THe Wisdome of God, purposing to set out, & shew forth unto the sons of men the gracious endowments, and vertuous conditions of a good Woman, seemeth to mee 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 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 seeking have found [Page 2] them, and have laboured all the world over to finde one good, every one for his owne selfe.

It also pleaseth the wisdome of God to open it self unto us in this Oracle, First, by a Quaere; Who can finde a vertuous woman? Secondly, by a Quare; For her Price is farre above Rubies.

The Quaere as an Inlet, runs into foure 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 finde? which implies Seeking. Some by seeking find them sans question; the reason is mani­fest; for the Evangelicall Precept Seeke, hath an An­gelicall Promise annexed, and yee shall finde. Thirdly, the Subject, or rather Object: 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. The Qualitie is the Question, and that's the knot: Who can finde a vertuous Woman? which is the fourth Rill that the Quaere runs into.

The Tigurines render the Quaere thus; Who can finde a strong Woman? And why so? for that nothing is stronger, or more prevailing than vertue. A ver­tuous woman prevails with God, for shee is gracious with him; prevails with Men, for shee is compliable toward them; 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; nor Numero & Professione onely, among the rout, and in the outward semblance; but a true, reall, vertuous, gracious Christian woman Numero, Professione, and Electione; who is made partaker of [Page 3] that Grace, which winneth infallibly, holdeth inse­perably, and leadeth indeclinably in the wayes of eternall blessednesse. This is the Quaere, wherein I finde a Raritie; These vertuous Women Apparent rarae nantes in gurgite vasto.

The Quare is rationall, and discloseth it selfe 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 mens judgements; her valuation with God weighes down all. 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: Fifthly, and lastly, Super-superlatively, Farre above Rubies. This is the Quare, and herein I finde Pricelesnesse.

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

A gratious vertuous wife is a rare, and choice Iewell Propositio. of incomparable valuation.

In the first place I shall endeavour to shew 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 faithfull Abraham found her. The Captivity yeelded an Hester that shrunk not, but haz­zarded her bloud for the people of God her Coun­treymen. 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, [Page 4] (Mulier consultissima) that knew the minde of God. In all the Land of Moab, but one resolute Ruth, that forgoes, forgets, and forsakes her Countrey and kindred, for the God of Israel. 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: 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. If any one might finde this good one, in all probability, the prime man in the Primitive time might finde her; but Adam found a tempting Evah. Holy Iob found a blasphemous foo­lish consort to his wife: 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: 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, but rarely, as hath beene shewed; you may quickly resolve the point of raritie, by putting the case your selves. And you, O men and mortals, who have wofull experience of this raritie, may pitifully complaine, and say in the words of the Prophet: Woe is us, that these ver­tuousMich. 7. 1. gratious Women are like the gleanings after harvest, and like the clusters of grapes after the vin­tage. In the Quaere then there is raritie sans Question.

In the Quare, which is the second parcell of the Text, I finde Pricelesnesse; I doe not say Peerlesnesse, nor yet pettish and peevish Precisenesse. These will be subject to reproofe in their places. But the Price­lesnesse [Page 5] of a good wife, I endeavour to shew from the peeces of the Context, first Positively, and then Pri­vatively.

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

Secondly, I shew it Privatively. A vertuous wife doth her husband no evill, as wicked wives doe: wic­ked, and vitious 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: Hee sits, good man, and sigheth among his Neighbours, and they cannot discerne what ayleth him. Fourthly and lastly, to his state and condition of life; shee brings that to a morsell 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 vertuous wife doth her dutie, not by fits and slashes, but constantly and continually, for soExeat urtica, & paricella sit in [...]us a­mica. speaketh my Context (and I dare not omit it): and so shee becommeth a continuall feast, and cordiall unto his heart. Shee is never in the sorrie moodes; either in the Indicative, complaining, murmuring, or grud­ging; or in the Imperative, commanding her husband, and domineering; but ever in the Optative, wishing, [Page 6] and woulding with meekenesse, and sobrietie.

In the second place. As a vertuous woman is a Cordiall to her husband; so is shee as a skilfull Pali­nurus, a Pilot to her children. Shee bears, brings, and breeds them up in the fear and nurture of the Lord. So did Lois, Timothie's Grandmother bring up her Daughter Eunice, and Eunice Timothy her Son. The benefit of this her bringing, and breeding them up shee reapeth; for they prove not stubborne, and diso­bedient children, nor incorrigible caitiff [...]s, but they rise up, and call their mother blessed; and they are her choyce Jewels. 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: this religious Lady had beene with her said Neighbour not long before, and shee having shewed her all her Plate, Chaines, Carkenets, Rings, Jewels, and other prettie knacks in archivis, said, that after some few dayes shee also would come and see what Jewels and Rarities shee had: this good La­die replied, shee should be welcome. 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: many words passed, and much time spent, as is usuall in such visits; It drew toward night, and time of departure. 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. That shall I willingly doe, by Gods favour, quoth the godly Lady. And telling her a prettie tale or two to prolong the time, anon her children came [Page 7] in from schoole. These, these, quoth this good Ladie (as once that thrice noble Roman Lady Corne­lia, the mother of the Gracchi said) are my Jewels. As for the other vanities which you shewed mee the o­ther day, are in respect of these my Children of no valuation at all. O Heroina verè heroica, & heroe digna.

In the third place. 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. 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 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, and shee eateth not her morsels a­lone: shee is no idle, nor idoll gossip, that spends idlely and vainly more in one moneth, than shee be­stowes on the poor in a whole yeare, yea perhaps in seven yeares.

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

In the sixth place. 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: 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; either Temporall life, or Eternall, as shall most conduce to Gods glory.

Lastly, Shee is in and to her selfe an inestimable [Page 8] Pearle, which when the Merchant had found, he sold all hee had, and bought it; in respect of the sweet re­pose shee hath in the incomparable content of a qui­et Conscience. 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.

Where lives that wight that can match this price­lesnesse? Shee weighs like the Shekle of the Sanctua­ry, wherein twentie Gerahs goe to one Shekle; twenty and twenty to that cannot equalize her. 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: 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; Imò, Impiger extremos curret Mercator ad In­dos: ut potiatur hac.

If therefore you take a view of this gratious ver­tuous wife; 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; 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; For shee is the Gift ofProv. [...]. Ibid. 12. Ibid. 18. God; shee is the Crown of her husband, albeit hee be her head; nay shee is a Transcendent. For shee 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 [Page 9] I call her pricelesse, I doe not say shee is peerlesse. Many doubtless there are of these vertuous wives; yet I dare say, that the paucitie of the one is rare, in respect of the pluralitie of the other: that's to say, a paucitie of pearles, a pluralitie of peebles. Pearles few, fit to be worn by the best; peebles many, good for nothing but to be trampled under foot: yet that God, who hath given Man commis­sion to seek, hath also granted permission to finde, such an one as the Text meaneth.

Furthermore, albeit I say shee is pricelesse, yet I doe notCavenda est pernic [...]es, tum z [...]z [...]ni­orum, tum praec. sorum de vita Do­mini sar­mentorum. Aug. say shee 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 neighbours.

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

But as I am a Christian man, and look above my self and all the world, and hope for a better beeing in feeling the powers of another life; then I see Marriage is honourable Heb. 13. 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 marrie the first couple, and that in Paradise in the time of Mans In­nocencie. I see God the Son honouring marriage with his first miracle in Cana of Galile. God the Holy Ghost over­shadowing [Page 10] the blessed Virgin, espoused to Ioseph, in the wonderfull mystery of the Incarnation. 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; 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 finde it honoured of the Fathers of the Church, who call marri­age, Ecclesiae Seminarium, filling the Earth with People, and Heaven with Saints. I finde it honoured of Jewes, who kept it tyed to their tribes, and had it in great reve­rence; yea and I read that marriage is honoured of the very Gentiles, and that in a great deale of strictnesse, and austeritie. In a word, I observe it honoured of all, except Hereticks and Papists. The old Hereticks, called Cathari, damned second marriages; 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. At di­cam falli eos, qui negant Sirici [...]m istum Papam os ha [...]uisse, and a foule one too; who by his cursed glosse, which cor­rupts the Text, and his cursed head that understands it not, 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▪

All this while I have spoken to your heads by way of Explication; give mee leave now to exemplifie the Text by speaking to your hearts & best affections by more par­ticular Application: 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 what detestation of a viti­ous wife.

[Page 11]Of a vertuous wife: First, in the estimate of Jewels. Se­condly, in the quaint, and fit resemblance that shee is likened to Pearles. Thirdly, of a vitious wife; 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. And lastly, as the Text reflects upon the Bridegroome and the Bride, and they upon it.

Touching the first point. The Question is not, Who can finde a faire woman? For favour is deceitfull, and favour is no such Jewell, seeing a gleame of the Sunne will dis­colour it, the fit of an Ague dis-fashion it, and the wrin­cles of old Age make it very uneven, with unhandsome furrowes to see to. Neither is the Question, Who can finde a rich wise? for that blessing is the care and ability of the parents. In which point, the Schoole resolves very neatly. There are three sorts of things here beneath. Of the first sort, some are so good, that God bestowes 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, Hardnesse of heart, Contempt of Gods Word, finall Im­penitencie, & 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 onely in their use; and these are Riches. For, Abraham the faithfull, and Lot the righteous, were wealthy; & so was also Nabal the sottish, surly, & foolish­churle; with the namelesse Epicurean Glutton in the Gos­pel. So then you see the point, Good men & evill possesse 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 [Page 12] of rich Parents, but a gratious and vertuous wife is the gift of God; 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. Jewels oft-times are overvalued, their worth lying onely in opinion, and so is nominall; but her worth is reall.

The estimation of Jewels and Pearles have been ever­more very pretious. 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. And Iulius Caesar had one only Jewell, valued at the same rate.

But what make I mention of profane stuffe? Salomon the great when hee would expresse a matter of incomparableProv. 3. 15. value, hee doth it by the resemblance of a Pearle.

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 oneMat. 13. of incomparable worth, sells all hee hath and buyes it. Thus you have the estimation of Jewels; see the fitnesse, and elegancie of the resemblance to Pearles. First, in the Generation of Pearles. Secondly, in their union, or one­nesse. Thirdly, in their Appearance. And fourthly, in their Efficacie.

The Generation of Pearles, especially the Orientall, is properly ingendred from the deaw of heaven. 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. The gratious and vertuous woman in my text, minding heaven and heavenly things, is intent and lookes for all her blessings from heaven; whence every good and perfect gift descendeth, by the influence and inspiration of the Holy Ghost. The deaw of her birth in [Page 13] the act of Regeneration, is from the wombe of the mor­ning.

The Union of pearles is alwayes only one. Therefore the Latines call them Vniones, not Plures, as mostly one. The Motto of this good woman is Semper eadem, and theThe word of the honou­rable familie of the C [...] ­cils. word of an honourable Familie 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 faithfulnesse shee hath to her hus­band, one way of integrity to walke in; and be her hus­band absent, or present, shee is even the same. Harlots, and vitious women have two, yea twentie, and can as well be content with one man, as with one eye.

The Quantity of pearles in appearance is very small, but in their operation great, and virtuall. The vertuous wife is lowly, and nothing in her own eyes; and speakes as the blessed Virgin in her Magnificat, The Lord hath looked upon the lowlinesse of his hand-maiden. Yea pearles will cast lustres, being broken into the least parcels, sparkes, and pieces: This vertuous wife at the lowest ebbe, will then most of all shew forth her gratious and enobled re­solutions.

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. Cordiall is the pearle Rubie against the disease called the Cordiaca Passio, which is a wringing of the heart. This vertuous wife dilates the heart of her husband, which doth trust in her fidelity, & so he is not troubled with any Dubitation.

Cordiall also is this pearle the Rubie against the disease of the heart; called Cordis Syncopen, which is the swouning of the heart. This good vertuous wife, like to the virtuall and powerfull Rubie, cures the drooping heart of her [Page 14] careful husband, 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, as also by her good counsell, which is prudent, pro­vident, and perpetuall.

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; and yet would often say to his familiar friends and intimates, that he would not leave the advice, counsell, and foresight of his wife which he had in one yeare, for halfe his Reve­nue. Thus you see the estimation that is made of pearle, with the fitnesse of the resemblance. 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.

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

A vitious woman need not be sought for: shee is in the open street with an whores behaviour; shee lieth waite in every corner to entice thee. Her feet cannot abide in her house: shee will be heard if not seen, for shee is bab­lingProv. 6. Ibid 7. and loud, and with an impudent face, and flattering lips shee entiseth the foole, that is taken with her allure­ments; who is led like an Oxe to the slaughter, and like a foole to the stocks for correction. Her house is the way [Page 15] to the grave, which goeth downe to the chambers of death. Shee will bring a man to a morsell of bread, andEcclus. 23. will hunt for his pretious life. Shee despiseth her maker, trespaseth against her husband; and begetteth her chil­dren by another man.

Shee infrigidates, and dries up the body, makes the heart of man to apostate (as the wiseman saith) diminish­ethAmittunt gratiam, perdunt gloriam, in­currunt ae­ternam damnatio­nem. Aug. the braine, rots the bones, and ruines the state of a man. Pleasant at first shee is, like Dioscorides Rhododaphne, faire to the eye, but poyson to the taste; and as bitter as worm wood in the side. They that find such a vitious ver­mine, are in danger to lose grace, destroy their hope of glory, and incurre eternall damnation.

A vitious woman knoweth neither good, nor bad, beNeque ju [...], ne (que) bonum, ne (que) aequum, sciunt melius, pejus, prosit, obsit; nihil vident nisi quod libido suggeret. Unus [...]beri­nae vir suffi­c [...]t? Ocvus illud exto [...] ­quebis, ut haec oculo conten­ta sit uno. Iuven. it better or worse, beneficiall, or hurtfull they will doe what they lust. As shee is vitious, shee is also various; like the Sea, shee ebbes and flowes. An husband is a cloake for her villanie; once married, shee may flie out at her plea­sure, the name of an husband is a sanctuarie to make all good.

What's a vitious woman? A whore. 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. A bitter honey shee is, sweet poyson, delicate destruction, a volun­tary mischiefe, a puddle, and a dung-hill.

Lucretia, a notable queane, confessed, that gluttony, anger, envie, pride, sacriledge, slaughter, were all borne that day, that a whore began her profession; for, as shee followes it, her pride is greater than a rich churles; shee is more envious than the plague, as malitious as melan­choly, and as covetous as hell. If from the beginning of the world any were Mala, pejor, pessima: Bad in the Super­lative [Page 16] degree, a whore is Longè pessima, Super-superla­tively nought. How many (saith this prodigious Curti­san) have I undone, caused to be wounded, and slaine? O Antonia, thou feest what I am without; but within God knowes I am a puddle of iniquitie, a sinke of sinne. Thus Lucretia to Antonia.

Such a wife is a fever Hecticke (as Scaliger sayes) cured onely 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 vitious woman. A vitious woman yet one may eschew, but a vitious wife cannot be avoyded, one being once married; 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; as knowing the conditions of a vitious woman.

What price then doe 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 vitious woman: I had rather dwell in a wil­dernesse; no wickednesse like to hers: shee makes a sor­rowfull heart, an heavie countenance, a wounded minde, weake hands, and feeble knees. A vitious 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 goe home and hang himselfe.

Such a monster as shee is, shall be brought out into the Congregation, and examination shall be had of her chil­dren; [Page 17] her children shall not take root, and her branches shall bring forth no fruit; a shamefull report shall shee leave, and the stinke of her reproach shall not be put out. A vitious woman in her cholerick mood, is a Pyroman­tick Divell; 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; Mens levior vento, tossed up and downe with every fancie. 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; 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. The poore man then hath no remedie but prayer and patience, and fast he must too; for this kinde of Divels goeth not out, but by prayer and fasting.

Blessed is the man that never sees this vitious 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, imò longùm valeat cum Ila: A vertuous woman is my Theame: the vitious one is a sinke for the Devill to rake in. But what shall we say to the parties of either sexe, 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 oft-times many pimper­nells doe, without cause, that they are pearles, and ought to be esteemed so; doe you doe no more but bring them to the triall, as Lapidaries doe in the triall of their pretious stones.

[Page 18]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.

First, when they weigh them, they find that the coun­terfeit1 stone is many graines lighter than the true one, al­beit it be of the same quantity. The vertuous wife is of a gratious stayedness in her gate, speech, and whole com­portment; shee is no giddie, minsing minion, no skittish, squeamish, light houswife.

Secondly, when Lapidaries bring their pretious stones2 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 pearle, this gratious woman, is such an one; shee cannot be touched, shee cannot be tasted, shee cannot be tainted by the most imperious, or impetuous Tempter; shee is terrible and dreadfull unto them, soone doth shee abate their keene courage: no wily winke, no lure of let­ter will shee stoop to, nor to any other wicked and wan­ton enticement; no Philtrum, no follie, no fancie can worke on her in any kinde. 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, and lust fulnesse that are shot at her.

3^ly, when Jewellers trie their pearles by their form, they3 finde, 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 pearles indeed doe, by their aspect, satisfie the beholder, but never sati­ates them. 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: whereas the counterfeit piece (or patch rather) when shee hath [Page 19] wearied her selfe and her husband, nondum satiata recedit.

Lastly, when Lapidaries try the pretious from the coun­terfeit,4 by fire they finde, that the counterfeit moulders away to nothing; whereas the true pearle will not be the worse. The fiery tryall of sorrow, sicknesse, povertie and sharpest afflictions daunts not the vertuous wife. Shee shrinkes not in an hard time; shee is true to her husband (Melle & felle) in prosperity and adversity, in weale 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 Dan. 5. the grandchild of Nebuchadnezzar.

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

Bring them to the file. If they be as weake as water, apt to receive any impression, as pliable to take any form as Virgins waxe; take them not, esteem them not for pearle; Non sunt, they are very trash and counterfeit stuffe, fit for nothing but to be trampled and trode under foot, and to be cast out unto the dung-hill.

And if, like Swallowes, they will honour you, love you, and respect you, whiles the sun-shine of prosperity shineth warme upon her; 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 now to the good wives.

If your husbands, or any other shall say unto you by [Page 20] way of overture, or cavillation, that the woman was first in the transgression, and so forth, with such like true ob­jections. Answer you againe, but with a great deale 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 Saviour, was madeGal. 4. [...]. Pet. 3. Luke 24. of a woman; women are made coheirs with men in Christ, partaking of the same grace and favour of God, and the resurrection of the dead, which is the key of the Scriptures, was first revealed to a woman. Are not wo­men pearles then?

Oh spare a little, lift not up your head too high, and speake not with a stiffe neck; for, if you grow proud, let me intreat you to put on your spectacles, call to mind the ancient time; and looke back, lest while you plead your owne cause, you implead your husbands. 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; whereas the world knowes there is no such matter; unless they be like pearles in the eye, a blemish, a bane, and a burthen.

Learne your lesson then, and labour to become pearles 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 vertuous wife. It is Do­ctrine Apostolicall. The woman is the glory of the man,1. Cor. 11. Prov. 12. and the crowne 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 selfe with dawbing of gold and silver, and [Page 21] such like; but that woman who is pretious with God for her holy faith; 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. These are the Margaritae, the mo­ther of pearle; these are the true Conchae, ( [...]) as the Graecians call them, true Housewives. The Hierogli­phiques describe, and pourtraite a woman sitting upon a shell-snaile, when they would signifie 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 doores, unlesse shee have urgent occasions a­broad. Shee is not of the Tribe of Gad, to be a gadder a­broad caulesly, as commonly they doe who are such gad­ders, and come home crackt, as did wandring Dinah, the daughter of Iacob, when shee went gadding to see the fashions of the Countrey.

But why doth this good woman content her selfe at home, and keep house so much? Because shee finds true contentment in her selfe; Virtus est seipsa contenta, Vertue is content with it selfe: So is shee with reflecting upon her selfe, and the gracious favours God hath given her. Shee envieth no other womans gift, nor other womans gowne; 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. 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; some have one gift, some another, none have all; shee therefore is con­tent [Page 22] with that gift, which God hath given her. If shee have no children, shee murmurs not, for God, she knowes, is a free donor, 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; by the notice of the one shee is humble, by the o­ther thankfull. Shee is no murmurer to grumble at Gods gifts, but lets him alone with his owne, both wise and gracious dealing. Shee can answer all grumblers, with that in the Gospel: Is it not lawfull for God to doe what hee will with his owne? Be it preferment, be it riches, be it ho­nours; may not hee doe what hee will with his owne? Shee is no male-content; 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; and for every one, shee owes praise and thanksgi­ving: 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. 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 shee live in a private state, shee assures her selfe it is good for her, that so shee may serve God, and be free from the temptations of better places. If shee live in meane estate, shee knowes that's good for her too, that so shee may serve God without the cares, and distra­ctions, that great riches doe bring with them. It is good for her, if shee have a crazie and sickly body, that so shee may remember her end, and prepare for her departing out of this world. And so in all other cases, shee is still content with her selfe, and thinks that best, which God allotteth her, and resolves her selfe, that if her provision had beene better in the world, her condition might [Page 23] have bin worse toward God. Give me then but a graci­ous vertuous wife, and her price is farre above Rubies. I read of twelve pretious stones in the Brest-plate of Aa­ron, of twelve gates in the heavenly Ierusalem, that are twelve pearles. Give me a gracious vertuous woman, and her worth is more pretious than these. See her super-su­perlative worth, farre above Rubies. Pretious stones have but their severall, singular, and individuall properties, splendours and operations; but shee alone hath them all.

The Ametist drives away Drunkennesse, shee is sober; and if shee have a drunken Sott to her husband▪ yet her sweet modesty, sobriety, and Christian counsell, is▪ daily admonition, and holy meanes to reclaime him from that beastly Sin. The Berill hath six angles; shee is setled, com­posed, & stedfast at all times, & in all places. The Calcedon cures the frantick phantasie; shee, by her stayed deport­ment, makes a humorous husband to see his lunatick fits of follie and frensie. The Chrysoperase quencheth lust; shee is chaste, and giveth temperate example in the marri­age-bed. 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: And the Emerald is alwayes green, shee flourisheth in her goodnesse like a Palme tree. The Iasper is ever pli­able in its aspect to the beholder, and is bright and dis­coloured, as the wearer is either well, or ill affected; shee, this gracious wife, like Hippocrates twins, smileth and weepeth, rejoyceth and is sad, as shee 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 shee in all things that are good. The Saphire is of an azure hue, of the co­lour of the firmament of heaven; her pious mind thinkes [Page 24] of nothing more than of heaven and heavenly things. The Sardis stone is dreadfull to wilde beasts; shee is aw­full to all wilde tempting beasts of exorbitant and extra­vagant lust. The Sardonix worketh by inclination to sin­cerity; shee doth all things with an open heart, and plain breast, with the integrity of her loyall heart, and the dis­cretion of her housewife-like hand. And the Topaz ope­rates perseverance; shee is alwayes 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 vertuous woman is in her price, worth, and true repute above Rubies, yea farre a­bove Rubies. Singular and severall pearles have singular and severall properties; shee alone hath all these rarities. Et quid vultis amplius?

Question it not therefore, O yee Sons of men; 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. First, Nature doth nothing in vaine, therefore the God of Nature doth nothing in vaine. 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; 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. Fourthly, to conclude this point, Man is fur­nished with a Mind intelligent of honestie and felicitie, and with a Will capable of vertue and goodnesse.

Many and manifold have been, and are the differences of opinions touching the Chiefe Good here in this [Page 25] world; 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, yet we may attaine to some degrees therein; and among other blessings here beneath, a vertuous wife is an especi­all helpe.

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, but ah mee, they are quite beside the matter: For, riches may be gotten by unjust & unlawfull meanes; 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. The owners of riches may be the scumme of the people; but of this sweet blessing none, but those whom God loveth. Riches are abused to all kinde of voluptuous vitiousnesse; this vertuous Creature will not be abused to any evill turne. Riches are uncer­taine, this most certaine. Riches satisfie not, this creature doth. And in a word, Riches are not desired for them­selves onely, but for another end and purpose; whereas a vertuous wife is desired for her selfe onely, and for no other purpose.

Talke with a polititian, or a Militarie man, all their Tenet is Honour and Glory for their chiefe good; 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. Honour is more in honorante, than in honorato: that's to say, More in the power of him that gives the honour, than in him [Page 20] 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 finde their happinesse in Pleasure; 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; and by Pleasure, understand not that Pleasure which mortals have common with beasts, but they thereby understood a pure Contentation, and oblectati­on of minde, abstracted from corporeall and grosse 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 marrie a wife onely for corporall and carnall pleasure, as the end of his mix­ing himselfe with her, is most bestiall, and most unwor­thy a Christian. 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; makes a man effeminate, and unfit for masculine and brave undertakings; stirs up a man oft-times to most de­sperate and damnable designes; 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 ayme, end and bent upon that, which is common also to brute beasts, and to seeke his Summum Bonum in the inferior, ignoble and sensuall part of man, Non sani est hominis, non sanus juret Orestes.

For, a Christian man will soone resolve the case plain­ly, knowing, that bodily pleasure was not in the Creati­on of man; for, in the primitive puritie, the sensitive part [Page 27] was subject to an holy and heavenly minde, made and framed according to the image of God; 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, neither would, nor could command the sensi­tive power, unlesse that breach be made up by God in Christ, or restrained, as wee note it was in divers Hea­then; as in Lucretia, the Roman Ladie; and in Penelope, the Graecian Dame, and the like.

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. And albeit they had a seeming difference about the habit of vertue, and the exercise thereof; 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, and causeth all in­feriour and subordinate favours, as Riches, Honour, Health, and the like, to be at his service, and to become blessings unto the owners.

So then, whether a man begin with the Stoicks, and place his felicitie in the habit of vertue: or with the Pe­ripateticks goe on to the action and exercise of vertue, it may easily be reconciled. For, as the one thought not the habite of vertue only to be sufficient to happiness, unlesse it went on to the action: so the other thought no action of vertue to be good, unlesse it issued from the internall habite; for that the purpose of doing well is never hin­dered, much lesse taken away from a vertuous creature, but still upon every emergent occasion, a vertuous man or woman is readie to proceed from the habite to the [Page 28] act, and exercise thereof with all cheerfulnesse and ala­critie. It is not therefore (good women) either health, or beautie, or noblenesse of birth, or riches, or honour, and so forth, that makes you vertuous; but when you labour, and studie, and strive to be good in your selves, and to doe good to others. 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; but the habite of your vertuous minde, and the excellencie of your vertuous actions, these makes you gracious with God, and glorious with men, and so to be prized farre above Rubies.

But doe you thinke your selves ever the more vertu­ous, [...]no filo villa [...]um in­ [...]unt precia. Hie [...]on. or more pretious with God or good men, when your ropes of pearle are so rich, that upon one rope hang the prices of diverse Lordships? as S^t Hierome tells us in the life of Paul the Eremite.

Or doe you repute your selves ever the better, whenTertul. de Habitu mu­lieb. Sueton. Sen [...]c. de vita beata. your tender neck carries woods and Ilands upon it, 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 doePlini [...]. you boast and brag, that a pearle is a womans serjeant to wait upon her, when shee showes her selfe abroad?

Or doe you suppose, that any wise man can make ac­count of you, when you doe not blush to paint your cheeks onely, but your eye-browes also? when you frisle your hair, and curle it too with hot irons? or when you dye your hair, 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, and finde infinite boxes filled with lothsome trash of sundry kindes [Page 29] 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?

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, or a paultrie pin, you must call a Counsell about you for the reforming of it, 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, or if a flie chance to sit upon it, you presently complaine, that you were not borne among the Cimme­rians.

Doe you thinke, that you are vertuous women in theseSardoni­chas, Sma­ragdos, Ada­mantas, Ja­spidas u [...]o, versat in ar­ticulo Stella (Severe) me [...]s. Mar [...]. 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, 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, but idle housewives and idols of vanity?

Will you heare the Prophet of the Lord round you in the eare? The Lord saith, Because the Daughters of Es. 3. 16. &c Sion are haughty, and walke with stretched out necks, and De [...] pimur specie, gem­mis, anro­que teg [...] ­tur omnia: Pars mini [...]a est ipsa pu­el [...]a sui. Ovid. with wandring eyes, walking and mincing as they goe, 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 balles, brace­lets, [Page 30] bonnets, borders, tablets, ear-rings, mufflers, vailes, wimples, curling-pins, glasses, fine linnen, their hoods, and lawnes: 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 beautie burning, and for their jollitie 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 vertue was such as to looke that1 Pet. 3. 4. 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. Herein you may rejoyce if you be thus min­ded, otherwise all your pert and proud boasting is vile and vaine: and so I leave you to ponder these things, and if you be vertuous you shall understand the loving kind­nesse 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 vertue is the guide of your wit; for, your age without strength is tedious, strength without wit dangerous, and wit without vertue hurtfull and pernicious. For, vertue is, like a rich stone, best plaine set, and surely vertue is best set in a comely body, 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, for that beautie makes vertues shine, and vices blush. And there I leave you, good women, and returne againe to the men.

What if I read my Text in favour and behalfe of the good women, & make a Quaere: Who can finde a vertu­ous Man, or Husband? & put in the Quare, for his price is farre above 1000000000 millions of millions, or what [Page 31] can be thought on, in the latitude and extent of mans in­vention: Doubtlesse the masculine vertue out-strippeth the feminine multis parasangis.

For, the soule of a vertuous man is the proper subject of vertue; the powers whereof in the rationall part doe command, and in the irrationall part doe obey. In his ra­tionall part, the understanding in the Theorie conceiveth of things aright, and in the practice doth them rightly.

His memorie, which is servant to his understanding, records things in generall, as Notions of good and evill; and in speciall, either doth, or not doth, as the Objects be either good or evill. 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. This Will of this vertuous man respects the end of all his actions, yea and the meanes too that conduce to the end.

The Affections of this vertuous man, are the Object of vertue, in the moderation and subjection whereof his masculine vertue is chiefly busied. He also is well aware, that the cause of vertue is not in the temperature of the body, as Galen, and some other Philosophers thought, as if a cholerick complexion caused men to be of a fierce and fiery condition; a melancholick, made men sad and thinkeative; a sanguine, merry and compliable; a phleg­matique, lazie and sleepie. True it is, that the tempera­ture of the body, be it either compleat or crasie, may en­cline a man; for wee see by experience, that choler in a man, being vehemently kindled, drives him oft into a phrensie, to much melancholy, into madnesse; abun­dance of phlegme that is redundant casts a man into sot­tish foolerie.

These, I say, may incline a man, but by education, [Page 32] custome and learning they may outwardly be corrected, and inwardly, by the inspiration and influence of divine grace, they may be amended. For, wee 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 vertuous undertakings. 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, and from the objects of fond affecti­ons, by which meanes occasions are cut off, that oft-times draw the minde to vitious courses. Secondly, by his learning hee knoweth the Nature and Causes of things, and can esteeme of them as they are; and so knowes how to magnifie things of worth, and to vilifie vaine things: yea, & those things, which to the vulgar seeme admirable and dreadfull, hee knowes are unworthy his cognizance or respect. Thirdly, in his notice of things naturall and supernaturall, hee seeth many causes and enforcing rea­sons, why a man should be inflamed to vertue, and to de­test and abominate vitious living. For, he understandeth the Nature and Excellencie of the Creator, and labours 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 thankfull to his so gracious a Bene­factor. Besides, mans learning shewes him in the very Creatures the impressions of vertue; 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; whereby hee is moved to thinke how unworthy and unjust a thing it is for man to be wanting in his dutie. Lastly, learning prescribes and [Page 33] 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; and contrariwise, setteth out the wofull ends, and ignominious deaths of such as have sold themselves to all kinde of vitiousnesse; whereby the masculine minde of a vertuous man is easily indued, and at the last vanisheth with the love and admiration of vertue, and with a dete­station of vice and vanity.

Moreover, this vertuous man knowes where to seeke for vertue, even in the midst of a number of vices. For, as in a circle there is one onely 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 vertue 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 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, but in a Geometricall meane, which is Equali­ty of Proportions. Hee also knowes the reason hereof. For that vertue doth not alwayes make unequall recesse from either extreme; but it oft falls out, that vertue makes a neerer accesse to the vice which is in the excesse, 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. Tempe­rance another vertue more inclines to abstinence which is in the defect, than to intemperance which is in the excesse.

This neernesse also is either greater or lesser, as the [Page 34] occasions and severall objects doe require, which this vertuous man knowes are seven comprised in one verse.

Quis, Quid, Vbi, Quibus auxilijs, Cur, Quomodo, Quando. 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, and the golden meane of comely and equall proportion; the Law of God being his onely and exact rule to square all and every one of his actions by▪ yea, but stay you there a little, by your leave, sayes the feminine sex. Where may wee finde the man thus accoutred? I answer, That there liveth not the man but hath his defect, yea and faultV [...]s memo sine nascitu [...]: O [...]timus ille est, qui mi­nimis urge­ [...]ur. too if you will: hee is best yet that hath fewest faults, and whose vertues doe surpasse his vices; which a fond and foolish woman cannot judge of, nor discerne 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 ver­tue of one of them, or of both? O how unequally are some yoaked?

This man is unequally yoaked with a daring, audaci­ous and impetuous dame; had hee not vertue of bearing and forbearing, both in his christian and civill carriage, what issue could be expected, but ruine and wretched­nesse? Better therefore is the patient man, than the stout and strange; and hee that by his masculine vertue subduesProv. 16. 3 [...]. himselfe, than hee that takes a Citie.

Another is unequally yoaked with an intemperate, lustfull and unsatiable patch, which makes the very mar­riage-bed loathed and abominable; 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, and a smack of the [Page 35] same smoake at the other end of the house. 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?

A third is unequally yoaked, either to a base scraping & avaritious scrat, or to a profuse, prodigall and prodi­gious unthrift. 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, or usurie) 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 reliefe, or to such as have well deserved of us, 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; and to give out of thy cisterne, not out of thy foun­taine, lest that thereby become dry and exhausted: If then I say, this gracious vertue of this good husband did not intervene, what could be expected, but that the prodi­gality of the one would soone bring a Noble to nine pence, a faire Estate to a morsell of bread, and make a Far­mer a begger; 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 penurious patcherie, they are left but as a prize to the next birds of prey that dwell about them.

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, or in the laud of her [Page 36] other husband, without any respect of time, or place, or persons, to no purpose in the world but to vent some of her venome to her present occasion: whether would her tongue walke, thinke you, had shee not a modest, mode­rate, and verecundious husband, to restraine and over­awe her over-daring, sawcie, 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 foolish Pharisaicall boasting? willing her, to be­thinke her selfe of the precepts and counsels of wisdome. Let the mouth of a stranger praise thee, not thine owne mouth; Prov. 27. 2. and the lips of another, and not thine.

A fifth is unequally yoaked to an angry, fretfull, and revengefull furie, who is like gun-powder; touch it with fire, and it is presently in your face; touch her once with the least coale, downe into the Gunner-roome gets shee, and lets flie her broad sides at you; 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, 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, and then hee might answer and reply with judgement. 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, 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 [Page 37] decree of death might be weighed; 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. In the first, shee is wayward in all congresse, in conference difficult and tetrick, in counsell conten­tious, 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; 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 whelpes of this spitefull hypocrite. In the third, she is scurrulous, rusticke, and unsavorie. 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, 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.

For, hee well knowes, that faire language, and a faith­fullPro. 22. 11. heart is the delight of a King. That a foolish manPro. 11. 12. will despise and despite his neighbour, but a wise man is as a deafe man to all evill report. That a prudent manPro. 17. 27. will restraine his talke, and an intelligent person is of a cold and temperate spirit. That as vapours and windePro. 25. 14. wherein is no raine (and so doe no good) is a foolish body that boasts of that which is not. That a Bard orPro. 25. 11. foole breathes out all his spirit at once, but a wise man will stay it backe. That a joyous heart is physick to thePro. 17. 22. body, but a melancholick disposition drieth the bones. That the masculine minde of a prudent man doth musePro. 15. 14. [Page 38] of knowledge, but the mouth of a foole feedeth himselfeProv. 15. 14. fat with fooleries.

A seventh is unequally yoaked to a shamelesse, beastly, and incorrigible brute, who is neither capable of coun­sell, nor willing to be reformed, nor careth for instructi­on; but shee despiseth all restraint of her madness, and hath cast the Law of God and good manners behinde her back: Impudent shee is, and hath steeled her whores forehead, that shee stands in awe of nothing that may shame her. And for that this her excesse doth further make recesse from the golden meane, the more incurable shee is: And, Cui pudor perijt, is perijt antequam perijt. But this vertuous husband steps in and would pluck her out of the fire, but shee will not, Curavit Babylonem, & non est sana­ta: yet his verecundiousness blusheth for her impudent behaviour, and his just conceived displeasure for her in­corrigibilitie is restrained with limits: for, we should not be incensed with wrath because of evill doers, nor fret at the notoriously wicked; in that there is no end of evill,Prov. 24. 19. and the lampe of the cursed shall be put out.

But of all things take heed, O yee Sons of Men, that you be not yoaked with a foole. For, bray a foole in a mortar, and hee will not leave his foolery; and of all fooles beware of a shee foole, as of all Beares take heed of a shee-Beare. Talke with such an one and perswade her to wisdome, shee hath no capacitie for that; but ei­ther out of the concavity or convexity of her hollow scull shee frames Chimaeraes, and so buries her selfe and the poore man in mis-lead errour, mizeeled ignorance, and voluntarie blindness: 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.

[Page 39]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. 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, and left one halfe so divided to Antiochus, and burnt up the other. No knowledge, or skill, or prudence, or understan­ding, or wisdome of thine can beat any goodnesse into her fooles hide; but happely when shee is inwardly touched with her owne follie, shee doth shake her idle head, and so you have a foole for your labour.

In the last place, let the case be put, that this vertu­ous man finds a vertuous wife. 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. 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, as my Text reflects upon the Bride and Bridegroome; and first to him and then to her.

Hee ought first seriously and sadly to consider, that Pearles and pretious stones are not to be found upon every shore; for there is a pluralitie of peebles, but a paucitie of pearles, as I have said more at large before. Have you touched on a happie shore? stoope downe and take up your pearle with all cheerfulnesse and gladnesse of heart.

In the second place, having found this Jewell, it requires your best skill to know how to weare [Page 40] it. [...]: Many can drive the plough, but few can hold and guide it aright.

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

In the fourth place, Is shee a Pearle? tread her not un­der foot, so doe hogs; and in a word, be you ever mind­full 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 pearle of vexation, and trouble to your eye­sight, & 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: 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 Gods workmanship, and created male and fe­male, are the matter in this union. 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 feare of the Lord, which is cleane, and the procreation of Chil­dren, whereby God may by glorified, 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.

In the sixth place, remember happiness never comes to a man without holinesse; and conceive, that a good [...] [...] [...] [...] [...] [...] [Page 47] 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, and some­times did befall of old; so prone is man to sin: but Ec­clesiasticall persons have (and should make use of) their religious knowledge to use temporall things aright; if they doe not, good Lawes established in a Chri­stian Common-wealth are of force to prevent or cure that malady. The Gospel by Gods great good­nesse as it hath brought unto us a better covenant, and better promises; so it hath bettered and en­larged the temporall meanes of all estates: Is it fit here to make the Ecclesiasticall estate an exception from the generall? Let that, I pray you, be duly considered: God, thankes be unto him for his gra­cious goodnesse, hath now made roome enough for his people, as for Israel in Canaan: and what needs ships having sea roome at will to clash and fall foule one against another? God is good unto all, 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 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 ecclesiasticall persons should bee termed Lords?

Answer, first, It pleased God (as above was shewed) to vouchsafe titles of his owne to Civill and Ecclesiasticall persons; as these to the ecclesi­asticall, Sar Prince, Nasi Prelate, Rosh head, Ar­chitecton chiefe builder, &c. These, as also the [Page 40] [...] [Page 47] [...] [Page 48] terme Adon, [...], Lord, are in the highest and most eminent sense due to God onely, for hee is a Lord doing what ever hee pleaseth of his owne authori­ty: 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. Apoc. 7. 14. is called Lord: And if so, then this terme is not denyable to Bishops.

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: because in all times, from the worlds beginning until Christs dayes, Ecclesiasticall persons were of great esteeme: in the primitive times they were chiefe governours of the Church under Christ; and for their sacred imployments sake, being men answerable to their calling, ought doubtlesse to have a neer subordination to Christi­an Princes; and if the kingdome of God by their vigilancy be first and chiefly sought, all other mat­ters of this world wilbe 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 su­periours; nor indeed are such words blame worthy: so that they be not As Iudas his Haile Master. bare and meer complement, and not cordiat: or As was He­rods applause. Acts 12. 19. hyperbolicall to puffe up men with pride. Yea, I know not whether due titles bee not now more studiously and frequently fitted to [Page 49] mens persons: 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, as well as to have a title to rule over others in the Lord: to be Lords providing for the welfare of all under them, as well as to have a power comman­ding them. God hath been bountifull to Ecclesiasticall persons many wayes, and they who truely consider that, will not be strict handed to them.

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: 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, and submit whatsoever I have herein written to the religious, grave, and mature judge­ment of all who bee growne men in Christ, and by reason of use have their senses exercised to discern both good and evill.