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.
Here is then a third Benefit that a good Wife affordeth. ⟨p. 33⟩For nwho is nearer at hand, or fitter to minister comfort in such cases, to cheer up a man in grief and heaviness▪ as oDavids Harp did Saul, *to accompany him, and attend him in sickness and weakness, as pA•ish•• did David; to be a• a Musician to him in the one, as a Physician in the other: as qto draw in the same yoke with him, in his labours and travels, so to bear part of the burden with him in his crosses and troubles, which if rall true Christians in general do mutually with their Christian brethren, Christian Man and Wife much more.
Here is then a third Benefit that a good Wife affordeth. ⟨p. 33⟩For nwho is neerer at hand, or fitter to minister comfort in such cases, to cheere vp a man in griefe and heauinesse▪ as oDauids Harpe did Saul, *to accompanie him, and attend him in sicknesse and weaknesse, as p
This use of a Wife, Paradise was not acquainted withal. sThere is no Consolation, where there is no desolation; saith Bernard. There is tno need of mercy, where there is no mi•r•e; nor use of comfort, where no cross is. And i• in Paradise then, a place all of delight, ua garden of pleasure, there was yet need of he•pe and society, and of the help and society of such a one, whom yet there was not then this use of: How much more then in this world, in this xvale of tears, where crosses are so rife, which there were not, and where the more crosses Man is encumbered with, and hath to encounter withal, the more need of Comfort and Assistance he hath?
This vse of a Wife, Paradise was not acquainted withall. sThere is no Consolation, where there is no desolation; saith Bernard. There is tno need of mercie, where there is no mi•r•e; nor vse of comfort, where no crosse is. And i• in Paradise then, a place all of delight, ua garden of pleasure, there was yet need of he•pe and societie, and of the helpe and societie of such a one, whom yet there was not then this vse of: How much more then in this world, in this xvale of teares, where crosses are so rife, which there were not, and where the more crosses Man is encombred with, and hath to encounter withall, the more need of Comfort and A••istance he hath?
s[…] nu••a est […] s•o, ubi nulla est •o. B•r•. de […]. 22. ••m q•i […] […] •git, s•l• […] […]. […]. benefit 4. […].〈…〉 nu••a est 〈…〉 s•o, vbi nulla est •o. B•r•. de 〈…〉. 22. ••m q•i 〈…〉〈…〉•git, s•l•〈…〉〈…〉. 〈…〉. •enefit 4. 〈…〉.
tMis•ri••rdia•s […] […]. Bern. de temp. 35. At cess•t […]. Aug. d• 10. […].Mis•ri••rdia•s 〈…〉〈…〉. Bern. de temp. 35. At cess•t . Aug. d 10. .
Fourthly, for I••ue. aChildren, saith the Psalmist, and the fruit of the womb, are an Inheritance of ⟨p. 34⟩the Lord. bGod blessed them, saith Moses, when he said, Increase, and multiply; and by so saying conferred a power of propagation upon them. For cGod▪ saith Augustine, when he blesseth, he doth what he saith. dThe power of propagation then is Gods blessing. And indeed what greater blessing could God bestow upon Man? what greater honour & dignity could he endow man withal▪ than this, to make him an able Instrument of procreating and producing one in all respects like himself, ethe chief of Gods works; of fgiving being to a Creature endowed with Gods Image, wherein himself had been created?
Fourthly, for I••ue. aChildren, saith the Psalmist, and the fruit of the wombe, are an Inheritance of ⟨p. 34⟩the Lord. bGod blessed them, saith Moses, when hee said, Encrease, and multiply; and by so saying conferred a power of propagation vpon them. For cGod▪ saith Augustine, when he blesseth, he doth what he saith. dThe power of propagation then is Gods blessing. And indeed what greater blessing could God bestow vpon Man? what greater honour & dignitie could he endow man withal▪ than this, to make him an able Instrument of procreating and producing one in all respects like himselfe, ethe chiefe of Gods works; of fgiuing being to a Creature endowed with Gods Image, wherein himselfe had beene created?
aPsalm. 127. 3. [Greek or Hebrew]. H•. de nupt. Co• stor•s. […]. l. 2. c. […]. fru••us. •e•tull. ad•. Marc▪ l. 4.Psalm. 127. 3. 〈non-Latin alphabet〉. H•. de nupt. Co• stor•s. 〈…〉. l. 2. c. 〈…〉. fru••us. •e•tull. ad•. Marc▪ l. 4.
It hath been held as great, if not a greater honour, gto enrich, as to be rich; and hto make a King, as to be one. It was Mans preeminence above the rest of Gods Creatures, that ihe bare by Creation the Image of his Creator; which none of them did, (the kAngels alone excepted) but he only. It was a second honour, little inferior, if at all, to the former, (and lwherein Man outgoeth even the Angels themselves also) to be enabled by procreation to produce such another as God himself had created; and by so doing to come mto imitate and to resemble God ⟨p. 35⟩n•is Creator, and ohis Father, not in Name and Title only, but in act, and in truth.
It hath been held as great, if not a greater honour, gto enrich, as to be rich; and hto make a King, as to be one. It was Mans preheminence aboue the rest of Gods Creatures, that ihe bare by Creation the Image of his Creator; which none of them did, (the kAngels alone excepted) but he onely. It was a second honour, little inferiour, if at all, to the former, (and lwherin Man outgoeth euen the Angels themselues also) to be enabled by procreation to produce such another as God himselfe had created; and by so doing to come mto imitate and to resemble God ⟨p. 35⟩n•is Creator, and ohis Father, not in Name and Title onely, but in act, and in truth.
g[Greek or Hebrew]. Ditare regium mage quam dites•cre. P•olom. Lag. Plut. apsphth. Et Man. Curius Samnitibus, [Greek or Hebrew]. Plut. Ibid. Non aurum •abere pr•clarum; sed eis, qui aurum haberent, imperare. Cic. de sene••. Malle lecuple•ibus imperare, quam ipsum •i•ri locupletem. Valer. Max. l. 4. c. 3.〈non-Latin alphabet〉. Ditare regium mage quam dites•cre. P•olom. Lag. Plut. apsphth. Et Man. Curius Samnitibus, 〈non-Latin alphabet〉. Plut. Ibid. Non aurum •abere pr•clarum; sed eis, qui aurum haberent, imperare. Cic. de sene••. Malle lecuple•ibus imperare, quam ipsum •i•ri locupletem. Valer. Max. l. 4. c. 3.
hHaber regnum cas•• est, virtus dare. Sen. Thiest. 3. 2.Habere regnum cas•• est, virtus dare. Sen. Thyest. 3. 2.
kInane siquidem est quod Chrysost. in Col. hom. 3. & serm. de Trinit. [Greek or Hebrew].Inane siquidem est quod Chrysost. in Col. hom. 3. & serm. de Trinit. 〈non-Latin alphabet〉.
This was a great Be•e••t before Mans fall. In some respects it is far greater since his fall. Man was then immortal: phe is now become mortal and corruptible. And want of issue is consequently now more uncomfortable, when men are subject to mortality, than it had then been, when Man was himself, to have lived always. qGood Lord, saith Abraham to God, what wilt thou give me, when I go childless? rHe had little comfort of all his sgreat wealth and store, (t which is wont to make sterility the more uncomfortable, the greater it is) so long as he wanted an Heir to leave it unto, when he should leave this World himself. And it was that in all likelihood that made uthe Prophet Isaiah's message so harsh and heavy to King Hezekiah, when he brought him word that he should die; xbecause had he then died, he had died without issue: For his Son Manasseh that succeeded him, having yfifteen years at least survived that fit of sickness, was but ztwelve years old at the time of his Fathers decease. But by means of propagation Man attaineth to aa kind of immortality, ⟨p. 36⟩to a kind of eternity; and bin his posterity surviveth himself. *The Father, we say, is not dead, as long as the Son liveth. A Man is not utterly extinct, so long as any one remaineth of his race.
This was a great Be•e••t before Mans fall. In some respects it is farre greater since his fall. Man was then immortall: phe is now become mortall and corruptible. And want of issue is consequently now more vncomfortable, when men are subiect to mortalitie, than it had then beene, when Man was himselfe, to haue liued alwayes. qGood Lord, saith Abraham to God, what wilt thou giue me, when I goe childlesse? rHee had little comfort of all his sgreat wealth and store, (t which is wont to make sterilitie the more vncomfortable, the greater it is) so long as hee wanted an Heire to leaue it vnto, when hee should leaue this World himselfe. And it was that in all likelihood that made uthe Prophet Esayes message so harsh and heauie to King Ezekiah, when hee brought him word that he should die; xbecause had he then died, hee had died without issue: For his Sonne Manasses that succeeded him, hauing yfifteene yeeres at least suruiued that fit of sicknesse, was but ztwelue yeeres old at the time of his Fathers decease. But by means of propagation Man attaineth to aa kinde of immortalitie, ⟨p. 36⟩to a kinde of eternitie; and bin his posteritie suruiueth himselfe. *The Father, we say, is not dead, as long as the Sonne liueth. A Man is not vtterly extinct, so long as any one remaineth of his race.
To have issue then is a great Blessing. And it is ca greater honour, saith Gregory Nazianzene, to be Father of one Son, than to be Master of a thousand servants. And *if issue be such a blessing, what is the means of obtaining it? If the dFruit be so blessed, what is the eroot then that beareth it, and without which it cannot with comfort be had? For fwithout a Woman, issue cannot at all, gwithout a Wife it cannot lawfully, without such a Wife it cannot comfortably be had. And indeed what comfort can a man have either of such issue as is a foul stain and a reproach to him, the sight whereof cannot but minister continual matter of remorse to him, and renew the memory, so oft as he seeth it or mindeth it, of his sin and of his shame; or of issue by such an one, who when she should be *the light of his eyes, and the joy of his heart, is as a thorn continually in his eyes, and a sting at his very heart?
To haue issue then is a great Blessing. And it is ca greater honour, saith Gregorie Nazianzene, to bee Father of one Sonne, than to bee Master of a thousand seruants. And *if issue be such a blessing, what is the meanes of obtaining it? If the dFruit bee so blessed, what is the eroot then that beareth it, and without which it cannot with comfort be had? For fwithout a Woman, issue cannot at all, gwithout a Wife it cannot lawfully, without such a Wife it cannot comfortably bee had. And indeed what comfort can a man haue either of such issue as is a fowle staine and a reproach to him, the sight whereof cannot but minister continuall matter of remorse to him, and renue the memorie, so oft as hee seeth it or mindeth it, of his sinne and of his shame; or of issue by such an one, who when shee should be *the light of his eyes, and the ioy of his heart, is as a thorne continually in his eyes, and a sting at his verie heart?
c[Greek or Hebrew]. Greg. Naz. de pace. 2. Benefit 5. Remedy.〈non-Latin alphabet〉. Greg. Naz. de pace. 2. Benefit 5. Remedie.
*[Greek or Hebrew]. Clem. Alex. Strom. l. 2.〈non-Latin alphabet〉. Clem. Alex. Strom. l. 2.
f[Greek or Hebrew]. Aristot. Oeconom. l. 1. c. 3. [Greek or Hebrew]. Isidor. Pelus. l. 3. ep. 12. [Greek or Hebrew]. Clem. Strom. l. 2.〈non-Latin alphabet〉. Aristot. Oeconom. l. 1. c. 3. 〈non-Latin alphabet〉. Isidor. Pelus. l. 3. ep. 12. 〈non-Latin alphabet〉. Clem. Strom. l. 2.
g[Greek or Hebrew]. Muson. de napt. [Greek or Hebrew]. Clem. Alex. paedag. l. 2. c. 10. Hinc D•mosib. in Near. [Greek or Hebrew].〈non-Latin alphabet〉. Muson. de napt. 〈non-Latin alphabet〉. Clem. Alex. paedag. l. 2. c. 10. Hinc D•mosib. in Ne•r. 〈non-Latin alphabet〉.
Fifthly, for Remedy against Incontinence. A benefit likewise that before Mans fall was not, because then there was no need of it. hThe whole, saith our ⟨p. 37⟩Saviour, need no Physician. Nor needed Man therefore 2then this Physic, while he was yet in perfect health. It is now otherwise with him; And, kto avoid fornication therefore, saith the Apostle, let each Man have his Wife, and each Woman her Husband.
Fiftly, for Remedie against Incontinencie. A benefit likewise that before Mans fall was not, because then there was no need of it. hThe whole, saith our ⟨p. 37⟩Sauiour, need no Physitian. Nor needed Man therefore 2then this Physuke, while hee was yet in perfect health. It is now otherwise with him; And, kto auoid fornication therefore, saith the Apostle, let each Man haue his Wife, and each Woman her Husband.
2[Greek or Hebrew]. Chrys•. […]. 5. s•. […] […] […] […] ante l. ps•••ni• adoss•; po•• sum aegrotis ad•um. Aug. de Gen. ad lit. l. 9. c. 7. & I. Lombard. […]. l 4. d. 26. B.〈non-Latin alphabet〉. Chrys•. 〈…〉. 5. s•. 〈…〉〈…〉〈…〉〈…〉 ante l. ps•••ni• adoss•; po•••sum aegrotis ad•um. Aug. de Gen. ad lit. l. 9. c. 7. & I. Lombard. 〈…〉. l 4. d. 26. B.
lThere is in most Men and Women naturally an inclination and propension to the •ll conjunction. mThe Man seeketh his rib, say the Rabbins; and the Woman the Mans side. The Man misseth his rib, and seeketh to recover it again: and the Woman would be in her old place again, under the Mans arm or wing, nfrom whence at first thee was taken. oNor is this affection and disposition at all evil simply of it self. But since that sin came in by the fall of our first Parents, Mankind having lost that power and command of it self that before it had; this affection is not only ptainted and mixed generally with much filth, but it is grown so qviolent, impetuous and head-strong with the most, that it is ready to break forth into grievous inconveniences, if some course be not taken for the repression and restraint of it. Now rfor remedy hereof in part hath God appointed this his Ordinance. Which cannot therefore but be esteemed as a singular Benefit and Blessing of all those that find such infirmity and ⟨p. 38⟩sdefect in themselves; and howsoever they may be able so to contain themselves that it shall never break forth into any gross impure act, yet desire to keep themselves tunspotted as well in soul as in body, and to approve themselves unto God in all purity, as far as may be, even there also, where unone seeth but he himself.
lThere is in most Men and Women naturally an inclination and propension to the •ll coniunction. mThe Man seeketh his rib, say the Rabbines; and the Woman the Mans side. The Man misseth his rib, and seeketh to recouer it againe: and the Woman would be in her old place againe, vnder the Mans arme or wing, nfrom whence at first thee was taken. oNor is this affection and disposition at all euil simply of it selfe. But since that sinne came in by the fall of our first Parents, Mankind hauing lost that power and command of it selfe that before it had; this affection is not only ptainted and mixed generally with much silth, but it is growne so qviolent, impetuous and head-strong with the most, that it is readie to break forth into grieuous inconueniences, if some course be not taken for the repression and restraint of it. Now rfor remedie hereof in part hath God appointed this his Ordinance. Which cannot therefore but be esteemed as a singular Benefit and Blessing of all those that finde such infirmitie and ⟨p. 38⟩sdefect in themselues; and howsoeuer they may be able so to containe themselues that it shall neuer breake forth into any grosse impure act, yet desire to keepe themselues tvnspotted as well in soule as in bodie, and to approue themselues vnto God in all puritie, as farre as may be, euen there also, where unone seeth but he himselfe.
l[Greek or Hebrew]. Aristot. Ethic. l. 3. c. 11. Hoc est naturâ commune omnium ani•tium, ut habea•t •em pro•. Cic. offi•. l 1.〈non-Latin alphabet〉. Aristot. Ethic. l. 3. c. 11. Hoc est naturâ commune omnium ani•tium, vt habea•t •em pro•. Cic. offi•. l 1.
mRequirit Vir costam suam: requirit Foemina sedem suam. Hinc Ruth. 3. 1, 9. An non q•m ti i req•? Et Aben•zra, Non est req• […] […] […]. D•. ibid.Requirit Vir costam suam: requirit Foemina sedem suam. Hinc Ruth. 3. 1, 9. An non q•m ti i req•? Et Aben•zra, Non est req•〈…〉〈…〉〈…〉. D•. ibid.
Add we hereunto in the last place, that a wise Woman, a discreet Wife is no small xgrace and Honour to her Husband. And surely if any youtward thing may help to grace a Man, apparel, jewels, plate, hangings, house-furniture, attendants, followers, retinue, revenue, issue, &c. then a worthy Wife as much as, yea much more than any such. zNo greater grace to a Man, than to have a discreet Wife, as no greater adisgrace than to be matched to a fool.
Adde wee hereunto in the last place, that a wise Woman, a discreet Wife is no small xgrace and Honour to her Husband. And surely if any youtward thing may helpe to grace a Man, apparell, jewels, plate, hangings, house-furniture, attendants, followers, retinue, reuenew, issue, &c. then a worthie Wife as much as, yea much more than any such. zNo greater grace to a Man, than to haue a discreet Wife, as no greater adisgrace than to be matched to a foole.
bThe Husband, saith Clemens of Alexandria, is a Crown to his Wife. And, cA worthy Woman, saith Solomon, is a Crown to her Husband: dNot a gold ring on his finger; (and yet ethat is accounted some grace too:) nor fa Chain of gold about his neck; (that is somewhat more in the eye, and is gusual only with great ones:) nor a brooch in his Hat; but ha crown upon his Head: even a crown of gold upon the Head of her Husband, her Head: an ornament more conspicuous and eminent than any of the former; ⟨p. 39⟩the proper and peculiar iattire of Princes; the principal kensign of the highest Honour.
bThe Husband, saith Clemens of Alexandria, is a Crowne to his Wife. And, cA worthy Woman, saith Salomon, is a Crowne to her Husband: dNot a goldring on his finger; (and yet ethat is accounted some grace too:) nor fa Chaine of gold about his necke; (that is somewhat more in the eye, and is gvsuall only with great ones:) nor a brouch in his Hat; but ha crowne vpon his Head: euen a crowne of gold vpon the Head of her Husband, her Head: an ornament more conspicuous and eminent than any of the former; ⟨p. 39⟩the proper and peculiar iattire of Princes; the principall kensigne of the highest Honour.
b[Greek or Hebrew]. Clem. Alex. Paedag. l. 2. c. 8. Uxor corus••t radijs mariti. Justin. Authent. collat. […]. tit. 3.〈non-Latin alphabet〉. Clem. Alex. Paedag. l. 2. c. 8. Vxor corus••t radijs mariti. Iustin. Authent. collat. 〈…〉. tit. 3.
c[Greek or Hebrew] Prou. 12. 4. Digna suo coniux fid• cor•n• viro. W. Couper.〈non-Latin alphabet〉Prou. 12. 4. Digna suo coniux fid• cor•n• viro. W. Couper.
dNon annulus, non ••rques aur•us, non •onile, sed corona. Tho. Cartwr.
eGen. 41. 42. ••t. 3. 10. Luc. 15. 22. Hinc [Greek or Hebrew]. Jam. 2. 2. Ci••r•ni nemo ducentos Nunc dederit nummos, nisi fulserit •n•ulus ingens. - Ideò conducta Paulu• agebat Sard•nyche; atque ideò pluris quam Cossus agebat. Juvenal. sat. 7. De jure annuli auri. Plin. hist. not. l. 33. c. 1.
The Roman Lady lCornelia counted her two worthy Sons her chiefest Jewels, whom she showed therefore to a stranger lodging with her, that desired to see what Jewels she had: as of ma Spartan Woman also the like is reported. Her nChildren were the richest Jewels that she had; She the preciousest Jewell that her Husband had. They were her Crown; as oSolomon also termeth them; She his. Well might She be termed her Husbands Crown, who for his sake and her Children's good, prefused a Crown offered her after his decease. And well may the Husband of such a Wife esteem her as his choicest Jewel, who by the testimony of Gods Spirit doth as much grace him that hath her, as a Crown doth him that weareth it.
The Romane Ladie lCornelia counted her two worthy Sons her chiefest Iewels, whom shee shewed therefore to a stranger lodging with her, that desired to see what Iewels shee had: as of ma Spartan Woman also the like is reported. Her nChildren were the richest Iewels that shee had; She the pretiousest Iewell that her Husband had. They were her Crowne; as oSalomon also termeth them; Shee his. Well might Shee be termed her Husbands Crowne, who for his sake and her Childrens good, prefused a Crowne offered her after his decease. And well may the Husband of such a Wife esteeme her as his choisest Iewel, who by the testimony of Gods Spirit doth as much grace him that hath her, as a Crowne doth him that weareth it.
lCornelia Gracchorum mater cum campana hospita ornamenta illi sua ostenderet, traxit eam sermone qu•usque è schola redirent liberi, & Haec, inquit, ornamenta mea sunt. Ex Pompon. Rufi. collect. Val. Max. memorab. l. 4. c. 4.Cornelia Gracchorum mater cum campana hospita ornamenta illi sua ostenderet, traxit eam sermone qu•usque è schola redirēt liberi, & Haec, inquit, ornamēta mea sunt. Ex Pompon. Rufi. collect. Val. Max. memorab. l. 4. c. 4.
m[Greek or Hebrew]. Ex Serini memorab. Stob. c. 73.〈non-Latin alphabet〉. Ex Serini memorab. Stob. c. 73.
n[Greek or Hebrew]. - Euripid. Meleagr. Maxima ornamenta matr••is liberi. Val. Max. l. 4. c. 4.〈non-Latin alphabet〉. - Euripid. Meleagr. Maxima ornamenta matr••is liberi. Val. Max. l. 4. c. 4.
oProv. 17. 6. [Greek or Hebrew]. Clem. paedag. l. 2. c. 8. [Greek or Hebrew]; Sophocl. Antigon.Prov. 17. 6. 〈non-Latin alphabet〉. Clem. paedag. l. 2. c. 8. 〈non-Latin alphabet〉; Sophocl. Antigon.
p[Greek or Hebrew]. Plut. in Grach.〈non-Latin alphabet〉. Plut. in Grach.
And thus you see some few Branches, and rude 1Lineaments of that goodness and beneficialness of this divine Ordinance, which the Spirit of God by the Pen of Solomon here pointeth us unto. A good Wife being, as you have heard,
The best Companion in Wealth;
The fittest and readiest Assistant in Work;
The greatest Comfort in Crosses and griefs;
⟨p. 40⟩The only warrantable and comfortable Means of Issue and posterity;
A singular and sovereign Remedy ordained by God against Incontinence;
And the greatest Grace and Honour, that can be, to him that hath her.
In regard whereof even qthe very Heathen themselves also, though led by the ba•e Light of Nature alone, yet have admired the excellency of this divine Ordinance, and have worthily preferred it before all other external and temporal Blessings whatsoever.
And thus you see some few Branches, and rude 1Lineaments of that goodnesse and beneficialnesse of this diuine Ordinance, which the Spirit of God by the Pen of Salomon here pointeth vs vnto. A good Wife being, as you haue heard,
The best Companion in Wealth;
The fittest and readiest Assistant in Worke;
The greatest Comfort in Crosses and griefes;
⟨p. 40⟩The only warrantable and comfortable Meanes of Issue and posteritie;
A singular and soueraigne Remedie ordained by God against Incontinencie;
And the greatest Grace and Honour, that can be, to him that hath her.
In regard whereof euen qthe very Heathen themselues also, though led by the ba•e Light of Nature alone, yet haue admired the excellencie of this diuine Ordinance, and haue worthily preferred it before all other externall and temporal Blessings whatsoeuer.
1Conclusion.
q[Greek or Hebrew]. Theogn. [Greek or Hebrew]. - Hesiod. apud Clem. Alex. Strom. l. 6. Greg. Naz. epitaph. Patr. & Stob. c. 65. [Greek or Hebrew]. Apollonid. apud Clement. paedag. l. 3. c. 11. [Greek or Hebrew]. - Euripid. Oedip. [Greek or Hebrew]. - Homer. Odyss. […]. Hierocl. de nupt. & Plut. erotic. & Clem. Alex. Strom. l. 3. Use 1.〈non-Latin alphabet〉. Theogn. 〈non-Latin alphabet〉. - Hesiod. apud Clem. Alex. Strom. l. 6. Greg. Naz. epitaph. Patr. & Stob. c. 65. 〈non-Latin alphabet〉. Apollonid. apud Clement. paedag. l. 3. c. 11. 〈non-Latin alphabet〉. - Euripid. Oedip. 〈non-Latin alphabet〉. - Homer. Odyss. 〈…〉. Hierocl. de nupt. & Plut. erotic. & Clem. Alex. Strom. l. 3. Vse 1.
First to control those of the Church of Rome, who labour so by all means to vilify, depress and debase this Divine Ordinance, as if they strove who should cast most muck, and dirt, and dung, and filth in the face of it. Nothing is more odious and contumelious among them than the Name of a Wife, or a Wived Person in some. The Name of a Concubine (as we shall show) is more acceptable with them, and more gracious in their Eyes.
First to controll those of the Church of Rome, who labour so by all meanes to vilifie, depresse and debase this Diuine Ordinance, as if they stroue who should cast most mucke, and durt, and dung, and filth in the face of it. Nothing is more odious and contumelious among them than the Name of a Wife, or a Wiued Person in some. The Name of a Concubine (as wee shall shew) is more acceptable with them, and more gratious in their Eyes.
kMarriage is Honourable (saith the Spirit of God by the Apostle) and that among all Men. Yea lso Honourable (saith Chrysostom) that a man may with it ascend to the Episcopal Chair; the highest Honour in the Church. mLet a Bishop (saith the Apostle) be the ⟨p. 41⟩Husband of one Wife. Which he may well be, and yet nUnblameable; as is there also implied. And, oThe Marriage Bed (saith the same Apostle) is of it self free from filth. pIt is so; and they are so, that rise from it, saith Primasius: it is no Sin or Blame; and consequently no blemish or stain to them. qWhat need they be ashamed (saith Chrysostom) of that that is honourable? What need they blush for that that defileth them not? As for rWhore-mongers and Adulterers; God indeed will sjudge, and tbe avenged on such.
kMariage is Honourable (saith the Spirit of God by the Apostle) and that among all Men. Yea lso Honorable (saith Chrysostome) that a man may with it ascend to the Episcopall Chaire; the highest Honour in the Church. mLet a Bishop (saith the Apostle) be the ⟨p. 41⟩Husband of one Wife. Which hee may well be, and yet nVnblameable; as is there also implied. And, oThe Mariage Bed (saith the same Apostle) is of it selfe free from filth. pIt is so; and they are so, that rise from it, saith Primasius: it is no Sinne or Blame; and consequently no blemish or staine to them. qWhat need they be ashamed (saith Chrysostome) of that that is honourable? What need they blush for that that defileth them not? As for rWhore-mongers and Adulterers; God indeed will siudge, and tbe auenged on such.
o[Greek or Hebrew]. Heb. 13. 4. [Greek or Hebrew], in Synodo Nicena. Paphnutius asseruit. Sozom. hist. l. 1. c. 23. Socrat. hist. l. 1. c. 8. & Gelas. Cyz. act. Sin. Nic. c. 33. Honorabiles professus est nuptias, & Cas•tatem cum propria coniuge concubitum. Cassi•d. h•st. Tri••rt. l. 2. c. 14. & Grat. d••t. 31. c. 12. C• been utitur Castitas coniuga•is. August. de Tri••. l. 13. c. 18. […]. [Greek or Hebrew]. Clem. Alex. Paedag lib. 2. c. 10. Pud ci•ia est unius scientia viri. Donat. in Ter. Sanctmum […] que um coniugium, Erased Conscr. epist.
But saith the Spirit of Satan speaking by these Men or Beasts rather; uMarriage is dishonourable: disabling men to holy Offices. For, xThose that be in the Flesh (so mis-apply they the yApostles words) cannot please God. And, zThe Marriage Bed is filth, luxury, ⟨p. 42⟩uncleanness, pollution, obsceneness, &c. (Albeit Ignatius saith, that they have athe Devil in them that so say.) And, bIt is better for some men to commit Whoredom, than to contract Marriage. For it is not ca less Sin only (as some mince it) but dan honester matter for them, to be naught with many secretly, yea fto keep (as it were) an Hundred Whores one after another, than to take openly one lawful Wife. gA point (to use Aventine's words) well pleasing Whoremaster Priests, who in stead of one Wife, might have dealing with six hundred Harlots.
But saith the Spirit of Satan speaking by these Men or Beasts rather; uMariage is dishonourable: disabling men to holy Offices. For, xThose that be in the Flesh (so mis-apply they the yApostles words) cannot please God. And, zThe Mariage Bed is filth, luxurie, ⟨p. 42⟩vncleannesse, pollution, obscenenesse, &c. (Albeit Ignatius saith, that they haue athe Deuill in them that so say.) And, bIt is better for some men to commit Whoredome, than to contract Mariage. For it is not ca lesse Sinne only (as some mince it) but dan honester matter for them, to be naught with many secretly, yea fto keepe (as it were) an Hundred Whores one after another, than to take openly one lawfull Wife. gA point (to vse Auentines words) well pleasing Whoremaster Priests, who in stead of one Wife, might haue dealing with six hundred Harlots.
u[…]: Nec quisqua• omni•ò ad S• in perpetuum vitam coelibem profiteatur. Gregor. 7. Pp. Lambert. S•. •n. 1079. Ide•que populo denunciat, ut Sacerdotes coniugat•s velut s•eleratos atque impi•s devi•: […], coll•quia, sermones, convivia, haud aliter quam contagionem fugiant. Qu•s & Nicolaitas appellat, […] condemnat, devovet, Curiasacerdotum movet, &c. Joan. […]. l. 5. Si p•st ord••ationem suam Ministers contigerit propriae uxoris cubile invader, sacrar. john intreat limi•a, neque sacrar• portitores s•t, neque altare contingant, neque oblationem suscipiant, neque ad Domini•i corporis portionē accedant, neque propinent, neque urceum vel cal•cem ad altare sugg•t. Lucius Pp. Dist. 81. c. 19.〈…〉: Nec quisqua• omni•ò ad S• in perpetuum vitam coelibem profiteatur. Gregor. 7. Pp. Lambert. S•. •n. 1079. Ide•que populo denunciat, ut Sacerdotes coniugat•s velut s•eleratos atque impi•s devi•: 〈…〉, coll•quia, sermones, convivia, haud aliter quam contagionem fugiant. Qus & Nicolaitas appellat, condemnat, devovet, Curiasacerdotum movet, &c. Ioan. . l. 5. Si pst ordationem suam Ministrs contigerit propriae uxoris cubile invadere, sacrar. jon intreat limia, neque sacrar portitores st, neque altare contingant, neque oblationem suscipiant, neque ad Dominii corporis portionē accedant, neque propinent, neque urceum vel calcem ad altare suggt. Lucius Pp. Dist. 81. c. 19.
f[Greek or Hebrew]. Aris•ot. Ethic. l. 8. c. 12. & l. 9 c. 2.〈non-Latin alphabet〉. Aris•ot. Ethic. l. 8. c. 12. & l. 9 c. 2.
lNeque enim solidum est quod Greg. Nyss▪ tradit de Angelorum propagatione & multiplicatione. li•. de hom. opific. c. 17. In Ang•lis siquidem non est naturae propagatio. Me•anct•. loc. come.Neque enim solidum est quod Greg. Nyss▪ tradit de Angelorum propagatione & multiplicatione. li•. de hom. opific. c. 17. In Ang•lis siquidem non est naturae propagatio. Me•anct•. loc. com.
m[Greek or Hebrew]. Basil. Sell. hom. 1. [Greek or Hebrew]. Clem. Alex. p•dag. l. 2. c. 10. [Greek or Hebrew]. Philo de decalog.〈non-Latin alphabet〉. Basil. Sel. hom. 1. 〈non-Latin alphabet〉. Clem. Alex. p•dag. l. 2. c. 10. 〈non-Latin alphabet〉. Philo de decalog.
a[Greek or Hebrew]. Plato Sympo•. [Greek or Hebrew]. Idem d• leg. l. 6. [Greek or Hebrew]. Aristot. O•conom. l. 1. c. 3. [Greek or Hebrew]. I•••inian. apud Duaren. disput. l. 1. c. 40. Et ante illum Augustus apud Dion. l. 56. [Greek or Hebrew]. Quibus gemina Pl•t•nis qu•dā apud••ē. Alex. leg•tur […]. l. 2.〈non-Latin alphabet〉. Pla•o Sympo•. 〈non-Latin alphabet〉. Idem d• leg. l. 6. 〈non-Latin alphabet〉. Aristot. O•conom. l. 1. c. 3. 〈non-Latin alphabet〉. I•••inian. apud Duaren. disput. l. 1. c. 40. Et ante illum Augustus apud Dion. l. 56. 〈non-Latin alphabet〉. Quibꝰ gemina Pl•t•nis qu•dā apud••ē. Alex. leg•tur 〈…〉. l. 2.
b[Greek or Hebrew]. Chrysost tom. 5. serm. 49. In prowl see rel•nquit, see scrit parens. Jul. Scalig. ep•rp. l. 1.〈non-Latin alphabet〉. Chrysost tom. 5. serm. 49. In prole se rel•nquit, se scrit parens. Iul. Scalig. ep•rp. l. 1.
*[Greek or Hebrew]. Aeschyl. Chereph. Quae ta nen S•phocli tribuit. Clem. Strom. l. 2.〈non-Latin alphabet〉. Aeschyl. Chereph. Quae ta nen S•phocli tribuit. Clem. Strom. l. 2.
o
[…] Aug. nomine de bon. […]. cap 8.〈…〉 Aug. nomine de bon. 〈…〉. cap 8.
p[Greek or Hebrew] […]. 12.〈non-Latin alphabet〉〈…〉. 12.
q[Greek or Hebrew]. […]. Pelus. l. 3. epist. 12 Sed & Chrysost. & O•. ad 1 Cor. 7. 9.〈non-Latin alphabet〉. 〈…〉. Pelus. l. 3. epist. 12 Sed & Chrysost. & O•. ad 1 Cor. 7. 9.
r[Greek or Hebrew]. Chrys•st. de Oz•. 3. […] in Gen. ad lit. l. 9. c. 7.〈non-Latin alphabet〉. Chrys•st. de Oz•. 3. 〈…〉 in Gen. ad lit. l. 9. c. 7.
gGenes. 41. 42. Hinc Manlius Torquatus à torque aure• quem […] superato detraxerat. Liv. hist. l. 7. Plin. hist. Nat. l. 33. c. 1 Et ex Cl. Quadrigari•Gel. ••st. Attic. l. 9. c. 13.Genes. 41. 42. Hinc Manlius Torquatus à torque aure• quem 〈…〉 superato detraxerat. Liv. hist. l. 7. Plin. hist. Nat. l. 33. c. 1 Et ex Cl. Quadrigari• Gell. ••st. Attic. l. 9. c. 13.
h[Greek or Hebrew] uti Prou. 4. 9. [Greek or Hebrew]. Chrysost. tom. 8. serm. 15.〈non-Latin alphabet〉 vti Prou. 4. 9. 〈non-Latin alphabet〉. Chrysost. tom. 8. serm. 15.
〈non-Latin alphabet〉. Heb. 13. 4. 〈non-Latin alphabet〉, in Synodo Nicena. Paphnutiꝰ asseruit. Sozom. hist. l. 1. c. 23. Socrat. hist. l. 1. c. 8. & Gelas. Cyz. act. Syn. Nic. c. 33. Honorabiles professus est nuptias, & Cas•tatem cum propria coniuge concubitum. Cassi•d. h•st. Tri••rt. l. 2. c. 14. & Grat. d••t. 31. c. 12. C• bene utitur Castitas coniuga•is. August. de Tri••. l. 13. c. 18. 〈…〉. 〈non-Latin alphabet〉. Clem. Alex. Paedag lib. 2. c. 10. Pud ci•ia est vnius scientia viri. Donat. in Ter. Sanct•mum 〈…〉 que •um coniugium, Eras•de Conscr. epist.
pI• & inde surgen•es. […] peccat. inde n•n tr•es. Prim•s & […] in Hebr. Hinc Thea•o Pythagorae uxor interragata, e•q•ando […], [Greek or Hebrew]. […]. lib. 8.I• & inde surgen•es. 〈…〉 peccat. inde n•n tr•es. Prim•s & 〈…〉 in Hebr. Hinc Thea•o Pythagorae vxor interragata, e•q•ando 〈…〉, 〈non-Latin alphabet〉. 〈…〉. lib. 8.
s[Greek or Hebrew], […]. […], vel his •is temporalibus, vel in futuro […]. Piscat. in Hebr.〈non-Latin alphabet〉, 〈…〉. 〈…〉, vel his •is temporalibus, vel in futuro 〈…〉. Piscat. in Hebr.
tEphes. 5. 5, 6. [Greek or Hebrew]. Chrysost. in Hebr. hom. 33.Ephes. 5. 5, 6. 〈non-Latin alphabet〉. Chrysost. in Hebr. hom. 33.
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〈…〉
〈…〉
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xQui in carne sunt, D•• placere nonpossunt. Syric. Pp. ep. 1. c. 7. & Innocent. Pp. ep. 3. c. 1.
zCo• gium legitimum & copulam maritalem, co•• quinationem, contaminationem, immunditiam, […], &c. […] 1. c. 7. & ep. 4. c. 9. & apud Grat. Dist. 82. c. 3 4. I•. Pp. ep. 2. […]. 9. & •p. 3. c. […]. & […] Gr•t […] 3.Co• gium legitimum & copulam maritalem, co•• quinationem, contaminationem, immunditiam, 〈…〉, &c. 〈…〉 1. c. 7. & ep. 4. c. 9. & apud Grat. Dist. 82. c. 3 4. I•. Pp. ep. 2. 〈…〉. 9. & •p. 3. c. 〈…〉. & 〈…〉 Gr•t 〈…〉 3.
a[Greek or Hebrew]. Ignat. ep. ad Philadelph.〈non-Latin alphabet〉. Ignat. ep. ad Philadelph.
bConiugia quorundam esse Adulteria, ex Pseudo-Ambr. ad Virg. l•ps. Adulterijs peiora, ex Pseudo-Aug. de Bon. vid. cap. 11. asserunt Hosius Consess. Petric. cap. 26. & Harding contr. Apolog. p. 2. c. 8. Et Coster. Enchir. tr. de Caelib. c. 17. prop. 9. Sacerdos si fornicetur, aut domi concubinam ••veat, & si gravi sacrilegio see obstringat, gravius tamen pecca•, si contrahat matrimoniū.Coniugia quorundam esse Adulteria, ex Pseudo-Ambr. ad Virg. l•ps. Adulterijs peiora, ex Pseudo-Aug. de Bon. vid. cap. 11. asserunt Hosius Consess. Petric. cap. 26. & Harding contr. Apolog. p. 2. c. 8. Et Coster. Enchir. tr. de Caelib. c. 17. prop. 9. Sacerdos si fornicetur, aut domi concubinam ••veat, & si gravi sacrilegio se obstringat, gravius tamen pecca•, si contrahat matrimoniū.
cMinus malam. Harding ib. p. 4. c. 1.
dDicunt, honestius esse pluribus occuliè implicari, quā aperiè cum unâ ••gari. Huldric. ep. ad Nicol. Pp.Dicunt, honestius esse pluribus occuliè implicari, quā aperiè cum unâ ••gari. Huldric. ep. ad Nicol. Pp.
fMelius esse, si votarius continere non valens, centum habeat concubinas, ex ordine tamen & successivè, quam si unā uxorem ducat: Scriptor quidam Coloniensis teste Chemnit. exam. p. 3. tit. 2. c. 8.Melius esse, si votarius continere non valens, centum habeat concubinas, ex ordine tamen & successiuè, quam si vnā uxorem ducat: Scriptor quidam Coloniensis teste Chemnit. exam. p. 3. tit. 2. c. 8.
gGra•issima scortatoribus, quibus pro una uxore sexcentas mulieres inire licet. Aventin. Anal. l. 5.Gra•issima scortatoribus, quibus pro vna uxore sexcentas mulieres inire licet. Aventin. Anal. l. 5.
