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.
And if she be so that performeth not the Office of a Wife; what is she then that doth the contrary? Who when she should be aan Helper, proveth ban Hinderer; in the best things especially: like cthe Friend, that proveth a Foe, when he should show himself a Friend? when she should be a comfort, ⟨p. 8⟩proveth a cross, a curse, a discomfort? She that was made and ordained dfor Mans special good, ecrossing the end of her own Creation, and Gods Ordinance therein, proveth the means of his greatest evil? Like the Scribes and Pharisees, that fsat in Moses Chair, professing themselves and pretending to be gPastors of Gods People; but, as our Saviour telleth them, were indeed hThieves, and Robbers, and iMurderers of them, kWolves either lin Shepherds weeds, or min Sheeps clothing, such as not only fed not, but nkilled and destroyed those, o
And if she be so that performeth not the Office of a Wife; what is she then that doth the contrary? Who when she should be aan Helper, prooueth ban Hinderer; in the best things especially: like cthe Friend, that prooueth a Foe, when he should shew himselfe a Friend? when she should be a comsort, ⟨p. 8⟩proueth a crosse, a curse, a discomfort? Shee that was made and ordained dfor Mans special good, ecrossing the end of her owne Creation, and Gods Ordinance therein, proueth the meanes of his greatest euill? Like the Scribes and Pharises, that fsat in Moses Chaire, professing themselues and pretending to be gPastors of Gods People; but, as our Sauiour telleth them, were indeed hTheeues, and Robbers, and iMurtherers of them, kWolues either lin Shepherds weeds, or min Sheeps clothing, such as not only fed not, but nkilled and destroyed those, owhom they ought to haue fed and saued. And certainly the good Wife is not so great a Blessing, but the bad is as great a Crosse. pNo greater Comfort vnder the Sunne than the one, qnor discomfort than the other.
iZech. 11. 5. [Greek or Hebrew]. Basil. hom. 25. Dicimini pastores, cum sitis raptores. Sermo in Concil. Remens.Zech. 11. 5. 〈non-Latin alphabet〉. Basil. hom. 25. Dicimini pastores, cum sitis raptores. Sermo in Concil. Remens.
kActs 20. 29. [Greek or Hebrew]. Epictet. apud […]. c. 5. [Greek or Hebrew]. Basil. ubi sup. Non se lupis opponunt, sed lupos agunt. Cypr. nomine de dupl. Mart. Nen lupis gregem exponunt, sed lupos ipsi see exhibent. Bern. de convers. c. 13.Acts 20. 29. 〈non-Latin alphabet〉. Epictet. apud 〈…〉. c. 5. 〈non-Latin alphabet〉. Basil. vbi sup. Non se lupis opponunt, sed lupos agunt. Cypr. nomine de dupl. Mart. Nen lupis gregem exponunt, sed lupos ipsi se exhibent. Bern. de convers. c. 13.
mMa•th. 7. 15. Huic scitum illud Aug. deserm. in mont. l. 2. Non ideò debent oves •disse vestimentum suum, quia plerumque illo see occul•ant lupi.Ma•th. 7. 15. Huic scitum illud Aug. deserm. in mont. l. 2. Non ideò debent oves •disse vestimentum suum, quia plerumque illo se occul•ant lupi.
nZech. 11. 5. Parum est nostris vigilibus, quod non servant nos, nisi & perdant. B•rn. in Cant. 77. Non instituunt, sed prostituunt; non pascunt, sed maciant & deverant. Ibid.
pEccles. 9. 9. [Greek or Hebrew]. Simonid. ab Hesied• mutuatus. Clem. Alex. strom. l. 6.Eccles. 9. 9. 〈non-Latin alphabet〉. Simonid. ab Hesied• mutuatus. Clem. Alex. strom. l. 6.
q[Greek or Hebrew]. Homer. ab Orphe• mutuatus, qui, [Greek or Hebrew]. &c. Clem. ibid.〈non-Latin alphabet〉. Homer. ab Orphe• mutuatus, qui, 〈non-Latin alphabet〉. &c. Clem. ibid.
Again, A Wife is as ra part, or a limb of her husband. As Children are said to be spart of their Parents; because they have their being originally from them: So the Woman may well be said to be a part or limb of Man, because she had her beginning and her being originally from him. For tThe Woman is of the Man, saith the Apostle; and ⟨p. 9⟩not the Man of the Woman: as Children are of their Parents, and not their Parents of them. The uWoman was made of the Mans rib. She was at first xtaken out of man; and is therefore by Creation as a limb rest from him. And the was afterward joined again in Marriage with Man, that by Nuptial conjunction becoming zone flesh with him, she might be as a limb restored now and *fastened again to him.
Againe, A Wife is as ra part, or a limbe of her husband. As Children are said to be spart of their Parents; because they haue their being originally from them: So the Woman may well bee said to bee a part or limbe of Man, because shee had her beginning and her being originally from him. For tThe Woman is of the Man, saith the Apostle; and ⟨p. 9⟩not the Man of the Woman: as Children are of their Parents, and not their Parents of them. The uWoman was made of the Mans rib. She was at first xtaken out of man; and is therefore by Creation as a limbe reast from him. And the was afterward ioyned againe in Mariage with Man, that by Nuptiall coniunction becomming zone flesh with him, she might be as a limbe restored now and *fastned againe to him.
uGen. 2. 22. Unde […]. l. 3. […]. 5. Di•m p•r co• s• ad […] Ad• mi ascend […].Gen. 2. 22. Vnde 〈…〉. l. 3. 〈…〉. 5. Di•m p•r co• s• ad 〈…〉 Ad• mi ascend 〈…〉.
xGen. 2. 23. Ide• [Greek or Hebrew] d•a ab [Greek or Hebrew] uti Vira a V•ro. F•minas enim antiqui Viras app•llaban. Fest. Pomp. Hinc Basil. Sell. h•m. 3. [Greek or Hebrew].Gen. 2. 23. Ide• da ab vti Vira a Vro. Fminas enim antiqui Viras appllaban. Fest. Pomp. Hinc Basil. Sel. hm. 3. .
Every Wife should be then as a part of her Husband; as a limb of him that hath her. But the Woman that beareth the Name, and standeth in the room of a Wife, but doth not the office and duty of a Wife, is but as aan eye of glass, or a silver nose, or an ivory tooth, or ban iron hand, or ca wooden leg, that occupieth the place indeed, and beareth the Name of a limb or a member, but is not truly or properly any part of that body whereunto it is fastened; it is but dequivocally so called.
Euerie Wife should bee then as a part of her Husband; as a limme of him that hath her. But the Woman that beareth the Name, and standeth in the roome of a Wife, but doth not the office and dutie of a Wife, is but as aan eye of glasse, or a siluer nose, or an i•orie tooth, or ban iron hand, or ca woodden leg, that occupieth the place indeed, and beareth the Name of a limbe or a member, but is not truly or properly any part of that bodie whereunto it is fastned; it is but dequiuocally so called.
aOccur exemptiles, quales Lamiae singuntur. Plu•. de •urios. Reason 4.Ocu• exemptiles, quales Lamiae singuntur. Plu•. de •urios. Reason 4.
bQualis nuper depre•ensa fertur […] m•lite ad Bergam Somianam caeso.Qualis nuper depre•ensa fertur 〈…〉 m•lite ad Bergam Somianam caeso.
c[Greek or Hebrew], qualis Arcadici Va•s apud Hero•. Plut d• srat. char.〈non-Latin alphabet〉, qualis Arcadici Va•s apud Hero•. Plut d• srat. char.
d[Greek or Hebrew]. Aristot. […]〈non-Latin alphabet〉. Aristot. 〈…〉
Yea, those artificially and equivoca•• limbs, though they be not properly parts, nor stand the body in much stead: yet are they rather helpful, than hurtful or harmful any way to it; they help to supply a place defective, that would otherwise stand vacant, and by supplying it, to conceal in part such eblemishes, as would otherwise lie more open to the eye of others.
Yea, those artificiali and equiuoca•••imbs, though they bee not properly parts, nor stand the bodie in much stead: yet are they rather helpfull, than hurtfull or harmfull any way to it; they helpe to supply a place defectiue, that would otherwise stand vacant, and by supplying it, to conceale in part such eblemishes, as would otherwise lie more open to the eye of others.
But with a bad Wife, an undiscreet woman, it is far worse. She not only standeth her Husband in no stead, but thee is fa sore burden, and a foul blemish, ⟨p. 10⟩and not an eye sore only, but even an heart-sore to him that hath her. gShe hshameth him, saith Solomon, and is ias rottenness in his bones. And she may therefore be compared rather to ka wart, or a wen, and that sited and seated in some conspicuous part; (for lshe is as ointment in ones hand that cannot be concealed) which as it is no benefit, so it is a burden and a blemish to the body; or to a wolf, or a cancer, that mconsumeth the flesh, wasteth the vital parts, and eateth even to the very heart. For nno sorer ulcer than a bad friend, in Sophocles his judgement; than a bad wife, in Solomons account.
But with a bad Wife, an vndiscreet woman, it is far worse. Shee not onely standeth her Husband in no stead, but thee is fa sore burden, and a foule blemish, ⟨p. 10⟩and not an eye sore onely, but euen an heart-sore to him that hath her. gShe hshameth him, saith Salomo•, and is ias rottennesse in his bones. And she may therefore be compared rather to ka wart, or a wen, and that sited and seated in some conspicuous part; (for lshe is as ointment in ones hand that cannot bee concealed) which as it is no benefit, so it is a burden and a blemish to the bodie; or to a wolfe, or a cancer, that mconsumeth the flesh, wasteth the vitall parts, and eateth euen to the verie heart. For nno sorer vlcer than a bad friend, in Sophocles his iudgement; than a bad wife, in Salomons account.
f[Greek or Hebrew]. An•.〈non-Latin alphabet〉. An•.
i[Greek or Hebrew] S•ut de I•, Pro. 14. 30. [Greek or Hebrew]. Greg. Naz in Basil.〈non-Latin alphabet〉 S•ut de I•, Pro. 14. 30. 〈non-Latin alphabet〉. Greg. Naz in B•sil.
k[Greek or Hebrew]. Plut. praece•• […].〈non-Latin alphabet〉. Plut. praece••〈…〉.
Well saith oAugustine of ungodly and bad-lived Christians, that pthough they be in the body of the Church, yet are they no part of it: they are but as excrescencies, or as excrements, or qas bad humours in mans body: the Body is but the worse for them; and rwere better without them. And the like may be said of such Wives as these are. The one are in the House, as the other are in the Church: (Such sa Wife in the house, as a worm in wood, saith Jerome:) wasters and consumers both of the Husband and of it. And if the Wife be one, as Solomon telleth us, that helpeth to tbuild up the house: surely she that helpeth to pull down that that the Wife buildeth, may well be •uled, ua foolish woman, if you will, but no Wife.
Well saith oAugustine of vngodly and bad-liued Christians, that pthough they bee in the bodie of the Church, yet are they no part of it: they are but as excrescencies, or as excrements, or qas bad humours in mans bodie: the Bodie is but the worse for them; and rwere better without them. And the like may be said of such Wiues as these are. The one are in the House, as the other are in the Church: (Such sa Wife in the house, as a worme in wood, saith Ierome:) wasters and consumers both of the Husband and of it. And if the Wife be one, as Salomon telleth vs, that helpeth to tbuild vp the house: surely shee that helpeth to pull downe that that the Wife buildeth, may well bee •uled, ua foolish woman, if you will, but no Wife.
oAugust. ad illud 1 Joan. 2. 19. Exicrunt à nobis, sed •on erant è •obis.August. ad illud 1 Ioan. 2. 19. Exicrunt à nobis, sed •on erant è •obis.
pEtiam quando in•er nos erant, ex nobis non cram. Idem de corr•. & grat c. 9.
qSic sunt in corpore Christi, q•do •umores mali Aut in m• sumus, aut in […] hum• ri•us. Qu• see i• melius […]. […]. in corpore •e•brum est: qui in malitia permanet, humer m•lies est. Idem in 1 John. […]. 3.Sic sunt in corpore Christi, q•do •umores mali Aut in m• sumus, aut in 〈…〉 hum• ri•us. Qu• se i• melius 〈…〉. 〈…〉. in corpore •e•brum est: qui in malitia permanet, humer m•lies est. Idem in 1 Iohn. 〈…〉. 3.
Augustus Caesar used to term his three untoward ⟨p. 11⟩Children, his xthree materie impostumes, or his three ulcerous cancers. And if foolish and ungracious children may well be so termed, as ybeing no better to those that breed them: much more may a perverse Wife, being no better even in zSolomons judgement than either of those to him that hath her; the rather since that as she came from a part nearer the heart than they, so her perverseness may well go nearer the heart with him, than their untowardness with them.
Augustus Caesar vsed to terme his three vntoward ⟨p. 11⟩Children, his xthree materie impostumes, or his three vlcerous cancers. And if foolish and vngracious children may well be so termed, as ybeing no better to those that breed them: much more may a peruerse Wife, being no better euen in zSalomons iudgement than either of those to him that hath her; the rather since that as shee came from a part neerer the heart than they, so her peruersenesse may well goe neerer the heart with him, than their vntowardnesse with them.
xTres vomicas, tria carcinomata. Sueton. Aug. c. 65.
As well therefore may a wart, or a wen, or a wolf, or a cancer be termed a part of the body, as that woman be termed a Wife, that is but a blemish, as a wart; or a burden, as a wen; or a continual heart-sore, as a wolf; or corruption and rottenness, as a cancer or a gangrene, in the bones of him that hath her. And no marvel then, if a bad Wife be not accounted with God as a Wife, when she is (not only as good as, but) far worse than no Wife; when it is so much better to be without her, than with her.
As well therefore may a wart, or a wen, or a wolfe, or a cancer bee termed a part of the bodie, as that woman be termed a Wife, that is but a blemish, as a wart; or a burden, as a wen; or a continuall heart-sore, as a wolfe; or corruption and rottennesse, as a cancer or a gangreane, in the bones of him that hath her. And no maruell then, if a bad Wife bee not accounted with God as a Wife, when shee is (not onely as good as, but) farre worse than no Wife; when it is so much better to be without her, than with her.
But, What needs that? may some say. Tis well 1enough known already, that we are wives and married women. We were contracted before company; and married openly in the face of the Congregation, all ceremonies and circumstances observed that could be required, or are usual in such cases. And the Church book where we were married, will testify as much.
But, What needs that? may some say. Tis well 1enough knowne already, that wee are wiues and maried women. We were contracted before companie; and maried openly in the face of the Congregation, all ceremonies and circumstances obserued that could bee required, or are vsuall in such cases. And the Church booke where we were maried, will testifie as much.
I answer. All this may be, and yet thou no Wife 1for all that. A married woman thou mayst be, and yet ⟨p. 12⟩no Wife. For, though thou wert contracted abefore a thousand Witnesses; and married publicly in the frequentest and most solemn assembly, not by the hand of an ordinary Minister, but of a Bishop or an Archbishop, no rite or Ceremony omitted, either the Wedding Ring, (that Tertullian bmore than once mentioneth, and cfreeth from taint of Superstition) or any other: Yet art thou no Wife, if thou doest not the duty of a Wife; if thine Husband have not that good of thee that Gods Spirit here speaketh of.
I answer. All this may bee, and yet thou no Wife 1for all that. A maried woman thou mayst be, and yet ⟨p. 12⟩no Wife. For, though thou wert contracted abefore a thousand Witnesses; and married publikely in the frequentest and most solemne assembly, not by the hand of an ordinarie Minister, but of a Bishop or an Archbishop, no rite or Ceremony omitted, either the Wedding Ring, (that Tertullian bmore than once mentioneth, and cfreeth from taint of Superstition) or any other: Yet art thou no Wife, if thou doest not the dutie of a Wife; if thine Husband haue not that good of thee that Gods Spirit here speaketh of.
1Answer.
aCoram mille testibus.
bAnnulus pronubus, Tertull. de Idololatr, & in Apolog. Etiam nunc sponsae annul' ferreus mittitur, idque sine gemmâ, Plin. hist. not. l. 33. c. 1. Atqui aureus is Tertulliani tempore; prout & nobis nunc dierum.Annulus pronubus, Tertull. de Idololatr, & in Apolog. Etiam nunc sponsae annul' ferreus mittitur, idque sine gemmâ, Plin. hist. nat. l. 33. c. 1. Atqui aureus is Tertulliani tempore; prout & nobis nunc dierum.
cDe nullius idoli honore descendit. Tertul. de Idolatr.
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.
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.
〈non-Latin alphabet〉, 〈…〉 o•er. l. 1. Plu•. de •irt & vit. & de •ua•it.
n[Greek or Hebrew]; Sophoel. Antig•.〈non-Latin alphabet〉; Sophoel. Antig•.
•
•
sV•r in d•me, […] in ligno. H•m. a•v. ••vi•. l. 1. ex Graee. Vers. Prov. 12. 4. [Greek or Hebrew].V•r in d•me, 〈…〉 in ligno. H•m. a•v. ••vi•. l. 1. ex Graee. Vers. Prov. 12. 4. 〈non-Latin alphabet〉.
. 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.
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.
