1
10
90
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut on title-page portraying an old man wearing a wig and dressed in a coat and collar
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut 023: Title-page illustration in triple ruled border of a portrait of a man in a wig and dressed in a coat with a lace collar.
Document
A resource containing textual data. Note that facsimiles or images of texts are still of the genre text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
A Choice Drop of Honey, from The Rock of Christ, or A Short Word of Advice to Saints and Sinners, by Thomas Wilcocks
Date
A point or period of time associated with an event in the lifecycle of the resource
1840-1850 ? per National Library of Scotland
Extent
The size or duration of the resource.
24 pages
16 cm
Description
An account of the resource
96 printed at bottom of title-page
Abstract
A summary of the resource.
An appeal to the readers to seek a more deeply religious life with Christ at the center of it. The author argues that simply fulfilling the duties of a religious life is not enough, because sin can reside beneath an exterior of proper duty and practice. Instead, Christ is seen as the foundation for a properly religious life and necessary for the soul’s salvation.
Identifier
An unambiguous reference to the resource within a given context
<p><a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9923284813505154">s0006Cb10</a></p>
Subject
The topic of the resource
Religion and Morals
Chapbooks - Scotland - Glasgow
Is Referenced By
A related resource that references, cites, or otherwise points to the described resource.
Scottish Chapbook Catalogue, University of Glasgow<br /><a href="http://special.lib.gla.ac.uk/chapbooks/search/">http://special.lib.gla.ac.uk/chapbooks/search/</a>
<div> </div>
Alternative Title
An alternative name for the resource. The distinction between titles and alternative titles is application-specific.
A Short Word of Advice to Saints and Sinners
Contributor
An entity responsible for making contributions to the resource
Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Format
The file format, physical medium, or dimensions of the resource
JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Rights
Information about rights held in and over the resource
In the public domain; For higher quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca 519-824-4120, Ext. 53413
Publisher
An entity responsible for making the resource available
Glasgow: Printed for the Booksellers
Source
A related resource from which the described resource is derived
Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Creator
An entity primarily responsible for making the resource
T. W. (Thomas Wilcox), 1622-1687
Type
The nature or genre of the resource
sermon
religion
# of Woodcuts: 1
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: religion & morals
Chapbook Genre: sermon
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): religious
Gender: man/men
occupation: clergy
Portrait: Thomas Wilcocks
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Document
A resource containing textual data. Note that facsimiles or images of texts are still of the genre text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
A Night Frae Hame, Oration on Teetolization, and Parody on the Last Rose of Summer
Date
A point or period of time associated with an event in the lifecycle of the resource
1842
Identifier
An unambiguous reference to the resource within a given context
<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9953133963505154">s0098b48</a>
Is Part Of
A related resource in which the described resource is physically or logically included.
Chapbook #21 in a bound collection of 34 chapbooks
Abstract
A summary of the resource.
This song tells the humorous story of a young man who gets caught up in a tavern brawl after a night of drinking, with many descriptions of common Vices and Virtues which are involved. The song is followed by a speech that extolls the virtues of abstinence from alcohol and the evils of drinking, all in rhyme. The collection concludes with a short humorous song about the last coin in a purse which is spent on a drink at a tavern
Subject
The topic of the resource
Ballads and songs
Chapbooks - Scotland - Paisley
Wit and Humor
Contributor
An entity responsible for making contributions to the resource
Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Rights
Information about rights held in and over the resource
In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca, 519-824-4120, Ext. 53413
Is Referenced By
A related resource that references, cites, or otherwise points to the described resource.
<a title="University of Glasgow Union Catalogue of Scottish Chapbooks" href="http://special.lib.gla.ac.uk/chapbooks/search/">University of Glasgow Union Catalogue of Scottish Chapbooks </a>
Extent
The size or duration of the resource.
8 pages
Description
An account of the resource
In verse
Format
The file format, physical medium, or dimensions of the resource
JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Publisher
An entity responsible for making the resource available
Paisley: G. Caldwell and Son
Source
A related resource from which the described resource is derived
Archival & Special Collections, University of Guelph Library, Guelph, Ontario
# of Woodcuts: 0
Chapbook Date: 1841-1850
Chapbook Genre: ballads & songs
Chapbook Genre: wit & humor
Chapbook Publisher - Paisley: G. Caldwell and Son
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Illustration on title-page of a man and a woman reading
at a table in front of a window.
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut 078: Title-page illustration in a single ruled border of a man and a woman reading at a table in front of a window. with curtains
Document
A resource containing textual data. Note that facsimiles or images of texts are still of the genre text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
A selection of amusing and entertaining Irish stories, compiled from various sources. New and Improved Series No. 30
Date
A point or period of time associated with an event in the lifecycle of the resource
1850
Identifier
An unambiguous reference to the resource within a given context
<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9923412053505154">s0094b39</a>
Alternative Title
An alternative name for the resource. The distinction between titles and alternative titles is application-specific.
New and Improved Series No. 30
Providence, or the shipwreck
Generous revenge
The little dog
The gain of loss
Good company
Envy and emulation
The wanderer's return
Difference and agreement
Goods at Half Price
Abstract
A summary of the resource.
A collection of nine different tales, each with a particular moral for the reader. The topics of the stories range from shipwrecked sailors to devoted little dogs, to moral injunctions to surround oneself with company of good sensibilities, fortitude in the face of disaster, the pleasure of home to a world-weary traveler upon returning to his native town, to a discussion of different religions. While the title suggests that these are all Irish tales, the tales themselves are set in a variety of places, including Italy and England.
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Ireland
Italy
England
Subject
The topic of the resource
Crime
Travel
Chapbooks - Scotland - Glasgow
Contributor
An entity responsible for making contributions to the resource
Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Rights
Information about rights held in and over the resource
In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca, 519-824-4120, Ext. 53413
Extent
The size or duration of the resource.
24 pages
15 cm
Description
An account of the resource
Price one penny at bottom of title-page
Woodcut #78: Illustration on title-page of a man and a woman reading at a table in front of a window.
Is Referenced By
A related resource that references, cites, or otherwise points to the described resource.
<a title="National Library of Scotland" href="http://www.nls.uk/">National Library of Scotland</a>
Format
The file format, physical medium, or dimensions of the resource
JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Publisher
An entity responsible for making the resource available
Glasgow: Printed for the Booksellers
Source
A related resource from which the described resource is derived
Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Type
The nature or genre of the resource
moral tales
# of Woodcuts: 1
Architecture: window(s)
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: moral tales
Chapbook Publisher - Glasgow: Printed for the Booksellers
Furniture: chair(s)
Furniture: table(s)
Gender: man/men
Gender: woman/women
Indoor Scene
Object: book(s)
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut on title-page portraying a man wearing a hat, kilt and plaid socks holding an upright rifle. To his left is a door marked with the letter V
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Woodcut 026: Title-page illustration of a Highland soldier in a kilt and plaid socks holding an upright rifle in a outdoor scene. A door in background is imprinted with the letter "V".
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A Tale of the Rebellion of 1745; or, the Broken Heart. To which is added, The Three Wishes and The adventures of Two Tee-Totallers.
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<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9923426143505154">s0094b41</a>
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The Three Wishes
The adventures of Two Tee-Totallers
The broken heart
The adventures of two tee-totalers
The story of three wishes
Singular adventure of a British soldier
The defeat of Prince Charlie
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24 pages
16 cm
Description
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118 printed at bottom of the title-page
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Four tales are included in this chapbook, followed by a single humorous song about a rather intimidating school master. The first story is a tragic love story set during the ’45 rebellion. James Dawson, a young Lowlander who joins the cause of Bonnie Prince Charlie, is captured during a battle. He is imprisoned and held in London until the end of the war, whereupon he is sentenced to die for aiding the Young Pretender. His betrothed, Fanny, is with him throughout his imprisonment and sentencing, and ultimately dies of a broken heart at the very moment of his execution. The second tale is a short, humorous story of a married couple who agree to join the tee-totallers after observing that drinking was ruining their lives. In celebration of their success, they decide to buy a bottle and bring it home for “guests”, and end up drinking it on the way home, with predictably amusing consequences. The next story is a folktale about a poor couple who are unexpectedly given three wishes, which they use most unwisely. The final story describes the American Revolution and the events at one particular English encampment where a series of sentinels disappear without a trace; eventually these disappearances are discovered to be the work of Native Americans disguised as pigs.
Subject
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Jacobites
Crime
War
Wit and Humor
Chapbooks - Scotland - Glasgow
Courtship and Marriage
Date
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1840-1850 per University of Glasgow Union Catalogue of Scottish Chapbooks
<p dir="ltr"><span><a href="http://special.lib.gla.ac.uk/chapbooks/search/"> </a></span></p>
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<a title="University of Glasgow Union Catalogue of Scottish Chapbooks" href="http://special.lib.gla.ac.uk/chapbooks/search/">University of Glasgow Union Catalogue of Scottish Chapbooks </a>
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Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
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In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca, 519-824-4120, Ext. 53413
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United States
Scotland
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JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
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Glasgow: Printed for the Booksellers
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Archival & Special Collections, University of Guelph Library, Guelph, Ontario
# of Woodcuts: 1
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: ballads & songs
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): feather bonnet
Fashion (Clothing): Highland attire
Fashion (Clothing): kilt
Fashion (Clothing): military
Fashion (Clothing): sporran
Gender: man/men
Indoor Scene
Occupation: soldier
Weapons: gun(s)
-
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Woodcut on title-page portraying Portrait of the God, Mercury in winged sandles holding a caduceus
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PDF Text
Text
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T O K E N FOR
MOURNERS.
W I T H A SELECTION OF
SCRIPTURE PROMISES,
RELATIVE
TO
THE TROUBLES of LIFE.
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Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning Providence
He hides a smiling face.
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MOURNERS.
2. KINGS, iv. 26.
she answered, It is well.
S H O R T words, soon spoken ; but to have a suitableness of heart to them is one of the highest
attainments of faith. T o be sure," It is well
we think so, when all things go according to oni
wish ; when there is nothing in Providence that
crosses our desires, that thwarts our designs, that
sinks our hopes, or awakens our fears; Submission is easy work then ; but to have all things
seemingly against us, to have God smiting in
the tenderest part, unravelling all our schemes,
con tradicting our desires, und standing aloof from
�3
our very prayers ; how do our souls beliave then ?
This is the true touchstone of our sincerity and
submission ; " Here, as it is said, Rev. xiii. 10.
c ; is the patience and faith of the saints
this
shews what they are made of, what they are
within ; but instances there are many in the book
of God, wherein we find this sweet, frame prevailing, as Abraham, Job, David, and the Shulamite in my text, than whose story we meet
with few things in Providence more affecting. If
you look back a little,,you may see what were her
circumstances, and those of her family. She was
a " great woman," says verse 8, and that she was
a " g o o d woman," the whole context shews, Her
husband and she wanted but one thing to make
them as happy as the vanity and uncertainty of
all human affairs would admit of. T h e y had
enough of the world, a i d they seem ro Iiavre had
the enjoyment of it ; for when Elisha, to requite
her kindness, asks ; " What shall be done for
thee ? Wouldst thou be spoken for to the king ?
&c. she answers, 44 No, I dwell among mine
own people,"
" I seek nothing greater than
what I have : " only ( a s Gehazie learned from
her) they wanted a child to comfort them now,
and to inherit what they bad when they were
gone. God in a miraculous way, gives this request. This child grows up, and was no doubt
�4
the delight of its parents. Just at the time of life
when children are most engaging, before they are
capable of doing any great thing to grieve their
parents, God lays his hand suddenly upon him
and takes him away. T h e dearest comforts are
but short lived, and the dearer they are when living, the deeper they cut when they are removed.
Many of you can judge what the loss of a son, an
only son, must be, and when there is no hope of
a Seth instead of Abel. But, behold, " he tak
eth away, and who shall hinder him ?" Well :
What does the mother do now ? One would
think all her hope is cut off, and all her comfort
dried up : No, it is far otherwise. T h e same
power that gave him could also raise him ; in faith
of this, she lays him upon the prophet's bed, and
makes all the haste to him she could. She concealing what had happened (as it is probable)
from her husband, he objects to her going to the
prophet, ver. 23. " Wherefore wilt thou go to
him to-day ? It is neither new-moon nor Sabbath.*
And she said, " It shall be well." Faith sets aside
every obstacle : " It shall be well : the end will
be peace
" God is with me, and he will make
all things work together for good." Commentators, in general, make very light of this, and
her answer to Elisha's message in my text. Some
suppose she has a reserve in her breast, when
�5
'
Gea<a& 4sks after her family, that this " Trell"
only refers to her husband and herself.
Others
think it is but a transition to something farther,
which she was in haste to say ; as if she had said,
" All is well do not hinder me, I have urgent business with your master Elisha, and cannot stay to
talk farther with you upon any matters."
This
is the sense which most annotators incline to,
which, I confess, I the more wonder at, because
all agree, that the apostle's words in part refer to
this story, Ileb. xi. 35. " Women received their
dead raised to life again." How they received
them is there specified ; namely, by or " through
faith
Faith, not as some carry it, in the prophet, but in the persons who had their dead restored to them; or else there would have been no
need to make mention of any by name. N o w
wherein this woman's faith appeared, my text and
context make manifest. Here was a dependance
upon God's promise, an abiding by that, God
had promised her a son ; a son, not to lose him
but to have comfort in him ; and, as if she had
said, " As for God, his work is perfect, he does
not use to raise his people's expectations for nothing; to give and immediately take away again,
M y son is dead, but God, all sufficient liveth ;
why should I mourn as though I had no hope ?
A s for v/od's power and faithfulness there is no
�6
abatement in them."
Therefore, she makes no
preparation for his burial tells her husband nothing of his death, but seeks to G o d by the prophet, and expects help from him,
See how she
expresses herself: " Is it well w ith thee ? " (and
says Gehazzi,)
u
Is it well with thy husband ?
Is it well with the child ? and she answered, It
is well".
Here is the greatest submission in the
greatest distress : Her son, her only son, the son
of all her love, the son of her old age, he is taken
away with a stroke, and yet all is well.
There is
nothing amiss in the dispensation ; had she been
to choose it, it is w e l l ; she has nothing to object.
Here are submission and faith both discovered ih
their sweet exercise ; submission to what God hath
done ; faith in what he is able to do, and in what
she "believed he would do : c t B y faith women received their dead raised to life again ; so that
the words, thus explained, afford us this plain and
useful observation.
OBSERV.
Faith in God'S promise and power
will bring a man to submit to the sorest and most
trying dispensations of his Providence ; or thus.
Faith where it is in exercise, will teach a Christian to say of all G o d does,
cc
It is well."
In discoursing on this propossition, I will endeavour to show what submission is, or how arid
�7
in what sense we are to understand the expression
in my text, " It is welL"
This " well" dost not suppose there is nothing
in providential dispensations, which to flesh and
sense appears evil. Submission quiets under an
affliction, but it does not take away our sense and
feeling of the affliction. T h e apostle speaks
what is every believer's experience, Heb. xii. 11.
" N o chastening for the present seemeth to be
joyous, but grievous. Whatever be spoken of
the good of it, it presents itself unto us with a
very different face ; it is matter of present grief
and sorrow to them that are chastised ; nor are
we blamed for our feeling and sense of it. Our
blessed Lord himself wept at the grave of his dear
friend, John xi. 35. A n d at the approach of his
last sufferings, " his soul was exceeding sorrowful, even unto death," Matt. xxvi. 38. " yet he
was led as a lamb to the slaughter ; he opened
not his mouth ": there was patience and quiet
submission under all his sorrows, while nature
had some vent ; for groans a"re sometimes an
easement to our grief. Thus it is said of the good
woman, " that her soul was bitter within her,"
ver. 27. Elisha saw her agony in her looks,
though he knew not the cause of i t ; and yet
" All is well." When Job lost his substance and
his children, and was smitten in his body with sore
�8
boils ; when Heman, and when the church in the
Lamentations were deprived of the consolations
from God, when the Comforter, who would relieve their souls, was far from them ; when D a vid also was cursed by Shimei, and turned out
of doors by his own son ; can you think that in
all these there was no feeling ? Had there been
none, there could have been no profit by any of
the dispensations. Unless we realize our trials indeed, what are we the better for them? This
would be to despise the chastening of the Lord, to
be above correction, to be smitten and not grieve,
is one of God's sorest judgments, and always argues a soul ripe for ruin : this " w e l l " does not
suppose us insensible of the evil of afflicting.
Though we believe all that befals us is well,
this does not forbid our inquiring into the reasons
of God's providential dispensations, and a searching out the cause for which they come upon us.
Every rod hath a voice in it, and the " man of
understanding will hear it," and " see the name
of God in it, " Micah vi. 9. what God intends by
it, what is his ends and design in i t ; for he does
not afflict willingly, nor grieve the children of
men, L a m . iii. 33. There is a " need be " in
every dispensation that befals us : 1 Pet. i. 6.
"Wherein ye greatly rejoice, though now for a
season" (if need be) " ye are in heaviness through
�9
manifold temptations." G o d acts with judgment
in proportion to our needs; there is a conveniencv
and fitness, nay, there is an absolute necessity in
the case ; it must be that we are in heaviness and
that through manifold temptations. One single
trial oftentimes will not do,
empty us of self,
to wean us from the world, to shew us the vanity
of the creature, the sinfulness of sin, & c . : it must
be repeated or others joined with it, so fast are
our affections glued to the things of time and
sense. Now, what this need is in us, what this
intention and end is in God, the Christian will
and ought to be searching out, and inquiring daily into. This wras Job's frame, (and ye have
heard, as says the, apostle, of the patience of
J o b . ) Job xxxiv. 31. 32. " Surely it is meet
to be said unto God I have borne chistisement,
I will not offend any more. That which a see
not, teach thou m e ; if I have done iniquity, I
will do no more. Sin lies deep, it must be searched after in the deep and secret corners of the
heart; there is so much self-love and self-flattery
hid there, that a man cannot judge aright of
himself, or of God without divine teachings. " It
It is meet to be said unto God, I have borne
chastisment." Sirs, it is one thing to be chastised, and another thing to bear chastisement; to
behave aiight under i t ; to be patient, submissive,
�K)
thankful; to have a frame of heart suited to the
dispensation, whatever it is. This is to bear chastisement:, and wherever this is, the language of
the soul will be, " That which I see wot teach
thou m e ; I have done inquity,. I will do no more."
When an affliction is sanctifiedy it always begets
godly fear and jealousy. A man is then most afraid of his own heart, lest that should deceive
him; lest he should come out of the furnace unpurged, unrefined; lest the end of God's visitation
upon him should be unstained. And this is well
consistent with our believing all that God does is
well done. Once more,
A soul may say in a becoming frame,- and in
the exercise of suitable affections, <c It is well, "
and yet long, and pray, and wait from the trial.
Submission to the wifr of God, under awful dispensations, is not inconsistent with earnest prayer
for a gracious and speedy issue to these 'very dispensations. a It is well, " says this good-woman
in my text; and yet h(Vw does she plead for the
life of the child, ver. 28.
Did I desire a son of
my lord ? Did not I say do not deceive me ? As
if she had said, " I asked it not, I could scarce
believe it when it was promised me; God raised my
expectations himself, he encouraged my hopes*
and surely he will not go back from his own word."
It was a wonderful act of faith; but the promises
�11
of God can never lie long unfulfilled: when he
has prepared the heart to pray, his own ear is
epen to hear. H e has not called himself " I am
that I am," for nothing.
Abraham staggered
not at the promise through unbelief, no more does
the daughter of Abraham here ; it is blessed pleading, " Did not I say, do not deceive me ? " . " May
I trust ? M a y I venture ? He has given me the
faithful word of God to rely on; here my faith
resteth." -'And a son came in due season. Now she
looks to God, the author of the mercy, and applies to the prophet, who was the revealer of it.
He sends Gehazi with his staff, but this will not
content her, except Elisha goes himself: she knows
that he was great with G o d ; she will therefore
have his prayers and presence " A s the Lord liveth, and as .thy soul liveth, I will not leave thee,"
ver. 30, A l l this argues the strong desires of her
heart after the return of the child's -life, though
still she says, " All is well " While, we bear chastenings, we may pray, and pray hard that God
would take them off. " I f it be possible," ( says
iunocent aggrieved nature in the man Christ, )
"let this cup pass from me," Matthew xxvi. '26.
Opening our mouth against God is our sin, but
it is our duty to open our mouths and our hearts
to him. In the former sense, says D a v i d , . " I
was dumb, I opened not my mouth, because thoia
�12
didst it," Psal. xxxix, 9 . : and yet, w ith the same
breath, he adds, 66 Remove thy stroke away from
me : I am consumed by the blow of thine hand,"
ver. 10. Was a child under the direction of a
parent to intimate no desire of his forbearance,
should we not rather account him stubborn than
submissive ? In like manner, not to ask of God
release from troubles, is as offensive as to mourn
at them. It is the token of a proud heart and a
relentless spirit. God expects other things at our
hands ; even of1 the wicked he says, " In their
affliction they will seek me early; " much more
shall his own people, who have known his name,
and put their trust in him ; who have known the
advantage of prayer, and been so often set at liberty by it from all their fears.
If these are silent,
they cannot be sensible nor submissive. Only in
all their prayers, when they are most earnest and
vehement, 6 ''If it be consistent with the will oi
God," and there will be no limiting him as to
time or way.
These things are neither of them inconsistent
with the soul's saying, under the most awful rebukes," A l l is well."
Now, what is included in this " well" in my
text, or what is this submission to the will of
G o d ? . It takes in, as I apprehend, these three
things 5
�13
1. A justifying God in all he does " It is
w e l l G o d cannot do amiss; he worketh all
things after the counsel of his own will, to the
praise of his glory. And after all that is come
upon us," says the Church, E z r a i x . 13. " thou,
our God, hast punished us less than our iniquities deserve; thou hast taken vengeance according to the desert of our sins, When sin appears
to be what it is in itself, exceeding sinful, affliction
will appear light, and not till then. Wherefore,
says the church, L a m . iii. 39, " wherefore, does
a living man complain, a man for the punishment
of his sins ? So long as we are. out of hell, God
punishes less than our iniquities deserve.
Whatever be our trial, it comes from God : he
is the author, whoever be the instrument, therefore, " it is well," He cannot do iniquity : David
had not one word to say, by way of complaint,
when he saw God's hand in the affliction : yea,
let him curse, for " the Lord hath bid Shimci
curse David," 2 Sam. xvi. 12. We may puzzle
and distress ourselves about instruments and second causes, but no quiet no rest can we have,
till we are led to the first. " Lie performeth
the thing appointed for me;" that settles the soul,
but nothing else will do it. " Be still and know
that I am God," Psal. xlvi. 10. If thy children are taken, thy substance fails, thy body is
�14
sore vexea, thy comforts, and even the presence
of thy God leaves thee; yet be still, that is, do
not say a word against the dispensation, do not
fret, do not censure and condemn Providence.
I
am God, thy God in a l l ; and a covenant God
cannot do amiss. God will be glorified and exalted, that's enough for us. This, " It is well,"
implies in it, not in some things, but in all.
2. This submission implies in it, our approving of all God does ; not only it is not amiss, but
it is right; it is the best way, the only sure way
to bring about our good : Therefore holy Job
blesses God in all, chap. i. 21. " Naked came
I out of my mother's womb, and naked shall I
return thither : the Lord gave and the Lord hath
taken away ; blessed be the name of the Lord.'
He had the same great and good thought of God
as ever he h a d ; God was his God still, and the
God of his mercy. He should have an expected,
a desired end; that he believed still, still, because
God's thoughts were the same they ever were;
that is thoughts of peace and not of evil. And
this is the frame in which we find the poor saints,
diat were scattered up and down throughout the
whole world almost, I Pet. i. 6. " who are kept
by the power of God through salvation,, ready to
be revealed in the last time, wherein ye greatly
rejoice," &c. T h e y were far from one another to
�lo
avoid persecution, it was in their w a y : but none
of these things moved them. There was joy in
their expected rest in happiness at last, though
there was great pain and heaviness in the way to
i t : the way was rough, but right; therefore they
approved of it, they acquiesced in i t ; nay, herein " they greatly rejoiced." Thus the saints of
old took joyfully the spoiling of their goods, and
were tortured* not accepting deliverance, because
they knew in themselves, " t h a t they had in
heaven a better and an enduring substance, "
Heb. x. 34. O that blessed knowledge ! it comforts, refreshes, it fills the soul, and lifts a. man
above himself.
Every path which God takes is right then
and the believer chooses to walk in i t : His God,
his Father, has marked it out, and nothing goes
so against the grain, but that " all is well,"
which his Father does : His will is brought to be
one with God's; the soul approves of all God
does.
3. This submission implies in it our cleaving
to God in all. T o be pleased with God as a
frienc, when he seems to he coming forth against,
us as an enemy; to lean upon a promise, w
1 all
the ways leading to the performance are shut up ;
to rejoice in God when we have nothing left beside to rejoice in, and faith is hard put to it to
�16
call God ours. Thus, to cleave to God when
we do not find comfort from him, this is believing
indeed; to love the hand that smites, this is true
grace and great grace. A noble act of faith was
that, Job xiii. 15. " though he slay me, yet will
I trust in him
So " Abraham staggered not
at the promises through unbelief, " Rom. iv. 20.
He brought God's promises and faithfulness close
together, and considered none of the difficulties
nay absurdities, which came between them: It
was n o t — " I s this reasonable ? What probability
is there in that ? How can these things be ?"
&c. but being not weak in faith, he considered
not his own body now dead, neither yet the deadness of Sarah's womb, but was strong in faith,
giving glory to G o d ; he clave to him, abode by
his promise in a way of faith and firm dependance.
This is the true nature of submission, and is contained in that expression in my text, " It is well."
A word of u s e . —
USE 1. Wonder not at your trials, be they
never so strange: " A l l is w e l l ; some secret end
is to be answered which you see not; God is in
a l l ; the hand and love of a Father is there. T h e y
are to purge from sin, to wean from the world, to
bring you from the foot of God, to shew you that
your rest is not here, that it lies beyond the
�ir
grave. What though they make you smart,
they do you the more good: this argues your sen~
sibleness under the rod ; that is not a rod which
does not cause smart; the sharpest physic does
most service, because it reaches the inward, hidden cause, not one of our many trials which we
could well spare.
USE 2. D o not think any trial sanctified,
till you have a suitable frame to the trial, whatever it be. Are you humbled ? Are you prayerful ? Are you submissive ? Have you looked
inward, and confessed your sin, saying. T a k e
away all iniquity ? If the affliction has not
brought you to this, it hath done you no good.
For all you may have borne, his anger is not
turned away, but his hand is stretched out still.
USE 3. D o not think of other means, whereby God's end in visiting you might have been as
well answered; that is, in fact, to quarrel with
God in what he has done, or is doing. Have
a care of your thoughts; unsubmission slips in
at that door before one is aware. " It is well, "
is the only soul quickening and God-glorifying
frame. God that has oppointed the end, has
settled, and he will order the means: Rest there,
and " all is w e l l "
�18
HINTS
TO
THE
AFFLICTED
fatal mischiefs-would follow, if there was no
variety in our experience ! There are so many
remains of depraved nature in the hearts of the
saints, that if the warm sun of prosperity did always shine upon the Lord's garden, the we£ds
would quickly multiply, the choicest f l o w r s wither, and an army of caterpillars devour the pleasant
fruits. T o prevent th^se, God will not suffer his
•people to enjoy uninterrupted prosperity, but wisely appoints seasons of affliction and trouble.
On the other hand, were we to groan under perpetual adversity, our souls perhaps would suffer
equal prejudice. Our heavenly father will not always chide; he remembers that we are but dust,
and that our flesh is not like brass or iron. Were
we never in the fire, our dross would not be consumed, and were we always to be in the fire, our
.ilver and gold would be w asted.
WHAT
Hereby G o d takes a proper method for the exercise and improvement of the graces of his children. Without such a mixed condition, there
could be noToom for many of them, and not room
enough for any of them to appear in their glory
and beauty. Were it always a day of prosperity
where would be the proof of their faith, hope and
patience ? — the evil day brings thee to rest.
To
�19
possess our souls in patience, in the day of trouble
to believe the good will and fatherly love of God
even when he smites, is a point of no small diffic u l t y . — But, were we never to enjoy a season of
prosperity, where would be the evidence of our
humility, heavenly mindedness, and contempt of a
present world ? Variety adds a beauty and lustre
to providence. In the day of prosperity therefore,
we ought to rejoice with trembling, and in the day
of adversity, to consider and faint not; for " G o d
hath set one against the other, to the end that no
man might find any thing after him," Eccl. vii 14.
in this valley of tears, it is not wonderful
that believers should be often called to weep.
T o mingle their tears with those of their brethren
— o r in the words of the apostle, to " w e e p with
those that weep,—is apart of the holy fellowship
they are called to by the gospel.
A t present, the way of providence in general
is dark and mysterious. There is a depth in it,
for which we have no line. There are many seals
011 it, not fit as yet to be opened. But when the
Lamb who is in the midst of the throne, shall open
the seals, and shew the meaning of all the dark
passages in that mysterious book, and eveiy one is
WHILE
�20
made to view that part of it that related to the
way in which they were brought through manifold
tribulations to the kingdom, when they will all
strike up on the highest key, and sing 66 HE
HATH DONE ALL THINGS WELJ, !"
Believers ought to comfort one another with
these words. It is heartsome for travellers on
the road in a dark night, and going to the same
place, to speak to each other in the language of
the country to which they are going, and to say,
" What of the night! what of the night!"
And
O
O
to encourage one another, by often reiterating
that animating reply, " T h e morning cometh."
T h e shadows of the evening are daily growing
longer with all the travellers to the heavenly
Sion. But at evening time it shall be light.
T h e bright shining of the sun of Righteousness
will make even the passage through the dark valley of the shadow of death lightsome and pleasant.
Faith can see eternal day at the farther end of it.
Jesus went through the Jordan of death when it
overflowed all its banks, and was brimful of the
curse. B u t his death drank up the curse, and left
nothing but a blessing to all his redeemed: and his
sweet and cheering voice is still to be heard in the
passage—"Fear not! I am He that liveth, and
was dead; and behold I am alive for evermore ;
and have the keys of hell and of death ! "
�21
" I F T H E I R U N C I R C U M C I S E D H E A R T S , " said
the Lord respecting ancient Israel, " be humbled,
and they ACCEPT of the punishment of their iniquity, then will I remember my covenant with
Jacob," &c. L e v . xxvi. 4 1 — o f the punishment of their iniquity ! that is, bear it willingly
contentedly. It is a happy state of mind when
our trials are A C C E P T E D ones: when God's chastening hand is even esteemed a k i n d n e s s — L o r d !
may the believer say, I will not puzzle myself
with hows, and whys, and yets. T H O U hast
done i t ; I rest there. It seemed good in thy sight
that is a sufficient reason. L e t God choose my
portion; I am sure it will be best in the e n d —
Even when He acts as a Sovereign, he forgets
not his relation as a fathe
SCRIPTURE
PROMISES.
A father of the fatherless, and
f . Psalm G8—6.
a judge of the widow is God in his holy habitation.
Jeremiah 4 9 — 1 1 . Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me.
i Job 5 . — 1 7 . Happy is the man whom God
correcteth: therefore despise not thou the chastening of the Almighty. Verse 18. For he
maketh sore, and bindeth u p ; he woundeth, and
his hands make whole.
�22
Psalm 1 1 9 — 6 7 .
Before I was afflicted I
went astray; but now have I kept thy word.
Verse 7 1 . It is good for me, that I have been
afflicted; that I might learn thy statutes. 75.
I know, O Lord, thy judgements are right, arid
thou in faithfulness hast afflicted me.
2. Corinthians 4 — 1 6 . For which cause we
faint not; but though our outward man perish,
yet the inward man is renewed day by day.
Verse 17. For our light affliction which is but
for a moment, worketh for us a far more exceeding and eternal weight of glory.
Hebrews 21
6. Whom the Lord loveth he
chasteneth, and scourgeth every son whom he
receiveth. Verse 7. If ye endure chastening,
God dealeth with you as with sons; for what
son is he whom th^ father chasteneth not? 10.
T h e y verily, for a few days chastened us after
their own pleasure; but he for our profit, that ^'e
might be partakers of his holiness. 11. Now
no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it
yieldeth the peaceable fruits of righteousness,
unto them which are exercised thereby.
Deut. 8 — 5 . As a man chasteneth his son.
so the Lord thy God chasteneth thee.
Job 3 6 — 8 .
And if they be bound in fetters,
and be holden in cords of affliction. Verse 9.
�23
Then he sheweth them their work and their transgressions, that they have exceeded. 10,
He
openeth also their ear to discipline, andcommandeth that they return fron iniquity.
Psalm 94
12.
Blessed is the
man whom
thou chastenest, O Lord and teachest him out of
thy law. Verse 13. T h a t thou may est give
him rest from the days of adversity, until the pit
be digged for the wicked.
Romans 5 . — 3 .
We glory in tribulation also,
knowing that tribulation worketh patience, and
patience experience, and experience hope.
Job 19 4 —2 G. Though after my skin worms
destroy this body, yet in my flesh shall 1 see
God. Verse 27. Whom I shall see for myself,
and mine eyes shall behold, and not another,
though my reins shall be consumed within me.
Isaiah 26
19. T h y dead men shall live,
together with my dead body shall they arise.
Awake and sing, ye that dwell in the dust: for thy
dew is as the dew of herbs: and the earth shall ,
oast out the dead.
�24
A
soft answer turneth away
wrath ; but
grievous words stir up anger.
Better is a dry morsel, and quietness therewith than an house full of sacrifices with strife.
Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is
a fool.
A good name is rather to be chosen than great
riches, and loving favour rather than silver and
gold.
B e not thou envious against evil men, neither desire to be with them.
A s snow in summer, and as rain in harvest;
so honour is not seemly for h fool.
A s a dog returncth to his vomit; so a fool
returnctlx to his folly.
A false balance is abomination to the L o r d ;
but a just weight is his delight.
A wise son heareth his father's instruction;
but a scorner heareth not rebuke.
E v e r y wise woman buildeth her house; but
the foolish plucketh it down with her hands.
Fools make a mock at s i n ; but among the
righteous there is favour.
�
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Woodcut 016: Title-page illustration of the God, Mercury, wearing winged sandals and holding a caduceus .
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A token for mourners. with a selection of scripture promises, relative to the troubles of life.
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24 pages
16 cm
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<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9935749653505154">s0598b24</a>
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Quote on title page: "Judge not the Lord by feeble sense, But trust him for his grace; Behind a frowning Providence He hides a smiling face.
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Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
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In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca, 519-824-4120, Ext. 53413
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1840-1850 per National Library of Scotland
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Glasgow: Printed for the Booksellers
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Religion and Morals
Chapbooks - Scotland - Glasgow
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Archival & Special Collections, University of Guelph Library, Guelph, Ontario
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elegy
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: elegy
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): armour
Gender: man/men
Object: walking stick/ staff
Religious Figure: Mercury (Hermes)
-
https://scottishchapbooks.lib.uoguelph.ca/files/original/250c0b69c09901314bc8f3f0be8f0760.pdf
d04577bf8f71ad696190983edc3096a8
PDF Text
Text
A
WEDDING-RING,
FIT FOR
THE
FINGER:
LAID OPEN IN A SERMON,
PREACHED AT A WEDDING IN ST. EDMOND'S,
By W I L L I A M
SECKER,
LATE PREACHER OF THE GOSPEL.
GENESIS ii. 1 8 .
And the LORD GOD said. It is not good that the man should be
alone ; I will make him an help meetforhim.
GLASGOW
PRINTED FOR THE BOOKSELLERS,
63
��k
WEDDING-RING,
FIT FOR THE FINGER.
A
SERMON ON GENESIS i i . 1 8 .
And the Lord God said, it is not good that the man
should be alone : I will make him a help-meet
for him.
HUMAN misery is to divine mercy, as a black soil
to a sparkling diamond ; or as a sable cloud to the
sun-beams, Psalm viii. 4.—Lord, what is man, that
thou art mindful of him ?
Man is, in his creation, angelical; in hiscorruption,diabolical;
in his translation, majestical.
There were four silver channels in which the
chrystal streams of God's affection ran to man in
hs creation.
1- In his preparation. 2. In his Assimilation,
3 - In his coronation.
4. In his Association.
1- In his preparation. Other creatures received
tne character of their beings by a simple fiat; but
There was a consultation at his forming ; not for
the difficulty, but for the dignity of the work.
�4
The painter is most studious about that which he
intends to make his master-piece. The four
the perfection of man's complexion : the fire was
purified, the earth was refined. When man was
moulded, heaven and earth was married ; a body
from the one was espoused to a soul from the other.
2. In his assimilation. Other creatures were
made like themselves, but man was made like
God, as the wax hath the impression of the seal
upon it. It is admirable to behold so fair a picture
in such coarse canvas, and so bright a character
in so brown paper.
3. In his coronation. He that made man, and
all the rest, made man over all the rest; lie was
a little lord of a great lordship : this king was
crowned in his craddle.
4. In his association. Society is the solace of
humanity ; the world would be a desert, without a
comfort.
Most of man's parts are made in pairs; now lie
that was double in his perfection, must not be
single in his condition.
And the Lord said,
These words are like
the iron gate that opened to Peter of its own accord,
dividing themselves into three parts : —
1. A n Introduction : And the Lord God said2. A n Assertion : It is not good that man should
he alone. 3. A Determination: I will make an
J«
help-meet for him.
'
In the first there is a majesty proposed. In the
second there is a malady presented. In the third
there is a remedy provided.
Once more let me put these grapes into the press.
1. The sovereignness of the expression: And
the Lord God said. 2. The solitariness of trie
elements
�condition: It is not good,
3. The suitableness
of the provision ; I will make, &c
In the first there is the worth of veracity. In
the second, there is the want of society. In the
third, there is the work of divinity. Of these in
their order. And first of the first.
1. The sovereignness of the expression: And the
Lord God said,
Luke i. 70* " A s he spoke by the mouths of his
prophets." In other scriptures he used their mouths,
but in this instance he makes use of his own ;
they were the organs, and he the breath ; they the
streams, and he the fountain. How he spake, it is
hard to determine: whether eternally, internally,
or externally. We are not to inquire into the
manner of speaking, but into the matter that is
spoken; which leads me, like a directing star, from
the suburbs to the city, from the porch to the palace,
from the founder of the mine, to the treasure that
is in it: It is not good, <fac.
In which we have two things:—
1. The Subject. 2. The Predicate.
The subject, Man alone. The predicate, It is
not good, &c. 1. The subject, Man alone. Take
this in two branches.
1. As it is limited to one man.
2. As it is lengthened to all men.
FIRST, A s i t is l i m i t e d t o o n e m a n : A n d so it is
taken particularly: Man, for the first man. When
all other creatures had their mates, Adam wanted
his ; though he was the emperor of the earth, and
the admiral of the seas, yet in Paradise without a
companion; though he was truly happy, yet he
was not fully happy; though he had enough for
his board, yet he had not enough for his bed ;
though he had many creatures to serve him, yet
�6
he wanted a creature to solace him ; when he was
compounded in creation, he must be completed by
conjunction ; when he had no sin to hurt him, then
he must have a wife to help h i m : It is not good
that man should be alone.
SECONDLY, A S it is lengthened to all men: And
so it is taken universally, Heb. xiii. 4. Marriage is
honourable unto all. It is not only warrantable,
but honourable. The whole trinity hath conspired
together to set a crown of glory upon the head of
matrimony.
1. God the Father. Marriage was a tree planted
within the walls of Paradise ; the flower first grew
in God's garden.
2. The Son. Marriage is a crystal glass, wherein
Christ and the saints do see each other's faces.
3. The Holy Ghost, by his overshadowing of the
blessed virgin. Well might the world when it saw
her pregnancy, suspect her virginity ; but hermatrem
without this, her innocency had not prevented her
infamy; she needed a shield to defend that
chastity abroad which was kept inviolable at home.
Too many that have not worth enough to
their unchastity; turning the medicine of frailty
into the mantle of filthiness. Certainly she is mad
that cuts off her leg to get her a crutch; or that
venoms her face to wear a mask.
Paul makes it one of the characters of those that
should cherish the faith, 1 Tim. iv. 3. not to forbear
marriage;
which is not only lawful but also
honourable ; to forbid which, is damnally sinful,
and only taught by the influence of devils. One of
the Popes of Rome sprinkles this unholy and impure
drop upon it, Carnis pollutionem et immundiliem.
preserve
�7
* ft
It is strange that should be a pollution which
was instituted before corruption ; or that impurity
which was ordained in the state of innocency; or
that they should make that to be a sin, which they
make to be a sacrament; strange stupidity ! —
But a bastard may be laid at the door of chastity,
and a leaden crown set upon a golden head. Bellararine (that mighty atlas of the Papal p
blows his stinking breath upon i t : "Better were
it for a priest to defile himself with many harlots,
than to be married to one wife/'—These children
of the purple whore prefer monasteries before
marriages,
a concubine before a compa
too many women for their lusts, to choose any for
their love.—Their tables are so largely spread that
they cannot feed upon one dish. As for their
exalting
of a virgin-state, it is
knows not, that virginity is a pearl of a sparkling
lustre ? but the one cannot be set up, without the
other be thrown down : No oblation will pacify the
former, but the demolishing of the latter. Though
find many enemies to the choice of marriage,
it it is rare to find any enemies to the use of
marriage. They would pick the lock that wants
the key, and pluck the fruit that do not plant the
tree. The Hebrews have a saying, " that he is
not a man that hath not a wife." Though they
too high a bough, yet it is to be feared that
suchfleshis full of imperfection, that is, not tending
to propogation : though man alone m a y b e good,
yet, It is not good that man should be alone. Which
leads me from the subject to the predicate, It is
not good.
J
Now, it is not good that man should be in a
single condition on a threefold consideration.
�1
In
prevented: Marriage is like water, to quench the
sparks of lust's fire, 1 Cor. vii. 2. Nevertheless, to
avoid fornication, let every man have his own wife,
Man needed no such physic when he was in
perfect health. Temptations may break nature's
best sense, and lay its Paradise waste ; but a single
life is a prison of unruly desires, which is daily
attempted to be broken open. Some, indeed force
themselves to a single life, merely to avoid the
charges of a married state ; they choose rather to
live in their own sensuality, than to extinguish
those flames with an allowed remedy : It is better
to marry than to burn :—to be lawfully coupled,
than to be lustfully scorched. It is best to feed
these flames with ordinate fuel,
2 It is not good in respect of mankind, which
then would not be propagated. The Roman historian, relat
excused them thus, 4 Without them mankind would
fall from the earth, and perish.' Marriages do
turn mutability into the image of eternity:
springs up new buds when the old are withered.
It is a great honour for a man to be the father of
one son, than to be the master of many servants.
Without a wife, children cannot be had lawfully-'
without a good wife, children cannot be had
comfortably.
being grafted in marriage, are trees bearing fruit to
the world. Augustine says, 4 They are the first link*
of human society, to which all the rest are joined.
Mankind had long ago decayed, and been like a
taper fallen into the socket, if those breaches which f
are made by mortality were not repaired by matrimony.
3. I t is not good in regard of the church, which
�could not then have been expatiated. Where there
is no generation, there can be no regeneration.
Nature makes us creatures before grace makes us
christians. If the loins of men had been less
fruitful, the death of Christ would have been less
successful. It was a witty question that one put to
him that said,« 4 Marriage fills the earth, but
virginity
fills
the h e a v e n s H o w can the h
if the earth be empty ? Had Adam lived in
innocency
without matrimony, there would
no servants of God in the church militant, nor no
saints with God in the church triumphant. But I
will not sink this vessel by the over-burthen of it,
nor press this truth to death by laying too great
a load upon its shoulders. There is one knot which
I must untie, before I make a farther progress, viz.
1 Cor. vii. 1. It is good for a man not to touch
a
woman. Do all the scriptures proceed out of the
same mouth ; and do they not all speak the same
truth ? The God of unity will not indite discord ;
and the God of verity cannot assert falsehood. If
good and evil be contraries, how contrary then are
these two scriptures ? Either Moses mistakes God,
orpaulmistakes Moses, about the point of
marriage.
There is a public and a private good. In
Aspect of one man, it may be good not to touch a
woman ; but in respect of all men, It is not good
thatmanshould be alone.
2
Moses speaks of the state of man created ;
Paul
of the state of man corrupted : Now, that
wich by institution was a mercy, by corruption
may become a misery ; as pure water is tainted by
running through a miry channel, or as the
sunbeams
coloured
glass. There is no print of evil in the
To
receive a tincture by shining
�10
world, but sin was the stamp that made it, They
that seek nothing but weal in its commission, will
find nothing but woe in the conclusion. Which
leads me from the solitariness of the condition,
Man alone, to the suitableness of the provision, I
will make an help-meet for him.
In which we have two parts, 1. The Agent, I
will make. 2. The Object, An help.
1. The Agent, I will make. W e cannot build
a house without tools, but the Trinity is at liberty.
T o God's omniscience there is nothing impossible.
W e work by hands, without; but he works
without
makes a meet-help for man. Marriages are
consented
Though man wants supply, yet man cannot supply
his wants, James i. 17. Every good and perfect
gift comes from above,
A wife, though she
be not a perfect gift, yet she is a good gift. These
beams are darted from the Son of Righteousness.
Hast thou a soft heart ? It is of God's breaking.
Hast thou a sweet wife ? She is of God's making.
Let me draw up this with double application.
1. When thou layest out for such a good on
earth, look up to the God of heaven ; let him make
thy choice for thee, who made his choice of thee.
Look above you, before you, about you ; nothing
makes up the happiness of a married condition,
like the holiness of a mortified disposition : account
not those the most worthy, that are the most
wealthy. Art thou matched to the Lord ? Match
in the Lord. How happy are such marriages
where Christ is at the wedding!
Let none but
those who have found favour in God's eyes, find
favour in yours.
.11
2. Give God the tribute of your gratulation for
�11
your good companions. Take head of paying you*
rent to a wrong landlord: when you taste of the
stream, reflect upon the spring that feeds it. NOT*
thou hast four eyes for thy speculation, four hands
for thy operation, four feet for thy abulation, and
four shoulders for thy sustentation. What the sin
against the Holy Ghost is, in point of divinity,
that is unthankfulness, in point of morality, an
offence unpardonable. Pity it is, but that moon
should be ever in an eclipse, that will not
acknowledge
that praises not the giver, prizes not the gift. And
so I pass from the Agent to the Object, A help.
She must be so much, and no less ; and so much,
and no more. Our ribs were not ordained to be
our rulers. They are not made of the head, to
claim superiority; but out of the side, to be
content
nature, who invert the order of nature.
The
woman was made for the man's comfort, but the
man was not made for the woman's command.
Those Shoulders aspire too high, that content not
themselves with a room below their heads. It is
between a man and his wife in the house, as it is
between the sun and the moon in the heavens,
when the greater light goes down the lesser light
gets up ; when the one ends in setting, the other
begins in shining. The wife may be a sovereign in
her husband's absence, but she must be subject
in her husband's presence. As Pharaoh said to
Joseph, so should the husband say to his wife,
u thou shalt be over my house, and according
t 0 thy word shall all my people be ruled, only on
the throne will I be greater than thou," Gen. xli,
40. The body of that household can never make
any good motion, whose bones are out of place
her beams to be borrowed fro
with equality.
The
�12
The woman must he a help to the man in these
four things :—1. To his piety. 2. To his society.
3. To his progeny. 4. To his prosperity. To his
piety, by the ferventness of her excitation. To his
society, by the fragrantness of her conversation.
To his progeny, by the fruitfulness of her education,
To his prosperity, by her faithful preservation.
1. To his piety, by the ferventness of her
excitatio
as the two milch-kine, which were coupled together
to carry the ark of God ; or as the two cherubims,
that looked one upon another, and both upon the
mercy-seat; or as the two tables of stone, on each
of which were engraven the laws of God. In some
families married persons are like Jeremiah's two
basket of figs, the one very good, the other very
evil; or like fire and water, whilst the one is
flaming in devotion, the other is freezing in
corruption.
1. On the right side. 2. On the left. On the
right side ; when the wife would run in God's way,
the husband will not let her go ; when the forehorse in a team will not draw, he wrongs all the
rest; when the general of an army forbids a march,
all the soldiers stand still. Sometimes on the left:
How did Solomon's idolatrous wife draw away his
heart from heaven ? A sinning wife was Satan's
first ladder, by which he scaled the wall of
Paradise,
from him. Thus she, that should have been the
help of his flesh, was the hurt of his faith ; his
nature's under-proper, became his grace's
underminer
head, is a cross on the shoulders. The wife is often
to the husband as the ivy is to the oak, which draws
away his sop from him.
�13
2. A help to his society, by the fragrantness of
her conversation. Man is an affectionate creature ;
now the woman's behaviour should be such towards
the man, as to requite his affection by increasing
his delectation; that the new-born love may not
be ruined before it be rooted. A spouse should
carry herself so to her husband, as not to disturb
his love by her contention, nor to destroy his love
by her alineation. Husband and wife should be
like two candles burning together, which makes
the house more lightsome ; or like two fragrant
flowers bound up in one nosegay, that augments its
sweetness : or like two well-tuned instruments,
which sounding together, make the more melodious
music. Husband and wife, what are they but as
two springs meeting, and so joining their streams,
that they make but one current? It is an unpleasing
conjunction.
3. To his progeny, by the fruitfulness of her
education ; that so her children in the flesh may
be God's children in the spirit, 1 Sam. i. 11.
Hannah she vows, if the Lord will give her a son,
she would give him to the Lord, to serve him. A
spouse should be more careful of her children's
breeding, than she should be fearful of her
children's
in the devil's garden.—Though you bring them out
in corruption, yet do not bring them up to
damnation
whilst they should be teaching their children the
way to heaven with their lips, are leading them
the way to hell with their lives. Good education
is the best livery you can give them living; and it
is the best legacy you can leave them dying. You
let out your cares to make them great, 0 lift up
spectacle to view any contentio
bearing.
Take heed, lest these
!—Those are not mothers but m
�14
your prayers to make them good, that before you
die from them, you may see Christ live in them.
Whilst these twigs are green and tender, they
should be bowed towards God.
Children and
servants are in a family, as passengers in a boat;
husband and wife, they are as a pair of oars, to
row them to their desired haven. Let these small
pieces of timber be hewed and squared for the
celestial building. By putting a sceptre of grace
into their hands, you will set a crown of glory upon
their heads.
4. A help to his prosperity, by her faithfulpreserv
at home. One of the ancients speaks excellently :
She must not be a field-wife, like Dinah ; nor a
street wife, like Tbamar ; nor a window-wife, like
Jezabel. Phildeas, when he drew a woman, painted
her under a snail-shell; that she might imitate
that little creature, that goes no further than it can
carry its house upon its head. How many women
are there, that are not labouring bees, but idle
drones ; that take up a room in the hive, but bring
no honey to i t ; that are moths to their husbands'
estates, spending when they should be 'sparing.
As the man's part is, to provide industriously, so
the woman's is, to preserve discreetly ; the one
must not be carelessly wanting, the other must not
be causelessly wanting ; the man must be seeking
with diligence, the woman must be saving with
prudence. The cock and hen both scrape together
in the dust-heap, to pick up something for the
little chickens. To wind up this on a short bottom,
1. If the woman be a
not the man cast dirt on
Secundus being asked
said, Viri naufraghm,
help to the man, then let
the woman.
his opinion of a woman,
domus tempestas, quietus
�15
impedirhentum„ &c. But surely he was a monster
and not a man ; fitter for a tomb to bury him,
than a womb to bear him. Some have styled them
to be like clouds in the sky ; like motes in the
sun ; like snuffs in the candle; like weeds in the
garden. But it is not good to play the butcher
with that naked sex, that hath no arms but for
embraces, A preacher should not be silent for
those who are silent from preaching : because they
are the weaker vessels, shall they be broken all to
pieces ? Thou that sayest women are evil, it may
be thy expression flows from thy experience ; but
I shall never take that mariner for my pilot, that
hath no better knowledge than the splitting of his
own ship. Wilt thou condemn the frame of all,
for the fault of one ? As if it were true logic,
hath ill eyes that disdains all objects. To blast
thy helper is to blame thy Maker. In a word, we
took our rise from their bowels, and may take our
rest in their bosoms.
because
some are evil therefo
2. Is the woman to be a help to the man ? Then
let the man be a help to the woman. What makes
some debtors to be such ill pay-masters, but because
they look at what is owing to them, but not at
what is owing by them. If thou wouldst have
thy wife's reverence, let her have thy respect.
To force a tear from this relation, is that which
neither benefits the husband's authority to
enjoin,
nor the wif
not be sharply driven, but sweetly drawn. Compassion may bend her, but compulsion
her. Husband and wife should act towards each
other with consent, not by constraint. There are four
things wherein the husband is a meet-help to
the wife.
�16
1. In his protection of her from injuries. It is
well observed by one, that the rib of which woman
was made, was taken from under his arm : As the
use of the arm is to keep off blows from the body,
so the office of the husband is to ward off blows
from the wife. The wife is the husband's treasury,
and the husband the wife's armoury. In darkness
he should be her sun, for direction ; in danger he
should be her shield for protection.
2. In his providing for her necessities. The
husband must communicate maintenance to the
wife, as the head conveys influence to the members;
thou must not be a drone, and she a drudge. A
man in a married estate, is like a chamberlain in
an inn, there is knocking for him in every room.
Many persons in that condition, waste that estate
in luxury, which should supply their wife's necessity;
They have neither the faith of a Christian, nor the
love of a husband! It is a sad spectacle to see a
virgin sold with her own money unto slavery, when
services are better than marriages ; the one
3. In his covering of her infirmities.
Who
would trample upon a jewel, because it is fallen
in the dirt, or throw away a heap of wheat for a
little chaff, or despise a golden wedge, because it
retains some dross ? These roses have some prickles.
Now husbands should spread a mantle of charity
over their wives' infirmities. They be ill birds that
defile their own nests. It is a great deal better
you should fast than feast yourselves upon their
failings. Some husbands are never well longer
than they are holding their fingers in their wife's
sores. Such are like crows, that fasten only upon
carrion. Do not put out the candle because of the
snuff. Husbands and wives should provoke one
receives
�17
another to love ; and they should love one-another
notwithstanding of provocation. Take heed of
poisoning those springs from whence the streams
of your pleasure flow.
4. By his delighting in her society : a wife takes
sanctuary not only in her husband's house, but in
his heart. The tree of love should grow up in the
family, as the tree of life grew up in the garden of
Eden. They that choose their love, should love
their choice. They that marry where they affect
not, will affect where they marry not. Two joined
together without love, are but tied together to
make one another miserable. And so I pass to
the last stage of the text, A help-meet.
'A help,' there is her fallness ; 4 A meet-help/
there is her fitness. The angels were too much
above him ; the inferior creatures too much below
him ; he could not step up to the former, nor could
he stoop down to the latter; the one was out of
his reach, the other was out of his race ; but the
woman is a parallel line drawn equal with him.
Meet she must be in three things.
1. In the harmony of her disposition. Husband
and wife should be like the image in a looking,
glass, that answers in all properties to the face that
stands before i t ; or like an echo, that returneth
the voice it receiveth. Many marriages are like
putting new wine into old bottles. An old man is
not a meet-help for a young woman : He that sets
a grey head upon green shoulders, hath one foot in
the grave and another in the cradle : Yet, how
many times do you see the spring of youth wedded
to the winter of old age ?—A young man is not a
meet-help for an old woman ; raw flesh is but an
ill plaister for rotten bones. He that in his non-age
marries another in her dotage, his lust hath one wife
�18
in possession, but his love another in reversion.
2. In heraldry of her condition. Some of our
European nations are so strict in their junctions,
that it is against their laws for the commonality to
couple with the gentry. It was well said by one,
<4 If the wife be too much above her husband, she
j
either ruins him by her vast expenses, or reviles him
with her base reproaches; if she be too much below
her husband, either her former condition makes
her too generous, or her present mutation makes
her too imperious.''—Marriages are styled matches,
yet amongst those many that are married, how few
are there that are matched ! Husbands and wives
are like locks and keys, that rather break than
open, except the wards be answerable.
3. In the holiness of her religion. If adultery
may seperate a marriage contracted, idolatry may
hinder a marriage not perfected. Cattle of divers
kinds were not to ingender, 2 Cor. vi. 14. Be not
unequally yoked, <&c. It is dangerous taking her
for a wife, who will not take God for a husband.
It is not meet that one flesh should be of two spirits.
Is there never a tree thou likest in the garden but
that which bears forbidden fruit ? There are but
two channels in which the remaining streams shall
run :—1. To those men that want wives, how to
choose them.
2. To those women who have
husbands, how to use them.
Marriage is the tying of such a knot, that
nothing but death can unloose. Common reason
suggests so much, that we should be long a-doing
that which can but once be done. Where one
design hath been graveled in the sands of
delay,
thous
precipitance. Rash adventures yield gain. Opportunities are not li
�19
another returns; but yet take heed of flying
without your wings ; you may breed such agues in
your bones, that may shake you to your graves.
1. Let me preserve you from a bad choice. 2.
Present you with a good one. To preserve you
from a bad choice, take that in three things:
Choose not for beauty. 2. Choose not for dowry.
3. Choose not for dignity. He that loves to beauty,
buys a picture ; he that loves for dowry, makes a
purchase ; he that leaps for dignity, matches with
a multitude at once. The first of these is too blind
to be directed ; the second too base to be accepted ;
the third too bold to be respected. 1. Choose not
by your eyes. 2. Choose not by your hands. 3.
Choose not by your ears.
1. Choose not by your eyes, looking at the beauty
of the person. Not but this is lovely in a woman ;
but that this is not all for which a woman should
be beloved. He that had the choice of many faces
stamps this character upon them all, favour is
deceitful arid beauty is vain. The sun is more
bright in a clear sky, than when the horizon is
clouded; but if a woman's flesh hath more of
beauty than her spirit hath of Christianity, it is
like poison in sweet-meats, most dangerous : 4 4 The
sons of God saw the daughters of men, that they
were fair," Gen. vi. 2. One would have thought
that they should rather have looked for grace in
the heart, than for beauty in the face : take care
of running at the fairest signs ; the swan hath
black flesh under her white feathers.
2. Choose not by your hands, for the bounty of
the portion. When Cato's daughter was asked
why she did not marry ? she thus replied, she could
not find the man that loved her person above her
portion.
Men love curious pictures, but they
�20
would have them set in golden frames. Some are
so degenerate as to think any good enough, who
have but goods enough. Take heed, for sometimes
the bag and baggage go together. The person
should be a figure, and the portion a cypher, which
added to her, advances the sum, but alone signifies
nothing. When Themistocles was to marry his
daughter, two suitors courted her together, the one
rich and a fool, the other wise but poor ; and being
asked which of the two he had rather his daughter
should have ? he answered Mallem virum fine
vecuni : ' I had rather she should have a man
without money, than money without a m a n /
2. Choose not by your ears, for the dignity of
her parentage. A good old stock may nourish a
fruitless branch. There are many children who
are not the blessings, but the blemishes of their
parents ; they are nobly descended, but ignobly
minded : Such was Aurelius Antonious, of whom
it was said, that he injured his country of nothing,
but being the father of such a child. There are
many low in their descents, that are high in their
deserts ; such as the cobler's son, who became a
famous captain ; when a great person upbraided
the meanness of his original, " My nobility, said
he, began with me, but thy nobility ends with
thee." Piety is a greater honour than parentage.
She is the best gentlewoman that is heir of her
own deserts, and not the degenerate offspring of
another's virtue. To present you with a good
choice in three things.
1. Choose such a one as will be a subject to
your dominion. Take heed of yoking yourselves
with untamed heifers.
2. Choose such a one as may sympathize with
you in your affliction. Marriage is just like a sea
�21
voyage, he that enters into this ship, must look to
meet with storms and tempests, 1 Cor. vii. 20.
They that marry shall have trouble in the flesh
flesh and trouble are married together, whether
we marry or no ; now a bitter cup is too much to
be drunk by one mouth. A heavy burthen is easily
carried by assistance of other shoulders. Husband
and wife should neither be proud flesh, nor dead
flesh. You are fellow-members, therefore you should
have a fellow-feeling. While one stands safe on
the shore, pity should be shown to him that is toast
on the sea. Sympathy in suffering is like a dry
house in a wet day.
3. Choose such a one as may be serviceable to
your salvation. A man may think he hath a saint,
when he hath a devil; but take heed of a harlot,
that is false to thy bed ; and of a hypocrite, that is
false to thy God.
2. To those women who have husbands, how to
use them. In two things.
1. Carry yourselves towards them with obedience.
Let their power command you, that their praise
may commend you. Though you may have your
husband's heart, yet you should love his will
Till the husband leaves commanding, the wife
must never leave obeying. As his injunctions
must be lawful, so her subjection must be loyal.
2. With faithfulness. In creation, God made
not woman for many men, or many women for one
man. Every wife should be to her husband as
Eve was to Adam, a whole world of women ; and
every husband should be to his wife as Adam was
to Eve, a whole world of men. When a river is
To conclude, Good servants are a great blessing ;
good children a greater blessing ; but a good wife
divided
into many ch
�22
is the greatest blessing : And such a help let him
seek for her that wants one, let him sigh for her
that hath lost one, let him take pleasure in her
that enjoys one.
Where there is nothing but a picture of virtue,
or a few shadowy qualities that may subsist without
any real excellency, death will hide them for ever
in the night of despair. The blackness of darkness
will close upon the naked and wandering ghost;
whilst its loathsome remains are consigned to
oblivion and putrefaction in the prison of the grave,
with the prospect of a worse doom hereafter. But
where there is a living image of true goodness
begun in this state, death will deliver it with safety
into the finishing hand of eternity, to be produced
with every mark of honour in the open view of
heaven ; where its now mortal partner, rescued
from the dishonours of the dust, and brightened
into the graces of eternal youth, shall rejoin it in
triumph, to suffer the pangs of separation no more.
EVERLASTING JEHOVAH ! what a crown of joy will
it confer on the preacher in that day, if this little
service shall be rewarded with the reflection of
having contributed to the salvation or
improvement
addresses ! If ever thine ear was open to my cry,
hear me* O Lord! hear me in their behalf. What
cannot thy spirit perform, perform by the weakest
hand ? May that spirit seal them to the day of
redemption. At that glorious period, may I meet
you all amongst the redeemed of the Lord, happy
to see you shining with immortal splendour in the
general assembly and church of the first born,
transported to think that I shall live with you for
ever, and joining in the granulations of your fellow
�23
in the sight of all, clothe you with the garment of
salvation, and cover you with the robe of
righteousness,
and as a bride is adorned with her Jewels. Amen
LADY
as a bridegroom is decked
FRETFUL,
A SKETCH FROM REAL LIFE.
HER general style of conversation runs on the
inconveniences to be expected from this or that
circumstance, and no one is so ingenious in extracting unsuspected evil from plans of the fai
promise. Is the weather fine, and a walk
mentioned—It
is hot—it is dusty—the wind
east—there was rain in the morning—it will be
dirty—or it will rain before we reach home. Is
she to go out in the carriage ; one road is too long
the horses—another is unpleasant—another
unsafe—and, in short, none are exactly right.
yet she goes on these proposed expeditions,
after all possibility of pleasure has been reasoned
and anticipated away. If she is going out to dinner,
is sure the company will be unpleasant—the
servants will get drunk—she shall be robbed, or
overturned in coming home. If she is to have a
at home, she knows every thing will go
nobody will be amusing—the time will
heavy—the people will go away, execrating
t
employed
he stupidity of the visit. If she sees any lady
about a piece of work, she prognosticates
�24
it will be unfashionable before it is finished. I
she sees any one reading, she never new any good
come of reading, but to make young people unfit
for conversation. If her husband is going a
goes for a ride, she is surprised he can take pleasure
in sitting on his horse for hours together. If he is
in his library, she never saw such a book-worm.
If he sits in the parlour, she hates men always at
their wive's apron strings. Thus does she sour
every common occurance of life by the most in
genious optical delusion, looking at every thing in
the worst point of view.
hun
What absurdity to imbitter one's alloted portion
of happiness by so obstinately persisting toanti
think fair appearances promise fair conclusions ?
Why, if the sun shines in the morning, be unwilling
to enjoy it then ? And, if it rains, why not be
always inclined to hope the weather will brighten ?
�
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Woodcut on title-page portraying an old man wearing a wig and dressed in a coat and collar
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Woodcut 023: Title-page illustration in triple ruled border of a portrait of a man in a wig and dressed in a coat with a lace collar.
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A Wedding-Ring, fit for the finger: Laid open in a sermon, Preached at a Wedding in St. Edmond's. By William Secker, Late preacher of the gospel.
Identifier
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<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9953133963505154">s0098b48</a>
Is Part Of
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Chapbook #25 and #28 in a bound collection of 34 chapbooks
Description
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63 printed at bottom of title-page
Extent
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24 pages
Subject
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Courtship and Marriage
Religion and Morals
Chapbooks - Scotland - Glasgow
Abstract
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A sermon on Genesis ii. 18: And the Lord God said, it is not good that the man should be alone: I will make him a help-meet for him. The preacher breaks up the passage into smaller phrases and deals with them individually, extolling the many virtues of marriage and its rightness in the eyes of God. The proper roles and behaviors for both husband and wife are discussed at length, as well as the dangers of improper behavior, such as adultery. The sermon also includes some invectives against the Roman Catholic Church and their policy on clerical marriage. The sermon is followed by a short passage entitled, “Lady Fretful: A Sketch from Real Life,” which describes a pessimistic woman who complains and sees the worst in everything.
Date
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n.d.
Is Referenced By
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University of Glasgow Union Catalogue of Scottish Chapbooks <a href="%20University%20of%20Glasgow%20Union%20Catalogue%20of%20Scottish%20Chapbooks%20%20http%3A//special.lib.gla.ac.uk/chapbooks/search/">http://special.lib.gla.ac.uk/chapbooks/search/</a>
Contributor
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Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
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JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Rights
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In the public domain; For higher quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca 519-824-4120, Ext. 53413
Publisher
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Glasgow: Printed for the Booksellers
Source
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Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Creator
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Secker, William -1681?
Type
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sermon
religion
# of Woodcuts: 1
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: religion & morals
Chapbook Genre: sermon
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): religious
Gender: man/men
occupation: clergy
Portrait: William Secker
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut 032: Title-page illustration of a soldier with his face turned to the left in an outdoor scene. He is wearing a feathered helmet and cloak.
Document
A resource containing textual data. Note that facsimiles or images of texts are still of the genre text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Adam Bell, Clym of the Clough, and William of Cloudeslie
Subject
The topic of the resource
Courtship and Marriage
Crime
Chapbooks - Scotland - Glasgow
Description
An account of the resource
111 is printed at the bottom of the title page
Date
A point or period of time associated with an event in the lifecycle of the resource
1840-1850 per University of Glasgow Union Catalogue of Scottish Chapbooks
Identifier
An unambiguous reference to the resource within a given context
<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9923255923505154">s0024Kb30</a>
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Carlisle, Cumbria, England
Extent
The size or duration of the resource.
24 pages
16 cm
Abstract
A summary of the resource.
A Robin Hood-like tale of three bowmen who have been living in the woods after being outlawed for poaching. One of the bowman, William of Cloudeslie, attempts to visit his wife and children in town, where he is welcomed by her but turned in by an old woman to the authorities. William fights back but is captured when they attempt to burn down his house with him and his children inside. He is ordered to be hanged the next day by the Justice and Sheriff, but his two friends charge in and rescue him, slaughtering the entire garrison in the attempt. Before word of this reaches court, the three men go directly to the King to ask for pardons for their poaching. The King is not at first inclined to grant their request, but the Queen intercedes on their behalf, asking for mercy. The yeomen leave with their pardons, but word of the slaughter of the Justice and Sheriff and 300 of their men soon reaches the king. He sends men out to return the men and threatens to hang them unless they can explain how three men managed to kill so many. They demonstrate their skill with the bow first with sticks and then with an apple on the head of William’s son, after which the king and queen, both overwhelmed with the demonstration of such skill, pardon them and reward them with land, title, and money.
Is Referenced By
A related resource that references, cites, or otherwise points to the described resource.
University of Glasgow Union Catalogue of Scottish Chapbooks <a>http://special.lib.gla.ac.uk/chapbooks/search/</a>
Contributor
An entity responsible for making contributions to the resource
Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Format
The file format, physical medium, or dimensions of the resource
JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Rights Holder
A person or organization owning or managing rights over the resource.
In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph libaspc@uoguelph.ca 519-824-4120 Ext 53413
Publisher
An entity responsible for making the resource available
Glasgow: Printed for the Booksellers
Source
A related resource from which the described resource is derived
Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Type
The nature or genre of the resource
fairytale/folk lore
# of Woodcuts: 1
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: fairytale/folk tale
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): military
Gender: man/men
Weapon: sword(s)
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut on title-page portraying a soldier wearing a helmet with feathers and cloak with ace turned to left
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut 032: Title-page illustration of a soldier with his face turned to the left in an outdoor scene. He is wearing a feathered helmet and cloak.
Document
A resource containing textual data. Note that facsimiles or images of texts are still of the genre text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Ali Baba: or the Forty Thieves, an interesting tale.
Identifier
An unambiguous reference to the resource within a given context
<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9923258323505154">s0024AFb05</a>
Description
An account of the resource
3 printed at the bottom of the title-page
Abstract
A summary of the resource.
This chapbook presents the traditional tale of Ali Baba and the Forty Thieves presented for popular entertainment. <br /><br /><span>In the story, Ali Baba is a poor woodcutter who discovers the secret of a thieves' den, entered with the phrase<span style="text-decoration: underline;"> "</span></span><span style="text-decoration: underline;"><a title="Open Sesame (phrase)" href="http://en.wikipedia.org/wiki/Open_Sesame_(phrase)">Open Sesame</a></span><span>". The thieves learn this, and try to kill Ali Baba. But Ali Baba's faithful slave-girl foils their plots; Ali Baba gives his son to her in marriage and keeps the secret of the treasure.( http://en.wikipedia.org/wiki/Ali_Baba)</span>
Subject
The topic of the resource
Chapbooks - Scotland - Glasgow
Alternative Title
An alternative name for the resource. The distinction between titles and alternative titles is application-specific.
One Thousand and One Nights
The forty thieves
Date
A point or period of time associated with an event in the lifecycle of the resource
c. 1850 per Scottish Chapbook Catalogue, University of Glasgow
Extent
The size or duration of the resource.
24 pages
15 cm
Is Referenced By
A related resource that references, cites, or otherwise points to the described resource.
Scottish Chapbook Catalogue, University of Glasgow
Contributor
An entity responsible for making contributions to the resource
Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Format
The file format, physical medium, or dimensions of the resource
JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Rights
Information about rights held in and over the resource
In the public domain; For higher reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca 519-824-4120, Ext. 53413
Publisher
An entity responsible for making the resource available
Glasgow: Printed for the Booksellers
Source
A related resource from which the described resource is derived
Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Type
The nature or genre of the resource
fairytale/folk lore
# of Woodcuts: 1
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: fairytale/folk tale
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): military
Gender: man/men
Weapon: sword(s)
-
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut on title-page portraying a soldier wearing a helmet with feathers and cloak with ace turned to left
https://scottishchapbooks.lib.uoguelph.ca/files/original/d109ba6b9a91e7ec5795ade1514de657.pdf
7378d3154a122f449a1a9c53dea237f4
PDF Text
Text
CAPTAIN
W E D D E R B U
UN'S
COURTSHIP.
TO WHICH IS ADDED,
H E Y JOHNNIE COUP.
GLASGOW:
PRINTED FOR THE BOOKSEI.LEKS,
21
�• M
I A
H
A
D
CAPTAIN WEDDERBURN'S COURTSHIP,
' - " • i ^ ^ v %»* ; *< f t
The Lo*4 of Roslrn^ daughter, ^
Walk'd thro* the WooSs lier lane,'
And bye came Captain Wedderburn,
A servant to the lting :
He said unto his servant man,
Were it not against the law,
^ £ j
* I would take her to my own beef,
And lay her next the wa\
I'm walking here albn^she says,
Amang my father's tfees ;
And you may let, m*0 :wklk«alone,
Kind Sir, now if you please ;
The supper-bell it will be furig,
And I'll be miss'd, you.know ;
So I will not lie in you-r bed,.
Neither at stock: nomwaf:
He says, My pretty lady,
I pray lend me jopr'h^nd ;
And you'll have drums and trumpets,
Always at your* command ;
And fifty men to guard you,
Who weirtTieir swords can "draw :
And we'll both lie in ae bed,
And thou'll be next- the wa\
0 hold away from me, kind Sir,
I pray let go my tend ;
'
�The supper-bell it will be rung,
No longer must I stand ;
My father he'll no supper take,
If I be miss'd j o u know :
So I'll not lie in your bed,
Neither at stock nor wa\
Then says the pretty lady,
I pray tell me your name ;
My name is Captain Wedderburn,
A servant to the king:
Tho' thy father and his men were here,
Of them Pd have no awe*
But would take thee into my bed,
And lay thee next the wa\
He lighted off his milk-white steed,
And set this lady ori, .
And held her by the milk-white hand,
Even as they rode along ;
He held her by the middle jimp,
For fear that she should fa',
And said, 111 take thee to my bed,
And lay thee next the wa\
He took her to his lodging-house,
His landlady looked ben,
Says, Many ladies in Edinburgh I've seen,
But never such a one.
For such a pretty face as this,
In it I never saw;
�i
Go make lier up a down bed,
And lay her next the wa\
0 hold away from me, kind Sir,
1 pray you let me be ;
For I will not go to your bed,
Till you dress me dishes three ;
Dishes three you must dress to me,
And I must have them a',
Before that I lie in your bed,
Either at stock or wa\
O I must have to my supper
A cherry without a stone,
And I must have to my supper
A chicken without a bone ;
And I must have to my supper
A bird without a ga\
Before I lie into your bed
Either at stock or wa\
When the cherry is in the bloom,
I'm sure it hath no stone,
And when the chicken is in its shell,
I'm sure it hath no bone ;
The dove it is a gentle bird,
It flies without a ga\
And we shall both lie in ae bed,
And thou's lie next the wa\.
Hold away from me, kind Sir,
I pray you give me o'er,
�$
For I will not go to your bed,
Till you answer me questions four ;
Questions four you must tell me,
And that is twa and twa ;
Or I will not lie in your bed,
Neither at stock nor wa'.
• v Oil r •> •
•;' '
;i j I«7
You must get me some winter fruit,
That in December grew ;
And I must have a silken mantle,
That waft was ne'er ca'd through ;
What bird sings first ? what wood budsfirst?
What dew does 011 them fa' ?
And then I'll lie in your bed,
Either at stock or wa\
My father has winter fruit,
That in December grew ;
My mother has a silken mantle,
That waft was ne'er ca'd through ;
The cock crows, ciders buds first,
The dew does on them fa' :
80 we shall both lie in ae bed,
And thou's lie next the wa\
Hold away from me, kind sir,
And do not me perplex ;
For I'll not lie in your bed,
Till you answer questions six ;
Questions six you must answer me,
And that is four and twa,
�6
Before I lie in your
Either at stock or wa'.
Iktf tanm noy Tjjot sfroitein^
What is greener than the grass ?
What is higher than the-trees!
And what is worse than woman's voice ?
What's deeper than the seas ?
A sparrow's horn, a priest unborn,
This night to join us twa •
Before I lie in yoitr bed,
Either at stock or Wa'.,
Death is greener, than the gras.if;
Skies higher than the trees.;
The devil's worse than woman's voice,
Hell's deeper than the seas ;
A sparrow's horn you may well get,
There's one on every pa,
And two upon the:gab of it,
And you shall have them a'.
;<i8uondiVaono'en
AmterfT'
The priest he's standing1 at the gate,
Just ready to come in,
No man can say that he'was bofcn
No man without a sin.
A hole cut in his mother's side,
He from the same did fa';
So we shall lie in ae bed,
And thou's lie next the wa'.
0 little did this ladj^ .think,t
That morning when she
......
�&J
That it was to be the very last,
Of all her maiden days.
But there's not in the kiiig's realVn,To be found blyther twa l
And now they lie into ae bed, ™ i m o{>
And she lies next the wa\
, >3lI{J>Ji9#l III 6r10U n 0*8(1 ol
.^nitriorn aito x \ WS jih ol
BJ
,-)•>/
» nnnoL ^oH
OrmnaZWArdK \
.y/iiirioifi .*ii'h.!J»«j J !hI iliw-j*
Coup sent a challenge frae Duiaknv
Charlie meet me an ye dare,
And I'll learn you.Ghe art of war,
If you '11 .meet wi' me in >h 2 morning, i
i<
,HJ}\ I nil! ridrt bflootiioo Iiofo ortT
Hey Johnnie Coup1 are ye* waktng Vet',
Or are your drums a-Weatirig yet,
If you were waking I would wait,
To gang to thb hills V the morning. 5
tWSiSb tun too? o sw9M efli tw ecaoo of
• ')]•' ai iV K 'HJ07
/M
'
bt./
When Charlie look'd the letter upon,
. c:
He drew his sword the scabbed, fecte
Come follow me my merry, merry men,
And we'll mee$ Johnnie Ck>jup i' ttemorniiig.
Hey
Artenr^ab liecft xfoiW
\ (xi ^'.-.riil liob ,au3£is msiiJ eosl X W
Now Johnnie be z V g m ^ f i & ^ M , 1 0 8
Come let us try baitfi > m i &
�3
And diima rin away like a frighted bird,
That's chas'd frae its nest in the morning.
Hey Johnnie Coup, (fee.
When Johnnie Coup lie heard of this,
He thought it wadna be amiss,
To bae a horse in readiness,
To flio awa' i' the morning.
Hey Johnnie Coup, &e.
Fy now Johnnie get up and rin,
The Highland bagpipes makes a din,
It's best to sleep in a hale skin,
For 'twill be a bluddie morning,
Hey Johnnie Coup, &c.
.•'/;,;[> ;>in; a:
o
When Johnnie Coup to Dunbar came,
They speir'd at him where's a' your men ;
The deil confound me gin I ken,
For I left them a' in the morning.
Hey Johnnie Coup, &t\
Now Johnnie, troth, ye wasna blate,
To come wi' the news o' your ain defeat,
And leave your men in sic a strait,
So early in the morn itig.
Hey Johnnie Coup, &c,
• • > •; • > r
/ /* ; u
•'v
...
Ah, faith, quo* Johnnie, I got a fleg,
With their claymores and philabegs,
If I face them again, deil break my legs,
80 I wish you a good morning.
Hey Johnnie Coup, &c.
�
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Woodcut 032: Title-page illustration of a soldier with his face turned to the left in an outdoor scene. He is wearing a feathered helmet and cloak.
Document
A resource containing textual data. Note that facsimiles or images of texts are still of the genre text.
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Captain Wedderburn's courtship. To which is added, Hey Johnnie coup.
Alternative Title
An alternative name for the resource. The distinction between titles and alternative titles is application-specific.
Hey Johnnie coup
Extent
The size or duration of the resource.
8 pages
16 cm
Identifier
An unambiguous reference to the resource within a given context
<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9923281033505154">s0514b40</a>
Description
An account of the resource
21 printed at foot of title page
Contributor
An entity responsible for making contributions to the resource
Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Rights
Information about rights held in and over the resource
In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca, 519-824-4120, Ext. 53413
Date
A point or period of time associated with an event in the lifecycle of the resource
1840-1850 per National Library of Scotland
Format
The file format, physical medium, or dimensions of the resource
JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Publisher
An entity responsible for making the resource available
Glasgow: Printed for the Booksellers
Source
A related resource from which the described resource is derived
Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Type
The nature or genre of the resource
ballads & songs
Subject
The topic of the resource
Courtship and Marriage
Chapbooks - Scotland - Glasgow
# of Woodcuts: 1
Bib Context: title-page
Chapbook Date: 1841-1850
Chapbook Genre: ballads & songs
Chapbook Publisher - Glasgow: Printed for the Booksellers
Fashion (Clothing): military
Gender: man/men
Weapons: sword(s)
-
https://scottishchapbooks.lib.uoguelph.ca/files/original/75212d54c91ac45a4b41286f78fde6f8.pdf
e36c0d731fe157ffc36536bb86f5285b
PDF Text
Text
DIALOGUE
BETWEEN
JOHN AND
THOMAS,
ON
The Corn laws, The Charter,
TEETOTALISM,
AND
The Probable Remedy for the Present Disstresses.
1 842.
PAISLEY:
p r i n t e d f o r t h e a u t h o r , b y g. c a l d w e l l ,
�T . W e e l John what do you think is to come: out o'
thae terrible times ? I believe our kintra neer saw a time
like this.
J. Really they are fearfu' looking times, and I am
really at a loss what to think about' them, or how to
T . Deed John I'm truly at a loss mysel' to ken what
would be the best remedy, but it is plain we would need
some remedy soon, for our miseries are every day;
is alarming. Hae ye nae idea ava' what can be the
cause o' a' this bankruptcy and beggary that is come
amang us ?
J* It is often my first thochts in the morning, and the
last at night, t o fin' out the origin o* a' this distress;
whiles I think the Corn Bill has a great effect to hurt our
trade, and I hae nae doubt but it has had a bad effect,
but how far it would remedy the evil now I'm no very sure,
for wi' us no takin' their Corn, they wouldna tak' our
Goods, and noo baith Russia, and Prussia, and Holland,
a n d Belgium, and France, and America, an' a', has
goods. I think our landholders, if they had half an
in their head, micht see that.
increasing
gotte
�3
T . I dinna think f e r e far wrang John, altho' I have
heard some argue strictly in behalf o' the Corn Bill, and
tell us if it wasna the Corn Bill our grun* wadna be sae
weel cultivated, and its value wad sink in estimation, but
I rather think the lads up by are feart the rents wad sink
in their estimation; and is this a' the relief J o h n — t h e
takin' aff o* the Corn Laws—that we hae to look for, for
the bettering o* our condition? if this is a it is a very
forlorn hope.
J. I hae nae doubt Thomas but there is ither causes
that produce these great grievances amang us.
Anither
great cause, I believe, is our great National D e b t , which
hangs about our neck like a millstane, and I'm afraid
will sink us to the bottom if the string is not cut, and
what surprises me maist is to see sae little attention paid
to economy, to help to pay off this debt. It is grievin'
to read o' the thousands, and thousands, and hunders o '
thousands, that is payt awa' every year to placemen and
pensioners, for no purpose under the sun, but rank
wastery: ane wad think, when they see our kintra sinkin'
and sae muckle need for care, that they would be glad to
adopt any plan to save u s ; and they ha'e a capital pattern
o cheap government laid down to them in America, whar
the head o ' the house costs them only £ 6 0 0 0 instead o '
£400,000, which some folk has to pay.
T I must confess John you talk very reasonably on
the subject, and if your plans could be brought to work,
they micht hae a gude effect; but there is a heap o ' folk
thinks that if we had the Charter it would work a
e v i l s set to right in a short time, but I ' m afraid it will
n ° t be easy gotten to mak' a trial o.\
J* I daresay there would be a change, if that could be
gotten, but, as ye say, I doubt it will not be gotten in a
but I should like to see*t try't, and see what effect
u wad hae to Reform matters; but there is ae Reform
wonderful'
Reform amang us,
�4
that we a* hae in our power, and I think every living man
and woman should mak* a trial o't to see what effect it
wad hae, there's naebody 1 speak to but confesses that
there is a world of evils in connection with it, and for
that reason I think it is our duty to try it, and that is to
abstain from all intoxicating drinks, and I cannot think
that any man can be a sincere Chartist or Reformer, unless he be a Teetotaler, for the drinking o' thae drinks
completely counteracts his own schemes.
1 . A h , noo John, are ye really gaun to tak a1 the
hair o* comfort us puir bodies hae left ? if it wasna for the
dribble o* dram I get noo and than, I wad sink un'er my
affliction athegither; ye canna deny I'm sure but it raises
the spirits and mak's us cheery mony a time, when nae
ither thing will do't.
J . O yes, Thomas, I must confess it raises the s p i r i t s ,
and that to an awfu' degree, sometimes to 80, but next
morning you will find them sink to 40, being 20 below
par, and then what state do ye fin* yoursel* in ? do ye
fin' your purse ony benter? do ye fin your head ony
sounder, after wallowing in that sinfu drink ? I trow no,
Thomas.
heale
T . Tuts man ye're takin* the very warst look o* the
thing ye can tak'; its weel enough kent there's mony a
ane tak's a bit suck that disna drive themsel's to thae
extre
Magistrates, and Councillors too; indeed, the maist o
folk that reckon themsel's upish can a' tak' their
moderate
J. Their moderate dram ! dinna tell me about
moderate
but independent o' a' that, is't no a shamfu' bad e x a m p l e
they set before workin' folk, (for poor folk maun aye be
imitating the rich if they can ava) to drink thae 'drink
�5
that destroy sae muckle o' our grain in times like this,
when poor folk's starvin'; every half mutchin ye drink,
Thomas, believe me or no as ye like, destroys as muckle
gude good as wad mak' a comfortable meal to a gude big
family, and I'm creditably informed that there is as much
destroyed in one dist'llery every morning as wad
T . Hoot, nonsence, John ye're surely gaun out o't noo
athegither, I never dream't o ' ony thing like that, ye wad
maist fricht a body frae ever tasting a drap again ; if that
was the case ye wad think the hale kintra wad rise up in
a mass against it, our legislators wad stop distillation, and
our magistrates wad grant nae inae licenses. Hoot toot
John, ye're surly far wrang
J. No, tweel awat Thomas, I'm nane wrang, for if
there was nane o* the drunkard's drink drucken, every
inhabitant in Scotland micht hae sax pound o' bread every
week they hinna, and that's but ae portion o' the evil that
springs frae that curse ; look to the misery and madness,
the woes and wretchedness, that it produces; we're tax'd
to a pretty degree even noo to support prisons like bastiles,
whereas if we wad a drap drinking, a three-storey house
wad ha'd a' the criminals in a kintra side.
T. Altho* there a wheen fools that mak' themsel's idiots
wi' drinkin', we're no a' to be blamed wi't; there's mony
a decent respectable minister and magistrate baith that tak'
their dram, and disna fill themsel's fou, and if folk wad
°only imitate their example there wad be nae great fear o '
gaun wrang.
J. Ah, Thomas, Thomas, but it is a bad example
Scripture aye approves o' them that tak' nae drink, and
A could gie ye plenty o' instances o't if you and I had
; and to finish the whole story, it declares to you, in
Habakuk, in plain terms no to be misunderstood, " Woe
l o him that giveth his neighbour drink.''
The beginning
breakfast
the hale town o'
�6
to drink is something like beginning to s m o k e or snuff* it
is fun at first, but truly it often g r o w s earnest, as w e m o n y
a time s e e ; and I think, for m y part, its far better to let
it alane a' thegither; and I think it is the duty of every
patriot and every Christian to give no countenance to these
vile things ; and every man that drinks intoxicating liquor
is only assisting to support 4 0 , 0 0 0 men w h o break every
L o r d ' s day, b y destroying the bounties of Providence, by
converting them into a most destructive and pernicious
drink.
A n d I think that a man that w o u l d not gie up
the use o ' a thing that is baith useless and unnecessary,
for the sake o* his suffering fellow creatuies, is nae man
ava.
T . Y e really gang a great length wi* y o u r teetotalism,
y e seem to think it will be a general salve for a' the
d o u b t , J o h n , t h o ' we were a' teetotlars the nicht, it wadna
better our condition a bawbee, in the present a w f u ' state
o ' t h i n g s ; we're gae an' weel teetotal'd the noo, and that
sair against our wills,
J . Nae thanks to y o u for that kin' o' teetotalism, that's
n o the genuine p r i n c i p l e ; besides, I am sure, if we were
a' p l e d g e d , and sterling to the cause, w e wad soon see a
different state o ' things, for I am quite c o n v i n c e d it wad
be a general salve for a' our distresses.
In the first place,
it w o u l d prevent 4 5 millions bushels of g o o d grain from
being destroyed every year, which w o u l d have a great
t e n d e n c y to cheapen our f o o d , enabling us to manufacture
our g o o d s at a cheaper rate, and to c o p e with other
the Corn B i l l ; and besides all this, the miseries and
crimes, the misfortunes and calamities, the lunacy ana
suicide, the Sabbath desicration and a thousand other evils
w o u l d almost entirely vanish from a m o n g us.
T . Really J o h n , y e seem to hae't, a' b y the b a c k , and
I must confess, there's a g o o d deal o* truth in what y e
distre
Nation
�7
say; but what wad become o' our puir revenue if we
were a' to drap drinking, there wad be a bonny cry out
then, for we hae facht enough to get the win* rais'd as it
is.
J. W e e l Thomas* to be plain w i ' y o u , I think the
kindra is quite blin on that subject; I ken vera weel w e
hae great revenue aff drink, nae less than 16 millions, but
folk never think o ' the frightsome expense that thae
liquors bring on us, mair I believe, than a' they produce.
See the tremendous Jails, Hospitals, and Asylums we hae
to support; see the Judges, the Sheriffs, the Fiscals, and
the awful army o* Policemen w e hae to p a y ; see the
Criminals we hae to f e e d ; the host o ' Witnesses and
Lawyers which must be paid for prosecutions and trials;
and the enormous sums levied from us in the character
of Rogue M o n e y and Prison M o n e y ; see the thousands
paid for support of our criminal Colonies, for Freight of
Vessels to send them to these Colonies no less than 8 6 0 0 0
peing paid last year for that purpose;—-then say whether
or not our country is benefitted by the revenue produced
from these destructive drinks.
T . I really must confess, John, you have almost made
me a Total Abstainer, and I do n o w consider it my duty
to give nae langer ony countenance to thae vile drinks j
but I think w e hae rather gaen aff the point a w e e ; w e
were talking about dull trade, and the causes o ' t : y e
surely dinna think that drinking has been the cause o ' sae
mony bankruptcies amang us, to crack our credit, derange
our business, and cause sic an unparalelled stagnation o'
trade.
J. D e e d Thomas, I dinna think w e were the least aff
the point about the cause o' our dull trade, for I hinna
the least doubt in m y mind, but drinking is the cause o '
a' this wretchedness we're labouring under; for,
independent
o' the great sum
�8
keppit rnony a Back Bill, I hae nae doubt but mony o'
ane o' thae Win' Bills were drawn and accepted under the
influence o' the Bowl; and I am quite satisfied that if a'
our trading men had been teetotalers for ten years back,
there would neither have been dull trade nor bankruptcies
amang us; and our present sufferings are only a just
that spring from that source; and so wide is the evil
effects of the drinking system, that it has seized upon
almost every fibre of commerce, and so long as Alcoholic
drinks are encouraged and countenanced by the upper
ranks of society, and by our Ministers and Magistrates,
I never expect to see things much better, for all classes
sink under its demoralizing influence.
Our Cabinet
Ministers, our Pulpit Ministers, our highest gifted Literary Men, down to our humblest Artisans, all have
you a good night, Thomas—I hope you'll go to-morrow
and sign the Pledge, and 1 trust we'll soon see better
times.
T . Good night John.
judgement
suffered,
�
https://scottishchapbooks.lib.uoguelph.ca/files/original/418a5ae69aceecd8e087b1bd2ceb2b4d.jpg
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1946
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Title
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Dialogue Between John and Thomas, on The Corn Laws, The Charter, Teetoalism, and The Probable Remedy for the Present Distresses
Subject
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Chapbooks - Scotland - Paisley
Alcohol
Date
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1842
Contributor
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Archival and Special Collections, University of Guelph Library, Guelph, Ontario, Canada
Rights
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In the public domain; For high quality reproductions, contact Archival & Special Collections, University of Guelph. libaspc@uoguelph.ca, 519-824-4120, Ext. 53413
Language
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English
Identifier
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<a href="https://ocul-gue.primo.exlibrisgroup.com/permalink/01OCUL_GUE/mrqn4e/alma9953133963505154">s0098b48</a>
Extent
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8 pages
Abstract
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<p dir="ltr"><span>An exposition on economic policy, political reform, the benefits of teetotaling, which is presented as a dialogue between two rustic men as an appeal to the common people. It dwells at some length on the evils of drinking and the benefits that teetotaling would have for the entire country. </span></p>
<div><span> </span></div>
Is Referenced By
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<p dir="ltr"><a title="University of Glasgow Union Catalogue of Scottish Chapbooks" href="http://special.lib.gla.ac.uk/chapbooks/search/">University of Glasgow Union Catalogue of Scottish Chapbooks</a> </p>
<div> </div>
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Chapbook #24 in a bound collection of 34 chapbooks
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JPEGs and PDF derived from master file, which was scanned from the original book in 24-bit color at 600 dpi in TIFF format using an Epson Expression 10000XL scanner.
Source
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Archival & Special Collections, University of Guelph Library, Guelph, Ontario
Publisher
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Paisley: Printed for the author by G. Caldwell
Type
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politics
# of Woodcuts: 0
Chapbook Date: 1841-1850
Chapbook Genre: politics
Chapbook Publisher - Paisley: G. Caldwell