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THE INCOMPARABLE JEWELL. PROV. 31. 10. Who can finde a vertuous Woman? for her price is farre above Rubies.
THE INCOMPARABLE JEWELL. CURAE. 31. 10. Who can find a virtuous Woman? for her price is Far above Rubies.
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THe Wisdome of God, purposing to set out, & shew forth unto the sons of men the gracious endowments,
THe Wisdom of God, purposing to Set out, & show forth unto the Sons of men the gracious endowments,
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and vertuous conditions of a good Woman, seemeth to mee in this Text, to put the cause to hands;
and virtuous conditions of a good Woman, seems to me in this Text, to put the cause to hands;
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that those, who by seeking have found, and by findding experimentally, know this blessing, may subscribe;
that those, who by seeking have found, and by finding experimentally, know this blessing, may subscribe;
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and the daughters of men, who have beene sued and sought unto, might understand, and alwayes call to minde, what an incomparable blessing they should be to those, by their vertuous deportment, who with so much suing,
and the daughters of men, who have been sued and sought unto, might understand, and always call to mind, what an incomparable blessing they should be to those, by their virtuous deportment, who with so much suing,
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and seeking have found them, and have laboured all the world over to finde one good, every one for his owne selfe.
and seeking have found them, and have laboured all the world over to find one good, every one for his own self.
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It also pleaseth the wisdome of God to open it self unto us in this Oracle,
It also Pleases the Wisdom of God to open it self unto us in this Oracle,
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First, by a Quaere; Who can finde a vertuous woman? Secondly, by a Quare; For her Price is farre above Rubies.
First, by a Quaere; Who can find a virtuous woman? Secondly, by a Quare; For her Price is Far above Rubies.
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The Quaere as an Inlet, runs into foure Rills. The first is the Indefinitenesse of the Question:
The Quaere as an Inlet, runs into foure Rills. The First is the Indefiniteness of the Question:
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Who? Who I say among all? Secondly, the Difficultie of the Question: Who can? Which, albeit it be difficult, yet it is feasable:Who? Who I say among all? Secondly, the Difficulty of the Question: Who can? Which, albeit it be difficult, yet it is feasible:
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for an Act tending thereunto is implied; Who can finde? which implies Seeking. Some by seeking find them sans question; the reason is manifest;
for an Act tending thereunto is implied; Who can find? which Implies Seeking. some by seeking find them sans question; the reason is manifest;
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for the Evangelicall Precept Seeke, hath an Angelicall Promise annexed, and yee shall finde. Thirdly, the Subject, or rather Object:
for the Evangelical Precept Seek, hath an Angelical Promise annexed, and ye shall find. Thirdly, the Subject, or rather Object:
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What? A Woman. Who can finde a Woman? Alas, what more easie to finde than that Creature? Shee is no Ostium Nili: yea but that's not all.
What? A Woman. Who can find a Woman? Alas, what more easy to find than that Creature? Shee is no Ostium Nili: yea but that's not all.
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The Qualitie is the Question, and that's the knot:
The Quality is the Question, and that's the knot:
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Who can finde a vertuous Woman? which is the fourth Rill that the Quaere runs into.Who can find a virtuous Woman? which is the fourth Rill that the Quaere runs into.
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The Tigurines render the Quaere thus;
The Tigurines render the Quaere thus;
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Who can finde a strong Woman? And why so? for that nothing is stronger, or more prevailing than vertue.Who can find a strong Woman? And why so? for that nothing is Stronger, or more prevailing than virtue.
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A vertuous woman prevails with God, for shee is gracious with him; prevails with Men, for shee is compliable toward them;
A virtuous woman prevails with God, for she is gracious with him; prevails with Men, for she is compliable towards them;
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prevails with both, for shee is not onely of Israel, but a true Israelite; not a Christian woman Numero onely, in the rout, as one should say among many;
prevails with both, for she is not only of Israel, but a true Israelite; not a Christian woman Numero only, in the rout, as one should say among many;
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nor Numero & Professione onely, among the rout, and in the outward semblance;
nor Numero & Profession only, among the rout, and in the outward semblance;
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but a true, reall, vertuous, gracious Christian woman Numero, Professione, and Electione; who is made partaker of that Grace, which winneth infallibly, holdeth inseperably,
but a true, real, virtuous, gracious Christian woman Numero, Profession, and Election; who is made partaker of that Grace, which wins infallibly, holds inseparably,
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and leadeth indeclinably in the wayes of eternall blessednesse. This is the Quaere, wherein I finde a Raritie;
and leads indeclinably in the ways of Eternal blessedness. This is the Quaere, wherein I find a Rarity;
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These vertuous Women Apparent rarae nantes in gurgite vasto. The Quare is rationall, and discloseth it selfe into five parcels.
These virtuous Women Apparent Rare nantes in gurgite vasto. The Quare is rational, and discloseth it self into five parcels.
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For, besides the estimation of a good woman in the whole Text, and the price of a good woman;
For, beside the estimation of a good woman in the Whole Text, and the price of a good woman;
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who is Quantivis praetii in all good mens judgements; her valuation with God weighes down all.
who is Quantivis praetii in all good men's Judgments; her valuation with God weighs down all.
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For first, Gods wisdome resembles her to a Jewell, in the Generall: Secondly, to a Rubie, in Particular: Thirdly, in Pluralitie, to Rubies: Fourthly, Superlatively, Above Rubies:
For First, God's Wisdom resembles her to a Jewel, in the General: Secondly, to a Ruby, in Particular: Thirdly, in Plurality, to Rubies: Fourthly, Superlatively, Above Rubies:
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Fifthly, and lastly, Super-superlatively, Farre above Rubies. This is the Quare, and herein I finde Pricelesnesse.
Fifthly, and lastly, Super-superlatively, far above Rubies. This is the Quare, and herein I find Pricelessness.
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From the rills of the Quaere, and from the parcels of the Quare results this Proposition.
From the rills of the Quaere, and from the parcels of the Quare results this Proposition.
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A gratious vertuous wife is a rare, and choice Iewell of incomparable valuation. A gracious virtuous wife is a rare, and choice Jewel of incomparable valuation.
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In the first place I shall endeavour to shew this Raritie by enumeration of places, persons,
In the First place I shall endeavour to show this Rarity by enumeration of places, Persons,
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and by putting of the case more plainly. First, for Places.
and by putting of the case more plainly. First, for Places.
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Many places afford few good ones, and in the latitude and extent of place they are rare and singular.
Many places afford few good ones, and in the latitude and extent of place they Are rare and singular.
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Canaan affords a good Sarah, (Rara fuit illa Sarah ) and a faithfull Abraham found her.Canaan affords a good Sarah, (Rara fuit illa Sarah) and a faithful Abraham found her.
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The Captivity yeelded an Hester that shrunk not, but hazzarded her bloud for the people of God her Countreymen.
The Captivity yielded an Esther that shrunk not, but hazarded her blood for the people of God her Countrymen.
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The Wildernesse had an holy Miriam. The Israel of God one good woman, the wife of Phinehas, that takes to heart the losse of Gods Arke, taken by the Philistines. In all Israel one Deborah, ( Mulier consultissima ) that knew the minde of God.
The Wilderness had an holy Miriam. The Israel of God one good woman, the wife of Phinehas, that Takes to heart the loss of God's Ark, taken by the philistines. In all Israel one Deborah, (Mulier consultissima) that knew the mind of God.
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In all the Land of Moab, but one resolute Ruth, that forgoes, forgets, and forsakes her Countrey and kindred, for the God of Israel.
In all the Land of Moab, but one resolute Ruth, that foregoes, forgets, and forsakes her Country and kindred, for the God of Israel.
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And in all the Territorie of Sidon, but one poor widow of Sarepta, who entertaines the Servant and Prophet of the Lord. Thus much for the Places:
And in all the Territory of Sidon, but one poor widow of Sarepta, who entertains the Servant and Prophet of the Lord. Thus much for the Places:
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Women, yee see, are sowed very thick, but vertuous women are reaped very thin, and are long a comming up, like Coteswoll Barley. Secondly for Persons.
Women, ye see, Are sowed very thick, but virtuous women Are reaped very thin, and Are long a coming up, like Coteswoll Barley. Secondly for Persons.
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If any one might finde this good one, in all probability, the prime man in the Primitive time might finde her;
If any one might find this good one, in all probability, the prime man in the Primitive time might find her;
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but Adam found a tempting Evah. Holy Iob found a blasphemous foolish consort to his wife:
but Adam found a tempting Eve. Holy Job found a blasphemous foolish consort to his wife:
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Potent Ahasuerus a disloyall Vashti. Strong Sampson a perfidious Dalilah. Magnificent Ahab found in his Ivorie Palace a false-hearted, whorish, painted Iesabel. Evangelizing Ananias a Saphira, a consort and companion in evill:
Potent Ahasuerus a disloyal Vashti. Strong Sampson a perfidious Delilah. Magnificent Ahab found in his Ivory Palace a False-hearted, whorish, painted Jezebel. Evangelizing Ananias a Sapphira, a consort and Companion in evil:
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and prudent Salomon, not one inter omnes. Thus for the Persons. If then neither in manifold Places, nor among many Persons this Jewell can be found,
and prudent Solomon, not one inter omnes. Thus for the Persons. If then neither in manifold Places, nor among many Persons this Jewel can be found,
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but rarely, as hath beene shewed; you may quickly resolve the point of raritie, by putting the case your selves.
but rarely, as hath been showed; you may quickly resolve the point of rarity, by putting the case your selves.
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And you, O men and mortals, who have wofull experience of this raritie, may pitifully complaine,
And you, Oh men and mortals, who have woeful experience of this rarity, may pitifully complain,
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and say in the words of the Prophet:
and say in the words of the Prophet:
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Woe is us, that these vertuous gratious Women are like the gleanings after harvest, and like the clusters of grapes after the vintage.
Woe is us, that these virtuous gracious Women Are like the gleanings After harvest, and like the clusters of grapes After the vintage.
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In the Quaere then there is raritie sans Question. In the Quare, which is the second parcell of the Text, I finde Pricelesnesse;
In the Quaere then there is rarity sans Question. In the Quare, which is the second parcel of the Text, I find Pricelessness;
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I doe not say Peerlesnesse, nor yet pettish and peevish Precisenesse. These will be subject to reproofe in their places.
I do not say Peerlesnesse, nor yet pettish and peevish Preciseness. These will be Subject to reproof in their places.
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But the Pricelesnesse of a good wife, I endeavour to shew from the peeces of the Context, first Positively, and then Privatively. Positively:
But the Pricelessness of a good wife, I endeavour to show from the Pieces of the Context, First Positively, and then Privatively. Positively:
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A vertuous wife is a Cordiall to her husband. First, to his heart, for that trusts in her. Secondly, to his bones;
A virtuous wife is a Cordial to her husband. First, to his heart, for that trusts in her. Secondly, to his bones;
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shee makes him a glad man, and a glad heart fatteth the man, and makes him batten. Thirdly, to his reputation:
she makes him a glad man, and a glad heart fatteth the man, and makes him batten. Thirdly, to his reputation:
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Hee sitteth with the Elders of the Citie, and is with them of good esteem. And fourthly, to his state, by her care, frugality, and housewivery.
He Sitteth with the Elders of the city, and is with them of good esteem. And fourthly, to his state, by her care, frugality, and housewivery.
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Doubtlesse this Cordiall Consort is Pricelesse. Secondly, I shew it Privatively. A vertuous wife doth her husband no evill, as wicked wives doe:
Doubtless this Cordial Consort is Priceless. Secondly, I show it Privatively. A virtuous wife does her husband no evil, as wicked wives do:
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wicked, and vitious wives are Corrasives to their husbands, and not Cordials. First, to their hearts, by dolour, palpitation, and doubtings.
wicked, and vicious wives Are Corrasives to their Husbands, and not Cordials. First, to their hearts, by dolour, palpitation, and doubtings.
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Secondly, to their bones, by their insatiable Intemperance, which brings rottenness to his bones. Thirdly, to his reputation:
Secondly, to their bones, by their insatiable Intemperance, which brings rottenness to his bones. Thirdly, to his reputation:
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Hee sits, good man, and sigheth among his Neighbours, and they cannot discerne what ayleth him.
He sits, good man, and sigheth among his Neighbours, and they cannot discern what aileth him.
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Fourthly and lastly, to his state and condition of life; shee brings that to a morsell of bread, and to a corn of salt.
Fourthly and lastly, to his state and condition of life; she brings that to a morsel of bred, and to a corn of salt.
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Assuredly such a wife is a curse, and a deadly corrasive to the heart of her husband.
Assuredly such a wife is a curse, and a deadly corrasive to the heart of her husband.
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Whereas the vertuous wife doth her dutie, not by fits and slashes, but constantly and continually,
Whereas the virtuous wife does her duty, not by fits and slashes, but constantly and continually,
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for so speaketh my Context (and I dare not omit it): and so shee becommeth a continuall feast, and cordiall unto his heart.
for so speaks my Context (and I Dare not omit it): and so she becomes a continual feast, and cordial unto his heart.
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Shee is never in the sorrie moodes; either in the Indicative, complaining, murmuring, or grudging; or in the Imperative, commanding her husband, and domineering;
Shee is never in the sorry moods; either in the Indicative, complaining, murmuring, or grudging; or in the Imperative, commanding her husband, and domineering;
np1 vbz av-x p-acp dt j n2; d p-acp dt j, vvg, j-vvg, cc j-vvg; cc p-acp dt j, vvg po31 n1, cc j-vvg;
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but ever in the Optative, wishing, and woulding with meekenesse, and sobrietie. In the second place.
but ever in the Optative, wishing, and woulding with meekness, and sobriety. In the second place.
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As a vertuous woman is a Cordiall to her husband; so is shee as a skilfull Palinurus, a Pilot to her children.
As a virtuous woman is a Cordial to her husband; so is she as a skilful Palinurus, a Pilot to her children.
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Shee bears, brings, and breeds them up in the fear and nurture of the Lord.
Shee bears, brings, and breeds them up in the Fear and nurture of the Lord.
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So did Lois, Timothie's Grandmother bring up her Daughter Eunice, and Eunice Timothy her Son. The benefit of this her bringing,
So did Lois, Timothie's Grandmother bring up her Daughter Eunice, and Eunice Timothy her Son. The benefit of this her bringing,
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and breeding them up shee reapeth;
and breeding them up she reapeth;
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for they prove not stubborne, and disobedient children, nor incorrigible caitiff• … s, but they rise up, and call their mother blessed;
for they prove not stubborn, and disobedient children, nor incorrigible caitiff• … s, but they rise up, and call their mother blessed;
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and they are her choyce Jewels.
and they Are her choice Jewels.
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As a godly, gratious, and vertuous Lady of this Kingdome answered another Ladie a Neighbour of hers that came to her a How doing, as they terme it:
As a godly, gracious, and virtuous Lady of this Kingdom answered Another Lady a Neighbour of hers that Come to her a How doing, as they term it:
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this religious Lady had beene with her said Neighbour not long before, and shee having shewed her all her Plate, Chaines, Carkenets, Rings, Jewels,
this religious Lady had been with her said Neighbour not long before, and she having showed her all her Plate, Chains, Carkenets, Rings, Jewels,
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and other prettie knacks in archivis, said, that after some few dayes shee also would come and see what Jewels and Rarities shee had:
and other pretty knacks in archivis, said, that After Some few days she also would come and see what Jewels and Rarities she had:
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this good Ladie replied, shee should be welcome.
this good Lady replied, she should be welcome.
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Come shee did some few dayes after, but in the afternoon of the day, for some reasons besides good manners, quas dicere nolo; Shee was accosted with fair salutes, and comely comportments:
Come she did Some few days After, but in the afternoon of the day, for Some Reasons beside good manners, quas dicere nolo; She was accosted with fair salutes, and comely comportments:
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many words passed, and much time spent, as is usuall in such visits; It drew toward night, and time of departure.
many words passed, and much time spent, as is usual in such visits; It drew towards night, and time of departure.
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At last, quoth this visiting, and How doing Ladie, You told mee the other day, that you would shew me your Jewels when I should come to see you, I pray you now doe so according to your promise.
At last, quoth this visiting, and How doing Lady, You told me the other day, that you would show me your Jewels when I should come to see you, I pray you now do so according to your promise.
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That shall I willingly doe, by Gods favour, quoth the godly Lady.
That shall I willingly do, by God's favour, quoth the godly Lady.
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And telling her a prettie tale or two to prolong the time, anon her children came in from schoole.
And telling her a pretty tale or two to prolong the time, anon her children Come in from school.
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These, these, quoth this good Ladie (as once that thrice noble Roman Lady Cornelia, the mother of the Gracchi said) are my Jewels.
These, these, quoth this good Lady (as once that thrice noble Roman Lady Cornelia, the mother of the Gracchi said) Are my Jewels.
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As for the other vanities which you shewed mee the other day, are in respect of these my Children of no valuation at all.
As for the other vanities which you showed me the other day, Are in respect of these my Children of no valuation At all.
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O Heroina verè heroica, & heroe digna. In the third place.Oh Heroin verè heroica, & hero Digna. In the third place.
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A vertuous wife is a true Ladie (note the signification of Lady in the Saxon tongue, from whence the name of Ladie with us is derived) toward her Domesticks, or houshold servants.
A virtuous wife is a true Lady (note the signification of Lady in the Saxon tongue, from whence the name of Lady with us is derived) towards her Domestics, or household Servants.
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Shee sets them their taskes, they eate not their bread in idlenesse. And for their wholsome food and rayment, they surpasse other mens servants. In the fourth place.
Shee sets them their tasks, they eat not their bred in idleness. And for their wholesome food and raiment, they surpass other men's Servants. In the fourth place.
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Shee is an helping hand to the Poor. Shee laboureth, that shee may give them. Shee spareth at home, that the poor abroad may have some taste of her thrift,
Shee is an helping hand to the Poor. Shee Laboureth, that she may give them. Shee spares At home, that the poor abroad may have Some taste of her thrift,
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and shee eateth not her morsels alone:
and she Eateth not her morsels alone:
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shee is no idle, nor idoll gossip, that spends idlely and vainly more in one moneth,
she is no idle, nor idol gossip, that spends idly and vainly more in one Monn,
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than shee bestowes on the poor in a whole yeare, yea perhaps in seven yeares. In the fifth place.
than she bestows on the poor in a Whole year, yea perhaps in seven Years. In the fifth place.
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Shee is an eye to her neighbours by her good example;
Shee is an eye to her neighbours by her good Exampl;
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for her good works so shine, that her neighbours may see them, and glorifie her Father, which is in heaven. In the sixth place.
for her good works so shine, that her neighbours may see them, and Glorify her Father, which is in heaven. In the sixth place.
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Shee is a Saint to her God; with whom shee hath found favour; and with whom both her life is pretious, and her departure hence:
Shee is a Saint to her God; with whom she hath found favour; and with whom both her life is precious, and her departure hence:
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Right deer in the sight of the Lord is the death of his Saints. If their deaths be so pretious with him, doubtlesse their lives are so also;Right deer in the sighed of the Lord is the death of his Saints. If their death's be so precious with him, doubtless their lives Are so also;
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either Temporall life, or Eternall, as shall most conduce to Gods glory.
either Temporal life, or Eternal, as shall most conduce to God's glory.
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Lastly, Shee is in and to her selfe an inestimable Pearle, which when the Merchant had found, he sold all hee had, and bought it;
Lastly, She is in and to her self an inestimable Pearl, which when the Merchant had found, he sold all he had, and bought it;
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in respect of the sweet repose shee hath in the incomparable content of a quiet Conscience.
in respect of the sweet repose she hath in the incomparable content of a quiet Conscience.
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For chaste shee is in body; composed in soule and spirit: shee openeth her mouth in discretion, and under her lips is the Law of Grace.
For chaste she is in body; composed in soul and Spirit: she Openeth her Mouth in discretion, and under her lips is the Law of Grace.
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Where lives that wight that can match this pricelesnesse? Shee weighs like the Shekle of the Sanctuary, wherein twentie Gerahs goe to one Shekle;
Where lives that wight that can match this Pricelessness? Shee weighs like the Shekel of the Sanctuary, wherein twentie Gerahs go to one Shekel;
c-crq vvz d n1 cst vmb vvi d n1? np1 vvz av-j dt n1 pp-f dt n1, c-crq crd npg1 n1 p-acp crd n1;
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twenty and twenty to that cannot equalize her.
twenty and twenty to that cannot equalise her.
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The Platonists extoll the Idaea of Vertue, that if it might be seene per se, all the earth would be in love with the beautie thereof:
The Platonists extol the Idaea of Virtue, that if it might be seen per se, all the earth would be in love with the beauty thereof:
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but if the gratious, and vertuous wife had a cunning and curious Dissector to anatomize her, shee would be a Quintess• … unto the most profound Naturalist; Et admirabiles amoris excitaret affectus;
but if the gracious, and virtuous wife had a cunning and curious Dissector to anatomise her, she would be a Quintess• … unto the most profound Naturalist; Et admirabiles amoris excitaret affectus;
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Imò, Impiger extremos curret Mercator ad Indos: ut potiatur hac. If therefore you take a view of this gratious vertuous wife;Imò, Impiger Extremos curret Mercator ad Indos: ut potiatur hac. If Therefore you take a view of this gracious virtuous wife;
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either Positively, as shee is a Jewell; or Comparatively, as shee is a Rubie; or Pluralitively, as shee is resembled to Rubies; or Superlatively, above Rubies;
either Positively, as she is a Jewel; or Comparatively, as she is a Ruby; or Pluralitively, as she is resembled to Rubies; or Superlatively, above Rubies;
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or Super-superlatively, farre above Rubies, you will conclude with mee in the cause, considering the Premisses, That a gratious vertuous wife is a Jewell of incomparable valuation. The Reasons are manifest;
or Super-superlatively, Far above Rubies, you will conclude with me in the cause, considering the Premises, That a gracious virtuous wife is a Jewel of incomparable valuation. The Reasons Are manifest;
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For shee is the Gift of God; shee is the Crown of her husband, albeit hee be her head; nay shee is a Transcendent.
For she is the Gift of God; she is the Crown of her husband, albeit he be her head; nay she is a Transcendent.
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For shee is Res bona, beyond all Predication, not bounded within the limits of any Predicament, Predicable, or Topicall Predicate.
For she is Rest Bona, beyond all Predication, not bounded within the Limits of any Predicament, Predicable, or Topical Predicate.
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Mistake not now in all this Explication, that albeit I call her pricelesse, I doe not say shee is peerlesse.
Mistake not now in all this Explication, that albeit I call her priceless, I do not say she is peerless.
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Many doubtless there are of these vertuous wives;
Many doubtless there Are of these virtuous wives;
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yet I dare say, that the paucitie of the one is rare, in respect of the pluralitie of the other:
yet I Dare say, that the paucity of the one is rare, in respect of the plurality of the other:
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that's to say, a paucitie of pearles, a pluralitie of peebles. Pearles few, fit to be worn by the best;
that's to say, a paucity of Pearls, a plurality of peebles. Pearls few, fit to be worn by the best;
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peebles many, good for nothing but to be trampled under foot:
peebles many, good for nothing but to be trampled under foot:
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yet that God, who hath given Man commission to seek, hath also granted permission to finde, such an one as the Text meaneth.
yet that God, who hath given Man commission to seek, hath also granted permission to find, such an one as the Text means.
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Furthermore, albeit I say shee is pricelesse, yet I doe not say shee is precise.
Furthermore, albeit I say she is priceless, yet I do not say she is precise.
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The Text saith not, who can find a precise wife? There are too too many of them, who cannot be content to be Master at home,
The Text Says not, who can find a precise wife? There Are too too many of them, who cannot be content to be Master At home,
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but they will play Rex, taxing Caesar; they will play Lex, saying, The Parliament was ill advised to make such and such a Law;
but they will play Rex, taxing Caesar; they will play Lex, saying, The Parliament was ill advised to make such and such a Law;
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yea and Grex too, imposing upon their silly neighbours. As I am a man, and consider things equally, I can find no great reason,
yea and Grex too, imposing upon their silly neighbours. As I am a man, and Consider things equally, I can find no great reason,
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why a man should seek, sue, and wooe a woman. For, in reason, the weaker should seeke for supportation of the stronger; and not the contrary.
why a man should seek, sue, and woo a woman. For, in reason, the Weaker should seek for supportation of the Stronger; and not the contrary.
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Onely I remember in the Creation, I finde that the woman was made of the rib of a man;
Only I Remember in the Creation, I find that the woman was made of the rib of a man;
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and so happely the man, conceiting that hee wants some-thing, is occasioned to goe seek his lost rib, untill he finde it.
and so happily the man, Conceit that he Wants something, is occasioned to go seek his lost rib, until he find it.
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But as I am a Christian man, and look above my self and all the world,
But as I am a Christian man, and look above my self and all the world,
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and hope for a better beeing in feeling the powers of another life; then I see Marriage is honourable among all men, and the • … ed undefiled;
and hope for a better being in feeling the Powers of Another life; then I see Marriage is honourable among all men, and the • … ed undefiled;
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but Whoremongers, and Adulterers God will judge. I see God the Father to be the first Priest to marrie the first couple,but Whoremongers, and Adulterers God will judge. I see God the Father to be the First Priest to marry the First couple,
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and that in Paradise in the time of Mans Innocencie.
and that in Paradise in the time of men Innocence.
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I see God the Son honouring marriage with his first miracle in Cana of Galile. God the Holy Ghost overshadowing the blessed Virgin, espoused to Ioseph, in the wonderfull mystery of the Incarnation.
I see God the Son honouring marriage with his First miracle in Cana of Galilee. God the Holy Ghost overshadowing the blessed Virgae, espoused to Ioseph, in the wonderful mystery of the Incarnation.
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I see it honoured of the whole Trinitie, both in word and deed. In word, by resembling the Kingdome of Christs Church to a Marriage on Earth;
I see it honoured of the Whole Trinity, both in word and deed. In word, by resembling the Kingdom of Christ Church to a Marriage on Earth;
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and in deed, by saving in the Deluge eight married persons, and no other.
and in deed, by Saving in the Deluge eight married Persons, and no other.
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I observe the blessed Virgin, and the holy Disciples of Jesus, to be present as guests at a marriage feast.
I observe the blessed Virgae, and the holy Disciples of jesus, to be present as guests At a marriage feast.
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I finde it honoured of the Fathers of the Church, who call marriage, Ecclesiae Seminarium, filling the Earth with People, and Heaven with Saints.
I find it honoured of the Father's of the Church, who call marriage, Ecclesiae Seminary, filling the Earth with People, and Heaven with Saints.
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I finde it honoured of Jewes, who kept it tyed to their tribes, and had it in great reverence;
I find it honoured of Jews, who kept it tied to their tribes, and had it in great Reverence;
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yea and I read that marriage is honoured of the very Gentiles, and that in a great deale of strictnesse, and austeritie.
yea and I read that marriage is honoured of the very Gentiles, and that in a great deal of strictness, and austerity.
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In a word, I observe it honoured of all, except Hereticks and Papists. The old Hereticks, called Cathari, damned second marriages;
In a word, I observe it honoured of all, except Heretics and Papists. The old Heretics, called Cathari, damned second marriages;
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and the new hereticall Papalins, who with Pope Siricius, that great Don of Rome, interpret that of the Apostle (Rom. 9. They that are in the flesh cannot please God ) most carnally and grossely.
and the new heretical Papalins, who with Pope Siricius, that great DONE of Room, interpret that of the Apostle (Rom. 9. They that Are in the Flesh cannot please God) most carnally and grossly.
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At dicam falli eos, qui negant Sirici• … m istum Papam os ha• … uisse, and a foule one too;At dicam Fallen eos, qui negant Sirici• … m istum Pope os ha• … uisse, and a foul one too;
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who by his cursed glosse, which corrupts the Text, and his cursed head that understands it not,
who by his cursed gloss, which corrupts the Text, and his cursed head that understands it not,
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yet sets this his private stampe upon it, saying, They that are in the flesh, that is to say, They that are married, cannot please God ▪ O res digna joco, & risu celebranda bimestri.
yet sets this his private stamp upon it, saying, They that Are in the Flesh, that is to say, They that Are married, cannot please God ▪ O Rest Digna joco, & risu celebranda bimestri.
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All this while I have spoken to your heads by way of Explication;
All this while I have spoken to your Heads by Way of Explication;
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give mee leave now to exemplifie the Text by speaking to your hearts & best affections by more particular Application:
give me leave now to exemplify the Text by speaking to your hearts & best affections by more particular Application:
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and for that wee will not wander at large, we will indeavour to shew what estimation is to be had of a vertuous wife,
and for that we will not wander At large, we will endeavour to show what estimation is to be had of a virtuous wife,
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and what detestation of a vitious wife. Of a vertuous wife: First, in the estimate of Jewels.
and what detestation of a vicious wife. Of a virtuous wife: First, in the estimate of Jewels.
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Secondly, in the quaint, and fit resemblance that shee is likened to Pearles. Thirdly, of a vitious wife;
Secondly, in the quaint, and fit resemblance that she is likened to Pearls. Thirdly, of a vicious wife;
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whose price is resembled and matched with the price of a Dog. Fourthly, as the Text referres to all of either sexe Husbands, and Wives.
whose price is resembled and matched with the price of a Dog. Fourthly, as the Text refers to all of either sex Husbands, and Wives.
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And lastly, as the Text reflects upon the Bridegroome and the Bride, and they upon it. Touching the first point.
And lastly, as the Text reflects upon the Bridegroom and the Bride, and they upon it. Touching the First point.
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The Question is not, Who can finde a faire woman? For favour is deceitfull,
The Question is not, Who can find a fair woman? For favour is deceitful,
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and favour is no such Jewell, seeing a gleame of the Sunne will discolour it, the fit of an Ague dis-fashion it,
and favour is no such Jewel, seeing a gleam of the Sun will discolour it, the fit of an Ague disfashion it,
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and the wrincles of old Age make it very uneven, with unhandsome furrowes to see to.
and the wrinkles of old Age make it very uneven, with unhandsome furrows to see to.
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Neither is the Question, Who can finde a rich wise? for that blessing is the care and ability of the parents.
Neither is the Question, Who can find a rich wise? for that blessing is the care and ability of the Parents.
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In which point, the Schoole resolves very neatly. There are three sorts of things here beneath.
In which point, the School resolves very neatly. There Are three sorts of things Here beneath.
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Of the first sort, some are so good, that God bestowes them upon none but his own dear ones;
Of the First sort, Some Are so good, that God bestows them upon none but his own dear ones;
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as justifying Faith, sanctifying and saving Grace, Repentance to Salvation, and the like.
as justifying Faith, sanctifying and Saving Grace, Repentance to Salvation, and the like.
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Of the second sort, some are so bad, that none have them, but the wicked and reprobates;
Of the second sort, Some Are so bad, that none have them, but the wicked and Reprobates;
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as Infidelity, Hardnesse of heart, Contempt of Gods Word, finall Impenitencie, & the residue ejusdem farraginis, vel potius furfuris.
as Infidelity, Hardness of heart, Contempt of God's Word, final Impenitency, & the residue ejusdem farraginis, vel potius furfuris.
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Of the third sort, some are Adiaphoricall, or indifferent, which are given promiscuously both to the good, and to the wicked;
Of the third sort, Some Are Adiaphoricall, or indifferent, which Are given promiscuously both to the good, and to the wicked;
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for that they are neither good, nor bad in themselves, but onely in their use; and these are Riches.
for that they Are neither good, nor bad in themselves, but only in their use; and these Are Riches.
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For, Abraham the faithfull, and Lot the righteous, were wealthy; & so was also Nabal the sottish, surly, & foolishchurle;
For, Abraham the faithful, and Lot the righteous, were wealthy; & so was also Nabal the sottish, surly, & foolishchurle;
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with the namelesse Epicurean Glutton in the Gospel.
with the nameless Epicurean Glutton in the Gospel.
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So then you see the point, Good men & evill possesse them, and they prove either a curse,
So then you see the point, Good men & evil possess them, and they prove either a curse,
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or a blessings even as the owners, make use of them.
or a blessings even as the owners, make use of them.
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A rich wife may be the gift of rich Parents, but a gratious and vertuous wife is the gift of God;
A rich wife may be the gift of rich Parents, but a gracious and virtuous wife is the gift of God;
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and shee is the woman to be so highly prized. Her price therefore is the price of Jewels pricelesse, it is farre above Jewels: Onely herein lies the difference.
and she is the woman to be so highly prized. Her price Therefore is the price of Jewels priceless, it is Far above Jewels: Only herein lies the difference.
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Jewels oft-times are overvalued, their worth lying onely in opinion, and so is nominall; but her worth is reall.
Jewels ofttimes Are overvalued, their worth lying only in opinion, and so is nominal; but her worth is real.
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The estimation of Jewels and Pearles have been evermore very pretious.
The estimation of Jewels and Pearls have been evermore very precious.
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Cleopatra Queene of Egypt had from the Kings of the East two Pearles, valued at an hundred Sestertium, which is, two hundred Tunne of Gold.Cleopatra Queen of Egypt had from the Kings of the East two Pearls, valued At an hundred Sestertium, which is, two hundred Tun of Gold.
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And Iulius Caesar had one only Jewell, valued at the same rate.
And Julius Caesar had one only Jewel, valued At the same rate.
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But what make I mention of profane stuffe? Salomon the great when hee would expresse a matter of incomparable value, hee doth it by the resemblance of a Pearle.
But what make I mention of profane stuff? Solomon the great when he would express a matter of incomparable valve, he does it by the resemblance of a Pearl.
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Christ Jesus, the true Salomon (whereof the other was but a Type) when hee would declare the pricelesnesse of the Kingdome of Heaven, sets it forth in the resemblance to a Merchant, that seeking goodly pearles, finding one of incomparable worth, sells all hee hath and buyes it.
christ jesus, the true Solomon (whereof the other was but a Type) when he would declare the Pricelessness of the Kingdom of Heaven, sets it forth in the resemblance to a Merchant, that seeking goodly Pearls, finding one of incomparable worth, sells all he hath and buys it.
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Thus you have the estimation of Jewels; see the fitnesse, and elegancie of the resemblance to Pearles.
Thus you have the estimation of Jewels; see the fitness, and elegancy of the resemblance to Pearls.
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First, in the Generation of Pearles. Secondly, in their union, or onenesse. Thirdly, in their Appearance. And fourthly, in their Efficacie.
First, in the Generation of Pearls. Secondly, in their Union, or oneness. Thirdly, in their Appearance. And fourthly, in their Efficacy.
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The Generation of Pearles, especially the Orientall, is properly ingendred from the deaw of heaven.
The Generation of Pearls, especially the Oriental, is properly engendered from the dew of heaven.
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For, at a certaine season the Conchae, or mother of pearles opens, and receives in the deaw, whereof the pearles in due time are perfected.
For, At a certain season the Conchae, or mother of Pearls Opens, and receives in the dew, whereof the Pearls in due time Are perfected.
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The gratious and vertuous woman in my text, minding heaven and heavenly things, is intent and lookes for all her blessings from heaven;
The gracious and virtuous woman in my text, minding heaven and heavenly things, is intent and looks for all her blessings from heaven;
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whence every good and perfect gift descendeth, by the influence and inspiration of the Holy Ghost.
whence every good and perfect gift Descendeth, by the influence and inspiration of the Holy Ghost.
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The deaw of her birth in the act of Regeneration, is from the wombe of the morning.
The dew of her birth in the act of Regeneration, is from the womb of the morning.
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The Union of pearles is alwayes only one. Therefore the Latines call them Vniones, not Plures, as mostly one.
The union of Pearls is always only one. Therefore the Latins call them Vniones, not Plures, as mostly one.
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The Motto of this good woman is Semper eadem, and the word of an honourable Familie in this Land. Cor unum, viauna, is her Resolution and Disposition.
The Motto of this good woman is Semper Same, and the word of an honourable Family in this Land. Cor Unum, viauna, is her Resolution and Disposition.
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For, albeit this good wife have a consort, an husband;
For, albeit this good wife have a consort, an husband;
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yet they two are one flesh. One heart of faithfulnesse shee hath to her husband, one way of integrity to walke in;
yet they two Are one Flesh. One heart of faithfulness she hath to her husband, one Way of integrity to walk in;
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and be her husband absent, or present, shee is even the same.
and be her husband absent, or present, she is even the same.
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Harlots, and vitious women have two, yea twentie, and can as well be content with one man, as with one eye.
Harlots, and vicious women have two, yea twentie, and can as well be content with one man, as with one eye.
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The Quantity of pearles in appearance is very small, but in their operation great, and virtuall.
The Quantity of Pearls in appearance is very small, but in their operation great, and virtual.
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The vertuous wife is lowly, and nothing in her own eyes;
The virtuous wife is lowly, and nothing in her own eyes;
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and speakes as the blessed Virgin in her Magnificat, The Lord hath looked upon the lowlinesse of his hand-maiden.
and speaks as the blessed Virgae in her Magnificat, The Lord hath looked upon the lowliness of his handmaiden.
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Yea pearles will cast lustres, being broken into the least parcels, sparkes, and pieces:
Yea Pearls will cast lustres, being broken into the least parcels, sparks, and Pieces:
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This vertuous wife at the lowest ebbe, will then most of all shew forth her gratious and enobled resolutions.
This virtuous wife At the lowest ebb, will then most of all show forth her gracious and ennobled resolutions.
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Lastly, for the efficacie and vertue of pearles is marvellous. For Pearle is cordiall, especially the Rubie, to which pearle this priceles creature is resembled.
Lastly, for the efficacy and virtue of Pearls is marvellous. For Pearl is cordial, especially the Ruby, to which pearl this priceles creature is resembled.
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Cordiall is the pearle Rubie against the disease called the Cordiaca Passio, which is a wringing of the heart.
Cordial is the pearl Ruby against the disease called the Cordiaca Passio, which is a wringing of the heart.
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This vertuous wife dilates the heart of her husband, which doth trust in her fidelity, & so he is not troubled with any Dubitation.
This virtuous wife dilates the heart of her husband, which does trust in her Fidis, & so he is not troubled with any Dubitation.
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Cordiall also is this pearle the Rubie against the disease of the heart; called Cordis Syncopen, which is the swouning of the heart.
Cordial also is this pearl the Ruby against the disease of the heart; called Cordis Syncopen, which is the swooning of the heart.
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This good vertuous wife, like to the virtuall and powerfull Rubie, cures the drooping heart of her careful husband,
This good virtuous wife, like to the virtual and powerful Ruby, cures the drooping heart of her careful husband,
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and fortifies it against all assaults in the broyles and turmoyles of this world, both by her sweet companie, which is compliable in sympathizing with him,
and fortifies it against all assaults in the broils and turmoils of this world, both by her sweet company, which is compliable in sympathizing with him,
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as also by her good counsell, which is prudent, provident, and perpetuall.
as also by her good counsel, which is prudent, provident, and perpetual.
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I have read, and have received credentiall relation of those that knew a great, and prudent Peer of this State, who in his dayes was reputed the Oracle of the time;
I have read, and have received credential Relation of those that knew a great, and prudent Peer of this State, who in his days was reputed the Oracle of the time;
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and yet would often say to his familiar friends and intimates, that he would not leave the advice, counsell,
and yet would often say to his familiar Friends and intimates, that he would not leave the Advice, counsel,
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and foresight of his wife which he had in one yeare, for halfe his Revenue.
and foresight of his wife which he had in one year, for half his Revenue.
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Thus you see the estimation that is made of pearle, with the fitnesse of the resemblance.
Thus you see the estimation that is made of pearl, with the fitness of the resemblance.
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Descend wee now from this land of Goshen, where is light, and let us (though against our wils) looke downe unto Sodom, Seboim, Adama, and Gomorrha covered with stinking Sulphur.
Descend we now from this land of Goshen, where is Light, and let us (though against our wills) look down unto Sodom, Sibmah, Adam, and Gomorrha covered with stinking Sulphur.
vvb pns12 av p-acp d n1 pp-f np1, c-crq vbz j, cc vvb pno12 (c-acp p-acp po12 n2) vvb a-acp p-acp np1, vvb, n1, cc np1 vvn p-acp j-vvg n1.
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Turn the Text, and read it thus.
Turn the Text, and read it thus.
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Who can finde a vitious woman? for her price is nullius pretii; unlesse it be the price of a dog,
Who can find a vicious woman? for her price is Nullius pretii; unless it be the price of a dog,
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an hog, an hyaena, serpent, or surrepent gloe-worme, or the like. Who can? Quis non? Who not? Vbiquest abulant: Infinitus stultorum numerus;
an hog, an hyaena, serpent, or surrepent gloe-worme, or the like. Who can? Quis non? Who not? Vbiquest abulant: Infinite stultorum Numerus;
dt n1, dt fw-la, n1, cc vvi n1, cc dt j. q-crq vmb? fw-la fw-fr? r-crq xx? n1 j: np1 fw-la fw-la;
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yet one graine of the tree of life is incomparably more worth than all the whole bulke and body of Medicine. One graine of gold more worth than a ditch-full of snow, or a chest-full of pumpeons.
yet one grain of the tree of life is incomparably more worth than all the Whole bulk and body of Medicine. One grain of gold more worth than a ditch-full of snow, or a chest-full of pompions.
av crd n1 pp-f dt n1 pp-f n1 vbz av-j av-dc j cs d dt j-jn n1 cc n1 pp-f n1. crd n1 pp-f n1 av-dc j cs dt j pp-f n1, cc dt j pp-f n2.
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A vitious woman need not be sought for: shee is in the open street with an whores behaviour;
A vicious woman need not be sought for: she is in the open street with an whores behaviour;
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shee lieth waite in every corner to entice thee. Her feet cannot abide in her house:
she lies wait in every corner to entice thee. Her feet cannot abide in her house:
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shee will be heard if not seen, for shee is babling and loud, and with an impudent face,
she will be herd if not seen, for she is babbling and loud, and with an impudent face,
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and flattering lips shee entiseth the foole, that is taken with her allurements;
and flattering lips she enticeth the fool, that is taken with her allurements;
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who is led like an Oxe to the slaughter, and like a foole to the stocks for correction.
who is led like an Ox to the slaughter, and like a fool to the stocks for correction.
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Her house is the way to the grave, which goeth downe to the chambers of death.
Her house is the Way to the grave, which Goes down to the chambers of death.
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Shee will bring a man to a morsell of bread, and will hunt for his pretious life.
She will bring a man to a morsel of bred, and will hunt for his precious life.
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Shee despiseth her maker, trespaseth against her husband; and begetteth her children by another man.
Shee despises her maker, trespaseth against her husband; and begetteth her children by Another man.
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Shee infrigidates, and dries up the body, makes the heart of man to apostate (as the wiseman saith) diminisheth the braine, rots the bones,
She infrigidates, and dries up the body, makes the heart of man to apostate (as the Wiseman Says) diminisheth the brain, rots the bones,
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and ruines the state of a man.
and ruins the state of a man.
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Pleasant at first shee is, like Dioscorides Rhododaphne, faire to the eye, but poyson to the taste;
Pleasant At First she is, like Dioscorides Rhododaphne, fair to the eye, but poison to the taste;
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and as bitter as worm wood in the side.
and as bitter as worm wood in the side.
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They that find such a vitious vermine, are in danger to lose grace, destroy their hope of glory, and incurre eternall damnation.
They that find such a vicious vermin, Are in danger to loose grace, destroy their hope of glory, and incur Eternal damnation.
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A vitious woman knoweth neither good, nor bad, be it better or worse, beneficiall, or hurtfull they will doe what they lust.
A vicious woman Knoweth neither good, nor bad, be it better or Worse, beneficial, or hurtful they will do what they lust.
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As shee is vitious, shee is also various; like the Sea, shee ebbes and flowes. An husband is a cloake for her villanie;
As she is vicious, she is also various; like the Sea, she ebbs and flows. an husband is a cloak for her villainy;
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once married, shee may flie out at her pleasure, the name of an husband is a sanctuarie to make all good.
once married, she may fly out At her pleasure, the name of an husband is a sanctuary to make all good.
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What's a vitious woman? A whore.
What's a vicious woman? A whore.
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What's shee? A gulfe to devoure youth, a ruine of mankinde, a consumer of patrimonies and matrimonies, a downfall of honour, fodder for the Devill, and a supplement to hell.
What's she? A gulf to devour youth, a ruin of mankind, a consumer of patrimonies and matrimonies, a downfall of honour, fodder for the devil, and a supplement to hell.
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A bitter honey shee is, sweet poyson, delicate destruction, a voluntary mischiefe, a puddle, and a dung-hill.
A bitter honey she is, sweet poison, delicate destruction, a voluntary mischief, a puddle, and a dunghill.
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Lucretia, a notable queane, confessed, that gluttony, anger, envie, pride, sacriledge, slaughter, were all borne that day, that a whore began her profession;Lucretia, a notable quean, confessed, that gluttony, anger, envy, pride, sacrilege, slaughter, were all born that day, that a whore began her profession;
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for, as shee followes it, her pride is greater than a rich churles;
for, as she follows it, her pride is greater than a rich churls;
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shee is more envious than the plague, as malitious as melancholy, and as covetous as hell.
she is more envious than the plague, as malicious as melancholy, and as covetous as hell.
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If from the beginning of the world any were Mala, pejor, pessima: Bad in the Superlative degree, a whore is Longè pessima, Super-superlatively nought.
If from the beginning of the world any were Mala, pejor, pessima: bade in the Superlative degree, a whore is Long pessima, Super-superlatively nought.
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How many (saith this prodigious Curtisan) have I undone, caused to be wounded, and slaine? O Antonia, thou feest what I am without;
How many (Says this prodigious Courtesan) have I undone, caused to be wounded, and slain? O Antonia, thou feest what I am without;
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but within God knowes I am a puddle of iniquitie, a sinke of sinne. Thus Lucretia to Antonia.
but within God knows I am a puddle of iniquity, a sink of sin. Thus Lucretia to Antonia.
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Such a wife is a fever Hecticke (as Scaliger sayes) cured onely by death.
Such a wife is a fever Hectic (as Scaliger Says) cured only by death.
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Mare haud mare, vos Mare acerrimum (said one by woeful experience of such women). An Irish Sea;Mare haud mare, vos Mare acerrimum (said one by woeful experience of such women). an Irish Sea;
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which is called Mare portentosum, is not so turbulent and raging as a vitious woman.
which is called Mare portentosum, is not so turbulent and raging as a vicious woman.
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A vitious woman yet one may eschew, but a vitious wife cannot be avoyded, one being once married;
A vicious woman yet one may eschew, but a vicious wife cannot be avoided, one being once married;
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which made the Divell, as most Divines hold, when hee had taken away Iobs goods, health, children, friends, to persecute him the more, used the help of his wicked wife to vexe and gaule him, worse than all the fiends of hell;
which made the devil, as most Divines hold, when he had taken away Jobs goods, health, children, Friends, to persecute him the more, used the help of his wicked wife to vex and gaul him, Worse than all the fiends of hell;
r-crq vvd dt n1, c-acp ds n2-jn vvb, c-crq pns31 vhd vvn av n2 n2-j, n1, n2, n2, pc-acp vvi pno31 dt av-dc, vvd dt n1 pp-f po31 j n1 pc-acp vvi cc n1 pno31, av-jc cs d dt n2 pp-f n1;
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as knowing the conditions of a vitious woman.
as knowing the conditions of a vicious woman.
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What price then doe you take this Creature to be of? Any, or none? If any, it is the price of a dog,
What price then do you take this Creature to be of? Any, or none? If any, it is the price of a dog,
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an hog, an hyaena, a crocodile, a camelion, a dragon, a serpent. See what estimation wise men make of such.
an hog, an hyaena, a crocodile, a chameleon, a dragon, a serpent. See what estimation wise men make of such.
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I had rather dwell with a Dragon, or a Lion, than keep house with a vitious woman:
I had rather dwell with a Dragon, or a lion, than keep house with a vicious woman:
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I had rather dwell in a wildernesse; no wickednesse like to hers:
I had rather dwell in a Wilderness; no wickedness like to hers:
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shee makes a sorrowfull heart, an heavie countenance, a wounded minde, weake hands, and feeble knees.
she makes a sorrowful heart, an heavy countenance, a wounded mind, weak hands, and feeble knees.
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A vitious woman, and death, are two of the bitterest things in the world. The case is all one with the Comique conceit;
A vicious woman, and death, Are two of the Bitterest things in the world. The case is all one with the Comic conceit;
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The day that a man marrieth such an one, is all one, as if his friend should bid him goe home and hang himselfe.
The day that a man Marrieth such an one, is all one, as if his friend should bid him go home and hang himself.
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Such a monster as shee is, shall be brought out into the Congregation, and examination shall be had of her children;
Such a monster as she is, shall be brought out into the Congregation, and examination shall be had of her children;
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her children shall not take root, and her branches shall bring forth no fruit;
her children shall not take root, and her branches shall bring forth no fruit;
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a shamefull report shall shee leave, and the stinke of her reproach shall not be put out.
a shameful report shall she leave, and the stink of her reproach shall not be put out.
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A vitious woman in her cholerick mood, is a Pyromantick Divell; in her melancholy and sullen fits, a Geomantick Hob-goblin;
A vicious woman in her choleric mood, is a Pyromantick devil; in her melancholy and sullen fits, a Geomantick Hobgoblin;
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in her flegmatick disposition, a Hydromantick Hydra;
in her phlegmatic disposition, a Hydromantick Hydra;
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and in her sanguine and best condition, an Aeromantick Mushrome, Concipit aethera mente; Mens levior vento, tossed up and downe with every fancie.
and in her sanguine and best condition, an Aeromantick Mushroom, Concipit aethera mente; Mens Levior Vento, tossed up and down with every fancy.
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I have read of Cardanus his father, how hee conjured up seven Divels at once: Hee that marrieth a vitious wife hath no need to send to a Conjurer;
I have read of Cardanus his father, how he conjured up seven Devils At once: He that Marrieth a vicious wife hath no need to send to a Conjurer;
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hee shall see the seven deadly sinnes ruling, reigning, and raging in his Empousa, as the seven Divels in Mary Magdalen, whiles shee was yet no convert.
he shall see the seven deadly Sins ruling, reigning, and raging in his Empousa, as the seven Devils in Marry Magdalen, while she was yet no convert.
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The poore man then hath no remedie but prayer and patience, and fast he must too;
The poor man then hath no remedy but prayer and patience, and fast he must too;
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for this kinde of Divels goeth not out, but by prayer and fasting.
for this kind of Devils Goes not out, but by prayer and fasting.
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Blessed is the man that never sees this vitious Creature, more blessed that never hears her,
Blessed is the man that never sees this vicious Creature, more blessed that never hears her,
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and most blessed that never toucheth her. So much for this Quaere. Non quaerendo, sed execrando potius.
and most blessed that never touches her. So much for this Quaere. Non quaerendo, sed execrando potius.
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Nolo igitur ulterius hanc, vel potius istanc movere camerinam. Valeat illa, imò longùm valeat cum Ila: Nolo igitur ulterius hanc, vel potius istanc movere Camerinam. Valeat illa, imò longùm valeat cum Ila:
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A vertuous woman is my Theame: the vitious one is a sinke for the Devill to rake in.
A virtuous woman is my Theme: the vicious one is a sink for the devil to rake in.
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But what shall we say to the parties of either sexe, as was proposed? First to husbands, and then to wives.
But what shall we say to the parties of either sex, as was proposed? First to Husbands, and then to wives.
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To Men then, as they are husbands.
To Men then, as they Are Husbands.
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If your wives shall at any time boast, and brag, as oft-times many pimpernells doe, without cause, that they are pearles,
If your wives shall At any time boast, and brag, as ofttimes many pimpernells do, without cause, that they Are Pearls,
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and ought to be esteemed so;
and ought to be esteemed so;
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doe you doe no more but bring them to the triall, as Lapidaries doe in the triall of their pretious stones.
do you do no more but bring them to the trial, as Lapidaries do in the trial of their precious stones.
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Foure wayes they use to trie, and discerne the true pearle from the countetfeit. First, by weight: Secondly, by the file: Thirdly, by the form: And fourthly, by the fire.
Foure ways they use to try, and discern the true pearl from the countetfeit. First, by weight: Secondly, by the file: Thirdly, by the from: And fourthly, by the fire.
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First, when they weigh them, they find that the counterfeit stone is many graines lighter than the true one,
First, when they weigh them, they find that the counterfeit stone is many grains lighter than the true one,
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albeit it be of the same quantity. The vertuous wife is of a gratious stayedness in her gate, speech, and whole comportment;
albeit it be of the same quantity. The virtuous wife is of a gracious sadness in her gate, speech, and Whole comportment;
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shee is no giddie, minsing minion, no skittish, squeamish, light houswife.
she is no giddy, mincing minion, no skittish, squeamish, Light housewife.
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Secondly, when Lapidaries bring their pretious stones to the file, the touch of the file cannot taste the true one.
Secondly, when Lapidaries bring their precious stones to the file, the touch of the file cannot taste the true one.
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It abates and dulls the sharpest, and keenest edged file. This true pearle, this gratious woman, is such an one;
It abates and dulls the Sharpest, and keenest edged file. This true pearl, this gracious woman, is such an one;
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shee cannot be touched, shee cannot be tasted, shee cannot be tainted by the most imperious, or impetuous Tempter;
she cannot be touched, she cannot be tasted, she cannot be tainted by the most imperious, or impetuous Tempter;
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shee is terrible and dreadfull unto them, soone doth shee abate their keene courage:
she is terrible and dreadful unto them, soon does she abate their keen courage:
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no wily winke, no lure of letter will shee stoop to, nor to any other wicked and wanton enticement;
no wily wink, no lure of Letter will she stoop to, nor to any other wicked and wanton enticement;
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no Philtrum, no follie, no fancie can worke on her in any kinde.
no Philtre, no folly, no fancy can work on her in any kind.
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Shee resists all base conditions, and like a marble pillar, shee retorts into their faces all those arrows (or fooles bolts rather) of foolery, wantonnesse,
Shee resists all base conditions, and like a Marble pillar, she retorts into their faces all those arrows (or Fools bolts rather) of foolery, wantonness,
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and lust fulnesse that are shot at her.
and lust fullness that Are shot At her.
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3ly, when Jewellers trie their pearles by their form, they finde, that it is impossible for a counterfeit to be of that form and fashion, that a true one is of.
3ly, when Jewellers try their Pearls by their from, they find, that it is impossible for a counterfeit to be of that from and fashion, that a true one is of.
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Now it is known, that Forma dat esse rei. The truth is, that pearles indeed doe, by their aspect, satisfie the beholder, but never satiates them.
Now it is known, that Forma that esse rei. The truth is, that Pearls indeed do, by their aspect, satisfy the beholder, but never satiates them.
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The true gratious wife so demeanes her selfe in Mood and Figure to her husband, that hee alwayes leaves her, with appetite to come to her againe:
The true gracious wife so demeans her self in Mood and Figure to her husband, that he always leaves her, with appetite to come to her again:
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whereas the counterfeit piece (or patch rather) when shee hath wearied her selfe and her husband, nondum satiata recedit.
whereas the counterfeit piece (or patch rather) when she hath wearied her self and her husband, Nondum satiata recedit.
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Lastly, when Lapidaries try the pretious from the counterfeit, by fire they finde, that the counterfeit moulders away to nothing;
Lastly, when Lapidaries try the precious from the counterfeit, by fire they find, that the counterfeit moulders away to nothing;
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whereas the true pearle will not be the worse. The fiery tryall of sorrow, sicknesse, povertie and sharpest afflictions daunts not the vertuous wife.
whereas the true pearl will not be the Worse. The fiery trial of sorrow, sickness, poverty and Sharpest afflictions daunts not the virtuous wife.
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Shee shrinkes not in an hard time;
Shee shrinks not in an hard time;
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shee is true to her husband ( Melle & felle ) in prosperity and adversity, in weale and woe, in life and in death.
she is true to her husband (Melle & fell) in Prosperity and adversity, in weal and woe, in life and in death.
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Weigh them then, good men, you that have them, and see, if in the weight they be not found too light,
Weigh them then, good men, you that have them, and see, if in the weight they be not found too Light,
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like Belshazzar the grandchild of Nebuchadnezzar.
like Belshazzar the grandchild of Nebuchadnezzar.
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If they prove counterfeit and light, surely they are not pearles, but bugles, light every way.
If they prove counterfeit and Light, surely they Are not Pearls, but bugles, Light every Way.
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In their heeles, like the corke there; in their heads, like the feather in their Caps;
In their heals, like the cork there; in their Heads, like the feather in their Caps;
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and in their hands, like their foolish fanne. If you meet with such, sing Quid levius Pluma? Flamen: quid Flamine? Flamma: Quid Flamma? Mulier: quid Muliere? o. Bring them to the file.
and in their hands, like their foolish fan. If you meet with such, sing Quid Levius Pluma? Flamen: quid Flamine? Flamma: Quid Flamma? Mulier: quid Mulier? o. Bring them to the file.
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If they be as weake as water, apt to receive any impression, as pliable to take any form as Virgins waxe;
If they be as weak as water, apt to receive any impression, as pliable to take any from as Virgins wax;
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take them not, esteem them not for pearle;
take them not, esteem them not for pearl;
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Non sunt, they are very trash and counterfeit stuffe, fit for nothing but to be trampled and trode under foot,Non sunt, they Are very trash and counterfeit stuff, fit for nothing but to be trampled and trodden under foot,
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and to be cast out unto the dung-hill.
and to be cast out unto the dunghill.
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And if, like Swallowes, they will honour you, love you, and respect you, whiles the sun-shine of prosperity shineth warme upon her;
And if, like Swallows, they will honour you, love you, and respect you, while the sunshine of Prosperity shines warm upon her;
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and in time of affliction slinke, shrinke, and sinke from her obedience, dutie and debonaire behaviour, she is a counterfeit dissembler, Projecta vilior algâ. Thus much to the good husbands,
and in time of affliction slink, shrink, and sink from her Obedience, duty and debonair behaviour, she is a counterfeit dissembler, Projecta vilior alga. Thus much to the good Husbands,
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and now to the good wives.
and now to the good wives.
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If your husbands, or any other shall say unto you by way of overture, or cavillation, that the woman was first in the transgression,
If your Husbands, or any other shall say unto you by Way of overture, or cavillation, that the woman was First in the Transgression,
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and so forth, with such like true objections. Answer you againe, but with a great deale of temper and moderation, saying;
and so forth, with such like true objections. Answer you again, but with a great deal of temper and moderation, saying;
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Be it so, that the woman was first in the revolt from God, yet this sore, you know, is salved,
Be it so, that the woman was First in the revolt from God, yet this soar, you know, is salved,
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and that great breach made up, repaired and perfected; in that Christ, the world's Saviour, was made of a woman;
and that great breach made up, repaired and perfected; in that christ, the world's Saviour, was made of a woman;
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women are made coheirs with men in Christ, partaking of the same grace and favour of God,
women Are made coheirs with men in christ, partaking of the same grace and favour of God,
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and the resurrection of the dead, which is the key of the Scriptures, was first revealed to a woman.
and the resurrection of the dead, which is the key of the Scriptures, was First revealed to a woman.
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Are not women pearles then?
are not women Pearls then?
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Oh spare a little, lift not up your head too high, and speake not with a stiffe neck;
O spare a little, lift not up your head too high, and speak not with a stiff neck;
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for, if you grow proud, let me intreat you to put on your spectacles, call to mind the ancient time;
for, if you grow proud, let me entreat you to put on your spectacles, call to mind the ancient time;
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and looke back, lest while you plead your owne cause, you implead your husbands.
and look back, lest while you plead your own cause, you implead your Husbands.
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Have you not heard of a lascivious, treacherous Dalilah, of a disdainfull Michol, of a painted Iezabel? and yet these counterfeits looked for the estimation of Pearles and Jewels;
Have you not herd of a lascivious, treacherous Delilah, of a disdainful Michal, of a painted Jezebel? and yet these counterfeits looked for the estimation of Pearls and Jewels;
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whereas the world knowes there is no such matter; unless they be like pearles in the eye, a blemish, a bane, and a burthen.
whereas the world knows there is no such matter; unless they be like Pearls in the eye, a blemish, a bane, and a burden.
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Learne your lesson then, and labour to become pearles indeed;
Learn your Lesson then, and labour to become Pearls indeed;
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you all know, that then you may justly challenge your right, and stand upon your worth,
you all know, that then you may justly challenge your right, and stand upon your worth,
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and there is good reason for it.
and there is good reason for it.
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A Jewell is an ornament to the best man that liveth on the earth, and so is a vertuous wife. It is Doctrine Apostolicall.
A Jewel is an ornament to the best man that lives on the earth, and so is a virtuous wife. It is Doctrine Apostolical.
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The woman is the glory of the man, and the crowne of her husband. But this, not every woman, Ex quolibet ligno non sit Mercurius.
The woman is the glory of the man, and the crown of her husband. But this, not every woman, Ex quolibet ligno non sit Mercurius.
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Not that woman or wife, who delights in nothing else, but to decke and pranke up her selfe with dawbing of gold and silver, and such like;
Not that woman or wife, who delights in nothing Else, but to deck and prank up her self with daubing of gold and silver, and such like;
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but that woman who is pretious with God for her holy faith;
but that woman who is precious with God for her holy faith;
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and gracious with Man, by her discreet and wise carriage, adorning her selfe with the feare of the Lord, with chastity, with purity, with humility, and with sincere obedience.
and gracious with Man, by her discreet and wise carriage, adorning her self with the Fear of the Lord, with chastity, with purity, with humility, and with sincere Obedience.
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These are the Margaritae, the mother of pearle; these are the true Conchae, (NONLATINALPHABET) as the Graecians call them, true Housewives.
These Are the Margaritae, the mother of pearl; these Are the true Conchae, () as the Greeks call them, true Housewives.
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The Hierogliphiques describe, and pourtraite a woman sitting upon a shell-snaile, when they would signifie a good housewife;
The Hierogliphiques describe, and pourtraite a woman sitting upon a shell-snail, when they would signify a good housewife;
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for, as that Creature carries an house upon its back, so the good housewife will keep her house over her head,
for, as that Creature carries an house upon its back, so the good housewife will keep her house over her head,
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and stay within doores, unlesse shee have urgent occasions abroad.
and stay within doors, unless she have urgent occasions abroad.
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Shee is not of the Tribe of Gad, to be a gadder abroad caulesly, as commonly they doe who are such gadders,
Shee is not of the Tribe of Gad, to be a gadder abroad caulesly, as commonly they do who Are such gadders,
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and come home crackt, as did wandring Dinah, the daughter of Iacob, when shee went gadding to see the fashions of the Countrey.
and come home cracked, as did wandering Dinah, the daughter of Iacob, when she went gadding to see the fashions of the Country.
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But why doth this good woman content her selfe at home, and keep house so much? Because shee finds true contentment in her selfe;
But why does this good woman content her self At home, and keep house so much? Because she finds true contentment in her self;
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Virtus est seipsa contenta, Vertue is content with it selfe:Virtus est seipsa contenta, Virtue is content with it self:
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So is shee with reflecting upon her selfe, and the gracious favours God hath given her.
So is she with reflecting upon her self, and the gracious favours God hath given her.
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Shee envieth no other womans gift, nor other womans gowne;
Shee Envieth no other woman's gift, nor other woman's gown;
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every one, shee knowes, have their proper gift of God, some after this manner, and some after that, 1 Cor. 7. 7. then none have all.
every one, she knows, have their proper gift of God, Some After this manner, and Some After that, 1 Cor. 7. 7. then none have all.
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That woman is fair, like Rachel, yet not fruitfull; another is fruitfull, yet not fair. Moses was prudent, not eloquent; Salomon wise, not chaste; Nabal rich, but a foole; Iephtah valorous, but a bastard; Naaman honourable, but a leper. Shee observes among her neighbours; One is rich, but foolish; another wise, but unsucces-full; one wittie, but unsetled;
That woman is fair, like Rachel, yet not fruitful; Another is fruitful, yet not fair. Moses was prudent, not eloquent; Solomon wise, not chaste; Nabal rich, but a fool; Jephthah valorous, but a bastard; Naaman honourable, but a leper. Shee observes among her neighbours; One is rich, but foolish; Another wise, but unsuccesful; one witty, but unsettled;
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some have one gift, some another, none have all; shee therefore is content with that gift, which God hath given her.
Some have one gift, Some Another, none have all; she Therefore is content with that gift, which God hath given her.
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If shee have no children, shee murmurs not, for God, she knowes, is a free donor,
If she have no children, she murmurs not, for God, she knows, is a free donor,
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and a wise disposer of all things, who divideth to every one severally as hee will: 1 Cor. 12. Shee takes notice also as well of her defect, as of her gifts;
and a wise disposer of all things, who divides to every one severally as he will: 1 Cor. 12. Shee Takes notice also as well of her defect, as of her Gifts;
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by the notice of the one shee is humble, by the other thankfull.
by the notice of the one she is humble, by the other thankful.
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Shee is no murmurer to grumble at Gods gifts, but lets him alone with his owne, both wise and gracious dealing.
Shee is no murmurer to grumble At God's Gifts, but lets him alone with his own, both wise and gracious dealing.
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Shee can answer all grumblers, with that in the Gospel:
She can answer all grumblers, with that in the Gospel:
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Is it not lawfull for God to doe what hee will with his owne? Be it preferment, be it riches, be it honours;Is it not lawful for God to do what he will with his own? Be it preferment, be it riches, be it honours;
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may not hee doe what hee will with his owne? Shee is no male-content;
may not he do what he will with his own? Shee is no malcontent;
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she sits and considers, the gifts shee hath, how small soever they seem, are the free gifts of Gods mercie, the least whereof shee can no wayes deserve;
she sits and considers, the Gifts she hath, how small soever they seem, Are the free Gifts of God's mercy, the least whereof she can no ways deserve;
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and for every one, shee owes praise and thanksgiving:
and for every one, she owes praise and thanksgiving:
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for shee can say to her selfe, What have I, that I have not received? 1 Cor. 4. 7. And howsoever it is with her, shee rests contented in the Lord, and waits his good pleasure.
for she can say to her self, What have I, that I have not received? 1 Cor. 4. 7. And howsoever it is with her, she rests contented in the Lord, and waits his good pleasure.
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If shee be afflicted, shee resolves, that it is good for her that shee should be so, that so she may learne the statutes of her God.
If she be afflicted, she resolves, that it is good for her that she should be so, that so she may Learn the statutes of her God.
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If shee live in a private state, shee assures her selfe it is good for her, that so shee may serve God,
If she live in a private state, she assures her self it is good for her, that so she may serve God,
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and be free from the temptations of better places.
and be free from the temptations of better places.
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If shee live in meane estate, shee knowes that's good for her too, that so shee may serve God without the cares,
If she live in mean estate, she knows that's good for her too, that so she may serve God without the Cares,
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and distractions, that great riches doe bring with them.
and distractions, that great riches do bring with them.
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It is good for her, if shee have a crazie and sickly body, that so shee may remember her end,
It is good for her, if she have a crazy and sickly body, that so she may Remember her end,
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and prepare for her departing out of this world.
and prepare for her departing out of this world.
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And so in all other cases, shee is still content with her selfe, and thinks that best, which God allotteth her,
And so in all other cases, she is still content with her self, and thinks that best, which God allots her,
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and resolves her selfe, that if her provision had beene better in the world, her condition might have bin worse toward God.
and resolves her self, that if her provision had been better in the world, her condition might have been Worse towards God.
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Give me then but a gracious vertuous wife, and her price is farre above Rubies.
Give me then but a gracious virtuous wife, and her price is Far above Rubies.
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I read of twelve pretious stones in the Brest-plate of Aaron, of twelve gates in the heavenly Ierusalem, that are twelve pearles.
I read of twelve precious stones in the Breastplate of Aaron, of twelve gates in the heavenly Ierusalem, that Are twelve Pearls.
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Give me a gracious vertuous woman, and her worth is more pretious than these.
Give me a gracious virtuous woman, and her worth is more precious than these.
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See her super-superlative worth, farre above Rubies. Pretious stones have but their severall, singular, and individuall properties, splendours and operations;
See her super-superlative worth, Far above Rubies. Precious stones have but their several, singular, and Individu properties, splendours and operations;
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but shee alone hath them all. The Ametist drives away Drunkennesse, shee is sober;
but she alone hath them all. The Ametist drives away drunkenness, she is Sobrium;
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and if shee have a drunken Sott to her husband ▪ yet her sweet modesty, sobriety,
and if she have a drunken Sot to her husband ▪ yet her sweet modesty, sobriety,
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and Christian counsell, is ▪ daily admonition, and holy meanes to reclaime him from that beastly Sin. The Berill hath six angles;
and Christian counsel, is ▪ daily admonition, and holy means to reclaim him from that beastly Sin. The Berill hath six angles;
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shee is setled, composed, & stedfast at all times, & in all places. The Calcedon cures the frantick phantasie;
she is settled, composed, & steadfast At all times, & in all places. The Calcedon cures the frantic fantasy;
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shee, by her stayed deportment, makes a humorous husband to see his lunatick fits of follie and frensie. The Chrysoperase quencheth lust;
she, by her stayed deportment, makes a humorous husband to see his lunatic fits of folly and frenzy. The Chrysoperase quenches lust;
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shee is chaste, and giveth temperate example in the marriage-bed.
she is chaste, and gives temperate Exampl in the Marriage bed.
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The Chrysolite shineth in the darke, so glittereth shee with her rare endowments, albeit shee be matched in the midst of a froward, untoward, and crooked generation:
The chrysolite shines in the dark, so glittereth she with her rare endowments, albeit she be matched in the midst of a froward, untoward, and crooked generation:
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And the Emerald is alwayes green, shee flourisheth in her goodnesse like a Palme tree.
And the Emerald is always green, she flourishes in her Goodness like a Palm tree.
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The Iasper is ever pliable in its aspect to the beholder, and is bright and discoloured,
The Iasper is ever pliable in its aspect to the beholder, and is bright and discoloured,
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as the wearer is either well, or ill affected;
as the wearer is either well, or ill affected;
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shee, this gracious wife, like Hippocrates twins, smileth and weepeth, rejoyceth and is sad, as shee observeth her husband to be disposed.
she, this gracious wife, like Hippocrates twins, smileth and weeps, Rejoiceth and is sad, as she observeth her husband to be disposed.
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The Iacinth worketh gentleness and man sweetness in Nature;
The Jacinth works gentleness and man sweetness in Nature;
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nothing more compliable, and more facile to her husbands bent than shee in all things that are good.
nothing more compliable, and more facile to her Husbands bent than she in all things that Are good.
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The Saphire is of an azure hue, of the colour of the firmament of heaven; her pious mind thinkes of nothing more than of heaven and heavenly things.
The Sapphire is of an azure hue, of the colour of the firmament of heaven; her pious mind thinks of nothing more than of heaven and heavenly things.
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The Sardis stone is dreadfull to wilde beasts; shee is awfull to all wilde tempting beasts of exorbitant and extravagant lust.
The Sardis stone is dreadful to wild beasts; she is awful to all wild tempting beasts of exorbitant and extravagant lust.
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The Sardonix worketh by inclination to sincerity;
The Sardonix works by inclination to sincerity;
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shee doth all things with an open heart, and plain breast, with the integrity of her loyall heart,
she does all things with an open heart, and plain breast, with the integrity of her loyal heart,
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and the discretion of her housewife-like hand. And the Topaz operates perseverance;
and the discretion of her housewife-like hand. And the Topaz operates perseverance;
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shee is alwayes the same at home and abroad, in her husbands absence as in his presence.
she is always the same At home and abroad, in her Husbands absence as in his presence.
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Her Motto is, Semper eadem, as was said before.
Her Motto is, Semper Same, as was said before.
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Its past dispute then, that this vertuous woman is in her price, worth, and true repute above Rubies, yea farre above Rubies.
Its past dispute then, that this virtuous woman is in her price, worth, and true repute above Rubies, yea Far above Rubies.
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Singular and severall pearles have singular and severall properties; shee alone hath all these rarities. Et quid vultis amplius?
Singular and several Pearls have singular and several properties; she alone hath all these rarities. Et quid Wills Amplius?
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Question it not therefore, O yee Sons of men;
Question it not Therefore, Oh ye Sons of men;
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for, if there be a Summum bonum here on earth, which may be Christianly named a secondary chiefe good, it is (sans question) a gracious and vertuous wife. The reasons are manifest.
for, if there be a Summum bonum Here on earth, which may be Christianly nam a secondary chief good, it is (sans question) a gracious and virtuous wife. The Reasons Are manifest.
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First, Nature doth nothing in vaine, therefore the God of Nature doth nothing in vaine.
First, Nature does nothing in vain, Therefore the God of Nature does nothing in vain.
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Secondly, All mens actions tend to a primarie end, and there they rest, otherwise the progresse of mens actions would goe in infinitum. Thirdly, Man is a Creature subject to infelicitie, especially in the contrary of this particular, that must lye so neer him;
Secondly, All men's actions tend to a primary end, and there they rest, otherwise the progress of men's actions would go in infinitum. Thirdly, Man is a Creature Subject to infelicity, especially in the contrary of this particular, that must lie so near him;
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to wit, If a man finde a vitious woman, Quarum infinitus est numerus, and therefore man is capable of happinesse, otherwise hee were the most miserable creature of all.
to wit, If a man find a vicious woman, Whom Infinite est Numerus, and Therefore man is capable of happiness, otherwise he were the most miserable creature of all.
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Fourthly, to conclude this point, Man is furnished with a Mind intelligent of honestie and felicitie,
Fourthly, to conclude this point, Man is furnished with a Mind intelligent of honesty and felicity,
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and with a Will capable of vertue and goodnesse.
and with a Will capable of virtue and Goodness.
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Many and manifold have been, and are the differences of opinions touching the Chiefe Good here in this world;
Many and manifold have been, and Are the differences of opinions touching the Chief Good Here in this world;
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but as long as blindnesse of mind in the corrupted heart of man reigneth, and the studie and musing of crossing and cross-biting one another doth remain together, with the affectation of vaine and vile glory (which is Paramount) this difference will continue untill the second comming of Shilo; for albeit in this life there is no perfect happinesse to be found, no not in the chiefest good,
but as long as blindness of mind in the corrupted heart of man Reigneth, and the study and musing of crossing and cross-biting one Another does remain together, with the affectation of vain and vile glory (which is Paramount) this difference will continue until the second coming of Shilo; for albeit in this life there is no perfect happiness to be found, no not in the chiefest good,
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yet we may attaine to some degrees therein; and among other blessings here beneath, a vertuous wife is an especiall helpe.
yet we may attain to Some Degrees therein; and among other blessings Here beneath, a virtuous wife is an especial help.
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Talke with the vulgar, and they will tell you, that the chiefest good here on earth is no where to be found but in riches,
Talk with the Vulgar, and they will tell you, that the chiefest good Here on earth is no where to be found but in riches,
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but ah mee, they are quite beside the matter: For, riches may be gotten by unjust & unlawfull meanes;
but ah me, they Are quite beside the matter: For, riches may be got by unjust & unlawful means;
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but this blessing of a vertuous wife can be had by no meanes, but by good and godly seeking her in Gods fear, and craving his favour.
but this blessing of a virtuous wife can be had by no means, but by good and godly seeking her in God's Fear, and craving his favour.
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The owners of riches may be the scumme of the people; but of this sweet blessing none, but those whom God loveth.
The owners of riches may be the scum of the people; but of this sweet blessing none, but those whom God loves.
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Riches are abused to all kinde of voluptuous vitiousnesse; this vertuous Creature will not be abused to any evill turne.
Riches Are abused to all kind of voluptuous viciousness; this virtuous Creature will not be abused to any evil turn.
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Riches are uncertaine, this most certaine. Riches satisfie not, this creature doth.
Riches Are uncertain, this most certain. Riches satisfy not, this creature does.
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And in a word, Riches are not desired for themselves onely, but for another end and purpose;
And in a word, Riches Are not desired for themselves only, but for Another end and purpose;
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whereas a vertuous wife is desired for her selfe onely, and for no other purpose.
whereas a virtuous wife is desired for her self only, and for no other purpose.
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Talke with a polititian, or a Militarie man, all their Tenet is Honour and Glory for their chiefe good;
Talk with a politician, or a Military man, all their Tenet is Honour and Glory for their chief good;
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but their Tenet is also most absurd. For, honour and glory may be atchieved by most unworthy groomes; but this blessing cannot. Honour is fickle, this fast.
but their Tenet is also most absurd. For, honour and glory may be achieved by most unworthy grooms; but this blessing cannot. Honour is fickle, this fast.
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Honour is more in honorante, than in honorato: that's to say, More in the power of him that gives the honour,
Honour is more in Honorante, than in honorato: that's to say, More in the power of him that gives the honour,
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than in him that receives it. But this transcendent is in the power of the possessor.
than in him that receives it. But this transcendent is in the power of the possessor.
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Talke with the Learned, and they will tell you, that the Epicures sought to finde their happinesse in Pleasure;
Talk with the Learned, and they will tell you, that the Epicureans sought to find their happiness in Pleasure;
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which opinion, among the Ancient, was understood in the grosse and carnall sense; but the Modern and latter learned have gone about to mollifie, and modifie that conceit;
which opinion, among the Ancient, was understood in the gross and carnal sense; but the Modern and latter learned have gone about to mollify, and modify that conceit;
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and by Pleasure, understand not that Pleasure which mortals have common with beasts, but they thereby understood a pure Contentation,
and by Pleasure, understand not that Pleasure which mortals have Common with beasts, but they thereby understood a pure Contentation,
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and oblectation of minde, abstracted from corporeall and grosse conceits, arising up in the mind of man from the knowledge of excellent rarities,
and oblectation of mind, abstracted from corporeal and gross conceits, arising up in the mind of man from the knowledge of excellent rarities,
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& from the actions of honest things.
& from the actions of honest things.
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In the former sense, for a man to marrie a wife onely for corporall and carnall pleasure,
In the former sense, for a man to marry a wife only for corporal and carnal pleasure,
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as the end of his mixing himselfe with her, is most bestiall, and most unworthy a Christian.
as the end of his mixing himself with her, is most bestial, and most unworthy a Christian.
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For, man knoweth right well, that that pleasure is common also to brute beasts; brings with it tediousnesse, and wofull effects in the excesse thereof;
For, man Knoweth right well, that that pleasure is Common also to brutus beasts; brings with it tediousness, and woeful effects in the excess thereof;
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makes a man effeminate, and unfit for masculine and brave undertakings; stirs up a man oft-times to most desperate and damnable designes;
makes a man effeminate, and unfit for masculine and brave undertakings; stirs up a man ofttimes to most desperate and damnable designs;
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may be hindered by diseases, old age, and many other occurrences; and it doth fight against all vertu• … s, especially against Temperance and Modestie.
may be hindered by diseases, old age, and many other occurrences; and it does fight against all vertu• … s, especially against Temperance and Modesty.
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True it is, that all living Creatures desire that pleasure in the sensitive appetite;
True it is, that all living Creatures desire that pleasure in the sensitive appetite;
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but for a Christian man to set his ayme, end and bent upon that, which is common also to brute beasts,
but for a Christian man to Set his aim, end and bent upon that, which is Common also to brutus beasts,
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and to seeke his Summum Bonum in the inferior, ignoble and sensuall part of man, Non sani est hominis, non sanus juret Orestes.
and to seek his Summum Bonum in the inferior, ignoble and sensual part of man, Non Sani est hominis, non Sanus juret Orestes.
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For, a Christian man will soone resolve the case plainly, knowing, that bodily pleasure was not in the Creation of man;
For, a Christian man will soon resolve the case plainly, knowing, that bodily pleasure was not in the Creation of man;
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for, in the primitive puritie, the sensitive part was subject to an holy and heavenly minde, made and framed according to the image of God;
for, in the primitive purity, the sensitive part was Subject to an holy and heavenly mind, made and framed according to the image of God;
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but this sensuall pleasure came from corruption and sinne in our revolt from God, and fettered our Nature, insomuch, that the minde of man, becomming destitute of its former sanctimony,
but this sensual pleasure Come from corruption and sin in our revolt from God, and fettered our Nature, insomuch, that the mind of man, becoming destitute of its former sanctimony,
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neither would, nor could command the sensitive power, unlesse that breach be made up by God in Christ,
neither would, nor could command the sensitive power, unless that breach be made up by God in christ,
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or restrained, as wee note it was in divers Heathen; as in Lucretia, the Roman Ladie;
or restrained, as we note it was in diverse Heathen; as in Lucretia, the Roman Lady;
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and in Penelope, the Graecian Dame, and the like.
and in Penelope, the Grecian Dame, and the like.
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Talke with all the ancient learning of the Stoicks, Peripateticks, and Academicks, and they will tell you by common consent ( choro consono ) that the chiefest good is no where to be found, but in vertue.
Talk with all the ancient learning of the Stoics, Peripatetics, and Academics, and they will tell you by Common consent (Chorus consono) that the chiefest good is no where to be found, but in virtue.
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And albeit they had a seeming difference about the habit of vertue, and the exercise thereof;
And albeit they had a seeming difference about the habit of virtue, and the exercise thereof;
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yet they agree in this, that vertue beautifies the best part of man, that is, his mind, makes him most like to his God, cannot be taken from him by any meanes but by the permission of God,
yet they agree in this, that virtue beautifies the best part of man, that is, his mind, makes him most like to his God, cannot be taken from him by any means but by the permission of God,
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and causeth all inferiour and subordinate favours, as Riches, Honour, Health, and the like, to be at his service,
and Causes all inferior and subordinate favours, as Riches, Honour, Health, and the like, to be At his service,
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and to become blessings unto the owners.
and to become blessings unto the owners.
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So then, whether a man begin with the Stoicks, and place his felicitie in the habit of vertue:
So then, whither a man begin with the Stoics, and place his felicity in the habit of virtue:
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or with the Peripateticks goe on to the action and exercise of vertue, it may easily be reconciled.
or with the Peripatetics go on to the actium and exercise of virtue, it may Easily be reconciled.
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For, as the one thought not the habite of vertue only to be sufficient to happiness,
For, as the one Thought not the habit of virtue only to be sufficient to happiness,
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unlesse it went on to the action:
unless it went on to the actium:
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so the other thought no action of vertue to be good, unlesse it issued from the internall habite;
so the other Thought no actium of virtue to be good, unless it issued from the internal habit;
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for that the purpose of doing well is never hindered, much lesse taken away from a vertuous creature,
for that the purpose of doing well is never hindered, much less taken away from a virtuous creature,
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but still upon every emergent occasion, a vertuous man or woman is readie to proceed from the habite to the act,
but still upon every emergent occasion, a virtuous man or woman is ready to proceed from the habit to the act,
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and exercise thereof with all cheerfulnesse and alacritie.
and exercise thereof with all cheerfulness and alacrity.
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It is not therefore (good women) either health, or beautie, or noblenesse of birth,
It is not Therefore (good women) either health, or beauty, or nobleness of birth,
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or riches, or honour, and so forth, that makes you vertuous;
or riches, or honour, and so forth, that makes you virtuous;
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but when you labour, and studie, and strive to be good in your selves, and to doe good to others.
but when you labour, and study, and strive to be good in your selves, and to do good to Others.
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It is not the Pearles and Jewels that you lade your selves withall, and thinke you shine with them, that makes you the more esteemed with wise husbands, or with other wise men;
It is not the Pearls and Jewels that you lade your selves withal, and think you shine with them, that makes you the more esteemed with wise Husbands, or with other wise men;
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but the habite of your vertuous minde, and the excellencie of your vertuous actions, these makes you gracious with God,
but the habit of your virtuous mind, and the excellency of your virtuous actions, these makes you gracious with God,
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and glorious with men, and so to be prized farre above Rubies.
and glorious with men, and so to be prized Far above Rubies.
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But doe you thinke your selves ever the more vertuous, or more pretious with God or good men,
But do you think your selves ever the more virtuous, or more precious with God or good men,
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when your ropes of pearle are so rich, that upon one rope hang the prices of diverse Lordships? as St Hierome tells us in the life of Paul the Eremite.
when your ropes of pearl Are so rich, that upon one rope hang the Princes of diverse Lordship's? as Saint Jerome tells us in the life of Paul the Eremite.
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Or doe you repute your selves ever the better, when your tender neck carries woods and Ilands upon it,
Or do you repute your selves ever the better, when your tender neck carries woods and Lands upon it,
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and at your eares doe hang dangling Jewels worth the Revenues of a rich Familie? or when your mad fancies this way bring your husbands into base servilitie by your hanging two or three patrimonies at each eare? And doe you boast and brag, that a pearle is a womans serjeant to wait upon her,
and At your ears do hang dangling Jewels worth the Revenues of a rich Family? or when your mad fancies this Way bring your Husbands into base servility by your hanging two or three patrimonies At each ear? And do you boast and brag, that a pearl is a woman's Sergeant to wait upon her,
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when shee showes her selfe abroad?
when she shows her self abroad?
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Or doe you suppose, that any wise man can make account of you, when you doe not blush to paint your cheeks onely,
Or do you suppose, that any wise man can make account of you, when you do not blush to paint your cheeks only,
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but your eye-browes also? when you frisle your hair, and curle it too with hot irons? or when you dye your hair,
but your eyebrows also? when you frisle your hair, and curl it too with hight irons? or when you die your hair,
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or wear that which is bought, in stead of your owne, & so carrie a lie in sight upon your heads? or when one shall come into your chambers,
or wear that which is bought, in stead of your own, & so carry a lie in sighed upon your Heads? or when one shall come into your chambers,
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and finde infinite boxes filled with lothsome trash of sundry kindes of colours and compositions for the dawbing and hiding of your deformities, the very sight and smell whereof is able to turne a mans stomach?
and find infinite boxes filled with loathsome trash of sundry Kinds of colours and compositions for the daubing and hiding of your deformities, the very sighed and smell whereof is able to turn a men stomach?
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O yee fond and foolish daughters of men, can yee suppose, that your nicenesse in your apparell and dressing makes you the more respected with good and godly people? that if but an haire be amisse,
Oh ye found and foolish daughters of men, can ye suppose, that your niceness in your apparel and dressing makes you the more respected with good and godly people? that if but an hair be amiss,
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or a paultrie pin, you must call a Counsell about you for the reforming of it,
or a paltry pin, you must call a Counsel about you for the reforming of it,
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as if your credit, or your life in question were; nay, if but any little crannie appeare through any part or hole of your fan,
as if your credit, or your life in question were; nay, if but any little cranny appear through any part or hold of your fan,
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or if a flie chance to sit upon it, you presently complaine, that you were not borne among the Cimmerians.
or if a fly chance to fit upon it, you presently complain, that you were not born among the cimmerians.
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Doe you thinke, that you are vertuous women in these and such like fantasticks? or when you get upon one joynt of your least finger a Sardonix, a Smaragd, a Iasper, and a Diamond, as the fond, foolish, phantastick Courtier Stella in Martiall is said to weare? or when,
Do you think, that you Are virtuous women in these and such like fantastics? or when you get upon one joint of your least finger a Sardonix, a Smaragd, a Iasper, and a Diamond, as the found, foolish, fantastic Courtier Stella in Martial is said to wear? or when,
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like Lollia Paulina, yee go beset and bedeckt all over with Emrauds and Pearles ranged in rowes one by another round about your Tires, Caules, Borders, Peruges of haire, Boongraces, Chaplets, Carcanets, upon your wrists in Bracelets, upon your fingers with Rings, that yee glitter and shine againe as yee mince along? What with all these can you make of your selves,
like Lollia Paulina, ye go beset and bedecked all over with Emeralds and Pearls ranged in rows one by Another round about your Tires, Caules, Borders, Peruges of hair, Boongraces, Chaplets, Carcanets, upon your wrists in Bracelets, upon your fingers with Rings, that ye glitter and shine again as ye mince along? What with all these can you make of your selves,
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but idle housewives and idols of vanity?
but idle housewives and Idols of vanity?
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Will you heare the Prophet of the Lord round you in the eare? The Lord saith, Because the Daughters of Sion are haughty, and walke with stretched out necks,
Will you hear the Prophet of the Lord round you in the ear? The Lord Says, Because the Daughters of Sion Are haughty, and walk with stretched out necks,
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and with wandring eyes, walking and mincing as they goe, and making a tinkling with their feet;
and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet;
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Therefore shall the Lord make their heads bald, and discover their secrets, and bereave them of their slippers, caules, round tires, sweet balles, bracelets, bonnets, borders, tablets, ear-rings, mufflers, vailes, wimples, curling-pins, glasses, fine linnen, their hoods, and lawnes:
Therefore shall the Lord make their Heads bald, and discover their secrets, and bereave them of their slippers, caules, round tires, sweet balls, bracelets, bonnets, borders, tablets, earrings, mufflers, vails, wimples, curling-pins, glasses, fine linen, their hoods, and lawns:
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And instead of sweet savour there shall bee stinke, instead of an ornament a rent, instead of braiding their haire baldnesse, instead of a stomacher sack-cloth,
And instead of sweet savour there shall be stink, instead of an ornament a rend, instead of braiding their hair baldness, instead of a stomacher Sackcloth,
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and instead of beautie burning, and for their jollitie and mirth, they shall sit in desolation upon the ground. and instead of beauty burning, and for their jollity and mirth, they shall fit in desolation upon the ground.
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For, in the old time, the women (saith St Peter ) that trusted in God, did not thus attire themselves in all outward bravery,
For, in the old time, the women (Says Saint Peter) that trusted in God, did not thus attire themselves in all outward bravery,
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but their vertue was such as to looke that the hid man in the heart might be uncorrupted, cloathed with a meek and quiet spirit, which is before God a thing much set by.
but their virtue was such as to look that the hid man in the heart might be uncorrupted, clothed with a meek and quiet Spirit, which is before God a thing much Set by.
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Herein you may rejoyce if you be thus minded, otherwise all your pert and proud boasting is vile and vaine:
Herein you may rejoice if you be thus minded, otherwise all your pert and proud boasting is vile and vain:
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and so I leave you to ponder these things, and if you be vertuous you shall understand the loving kindnesse of the Lord.
and so I leave you to ponder these things, and if you be virtuous you shall understand the loving kindness of the Lord.
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Yea, if you be the strong woman, as the Text is rendered, and your strength be the comfort of your age,
Yea, if you be the strong woman, as the Text is rendered, and your strength be the Comfort of your age,
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and wit the grace of your strength; yet vertue is the guide of your wit;
and wit the grace of your strength; yet virtue is the guide of your wit;
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for, your age without strength is tedious, strength without wit dangerous, and wit without vertue hurtfull and pernicious.
for, your age without strength is tedious, strength without wit dangerous, and wit without virtue hurtful and pernicious.
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For, vertue is, like a rich stone, best plaine set, and surely vertue is best set in a comely body,
For, virtue is, like a rich stone, best plain Set, and surely virtue is best Set in a comely body,
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albeit not of delicate or delicious feature. Vertue gives and gets favour; beauty hath the only colour, and that's the best favour, which a picture cannot expresse,
albeit not of delicate or delicious feature. Virtue gives and gets favour; beauty hath the only colour, and that's the best favour, which a picture cannot express,
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for that beautie makes vertues shine, and vices blush. And there I leave you, good women, and returne againe to the men.
for that beauty makes Virtues shine, and vices blush. And there I leave you, good women, and return again to the men.
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What if I read my Text in favour and behalfe of the good women, & make a Quaere: Who can finde a vertuous Man,
What if I read my Text in favour and behalf of the good women, & make a Quaere: Who can find a virtuous Man,
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or Husband? & put in the Quare, for his price is farre above 1000000000 millions of millions,
or Husband? & put in the Quare, for his price is Far above 1000000000 millions of millions,
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or what can be thought on, in the latitude and extent of mans invention: Doubtlesse the masculine vertue out-strippeth the feminine multis parasangis.
or what can be Thought on, in the latitude and extent of men invention: Doubtless the masculine virtue outstrippeth the Faemin multis parasangis.
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For, the soule of a vertuous man is the proper subject of vertue;
For, the soul of a virtuous man is the proper Subject of virtue;
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the powers whereof in the rationall part doe command, and in the irrationall part doe obey.
the Powers whereof in the rational part do command, and in the irrational part do obey.
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In his rationall part, the understanding in the Theorie conceiveth of things aright, and in the practice doth them rightly.
In his rational part, the understanding in the Theory conceiveth of things aright, and in the practice does them rightly.
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His memorie, which is servant to his understanding, records things in generall, as Notions of good and evill;
His memory, which is servant to his understanding, records things in general, as Notions of good and evil;
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and in speciall, either doth, or not doth, as the Objects be either good or evill.
and in special, either does, or not does, as the Objects be either good or evil.
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His other part of the reasonable soule is his Will; which followeth, or avoydeth that, which his right reason judgeth to be done or undone.
His other part of the reasonable soul is his Will; which follows, or avoideth that, which his right reason Judgeth to be done or undone.
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This Will of this vertuous man respects the end of all his actions, yea and the meanes too that conduce to the end.
This Will of this virtuous man respects the end of all his actions, yea and the means too that conduce to the end.
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The Affections of this vertuous man, are the Object of vertue, in the moderation and subjection whereof his masculine vertue is chiefly busied.
The Affections of this virtuous man, Are the Object of virtue, in the moderation and subjection whereof his masculine virtue is chiefly busied.
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He also is well aware, that the cause of vertue is not in the temperature of the body,
He also is well aware, that the cause of virtue is not in the temperature of the body,
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as Galen, and some other Philosophers thought, as if a cholerick complexion caused men to be of a fierce and fiery condition;
as Galen, and Some other Philosophers Thought, as if a choleric complexion caused men to be of a fierce and fiery condition;
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a melancholick, made men sad and thinkeative; a sanguine, merry and compliable; a phlegmatique, lazie and sleepie.
a melancholic, made men sad and thinkeative; a sanguine, merry and compliable; a phlegmatic, lazy and sleepy.
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True it is, that the temperature of the body, be it either compleat or crasie, may encline a man;
True it is, that the temperature of the body, be it either complete or crazy, may incline a man;
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for wee see by experience, that choler in a man, being vehemently kindled, drives him oft into a phrensie, to much melancholy, into madnesse;
for we see by experience, that choler in a man, being vehemently kindled, drives him oft into a frenzy, to much melancholy, into madness;
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abundance of phlegme that is redundant casts a man into sottish foolerie.
abundance of phlegm that is redundant Cast a man into sottish foolery.
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These, I say, may incline a man, but by education, custome and learning they may outwardly be corrected,
These, I say, may incline a man, but by education, custom and learning they may outwardly be corrected,
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and inwardly, by the inspiration and influence of divine grace, they may be amended.
and inwardly, by the inspiration and influence of divine grace, they may be amended.
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For, wee see by experience, that many men are wise, and of great temperance and moderation, whose complexion doth show the contarie.
For, we see by experience, that many men Are wise, and of great temperance and moderation, whose complexion does show the contrary.
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Men are learned, and their knowledge in learning stirs them up to masculine and vertuous undertakings.
Men Are learned, and their knowledge in learning stirs them up to masculine and virtuous undertakings.
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For, by knowledge and learning, the masculine minde of a man is inured to turne it selfe from the grosse and muddie things here below,
For, by knowledge and learning, the masculine mind of a man is inured to turn it self from the gross and muddy things Here below,
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and from the objects of fond affections, by which meanes occasions are cut off, that oft-times draw the minde to vitious courses.
and from the objects of found affections, by which means occasions Are Cut off, that ofttimes draw the mind to vicious courses.
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Secondly, by his learning hee knoweth the Nature and Causes of things, and can esteeme of them as they are;
Secondly, by his learning he Knoweth the Nature and Causes of things, and can esteem of them as they Are;
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and so knowes how to magnifie things of worth, and to vilifie vaine things:
and so knows how to magnify things of worth, and to vilify vain things:
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yea, & those things, which to the vulgar seeme admirable and dreadfull, hee knowes are unworthy his cognizance or respect.
yea, & those things, which to the Vulgar seem admirable and dreadful, he knows Are unworthy his cognizance or respect.
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Thirdly, in his notice of things naturall and supernaturall, hee seeth many causes and enforcing reasons,
Thirdly, in his notice of things natural and supernatural, he sees many Causes and enforcing Reasons,
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why a man should be inflamed to vertue, and to detest and abominate vitious living.
why a man should be inflamed to virtue, and to detest and abominate vicious living.
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For, he understandeth the Nature and Excellencie of the Creator, and labours to be like him,
For, he understands the Nature and Excellency of the Creator, and labours to be like him,
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as knowing, that all things under the Sun are created of God for man;
as knowing, that all things under the Sun Are created of God for man;
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and therefore man is stirred up to serve, and to be thankfull to his so gracious a Benefactor.
and Therefore man is stirred up to serve, and to be thankful to his so gracious a Benefactor.
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Besides, mans learning shewes him in the very Creatures the impressions of vertue;
Beside, men learning shows him in the very Creatures the impressions of virtue;
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in some of temperance, in others of valour and chastity ▪ in all a naturall instinct and industrie to undergoe those parts and duties which are proper unto them;
in Some of temperance, in Others of valour and chastity ▪ in all a natural instinct and industry to undergo those parts and duties which Are proper unto them;
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whereby hee is moved to thinke how unworthy and unjust a thing it is for man to be wanting in his dutie.
whereby he is moved to think how unworthy and unjust a thing it is for man to be wanting in his duty.
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Lastly, learning prescribes and sets forth the true forme of vertue, proposeth the precedents of worthy men, who by their excellent vertues have atchieved honour, glory, and rewards of great account;
Lastly, learning prescribes and sets forth the true Form of virtue, Proposeth the precedents of worthy men, who by their excellent Virtues have achieved honour, glory, and rewards of great account;
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and contrariwise, setteth out the wofull ends, and ignominious deaths of such as have sold themselves to all kinde of vitiousnesse;
and contrariwise, sets out the woeful ends, and ignominious death's of such as have sold themselves to all kind of viciousness;
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whereby the masculine minde of a vertuous man is easily indued, and at the last vanisheth with the love and admiration of vertue,
whereby the masculine mind of a virtuous man is Easily endued, and At the last Vanishes with the love and admiration of virtue,
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and with a detestation of vice and vanity.
and with a detestation of vice and vanity.
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Moreover, this vertuous man knowes where to seeke for vertue, even in the midst of a number of vices.
Moreover, this virtuous man knows where to seek for virtue, even in the midst of a number of vices.
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For, as in a circle there is one onely center in the midst of the circle;
For, as in a circle there is one only centre in the midst of the circle;
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and all the points running from the center are not centers, but make a recesse from it;
and all the points running from the centre Are not centers, but make a recess from it;
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so vertue being but one and singular, and vice being various and manifold, is to be sought in the midst of vices,
so virtue being but one and singular, and vice being various and manifold, is to be sought in the midst of vices,
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or if you will, in the midst of affections, and not in their extremities.
or if you will, in the midst of affections, and not in their extremities.
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And for that this Medium, or Meane, wherein this masculine vertue is to be sought and found, is either Arithmeticall or Geometricall; this vertuous man knowes that it is not found in an Arithmeticall meane, which is Equalitie of Excesses,
And for that this Medium, or Mean, wherein this masculine virtue is to be sought and found, is either Arithmetical or Geometrical; this virtuous man knows that it is not found in an Arithmetical mean, which is Equality of Excesses,
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but in a Geometricall meane, which is Equality of Proportions. Hee also knowes the reason hereof.
but in a Geometrical mean, which is Equality of Proportions. He also knows the reason hereof.
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For that vertue doth not alwayes make unequall recesse from either extreme;
For that virtue does not always make unequal recess from either extreme;
p-acp d n1 vdz xx av vvi j n1 p-acp d j-jn;
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but it oft falls out, that vertue makes a neerer accesse to the vice which is in the excesse,
but it oft falls out, that virtue makes a nearer access to the vice which is in the excess,
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than to the vice in defect, and oft times the contrary. As for example sake: The vertue of valour drawes neerer to boldnesse, than to cowardice and base feare.
than to the vice in defect, and oft times the contrary. As for Exampl sake: The virtue of valour draws nearer to boldness, than to cowardice and base Fear.
cs p-acp dt n1 p-acp n1, cc av n2 dt n-jn. p-acp p-acp n1 n1: dt n1 pp-f n1 vvz av-jc p-acp n1, cs p-acp n1 cc j n1.
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Temperance another vertue more inclines to abstinence which is in the defect, than to intemperance which is in the excesse.
Temperance Another virtue more inclines to abstinence which is in the defect, than to intemperance which is in the excess.
n1 j-jn n1 av-dc vvz p-acp n1 r-crq vbz p-acp dt n1, cs p-acp n1 r-crq vbz p-acp dt n1.
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This neernesse also is either greater or lesser, as the occasions and severall objects doe require, which this vertuous man knowes are seven comprised in one verse.
This nearness also is either greater or lesser, as the occasions and several objects do require, which this virtuous man knows Are seven comprised in one verse.
d n1 av vbz av-d jc cc jc, c-acp dt n2 cc j n2 vdb vvi, r-crq d j n1 vvz vbr crd vvn p-acp crd n1.
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Quis, Quid, Vbi, Quibus auxilijs, Cur, Quomodo, Quando. Quis, Quid, Vbi, Quibus auxilijs, Cur, Quomodo, Quando.
fw-la, fw-la, fw-la, fw-la fw-la, n1, np1, fw-la.
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Which circumstances he diligently weighes & considers, to the end, that every vertuous act of him may be directed according to the rule of right reason,
Which Circumstances he diligently weighs & considers, to the end, that every virtuous act of him may be directed according to the Rule of right reason,
r-crq n2 pns31 av-j vvz cc vvz, p-acp dt n1, cst d j n1 pp-f pno31 vmb vbi vvn vvg p-acp dt n1 pp-f j-jn n1,
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and the golden meane of comely and equall proportion;
and the golden mean of comely and equal proportion;
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the Law of God being his onely and exact rule to square all and every one of his actions by ▪ yea,
the Law of God being his only and exact Rule to square all and every one of his actions by ▪ yea,
dt n1 pp-f np1 vbg po31 j cc j n1 pc-acp vvi d cc d crd pp-f po31 n2 p-acp ▪ uh,
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but stay you there a little, by your leave, sayes the feminine sex.
but stay you there a little, by your leave, Says the Faemin sex.
cc-acp vvb pn22 a-acp dt j, p-acp po22 n1, vvz dt j n1.
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Where may wee finde the man thus accoutred? I answer, That there liveth not the man but hath his defect,
Where may we find the man thus accoutered? I answer, That there lives not the man but hath his defect,
q-crq vmb pns12 vvi dt n1 av vvn? pns11 vvb, cst a-acp vvz xx dt n1 cc-acp vhz po31 n1,
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yea and fault too if you will: hee is best yet that hath fewest faults, and whose vertues doe surpasse his vices;
yea and fault too if you will: he is best yet that hath fewest Faults, and whose Virtues do surpass his vices;
uh cc n1 av cs pn22 vmb: pns31 vbz av-js av cst vhz ds n2, cc rg-crq n2 vdb vvi po31 n2;
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which a fond and foolish woman cannot judge of, nor discerne neither.
which a found and foolish woman cannot judge of, nor discern neither.
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Whence comes all that sweet concord and cohabitation of contraries, that are matched together as man and wife, in the whole world? Is it not from the sweet vertue of one of them,
Whence comes all that sweet concord and cohabitation of contraries, that Are matched together as man and wife, in the Whole world? Is it not from the sweet virtue of one of them,
q-crq vvz d d j n1 cc n1 pp-f n2-jn, cst vbr vvn av p-acp n1 cc n1, p-acp dt j-jn n1? vbz pn31 xx p-acp dt j n1 pp-f crd pp-f pno32,
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or of both? O how unequally are some yoaked? This man is unequally yoaked with a daring, audacious and impetuous dame;
or of both? O how unequally Are Some yoked? This man is unequally yoked with a daring, audacious and impetuous dame;
cc pp-f d? sy c-crq av-j vbr d vvn? d n1 vbz av-j vvn p-acp dt j-vvg, j cc j n1;
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had hee not vertue of bearing and forbearing, both in his christian and civill carriage, what issue could be expected,
had he not virtue of bearing and forbearing, both in his christian and civil carriage, what issue could be expected,
vhd pns31 xx n1 pp-f vvg cc vvg, av-d p-acp po31 njp cc j n1, r-crq n1 vmd vbi vvn,
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but ruine and wretchednesse? Better therefore is the patient man, than the stout and strange;
but ruin and wretchedness? Better Therefore is the patient man, than the stout and strange;
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and hee that by his masculine vertue subdues himselfe, than hee that takes a Citie.
and he that by his masculine virtue subdues himself, than he that Takes a city.
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Another is unequally yoaked with an intemperate, lustfull and unsatiable patch, which makes the very marriage-bed loathed and abominable;
another is unequally yoked with an intemperate, lustful and unsatiable patch, which makes the very Marriage bed loathed and abominable;
j-jn vbz av-j vvn p-acp dt j, j cc j n1, r-crq vvz dt j n1 vvn cc j;
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all delicates cannot satisfie her delicious, luxurious and lascivious palate; and commonly, a liquorous and sweet-mouthed taste hath a leacherous touch of the same quality,
all delicates cannot satisfy her delicious, luxurious and lascivious palate; and commonly, a liquorous and sweet-mouthed taste hath a lecherous touch of the same quality,
d n2-j vmbx vvi po31 j, j cc j n1; cc av-j, dt j cc j n1 vhz dt j n1 pp-f dt d n1,
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and a smack of the same smoake at the other end of the house.
and a smack of the same smoke At the other end of the house.
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If now this masculine, gracious, and vertuous man had not moderation to modifie, & temperance to order and guide things in a golden meane, what would or could ensue but penurie?
If now this masculine, gracious, and virtuous man had not moderation to modify, & temperance to order and guide things in a golden mean, what would or could ensue but penury?
cs av d j, j, cc j n1 vhd xx n1 pc-acp vvi, cc n1 p-acp n1 cc vvi n2 p-acp dt j n1, q-crq vmd cc vmd vvi p-acp n1?
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A third is unequally yoaked, either to a base scraping & avaritious scrat, or to a profuse, prodigall and prodigious unthrift.
A third is unequally yoked, either to a base scraping & Avaricious scrat, or to a profuse, prodigal and prodigious unthrift.
dt ord vbz av-j vvn, av-d p-acp dt j j-vvg cc j vvi, cc p-acp dt j, j-jn cc j n1.
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If then the masculine vertue of a good, free and liberall husband did not intervene to gaine and get a state (whence it ought) by honest labour and a godly calling (not by dice, lust,
If then the masculine virtue of a good, free and liberal husband did not intervene to gain and get a state (whence it ought) by honest labour and a godly calling (not by dice, lust,
cs av dt j n1 pp-f dt j, j cc j n1 vdd xx vvi pc-acp vvi cc vvi dt n1 (c-crq pn31 vmd) p-acp j n1 cc dt j n-vvg (xx p-acp n1, n1,
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or usurie) and to use it when it is gotten with moderation and measure,
or Usury) and to use it when it is got with moderation and measure,
cc n1) cc pc-acp vvi pn31 c-crq pn31 vbz vvn p-acp n1 cc n1,
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and in bestowing his beneficence to erogate it to none but to honest persons, and for honest causes, to proportion that which is given, to give it to whom and when it ought,
and in bestowing his beneficence to erogate it to none but to honest Persons, and for honest Causes, to proportion that which is given, to give it to whom and when it ought,
cc p-acp vvg po31 n1 pc-acp vvi pn31 p-acp pix cc-acp p-acp j n2, cc p-acp j n2, pc-acp vvi d r-crq vbz vvn, pc-acp vvi pn31 p-acp ro-crq cc c-crq pn31 vmd,
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as to those that are indigent and want our reliefe, or to such as have well deserved of us,
as to those that Are indigent and want our relief, or to such as have well deserved of us,
c-acp p-acp d cst vbr j cc vvb po12 n1, cc p-acp d c-acp vhb av vvn pp-f pno12,
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or to such whom vicinity, community, and society of commerce doe commend unto us, to give it cheerfully (that wee doe give) and without regret;
or to such whom vicinity, community, and society of commerce do commend unto us, to give it cheerfully (that we do give) and without regret;
cc p-acp d r-crq n1, n1, cc n1 pp-f n1 vdb vvi p-acp pno12, pc-acp vvi pn31 av-j (d pns12 vdb vvi) cc p-acp n1;
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and to give out of thy cisterne, not out of thy fountaine, lest that thereby become dry and exhausted:
and to give out of thy cistern, not out of thy fountain, lest that thereby become dry and exhausted:
cc pc-acp vvi av pp-f po21 n1, xx av pp-f po21 n1, cs cst av vvn j cc vvn:
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If then I say, this gracious vertue of this good husband did not intervene, what could be expected,
If then I say, this gracious virtue of this good husband did not intervene, what could be expected,
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but that the prodigality of the one would soone bring a Noble to nine pence, a faire Estate to a morsell of bread,
but that the prodigality of the one would soon bring a Noble to nine pence, a fair Estate to a morsel of bred,
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and make a Farmer a begger;
and make a Farmer a beggar;
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and the basenesse of the other make them and their progenie to be hated? and if they be left rich with such proling, scraping,
and the baseness of the other make them and their progeny to be hated? and if they be left rich with such proling, scraping,
cc dt n1 pp-f dt j-jn vvb pno32 cc po32 n1 pc-acp vbi vvn? cc cs pns32 vbb vvn j p-acp d zz, vvg,
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and penurious patcherie, they are left but as a prize to the next birds of prey that dwell about them.
and penurious patchery, they Are left but as a prize to the next Birds of prey that dwell about them.
cc j n1, pns32 vbr vvn p-acp p-acp dt n1 p-acp dt ord n2 pp-f n1 cst vvb p-acp pno32.
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A fourth is unequally yoaked with an immodest piece, who can doe little but open her mouth wide most petulantly, either in her owne praise,
A fourth is unequally yoked with an immodest piece, who can do little but open her Mouth wide most petulantly, either in her own praise,
dt ord vbz av-j vvn p-acp dt j n1, r-crq vmb vdi j p-acp vvi po31 n1 av-j av-ds av-j, av-d p-acp po31 d n1,
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or in the laud of her other husband, without any respect of time, or place,
or in the laud of her other husband, without any respect of time, or place,
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or persons, to no purpose in the world but to vent some of her venome to her present occasion:
or Persons, to no purpose in the world but to vent Some of her venom to her present occasion:
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whether would her tongue walke, thinke you, had shee not a modest, moderate, and verecundious husband, to restraine and overawe her over-daring, sawcie,
whither would her tongue walk, think you, had she not a modest, moderate, and verecundious husband, to restrain and overawe her over-daring, saucy,
cs vmd po31 n1 vvi, vvb pn22, vhd pns31 xx dt j, j, cc j n1, pc-acp vvi cc vvi po31 j, j,
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and impetuous world of evill in her mouth, with the sweet rules of masculine and matchless modestie? would shee not make the whole world (that knowes her) to be weary of her petulant prating,
and impetuous world of evil in her Mouth, with the sweet rules of masculine and matchless modesty? would she not make the Whole world (that knows her) to be weary of her petulant prating,
cc j n1 pp-f j-jn p-acp po31 n1, p-acp dt j n2 pp-f j cc j n1? vmd pns31 xx vvi dt j-jn n1 (cst vvz pno31) pc-acp vbi j pp-f po31 j n-vvg,
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and foolish Pharisaicall boasting? willing her, to bethinke her selfe of the precepts and counsels of wisdome.
and foolish Pharisaical boasting? willing her, to bethink her self of the Precepts and Counsels of Wisdom.
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Let the mouth of a stranger praise thee, not thine owne mouth; and the lips of another, and not thine. Let the Mouth of a stranger praise thee, not thine own Mouth; and the lips of Another, and not thine.
vvb dt n1 pp-f dt n1 vvb pno21, xx po21 d n1; cc dt n2 pp-f j-jn, cc xx po21.
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A fifth is unequally yoaked to an angry, fretfull, and revengefull furie, who is like gun-powder;
A fifth is unequally yoked to an angry, fretful, and revengeful fury, who is like gunpowder;
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touch it with fire, and it is presently in your face;
touch it with fire, and it is presently in your face;
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touch her once with the least coale, downe into the Gunner-roome gets shee, and lets flie her broad sides at you;
touch her once with the least coal, down into the Gunner-room gets she, and lets fly her broad sides At you;
vvb pno31 a-acp p-acp dt ds n1, a-acp p-acp dt n1 vvz pns31, cc vvb|pno12 vvi po31 j n2 p-acp pn22;
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being thus suddenly moved, shee is enraged, implacable and cruell: Did not now this masculine man of vertue interpose, that nothing should be rashly done,
being thus suddenly moved, she is enraged, implacable and cruel: Did not now this masculine man of virtue interpose, that nothing should be rashly done,
vbg av av-j vvn, pns31 vbz vvn, j cc j: vdd xx av d j n1 pp-f n1 vvi, cst pix vmd vbi av-j vdn,
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but as Athenodorus gave the rule to Alexander, if at any time his minde began to be stirred up and moved to anger, hee should not speake untill hee had tacitely to himselfe repeated the letters of the Greeke Alphabet, that so his minde might in the interim settle and be more composed,
but as Athenodorus gave the Rule to Alexander, if At any time his mind began to be stirred up and moved to anger, he should not speak until he had tacitly to himself repeated the letters of the Greek Alphabet, that so his mind might in the interim settle and be more composed,
cc-acp c-acp np1 vvd dt n1 p-acp np1, cs p-acp d n1 po31 n1 vvd pc-acp vbi vvn a-acp cc vvn p-acp n1, pns31 vmd xx vvi c-acp pns31 vhd av-j p-acp px31 vvd dt n2 pp-f dt jp n1, cst av po31 n1 vmd p-acp dt n1 vvi cc vbi av-dc vvn,
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and then hee might answer and reply with judgement.
and then he might answer and reply with judgement.
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And as blessed Ambrose the Bishop of Millaine gave in rule to Theodosius the Emperour, that hee should at no time signe his imperiall mandates for the execution of capitall offendors,
And as blessed Ambrose the Bishop of Milan gave in Rule to Theodosius the Emperor, that he should At no time Signen his imperial mandates for the execution of capital offenders,
cc p-acp j-vvn np1 dt n1 pp-f np1 vvd p-acp n1 p-acp np1 dt n1, cst pns31 vmd p-acp dx n1 n1 po31 j-jn n2 p-acp dt n1 pp-f j n2,
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but hee should ever respite the execution for thirty dayes after the mandate was out, that in the meane time the heat of his offended minde might be appeased, the justice of the decree of death might be weighed;
but he should ever respite the execution for thirty days After the mandate was out, that in the mean time the heat of his offended mind might be appeased, the Justice of the Decree of death might be weighed;
cc-acp pns31 vmd av vvi dt n1 p-acp crd n2 p-acp dt n1 vbds av, cst p-acp dt j n1 dt n1 pp-f po31 j-vvn n1 vmd vbi vvn, dt n1 pp-f dt n1 pp-f n1 vmd vbi vvn;
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and, if there were cause, he might revoke, and call backe his sentence. A sixth is unequally yoaked to an unfriendly, lying, and uncivill slut.
and, if there were cause, he might revoke, and call back his sentence. A sixth is unequally yoked to an unfriendly, lying, and Uncivil slut.
cc, cs pc-acp vbdr n1, pns31 vmd vvi, cc vvb av po31 n1. dt ord vbz av-j vvn p-acp dt j, vvg, cc j n1.
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In the first, shee is wayward in all congresse, in conference difficult and tetrick, in counsell contentious,
In the First, she is wayward in all congress, in conference difficult and tetric, in counsel contentious,
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and in colloquie a perpetuall dictator. In the second, shee is a palpable dissembler: No Popish Emissarie hath more aequivocations; no Jesuite more mentall reservations;
and in colloquy a perpetual dictator. In the second, she is a palpable dissembler: No Popish Emissary hath more equivocations; not Jesuit more mental reservations;
cc p-acp n1 dt j n1. p-acp dt ord, pns31 vbz dt j n1: uh-dx j n1 vhz dc n2; xx np1 av-dc j n2;
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no scoffing Ismaelite more frumps and ironicall dashes, carrying one thing glib in her tongue, and another thing hid in her heart:
no scoffing Ismaelite more frumps and ironical Dashes, carrying one thing glib in her tongue, and Another thing hid in her heart:
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arrogance and vanity are the whelpes of this spitefull hypocrite. In the third, she is scurrulous, rusticke, and unsavorie.
arrogance and vanity Are the whelps of this spiteful hypocrite. In the third, she is scurrilous, rustic, and unsavoury.
n1 cc n1 vbr dt n2 pp-f d j n1. p-acp dt ord, pns31 vbz j, j-jn, cc j.
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Did not the masculine vertue of a gracious husband stay the bells, what would become of her? His sweet and man-suete affability to all, his civill (not Logicall or Metaphysicall) truth as it refers to the life of man in all things, his urbanitie, festivitie,
Did not the masculine virtue of a gracious husband stay the Bells', what would become of her? His sweet and man-suete affability to all, his civil (not Logical or Metaphysical) truth as it refers to the life of man in all things, his urbanity, festivity,
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and faire debonaire behaviour, condemns, if not corrects all that mishapen, miscreant-like, and mischievous hodg-pot and medley of her lewd, lying, uncivill, and brainsick tongue.
and fair debonair behaviour, condemns, if not corrects all that Misshapen, miscreant-like, and mischievous hodg-pot and medley of her lewd, lying, Uncivil, and brainsick tongue.
cc j j n1, vvz, cs xx vvz d d j-vvn, j, cc j n1 cc n1 pp-f po31 j, vvg, j, cc j n1.
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For, hee well knowes, that faire language, and a faithfull heart is the delight of a King.
For, he well knows, that fair language, and a faithful heart is the delight of a King.
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That a foolish man will despise and despite his neighbour, but a wise man is as a deafe man to all evill report.
That a foolish man will despise and despite his neighbour, but a wise man is as a deaf man to all evil report.
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That a prudent man will restraine his talke, and an intelligent person is of a cold and temperate spirit.
That a prudent man will restrain his talk, and an intelligent person is of a cold and temperate Spirit.
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That as vapours and winde wherein is no raine (and so doe no good) is a foolish body that boasts of that which is not.
That as vapours and wind wherein is no rain (and so do not good) is a foolish body that boasts of that which is not.
cst p-acp n2 cc n1 c-crq vbz dx n1 (cc av vdb xx j) vbz dt j n1 cst vvz pp-f d r-crq vbz xx.
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That a Bard or foole breathes out all his spirit at once, but a wise man will stay it backe.
That a Barred or fool breathes out all his Spirit At once, but a wise man will stay it back.
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That a joyous heart is physick to the body, but a melancholick disposition drieth the bones.
That a joyous heart is physic to the body, but a melancholic disposition drieth the bones.
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That the masculine minde of a prudent man doth muse of knowledge, but the mouth of a foole feedeth himselfe fat with fooleries.
That the masculine mind of a prudent man does muse of knowledge, but the Mouth of a fool feeds himself fat with fooleries.
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A seventh is unequally yoaked to a shamelesse, beastly, and incorrigible brute, who is neither capable of counsell,
A seventh is unequally yoked to a shameless, beastly, and incorrigible brutus, who is neither capable of counsel,
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nor willing to be reformed, nor careth for instruction;
nor willing to be reformed, nor Careth for instruction;
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but shee despiseth all restraint of her madness, and hath cast the Law of God and good manners behinde her back:
but she despises all restraint of her madness, and hath cast the Law of God and good manners behind her back:
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Impudent shee is, and hath steeled her whores forehead, that shee stands in awe of nothing that may shame her.
Impudent she is, and hath steeled her whores forehead, that she Stands in awe of nothing that may shame her.
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And for that this her excesse doth further make recesse from the golden meane, the more incurable shee is:
And for that this her excess does further make recess from the golden mean, the more incurable she is:
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And, Cui pudor perijt, is perijt antequam perijt.
And, Cui pudor Perisheth, is Periit antequam Perisheth.
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But this vertuous husband steps in and would pluck her out of the fire, but shee will not, Curavit Babylonem, & non est sanata:
But this virtuous husband steps in and would pluck her out of the fire, but she will not, Curavit Babylonem, & non est sanata:
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yet his verecundiousness blusheth for her impudent behaviour, and his just conceived displeasure for her incorrigibilitie is restrained with limits:
yet his verecundiousness blusheth for her impudent behaviour, and his just conceived displeasure for her incorrigibility is restrained with Limits:
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for, we should not be incensed with wrath because of evill doers, nor fret at the notoriously wicked;
for, we should not be incensed with wrath Because of evil doers, nor fret At the notoriously wicked;
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in that there is no end of evill, and the lampe of the cursed shall be put out.
in that there is no end of evil, and the lamp of the cursed shall be put out.
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But of all things take heed, O yee Sons of Men, that you be not yoaked with a foole.
But of all things take heed, Oh ye Sons of Men, that you be not yoked with a fool.
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For, bray a foole in a mortar, and hee will not leave his foolery;
For, bray a fool in a mortar, and he will not leave his foolery;
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and of all fooles beware of a shee foole, as of all Beares take heed of a shee-Beare.
and of all Fools beware of a she fool, as of all Bears take heed of a shee-Beare.
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Talke with such an one and perswade her to wisdome, shee hath no capacitie for that;
Talk with such an one and persuade her to Wisdom, she hath no capacity for that;
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but either out of the concavity or convexity of her hollow scull shee frames Chimaeraes,
but either out of the concavity or convexity of her hollow scull she frames Chimaeras,
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and so buries her selfe and the poore man in mis-lead errour, mizeeled ignorance, and voluntarie blindness:
and so buries her self and the poor man in mislead error, mizeeled ignorance, and voluntary blindness:
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Deale with such an one, shee deales with thee summo jure, cavilling at thy cleerest judgment with an idle interpretation of her own foolish fancie.
Deal with such an one, she deals with thee Summo jure, caviling At thy Clearest judgement with an idle Interpretation of her own foolish fancy.
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Not unlike the Thracians, who (as Strabo relates it) making truce with the Boeotians for some certaine dayes, did notwithstanding depopulate and spoyle their territories in the night season.
Not unlike the Thracians, who (as Strabo relates it) making truce with the Boeotians for Some certain days, did notwithstanding depopulate and spoil their territories in the night season.
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Or not unlike as when Papilius, in the Capitulations of peace made with Antiochus, had condescended and capitulated, that the Romans had left halfe the shipping to Antiochus, did afterward cut the ships in two,
Or not unlike as when Papilius, in the Capitulations of peace made with Antiochus, had condescended and capitulated, that the Romans had left half the shipping to Antiochus, did afterwards Cut the ships in two,
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and left one halfe so divided to Antiochus, and burnt up the other.
and left one half so divided to Antiochus, and burned up the other.
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No knowledge, or skill, or prudence, or understanding, or wisdome of thine can beat any goodnesse into her fooles hide;
No knowledge, or skill, or prudence, or understanding, or Wisdom of thine can beatrice any Goodness into her Fools hide;
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but happely when shee is inwardly touched with her owne follie, shee doth shake her idle head,
but happily when she is inwardly touched with her own folly, she does shake her idle head,
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and so you have a foole for your labour.
and so you have a fool for your labour.
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In the last place, let the case be put, that this vertuous man finds a vertuous wife.
In the last place, let the case be put, that this virtuous man finds a virtuous wife.
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O how sweet is that conjunction? the blessing is doubled to either, the relation is Cherubicall, the reflection Seraphicall, the consummation of their loves Angelicall.
O how sweet is that conjunction? the blessing is doubled to either, the Relation is Cherubical, the reflection Seraphical, the consummation of their loves Angelical.
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And so I am by Gods favour come to the last point premised in my division of the practique and usefull part of this my Labour, to wit,
And so I am by God's favour come to the last point premised in my division of the practic and useful part of this my Labour, to wit,
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as my Text reflects upon the Bride and Bridegroome; and first to him and then to her.
as my Text reflects upon the Bride and Bridegroom; and First to him and then to her.
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Hee ought first seriously and sadly to consider, that Pearles and pretious stones are not to be found upon every shore;
He ought First seriously and sadly to Consider, that Pearls and precious stones Are not to be found upon every shore;
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for there is a pluralitie of peebles, but a paucitie of pearles, as I have said more at large before.
for there is a plurality of peebles, but a paucity of Pearls, as I have said more At large before.
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Have you touched on a happie shore? stoope downe and take up your pearle with all cheerfulnesse and gladnesse of heart.
Have you touched on a happy shore? stoop down and take up your pearl with all cheerfulness and gladness of heart.
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In the second place, having found this Jewell, it requires your best skill to know how to weare it.
In the second place, having found this Jewel, it requires your best skill to know how to wear it.
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NONLATINALPHABET: Many can drive the plough, but few can hold and guide it aright.
: Many can drive the plough, but few can hold and guide it aright.
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In the third place, Have you found a vertuous wife? lose her not by negligence,
In the third place, Have you found a virtuous wife? loose her not by negligence,
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or by giving her an evill example, or reading her a lewd lesson, as too too many doe.
or by giving her an evil Exampl, or reading her a lewd Lesson, as too too many doe.
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In the fourth place, Is shee a Pearle? tread her not under foot, so doe hogs;
In the fourth place, Is she a Pearl? tread her not under foot, so do hogs;
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and in a word, be you ever mindfull how injurious you are to God your Donor, that gave her unto you the Donee,
and in a word, be you ever mindful how injurious you Are to God your Donor, that gave her unto you the Donee,
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so incomparable a donation, lest you provoke the Almighty to displeasure, and he take her from you,
so incomparable a donation, lest you provoke the Almighty to displeasure, and he take her from you,
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and you take another that will be a pearle of vexation, and trouble to your eyesight,
and you take Another that will be a pearl of vexation, and trouble to your eyesight,
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& she become an eye-sore unto you, and an heartsore too. In the fifth place, call to minde your happinesse, and be cheerfull in it:
& she become an eyesore unto you, and an heart-sore too. In the fifth place, call to mind your happiness, and be cheerful in it:
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you have God in this your great business as Efficient in your marriage, who hath made you two one ( consensu Partium ) by consent;
you have God in this your great business as Efficient in your marriage, who hath made you two one (consensu Partium) by consent;
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and this is the essence of your conjunction.
and this is the essence of your conjunction.
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Your spouse and you, being Gods workmanship, and created male and female, are the matter in this union.
Your spouse and you, being God's workmanship, and created male and female, Are the matter in this Union.
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The lawfull joyning of you together in the face of Gods people, Consensu Parentum, with consent of Parents, is the forme and congruitie of your blessing:
The lawful joining of you together in the face of God's people, Consensu Parents, with consent of Parents, is the Form and congruity of your blessing:
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The feare of the Lord, which is cleane, and the procreation of Children, whereby God may by glorified,
The Fear of the Lord, which is clean, and the procreation of Children, whereby God may by glorified,
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and the kingdome of Christ increased, is the end of your marriage. Comfort your selfe in this, for these be the causes of all your future happinesse.
and the Kingdom of christ increased, is the end of your marriage. Comfort your self in this, for these be the Causes of all your future happiness.
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In the sixth place, remember happiness never comes to a man without holinesse; and conceive, that a good
In the sixth place, Remember happiness never comes to a man without holiness; and conceive, that a good
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<1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> meanes and outward estate be thought to dull and take off the edge of Ecclesiasticall persons from their sacred offices and performances? The same might,
<1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> <1^PAGE^MISSING> means and outward estate be Thought to dull and take off the edge of Ecclesiastical Persons from their sacred Offices and performances? The same might,
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and sometimes did befall of old; so prone is man to sin:
and sometime did befall of old; so prove is man to since:
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but Ecclesiasticall persons have (and should make use of) their religious knowledge to use temporall things aright;
but Ecclesiastical Persons have (and should make use of) their religious knowledge to use temporal things aright;
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if they doe not, good Lawes established in a Christian Common-wealth are of force to prevent or cure that malady.
if they do not, good Laws established in a Christian Commonwealth Are of force to prevent or cure that malady.
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The Gospel by Gods great goodnesse as it hath brought unto us a better covenant, and better promises;
The Gospel by God's great Goodness as it hath brought unto us a better Covenant, and better promises;
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so it hath bettered and enlarged the temporall meanes of all estates:
so it hath bettered and enlarged the temporal means of all estates:
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Is it fit here to make the Ecclesiasticall estate an exception from the generall? Let that, I pray you, be duly considered:
Is it fit Here to make the Ecclesiastical estate an exception from the general? Let that, I pray you, be duly considered:
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God, thankes be unto him for his gracious goodnesse, hath now made roome enough for his people, as for Israel in Canaan:
God, thanks be unto him for his gracious Goodness, hath now made room enough for his people, as for Israel in Canaan:
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and what needs ships having sea roome at will to clash and fall foule one against another? God is good unto all,
and what needs ships having sea room At will to clash and fallen foul one against Another? God is good unto all,
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and can open the windowes of heaven and poure out a blessing on all estates. Onely let the civill and spirituall estates, as two strong pillars, mutually conjoyne their forces,
and can open the windows of heaven and pour out a blessing on all estates. Only let the civil and spiritual estates, as two strong pillars, mutually conjoin their forces,
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and in Christian love support the whole frame of the building, and so make each other the more steady and strong.
and in Christian love support the Whole frame of the building, and so make each other the more steady and strong.
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But further, Is it fit that our ecclesiasticall persons should bee termed Lords?
But further, Is it fit that our ecclesiastical Persons should be termed lords?
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Answer, first, It pleased God (as above was shewed) to vouchsafe titles of his owne to Civill and Ecclesiasticall persons;Answer, First, It pleased God (as above was showed) to vouchsafe titles of his own to Civil and Ecclesiastical Persons;
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as these to the ecclesiasticall, Sar Prince, Nasi Prelate, Rosh head, Architecton chiefe builder, &c. These,
as these to the ecclesiastical, Sar Prince, Nasi Prelate, Rosh head, Architecton chief builder, etc. These,
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as also the terme Adon, NONLATINALPHABET, Lord, are in the highest and most eminent sense due to God onely,
as also the term Adon,, Lord, Are in the highest and most eminent sense due to God only,
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for hee is a Lord doing what ever hee pleaseth of his owne authority:
for he is a Lord doing what ever he Pleases of his own Authority:
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yet in an inferiour and subordinate sense, Sara called Abraham Lord; so did the Hittite, Genesis 23. Abrahams servant is called Lord, Genesis 24. 18. So is any master of servants, Exodus 21. 5. Col. 4. 7. and (which comes home to this present objection) one of the foure and twenty Presbyters.
yet in an inferior and subordinate sense, Sarah called Abraham Lord; so did the Hittite, Genesis 23. Abrahams servant is called Lord, Genesis 24. 18. So is any master of Servants, Exodus 21. 5. Col. 4. 7. and (which comes home to this present objection) one of the foure and twenty Presbyters.
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Apoc. 7. 14. is called Lord: And if so, then this terme is not denyable to Bishops.Apocalypse 7. 14. is called Lord: And if so, then this term is not denyable to Bishops.
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Secondly, as others in chiefe places subordinate to Princes are high and honourable Lords, so may the chiefe Ecclesiasticall persons be venerable and reverend Lords:
Secondly, as Others in chief places subordinate to Princes Are high and honourable lords, so may the chief Ecclesiastical Persons be venerable and reverend lords:
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because in all times, from the worlds beginning until Christs dayes, Ecclesiasticall persons were of great esteeme:
Because in all times, from the world's beginning until Christ days, Ecclesiastical Persons were of great esteem:
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in the primitive times they were chiefe governours of the Church under Christ;
in the primitive times they were chief Governors of the Church under christ;
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and for their sacred imployments sake, being men answerable to their calling, ought doubtlesse to have a neer subordination to Christian Princes;
and for their sacred employments sake, being men answerable to their calling, ought doubtless to have a near subordination to Christian Princes;
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and if the kingdome of God by their vigilancy be first and chiefly sought, all other matters of this world wilbe the more prosperous.
and if the Kingdom of God by their vigilancy be First and chiefly sought, all other matters of this world will the more prosperous.
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Thirdly, Though God in some sense (as above) doth deny certain titles to men,
Thirdly, Though God in Some sense (as above) does deny certain titles to men,
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yet he never was against words of due respect and observance to superiours; nor indeed are such words blame worthy:
yet he never was against words of due respect and observance to superiors; nor indeed Are such words blame worthy:
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so that they be not bare and meer complement, and not cordiat: or hyperbolicall to puffe up men with pride.
so that they be not bore and mere compliment, and not cordiat: or hyperbolical to puff up men with pride.
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Yea, I know not whether due titles bee not now more studiously and frequently fitted to mens persons:
Yea, I know not whither due titles be not now more studiously and frequently fitted to men's Persons:
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Because, 1. Some sects set themselves to vilifie them. 2. Because 'tis not amisse thereby to put some great ones in minde to be Lords, defending the innocent,
Because, 1. some Sects Set themselves to vilify them. 2. Because it's not amiss thereby to put Some great ones in mind to be lords, defending the innocent,
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as well as to have a title to rule over others in the Lord:
as well as to have a title to Rule over Others in the Lord:
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to be Lords providing for the welfare of all under them, as well as to have a power commanding them.
to be lords providing for the welfare of all under them, as well as to have a power commanding them.
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God hath been bountifull to Ecclesiasticall persons many wayes, and they who truely consider that, will not be strict handed to them.
God hath been bountiful to Ecclesiastical Persons many ways, and they who truly Consider that, will not be strict handed to them.
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What hath been here spoken in their behalfe, was occasioned by some, who upon faulty arguments (as I conceive) judge amisse of their places and callings:
What hath been Here spoken in their behalf, was occasioned by Some, who upon faulty Arguments (as I conceive) judge amiss of their places and callings:
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These have (as Saint Paul in like case said) compelled mee to speak what I by Gods word finde to bee truth in this point,
These have (as Saint Paul in like case said) compelled me to speak what I by God's word find to be truth in this point,
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and submit whatsoever I have herein written to the religious, grave, and mature judgement of all who bee growne men in Christ,
and submit whatsoever I have herein written to the religious, grave, and mature judgement of all who be grown men in christ,
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and by reason of use have their senses exercised to discern both good and evill. FINIS.
and by reason of use have their Senses exercised to discern both good and evil. FINIS.
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