Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	bear_v	child_n	womb_n	2,342	5	9.5085	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19624	A lasting ievvell, for religious woemen In the summe of a sermon, preached at the funerall of mistris Mary Crosse, late wife of Mr. Henry Crosse of Barnestaple in the countie of Deuon merchant, Nouemb. 11. 1628. and now published with some additions. With a briefe description of her life and death. By William Crompton, preacher of the Word of God at Barnestaple in Deuon.	Crompton, William, 1599?-1642.	1630 (1630)	STC 6058; ESTC S117122	20,905	44

Psal 45.2 Cant. 5.10.6 4. Genes 29.17 12 11.26.7 Ester 1.11 Genes 39.6 1. Sam. 16.12.25 3. 2. Sam. 13.25.11 2. This is true substantiall beauty not here meant Another there is outward in the face and countenance arising from a pure mixture and quicke motion of the humours as in Scripture we read often of such beautie highly to be Commended when it meets with a gracious heart in Rachel Sarah Rebecka Vaisthi Ioseph Dauid Abigail Absalon Bathsheba with many others giuen to good ones lest it should be thought euill giuen to the wicked lest it should be esteem'd more then is meete yet in both it is truely said to be vanitie vnprofitable and soone fading like some pleasant flower that stoopes to the first sharpe blast Beautie and vanitie may be compared to Zacheries two staues one is no sooner broken Zach. 11.7 but the other succeedes The prayse of grace and gracious Actions But a woman that feareth the Lord. What woman soeuer young or old maid or wife that feares the Lord not with a slauish feare that may be in Diuels and Reprobates which is to feare with hatred nor with a seruile feare onely Acts 10.34 35. though it bee commendable and in some sort necessary Betweene slauish and seruile feare there is a graduall if no specificall difference but with a filiall feare ioyned with a heartie loue of him so feared shee that is godly and religious makes conscience of her wayes hates euery knowne sinne delights in the societie of Gods Saints on earth vses Gods ordinances in their season performes that office her place requires out of faith and obedience vnto God such a one shall bee praised Faire ones may be fauoured of some for a time good ones shall be fauoured of all for euer grace brings true honour no glory without it her husband shall praise her and blesse God he euer saw her her Children shall rise vp in token of her honour and call her blessed because fruitfull bearing Christ in her heart them in her wombe A good woeman was neuer barren shee cannot but bee a mother of many Children in one sense or other her comforts and lessons workes of pietie and charity her speech and behauiour what are they all but so many issues of grace Praised shall she be of God his word and seruants had in honour of all that are round about her if men were silent the stones would cry out and her good name shall remaine for euer Least a good action should miscarry in the manner the holy Ghost in the last clause of this booke and Chapter describes how she must be praised By the fruit of her hands by her owne workes The hands of a gracious woman walke faster then her tongue the tongue is not idle nor ill employed exercised often in the prayses of her God giue her the reward of her hands not withholding the fruit of her lips The fruit of the hands growes on three branches in feruent praying diligent working charitable giuing the first lookes vnto God the second to her house and familie the last to the poore and needy her owne workes they are called because done by her selfe enabled with Gods grace during life Let others build Trophes to preserue their memory after death a godly woman erects alasting monument with her own hands whence we may note by the way first that it is one propertie of the feare of God to make woemen fruitfull in euery good both of nature and grace the want of this makes barren in each degree Secondly that works of charity truely praise-worthie should be done during life let her owne works praise her not the works of others though done by her appointment Thirdly to detaine the iust reward of praise from such good woemen is iniustice giue them the fruit of their hands let such wiues freely inioy the benefit of their owne labour let them sit vnder the vines of their owne planting and weare the cloath of their owne making Let husbands neither restraine nor suspect such as feare God either they doe not euill or would not doe it the will must be accepted for the deede let their large prouision and ample portion publish their iust demerit in all assemblies it is the greatest pitie and iniustice that men should suffer vertuous woemen to want competent maintenance incouragement by due praise and commendation he may be punisht with a bad wife that deales vnkindly with a good one Conclusions or obseruations doctrinall hence naturally arising for our instruction are three First that fauour and beauty as formerly described are vanitie a seemely proportion with the best complection is but a sandy foundation whereon to build our affection whether we consider desire or praise Beautie alone is like a pleasant baite with a poysoned hooke to catch and gall vs not to feed and comfort vs neither for this can any merit praise For first it is the worke and gift of God not to vs but to him especially appertains the praise Secondly it is a thing common to good and bad the worst women haue often the greatest share most beautie least grace they dote so much of what they haue as that they neuer thinke of what they want as also with reasonable and vnreasonable Creatures how farre doe some flowers exceed the fairest face Thirdly beautie alone is very vnseemely like a gold ring in a Swines snout so saith Salomon is a faire woeman without discretion Prou. 11.12 Fourthly it is deceitfull both actiuely and passiuely besides beautie and fauour in their best apparell are but shadowes of Good comparatiuely as may be gathered from diuers passages of the Preacher and therefore none should rely on them whether owners or beholders First because they are not lasting as hath beene noted in the exposition that cannot make man happie which is capable of not-being secondly they can giue no satisfying content while they doe last beautie and fauour fill not the heart though obtained the eye is not satisfied with seeing Eccles 1.8 Prou. 27.20 that which hath power to stay and satisfie the mind of man is simply one affect beautie we cannot wantonly and meerely for it selfe without desire of change now this pleases after that delight in variety is the companion of lust neither of which can stand together with contentation The vse of this may serue for instructiue information to men and woemen First let faire woemen learne hence to esteeme so of their beautie bee not mistaken in your face if you haue nothing better you are but as painted Sepulchres your outward structure couers a masse of foule Corruption a flower may be wondrous faire to looke vpon yet wee say it is but a flower and accordingly to bee esteemed so beautie though iustly admired expressing in some part the excellence of the workeman yet Salomon tels vs it is but vanitie compared to the beauty of the inner man nay what is more vgly then a faire face with a foule proud lustful heart the