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.
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.
Thirdly, it may serve, as for Premonition, so for Admonition; for premonition to those that intend or desire to enter, for admonition to those that are entered already. Art thou a married woman then? As Jerome saith to the Monk; uRead what thou art here called, and be that that thou art styled. Thou art styled a Wife. But thou art no wife, if thou doest not a Wives work: no more than xthe Shepherd is a Shepherd if he feed not his flock. Consider therefore well what the duty of a Wife is, that thou mayest indeed faithfully and conscionably perform it; that thou mayest make good what in that Name is required of thee. Else as one saith well, that ythe very title of godliness ⟨p. 20⟩maketh the ungodly man guilty: so zthe very Title that thou art called by, will one day condemn thee. And it had better for thee never to have taken that Name on thee, if thou doest not that that the Name importeth. For as it were no sin for a man not to feed a Flock, if ahe did not bear the Name, and take up the place of a Pastor, if he were not called so to do: So it were no sin for a Woman, not to be in this manner an Helper to Man, if she did not bear the Name, and supply the place of a Wife, if she were not called to be such an one.
Thirdly, it may serue, as for Premonition, so for Admonition; for premonition to those that intend or desire to enter, for admonition to those that are entred already. Art thou a maried woman then? As Ierom saith to the Monk; uRead what thou art here called, and be that that thou art stilēd. Thou art stiled a Wife. But thou art no wife, if thou doest not a Wiues worke: no more than xthe Shepherd is a Shepherd if he feed not his flocke. Consider therefore well what the dutie of a Wife is, that thou mayest indeed faithfully and conscionably performe it; that thou mayest make good what in that Name is required of thee. Else as one saith well, that ythe verie title of godlinesse ⟨p. 20⟩maketh the vngodly man guiltie: so zthe verie Title that thou art called by, will one day condemne thee. And it had better for thee neuer to haue taken that Name on thee, if thou doest not that that the Name importeth. For as it were no sinne for a man not to feed a Flocke, if ahe did not beare the Name, and take vp the place of a Pastor, if he were not called so to doe: So it were no sinne for a Woman, not to bee in this manner an Helper to Man, if shee did not beare the Name, and supply the place of a Wife, if she were not called to be such an one.
uLege quod appellaris; es•o quod diceris. Hieron ad Nepol. & ad Rus•ic. Cura esse quod audis. Horat. epist. 16.
xZech. 11. 5. 16, 17. Non omnes Episcopi Episcopi sunt. Hieron. ad Heliodor. Nec est verus sacerdos omnis qui sacerdos nominatur. Gratian. d••r. d. 40. c. 12. Nec Episc•pus enim aut presbyter est dicendus, cum non si, qui praeesse velit, prodesse nolit. Ivell. apolog.Zech. 11. 5. 16, 17. Non omnes Episcopi Episcopi sunt. Hieron. ad Heliodor. Nec est verus sacerdos omnis qui sacerdos nominatur. Gratian. d••r. d. 40. c. 12. Nec Episc•pus enim aut presbyter est dicendus, cum non si, qui praeesse velit, prodesse nolit. Iuell. apolog.
yIpsum rea• […] est •ium non. en. Sal•ian. de provident. l 4.Ipsum rea•〈…〉 est •ium non. en. Sal•ian. de prouident. l 4.
zMagis enim est damnabilis malitia, quam titulus bonita•is accusat. Ibid.
aEzech. 34. 2, 3. Locum pastoris tenent & non pascunt; stipendia praedicatoris accipiunt, & non praedicant: doctores vocari volunt, & non docent: qui meritò securi aeternae damnationis succid•nd• sunt, quia terram occupant, & fructum non faciunt. Rad. Ardens in Vigil. Ascens.
And this is a great fault, with much grief to be spoken of, among many Professors, that they seem very careful of the observance of the general duties of Christianity; but are too too careless of performance of the special duties of their particular states and places: Forward Christians (to see to) in the general; but failing foully and fearfully, when it cometh to the particular; careless householders, (and you know what bthe Apostle saith of such;) sound Parents; negligent and undutiful servants; no good Husband to Wife; no good Wife to Husband: like a blind Eye in the body, that hath sense and motion, the general faculties, common to it with the other parts, but wanteth sight, that is cthe proper function and office of it: or a lame hand, that is as sensible, yea more sensible it may be than any other ⟨p. 21⟩part of the body, but either cannot, or doth not any work. That which bringeth a foul scandal oft upon Christian profession; when we shall hear, as many complain, that they have found more faithful and diligent service in such servants as have given little show of saving or sanctifying grace, than in such as have made great profession of piety; so others again, that more loving and kind carriage, and more dutiful demeanour towards their Husbands, is found in divers women, though well natured, yet not religiously nurtured, than in many that would seem to have made great progress in piety: when many mere civill persons live more lovingly, more comfortably, more contentedly together, than not a few of those do, (wheresoever the fault be, sometime in the one party, and sometime in both,) that are otherwise very forward and eager professors. As dif Nature were able to do more than Grace could do: or as if true piety and godliness did not exact of Men and Women, a diligent, careful, and conscionable performance of good Duties, eas well in the one kind as in the other.
And this is a great fault, with much griefe to bee spoken of, among many Professors, that they seeme verie carefull of the obseruance of the generall duties of Christianitie; but are too too carelesse of performance of the speciall duties of their particular states and places: Forward Christians (to see to) in the generall; but failing fouly and fearefully, when it commeth to the particular; carelesse housholders, (and you know what bthe Apostle saith of such;) sond Parents; negligent and vndutifull seruants; no good Husband to Wife; no good Wife to Husband: like a blinde Eye in the bodie, that hath sense and motion, the generall faculties, common to it with the other parts, but wanteth sight, that is cthe proper function and office of it: or a lame hand, that is as sensible, yea more sensible it may be than any other ⟨p. 21⟩part of the bodie, but either cannot, or doth not any worke. That which bringeth a foule scandall oft vpon Christian profession; when wee shall heare, as many complaine, that they haue found more faithfull and diligent seruice in such seruants as haue giuen little shew of sauing or sanctifying grace, than in such as haue made great profession of pietie; so others againe, that more louing and kinde cariage, and more dutifull demeanour towards their Husbands, is found in diuers women, though well natured, yet not religiously nurtured, than in many that would seeme to haue made great progresse in pietie: when many meere ciuill persons liue more louingly, more comfortably, more contentedly together, than not a few of those doe, (wheresoeuer the fault be, sometime in the one partie, and sometime in both,) that are otherwise verie forward and eager professors. As dif Nature were able to doe more than Grace could doe: or as if true pietie and godlinesse did not exact of Men and Women, a diligent, carefull, and conscionable performance of good Duties, eas well in the one kinde as in the other.
b1 Tim. 5. 8. [Greek or Hebrew]. Author. quaest. orthodox. apud Justin. quaest. 3.1 Tim. 5. 8. 〈non-Latin alphabet〉. Autor. quaest. orthodox. apud Iustin. quaest. 3.
cRom. 12. 4, 6. Singula suū membra habent o••i•iū: •culus videt, & non audit; auris audit & non videt; manus operatur, n•c audit, nec videt; p•s ambulat, nec audit, nec videt, n•c facit, quod facit manus. Aug. in Psal. 130. Videmus hominibus inspiratam velut aurig•m rectricemque m•mbrerum animam, sensusque inj•c•os ad ea dis•er•••da, quae •actu, naribus, auribusque & oculis i•dagantur, pedes ad progressum compositos, brachia ad complexum, &c. nihil aures agere valent, quod oculorum est, nihil oculi, quod aurium. •m. d• re •ust. l. 3. c. 10.Rom. 12. 4, 6. Singula suū membra habent o••i•iū: •culus videt, & non audit; auris audit & non videt; manus operatur, n•c audit, nec videt; p•s ambulat, nec audit, nec videt, n•c facit, quod facit manus. Aug. in
Fourthly, it may serve for Information, to inform us how God esteemeth of such as are faulty or defective this way. Art thou a Wife; but not a good Wife? God esteemeth thee as no Wise; yea, as no Woman; for fthe same word signifieth either.
Fourthly, it may serue for Information, to informe vs how God esteemeth of such as are faultie or defectiue this way. Art thou a Wife; but not a good Wife? God esteemeth thee as no Wise; yea, as no Woman; for fthe same word signifieth either.
f[Greek or Hebrew] Hebr. •t & [Greek or Hebrew] Graec.〈non-Latin alphabet〉 Hebr. •t & 〈non-Latin alphabet〉 Graec.
gSearch, saith God to Jeremiah, all Jerusalem through, if thou canst find a Man; or if there be any one that dealeth uprightly: as if the rest, those that were not such, or did not so, were no Men. As hthe Cy•ick sometime said, that there was a great throng of ⟨p. 22⟩folk where he had been at a solemn meeting, but few Men; and having called Men to come to him, when many came flocking about him, he beat them away, and said, ihe called Men, and not them; thereby implying that they were not such Men as he meant. And surely, as such Men were no Men in his account: yea, bad Men are in truth no Men, how soever they seem to be such: kYou are much mistaken, saith he, if you take them all for Men that you meet with. They are Men in shape, but beasts in mind; lMen outwardly, mBeasts, if not nworse than beasts, inwardly. oAll the difference, saith one, is, that the one goeth upright, (and yet psome will hardly grant that too) whereas the other groveleth upon the ground. So bad Wives are no Wives in Gods account, nay, nor Women; but wild beasts, as qthe Cynic sometime spake, in the likeness of Women; yea worse rather than such, as Solomon also plainly implieth, when he saith, that rit is better to abide with wild beasts in ⟨p. 23⟩the wilderness, than to be tied to keep house with such.
gSearch, saith God to Ieremie, all Ierusalem thorow, if thou canst finde a Man; or if there be any one that dealeth vprightly: as if the rest, those that were not such, or did not so, were no Men. As hthe Cy•ick sometime said, that there was a great throng of ⟨p. 22⟩folke where he had beene at a solemne meeting, but few Men; and hauing called Men to come to him, when many came flocking about him, hee beat them away, and said, ihe called Men, and not them; thereby implying that they were not such Men as hee meant. And surely, as such Men were no Men in his account: yea, bad Men are in truth no Men, how soeuer they seeme to be such: kYou are much mistaken, saith he, if you take them all for Men that you meet with. They are Men in shape, but beasts in minde; lMen outwardly, mBeasts, if not nworse than beasts, inwardly. oAll the difference, saith one, is, that the one goeth vpright, (and yet psome will hardly grant that too) whereas the other groueleth vpon the ground. So bad Wiues are no Wiues in Gods account, nay, nor Women; but wilde beasts, as qthe Cynick sometime spake, in the likenesse of Women; yea worse rather than such, as Salomon also plainely implieth, when he saith, that rit is better to abide with wilde beasts in ⟨p. 23⟩the wildernes, than to be tied to keep house with such.
hAb Olympi•s l•••s reversus, •t Laert. è •alnco prods, ut Hecato in Chrij•; [Greek or Hebrew].Ab Olympi•s l•••s reuersus, •t Laert. è •alnco prod•s, vt Hecato in Chrij•; 〈non-Latin alphabet〉.
i[Greek or Hebrew]. Laert.〈non-Latin alphabet〉. Laert.
kEras, si istorum, qui occurrunt tibi, vultibus credis. Hominum effigies habent, animos serarum. Senec. Epist. 103. [Greek or Hebrew]. Ex Empeda•le Theoph. epist. 44.Erras, si istorum, qui occurrunt tibi, vultibꝰ credis. Hominum effigies habent, animos serarum. Senec. Epist. 103. 〈non-Latin alphabet〉. Ex Empeda•le Theoph. epist. 44.
lOmnes homines nati sumus: sed non omnes homines homines sumus. Quidam homines non sunt homines. Est homo homo: & est homo non homo, homo serpens, Matth. 3. 7. homo equus, Jer. 5. 8. homo jumentum, Psal. 49. 20
And the like may and must be said of the other party. As the Wi•e is no Wife, i• she be not a Good Wife: so is the Husband no Husband, if he be not a good Husband. He is sno man, but a beast, saith Chrysostom; a wild beast rather than an Husband, that is not kind and courteous, that i• ha•s• and currish to his wife. He is no husband, if he do not the duty of an husband; as she is no wife, if she do not the work of a wife.
And the like may and must bee said of the other partie. As the Wi•e is no Wife, i• shee bee not a Good Wife: so is the Husband no Husband, if hee bee not a good Husband. He is sno man, but a beast, saith Chrysostome; a wilde beast rather than an Husband, that is not kinde and courteous, that i• ha•s• and currish to his wife. He is no husband, if he do not the duty of an husband; as she is no wife, if she do not the worke of a wife.
sE• [Greek or Hebrew]. Chrys. in 1 Cor. hom. 26. Quomodò •us••. p••p•r. Evang. l. 7. […]. 8. [Greek or Hebrew].E•〈non-Latin alphabet〉. Chrys. in 1 Cor. hom. 26. Quomodò •us••. p••p•r. Evang. l. 7. 〈…〉. 8. 〈non-Latin alphabet〉.
And twhere both parties are herein faulty, and urather bide than live unquietly together, we may well say of them, […] we use to say, that they live together, as Dog and Cat; not as Man and Wife, but as brute beasts, or not so well rather, as even *wild beasts are wont to do. They are no better at all in Gods sight than such: and they must look one day to answer, not only for the wrong that they do either to other, but for the wrong also that they do unto God and his ordinance, by bringing through their fault a foul imputation upon it.
And twhere both parties are herein faultie, and urather bide than liue vnquietly together, we may well say of them, 〈…〉 we vse to say, that they liue together, as Dog and Cat; not as Man and Wife, but as bruit beasts, or not so well rather, as euen *wilde beasts are wont to doe. They are no better at all in Gods sight than such: and they must looke one day to answer, not onely for the wrong that they doe either to other, but for the wrong also that they doe vnto God and his ordinance, by bringing through their fault a foule imputation vpon it.
tQuod Aug. de alij• quibusdam; Si am•• tal•s sunt, c• i•ges, […] is vocentur, non suat, de nupt. & concupisc. l. 1. c. 15.Quod Aug. de alij• quibusdam; Si am•• tal•s sunt, c• i•ges, 〈…〉 is vocentur, non suat, de nupt. & concupisc. l. 1. c. 15.
u[Greek or Hebrew], uti scitè Themist. apud Stob. c. 67. [Greek or Hebrew]. Lycurg. ibid. c. 68. Use 5. Caution.〈non-Latin alphabet〉, uti scitè Themist. apud Stob. c. 67. 〈non-Latin alphabet〉. Lycurg. ibid. c. 68. Vse 5. Caution.
*Ipsae ferae saevissi[…] genus proprium p•ce quadam custodiunt, coeundo, gignendo, partendo, •oetus •ov•ndo atque e•do, cum s•nt alioqui insociabiles, & s•livagae. Quae enim tigris non filijs suis ••tis […], & pa••ta […] blanditur? Quis […] us, qu• […] […] […] circumvolet, non •gium […] pulat, ni••m congerit, […] consult, pull•s a••t, & quasi •um sua […] ••cietatem domesticam qu••ta potest pace conservat? Aug. […] […]. […]. 19. c. 12.Ipsae ferae saevissi〈…〉 genus proprium p•ce quadam custodiunt, coeundo, gignendo, partendo, •oetus •ov•ndo atque e•do, cum s•nt alioqui insociabiles, & s•livagae. Quae enim tigris non filijs suis ••tis 〈…〉, & pa••ta 〈…〉 blanditur? Quis 〈…〉 us, qu•〈…〉〈…〉〈…〉 circumvolet, non •gium 〈…〉 pulat, ni••m congerit, consvt, pulls at, & quasi um sua cietatem domesticam quta potest pace conservat? Aug. . . 19. c. 12.
Fifthly, this may serve for a Caveat to such as are yet to choose. Doest thou want a Wife, and wouldest have one? Make enquiry for a good Wife; else thou wert better have no Wife; better without her, if she be a bad one, than with her.
Fiftly, this may serue for a Caueat to such as are yet to chuse. Doest thou want a Wife, and wouldest haue one? Make enquirie for a good Wife; else thou wert better haue no Wife; better without her, if she be a bad one, than with her.
Oh could I but get xa rich Wife, a wealthy one, ⟨p. 24⟩saith one; I were well, I were made for ever. And, Let me have ya fair one, saith another, and I care for no more. zGive me the woman, saith Sampson, for she pleaseth mine eye. But as that worthy Grecian once said, that he would rather have for his Daughter, aa Man without money, than money without a Man: So better were it for thee to have a wife without bwealth or cbeauty, than to have wealth or beauty without a wife; and so dbe as far from having the comfort of a Wife, as if thou hadst no Wife at all. eA man, saith one, may have many Friends (f such as we commonly call friends) and yet among his many friends, he may find little friendship. And so may a man have many a Wife, such as usually bear the name of Wives, and yet find little enough of that good in any of them, that Solomon here intimateth to be in a Wife.
Oh could I but get xa rich Wife, a wealthie one, ⟨p. 24⟩saith one; I were well, I were made for euer. And, Let mee haue ya faire one, saith another, and I care for no more. zGiue me the woman, saith Sampson, for she pleaseth mine eye. But as that worthie Grecian once said, that hee would rather haue for his Daughter, aa Man without money, than money without a Man: So better were it for thee to haue a wife without bwealth or cbeautie, than to haue wealth or beautie without a wife; and so dbee as farre from hauing the comfort of a Wife, as if thou hadst no Wife at all. eA man, saith one, may haue many Friends (f such as we commonly call friends) and yet among his many friends, hee may finde little friendship. And so may a man haue many a Wife, such as vsually beare the name of Wiues, and yet finde little enough of that good in any of them, that Salomon here intimateth to bee in a Wife.
x[Greek or Hebrew]. A•r. […]. 46. Protinus ad censum; de moribus ul••ma •iet Quaestio. Juven. Sat. Ma•a cu•a, ubi dos est, facile nubitur: Du•• dos si•, nullum vitium vitio vortitur. Plaut. Pers. 3. 1. C••d foemina, quaeritur pecunia. Jul. S•al. epido•p. l. 4.〈non-Latin alphabet〉. A•r. 〈…〉. 46. Protinus ad censum; de moribus vl••ma •iet Quaestio. Iuven. Sat. Ma•a cu•a, vbi dos est, facile nubitur: Du•• dos si•, nullum vitium vitio vortitur. Plaut. Pers. 3. 1. C••d foemina, quaeritur pecunia. Iul. S•al. epido•p. l. 4.
yFormosa virgo est, dotis dimidium vocant Isti, qui dotes negligunt uxorias. Afran. Virgo sormosa, etsi sit oppidò pauper, abunde tamen dotata est. Apul. in apolog.Formosa virgo est, dotis dimidium vocant Isti, qui dotes negligunt vxorias. Afran. Virgo sormosa, etsi sit oppidò pauper, abunde tamen dotata est. Apul. in apolog.
If thou wouldest have a Wife then, gseek thee a good Wife; seek thee a fit Wife. For if she be not a good Wife, and a fit Wife; (and she is no good ••fe for thee, if she be not fit for thee;) thou shalt have no ⟨p. 25⟩Wife of her. As a learned man said sometime of Rome having been somewhile there, that a man might hSeek Rome in Rome, and yet not find her there; Rome was so much altered from that that it had been: And the Orator of Sicily, after Verres had governed there, that men isought Sicily in Sicily, it was by him so impoverished: And a Reverend Prelate of ours, of Bellarmines latter works, that many kmissed Bellarmine in Bellarmine; they were so much unlike to, and came so far short of his former. So mayest thou find much want, and miss of a wife in a wife, if thou makest thy choice amiss. And so consequently do thy self exceeding great wrong, embracing, with lIxion, a cloud in stead of Juno, or mwith Paris, na shadow without substance, a sorry help, oa cold comfort, a wife, and yet no wife, in regard of any joy or comfort in her, in regard of any help or furtherance from her. And were it not much better for one to be altogether without? For what can be more miserable than to have a Wife, as pcovetous wretches have wealth; to have the burden of a Wife, and to want the benefit of her, to have the care, and not the comfort? whereas the man that liveth single, as he misseth of the one, so he is yet withal freed from, and eased of the other.
If thou wouldest haue a Wife then, gseeke thee a good Wife; seeke thee a fit Wife. For if shee be not a good Wife, and a fit Wife; (and she is no good ••fe for thee, if she be not fit for thee;) thou shalt haue no ⟨p. 25⟩Wife of her. As a learned man said sometime of Rome hauing beene somewhile there, that a man might hSeeke Rome in Rome, and yet not finde her there; Rome was so much altred from that that it had beene: And the Orator of Sicilie, after Verres had gouerned there, that men isought Sicilie in Sicilie, it was by him so impouerished: And a Reuerend Prelate of ours, of Bellarmines latter works, that many kmissed Bellarmine in Bellarmine; they were so much vnlike to, and came so far short of his former. So mayest thou finde much want, and misse of a wife in a wife, if thou makest thy choise amisse. And so consequently doe thy selfe exceeding great wrong, embracing, with lIxion, a cloud in stead of Iuno, or mwith Paris, na shadow without substance, a sorrie helpe, oa cold comfort, a wife, and yet no wife, in regard of any ioy or comfort in her, in regard of any helpe or furtherance from her. And were it not much better for one to be altogether without? For what can be more miserable than to haue a Wife, as pcouetous wretches haue wealth; to haue the burden of a Wife, and to want the benefit of her, to haue the care, and not the comfort? whereas the man that liueth single, as hee misseth of the one, so hee is yet withall freed from, and eased of the other.
gUbi quaeret quis uxorem, videar an nuptias suas amet, an nihil pluris faciat marito, an misericors sit, an fortis sit, si quid viro inciderit mali, una tolerare. Si his bonis fuerit instructa, dotata est. Sen. contron. 6.Vbi quaeret quis vxorem, videar an nuptias suas amet, an nihil pluris faciat marito, an misericors sit, an fortis sit, si quid viro inciderit mali, vna tolerare. Si his bonis fuerit instructa, dotata est. Sen. contron. 6.
hSpurcū cadau•t prist••ae venustatis: Ne• coma Romae compot, & tamē Roma: Sed Roma quae praestare non pote• Romam. Jus. Scalig. Utpote ubi, Nec somnium, nec umbra, nec s•nus Romae. Jul. Stalig. po•m. Et Jan. Vital. Qui Romam in media quaeris novus aduena Roma, Ut Romae in Roma nil reperis media […] Roma siquidem Roma non est, nihil h• bens praeter ruinas ruderaque, priscae calamitatis cicatrices ac vestigia. Erasm. •iceronian.Spurcū cadau•t prist••ae venustatis: Ne••oma Romae cōpot, & tamē Roma: Sed Roma quae praestare non pote• Romam. Ius. Scalig. Vtpote vbi, Nec somnium, nec vmbra, nec s•nus Romae. Iul. Stalig. po•m. Et Ian. Vital. Qui Romam in media quaeris novus aduena Roma, Vt Romae in Roma nil reperis media 〈…〉 Roma siquidem Roma non est, nihil h• bens praeter ruinas ruderaque, priscae calamitatis ci•atrices ac vestigia. Erasm. •iceronian.
iUt in uberrim• Siciliae part Sici•am quaereremus. Cic. in Verr. 3.
Lastly, Is such a Wife in Gods account as no Wife? Let such then never look for respect or regard with 1God, for any recompense or reward from God. If thou dost not a Wives work, never look for a Wives wages, never look for a Wives reward. There is no Christian Servant, that serveth his master faithfully and conscionably, but qhe shall for the same from God receive a royal reward. And much more the Christian Wife, that doth carefully her duty to him, whom God hath joined her unto. Such as they be rDaughters of faithful Sarah; so they shall have their part and portion with her. But for the rest, since sthey refuse to do the work, they have no reason to expect or look for the wages. Their wills they may have with their Husbands while they live here; but they are never like to have any reward at Gods hands. How can they hope that he should reward them as Wives, who reputeth them as no Wives? yea tworse therefore than no Wives, because they ought to have been Wives, and did bear the Name of such.
Lastly, Is such a Wife in Gods account as no Wife? Let such then neuer looke for respect or regard with 1God, for any recompence or reward from God. If thou dost not a Wiues worke, neuer looke for a Wiues wages, neuer looke for a Wiues reward. There is no Christian Seruant, that serueth his master faithfully and conscionably, but qhe shall for the same from God receiue a royall reward. And much more the Christian Wife, that doth carefully her dutie to him, whom God hath ioyned her vnto. Such as they be rDaughters of faithfull Sara; so they shall haue their part and portion with her. But for the rest, since sthey refuse to doe the work, they haue no reason to expect or looke for the wages. Their wils they may haue with their Husbands while they liue here; but they are neuer like to haue any reward at Gods hands. How can they hope that he should reward them as Wiues, who reputeth them as no Wiues? yea tworse therefore than no Wiues, because they ought to haue beene Wiues, and did beare the Name of such.
sAvidus ad merc•de, piger ad lab• rem, qua fronte sp• ras quod promisit Deus, qui non facis quod jussit Deus? Prius audi monitiones, & sic exige repromissiones. Prius audi jubontem, & sic exige poll•em. Aug. de sanct. 4.Avidus ad merc•de, piger ad lab• rem, qua fronte sp• ras quod promisit Deus, qui non facis quod iussit Deus? Prius audi monitiones, & sic exige repromissiones. Prius audi iubontem, & sic exige poll•em. Aug. de sanct. 4.
tIdeò deter. […] sumus, quia • res esse d•. Saluia•, de Provid. lib. 4.Ideò d•ter. 〈…〉 sumus, quia • res esse d•. Saluia•, de Provid. lib. 4.
. Videmus hominibus inspiratam velut aurig•m rectricemque m•mbrerum animam, sensusque inj•c•os ad ea dis•er•••da, quae •actu, naribus, auribusque & oculis i•dagantur, pedes ad progressum compositos, brachia ad complexum, &c. nihil aures agere valent, quod oculorum est, nihil oculi, quod aurium. •m. d• re •ust. l. 3. c. 10.
dPlus in bono valere vires ingeni Quam Gratiam, infirmat valorem gratiae.
eQuaedam De• praecepta sunt communia omnium, non specialia aliquorum. Ut ergò audacem r•um temeritatis suae patenti objectione conueniat, non cum praecepta communia, sed propria & singularia contemps•sse demonstrat. Greg. in illud 1 Sam. 13. 13. Non obseruas• manda••• D•i, quod mandavit tibi. Use 4. Information.Quaedam De• praecepta sunt communia omnium, non specialia aliquorum. Vt ergò audacem r•um temeritatis suae patenti objectione conueniat, non cum praecepta communia, sed propria & singularia contemps•sse demonstrat. Greg. in illud 1 Sam. 13. 13. Non obseruas• manda••• D•i, quod mandauit tibi. Vse 4. Information.
. Secundum exteriorem hominem homo, s•c. interiorem non homo, sed serpens, &c. Origen. in Ezech. homil. 3.
Omnes homines nati sumus: sed non omnes homines homines sumus. Quidam homines non sunt homines. Est homo homo: & est homo non homo, homo serpens, Matth. 3. 7. homo equus, Ier. 5. 8. homo jumentum, Psal. 49. 20. Secundum exteriorem hominem homo, s•c. interiorem non homo, sed serpens, &c. Origen. in Ezech. homil. 3.
m[Greek or Hebrew]; Luc. 13. 32. &c. Epictet. Arian. l. 1. c. 3. Hos, ut ait Salustius, ventri obedientes, animalium loco numeremus non hominum. Sen. ep. 60.〈non-Latin alphabet〉; Luc. 13. 32. &c. Epictet. Arrian. l. 1. c. 3. Hos, vt ait Salustius, ventri obedientes, animalium loco numeremus non hominum. Sen. ep. 60.
nJerem. 10. 14. Ipsis •estijs b••lialior est homo ratione vigens, & ratione non vivens. Bern. de bon. deser.Ierem. 10. 14. Ipsis •estijs b••lialior est homo ratione vigens, & ratione non viuens. Bern. de bon. deser.
o[Greek or Hebrew]. Lycurg. apud Stob. c. 2.〈non-Latin alphabet〉. Lycurg. apud Stob. c. 2.
pO curuae in terras animae. Pers. sat. 2. & Lact. instit. l. 2. c. 2. In recto corpore curua est anima. Annon confunderis sursū caput habere, qui sursū cor non habes? corpore recto stare, qu• cord repis in terra? An non in terra est repere, carnē sapere? &c. Bern. de divers. 12.O curuae in terras animae. Pers. sat. 2. & Lact. instit. l. 2. c. 2. In recto corpore curua est anima. Annon confunderis sursū caput habere, qui sursū cor nō habes? corpore recto stare, qu• corde repis in terra? An nō in terra est repere, carnē sapere? &c. Bern. de divers. 12.
q[Greek or Hebrew]. Laert. Intrat bestia non puella: dis•urr•t fera, non foemina. Pet. Chrysolog. serm. 127.〈non-Latin alphabet〉. Laert. Intrat bestia non puella: dis•urr•t fera, non foemina. Pet. Chrysolog. serm. 127.
rProv. 21. 19. Sirac. 25. 20. [Greek or Hebrew]. Pseudo-Chrysost. tom. 7. serm. 99. [Greek or Hebrew]. Greg. Naz. apud Anton. Meliss. l. 2. c. 34. [Greek or Hebrew]. Menand. [Greek or Hebrew]. Eurip. Ph•ni•.Prov. 21. 19. Sirac. 25. 20. 〈non-Latin alphabet〉. Pseudo-Chrysost. tom. 7. serm. 99. 〈non-Latin alphabet〉. Greg. Naz. apud Anton. Meliss. l. 2. c. 34. 〈non-Latin alphabet〉. Menand. 〈non-Latin alphabet〉. Eurip. Ph•ni•.
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[Greek or Hebrew]. Plut. vita Themisto•l. & in apophth. Malo virum, qui pecunia egeat, quam pecuniam quae viro. Cic. offic. l. 2. [Greek or Hebrew]. Eurip. Androm.
〈non-Latin alphabet〉. Plut. vita Themisto•l. & in apophth. Malo virum, qui pecunia egeat, quam pecuniam quae viro. Cic. offic. l. 2. 〈non-Latin alphabet〉. Eurip. Androm.
b[Greek or Hebrew]. Diodor. Stob. c. 76. Dos est magna parentum virtus, & metuens alterius tori certo soedere castitas. Hor. carm. 3. 24. Dummodò morata rectè veniat, dotata est satis. Plaut. Aul. 1. 4.〈non-Latin alphabet〉. Diodor. Stob. c. 76. Dos est magna parentum virtus, & metuens alterius tori certo soedere castitas. Hor. carm. 3. 24. Dummodò morata rectè veniat, dotata est satis. Plaut. Aul. 1. 4.
cProv. 11. 22. Mulier nequiequam exornata est b•nè, si morata est malè. Plaut. Most. 1. 3. Pulchrum ornatum turpes mores pe•s coeno collinunt: Lepid• mores turpem ornatum sacilè sactis comprobant. Idem. Poen. 1. 2.
dQuomodò Teles avaros dicit [Greek or Hebrew]. Stob. c. 95.Quomodò Teles auaros dicit 〈non-Latin alphabet〉. Stob. c. 95.
eMultos tibi dabo, qui non amicis, sed amicitia caruerunt. Senec. epist. 6. Multi more isto atque exemplo vivunt, quos cum •enseas Tibi amices, reperiuntur falsi falsimonijs, Lingua factiosi, ineries opera, sublesta fide. Plaut. Bacch. 3. 6.
f[Greek or Hebrew]. Plut. Symp. probl. 4. 1. Sic illum amicum vocasti, quo modo omnes candidatos bonos viros dicimus; quo modo obuios, si nomen non succurrit, Domi•os salutamus. Sen. epist. 3. Non de vulgari ego amicitia, sed de vera loquer, qualis eorum qui pauci nominantur, suit. Cic. de Amic.〈non-Latin alphabet〉. Plut. Symp. probl. 4. 1. Sic illum amicum vocasti, quo modo omnes candidatos bonos viros dicimus; quo modo obuios, si nomen non succurrit, Domi•os salutamus. Sen. epist. 3. Non de vulgari ego amicitia, sed de vera loquer, qualis eorum qui pauci nominantur, suit. Cic. de Amic.
Vt in vberrim• Siciliae parte Sici•am quaereremus. Cic. in Verr. 3.
kBellarm• quaerunt in Bellarmino. Lancel. jam wanton. E• in desens. Reg. co•tr. Bell. apol. Ita H. Steph. de Pseud•-Gell. Titulis, Gellium see in Gellio desiderare.Bellarm• quaerunt in Bellarmino. Lancel. iam w•nton. E• in desens. Reg. co•tr. Bell. apol. Ita H. Steph. de Pseud•-Gell. Titulis, Gellium se in Gellio desiderare.
l[Greek or Hebrew]. Videndus Eus•ath. ad Iliad. [Greek or Hebrew]. Lucian. in De•r. dialog. & Serv. ad Aen. 6.〈non-Latin alphabet〉. Videndus Eus•ath. ad Iliad. 〈non-Latin alphabet〉. Lucian. in De•r. dialog. & Serv. ad Aen. 6.
m[Greek or Hebrew]. Eurip. Helen. [Greek or Hebrew]. Lycophr. Cass. i. [Greek or Hebrew], ut ex Stes• Tzetz.〈non-Latin alphabet〉. Eurip. Hel•n. 〈non-Latin alphabet〉. Lycophr. Cass. i. 〈non-Latin alphabet〉, vt ex Stes• Tzetz.
n[Greek or Hebrew]. Prov. Grace.〈non-Latin alphabet〉. Prov. Grae•.
o[Greek or Hebrew]. -Lycophr. ibid. ex Sophocl. Antigon. [Greek or Hebrew]. -〈non-Latin alphabet〉. -Lycophr. ibid. ex Sophocl. Antigon. 〈non-Latin alphabet〉. -
p[Greek or Hebrew]. Bion apud Laert. Nec habendi fru•tu soelix, & cupiditate quaerendimiserrimus. Val. Max. l. 9. c. 4. Hinc 10. Parkust in epigr. Est asino simil•s, qui obs•nia portat, au•rus: Oneratur eis, non vescitur. Et Plut. de avar. [Greek or Hebrew].〈non-Latin alphabet〉. Bion apud Laert. Nec habendi fru•tu soelix, & cupiditate quaerendimiserrimus. Val. Max. l. 9. c. 4. Hinc 10. Parkust in epigr. Est asino simil•s, qui obs•nia portat, au•rus: Oneratur eis, non vescitur. Et Plut. de auar. 〈non-Latin alphabet〉.
