A good wife Gods gift and, a wife indeed. Two marriage sermons. By Thomas…A good vvife Gods gift and, a vvife indeed. Tvvo mariage sermons. By Thomas…
A good wife Gods gift and, a wife indeed. Two marriage sermons. By Thomas Gataker B. of D. and pastor of Rotherhith.A good vvife Gods gift and, a vvife indeed. Tvvo mariage sermons. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1623London: printed by Iohn Hauiland for Fulke Clifton, 1623
[8], 24, [4], 67, [1] p. · 23k words · STC 11659 · ESTC S102916
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Jews were all circumcised; and yet God saith by Jeremiah that dhe will visit all those that are uncircumcised, and ethe Jews among the rest. Why? might some men say; were not the Jews circumcised then? No; saith the Prophet; fThose other Nations are uncircumcised in the Flesh; and you Jews, though circumcised in the Flesh, yet are uncircumcised in spirit. And gthat outward Circumcision of the Flesh, saith Saint Paul, it is nothing, without the inward Circumcision of the Spirit. And, hCircumcision is accounted no other than Uncircumcision, if a man be not a keeper of the Law. Or, to come nearer home: iBaptism saveth; saith Saint Peter. But what then? might some think: Are all that are baptised sure to be saved? yea undoubtedly, kall that are effectually baptised: But the Baptism that I speak of, saith the Apostle, is lnot the putting away of the filth of the Body, but mthe purging and cleansing of ⟨p. 13⟩the Soul. As a man then, though he have been dipped over head and ears in the Font, may yet in Gods reckoning remain still unbaptized, even nas much as any Infidel, Heathen or Pagan, that was never offered unto Baptism; In like manner may a Woman be joined to an Husband, yea and live long with him as a Wife, and yet for all that be in Gods estimation as no Wife.
The Iewes were all circumcised; and yet God saith by Ieremie that dhe will visit all those that are vncircumcised, and ethe Iewes among the rest. Why? might some men say; were not the Iewes circumcised then? No; saith the Prophet; fThose other Nations are vncircumcised in the Flesh; and you Iewes, though circumcised in the Flesh, yet are vncircumcised in spirit. And gthat outward Circumcision of the Flesh, saith Saint Paul, it is nothing, without the inward Circumcision of the Spirit. And, hCircumcision is accounted no other than Vncircumcision, if a man be not a keeper of the Law. Or, to come neerer home: iBaptisme saueth; saith Saint Peter. But what then? might some thinke: Are all that are baptised sure to be saued? yea vndoubtedly, kall that are effectually baptised: But the Baptisme that I speake of, saith the Apostle, is lnot the putting away of the filth of the Bodie, but mthe purging and clensing of ⟨p. 13⟩the Soule. As a man then, though he haue beene dipt ouer head and eares in the Font, may yet in Gods reckoning remaine still vnbaptised, euen nas much as any Infidell, Heathen or Pagan, that was neuer offered vnto Baptisme; In like manner may a Woman be ioyned to an Husband, yea and liue long with him as a Wife, and yet for all that be in Gods estimation as no Wife.
eFutile enim commentum est quod Autor libri Aruch habet, de circumcisis cum praeputio, hocest, gentibus quae circumcisae cum olim fuissent, jam ritum illum abiecissent; quod Drusius tamen amplexus est. Videndus Cunaeus de repub. Hebr. l. 3. c. 5.Futile enim commentum est quod Autor libri Aruch habet, de circumcisis cum praeputio, hocest, gentibus quae circumcisae cum olim fuissent, iam ritum illum abiecissent; quod Drusius tamen amplexus est. Videndus Cunaeus de repub. Hebr. l. 3. c. 5.
kMarc. 16. 16. Si per•ectum est in corde, quod factum est in corpore. Aug. in 1 Joan. 3. 9. Nec sane, hoc sensu, haereticum aut erroneum illud Joviniani; Qui plena fide in baptismate renatus est, à Diabolo subverti non potest.Marc. 16. 16. Si per•ectum est in corde, quod factum est in corpore. Aug. in 1 Ioan. 3. 9. Nec sane, hoc sensu, haereticum aut erroneum illud Iouiniani; Qui plena fide in baptismate renatus est, à Diabolo subverti non potest.
I answer: Read over the Rules that oS. Paul 2and pS. Peter prescribe Married Women; and examine thy self by them. Read over qthe Description that Solomons Mother maketh of a good Wife; and compare thy self with it. There is set down a Pattern and a Precedent for thee. There is ra Looking Glass for thee (as S. James speaketh of Gods Word in general) to see thy self in, and to show thee what thou art. And it were to be wished that as sthe Philosopher willed his followers to view themselves oft in a glass, that if they found themselves fair and comely, they might be careful to have their carriage and courses correspondent, if otherwise, they might strive by moral abilities to make amends for and recompense what were wanting that way: so that every Married Woman did, if not once a day, or once ⟨p. 14⟩a week, yet once a month at least seriously look her self in this Glass. Which it is to be feared that too many are therefore very loth to look into, because they know how they shall find themselves there before-hand: And as tthat old withered Harlot therefore cast away her looking Glass, because she could not therein see her self such as she would; so they shun this Glass, not affecting it, because they cannot see themselves therein such as they should. But ulet us set the Glass before them that they may look on it, and view themselves in it if they will: which if it shall show them themselves far other than they would seem to be, it is not the fault of the Glass, but their own; let them blame themselves, and not it.
I answer: Reade ouer the Rules that oS. Paul 2and pS. Peter prescribe Maried Women; and examine thy selfe by them. Reade ouer qthe Description that Salomons Mother maketh of a good Wife; and compare thy selfe with it. There is set downe a Paterne and a Precedent for thee. There is ra Looking Glasse for thee (as S. Iames speaketh of Gods Word in generall) to see thy selfe in, and to shew thee what thou art. And it were to be wisht that as sthe Philosopher willed his followers to view themselues oft in a glasse, that if they found themselues faire and comely, they might be carefull to haue their cariage and courses correspondent, if otherwise, they might striue by morall abilities to make amends for and recompence what were wanting that way: so that euery Maried Woman did, if not once a day, or once ⟨p. 14⟩a weeke, yet once a month at least seriously looke her selfe in this Glasse. Which it is to be feared that too many are theresore very loth to looke into, because they know how they shall finde themselues there before-hand: And as tthat old withered Harlot therefore cast away her looking Glasse, because she could not therein see her selfe such as she would; so they shunne this Glasse, not affecting it, because they cannot see themselues therein such as they should. But ulet vs set the Glasse before them that they may looke on it, and view themselues in it if they will: which if it shall shew them themselues farre other than they would seeme to be, it is not the fault of the Glasse, but their owne; let them blame themselues, and not it.
rJam. 1. 23, 25. In Scripturis quasi in speculo quodā homo considerare se potest, qualis •it, Aug. de temp. 112. Sit tibi tanquam Speculum Symbolum tuum, Idem hom. 42. Mandata Dei, •ive cum leguntur, •ive cum memo. id r•ntur, •am Speculum […] est. Idem in Psal. 118. Evangelium Speculum veritatis nemini stir, neminem […] it. Talem see in eo quisque reprint, qu•••erit. Nos autem sic in •o nos […], ut ex •o p••siciam•s, & […] sam […], siqua in nobis corrigenda deprehend m•s. Bern. de temp. 78. P• d• specula s•nt, […] quibus se animae •ter […], ex quibus •las su•• cog•ant, vi […]. Idem de md. vi.
But many by this Rule, will hardly prove Wives; being bMistresses (as Jerome speaketh) rather than Wives, to those that have them, or rather cwhom ⟨p. 15⟩they have; dbeing married rather to them, then having married them, as he speaketh. So that their Husbands (if they may so be termed that are so mated) may say, that ewhen they received their Wives […], (if they •ad ought at least with them; for even fthose that bring nothing oft are as […] in this kind, as those that bring most) there sold away their own liberty, and took in ga M•e in •d of a Wife; as the Cynics Master d••ha Ma•r in stead of a Servant; and Nazianzen saith that isome Wives do in stead of an Husband: One that will krule and over-rule them, as he said that lQueens, or mQueans rather nof […] condition, their Concubines did Kings; and of the Persian Monarchs, when that State most flourished, it was a common by-word, that othere were Ma••ers of the whole world, and their wives their Ma•, not unlike Cato his complaint also sometime of his Countrymen; ⟨p. 16⟩pAll Men rule their Wives, we rule all Men; and our Wives rule us; One that will guide and govern him that should be qher Guide, yea and, it may be, command him rmore imperiously than many a Master would his Slave. They are sno Men, saith one, but Bond-men to their Wives, or tto their Portions at least, that endure it. And they are no Wives sure, but Mistresses, or more than Mistresses, that offer it.
But many by this Rule, will hardly proue Wiues; being bMistresses (as Ierome speaketh) rather than Wiues, to those that haue them, or rather cwhom ⟨p. 15⟩they haue; dbeing maried rather to them, then hauing maried them, as he speaketh. So that their Husbands (if they may so be termed that are so mated) may say, that ewhen they receiued their Wiues 〈…〉, (if they •ad ought at least with them; for euen fthose that bring nothing oft are as 〈…〉 in this kinde, as those that bring most) ther sold away their owne libertie, and tooke in ga M•e in •d of a Wife; as the Cynickes Master d••ha Ma•r in stead of a Seruant; and Nazianzen sai•h that isome Wiues doe in stead of an Husband: One that will krule and ouer-rule them, as he said that lQueenes, or mQueanes rather nof 〈…〉 condition, their Concubines did Kings; and of the Persian Monarks, when that State most flourished, it was a common by-word, that
bNon uxor, sed Do•. Hieron. adv. Jovin. l. 1. [Greek or Hebrew]. Chrysost. tom. 8. serm. 15. [Greek or Hebrew]. Epictet. Enchir. c. 60. […] Domina: celebrandus natalis. Theophr. de nupt. Hinc to••es Ovid. Nu•iet […] […] Domina•• ven•sse. Trist. 3. 3. Inque […] Dominae cons•sse meae. Ibidem 4. 8. Et, […] […] Dominae natalis honorem exig•. Ibidem 5. 5.Non uxor, sed Do•. Hieron. adv. Iovin. l. 1. 〈non-Latin alphabet〉. Chrysost. tom. 8. serm. 15. 〈non-Latin alphabet〉. Epictet. Enchir. c. 60. 〈…〉 Domina: celebrandus natalis. Theophr. de nupt. Hinc to••es Ovid. Nu•iet 〈…〉〈…〉 Domina•• ven•sse. Trist. 3. 3. Inque 〈…〉 Dominae cons•sse meae. Ibidem 4. 8. Et, 〈…〉〈…〉 Dominae natalis honorem exig•. Ibidem 5. 5.
cQuemodo Aristippus de La•de, [Greek or Hebrew]. Laid. & Athen. l. 12. Habeo La•dem, non habeor à Laid. Cic. ep. 26. l. 9.Quemodo Aristippus de La•de, 〈non-Latin alphabet〉. Laide. & Athen. l. 12. Habeo La•dem, non habeor à Laide. Cic. ep. 26. l. 9.
d[Greek or Hebrew] […] […] Mar[…] […] 1. l. 8. […] quam ea quo ad Laert. […].
Again, she is a Wife, as uSolomons Mother describeth her, that is not a good Housewife only in the House, but a good Wife also to her Husband; that xdoth him good all his days, all the days, at least, that she liveth with him.
Againe, she is a Wife, as uSalomons Mother describeth her, that is not a good Houswife onely in the House, but a good Wife also to her Husband; that xdoth him good all his daies, all the daies, at least, that she liueth with him.
She is a Wife then indeed, and none but she, in whom these two concur, that she is both a good House-wife, and a good Wife too to him that hath her. But how many Married women are there, in whom neither of these are? how many in whom they meet not? How many are there not House-wives, but yDrones rather? living wholly on the sweat of their Husbands brows, as the Drone doth on the honey that the Bee maketh and bringeth in? How many though not Drones, yet Droiles rather than Wives? that will toil and moil indeed about the house, as we say, like horses; but are withal zof so crooked and crabbed a nature, of so currish, unquiet, and contentious a disposition, that their Husbands can ⟨p. 17⟩have no joy, nor comfort at all of them: there can be no comfortable cohabitation or conversing with them.
Shee is a Wife then indeed, and none but shee, in whom these two concurre, that shee is both a good Hous-wife, and a good Wife too to him that hath her. But how many Maried women are there, in whom neither of these are? how many in whom they meet not? How many are there not Hous-wiues, but yDrones rather? liuing wholly on the sweat of their Husbands browes, as the Drone doth on the honey that the Bee maketh and bringeth in? How many though not Drones, yet Droiles rather than Wiues? that will toile and moile indeed about the house, as we say, like horses; but are withall zof so crooked and crabbed a nature, of so currish, vnquiet, and contentious a disposition, that their Husbands can ⟨p. 17⟩haue no ioy, nor comfort at all of them: there can be no comfortable cohabitation or conuersing with them.
y[Greek or Hebrew]. Theophyl. epist. 42.) [Greek or Hebrew]. Simonid. [Greek or Hebrew], &c. Plut. de virt. & vit.〈non-Latin alphabet〉. Theophyl. epist. 42.) 〈non-Latin alphabet〉. Simonid. 〈non-Latin alphabet〉, &c. Plut. de virt. & vit.
z[Greek or Hebrew]. Simonid. Stob. c. 71.〈non-Latin alphabet〉. Simonid. Stob. c. 71.
There may be good cause therefore even for married Women to examine themselves whether they be Wives or no: since that if they answer not that, which Gods word and will, yea which the very Name given them, requireth of them, they are as no Wives in Gods account.
There may be good cause therefore euen for married Women to examine themselues whether they be Wiues or no: since that if they answer not that, which Gods word and will, yea which the very Name giuen them, requireth of them, they are as no Wiues in Gods account.
I answer; No: As the Rabbins speak, aThe 2bone thou must gnaw, that is fallen to thy Lot. There is ba knot of God between you, that cannot be unknit. cGod hath joined her unto thee either in mercy, or in wrath; to be, as he saith of Rulers, deither a Nurse to thee, or a Scourge. And eThose that God hath joined together, Man may not sever.
I answer; No: As the Rabbines speake, aThe 2bone thou must gnaw, that is fallen to thy Lot. There is ba knot of God betweene you, that cannot be vnknit. cGod hath ioyned her vnto thee either in mercie, or in wrath; to be, as he saith of Rulers, deither a Nurse to thee, or a Scourge. And eThose that God hath ioyned together, Man may not seuer.
aOs, quod in sorte tua cecidit, rodas. Drus•in Adag. Ben-Syrae.
Yea but, may not a Man forbear to do the Duty 1of an Husband to such an one? For fwhy should I, will some say, be an Husband to her, if she be not a Wife to me?
Yea but, may not a Man forbeare to doe the Dutie 1of an Husband to such an one? For fwhy should I, will some say, be an Husband to her, if shee be not a Wife to me?
1Quest. 2.
fIta legit Jun. verba Domini, Jer. 31. 32. Et ego ill•• Maritus essem? ut concil•et, cum Hebr. 8. 9. [Greek or Hebrew]. Sic Cic. Phil. 2. Non tr•ct•bo ut Consulem: ne ille m• quidem ut Consularem. Et Crassus Philippo, Non es m•hi, Philippe, Consul, quia noc ego quidem tibi Senator sum. Val. Max. lib. 6. cap. 2. & Cic. de Orat. lib. 3. Sed & Christiane parum. Jul. Scalig. de Eras•o Epist. 15. Si non est mihi Christianus, •ur ego illi sim?Ita legit Iun. verba Domini, Ier. 31. 32. Et ego ill•• Maritus essem? ut concil•et, cum Hebr. 8. 9. 〈non-Latin alphabet〉. Sic Cic. Phil. 2. Non tr•ct•bo ut Consulem: ne ille m• quidem vt Consularem. Et Crassus Philippo, Non es m•hi, Philippe, Consul, quia noc ego quidem tibi Senator sum. Val. Max. lib. 6. cap. 2. & Cic. de Orat. lib. 3. Sed & Christiane parum. Iul. Scalig. de Eras•o Epist. 15. Si non est mihi Christianus, •ur ego illi sim?
I answer; No: gThou owest it to God. And it is not default of duty on her part, that can discharge thee of thy debt to him. As Basil saith of Rulers, hWe must obey, the good as God, the bad for God. And ⟨p. 18⟩S. Peter of Masters, that iServants must for kconscience sake be subject to the froward as well as the courteous. So must thou do the duty of an Husband as well to a bad as to a good Wife, for conscience of Gods command. Do thou thy duty for God, and thou shalt have thy reward from God. As our Saviour saith lof those that relieve the poor, though they cannot requite them, yet God will reward them; so though she do not with kindness answer thee, God will requite thee, in the Resurrection of the Righteous.
I answer; No: gThou owest it to God. And it is not default of dutie on her part, that can discharge thee of thy debt to him. As Basil saith of Rulers, hWe must obey, the good as God, the bad for God. And ⟨p. 18⟩S. Peter of Masters, that iSeruants must for kconscience sake be subiect to the froward as well as the courteous. So must thou doe the dutie of an Husband as well to a bad as to a good Wife, for conscience of Gods command. Doe thou thy dutie for God, and thou shalt haue thy reward from God. As our Sauiour saith lof those that relieue the poore, though they cannot requite them, yet God will reward them; so though she doe not with kindnesse answer thee, God will requite thee, in the Resurrection of the Righteous.
Secondly, this Point may serve as for Examination, so for Premonition, to those that are to enter into 1this estate, that they consider seriously beforehand, what they undertake, that they weigh well what they go about: Not think as many do, that they marry for their ease, or they marry to be maintained; to be maintained in sloth and idleness, or in vanity and pride: like those, who, as Bernard speaketh, mthink to live without Care, when they have gotten a charge or a cure.. No: thou marriest to be a Wife; and that is not na naked Name, or a bare title; it is the Name of an Office, that hath many Duties annexed to it. oIt is not good for man to be alone, saith God; I will make him an Help. He doth not say, I will make him a wife: or, I will make him a woman, that may be an Help to him: though he meant so to do: but, I will make him an Help. So that A wife is a Woman joined to Man to be an Help to him: And for a Woman to be a Wife, is to be an Help to her Husband. But wherein to be an Help? pLet the younger ⟨p. 19⟩Women, saith the Apostle, marry, qbreed, (that is, bear, and bring up) children, and govern the family. That is the end of their Marriage: and to do that, is to be a Wife. And that therefore must every woman that intendeth to marry, fore-think of, resolve on, and make account of before hand, if ever she mean to be a Wife.
Secondly, this Point may serue as for Examination, so for Premonition, to those that are to enter into 1this estate, that they consider seriously beforehand, what they vndertake, that they weigh well what they goe about: Not thinke as many doe, that they marrie for their ease, or they marrie to be maintained; to be maintained in sloth and idlenesse, or in vanitie and pride: like those, who, as Bernard speaketh, mthinke to liue without Care, when they haue gotten a charge or a cure.. No: thou mariest to be a Wife; and that is not na naked Name, or a bare title; it is the Name of an Office, that hath many Duties annexed to it. oIt is not good for man to be alone, saith God; I will make him an Helpe. He doth not say, I will make him a wife: or, I will make him a woman, that may be an Helpe to him: though hee meant so to doe: but, I will make him an Helpe. So that A wife is a Woman ioyned to Man to be an Helpe to him: And for a Woman to be a Wife, is to be an Help to her Husband. But wherein to be an Helpe? pLet the younger ⟨p. 19⟩Women, saith the Apostle, marrie, qbreed, (that is, beare, and bring vp) children, and gouerne the familie. That is the end of their Mariage: and to doe that, is to be a Wife. And that therefore must euerie woman that intendeth to marrie, fore-thinke of, resolue on, and make account of before hand, if euer she meane to be a Wife.
1Use 2. Premonition.Vse 2. Premonition.
mTum demum sine curis victuros see sperant, postquā ad curas pervenerint. Bern. epist. 42.Tum demum sine curis victuros se sperant, postquā ad curas pervenerint. Bern. epist. 42.
n[Greek or Hebrew]. Greg. Naz. Apolog. Nu•ū nomē. Quomodo Apul. in Apolog. Nuptiarum titulus falsus & imaginarius.〈non-Latin alphabet〉. Greg. Naz. Apolog. Nu•ū nomē. Quomodo Apul. in Apolog. Nuptiarum titulus falsus & imaginarius.
q[Greek or Hebrew]. Quo loco [Greek or Hebrew] includit, quod & exprimitur, cap. 5. 10. quo modo & [Greek or Hebrew] etiam [Greek or Hebrew] cō. prehendit. cap. 2. 15.〈non-Latin alphabet〉. Quo loco 〈non-Latin alphabet〉 includit, quod & exprimitur, cap. 5. 10. quo modo & 〈non-Latin alphabet〉 etiam 〈non-Latin alphabet〉 cō. prehendit. cap. 2. 15.
rMarriage is honourable, as the Apostle saith: And the Name of a Wife is an honourable Title. We are wont to give them place before those that be yet unmarried, unless they be far unequal otherwise. But severy dignity hath some duty annexed unto it. And tit is not equal that those that refuse the one, should expect ever to enjoy the other. Yea, the greater the honour is, the greater is the dishonour, if the duty be not done that that honour exacteth.
rMariage is honourable, as the Apostle saith: And the Name of a Wife is an honourable Title. We are wont to giue them place before those that bee yet vnmaried, vnlesse they be farre vnequall otherwise. But seuerie dignitie hath some dutie annexed vnto it. And tit is not equall that those that refuse the one, should expect euer to enioy the other. Yea, the greater the honour is, the greater is the dishonour, if the dutie be not done that that honour exacteth.
sHenos omnis & o••••um habet. Bern. epist. 42. Nec datur beneficium nisi propter officium. Reg. Jur. Can. Et, Rationi congruit ut succed•t in onere, qui substituitur in honore. Bonif. in 6o. reg. jur. c. 77. Use 3. Admonition.Henos omnis & o••••um habet. Bern. epist. 42. Nec datur beneficium nisi propter officium. Reg. Iur. Can. Et, Rationi congruit vt succed•t in onere, qui substituitur in honore. Bonif. in 6o. reg. jur. c. 77. Vse 3. Admonition.
tNon est dignum ut inde exigas honorem unde refugi• laborem. Bernard. epist. 87.Non est dignum vt inde exigas honorem vnde refugi• laborem. Bernard. epist. 87.
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Iam. 1. 23, 25. In Scripturis quasi in speculo quodā homo considerare se potest, qualis •it, Aug. de temp. 112. Sit tibi tanquam Speculum Symbolum tuum, Idem hom. 42. Mandata Dei, •ive cum leguntur, •ive cum memo. id r•ntur, •am Speculum 〈…〉 est. Idem in Psal. 118. Euangelium Speculum veritatis nemini •tur, neminem 〈…〉 it. Talem se in eo quisque rep•ri•t, qu•••erit. Nos autem sic in •o nos 〈…〉, ut ex •o p••siciam•s, & 〈…〉•sam 〈…〉, siqua in nobis corrigenda deprehend m•s. Bern. de temp. 78. P• d• specula s•nt, 〈…〉 quibus se animae •ter 〈…〉, ex quibus •las su•• cog•ant, vi•〈…〉. Idem de m•d. vi•.
s[Greek or Hebrew]. Socrates apud Laert. S• Socrates discipulis […], […] […] in•lo […] larentur, &c. Apul. apolog. Sed & […], [Greek or Hebrew] Stob. c. 21.〈non-Latin alphabet〉. Socrates apud Laert. S• Socrates discipulis 〈…〉, 〈…〉〈…〉 in•lo 〈…〉 larentur, &c. Apul. apolog. Sed & 〈…〉, 〈non-Latin alphabet〉 Stob. c. 21.
t[Greek or Hebrew]. De Laide Plato. [Greek or Hebrew]. I•l•ā. Anthológ. l. 6. c. 8.〈non-Latin alphabet〉. De Laide Plato. 〈non-Latin alphabet〉. I•l•ā. Anthológ. l. 6. c. 8.
uScriptura sacra quasi Speculum mē tis oculis opponatur, ut in ea facies interna videatur. Ibi sentiemus, quantū profici•us, ibi, quā tum à profectu distamus. Greg. Mor. l. 2. c. 1. Speculum hoc habet splendorem non mendacem. Formosus es? formosum ibi te vides. Foedus es? soedum. Sed cum foedus accesseris, & soedum ibi te videris, noli speculum accusare. Non te fallit speculum: tu no•• te fallere. Red•adie, judica de te: contrif•are de foeditate tua, ut cum discesseris tristis foedus, correctus possis red• […]. Aug. de temp. 235. Sed & idem epist. 205. Epistola haec tibi Speculum sit, ubi qualis sis ••deas, ubi d•s qualis esse debe•s. Et Hieron. ad Occan. Speculum proponitur. Jam in potestate & consc• singuloru• est, quales ibise aspiciant, ut vel d•lere ad deformitatē, vel gaudere ad […] […] p•ssint. Et Bern. de Consid. lib. 2. Admovi Speculum. Foedus see in eo vultus agnoscat. S•d & […] dissimilem inveniri see gaudet, in•••ciat, ne forte & si sit •nde placeat sibi, etiam in quo debe•••cere, non desit.Scriptura sacra quasi Speculum mē tis oculis opponatur, ut in ea facies interna videatur. Ibi sentiemus, quantū profici•us, ibi, quā tum à profectu distamus. Greg. Mor. l. 2. c. 1. Speculum hoc habet splendorem non mēdacem. Formosus es? formosum ibi te vides. Foedus es? soedum. Sed cum foedus accesseris, & soedum ibi te videris, noli speculum accusare. Non te fallit speculum: tu no•• te fallere. Red•adie, judica de te: contrif•are de foeditate tua, ut cum discesseris tristis foedus, correctus possis red•〈…〉. Aug. de temp. 235. Sed & idem epist. 205. Epistola haec tibi Speculum sit, ubi qualis sis ••deas, vbi d•s qualis esse debe•s. Et Hieron. ad Occan. Speculum proponitur. Iam in potestate & consc• singuloru• est, quales ibise aspiciant, ut vel d•lere ad deformitatē, vel gaudere ad 〈…〉〈…〉 p•ssint. Et Bern. de Consid. lib. 2. Admovi Speculum. Foedus se in eo vultus agnoscat. S•d & 〈…〉 dissimilem inveniri se gaudet, in•••ciat, ne forte & si sit •nde placeat sibi, etiam in quo debe•••cere, non desit.
to their Portions at least, that endure it. And they are no Wiues sure, but Mistresses, or more than Mistresses, that offer it.
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〈non-Latin alphabet〉〈…〉〈…〉 Mar〈…〉〈…〉 1•. l. 8. 〈…〉 quam ea quo ad Laert. 〈…〉.
eArgentum accept, […] 1. 1. […] quidam […] non acceper• de[…] libertatem […]Argentum accep•, 〈…〉 1. 1. 〈…〉 quidam 〈…〉 non acceper• de〈…〉 libertatem 〈…〉
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p[Greek or Hebrew]. Cato. Plut. apophth.〈non-Latin alphabet〉. Cato. Plut. apophth.
rVerum itaque hic illud A•brosij exhort. virg. Mcliori conditione Mancipia, quam Coniugia comparantur. Et Pallad. anthol. l. 1. c. 19. [Greek or Hebrew].Verum itaque hic illud A•brosij exhort. virg. Mcliori conditione Mancipia, quam Coniugia comparantur. Et Pallad. anthol. l. 1. c. 19. 〈non-Latin alphabet〉.
s[Greek or Hebrew]. Plut. de virt. & vit.〈non-Latin alphabet〉. Plut. de virt. & vit.
t[Greek or Hebrew]. Idem paedagog. Vide & Aristot. Ethic. l. g. c. 10. [Greek or Hebrew].〈non-Latin alphabet〉. Idem paedagog. Vide & Aristot. Ethic. l. g. c. 10. 〈non-Latin alphabet〉.
