The Incomparable Jewel

THE INCOMPARABLE JEWELL.

T He Wisdom of God, purposing to set out, & show forth unto the sons of men the gracious endowments, and virtuous conditions of a good Woman, seemeth to me in this Text, to put the cause to hands; that those, who by seeking have found, and by findding experimentally, know this blessing, may subscribe; 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, and seeking have found them, and have labored all the world over to find one good, everyone for his own self.

It also pleaseth the wisdom of God to open itself unto us in this Oracle, First, by a Quaere; Who can find a virtuous woman? Secondly, by a Quare; For her Price is far above Rubies.

The Quaere as an Inlet, runs into four Rills. The first is the Indefinitenesse of the Question: Who? Who I say among all? Secondly, the Difficultie of the Question: Who can? Which, albeit it be difficult, yet it is feasable: for an Act tending thereunto is implied; Who can find? which implies Seeking. Some by seeking find them sans question; the reason is manifest; for the Evangelical Precept Seek, hath an Angelical Promise annexed, and ye shall find. Thirdly, the Subject, or rather Object: What? A Woman. Who can find a Woman? Alas, what more easy to find than that Creature? She is no Ostium Nili: yea but that's not all. The Quality is the Question, and that's the knot: Who can find a virtuous Woman? which is the fourth Rill that the Quaere runs into.

The Tigurines render the Quaere thus; Who can find a strong Woman? And why so? for that nothing is stronger, or more prevailing than virtue. A virtuous woman prevails with God, for she is gracious with him; prevails with Men, for she is compliable toward them; 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; nor Numero & Professione only, among the rout, and in the outward semblance; but a true, real, virtuous, gracious Christian woman Numero, Professione, and Electione; who is made partaker of that Grace, which winneth infallibly, holdeth inseparably, and leadeth indeclinably in the ways of eternal blessedness. This is the Quaere, wherein I find a Raritie; These virtuous Women Apparent rarae nantes in gurgite vasto.

The Quare is rational, and discloseth it self into five parcels. For, besides the estimation of a good woman in the whole Text, and the price of a good woman; who is Quantivis praetii in all good men's judgments; her valuation with God weighs down all. For first, God's wisdom resembles her to a Jewell, in the General: Secondly, to a Rubie, in Particular: Thirdly, in Pluralitie, to Rubies: Fourthly, Superlatively, Above Rubies: Fifthly, and lastly, Super-superlatively, Far above Rubies. This is the Quare, and herein I find Pricelesnesse.

From the rills of the Quaere, and from the parcels of the Quare results this Proposition.

A gracious virtuous wife is a rare, and choice Jewel of incomparable valuation.

In the first place I shall endeavor to show this Raritie by enumeration of places, persons, and by putting of the case more plainly.

First, for Places. Many places afford few good ones, and in the latitude and extent of place they are rare and singular. Canaan affords a good Sarah, (Rara fuit illa Sarah ) and a faithful Abraham found her. The Captivity yielded an Hester that shrunk not, but hazarded her blood for the people of God her Countrymen. 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. In all the Land of Moab, but one resolute Ruth, that forgoes, forgets, and forsakes her Country and kindred, for the God of Israel. 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: 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. If any one might find this good one, in all probability, the prime man in the Primitive time might find her; but Adam found a tempting Eve. Holy Job found a blasphemous foolish consort to his wife: Potent Ahasuerus a disloyal Vashti. Strong Sampson a perfidious Delilah. Magnificent Ahab found in his Ivorie Palace a false-hearted, whorish, painted Jezebel. Evangelizing Ananias a Sapphira, a consort and companion in evil: and prudent Solomon, not one inter omnes. Thus for the Persons.

If then neither in manifold Places, nor among many Persons this Jewell can be found, but rarely, as hath been shown; you may quickly resolve the point of rarity, by putting the case yourselves. And you, O men and mortals, who have woeful experience of this rarity, may pitifully complain, and say in the words of the Prophet: Woe is us, that these virtuous gracious Women are like the gleanings after harvest, and like the clusters of grapes after the vintage. In the Quaere then there is rarity sans Question.

In the Quare, which is the second parcel of the Text, I find Pricelesnesse; I do not say Peerlesnesse, nor yet pettish and peevish Precisenesse. These will be subject to reproof in their places. But the Pricelesnesse of a good wife, I endeavor to show from the pieces of the Context, first Positively, and then Privatively.

Positively: A virtuous wife is a Cordial to her husband. First, to his heart, for that trusts in her. Secondly, to his bones; she makes him a glad man, and a glad heart fatteth the man, and makes him batten. Thirdly, to his reputation: 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. Doubtless this Cordial Consort is Pricelesse.

Secondly, I show it Privatively. A virtuous wife doth her husband no evil, as wicked wives do: wicked, and vicious wives are Corrasives to their husbands, and not Cordials. First, to their hearts, by dolour, palpitation, and doubtings. Secondly, to their bones, by their insatiable Intemperance, which brings rottenness to his bones. Thirdly, to his reputation: He sits, good man, and sigheth among his Neighbors, and they cannot discern what ayleth him. Fourthly and lastly, to his state and condition of life; she brings that to a morsel of bread, and to a corn of salt. Assuredly such a wife is a curse, and a deadly corrasive to the heart of her husband.

Whereas the virtuous wife doth her duty, not by fits and slashes, but constantly and continually, for so speaketh my Context (and I dare not omit it): and so she becometh a continual feast, and cordial unto his heart. She is never in the sorry moodes; either in the Indicative, complaining, murmuring, or grudging; or in the Imperative, commanding her husband, and domineering; but ever in the Optative, wishing, and woulding with meekness, and sobriety.

In the second place. As a virtuous woman is a Cordial to her husband; so is she as a skillful Palinurus, a Pilot to her children. She bears, brings, and breeds them up in the fear and nurture of the Lord. So did Lois, Timothy's Grandmother bring up her Daughter Eunice, and Eunice Timothy her Son. The benefit of this her bringing, and breeding them up she reapeth; for they prove not stubborn, and disobedient children, nor incorrigible caitiff •… s, but they rise up, and call their mother blessed; and they are her choice Jewels. As a godly, gracious, and virtuous Lady of this Kingdom answered another Lady a Neighbor of hers that came to her a How doing, as they term it: this religious Lady had been with her said Neighbor not long before, and she having shown her all her Plate, Chaines, Carkenets, Rings, Jewels, and other pretty knacks in archivis, said, that after some few days she also would come and see what Jewels and Rarities she had: this good Lady replied, she should be welcome. Come she did some few days after, but in the afternoon of the day, for some reasons besides good manners, quas dicere nolo; She was accosted with fair salutes, and comely comportments: many words passed, and much time spent, as is usual in such visits; It drew toward night, and time of departure. 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. That shall I willingly do, by God's favor, quoth the godly Lady. And telling her a pretty tale or two to prolong the time, anon her children came in from school. These, these, quoth this good Lady (as once that thrice noble Roman Lady Cornelia, the mother of the Gracchi said) are my Jewels. As for the other vanities which you shown me the other day, are in respect of these my Children of no valuation at all. O Heroina vere heroica, & heroe digna.

In the third place. 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) toward her Domesticks, or household servants. She sets them their tasks, they eat not their bread in idleness. And for their wholesome food and raiment, they surpass other men's servants.

In the fourth place. She is an helping hand to the Poor. She laboreth, that she may give them. She spareth at home, that the poor abroad may have some taste of her thrift, and she eateth not her morsels alone: she is no idle, nor idol gossip, that spends idly and vainly more in one month, than she bestows on the poor in a whole year, yea perhaps in seven years.

In the fifth place. She is an eye to her neighbors by her good example; for her good works so shine, that her neighbors may see them, and glorify her Father, which is in heaven.

In the sixth place. She is a Saint to her God; with whom she hath found favor; and with whom both her life is precious, and her departure hence: Right deer in the sight of the Lord is the death of his Saints. If their deaths be so precious with him, doubtless their lives are so also; either Temporal life, or Eternal, as shall most conduce to God's glory.

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; in respect of the sweet repose she hath in the incomparable content of a quiet Conscience. 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.

Where lives that wight that can match this pricelesnesse? She weighs like the Shekle of the Sanctuary, wherein twenty Gerahs go to one Shekle; twenty and twenty to that cannot equalize her. The Platonists extol the Idea of Virtue, that if it might be seen per se, all the earth would be in love with the beauty thereof: but if the gracious, and virtuous wife had a cunning and curious Dissector to anatomize her, she would be a Quintess •… unto the most profound Naturalist; Et admirabiles amoris excitaret affectus; Imo, Impiger extremos curret Mercator ad Indos: ut potiatur hac.

If therefore you take a view of this gracious virtuous wife; either Positively, as she is a Jewell; or Comparatively, as she is a Rubie; or Pluralitively, as she is resembled to Rubies; or Superlatively, above Rubies; or Super-superlatively, far above Rubies, you will conclude with me in the cause, considering the Premises, That a gracious virtuous wife is a Jewell of incomparable valuation.

The Reasons are manifest; For she is the Gift of God; she is the Crown of her husband, albeit he be her head; nay she is a Transcendent. For she is Res bona, beyond all Predication, not bounded within the limits of any Predicament, Predicable, or Topicall Predicate.

Mistake not now in all this Explication, that albeit I call her pricelesse, I do not say she is peerless. Many doubtless there are of these virtuous wives; yet I dare say, that the paucity of the one is rare, in respect of the plurality of the other: that's to say, a paucity of pearls, a plurality of peebles. Pearls few, fit to be worn by the best; peebles many, good for nothing but to be trampled underfoot: yet that God, who hath given Man commission to seek, hath also granted permission to find, such an one as the Text meaneth.

Furthermore, albeit I say she is pricelesse, yet I do not say she is precise. 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, but they will play Rex, taxing Caesar; they will play Lex, saying, The Parliament was ill advised to make such and such a Law; yea and Grex too, imposing upon their silly neighbors.

As I am a man, and consider things equally, I can find no great reason, 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. Only I remember in the Creation, I find that the woman was made of the rib of a man; and so happily the man, conceiting that he wants some-thing, is occasioned to go seek his lost rib, until he find it.

But as I am a Christian man, and look above myself and all the world, and hope for a better being in feeling the powers of another life; then I see Marriage is honorable among all men, and the •… ed undefiled; but Whoremongers, and Adulterers God will judge.

I see God the Father to be the first Priest to marry the first couple, and that in Paradise in the time of Mans Innocence. I see God the Son honoring marriage with his first miracle in Cana of Galilee. God the Holy Ghost overshadowing the blessed Virgin, espoused to Joseph, in the wonderful mystery of the Incarnation. I see it honored of the whole Trinity, both in word and deed. In word, by resembling the Kingdom of Christ's Church to a Marriage on Earth; and in deed, by saving in the Deluge eight married persons, and no other.

I observe the blessed Virgin, and the holy Disciples of Jesus, to be present as guests at a marriage feast. I find it honored of the Fathers of the Church, who call marriage, Ecclesiae Seminarium, filling the Earth with People, and Heaven with Saints. I find it honored of Jews, who kept it tied to their tribes, and had it in great reverence; yea and I read that marriage is honored of the very Gentiles, and that in a great deal of strictness, and austerity. In a word, I observe it honored of all, except Heretics and Papists. The old Heretics, called Cathari, damned second marriages; and the new heretical 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 grossly. At dicam falli eos, qui negant Sirici •… m istum Papam os ha •… uisse, and a foul one too; who by his cursed gloss, which corrupts the Text, and his cursed head that understands it not, 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▪

All this while I have spoken to your heads by way of Explication; give me leave now to exemplify the Text by speaking to your hearts & best affections by more particular Application: and for that we will not wander at large, we will endeavor to show what estimation is to be had of a virtuous wife, and what detestation of a vicious wife.

Of a virtuous wife: First, in the estimate of Jewels. Secondly, in the quaint, and fit resemblance that she is likened to Pearls. Thirdly, of a vicious wife; 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. And lastly, as the Text reflects upon the Bridegroom and the Bride, and they upon it.

Touching the first point. The Question is not, Who can find a fair woman? For favor is deceitful, and favor is no such Jewell, seeing a gleame of the Sun will discolour it, the fit of an Ague dis-fashion it, and the wrincles of old Age make it very uneven, with unhandsome furrows to see to. Neither is the Question, Who can find a rich wise? for that blessing is the care and ability of the parents. In which point, the School resolves very neatly. There are three sorts of things here beneath. Of the first sort, some are so good, that God bestows them upon none but his own dear ones; as justifying Faith, sanctifying and saving Grace, Repentance to Salvation, and the like. Of the second sort, some are so bad, that none have them, but the wicked and reprobates; as Infidelity, Hardness of heart, Contempt of God's Word, final Impenitency, & the residue ejusdem farraginis, vel potius furfuris. Of the third sort, some are Adiaphoricall, or indifferent, which are given promiscuously both to the good, and to the wicked; for that they are neither good, nor bad in themselves, but only in their use; and these are Riches. For, Abraham the faithful, and Lot the righteous, were wealthy; & so was also Nabal the sottish, surly, & foolishchurle; with the nameless Epicurean Glutton in the Gospel. So then you see the point, Good men & evil possess them, and they prove either a curse, or a blessings even as the owners, make use of them. A rich wife may be the gift of rich Parents, but a gracious and virtuous wife is the gift of God; and she is the woman to be so highly prized.

Her price therefore is the price of Jewels pricelesse, it is far above Jewels: Only herein lies the difference. Jewels ofttimes are overvalued, their worth lying only in opinion, and so is nominal; but her worth is real.

The estimation of Jewels and Pearls have been evermore very precious. Cleopatra Queen of Egypt had from the Kings of the East two Pearls, valued at an hundred Sestertium, which is, two hundred Tunne of Gold. And Julius Caesar had one only Jewell, valued at the same rate.

But what make I mention of profane stuff? Solomon the great when he would express a matter of incomparable value, he doth it by the resemblance of a Pearl.

Christ Jesus, the true Solomon (whereof the other was but a Type) when he would declare the pricelesnesse 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. Thus you have the estimation of Jewels; see the fitness, and elegancy of the resemblance to Pearls. First, in the Generation of Pearls. Secondly, in their union, or oneness. Thirdly, in their Appearance. And fourthly, in their Efficacie.

The Generation of Pearls, especially the Oriental, is properly engendered from the dew of heaven. 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. The gracious and virtuous woman in my text, minding heaven and heavenly things, is intent and looks for all her blessings from heaven; whence every good and perfect gift descendeth, by the influence and inspiration of the Holy Ghost. The dew of her birth in the act of Regeneration, is from the womb of the morning.

The Union of pearls is always only one. Therefore the Latins call them Vniones, not Plures, as mostly one. The Motto of this good woman is Semper eadem, and the word of an honorable Family in this Land. Cor unum, viauna, is her Resolution and Disposition. For, albeit this good wife have a consort, an husband; yet they two are one flesh. One heart of faithfulness she hath to her husband, one way of integrity to walk in; and be her husband absent, or present, she is even the same. Harlots, and vicious women have two, yea twenty, and can as well be content with one man, as with one eye.

The Quantity of pearls in appearance is very small, but in their operation great, and virtual. The virtuous wife is lowly, and nothing in her own eyes; and speaks as the blessed Virgin in her Magnificat, The Lord hath looked upon the lowliness of his hand-maiden. Yea pearls will cast lustres, being broken into the least parcels, sparks, and pieces: This virtuous wife at the lowest ebb, will then most of all show forth her gracious and ennobled resolutions.

Lastly, for the efficacy and virtue of pearls is marvelous. For Pearl is cordial, especially the Rubie, to which pearl this priceles creature is resembled. Cordial is the pearl Rubie against the disease called the Cordiaca Passio, which is a wringing of the heart. This virtuous wife dilates the heart of her husband, which doth trust in her fidelity, & so he is not troubled with any Dubitation.

Cordial also is this pearl the Rubie against the disease of the heart; called Cordis Syncopen, which is the swouning of the heart. This good virtuous wife, like to the virtual and powerful Rubie, cures the drooping heart of her careful husband, and fortifies it against all assaults in the broils and turmoyles of this world, both by her sweet company, which is compliable in sympathizing with him, as also by her good counsel, which is prudent, provident, and perpetual.

I have read, and have received credentiall relation of those that knew a great, and prudent Peer of this State, who in his days was reputed the Oracle of the time; and yet would often say to his familiar friends and intimates, that he would not leave the advice, counsel, and foresight of his wife which he had in one year, for half his Revenue. Thus you see the estimation that is made of pearl, with the fitness of the resemblance. Descend we now from this land of Goshen, where is light, and let us (though against our wills) look down unto Sodom, Seboim, Adama, and Gomorrhah covered with stinking Sulphur.

Turn the Text, and read it thus. Who can find a vicious woman? for her price is nullius pretii; unless it be the price of a dog, an hog, an hyaena, serpent, or surrepent gloe-worm, or the like. Who can? Quis non? Who not? Vbiquest abulant: Infinitus stultorum numerus; 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 pumpeons.

A vicious woman need not be sought for: she is in the open street with an whores behavior; she lieth wait in every corner to entice thee. Her feet cannot abide in her house: she will be heard if not seen, for she is babbling and loud, and with an impudent face, and flattering lips she entiseth the fool, that is taken with her allurements; who is led like an Ox to the slaughter, and like a fool to the stocks for correction. Her house is the way to the grave, which goeth down to the chambers of death. She will bring a man to a morsel of bread, and will hunt for his precious life. She despiseth her maker, trespaseth against her husband; and begetteth her children by another man.

She infrigidates, and dries up the body, makes the heart of man to apostate (as the wiseman saith) diminisheth the brain, rots the bones, and ruins the state of a man. Pleasant at first she is, like Dioscorides Rhododaphne, fair to the eye, but poison to the taste; and as bitter as worm wood in the side. They that find such a vicious vermin, are in danger to lose grace, destroy their hope of glory, and incur eternal damnation.

A vicious woman knoweth neither good, nor bad, be it better or worse, beneficial, or hurtful they will do what they lust. As she is vicious, she is also various; like the Sea, she ebbs and flows. An husband is a cloak for her villainy; once married, she may fly out at her pleasure, the name of an husband is a sanctuary to make all good.

What's a vicious woman? A whore. What's she? A gulf to devour youth, a ruin of mankind, a consumer of patrimonies and matrimonies, a downfall of honor, fodder for the Devil, and a supplement to hell. A bitter honey she is, sweet poison, delicate destruction, a voluntary mischief, a puddle, and a dung-hill.

Lucretia, a notable queane, confessed, that gluttony, anger, envy, pride, sacrilege, slaughter, were all borne that day, that a whore began her profession; for, as she follows it, her pride is greater than a rich churles; she is more envious than the plague, as malicious as melancholy, and as covetous as hell. If from the beginning of the world any were Mala, pejor, pessima: Bad in the Superlative degree, a whore is Longe pessima, Super-superlatively naught. How many (saith this prodigious Courtesan) have I undone, caused to be wounded, and slain? O Antonia, thou feest what I am without; but within God knows I am a puddle of iniquity, a sink of sin. Thus Lucretia to Antonia.

Such a wife is a fever Hecticke (as Scaliger says) cured only by death. Mare haud mare, vos Mare acerrimum (said one by woeful experience of such women). An Irish Sea; which is called Mare portentosum, is not so turbulent and raging as a vicious woman. A vicious woman yet one may eschew, but a vicious wife cannot be avoided, one being once married; which made the Devil, as most Divines hold, when he had taken away Job's goods, health, children, friends, to persecute him the more, used the help of his wicked wife to vex and gaule him, worse than all the fiends of hell; as knowing the conditions of a vicious woman.

What price then do you take this Creature to be of? Any, or none? If any, it is the price of a dog, an hog, an hyaena, a crocodile, a camelion, a dragon, a serpent. See what estimation wise men make of such.

I had rather dwell with a Dragon, or a Lion, than keep house with a vicious woman: I had rather dwell in a wilderness; no wickedness like to hers: she makes a sorrowful heart, an heavy countenance, a wounded mind, weak hands, and feeble knees. A vicious woman, and death, are two of the bitterest things in the world. The case is all one with the Comique conceit; The day that a man marrieth such an one, is all one, as if his friend should bid him go home and hang himself.

Such a monster as she is, shall be brought out into the Congregation, and examination shall be had of her children; her children shall not take root, and her branches shall bring forth no fruit; a shameful report shall she leave, and the stink of her reproach shall not be put out. A vicious woman in her choleric mood, is a Pyromantick Devil; in her melancholy and sullen fits, a Geomantick Hob-goblin; in her flegmatick disposition, a Hydromantick Hydra; and in her sanguine and best condition, an Aeromantick Mushrome, Concipit aethera mente; Men's levior vento, tossed up and down with every fancy. 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; he shall see the seven deadly sins ruling, reigning, and raging in his Empousa, as the seven Devils in Mary Magdalene, whiles she was yet no convert. The poor man then hath no remedy but prayer and patience, and fast he must too; for this kind of Devils goeth not out, but by prayer and fasting.

Blessed is the man that never sees this vicious Creature, more blessed that never hears her, and most blessed that never toucheth her. So much for this Quaere. Non quaerendo, sed execrando potius.

Nolo igitur ulterius hanc, vel potius istanc movere camerinam. Valeat illa, imo longùm valeat cum Ila: A virtuous woman is my Theame: the vicious one is a sink for the Devil to rake in. But what shall we say to the parties of either sex, as was proposed? First to husbands, and then to wives.

To Men then, as they are husbands. If your wives shall at any time boast, and brag, as ofttimes many pimpernells do, without cause, that they are pearls, and ought to be esteemed so; do you do no more but bring them to the trial, as Lapidaries do in the trial of their precious stones.

Four ways they use to try, and discern the true pearl from the countetfeit. First, by weight: Secondly, by the file: Thirdly, by the form: And fourthly, by the fire.

First, when they weigh them, they find that the counterfeit stone is many grains lighter than the true one, albeit it be of the same quantity. The virtuous wife is of a gracious stayedness in her gate, speech, and whole comportment; she is no giddy, minsing minion, no skittish, squeamish, light housewife.

Secondly, when Lapidaries bring their precious stones to the file, the touch of the file cannot taste the true one. It abates and dulls the sharpest, and keenest edged file. This true pearl, this gracious woman, is such an one; she cannot be touched, she cannot be tasted, she cannot be tainted by the most imperious, or impetuous Tempter; she is terrible and dreadful unto them, soon doth she abate their keen courage: no wily wink, no lure of letter will she stoop to, nor to any other wicked and wanton enticement; no Philtrum, no folly, no fancy can work on her in any kind. She resists all base conditions, and like a marble pillar, she retorts into their faces all those arrows (or fools bolts rather) of foolery, wantonness, and lust fullness that are shot at her.

3 ^lie , when Jewellers try their pearls by their form, they find, that it is impossible for a counterfeit to be of that form and fashion, that a true one is of. Now it is known, that Forma dat esse rei. The truth is, that pearls indeed do, by their aspect, satisfy the beholder, but never satiates them. The true gracious wife so demeanes her self in Mood and Figure to her husband, that he always leaves her, with appetite to come to her again: whereas the counterfeit piece (or patch rather) when she hath wearied her self and her husband, nondum satiata recedit.

Lastly, when Lapidaries try the precious from the counterfeit, by fire they find, that the counterfeit moulders away to nothing; whereas the true pearl will not be the worse. The fiery trial of sorrow, sickness, poverty and sharpest afflictions daunts not the virtuous wife. She shrinks not in an hard time; she is true to her husband ( Melle & felle ) in prosperity and adversity, in weal and woe, in life and in death.

Weigh them then, good men, you that have them, and see, if in the weight they be not found too light, like Belshazzar the grandchild of Nebuchadnezzar.

If they prove counterfeit and light, surely they are not pearls, but bugles, light every way. In their heels, like the corke there; in their heads, like the feather in their Caps; and in their hands, like their foolish fan. If you meet with such, sing

Bring them to the file. If they be as weak as water, apt to receive any impression, as pliable to take any form as Virgins wax; take them not, esteem them not for pearl; Non sunt, they are very trash and counterfeit stuff, fit for nothing but to be trampled and trode underfoot, and to be cast out unto the dung-hill.

And if, like Swallows, they will honor you, love you, and respect you, whiles the sun-shine of prosperity shineth warm upon her; and in time of affliction slinke, shrink, and sink from her obedience, duty and debonaire behavior, she is a counterfeit dissembler, Projecta vilior algâ. Thus much to the good husbands, and now to the good wives.

If your husbands, or any other shall say unto you by way of overture, or cavillation, that the woman was first in the transgression, and so forth, with such like true objections. Answer you again, but with a great deal of temper and moderation, saying; Be it so, that the woman was first in the revolt from God, yet this sore, you know, is salved, and that great breach made up, repaired and perfected; in that Christ, the world's Savior, was made of a woman; women are made coheirs with men in Christ, partaking of the same grace and favor of God, and the resurrection of the dead, which is the key of the Scriptures, was first revealed to a woman. Are not women pearls then?

Oh spare a little, lift not up your head too high, and speak not with a stiff neck; for, if you grow proud, let me entreat you to put on your spectacles, call to mind the ancient time; and look back, lest while you plead your own cause, you implead your husbands. Have you not heard 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; whereas the world knows there is no such matter; unless they be like pearls in the eye, a blemish, a bane, and a burden.

Learn your lesson then, and labor to become pearls indeed; you all know, that then you may justly challenge your right, and stand upon your worth, and there is good reason for it. A Jewell is an ornament to the best man that liveth on the earth, and so is a virtuous wife. It is Doctrine Apostolical. 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. Not that woman or wife, who delights in nothing else, but to decke and pranke up her self with daubing of gold and silver, and such like; but that woman who is precious with God for her holy faith; 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. These are the Margaritae, the mother of pearl; these are the true Conchae, ( 〈 in non-Latin alphabet 〉 ) as the Grecians call them, true Housewives. The Hierogliphiques describe, and pourtraite a woman sitting upon a shell-snail, when they would signify a good housewife; for, as that Creature carries an house upon its back, so the good housewife will keep her house over her head, and stay within doors, unless she have urgent occasions abroad. She is not of the Tribe of Gad, to be a gadder abroad caulesly, as commonly they do who are such gadders, and come home cracked, as did wandering Dinah, the daughter of Jacob, when she went gadding to see the fashions of the Country.

But why doth this good woman content her self at home, and keep house so much? Because she finds true contentment in her self; Virtus est seipsa contenta, Virtue is content with it self: So is she with reflecting upon her self, and the gracious favors God hath given her. She envieth no other woman's gift, nor other woman's gown; everyone, she knows, have their proper gift of God, some after this manner, and some after that, 1 Cor. 7. 7. then none have all. 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; Iephtah valorous, but a bastard; Naaman honorable, but a leper. She observes among her neighbors; One is rich, but foolish; another wise, but unsucces-full; one witty, but unsettled; some have one gift, some another, none have all; she therefore is content with that gift, which God hath given her. If she have no children, she murmurs not, for God, she knows, is a free donor, and a wise disposer of all things, who divideth to everyone severally as he will: 1 Cor. 12. She takes notice also as well of her defect, as of her gifts; by the notice of the one she is humble, by the other thankful. She is no murmurer to grumble at God's gifts, but lets him alone with his own, both wise and gracious dealing. She can answer all grumblers, with that in the Gospel: Is it not lawful for God to do what he will with his own? Be it preferment, be it riches, be it honors; may not he do what he will with his own? She is no male-content; 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; and for everyone, she owes praise and thanksgiving: 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. 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. If she live in a private state, she assures her self it is good for her, that so she may serve God, and be free from the temptations of better places. If she live in mean estate, she knows that's good for her too, that so she may serve God without the cares, and distractions, that great riches do bring with them. It is good for her, if she have a crazy and sickly body, that so she may remember her end, and prepare for her departing out of this world. And so in all other cases, she is still content with her self, and thinks that best, which God allotteth her, and resolves her self, that if her provision had been better in the world, her condition might have been worse toward God. Give me then but a gracious virtuous wife, and her price is far above Rubies. I read of twelve precious stones in the Brest-plate of Aaron, of twelve gates in the heavenly Jerusalem, that are twelve pearls. Give me a gracious virtuous woman, and her worth is more precious than these. See her super-superlative worth, far above Rubies. Pretious stones have but their several, singular, and individual properties, splendours and operations; but she alone hath them all.

The Ametist drives away Drunkenness, she is sober; and if she have a drunken Sott to her husband▪ yet her sweet modesty, sobriety, and Christian counsel, is▪ daily admonition, and holy means to reclaim him from that beastly Sin. The Berill hath six angles; she is settled, composed, & steadfast at all times, & in all places. The Calcedon cures the frantic fantasy; she, by her stayed deportment, makes a humorous husband to see his lunatic fits of folly and frenzy. The Chrysoperase quencheth lust; she is chaste, and giveth temperate example in the marriage-bed. The Chrysolite shineth in the dark, so glittereth she with her rare endowments, albeit she be matched in the midst of a froward, untoward, and crooked generation: And the Emerald is always green, she flourisheth in her goodness like a Palme tree. The Jasper is ever pliable in its aspect to the beholder, and is bright and discoloured, as the wearer is either well, or ill affected; she, this gracious wife, like Hippocrates twins, smileth and weepeth, rejoiceth and is sad, as she observeth her husband to be disposed. The Iacinth worketh gentleness and man sweetness in Nature; nothing more compliable, and more facile to her husbands bent than she in all things that are good. The Sapphire is of an azure hue, of the color of the firmament of heaven; her pious mind thinks of nothing more than of heaven and heavenly things. The Sardis stone is dreadful to wild beasts; she is awful to all wild tempting beasts of exorbitant and extravagant lust. The Sardonix worketh by inclination to sincerity; she doth all things with an open heart, and plain breast, with the integrity of her loyal heart, and the discretion of her housewife-like hand. And the Topaz operates perseverance; she is always the same at home and abroad, in her husbands absence as in his presence. Her Motto is, Semper eadem, as was said before.

Its past dispute then, that this virtuous woman is in her price, worth, and true repute above Rubies, yea far above Rubies. Singular and several pearls have singular and several properties; she alone hath all these rarities. Et quid vultis amplius?

Question it not therefore, O ye Sons of men; for, if there be a Summum bonum here on earth, which may be Christianly named a secondary chief good, it is (sans question) a gracious and virtuous wife. The reasons are manifest. First, Nature doth nothing in vain, therefore the God of Nature doth nothing in vain. 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; to wit, If a man find a vicious woman, Quarum infinitus est numerus, and therefore man is capable of happiness, otherwise he were the most miserable creature of all. Fourthly, to conclude this point, Man is furnished with a Mind intelligent of honesty and felicity, and with a Will capable of virtue and goodness.

Many and manifold have been, and are the differences of opinions touching the Chief Good here in this world; 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 doth 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, yet we may attain to some degrees therein; and among other blessings here beneath, a virtuous wife is an especial help.

Talke with the vulgar, and they will tell you, that the chiefest good here on earth is nowhere to be found but in riches, but ah me, they are quite beside the matter: For, riches may be gotten by unjust & unlawful means; 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 favor. The owners of riches may be the scum of the people; but of this sweet blessing none, but those whom God loveth. Riches are abused to all kind of voluptuous viciousness; this virtuous Creature will not be abused to any evil turn. Riches are uncertain, this most certain. Riches satisfy not, this creature doth. And in a word, Riches are not desired for themselves only, but for another end and purpose; whereas a virtuous wife is desired for her self only, and for no other purpose.

Talke with a polititian, or a Militarie man, all their Tenet is Honor and Glory for their chief good; but their Tenet is also most absurd. For, honor and glory may be achieved by most unworthy groomes; but this blessing cannot. Honor is fickle, this fast. Honor is more in honorante, than in honorato: that's to say, More in the power of him that gives the honor, than in him that receives it. But this transcendent is in the power of the possessor.

Talke with the Learned, and they will tell you, that the Epicures sought to find their happiness in Pleasure; 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 modifie that conceit; and by Pleasure, understand not that Pleasure which mortals have common with beasts, but they thereby understood a pure Contentation, and oblectation of mind, abstracted from corporeal and gross conceits, arising up in the mind of man from the knowledge of excellent rarities, & from the actions of honest things.

In the former sense, for a man to marry a wife only for corporal and carnal pleasure, as the end of his mixing himself with her, is most bestial, and most unworthy a Christian. For, man knoweth right well, that that pleasure is common also to brute beasts; brings with it tediousness, and woeful effects in the excess thereof; makes a man effeminate, and unfit for masculine and brave undertakings; stirs up a man ofttimes to most desperate and damnable designs; may be hindered by diseases, old age, and many other occurrences; and it doth fight against all vertu •… s, especially against Temperance and Modestie. True it is, that all living Creatures desire that pleasure in the sensitive appetite; but for a Christian man to set his aim, end and bent upon that, which is common also to brute beasts, and to seek his Summum Bonum in the inferior, ignoble and sensual part of man, Non sani est hominis, non sanus juret Orestes.

For, a Christian man will soon resolve the case plainly, knowing, that bodily pleasure was not in the Creation of man; 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; but this sensual pleasure came 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, neither would, nor could command the sensitive power, unless that breach be made up by God in Christ, or restrained, as we note it was in divers Heathen; as in Lucretia, the Roman Lady; and in Penelope, the Graecian Dame, and the like.

Talke with all the ancient learning of the Stoics, Peripatetics, and Academics, and they will tell you by common consent ( choro consono ) that the chiefest good is nowhere to be found, but in virtue. And albeit they had a seeming difference about the habit of virtue, and the exercise thereof; 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, and causeth all inferior and subordinate favors, as Riches, Honor, Health, and the like, to be at his service, and to become blessings unto the owners.

So then, whether a man begin with the Stoics, and place his felicity in the habit of virtue: or with the Peripatetics go on to the action and exercise of virtue, it may easily be reconciled. For, as the one thought not the habit of virtue only to be sufficient to happiness, unless it went on to the action: so the other thought no action of virtue to be good, unless it issued from the internal habit; for that the purpose of doing well is never hindered, much less taken away from a virtuous creature, but still upon every emergent occasion, a virtuous man or woman is ready to proceed from the habit to the act, and exercise thereof with all cheerfulness and alacrity. It is not therefore (good women) either health, or beauty, or nobleness of birth, or riches, or honor, and so forth, that makes you virtuous; but when you labor, and study, and strive to be good in yourselves, and to do good to others. It is not the Pearls and Jewels that you lade yourselves withal, and think you shine with them, that makes you the more esteemed with wise husbands, or with other wise men; but the habit of your virtuous mind, and the excellency of your virtuous actions, these makes you gracious with God, and glorious with men, and so to be prized far above Rubies.

But do you think yourselves ever the more virtuous, or more precious with God or good men, when your ropes of pearl are so rich, that upon one rope hang the prices of diverse Lordships? as S ^t Jerome tells us in the life of Paul the Eremite.

Or do you repute yourselves ever the better, when your tender neck carries woods and Islands upon it, 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 servilitie by your hanging two or three patrimonies at each ear? And do you boast and brag, that a pearl is a woman's serjeant to wait upon her, when she shows her self abroad?

Or do you suppose, that any wise man can make account of you, when you do not blush to paint your cheeks only, but your eye-brows also? when you frisle your hair, and curle it too with hot irons? or when you die your hair, or wear that which is bought, instead of your own, & so carry a lie in sight upon your heads? or when one shall come into your chambers, and find infinite boxes filled with loathsome trash of sundry kinds of colors and compositions for the daubing and hiding of your deformities, the very sight and smell whereof is able to turn a man's stomach?

O ye fond 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, or a paultrie pin, you must call a Counsel about you for the reforming of it, as if your credit, or your life in question were; nay, if but any little crannie appear through any part or hole of your fan, or if a fly chance to sit upon it, you presently complain, that you were not borne among the Cimmerians.

Do you think, that you are virtuous women in these and such like fantasticks? or when you get upon one joint of your least finger a Sardonix, a Smaragd, a Jasper, and a Diamond, as the fond, foolish, fantastic Courtier Stella in Martial is said to wear? or when, like Lollia Paulina, ye go beset and bedeckt all over with Emrauds and Pearls ranged in rouse 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 yourselves, but idle housewives and idols of vanity?

Will you hear the Prophet of the Lord round you in the ear? The Lord saith, Because the Daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet; 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, ear-rings, mufflers, veils, wimples, curling-pins, glasses, fine linen, their hoods, and lawnes: And instead of sweet savor there shall be stink, instead of an ornament a rent, instead of braiding their hair baldness, instead of a stomacher sack-cloth, and instead of beauty burning, and for their jollity and mirth, they shall sit in desolation upon the ground.

For, in the old time, the women (saith S ^t Peter ) that trusted in God, did not thus attire themselves in all outward bravery, 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. Herein you may rejoice if you be thus minded, otherwise all your pert and proud boasting is vile and vain: and so I leave you to ponder these things, and if you be virtuous you shall understand the loving kindness of the Lord.

Yea, if you be the strong woman, as the Text is rendered, and your strength be the comfort of your age, and wit the grace of your strength; yet virtue is the guide of your wit; for, your age without strength is tedious, strength without wit dangerous, and wit without virtue hurtful and pernicious. For, virtue is, like a rich stone, best plain set, and surely virtue is best set in a comely body, albeit not of delicate or delicious feature. Virtue gives and gets favor; beauty hath the only color, and that's the best favor, which a picture cannot express, for that beauty makes virtues shine, and vices blush. And there I leave you, good women, and return again to the men.

What if I read my Text in favor and behalf of the good women, & make a Quaere: Who can find a virtuous Man, or Husband? & put in the Quare, for his price is far above 1000000000 millions of millions, or what can be thought on, in the latitude and extent of man's invention: Doubtless the masculine virtue out-strippeth the feminine multis parasangis.

For, the soul of a virtuous man is the proper subject of virtue; the powers whereof in the rational part do command, and in the irrational part do obey. In his rational part, the understanding in the Theorie conceiveth of things aright, and in the practice doth them rightly.

His memory, which is servant to his understanding, records things in general, as Notions of good and evil; and in special, either doth, or not doth, as the Objects be either good or evil. His other part of the reasonable soul is his Will; which followeth, or avoydeth that, which his right reason judgeth to be done or undone. This Will of this virtuous man respects the end of all his actions, yea and the means too that conduce to the end.

The Affections of this virtuous man, are the Object of virtue, in the moderation and subjection whereof his masculine virtue is chiefly busied. He also is well aware, that the cause of virtue is not in the temperature of the body, as Galen, and some other Philosophers thought, as if a choleric complexion caused men to be of a fierce and fiery condition; a melancholic, made men sad and thinkeative; a sanguine, merry and compliable; a phlegmatique, lazy and sleepy. True it is, that the temperature of the body, be it either complete or crazy, may incline a man; for we see by experience, that choler in a man, being vehemently kindled, drives him oft into a frenzy, to much melancholy, into madness; abundance of phlegm that is redundant casts a man into sottish foolerie.

These, I say, may incline a man, but by education, custom and learning they may outwardly be corrected, and inwardly, by the inspiration and influence of divine grace, they may be amended. For, we see by experience, that many men are wise, and of great temperance and moderation, whose complexion doth show the contarie.

Men are learned, and their knowledge in learning stirs them up to masculine and virtuous undertakings. 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, and from the objects of fond affections, by which means occasions are cut off, that ofttimes draw the mind to vicious courses. Secondly, by his learning he knoweth the Nature and Causes of things, and can esteem of them as they are; and so knows how to magnify things of worth, and to vilify vain things: yea, & those things, which to the vulgar seem admirable and dreadful, he knows are unworthy his cognizance or respect. Thirdly, in his notice of things natural and supernatural, he seeth many causes and enforcing reasons, why a man should be inflamed to virtue, and to detest and abominate vicious living. For, he understandeth the Nature and Excellencie of the Creator, and labors to be like him, as knowing, that all things under the Sun are created of God for man; and therefore man is stirred up to serve, and to be thankful to his so gracious a Benefactor. Besides, man's learning shows him in the very Creatures the impressions of virtue; in some of temperance, in others of valor and chastity▪ in all a natural instinct and industry to undergo those parts and duties which are proper unto them; whereby he is moved to think how unworthy and unjust a thing it is for man to be wanting in his duty. Lastly, learning prescribes and sets forth the true form of virtue, proposeth the precedents of worthy men, who by their excellent virtues have achieved honor, glory, and rewards of great account; and contrariwise, setteth out the woeful ends, and ignominious deaths of such as have sold themselves to all kind of viciousness; whereby the masculine mind of a virtuous man is easily endued, and at the last vanisheth with the love and admiration of virtue, and with a detestation of vice and vanity.

Moreover, this virtuous man knows where to seek for virtue, even in the midst of a number of vices. For, as in a circle there is one only center in the midst of the circle; and all the points running from the center are not centers, but make a recesse from it; so virtue being but one and singular, and vice being various and manifold, is to be sought in the midst of vices, or if you will, in the midst of affections, and not in their extremities.

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 Equalitie of Excesses, but in a Geometrical mean, which is Equality of Proportions. He also knows the reason hereof. For that virtue doth not always make unequal recesse from either extreme; but it oft falls out, that virtue makes a nearer access to the vice which is in the excess, than to the vice in defect, and oft times the contrary. As for example sake: The virtue of valor draws nearer to boldness, than to cowardice and base fear. Temperance another virtue more inclines to abstinence which is in the defect, than to intemperance which is in the excess.

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.

Quis, Quid, Vbi, Quibus auxilijs, Cur, Quomodo, Quando. 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, and the golden mean of comely and equal proportion; the Law of God being his only and exact rule to square all and everyone of his actions by▪ yea, but stay you there a little, by your leave, says the feminine sex. Where may we find the man thus accoutred? I answer, That there liveth not the man but hath his defect, yea and fault too if you will: he is best yet that hath fewest faults, and whose virtues do surpass his vices; which a fond and foolish woman cannot judge of, nor discern neither.

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, or of both? O how unequally are some yoked?

This man is unequally yoked with a daring, audacious and impetuous dame; had he not virtue of bearing and forbearing, both in his Christian and civil carriage, what issue could be expected, but ruin and wretchedness? Better therefore is the patient man, than the stout and strange; and he that by his masculine virtue subdues himself, than he that takes a City.

Another is unequally yoked with an intemperate, lustful and insatiable patch, which makes the very marriage-bed loathed and abominable; all delicates cannot satisfy her delicious, luxurious and lascivious palate; and commonly, a liquorous and sweet-mouthed taste hath a leacherous touch of the same quality, and a smack of the same smoke at the other end of the house. If now this masculine, gracious, and virtuous man had not moderation to modifie, & temperance to order and guide things in a golden mean, what would or could ensue but penury?

A third is unequally yoked, either to a base scraping & avaricious scrat, or to a profuse, prodigal and prodigious unthrift. 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 labor and a godly calling (not by dice, lust, or usury) and to use it when it is gotten with moderation and measure, 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, as to those that are indigent and want our relief, or to such as have well deserved of us, 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; and to give out of thy cistern, not out of thy fountain, lest that thereby become dry and exhausted: If then I say, this gracious virtue of this good husband did not intervene, what could be expected, but that the prodigality of the one would soon bring a Noble to nine pence, a fair Estate to a morsel of bread, and make a Farmer a beggar; and the baseness of the other make them and their progeny to be hated? and if they be left rich with such proling, scraping, and penurious patcherie, they are left but as a prize to the next birds of prey that dwell about them.

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, or in the laud of her other husband, without any respect of time, or place, or persons, to no purpose in the world but to vent some of her venom to her present occasion: whether would her tongue walk, think you, had she not a modest, moderate, and verecundious husband, to restrain and overawe her over-daring, saucy, 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, and foolish Pharisaical boasting? willing her, to bethink her self of the precepts and counsels of wisdom. Let the mouth of a stranger praise thee, not thine own mouth; and the lips of another, and not thine.

A fifth is unequally yoked to an angry, fretfull, and revengeful fury, who is like gun-powder; touch it with fire, and it is presently in your face; touch her once with the least coal, down into the Gunner-room gets she, and lets fly her broad sides at you; 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, 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, and then he might answer and reply with judgment. And as blessed Ambrose the Bishop of Millaine gave in rule to Theodosius the Emperor, that he should at no time sign his imperial mandates for the execution of capital offenders, 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; 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. In the first, she is wayward in all congresse, in conference difficult and tetrick, in counsel contentious, and in colloquy a perpetual dictator. In the second, she is a palpable dissembler: No Popish Emissarie hath more aequivocations; no Jesuit more mental reservations; no scoffing Ismaelite more frumps and ironicall dashes, carrying one thing glib in her tongue, and another thing hid in her heart: arrogance and vanity are the whelps of this spiteful hypocrite. In the third, she is scurrulous, rustic, and unsavorie. 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 urbanitie, festivitie, and fair debonaire behavior, condemns, if not corrects all that misshapen, miscreant-like, and mischievous hodg-pot and medley of her lewd, lying, uncivil, and brainsick tongue.

For, he well knows, that fair language, and a faithful heart is the delight of a King. That a foolish man will despise and despite his neighbor, but a wise man is as a deaf man to all evil report. That a prudent man will restrain his talk, and an intelligent person is of a cold and temperate spirit. That as vapors and wind wherein is no rain (and so do no good) is a foolish body that boasts of that which is not. That a Bard or fool breathes out all his spirit at once, but a wise man will stay it back. That a joyous heart is physic to the body, but a melancholic disposition drieth the bones. That the masculine mind of a prudent man doth muse of knowledge, but the mouth of a fool feedeth himself fat with fooleries.

A seventh is unequally yoked to a shameless, beastly, and incorrigible brute, who is neither capable of counsel, nor willing to be reformed, nor careth for instruction; but she despiseth all restraint of her madness, and hath cast the Law of God and good manners behind her back: Impudent she is, and hath steeled her whores forehead, that she stands in awe of nothing that may shame her. And for that this her excess doth further make recesse from the golden mean, the more incurable she is: And, Cui pudor perijt, is perijt antequam perijt. But this virtuous husband steps in and would pluck her out of the fire, but she will not, Curavit Babylonem, & non est sanata: yet his verecundiousness blusheth for her impudent behavior, and his just conceived displeasure for her incorrigibilitie is restrained with limits: for, we should not be incensed with wrath because of evil doers, nor fret at the notoriously wicked; in that there is no end of evil, and the lamp of the cursed shall be put out.

But of all things take heed, O ye Sons of Men, that you be not yoked with a fool. For, bray a fool in a mortar, and he will not leave his foolery; and of all fools beware of a she fool, as of all Bears take heed of a she-Bear. Talke with such an one and persuade her to wisdom, she hath no capacity for that; but either out of the concavity or convexity of her hollow scull she frames Chimaeraes, and so buries her self and the poor man in mis-lead error, mizeeled ignorance, and voluntary blindness: Deale with such an one, she deals with thee summo jure, cavilling at thy clearest judgment with an idle interpretation of her own foolish fancy.

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. 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 afterward cut the ships in two, and left one half so divided to Antiochus, and burnt up the other. No knowledge, or skill, or prudence, or understanding, or wisdom of thine can beat any goodness into her fools hide; but happily when she is inwardly touched with her own folly, she doth shake her idle head, and so you have a fool for your labor.

In the last place, let the case be put, that this virtuous man finds a virtuous wife. O how sweet is that conjunction? the blessing is doubled to either, the relation is Cherubicall, the reflection Seraphical, the consummation of their loves Angelical. And so I am by God's favor come to the last point premised in my division of the practique and useful part of this my Labor, to wit, as my Text reflects upon the Bride and Bridegroom; and first to him and then to her.

He ought first seriously and sadly to consider, that Pearls and precious stones are not to be found upon every shore; for there is a plurality of peebles, but a paucity of pearls, as I have said more at large before. Have you touched on a happy shore? stoop down and take up your pearl with all cheerfulness and gladness of heart.

In the second place, having found this Jewell, it requires your best skill to know how to wear it. 〈 in non-Latin alphabet 〉 : Many can drive the plough, but few can hold and guide it aright.

In the third place, Have you found a virtuous wife? lose her not by negligence, or by giving her an evil example, or reading her a lewd lesson, as too too many do.

In the fourth place, Is she a Pearl? tread her not underfoot, so do hogs; and in a word, be you ever mindful how injurious you are to God your Donor, that gave her unto you the Donee, so incomparable a donation, lest you provoke the Almighty to displeasure, and he take her from you, and you take another that will be a pearl of vexation, and trouble to your eyesight, & she become an eye-sore unto you, and an heartsore too.

In the fifth place, call to mind your happiness, and be cheerful in it: you have God in this your great business as Efficient in your marriage, who hath made you two one ( consensu Partium ) by consent; and this is the essence of your conjunction. Your spouse and you, being God's workmanship, and created male and female, are the matter in this union. The lawful joining of you together in the face of God's people, Consensu Parentum, with consent of Parents, is the form and congruity of your blessing: The fear of the Lord, which is clean, and the procreation of Children, whereby God may by glorified, and the kingdom of Christ increased, is the end of your marriage. Comfort yourself in this, for these be the causes of all your future happiness.

In the sixth place, remember happiness never comes to a man without holiness; and conceive, that a good 〈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, and sometimes did befall of old; so prone is man to sin: but Ecclesiastical persons have (and should make use of) their religious knowledge to use temporal things aright; if they do not, good Laws established in a Christian Common-wealth are of force to prevent or cure that malady. The Gospel by God's great goodness as it hath brought unto us a better covenant, and better promises; so it hath bettered and enlarged the temporal means of all estates: Is it fit here to make the Ecclesiastical estate an exception from the general? Let that, I pray you, be duly considered: God, thanks be unto him for his gracious goodness, hath now made room enough for his people, as for Israel in Canaan: and what needs ships having sea room at will to clash and fall foul one against another? God is good unto all, 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, and in Christian love support the whole frame of the building, and so make each other the more steady and strong.

But further, Is it fit that our ecclesiastical persons should be termed Lord's?

Answer, first, It pleased God (as above was shown) to vouchsafe titles of his own to Civil and Ecclesiastical persons; as these to the ecclesiastical, Sar Prince, Nasi Prelate, Rosh head, Architecton chief builder, &c. These, as also the 〈1 page duplicate〉 〈1 page duplicate〉 term Adon, 〈 in non-Latin alphabet 〉 , Lord, are in the highest and most eminent sense due to God only, for he is a Lord doing what ever he pleaseth of his own authority: yet in an inferior and subordinate sense, Sara called Abraham Lord; so did the Hittite, Genesis 23. Abraham's 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 four and twenty Presbyters. Apoc. 7. 14. is called Lord: And if so, then this term is not denyable to Bishops.

Secondly, as others in chief places subordinate to Princes are high and honorable Lord's, so may the chief Ecclesiastical persons be venerable and reverend Lord's: because in all times, from the worlds beginning until Christ's days, Ecclesiastical persons were of great esteem: in the primitive times they were chief governors of the Church under Christ; and for their sacred employments sake, being men answerable to their calling, ought doubtless to have a near subordination to Christian Princes; and if the kingdom of God by their vigilancy be first and chiefly sought, all other matters of this world will be the more prosperous.

Thirdly, Though God in some sense (as above) doth deny certain titles to men, yet he never was against words of due respect and observance to superiors; nor indeed are such words blame worthy: so that they be not bare and mere complement, and not cordiat: or hyperbolical to puff up men with pride. Yea, I know not whether due titles be not now more studiously and frequently fitted to men's persons: Because, 1. Some sects set themselves to vilify them. 2. Because 'tis not amiss thereby to put some great ones in mind to be Lord's, defending the innocent, as well as to have a title to rule over others in the Lord: to be Lord's providing for the welfare of all under them, as well as to have a power commanding them. God hath been bountiful to Ecclesiastical persons many ways, and they who truly consider that, will not be strict handed to them.

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: 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, and submit whatsoever I have herein written to the religious, grave, and mature judgment of all who be grown men in Christ, and by reason of use have their senses exercised to discern both good and evil.