The Womans Glory, Treatise

The Womans Glory · Treatise

p. 1THE Womans Glorie.

CHAP. I. Women capable of the higheſt improvements. They were made after the Image of God. The Soul the ſame. Their bodies as organicall. The whole Sexe unduly reproached.

I Will not detain the Candid Reader in the Porch, but let him in without ceremonie into the Points, p. 2which I have undertaken, which are theſe two.

1. That Women are capable of the higheſt improvements, and the greatest glory to which man may be advanced.

2. That their higheſt improvement is that of the Soul, and their greatest glory is Soul-glory.

I know the Subject that I have now entertained, may become the diſcourſe of light and vain wits; but let them know that theſe Points are held forth in the Sacred Scriptures, where we have the Councels and mind of God; p. 3and I ſhall ſo ſpeake of them, as may become both the ſevere Majeſtie of Truth, and the ſeriouſneſſe of my owne Calling and Office.

1. That women are capable of the highest improvements, and the greateſt glory to which man may be advanced.

I might call in the teſtimonies of the wiſeſt of the Heathens concerning this; among others I remember Plutarch one of the moſt learned of the Grecians, upon the death of the excellent Leontide, diſcourſed with his friend p. 4of the equall vertue of man and woman, and doubts not if he might compare lives with lives, and actions with actions, to make it to appeare, that as Sappho's verſes were equall with Anacreon's, ſo Semiramis was as magnificent as Seſostris, Queen Tanaquilla as politique as King Servius, and Porcia as full of courage as Brutus. But though I will not refuſe the light that is brought in by ſuch authors, and the examples upon record in their Stories, becauſe much of the workmanſhip and power p. 5of God is ſeen even in them. Yet I will principally build upon Scripture Grounds and Examples.

Moſes from whom we receive the firſt and originall truths, tels us that woman as well as man was created after the Image of God. Gen. 1.27.Gen 1:27God created man in his owne Image, in the Image of God created he him, male and female created he them. What the Image of God is, and what the difference (if there be any) is between Image and Similitude, I am not diſputing; this is it only p. 6for which I have alleaged Moſes, that woman hath the ſame prerogative of creation with man. If man were endowed (as he was) with a ſpirituall, rationall, free, willing, immortall Soul: ſo was woman. If there were (as there was) a rectitude in man, ſo that there was in his mind a right knowledge of Gods nature, will, and workes; and in his will, appetites, motions, and actions, a ſweet Conformity and agreement with God: So there was in woman. If man were put (as he was) into a ſtate p. 7of dominion and happineſſe: ſo was woman. Let Divines agree it among themſelves, whether all this, or more then this, were meant by the Image of God, whatſoever they ſhall eſtate upon man, the woman will alſo challenge by that authentick Text. By which Text alſo we muſt be guided in our interpretation of S^t Paul in ſome paſſages of his in the eleventh Chap. of the firſt Epiſt. to the Corinths. He ſaith, ver. 3. That the head of every man is Chriſt, and the head of the woman is the man. Which he p. 8ſpeakes not putting a difference in their creation, but of that ſubordination which was afterwards inſtituted, when God ſaid to Eve, Gen. 3.16.Gen 3:16Thy deſire ſhall be to thy husband, and he ſhall rule over thee. And in regard of this Subjection he ſaith further, v. 7. That man is the image and glorie of God, but the woman is the glorie of the man, for the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man. 'Tis true that from the beginning, the woman was ſubjected, p. 9as in order of time ſhe was created after man: and being intended to be an helper, ſhe ſhines moſt, when ſhe doth moſt obſerve that Ordinance of Subjection, for then ſhe is the glorie of the man, according to the inſtance of the prudent woman that Solomon ſpeakes of, Prov. 31.11, 23.Prov 31:11Prov 31:23In whom the heart of her husband doth ſafely truſt; and ſhe being modeſt and induſtrious, Her husband is knowne in the gates, when he ſitteth among the Elders of the Land. Yet ſhe loſeth not her firſt Right, of which the Apoſtle being p. 10tender, addeth in the eleventh verſe, Nevertheleſse neither is the man without the woman, neither the woman without the man, in the Lord. Both were made by the ſame hand, and after the ſame Idea: ſo moſt doe underſtand that phraſe, In the Lord, which interpretation ſecures the point for which Moſes was alleadged. But if we take it as others doe, that by the Lord is meant, The Lord Christ, the point will receive an improvement, That as man and woman were equall in Creation, ſo there is no p. 11difference between them in ſtate of Grace. Which truth, whether it be held forth in this place or not, I will not contend; for elſewhere we have it delivered without controverſie, that there is neither male nor female, no preferring of one ſex before the other, Gal. 3.28Gal 3:28but all one in Chriſt Jeſus.

The Soul knowes no difference of Sexe, as neither doe the Angels, and therefore it is that ſome learned men are of opinion, that after the Reſurrection in the ſtate of glory, there will be no more p. 12any diſtinction of male and female, becauſe Chriſt hath ſaid, Matth. 22.30. We ſhall then be as the Angels of God in heaven. And the Apoſtle, 1 Cor. 15.42, 43, 44. That the body being ſowne (in the grave) in corruption, in diſhonour, in weakneſſe, ſhall be raiſed in incorruption, in glory, in power. The commerce of Sexes, was of neceſſitie becauſe of corruption and change by mortalitie. But the body that ſhall be raiſed, in difference from the naturall body, is called A Spirituall body. The Soul then knowing p. 13no ſubordination becauſe of Sexe, as for the reſt, the body of woman is made organicall, like that of mans, as to the Soul, ſo that there is nothing that puts a barre to the Souls operations. There dwell in them the ſame Deſires and Breathings, and they are indowed with the ſame faculties and powers. They are heires together with men of the grace of life. 1 Pet. 3.7.1 Pet 3:7They have the ſame right of Adoption, and are under the ſame benefit of purchaſe, and therfore are gifted by the ſame ſanctifying Spirit.

p. 14I know that many of the Antients have ſpoken much to the leſſening and the reproach of the whole Sexe; as that they are weak in Councell aaAriſt. polit. lib 1., wanting in courage bbforeign. Hypocrat Aphor. § 7. c. 24. Plin. nat. Hiſt. l. 7. c, 17., extreame and inordinate in their affections, mutable and uncertaine in their wils, unfit to rule and manage affaires. And accordingly not only the Parthians and Thracians accounted them and uſed them as ſlaves, but the Greekes deſpiſed ccHomer cals the Achaians, Achaides, becauſe they gav… the rule to women.them, and the Civill Romanes made Lawes in prejudice of their reputation, which p. 15were ſome of them afterwards inſerted into the Edicts of the Chriſtian Emperours; Some calling the Government of women a prevarication of nature; Some lawes appointing to them Tutors and Guardians, though when of growne age, yea, even to widowes.

But notwithſtanding all this prejudice, the point that I have propounded, remains good upon thoſe Scriptures that I have alleaged: But we ſhall need no other proofe of the point, then to produce ſome inſtances of women, p. 16who have been rarely accompliſhed, and full of glorie. For the rule is, What is, may be. If ſome of the Sexe have been ſo, the Propoſition is firme, That the Sexe is capable, and may be ſo.

CHAP. II. Some Inſtances of eminencies in Women. 1. Wiſdome. Policie. Deliberation. Secreſie. 2. Learning.

WHat eminencie is thereto be named in men, which we have not diſcerned ſometimes p. 17to ſhine even in women?

1. Is it wiſdome, diſcretion, and policie? The wiſeſt of men hath obſerved it, and ſpoken in their favour, in that proverb, Pro. 11.16. A gracious woman retaineth honour: and ſtrong men retaine riches. As mighty men by violence, and oppreſſion become maſters of great wealth, ſo women that are meeke and gracious, by a more powerfull and ſurer claime, become the miſtreſſes of reputation, and have a prevailing and over-comming wiſdome, p. 18that entitles them, Ladies of Honour. It was the character which the holy ghoſt hath given to Abigail, 1 Sam. 25.3.1 Sam 25:3That ſhe was a woman of good underſtanding and of a beautifull countenance. And her ſtory all along, makes good the firſt part of that character. Her husband was a ſullen churliſh rich foole, and had poorely and unadviſedly thrown himſelfe into a quarrell with David, a Prince at that time diſcontented, and in Armes. The Servants knowing Nabal to be incapable of found advice, for he was ſuch a p. 19ſon of Belial, that a man could not ſpeake to him; one of them therefore acquaints their Lady with the buſineſſe. She preſently apprehends the danger, and prevents it. She commands ſome of the family to attend her, and with a rich preſent in her hand, meets David now on the way towards Nabals houſe with a purpoſe to deſtroy it. She knows ſo well how to frame her deportment and her language, that ſhe ſoftens the inraged ſouldier, and overcomes him who never knew what it was p. 20to be overcome. If one would learne the ſkill of inſinuation, he need not learne any other poſture then hers, as ſoone as ſhe ſees David, 1 Sam. 25.27, 24.1 Sam 25:271 Sam 25:24ſhe haſts, rather to throw her ſelfe off from her ſaddle, then to alight, and falls on her face, and bowes her ſelfe to the ground before him, and falls at his feet. And what her behaviour had ſpoken, She ſpeakes over againe with ſuch words as might well have bin penned by one of the greateſt Maſters of policie and wit. And that Woman hath a name p. 21of wiſedome, though we know her by no other name, who is mentioned in the hiſtorie of King Davids warres. The towne of Abel where this woman dwelt, had fooliſhly taken part with Seditious Sheba, and entertained him that was the very head of the Rebellion. Joab the Kings Generall layes ſeige to the Towne, and was likely to take it by ſtorming. Then cryed this wiſe woman out of the citie, Heare, 2 Sam. 10.16.2 Sam 10:16heare, ſay I pray you unto Ioab, come neere hither, that I may ſpeake with thee. p. 22And having obtained a parlee, ſe how ſhe proceeds and prevailes. I am one of them (ſaith ſhe) that are peaceable and faithfull in Iſrael: Thou ſeekeſt to deſtroy a city and mother in Iſrael: Why wilt thou ſwallow up the Inheritance of the Lord? When the Generall had told her upon what termes he would raiſe the ſeige: She undertakes to perſuade with the Inhabitants, and doth ſo: for preſently they threw the head of Sheba the Rebell, over the wall, and the Generall is ſatiſfyed and retreats. Plutarch p. 23hath given us a paralel to this, of the wiſedome of the Celticke women, who when their Countrie was fallen, through miſ-underſtanding and differences, into a Civill warre, would not reſt, or give over their mediation, till Armes were laid down, and peace was ſetled thorough all their Cities and Families, which was ſo great a ſervice to their Countrie, and ſo acceptable, that it grew to a cuſtome among them, to call and admit their women to Councell. And in the league which p. 24long after they made with Hannibal, this was one Article, which for the ſtrangeneſſe and fame of it, I will record: If the Celtans have any matter of complaint againſt the Carthaginians, the Carthaginian Commanders in Spain ſhall judge of it: But if the Carthaginians have any thing to object againſt the Celtans, it ſhall be brought before the Celtan women.

The Policie of Stratageme is reckoned to the family of wiſdome. See what an Engine that great man Ioab uſed to bring about the Court Deſigne p. 25to have the popular young Prince Abſalom brought backe from his baniſhment. 2 Sam. 14.2 Sam 14He ſubornes a woman of Tekoah, who needed not much inſtruction, but acts it with ſuch cloſeneſſe and ſeeming paſſion, that David though a wiſe and diſcerning Prince, had much a-doe to find out the cunning; and when he found it, yet ſhe ſo carried on the buſineſſe, even beyond her inſtructions, that ſhe fully brought about the mind of the King.

And if either Deliberation or Secrecie be neceſſarie p. 26to wiſdome, we find even theſe Qualities (which many think moſt unlikely to be found) in women. When Manoah was ſurpriſed, and thorough preſent conſternation gave himſelfe for a dead and loſt man, becauſe he had ſeen an Angel; his wife recovers her ſelfe and him out of that diſtemper, and deliberately reaſons that with which her husband was confounded, Judg. 13.23.Judg 13:23If (ſaith ſhe) the Lord were pleaſed to kill us, he would not have received a burnt offring and a meat offring at our hands, p. 27neither would he have ſhewed us all theſe things, nor would as at this time have told us ſuch things as theſe.

And as for Secrecie, (of the want of which we do ordinarily accuſe them) behold the carriage of two women recorded in Scripture. Rahab, who not only hid Ioſhua's ſpies in her houſe, Joſh. 2.Josh 2but alſo locked up their great buſineſſe ſafely in her breſt: and though ſhe were neceſſarily to communicate the thing to divers friends, ſhe doth manage it with ſo much privacie p. 28and ſilence, that nothing was diſcovered, but ſhe and all her friends, were ſaved in the common calamitie of her Country. That other is, that woman of Bahurim, who preſerved Ionathan and Ahimaaz whom David ſent to gather up intelligence at Ieruſalem. And I might adde as a paralell, Epicharia in the Romane ſtory, from whoſe breſt, no threats nor tortures could force a ſecret that lay there concerning a conſpiracie againſt Nero.

2. Is it Learning that gives eminencie to men? p. 29In this alſo, women have a full ſhare. The Antients who delivered almoſt all things in Mythologies and Fables, intended this when they made Minerva an Inventreſse and Patroneſse of Learning, as well as Apollo the Inventor and Patron. And as for Inſtances, they are plentifull under this head. In the Scripture, we have Huldah the Propheteſſe, … Ki. 22.…4who dwelt in the Colledge, with whom thoſe prime Stateſ-men, Hilkiah, Ahikam, Achbor, Shaphan, and Aſahiah, thought it no diſparagement to conſult. p. 30And can we judge other of Priſcilla then that ſhe was learned, being able to inſtruct more perfectly that rare young man Apollos, Act. 18.24 foreign. He zych. vor tit. foreign.Acts 18:24a man eloquent, (or as Hezychias paraphraſeth it, A man learned in Hiſtorie,) and mightie in the Scripture? But beſides thoſe that have their names in ſacred Record, other Hiſtories both Eccleſiaſticall and Secular, antient and moderne, are plentifull in Examples. Aſpatia inſtructed Pericles, who of a great Souldier was one of the beſt Orators that hath p. 31been bred in Greece. Pamphilia wrote many books of Hiſtorie, which when they were extant were much eſteemed. Cornelia the mother of the Gracchi was ſuch a Miſtreſſe of Eloquence, that Cicero admired ſome of her Letters. Athenais the daughter of a meane father, was yet thought worthy to be the wife of one of the Chriſtian Emperours for her Wit and Learning. Eudoxia the Empreſse of Theodoſius the younger, wrote learned Poëms, and eſpecially one very ſingular one concerning our p. 32Saviour Ieſus Chriſt. Gregorie of Nazianzen ſpeaks very high things of his ſiſter Gorgonia. And ſo doth Hierome of divers excellent Romane Ladies. Neither have latter times wanted ſuch ornaments. Olympia Fulvia Morata, an Italian by birth, not long after the Reformation upon the preaching of Luther, beſides her exquiſite knowledge in the Latine and Greeke tongues, attained to the happineſſe of knowing Chriſt, and leaving her Countrie for Conſcience ſake, marrying into Germanie, ſhe p. 33gave her ſelfe with much ſucceſſe to the ſtudie of the Holy Scriptures. Of our owne, among many others that might be remembred, I will only name, The Lady Iane Gray (unhappy only in being forced for a while to weare a Crown) a Lady who beſide the Latine and Greeke, had this advantage beyond Morata, that ſhe knew the Hebrew alſo, and was thereby enabled to ſatisfie her ſelfe in both the Originals.

But in ſtead of more examples in this kind, I will produce that great p. 32duplicate page p. 33duplicate page p. 34Ornament of the Netherlands, Anna Maria van Schurman, pleading and diſputing the truth of what I have now propounded, with that Learned and Reverend Divine, Andreas Rivet, that from a Womans Pen, yee may have an Apologie for tho learned Pen's of Women.

CHAP. III. The Letters touching this argument between Andreas Rivet, and Anna Maria à Schurman.

FOr the confirmation p. 35of the point in hand, and for the honour of that Maiden Pen, I will tranſlate into our own tongue for the uſe of our Engliſh women, ſo much of that learned Letter as concernes this preſent argument, which that renowned Virgin, Anne Marie Schurmā of Vtrecht wrote in Latine, to the Reverend and famous French Divine, Andrew Rivet, then at Leyden, which Doctor Beverwick a learned Phyſitian of Dort hath communicated together with a Diſsertation upon the ſame ſubject by the ſame Lady.

p. 36D. Rivet by a Letter dated from Leyden the Kalends of March, 1632. having received ſome French Verſes of Schurmans which he preſented to the Princeſse of Arts and Literature, Princeſse Elizabeth Siſter to the Illuſtrious Prince Palatine, from whoſe learned judgement they had received approbation, and having given the Noble Schurman her due praiſe, he lets fall theſe words, That her abilities were a prooſe to the preſent times and to poſteritie, that if many women doe not the like, it is not out of p. 37defect of wit or judgement, but becauſe they will not apply their minds to them, or cannot by reaſon of other lower aſſaires; neither is it expedient that many ſhould chuſe this kind of life, only it is ſufficient if ſome called to it by a ſpeciall inſtinct, doe ſhine forth.

Upon theſe laſt words ſhe takes hold, and in a Letter dated at Vtrecht, the eighth of the Ides of March, 1638. after ſome other Salutations and Complements in the beginning, ſhe thus writes:

p. 38Reverend Sir,

YOur letters heretofore written unto mee, gave me occaſion to doubt what your opinion is in whole concerning this thing, in which after you have ſpoken many things lovingly and honourably (as you uſe to doe of mee and my ſtudies) thus you write: Neither haply may it be expedient that many chooſe this kind of life; it is ſufficient if ſome, called to it by a ſpeciall inſtinct, doe ſometimes ſhine forth. I eaſily aſſent, if here we p. 39meane ſuch women as have the care of families, or others that are neceſſarily imployed that way; but I am hardly drawn to that opinion, if it be meant of maid's indowed with wit, and of generous education, many of which this age of ours brings forth. The great admiration of Sciences or the equitie of common right, inforceth me that I cannot indure, that that which in the opinion of every one is moſt worthy, ſhould be rarely found in our Sex. p. 40For whereas wiſedome is ſo great an ornament of humane kind, ſo that by right it belongs to all and every one, (ſo farre as it agrees to every ones condition,) I ſee not why this Attire, the moſt handſome of all others, ſhould not be fit for a Virgin, in whom we allow a care to dreſſe and adorne her ſelfe. Neither is there any cauſe why the State ſhould be jealous of this: for the glorie of the learned Order no way darkens the luſtre of Magiſtrates. Yea, p. 41contrarily, all agree in this, that that State muſt at length be moſt flouriſhing, that ſhall have many ſubjects, obedient to wiſdome, as well as to the Lawes. Beſides, neither Vertue, nor the learned Ranke it ſelfe, ſhall have their due honour or dignitie, unleſſe the greater part of people be ſuch, as are able not only blindly to admire, but by a true eſtimation to diſcerne the honour and ſplendour of Learning. But leſt I ſtay too long in the Porch, I enter upon p. 42the ſtate of the controverſie, which being rightly laid, the whole truth will clearly appeare. The principall Queſtion therefore is, Whether the ſtudie of Learning and Arts, be fit for a Virgin, eſpecially in theſe times. They are no light Arguments that perſwade mee, to favour the Affirmative part. For that I may begin with the Civill Law, I remember I once read in Vlpian, That women are not to meddle with civill or publike offices. p. 43But with what equitie this law was made, I will not now much inquire, this at leaſt I thinke may be clearly proved from thence, that the leiſure in which we live is allowed and lawfull. For hence we have much freedome of time, and quietneſſe which is a friend to the Muſes, but chiefly when by a ſpeciall kind of Prerogative, we are not tyed up by neceſſarie occaſions, nor ingaged upon domeſticall cares and buſineſſes. But yet truely this large and p. 44emptie ſpace of life, where it is ſpent looſly and negligently, where it is not laid out upon ſomewhat that is good, it becomes an opportutunitie for all vices. Baſil notably, foreign, Idleneſſe is the fountain of miſchiefes. And that we may avoid this Charibdis, ſhall the mind by little and little grow ſoft, and turned into the ſimilitude of that idleneſſe and ſloth in which it lyes? What therefore is to be done? Behold, Seneca a ſublime teacher opens a p. 45way between the rocks. When (ſaith he) they only are at leiſure (that is, doe beſt injoy their leiſure) who are at leiſure for wiſdome, they only live, for they doe not only looke to their owne time well, but make benefit of all other ages. For we muſt not ſeeke leiſure from the worthieſt employments, but improve our leiſure in them: ſo our calmer freedome in privacie, will make our time neither weariſome nor tedious unto us. For there are two p. 46things, (as Cicero ſaith) which make others dull, but ſharpen a wiſe man, namely leiſure and ſolitarineſſe. But ſome uſe to object, that it is a ſufficient ſtudie for women, to handle the Diſtaffe and the Needle. I confeſſe many think ſo, and the inveterate ill opinion of our times is every where for them. But we walke not by this Lesbian Rule, yeelding to Reaſon, rather then to cuſtome. For by what right, I pray, are theſe things fallen to our lot? By a Divine p. 47right, or Humane? They ſhall never prove, that thoſe limits are either fatall, or preſcribed from Heaven to us, by that to lay a reſtraint upon us. For if we fetch witneſſe from Antiquitie, both the Examples of all ages, and alſo the authoritie of the greateſt men, will evince the contrarie; as that moſt noble ornament of the Gornaces hath ſhewed no leſſe pleaſantly then learnedly in his little booke, which he hath entituled, The Equality p. 48of men and women. L'egalite des homines, & des femines.But leſt, as they ſay, I doe what hath been done before, I forbeare theſe things: I ſhall content my ſelf plainly to ſhew, that greater matters do not only become us, but alſo in this manner of life are expected from us. For neither will more generous inclinations indure to be curbed within ſuch narrow bounds, nor will ſharpe and high wits ſuffer themſelves to be kept under alwayes below their naturall diſpoſition. Truly, if theſe p. 49ſevere Lawes ſhould be of force, I ſhould not much wonder at it, if ſome women ſhould ſometimes be carried away with the inticements of pleaſures, out of their contempt of this low employment. Beſides, then we could have no hope left here, of any honour, any dignity, any reward of vertue, by which ſuch ſoules as are not degenerate are wont chiefly to be incouraged, to indeavour after things praiſe-worthy. In vain doe we boaſt our Nobilitie p. 50bilitie which we received of our Anceſtors, if preſently a ſlothfull obſcuritie doe cloud it. Hence it is, that he that reades Hiſtorie, ſhall often in the longeſt tract of time diſcerne no more the monuments of our Sexe, then the path of a Ship paſſing thorow the Sea. But, they will ſay, Whence ſhould you have glory? Whence immortall fame? Doe ye expect it from your leaſure? Why not? But I meane from leaſure brightned with the light of learning. p. 51For it becomes us to grow famous under the preſidencie, not ſo much of the Armed, as the gowned Pallas. Moreover, where true Phyloſophie hath ſeated her ſelfe in the Throne of our underſtanding, no doore will ever ſtand open to the vain or wandring motions of an unconſtant mind: which alſo Eraſmus the notable Patron of all polite Learning hath obſerved expreſly, where he ſpeaketh of the Education of Sir Thomas More's daughters, p. 52in theſe words: Nothing (ſaith he) doth ſo wholly fill the breaſt of a Damoſell, as ſtudie. For how ſhall we not eaſily ſcorn the Pageantrie of this world, the ſpecious authoritie of examples, and the poore vanities of the times, when from the high turret of wiſdome we look down upon theſe earthly things. Further, whereas it is no leſſe the dutie, then the happineſſe of all, to ſtrive after the perfection of our primitive Originall, (from which there is p. 53none of us but have fallen) we muſt labour, that his Image, who is the Light & the Truth, may begin more and more to ſhine in the higheſt pallace of our mind. And although I deny not here, that Theologie (which is that which chiefly perfects the underſtanding) doth all; yet I know not how, but me thinkes they ſeeme not enough to obſerve the Majeſtie of ſo great a Queen, who would have her goe abroad alone and unattended. For when we p. 54look into the volumne of naturall things, who ſees not how the parts of both theſe Sciences do agree among themſelves with a beautifull harmonie? How much help, how much light, the one brings to the other? Nor ought this much to trouble us, that ſome ſhut up this ſtudie into ſo narrow a roome, thinking it doth not much concern us, Whether this frame of the world grew together of moat's? Whether it ſtruggled forth out of a rude Chaos? Whether p. 55ſome Bodies enjoy an heavenly nature, others a terrene? Whether the upper frame of the world be whirled about, and whether they be not giddy, who contend that not the heavens, but the earth turns round? Whether the Sun ſetting be plunged into the Ocean? Whether the Antipodes alſo have its light? Whether the Earth be of a ſquare figure or round? Finally, Whether the Horizon terminate the whole world, or only our ſight? If that which p. 56is vulgarly ſpoken to our reproach were to be heeded, they would make us to fruſtrate God the Creator of all his end, who brought us into this Theatre to behold, know, and magnifie his moſt beautifull workes. For nature was not ſuch a Stepdame unto us, that ſhe would forbid us the ſight of her: elſe, why would ſhe beſtow that upon us, which the Philoſopher affirmes is planted in all men, namely, The deſire of knowing? Why would p. 57ſhe give us an erect Stature, unleſſe we ſhould lift up our eyes and our mindes alſo, unto the contemplation of her ſelfe? We ſhould be Stocks, and not of humane kind; Strangers, not inhabitants of this world, if we could not bring our mind raiſed, and as it were inſlamed with divine love, to ſo beautifull, ſo glorious things, in which the Majeſtie of the eternall God-head ſhines forth. Neither may we think that we have done our duty, if we only ſometimes p. 58looke at theſe things as it were in our paſſing by. For ſo we ſee them, not that we may know them, for hereby we ſhew that we do not ſee, what we have no deſire to know further. There is nothing under our eye, more admirable then man, nothing more beautifull then the dwelling place of the Soul: but how little is that which is judged of only by the skinne, or the outward forme? How miſerably may we bluſh at thoſe ſo excellent p. 59Hymnes of Ethnicks, in which, while they curiouſly pry into Nature, and by prying approach neerer to the firſt cauſe of all things, even they every where are wont to ſing forth the praiſes of the high Workman. Further, as oft as we apply our ſelves to follow that bright Starre of holy Scripture, who will deny but we may be obliged by ſo many Examples of holy men, who from hence have taken occaſion to praiſe their God, to the returne of p. 60the ſame thankfulneſſe?

But, not to ſay any thing now in generall of the ſtudy of Hiſtories, which now adayes is almoſt only followed in Nurſeries, and in the Courts of great men, only by the way we will inquire, whether the knowledge of Publike Affaires may befit every private perſon? I ſhould eaſily grant indeed, that it conferres directly to practiſe, and the uſe of the Republike: yet becauſe of the Theorie, and the peculiar fruits p. 61which thence redound to every one, we think none are to neglect it. The holy Scriptures go before us here, and not only goe before us, but leade us by the hand. There the Orders of times are knit together by the Periods of the Monarchies; There both the Originals, and decayes of greateſt nations, are either deſcribed, or foretold; and it is no wonder, ſeeing the marvellous judgements of God, which it is fit we ſhould duly obſerve, appeare in a p. 62more eminent matter, and ſeeing theſe univerſals cannot fall out within the age of one man, if God would have this ſtudie to be laid to heart by all. Shall not the contemplation of this admirable Government ſtrike up our harpes alſo; upon which the Kingly Pſalmiſt wholly faſtning his mind, never leaves crying out; foreign How great are thy works, O Lord, thy thoughts are very deep?

p. 63It may be ſome will here object, This is no other then to commend a monaſticke life, or to make ſpeculation only our whole dutie. But ſo reaſon ſeems to require, that firſt we ſhould looke at our ſelves, for ſo much as concernes our own happineſſe; and then to our neighbour. For in vaine ſhall he have leiſure to attend upon others, who was never yet rightly at leaſure for himſelfe. In vaine doth he indeavour to help others by Counſell or fact, who cannot p. 64helpe himſelfe. In vaine ſhall he pretend to civil converſation, or to the bond of that more ſublime adminiſtration of Chriſtians, that is a ſtranger at home. I pray, what raſhnes would it be, to thinke to build that whole aeconomie of morall virtues, upon ignorance, or the vulgar opinions: Yea for the moſt part unles by ſome chance the examples of all ages doe ſhew, that no one did ever happily ſacrifice to ſo great Dieties, unles he came furniſhed with great and ſolid learning. p. 65For that is it which prepares, diſpoſeth, and makes us fitt to doe well, and lifts up our minds to the attempts of famous exploit's.

Againe nothing is more profitable for a virgin, nothing more neceſſary, then to diſcerne what is filthy and what is honeſt, what hurtfull and what harmeles, what is fitting and what uncomelie. But how much knowledge of things, how great a dexteritie of judging doth that ſtand in need of? Seeing therfore this ſort of prudence p. 66may not be learned of our ſelves, neither were it ſafe, we muſt therfore have recourſe to hiſtorie, foreign, to dreſſe as it were by the glaſſe framing the life after the virtues of others. Wee, I ſay, who when any blemiſh is upon us, though but by a wrong ſuſpition, can never be reconciled againe to reputation: therefore maidens ought to be carefull, not only to decline evill after they have ruſhed upon us, but alſo ſpecially to prevent them p. 67leſt they doe ſo.

Laſtly, that I may now in ſilence paſſe by, the Arts and Sciences inſtrumentall (as they call them,) which being principals doe neceſſarilie follow their Queen as handmayds, I cannot but I muſt needs touch in a word how much wee ought to delight in many tongues, cheifely if they be attained for uſe, not for oſtentation. For Tongues are the faithfull keepers, yea the Interpreters of thoſe things which wiſe Antiquity hath left unto us: which p. 68where it ſpeakes to us in its owne Idiome, it leaves in our mind a genuine image of it ſelfe, and with a certain marvellous grace and pleaſantneſſe affects our ſence, which we not without reaſon complaine is wanting in all tranſlations, yea though the very beſt. But if I would diſcourſe to you, how pleaſant it is, and how fruitfull, to draw forth, explicate, and prove heavenly doctrine from the very fountaines, it were no other then what is ſaid in the proverbe, foreign, p. 69To lend light to the Sunne.

But that I may make an end, I will here produce one example, which alwayes is in my thoughts. One example I ſay, of the Incomparable Princeſſe, Iane Gray, to whom no nation, no age (let me ſpeake it with the good leave of all) will yeild her equall. Michael Angel a Florentine who fully and pathetically deſcribes the hiſtory of her life & death, in that conference which ſhe had with Fecknam the meſſenger of her approching death, hath obſerved p. 70theſe things among others: that ſhe deſpiſing thoſe gifts, (which yet were rare ones that God had given her,) and her nobility of blood, and beautie of her ſhape, and flouriſhing youth, wherby ſhe might have procured glory and favour to her ſelfe in this world; She pronounced with great courage, that nothing was ſo acceptable to her in her whole life, as that ſhe had the knowledge of the three learned tongues as they cal them. Now if the pleaſure or delight, which we may p. 71have from that in this life, may come under the name of true felicitie, ſhe confeſſed ſhe had it in the ſtudie of good letters, and ſpecially of the holy Scriptures. And though many doe greatly diſpraiſe theſe ſtudies in a woman, yet ſhe her ſelfe becauſe of the great ſolace of mind, which ſhe had thence received, and ſtill felt within her, did account their opinion to be unreaſonable. Behold Swanlike notes, brought forth, not under the ſhade of ſchooles, but under the laſt act of a moſt p. 72glorious Martyrdome, which I pray who would not reverence as an oracle. Theſe things concerning no light matters, I have not doubted to prattle unto you, being confident of the indulgence of your fatherly love towards mee. But I breake off, leſt I might ſeeme willing to ſay all that could be ſaid, or that I were altogether unmindfull of your affaires. Farewell, father, deare to me in many reſpects, & vouchſafe in my name to ſalute your beloved wife, Vtrecht 8. Id. of Wholly at your commād, March 1638. Anna Maria a Schurman.

p. 73I have thought fit to doe this honour to this Honourable and Learned Maid, as to tranſlate and tranſcribe ſo much of hers touching the Argugument in hand. I have taken the libertie, though preciſely to obſerve her Conceits, yet to varie the Elegancies of her Latine Stile, into ſuch a Phraſe as is moſt naturall to our Engliſh, and I hope without any wrong to her, whom I much honour for her Pen.

p. 74CHAP. IIII. Other Inſtances of womens eminencies. 3. Conſtancie. 4. Courage. 5. Abilitie to govern. 6. Piety and Religion.

THat I may purſue this point a little, I will take notice of a few other particulars.

3. Constancie and Reſolution is accounted a manlike vertue; and it is charged upon the other whole Sexe that they are inconſtant and mutable. The Emperours Diocleſian and Maximinian in a p. 75publike Instrument call Womens wils Momentanie. But to the contrarie, how famous was Ruth even for her Constancie, who notwithſtanding all aſſaults againſt it, reſolved that nothing but death ſhould ſeparate her from her husbands mother? Ruth 1.16, 17.Ruth 1:16Ruth 1:17Intreat me not (ſaid ſhe to Naomi) to leave thee, or to returne from following after thee; for whither thou goeſt, I will goe; and where thou lodgeſt, I will lodge; thy people ſhall be my people, and thy God my God: where thou dyeſt, will I die, and there will I be p. 76buried; the Lord do ſo to me and more alſo, if ought but death part thee and me. She was not as Jacob ſaid of his ſonne Reuben, Gen. ….4Vnſtable as water, and therefore he could not excell; but ſhe ſtrengthened her ſelfe, as the Originall Phraſe is, or as our Interpreters have rendred the Text, She was ſtedfaſtly minded. And if I ſhould mention the conſtant Reſolution of many women-martyrs, in the Primitive Perſecutions, or only of that time of tryall that was here in Queen Maries dayes, I ſhould eaſily make up a p. 77full hiſtorie. Yea, Queen Maries own ſiſter, as ſhe was an Example of her crueltie, ſo ſhe was a rare Pattern of this vertue, who as her word was, Semper eadem, She anſwered it to the full in her courſe of life, as Sir Robert Nanton takes notice of it in his Preface before his Tranſlation of Cambdens Elizabeth, where he compares her with, and much preferres her to K. Henry of France, for this very grace.

4. Whereas Valour and Courage have been almoſt appropriated to man. Hiſtories p. 78are not wanting in the mention of even an Heroicall Courage in ſome women. Jael the wife of Heber had the honour to rid away a great tyrant from the earth; Judg. 4.21Judg 4:21ſo that both the warre was called by her name, In the dayes of Iael (ſaith the Text) the high wayes were unoccupted, Judg. 5.6.Judg 5:6and the travellers walked thorough bywayes. And Deborah ſings the renowne of her exploit: Judg 5.24, 25, 26, 27.Judg 5:24Judg 5:25Judg 5:26Judg 5:27Bleſſed above women ſhall Iael the wife of Heber the Kenite be, bleſſed ſhall ſhe be above women in the Tent: he asked water, and p. 79ſhe gave him milke, ſhe brought forth butter in a lordly diſh: ſhe put her hand to the nayle, and her right hand to the workmans hammer: and with the hammer ſhe ſmote Siſera, ſhe ſmote off his head, when ſhe had pierced & ſtricken through his Temple. At her feet he bowed, he fell, he lay down, at her feet he bowed, he fell where he bowed, there he fell downe dead. An Heroicke act, ſet out in an Heroick ſtraine. And that woman of Thebez, mentioned alſo in the Hiſtorie of the Iudges, ſeemes to have been more valiant, and to p. 80have ventured more dangerouſly then the men that were incloſed with her in the Tower, who when nothing but threats and flames were before her, had the courage to caſt a piece of a milſtone upon Abimelech's head. Judg. 9.53Judg 9:53But I moſt admire Queen Heſther, who forgetting her ſoftneſſe and delicacie, reſolved to ſerve her people, though her ſelfe ſhould periſh in the attempt. I will goe in unto the King, (ſaith ſhe) which is not according to the law, and if I periſh, I periſh. Out of other Stories, I will p. 81adde but one. When the Melians under the conduct of young Nymphaeus to disburthen their own Countrey too full of Inhabitants, ſeeking an habitation elſewhere, were for a while entertained by the Carians, they had been likely to have found their tombs there by a treacherie, which was covered under the faire pretext of an Invitation to a banquet. The Melians having ſome intelligence of the plot, returning anſwer that their cuſtome was never to feaſt without the companie of their wives, p. 82they accordingly come themſelves unarmed, (to avoid ſuſpition,) but all their women with ſwords hid under their Gownes, (to provide for their ſafetie.) About the middle of the feaſt, the word being given by the Carians, they indeavoured to execute their treacherie, but inſtantly every one of the Melian women delivers her ſword to her huſband, whereby they bravely acquitted themſelves, and afterwards had leaſure to admire the undauntedneſſe of the women, who undiſturbed p. 83through weakneſs or fear, were Actors as well as Spectators of that exploit. It would be too much to produce the many examples of their generous actions, whether for the preſervation of their Countries, or for the love of their husbands, or for the maintainance of the Religion of their Anceſtors. It appeares then, that men have no reaſon to challenge Courage, as if it were alone tyed to their Sexe.

5. There is yet another vertue whereof men doe boaſt, which is, The Abilitie p. 84to govern, and to Manage Publike Affaires. Truly, that foreign or Feminine-Rule hath not only had enemies of late, but even the antient Times and Lawes have been but too injurious to them. The Parthians and Thracians while they remained Barbarous, uſed their women as Slaves. And the old Nations that were accounted Civill, dealt with them little better. Becauſe the Achaians gave them the libertie of ruling, therefore Homer diſdainfully uſed to call them in his verſes, not p. 85Achaians but Achaides. And it fell from the Pen of the wiſe Plutarch, That it is a Praevarication of nature, to be governed of women. The Athenians ſtinted them, how farre they ſhould meddle. And the Romane Lawes appointed Tutors and Curators, not only in unripe yeares, but even in widow-hood. But all this prejudice againſt them among Heathen Authors, perhaps would not be much weighed; if there were not ſome that pretended the Scripture to ſay the ſame thing: for there are that urge that of the p. 86Prophet Iſaiah, Iſai. 3.12.Isa 3:12As for my people, children are their oppreſsours, and women rule over them. We grant, that many times women were great miſchiefes to the Iewes, as we ſee in the times of Iezabel, Maacah, and Athaliah: But it cannot be that the Spirit of God doth ſimply condemne their Government, ſeeing it hath given teſtimony concerning Deborah, that ſhe was ſo able for publike management, that the Text ſaith, Judg. 4.4.Judg 4:4She judged Iſrael, and, The children of Iſrael came up to her for judgement. I might p. 87give Pulcheria as a paralel, famous in the Eccleſiaſticall Hiſtorians, who preſerved the Empire while her brother lived, and after his death governed it with great Prudence, calling Marcian to her aſſiſtance. But we that are of the Engliſh Nation, need no proofe of this, whileſt the memory remaines of that Queen of her Subjects hearts, I mean, and every bodie knowes I meane Queen Elizabeth, of whom we have the teſtimonie of an enemie, even Pope Sixtus Quintus, who though plotting againſt p. 88her life, yet admired her, and was wont to ſay, that Elizabeth of England, and Henry the fourth of France, were able to rule the whole world.

6. Hitherto, in all the particulars mentioned, men have boaſted, but there is one, the maine, in which they have ſcarce ſo much as pretended to outſtrip them; and that is the higheſt improvement and glory, namely pietie and Religion, unto which they have ſomewhat the greater advantage in regard that their Affections are ordinarily p. 89more lively and ſtirring. As Chriſt ſpake, the text tells us, …uk. 11.17.a certain woman of the company lift up her voice, and ſaid unto him, Bleſsed is the wombe that bare thee, and the paps which thou haſt ſucked. As he was led to be crucifyed, the women wept. And when he was nayled upon the croſſe, there were three Mary's and but one Iohn at the foote of it. But my buſineſſe is not to preferre them before men, but only to give them their due value; that if we reade grace and holineſſe in the lives of men, p. 90wee may alſo take notice of holy and devout women, as the Scripture in divers places calls them, The Sarahs who were believers, the Maries who were humble and mortifyed, the Elizabeths who walked in all the Commandements of God blameles, the Dorcaſses who were fruitfull in workes of charitie and love, The Priſcilla's who were heavenly and rich in diſcourſe, The Bathſheba's, the Lois's, and Eunice's who were carefull in inſtructing their children in the knowledg p. 91of God, and in a word, the Lydia's whoſe hearts God hath opened.

I have a multitude of examples in my view, but I will not name many. When the Prophet Eliſha often paſſed thorough Shunem, A great woman there not only entertained him, but motioned to her husband the continuance, Behold now (ſaith ſhe) I perceive that this is an holy man of God, … King. 4.9, 10.let us make a little chamber, I pray thee, on the wall, and let us ſet for him there a bed, and a table and a stoole, and a candleſtick. p. 92She was not only in her owne ſoule affected, but is an inſtrument to work upon her husband. According to that which the Apoſtle Peter tels us, that there may be ſuch ſweetneſſe and holineſſe of converſation, 1 Pet. 3.1, 21 Pet 3:11 Pet 3:2that men who obey not the word, may be won by the converſation of their wives, while they behold their chaſte converſation joyned with feare. I obſerve alſo concerning the woman of Shunem, whom I named, that ſhe never omitted the times and opportunities of Divine p. 93worſhip; that ſpeech of her husbands to her, when ſhe deſired to goe to the Prophet, … King. 4.23.Wherfore wilt thou goe to day? It is neither new moone nor Sabbath: Implies, that ſhe never uſed to omit thoſe publike dayes. And like to this, it ſeemes to me that in Pauls time, the women were more frequent in prayer then men in the citie of Philippi; Act. 16.13.Acts 16:13On the Sabbath (ſaith S^t Luke) we went out of the citie by a river ſide, where prayer was wont to be made and we ſate downe, and ſpake unto the women which reſorted p. 94thither. Yea their ſerviceableneſſe in religion is not to be omitted, St Paul ſpeakes of women which laboured with him in the Goſpell. Phil. 4.3.Phil 4:3And what might not be ſaid of particular graces, it might be eaſy to produce many inſtances out of Scripture, and to fit them with other Hiſtories; but I forbeare, as intending chieflie to ſpeake to the next point.

p. 95CHAP. V. Soule glory is chiefest. What Soule glory or Inward beautie is.

I have more briefely paſſed thorough the firſt point, which though it be true, and the Truth of it neceſſarie to be knowne, yet may be abuſed by ſome weake ſpirits to Selfe-ſlatterie. It is a glaſse into which if ſome doe looke, it may be they may be proud. But the other glaſse that I am now to hold forth, I would invite All to look into, and often, for I hope p. 96it will not be without profit. The point as I propounded it in the beginning, is

II. That the higheſt improvement, is that of the Soul, and the greateſt glorie of women is Soul-glory.

It was an inward and ſpirituall glorie that did commend the daughter of the King of Egypt, according to the expreſſion of that holy man, whoſoever he was, in King Solomons Court, who at the time of the marriage celebration, compoſed a ſong which he fitted upon Shoſhannim, thoſe ſix-ſtringed p. 97instruments of muſick, which David the late King had brought into the Quire, and raiſed his heart to the contemplation of the ſweet and heavenly Myſterie of the Union betwixt our Lord Ieſus Christ and his Church. This was his maine deſigne, but his ground-worke, was the Praiſes of that incomparable Payre, King Solomon and Pharaohs daughter, and he hath ſet forth thoſe Praiſes with ſuch High, and yet apt Expreſſions, that he hath ſhewed himſelfe, (who ere he p. 98were) a maſter in his facultie. And no doubt both the Subjects of his Pen, were very praiſeworthy, as for Solomon we know who he was; and the Lady though the daughter of a ſtranger, yet moſt probably was a Proſelyte, and not only converted from Gentiliſme to the true Profeſſion of Religion then, but ſubdued powerfully and effectually to grace and holineſſe, which ſeemes to be the reaſon of that expreſſion, Pſal. 45.13. The Kings daughter is all glorious within. I know there are p. 99ſome that doe thus interprete it, That ſhe was not only dreſt in Gold of Ophir, and in rayment of Needle-worke, when ſhe ſhewed her ſelfe abroad, and appeared in the eye of Solomons people, but alſo was richly clothed with wrought gold, when ſhe ſate within the houſe, to entertain the King. But I am moſt inclined to receive another interpretation, That as ſhe had a goodly and beautifull preſence, ſo ſhe had a richer and a fairer ſoul, becauſe I ſuppoſe Solomons wiſe choyce, would p. 100be of an excellent woman. A Princeſse no doubt of all inward accompliſhments, of which her Sexe was capable. It is not then ſo much a comely feature, or a gracefull deportment, as the Qualification of the mind, a right frame of Spirit: Without this, beautie it ſelfe is uncomely, according to that of the ſame Solomon, Prov. 11.22. As a Iewell of gold (Nezem, the Hebrew word is uſed both for an eare-ring, and Noſe-Iewell, it is the ſame word, Iſa. 3.21. The Noſe-Iewell in uſe among the Iewiſh women, was tyed p. 101with a ſtring upon the forehead, and ſo hung downe to the Noſe:) As a Iewell of gold (ſaith he) in a ſwines ſnout, ſo is a faire woman, which is without diſcretion. The ſenſe of the Proverbe is plaine: As it were a very ridiculous object to behold a dirtie Swine, with Diamonds or Pearles dangling at the eares, and a Pendant or Noſe-Iewell hanging on the brow, tumbling it ſelf into the next puddle, or rooting in a filthy ſteaming dunghill; even ſuch a ſight, and altogether as uncomely, is a woman p. 102of a pleaſant ſhape, but otherwiſe ignorant, rude, and wanton. And as for Ornaments, they doe not adde any value to the perſon, nor can they commend one to God, for heare what the Apoſtle ſaith, ſpeaking unto women chaſte and holy, Your adorning, 1 Pet. 3.3, 4.1 Pet 3:31 Pet 3:4let it not be that outward, of plaiting the haire, and of wearing of gold, or of putting on of Apparell; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet ſpirit, which is in the ſight of God of great p. 103price. The painted Iezabel was a wretched woman, as King Iehu cals her, 2 Ki. 9.30though ſhe were a Kings daughter. She was vile in Gods eyes, and in mans. She thought her ſelfe fine, when ſhe had painted her ſelf, and look'd out at the window, but was indeed loathſome, as wanting this Soul-glory.

Let us then enquire, what Soul-glory, or inward beautie is.

Every ſon and daughter of Adam, are naturally vile and filthy. We were all polluted in our bloud, Ezek. 16.6Ezek 16:6and might juſtly have p. 104been caſt out to the loathing of our perſons in the day that we were borne. Pſal. 51.Ps 51King David acknowledges this and therefore cryes out for waſhing, purging, cleanſing. Our parents were infected with Leproſie, and we are their uncleane iſſue; Job 14.4.Job 14:4for, Who can bring a cleane thing out of an uncleane, ſaith Iob. And his friend Eliphaz notably confirmes it, Job 15.14, 15, 16.Job 15:14Job 15:15Job 15:16What is man (ſaith he) that he ſhould be cleane? and he which is borne of a woman, that he ſhould be righteous? Behold, the heavens are not cleane in Gods ſight: How p. 105much more abominable and filthy is man, which drinketh iniquitie like water? Where is then the Remedie? or how come any to be cleane? The Apoſtle hath opened this Myſterie, writing to the Corinthians, where he ſpeakes of thoſe that lye in their ſinnes, 1 Cor. 6.11.1 Cor 6:11And ſuch (ſaith he) were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified in the Name of the Lord Ieſus, and by the Spirit of our God.

There is a double cleanneſſe. 1. A waſhing from the guilt of ſinne; p. 106This is to be Iuſtifyed in the name of the Lord Ieſus, who is that fountaine opened for ſinne and for uncleaneneſse, as the Prophet Zacherie ſpeakes, Zach. 13.1. where he uſeth two words to import both actuall and original guiltines, the one is hhattaath, Sinne, the other is, Niddah, ſeperation for uncleaneneſſe, alluding to the time of the womans Seperation upon the bringing forth of any child. This was the Deſigne of Chriſts comming into the world, and giving himſelfe for the Church, that p. 107he might cleanſe it, Epheſ. 5.26, 27.Eph 5:26Eph 5:27and preſent it to himſelfe a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it ſhould be holy, and without blemiſh. And thus being justifyed by Chriſts taking our guilt upon him, 1 Ioh, 1.7.by his blood we are cleanſed from all ſinne, ſtanding cleare and acquitted at the Tribunal (as if we had never been uncleane by guilt) fully and perfectly. But, 2. There is a waſhing alſo from the pollution and filth of ſinne, being ſanctifyed by the Spirit of our God. And this is it p. 108that I am now principally upon. This is the Renewing of the whole man, or according to S Pauls expreſſion, A learning of Chriſt; which he afterwards particularly declareth to be, Epheſ. 4.20, 22, 23.Eph 4:20Eph 4:22Eph 4:23The putting off, concerning the former converſation, the old man which is corrupt, according to the deceitfull luſts, and a being renewed in the ſpirit of the mind, a putting on of the new man, which after God is created in righteouſneſse and true holines. This is the proper worke of Gods holy and Sanctifying Spirit, given unto all, p. 109to whom the Sonne is given. The gifts and graces of this Spirit are many, and very various, I will not now diſcourſe of all, but only of the graces of converſation, nor of all of them, for it would require a large and diligent Treating. And therefore, whereas I might commend many Iewells fit for their luſtre to deck out an holy Soul, I ſhall only for the preſent make up one Iewel, of foure precious Iemm's, fit to be ſet upon the breaſt, or rather into the heart of a Princeſse or greateſt Lady or other woman, p. 110where only the Spirit of God the moſt ſkilfull workeman can diſpoſe it.

The foure Graces of Converſation which I am commending are theſe;

1. Modeſtie.

2. Humilitie.

3. Diſcretion.

4. Pietie.

CHAP. VI. Modeſtie proper to women. Modeſtie of cariage. Of language. A cenſure of lewd bookes.

I. MOdestie. This is one of the moſt p. 111naturall and moſt uſefull Tables of the mind, wherin one may preſently reade, what is printed in the whole volume. It is as proper in the opinion of ſome, to the womans Sexe, as flying to a bird, ſwimming to a fiſh, beautie to a flower. Certainely a good heart lookes out thorough modeſt eyes, and gives an anſwer to any that aſkes, who is within? with modeſt words; and dwels not at the ſigne of the buſh or red lattice, or painted poſt. A glorious ſoule is above dreſses, and deſpiſeth ſuch as have no p. 112higher, or other thoughts, then what concerne their gorget and their hayre. The calme-conſtant-watchfull-modeſt-compoſed-diſpoſition, is ſurely the moſt excellent temper, and the moſt uſefull, for this governes the heart, and makes one fit and able to entertain thoſe pleaſures, by which others are loſt and undone. Such an one may pledge even Circe in her cup, and yet not be tranſformed: for ſuch an one will only ſlip, but not drinke deep of pleaſures lawfull. This preſerves in tune, and p. 113keeps the ſcale of affections even. This teaches a denying and preventing behaviour towards tentations. 'Tis much better then the Philoſophers wooll, to ſtop the car with. It is the beſt guardian both of the eye and eare. But let me deſcend to particulars.

1. Let the cariage and behaviour be modeſt. Gen. 24, 64.Gen 24:64Rebekah put on the vaile, when Abrahams ſervant told her, that the man whom they ſaw comming towards them, was his maſters ſon, to whom ſhe was intended in mariage. p. 114Contrarily, the woman with the attire of an harlot of whom Solomon ſpeakes, Pro. 7.13.Prov 7:13met a young man and kiſſed him, and with an impudent face ſhe ſpake unto him. She was A confident as we may ſay, in the known ſence of that word; for whereas all wiſe and good men, have accounted bluſhing, to be the Table of virtue in women, She (as the originall Text expreſſeth it) did ſtrengthen her face, as if ſhe reſolved to forget the bluſh, and to baniſh away the colour of ſhame.

p. 115I profeſſe againſt courtſhip, and I know that I know little of Behaviour, yet this I know that the Holy Ghoſt doth call the modeſt behaviour, neate: for ſo the original word ſignifies, in that place, foreign.1 Tim. 3.2. implying that ſuch a one who is modeſt, is of a cleane or neate behaviour. Princeſses and great women have their teachers of behaviour; This is not the worke of Preachers, only where the Scripture is before us concerning Behaviour, wee may commend it, and direct it; and according to p. 116the Scriptures by which all muſt be Judged, wee ſay, That the moſt modeſt, is the most neate, and moſt-becomming cariage. Then, what are they that ſpeake with their feet, as Solomons phraſe is, or according to the character, that the Prophet Iſaiah gives them, That walke with ſtretched ſorth necks, Iſa. 3.16.Isa 3:16and wanton eyes, walking and mincing as they goe, making a thinkling with their feet. How would that Court-prophet (for ſo he was) have deſcribed ſome ſtrange creatures that we ſometimes ſee, practiſing p. 117the affected Shrug, and acting, or the ſtrutting, or the dancing, or the ſliding, or the ſwimming poſture; with what earneſtneſſe, with what indignation, would he have ſpoken againſt theſe wantons? But I forbeare enlargement in this matter, as having no delight to be long in the company of ſuch light and childiſh ſpirits, objects at which wiſe men laugh, and good men mourne.

2. Let the language be modeſt. That rule of the Apoſtle concernes both men and women, though p. 118now I in ſpeciall apply it unto women, Let no corrupt communication proceed out of your mouth, Eph. 4.29Eph 4:29but that which is good to the uſe of edifying, that it may minister grace unto the hearers, and grieve not the holy Spirit of God. Unſavorie and prophane ſpeech grieves the holy Ghoſt, and holy men; and is altogether unbefitting thoſe that profeſſe Godlineſſe: for ſo the ſame Apostle in the next Chapter; As for uncleanneſſe let it not be once named among you, Eph. 5.3, 4Eph 5:3Eph 5:4as becommeth Saints, neither filthineſse, nor fooliſh talking, p. 119nor jeſting, which are not convenient. Ye ſhall obſerve in the reading of the Scripture, that the holy Pen-men of it, foreign.deliver themſelves in a clean and covered language, when they have occaſion to ſpeake of things leſſe comely. And the Lord ſaith, he will take the names of Baalim out of the mouthes of his people. Hoſ. 2.17.Hos 2:17Oh that the words of uncleanneſſe and vanitie were taken out of our mouthes. Even Ariſtotle in his Politiques, would have all obſceneneſs of words to be baniſhed p. 120by a Law, becauſe when people take a libertie to ſpeake ill, they learn to doe ill. He would therefore have ſuch as are young, neither to ſpeake or heare any thing that is foule, and if any be found faulty, to be puniſhed with ſtripes, or ſome note of infamie. Oh that Christians would conſider this paſſage of an heathen, and be aſhamed. There are many that cannot be pleaſant, but they muſt be obſcene, and their diſcourſe (if they have any) is at the beſt frothy, but for the moſt part, wanton. p. 121But they ſay, their tongues are their owne, and who is Lord over them, or who ſhall controule them? Truly they doe confeſſe themſelves to be the children of Belial, and out of their own mouthes doe condemne themſelves of madneſse, in the judgement of the great Apoſtle, who when Feſtus charged him to be mad thorough too much learning, frees himſelf by this argument; Act. 26.…5. foreign.Acts 26:5I ſpeake the words of truth and ſoberneſſe, or, the words of a ſound mind. Surely then by that rule, Their p. 122minds are not ſound, whoſe words are not ſober. As a prevention of this, I would adviſe all to doe with their looſe and poyſonous Pamphlets, and all other bad bookes, as thoſe Converts of Epheſus did with their bookes of Curious Arts, bring them forth and burne them. I know one that had read many of theſe toyes, that took upon himſelfe this revenge: a friend of his comming into his chamber, took down from off a ſhelfe a play-book, who reading a little was taken with it, and deſired to p. 123borrow it: after a while he comes to borrow another; the owner being ſenſible of his own hurt, and grieved to ſee his friend infected, uſeth this Remedie; You complained (ſaid he) when you came in of cold; I will make you a better ſire. And preſently (whatſoever his friend could doe to the contrary to hinder him) he takes downe a whole ſhelfe of ſuch like bookes and burnes them before him. This (ſaith he) I have done to puniſh my ſelfe, and to preſerve you. O that I could perſwade our Ladies p. 124and Gentlewomen, and all others that miſ-ſpend their pretious leaſures to doe the like. Away with your Amadis of Gaule, your Palmerins, your Mirrour of Knighthood, with the &c. all of them ſuch traſh as is ſcarce worth the inke of two lines wherein they are named: Away with your Tragedies, and Comedies, and Maſques, and Pastorals, & whatſoever other names they have, that ſoften the ſpirit, and take away your ſavour of heavenly matters: A way with your Spenſer, your p. 125Ariosto, your deare Arcadia too, if theſe doe ſteale away your hearts and time from Scripture-ſtudy and Meditation. I have heard that that Incomparable Sir Philip Sidney, a man worthy of all the honour that is done him, for his Elegancie of Language, and well and proper contriving of his Story, died with, Ingenio peri… miſer, often in his mouth, complaining of his wit, that he had left no better monument of it, or of his ſpare houres. We are eaſily faſhioned into what we reade much, and p. 126with delight, as our bodies take the qualities of ſuch meat which we ordinarily feed upon. We loſe the repugnancie we have againſt, and the deteſtation of evill; by often reading evill and wanton things. This was the reaſon why the brave Lacedemonians would not allow the Stage, and why Antient Chriſtians (many of the Fathers) were ſo vehement againſt the Cirque and the Theater. I am ſure we had need to urge this point, upon ſuch as live delicately and at eaſe, of whom we may p. 127complaine, as Strato the Philoſopher did, that Menedemus of the Sect of Epicurus had more Schollars then he, becauſe he read Lectures of voluptuouſneſſe. So many Ladies are farre more acquainted with their Romance's, then with the Sacred Hiſtorie; and keep no bookes uſually by them, but Love-ſtories and playes. I could not forbeare this digreſſion, to paſſe the preſent cenſure. The directive and hortatory part, I ſhall have a better place for afterwards under the laſt head, concerning Pietie.

p. 128CHAP. VII. The former grace commended. Modeſtie in Attire.

3. LEt the garments and Attire bemodeſt. I know concerning whom I ſpeake, and what need there is to ſpeake fully and ſharpely to this point. The contrary is a ſinne of long continuance, and therefore deeply rooted. Wee have a full ſtory of the Iewiſh womens vanitie, in the third chapter of Iſaiah, a place that hath often been the theame of Pulpits. Yet after that time of the p. 129Prophet, they ſinne more, wee learne by the Prophet Ezekiel, that they tooke up faſhions from the Babylonians, Ezek. 23.11.Ezek 23:11She doted (ſaith he, ſpeaking of Iſrael under the name of Aholah) upon the Aſsyrians her neighbours, clothed moſt gorgeouſlie. They imitated faſhions in portraicture. ver. 14, 15She ſaw men pourtraied in the wall, the Images of the Caldeans pourtraied with virmilion, girded with girdles upon their loines, exceeding in dyed attire upon their heads. And ſome do interpret the 16. verſe of that chapter; as p. 130if they had their leigers at Babylon to give them Intelligence of the new deviſes. As wee have heard of ſome practiſes like it, men ſent and kept in France, Italie, and elſewhere, to be the factors of Braverie, to be ready to ſend over the Dreſſes. The conſultation that was had in the ridiculous Senate which Heliogabulus granted to his mother and the Roman women, was only upon this ſubject. And there are ſome (no doubt) that conſult with as much care and earneſtnes about a dreſse, p. 131as if A new government were to be framed and moulded; and are more troubled, if the handkercheife ſit not neately, or an hayre be amiſſe, then that the whole ſtate be ruined, and though peace, and religion, and all be loſt. I am not ſo ſtrict about faſhions, as to condemne all that are new, I thinke as there is a neceſſitie to ſpeake the language of the time, that we may be underſtood, and not to affect Old Saxon, or old Engliſh words when they are grown out of uſe; ſo it is fit that our p. 132wearing be like that of others, leſt we be noted for affectation of Singularitie. I have ſpoken to …is, in The Hypo citte Diſcovered. l. 1. chap. 7I know no rule that binds us to the obſervation of the habits of old times, for what times muſt we be meaſured by; by that reaſon we muſt riſe higher and higher, till we come to Adams time, and clothe our ſelves with ſkinnes. I would only have the law of modestie and grace in the heart, to give the direction in this point, wherein if wantonneſſe, and too exceſſive costlineſse be avoided, all is obſerved that p. 133is neceſſarie. Wantonneſse in apparell, ſeemes to be that Strangeneſſe, which the Prophet Zephanie ſpeakes of, Zeph. 1.8.Zeph 1:8and which by him the Lord threatens to puniſh. And it is one kind of puniſhment, that it robs women of their Reputation. Claudia the Veſtall though ſhe were innocent, yet was ſuſpected becauſe of her attire. Seneca was an heathen, yet he ſaw it worthy to be condemned in ſome women in his time, who wore ſuch garments as yet in a manner they were naked thorough p. 134them. Exceſſive Coſtlineſse alſo hath been condemned both by naturall, and Chriſtian light. The antient Divines were much againſt it. We can hardly believe almoſt what Tertullian hath reported of ſome, Vno lino decies ſeſtertium inſeritur: that ſome women wore, A thouſand thoufand Seſterces (which if I have computed rightly, by comparing the old Roman, to our Engliſh mony, is, ſeven thouſand eight hundred and twelve pound, eight ſhillings) upon one ſtring. But Hierome p. 135alſo gives in evidence to the ſame purpoſe, Vno ſilo villarum inſunt pretia, that ſome wore the priſes of divers Lordſhips in one chaine. By which wee underſtand another paſſage of Tertullians, Saltus & inſulas tenera cervix fert. Truly, ſuch things doe no way befit women profeſſing godlines, as the Apoſtle ſpeakes, for thoſe that profeſſe godlineſſe muſt reſolve to ſuffer for it, if God call them to it, but as Tertullian gravely, I feare (ſaith he) thoſe neckes hung with p. 136pearle, will not be ſit to lye upon a blocke, to receive the ſword of perſecution. Oh let thoſe Ladies, thoſe brave ones conſider, they profeſſe a crucified Saviour, and ſerve not a God crowned with Roſes and Pearles.

But I inſiſt not much upon this, there is one thing only that I cannot thinke of without indignation; nor ſpeake of, but with paſſion, that is, of Love-ſpots and Painting. Oh the earneſt and holy zeale of the Antients againſt this. I would rather ſpeake in their p. 137words, then mine owne. Tertullian bitterly, he cals painted women, Ancillas Diaboli, The Devils wayting-women; and urgeth that it is neither agreeable to the Creation nor the Reſurrection. I remember I once made uſe of, and alluded to a Similitude of Cyprians, in the preſence of ſome great women of qualitie; Suppoſe one ſhould come into the Kings gallerie, and daube ſome other colours over a picture that the King had hung there, being the work of an excellent Artiſt, would p. 138not the King be much diſpleaſed at it. You are Gods owne workmanſhip, doe ye deſpiſe his hand, that ye preſume to alter it, and pretend to mend it. Hierome directing Laeta how to bring up her daughter, tels her of a woman that was graviter percuſſa, the heavie hand of God was upon her, becauſe ſhe ſuffered her daughter to paint; and he cals ſuch, The Violators of the Temple of Chriſt, and he loades it with much infamie, that it is, The inflamer of young men, The fomentation p. 139of luſts, The diſcoverie of an unchaſt mind. Yea, the Fathers doe generally ſpeake in that manner; When the caſe was put to Auguſtine by his friend Poſsidonius, he determines it to be an Adulterous fallacie. And Ambroſe goeth ſo farre, that he ſaith it is worſe then Adulterie, and he gives reaſons for it. I am loath to ſpeake ſo fully, but yet I profeſſe my ſelf a very enemie unto it, and ſo I doe to ſpotting, upon the ſame grounds.

But to leave theſe Pageants, I returne to my p. 140modeſt woman, I allow her a lawfull difference of apparell, according to the difference of her qualitie and eſtate. Only I would have them to conſider, that they are to give honour to their Clothes, and not their clothes to them. Let them deſpiſe and renounce the vanities of their Sexe; and as the Iewiſh women gave up their looking-glaſſes to Gods ſervice, Exod. 30.Exod 30ſo let them give up their niceneſſe and braverie for heaven. Elias neglected his Mantle when he went up in the fiery Chariot, ſo where the p. 141mind is raiſed to an heavenly ambition, there will not be ſo many thoughts of outward decking. Remember only, 1. That ſin brought in Clothes. 2. That Clothes are a Monument of our ſhame. 3. That the beſt ornament is that of the inner man. Say not then, This with Lace will doe well; but this or this will doe well with Diſcretion, Modeſtie, and Grace.

p. 142CHAP. VIII. Humility, a Grace of great Ornament. Womans Subjection. The queſtion, whether women may be Teachers.

II. HVmility. This is the ſweeteſt of Graces. The fitteſt for great Perſonages. Thoſe ſtars that are higheſt ſeeme leaſt. The ſea is not bigger, though many rivers empty themſelves into it, and it keepes the ſame taſte and temper, though an abundance of freſh water be poured into it out of the clouds. It becomes thoſe upon whoſe Birth p. 143and beautie, both riches and honors are heaped, to be ſtill the ſame, neither ſwollen nor freſhed. This grace that makes you low in your own eyes, ſets you high in the ſight of God. For ſo ſaith the Apoſtle expreſſely, the ornament of a meek and quiet ſpirit, 1 Pet. 3 4.1 Pet 3:4is in the ſight of God of great price. It is the moſt attractive, the moſt winning grace. Thus Heſter gained upō Ahaſuerus, and Abigail upon David. But the greateſt women loſe themſelves by pride. Iezabel by her arrogancie made her ſelfe contemptible: p. 144her owne ſervants threw her out of the window, and ſhe was eaten of doggs. Let great ones conſider, they were made of the ſame fleſh, and ſhall be reſolved into the ſame duſt, the Philoſopher could not diſcerne any difference in a charnalhouſe betwene the ſculls of Kings and beggars; but that which is of moſt weight, is that they ſhall anſwer before the ſame Eternal Iudge, at the ſame tribunall. Boaſt not of extraction, it is not Birth but new birth that ſhall be availeable. Be not poiſoned p. 145with flatteries. She that is extolled in verſes, may be loathſome before God. Be not proud of cloths, it may be all the worth is in the out-ſide. A porter may as well be proud of his load. The walls of a chamber that is covered with rich hangings, are in the ſame condition with the back and ſhoulders of a bravely-decked foole. Challenge not the eyes of every beholder, as if it were their duty to doe obeyſance to your beautie, for beautie is but clay well coloured. As for riches and honors; p. 146a ſneaking player might as well be proud of the part he beares upon the Stage. You will be undreſt in the Tyring houſe of the grave, & lay all theſe off. Set before your eyes the great examples of Humilitie. Ruth the daughter of the King of Moab, if we may receive the generall opinion of the Rabbins, or if that be not ſo probable, yet one that we may well ſuppoſe to have bin of good qualitie in her own country as being wife of Mahlon the elder brother, of the family of Prince Naaſſon, yet ſhe accounts p. 147her ſelfe ſcarce equall to one of the maid ſervants in the houſe of Boaz. Ruth 2.13.Ruth 2:13And Abigail ſpeakes the like language, 1 Sam. 25.41.1 Sam 25:41Behold (ſaith ſhe to David) let thine hand-maid be a ſervant, to waſh the feet of the Servants of my Lord. Elizabeth though the elder woman, and the better for outward qualitie, yet challenged not reſpects and viſits from Mary, but was even confounded with it as too great a weight of honor, that Mary vouchſafed to come to ſee her, Luk. 1, 42.Luke 1:42Whence is this to mee, that the Mother of p. 148my Lord ſhould come to me? And as for Mary her ſelf, when the Angel had told her things ſufficient to have overwhelmed a weake ſpirit unable to beare and digeſt honor, She returnes, Luk. 1.38.Luke 1:38Behold the handmaid of the Lord. Conſider with what earneſtneſſe the Apoſtle preſſeth this dutie; Epheſ 4.1, ….Eph 4:1I the priſoner of the Lord, beſeech you, that ye walke worthy of the Vocation wherewith ye are called, with all lowlineſse and meekeneſs, Col. 3.12.Col 3:12with longſuffering, forbearing one another in love. And in another place, put on p. 149(as the elect of God, holy and beloved) bowells of mercies, kindneſse, humblenes of mind, meekeneſſe, longſuffering, forbearing one another. Theſe are the garments that ſit beſt upon Gods choſen people, ſuch as are holy, and beloved of God;

1. The bowells of merciemercy. Dorcas is moſt famous for the coates which ſhe made for widdowes.

2. Kindneſſe. This is the exerciſe of that compaſſion which is in the bowells. If the heart be open, the hands will not be ſhut.

p. 1503. But that which I alleadged this place for, is, Humbleneſſe of mind. A grace hardly attained unto, Many (ſaith Auguſtin,) can more eaſily give all they have to the poore, then themſelves become poore in ſpirit. Nay, oftentimes pride takes her riſing out of workes of charity. But the more difficult it is, it is the more needfull. Needfull even in afflictions that we murmurre not, nor fret, nor ſwell againſt God: but eſpecially needfull for ſuch as abound or have any eminencie, that God p. 151be not forgotten, and that others be not deſpiſed. T'is a rare thing to be above others and not to ſcorne them.

Conſider, 1. What ever we have, we have it of God, not of our ſelves.

2. That the good we have is little in reſpect of that we want.

3. The more good we have received, the more ſtrict will be our account.

4. Chriſt in whom the fulnes of the Godhead dwelt, and ſo was perfectly good, was lowlie and humble.

5. Lowlineſſe is Chriſts p. 152image, and pride a principall part of the Divels.

6. Pride is the ſtaine of all graces, and the defacer of every good worke. One that doth ill and is humbled is more acceptable, then one that doth good and is proud.

7. Gods gracious eye is upon an humble heart, but he caſts a terrible eye upon ſuch as are proud.

Beſides this in the generall, there are only two Texts of Scripture which I would commend to women, as particularly concerning them in this point. The one is about p. 153their acknowledgement of their ſubordination to man. 1 Pet. 3.1, 2.1 Pet 3:11 Pet 3:2Wives (ſaith S^t Peter) be in ſubjection to your own husbands, that if any obey not the Word, they alſo may without the word, be won by the converſation of the wives, while they behold your chaste converſation, coupled with feare: (that is, with a loving and carefull fear and reverence of your husband.) Thus holy women in old time were, ver. 5, 6.being in ſubjection unto their own husbands, even as Sarah obeyed Abraham calling him Lord, whoſe daughters ye are as p. 154long as ye doe well, and are not afraid with any amazement. As excellent as the woman-Sexe is, yet it is in ſubjection to man. Even Sarah the mother of Beleevers, from whom Kings and Nations came, called her husband Lord. The wife is alſo Lady, for ſo did Sarah ſignifie, but ſhe is ſo to the family, not to her husband. Their Ornament, as the Apostle ſaith, that which beſt becomes them, is to be ſubject, and to preſerve and contain themſelves quiet, indisturbed, and unpaſsionate not hurried with ſudden p. 155and inordinate affection, as an horſe not well managed that is apt to ſtart at every thing. This I take to be the proper meaning of the Greeke word foreign in the Text, which our Interpreters have tranſlated, Amazement. The other place, 1 Cor. 14 …4, 35.1 Cor 14:41 Cor 14:35is that of Paul to the Corinthians, Let your women keep ſilence in the Churches, for it is not permitted unto them to ſpeake, but they are commanded to be under obedience: as alſo ſaith the Law. And if they will learne any thing, let them aske their husbands at home: for it is a p. 156ſhame for women to ſpeake in the Church. It ſeemes there was ſome diſorder in Corinth, and that their women took upon them to ſpeake and teach publikely. This the Apoſtle reſtrains. Which he doth upon theſe three grounds; 1. Becauſe of their ſubjection by an originall law. Gen. 3.16. That is the ground which he urgeth in this place. But elſewhere in his writings, he uſeth others alſo. 2. Becauſe the woman was created after Adam, and for him, 1 Tim. 2.13. 1 Cor. 11.8, 9. 3. Becauſe the p. 157woman was firſt deceived, 1 Tim. 2.12. and 14. But the Queſtion will be, what women the Apostle ſpeakes of: for it was prophecyed of the Goſpel-times, That God would poure his Spirit upon all fleſh, and that our ſons and daughters ſhould prophecie. Joel 2.28.Joel 2:28And we reade that Philip had foure daughters which did prophecie; which ſeemes to ſome, to be meant, not of an extraordinary Spirit of Revelation and Prediction only, (as moſt Interpreters doe put off this place) but of the interpretation of the Scripture. p. 158And the rather, becauſe S^t Paul gives a rule concerning the covering of the womans head, when ſhe is praying or prophecying, 1 Cor. 11.5. And in another place he ſpeakes of Aged women, that they muſt be Teachers of good things. This hath therfore divided the Antient Divines (for it is not a new Queſtion:) Chryſostome thinking that married wives are only forbidden to ſpeake in the Church; but Tertullian applyes it unto all women, even Virgins and Widowes too, becauſe of the univerſall ſubjection p. 359of their Sexe. The comparing of the places ſatisfies me; Firſt that is to be laid as an unmoveable ſtone in the foundation, That it is againſt Gods Ordinance, againſt Church Order and Modeſty, for women publikely to preach. This ground will hold, for the words of the Apostle are expreſſe, and will admit of no evaſion. Secondly, There may be ſome extraordinary caſes, that will not admit of a generall rule. Thirdly, women may and muſt privately and familiarly exhort others. Fourthly, p. 160where men are not preſent, women may ſpeake; I meane, though others beſides the maids and children of their own family be preſent. There are ſome prints and footſteps of the allowance of this in the Antient Churches. They may alſo privately admoniſh men, and reprove them. But in the exerciſe of all theſe Priviledges, let them have reſpect to the Law of Humilitie, without which they will never doe any thing becommingly. 'Tis a grace of ſuch neceſsitie and beautie, that we cannot p. 161too much commend it. I have twice praiſed it, The Hypocrite Diſcovered. l. 1. cha. 18. Help to Chriſtian Fellowſhip. chap. 7.and eſpecially for one uſe of it, that it diſpoſeth and frameth the ſpirit, to the maintaining of Chriſtian Fellowſhip, a duty much neglected, and the more through the want of this grace of Converſation. I might alſo commend it, from the advantage that might be made of it. It is the Vſher of honour. Solomon hath ſaid it, Prov. 15.33. and again he repeates it, Cha. 18.12. That whereas before deſtruction the heart is haughty, Before honour is Humility. p. 162Nay, riches and ſafety alſo attend upon it. As it is in another of his Proverbs. By humility and the feare of the Lord, are riches, and honour, and life.

CHAP. IX. The Excellencie of Wiſedome. The uſefulneſſe of it. The Maximes of Wiſdome.

III. WIſdome and Diſcretion. This grace of Converſation is ſo neceſſarie, that without it, beauty is without pleaſantneſse, according to that which I noted before out p. 163of Solomon. Prov. 11.22.Prov 11:22As a Jewel of gold in a ſwines ſnout, ſo is a faire woman which is without diſcretion. Yet there are many, that have lived to many yeeres, and have learned no skill but only to dreſſe themſelves, and to talke wantonly. None ever are compleat, unleſſe they be brought up in the Schoole of Diſcretion. A Schoole, which as the report goes, that wiſe man the old Lord Burleigh ſaid he could not finde, when being in one of the Vniverſities, they had ſhewed him all the publike Schooles. It is to be p. 164had from God, and to be learnt out of the book of God, for ſo ſaith the Apoſtle, Let the Word of Chriſt dwell in you richly in all wiſdome. Col. 3.16.Col 3:16And therefore he writes to the ſame Coloſsians; We ceaſe not to pray for you, Col. 1.9.Col 1:9and to deſire that ye might be filled with the knowledge of his (Gods) will, in all wiſdome and ſpirituall understanding, that ye might walke worthy of the Lord, unto all pleaſing. The knowledge of Gods will, inſtructs in all kind of wiſedome, to that end that we may walk (for we muſt walk in p. 165Col. 4.5.Col 4:5wiſdome) as becomes us before God, and with the good acceptance of men. And this higheſt wiſedome, God grants only unto thoſe, upon whom he beſtowes his Sonne Chriſt; as S^t Paul ſpeakes in another Epiſtle, Eph. 1.6, 7, 8.Eph 1:6Eph 1:7Eph 1:8God hath made us accepted in the beloved, in whom we have Redemption through his bloud, the forgiveneſſe of ſins, according to the riches of his grace, wherein he hath abounded towards us in all wiſdome and prudence. It is a great advancement to Learning, to know what Authors are p. 166beſt to be ſtudied; and as they ſaid concerning Chriſt, Whence hath this man, this wiſdome? So, would we not be glad to know what politiques, Solomon ſtudyed, or what authors he read. Himſelfe tels us, Pro. 15.33Prov 15:33The feare of God, is the Inſtruction of wiſdome. And to the ſame ſenſe his father, King David, Pſal. 111.10.Ps 111:10had ſaid, The feare of God, is the beginning of wiſdome. This is that wiſdome, the excellencie whereof I would ſet forth, that it may be deſirable. We are all apt to deſire ſilver and gold, p. 167for we know the price of them, and therefore we ſearch out the Veines of them, and dig for them into the bowells of the earth, even into the paths which no foule knoweth, and which the vultures eye hath not ſeene. Icb. 28, 12, 13, &c.But where ſhall wiſedome be found? Man knoweth not the price thereof. Iob tells us ſomewhat, but he cannot tell us the full value. It cannot be gotten for gold, neither ſhall ſilver be weighed for the price thereof. It cannot be valued with the Gold of Ophir, with the pretious Onyx or the Saphire. p. 168The Gold and the Chryſtall cannot equall it, and the exchange of it, ſhall not be for Iewels of fine Gold. All theſe expreſſions are ſhort, theſe things are not worth naming, they may not ſo much as be brought in nomination, when there is ſpeech of the election of wiſedome. for ſo Iob goes on. No mention ſhall be made of Corall or of Pearles; for the price of wiſedome is above Rubies. The Topaz of Aethiopia ſhall not equall it, neither ſhall it be valued with pure Gold. Solomon was a great ſearcher after p. 169rarities, but never met with any thing like this to take up his whole contentment. He calleth all other things folly: and concludes after a wearie curioſitie, Eccl. 2.13.Eccl 2:13I ſaw that wiſedome excelleth folly, as farre as light excelleth darkneſse. And therefore no wonder, both that he begged it before all things, when God gave him his choyce, and alſo directs all to chuſe it. Wiſdome is the principall thing, therfore get wiſdome; Prov. 4.7.Prov 4:7and with all thy getting, get underſtanding. 'Tis a bargain that will make every p. 170one rich. She is a Lady that will advance all her kindred: for there is a family of this name, as our Saviour intimateth, where he ſpeaketh of the Children of wiſdome. Boaſt not of other bloud, or origination; But, ſay unto wiſdome, Prov. 7.4.Prov 7:4Thou art my ſiſter, and call understanding thy kinſwoman. What ſhall I ſay to Ladies, and generally to women, Would ye have Beautie? If it be true that the Kingly Preacher ſaith of men, A mans wiſdome maketh his face to ſhine. Eccl 8.1.Eccl 8:1It is true alſo of women, that wiſdome p. 171will make them beautifull and lovely. Neither is the uſefulneſse of wiſdome, leſſe then the excellencie of it. It is the Compaſſe without which the Architect cannot do any thing. It is the magnetick needle without which there can be no Navigation. It carries the light before us, for want of which all that walke in the darke muſt needs ſtumble and fall.

I will not inſiſt upon the difference that the Schoole makes, between wiſdome, and Prudence. I am ſpeaking of them only in a Popular way; It is p. 172that which directs the Hic and Nunc, it Orders us in particular Caſes. It is that which deliberates upon any thing, that is propoſed, it examines all the Circumſtances of a deſigne, that nothing be done raſhly, but ſo that a good account may be given of the doing of any thing, if it be called for. It gives a good grace to every poſture. Every paſſion or inordinate affection diſguiſeth. Malice hath a ſullen and down-look which diſſembling can hardly hide; Anger appeares upon the knitted brow; Deſire diſcovers p. 173it ſelfe in the eye; but Prudence keepes in all theſe that would gad abroad into the viſage to tell what newes within. But a ſpeciall uſe of it is, that it corrects the ridiculouſneſs of affectation and artificialneſſe. There is nothing more vaine then a forced art of ſeeming wiſe, when laughter, ſpeech, geſture, and every thing is con'd and ſtudied. This is ſlaviſhneſse, not wiſdome. Wiſdome leades on all actions with a kind of nativeneſse and honeſt freedome. The others that have all their words out of the Dictionarie, p. 174and their geſtures from the glaſse, are alwayes in feare, and if they happen to be out, (like formall Preachers that have got a Set of ſtrong lines into their memorie) they can hardly recover themſelves, but talk Nonſenſe and gibbriſh. Shall I offer at the deſcription of this prudence; It is a grace teaching the heart a decorum in religious and civill Converſation, as having deliberated, and knowing what our Perſons or Conditions will beare, or are fit to refuſe, whereby we may carry our ſelves p. 175right alſo in the uſe of things indifferent, without exceſſe or defect, and in the uſe of Chriſtian Policie with pure and undiſturbed Conſciences.

It were to write another booke to give the particular adviſes of wiſdome. Take things ſhortly, and as they come, it may be without method.

1. Make memorie a ſtorehouſe. The reaſon is, becauſe we cannot ordinarily, eaſily, be wiſe without others wiſdome.

2. Study men and affaires. Know the complexion of affaires.

p. 1763. Be willing to learne of ſuch as are faithfull and that drive no trade or intereſſe.

4. Stand behind the picture, and heare what they ſay that paſſe by.

5. Deſpiſe not a Cobler in what he ſayes concerning the ſhooe.

6. Beleeve not others flatteries againſt your own knowledge.

7. Beleeve you may have imperfections.

8. Take heed of paſſion which diſcoulers all things.

9. Runne not downe a ſteep bank; conſider whether p. 177you may ſtay, when you have a mind to ſtay, or are out of breath.

10. Know that Selfe-conceit puts out ones eyes.

11. Before ye ſet out, diſcover whether there be any ambuſhments.

12. Conſider how much better it is to knit then bloſſome.

13. Make not too much haſte, leſt ye out-run the buſineſſe. Speed is an entangler, and haſte is ſlow.

14. Eſteeme Honeſtie to be the firſt and fundamentall part of wiſdome.

15. Never account an unequall, wavering, ambulatorie p. 178humour of complying, to be either honeſtie or wiſdome. Such as look at the Times are honeſt ſometimes only by Accident, and as it hits.

16. Honeſtie is a free, generous, uniforme, reſolved walking according to right Principles, whatere others think of it.

17. Account the miſerable wavering honeſtie of Formaliſts, to be a pedanticall folly.

18. Reſolve upon ſome Marke, at which all you doe may have a conſtant aime. Fooles only live at randome.

p. 17919. Think not of ſticking arrowes in the clouds. Attempt not what may not be attained.

20. Think not of baniſhing deſires and pleaſures, but of governing them.

21. Be moderate and equall in adverſities and proſperitie. Diſtruſt your ſtrength moſt in proſperitie.

22. Be not peremptorie, but rather accuſtome your ſelves to the old forme of Ita videtur; So it ſeemes to me, rather then to ſay, So it is.

23. Tremble not at a p. 180ſcoffe. 'Tis weakneſſe to leave vertue, becauſe others like it not.

24. Be pertinent in ſpeech, rather then large.

25. Penetrate into the ſpirits and diſpoſitions of ſuch, as you chooſe for acquaintance of trust.

26. Give not value to things according to the Market-price. The people ſometimes cry up worthleſſe things, and undervalue rich.

27. Beleeve not the croud. Credit one that hath his eyes, rather then an hundred blind men.

28. Prefer Eternity before p. 181this moment.

29. Loſe not that you hold, for a ſhadow that you ſee of greater.

30. Live ſo, as not to be aſhamed to live longer.

I might be plentifull; but I take off my hand. In ſtead of all theſe Maximes, the Law of wiſedome would ſerve. The Storie is, that a King of France, one day required of a great Councellour, an antient Stateſman, that he ſhould ſet downe ſome rules of wiſedome and ſtate: he undertook it, and in a large ſheet of Paper, wrote only Modus in p. 182great letters, and wrapping it up, delivered it into the hand of the King, implying that if he could obſerve Temper, it would be inſtead of all particular directions. So for the frame of converſation, I would only write, Diſcretion.

CHAP. X. Silence a great proofe of wiſedom. The hatefulneſſe of Diſſimulation.

THere is one particular concerning wiſedom in women, that I may not forget, that is Silence. It p. 183was one of the Qualities which the wiſe Socrates required in his ſchollers; and the old Romans erected Altars to it. It is a rare ornament, eſpecially of Knowing women, when they have the ſkill, not to ſpeake all that might be ſpoken; and to underſtand, that diſcretion as it is more difficult ſo it is better then Eloquence. Some have thought Silence, to be to ſpeech, as Shadow is to a picture, without which it cannot be well ſet off; and as the Reſts are to Muſick, which make it to be much more p. 184reliſhing and ſweet. They cannot be wiſe that talke much, for hearing is the learning Senſe, and they will not have the patience to heare much. The Apſtle, S^t Iames in that ſame Chapter where he had ſayd, Jam. 1.19.Jas 1:19If any of you lack wiſedom, aske it of God; ſoon after gives this rule, Be ſwift to heare, ſlow to ſpeake, Implying ſurely, That indeed God gives wiſedom, but ordinarily by the meanes of others tongues. But leaſt I ſeeme to diſarme them, and envy them the uſe of their beſt weapon; it ſhall ſuffice p. 185that I have only named this particular, I will forbeare to enlarge it.

I have only one thing put in by way of Caution, concerning wiſedom, that under that name, there be not a learning of Diſſimulation. It is ſo diſguiſed, and lookes ſo like to wiſedom, that one may eaſily be deceived. There are ſome that doe not miſtake, but profeſſe and are not aſhamed to profeſſe, that they goe to this Schoole. We know what Prince it was that ſaid, he would have his p. 186ſonne learne no more Latine then that, He that knowes not how to diſsemble knowes not how to live. Many blame his ſpeech, but yet they practiſe upon his principle. They ſtudy vailing and diſguiſing of their thoughts. We meet ſome of theſe darke lanthorns ſometimes, they will give one leave almoſt to come neare them, by the light they hold forth; and we think we know where to find them, by the demonſtrations and profers they make; but preſently they turne the darke ſide, and we looſe them, and cannot p. 187find out their deſignes. This makes converſation ſo unſafe, and ſo difficult, for if diſſembling had no more faces then one; as truth hath, we ſhould be in better termes then we are; for whatſoever a lyer or diſſembler ſhould ſay or doe, we would take it in a quite contrarie ſenſe. But this oppoſite of Truth, hath many-many faces, T'is a ſtrange art, that words which were invented to expreſſe and cleare the thought, are now put to another contrary ſervice, handſomely to hide p. 188them. I confeſſe that in evill and ſnaring times, Innocencie may have need of a maſque, for it may be a folly to ſhew an open heart among many ambuſhments. We are not bound to ſpeake or reveale all truths at all times. But take heed of craving Ayde for Securitie of falſehood. Honeſtie is better then craft. Some Naturaliſts have told us of a ſtrange fiſh, The Vranoſcope, that hath but one eye, and that is upward, directly on the top of the head, but with that one eye ſhe keepeth p. 189her ſelfe from all daſhings and cruſhes againſt the rockes, and ſees all the approaches of dangers. One eye, if it be toward Heaven, is much better and ſurer, then two of the quickeſt ſights of ſuch as have all of the ſerpent, and nothing at all of the Dove. We have ſeen many of the moſt ſubtle diſſemblers, entangle themſelves into ruine, and bruſh themſelves upon rockes hidden from them, before they were aware. And certainly it is a thing full of unquiet feares, and it cannot be p. 190but painfull, to live under a canopie. There is the greateſt pleaſure in the freedome of Sincere honeſtie.

But it may be ſaid, ſurely I am ſpeaking to men, to Polititians all this while, not to women. Nay, I have not forgotten the Subject of my diſcourſe. The Sinne which I am making odious, is thought to be very naturall to women. But I am very angry with thoſe authors, that have given a kind of allowance, unto Princes, and unto women to counterfeit. I thinke it p. 191is not ſound doctrine in policie and morallity, I am ſure it is ſtarke naught in Divinitie. If people knew thoroughly the evill of lying, they would purſue it with fire and ſword, till they had baniſht it out of the world. There is not in any thing a greater contrarietie to God, for it is contrarie not only to his will, but to his very nature, for he is Truth it ſelfe, and the Scripture ſaith, He cannot lye, for then he ſhould deny himſelfe. Job 8.44.Job 8:44The Divell is ſaid to be the father of it. He taught it firſt to Eve, and p. 192he ſtill cheriſheth it, as the ſureſt pillar of his dark kingdome. God hates it, yea, he hates it with a loathing. Pro. 12.21.Prov 12:21Lying lips are an abomination to the Lord. It is a ſinne againſt the good of humane Societie: for truth is the foundation of juſtice, and juſtice of peace. Darke people doe all the miſchiefe. But for remedie. 1. Conſider your dignitie. There is a ſaying in better authours then thoſe I blamed even now, That the ſimple word of a Prince ſhould be of as great force, as the eath of a private man. Let Ladies p. 193and great women; yea, all women have it in their thoughts, that they were made after the Image of God, which is truth. It will not become thoſe ſmooth foreheads, to have rough, and ſhaddowy, and clouded intentions. What ſaith S^t Paul? Col. 3.9, 10.Col 3:9Col 3:10Lye not one to another, ſeeing that ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the Image of him that created him. 2. Conſider, That a deceiver forfeits reputation. You ſhall bind all alwayes to miſtruſt, never p. 194to beleeve you. 3. Conſider, That treacherie is in ſome reſpect beyond Atheiſme. It is worſe to owne God, and yet to mocke him, then not to acknowledge him; for this is, to give a Teſtimony of the contempt of God, and of the fearing of men before him. 'Tis baſe, to be a Coward to men, and ſtout to God. But I have dealt ſo fully with this ſinne, in The Hypocrite Diſcovered, that I now forbeare to enlarge any farther upon this point.

p. 195CHAP. XI. The beautie of holineſſe. The Rule of Devotion. A ſerious exhortation to the Reading of the Scripture.

IV. PIetie and Religiouſneſſe. This is of all others the moſt Orient and full of brightneſſe. They ſay that Jewels ſteeped in Honey have more lustre; ſo all accompliſhments are made more beautifull by Pietie. Otherwiſe though a woman were ſo made up, that as another Pandora, ſhe had all morall graces and perfections p. 196beſtowed upon her, yet ſhe would be wretched and unworthy without this. If one had a Cabinet made all of pure gold, enameled and enchaſed, ſet about every where with Diamonds and large Pearles on the outſide, and that the curioſity and exquiſiteneſſe of the workmanſhip, ſhould exceed the richneſſe of the matter; would not every body think the owner of this Cabinet worſe then mad, that ſhould ſill it with dirt and filth, or put it to no other uſe, then to keepe nasty rags, or little p. 197ſtickes and ſtrawes. Such are thoſe excellent pieces that are of a goodly outward frame, of winning behaviour, of ſeeming modeſtie, ſweet in converſation, wiſe and learned in diſcourſe, but within proſane, irreligious, and without any ſavour of Godlineſse. Zech. 15.7. 1 Chr. 16.19. Iſal. 50.2.1 Chr 16:19Holineſſe is Beautie. The true worſhip of God is call'd ſo, by the Prophet Zacharie, and by David: yea, the Perfection of Beautie. The Apoſtle hath witneſſed it of Goſpel Ordinances, 1 Cor. 3.9. that the Miniſtration of Righteouſneſſe p. 198exceeds in glory. And he tels us, in the eighteenth verſe, that one cannot be converſant in thoſe Ordinances, but he ſhall receive a luſtre from them; that as Moſes being with God, and ſeeing God, came away with a ſhining face; So we all with open face beholding as in a glaſſe the glory of the Lord, are changed into the ſame image, from glory to glory, even as by the ſpirit of the Lord. God himſelf is glorious in holineſſe, as the Iſraelites ſang it unto his praiſe, when they came forth of Egypt. Ex. 15.11.Exod 15:11And p. 199the Apoſtle tels us, that the Graces which are the Daughters of Gods Spirit, are lovely. Phil. 4.8.Phil 4:8Whatſoever things are lovely, (ſaith he) if there be any vertue, think on theſe things. We many times commend a curious piece in Picture, it drawes and entices a diſtinguiſhing eye. But as Plato ſaid, if Vertue could be drawne, every one would love it: ſo if it were poſſible to ſhadow out the true Lincaments of Holineſſe to the eye, who would not be raviſhed with delight? I confeſſe I doe extraordinarily p. 200love a Picture, when it is done by a good hand. But me thinks none can come neare, A Mary alone in Meditation, A Magdalene weeping, A Lydia attending with much earneſtneſſe to the Word. Oh imagine but the Beautie, of the Tecla's, the Marcella's, the Paula's, the Eustochium's, the Fabiola's, the Eudoxia's, eminent, and famous in their generations for Pietie. Some thinke Religious Circumſpection makes bad and darke faces. Diſsembling formalitie will indeed oft-times ſtudy a p. 201diſguiſed ſowreneſſe; but Godlineſse, though it will be the Miſtreſse of the looks and dreſse, and make all compoſed and ſober, yet it doth nothing to ſcare one away, or to affright any from following the ſame vertues.

The Bodies Beautie compared with the Souls, is as if one ſhould equall a Torch to the Sunne. The body is but as the greene Moſse on the ſide of a Rocke, the Soul is the Diamond that ſparkles within it. Oh that the principall care were for the ſetting forth and preſerving p. 202this Beautie. It was a Law that Conſtantine made, that none ſhould erect any Marbles, or Columnes, or other rarities of Antiquitie, in the Suburbs, or Countrey villages; becauſe he intended that the City of Conſtantinople ſhould be full of Ornaments, and the rich Store-houſe of thoſe collections. What then do they deſerve, that forget and forſake, and rob the inward City, the Soul; to beſtow their Iewels upon their eares, their foreheads, their brests, which are but only the Souls ſuburbs? p. 203What ſtrange creatures are they, that dreſſe up the hand-maids, and ſuffer the Mistreſſe to goe in ragges?

This is it then, that I have reſerved to the laſt place to commend. That there may be a ſpeciall endeavour of Holineſſe, 1 Pet. 3.111 Pet 3:11A holy Converſation, as Peter cals it; Jam. 3.13.Jas 3:13A good Converſation, as Iames; Pſa. 50.23Ps 50:23A Converſation ordered aright; as David expreſſeth it. But in other Scriptures, Gen. 5.24.1….1. Luke 1.6.Gen 5:24Gen 5:1Luke 1:6it is ſaid to be a walking with God. It muſt be according to Gods will and Councels. For otherwiſe Devotion p. 204is ſubject to many illuſions. Nothing is more counterfeited or disfigured then Religion. As the Lacedemonians dreſſed up their Gods, after the faſhion of the City: ſo many make up a Religion after their own humour. I have much wondred to heare of the ſtrange and odde apprehenſions of Religion, in ſome great perſonages; who had found out a way of joyning God and pleaſures together. And had made it almoſt all one, to ſerve God, and entertain themſelves at a Maſque. Augustine p. 205tels us of Marcellina, that ſhe hung Christs picture, and the picture of Pythagor as together. And we have heard of ſome popiſh Ladies, that have had the ſame curioſities about their Diſciplining whips, as about their fannes, their praying beads as rich as their neck-laces and bracelets, and their Crucifixes made into Iewels. Judge whether this be not rather a courting of pleaſure, then the worſhipping of God. And it was much like this that we were come unto; when the great buſineſſe p. 206of Religion, was only to have a Chappell or Cloſet, decked with Pictures, Plate, rich Cuſhions and Clothes. And the worſhip, but only the varying of the pleaſures of the Dining-roome, into another name. Or to inſtance in another particular, Shall we think it to be enough to have Bibles of all volumnes, larger, and for the Pocket, neatly bound up, and trimmed, richly claſped or ſtrung, and ſeldome or never to looke into them? Oh, in ſtead of pompe, ſtudie inward Sanctification. Approve p. 207your ſelves to God, like ſome Rivers that run under ground, and ſteale from the eyes of the world. They are the moſt excellent ſpirits that beare much fruit, but make not much noyſe.

Holines is the end of our election, Eph. 1.4. 1 Pet. 1.15.Eph 1:41 Pet 1:15God hath choſen us that we ſhould be holy. We ſerve an holy God, Therefore ſaith S Peter, As he which hath called you is holy, ſo be yee holy in all manner of converſation. No ſervice is acceptable unles it be holy. Rom. 12.1Rom 12:1I beſeech you that ye preſent a living Sacrifice, p. 208holy, and acceptable unto God. We are called to an holy calling. Ye are an holy nation, 1 Pet. 2.91 Pet 2:9that ye ſhould ſhew forth the praiſes of him, who hath called you out of darkneſs into his marvellous light. Holines is the ſumme of Chriſts doctrine. Ye know the Commandments wee gave you by the Lord Ieſus, 1 Theſ. 4.3, 4.1 Thess 4:31 Thess 4:4for this is the will of God, even your Sanctification. None but the holy can have confidence in prayer. Heb. 10.2…Heb 10:2Let us draw neare with a true heart in full aſsurance of faith, having our hearts ſprinkled from an evil conſcience. p. 209There can be no hope of Heaven maintained without holineſſe. Every one that hath this hope in him, Joh. 3.3.John 3:3purifyeth himſelfe, even as God is pure.

This holineſſe muſt be according to Gods holy word. We may not be Voluntaries in Humilitie. Mantius who was commander in cheife in the Roman Army, put his ſon to death, though he got a notable victorie, becauſe he did it beyond commiſſion. We may not preſume againſt Gods preſcribed order. Kings appoint the manner of their p. 210owne ſervice. God is Lord, we muſt looke to the law of his houſe. If we take any other libertie, there will be much uncettaintie and change. Doe all things as neare as may be, by a warrant from the word. Let me therefore ſeriouſly commend in the firſt place, the conſtant and diligent Reading of the Holy Scriptures. Let women herein beſtow their happy leaſures. They may doe it. Let no popiſh envy deprive you of this faire priviledge. I intend this Treatiſe for the hands of ſuch whom I p. 211ſuppoſe to be cleared ſufficiently in this controverfie, and that know their owne right, and with what injuriouſnes the Papiſts have indeavoured to ſhut up the Bible from them. Beleeve not their politique and envious cavills. They ſay it is not convenient or decent for women to reade ſome paſſages, which may occaſion evill and light thoughts, As the ſtorie of Lot, and that of Leah ſtriving for Iacobs bed, and ſome others which theſe blaſphemers are wont to inſtance in. But Hierom p. 212thought, that Laeta's daughter though a Virgin might ſafelie and profitablie reade even thoſe places. And if their be any relation of facts diſhoneſt and uncomely, there is beſides enough to repreſſe any diſhoneſt motions that may ariſe upon ſuch occaſion. And if the argument were good, then not only women, but men alſo the beſt and moſt learned ſhould be forbidden to reade, for they may alſo have the temptations of unholy thoughts. They ſay again, that many places are too hard for p. 213women to underſtand. But there are other places, plaine and eaſie. And if the Scriptures were not to be read at all; becauſe all cannot be underſtood by women, then none may reade them, for no man can perhaps underſtand all that he reades. But let us turne the Argument, If the Scriptures be hard to be underſtood, let us therefore reade them the oftner, and with more attention. They ſay beſides, there is much danger of error. Ah how unlike theſe Romiſh ſpirits are, to the Antient holy Divines. p. 214Their endeavour was to heape up the benefits, but the buſineſſe of theſe men, is to load the Scriptures with reproaches and diſgraces. T'is a ſhreud preſumption againſt them that they are unſound. They had a rich trade, as long as they could keep the Bible claſpt. In theſe latter times they have bin forced much againſt their wills, to permit the reading, in ſome places, like Adrian the Emperor, who ſet ſome Countries at libertie, becauſe he was unable to hold them in ſubjection.

p. 215But to leave theſe factors of darkneſſe and hell; oh be exhorted, to walke in the ſteps of the holy antient Christians. Euſebius tells us concerning Pamphilus the Martyr, of his liberalitie, and among other things, that he was wont to beſtow Bibles and other good bookes upon poore women a moſt commendable Almes, and which he would not have beſtowed, had he thought it unfit for women to reade. It appeares by Gregorie of Nazienzen's praiſes of his ſiſter Gorgonia, that though ſhe were p. 216a married woman, ſhe found much time for reading. Hierome giving adviſes to Laeta how to inſtitute her daughter, directs her in a courſe, firſt to reade the Pſalmes, then the Proverbs, then Eccleſiastes, then the Evangelists, the Acts, the Epiſtles, and after theſe the Prophets, the Five bookes of Moſes, and the Hiſtoricall bookes; and leaves it to the mother to inſtruct her, or in cafe ſhe were abſent, to the Aunt. He praiſeth Marcella, that he never came to her, but ſhe was asking him ſomewhat p. 217about the Scriptures; and tells us, that if himſelfe had any doubt, he would ask her Iudgement. In the Epitaph which he wrote upon Paula, he ſaith ſhe had the Bible in her memorie. One other paſſage I cannot omit of Hieroms, whereby it may appeare that he would not have women omit any part of the whole Bible, for he finds ſome fault with Algaſia, when ſhe ſent ſome queſtions to him, only about the Goſpells, and the Apoſtles writings, that he feared ſhe was not acquainted with the Old p. 218Teſtament. I will content my ſelfe to have propounded theſe antient examples, I might alſo inſtance in modern, I have in particular taken notice of one notable patterne, namely Magdalen the wife of D. Pareus of Heidleberg, in my Exercitation upon Malachy, Chap. 14. v. 14. where by Digreſsion I have ſpoken ſomewhat to this point.

CHAP. XII. The Maximes of Pietie. The Concluſion.

HAving put the Bible into your hands, p. 219with a perſwaſion to ſit down to reade it, I might forbeare to give any further direction, becauſe there you will find all that is neceſſarie, neither doe I intend to write an Inſtitution of Chriſtian women. I ſhall therefore only give ſome briefe Adviſo's, as they offer themſelves, it may be without any preciſe order or method.

1. Doe all things in Religion by rule; nothing by venture, hit or miſſe.

2. Let not your rule be vox populi, but verbum Dei, not the opinion of p. 220the Times, but the unerring Truth.

3. Do not bend the rule, and then meaſure by it. Bring your Actiōs to that, & not that to your actions.

4. If the caſe be hard, adviſe. The truth ſometimes lyes deep, you will need help to draw it up.

Particularly:

1. Learne to know God. Be not at a doubt whether Baal be he. You muſt know the landlord to whom your rent is to be pay'd.

2. Frame in your hearts, the higheſt and holyeſt apprehenſions of him.

p. 2213. Believe him, hope in him, fe are him, love him, obey him, joy in him, count it an honor to be his ſervant.

4. Keepe an account, and a watch over the thoughts. Say not Thoughts are free, Know that they defile one. 5. Baniſh vain, diſorder'd, profane, wanton, proud, malicious thoughts.

6. Seaſon and fill the thoughts with holy meditations. If they be revēgefull, thinke how meeke Chriſt was, If they be cenſorious, thinke thus, Ah how bad am I my ſelfe.

7. The Imagination is p. 222a great thorough-fare: keep out bad, at leaſt let them not lodge with you; but go on as Vagrants, leſt otherwiſe you be under the Statute and a penaltie.

8. Get governed and bridled Affections. Let them never run out, unles you be ſure they are right. Say, Anger is too good for injuries; and ſorrow too good for any thing but ſinne; and love too good for luſts or mony; and hope too good for earth, or any thing below Heaven.

9. Converſe much with God. Let thoſe that p. 223are carnall and unacquainted with God, entertaine themſelves with the Stage or with the Market. Be higher then thoſe delights, and thoſe gaines.

10. Live by faith. Let others, that know not this name of the Lord, ſhuffle in the world, looke to, and provide for themſelves.

11. Beleeve Gods Protection, and deliverie if in miſerie. Fret not. Thinke how wiſe God is, and how tender.

12. Wait upon God for Grace, the ſtrength, perfecting, and continuance of it.

p. 22413. Set God before you in all the turnes and accidents of buſineſſe and life. Say, God ſees me.

14. Correſpond with God in an ordinary and daily walking with him. Make Religion your buſineſse.

15. Awake with God. The world will not ſuffer ſome to ſleep; they ſay, Oh I must up about ſuch a matter; Say thou, I have my God to ſerve.

16. Examine Conſcience diligently, faithfully, and frequently: Put not out that Candle, but rather light up more.

17. Seeke Gods face often p. 225for pardon and grace.

18. Renew Covenant daily.

19. Finiſh every day with humbling the Soule.

20. In extraordinarie occaſions be affected as the Church is.

21. Get Publike ſpirits. Such as are worldly, are narrow, and ſleight, and poore; They only attend their own buſineſse, how to live and eate, how to grow rich, how to marry their children. Be larger and higher then theſe.

22. Converſe holily in the world. Be afraid of a light, vaine, frothy ſpirit.

23. Be holy in relations: p. 226as a wife, daughter, ſervāt, friend, or Companion.

24. Be choyce of Companie, and uſefull in it.

25. Seaſon all liberties and lawfull Recreations with Grace. Chuſe to play with ſuch, with whom ye may alſo pray.

26. Be much in Publike Worſhip. Conſider, 'Tis a bleſſing to any place, to have the conveniencie of Aſſembling.

27. Come awefully before God, when you come to his worſhip. Conſider, That God is in Heaven, and thou upon earth.

28. Make haſt, ſtay not p. 227for the other pin. Let your cloths ſit looſe, rather then your ſoul, when you come before God in publike.

29. Pray with the Congregation, joyning in the ſame ſpirit.

30. Keep up the eſteem of prayer which God hath put upon it. Account that God gives you the Key of all his Cabinets, when he gives you the ſpirit of prayer.

31. Beware of Atheiſme, of lip-labor, of bead-prayer, come to God by Chriſt by a Promiſe, in the ſenſe of wants, and in Faith.

32. Sing Gods Praiſes p. 228with underſtanding, and ſpirituall chearfulneſſe.

33. Heare the Word of God, as the Word of God; with ſilence, humilitie, faith, ſubjection.

34. Care eſpecially for that in a Sermon, that doth the Soul good. Liſten not for Conceits, or the new notions.

35. Take notice of that which concernes your own condition, and be not too buſie to marke who elſe is hit.

36. Know that the Lords Table hath the beſt refreſhments, & that Chriſts Proviſions are moſt wholeſome.

p. 22937. Learne to diſcerne the Lords body. They eate nothing but bread, that want Faith.

38. Though ye be not worthy, yet have a care to behave your ſelves worthily at Chriſts Table.

39. Keep publike Faſts, and publike Thankſ-givings with publike ſpirits.

40. Studie Communion with Saints. Neglect not to doe, or to receive good in Company.

41. Lay out Gifts and Graces for the mutuall ſervice of each others Faith.

42. Endeavour Mortiſication. Studie God more, p. 230and the creature leſſe.

43. Reade often, and with judgement. Reade not a Chapter only for noveltie; or where the Booke fals open, as if ye hapned upon the Bible by chance.

44. Refer what ye reade to head's. Some have much houſe-hold-ſtuffe, but not placed in any order, and ſo no uſe of it.

45. Reade the leſſe, ſo that ye understand it; rather then much as a meere taske. They that limpe in the way, goe on more then ſuch as run out of the way.

46. Reade with Prayer. p. 231Pray in Reading, as well as before. The Spirit of God then will tell you his own meaning.

47. Meditate. This meat cannot digeſt unleſſe it remain in the Stomack.

48. Seeke Chriſt in his Word. Seeke the mind of Chriſt.

49. Reade with Diligence and Conſtancie. It may be the Silver-veine will not be found at firſt.

50. In the whole courſe be Eaven; with an univerſall reſpect to all the Commandements.

But it is time, to take off my hand from this p. 232Table. And it may be it were beſt to leave this as an unfiniſhed Piece, for I confeſſe I am not able to make ſuch a draught as I would. I have done to my owne ſatisfaction, if the colours of Holineſse be moſt freſh; for I entended to make the woman that is Religious, more lovely, then ſhe that is modeſt, or humble, or wiſe. Thoſe are high Praiſes, but this the higheſt. Thoſe daughters have done vertuouſly, but this excelleth them All. In a word, That woman is moſt excellent, who is moſt Holy.

FINIS.

End of the text · Samuel Torshell, The Womans Glory (1645)