A mouzell for Melastomus, the cynicall bayter of, and foule mouthed barker against Euahs sex. Or an apologeticall answere to that irreligious and illiterate pamphlet made by Io. Sw. and by him intituled, The arraignement of women. By Rachel Speght
Speght, Rachel.
1616
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A mouzell for Melastomus, the cynicall bayter of, and foule mouthed barker against Euahs sex. Or an apologeticall answere to that irreligious and illiterate pamphlet made by Io. Sw. and by him intituled, The arraignement of women. By Rachel Speght
Speght, Rachel.
[16], 38, [2] p.
Printed by Nicholas Okes for Thomas Archer, and are to be sold at his shop in Popes-head-Pallace,
London :
1617.
A reply to: Swetnam, Joseph. The araignment of lewde, idle, froward, and unconstant women.
"Certaine quaeres to the bayter of women" has separate dated title page; pagination and register are continuous.
The last leaf is blank.
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eng
Swetnam, Joseph, fl. 1617. -- Arraignment of lewd, idle, froward, and unconstant women -- Controversial literature -- Early works to 1800.
Women -- Early works to 1800.
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A
MOVZELL
FOR
MELASTOMVS
,
The
Cynicall
Bayter
of
,
and
foule
mouthed
Barker
against
EVAHS
SEX
.
Or
an
Apologeticall
Answere
to
that
Irreligious
and
Illiterate
Pamphlet
made
by
Io.
Sw.
and
by
him
Intituled
,
The
Arraignement
of
Women
.
By
Rachel
Speght
.
PROVERBS
26.
5.
Answer
a
foole
according
to
his
foolishnesse
,
lest
he
bee
wise
in
his
owne
conceit
.
LONDON
,
Printed
by
Nicholas
Okes
for
Thomas
Archer
,
and
are
to
be
sold
at
his
shop
in
Popeshead-Pa●●●ce
.
1617.
To
all
vertuous
Ladies
Honourable
or
Worshipfull
,
and
to
all
other
of
Heuahs
sex
fearing
God
,
and
leuing
their
iust
reputation
,
grace
and
peace
through
Christ
,
to
eternall
glory
.
IT
was
the
similie
of
that
wise
and
learned
Lactantius
,
that
if
fire
,
though
but
with
a
small
sparke
kindled
,
bee
not
at
the
first
quenched
,
it
may
worke
great
mischiefe
and
dammage
:
So
likewise
may
the
scandals
and
defamations
of
the
malevolent
in
time
proue
pernitious
,
if
they
bee
not
nipt
in
the
head
at
their
first
appearance
.
The
consideration
of
this
(
right
Honourable
and
Worshipfull
Ladies
)
hath
incited
me
(
though
yong
,
and
the
vnworthiest
of
thousands
)
to
encounter
with
a
furious
enemy
to
our
sexe
,
least
if
his
vniust
imputations
should
continue
without
answere
,
he
might
insult
and
account
himselfe
a
victor
;
and
by
such
a
conceit
deale
,
as
Historiographers
report
the
viper
to
doe
,
who
in
the
Winter
time
doth
vomit
forth
her
poyson
,
and
in
the
spring
time
sucketh
the
same
vp
againe
,
which
becommeth
twise
as
deadly
as
the
former
:
And
this
our
pestiferous
enemy
,
by
thinking
to
prouide
a
more
deadly
poyson
for
women
,
then
already
he
hath
foamed
forth
,
may
euaporate
,
by
an
addition
vnto
his
former
illeterate
Pamphlet
(
intituled
The
Arraignement
of
Women
)
a
more
contagious
obtrectation
then
he
hath
already
done
,
and
indeed
hath
threatned
to
doe
.
Secondly
,
if
it
should
have
had
free
passage
without
any
answere
at
all
(
seeing
that
Tacere
is
,
quasi
consentire
)
the
vulgar
ignorant
might
haue
beleeued
his
Diabolicall
infamies
to
be
infallible
truths
,
not
to
bee
infringed
;
whereas
now
they
may
plainely
perceiue
them
to
bee
but
the
scumme
of
Heathenish
braines
,
or
a
building
raised
without
a
foundation
(
at
least
from
sacred
Scripture
)
which
the
winde
of
Gods
truth
must
needs
cast
downe
to
the
ground
.
A
third
reason
why
I
haue
aduentured
to
fling
this
stone
at
vaunting
Goliah
is
,
to
comfort
the
mindes
of
all
Heuahs
sex
,
both
rich
and
poore
,
learned
and
vnlearned
,
with
this
Antidote
,
that
if
the
feare
of
God
reside
in
their
hearts
,
maugre
all
aduersaries
,
they
are
highly
esteemed
and
accounted
of
in
the
eies
of
their
gracious
Redeemer
,
so
that
they
need
not
feare
the
darts
of
enuy
or
obtrectators
:
For
shame
and
disgrace
(
saith
Aristotle
)
is
the
end
of
them
that
shoote
such
poysoned
shafts
.
Worthy
therefore
of
imitation
is
that
example
of
Seneca
,
who
when
he
was
told
that
a
certaine
man
did
exclaime
and
raile
against
him
,
made
this
milde
answere
;
Some
dogs
barke
more
vpon
custome
then
curstnesse
;
and
some
speake
euill
of
others
,
not
that
the
defamed
deserue
it
,
but
because
through
custome
and
corruption
of
their
hearts
they
cannot
speake
well
of
any
.
This
I
alleage
as
a
paradigmatical
patterne
for
all
women
,
noble
&
ignoble
to
follow
,
that
they
be
not
enflamed
with
choler
against
this
our
enraged
aduersarie
,
but
patiently
consider
of
him
according
to
the
portraiture
which
he
hath
drawne
of
himselfe
,
his
Writings
being
the
very
embleme
of
a
monster
.
This
my
briefe
Apologie
(
Right
Honourable
and
Worshipfull
)
did
I
enterprise
,
not
as
thinking
my selfe
more
fit
then
others
to
vndertake
such
a
taske
,
but
as
one
,
who
not
perceiuing
any
of
our
Sex
to
enter
the
Lists
of
encountring
with
this
our
grand
enemy
among
men
,
I
being
out
of
all
feare
,
because
armed
with
the
truth
,
which
though
often
blamed
,
yet
can
neuer
be
shamed
,
and
the
Word
of
Gods
Spirit
,
together
with
the
example
of
vertues
Pupils
for
a
Buckler
,
did
no
whit
dread
to
combate
with
our
said
malevolent
aduersarie
.
And
if
in
so
doing
I
shall
bee
censured
by
the
iudicious
to
haue
the
victorie
,
and
shall
haue
giuen
content
vnto
the
wronged
,
I
haue
both
hit
the
marke
whereat
I
aymed
,
and
obtained
that
prize
which
I
desired
.
But
if
Zoilus
shall
adiudge
me
presumptuous
in
Dedicating
this
my
Chirograph
vnto
personages
of
so
high
ranke
;
both
because
of
my
insufficiency
in
literature
and
tendernesse
in
yeares
:
I
thus
Apologize
for
my selfe
;
that
seeing
the
Bayter
of
Women
hath
opened
his
mouth
against
noble
as
well
as
ignoble
,
against
the
rich
as
well
as
the
poore
;
therefore
meete
it
is
that
they
should
be
ioynt
spectators
of
this
encounter
:
And
withall
in
regard
of
my
imperfection
both
in
learning
and
age
,
I
need
so
much
the
more
to
impetrate
patronage
from
some
of
power
to
sheild
mee
from
the
biting
wrongs
of
Momus
,
who
oftentimes
setteth
a
rankling
tooth
into
the
sides
of
truth
.
Wherefore
I
being
of
Decius
his
mind
,
who
deemed
himselfe
safe
vnder
the
shield
of
Caesar
,
haue
presumed
to
shelter
my selfe
vnder
the
wings
of
you
(
Honourable
personages
)
against
the
persecuting
heate
of
this
fierie
and
furious
Dragon
;
desiring
that
you
would
be
pleased
,
not
to
looke
so
much
ad
opus
,
as
ad
animum
:
And
so
not
doubting
of
the
fauourable
acceptance
and
censure
of
all
vertuously
affected
,
I
rest
Your
Honours
and
Worships
Humbly
at
commandement
.
Rachel
Speght
.
I
f
Reason
had
but
curb'd
thy
witlesse
will
,
O
r
feare
of
God
restrain'd
thy
rauing
quill
,
S
uch
venime
fowle
thou
would'st
haue
blusht
to
spue
,
E
xcept
that
Grace
haue
bidden
thee
adue
:
P
rewesse
disdaines
to
wrastle
with
the
weake
,
H
eathenish
affected
,
care
not
what
they
speake
.
S
educer
of
the
vulgar
sort
of
men
,
W
as
Sathan
crept
into
thy
filthie
Pen
,
E
nflaming
thee
with
such
infernall
smoake
,
T
hat
(
if
thou
had'st
thy
will
)
should
women
choake
?
N
efarious
fiends
thy
sence
heerein
deluded
,
A
nd
from
thee
all
humanitie
excluded
,
M
onster
of
men
,
worthie
no
other
name
,
For
that
thou
did'st
assay
our
Sex
to
shame
.
RA.
SP.
Faults
escaped
in
this
Impression
.
Page
1.
lin
.
12.
in
the
Preface
for
roaring
reade
roauing
.
page
4.
line
17.
for
Ironica
reade
Ironia
.
page
7.
line
19.
for
not
touch
reade
not
to
touch
.
page
11
line
20.
for
Meriam
reade
Miriam
.
page
21.
line
13.
for
tongs
reade
tongues
.
page
32.
line
21.
for
adulterous
reade
idolatrous
.
page
33.
line
20.
for
Arganox
reade
Organon
.
¶
Not
vnto
the
veriest
Ideot
that
euer
set
Pen
to
Paper
,
but
to
the
Cynicall
Bayter
of
Women
,
or
metamorphosed
Misogunes
,
Ioseph
Swetnam
.
FRom
standing
water
,
which
soon
putrifies
,
can
no
good
fish
be
expected
;
for
it
produceth
no
other
creatures
but
those
that
are
venemous
or
noisome
,
as
snakes
,
adders
,
and
such
like
.
Semblably
,
no
better
streame
can
we
looke
,
should
issue
from
your
idle
corrupt
braine
,
then
that
whereto
the
ruffe
of
your
fury
(
to
vse
your
owne
words
)
hath
moued
you
to
open
the
sluce
.
In
which
excrement
of
your
roaring
cogitations
you
haue
vsed
such
irregularities
touching
concordance
,
and
obserued
so
disordered
a
methode
,
as
I
doubt
not
to
tel
you
,
that
a
very
Accidence
Schollar
would
haue
quite
put
you
downe
in
both
.
You
appeare
heerein
not
vnlike
that
Painter
,
who
seriously
indeuouring
to
pourtray
Cupids
Bowe
,
forgot
the
String
:
for
you
beeing
greedie
to
botch
vp
your
mingle
mangle
inuectiue
against
Women
,
haue
not
therein
obserued
,
in
many
places
,
so
much
as
as
Grammer
sense
.
But
the
empriest
Barrell
makes
the
lowdest
sound
;
and
so
we
wil
account
of
you
.
Many
propositions
haue
you
framed
,
which
(
as
you
thinke
)
make
much
against
Women
,
but
if
one
would
make
a
Logicall
assumption
,
the
conclusion
would
be
flat
against
your
owne
Sex.
Your
dealing
wants
so
much
discretion
,
that
I
doubt
whether
to
bestow
so
good
a
name
as
the
Dunce
vpon
you
:
but
Minority
bids
me
keepe
within
my
bounds
;
and
therefore
I
onlie
say
vnto
you
,
that
your
corrupt
Heart
and
railing
Tongue
,
hath
made
you
a
fit
scribe
for
the
Diuell
.
In
that
you
haue
termed
your
virulent
foame
,
the
Beare-bayting
of
Women
,
you
haue
plainely
displayed
your
owne
disposition
to
be
Cynicall
,
in
that
there
appeares
no
other
Dogge
or
Bull
,
to
bayte
them
,
but
your selfe
.
Good
had
it
beene
for
you
to
haue
put
on
that
Muzzell
,
which
Saint
Iames
would
haue
all
Christians
to
weare
;
Speake
not
euill
one
of
another
:
and
then
had
you
not
seemed
so
like
the
Serpent
Porphirus
,
as
now
you
doe
;
which
,
though
full
of
deadly
poyson
,
yet
being
toothlesse
,
hurteth
none
so
much
as
himselfe
.
For
you
hauing
gone
beyond
the
limits
not
of
Humanitie
alone
,
but
of
Christianitie
,
haue
done
greater
harme
vnto
your
owne
soule
,
then
vnto
women
,
as
may
plainely
appeare
.
First
,
in
dishonoring
of
God
by
palpable
blasphemy
,
wresting
and
peruerting
euerie
place
of
Scripture
,
that
you
haue
alleadged
;
which
by
the
testimony
of
Saint
Peter
,
is
to
the
destruction
of
them
that
so
doe
.
Secondly
,
it
appeares
by
your
disparaging
of
,
and
opprobrious
speeches
against
that
excellent
worke
of
Gods
hands
,
which
in
his
great
loue
he
perfected
for
the
comfort
of
man.
Thirdly
,
and
lastly
,
by
this
your
hodge-podge
of
heathenish
Sentences
,
Similies
,
and
Examples
,
you
haue
set
forth
your selfe
in
your
right
colours
,
vnto
the
view
of
the
world
:
and
I
doubt
not
but
the
Iudicious
will
account
of
you
according
to
your
demerit
:
As
for
the
Vulgar
sort
,
which
haue
no
more
learning
then
you
haue
shewed
in
your
Booke
,
it
is
likely
they
will
applaud
you
for
your
paines
.
As
for
your
Bugge-beare
or
aduice
vnto
Women
,
that
whatsoeuer
they
doe
thinke
of
your
Worke
,
they
should
conceale
it
,
lest
in
finding
fault
,
they
bewray
their
galled
backes
to
the
world
;
in
which
you
allude
to
that
Prouerbe
,
Rubbe
a
galled
borse
,
and
he
will
kicke
:
Vnto
it
I
answere
by
way
of
Apologie
,
that
though
euerie
galled
horse
,
being
touched
,
doth
kicke
;
yet
euery
one
that
kickes
,
is
not
galled
:
so
that
you
might
as
well
haue
said
,
that
because
burnt
folks
dread
the
fire
,
therfore
none
feare
fire
but
those
that
are
burnt
,
as
made
that
illiterate
conclusion
which
you
haue
absurdly
inferred
.
In
your
Title
Leafe
,
you
arraigne
none
but
lewd
,
idle
,
froward
and
vnconstant
women
,
but
in
the
Sequele
(
through
defect
of
memorie
as
it
seemeth
)
forgetting
that
you
had
made
a
distinction
of
good
from
badde
,
condemning
all
in
generall
,
you
aduise
men
to
beware
of
,
and
not
to
match
with
any
of
these
sixe
sorts
of
women
,
viz.
Good
and
Badde
,
Faire
and
Foule
,
Rich
and
Poore
:
But
this
doctrine
of
Diuells
Saint
Paul
foreseeing
would
be
broached
in
the
latter
times
,
giues
warning
of
.
There
also
you
promise
a
Commendation
of
wise
,
vertuous
,
and
honest
women
,
when
as
in
the
subsequent
,
the
worst
words
,
and
filthiest
Epithites
that
you
can
deuise
,
you
bestow
on
them
in
generall
,
excepting
no
sort
of
Women
.
Heerein
may
you
be
likened
vnto
a
man
,
which
vpon
the
doore
of
a
scuruie
house
sets
this
Superscription
,
Heere
is
a
very
faire
house
to
be
let
:
whereas
the
doore
being
opened
,
it
is
no
better
then
a
dogge-hole
and
darke
dungeon
.
Further
,
if
your
owne
words
betrue
,
that
you
wrote
with
your
hand
,
but
not
with
your
heart
,
then
are
you
an
hypocrite
in
Print
:
but
it
is
rather
to
be
thought
that
your
Pen
was
the
bewrayer
of
the
abundance
of
your
minde
,
and
that
this
was
but
a
little
morter
to
dawbe
vp
agayne
the
wall
,
which
you
intended
to
breake
downe
.
The
reuenge
of
your
rayling
Worke
wee
leaue
to
Him
,
who
hath
appropriated
vengeance
vnto
himselfe
,
whose
Pen-man
hath
included
Raylers
in
the
Catalogue
of
them
,
that
shall
not
inherite
Gods
Kingdome
,
and
your selfe
vnto
the
mercie
of
that
iust
Iudge
,
who
is
able
to
saue
and
to
destroy
.
Your
vndeserued
friend
,
RACHEL
SPEGHT
.
In
praise
of
the
Author
and
her
Worke.
IF
little
Dauid
that
for
Israels
sake
,
esteemed
neyther
life
nor
limbe
too
deare
,
In
that
he
did
aduenture
without
dread
,
to
cast
at
him
,
whom
all
the
hoste
did
feare
,
A
stone
,
which
brought
Goliah
to
the
ground
,
Obtain'd
applause
with
Songs
and
Timbrels
sound
.
Then
let
another
young
encombatant
receiue
applause
,
and
thankes
,
as
well
as
hee
:
For
with
an
enemie
to
Women
kinde
,
she
hath
encountred
,
as
each
wight
may
see
:
And
with
the
fruit
of
her
industrious
toyle
,
To
this
Goliah
she
hath
giuen
the
foyle
.
Admire
her
much
I
may
,
both
for
her
age
,
and
this
her
Mouzell
for
a
blacke-mouth'd
wight
,
But
praise
her
,
and
her
worke
,
to
that
desert
,
which
vnto
them
belongs
of
equall
right
I
cannot
;
onely
this
I
say
,
and
end
,
Shee
is
vnto
her
Sex
a
faithfull
friend
.
PHILALETHES
.
IF
he
that
for
his
Countrie
doth
expose
himselfe
vnto
the
furie
of
his
foe
,
Doth
merite
praise
and
due
respect
of
those
,
for
whom
he
did
that
perill
vndergoe
:
Then
let
the
Author
of
this
Monzell
true
Receiue
the
like
,
of
right
it
is
her
due
.
For
she
to
shield
her
Sex
from
Slaunders
Dart
,
and
from
inuective
obtrectation
,
Hath
ventured
by
force
of
Learnings
Art
,
(
in
which
she
hath
had
education
)
To
combate
with
him
,
which
doth
shame
his
Sex
,
By
offring
feeble
women
to
perplex
.
PHILOMATHES
.
PRaise
is
a
debt
,
which
doth
of
due
belong
To
those
,
that
take
the
path
of
Vertues
trace
,
Meating
their
wayes
and
workes
by
Reasons
rule
,
Hauing
their
hearts
so
lightned
with
Gods
grace
,
That
willllingly
they
would
not
him
offend
,
But
holily
their
liues
beginne
and
end
.
Of
such
a
Pupill
vnto
Pietie
As
is
describ'd
,
I
doe
intend
to
speake
,
A
Virgin
young
,
and
of
such
tender
age
,
As
for
encounter
may
be
deemd
too
weake
,
Shee
hauing
not
as
yet
seene
twenty
yeares
,
Though
in
her
carriage
older
she
appeares
.
Her
wit
and
learning
in
this
present
Worke
,
More
praise
doth
merit
,
then
my
quill
can
write
:
Her
magnanimitie
deserues
applaua
'
,
In
ventring
with
a
fierie
foe
to
fight
:
And
now
in
fine
,
what
shall
I
further
say
?
But
that
she
beares
the
triumph
quite
away
.
FAVOVR
B.
A
Mouzell
for
Melastomus
the
Cynicall
Bayter
of
,
and
foule-mouthed
Barker
against
EVAHS
Sex.
PROVERBS
18.
22.
He
that
findeth
a
wife
,
findeth
a
good
thing
,
and
receiueth
fauour
of
the
Lord.
IF
lawfull
it
bee
to
compare
the
Potter
with
his
Clay
,
or
the
Architect
with
the
Edifice
;
then
may
I
,
in
some
sort
,
resemble
that
loue
of
God
towards
man
,
in
creating
woman
,
vnto
the
affectionate
care
of
Abraham
for
his
sonne
Isaac
,
who
that
hee
might
not
take
to
wife
one
of
the
daughters
of
the
Canaanites
,
did
prouide
him
one
of
his
owne
kindred
.
Almighty
God
,
who
is
rich
in
mercie
,
hauing
made
all
things
of
nothing
,
and
created
man
in
his
owne
image
:
that
is
,
(
as
the
Apostle
expounds
it
)
In
wisedome
,
righteousnesse
and
true
holinesse
;
making
him
Lord
ouer
all
:
to
auoide
that
solitatie
condition
that
hee
was
then
in
,
hauing
none
to
commerce
or
conuerse
withall
but
dumbe
creatures
,
it
seemed
good
vnto
the
Lord
,
that
as
of
euery
creature
hee
had
made
male
and
female
,
and
man
onely
being
alone
without
mate
,
so
likewise
to
forme
an
helpe
meete
for
him
.
Adam
for
this
cause
being
cast
into
a
heauy
sleepe
,
God
extracting
a
rib
from
his
side
,
thereof
made
,
or
built
,
Woman
;
shewing
thereby
,
that
man
was
as
an
vnperfect
building
afore
woman
was
made
;
and
bringing
her
vnto
Adam
,
vnited
and
married
them
together
.
Thus
the
resplendent
loue
of
God
toward
man
appeared
,
in
taking
care
to
prouide
him
an
helper
before
hee
saw
his
owne
want
,
and
in
prouiding
him
such
an
helper
as
should
bee
meete
for
him
.
Soueraignety
had
hee
ouer
all
creatures
,
and
they
were
all
seruiceable
vnto
him
;
but
yet
afore
woman
was
formed
,
there
was
not
a
meete
helpe
found
for
Adam
,
Mans
worthinesse
not
meriting
this
great
fauour
at
Gods
hands
,
but
his
mercie
onely
mouing
him
therevnto
:
I
may
vse
those
words
which
the
Iewes
vttered
when
they
saw
Christ
weepe
for
Lazarus
,
Behold
how
hee
loued
him
:
Behold
,
and
that
with
good
regard
,
Gods
loue
;
yea
his
great
loue
,
which
from
the
beginning
hee
hath
borne
vnto
man
:
which
,
as
it
appeares
in
all
things
;
so
next
,
his
loue
in
Christ
Iesus
apparantly
in
this
;
that
for
mans
sake
,
that
hee
might
not
be
an
vnite
,
when
all
other
creatures
were
for
procreation
duall
,
hee
created
woman
to
bee
a
solace
vnto
him
,
to
participate
of
his
sorrowes
,
partake
of
his
pleasures
,
and
as
a
good
yoke-fellow
beare
part
of
his
burthen
.
Of
the
excellencie
of
this
Structure
,
I
meane
of
Women
,
whose
foundation
and
original
of
creation
,
was
Gods
loue
,
do
I
intend
to
dilate
.
Of
Womans
Excellency
,
with
the
causes
of
her
creation
,
and
of
the
sympathie
which
ought
to
be
in
man
and
wife
each
toward
other
.
THE
worke
of
Creation
being
finished
,
this
approbation
thereof
was
giuen
by
God
himselfe
,
That
All
was
very
good
:
If
All
,
then
Woman
,
who
,
excepting
man
,
is
the
most
excellent
creature
vnder
the
Canopie
of
heauen
.
But
if
it
be
obiected
by
any
.
First
,
that
woman
,
though
created
good
,
yet
by
giuing
eare
to
Sathans
temptations
,
brought
death
&
misery
vpon
all
her
posterity
.
Secondly
,
That
Adam
was
not
deceiued
,
but
that
the
woman
was
deceiued
,
and
was
in
the
transgression
.
Thirdly
,
that
Saint
Paul
saith
,
It
were
good
for
a
man
not
to
touch
a
woman
.
Fourthly
,
and
lastly
,
that
of
Salomon
,
who
seemes
to
speake
against
all
of
our
sex
;
I
haue
found
one
man
of
a
thousand
,
but
a
woman
among
them
all
haue
I
not
found
,
whereof
in
it
due
place
.
To
the
first
of
these
obiections
I
answere
;
that
Sathan
first
assailed
the
woman
,
because
where
the
hedge
is
lowest
,
most
easie
it
is
to
get
ouer
,
and
she
being
the
weaker
vessell
was
with
more
facility
to
be
seduced
:
Like
as
a
Cristall
glasse
sooner
receiues
a
cracke
then
a
strong
stone
pot
.
Yet
we
shall
finde
the
offence
of
Adam
and
Eue
almost
to
paralell
:
For
as
an
ambitious
desire
of
being
made
like
vnto
God
,
was
the
motiue
which
caused
her
to
eate
,
so
likewise
was
it
his
;
as
may
plainely
appeare
by
that
Ironica
,
Behold
,
man
is
become
as
one
of
vs
:
Not
that
hee
was
so
indeed
;
but
heereby
his
desire
to
attaine
a
greater
perfection
then
God
had
giuen
him
,
was
reproued
.
Woman
sinned
,
it
is
true
,
by
her
infidelitie
in
not
beleeuing
the
Word
of
God
,
but
giuing
credite
to
Sathans
faire
promises
,
that
shee
should
not
die
;
but
so
did
the
man
too
:
And
if
Adam
had
not
approoued
of
that
deed
which
Eue
had
done
,
and
beene
willing
to
treade
the
steps
which
she
had
gone
,
hee
being
her
Head
would
haue
reproued
her
,
and
haue
made
the
commandement
a
bit
to
restraine
him
from
breaking
his
Makers
Iniunction
:
For
if
a
man
burne
his
hand
in
the
fire
,
the
bellowes
that
blowed
the
fire
are
not
to
be
blamed
,
but
himselfe
rather
,
for
not
being
carefull
to
auoyde
the
danger
:
Yet
if
the
bellowes
had
not
blowed
,
the
fire
had
not
burnt
;
no
more
is
woman
simply
to
bee
condemned
for
mans
transgression
:
for
by
the
free
will
,
which
before
his
fall
hee
enioyed
,
hee
might
haue
auoyded
,
and
beene
free
from
beeing
burnt
,
or
singed
with
that
fire
which
was
kindled
by
Sathan
,
and
blowne
by
Eue.
It
therefore
serued
not
his
turne
a
whit
,
afterwardes
to
say
,
The
woman
which
thou
gauest
mee
,
gaue
mee
of
the
tree
,
and
I
did
eate
:
For
a
penalty
was
inflicted
vpon
him
,
as
well
as
on
the
woman
,
the
punishment
of
her
transgression
being
particular
to
her
owne
fex
,
and
to
none
but
the
female
kinde
:
but
for
the
sinne
of
man
the
whole
earth
was
cursed
.
And
he
being
better
able
,
then
the
woman
,
to
haue
resisted
temptation
,
because
the
stronger
vessell
,
was
first
called
to
account
,
to
shew
,
that
to
whom
much
is
giuen
,
of
them
much
is
required
;
and
that
he
who
was
the
soueraigne
of
all
creatures
visible
,
should
haue
yeelded
greatest
obedience
to
God.
True
it
is
(
as
is
already
confessed
)
that
woman
first
sinned
,
yet
finde
wee
no
mention
of
spirituall
nakednesse
till
man
had
sinned
:
then
it
is
said
,
Their
eyes
were
opened
,
the
eies
of
their
mind
and
conscience
;
and
then
perceiued
they
themselues
naked
,
that
is
,
not
onely
bereft
of
that
integritie
,
which
they
originally
had
,
but
felt
the
rebellion
&
disobedience
of
their
members
in
the
disordered
motions
of
their
now
corrupt
nature
,
which
made
them
for
shame
to
couer
their
nakednesse
:
then
(
and
not
afore
)
is
it
said
that
they
saw
it
,
as
if
sinne
were
imperfect
,
and
vnable
to
bring
a
depriuation
of
a
blessing
receiued
,
or
death
on
all
mankind
,
till
man
(
in
whom
lay
the
actiue
power
of
generation
)
had
transgressed
.
The
offence
therefore
of
Adam
and
Eue
is
by
Saint
Austin
thus
distinguished
,
the
man
sinned
against
God
and
himselfe
,
the
woman
against
God
,
her selfe
,
and
her
husband
:
yet
in
her
giuing
of
the
fruit
to
eate
had
she
no
malicious
intent
towardes
him
,
but
did
therein
shew
a
desire
to
make
her
husband
partaker
of
that
happinesse
,
which
she
thought
by
their
eating
they
should
both
haue
enioyed
.
This
her
giuing
Adam
of
that
sawce
,
wherewith
Sathan
had
serued
her
,
whose
sowrenesse
afore
he
had
eaten
,
she
did
not
perceiue
,
was
that
,
which
made
her
sinne
to
exceede
his
:
wherefore
,
that
she
might
not
of
him
,
who
ought
to
honour
her
,
be
abhorred
,
the
first
promise
that
was
made
in
Paradise
,
God
makes
to
woman
,
that
by
her
Seede
should
the
Serpents
head
be
broken
:
whereupon
Adam
calles
her
Heuah
,
life
,
that
as
the
woman
had
beene
an
occasion
of
his
sinne
,
so
should
woman
bring
foorth
the
Sauiour
from
sinne
,
which
was
in
the
fullnesse
of
time
accomplished
;
by
which
was
manifested
,
that
he
is
a
Sauiour
of
beleeuing
women
,
no
lesse
then
of
men
,
that
so
the
blame
of
sinne
may
not
be
imputed
to
his
creature
,
which
is
good
;
but
to
the
will
by
which
Eue
sinned
,
and
yet
by
Christs
assuming
the
shape
of
man
was
it
declared
,
that
his
mercie
was
equiualent
to
both
Sexes
;
so
that
by
Herods
blessed
Seed
(
as
Saint
Paul
affirmes
)
it
is
brought
to
passe
,
that
male
and
female
are
all
one
in
Christ
Iesus
.
To
the
second
obiection
I
answer
,
That
the
Apostle
doth
not
heereby
exempt
man
from
sinne
,
but
onely
giueth
to
vnderstand
,
that
the
woman
was
the
primaric
transgressour
;
and
not
the
man
,
but
that
man
was
not
at
all
deceiued
,
was
farre
from
his
meaning
:
for
he
afterward
expresly
saith
,
that
as
in
Adam
all
die
,
so
in
Christ
shall
all
be
made
aliue
.
For
the
third
obiection
,
It
is
good
for
a
man
not
touch
a
woman
:
The
Apostle
makes
it
not
a
positiue
prohibition
,
but
speakes
it
onelie
because
of
the
Corinths
present
necessitie
,
who
were
then
persecuted
by
the
enemies
of
the
Church
,
for
which
cause
,
and
no
other
,
hee
saith
,
Art
thou
loosed
from
a
wife
?
seeke
not
a
wife
:
meaning
whilst
the
time
of
these
perturbations
should
continue
in
their
heate
;
but
if
thou
art
bound
,
seeke
not
to
be
loosed
:
if
thou
marriest
,
thou
sinnest
not
,
only
increasest
thy
care
:
for
the
married
careth
,
for
the
things
of
this
world
,
And
I
wish
that
you
were
without
care
,
that
yee
might
cleaue
fast
vnto
the
Lord
without
separation
:
For
the
time
remaineth
,
that
they
which
haue
wiues
be
as
though
they
had
none
:
for
the
persecuters
shall
depriue
you
of
them
,
eyther
by
imprisonment
,
banishment
,
or
death
;
so
that
manifest
it
is
,
that
the
Apostle
doth
not
heereby
forbid
marriage
,
but
onely
aduiseth
the
Corinths
to
forbeare
a
while
,
till
God
in
mercie
should
curbe
the
fury
of
their
aduersaries
.
For
(
as
Eusebius
writeth
)
Paul
was
afterward
married
himselfe
,
the
which
is
very
probable
,
being
that
interrogatiuely
he
saith
,
Haue
we
not
power
to
leade
about
a
wife
,
being
a
sister
,
as
well
as
the
rest
of
the
Apostles
,
and
as
the
brethren
of
the
Lord
and
Cephas
?
The
fourth
and
last
obiection
,
is
that
of
Salomon
,
I
haue
found
one
man
among
a
thousand
,
but
a
woman
among
them
all
haue
I
not
found
:
for
answere
of
which
,
if
we
looke
into
the
storie
of
his
life
,
wee
shall
finde
therein
a
Commentary
vpon
this
enigmaticall
Sentence
included
:
for
it
is
there
said
,
that
Salomon
had
seuen
hundred
wiues
,
and
three
hundred
concubines
,
which
number
connexed
make
one
thousand
.
These
women
turning
his
heart
away
from
being
perfect
with
the
Lord
his
God
,
sufficient
cause
had
hee
to
say
,
that
among
the
said
thousand
women
found
he
not
one
vpright
.
Hee
saith
not
,
that
among
a
thousand
women
neuer
any
man
found
one
worthy
of
commendation
,
but
speakes
in
the
first
person
singularly
,
I
haue
not
found
,
meaning
in
his
owne
experience
:
for
this
assertion
is
to
be
holden
a
part
of
the
confession
of
his
former
follies
,
and
no
otherwise
,
his
repentance
being
the
intended
drift
of
Ecclesiastes
.
Thus
hauing
(
by
Gods
assistance
)
remoued
those
stones
,
whereat
some
haue
stumbled
,
others
broken
their
shinnes
,
I
will
proceede
toward
the
period
of
my
intended
taske
,
which
is
,
to
decipher
the
excellency
of
women
:
of
whose
Creation
I
will
,
for
orders
sake
obserue
;
First
,
the
efficient
cause
,
which
was
God
;
Secondly
,
the
materiall
cause
,
or
that
whereof
shee
was
made
;
Thirdly
,
the
formall
cause
,
or
fashion
,
and
proportion
of
her
feature
;
Fourthly
and
lastly
,
the
finall
cause
,
the
end
or
purpose
for
which
she
was
made
.
To
beginne
with
the
first
.
The
efficient
cause
of
womans
creation
,
was
Iehouah
the
Eternall
;
the
truth
of
which
is
manifest
in
Moses
his
narration
of
the
sixe
dayes
workes
;
where
he
saith
,
God
created
them
male
and
female
:
And
Dauid
exhorting
all
the
earth
to
sing
vnto
the
Lord
;
meaning
,
by
a
Metonimie
,
earth
,
all
creatures
that
liue
on
the
earth
,
of
what
nation
or
Sex
soeuer
,
giues
this
reason
,
For
the
Lord
hath
made
vs.
That
worke
then
can
not
chuse
but
be
good
,
yea
very
good
,
which
is
wrought
by
so
excellent
a
workeman
as
the
Lord
:
for
he
being
a
glorious
Creator
,
must
needes
effect
a
worthie
creature
.
Bitter
water
can
not
proceede
from
a
pleasant
sweete
fountaine
,
nor
bad
worke
from
that
workman
which
is
perfectly
good
,
&
in
proprietie
,
none
but
he
.
Secondly
,
the
materi●ll
cause
,
or
matter
whereof
woman
was
made
,
was
of
a
refined
mould
,
if
I
may
so
speake
:
for
man
was
created
of
the
dust
of
the
earth
,
but
woman
was
made
of
a
part
of
man
,
after
that
he
was
a
liuing
soule
:
yet
was
shee
not
produced
from
Adams
foote
,
to
be
his
too
low
inferiour
;
nor
from
his
head
to
be
his
superiour
,
but
from
his
side
,
neare
his
heart
,
to
be
his
equall
;
that
where
he
is
Lord
,
she
may
be
Lady
:
and
therefore
saith
God
concerning
man
and
woman
iointly
,
Let
them
rule
ouer
the
fish
of
the
Sea
,
and
ouer
the
foules
of
the
Heauen
,
and
ouer
euery
beast
that
moueth
vpon
the
earth
:
By
which
words
,
he
makes
their
authority
equall
,
and
all
creatures
to
be
in
subiection
vnto
them
both
.
This
being
rightly
considered
,
doth
teach
men
to
make
such
account
of
their
wiues
,
as
Adam
did
of
Eue
,
This
is
bone
of
my
bone
,
and
flesh
of
my
flesh
:
As
also
,
that
they
neyther
doe
or
wish
any
more
hurt
vnto
them
,
then
vnto
their
owne
bodies
:
for
men
ought
to
loue
their
wiues
as
themselues
,
because
hee
that
loues
his
wife
,
loues
himselfe
:
And
neuer
man
hated
his
owne
flesh
(
which
the
woman
is
)
vnlesse
a
monster
in
nature
.
Thirdly
,
the
formall
cause
,
fashion
,
and
proportion
of
woman
was
excellent
:
For
she
was
neyther
like
the
beasts
of
the
earth
,
foules
of
the
ayre
,
fishes
of
the
Sea
,
or
any
other
inferiour
creature
,
but
Man
was
the
onely
obiect
,
which
she
did
resemble
.
For
as
God
gaue
man
a
lofty
countenance
,
that
hee
might
looke
vp
toward
Heauen
,
so
did
he
likewise
giue
vnto
woman
.
And
as
the
temperature
of
mans
body
is
excellent
,
so
is
womans
.
For
whereas
other
Creatures
,
by
reason
of
their
grosse
humours
,
haue
excrements
for
their
habite
,
as
foules
,
their
feathers
,
beasts
,
their
haire
,
fishes
,
their
scales
,
man
and
woman
onely
,
haue
their
skinne
cleare
and
smoothe
.
And
(
that
more
is
)
in
the
Image
of
God
were
they
both
created
;
yea
and
to
be
briefe
,
all
the
parts
of
their
bodies
,
both
externall
and
internall
,
were
correspondent
and
meete
each
for
other
.
Fourthly
and
lastly
,
the
finall
cause
,
or
end
,
for
which
woman
was
made
,
was
to
glorifie
God
,
and
to
be
a
collaterall
companion
for
man
to
glorifie
God
,
in
vsing
her
bodie
,
and
all
the
parts
,
powers
,
and
faculties
thereof
,
as
instruments
for
his
honour
:
As
with
her
voice
to
sound
foorth
his
prayses
,
like
Meriam
,
and
the
rest
of
her
company
;
with
her
tongue
not
to
vtter
words
of
strife
,
but
to
giue
good
councell
vnto
her
husband
,
the
which
hee
must
not
despise
.
For
Abraham
was
bidden
to
giue
eare
to
Sarah
his
wife
.
Pilate
was
willed
by
his
wife
not
to
haue
anie
hand
in
the
condemning
of
CHRIST
;
and
a
sinne
it
was
in
him
,
that
hee
listned
not
to
her
:
Leah
and
Rachel
councelled
Iaacob
to
do
according
to
the
word
of
the
Lord
:
and
the
Shunamite
put
her
husband
in
mind
of
harbouring
the
Prophet
Elisha
:
her
hands
shold
be
open
according
to
her
abilitie
,
in
contributing
towards
Gods
seruice
,
and
distressed
seruants
,
like
to
that
poore
widdow
,
which
cast
two
mites
into
the
Treasurie
;
and
as
Marie
Magdalen
,
Susanna
,
and
Ioanne
the
wife
of
Herods
Steward
,
with
many
other
,
which
of
their
substance
ministred
vnto
CHRIST
.
Her
heart
should
be
a
receptacle
for
Gods
Word
,
like
Mary
that
treasured
vp
the
sayings
of
CHRIST
in
her
heart
.
Her
feete
should
be
swift
in
going
to
seeke
the
Lord
in
his
Sanctuarie
,
as
Marie
Magdalen
made
haste
to
seeke
CHRIST
at
his
Sepulchre
.
Finally
,
no
power
externall
or
internall
ought
woman
to
keep
idle
,
but
to
imploy
it
in
some
seruice
of
GOD
,
to
the
glorie
of
her
Creator
,
and
comfort
of
her
owne
soule
.
The
other
end
for
which
woman
was
made
,
was
to
be
a
Companion
and
helper
for
man
;
and
if
she
must
be
an
helper
,
and
but
an
helper
,
then
are
those
husbands
to
be
blamed
,
which
lay
the
whole
burthen
of
domesticall
affaires
and
maintenance
on
the
shoulders
of
their
wiues
.
For
,
as
yoake-fellowes
they
are
to
suftayne
part
of
ech
others
cares
,
griefs
,
and
calamities
:
But
as
if
two
Oxen
be
put
in
one
yoke
,
the
one
being
bigger
then
the
other
,
the
greater
beares
most
weight
;
so
the
Husband
being
the
stronger
vessell
is
to
beare
a
greater
burthen
then
his
wife
;
And
therefore
the
Lord
said
to
Adam
,
In
the
sweate
of
thy
face
shalt
thou
eate
thy
bread
,
till
thou
returne
to
the
dust
.
And
Saint
Paul
saith
,
That
he
that
prouideth
not
for
his
houshold
is
worse
then
an
Infidel
.
Nature
hath
taught
senselesse
creatures
to
helpe
one
another
;
as
the
Male
Pigeon
,
when
his
Hen
is
weary
with
sitting
on
her
egges
,
and
comes
off
from
them
,
supplies
her
place
,
that
in
her
absence
they
may
receiue
no
harme
,
vntill
such
time
as
she
is
fully
refreshed
.
Of
small
Birds
the
Cocke
alwaies
helpes
his
Hen
to
build
her
nest
;
and
while
she
sits
vpon
her
egges
,
he
flies
abroad
to
get
meat
for
her
,
who
cannot
then
prouide
any
for
her selfe
.
The
crowing
Cockrell
helpes
his
Hen
to
defend
her
Chickens
from
perill
,
and
will
indanger
himselfe
to
saue
her
and
them
from
harme
.
Seeing
then
that
these
vnreasonable
creatures
,
by
the
instinct
of
nature
,
beare
such
affection
each
to
other
,
that
without
any
grudge
,
they
willingly
,
according
to
their
kind
,
helpe
one
another
,
I
may
reason
à
minore
ad
maius
,
that
much
more
should
man
and
woman
,
which
are
reasonable
creatures
,
be
helpers
each
to
other
in
all
things
lawfull
,
they
hauing
the
Law
of
God
to
guide
them
,
his
Word
to
bee
a
Lanthorne
vnto
their
feete
,
and
a
Light
vnto
their
pathes
,
by
which
they
are
excited
to
a
farre
more
mutuall
participation
of
each
others
burthen
,
then
other
creatures
.
So
that
neither
the
wife
may
say
to
her
husband
,
nor
the
husband
vnto
his
wife
,
I
haue
no
need
of
thee
,
no
more
then
the
members
of
the
body
may
so
say
each
to
other
,
betweene
whom
there
is
such
a
sympathie
,
that
if
one
member
suffer
,
all
suffer
with
it
:
Therefore
though
God
bade
Abraham
forsake
his
Countrey
and
Kindred
,
yet
he
bade
him
not
forsake
his
wife
,
who
being
Flesh
of
his
flesh
,
and
bone
of
his
bone
,
was
to
bee
copartner
with
him
of
whatsoeuer
did
betide
him
,
whether
ioy
or
sorrow
.
Wherefore
Salomon
saith
,
Woe
to
him
that
is
alone
;
for
when
thoughts
of
discomfort
,
troubles
of
this
world
,
and
feare
of
dangers
do
possesse
him
,
he
wants
a
companion
to
lift
him
vp
from
the
pit
of
perplexitie
,
into
which
hee
is
fallen
:
for
a
good
wife
,
saith
Plautus
,
is
the
wealth
of
the
minde
,
and
the
welfare
of
the
heart
;
and
therefore
a
meete
associate
for
her
husband
;
And
Woman
,
saith
Paul
,
is
the
glorie
of
the
man.
Marriage
is
a
merri-age
,
and
this
worlds
Paradise
,
where
there
is
mutuall
loue
.
Our
blessed
Sauiour
vouchsafed
to
honour
a
marriage
with
the
first
miracle
that
he
wrought
,
vnto
which
miracle
matrimoniall
estate
may
not
vnfitly
bee
resembled
:
For
as
Christ
turned
water
into
wine
,
a
farre
more
excellent
liquor
;
which
,
as
the
Psalmist
saith
,
Makes
glad
the
heart
of
man
;
So
the
single
man
is
by
marriage
changed
from
a
Batchelour
to
a
Husband
,
a
farre
more
excellent
title
:
from
a
solitarie
life
vnto
a
ioyfull
vnion
and
coniunction
,
with
such
a
creature
as
God
hath
made
meete
for
man
,
for
whom
none
was
meete
till
she
was
made
.
The
enioying
of
this
great
blessing
made
Pericles
more
vnwilling
to
part
from
his
wife
,
then
to
die
for
his
Countrie
;
And
Antonius
Pius
to
poure
forth
that
patheticall
exclamation
against
death
,
for
depriuing
him
of
his
deerely
beloued
wife
,
O
cruell
hard-hearted
death
in
bereauing
mee
of
her
whom
I
esteemed
more
then
my
owne
life
!
A
vertuous
woman
,
saith
Salomon
,
is
the
Crowne
of
her
husband
;
By
which
metaphor
hee
sheweth
both
the
excellencie
of
such
a
wife
,
and
what
account
her
husband
is
to
make
of
her
:
For
a
King
doth
not
trample
his
Crowne
vnder
his
feete
,
but
highly
esteemes
of
it
,
gently
handles
it
,
and
carefully
laies
it
vp
,
as
the
euidence
of
his
Kingdome
;
and
therefore
when
Dauid
destroyed
Rabbah
hee
tooke
off
the
Crowne
from
their
Kings
head
:
So
husbands
should
not
account
their
wiues
as
their
vassals
,
but
as
those
that
are
heires
together
of
the
grace
of
life
,
and
with
all
lenitie
and
milde
perswasions
set
their
feete
in
the
right
way
,
if
they
happen
to
tread
awry
,
bearing
with
their
infirmities
,
as
Elkanah
did
with
his
wiues
barrennesse
.
The
Kingdome
of
God
is
compared
vnto
the
marriage
of
a
Kings
sonne
:
Iohn
calleth
the
coniunction
of
Christ
and
his
Chosen
,
a
Marriage
:
And
not
few
,
but
many
times
,
doth
our
blessed
Sauiour
in
the
Canticles
,
set
forth
his
vnspeakeable
loue
towards
his
Church
vnder
the
title
of
an
Husband
reioycing
with
his
Wife
;
and
often
vouchsafeth
to
call
her
his
Sister
and
Spouse
,
by
which
is
shewed
that
with
God
is
no
respect
of
persons
,
Nations
,
or
Sexes
:
For
whosoeuer
,
whether
it
be
man
or
woman
,
that
doth
beleeue
in
the
Lord
Iesus
,
such
shall
bee
saued
.
And
if
Gods
loue
euen
from
the
beginning
,
had
not
beene
as
great
toward
woman
as
to
man
,
then
would
hee
not
haue
preserued
from
the
deluge
of
the
old
world
as
many
women
as
men
;
nor
would
Christ
after
his
Resurrection
haue
appeared
vnto
a
woman
first
of
all
other
,
had
it
not
beene
to
declare
thereby
,
that
the
benefites
of
his
death
and
resurrection
,
are
as
auaileable
,
by
beleefe
,
for
women
as
for
men
;
for
hee
indifferently
died
for
the
one
sex
as
well
as
the
other
:
Yet
a
truth
vngainesayable
is
it
,
that
the
Man
is
the
Womans
Head
;
by
which
title
yet
of
Supremacie
,
no
authoritie
hath
hee
giuen
him
to
domineere
,
or
basely
command
and
imploy
his
wife
,
as
a
seruant
;
but
hereby
is
he
taught
the
duties
which
hee
oweth
vnto
her
:
For
as
the
head
of
a
man
is
the
imaginer
and
contriuer
of
proiects
profitable
for
the
safety
of
his
whole
body
;
so
the
Husband
must
protect
and
defend
his
Wife
from
iniuries
:
For
he
is
her
Head
,
as
Christ
is
the
Head
of
his
Church
,
which
hee
entirely
loueth
,
and
for
which
hee
gaue
his
very
life
;
the
decrest
thing
any
man
hath
in
this
world
;
Greater
loue
then
this
hath
no
man
,
when
he
bestoweth
his
life
for
his
friend
,
saith
our
Sauiour
:
This
president
passeth
all
other
patternes
,
it
requireth
great
benignity
,
and
enioyneth
an
extraordinary
affection
,
For
men
must
loue
their
wiues
,
euen
as
Christ
loued
his
Church
.
Secondly
,
as
the
Head
doth
not
iarre
or
contend
with
the
members
,
which
being
many
,
as
the
Apostle
saith
,
yet
make
but
one
bodie
;
no
more
must
the
husband
with
the
wife
,
but
expelling
all
bitternesse
and
cruelty
hee
must
liue
with
her
louingly
,
and
religiously
,
honouring
her
as
the
weaker
vessell
.
Thirdly
,
and
lastly
,
as
hee
is
her
Head
,
hee
must
,
by
instruction
,
bring
her
to
the
knowledge
of
her
Creator
,
that
so
she
may
be
a
fit
stone
for
the
Lords
building
.
Women
for
this
end
must
haue
an
especiall
care
to
set
their
affections
vpon
such
as
are
able
to
teach
them
,
that
as
they
grow
in
yeares
,
they
may
grow
in
grace
,
and
in
the
knowledge
of
Christ
Iesus
our
Lord.
Thus
if
men
would
remember
the
duties
they
are
to
performe
in
being
heads
,
some
would
not
stand
a
tip-toe
as
they
doe
,
thinking
themselues
Lords
&
Rulers
,
and
account
euery
omission
of
performing
whatsoeuer
they
command
,
whether
lawfull
or
not
,
to
be
matter
of
great
disparagement
,
and
indignity
done
them
;
whereas
they
should
consider
,
that
women
are
enioyned
to
submit
themselues
vnto
their
husbands
no
otherwaies
then
as
to
the
Lord
;
so
that
from
hence
,
for
man
,
ariseth
a
lesson
not
to
bee
forgotten
,
that
as
the
Lord
commandeth
nothing
to
be
done
,
but
that
which
is
right
and
good
,
no
more
must
the
husband
;
for
if
a
wife
fulfill
the
euill
command
of
her
husband
,
shee
obeies
him
as
a
tempter
,
as
Saphira
did
Ananias
.
But
least
I
should
seeme
too
partiall
in
praysing
women
so
much
as
I
haue
(
though
no
more
then
warrant
from
Scripture
doth
allow
)
I
adde
to
the
premises
,
that
I
say
not
,
all
women
are
vertuous
,
for
then
they
should
be
more
excellent
then
men
,
sith
of
Adams
sonnes
there
was
Cain
as
well
as
Abel
,
and
of
Noahs
,
Cham
as
well
as
Sem
;
so
that
of
men
as
of
women
,
there
are
two
sorts
,
namely
,
good
and
bad
,
which
in
Mathew
the
fiue
and
twenty
chapter
,
are
comprehended
vnder
the
name
of
Sheepe
and
Goats
.
And
if
women
were
not
sinfull
,
then
should
they
not
need
a
Sauiour
:
but
the
Virgin
Mary
a
patterne
of
piety
,
reioyced
in
God
her
Sauiour
:
Ergo
,
she
was
a
sinner
.
In
the
Reuelation
the
Church
is
called
the
Spouse
of
Christ
;
and
in
Zachariah
,
wickednesse
is
called
a
woman
,
to
shew
that
of
women
there
are
both
godly
and
vngodly
:
For
Christ
would
not
Purge
his
Floore
if
there
were
not
Chaffe
among
the
Wheate
;
nor
should
gold
neede
to
bee
fined
,
if
among
it
there
were
no
drosse
.
But
farre
be
it
from
any
one
,
to
condemne
the
righteous
with
the
wicked
,
or
good
women
with
the
bad
(
as
the
Bayter
of
women
doth
:
)
For
though
there
are
some
scabbed
sheepe
in
a
Flocke
,
we
must
not
therefore
conclude
all
the
rest
to
bee
mangie
:
And
though
some
men
,
through
excesse
,
abuse
Gods
creatures
,
wee
must
not
imagine
that
all
men
are
Gluttons
;
the
which
wee
may
with
as
good
reason
do
,
as
condemne
all
women
in
generall
,
for
the
offences
of
some
particulars
.
Of
the
good
sort
is
it
that
I
haue
in
this
booke
spoken
,
and
so
would
I
that
all
that
reade
it
should
so
vnderstand
me
:
for
if
otherwise
I
had
done
,
I
should
haue
incurred
that
woe
,
which
by
the
Prophet
Isaiah
is
pronounced
against
them
that
speake
well
of
euill
,
and
should
haue
instified
the
wicked
,
which
thing
is
abhominable
to
the
Lord.
The
Epilogue
or
vpshut
of
the
premises
.
GReat
was
the
vnthankefulnesse
of
Pharaohs
Butler
vnto
Ioseph
;
for
though
hee
had
done
him
a
great
pleasure
,
of
which
the
Butler
promised
requitall
,
yet
was
hee
quite
forgotten
of
him
:
But
farre
greater
is
the
ingratitude
of
those
men
toward
God
,
that
dare
presume
to
speake
and
exclaime
against
Woman
,
whom
God
did
create
for
mans
comfort
.
What
greater
discredit
can
redound
to
a
workeman
,
then
to
haue
the
man
,
for
whom
hee
hath
made
it
,
say
,
it
is
naught
?
or
what
greater
discurtesie
can
be
offered
to
one
,
that
bestoweth
a
gift
,
then
to
haue
the
receiuer
giue
out
,
that
hee
cares
not
for
it
:
For
he
needes
it
not
?
And
what
greater
ingratitude
can
bee
shewed
vnto
GOD
then
the
opprobrious
speeches
and
disgracefull
inuectiues
,
which
some
diabolicall
natures
doe
frame
against
women
?
Ingratitude
is
,
and
alwayes
hath
beene
accounted
so
odious
a
vice
,
that
Cicero
saith
,
If
one
doubt
what
name
to
giue
a
wicked
man
,
let
him
call
him
an
vngratefull
person
,
and
then
hee
hath
said
enough
.
It
was
so
detected
among
the
Persians
,
as
that
by
a
Law
they
prouided
,
that
such
should
suffer
death
as
felons
,
which
prooued
vnthankefull
for
any
gift
receiued
.
And
Loue
(
saith
the
Apostle
)
is
the
fulfilling
of
the
Lawe
:
But
where
Ingratitude
is
harbored
,
there
Loue
is
banished
.
Let
men
therefore
beware
of
all
vnthankefulnesse
,
but
especially
of
the
superlatiue
ingratitude
,
that
which
is
towards
God
,
which
is
no
way
more
palpably
declared
,
then
by
the
contemning
of
,
and
rayling
against
women
,
which
sinne
,
of
some
men
(
if
to
be
termed
men
)
no
doubt
but
God
will
one
day
auenge
,
when
they
shall
plainely
perceiue
,
that
it
had
been
better
for
them
to
haue
been
borne
dumbe
and
lame
,
then
to
haue
vsed
their
tongs
and
hands
,
the
one
in
repugning
,
the
other
in
writing
against
Gods
handie
worke
,
their
owne
flesh
,
women
I
meane
,
whom
God
hath
made
equall
with
themselues
in
dignity
,
both
temporally
and
eternally
,
if
they
continue
in
the
faith
:
which
God
for
his
mercie
sake
graunt
they
alwayes
may
,
to
the
glory
of
their
Creator
,
and
comfort
of
their
owne
soules
,
through
Christ
Amen
.
To
God
onely
wise
be
glorie
now
and
for
euer
,
AMEN
.
Certaine
QVAERES
to
the
bayter
of
Women
.
WITH
CONFVTATION
of
some
part
of
his
Diabolicall
Discipline
.
LONDON
,
Printed
by
N.
O.
for
Thomas
Archer
,
and
are
to
be
sold
at
his
shop
in
Popes-head-Pallace
.
1617.
To
the
Reader
.
ALthough
(
curteous
Reader
)
I
am
young
in
yeares
,
and
more
defectiue
in
knowledge
,
that
little
smattering
in
Learning
which
I
haue
obtained
,
being
only
the
fruit
of
such
vacant
houres
,
as
I
could
spare
from
affaires
befitting
my
Sex
,
yet
am
I
not
altogether
ignorant
of
that
Analogie
which
ought
to
be
vsed
in
a
literate
Responsarie
:
But
the
Beare-bayting
of
Women
,
vnto
which
I
haue
framed
my
Apologeticall
answere
,
beeing
altogether
without
methode
,
irregular
,
without
Grammaticall
Concordance
,
and
a
promiscuous
mingle
mangle
,
it
would
admit
no
such
order
to
bee
obserued
in
the
answering
thereof
,
as
a
regular
Responsarie
requireth
.
Wherfore
(
gentle
Reader
)
fauorably
cōsider
,
that
as
that
Painter
is
not
to
be
held
vnskilfull
,
which
hauing
a
deformed
Obiect
,
makes
the
like
portraiture
;
no
more
am
I
iustly
to
be
blamed
for
my
immethodicall
Apologie
,
sith
any
iudicious
Reader
may
plainely
see
,
that
the
Bayter
of
Women
his
pestiferous
obtrectation
is
like
a
Taylers
Cushion
,
that
is
botcht
together
of
shreddes
,
so
that
,
were
it
not
to
preuent
future
infection
with
that
venome
,
which
he
hath
,
and
daily
doth
sweate
out
,
I
would
haue
beene
loath
to
haue
spent
time
so
idlely
,
as
to
answere
it
at
all
:
but
a
crooked
pot-lid
well
enough
fits
a
wrie
neckt
pot
,
an
vnfashioned
shooe
a
mis-shapen
foote
,
and
an
illiterate
answere
an
vnlearned
irreligious
prouocation
.
His
absurdities
therein
contayned
,
are
so
many
,
that
to
answere
them
seuerally
,
were
as
friuolous
a
worke
,
as
to
make
a
Trappe
for
a
Flea
,
and
as
tedious
as
the
pursuite
of
an
Arrow
to
an
impotent
man.
Yet
to
preuent
his
hauing
occasion
to
say
,
that
I
speake
of
many
,
but
can
instance
none
,
I
haue
thought
it
meete
to
present
a
few
of
them
to
his
view
,
as
followeth
,
that
if
Follie
haue
taken
roote
in
him
,
he
may
seeke
to
extirpate
it
,
and
to
blush
at
the
sight
of
that
fruit
,
which
he
hath
already
brought
foorth
;
a
fruite
I
call
it
(
not
vnfitly
I
hope
)
because
a
Crabbe
may
so
be
termed
,
as
well
as
a
good
Apple
.
Thus
,
not
doubting
of
the
fauour
of
well
affected
,
and
of
their
kinde
acceptance
of
my
indeuours
,
of
which
I
desire
not
applaud
,
but
approbation
:
I
rest
,
Your
friend
,
RACHEL
SPEGHT
.
¶
The
Preface
vnto
the
Subseqnent
.
WIth
edged
tooles
(
saith
the
old
Prouerbe
)
it
is
ill
sporting
;
but
farre
more
dangerous
:
yea
damnable
is
it
to
dally
with
Scripture
,
the
two-edged
Sword
of
the
Eternall
:
for
so
to
doe
is
a
breach
of
the
third
Commandement
;
and
he
that
failes
in
one
point
,
is
guiltie
of
all
.
If
the
magnitude
of
this
sinne
had
beene
considered
by
the
Bayter
of
Women
,
the
lamentable
,
yet
iust
reward
thereof
,
as
of
all
other
sinnes
without
repentance
,
would
,
if
he
had
but
a
seruile
feare
,
haue
restrained
him
from
transgressing
herein
.
But
as
one
deuoide
of
all
true
feare
of
Gods
indignation
against
wilfull
sinners
(
for
as
ignorance
doth
somewhat
extenuate
a
fault
,
so
doth
knowledge
much
aggrauate
it
)
he
hath
made
the
exordium
of
his
braine-sicke
exhalation
against
women
,
to
be
a
peruerting
of
a
part
of
holy
Writ
;
ex
v●guibus
leonem
,
iudge
of
this
Lion
by
his
pawe
.
For
if
the
fore
foot
be
monstrous
,
doubtlesse
the
whole
bodie
is
correspondent
thereto
.
The
Porch
indeede
is
fowle
,
but
hee
that
viewes
the
sequel
,
as
I
haue
done
,
shall
find
a
laystall
of
heathenish
Assertions
,
Similies
,
and
Examples
,
illiterate
composition
,
irreligious
inuectiues
,
and
(
which
is
worst
)
impious
blasphemies
therein
included
,
filthy
rubbish
,
more
fitte
to
be
heaped
vp
by
a
Pagan
,
then
one
that
beareth
the
name
of
a
Christian.
But
lest
it
should
not
onely
be
thought
,
but
also
said
,
that
I
finde
fault
where
none
is
;
or
that
I
do
ill
to
mislike
the
Worke
,
and
not
make
the
Author
therewith
acquainted
,
that
if
he
please
,
hee
may
answer
for
himselfe
:
I
thinke
it
not
amisse
to
propose
some
few
Quaeres
vnto
the
Bayter
of
Women
,
which
I
haue
abstracted
out
of
his
infamous
Booke
,
as
himselfe
confesseth
it
to
be
in
his
Epistle
to
Women
.
Certaine
Quaeres
to
the
Bayter
of
women
,
with
confutation
of
some
part
of
his
Diabolicall
Discipline
.
IF
it
bee
true
,
asse
you
affirme
,
Pag.
2.
line
26.
That
women
will
not
giue
thankes
for
a
good
turne
.
I
demand
whether
Deborah
and
Hannah
were
not
women
,
who
both
of
them
sang
hymnes
of
thankesgiuing
vnto
the
Lord
;
the
one
for
his
mercy
in
granting
her
victory
ouer
Israels
enemies
,
the
other
for
his
fauourable
giuing
vnto
her
a
son
,
which
she
full
oft
and
earnestly
had
desired
?
And
where-asse
you
say
,
Page
4.
line
22.
that
a
woman
that
hath
a
faire
face
,
it
is
euer
matched
with
a
cruel
heart
,
and
her
heauenly
lookes
with
hellish
thoughts
:
You
therein
shew
your selfe
a
contradictor
of
Scriptures
presidents
:
For
Abigail
was
a
beautifull
woman
,
and
tender-hearted
;
Rebekah
was
both
faire
of
face
and
pittifull
.
Many
examples
seruing
to
confute
your
vniuersall
rule
might
bee
produced
,
but
these
are
sufficient
to
dispell
this
your
cloud
of
vntruth
.
As
for
your
audacitie
in
iudging
of
womens
thoughts
,
you
thereby
shew
your selfe
an
vsurper
against
the
King
of
heauer
,
the
true
knowledge
of
cogitations
being
appropriate
vnto
him
alone
.
If
your
assertion
,
That
a
woman
is
better
lost
then
found
,
better
forsaken
then
taken
(
Page
5.
line
4.
)
be
to
be
credited
,
me
thinkes
,
great
pitty
it
is
,
that
afore
you
were
borne
,
there
was
none
so
wise
as
to
counsell
your
father
not
to
meddle
with
a
woman
,
that
hee
might
haue
escaped
those
troubles
,
which
you
affirme
,
that
all
married
men
are
cumbred
with
,
Page
2.
line
20.
As
also
that
hee
might
not
haue
begotten
such
a
monster
in
nature
Asse
your selfe
,
who
(
like
the
Priest
which
forgot
he
was
Parish
Clearke
)
defame
and
exclaime
against
women
,
as
though
your selfe
had
neuer
had
a
mother
,
or
you
neuer
beene
a
child
.
You
affirme
(
Page
10.
line
18.
)
that
for
the
loue
of
women
,
Dauid
purchased
the
displeasure
of
his
God
:
It
had
beene
good
that
you
had
cited
the
place
of
story
where
you
finde
it
,
For
I
neuer
yet
in
Scripture
read
,
that
the
Almighty
was
displeased
with
Dauid
for
his
loue
to
women
,
but
for
his
lust
to
Bathsheba
,
which
afterward
brought
forth
his
adulterous
act
,
and
his
causing
Vriah
to
be
murthered
.
In
saying
(
Page
10.
line
.
25.
)
that
Iobs
wife
counselled
her
husband
to
curse
God
,
you
misconster
the
Text
;
for
the
true
construction
thereof
will
shew
it
to
bee
a
Scarcasmus
or
Ironicall
speech
,
and
not
an
instigation
to
blasphemie
.
Page
11.
line
8.
you
count
it
Wonderfull
to
see
the
mad
feates
of
women
,
for
shee
will
now
bee
merry
,
then
sad
:
but
me
thinkes
it
is
farre
more
wonder-foole
to
haue
one
,
that
aduentures
to
make
his
Writing
as
publique
as
an
In-keepers
Signe
,
which
hangs
to
the
view
of
all
passengers
,
to
want
Grammaticall
Concordance
in
his
said
Writing
,
and
ioyne
together
Women
plurall
,
and
shee
singular
,
Asse
you
not
onely
in
this
place
,
but
also
in
others
haue
done
.
Albeit
the
Scripture
verifieth
,
that
God
made
woman
and
brought
her
to
man
;
and
that
a
prudent
wife
commeth
of
the
Lord
:
yet
haue
you
not
feared
blasphemously
to
say
,
that
women
sprung
from
the
diuell
,
Page
15.
line
26.
But
being
,
as
it
seemes
,
defectiue
in
that
whereof
you
haue
much
need
(
for
mendacem
oportet
esse
memorem
)
you
suddainely
after
say
,
That
women
were
created
by
God
,
and
formed
by
nature
,
and
theresore
by
policie
and
wisedome
to
be
auoyded
,
Page
16.
line
12.
An
impious
conclusion
to
inferre
,
that
because
God
created
,
therefore
to
be
auoyded
:
Oh
intollerable
absurdity
!
Men
I
say
may
liue
without
women
,
but
women
cannot
liue
without
men
,
Page
14.
line
18.
If
any
Religious
Author
had
thus
affirmed
,
I
should
haue
wondred
,
that
vnto
Satans
suggestions
he
had
so
much
subiected
himselfe
,
as
to
crosse
the
Almighties
prouidence
and
care
for
mans
good
,
who
positiuely
said
,
It
is
not
good
for
man
to
bee
alone
;
But
being
that
the
sole
testimony
heereof
in
your
owne
dico
,
I
maruell
no
whit
at
the
errour
,
but
heartily
wish
,
that
vnto
all
the
vntruths
you
haue
vttered
in
your
infamous
booke
,
you
had
subscribed
your
Dico
,
that
none
of
them
might
bee
adiudged
truths
:
For
mendacis
praemium
est
verbis
eius
non
adhiberi
fidem
.
Page
17.
line
5.
you
affirme
,
that
Hosea
was
brought
vnto
Idolatrie
by
marrying
with
a
lewd
woman
,
which
is
as
true
as
the
sea
burnes
;
and
for
proofe
thereof
you
cite
Hosea
1.
in
which
chapter
is
no
such
matter
to
be
found
,
it
onely
containing
a
declaration
of
the
Lords
anger
against
the
adulterous
Iewes
,
who
had
gone
a
whoring
after
other
Gods
,
set
forth
in
a
parable
of
an
husband
and
an
adulterous
wife
.
Page
19.
Theodora
a
monstrous
strumpet
,
Lavia
,
Floria
,
and
Lais
,
were
three
notable
Curtizans
.
Was
not
that
noble
Citie
of
Troy
,
sacked
and
spoyled
for
the
faire
Helena
?
Page
21.
Therefore
stay
not
alone
in
the
company
of
a
woman
,
trusting
to
thy
owne
chastity
,
except
thou
bee
more
strong
then
Sampson
,
more
wise
then
Salomon
,
or
more
holy
then
Dauid
,
for
these
,
and
many
more
haue
beene
ouercome
by
the
sweete
intisements
of
women
,
Page
22.
I
may
as
well
say
Barrabas
was
a
murtherer
,
Ioab
killed
Abuer
and
Amasa
,
and
Pharaoh
Necho
slew
Iosiab
;
therefore
stay
not
alone
in
the
companie
of
a
man
,
trusting
to
thy
owne
strength
,
except
thou
bee
stronger
then
Iosiah
,
and
more
valiant
then
Abner
and
Amasa
,
for
these
and
many
more
haue
beene
murthered
by
men
.
The
forme
of
argumentation
is
your
owne
,
the
which
if
you
dislike
,
blame
your selfe
for
proposing
such
a
patterne
,
and
blush
at
your
owne
folly
,
Quod
te
posse
non
facile
crede
:
for
it
is
an
old
saying
,
how
true
I
know
not
,
that
blushing
is
a
signe
of
grace
.
Page
31.
line
15.
If
God
had
not
made
women
onely
to
bee
a
plague
to
man
,
hee
would
neuer
haue
called
them
necessarie
euils
.
Albeit
I
haue
not
read
Seaton
or
Ramus
,
nor
so
much
as
seene
(
though
heard
of
)
Aristotles
Arganox
,
yet
by
that
I
haue
seene
and
reade
in
compasse
of
my
apprehension
,
I
will
aduenture
to
frame
an
argument
or
two
,
to
shew
what
danger
,
for
this
your
blasphemy
your
are
in
.
To
fasten
a
lie
vpon
God
is
blasphemy
:
But
the
Bayter
of
women
fastens
a
lie
vpon
God
:
ergo
,
the
Bayter
is
a
blasphemer
.
The
Proposition
,
I
trowe
,
none
will
gaine-say
,
the
assumption
I
thus
proue
,
Whosoeuer
affirmes
God
to
haue
called
women
necessary
euils
,
fastens
a
lie
vpon
God
:
For
from
the
beginning
of
Genesis
to
the
end
of
the
Reuelation
is
no
such
instance
to
be
found
:
But
the
Bayter
affirmes
God
so
to
haue
called
women
,
Ergo
,
the
Bayter
fastens
a
lie
vpon
God.
The
reward
according
to
Lave
Diuine
due
vnto
the
Bayter
of
women
.
Whosoeuer
blasphemeth
God
,
ought
by
his
Law
,
to
die
;
The
Bayter
of
Women
hath
blasphemed
God
,
Ergo
,
he
ought
to
die
the
death
.
The
Proposition
is
vpon
record
,
Leuit.
24.
14.
16.
The
Assumption
is
formerly
proued
.
If
thou
marryest
a
still
and
a
quiet
woman
,
that
will
seeme
to
thee
that
thou
ridest
but
an
ambling
horse
to
hell
,
but
if
with
one
that
is
froward
and
vnquiet
,
then
thou
wert
as
good
ride
a
trotting
horse
to
the
diuell
.
Page
35.
line
13.
If
this
your
affirmation
be
true
,
then
seemes
it
,
that
hell
is
the
period
of
all
married
mens
trauailes
,
and
the
center
of
their
circumference
.
A
man
can
but
haue
either
a
good
wife
or
a
bad
;
and
if
he
haue
the
former
,
you
say
he
doth
but
seeme
to
amble
to
hell
;
if
the
latter
,
he
were
as
good
trot
to
the
diuell
:
But
if
married
men
ride
,
how
trauaile
Batchelours
?
surely
,
by
your
rule
they
must
go
on
foote
,
because
they
want
wiues
;
which
(
inclusiuely
)
you
say
are
like
horses
to
carry
their
husbands
to
hell
.
Wherefore
in
my
minde
,
it
was
not
without
mature
consideration
that
you
married
in
time
,
because
it
would
be
too
irkesome
for
you
to
trauaile
so
tedious
a
iourney
on
foote
.
Now
the
fire
is
kindled
,
let
vs
burne
this
other
faggot
.
Page
38.
line
4.
Beware
of
making
too
great
a
fire
,
lest
the
surplussage
of
that
fires
effect
which
you
intended
for
others
,
singe
your selfe
.
Shee
will
make
thee
weare
an
Oxe
feather
in
thy
Cappe
.
Page
44.
line
4.
If
Oxen
haue
feathers
,
their
haires
more
fitly
may
be
so
termed
then
their
hornes
.
Page
50.
line
28.
There
is
no
ioy
nor
pleasure
in
this
world
which
may
be
compared
to
Marriage
,
for
if
the
husband
be
poore
and
in
aduersitie
,
then
hee
beares
but
the
one
halfe
of
the
griefe
:
and
furthermore
,
his
wife
will
comfort
him
,
with
all
the
comfortable
meanes
she
can
deuise
.
Page
51.
line
16.
Many
are
the
ioyes
and
sweete
pleasures
in
Marriage
,
as
in
our
children
,
&c.
Page
34.
line
5.
There
are
many
troubles
comes
gallopping
at
the
heeles
of
a
woman
.
If
thou
wert
a
Seruant
,
or
in
bondage
afore
,
yet
when
thou
marriest
,
thy
toyle
is
neuer
the
nearer
ended
,
but
euen
then
,
and
not
before
,
thou
changest
thy
golden
life
,
which
thou
didst
leade
before
(
in
respect
of
the
married
)
for
a
droppe
of
hony
,
which
quickely
turnes
to
be
as
bitter
as
wormewood
.
Page
53.
line
19.
The
husband
ought
(
in
signe
of
loue
)
to
impart
his
secrets
and
counsell
vnto
his
wife
,
for
many
haue
found
much
comfort
and
profite
by
taking
their
wiues
counsell
;
and
if
thou
impart
any
ill
happe
to
thy
wife
,
shee
lighteneth
thy
griefe
,
either
by
comforting
thee
lousngly
,
or
else
,
in
bearing
a
part
thereof
patiently
.
Page
41.
line
12.
If
thou
vnfouldest
any
thing
of
secret
to
a
woman
,
the
more
thou
chargest
her
to
keepe
it
close
,
the
more
shee
will
seeme
,
as
it
were
,
with
childe
,
till
shee
haue
reuealed
it
.
It
was
the
saying
of
a
iudicious
Writer
,
that
whoso
makes
the
fruit
of
his
cogitations
extant
to
the
view
of
all
men
,
should
haue
his
worke
to
be
as
a
well
tuned
Instrument
,
in
all
places
according
and
agreeing
,
the
which
I
am
sure
yours
doth
not
:
For
how
reconcile
you
those
dissonant
places
aboue
cited
?
or
how
make
you
a
consonant
diapason
of
those
discords
wanting
harmony
?
Page
34.
line
19.
You
counsell
all
men
,
to
shunne
idlenesse
,
and
yet
the
first
words
of
your
Epistle
to
Women
are
these
,
musing
with
my selfe
being
idle
:
Heerein
you
appeare
,
not
vnlike
vnto
a
Fencer
,
which
teacheth
another
how
to
defend
himselfe
from
enemies
blowes
,
and
suffers
himselfe
to
be
stricken
without
resistance
:
for
you
warne
others
,
to
eschew
that
dangerous
vice
,
wherewith
(
by
your
owne
confession
)
your selfe
is
stained
.
Page
57.
line
5.
If
thou
like
not
my
reasons
to
expell
loue
,
then
thou
mayest
trie
Ouids
Art
,
for
be
counsells
those
that
feele
this
horrible
heate
to
coole
their
flames
with
hearbes
which
are
colde
of
nature
as
Rew
,
&c.
Albeit
you
doubt
not
but
by
some
to
be
reputed
for
a
good
Archer
,
yet
heere
you
shot
wide
from
the
truth
,
in
saying
without
contradiction
of
Ouids
errour
,
that
Rew
is
of
a
cold
nature
:
For
most
Physitions
(
if
not
all
)
both
ancient
and
moderne
,
holde
it
to
be
hote
and
drie
in
the
third
degree
:
and
experience
will
tell
the
vser
thereof
,
that
the
temperature
is
hote
,
not
colde
.
And
though
the
sense
of
tasting
,
without
further
triall
,
doth
repell
this
errour
,
I
doubt
not
but
in
citing
this
prescription
,
you
haue
verified
the
opinion
of
that
philosopher
,
which
said
,
That
there
are
some
,
who
thinke
they
speake
wisest
,
and
write
most
iudiciously
,
when
they
vnderstand
not
themselues
.
But
,
vt
opus
ad
finem
perducam
,
sith
I
haue
trode
my
vtmost
intended
steppe
,
though
left
one
path
vngone
,
I
meane
the
Beare-bayting
of
Widdowes
vnviewed
,
in
that
I
am
ignorant
of
their
dispositions
,
accounting
it
a
follie
for
me
to
talke
of
Robin-hood
,
as
many
doe
,
that
neuer
shot
in
his
Bowe
,
I
leaue
the
speculation
(
with
approbation
of
their
Beare-bayting
)
to
those
that
regard
neyther
affabilitie
nor
humanitie
,
and
wishing
vnto
euery
such
Misogunes
,
a
Tiburne
Tiffenie
for
curation
of
his
swolne
necke
,
which
onely
through
a
Cynicall
inclination
will
not
indure
the
yoke
of
lawfull
Matrimony
,
I
bid
farewell
.
F
ret
,
fume
or
f●um●e
at
me
who
will
,
I
care
not
,
I
will
thrust
forth
thy
sting
to
hurt
,
and
sp●re
not
:
N
ow
that
the
taske
I
vndertooke
is
ended
,
I
dread
not
any
harme
to
me
intended
,
S
i
th
iustly
none
therein
I
haue
offended
.
Page
7.
line
7.
for
Herods
reade
He●●●s
Notes, typically marginal, from the original text
Notes for div A12750-e860
Iames
4.
11.
1.
Pet.
3.
16.
1.
Tim.
4.
3.
Notes for div A12750-e1870
Gen.
24.
4.
Fphe
.
2
4.
Col.
3
30.
Ephe.
4.
24.
Gen.
2.
20.
Gen.
2.
20.
Iohn
11.
36.
1.
Cor.
11.
9.
Gen.
1.
31.
1
Obiect
.
2
Obiect
.
1.
Tim.
2.
14.
3
Obiect
.
1.
Cor.
7.
1.
4
Obiect
.
Eccles.
7.
30.
1
Obiect
.
answered
.
Gen.
3.
22.
Gen.
3
4.
Genesis
3.
12.
Genesis
3.
17.
Genesis
3.
7.
1
Pet.
3.
7.
Genesis
3.
15.
Galat.
4
4.
Galat.
3.
28.
2
Obiection
answered
.
1
Cor.
15.
22.
3
Obiection
answered
.
1
Cor.
7.
1.
Corint
.
9.
5.
4
Obiect
answered
.
Eccles.
7.
30.
1
King.
11.
3.
Pagnine
.
Genesis
1.
28.
Psal.
100.
3.
Psal.
100.
4.
Math.
19.
17.
Genesis
2.
7.
Genesis
1.
26.
Genesis
2.
23.
Ephes.
5.
28.
Gen.
1.
26.
Exod.
15.
20.
Genesis
21.
12
Math.
27.
19.
Genesis
31.
16
2
Kings
4.
9.
Luke
8.
Luke
1.
51.
Iohn
20.
1.
Gen.
3.
19.
1.
Tim.
5.
8.
1.
Cor.
12.
21.
Eccles
4.
10.
Eccles.
4.
10.
1.
Cor.
11.
7.
Iohn
2.
Psal
,
104.
15.
Prou.
12.
4.
1.
Chron.
20.
2.
1.
Pet.
3.
7.
1.
Sam.
1.
17.
Math.
22.
Reu.
19.
7.
Rom.
2.
11.
Iohn
3.
18.
1.
Cor.
11.
3.
Ephe.
5.
23.
Iob
2.
4.
Iohn
15.
13.
1.
Cor.
12.
20.
Col.
3.
19.
1.
Pet.
3.
7.
1.
Cor.
14.
35.
1.
Pet.
3.
18.
Ephes
5.
Actes
5.
2.
Luke
1.
47.
Zach.
5.
7.
Gen.
18.
25.
Esay
5.
20.
Prou.
17.
15.
Notes for div A12750-e4620
Gen.
40.
23.
Rom.
13.
10.
Notes for div A12750-e4930
Hebr.
4.
12.
Iames
2.
10.
Notes for div A12750-e5050
Iudg.
5.
1.
Sam.
1.
11.
&
2.
1.
1.
Sam.
25.
3.
18.
Gen.
24.
16.
18.
Math.
12.
25.
2.
Sam.
11.
Gen
2.
22.
Prou.
19.
14.
Gen.
2.
18.
Luke
23.
19.
2.
Sam.
3.
27.
2.
Sam.
20
10.
2.
King
23.
29.