THE INCOMPARABLE JEWEL. showed▪  
In a Sermon, which was preached in the Church of B. in S. at the solemnisation of a Marriage, had between W. B. and E. S. the Daughter of I. S. of London, Merchant.  
WHEREIN▪ Is recommended to every good and well disposed mind the matchless worth of a virtuous Wife; and wherein also is discovered the hateful company and hellish condition of a vicious—  EZRA. 9 14. Should we return to break thy Commandments, and to join in Marriage and affinity with people of abominations? 
LONDON, Printed by Robert Young, and are sold by G. Lathum. 1632.   

TO THE WORSHIPFUL his worthy Neighbours, ABRAHAM DAWES and WILLIAM WYMONDESOLD, Esquires, a pair of faithful Friends, Patterns of godliness, Patrons of goodness, and Patriots of Worth; Holiness, health and happiness be continued, multiplied and perfected in Christ Jesus our Lord.  
More than much beloved,  
Whatsover Antiquity hath left in record touching the admired effects and fruits of true friendship between Patroclus and Achilles, Theseus and Pirithous, Nisus and Eurilaus, and others, seemeth all but feigned and fancied in comparison of that parity, purity, and rarity of singular and endeared affection (which lately came to my view) between Nicholaus Barbadi●… and Marcus Trivisanus, two true friends, Gentlemen and Patriots of the Republic of Venice. The historical Narration calls for not only a Tullian Orator, but for a Tertullian, to show it to life; and that requires a just volume too. For, if there be a Mercurial Quilibet, who can in his quodlibetical Capacity comprehend an immensity, or in his sublimated brain define an infinity, or in his stupendious presumption dares take upon him to relate an infandum, (and of such an Utopian Morus I utterly despair) then may it be as well showed how two minds may breathe in one breast, and one mind may live in two hearts.  
True it is, that (Ubi amat anima, ibi animat) The soul lives where it loves; yet all is but strength of imagination I am not ignorant also, that the Starre-gazers fancy a Sign in the Zod●…aque, and call it Gemini, one of the twelve Signs (in semblance Twins) but their Conceptions are as their Eccentriques and Epicicles, not Essences; fantasies, not sentences: but this pair of friends was a true, real and actual seal (Gemini) Twins on earth, like those of Hypocrates, both actively & passively, as if they had been (iidem numero) numerically the same. The Astrologers Gemini were fancied fires and stars, these most honest, hearty, and faithful loves in abstracto. The Sun, and Moon are the two greater lights among the Planets; these were as two resplendent Suns, gloriously shining, & graciously spreading their rays among, and above all the Magnificoes in the firmament of Venice.  
So strong marveils, and so strange Metamorphoses as their sincere friendship did produce and propose to the world's view, seem not to be the effects of the rare amity and individual love of Nicolaus Barbadicus, and Marcus Trivisanus, but of Nicolaus Trivisanus and Marcus Barbadicus. For assuredly their Nature's being so heartily mutual, their Names may be respectively communicable.  
If any could set forth but in sum that their rare, admirable and matchless friendship, with the lightsome and delightsome rays and effects of the same, it would put that piece of ●…ully concerning the friendship of Scipio and Laelius to a nonplus.  
For there was in this rare pair of friends a great disparity in some things, and a greater parity in the most things; yet I say not one the greater for this, nor the other the better for that, but (iidem non iidem, ipsi nec ipsi) the same not the same, themselves not themselves.  
Trivisanus succours and saves Barbadicus at the point to perish, Barbadicus redeems Trivisanus from the very gulf of sinking wherein he was plunged; the one prodigal of his blood for his friend, the other of his goods.  
Trivisanus only solicitous for Barbadicus, Barbadicus shaketh hands with all his own delights only to please and to pleasure Trivisanus. This love-strife, this friendship-fight, this mutual ambition in this pair of friends to serve each other, Venice saw▪ the world is amazed at to read, and posterity will be amused to hear. For two strive all in good for the good of each, and both are victorious. O rare trophy! By this Thesis (mine endeared friends) you may guess at the Hypothesis: if I should apply it, as I both can, and justly may; yet some spiteful hypocrite, and malevolent spirit would not stick to say I did flatter. But it is so well known, that in all my course of life, both in City, Court and Country; I have and do naturally hate adulation, and account it the slavery and baserie of baseness; and surely it dwells in none but in a poor, base, and ignoble breast; yea it is well known, that I never suffered more in all my life, than for my plainness and freedom of speech and spirit; for I am a right Macedonian, I must call a spade a spade (whatever come of it) and I cannot mince it, and say Sibboleth for my heart, but I must needs say heartily and with aspiration Shibboleth. judg. 12.  
Therefore this is that I must say, for it is truth, and all that now I will say, that I may not displease you, That more sweet consent, better content, faster union of minds, firmer conjunction of concord, to love together, to live together, to do all good offices each to other in your private, and all good that did occur for the public welfare of others in the place where you live, and elsewhere; I never met withal, or observed in any part of the world where I have lived. Doth any Malcus with his left ear itch to hear this? or doth any Momus with an envious eye blink to read this? and so say a Mumpsimus to himself? assuredly did I know them, I should trench and trespass somewhat deeper upon your patience and modesty, and especially show that which might make their itching ears to tingle, and their envious eyes to water; yea and to hear and see yet more, and yet more, until rumperentur ilia bonorum osoribus.  
But the sincerity of my witnessing the truth, and the integrity of my cause staves off all blackmouthed curs, and for mine own part I wave them as I do the stinking and muddiewater in a common seure or sink.  
That which I lately delivered in a Sermon in the voice of a living man to a Christian auditory, assembled at the solemnisation of a marriage, I have in this Treatise laid it open to scanning and censure, and buried it in a dead letter of less efficacy, and made it yours: Not that you desired it; for you heard it not, neither did any of the Auditory request it that I know, (as some men use to feign and apologise in their Dedications) but I have done this of mine own accord truly & sincerely, to express in part, what observation I have taken of you (for the space of seven years, seven months, and some days whiles I was your Pastor.) What joy I took to behold you and your whole people so fairly, so friendly, and so freely to live and cohabite together in such extraordinary Christian bearing and forbearing, as the Apostolic phrase is, And also I have done this to manifest my observance, respect, & thankfulness unto you for all your former favours, courtesies, and kindnesses showed toward me and mine, expressed in a generous▪ free, and noble manner.  
I little respect or regard the conceits or censures of those, who fancy nothing but faction in Church and State; for their Chimaeras are likest Tobacco of any thing in the world: For, as that is quickly kindled, makes a stinking smoke, and quickly goes out, but leaves an inherent stink in the nostrils and stomaches of the takers, not to be drawn out, but by putting in a worse savour, as of Onions and Garlic (according to the proverb). The smell of Garlic takes away the stink of dunghills; so their choler is like Gunpowder, touch it with a spark of fire, and it is in your face; their speeches, like offensive smoke, soon droven away with the wind, but their unsavouriness which they leave behind them is like Mephitis, and the stinking Lacus Asphaltites; and for aught that I can perceive, the stink they leave behind them and their venom, cannot be countermanded but by the common seures and lay-stalls of the most beastly and most noisome dunghills.  
Yet, forsooth, these busibodies, born under Mercury, must be a reforming all the world: and how think you? by taxing it, as if they were Augusti Caesares, and perpetual Dictator's; but what would they reform? all the world, (I say) as Augustus taxed it; And how far think you? surely so far as the Duke of Florence his fool peeled an Onion. This Duke caused an Onion to be given to his Cousin Natural, and bade him pill it; he pulls off one skin, and then another, and so forth, at last comes to the Cloves of the Onion; he supposing these to be skins also, albeit somewhat thicker, off they go, from one to another, and at last when the Duke calls for his peeled Onion, what was left think you? A thing called Nothing like an Onion; So these masters, if they were left to their folly and foolery, in their fancied reformation, though they take much pains in the pilling and poling, that their eyes watered again, yet so poor a pittance would remain of their Platonian, Plutonian, Eutopian Church and Republic, that the ancient and graver sort might have just cause to weep, wail, and lament, as the Israelites did, who had known the first Temple built by Solomon, when they beheld the second rebuilt in the time of Nehemiah: Oh quantum distabat ab illo! But what do I blot paper with their fancies? I know you are no such Alchemists: The Church of England is your mother, and from her breasts you are persuaded that yourselves and all yours with all others that live therein, may suck the sincere milk of the Word, and drink the saving knowledge of the Cup of Salvation.  
And when you do receive and drink of that Cup of Salvation, you do it, kneeling with humiliation of body and humility of heart, as becometh sober and moderate Christians; you are none of those who have Elephantine knees, that will not bow, fancying a causeless fear of Bread-worship, as you know some stallions of late amongst us have endeavoured. I know you hate the blasphemy of them, who stick not to say in plain terms (such high and hellish conceits have they of themselves) that they, forsooth, are fit companions for Christ jesus. It matters not for them, hold you on your godly courses, and as God hath united your hearts, & the hearts of your children, to love and like one another in the state of marriage, God's blessed Ordinance, so continue in your true and Christian fellowship, without which what is this world but a vast desert and wild wilderness? your true loving friendship shall multiply your joys & mitigate your griefs. Let others dissemble, they will find it painful, and full of travises, and they that embrace such, shall find them all for that which fools call Fortune and not Nature; and such shall want true friends as a reward of their perfidious Natures. Let it be your glory to say, We are openhearted the one to the other; we have singled each other from the generality of those with whom we live, and shall ever make one another the portion of our own wishes. Let others admire at an eclipse of the Sun or Moon, and gaze at a blazing Star; do you regard and understand the sweet motions and wholesome exhalations of your own affections, and temper and regulate them to God's glory and the consolation of your own souls.  
To which end, your poor Levite and votary shall never cease (whiles we live together in this vale of vanity) earnestly and heartily to desire the Almighty God long to keep, preserve and continue you and all yours in holiness, health, happiness, and prosperity, to God's glory, to your own true comfort and consolation in this world, & to your everlasting salvation & glorification in the world to come, through the mercies of God, and the merits & saving grace and favour of jesus, in whom, & for whom I am▪  
Wandesworth, Aug. 13. 1632. Yours to be commanded, W. L.   

THE INCOMPARABLE JEWEL.  PROV. 31. 10. Who can find a virtuous Woman? for her price is far above Rubies. 
THe 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 laboured all the world over to find one good, every one 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 indefiniteness of the Question: Who? Who I say among all? Secondly, the Difficulty 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 Evangelicall 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 Rarity; These virtuous Women Apparent rarae nantes in gurgite vasto.  
The Quare is rational, and discloseth itself 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 judgements; her valuation with God weighs down all. For first, God's wisdom resembles her to a Jewel, in the General: Secondly, to a Ruby, in Particular: Thirdly, in Plurality, to Rubies: Fourthly, Superlatively, Above Rubies: 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 
Propositio.  of incomparable valuation.  
In the first place I shall endeavour to show this Rarity 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 foregoes, 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 Evah. Holy job found a blasphemous foolish consort to his wife: Potent Ahasuerus a disloyal Vashti. Strong Samson a perfidious Dalilah. Magnificent Ahab found in his Ivory Palace a falsehearted, whorish, painted jesabel. Evangelizing Ananias a Saphira, 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 Jewel can be found, but rarely, as hath been showed; 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 
Mich. 7. 1.  gracious Women are like the glean 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 Preciseness. These will be subject to reproof in their places. But the Pricelesnesse of a good wife, I endeavour 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 Priceless.  
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 Neighbours, and they cannot discern what aileth 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 
Exeat urtica, & paricella sit in●…us amica.  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 moods; 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 skilful 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 Neighbour of hers that came to her a How doing, as they term it: this religious Lady had been with her said Neighbour not long before, and she having showed her all her Plate, Chains, Carcanets, 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 favour, 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 Gracchis said) are my Jewels. As for the other vanities which you showed me the other day, are in respect of these my Children of no valuation at all. O Heroina verè heroica, & hero 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 Domestics, 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 laboureth, 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 neighbours by her good example; for her good works so shine, that her neighbours 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 favour; 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 herself 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 equalise 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; Imò, 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 Jewel; or Comparatively, as she is a Ruby; 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 Jewel of incomparable valuation.  
The Reasons are manifest; For she is the Gift of 
Prov. ●…. Ibid. 12. Ibid. 18.  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 Topical Predicate.  
Mistake not now in all this Explication, that albeit I call her priceless, 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 pebbles. Pearls few, fit to be worn by the best; pebbles 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 find, such an one as the Text meaneth.  
Furthermore, albeit I say she is priceless, yet I do not 
Cavenda est pernic●…es, tum z●…z ●…niorum, tum praec. sorum de vita Domini sarmentorum. Aug.  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 neighbours.  
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 something, 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 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 marry the first couple, and that in Paradise in the time of Man's Innocence. I see God the Son honouring 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 honoured 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 honoured of the Fathers of the Church, who call marriage, Ecclesiae Seminarium, filling the Earth with People, and Heaven with Saints. I find it honoured of Jews, who kept it tied 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 deal of strictness, and austerity. In a word, I observe it honoured 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▪  O res digna joco, & risu celebranda bimestri. 
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 endeavour 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 acquaint, 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 favour is deceitful, and favour is no such Jewel, seeing a gleam of the Sun will discolour it, the fit of an Ague dis-fashion it, and the wrinkles 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 Let the righteous, were wealthy; & so was also Nabal the sottish, surly, & foolishchurle; with the nameless Epicurean Glutton in the Gospel. So than 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 priceless, 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 Tun of Gold. And julius Caesar had one only Jewel, valued at the same rate.  
But what make I mention of profane stuff? Solomon the great when he would express a matter of incomparable 
Prov. 3. 15.  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 
Mat. 13.  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 Efficacy.  
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 
The word of the honourable family of the C●…cils.  word of an honourable 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 marvellous. For Pearl is cordial, especially the Ruby, to which pearl this priceles creature is resembled. Cordial is the pearl Ruby against the disease called the Cordiaca Passio, which is a wring 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 Ruby against the disease of the heart; called Cordis Syncopen, which is the swooning of the heart. This good virtuous wife, like to the virtual and powerful Ruby, cures the drooping heart of her careful husband, and fortifies it against all assaults in the broils and turmoils of this world, both by her sweet company, which is compliable in sympathising with him, as also by her good counsel, which is prudent, provident, and perpetual.  
I have read, and have received credential relation of those that knew a great, and prudent Peer of this State, who in his days was reputed the Oracle of the time; 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 Gomorrha 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 gloeworme, 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 whore's behaviour; 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 
Prov. 6. Ibid 7.  and loud, and with an impudent face, and flattering lips she enticeth 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 
Ecclus. 23.  will hunt for his precious life. She despiseth her maker, trespasseth 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 
Amittunt gratiam, perdunt gloriam, incurrunt aeternam damnationem. Aug.  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 
Neque ju●…, neque bonum, neque 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. juven.  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 honour, 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 dunghill.  
Lucretia, a notable quean, 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 churls; 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 Long pessima, Super-superlatively nought. How many (saith this prodigious Courtesan) have I undone, caused to be wounded, and slain? O Antonia, thou feast 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 Hectic (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 jobs goods, health, children, friends, to persecute him the more, used the help of his wicked wife to vex and gaul him, worse than all the fiends of hell; 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 chameleon, 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 Comic 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 Geomantic Hobgoblin; in her phlegmatic disposition, a Hydromantick Hydra; and in her sanguine and best condition, an Aeromantick Mushroom, Concipit aethera ment; Mens 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 Magdalen, whiles she was yet no convert. The poor man than 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, imò longùm valeat cum Ila: A virtuous woman is my Theme: 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 aught 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 
1  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, mincing minion, no skittish, squeamish, light housewife.  
Secondly, when Lapidaries bring their precious stones 
2  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 fool's bolts rather) of foolery, wantonness, and lust fullness that are shot at her.  
3 lie, when Jewellers try their pearls by their form, they 
3  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 demeans herself 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 herself and her husband, nondum satiata recedit.  
Lastly, when Lapidaries try the precious from the counterfeit, 
4  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 & fell) 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 
Dan. 5.  the grandchild of Nabuchadnezzar.  
If they prove counterfeit and light, surely they are not pearls, but bugles, light every way. In their heels, like the cork there; in their heads, like the feather in their Caps; and in their hands, like their foolish fan. If you meet with such, sing  Quid levius Pluma? Flamen: quid Flamine? Flamma: Quid Flamma? Mulier: quid Muliere? o. 
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 trodden under foot, and to be cast out unto the dunghill.  
And if, like Swallows, they will honour you, love you, and respect you, whiles the sunshine of prosperity shineth warm upon her; and in time of affliction slink, shrink, and sink from her obedience, duty and debonair 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 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 Saviour, was made 
Gal. 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 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 Dalilah, of a disdainful Michol, of a painted jezabel? 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 labour 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 Jewel 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, 
1. Cor. 11. Prov. 12.  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 deck and prank up herself 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 herself 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, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as the Grecians call them, true Housewives. The Hierogliphiques describe, and pourtraite a woman sitting upon a shell-snaile, 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 wand'ring Dinah, the daughter of jacob, when she went gadding to see the fashions of the Country.  
But why doth this good woman content herself at home, and keep house so much? Because she finds true contentment in herself; Virtus est seipsa contenta, Virtue is content with itself: So is she with reflecting upon herself, and the gracious favours God hath given her. She envieth no other woman's gift, nor other woman's gown; every one, she knows, have their proper gift of God, some after this manner, and some after that, 1 Cor. 7. 7. then none have all. 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; jephtah valorous, but a bastard; Naaman honourable, but a leper. She observes among her neighbours; One is rich, but foolish; another wise, but unsuccesfull; 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 every one 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 honours; may not he do what he will with his own? She is no malcontent; 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 every one, she owes praise and thanksgiving: for she can say to herself, 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 herself 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 thats 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 herself, and thinks that best, which God allotteth her, and resolves herself, 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 Breastplate 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. Precious 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 Sot 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 Chalcedon 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 marriagebed. 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 Palm 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 Hypocrates twins, smileth and weepeth, rejoiceth and is sad, as she observeth her husband to be disposed. The jacinth worketh gentleness and man sweetness in Nature; nothing more compliable, and more facile to her husband's bent than she in all things that are good. The Saphire is of an azure hue, of the colour of the firmament of heaven; her pious mind thinks of nothing more than of heaven and heavenly things. 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 husband's absence as in his presence. Her Motto is, Semper eadem, as was said before.  
It's 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.  
Talk with the vulgar, and they will tell you, that the chiefest good here on earth is no where to be found but in riches, 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 favour. 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 herself only, and for no other purpose.  
Talk with a politician, or a Military man, all their Tenet is Honour and Glory for their chief good; but their Tenet is also most absurd. For, honour and glory may be achieved by most unworthy grooms; but this blessing cannot. Honour is fickle, this fast. 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 that receives it. But this transcendent is in the power of the possessor.  
Talk 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 modify 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 undertake; 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 Modesty. 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 bend 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 diverse Heathen; as in Lucretia, the Roman Lady; and in Penelope, the Grecian Dame, and the like.  
Talk 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 no where 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 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 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 honour, and so forth, that makes you virtuous; but when you labour, and study, and strive to be good in yourselves, and to do good to others. It is not the Pearls and Jewels that you lad 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, 
●…no filo villa●…um in●…unt precia. Hie●…on.  or more precious with God or good men, when your ropes of pearl are so rich, that upon one rope hang the prices of divers Lordships? as St Hierome tells us in the life of Paul the Eremite.  
Or do you repute yourselves ever the better, when 
Tertul. de Habitu mulieb. Sueton. Sen●…c. de vita beata.  your tender neck carries woods and Lands 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 servility by your hanging two or three patrimonies at each ear? And do 
Plini●….  you boast and brag, that a pearl is a woman's sergeant to wait upon her, when she shows herself 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 eyebrows also? when you frisle your hair, and curl it too with hot irons? or when you die your hair, or wear that which is bought, in stead 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 colours 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 paltry 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 cranny 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 
Sardonichas, Smaragdos, Adamantas, Jaspidas u●…o, versat in articulo Stella (Severe) me●…s. Mar●….  and such like fantastics? 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 Marshal is said to wear? or when, like Lollia Paulina, ye go beset and bedecked all over with Emrauds and Pearls ranged in rows one by another round about your Tires, Cawls, 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 
Es. 3. 16. &c  Zion are haughty, and walk with stretched out necks, and 
De●… pimur specie, gemmis, anroque teg●…tur omnia: Pars mini●…a est ipsa puel●…a sui. Ovid.  with wand'ring 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, cawls, round tires, sweet balls, bracelets, bonnets, borders, tablets, earrings, mufflers, veils, wimples, curling-pins, glasses, fine linen, their hoods, and lawns: And instead of sweet savour there shall be stink, instead of an ornament a rent, instead of braiding their hair baldness, instead of a stomacher sackcloth, 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 St Peter) that trusted in God, did not thus attire themselves in all outward bravery, but their virtue was such as to look that 
1 Pet. 3. 4.  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 favour; beauty hath the only colour, and that's the best favour, 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 favour 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 outstrippeth 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 Theory 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 avoideth 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 Philosopher's 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 phlegmatic, 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 foolery.  
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 contrary.  
Men are learned, and their knowledge in learning stirs them up to masculine and virtuous undertake. For, by knowledge and learning, the masculine mind of a man is enured to turn itself 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 Excellency 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 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 valour 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 honour, glory, and rewards of great account; and chose, 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 centre in the midst of the circle; and all the points running from the centre are not centres, but make a recess 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 means, which is Equality of Excesses, but in a Geometrical means, which is Equality of Proportions. He also knows the reason hereof. For that virtue doth not always make unequal recess 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 valour 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 means of comely and equal proportion; the Law of God being his only and exact rule to square all and every one 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 
V●…s memo sine nascitu●…: O●…timus ille est, qui minimis urge●…ur.  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 
Prov. 16. 3●….  himself, than he that takes a City.  
Another is unequally yoked with an intemperate, lustful and unsatiable patch, which makes the very marriagebed loathed and abominable; all delicates cannot satisfy her delicious, luxurious and lascivious palate; and commonly, a liquorous and sweet-mouthed taste hath a lecherous touch of the same quality, 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 modify, & temperance to order and guide things in a golden means, 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 labour 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 patchery, 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 over-awe her overdaring, 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 herself of the precepts and counsels of wisdom. Let the mouth of a stranger praise thee, not thine own mouth; 
Prov. 27. 2.  and the lips of another, and not thine.  
A fifth is unequally yoked to an angry, fretful, and revengeful fury, who is like gunpowder; touch it with fire, and it is presently in your face; touch her once with the least coal, down into the Gunner-roome gets she, and le's 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 judgement. And as blessed Ambrose the Bishop of Milan 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 congress, in conference difficult and tetrick, in counsel contentious, and in colloquy a perpetual dictator. In the second, she is a palpable dissembler: No Popish Emissary hath more equivocations; no Jesuit more mental reservations; no scoffing Ismaelite more frumps and ironical 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 scurrilous, rustic, and unsavoury. Did not the masculine virtue of a gracious husband stay the bells, what would become of her? His sweet and man-suete affability to all, his civil (not Logical or Metaphysical) truth as it refers to the life of man in all things, his urbanity, festivity, and fair debonair behaviour, condemns, if not corrects all that misshapen, miscreant-like, and mischievous hodg-pot and medley of her lewd, lying, uncivil, and brainsick tongue.  
For, he well knows, that fair language, and a faithful 
Pro. 22. 11.  heart is the delight of a King. That a foolish man 
Pro. 11. 12.  will despise and despite his neighbour, but a wise man is as a deaf man to all evil report. That a prudent man 
Pro. 17. 27.  will restrain his talk, and an intelligent person is of a cold and temperate spirit. That as vapours and wind 
Pro. 25. 14.  wherein is no rain (and so do no good) is a foolish body that boasts of that which is not. That a Bard or 
Pro. 25. 11.  fool breathes out all his spirit at once, but a wise man will stay it back. That a joyous heart is physic to the 
Pro. 17. 22.  body, but a melancholic disposition drieth the bones. That the masculine mind of a prudent man doth muse 
Pro. 15. 14.  of knowledge, but the mouth of a fool feedeth himself 
Prov. 15. 14.  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 reform, 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 whore's forehead, that she stands in awe of nothing that may shame her. And for that this her excess doth further make recess from the golden means, 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 behaviour, 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, 
Prov. 24. 19  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. Talk 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 herself and the poor man in misled error, mizeeled ignorance, and voluntary blindness: Deal with such an one, she deals with thee summo jure, cavilling at thy clearest judgement 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 labour.  
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 favour come to the last point premised in my division of the practic and useful part of this my Labour, 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 pebbles, 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 Jewel, it requires your best skill to know how to wear it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 under foot, 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 eyesore 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 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 Commonwealth 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 Lords?  
Answer, first, It pleased God (as above was showed) 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, etc. These, as also the term Adonis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, than this term is not denyable to Bishops.  
Secondly, as others in chief places subordinate to Princes are high and honourable Lords, so may the chief Ecclesiastical persons be venerable and reverend Lords: because in all times, from the world's beginning until Christ's days, Ecclesiastical persons were of great esteem: in the primitive times they were chief governor's 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 willbe 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 
a As judas his Hail Master.  bare and mere compliment, and not cordiat: or 
b As was Herod's applause. Acts 12. 19  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 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 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 judgement of all who be grown men in Christ, and by reason of use have their senses exercised to discern both good and evil.  
FINIS.