound
to
their
children
;
and
that
they
loue
themselues
more
in
their
children
,
then
either
their
saluation
or
the
glorie
of
God
:
the
tender
loue
and
care
whereof
(
no
doubt
)
did
increase
the
sorrow
of
Dauid
,
for
the
death
of
his
sonne
Absolon
;
who
was
not
2.
Sam.
18.
33.
so
much
grieued
for
the
losse
of
a
sonne
,
as
for
that
vntimely
end
of
his
sonne
,
to
whom
the
time
of
repentance
,
for
his
saluation
and
the
glorie
of
God
,
was
denyed
,
which
haply
,
if
he
had
liued
,
his
father
Dauid
might
haue
reioyced
in
.
Let
parents
therefore
learne
to
correct
their
affections
to
their
children
,
and
be
grieued
for
ignorance
,
impietie
,
and
sinnes
;
whereof
either
their
carnall
copulation
,
the
not
lamenting
of
their
naturall
corruption
,
the
want
of
prayer
,
and
holy
seede
,
or
prophane
education
,
armed
with
the
wrath
of
God
,
may
be
a
most
iust
occasion
.
Can
parents
hope
for
a
holy
posteritie
?
or
do
they
maruell
if
the
Lord
crosie
them
in
the
children
of
their
bodies
,
when
they
make
as
bold
and
brutish
an
entrance
into
that
holy
ordinance
of
the
Lord
,
as
is
the
meeting
of
the
neighing
horse
with
his
mate
?
when
being
ioyued
in
that
honourable
estate
of
matrimonie
,
either
as
meete
naturall
men
,
without
all
knowledge
of
God
,
they
beget
their
children
:
or
as
too
carnall
men
,
without
the
feare
&
reuerence
of
the
Lord
,
neither
bewailing
their
corruptions
which
they
receiued
of
their
ancestry
,
nor
praying
against
their
infirmities
,
which
may
descend
to
their
posteritie
,
they
abuse
the
marriage
bed
.
Lastly
,
when
hauing
receiued
the
fruite
of
the
wombe
,
they
haue
no
care
by
good
and
vertuous
bringing
vp
,
to
offer
it
to
the
Lord
,
that
their
child
by
carnall
generation
,
may
be
the
child
of
God
by
spirituall
regeneration
.
Surely
no
:
and
yet
men
looking
vp
to
God
his
prouidence
and
secret
counsell
,
without
all
bethinking
themselues
of
their
corrupt
generation
,
from
which
their
children
are
descended
,
without
all
looking
back
into
their
wicked
and
godlesse
bringing
of
them
vp
,
will
fret
against
their
sinnes
,
fume
against
their
children
:
yea
,
often
they
will
correct
them
,
and
that
to
serue
their
owne
corruptions
,
not
so
much
grieued
for
that
they
haue
sinned
against
God
,
as
that
they
haue
offended
them
.
Christians
therefore
must
know
,
that
when
men
and
women
,
raging
with
boyling
lust
,
meete
together
as
bruite
beasts
,
hauing
no
other
respect
then
to
satisfie
their
owne
carnall
concupiscence
,
when
they
make
no
conscience
to
sanctifie
the
marriage
bed
with
prayer
,
when
they
haue
no
care
to
increase
the
Church
of
Christ
,
and
the
number
of
the
elect
,
it
is
the
iust
iudgement
of
God
,
to
send
them
either
monsters
,
or
naturall
fooles
,
or
else
such
as
hauing
good
gifts
of
the
mind
,
and
well
proportioned
bodies
,
are
most
wicked
,
gracelesse
,
and
prophane
persons
.
Againe
on
the
contrary
,
we
shall
find
in
the
word
of
God
,
that
noble
and
notable
men
commended
vnto
vs
for
rare
examples
of
vertue
and
godlinesse
,
were
children
asked
and
obtained
of
God
by
prayer
.
Our
first
parents
Adam
and
Eue
,
being
humbled
Gen.
4.
2.
25.
after
the
birth
of
their
wicked
sonne
Caine
,
obtained
a
righteous
Abel
:
of
whom
,
when
by
his
bloudie
brother
they
were
bereft
,
they
receiued
that
holy
man
Seth.
Abraham
,
be
getting
in
the
flesh
,
had
a
cursed
sonne
Ismael
,
but
waiting
by
faith
for
the
accomplishment
of
God
his
couenant
,
he
obtained
Gen.
21.
2.
a
blessed
Isaack
.
Iacob
not
content
with
one
wife
,
according
Gen.
30.
24.
to
the
ordinance
of
God
,
was
punished
in
his
children
:
yet
afterward
being
humbled
,
he
receiued
faithfull
Ioseph
.
Elkanah
and
Hannah
,
praying
and
beinst
cast
1.
Sam.
2.
9.
downe
,
had
a
Samuel
that
did
minister
before
the
Lord
.
Dauid
and
Bethsheba
lamenting
their
sins
,
obtained
2.
Sam.
22.
24.
Salomon
,
a
man
of
excellent
wisedome
.
Zacharias
and
Elizabeth
fearing
the
Lord
,
receiued
Luke
1.
13.
Iohn
the
Baptist
,
a
fore-runner
of
Christ
.
Looke
what
sinnes
parents
haue
receiued
naturally
,
without
God
his
great
blessing
,
without
prayer
and
humbling
themselues
,
they
shall
conuey
them
to
their
posteritie
.
And
although
the
Lord
granteth
sometimes
ciuill
gifts
vnto
the
children
of
naturall
and
carnall
men
:
yet
for
the
most
part
they
receiue
their
naturall
sinne
.
But
if
the
children
of
God
,
by
regeneration
do
see
into
themselues
,
and
lament
their
sinnes
of
generation
,
praying
that
their
naturall
corruptions
may
be
preuented
in
their
posterities
;
they
shall
see
the
great
mercies
of
God
,
in
some
measure
,
freeing
their
children
from
the
same
.
Now
when
thou
shalt
see
such
sinnes
to
be
in
thy
children
,
enter
into
thine
owne
heart
,
examine
thy selfe
whether
they
are
not
come
from
thee
?
Consider
how
iustly
the
hand
of
God
may
be
vpon
thee
:
and
when
thou
wouldest
be
angry
with
thy
childe
,
haue
an
holy
anger
with
thy selfe
,
and
vse
this
and
such
like
meditation
with
thine
owne
soule
;
Lord
shall
I
thus
punish
mine
owne
sinne
,
and
that
in
mine
owne
childe
?
shall
I
thus
persecute
the
corruptions
of
my
ancestors
?
Nay
,
I
see
(
ô
Lord
)
and
proue
that
thou
art
displeased
with
me
,
for
the
too
carnall
conception
of
my
childe
:
I
lay
then
in
some
sinne
,
I
asked
it
not
of
thee
by
prayer
:
be
mercifull
vnto
me
(
ô
Lord
)
and
in
thy
good
time
shew
some
pittie
vpon
my
child
.
Thus
thinking
,
thou
goest
about
to
correct
nature
in
thy
childe
,
which
he
could
not
helpe
,
arming
thy selfe
with
prayer
,
repenting
with
Iacob
,
thou
shalt
be
so
affected
,
as
desirous
to
draw
thy
child
out
of
sin
,
yet
with
the
mildest
meanes
and
least
rigor
.
And
one
thing
is
most
wonderfull
;
that
some
will
teach
their
children
to
speake
corruptly
,
and
do
wickedly
whilest
they
are
young
,
and
yet
beate
them
for
it
when
they
are
old
.
Againe
,
some
will
imbolden
their
little
ones
to
practise
iniquitie
towards
others
,
which
when
by
the
iust
iudgement
of
God
,
they
afterwards
exercise
towards
the
parents
themselues
,
they
are
corrected
for
it
.
And
yet
reason
with
these
and
such
like
men
,
for
the
euill
education
of
their
children
,
and
they
will
answer
:
Do
not
we
as
much
as
is
of
vs
required
?
we
send
our
children
to
the
Church
,
to
be
instructed
of
the
Pastor
:
and
to
the
schoole
to
be
taught
of
the
maister
:
if
they
learne
,
it
will
be
the
better
for
them
:
if
not
,
they
haue
the
more
to
answer
for
:
what
can
we
do
more
?
But
remember
,
ô
man
:
consider
ô
woman
,
whosoeuer
thus
speaketh
,
that
for
sinnes
sake
,
and
the
want
of
prayer
,
there
may
be
a
plague
vpon
the
Pastors
paines
,
and
a
curse
vpon
the
teachers
trauell
.
If
parents
therefore
would
haue
their
children
blessed
at
the
Church
,
and
at
the
schoole
,
Children
profit
more
by
good
example
in
one
month
,
then
by
instruction
in
a
whole
yeare
.
let
them
beware
they
giue
their
children
no
corrupt
example
at
home
,
by
any
carelesnesse
,
prophanenesse
,
or
vngodlinesse
:
for
when
examples
are
set
before
childrens
eyes
,
they
are
easily
led
away
to
that
which
is
euill
:
otherwise
,
parents
will
do
them
more
harme
at
home
,
then
both
Pastor
and
schoole-maister
can
do
good
abroad
.
For
the
corrupt
example
of
the
one
,
fighteth
with
the
good
doctrine
of
the
other
:
which
is
so
much
the
more
dangerous
,
because
that
corrupt
walking
is
armed
with
nature
,
&
therefore
more
forcibly
inclineth
the
affections
of
children
to
that
side
.
And
further
,
experience
teacheth
vs
,
that
children
like
or
mislike
more
by
countenance
,
gesture
and
behauiour
,
then
by
any
rule
,
doctrine
,
or
precept
whatsoeuer
.
Some
there
be
,
that
will
not
haue
their
children
taught
vntill
they
be
ten
or
twelue
yeares
old
,
because
(
as
they
say
)
at
that
age
they
haue
but
an
apish
imitation
.
To
whom
we
answer
,
that
although
they
cannot
then
deepely
discerne
,
nor
profoundly
conceiue
things
:
yet
how
many
things
before
these
yeares
,
will
they
both
receiue
and
remember
?
And
we
demand
,
if
children
be
apish
in
imitation
and
following
that
whilst
they
be
young
,
which
they
will
haue
the
habit
,
qualitie
or
propertie
of
when
they
be
old
,
may
they
not
much
better
do
apishly
good
whiles
they
are
young
,
which
they
may
carefully
do
when
they
are
old
?
Besides
,
let
them
go
so
vntaught
,
and
they
will
grow
so
head-strong
,
that
they
will
sooner
be
broken
then
bended
:
sure
it
is
,
that
one
stripe
,
or
two
words
,
will
do
more
good
to
a
child
in
time
,
then
an
hundred
stripes
afterward
.
And
here
let
parents
be
admonished
of
their
vndiscreet
correction
;
who
do
their
children
more
harme
in
shewing
a
merrie
countenance
after
their
discipline
vsed
,
then
they
do
good
by
their
chastisement
of
them
whiles
they
do
correct
them
.
Neither
do
we
purpose
to
take
away
naturall
affection
,
and
a
Christian
kind
of
compassion
in
all
our
censures
:
for
it
is
our
great
complaint
of
the
brutish
vnmercifulnesse
of
many
parents
here
,
but
we
would
wish
Christians
to
correct
their
vndiscreet
affections
herein
by
heauenly
wisedome
.
Neither
are
we
so
Stoicall
,
as
to
deny
a
more
milde
and
affable
kind
of
speech
to
be
lawfully
and
conueniently
vsed
to
children
,
and
yet
we
wish
it
to
be
voyd
of
all
vnseemely
lenitie
,
and
without
all
shew
of
foolish
,
vaine
,
and
vnnecessary
behauiour
.
To
be
briefe
,
how
needfull
houshold
gouernment
is
towards
children
,
may
appeare
by
the
slender
thriuing
,
and
small
profiting
either
of
religion
or
vertue
,
either
in
the
Church
or
Common-wealth
.
Speake
men
of
discipline
neuer
so
much
,
complaine
they
of
the
want
of
Church
gouernment
neuer
so
lowd
,
preach
they
,
teach
they
neuer
so
much
abroad
,
vnlesse
they
will
begin
discipline
in
reforming
their
houses
,
&
giue
religion
some
roome
at
home
,
they
shall
trauell
much
and
profit
little
.
And
surely
,
if
men
be
carefull
to
reforme
themselues
first
,
and
then
their
families
:
if
their
charge
be
greater
then
their
circuites
and
prouinces
wherein
the
Lord
hath
placed
them
,
it
were
the
best
way
to
moue
the
Lord
to
bestow
reformation
&
discipline
on
his
Church
among
vs
:
and
of
all
meanes
that
now
may
be
hoped
for
,
this
seemeth
best
:
for
of
particular
persons
,
come
families
:
of
families
,
townes
:
of
townes
,
prouinces
:
of
prouinces
,
realmes
:
so
that
conueying
discipline
thus
from
one
to
another
,
in
time
,
and
that
shortly
,
it
would
come
into
the
Church
.
Well
(
we
say
)
let
there
be
neuer
so
good
lawes
in
Cities
,
neuer
so
pure
order
in
Churches
,
if
there
be
no
practise
at
home
:
if
fathers
of
families
vse
not
doctrine
and
discipline
in
their
houses
,
and
ioyne
their
helping
hands
to
Magistrates
and
Ministers
,
they
may
indeed
,
but
vniustly
,
as
many
haue
done
,
complaine
that
their
children
are
corrupted
abroad
,
when
they
were
before
,
and
are
still
,
corrupted
and
spoiled
at
home
.
Alas
,
if
parents
(
to
whom
the
comfort
of
their
children
well
brought
vp
,
is
a
precious
crowne
)
will
not
informe
and
reforme
their
children
in
the
feare
of
God
,
how
can
hope
sustaine
these
men
,
that
others
will
performe
this
duty
for
them
,
to
whom
this
charge
doth
farre
lesse
appertaine
?
Lastly
,
let
parents
remember
,
that
therefore
they
haue
disordered
and
disobedient
children
to
themselues
,
because
they
haue
bene
disobedient
children
to
the
Lord
,
and
disordered
to
their
parents
when
they
were
young
:
whereof
because
they
haue
not
repented
,
the
Lord
punisheth
their
sinnes
to
others
,
with
the
like
sinne
to
themselues
.
Wilt
thou
know
,
thou
father
,
how
thou
maist
haue
that
blessing
,
to
be
the
blessed
father
of
a
blessed
seed
?
Wilt
thou
know
,
thou
mother
,
how
to
auoyd
that
curse
,
to
be
the
cursed
mother
of
a
cursed
seed
?
Bring
thy
children
within
the
compasse
of
the
couenant
,
indeuour
to
make
thy
sonne
the
sonne
of
God
,
and
thy
daughter
by
nature
,
the
daughter
of
God
by
grace
:
and
remember
that
God
on
his
part
protested
to
father
Abraham
,
that
he
was
all
sufficient
for
the
accomplishment
of
his
promise
,
in
giuing
him
a
blessed
seede
:
and
requested
also
on
father
Abrahams
part
,
that
he
should
walke
before
him
,
and
be
vpright
.
Wilt
thou
then
haue
the
one
part
of
this
couenant
,
that
is
,
that
God
should
blesse
thee
in
thy
seede
?
then
remember
also
,
that
thou
walke
before
the
Lord
,
and
be
vpright
.
Wilt
thou
haue
thy
children
as
the
blessed
seede
of
Abraham
?
teach
them
with
Abraham
the
iudgements
of
the
Lord
:
pray
for
them
with
Abraham
,
that
they
may
liue
in
the
light
of
the
Lord
:
be
readie
to
offer
them
with
Abraham
,
that
they
may
be
an
holy
sacrifice
vnto
the
Lord
.
It
is
thou
(
ô
man
)
(
ô
woman
)
that
maist
do
thy
child
the
greatest
good
,
and
the
greatest
harme
:
if
thou
prayest
for
them
,
and
repentest
for
thy selfe
,
the
Lord
will
blesse
thy
care
,
the
Pastors
paines
,
and
the
teachers
trauell
:
but
if
thou
despisest
these
duties
,
the
Lord
will
denie
thee
these
blessings
,
and
the
curse
of
God
will
fall
vpon
the
childe
,
at
home
in
thy
house
,
abroad
in
the
Church
,
and
in
the
schoole
.
And
seeing
the
Lord
hath
promised
,
that
he
will
be
thy
God
,
and
blesse
thy
seede
,
if
thou
beest
faithfull
;
thou
mayest
bothe
hope
that
thou
art
of
the
faithfull
,
if
thou
hast
a
blessed
seede
:
and
feare
that
thou
hast
not
as
yet
the
blessing
of
the
couenant
,
when
thy
seede
is
accursed
.
But
had
not
Iacob
wicked
children
,
and
Dauid
Obiection
.
vngodly
sonnes
?
and
doth
not
daily
experience
teach
vs
,
that
wicked
men
haue
godly
children
?
Yes
;
for
besides
the
secret
counsell
of
the
Answer
.
Lord
herein
,
we
must
know
,
that
neither
the
promise
of
the
Lord
is
so
vniuersall
,
that
euery
particular
child
of
a
faithfull
man
should
be
within
the
Couenant
:
or
if
of
many
there
be
but
one
blessed
,
the
promise
is
performed
yea
,
which
more
is
,
though
the
faithfull
man
haue
neuer
a
good
childe
,
yet
,
if
vnto
a
thousand
generations
,
there
be
but
one
good
,
the
Couenant
is
not
broken
.
Noither
must
we
tye
the
Lord
his
worke
so
much
to
man
,
that
a
good
man
may
not
haue
an
cuill
:
sonne
,
seeing
though
the
Lord
visit
not
his
sinnes
,
yet
he
may
visit
the
sinnes
of
some
of
his
fore-fathers
,
to
the
third
and
fourth
generation
going
before
.
To
the
second
we
say
,
that
an
euill
father
hauing
a
good
child
,
though
the
Lord
shew
not
mercy
to
that
particular
man
therein
,
yet
he
may
remember
his
promise
to
some
of
the
fore-fathers
,
in
the
thousand
generations
going
before
:
and
though
that
euill
man
haue
no
cursed
child
,
yet
the
curse
may
be
accomplished
in
the
third
and
fourth
generation
following
.
Wherefore
,
not
speaking
of
Election
or
Reprobation
,
which
we
leaue
onely
to
the
Lord
,
to
make
good
or
bad
:
we
exhort
parents
to
the
ordinary
meanes
to
bring
vp
their
children
,
so
as
they
,
either
(
by
some
good
tokens
)
may
see
them
the
children
of
God
,
as
heires
of
the
couenant
,
or
at
least
be
comforted
in
their
owne
consciences
.
If
their
children
for
some
cause
vnknowne
,
refuse
it
,
yet
they
may
reioyce
in
this
,
that
to
the
vttermost
of
their
ability
,
they
haue
vsed
all
good
and
godly
meanes
,
to
bring
them
vp
well
,
and
offered
them
to
God
.
And
if
parents
haue
cause
to
be
grieued
,
when
thus
trauelling
in
good
education
,
they
cannot
see
good
in
their
children
;
how
much
more
cause
of
griese
may
they
haue
,
when
they
haue
vsed
and
bestowed
no
labour
at
all
,
to
bring
them
vp
in
the
feare
of
the
Lord
?
And
yet
many
will
be
grieued
for
the
one
,
that
will
not
for
the
other
.
Wherefore
if
we
wish
to
conuey
God
his
blessings
to
our
posterities
,
let
vs
vse
the
duties
thereunto
;
let
vs
,
if
we
be
loth
to
conuey
God
his
iudgements
to
our
children
,
carefully
auoid
the
meanes
vnto
it
.
And
surely
,
as
it
is
a
blessed
thing
in
the
houre
of
death
,
with
Symeon
,
to
depart
in
peace
;
leauing
our
wiues
,
children
,
and
seruants
,
Zuke
3.
29.
members
of
Christ
,
spouses
to
Christ
,
children
to
God
,
and
seruants
to
the
Lord
:
So
in
death
,
no
one
thing
will
be
more
grieuous
vnto
a
man
,
then
(
the
Lord
hauing
giuen
him
the
charge
of
so
many
soules
,
to
be
furthered
to
saluation
,
)
that
his
owne
tormented
conscience
shall
presse
him
:
How
,
as
much
as
he
could
,
he
hath
helped
them
forward
to
their
damnation
:
and
so
(
which
is
more
fearefull
)
he
shall
haue
them
spewing
,
and
foming
out
on
his
face
,
continuall
curses
in
hell
,
accusing
him
for
euer
to
be
a
murtherer
of
their
soules
,
and
a
cut-throat
of
their
saluation
.
The
end
of
all
this
briefly
is
thus
much
,
that
parents
hauing
fooles
,
children
not
walking
either
in
knowledge
or
in
a
good
conscience
,
must
make
some
vse
of
so
iust
a
cause
of
griefe
,
examining
themselues
,
and
accusing
their
owne
soules
before
the
Lord
,
either
for
that
their
meeting
was
prophane
,
to
so
holy
an
estate
,
or
brutish
,
because
they
desired
rather
a
seed
like
vnto
themselues
in
flesh
and
bloud
,
then
such
as
might
be
like
Christ
,
by
grace
,
and
new
birth
;
or
,
that
they
begat
their
off-spring
as
meere
naturall
,
or
very
carnall
men
:
or
because
they
either
prophanely
neglected
all
good
education
,
or
monstroufly
misliked
that
in
their
yong
children
,
which
they
liked
in
themselues
,
and
punished
in
them
their
owne
corrupt
precepts
:
or
,
for
that
they
suffered
their
children
iniuriously
to
do
euill
to
others
,
which
they
could
not
suffer
to
do
to
themselues
:
or
,
vntaught
them
that
at
home
,
which
was
taught
abroad
:
or
,
in
that
they
do
lye
in
some
sinne
vnrepented
of
:
or
else
,
because
they
neuer
made
conscience
to
bring
their
posteritie
within
the
couenant
of
saluation
,
but
still
loued
the
flesh
of
their
children
,
and
not
their
soule
.
Let
all
parents
remember
,
that
they
are
bound
by
the
law
of
God
and
nature
,
as
concerning
this
bodily
life
,
to
make
good
and
honest
prouision
,
(
according
to
their
degrees
)
for
the
reliefe
and
maintenance
of
their
children
and
familie
.
And
therefore
such
fathers
and
mothers
,
as
consume
and
wast
away
their
money
and
substance
vnthriftily
,
by
dycing
,
carding
,
gaming
,
or
by
any
other
indirect
and
vnlawfull
meanes
,
whereby
their
children
and
familie
should
be
maintained
,
do
very
vnnaturally
sin
,
and
breake
Gods
Commandements
.
The
Wiseman
sheweth
parents
,
when
is
the
best
time
to
sow
the
seed
of
vertue
in
their
children
,
that
it
may
bring
forth
the
fruite
of
life
,
and
make
them
alwayes
readie
to
die
:
saying
,
Eccles.
12.
1.
Remember
now
(
saith
he
)
thy
Creator
,
in
the
dayes
of
thy
youth
.
As
if
he
should
say
;
Youth
must
thinke
on
death
betimes
,
to
the
end
to
liue
to
well
,
&
die
well
.
Be
mindfull
and
thinke
on
God
in
thy
youth
,
and
do
not
prolong
or
deferre
it
vntill
age
.
And
so
all
their
life
shall
runne
in
a
line
;
the
middle
like
the
beginning
,
and
the
end
like
the
middle
:
as
the
Sunne
setteth
against
the
place
where
it
arose
.
One
of
the
principallest
.
duties
that
belong
to
parents
towards
their
children
,
is
,
that
they
Marriage
with
Papists
,
&c.
Gen.
23.
24.
be
very
wary
and
carefull
,
that
their
sonnes
and
daughters
do
not
match
in
marriage
with
such
as
are
vngodly
,
wicked
,
and
voyde
of
true
religion
.
Which
if
they
do
,
they
endanger
the
faith
of
their
children
,
and
so
commit
a
grieuous
sinne
.
For
proofe
whereof
,
let
vs
consider
first
what
marriage
is
,
and
how
nigh
a
coniunction
the
Lord
hath
made
it
.
He
made
the
woman
of
the
mans
nature
;
flesh
of
his
flesh
,
and
bone
of
his
bones
:
So
that
we
may
not
imagine
,
that
that
God
,
which
required
so
neare
a
coniunction
in
the
outward
and
inferiour
part
,
will
suffer
the
minde
and
spirit
of
the
husband
and
wife
,
betweene
faith
and
superstition
to
be
rent
asunder
.
Therefore
when
God
said
:
They
shall
be
two
in
one
flesh
:
we
may
not
thinke
but
that
he
spake
it
of
the
whole
and
perfect
creature
,
made
of
bodie
and
soule
,
that
they
should
be
of
two
one
:
or
that
God
did
by
so
holy
a
Law
,
set
free
the
holiest
part
,
requiring
onely
such
agreement
in
the
flesh
and
bodie
,
and
leaue
the
soule
and
spirit
in
dissention
.
For
as
God
gaue
vnto
both
one
name
,
as
touching
their
earthly
nature
,
signifying
their
vnitie
,
and
called
them
Adam
;
Genesis
5.
2.
so
he
gaue
vnto
them
a
likenesse
in
name
,
as
they
were
ioyned
in
marriage
;
to
signifie
their
agreement
in
minde
and
spirit
,
and
called
the
one
man
,
and
the
other
woman
:
Genesis
2.
22.
23.
Yea
,
he
gaue
vnto
marriage
this
especiall
priuiledge
:
For
this
cause
Gen.
2.
24.
shall
a
man
leaue
his
father
and
his
mother
,
and
shall
cleaue
to
his
wife
,
and
they
shall
be
one
flesh
:
but
it
could
neuer
be
,
that
any
vniting
onely
of
flesh
and
bloud
,
should
haue
found
a
dispensation
from
the
Law
,
that
bindeth
minde
and
conscience
;
Honour
thy
father
and
thy
mother
,
Exod.
20.
12.
The
holy
and
faithfull
bond
of
marriage
betweene
man
and
wife
,
is
commended
to
vs
by
that
most
holy
coniunction
of
Christ
with
his
Church
:
Ephes.
5.
2.
Seeing
that
this
is
a
coniunction
both
of
bodie
and
soule
,
then
such
as
How
should
it
marriage
〈◊〉
well
,
when
〈◊〉
bridegroome
〈◊〉
such
a
one
,
〈◊〉
whom
he
cannot
say
,
God
speed
,
because
she
is
one
of
Gods
friends
:
2.
Ioh.
10.
are
Christian
parents
,
ought
to
be
carefull
,
that
their
children
may
reioyce
in
it
:
howsoeuer
it
liketh
others
to
marrie
their
children
,
yet
they
ought
to
see
that
their
children
do
settle
themselues
,
that
they
may
knit
their
minds
in
religion
,
where
they
make
their
bodies
one
:
that
so
their
marriage
may
be
to
them
as
a
looking-glasse
,
to
view
and
behold
the
loue
of
Christ
.
S.
Paul
giueth
this
generall
rule
to
all
that
wil
marrie
,
that
they
marrie
onely
in
the
Lord
;
and
to
1.
Cor.
7.
39.
But
how
do
they
marry
in
the
Lord
,
who
marry
the
Lords
enemies
?
marrie
only
in
the
Lord
,
is
not
to
be
led
by
flesh
and
bloud
,
with
fauour
,
credite
,
honour
,
friendship
,
riches
,
or
beautie
,
but
rather
it
is
to
marrie
religiously
in
the
feare
of
God
,
&
in
the
fellowship
of
the
Church
of
Christ
,
where
true
Christians
liue
by
one
faith
,
professe
one
religion
,
and
serue
one
God
.
Now
let
vs
a
little
call
to
our
remembrance
,
what
fruit
such
vnequal
mariages
haue
brought
forth
from
the
beginning
.
The
sonnes
of
God
,
saw
the
daughters
of
men
,
Gen.
6.
2.
that
they
were
faire
,
and
they
tooke
them
wiues
of
all
that
they
liked
.
This
aduenturous
marriage
in
a
strange
religion
,
did
so
infect
the
world
,
that
all
flesh
had
As
the
Iewes
might
not
marry
with
the
Cananites
,
so
Christians
may
not
marry
with
them
which
are
like
Cananites
.
corrupted
his
wayes
.
For
this
cause
God
gaue
this
plaine
and
expresse
Law
vnto
the
people
of
Israel
,
as
touching
all
the
inhabitants
of
the
land
of
Canaan
:
Thou
shalt
not
giue
thy
daughters
vnto
his
sonnes
;
Deut.
7.
2.
3.
4.
Exod.
34.
16.
Surely
they
will
turne
away
thy
heart
:
1.
Kings
11.
2.
Ezra
9.
1.
2.
&c.
and
10.
18.
19.
Reade
the
Gen.
24.
3.
&
28.
1.
Mal.
2.
11.
Ezr
9.
14.
places
.
We
may
not
here
thinke
,
that
this
inhibition
serueth
not
now
〈◊〉
ys
,
as
touching
Pagans
,
Turks
,
or
Infidels
;
but
rather
we
must
assure
our
seiues
in
the
truth
,
and
know
that
no
people
in
the
world
are
more
within
the
compasse
of
this
law
then
the
Papists
,
and
superstitious
idolaters
.
The
holy
Ghost
forbiddeth
vs
to
keepe
company
with
Idolaters
,
and
such
as
are
of
a
strange
religion
:
and
how
can
he
then
permit
,
that
we
should
marrie
with
them
?
He
commandeth
If
adulterie
may
separate
marriage
,
shall
not
idolatry
hinder
marriage
,
which
is
worse
then
it
?
streightly
that
we
should
not
draw
in
one
yoke
with
the
vnbeleeuing
:
2.
Cor.
6.
14.
which
to
do
,
is
as
vnseemely
,
as
an
Oxe
and
an
Asse
to
be
yoked
together
to
plough
:
Deut.
22.
10.
And
how
can
we
possibly
deuise
to
violate
and
breake
this
commandement
more
contumeliously
,
then
to
yoke
our selues
in
marriage
with
the
vnfaithfull
?
We
are
charged
,
To
offer
vp
our
bodies
a
liuely
,
a
holy
,
and
a
reasonable
sacrifice
vnto
God
:
Rom.
12.
1.
But
if
we
shall
giue
our
bodies
to
Papists
,
we
then
shall
make
them
one
flesh
with
the
Papists
:
and
then
we
may
be
sure
,
that
no
corrupt
sacrifice
can
be
a
sweete
smelling
sacrifice
vnto
the
Lord
our
God
.
Here
godly
parents
ought
then
aduisedly
to
consider
,
that
the
strengthening
and
constant
Parents
may
not
giue
their
daughters
to
a
man
〈◊〉
.
standing
in
religion
of
their
children
,
is
onely
of
God
,
and
from
God
,
and
not
of
themselues
;
and
therefore
although
they
haue
brought
vp
their
children
religiously
and
vertuously
,
and
Gen.
34.
14.
thinke
they
are
so
well
grounded
and
setled
therein
,
that
they
cannot
be
remoued
&
drawne
from
their
sound
profession
:
yet
they
must
beware
that
they
do
not
tempt
God
,
and
venture
their
children
to
walke
in
that
way
which
so
many
haue
fallen
in
.
How
can
they
assure
themselues
,
that
their
children
shall
abide
constant
,
and
stand
vpright
,
if
they
shall
consent
that
they
may
couple
themselues
in
marriage
with
Papists
?
Sampson
was
borne
by
Gods
promise
,
consecrated
to
the
Lord
from
the
day
of
his
birth
to
the
day
of
his
death
,
made
a
Iudge
of
Israel
;
a
deliuerer
of
Gods
Church
,
and
a
reuenger
of
his
enemies
:
very
great
and
especiall
tokens
of
the
grace
of
God
in
him
,
that
it
should
be
continued
:
yet
,
when
he
would
attempt
to
marry
one
of
a
strange
religion
,
he
lost
his
honour
,
and
became
a
laughing-stocke
vnto
the
enemies
of
God
.
Iudges
the
fourteenth
Chapter
,
and
first
verse
,
&c.
and
16.
4.
17.
18.
&c.
Salomon
was
a
wise
man
,
as
euer
was
any
before
him
,
or
after
him
:
God
hath
endued
him
with
heauenly
gifts
,
and
had
set
him
vp
as
a
figure
of
his
Sonne
Christ
:
yet
when
he
had
married
with
Pharaohs
daughter
(
and
others
,
of
an
other
religion
,
and
strangers
from
the
commonwealth
of
Israell
)
he
then
fell
from
worse
to
worse
,
till
at
the
last
,
he
fell
to
miserable
idolatrie
:
1.
King
.
11.
4.
What
was
the
cause
that
Ahab
king
of
Israell
,
Miserable
is
that
man
which
is
fettered
with
a
woman
that
liketh
not
his
religion
.
He
feareth
not
sinne
,
which
doth
not
shun
occasions
,
and
he
is
worthy
to
be
snared
,
which
leadeth
himselfe
into
temptation
,
&
so
maketh
a
trap
for
himselfe
.
did
worse
then
all
the
kings
before
him
?
a
man
euen
sold
to
worke
wickednesse
in
the
sight
of
the
Lord
:
aboue
all
his
idolatries
,
and
walking
in
the
most
wretched
wayes
of
Ieroboam
,
the
Scripture
layeth
this
to
his
charge
,
euen
as
his
greatest
〈◊〉
,
that
he
tooke
the
daughter
of
the
king
of
the
Sydonians
to
his
wife
:
1.
King
.
16.
29.
30.
31.
23.
33.
And
lest
such
parents
as
either
haue
,
or
hereafter
shall
marrie
their
children
to
Papists
,
should
thinke
their
case
to
be
better
then
his
,
because
though
they
marry
them
to
Papists
,
or
to
Atheists
,
yet
they
do
not
marry
them
to
any
Pagans
:
let
them
consider
what
the
Scripture
teacheth
them
more
.
Iehoram
King
of
Iudah
,
married
neither
Luk.
11.
4.
The
wife
must
be
meete
,
as
God
said
:
Gen.
2.
14.
But
how
is
she
meete
,
if
the
husband
be
a
Christian
and
sh
e
a
Papist
?
with
anie
Sydonian
,
nor
AEgyptian
,
neither
with
Pagan
,
nor
Infidell
;
but
with
one
of
his
owne
people
,
and
of
the
Tribe
of
Israell
:
yet
because
she
had
corrupted
her
religion
in
her
fathers
house
,
the
Scripture
sheweth
this
to
to
be
the
cause
of
all
Iehorams
sinne
:
He
did
euill
in
the
sight
of
the
Lord
,
because
the
daughter
of
Ahab
was
his
wife
:
2.
Kings
1.
18.
Yea
,
the
Scripture
maketh
this
sinne
so
great
,
that
Iehosaphat
a
good
King
,
was
yet
defiled
with
it
,
and
it
is
reported
as
a
great
blemish
of
his
vertuous
doings
,
that
euer
he
suffered
his
sonne
Iehoram
so
dangerously
to
marrie
.
2.
Chron.
1.
18.
When
God
would
blame
the
idolatrie
of
his
people
of
Israel
,
shewing
both
how
greatly
he
did
hate
it
,
and
what
plagues
he
would
bring
vpon
them
for
it
,
he
reuealed
it
vnto
the
Prophet
〈◊〉
this
parable
:
bidding
him
take
vnto
himselfe
a
wife
of
fornications
:
that
is
,
a
wife
full
of
spirituall
whoredomes
,
such
a
one
as
a
papist
is
,
that
in
such
a
marriage
(
as
in
a
glasse
)
he
might
behold
how
lothsome
the
peoples
idolatries
were
,
Hos.
1.
2.
&c.
Parents
haue
further
to
remember
,
that
they
haue
not
this
rule
and
authoritie
ouer
their
children
,
that
they
may
chuse
whether
they
will
let
them
marrie
or
no
,
or
when
they
list
,
and
whom
they
list
:
but
fathers
and
mothers
must
consider
,
that
they
haue
rule
ouer
their
children
vnder
the
Lord
;
so
that
the
Lord
is
aboue
them
:
and
therefore
parents
must
deale
with
their
children
according
to
the
will
and
minde
of
God
,
which
will
of
God
is
reuealed
vnto
vs
out
of
his
word
.
Now
God
by
his
Apostle
saith
;
To
auoide
fornication
,
let
euery
man
1.
Cor.
7.
1.
haue
his
owne
wife
:
and
let
euery
woman
haue
her
owne
husband
:
Whereby
all
parents
may
see
,
that
God
commaundeth
them
to
permit
and
suffer
euery
one
to
marrie
,
that
is
disposed
to
marrie
.
Now
,
if
they
may
not
forbid
any
man
or
woman
to
marrie
,
much
lesse
their
owne
children
,
whom
if
they
suffer
not
to
marrie
,
not
hauing
the
gift
of
continencie
,
then
they
breake
and
resist
Gods
ordinance
.
For
we
reade
,
that
when
Isaack
forbad
his
sonne
Iacob
to
marrie
any
Gen.
18.
1.
2.
of
the
daughters
of
Canaan
,
he
did
not
restraine
him
altogether
from
marriage
:
and
therefore
he
directed
him
,
where
,
and
with
whom
he
should
marrie
.
Likewise
the
parents
of
Sampson
,
when
he
asked
Iud.
14.
1.
2.
3.
a
wife
of
them
,
did
not
simply
forbid
him
to
marrie
:
but
they
reproued
him
,
for
because
he
would
marrie
an
Insidell
,
and
a
prophane
woman
.
[
](A67866-e20400-b)*
*
It
is
the
parents
duty
to
giue
their
children
that
which
may
helpe
them
in
this
life
,
to
counsell
,
or
to
prouide
them
fit
and
religious
marriages
2.
Cor.
12.
14.
Gen.
4.
2.
3.
4.
Ruth
3.
1.
Therefore
such
parents
as
be
godly
,
will
haue
aduised
consideration
and
regard
of
the
infirmities
of
their
children
,
and
whether
they
can
liue
continent
and
chast
,
or
no
:
and
if
they
shall
make
choise
,
and
haue
a
good
liking
to
such
as
be
honest
,
religious
,
and
godly
,
(
hauing
craued
their
parents
consent
)
although
they
be
not
so
rich
and
wealthie
as
they
would
wish
them
to
match
with
,
yet
they
ought
not
to
hinder
,
〈◊〉
,
and
forbid
their
children
to
marrie
,
onely
for
want
of
goods
and
substance
.
Parents
ought
to
be
carefull
,
that
their
children
do
marrie
in
such
an
age
wherein
they
should
vnderstand
whom
they
choose
,
and
very
well
perceiue
what
they
take
in
hand
,
and
that
they
do
not
seeke
to
match
themselues
in
marriage
aboue
their
degree
.
And
it
is
very
expedient
,
that
parents
admonish
their
children
,
to
make
their
choise
according
to
their
complexion
and
condition
.
This
is
a
most
vnnaturall
and
cruell
part
,
for
When
parents
do
abuse
their
authority
.
parents
to
sell
their
children
for
gaine
and
luker
,
and
to
marrie
them
when
they
list
,
and
to
whom
they
list
,
without
the
good
liking
of
their
children
,
and
so
bring
them
into
bondage
.
And
therefore
if
parents
shal
force
and
compell
their
Parents
must
not
match
their
children
onely
for
carnall
respects
.
children
to
marrie
contrarie
to
their
minde
and
liking
,
then
the
sorrowfull
children
may
not
say
they
haue
married
them
,
but
for
euer
they
haue
marred
and
vndone
them
.
And
therefore
to
the
end
that
marriages
may
be
perpetuall
,
louing
,
and
delightfull
betwixt
the
parties
,
there
must
and
ought
to
be
a
knitting
of
hearts
before
striking
of
hands
.
The
places
of
Scripture
,
are
many
and
diuerse
,
by
which
it
may
plainely
appeare
,
that
all
When
parents
do
marry
their
daughters
to
men
of
vnderstanding
,
they
shall
performe
a
weightie
worke
.
godly
and
Christian
parents
,
are
charged
by
God
himselfe
,
that
they
should
be
carefull
in
time
,
to
make
meete
choise
of
husbands
for
their
daughters
,
and
fit
wiues
for
their
sonnes
:
amongst
many
,
these
quotations
do
sufficiently
proue
it
.
Deut.
7.
3.
Nehemia
13.
23.
24.
Ierem.
29.
6.
1.
Corinth.
7.
36.
37.
38.
Genesis
24.
10.
&c
and
28.
1.
2.
and
4.
4.
and
38.
6.
8.
Iosua
15.
16.
17.
2.
Samuel
13.
23.
Iudges
14.
1.
&c.
Let
fathers
and
mothers
therefore
(
on
whom
this
charge
by
God
his
Commandement
lyeth
,
to
take
wiues
for
their
sonnes
,
and
to
prouide
husbands
for
their
daughters
)
take
diligent
heed
hereunto
,
that
they
abuse
not
their
power
Colos.
3.
21.
and
authoritie
ouer
their
children
,
but
as
in
other
cases
,
they
are
willed
by
the
Apostle
,
that
they
deale
not
in
such
sort
to
wards
them
,
that
they
thereby
be
dismayed
&
discouraged
:
so
especially
in
this
matter
of
greatest
moment
and
value
of
all
other
worldly
things
whatsoeuer
,
let
them
abstaine
from
all
rigour
and
roughnesse
,
and
beware
that
they
turne
not
their
fatherly
iurisdiction
and
gouernment
,
into
a
tyrannicall
sowrenesse
and
waywardnesse
,
letting
their
will
go
for
a
law
,
and
their
pleasure
for
a
reason
.
For
the
rule
of
parents
ouer
their
children
,
ought
to
resemble
the
gouernment
of
good
Princes
towards
their
subiects
:
that
is
to
say
,
it
must
be
milde
,
gentle
,
and
easie
to
be
borne
.
For
as
they
,
so
likewise
parents
,
so
farre
as
concerneth
them
,
and
lyeth
in
their
abilitie
to
performe
,
must
carrie
such
an
euen
and
vpright
hand
in
their
gouernment
,
that
they
may
by
loue
seeke
to
winne
the
hearts
of
those
ouer
whom
they
are
set
,
to
be
firme
and
sure
towards
them
:
and
not
to
keepe
them
vnder
a
seruile
or
slauish
awe
&
subiection
,
by
too
much
feare
,
but
rather
be
a
child-like
and
reuerend
feare
,
which
both
the
subiects
owe
vnto
their
Princes
,
and
children
vnto
their
parents
;
and
which
both
the
one
and
the
other
easily
obtaine
at
the
hands
of
such
as
are
vnder
their
gouernment
,
by
their
equall
,
vpright
,
and
modetate
behauiour
towards
them
.
It
doth
therefore
stand
parents
greatly
in
hand
,
that
in
making
choise
for
their
children
,
Parents
ought
to
deale
sincerely
in
the
choise
for
their
children
.
they
be
free
from
all
sinister
and
corrupt
affection
,
and
that
for
luker
and
couetousnesse
they
seeke
not
to
thrust
such
matches
vpon
their
children
,
as
they
cannot
brooke
nor
like
well
of
.
Yea
,
and
in
this
most
graue
and
weightie
cause
,
it
is
a
thing
earnestly
to
be
wished
,
that
all
Christian
parents
would
not
take
this
matter
and
businesse
lightly
in
hand
,
as
it
were
but
a
toy
,
or
a
ieast
,
but
that
they
begin
it
with
In
prouision
of
matches
for
their
children
,
parents
ought
to
begin
with
prayer
.
prayer
:
that
in
the
whole
action
they
may
in
such
sort
be
directed
,
that
they
do
nothing
against
the
word
of
God
,
or
vnbeseeming
the
same
authoritie
the
which
God
himselfe
in
this
cause
hath
imposed
or
laid
vpon
them
.
And
thus
doing
,
God
(
no
doubt
)
will
adde
a
blessing
vnto
their
godly
endeuour
and
holy
care
,
and
worke
obedience
in
the
hearts
of
their
children
,
as
he
framed
the
heart
of
Isaack
with
entire
affection
to
embrace
Rebecca
,
whom
his
father
Abraham
had
by
his
steward
prouided
for
him
:
Gen.
27.
7.
&c.
The
third
point
that
appertaineth
to
parents
,
is
to
be
themselues
examples
of
all
godlinesse
The
third
point
.
Examples
do
much
more
perswade
then
words
,
〈◊〉
must
〈◊〉
〈◊〉
〈◊〉
not
by
〈◊〉
〈◊〉
and
vertuousneste
to
their
children
.
So
that
they
must
remember
,
that
they
themselues
do
not
say
,
or
do
any
thing
that
is
euill
,
or
offensiue
,
in
the
presence
of
their
children
.
For
it
is
certaine
,
that
children
follow
and
learne
nothing
so
much
,
and
so
soone
,
as
that
which
they
see
their
father
and
mother
do
or
say
.
For
the
vertue
,
thriuing
and
prosperitie
of
children
,
is
for
the
most
part
wrought
by
the
fathers
and
mothers
good
examples
and
instructions
,
and
contrariwise
:
for
that
which
is
done
by
examples
,
the
inferiours
will
thinke
they
may
lawfully
do
the
like
.
As
good
examples
do
edifie
and
vphold
:
so
ill
examples
do
destroy
and
confound
.
For
humanity
is
taught
by
the
law
of
nature
.
If
therefore
parents
(
by
their
example
)
should
teach
the
contrarie
;
what
do
they
else
,
but
indeuour
to
transforme
men
into
beasts
,
beginning
first
to
performe
it
in
their
owne
children
?
They
must
be
circumspect
that
their
children
do
not
fight
,
and
iniurie
one
another
;
and
if
they
sweare
,
curse
,
lye
,
or
speake
any
bawdie
or
ribaldous
words
,
or
sing
any
〈◊〉
rimes
,
or
vnchristian
songs
,
then
to
reprooue
them
sharply
for
it
.
And
let
all
parents
alwayes
labour
,
that
their
children
may
rather
feare
them
for
loue
and
reuerence
,
then
for
fearé
of
punishment
.
For
children
that
obey
their
parents
for
feare
of
correction
,
commonly
feare
them
no
longer
then
the
stripes
endure
.
Before
all
things
,
it
is
needfull
that
parents
should
shew
themselues
As
the
father
beginneth
,
so
it
is
like
the
son
will
proceed
.
vnto
their
children
as
a
manifest
patterne
or
example
,
not
onely
by
not
sinning
and
offending
God
any
wayes
,
but
also
by
liuing
godly
,
and
by
doing
all
things
honestly
,
that
so
their
children
may
look
into
their
liues
,
and
peruse
themselues
as
in
a
glasse
.
And
therefore
if
parents
do
giue
good
examples
,
they
shall
reape
the
Gal.
6.
7.
fruite
thereof
,
in
the
life
,
behauiour
,
manners
,
and
prosperitie
of
their
children
.
For
children
loue
and
delight
to
do
as
their
parents
did
before
them
.
All
Christian
fathers
ought
to
be
most
carefull
,
in
nourishing
and
maintaining
naturall
loue
and
concord
amongst
the
children
and
family
,
and
in
no
wise
to
suffer
any
sparke
of
hatred
to
enter
into
their
hearts
,
lest
it
kindle
a
fire
in
their
breasts
:
much
lesse
ought
they
themselues
Mat.
18.
7.
to
cast
in
coales
of
discord
among
them
,
by
vnkind
or
iniurious
examples
of
dealing
.
For
the
state
of
a
family
if
it
be
in
due
order
,
is
like
to
a
frame
of
ioyning
worke
,
or
building
,
whereof
if
some
one
peece
be
out
of
his
place
,
it
tendeth
to
the
disordering
of
all
the
rest
:
and
one
disorder
following
another
,
all
becommeth
out
of
ioynt
,
and
falleth
into
confusion
very
dispraiseable
.
So
that
parents
therefore
ought
to
be
carefull
to
maintaine
their
children
in
peace
,
concord
and
amitie
:
for
if
discord
and
contention
be
dangerous
and
pernicious
among
all
men
,
how
much
more
betweene
brethren
and
sisters
?
Likewise
if
it
be
hard
quenching
of
stomacke
and
debate
betweene
those
that
are
not
enioyned
in
kindred
,
it
is
farre
more
difficult
to
revnite
brethren
,
because
enmitie
amongst
them
is
mightie
and
strong
,
like
iron-barres
,
to
keepe
them
asunder
.
Neither
is
there
any
thing
more
slipperie
or
of
greater
efficacie
to
subuert
a
family
,
then
dissention
among
brethren
.
It
is
an
old
saying
:
by
concord
small
things
do
grow
;
but
by
discord
great
things
come
to
nought
.
Againe
,
how
dangerous
it
is
for
parents
to
shew
more
loue
and
affection
to
one
child
then
to
another
,
except
vpon
iust
and
great
cause
,
the
example
of
lacobs
children
doth
testifie
.
For
what
was
the
originall
of
their
enuie
and
crueltie
executed
against
their
brother
Ioseph
?
Geneses
37.
3.
Moses
there
saith
,
that
Iacob
(
louing
Ioseph
better
then
his
brethren
)
made
him
a
partie-coloured-coate
,
and
thereof
they
tooke
occasion
to
hate
him
,
and
to
speake
roughly
vnto
him
.
Parents
therefore
to
the
end
to
preuent
the
like
inconueniences
,
are
to
vse
equalitie
among
their
children
,
so
neare
as
may
be
,
whether
in
their
ordinary
vsage
,
or
in
the
diuision
of
their
goods
.
For
as
all
men
naturally
are
inclined
but
too
much
to
the
loue
of
earthly
goods
:
so
the
vnequall
sharing
and
diuiding
of
the
same
,
doth
oftentimes
breede
great
brawles
,
and
pernicious
debate
betweene
brethren
and
sisters
.
Therefore
all
fathers
and
mothers
are
with
great
diligence
to
take
heede
,
what
they
say
or
do
in
their
houses
,
and
that
they
do
not
commit
any
leude
or
wicked
deed
,
whereby
their
children
may
be
moued
to
imitate
and
follow
the
same
:
neither
that
they
vtter
or
speake
any
bawdy
or
ribaldous
words
;
or
vse
to
sweare
,
or
lie
in
their
presence
:
for
euill
speakings
or
communication
(
saith
the
Apostle
)
corrupteth
good
1.
Cor.
15.
33.
manners
.
Seruants
also
are
to
be
looked
vnto
,
and
sharply
rebuked
,
if
they
do
commit
or
shew
any
leud
trickes
,
or
vnhonest
behauiour
in
the
presence
of
children
,
either
in
word
,
deede
,
or
gesture
.
For
if
they
be
iustly
called
murtherers
,
that
kill
the
children
being
new-borne
,
and
kill
but
the
bodie
;
how
great
wickednesse
is
it
then
to
kill
the
mindes
of
children
through
euill
example
?
Deserue
not
such
seruants
seuerely
to
be
punished
by
law
(
thinke
you
)
that
bewitch
young
children
,
and
hurt
their
weake
bodies
with
poysons
?
What
then
do
they
deserue
,
which
corrupt
the
chiefe
parts
of
Infants
,
with
most
vngracious
venime
(
we
meane
)
by
filthy
talke
,
and
leude
conuersation
of
life
?
Yet
it
is
a
lighter
matter
to
kill
the
bodie
,
then
the
mind
and
soule
.
Further
,
parents
ought
to
be
circumspect
and
warie
,
that
their
children
do
not
haunt
or
vse
euill
companie
;
nor
vse
any
vnhonest
pastime
.
For
if
it
be
so
,
that
a
father
will
not
suffer
his
childe
to
come
into
a
place
where
he
may
be
in
danger
to
take
hurt
of
his
body
,
either
by
infection
of
the
plague
,
or
otherwise
:
how
much
more
is
he
bound
to
with-hold
and
keepe
his
childe
from
comming
there
where
he
should
hurt
and
poyson
his
soule
?
The
fourth
and
last
point
is
,
that
parents
do
with
all
care
and
diligence
,
keepe
their
children
The
last
point
.
from
all
lazie
idlenesse
;
a
vice
(
no
doubt
)
out
of
which
do
spring
many
inconuehiences
,
and
is
condemned
by
the
holy
Ghost
in
many
places
of
Scripture
:
whereby
God
declareth
,
that
he
created
no
man
in
vaine
,
or
to
no
purpose
:
neither
is
there
any
man
,
vnto
whom
he
hath
not
allotted
(
as
it
were
)
a
certaine
standing
and
Gen.
3.
19.
Ezech.
16.
49.
Prou.
12.
11.
&
18.
9.
1.
Tim.
5.
10.
11.
2.
Thes.
3.
10.
11.
roome
,
and
a
lawfull
calling
to
walke
in
.
Whereupon
it
followeth
,
that
the
order
which
God
hath
appointed
,
is
troubled
by
such
as
liue
idlely
:
yea
,
Gods
ordinance
is
broken
,
which
is
a
great
sinne
and
wickednesse
.
So
then
,
by
the
word
of
God
none
ought
to
liue
idlely
,
and
to
neglect
his
charge
and
dutie
,
but
ought
to
giue
himselfe
to
some
profitable
calling
to
get
his
liuing
by
,
and
to
do
good
to
others
.
Although
fathers
prouide
for
their
children
,
great
store
of
money
,
and
huge
heapes
of
treasure
;
yet
in
three
〈◊〉
foure
houres
all
may
be
wasted
and
come
to
nought
.
For
much
euill
commeth
through
idlenesse
:
it
is
an
euill
teacher
;
he
that
doth
nothing
is
ill
occupied
.
The
mind
of
man
is
euer
stirring
and
doing
somewhat
:
if
it
be
not
doing
well
,
it
is
doing
ill
.
As
water
,
though
it
be
neuer
so
cleare
and
faire
,
fresh
and
comfortable
;
yet
if
it
stand
still
in
a
pit
or
hole
,
or
be
kept
long
in
a
vessell
,
whence
it
hath
no
issue
,
it
will
putrifie
and
corrupt
,
rot
,
and
smell
,
and
he
vnwholsome
:
Euen
so
fareth
it
with
children
;
yea
,
and
with
all
the
sonnes
of
Adam
,
if
they
haue
nothing
to
do
,
no
way
to
bestow
their
wits
,
they
will
rot
,
&
proue
vnwholesome
,
and
deuise
mischiefe
all
the
day
long
.
For
as
labour
and
exercise
of
body
of
one
Idlenesse
bringeth
much
euill
.
man
,
industrie
and
diligence
of
mind
in
another
man
,
are
sure
forts
,
and
strong
bulwarkes
of
countreys
;
euen
so
,
idlenesse
and
negligence
are
the
cause
of
all
euill
:
for
an
idle
mans
braine
becometh
quickly
the
shop
of
the
diuell
.
And
as
in
all
things
naturall
,
there
is
one
thing
or
other
which
is
the
spoile
of
it
;
as
the
Canker
to
the
rose
;
the
Worme
to
the
apple
,
and
the
Caterpillar
to
the
leafe
:
so
the
common
spoile
to
all
youth
,
is
the
contrary
to
paines
&
labour
,
which
is
idlenesse
.
Therefore
is
idlenesse
worthily
called
the
mother
of
all
euils
,
and
step
dame
of
all
vertues
.
The
Prophet
Ezechiel
in
his
sixteenth
Chapter
,
verse
forty
nine
,
teacheth
that
idlenesse
was
one
of
the
principall
sins
of
Sodome
,
which
pulled
downe
fire
and
brimstone
from
heauen
vpon
their
heads
.
This
idlenesse
is
the
diuels
confederate
:
for
euen
as
the
traiterous
seruant
,
while
his
maister
is
a
sleepe
,
and
all
thing
at
rest
,
setteth
open
the
doore
for
the
thiefe
to
enter
in
vpon
him
,
and
spoile
him
at
his
pleasure
:
euen
so
,
idlenesse
,
(
while
we
are
not
aware
)
lying
soft
vpon
the
pillowes
of
securitie
,
openeth
the
doore
for
the
diuell
to
enter
into
vs
,
with
full
swing
,
to
the
destruction
both
of
body
and
soule
.
Saint
Mathew
saith
,
Chapter
thirteene
,
verse
twenty
fiue
;
that
while
men
slept
,
the
enemie
came
and
sowed
〈◊〉
among
the
wheate
:
So
,
the
fittest
time
that
the
diuell
can
find
to
worke
vppon
vs
,
is
when
we
are
idle
;
for
that
is
the
sleepe
of
the
soule
.
In
the
eleuenth
Chapter
of
the
second
of
Samuel
,
we
reade
,
that
while
Dauid
tarried
idle
at
home
,
in
the
beginning
of
the
yeare
,
when
kings
vsed
to
go
forth
to
battell
,
he
was
soone
ouertaken
with
two
fowle
sinnes
,
of
adultery
and
manflaughter
.
Oh
that
men
saw
to
how
many
vices
and
euils
they
shut
the
doore
,
when
they
ceasse
to
be
idle
,
and
giue
themselues
to
honest
labours
,
and
〈◊〉
lawfull
calling
!
So
long
as
Sampson
(
Iudg.
19.
)
warred
with
the
Philistines
,
he
could
neuer
be
taken
or
ouercome
,
but
after
that
he
gaue
himselfe
to
idlenesse
and
pleasure
,
he
not
onely
committed
fornication
with
the
strumpet
Dalilah
,
but
also
was
taken
of
his
enemies
,
and
had
his
eyes
miserably
put
out
.
If
those
two
which
were
such
excellent
men
,
endued
of
God
with
singular
gifts
,
(
the
one
of
prophesie
,
and
the
other
of
strength
)
and
such
as
no
labour
or
trouble
could
ouercome
,
were
notwithstanding
ouerthrowne
,
&
fell
into
grieuous
sinnes
,
by
yeelding
for
a
short
time
to
ease
;
then
what
crimes
,
what
mischiefes
,
and
inconueniences
are
to
be
feared
of
them
,
who
all
their
life
long
,
giue
themselues
to
idlenesse
and
loytering
?
But
such
hath
alwayes
bene
the
peruerse
incredulitie
of
mens
hearts
,
that
they
will
not
beleeue
that
other
men
haue
perished
,
vntil
they
themselues
perish
also
.
If
we
be
vtterly
voyde
of
vnderstanding
,
let
vs
go
to
the
bruite
creatures
,
which
want
those
helps
of
reason
and
gouernment
that
man
hath
,
and
learne
of
them
:
Go
to
the
Pismire
,
ô
sluggard
,
(
saith
Salamon
;
Prou.
6.
6.
)
behold
her
wayes
,
and
be
wise
;
For
she
hauing
no
guide
nor
ruler
,
prepareth
her
meate
in
sommer
,
and
gathereth
her
foode
in
the
haruest
.
What
is
it
that
filleth
the
prisons
,
and
bringeth
so
many
to
the
gallowes
,
&
causeth
so
many
parents
to
lament
and
bewaile
the
vntimely
death
of
their
children
,
but
idlenesse
?
When
the
poore
condemned
wretches
haue
receiued
their
iudgements
,
and
come
to
the
place
of
execution
,
and
stand
on
the
ladder
;
what
counsell
giue
they
to
young
men
and
to
children
,
but
to
beware
of
idlenesse
?
What
is
the
cause
of
such
,
and
so
many
diseases
in
the
body
?
Aske
the
Physitians
,
and
they
will
tell
you
,
idlenesse
.
Whereof
rise
rebellions
in
kingdomes
against
Princes
?
Whereof
rise
mutinies
and
mutterings
in
Cities
against
Magistrates
?
You
can
giue
no
greater
cause
thereof
,
then
idlenesse
.
Christ
our
Redeemer
saith
;
Of
euery
idle
word
Mat.
12.
36.
(
that
is
,
vaine
and
vnprofitable
trifles
,
which
the
most
part
of
people
spend
their
liues
in
)
that
men
shall
speake
,
they
shall
giue
account
thereof
at
the
day
of
iudgement
.
If
we
shall
make
an
account
for
idle
words
,
what
shall
we
do
for
idle
hands
,
for
idle
feete
,
for
idle
body
,
for
idle
soule
?
What
account
for
all
idlenesse
,
especially
for
wicked
deeds
,
shall
we
make
at
the
day
of
iudgment
?
Seeing
then
,
that
idlenesse
is
so
noysome
and
hurtfull
;
let
all
Christian
parents
therefore
labour
and
endeuour
to
auoyd
it
,
both
in
themselues
and
their
children
,
as
a
plague
,
or
contagious
disease
.
Therefore
it
is
most
requisite
and
necessary
,
that
parents
do
bring
vp
their
children
,
either
in
To
learne
that
Science
which
they
be
most
apt
for
.
learning
,
or
in
some
occupation
and
handycraft
,
whereby
they
may
get
their
liuing
another
day
,
and
so
liue
the
better
.
But
some
vnaduisedly
and
foolishly
do
reason
saying
;
what
need
is
it
for
noble
and
rich
mens
Obiection
.
children
to
haue
learning
?
they
shall
haue
enough
?
We
answer
,
the
greater
the
ship
is
,
and
the
Answer
.
more
merchandise
it
carrieth
about
,
the
more
need
it
hath
of
a
cunning
ship-maister
:
So
,
the
greater
the
childe
is
(
both
by
birth
,
and
by
inheritance
)
so
much
the
more
neede
is
it
for
him
to
be
brought
vp
in
learning
,
and
in
good
literature
.
For
learning
,
knowledge
,
and
vnderstanding
,
Pro.
3.
13.
14.
15.
is
profitable
both
for
rich
and
poore
:
so
that
(
as
the
Grecians
say
)
he
that
is
ignorant
and
vnlearned
,
seeth
nothing
,
although
he
haue
eyes
.
The
life
of
such
a
one
,
is
(
as
a
tree
without
fruite
)
a
day
without
Sunne
,
a
night
without
Moone
or
Starres
,
a
house
without
a
man
,
and
an
head
without
a
bodie
.
It
is
found
by
experience
,
which
is
the
best
Schoole-maister
,
that
vnto
what
occupation
or
science
soeuer
any
young
man
shall
be
put
,
the
more
skill
and
knowledge
he
hath
in
the
liberall
Sciences
,
so
much
the
more
sooner
shall
be
learne
his
occupation
;
and
the
more
ready
,
and
handsomer
shall
he
be
about
the
same
.
And
besides
all
this
,
he
that
hath
learning
,
although
it
be
but
small
,
shall
much
better
vnderstand
the
Preachers
,
and
take
more
profit
by
hearing
of
them
,
to
his
great
and
endlesse
comfort
,
then
he
that
hath
no
learning
.
Experience
also
teacheth
vs
this
,
that
goods
,
riches
,
beauty
,
glory
,
and
health
,
be
vnstable
,
and
fade
,
perish
,
passe
away
,
come
and
go
:
but
learning
and
vertue
neuer
stagger
,
alway
be
constant
.
Therefore
of
all
the
charges
that
parents
be
at
about
their
children
,
that
mony
is
best
bestowed
,
that
is
laid
out
vpon
learning
:
especially
when
they
are
taught
to
know
God
aright
,
and
how
he
will
be
serued
.
It
is
a
lamentable
thing
,
to
consider
how
carelesse
some
parents
are
of
their
children
,
when
they
put
them
to
the
schoole
,
in
that
they
make
small
account
and
reckoning
to
what
schoole-maister
they
put
their
children
to
learne
,
so
they
may
haue
them
taught
for
little
or
no
cost
,
though
their
children
profit
little
or
nothing
in
learning
;
so
that
oftentimes
they
not
onely
bestow
their
money
in
vaine
,
but
also
they
suffer
their
children
to
loose
their
time
,
which
is
a
thing
so
precious
,
as
it
cannot
be
redeemed
with
any
money
,
and
so
let
them
spend
two
or
three
yeares
in
learning
that
,
which
they
might
by
the
diligence
and
orderly
teaching
of
a
skilfull
schoole-maister
,
learne
in
lesse
then
halfe
this
time
,
if
there
be
any
aptnesse
and
towardnesse
in
the
children
.
Therefore
let
parents
remember
,
that
as
the
goodnesse
of
the
ground
is
not
much
profitable
for
corne
,
vnlesse
there
be
a
meete
husband-man
to
till
and
sow
the
same
:
so
likewise
it
is
not
enough
to
find
good
towardnesse
in
your
children
,
vnlesse
you
prouide
a
meete
and
fit
Schoole-maister
to
further
the
same
.
And
as
Noblemen
and
Gentlemen
are
desirous
to
haue
a
good
and
skilfull
horse-keeper
,
that
can
keepe
their
horses
well
,
and
they
spare
not
to
giue
stipends
to
such
:
euen
so
much
more
ought
Christian
parents
to
be
desirous
to
haue
,
and
maintaine
a
good
Schoolemaister
,
that
might
bring
vp
their
children
in
vertue
,
wisedome
and
good
learning
.
And
like
as
if
their
horle
be
not
well
broken
,
or
haue
any
〈◊〉
qualitie
,
they
will
be
carefull
to
see
it
remedied
,
and
that
he
may
be
made
tractable
and
gentle
:
so
likewise
godly
parents
ought
to
be
much
more
carefull
,
not
onely
that
their
children
may
by
instruction
be
brought
to
some
good
order
,
but
also
to
looke
that
there
be
no
fault
in
the
teacher
,
to
whom
they
commit
the
care
to
bring
them
vp
in
learning
and
good
manners
.
But
alas
,
and
with
griefe
be
it
spoken
,
many
men
now
a
daies
,
albe
it
they
perceiue
their
children
to
be
toward
and
apt
vnto
letters
,
and
capable
to
receiue
good
learning
,
hauing
wealth
and
riches
enough
to
maintaine
them
thereat
,
yet
will
they
not
suffer
them
to
continue
thereat
vntill
they
come
to
any
good
perfection
:
Why
some
men
bring
not
vp
their
children
to
any
good
perfection
in
learning
.
some
because
they
themselues
do
not
like
of
our
state
&
religion
:
othersome
because
they
see
little
preferment
,
and
no
worldly
aduantage
to
follow
learning
,
but
great
trouble
and
affliction
:
all
which
men
,
in
this
doing
,
declare
themselues
to
be
irreligious
,
vngodly
,
and
destroyers
both
of
themselues
,
their
children
,
and
of
all
Common-wealths
and
congregations
.
For
what
publicke
wealth
,
Towne
,
Citie
,
or
Parish
,
can
be
well
gouerned
,
except
the
Prince
,
Magistrate
,
or
Preacher
,
be
learned
both
in
humane
and
diuine
lawes
?
In
times
past
when
ignorance
and
superstition
was
accounted
good
deuotion
,
at
which
time
men
saw
so
many
spirituall
promotions
(
as
they
then
called
them
)
vnto
rich
Bishoprickes
,
Abbies
,
Priories
,
Deaneries
,
Benefices
,
&c.
then
they
would
let
for
no
cost
to
haue
their
children
learned
in
some
sort
,
to
the
end
they
might
get
them
to
be
Priests
,
and
so
to
say
Masse
,
and
the
rest
of
that
idolatrous
seruice
,
that
so
they
might
liue
in
ease
and
idlenesse
.
But
now
that
they
see
how
painfull
and
perillous
a
charge
it
is
to
preach
,
and
rightly
to
diuide
Gods
word
,
and
to
deliuer
the
same
freely
and
faithfully
,
and
also
how
vnthankfull
an
office
and
calling
it
is
,
to
gouerne
well
a
congregation
:
they
had
rather
their
children
should
be
bound
prentises
to
some
trade
,
or
else
follow
any
other
profession
,
then
that
they
should
study
Diuinitie
.
When
children
were
nothing
apt
to
good
learning
,
and
when
there
was
no
good
learning
to
be
had
,
no
,
nor
good
teachers
;
yet
then
,
well
was
he
that
might
set
his
child
to
Schoole
.
But
now
,
when
youth
was
neuer
so
apt
to
good
learning
,
as
it
is
at
this
day
:
and
learning
and
all
good
meanes
neuer
so
plenteously
flourishing
;
being
restored
and
reduced
into
such
a
facilitie
,
and
a
compendious
briefenesse
:
yea
,
neuer
so
good
,
learned
,
and
skilfull
schoole-maisters
:
neuer
such
plentie
of
so
good
and
plaine
books
printed
,
neuer
so
good
cheape
:
the
holy
Ghost
mercifully
offering
his
gifts
,
as
it
were
,
into
the
mouthes
of
all
men
:
few
there
be
that
will
open
their
mouthes
to
receiue
them
,
their
eyes
to
see
the
cleare
light
,
nor
yet
their
eares
to
heare
so
pure
,
manifest
,
and
wholesome
,
and
heauenly
doctrine
,
euen
the
word
of
God
,
the
meanes
of
our
saluation
.
It
is
therefore
to
be
feared
,
that
for
this
our
great
vnthankfulnesse
,
these
so
manifold
heauenly
blessings
shall
be
taken
from
vs
,
and
giuen
to
some
other
nation
,
that
will
both
be
more
thankfull
for
them
,
and
also
shew
forth
better
fruites
of
Christianitie
,
then
we
hitherto
haue
done
.
Oh
therefore
that
parents
would
aduisedly
consider
,
that
the
want
of
this
Christian
dutie
,
of
the
good
education
of
their
children
,
is
the
onely
cause
of
great
mischiefe
and
much
miserie
,
both
vpon
children
and
themselues
;
yea
,
in
truth
it
is
from
hence
that
so
much
sorrow
,
griefe
,
and
shame
,
befalleth
many
times
vpon
the
fathers
and
mothers
.
And
how
cometh
this
to
passe
,
that
the
parents
owne
dung
is
cast
in
their
faces
by
their
owne
children
,
in
mocking
and
despising
of
them
?
and
whence
arise
all
these
inconueniences
before
named
,
together
with
all
these
grieuous
plagues
and
iudgements
of
God
vpon
their
children
,
to
the
consuming
of
their
eyes
,
but
from
this
their
owne
negligence
,
in
bringing
vp
their
children
?
For
it
is
euen
iust
with
God
,
that
seeing
they
haue
offended
him
in
the
greatest
blessings
,
they
should
be
plagued
with
the
same
thing
wherein
they
offended
him
,
in
the
greatest
iudgements
.
O
you
vnnaturall
parents
!
the
rich
man
in
Luke
16.
27.
hell
shall
rise
vp
against
you
in
the
day
of
iudgement
,
and
condemne
you
:
for
he
being
in
hell
had
a
care
of
his
fathers
house
,
that
they
might
be
forewarned
:
and
therefore
desired
Abraham
to
send
Lazarus
to
his
brethren
,
to
testifie
vnto
them
that
they
came
not
into
that
place
of
torment
:
but
you
will
not
admonish
your
children
,
you
will
not
teach
them
Moses
&
the
Prophets
:
and
you
will
not
shew
them
the
danger
of
Gods
heauie
displeasure
hanging
ouer
their
heads
,
and
therefore
your
owne
children
shall
be
one
of
the
furies
of
hell
to
torment
you
.
The
Lord
open
your
eyes
to
foresee
and
flie
these
fearefull
iudgements
.
But
if
you
will
bring
them
vp
well
and
vertuously
,
Prou.
22.
6.
they
shall
be
the
better
for
it
all
their
liues
after
:
nay
,
the
world
to
come
shall
reape
this
benefit
:
for
such
children
as
you
now
bring-vp
,
such
parents
shall
they
be
after
when
you
are
gone
:
and
looke
what
parents
you
leaue
behind
you
,
the
like
children
againe
shall
they
reare
vp
.
Wherefore
,
ô
you
parents
,
you
are
either
the
making
or
the
marring
of
the
world
:
for
if
your
children
learne
no
good
education
at
your
hands
,
how
should
they
be
good
fathers
after
you
?
and
how
should
they
leaue
that
to
their
posteritie
by
the
right
of
inheritance
,
which
they
neuer
receiued
from
their
ancestors
?
To
conclude
this
point
we
say
,
once
againe
,
Oh
ye
parents
,
endeauour
to
go
forward
in
this
vertuous
education
of
your
children
,
and
then
(
no
doubt
)
God
neither
shall
,
nor
will
hide
any
necessary
secret
or
instruction
from
you
,
neither
will
he
with-hold
any
good
blessing
from
your
posteritie
:
so
shall
ye
be
fathers
of
the
faithfull
,
as
Abraham
was
,
if
you
will
haue
the
same
care
,
and
practise
the
same
diligence
for
your
children
and
family
,
that
he
did
.
Genes.
18.
18.
19.
and
12.
2.
3.
Parents
also
haue
to
remember
,
that
they
shall
commit
an
act
very
vnnaturall
,
iniurious
,
and
vngodly
,
if
they
should
vndeseruedly
disinherit
their
eldest
sonne
.
For
as
nature
in
all
her
works
,
for
the
most
part
seemeth
to
make
some
〈◊〉
of
the
eldest
〈◊〉
is
athing
〈◊〉
〈◊〉
.
one
thing
to
be
chiefe
before
all
the
rest
,
whereby
the
same
is
,
and
the
rather
continueth
:
so
reason
in
the
order
of
a
family
,
which
is
an
imitation
of
a
state
ciuill
,
or
body
politicke
,
perswadeth
Chron.
21.
3.
by
experience
,
that
of
necessitie
there
be
one
before
the
rest
as
chiefe
:
whereby
may
be
conserued
,
that
beautie
of
vnitie
,
and
harmonie
of
concord
,
which
the
Almightie
in
his
creation
so
wonderfully
and
diuersly
teacheth
,
and
our
Sauiour
himselfe
so
carefully
and
especially
commended
to
his
Church
.
And
therof
seemeth
to
come
that
preheminence
or
more
speciall
regard
,
which
the
Law
of
God
in
the
old
Testament
appointed
to
his
people
the
Israelites
,
to
Exod.
13.
1.
2.
&
34.
19.
20.
Num.
3.
13.
&
18.
16.
be
obserued
towards
the
first
begotten
sonne
,
and
likewise
somewhat
concerning
other
dumbe
creatures
,
which
first
were
brought
forth
into
the
world
.
By
the
ancient
law
of
the
Iewes
,
the
eldest
had
double
so
much
as
the
others
,
of
the
fathers
goods
,
and
alone
to
the
eldest
pertained
the
blessing
of
the
father
,
wherewith
should
seeme
alwaies
the
heritage
to
go
and
succeed
:
as
is
manifest
by
the
will
of
God
in
Deut.
21.
15.
16.
17.
If
a
man
haue
two
wiues
,
one
loued
,
and
another
hated
,
and
they
haue
borne
him
children
,
both
the
loued
,
and
also
the
hated
:
if
the
first
borne
be
the
sonne
of
the
hated
,
then
when
the
time
commeth
,
that
he
appointeth
his
sonnes
to
be
heires
of
that
which
he
hath
,
he
may
not
make
the
sonne
of
the
beloued
first
borne
before
the
sonne
of
the
hated
,
which
is
the
first
borne
:
but
he
shall
acknowledge
the
sonne
of
the
hated
,
which
is
the
first
borne
,
and
giue
him
double
portion
of
all
that
he
hath
:
for
he
is
the
first
of
his
strength
,
and
to
him
belongeth
the
right
of
the
first
borne
.
The
Patriarkes
and
other
the
seruants
of
God
,
although
by
diuine
reuelation
and
other
notice
of
the
will
of
God
,
they
were
certified
that
they
might
marrie
many
of
sundry
wiues
at
one
time
,
yet
did
they
exclude
from
their
heritage
the
prerogatiue
of
the
blessing
,
all
the
children
of
those
secondarie
and
after
marriages
.
This
appeareth
in
Genes.
21.
10.
The
sonne
of
the
bond-woman
shall
not
be
heire
with
my
sonne
Isaack
:
yet
was
he
the
eldest
,
but
was
not
the
sonne
of
the
first
marriage
,
nor
borne
of
a
free-woman
.
Also
an
heire
is
the
worke
and
institution
of
nature
,
and
heritage
is
due
to
the
sonne
of
nature
,
therefore
it
is
so
due
that
he
must
needes
haue
it
;
seeing
those
things
which
come
by
nature
,
or
be
naturall
,
are
not
mutable
or
to
be
changed
.
Moreouer
,
this
name
heire
,
which
in
a
manner
with
all
nations
is
the
eldest
,
is
the
successor
of
the
law
nationall
,
besides
the
lawes
naturall
and
diuine
.
And
that
father
who
maketh
another
heire
,
then
is
by
the
Authorities
appointed
,
cannot
but
expresse
himselfe
a
Rebell
,
in
disobeying
and
contemning
so
great
lawes
and
authorities
,
beginning
a
new
law
of
his
owne
head
contrary
thereunto
.
Then
what
is
more
vniust
,
then
to
do
contrary
to
all
lawes
,
and
therewith
to
disobey
the
will
of
God
,
to
peruert
the
due
order
of
descent
,
preferring
the
second
marriage
before
the
first
;
the
yonger
before
the
elder
;
the
late
off-spring
before
the
first
begotten
;
so
much
tendred
and
respected
?
Now
,
as
the
greatest
iniurie
a
father
can
do
to
his
sonne
,
is
to
disherite
him
:
so
it
it
the
most
reprochfull
blot
or
dammage
,
to
suffer
.
the
infamie
and
discredit
of
disherison
.
For
if
the
eldest
sonne
be
worthy
to
be
disherited
in
his
fathers
house
,
he
may
be
thought
not
worrhy
to
draw
breath
out
of
it
:
for
that
he
ought
to
be
conuinced
faulty
in
those
crimes
and
hainous
offences
,
which
be
either
repugnant
to
the
duty
of
a
child
,
or
not
meete
for
the
profession
of
a
Christian.
Namely
,
if
he
strike
or
offer
violence
to
his
father
:
Deut.
21.
18.
&c.
if
he
oppresse
him
with
some
great
wrong
:
if
he
seeke
his
death
or
destruction
,
by
poysoning
,
Gen.
35.
22.
1.
Chron.
5.
1.
or
otherwise
:
if
he
lie
with
his
fathers
wife
,
if
he
will
not
suffer
his
father
to
make
his
will
:
if
he
be
not
of
the
true
and
Catholicke
faith
,
but
is
conuinced
to
be
an
heriticke
,
whereby
his
life
and
heritage
is
in
hazard
.
Or
if
he
refuse
to
succour
and
deliuer
his
father
out
of
prison
,
by
his
surety-ship
;
or
if
he
follow
the
trade
and
companie
of
such
persons
,
as
in
the
law
be
counted
infamous
,
vile
,
and
most
dishonest
;
as
Iuglers
,
Sorcerers
,
Coniurers
,
Theeues
,
Cozeners
,
and
Pyrates
.
Or
if
he
be
an
idiot
,
a
mad-man
,
a
naturall
,
or
lunaticke
person
.
Or
if
the
father
offering
him
a
meete
marriage
,
vnder
fiue
and
twentie
yeares
,
he
refuse
it
,
and
delight
to
liue
continually
in
whoredome
,
and
filthy
order
of
life
:
These
and
such
like
be
the
causes
,
that
the
Ciuill
or
Ecclesiasticall
lawes
do
assigne
.
The
dutie
of
Children
towards
their
Parents
.
THis
dutie
of
children
,
as
it
may
be
gathered
out
of
the
holy
Scriptures
,
consisteth
in
fiue
points
.
1.
First
,
that
they
[
](A67866-e21700-b)a
a
Eph
6.
1.
2.
3.
Colos.
3.
20.
obey
their
parents
,
and
do
serue
them
,
and
also
do
[
](A67866-e21710-b)b
b
Leuit.
19.
3.
Num.
12.
14.
feare
,
loue
,
honour
,
and
reuerence
them
;
not
onely
in
word
and
deed
,
but
in
their
hearts
and
minds
also
.
2.
Secondly
,
that
they
follow
their
good
precepts
and
examples
of
life
.
3.
Thirdly
,
that
they
patiently
take
[
](A67866-e21740-b)c
c
Pro.
15.
5.
1.
Tim.
5.
4.
Mat.
15.
4.
5.
6
correction
at
their
hands
.
4.
Fourthly
,
that
they
make
continuall
and
hearty
prayers
to
God
for
them
.
5.
And
lastly
,
that
they
do
relieue
,
maintaine
,
and
nourish
their
parents
,
in
case
they
shall
fall
Gen.
47.
12.
into
pouertie
or
decay
.
The
summe
and
effect
of
all
which
,
is
as
followeth
.
AS
the
Lord
our
God
,
hath
made
and
created
children
,
through
their
parents
:
so
hath
he
cast
and
made
them
subiect
vnder
the
power
Fathers
and
mothers
are
to
their
children
in
Gods
stead
.
Exod.
20.
12.
Deut.
5.
15.
By
honour
is
meant
all
kind
of
duty
which
children
owe
to
their
parents
.
and
authority
of
their
parents
,
to
obey
and
ferue
them
in
his
stead
;
saying
,
Honour
thy
father
and
thy
mother
:
which
honour
consisteth
not
in
bowing
the
knee
,
or
putting
off
the
cap
,
or
giuing
to
their
parents
the
vpper-hand
onely
:
but
in
this
,
that
they
loue
them
with
all
their
hearts
,
that
they
feare
and
dread
them
,
that
they
cheerfully
do
their
commandements
,
will
,
and
pleasure
;
that
they
seeke
their
worship
,
credite
,
profit
,
and
preferment
in
all
things
lawfull
:
and
if
need
require
,
that
they
giue
their
liues
for
them
:
remembring
that
they
are
their
parents
goods
and
possessions
;
and
that
they
owe
to
them
,
euen
their
owne
selues
,
and
all
that
they
are
able
to
do
;
yea
,
and
more
then
they
are
able
.
By
this
word
Honour
,
is
also
signified
the
loue
,
reuerence
,
dutie
,
obedience
,
subiection
,
entertainment
,
and
necessarie
assistance
that
children
owe
to
their
parents
.
As
concerning
the
loue
;
the
summarie
of
the
second
Table
,
comprehended
in
these
words
;
Theu
shalt
loue
thy
neighbour
as
thy selfe
:
doth
manifestly
confirme
〈◊〉
.
23.
39.
it
.
For
who
can
be
a
nearer
neighbour
for
the
children
to
loue
,
then
their
parents
?
Besides
that
,
they
are
not
to
be
loued
onely
as
neighbours
proceeding
of
Adam
and
Eue
,
but
also
as
fathers
and
mothers
.
And
therefore
,
what
ingratitude
is
it
,
not
to
loue
those
,
of
whom
(
next
after
God
)
they
haue
their
life
and
being
:
together
,
with
so
many
great
and
continuall
benefits
?
Also
the
loue
that
parents
do
beare
to
their
children
,
besides
so
many
their
labours
,
sorrowes
,
troubles
,
and
vexations
,
should
bind
them
reciprocally
to
loue
them
.
The
Sunne
shining
a
while
vpon
the
cold
stones
,
doth
so
heate
them
,
that
they
yeeld
some
warmth
;
so
,
albeit
that
children
be
as
hard
and
cold
as
stones
,
yet
the
experience
,
and
daily
feeling
of
the
loue
of
their
parents
towards
them
,
ought
mightily
to
inflame
their
hearts
to
loue
them
againe
.
Take
away
the
beame
from
the
Sunne
,
and
it
will
not
shine
:
the
springs
from
the
riuer
,
and
it
will
drie
vp
;
the
bough
from
the
tree
,
and
it
will
wither
;
the
member
from
the
body
,
and
it
will
rot
;
and
so
take
from
children
their
duty
to
their
parents
,
and
they
are
no
longer
children
,
but
brethren
and
companions
with
those
vnto
whom
Christ
Iesus
said
;
Ye
are
children
of
the
diuell
:
Ioh.
8.
44.
This
band
of
the
loue
of
children
towards
their
parents
,
should
take
such
place
,
not
onely
towards
such
parents
as
are
louing
and
gentle
,
but
also
(
as
Saint
Peter
saith
,
of
the
duties
of
seruants
to
their
maisters
)
euen
towards
such
as
be
rigorous
.
For
if
we
ought
to
loue
all
the
children
of
Adam
,
euen
those
whom
we
know
not
,
yea
,
out
enemies
and
persecutors
:
how
much
rather
our
parents
,
although
they
should
intreat
vs
roughly
,
and
with
rigour
,
either
in
word
or
deed
?
And
verily
the
principall
cause
still
abideth
:
namely
,
that
they
be
our
father
and
mother
.
This
ought
children
well
to
note
,
to
the
end
that
patiently
bearing
their
reprehensions
,
reproofs
,
and
in
generall
,
whatsoeuer
their
troublesome
and
sharpe
affections
,
they
may
still
continue
and
declare
their
child-like
affection
and
loue
.
And
to
that
purpose
,
children
must
remember
,
the
labour
,
griefe
,
anguisn
,
weeping
,
sorrow
,
and
other
troublesome
cares
that
their
parents
do
abide
,
and
endure
for
them
.
This
loue
must
be
accompanied
with
reuerence
and
respect
:
and
to
say
the
truth
,
albeit
the
name
of
Father
,
belongeth
properly
vnto
God
,
as
Iesus
Christ
saith
:
You
haue
but
one
Father
,
Mat.
23.
9.
euen
he
which
is
in
heauen
;
yet
doth
he
so
impart
it
to
those
that
haue
begotten
vs
,
that
they
being
called
fathers
do
beare
the
title
and
Image
of
God
.
And
this
is
it
that
bindeth
children
to
respect
and
honour
them
,
and
to
testifie
the
same
by
their
outward
reuerence
.
Of
this
reuerence
we
haue
a
notable
example
in
Salomon
:
he
vnderstanding
that
his
mother
Bethshebah
,
1.
King
.
2.
19.
was
comming
to
speake
with
him
,
arole
from
his
seate
,
came
to
meete
her
,
bowed
before
her
,
and
seated
her
vpon
his
right
hand
.
Neither
could
his
greatnesse
,
neither
his
Royall-estate
,
priuiledge
him
from
this
respect
and
honor
due
to
his
mother
.
When
the
sonne
doth
execute
magistracie
,
or
publicke
office
,
he
is
greater
then
his
father
,
and
must
beare
himselfe
as
a
magistrate
,
not
as
a
sonne
:
but
when
he
is
out
of
place
,
or
execution
of
office
,
he
must
(
how
highly
soeuer
he
be
aduanced
)
haue
a
respect
,
and
yeeld
reuerence
to
his
parents
.
But
many
times
it
falleth
out
otherwise
:
for
many
children
when
they
come
to
honor
or
wealth
,
do
so
despise
their
parents
,
if
they
be
of
meaner
calling
then
themselues
,
that
hardly
they
will
acknowledge
,
or
call
them
father
:
as
if
they
were
ashamed
of
them
.
So
that
,
that
man
putteth
off
the
affection
of
a
child
to
his
father
,
who
by
the
eminencie
of
an
office
ouer
him
,
quencheth
the
name
of
a
sonne
.
But
Salomon
forgat
not
himselfe
in
this
kind
1.
King
.
2.
20.
of
dutie
,
for
he
did
not
onely
bow
before
his
mother
,
but
said
,
Mother
,
aske
,
and
I
will
not
denie
thee
.
And
this
do
we
the
rather
note
also
,
vpon
an
other
consideration
;
namely
,
that
his
example
condemneth
the
custome
of
these
dayes
,
wherein
this
name
of
father
and
mother
,
is
accounted
so
base
and
contemptible
,
that
the
children
of
Kings
,
Princes
,
yea
,
euen
of
meane
Gentlemen
,
speaking
to
their
parents
,
must
not
say
,
father
,
mother
;
but
Syr
:
my
Lord
:
my
Ladie
:
Madame
:
&c.
But
the
due
honour
to
parents
,
that
we
here
speake
of
,
implyeth
not
onely
this
outward
reuerence
,
but
also
that
we
should
so
esteeme
of
them
,
as
that
neither
we
our selues
should
despise
them
,
nor
suffer
others-to
haue
them
in
contempt
.
And
this
are
we
to
vnderstand
in
the
saying
of
Iesus
Christ
:
I
honour
my
Father
,
but
ye
dishonour
me
.
He
therefore
defendeth
the
honour
of
his
Father
,
against
the
Ioh.
849.
false
opinions
and
slaunders
of
the
Iewes
.
But
some
there
are
so
vnnaturall
and
peruerse
,
that
forgetting
all
due
reuerence
and
respect
to
their
parents
,
they
will
not
onely
despise
them
in
their
owne
hearts
,
and
suffer
others
to
speake
hardly
of
them
,
but
also
will
themselues
so
farre
exceed
,
as
euen
to
lay
them
open
to
the
scorne
of
others
.
Ham
the
sonne
of
Noah
,
seeing
his
father
lye
vncouered
,
called
his
brethren
,
to
shew
them
his
fathers
shame
.
But
so
odious
was
this
impietie
in
the
sight
of
God
,
that
Noah
(
by
the
〈◊〉
.
9.
22.
conduct
and
direction
of
the
holy
Ghost
)
cursed
both
him
and
all
his
〈◊〉
.
And
therefore
,
we
(
well
and
truly
)
may
say
,
that
those
children
,
who
in
stead
of
defending
the
honor
of
their
parents
,
do
lay
them
open
to
shame
and
reproofe
,
do
come
of
the
cursed
seed
of
Ham.
This
dutie
of
honouring
parents
,
is
performed
and
payed
,
when
they
do
worshipfully
,
The
honor
due
to
parents
.
and
reuerently
esteeme
of
them
,
as
to
thinke
that
they
are
giuen
to
them
of
God
,
to
the
end
that
they
should
reuerence
,
loue
,
and
alwayes
Childrens
dutie
is
,
from
their
beginning
to
their
ending
,
to
be
subiect
,
obedient
,
and
helpfull
to
their
parents
.
haue
a
care
of
them
:
if
for
nothing
else
,
yet
for
the
Lords
sake
;
who
is
,
and
doth
thinke
himselfe
despised
,
so
long
as
the
children
condemne
their
parents
,
and
little
regard
them
.
So
the
children
honour
their
parents
,
when
with
their
helpe
and
counsell
,
they
aide
them
in
their
old
age
and
vnweildy
crookednesse
,
when
they
ease
and
helpe
them
in
the
time
of
their
need
,
or
succour
Mat.
15.
4.
5.
6
Exod.
21.
15.
17.
them
otherwise
in
any
case
else
,
and
do
wholly
bestow
themselues
,
and
all
that
they
Leuit.
20.
9.
Pro.
20.
20.
&
30.
17.
Deut.
〈◊〉
.
16.
haue
to
do
them
good
withall
:
yea
,
they
ought
not
to
giue
them
a
rough
or
stubburne
answer
,
or
once
so
much
as
to
mumble
,
of
〈◊〉
an
answer
against
their
parents
;
neither
to
smite
,
or
curse
,
or
speake
euill
of
their
father
and
mother
:
vnlesse
they
will
procure
the
vengeance
of
God
to
light
vpon
them
for
the
same
.
Children
ought
alwayes
to
remember
,
that
What
children
do
to
their
parents
,
they
do
to
God
,
so
that
they
may
not
purloine
or
diminish
any
of
their
substance
.
Pro.
28.
24.
whatsoeuer
they
do
to
their
fathers
and
mothers
,
(
be
it
good
or
euill
)
they
do
it
to
God
:
when
they
please
them
,
they
please
God
:
and
when
they
disobey
them
,
they
disobey
God
:
when
their
parents
are
iustly
angrie
with
them
,
God
is
angrie
with
them
:
neither
can
it
be
that
they
may
come
to
haue
the
fauour
of
God
againe
,
(
no
,
although
all
the
Saints
in
heauen
should
intreate
for
them
)
vntill
they
haue
submitted
themselues
to
their
father
and
mother
.
If
children
and
seruants
would
alwaies
keepe
in
minde
this
saying
:
so
to
do
and
behaue
themselues
to
their
parents
,
Maisters
,
and
Dames
,
as
they
would
haue
their
children
and
seruants
to
do
,
and
behaue
themselues
to
them
,
when
God
Mat.
7.
12.
shall
vouchsafe
to
make
them
parents
,
maisters
,
or
dames
:
then
(
no
doubt
)
they
would
obey
and
reuerence
their
parents
and
maisters
,
and
dames
,
more
dutifully
,
and
faithfully
,
then
now
they
do
.
For
,
let
them
assure
themselues
,
that
such
measure
as
they
〈◊〉
mete
to
their
parents
,
maisters
,
Mat.
7.
2.
and
dames
,
such
will
be
measured
to
them
againe
by
their
children
and
seruants
.
Also
the
children
must
be
carefull
to
follow
the
good
examples
of
their
fathers
and
mothers
,
and
to
suffer
themselues
to
be
gouerned
by
them
,
and
to
be
mindfull
to
bestow
all
paine
and
diligence
to
discharge
their
dutie
towards
them
:
And
herewithali
,
they
must
know
,
that
they
are
not
at
their
owne
libertie
,
to
do
as
they
list
,
so
long
as
they
haue
a
father
and
mother
to
rule
them
:
and
that
they
must
not
fall
out
among
themselues
,
but
naturally
loue
and
helpe
one
another
.
And
children
haue
alwayes
to
remember
,
that
they
may
not
in
anie
case
obey
their
parents
,
when
they
shall
command
them
to
do
or
say
any
thing
that
is
contrarie
to
the
word
of
God
,
and
yet
they
are
to
be
thought
well
of
.
For
example
,
Ionathan
obeyed
not
his
father
Sauls
commandement
,
who
charged
him
to
1.
Sam.
20.
28.
&c
&
22.
17.
Dan.
3.
18.
Act.
4.
19.
persecute
Dauid
:
and
therefore
he
is
worthilie
commended
in
the
holy
Scriptures
.
For
,
the
duties
of
the
first
Table
are
alwaies
to
be
preferred
before
the
duties
of
the
second
Table
.
This
subiection
therefore
that
children
owe
vnto
their
fathers
,
ought
in
very
deed
to
be
vnto
them
as
a
ladder
,
or
staire
,
to
leade
them
to
the
reuerence
and
obedience
of
God
,
who
is
our
Mat.
23.
9.
chiefe
Father
.
As
children
receiue
of
their
parents
three
things
,
to
wit
,
life
,
maintenance
,
and
instruction
:
so
for
these
three
,
they
owe
other
three
:
namely
,
for
life
,
they
owe
loue
:
for
maintenance
,
they
owe
obedience
:
for
instruction
,
they
owe
reuerence
.
For
their
life
,
they
must
feruently
loue
their
parents
:
for
their
maintenance
,
they
must
dutifully
obey
their
parents
,
as
maisters
:
and
for
their
instruction
,
they
must
cheerfully
reuerence
their
parents
,
as
their
tutors
.
And
further
,
children
must
remember
,
that
the
Lord
hath
giuen
to
them
their
parents
,
to
take
of
them
their
beginning
of
life
,
and
that
they
might
nourish
and
bring
them
vp
:
and
that
of
rude
and
almost
brutish
things
,
they
might
make
them
able
to
helpe
and
liue
of
themseluer
:
yea
,
and
such
mothers
as
are
godly
and
vertuous
,
do
suffer
and
endure
more
paine
and
griefe
in
the
bearing
,
bringing
vp
,
and
nourishing
of
their
children
,
then
the
fathers
do
.
So
that
greater
are
the
pleasures
and
good
turnes
that
Christian
parents
do
for
their
children
,
greater
is
the
cost
and
labour
that
they
bestow
on
them
,
and
greater
is
the
care
,
griefe
,
and
trouble
,
which
they
take
for
them
,
then
any
man
how
learned
soeuer
he
be
,
is
able
to
expresse
.
And
therefore
if
there
were
no
other
reasons
,
or
causes
to
moue
children
greatly
to
loue
,
to
esteeme
well
,
to
obey
,
to
be
kind
,
faithfull
,
and
dutifull
,
and
to
reuerence
their
parents
,
and
that
with
such
a
reuerence
as
commeth
from
the
heart
:
yet
these
were
sufficient
.
Maides
and
young
women
are
to
be
put
in
minde
,
and
alwayes
to
remember
,
that
the
best
portion
,
the
greatest
inheritance
,
and
the
most
precious
iewell
that
they
can
bring
with
them
on
the
marriage
day
,
is
shamefastnesse
:
the
want
whereof
is
most
hurtfull
in
all
women
.
And
therefore
they
must
carefully
shun
and
auoide
all
idle
and
wanton
talke
,
nice
lookes
,
dalliance
,
and
light
countenance
,
when
they
walke
abroad
or
be
in
company
.
A
man
needeth
many
things
,
as
wisedome
,
eloquence
,
knowledge
of
things
,
remembrance
,
skill
in
some
trade
or
craft
to
liue
by
,
iustice
,
courage
,
and
other
things
,
and
qualities
moe
,
which
were
too
long
to
rehearse
:
and
though
some
of
these
be
lacking
,
yet
is
he
not
to
be
misliked
,
so
that
he
haue
many
of
them
.
But
in
a
maid
,
no
man
will
looke
for
eloquence
,
great
wit
,
ordering
of
the
Commonwealth
,
prudence
,
&c.
Finally
,
no
man
will
looke
for
any
other
thing
of
a
woman
,
but
her
honestie
:
the
which
When
a
woman
loseth
her
honestie
,
then
hath
she
lost
her
chiefe
treasure
.
onely
if
it
be
lacking
,
she
is
like
a
man
that
wanteth
all
that
he
should
haue
.
For
in
a
maid
,
her
honestie
and
chastitie
is
in
stead
of
all
.
She
verily
may
truly
be
said
to
be
an
euill
keeper
,
that
cannot
keepe
one
thing
well
,
committed
to
her
keeping
,
and
put
in
trust
to
her
,
with
much
commendation
of
words
:
and
especially
which
no
man
will
take
from
her
against
her
will
,
nor
touch
it
,
except
she
be
willing
her selfe
.
The
which
thing
onely
if
a
woman
remember
,
it
will
cause
her
to
take
great
heed
vnto
,
and
to
be
a
more
warie
and
carefull
keeper
of
her
honestie
,
which
alone
being
lost
,
though
all
other
things
be
neuer
so
well
and
safe
,
yet
they
perish
together
therewith
,
because
she
that
hath
once
lost
her
honestie
,
should
thinke
there
is
nothing
left
.
Take
from
a
maid
or
woman
her
beautie
,
take
from
her
,
kindred
,
riches
,
comelinesse
,
eloquence
,
sharpnesse
of
wit
,
cunning
in
her
craft
,
and
giue
her
chastitie
,
and
you
haue
giuen
her
all
things
.
And
on
the
other
side
,
giue
her
all
these
things
,
&
iustly
call
her
whore
,
or
naughtie-packe
:
with
that
one
word
you
haue
taken
all
from
her
,
and
left
her
bare
and
foule
.
How
precious
a
iewell
chastitie
is
,
may
easily
be
gathered
from
the
example
of
Dinah
the
daughter
of
Leah
,
which
she
bare
vnto
Iacob
,
who
Gen.
34.
12.
when
he
heard
that
she
was
〈◊〉
and
defiled
by
Shechem
the
sonne
of
Hamer
the
Hiuite
,
Lord
of
that
countrie
,
his
mind
was
grieuously
wounded
with
this
great
shame
and
reproch
.
Children
may
not
forget
this
duty
;
for
hauing
receiued
their
being
from
their
parents
,
and
being
Children
may
not
marry
without
the
consent
&
agreement
of
their
〈◊〉
:
so
that
an
vnlawfull
promise
made
by
the
child
,
may
lawfully
be
broken
.
brought
vp
by
them
with
great
paines
and
much
cost
,
they
should
not
so
much
as
giue
any
liking
,
much
lesse
speech
of
marriage
,
without
the
consent
of
parents
,
or
of
those
which
are
set
ouer
them
by
their
parents
:
the
duty
of
thankfulnesse
requiring
it
at
their
hands
.
And
not
onely
in
regard
of
thankfulnesse
is
this
duty
to
be
performed
to
their
parents
,
but
euen
in
regard
of
their
owne
inabilitie
,
as
being
not
experienced
in
such
things
,
as
their
wits
being
not
so
ripe
as
their
parents
,
they
wanting
wisedome
and
discretion
to
behaue
themselues
as
they
ought
.
For
some
children
know
not
what
is
meere
and
conuenient
for
them
,
nor
whether
they
be
of
meete
age
and
condition
to
marrie
.
Which
inhabilitie
being
in
the
sonnes
,
is
much
more
in
the
daughters
,
as
being
the
weaker
by
nature
,
and
more
vnable
to
prouide
for
themselues
;
and
therefore
it
is
necessarie
that
they
should
not
marrie
without
the
consent
and
direction
of
their
parents
,
but
that
they
be
at
their
bestowing
:
for
,
to
do
otherwise
is
a
sinne
,
euen
that
nature
it selfe
abhorreth
,
and
all
sound
writers
,
old
and
new
,
do
vtterly
disallow
.
And
for
so
much
as
marriage
is
the
meanes
the
which
God
himselfe
hath
ordained
,
and
sanctified
for
the
propagation
and
increase
of
mankind
,
that
being
taken
in
hand
in
his
feare
,
It
is
a
sweete
wedding
,
when
the
father
and
the
mother
bring
ablessing
to
the
feast
:
and
a
heauie
vnion
,
which
is
cursed
the
firs̄t
day
that
it
is
knit
.
a
godly
seed
being
multiplied
and
growen
vp
here
on
earth
,
the
same
may
be
blessed
,
to
the
constitution
and
making
of
a
Church
,
the
which
may
serue
him
in
holinesse
and
righteousnesse
:
when
the
same
is
taken
in
hand
with
the
breach
of
his
commandement
,
so
farre
off
is
it
that
any
blessing
is
to
be
hoped
for
,
that
contrariwise
,
his
hot
indignation
,
wrath
and
heauy
curse
hangeth
ouer
that
house
and
family
,
where
the
parties
which
are
the
principall
pillars
and
vpholders
of
the
same
,
are
linked
and
tied
together
in
such
a
band
of
wedlocke
,
whose
linkes
and
inclosings
are
not
fastened
and
coupled
together
with
the
necessarie
and
lawfull
assent
and
liking
of
the
parents
,
whose
authoritie
and
consent
ought
to
beare
the
chiefest
sway
,
and
strike
likewise
the
greatest
stroke
,
in
this
honorable
〈◊〉
.
And
likewise
,
as
where
marriage
is
begun
and
enterprised
in
the
feare
of
God
,
according
to
his
word
,
there
God
is
well
pleased
,
there
the
parties
so
matched
,
liue
together
in
a
ioyfull
agreement
,
&
linking
the
one
to
the
other
,
there
God
is
honoured
,
and
serued
in
sinceritie
and
truth
:
there
the
children
(
when
God
giueth
them
)
with
the
rest
of
the
family
,
are
instructed
and
brought
vp
in
knowledge
of
religion
,
and
grounds
of
faith
:
so
on
the
other
side
,
the
regard
of
that
which
God
especially
commandeth
,
being
shut
out
of
our
marriages
,
there
must
needs
ensue
his
dislike
,
and
displeasure
:
there
is
a
iarre
and
discord
:
there
Gods
honour
is
neglected
:
there
household
discipline
and
Christian
instruction
of
such
as
belong
vnto
our
charge
,
goeth
vtterly
to
wracke
,
and
is
nothing
at
all
regarded
.
And
no
maruell
:
for
,
if
where
God
blesseth
,
all
things
go
well
and
do
prosper
:
then
consequently
,
where
he
curseth
,
there
nothing
thriueth
,
hath
good
successe
,
or
goeth
happily
forward
.
It
may
appeare
by
sundrie
examples
,
both
before
the
Law
was
giuen
and
after
,
that
this
is
a
duty
required
of
children
towards
their
parents
,
namely
,
to
haue
their
consent
in
contracting
of
marriage
:
as
these
places
do
plainely
shew
:
Gen.
21.
21.
and
24.
3.
&c.
and
29.
19.
and
34.
4.
Deut.
7.
3.
Iudge
.
14.
1.
&c.
1.
Cor.
7.
36.
38.
1.
Sam.
18.
1.
Whereby
is
manifestly
proued
,
that
children
ought
not
to
match
without
the
consent
of
their
parents
:
First
,
because
it
is
against
the
law
of
nature
.
Secondly
,
because
the
parents
haue
authority
ouer
their
children
,
more
then
they
haue
ouer
their
seruants
.
Thirdly
,
because
children
are
their
fathers
goods
and
riches
,
and
therefore
they
must
not
bestow
themselues
in
marriage
,
but
must
be
bestowed
of
their
parents
.
Fourthly
,
because
parents
haue
authoritie
ouer
the
vowes
of
their
children
.
Numb.
30.
4.
5.
6.
Contracts
void
without
the
consent
of
parents
.
Fiftly
,
if
a
mans
daughter
be
enticed
,
yet
her
father
may
refuse
the
contract
;
being
not
auaileable
,
or
of
any
force
,
without
his
consent
.
Exod.
22.
16.
17.
Besides
all
this
,
what
clearer
proofe
can
we
haue
then
the
fift
Commandement
,
in
the
which
children
are
commaunded
to
honour
their
fathers
and
mothers
,
with
a
blessing
promised
to
those
which
performe
the
same
?
whereby
we
gather
,
by
the
nature
of
contraries
,
that
there
is
a
curse
also
belonging
to
all
those
children
that
shall
dishonour
them
.
And
in
that
God
willeth
that
the
parents
by
their
children
should
be
honoured
,
he
meaneth
that
they
should
in
all
humility
and
modestie
reuerence
them
,
with
all
dutifull
submission
be
obedient
vnto
them
:
and
with
all
willingnesse
shew
themselues
thankfull
for
their
creation
,
education
,
sustentation
,
and
all
other
benefites
that
(
vnder
God
)
they
haue
receiued
from
them
;
being
ready
by
all
the
meanes
they
possibly
may
,
to
imitate
and
expresse
towards
them
the
nature
of
the
Stroke
:
whose
property
(
as
they
write
of
them
,
)
is
to
prouide
meate
,
and
feed
their
dams
,
when
through
age
they
grow
so
old
that
they
are
not
able
to
helpe
themselues
:
that
is
to
say
,
they
must
to
their
very
vtmost
,
seeke
to
make
them
recompence
and
requitall
of
some
part
of
those
vnrequitable
paines
,
the
which
their
louing
parents
haue
taken
with
them
,
and
make
some
amends
for
the
vncounteruailable
kindnesse
that
they
haue
shewed
towards
them
.
But
where
they
bestow
themselues
in
marriage
without
the
consent
of
their
parents
,
there
they
do
fault
,
and
make
a
breach
of
dutie
,
in
all
these
three
respects
:
that
is
to
say
,
they
neither
reuerence
,
obey
,
nor
shew
themselues
thankfull
vnto
them
.
For
reuerence
consisteth
in
this
,
that
children
carry
towards
their
parents
,
a
certaine
honest
and
modest
shamefastnesse
,
ioyned
with
a
bashfull
awfulnesse
,
and
standing
in
feare
of
them
:
the
which
worketh
in
them
a
conceiuing
of
such
opinion
and
estimation
of
them
,
as
that
they
haue
an
especiall
respect
and
regard
of
them
,
in
doing
or
not
doing
of
things
,
rather
of
a
care
to
please
them
,
then
of
a
feare
to
offend
them
.
Obedience
herein
sheweth
foorth
it selfe
,
in
that
willingly
,
without
murmuring
or
grudging
they
be
willing
to
be
ordered
,
directed
,
guided
,
and
ruled
by
their
parents
:
being
ready
to
do
all
lawfull
things
,
which
they
command
them
,
and
to
refraine
from
those
things
,
which
they
forbid
them
.
Thankfulnesse
,
(
besides
that
there
are
many
other
branches
)
is
alwayes
mindfull
of
benefits
receiued
,
and
therefore
carryeth
continually
a
vigilant
and
watchfull
eye
towards
the
partie
by
whom
it
hath
bene
pleasured
,
that
no
discourtesie
in
any
case
be
offered
,
or
any
occasion
be
ministred
,
whereby
he
may
conceiue
vnkindnesse
.
And
by
this
familiar
description
of
these
three
heads
(
wherein
standeth
chiefely
the
honour
due
vnto
parents
,
)
we
may
clearely
see
,
that
those
children
which
in
wedding
tarrie
not
for
the
consent
of
their
fathers
and
mothers
,
do
neither
stand
in
awfull
feare
of
them
,
as
whom
they
would
be
loath
to
offend
or
displease
,
nor
yet
giue
ouer
themselues
in
all
things
to
be
gouerned
and
aduised
by
them
:
nor
haue
any
regard
that
they
be
not
causers
to
make
their
friends
and
parents
conceiue
hardly
and
vnkindly
of
them
,
when
as
it
is
more
then
manifest
,
that
in
matters
concerning
their
dutie
towards
their
parents
,
no
griefe
cutteth
nearer
vnto
the
heart
,
then
this
,
when
their
children
entangle
themselues
contrary
to
their
mind
and
liking
.
And
therefore
such
children
as
match
in
this
sort
,
as
it
were
in
spite
of
the
teeth
of
their
fathers
and
mothers
,
are
neither
reuerent
,
obedient
,
nor
thankfull
vnto
them
,
and
so
consequently
,
they
do
not
honour
them
:
whereby
they
incurre
and
runne
into
the
curse
of
God
,
which
without
true
and
vnfained
repentance
,
must
needs
pull
downe
vpon
the
heads
of
themselues
and
their
families
,
the
fearefull
plagues
of
God
his
most
heauie
and
hote
indignation
against
them
,
to
their
vtter
subuersion
,
decay
and
ruine
.
Let
all
dutifull
and
good
nurtured
children
therefore
,
in
the
reuerence
and
feare
of
God
,
consider
what
honour
and
obedience
they
owe
vnto
their
parents
,
and
what
power
and
authoritie
he
hath
in
his
word
sanctified
vnto
them
ouer
their
children
in
the
Lord
;
and
in
regard
hereof
,
let
them
yeeld
vnto
them
in
this
dutie
,
that
their
fathers
hauing
prouided
for
them
such
as
are
not
of
a
wicked
life
,
nor
deformed
,
nor
euill-fauoured
,
nor
of
a
contrary
religion
,
they
〈◊〉
submit
themselues
vnto
their
Children
〈◊〉
,
are
to
pray
vnto
God
to
direct
their
parents
in
a
godly
choyce
,
and
to
〈◊〉
their
minds
to
accept
of
the
same
.
choyce
,
which
if
for
the
present
,
or
vpon
the
sodaine
they
cannot
yeeld
vnto
,
let
them
by
earnest
calling
vpon
the
name
of
God
,
not
onely
desire
him
to
direct
their
parents
in
a
godly
and
fit
choyce
,
but
also
to
subdue
in
them
this
corrupt
affection
,
and
to
frame
their
wills
to
be
plyable
vnto
their
fathers
,
in
such
lawsull
cases
.
For
the
Lord
our
God
in
his
iustice
doth
iustly
punish
disobedient
children
,
as
may
appeare
by
the
example
of
Ham
,
the
younger
sonne
of
Noah
;
who
derided
his
father
,
and
was
iustly
punished
〈◊〉
.
9.
22.
for
it
.
Likewise
Absolon
vsing
wicked
practises
to
2.
Sam.
15.
1.
&c.
&
18.
14.
get
the
kingdome
from
Dauid
his
father
,
for
rebellion
and
disobedience
,
came
to
a
most
miserable
end
.
Yea
,
and
he
hath
in
his
law
set
downe
a
most
seuere
and
sharpe
punishment
against
disobedient
children
:
If
any
man
haue
a
sonne
that
Deut
21.
18.
19.
20.
21.
is
stubburne
and
disobedient
,
which
will
not
hear
〈◊〉
vnto
the
voyce
of
his
father
,
and
the
voyce
of
his
mother
and
they
haue
chastened
him
,
and
he
would
not
obey
them
:
then
shall
his
father
and
his
mother
take
him
,
and
bring
him
out
vnto
the
Elders
of
the
Citie
,
and
vnto
the
gates
of
the
place
where
he
dwelleth
,
and
shall
say
vnto
the
Elders
of
his
Citie
;
This
our
sonne
is
stubburne
and
disobedient
,
and
he
will
not
obey
our
admonition
:
he
is
a
riotour
and
a
drunkard
.
Then
all
the
men
of
the
Citie
shall
stone
him
with
stones
vnto
death
:
So
thou
shalt
take
away
euill
from
among
you
,
that
all
Israel
may
heare
it
and
feare
.
For
euen
Exod.
20.
12.
Ephes
6.
2.
Deut.
28.
15.
&c.
Leuit.
26.
14.
&c.
as
a
long
and
a
prosperous
life
is
promised
vnto
obedient
children
:
so
on
the
other
side
,
all
disobedient
,
vnthankfull
,
and
obstinate
children
,
are
assured
of
the
punishment
of
infamie
,
ioyned
with
diuers
and
great
calamities
and
torments
.
1.
Sam.
2.
22.
1.
King
.
1.
25.
&c.
Deut.
21.
18.
&c.
Prou.
20.
20.
&
30.
17.
And
although
that
the
temporall
officers
be
negligent
in
punishing
this
disobedience
,
yet
shall
they
not
escape
vnpunished
:
for
the
vengeance
of
God
shall
accompanie
them
,
vntill
they
be
vtterly
destroyed
.
For
there
is
nothing
more
vnnaturall
then
to
see
children
dishonour
and
disobey
their
parents
;
and
inferiours
their
superiours
.
Such
may
aptly
be
compared
to
the
Viper
,
that
gnaweth
out
the
bellie
of
her
dam
,
and
seeketh
her
owne
life
with
her
dams
death
.
So
contrariwise
,
the
word
of
God
doth
highly
commend
Ioseph
for
his
great
loue
,
beneficence
,
and
obedience
extended
towards
〈◊〉
father
Gen.
46
29.
&c.
and
48.
〈◊〉
12.
Iacob
,
and
his
brethren
:
in
that
he
both
helped
and
liberally
nourished
them
,
and
prayed
for
them
.
Our
Sauiour
Christ
was
also
obedient
to
his
parents
,
euen
vntill
death
.
So
that
the
Luke
2.
51.
Lord
(
no
doubt
)
will
blesse
obedient
children
,
with
many
happy
dayes
and
yeares
,
to
his
glory
,
and
their
soules
comfort
.
And
to
the
end
to
inuite
and
stirre
vp
children
to
honour
their
parents
,
as
before
is
shewed
,
the
Deut.
5.
16.
Exed
.
20.
12.
Lord
addeth
this
promise
,
That
thy
dayes
may
be
long
in
the
land
which
the
Lord
thy
God
giueth
thee
:
And
S.
Paul
doth
note
,
that
it
is
the
first
Commandement
Ephes.
6.
2.
with
promise
.
For
albeit
there
be
a
promise
added
to
the
second
,
and
others
of
the
first
Table
,
yet
this
fift
Commandemēnt
is
the
first
of
righteousnesse
;
and
none
in
the
second
Table
,
besides
it
,
hath
any
promise
annexed
thereunto
.
For
herein
hath
God
declared
how
highly
he
commendeth
the
obedience
and
honour
that
children
yeeld
to
their
parents
.
But
the
Lord
spake
to
the
Israelites
properly
of
the
land
that
he
had
promised
them
for
an
inheritance
,
which
should
be
vnto
them
as
a
testimonie
and
seale
of
his
goodnesse
and
loue
towards
them
.
It
is
therefore
,
as
if
he
should
haue
said
:
To
the
end
,
that
liuing
vpon
the
earth
,
thou
mayest
long
enioy
the
earnest
pennie
of
my
goodnesse
and
grace
towards
thee
.
But
now
seeing
the
whole
earth
is
blessed
to
the
faithfull
,
the
promise
of
long
life
vpon
the
earth
,
is
vnto
vs
a
blessing
of
God
.
First
,
because
we
cannot
liue
long
without
participating
of
many
&
great
benefits
of
God
,
euen
in
respect
of
the
preseruation
of
this
present
life
.
Secondly
,
because
the
faithfull
may
the
longer
employ
themselues
to
serue
&
glorifie
God
.
In
confideration
whereof
,
we
see
what
the
Church
in
old
time
said
:
The
dead
praise
not
the
Psal.
115.
17.
18.
Lord
,
neither
any
that
go
downe
into
the
place
of
silence
:
but
we
will
praise
the
Lord
from
henceforth
,
and
for
euer
.
The
same
doth
Hezekiah
King
of
Iudah
also
note
in
his
Canticle
:
The
liuing
,
the
liuing
,
Esay
38.
19.
he
shall
confesse
thee
,
as
I
do
this
day
:
the
fathers
to
the
children
shall
declare
thy
truth
.
In
as
much
therefore
,
as
long
life
is
promised
as
a
blessing
;
God
doth
continue
it
to
obedient
children
,
so
long
as
it
is
a
blessing
vnto
them
.
And
hereupon
doth
S.
Paul
ioyne
together
these
two
sentences
:
That
it
may
go
well
with
thee
,
Ephes.
6.
3.
and
that
thou
mayest
liue
long
vpon
the
earth
.
As
also
when
God
taketh
away
such
obedient
children
before
they
be
old
;
yea
,
before
they
come
vnto
mans
estate
:
whether
it
be
,
lest
malice
should
corrupt
their
hearts
,
or
to
preuent
some
greater
calamities
,
wherein
they
might
(
peraduenture
)
be
entangled
,
or
vpon
whatsoeuer
other
considerations
,
to
receiue
them
into
a
better
life
,
he
doth
faithfully
performe
his
promise
vnto
such
children
,
because
he
dealeth
better
then
promise
with
them
.
But
as
contrariwise
,
this
promise
threatneth
such
children
as
will
not
honour
their
parents
,
with
short
life
:
so
doth
experience
declare
,
that
many
such
children
are
of
short
and
wretched
life
.
But
if
contrariwise
,
such
disobedient
children
do
chance
to
liue
long
,
so
farre
is
long
life
from
being
vnto
them
a
blessing
,
that
on
the
contrarie
,
it
is
an
enforcement
and
increase
of
woe
,
because
they
enlarge
their
iust
condemnation
:
so
as
they
had
bene
better
to
haue
died
in
their
youth
.
But
howsoeuer
it
be
,
God
so
disposeth
thereof
,
that
by
the
effects
we
may
perceiue
,
that
they
which
honour
their
parents
are
blessed
,
and
the
others
are
accursed
,
Eccles.
3.
2.
&c.
And
although
some
parents
do
not
performe
those
duties
towards
their
children
enioyned
them
from
the
Lord
;
yet
such
children
as
liue
wickedly
,
must
know
,
that
they
are
not
exempt
and
free
from
blame
,
and
guiltinesse
before
God
.
For
although
they
can
say
(
as
the
children
in
Ezekiels
time
said
,
)
The
fathers
haue
eaten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
;
we
say
,
that
although
the
occasion
be
offered
of
such
vngodly
and
wicked
parents
,
yet
the
cause
of
destruction
is
still
in
the
children
themselues
.
And
besides
that
,
it
is
sure
,
that
the
soule
that
hath
sinned
shall
die
the
death
.
Seeing
there
be
some
young
men
and
maids
,
who
notwithstanding
the
great
prophanenesse
of
the
most
,
the
manifold
corruptions
offered
abroad
,
the
vngodly
examples
abounding
at
home
,
are
so
mightily
preserued
by
the
seed
of
grace
,
that
they
escape
safely
in
an
holy
course
of
life
,
lamenting
when
they
see
the
least
occasion
of
euill
,
reioycing
at
the
least
occasion
of
good
things
:
the
rest
,
who
please
themselues
,
and
hope
to
shelter
their
sinnes
vnder
their
parents
defaults
,
are
plainly
left
without
excuse
,
and
are
iuftly
guilty
of
the
bloud
of
their
owne
soules
.
Labour
therefore
ye
young
men
and
maidens
,
to
wipe
away
the
teares
of
griefe
from
your
fathers
eyes
,
and
stay
the
mournfull
and
sorrowfull
spirits
of
your
tender
mothers
;
and
consider
in
your selues
,
if
ye
haue
any
nature
in
you
,
and
haue
not
buried
the
vse
of
common
reason
,
what
a
shame
it
is
to
be
a
shame
vnto
your
fathers
,
to
whom
ye
ought
to
be
a
glory
:
thinke
,
ye
wanton
wits
,
that
haue
not
cast
off
all
naturall
affections
,
what
a
contempt
it
is
,
to
be
a
contempt
vnto
your
mothers
,
to
whom
you
haue
offered
,
as
it
were
a
despitefull
violence
,
in
that
ye
are
a
corrasiue
to
their
griefe
,
when
as
ye
should
haue
bene
a
crowne
to
their
comforts
.
Learne
therefore
ye
children
,
that
it
is
one
speciall
propertie
of
a
liberall
and
ingenious
nature
,
to
be
carefull
to
liue
,
that
in
time
ye
may
be
a
glory
to
your
fathers
,
and
a
ioy
to
your
mothers
:
which
the
Lord
for
his
Christs
sake
grant
.
These
precepts
and
admonitions
before
said
,
are
as
a
summary
of
the
duties
of
children
to
their
parents
.
And
therefore
it
resteth
,
that
they
vnderstanding
them
,
do
pray
vnto
God
to
giue
them
grace
to
put
them
in
practise
to
his
glory
,
and
their
good
and
saluation
.
Lastly
,
let
them
remember
,
that
God
is
not
more
inclined
to
heare
any
prayers
,
then
such
as
parents
de
powre
forth
for
their
children
.
As
they
are
therefore
to
feare
their
curse
,
for
offending
them
:
so
must
they
by
honouring
and
pleasing
them
,
seeke
to
be
blessed
in
their
prayers
,
which
are
blessings
ratified
vnto
them
in
heauen
,
as
the
blessing
of
Isaacke
to
his
sonne
Iacob
doth
manifestly
declare
.
Gen.
27.
28.
29.
What
duties
Maisters
and
Mistresses
owe
to
their
seruants
.
THis
dutie
teacheth
them
,
that
The
housholder
is
called
Pater
Familias
,
that
is
,
a
father
of
a
familie
,
because
he
should
haue
a
fatherly
care
ouer
his
seruants
,
as
if
they
were
his
children
.
they
are
become
in
stead
of
parents
vnto
their
seruants
,
which
dutie
consisteth
in
foure
points
.
1.
First
,
that
they
refraine
and
keepe
their
seruants
from
idlenesse
.
2.
Secondly
,
that
by
diligent
instruction
and
good
example
,
they
bring
vp
their
seruants
and
housholds
,
in
honestie
and
comely
manners
,
and
in
all
vertue
.
3.
Thirdly
,
that
they
ought
to
instruct
their
apprentises
and
seruants
in
the
knowledge
of
their
occupations
and
trades
,
euen
as
parents
would
teach
their
owne
children
,
without
all
guile
,
fraud
,
delaying
,
or
concealing
.
4.
Lastly
,
when
correction
is
necessary
,
that
Maisters
and
Dames
ought
moderatly
to
vse
their
authoritie
ouer
theirseruants
.
then
they
giue
it
them
with
such
discretion
,
pittie
,
and
desire
of
their
amendment
,
as
louing
parents
vse
to
deale
with
their
deare
children
;
remembring
alwayes
that
they
haue
a
maister
in
heauen
,
before
whom
they
must
make
an
account
for
their
doings
.
These
foure
points
are
in
effect
poken
of
before
in
the
dutie
of
parents
.
For
so
much
as
maisters
and
housholders
are
to
their
seruants
and
apprentises
in
place
of
fathers
,
they
are
hereby
admonished
,
that
they
Iames
5.
4.
Coloss
4.
1.
Ioh
13
13.
14.
15.
ought
not
to
with-hold
and
keepe
〈◊〉
their
due
wages
,
to
exact
of
them
,
to
oppresse
them
,
or
to
reward
their
well-doing
and
good
deseruing
Deut.
24
14.
15
Mat.
8
5.
6.
〈◊〉
7.
2.
slenderly
:
but
to
be
carefull
of
their
seruants
good
estate
as
of
their
owne
,
not
onely
in
prouiding
for
them
wholsome
meate
,
drink
,
and
God
made
euery
weeke
one
day
of
rest
,
wherein
seruants
should
be
as
free
as
their
maisters
.
Gen.
2.
2.
lodging
,
and
otherwise
to
helpe
them
,
comfort
them
,
and
relieue
and
cherish
them
,
as
well
in
〈◊〉
as
in
health
liberally
to
reward
their
good
deseruings
,
as
farre
as
Christianity
,
liberality
,
and
equality
shall
binde
them
:
but
also
that
they
be
carefull
that
they
liue
honestly
,
vertuously
,
and
Christianly
.
And
further
,
they
may
not
grieue
their
seruants
with
too
much
labour
,
but
alwayes
remember
As
the
laborer
which
worketh
but
one
day
is
worthy
his
hire
,
euen
so
,
much
more
the
〈◊〉
that
〈◊〉
〈◊〉
eueryday
.
that
they
are
not
beasts
,
but
men
:
so
that
they
ought
quietly
to
gouerne
them
,
and
also
quietly
to
chide
them
,
when
they
shall
neglect
their
duty
,
lest
they
be
prouoked
with
their
hard
words
:
remembring
that
they
also
haue
a
Lord
and
maister
in
heauen
,
with
whom
there
is
no
respect
of
persons
,
Ephes.
6.
9.
And
let
them
bountifully
reward
the
iust
and
faithfull
labour
Luke
10.
7.
of
their
seruants
,
and
pay
their
couenants
in
a
fit
and
conuenient
time
,
lest
being
compelled
by
necessitie
they
should
steale
.
Maisters
ought
not
(
as
tyrants
)
to
vse
their
seruants
as
their
horses
and
asses
:
but
to
deale
As
Dauid
did
limit
Ioab
that
he
should
not
kill
Absolon
,
so
God
hath
bound
masters
that
they
should
not
oppresse
their
seruants
.
with
them
louingly
&
Christianly
,
because
they
are
all
members
of
one
body
,
whereof
Christ
Iesus
is
the
head
.
There
be
some
maisters
that
vse
their
seruants
and
apprentises
more
like
beasts
then
like
men
and
their
owne
members
;
for
which
their
so
doing
,
let
them
assure
themselues
they
must
yeeld
to
God
their
maister
a
straight
account
.
2.
Sam.
18.
5.
Iob
31.
13.
14.
15.
Oh
that
Christian
Maisters
and
Mistresses
would
learne
,
and
so
practise
the
example
of
For
a
good
man
(
sauh
Salemon
.
Pro.
12.
10.
)
will
be
mercifull
to
his
beast
&
therefore
he
ought
to
be
m
remercifull
to
his
seruants
being
his
brethren
.
Iobs
good
and
vpright
dealing
with
his
seruants
,
which
was
farre
from
rigor
.
For
he
saith
,
If
I
did
contemne
the
iudgement
of
my
seruant
,
and
of
my
maide
,
when
they
did
contend
with
me
,
(
that
is
,
when
they
thought
themselues
euill
intreated
by
me
,
)
what
then
shall
I
do
,
when
God
standeth
vp
?
If
I
had
oppressed
others
,
how
should
I
haue
escaped
Gods
iudgement
?
)
And
when
he
shall
visit
me
,
what
shall
I
answer
?
He
that
hath
made
me
in
the
wombe
,
hath
he
not
made
him
?
(
which
moued
him
to
shew
pittie
and
fauour
vpto
his
seruants
,
because
they
were
Gods
creatures
as
he
was
:
)
Hath
not
he
alone
fashioned
vs
in
the
wombe
?
Hereby
then
may
those
maisters
and
dames
see
their
wickednesse
,
who
will
not
heare
their
seruants
speake
,
but
vpon
a
simple
surmise
and
brain-sicknesse
,
do
euill
intreate
them
by
cruell
stripes
,
when
in
truth
there
is
no
iust
cause
.
Maisters
and
Mistresses
ought
therefore
to
vse
Reuiling
words
and
vnreasonable
〈◊〉
,
doth
much
more
hurt
to
seruants
then
good
.
their
seruants
and
apprentises
,
with
mildnesse
&
equitie
,
as
euery
one
shall
deserue
;
for
they
must
remember
that
they
haue
all
one
God
to
honor
and
worship
,
one
Prince
to
serue
,
one
law
to
keepe
,
one
land
to
inhabite
,
and
one
death
to
feare
:
and
therefore
they
must
speake
vnto
them
as
vnto
brethren
and
sisters
,
&
deale
with
them
〈◊〉
.
16.
17.
as
with
Christians
.
And
let
them
alwaies
remember
this
,
namely
,
that
God
will
neuer
deale
mercifully
with
them
,
if
they
make
no
greater
account
that
their
seruants
do
serue
him
more
carefully
then
themselues
,
and
sanctifie
the
Sabbaths
.
Exod.
20.
10.
〈◊〉
,
5.
14.
And
therefore
that
maister
is
not
worthy
to
be
serued
,
which
cannot
affoord
that
his
seruants
should
serue
God
as
well
as
himselfe
.
He
must
giue
vnto
God
that
which
is
Gods
,
and
then
he
may
the
better
take
that
which
is
his
owne
:
for
he
that
careth
not
for
his
familie
(
saith
Paule
)
is
1.
Tim.
5.
8.
worse
then
an
infidell
:
because
infidels
care
for
their
families
.
As
it
is
the
office
of
a
good
housholder
to
carry
the
burthen
of
care
,
trauell
,
and
labour
:
so
it
is
the
dutie
of
a
wife
,
to
be
faithfull
in
keeping
and
well
ordering
of
his
goods
and
house
,
&
to
see
his
,
her
owne
,
and
their
childrens
best
apparell
brusht
,
and
handsomely
〈◊〉
,
to
be
patient
and
carefull
to
see
her
husband
do
well
,
and
both
their
duties
is
,
effectually
to
giue
good
examples
,
to
be
diligent
to
entertaine
peace
amongst
their
familie
,
and
to
see
all
things
neat
and
handsome
,
and
to
keepe
due
order
and
measure
.
For
as
the
Sunne
in
the
firmament
giueth
light
Seruants
do
rather
imitate
the
works
they
see
their
maisters
do
,
then
the
words
which
they
heare
them
speake
.
to
all
the
regions
round
about
him
,
and
by
his
bright
appearing
expelleth
the
darknesse
,
comforteth
and
cheareth
the
world
:
euen
so
like
wise
should
housholders
labour
to
banish
sinne
and
corrupt
religion
out
of
their
dwellings
,
and
to
be
a
lanterne
of
godly
life
,
to
comfort
and
shine
to
their
whole
family
,
that
so
they
may
direct
their
liues
after
their
good
examples
,
Phil.
2.
15.
Math.
5.
19.
A
maister
ought
so
to
behaue
himselfe
with
his
seruants
,
that
he
be
not
too
familiar
with
them
,
which
many
times
breedeth
contempt
,
but
he
is
to
admonish
them
often
,
and
yet
he
must
not
discourage
them
from
well
doing
,
nor
be
too
seuere
,
not
too
partiall
,
but
must
moderate
all
by
discretion
.
For
like
as
the
Centution
,
who
had
many
seruants
Luke
7.
8.
vnder
his
authoritie
,
had
them
all
at
his
becke
and
commandement
,
most
ready
to
obey
him
in
any
thing
that
he
set
them
about
,
and
this
good
order
and
submission
he
had
brought
them
vnto
,
by
the
reason
that
his
said
seruants
were
deare
vnto
him
:
that
is
,
he
made
speciall
reckoning
of
them
,
and
was
as
a
father
vnto
them
:
so
likewise
all
maisters
are
in
conscience
bound
to
esteeme
and
account
well
of
their
seruants
,
and
to
vse
their
authoritie
that
they
haue
ouer
them
,
mildly
and
Christianly
;
and
then
if
their
seruants
do
perceiue
that
they
are
deare
vnto
their
maisters
,
so
may
the
maisters
in
time
worke
them
like
waxe
vnto
their
owne
mind
:
except
they
be
such
as
haue
sold
themselues
to
Ephes.
6.
9.
worke
wickednesse
.
It
is
very
conuenient
that
a
maister
of
a
family
should
so
dispose
and
order
his
affaires
and
businesse
,
that
he
depart
and
absent
himselfe
from
home
as
little
as
may
be
:
for
it
is
an
old
saying
and
a
true
:
The
eye
of
the
maister
doth
make
the
horse
fat
,
and
the
ground
fertile
:
for
all
things
are
well
and
fitly
done
when
the
maister
is
present
.
Such
housekeepers
as
haue
much
,
and
yet
spend
little
,
are
called
niggards
:
and
they
that
haue
little
,
&
yet
spend
much
are
holden
〈◊〉
,
spend
thrifts
,
and
prodigall
wasters
:
and
therefore
they
ought
to
liue
in
such
sort
,
that
they
be
not
noted
either
misers
for
their
keeping
,
or
prodigall
for
their
spending
.
The
couetous
miserable
niggard
passeth
great
toyle
and
trauell
in
gathering
of
riches
,
danger
in
keeping
them
,
law
in
defending
them
,
and
torment
in
departing
from
them
:
but
a
wise
man
is
not
carefull
so
much
for
riches
,
and
how
to
liue
long
,
as
to
liue
well
,
and
dye
well
.
Some
housholders
are
so
〈◊〉
and
sparing
,
both
towards
themselues
and
their
neighbours
,
that
although
they
haue
much
wealth
,
yet
they
cannot
find
in
their
hearts
to
take
part
in
any
frugall
and
good
measure
of
those
transitory
blessings
which
God
in
mercie
hath
giuen
them
:
but
feed
grosly
and
very
niggardly
,
and
cloath
themselues
very
meanely
,
keeping
a
beggarly
house
;
so
that
(
as
the
common
Prouerbe
is
,
)
a
man
may
as
soone
breake
his
necke
as
his
fast
with
them
.
So
that
the
state
of
such
a
worldling
The
couetous
wan
in
gaining
riches
,
loseth
himselfe
.
and
couetous
rich
man
is
most
miserable
;
vpon
whom
God
hath
bountifully
bestowed
great
wealth
,
and
yet
he
hath
not
the
grace
to
〈◊〉
his
riches
well
,
either
to
his
owne
comfort
,
or
the
good
of
his
neighbour
;
but
heapeth
vp
riches
(
as
the
Psalmist
saith
)
and
cannot
tell
who
Psal.
39.
6.
shall
gather
them
.
This
sheweth
,
that
it
is
the
plague
of
God
that
befalleth
vpon
such
a
miserable
couetous
worldling
,
when
he
hath
plentie
of
all
things
,
and
yet
wanteth
a
liberall
heart
,
to
employ
and
vse
them
rightly
.
And
therefore
the
holy
Ghost
,
in
the
booke
of
the
Preacher
,
is
not
content
once
or
twice
to
find
fault
,
and
to
checke
this
as
a
great
vanity
and
abuse
;
but
to
speake
of
it
fiue
sundry
times
.
In
one
place
he
saith
:
There
is
an
euill
(
which
I
saw
vnder
the
Sunne
,
)
and
it
is
much
among
men
:
A
man
to
whom
God
hath
giuen
riches
,
and
treasure
,
and
honour
,
and
he
wanteth
nothing
for
his
soule
,
of
all
that
it
desireth
:
but
God
giueth
him
no
power
to
eate
thereof
:
but
a
strange
man
shall
eate
it
vp
:
This
is
vanitie
,
and
this
is
an
euill
sicknesse
.
Eccles.
2.
24.
and.
3.
12.
13.
22.
and
5.
17.
and
6.
1.
2.
and
8.
15.
Such
maisters
and
mistresses
as
would
haue
their
necessary
affaires
and
businesses
dispatched
That
which
thou
canst
do
conueniently
thy selfe
,
commit
it
not
to
another
.
well
,
(
and
in
due
time
)
may
not
alwayes
trust
to
the
doing
thereof
by
their
seruants
:
but
they
must
either
see
it
done
,
or
rather
dispatch
it
themselues
,
if
it
be
such
a
thing
and
businesse
as
they
can
and
may
well
do
.
For
such
a
lowlinesse
is
alwayes
ioyned
with
the
feare
of
God
,
that
they
that
are
humbled
with
religion
,
(
though
honourable
and
worshipfull
in
calling
)
do
not
thinke
themselues
too
good
to
do
any
good
thing
.
This
vndoubtedly
is
a
thing
greatly
to
be
wished
for
:
namely
,
that
all
Christians
,
maisters
,
Masters
ought
to
make
good
choyce
of
their
seruants
.
and
housholders
,
when
they
go
about
to
hire
any
seruants
,
would
be
no
lesse
carefull
and
inquisitiue
of
their
honestie
,
godly
conuersation
,
and
how
they
haue
profited
in
the
knowledge
of
God
his
religion
,
then
they
be
to
enquire
and
know
what
they
can
do
,
and
what
skill
and
cunning
they
haue
in
that
Art
or
Science
which
they
prosesse
,
or
else
,
what
qualities
they
haue
:
and
so
doing
,
no
doubt
they
being
carefull
to
hire
religious
and
godly
seruants
to
do
their
worke
and
businesses
,
that
which
such
seruants
shall
take
in
hand
,
the
Lord
will
much
better
prosper
,
&
giue
good
successe
vnto
,
then
otherwise
if
they
shall
hire
and
entertaine
irreligious
and
prophaue
seruants
:
as
may
plainly
appeare
by
the
examples
of
Iacob
and
Ioseph
,
two
Gen.
30
26.
27.
&c.
and
29.
2.
3.
4.
5
6.
23.
23.
Esay
.
6.
6.
religious
and
faithfull
seruants
,
whose
maisters
and
their
substance
were
blessed
,
increased
,
and
multiplied
for
their
sakes
.
As
house-holders
ought
to
haue
care
ouer
It
is
a
rare
thing
for
a
maister
to
bring
his
seruant
to
be
godly
,
who
is
not
godly
him selfe
.
the
bodies
of
their
seruants
:
so
much
more
ouer
their
soules
.
One
compareth
the
maister
of
the
house
to
the
Seraphin
,
which
came
and
kindled
the
Prophets
zeale
;
so
he
should
go
from
wife
to
seruants
,
and
from
seruants
to
children
,
&
kindle
them
in
zeale
of
God
,
longing
to
teach
and
vtter
knowledge
,
as
a
nurse
to
empty
her
breasts
.
It
is
lamentable
to
thinke
,
how
carelesse
all
maisters
(
for
the
most
part
)
are
on
this
behalfe
:
not
onely
such
as
are
prophane
and
ignorant
themselues
,
but
also
some
that
would
be
counted
great
professors
,
and
would
seeme
to
haue
great
knowledge
;
yea
,
(
and
with
griefe
may
it
be
spoken
)
some
Preachers
also
,
who
hauing
had
seruants
dwelling
with
them
,
3.
or
4.
yeares
,
or
more
,
as
they
were
ignorant
in
the
grounds
and
principles
of
Christian
religion
when
they
came
first
into
their
seruice
,
so
they
went
from
them
as
ignorant
therein
as
they
came
,
and
all
for
want
of
catechising
:
being
a
principall
duty
,
which
not
onely
Ministers
,
but
also
all
Christian
maisters
in
conscience
are
bound
to
performe
to
their
families
.
But
of
this
matter
I
haue
sufficiently
intreated
in
my
last
Edition
,
of
the
vse
and
necessitie
of
catechising
:
and
therefore
I
will
of
purpose
here
omit
to
speake
of
it
.
Another
saith
,
that
a
maister
in
his
familie
hath
all
the
offices
of
Christ
;
for
he
must
rule
,
and
teach
,
and
pray
:
rule
like
a
king
,
and
teach
like
a
Prophet
,
and
pray
like
a
Priest
.
To
shew
how
a
godly
man
Reuel.
5.
10.
should
behaue
himselfe
in
his
houshold
,
when
the
holy
Ghost
speaketh
of
the
conuersion
of
Act.
16.
31.
32
&
18.
8.
1.
Cor.
1.
16.
any
house-keeper
,
commonly
he
saith
:
That
the
man
beleeued
and
all
his
houshold
.
As
Peter
,
being
conuerted
,
must
conuert
his
brethren
;
so
the
maister
being
a
protestant
and
a
good
Christian
,
must
endeuour
by
all
good
meanes
,
that
his
seruants
may
be
such
.
For
therefore
God
said
,
that
he
would
not
hide
his
counsell
from
Abraham
,
because
he
would
teach
his
familie
.
And
surely
all
duty
of
Ge
18.
17.
18.
seruants
which
is
not
done
of
conscience
,
is
but
eye
seruice
,
and
faileth
at
most
need
;
as
Ziba
betraied
his
maister
when
he
should
haue
defended
him
.
Therefore
before
Onesimus
was
conuerted
,
Phil.
11.
16.
Paul
said
,
he
was
an
vnprofitable
seruant
,
but
when
he
was
conuerted
,
he
called
him
more
then
a
seruant
:
because
such
a
seruant
is
better
then
many
seruants
.
Though
Laban
was
wicked
himselfe
,
yet
he
reioyced
that
Gen.
29.
Iacob
his
seruant
was
godly
,
because
God
blessed
him
the
better
for
him
.
Ioshuah
saith
,
I
and
Iosua
.
24.
15.
my
houshold
will
serue
the
Lord
:
Shewing
that
maisters
should
receiue
none
into
their
houses
,
but
whom
they
can
gouerne
as
Ioshua
did
:
and
if
any
such
haue
crept
into
their
doores
,
they
must
put
him
forth
againe
:
for
Dauid
saith
,
I
will
not
Psal.
101.
7.
suffer
a
lyer
to
stay
within
my
house
.
He
saith
,
not
a
swearer
,
nor
a
theefe
;
but
a
lyer
:
as
if
he
should
say
,
I
will
rid
him
out
of
doores
before
he
be
a
swearer
and
a
theefe
;
for
a
lyer
will
grow
to
a
swearer
and
a
theefe
,
as
a
dicer
groweth
to
a
begger
in
a
night
.
Therefore
it
is
noted
of
Cornelius
,
Act.
10.
2.
that
he
himselfe
feared
God
with
all
his
houshold
.
These
examples
be
written
for
house-holders
,
as
others
are
for
Magistrates
and
Ministers
They
must
keepe
no
idle
prophane
,
superstitious
,
nor
disordered
〈◊〉
in
their
house
.
and
souldiers
;
that
no
calling
might
seeke
further
then
the
Scriptures
for
instruction
.
Wherefore
as
you
are
maisters
now
,
and
they
your
seruants
,
instruct
them
,
and
teach
them
,
as
if
you
would
shew
what
maisters
your
seruants
should
be
hereafter
.
Next
vnto
seruants
labours
and
instruction
,
must
be
considered
their
corrections
.
As
Paul
saith
,
Fathers
,
prouoke
not
your
children
to
wrath
:
so
we
may
say
,
Maisters
,
and
mistresses
,
prouoke
Ephcs.
6.
4.
not
your
seruants
to
wrath
:
that
is
,
vse
such
reproofes
,
and
such
corrections
,
that
you
do
not
prouoke
them
,
but
moue
them
;
that
you
do
not
exasperate
them
,
but
win
them
;
for
reuiling
and
reprochfull
words
,
and
immoderate
fiercenesse
,
doth
much
more
hurt
then
good
.
And
therefore
the
Law
of
God
did
charge
the
Magistrate
that
he
should
not
cause
aboue
forty
stripes
to
be
inflicted
vpon
any
offender
,
lest
he
should
seeme
despised
in
his
eyes
:
much
lesse
then
may
a
maister
exceed
that
number
to
his
seruant
.
For
while
a
child
,
or
scholler
,
or
seruant
,
doth
thinke
that
he
is
reproued
for
loue
,
or
beaten
with
reason
,
it
makes
him
thinke
of
his
fault
,
and
is
ashamed
:
but
when
he
seeth
that
he
is
rebuked
with
curses
,
and
beaten
with
staues
,
as
though
he
were
hated
like
a
dogge
,
his
heart
is
hardned
against
the
man
that
correcteth
him
,
and
the
fault
for
the
which
he
is
corrected
;
and
after
he
becommeth
desperate
like
an
horse
,
which
turneth
vpon
the
striker
:
and
therefore
let
maisters
know
,
that
God
euen
then
chides
them
,
whensoeuer
they
fight
or
chide
in
such
rage
.
For
though
there
be
a
fault
,
yet
something
must
be
dissembled
and
winked
at
,
and
some
things
must
be
forgiuen
,
and
some
punished
with
a
looke
:
for
he
which
takes
the
forfeit
of
euery
offence
,
shall
neuer
be
in
any
rest
,
but
vexe
himselfe
more
them
his
seruant
.
But
aboue
all
,
we
thinke
that
the
charitie
and
tender
affection
of
maisters
,
and
loue
of
seruants
Masters
ought
to
haue
a
tender
care
of
their
seruants
in
their
sicknesse
.
to
their
fellowes
in
their
sicknesse
,
is
especially
to
be
vsed
and
shewed
:
at
which
time
,
the
sicke
are
to
be
seuerally
lodged
from
the
whole
,
and
to
be
cherished
and
nourished
with
more
choise
and
daintie
meate
.
For
the
performance
and
care
of
this
dutie
,
the
Centurion
is
commended
in
the
Gospell
,
which
dutie
very
vnchristianly
is
neglected
of
Mat.
8.
5.
6.
Luk.
7.
1.
many
maisters
.
The
maister
of
the
house
,
should
not
disdaine
,
or
shew
himselfe
so
scornfull
or
vnkind
as
not
to
visite
his
sicke
seruants
.
For
if
bruite
beasts
reioyce
to
see
their
maisters
cherish
and
feede
them
,
as
we
may
daily
see
in
dogges
,
&c.
how
much
more
may
we
beleeue
that
men
and
reasonable
creatures
,
are
much
delighted
and
comforted
therewith
?
Whereupon
it
comes
to
passe
,
that
good
and
faithful
seruants
,
liking
and
affecting
their
maisters
,
vnderstand
them
at
a
becke
,
and
obey
them
at
a
winke
of
the
eye
,
or
bent
of
the
brow
,
not
as
a
water-spaniel
,
but
as
the
hand
is
stirred
to
obey
the
mind
,
so
prompt
and
readie
is
the
dutifull
seruant
to
obey
his
louing
and
kind
maister
.
For
as
the
hand
is
said
to
be
the
instrument
of
instruments
:
being
it
(
indeed
)
that
serues
to
feed
,
apparell
,
and
keepe
cleane
the
rest
of
the
limmes
and
parts
of
the
bodie
,
which
are
also
called
instruments
:
so
is
the
seruant
said
to
be
an
instrument
of
instruments
,
because
he
keepeth
all
the
instruments
of
houshold
occupied
:
not
onely
to
liue
,
but
to
liue
well
;
wherein
he
differeth
from
all
other
instruments
.
For
where
they
are
things
without
soule
,
he
is
diuinely
enriched
with
a
soule
:
and
herein
he
differeth
from
the
hand
,
for
that
the
hand
is
fastened
and
vnited
to
the
bodie
,
but
he
is
separate
and
disioyned
from
his
maister
:
and
he
is
also
different
from
Artificers
:
for
Artificers
are
instruments
of
those
things
which
properly
they
call
workmanship
:
but
the
seruant
is
an
instrument
of
the
action
,
which
also
is
distinguished
from
workmanship
.
So
that
the
seruant
if
you
will
rightly
vnderstand
him
,
is
,
aliuely
and
seuerall
instrument
of
action
.
It
is
very
meete
and
conuenient
,
that
the
mistrisse
or
dame
,
do
not
make
her selfe
too
familiar
with
her
seruants
,
or
houshold-folkes
,
The
wiues
behauiour
with
seruants
.
lest
they
should
be
too
bold
,
to
talke
,
to
ieast
,
or
vnreuerently
and
vnmannerlie
to
behaue
themselues
towards
her
:
and
so
modestly
and
wisely
to
beare
her self
among
her
seruants
,
that
they
may
feare
,
reuerence
,
and
so
stand
in
awe
of
her
,
as
the
mistresse
and
mother
of
the
house
.
And
as
it
is
not
comely
or
beseeming
,
that
the
wife
should
take
vpon
her
to
rule
and
correct
the
men-seruants
;
so
likewise
,
it
is
not
comely
The
maister
must
correct
his
seruants
,
and
the
mistris
her
maids
or
meete
,
that
the
husband
should
meddle
with
the
punishing
or
chastising
of
the
maide-seruants
:
so
that
it
is
most
meete
and
acceptable
to
the
offender
,
that
the
maister
should
correct
the
men
,
and
the
mistris
her
maides
:
for
a
mans
nature
scorneth
and
disdaineth
to
be
beaten
of
a
woman
,
and
a
maids
nature
is
corrupted
with
the
stripes
of
a
man
.
Therefore
we
reade
,
that
Abraham
would
not
meddle
with
his
maid
,
but
committed
her
to
his
wife
,
and
said
:
Do
with
her
as
it
pleaseth
thee
.
As
if
he
should
say
,
It
belongeth
not
to
me
,
but
to
thee
.
Andthese
are
the
duties
which
maisters
must
performe
in
their
life
time
.
All
which
must
be
shut
vp
with
setting
order
for
all
things
at
their
death
,
with
especiall
exhortations
and
prayers
for
religion
,
for
vprightnesse
in
their
callings
,
for
peace
and
order
after
them
,
according
to
the
example
of
Hezekiah
,
Dauid
,
of
Iacob
,
and
of
Ioseph
:
Esay
38.
1.
and
Gen.
47.
29.
30.
and
40.
29.
So
that
it
is
the
dutie
of
Christian
maisters
to
haue
a
care
,
not
onely
that
their
families
be
well
and
Christianly
gouerned
while
they
liue
:
but
also
that
after
their
death
,
loue
,
peace
,
quietnesse
,
and
good
order
may
be
continued
in
their
posteritie
.
The
Seruants
dutie
towards
their
Maisters
.
THis
dutie
confisteth
in
three
points
:
1.
First
,
that
seruants
and
apprentises
do
from
their
hearts
,
cheerefully
,
and
willingly
,
performe
the
labours
and
workes
that
their
maisters
,
mistresses
,
or
dames
,
shall
command
them
.
2.
Secondly
,
that
they
be
faithfull
in
things
committed
to
them
by
their
maisters
,
mistresses
or
dames
,
that
so
they
may
keepe
their
goods
.
3.
Thirdly
,
that
they
be
carefull
to
obserue
vprightnesse
of
manners
,
that
the
wife
,
sonnes
and
daughters
,
or
other
fellow
seruants
,
be
not
corrupted
by
their
bad
counsels
,
or
lewd
behauiour
.
These
points
are
plainely
proued
by
these
places
of
Scripture
quoted
in
the
margine
:
Eph
6.5.6.7.8
Col.
3.22.23.24
Tit.
2.9.10
.
1
Pet.
2.18.19.20.21
.
whereby
seruants
are
straightly
charged
,
reuerently
,
and
faithfully
to
obey
their
bodily
maisters
,
mistresses
,
and
dames
,
in
all
things
which
may
be
done
without
offence
to
God
.
And
this
obedience
and
seruice
must
be
done
with
feare
1.
Tim.
6.
1.
2.
Luk.
17.
7.
8.
9
and
trembling
,
in
singlenesse
of
heart
,
as
vnto
Christ
,
they
being
〈◊〉
with
a
reuerence
to
Godward
,
as
though
they
serued
God
himselfe
,
and
that
as
well
in
the
absence
of
their
maisters
,
mistresses
or
dames
,
as
in
their
presence
:
not
constrainedly
,
as
it
were
forced
or
compelled
thereto
,
but
heartily
and
with
good
will
,
as
they
that
serue
the
Lord
,
and
not
men
:
not
onely
in
respect
of
the
earthly
reward
,
but
because
they
know
,
and
are
assured
,
that
of
the
Lord
they
shall
receiue
the
reward
of
inheritance
,
in
as
much
as
they
serue
the
Lord
Christ
.
So
that
hereby
all
godly
seruants
,
may
in
few
words
learne
what
dutie
they
owe
to
their
maisters
,
mistresses
,
and
dames
:
namely
,
to
loue
them
,
and
to
be
affectioned
towards
them
,
as
a
dutifull
child
is
to
his
〈◊〉
:
to
be
reuerent
1.
King
.
5.
13.
The
property
of
a
good
seruant
.
and
lowly
to
them
in
their
words
and
gestures
,
to
suffer
and
forbeare
them
:
to
obey
with
readie
and
willing
mindes
all
their
lawfull
and
reasonable
commandements
:
to
feare
them
,
and
to
be
loth
to
displease
them
:
to
be
faithfull
and
trustie
to
them
and
theirs
:
in
deedes
and
promises
,
to
be
diligent
and
seruiceable
:
to
speake
cheerefully
:
to
answer
discreetly
:
not
ouer
boldly
to
dallie
with
their
maisters
wife
,
daughters
,
or
maidens
:
to
be
loyall
and
dutifull
to
their
maisters
,
mistresses
and
dames
:
as
Iacob
was
towards
Laban
,
and
Ioseph
towards
Gen.
29.
18.
19.
20.
&
39.
5.
&c.
Potiphar
.
And
they
must
carefully
endeuour
to
do
and
procure
,
to
the
vttermost
of
their
abilitie
,
that
which
may
be
to
their
maisters
,
mistresses
,
and
dames
honestie
,
credit
and
profit
,
and
that
as
well
when
they
are
absent
and
out
of
sight
,
as
when
they
be
present
and
looke
on
.
This
is
a
qualitie
and
propertie
belonging
to
euery
good
seruant
,
both
men
and
maides
:
to
wit
,
that
whatsoeuer
goods
or
necessaries
of
their
maisters
,
mistresses
,
or
dames
,
they
shall
haue
charge
of
,
as
committed
to
their
trust
and
keeping
;
they
carefully
see
such
things
so
well
and
orderly
placed
,
and
laid
vp
,
that
if
there
shall
be
at
any
time
any
iust
occasion
to
vse
any
necessary
in
their
custodie
:
yea
,
if
it
be
in
the
night
season
,
and
that
without
a
light
,
they
then
not
onely
can
say
,
in
such
a
place
it
lyeth
,
but
also
,
if
they
be
required
,
they
can
presently
fetch
the
same
.
Seruants
must
take
heede
that
they
do
not
〈◊〉
and
willingly
anger
or
displease
their
maisters
,
mistresses
,
or
dames
,
which
if
they
do
,
then
they
ought
incontinent
and
forthwith
to
reconcile
themselues
vnto
them
,
and
to
aske
them
forgiuenesse
.
They
must
also
forbeare
them
,
and
suffer
their
angrie
and
hastie
words
,
and
in
no
wise
answer
againe
spitefully
or
scornefully
,
neither
yet
vpon
any
such
occasion
run
away
For
the
Angell
taught
and
willed
Hagar
the
seruant
of
Sarah
,
when
she
fled
from
Gen.
16.
7.
8.
〈◊〉
.
her
mistresse
,
that
she
should
returne
and
humble
her selfe
vnder
the
hands
of
her
mistresse
.
So
did
Saint
Paul
make
agreement
betwixt
Onesimus
a
vagabond
and
theeuish
seruant
,
and
sent
him
againe
to
his
maister
Philemon
,
from
whom
Phil.
10.
&c.
he
was
fled
away
:
and
it
is
probable
that
he
admonished
Onesimus
to
submit
himselfe
to
his
maister
.
Seruants
&
apprentices
therfore
according
to
the
rule
of
Gods
word
,
must
patiently
beare
,
and
forbeare
their
maisters
,
mistresses
,
and
dames
,
&
do
whatsoeuer
lawfull
thing
they
shall
command
them
,
not
being
against
a
good
conscience
.
And
therefore
they
must
remember
,
how
How
far
forth
seruants
ought
to
obey
their
maisters
.
farre
foorth
they
are
bound
to
obey
their
maisters
,
that
is
,
Vsque
ad
aras
:
so
farre
as
Christian
religion
suffereth
,
and
so
far
forth
as
they
may
do
it
with
an
vpright
conscience
:
for
otherwise
,
if
their
maisters
shall
command
them
to
do
any
thing
that
is
vnhonest
,
vnlawful
,
wicked
,
vniust
,
or
vngodly
,
then
they
must
in
no
wise
obey
it
,
1.
Sam.
20.
28.
&c.
and
22.
17.
Dan.
3.
18.
Act.
4.
19.
and
5.
29.
The
conditions
of
a
good
maid-seruant
,
are
,
that
she
be
carefull
,
faithfull
,
patient
,
neat
,
and
pleasing
,
that
she
be
〈◊〉
,
quicke
,
and
handsome
,
and
of
few
words
,
honest
in
her
word
,
deed
,
and
attire
:
diligent
in
an
houshold
,
and
haue
skill
in
washing
,
〈◊〉
,
brewing
,
sowing
,
and
spinning
,
but
chiefly
in
holding
her
peace
.
Seruants
must
lay
apart
all
euill
conditions
,
as
pride
,
vnfaithfulnesse
,
brawling
,
murmuring
,
lying
,
swearing
,
and
filthie
communication
,
picking
,
stealing
,
and
tales
telling
.
If
seruants
would
carefully
marke
and
learne
,
Mat.
8
9.
and
so
diligently
practise
these
three
short
lessons
following
:
so
doing
(
no
doubt
)
they
might
both
procure
and
purchase
much
quietnesse
to
themselues
,
and
also
winne
and
get
the
great
good
will
and
liking
of
their
maisters
,
mistresses
,
and
dames
thereby
:
First
,
that
they
would
cheerfully
go
when
they
are
bidden
.
Secondly
,
that
they
would
come
willingly
and
readily
when
they
be
called
.
And
lastly
,
that
they
would
remember
to
shut
and
sparre
the
doores
after
them
.
The
neglect
and
omitting
of
this
last
dutie
,
may
haply
be
thought
no
great
matter
:
but
if
such
as
be
housekeepers
will
carefully
obserue
it
,
they
shall
finde
,
that
they
sustaine
both
lesse
and
hinderance
by
it
.
And
because
it
sometime
hapneth
,
that
one
And
among
seruants
,
to
helpe
and
ease
of
one
another
necessarie
.
seruant
is
too
much
charged
with
labour
and
worke
,
and
another
of
his
fellowes
hath
more
ease
then
worke
,
one
therefore
should
helpe
another
,
as
we
see
by
vse
in
our
owne
bodies
,
when
one
leg
is
weary
,
we
can
rest
it
on
the
other
,
or
when
the
right
hand
is
ouerlaboured
,
we
can
ease
it
with
the
left
:
and
when
entercourse
of
loue
and
curtesie
intreates
and
perswades
not
this
fauour
and
kindnesse
amongst
them
,
then
should
the
maister
himselfe
command
the
negligent
and
loytering
seruant
,
to
helpe
and
ease
the
weary
,
and
him
that
is
well
imployed
and
ouer-charged
.
Againe
,
seruants
are
to
be
admonished
and
Seruants
must
to
the
vttermost
of
their
power
,
seek
the
commodity
&
benefit
of
their
maisters
.
put
in
mind
,
that
they
do
not
(
as
some
do
without
all
conscience
)
make
spoile
and
hauock
of
their
maisters
goods
,
wittingly
,
and
willingly
:
neither
yet
that
they
suffer
any
of
those
things
that
they
are
put
in
trust
with
,
through
their
heedlesnesse
and
retchlesse
,
to
be
marred
and
lost
:
but
specially
that
they
do
not
make
spoile
and
wast
of
such
broken
meate
as
remaineth
after
their
meales
or
at
other
times
:
which
doing
,
is
not
onely
an
hinderance
to
their
maisters
profit
,
but
also
a
great
offence
to
God
,
who
commandeth
that
such
broken
meate
as
remaineth
,
be
gathered
vp
and
saued
,
that
so
nothing
be
lost
.
loh.
6.
12.
Therefore
to
conclude
,
let
seruants
&
apprentises
,
both
men
and
maids
,
assure
themselues
,
that
as
they
deale
and
behaue
themselues
to
their
maisters
,
mistresses
or
dames
,
and
their
goods
,
whilest
they
are
seruants
,
so
likewise
the
Lord
in
iustice
will
cause
their
seruants
to
deale
and
behaue
themselues
to
them
when
they
shall
come
to
be
maisters
or
dames
themselues
,
so
punishing
sinne
with
sinne
.
And
as
religious
and
godly
maisters
be
very
Mat.
7.
2.
warie
and
circumspect
,
when
they
hire
and
entertaine
any
seruants
into
their
seruice
,
that
they
be
such
as
be
godly
,
honest
and
religious
,
or
at
least
such
as
will
be
tractable
and
obedient
to
such
good
order
and
godly
gouernment
,
as
is
,
or
shall
be
vsed
&
exercised
daily
in
their
houses
,
but
contrariwise
,
such
maisters
as
be
prophane
and
irreligious
,
haue
no
care
or
regard
whom
they
hire
or
receiue
into
their
houses
,
so
they
will
fit
&
serue
their
turne
for
gaine
and
profit
,
though
they
be
neuer
so
Iewd
,
vicious
,
or
vngodly
in
word
or
deed
:
so
likewise
,
such
as
are
Christian
and
religious
seruants
,
ought
also
to
be
very
warie
and
carefull
,
that
they
do
not
place
themselues
with
any
such
maisters
as
are
prophane
and
wicked
,
or
in
such
townes
and
parishes
where
there
wants
good
meanes
,
and
exercises
both
of
preaching
and
catechising
,
whereby
they
may
daily
profit
and
go
forward
in
that
good
course
which
they
haue
begun
:
whereas
on
the
other
side
,
such
seruants
as
are
without
God
,
irreligious
and
ignorant
of
the
meanes
of
their
saluation
,
care
not
where
,
or
with
whom
they
dwell
:
nay
,
they
will
not
with
their
good
wils
,
come
to
dwell
either
in
that
towne
,
or
with
those
maisters
,
where
they
shall
be
restrained
and
kept
from
swearing
,
dicing
,
carding
,
tabling
,
prophaning
of
the
Lords
day
,
and
other
such
wickednesse
:
who
in
thus
doing
,
do
flie
from
God
,
and
seeke
and
follow
after
their
owne
destruction
.
FINIS
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