Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and…Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and…
Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland, 1623London: printed by Iohn Haviland, 1623
[8], 77, [11], 81-130 p. · 34k words · STC 11681.3 · ESTC S118743
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.
NOAH feared the Flood before it came; and1 when it came, was in the Ark safe and secure, free from fear of any danger to him or his by it. The wicked World feared it not, because they believed it not, till they saw it, and then were their hearts drowned and overwhelmed with fear and despair, *before their bodies were overwhelmed and destroyed with the Flood.
NOA feared the Floud before it came; and1 when it came, was in the Arke safe and secure, free from feare of any danger to him or his by it. The wicked World feared it not, because they beleeued it not, till they saw it, and then were their hearts drowned and ouerwhelmed with feare and despaire, *before their bodies were ouerwhelmed and destroyed with the Floud.
1The wicked fear not before affliction, and then they fear too much: the godly fear before it cometh, & then their fear ceaseth▪ For impiety triumpheth in prosperity, trembleth in adversity: Piety trembleth in prosperity, triumpheth in adversity.The wicked feare not before affliction, and then they feare too much: the godly feare before it commeth, & then their feare ceaseth▪ For impiety triumpheth in prosperitie, trembleth in aduersitie: Piety trembleth in prosperitie, triumpheth in aduersitie.
*[Greek or Hebrew]. Greg. Naz. stelit. 2. Si quod ab homine timetur malum, eo perinde dum expectatur, quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. epist. 7 4. Perit ante vulnus pavore confusus, cui spiritumrapuit timor. Sen. Herc. fur. 4.〈non-Latin alphabet〉. Greg. Naz. stelit. 2. Si quod ab homine timetur malum, eo perinde dum expectatur, quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. epist. 7 4. Perit ante vulnus pavore confusus, cui spiritumrapuit timor. Sen. Herc. fur. 4.
But, fear God! may some say. Why? who doth not fear him? We might rather say with the Psalmist, pWho is he that doth fear him? Implying the number of those to be very small that indeed sincerely so do.2
But, feare God! may some say. Why? who doth not feare him? We might rather say with the Psalmist, pWho is he that doth feare him? Implying the number of those to be very small that indeed sincerely so doe.2
But since that the fear of God seemeth so common, and every one will lay claim to it, come we again to the trial. Wherein appeared ⟨p. 112⟩NOAH'S Fear, but in his careful obedience, in his diligent endeavour to prevent the peril, though not yet approaching, not yet apparent? Moved with fear, saith the Apostle, he prepared the Ark 1for the saving of him and his.
But since that the feare of God seemeth so common, and euery one will lay claime to it, come we againe to the triall. Wherein appeared ⟨p. 112⟩NOAES Feare, but in his carefull obedience, in his diligent endeuour to preuent the peril, though not yet approaching, not yet apparent? Moued with feare, saith the Apostle, he prepared the Arke 1for the sauing of him and his.
First his Obedience to Gods will and word. God biddeth NOAH go and make such a Vessel to save him and his from a Flood, that should drown up the whole World. Alas, if he should do it, every one would but qlaugh at him for his labour: as no doubt of it full many did. They would think him no wiser than rthe Prior of Saint Bartholomew's here among us, who upon a vain prediction of an idle and addle-headed Astrologer, went and built him an house at Harrow on the Hill, to secure himself from a supposed Flood, that that Astrologer had foretold. As Lots sons in law, when their wives Father told them of a shower of fire and brimstone that should come and destroy all Sodom, sthey thought that either he mocked but and dallied; or else that he doted and was strangely deluded. So saith Basil of NOAH, when he told the World of a Flood that should swallow up the whole World, and set himself thereupon about the building of an Ark, of such strange form and bulk, a work of so great toil and charge, to save himself and his household in, tthey thought the poor old man doted, he had dreamed, not, ⟨p. 113⟩as we say, of a dry Summer, but of a wet Winter, he was drowned in a deep melancholy, and would be soused and drowned in his own sweat with moiling and toiling about such a building, before they should be over-flown with, or drowned in any deluge. But all this NOAH contemned, and notwithstanding all this, he went not about only, but through with that that God had enjoined.
First his Obedience to Gods will and word. God biddeth NOA goe and make such a Vessel to saue him and his from a Floud, that should drowne vp the whole World. Alas, if he should doe it, euery one would but qlaugh at him for his labour: as no doubt of it full many did. They would thinke him no wiser than rthe Prior of Saint Bartholomewes here among vs, who vpon a vaine prediction of an idle and addle-headed Astrologer, went and built him an house at Harow on the Hill, to secure himselfe from a supposed Floud, that that Astrologer had foretold. As Lots sonnes in law, when their wiues Father told them of a showre of fire and brimstone that should come and destroy all Sodome, sthey thought that either he mocked but and dalied; or else that he doated and was strangely deluded. So saith Basil of NOA, when he told the World of a Floud that should swallow vp the whole World, and set himselfe thereupon about the building of an Arke, of such strange forme and bulke, a worke of so great toile and charge, to saue himselfe and his houshold in, tthey thought the poore old man doated, he had dreamed, not, ⟨p. 113⟩as we say, of a drie Summer, but of a wet Winter, he was drowned in a deepe melancholy, and would be soused and drowned in his own sweat with moiling and toiling about such a building, before they should bee ouer-flowen with, or drowned in any deluge. But all this NOA contemned, and notwithstanding all this, hee went not about only, but through with that that God had enioyned.
We might for the further proof of this point, muster up a multitude of Examples: uAbraham's leaving his own Country and Kindred, to wander up and down he knew not whither himself, in hope of an inheritance that xhe never had as long as he lived: and ythe causing of himself to be Circumcised, when he was almost an hundred year old, together with his young son, and the rest of his family, a thing that was never heard of before, and such as would of any natural conceit be deemed not zridiculous only, but most undecent: King aDAVIDS dancing before the Ark, for which Micol derided him: The Prophet bIsaiah's going naked (though not so naked as many imagine,) cwithout his upper garment, his prophetical habit, and without shoes on his feet: dJeremies breaking of a bottle for the confirmation of his Prophecy: ⟨p. 114⟩his ewearing of a wooden yoke, and going up and down with it about his neck: And fhis making of yokes and fetters, and sending them with such strange messages to foreign Princes, and those Infidels, by the hands of their own Ambassadors: gEzekiels laying siege-to a model of the City, upon a tile or a table, and making battery against it, and placing an iron pan between him and it: hHis lying and sleeping upon his left side alone, for a long time together: iHis making and eating bread of corn and pulse of all sorts mingled together, (meat fitter for beasts, than for any man to feed on,) and kbaking it with cow-sherds in the open and public view of his people; even of those that desired nothing more than matter to laugh and leer at him: lThe cutting of his hair, dividing it by weight, burning in the fire a third part, smiting with a knife another third, and scattering another third abroad into the wind; then taking a few of them and binding them up, and yet of them again, pulling some out again and throwing them into the fire: mThe carrying out of his household stuff on his shoulders, through a hole digged in the wall, by day-light, and removing it himself from place to place, while a multitude of all sorts should stand by and look on. And, to pass by all others, Hosea as nmarrying first of a light housewife, a common harlot; and after oone that had been false to her former husband; pimposing strange names on the children that he had by them: these, I say, and many other beside these might be alleged: but I hasten;
We might for the further proofe of this point, muster vp a multitude of Examples: uAbrahams leauing his owne Countrey and Kindred, to wander vp and downe hee knew not whither himselfe, in hope of an inheritance that xhe neuer had as long as he liued: and ythe causing of himselfe to be Circumcised, when hee was almost an hundred yeere old, together with his young sonne, and the rest of his family, a thing that was neuer heard of before, and such as would of any naturall conceit be deemed not zridiculous only, but most vndecent: King aDAVIDS dancing before the Arke, for which Micol derided him: The Prophet bEsaies going naked (though not so naked as many imagine,) cwithout his vpper garment, his propheticall habit, and without shooes on his feet: dIeremies breaking of a bottle for the confirmation of his Prophecie: ⟨p. 114⟩his ewearing of a woodden yoake, and going vp and downe with it about his neck: And fhis making of yoakes and fetters, and sending them with such strange messages to foraine Princes, and those Infidels, by the hands of their owne Embassadours: gEzekiels laying siege-to a modell of the Citie, vpon a tyle or a table, and making batterie against it, and placing an iron pan betweene him and it: hHis lying and sleeping vpon his left side alone, for a long time together: i
cAbsque cilicio, i. tegumento villos•, quo Prophetae ferè utebantur. Jun. ex Zech. 13. 4. Visantur Drus. observ. l. 14. c. 14. & Fuller. miscell. l. 2. c. 11.Absque cilicio, i. tegumento villos•, quo Prophetae ferè utebantur. Iun. ex Zech. 13. 4. Visantur Drus. observ. l. 14. c. 14. & Fuller. miscell. l. 2. c. 11.
and this of NOAH may ⟨p. 115⟩well countervail them all; a work of so great difficulty, that would take up so much time, be so long a doing, require so much travail, and so infinite expense, and all done for the preventing of so unlikely a danger: Many, no doubt, would flock about him out of all quarters to see it: many would be continually gazing upon him, when he should be at work about it: many a broad jest, many a bitter scoff would be broken upon him. No man would be thought ever to have taken more pains to beggar himself, or to have been at more cost, out of a vain fear of misery, to make himself miserable. But all these difficulties, and all the disgrace it might bring with it, NOAH'S Faith and his Fear overcame.
and this of NOA may ⟨p. 115⟩well counteruaile them all; a worke of so great difficultie, that would take vp so much time, be so long a doing, require so much trauaile, and so infinite expence, and all done for the preuenting of so vnlikely a danger: Many, no doubt, would flocke about him out of all quarters to see it: many would be continually gazing vpon him, when he should be at worke about it: many a broad iest, many a bitter scoffe would be broken vpon him. No man would be thought euer to haue taken more paines to begger himselfe, or to haue beene at more cost, out of a vaine feare of miserie, to make himselfe miserable. But all these difficulties, and all the disgrace it might bring with it, NOAES Faith and his Feare ouercame.
For first, true Faith it is of qa courageous, of2 an undaunted, of an unconquerable Nature. That which hath made men contemn fire and fagot; no marvel if it make them contemn the blasts of mens breath; which are no more able3rto shake a well grounded Faith, than *the winds are able to stir the earth, though they should all at once blow upon it, and assault it from all points.6
For first, true Faith it is of qa couragious, of2 an vndaunted, of an vnconquerable Nature. That which hath made men contemne fire and fagot; no maruaile if it make them contemne the blasts of mens breath; which are no more able3rto shake a well grounded Faith, than *the windes are able to stirre the earth, though they should all at once blow vpon it, and assault it from all points.6
And again, sthe greater Fear ever expelleth the less. tOne Fear frighteth away another, as one nail is wont to drive out another. uFear not them, that is, men; but fear him, that is, God, ⟨p. 116⟩saith our Saviour: as if the Fear of the one would chase away all Fear of the other. And, xFear not their fear, but let the Lord of hosts be your fear, saith the Prophet. yHe that feareth him, saith Origen, feareth nothing but him. That fear will soon displace and dispossess all other fears. zHe that feareth the wrath of the almighty and everliving God, will set light by the reproach or the rebuke of any mortal man, yea of a whole world of them, as we see NOAH here did.
And againe, sthe greater Feare euer expelleth the lesse. tOne Feare frighteth away another, as one naile is wont to driue out another. uFeare not them, that is, men; but feare him, that is, God, ⟨p. 116⟩saith our Sauiour: as if the Feare of the one would chase away all Feare of the other. And, xFeare not their feare, but let the Lord of hosts be your feare, saith the Prophet. yHe that feareth him, saith Origen, feareth nothing but him. That feare will soone displace and dispossesse all other feares. zHe that feareth the wrath of the almightie and euerliuing God, will set light by the reproach or the rebuke of any mortall man, yea of a whole world of them, as wee see NOA here did.
sTimor timori cedit majori minor.
tTimor timore, ut clavus clavo pellitur. Quomodo Cic. Tusc. l. 4. & ex Cic. Hierō. ad Rust. Solent amorem veterem amore novo, quasi clavum clavo, pellere. [Greek or Hebrew]. Pollux l. 9. c. 7. Sed & Antiphanes pari modo, [Greek or Hebrew] - Athen. dipnosoph. l. 2. Et Alcaeus ibid. l. 10. [Greek or Hebrew].Timor timore, ut clavꝰ clavo pellitur. Quomodo Cic. Tusc. l. 4. & ex Cic. Hierō. ad Rust. Solent amorem veterem amore novo, quasi clavum clavo, pellere. 〈non-Latin alphabet〉. Pollux l. 9. c. 7. Sed & Antiphanes pari modo, 〈non-Latin alphabet〉 - Athen. dipnosoph. l. 2. Et Alcaeus ibid. l. 10. 〈non-Latin alphabet〉.
yProv. 28. 1. Qui timet Deum, nihil timet praeter eum. Origen. in Levit. 16. Qui Deum timet, seculi potestates non timet. Idem in Rom. l. 3. Repleat vos spiritus timoris Dei, & timor alienus in vobis locum non habebit. Bern. in Psal. 90. [Greek or Hebrew]. Sins. epist. 2.Prov. 28. 1. Qui timet Deum, nihil timet praeter eum. Origen. in Levit. 16. Qui Deum timet, seculi potestates non timet. Idem in Rom. l. 3. Repleat vos spiritus timoris Dei, & timor alienus in vobis locum non habebit. Bern. in Psal. 90. 〈non-Latin alphabet〉. Synes. epist. 2.
In like manner ought it to be with every one of us. We must be content to do as God biddeth us, and not refuse to yield to1 ought that he shall enjoin us, though we shall be but befooled and laughed at for our labour.
In like manner ought it to bee with euery one of vs. Wee must bee content to doe as God biddeth vs, and not refuse to yeeld to1 ought that hee shall enioyne vs, though wee shall be but befooled and laughed at for our labour.
The Casuists say, that aa man may lawfully break an humane Constitution concerning a matter otherwise merely indifferent, when for observing of it he shall be but counted a fool and derided for his labour. But no such pretence will excuse us from the doing of ought that God requireth of us. *He that is ashamed of me and my word, (that is, of what I enjoin him) faith our Saviour, before this wicked and “bastardy generation, him will the Son of Man be ashamed of, when he cometh in his glory, and his holy Angels with him. We must not think much therefore to be bderided and counted fools for his sake: we should esteem it rather, as the Apostles sometimes did, even a grace to be disgraced ⟨p. 117⟩for him. cThey went away from the Council, saith the Holy Ghost, rejoicing, that they were vouchsafed the dignity to be dishonoured for Christs sake.
The Casuists say, that aa man may lawfully breake an humane Constitution concerning a matter otherwise meerely indifferent, when for obseruing of it he shall bebut counted a foole and derided for his labour. But no such pretence will excuse vs from the doing of ought that God requireth of vs. *Hee that is ashamed of mee and my word, (that is, of what I enioyne him) faith our Sauiour, before this wicked and “bastardy generation, him will the Sonne of Man be ashamed of, when he commeth in his glory, and his holy Angels with him. We must not thinke much therefore to be bderided and counted fooles for his sake: wee should esteeme it rather, as the Apostles sometimes did, euen a grace to be disgraced ⟨p. 117⟩for him. cThey went away from the Councell, saith the Holy Ghost, reioycing, that they were vouchsafed the dignitie to be dishonoured for Christs sake.
aNon peccat, qui legem bumanā non servat, ut pro stulto non habeatur. Martin. Navarre. enchir. c. 27. sect. 283.Non peccat, qui legem bumanā non servat, ut pro stulto non habeatur. Martin. Navarr. enchir. c. 27. sect. 283.
cAct. 5. 41. [Greek or Hebrew]. elegantissimum oxymorum. Casaub. not. in N. T. O quantis obedientiae viribus nitun•ur, qui gaudent pro Christo ad Conciliū trabi, dignitatem ducunt pro eo caedi, gloriam reputant pro eo mori? quibus vilitas sublimitas, contumelia gloria, patientia victoria, mirabili mirabilitate videntur. Bern. de grad. obed. Ita Hier. ad Helvid. Gloriae mihi futura convicia tua &c.Act. 5. 41. 〈non-Latin alphabet〉. elegantissimum oxymorum. Casaub. not. in N. T. O quantis obedientiae viribus nitun•ur, qui gaudent pro Christo ad Conciliū trabi, dignitatem ducunt pro eo caedi, gloriam reputant pro eo mori? quibus vilitas sublimitas, contumelia gloria, patientia victoria, mirabili mirabilitate videntur. Bern. de grad. obed. Ita Hier. ad Helvid. Gloriae mihi futura convicia tua &c.
Nor is this admonition and exhortation needless in our times, wherein the careful going about the building of the spiritual Ark, exposeth men, if not so much and so openly as the making of the material Ark did NOAH, yet too freely and too frequently, to the mocks and scoffs of profane people.
Nor is this admonition and exhortation needlesse in our times, wherein the carefull going about the building of the spirituall Arke, exposeth men, if not so much and so openly as the making of the materiall Arke did NOA, yet too freely and too frequently, to the mockes and scoffes of prophane people.
dBe not ashamed, saith Augustine, of thy Christian profession. Be not ashamed of it? will some say. It seemeth a needless admonition. eThere are so few now that are not Christians, that if a man be not one, he shall rather be noted and pointed at. But for all that, saith he, ftry it when thou wilt, and thou shalt find my words true. Do but strive to live according to the rules of Christianity; and see if thou be not derided and scoffed at for it by those, that are Christians in Name, but not in deed. And the like may be said truly of these times of ours, wherein tReligion is grown to be, as Bernard sometime complained, not a matter of form, but a matter of scorn: uSimon Zealots is become an odious Name; profession of Piety is accounted ⟨p. 118⟩Pharisaism, scrupulosity, and hypocrisy; “the fear of God esteemed folly; & […] religious carriage made commonly matter of reproach. †If a man live somewhat more strictly than the looser sort8 do, though not so strictly neither as his Christian profession requireth of him, (for even the best and the forwardest have their failings, and come far short of what they should) yhe shall not scape to have those opprobrious rearms and titles fastened on him, of a Precisian, a Puritan, and the like, by those that affect looseness, and zaccount the strictness of others a real controlling of their carriage. If he be conversant in Gods word, and diligent in frequenting the ministry of it; he is a Bible-bearer, and a gather up and down after Sermons. If he amake conscience of an oath, and will reprove others when they swear; he is a superstitious fellow, too straitlaced, more nice than wise. If he will not swill and swagger, drink healths and play the goodfellow, go for company to a Brothel-house, or *to a Play-house, blittle better, the very seminaries ⟨p. 119⟩and nurseries of all filthiness and profaneness; he is a man altogether unsociable, of a melancholy disposition, little better than a lunatic, as cthey said sometime of John the Baptist. If he will bear an evil word, & put up a supposed wrong, not stab or challenge at least any one that shall give him the lie, nor be ready to right himself by private revenge; he is a coward, a meacock, baseminded, a man of no courage, one of God Almighty's fools, at the least and the best.
dBe not ashamed, saith Augustine, of thy Christian profession. Be not ashamed of it? will some say. It seemeth a needlesse admonition. eThere are so few now that are not Christians, that if a man be not one, he shall rather be noted and pointed at. But for all that, saith he, ftrie it when thou wilt, and thou shalt finde my words true. Doe but striue to liue according to the rules of Christianitie; and see if thou be not derided and scoffed at for it by those, that are Christians in Name, but not in deed. And the like may be said truly of these times of ours, wherein tReligion is growne to be, as Bernard sometime complained, not a matter of forme, but a matter of scorne: uSimon Zelotes is become an odious Name; profession of Pietie is accounted ⟨p. 118⟩Pharisaisme, scrupulositie, and hypocrisie; “the feare of God esteemed folly; & 〈…〉 religious cariage made commonly matter of reproch. †If a man liue somewhat more strictly than the looser sort8 doe, though not so strictly neither as his Christian profession requireth of him, (for euen the best and the forwardest haue their failings, and come farre short of what they should) yhe shall not scape to haue those opprobrious rearmes and titles fastened on him, of a Precisian, a Puritane, and the like, by those that affect loosenesse, and zaccount the strictnesse of others a reall controlling of their cariage. If he be conuersant in Gods word, and diligent in frequenting the ministery of it; he is a Bible-bearer, and a gadder vp and downe after Sermons. If he amake conscience of an oath, and will reproue others when they sweare; he is a superstitious fellow, too straitlaced, more nice than wise. If hee will not swill and swagger, drinke healths and play the goodfellow, goe for company to a Brothel-house, or
dNoli erubescere Christianum profiteri te &c. Aug. in Psal. 30.
eTam pauci non Christiani remanserunt, ut eis magis objiciatur quia Christiani nō sunt, quàm ipsi audeant aliquibus objicere, quia Christiani sunt.Tam pauci non Christiani remanserunt, ut eis magis objiciatur quia Christiani nō sunt, quàm ipsi audeant aliquibus objicere, quia Christiani sunt.
fTamen dico vobis, incipe, quicunque me audis, vivere quomodo Christianus, & vide si non tibi objiciatur & à Christianis, sed nomine, non vita, non moribus. Aug. ibid. Non deerunt & Christiani, qui prohibeant Christianè vivere. Idem de tem. 52. Turba ipsa quae cum Domino est, clamantes prohibet. Matth. 20. 31. i. Bonos Christianos, verè studiesos, volentes facere in Evangelio scripta Dei praecepta, Christiani mali & tepidi prohibent. Idem de verb. Dom. 18.Tamen dico vobis, incipe, quicunque me audis, vivere quomodo Christianus, & vide si non tibi objiciatur & à Christianis, sed nomine, non vita, non moribus. Aug. ibid. Non deerunt & Christiani, qui prohibeant Christianè vivere. Idem de tem. 52. Turba ipsa quae cum Domino est, clamantes prohibet. Matth. 20. 31. i. Bonos Christianos, verè studiesos, volentes facere in Euangelio scripta Dei praecepta, Christiani mali & tepidi prohibent. Idem de verb. Dom. 18.
tPsalm. 14. 6. Non modò pietatis virtutem amisimus, sed nec speciem retinemus. Bern. apolog. ad Gu•elm. Abb. Ipsa religio in opprobrium venit. Idem Bern. epist. 117.
u[Greek or Hebrew]. Luk. 6. 15. qui & [Greek or Hebrew] Matth. 10. 4. & Marc. 3. 18. non à patria, sed ab Hebr. radice [Greek or Hebrew] quod [Greek or Hebrew] significat. Ang. Canin. de Voc. N. T.〈non-Latin alphabet〉.
England
Rector of Rotherhithe; member of the Westminster Assembly.
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His making and eating bread of corne and pulse of all sorts mingled together, (meat fitter for beasts, than for any man to feed on,) and
The cutting of his haire, diuiding it by weight, burning in the fire a third part, smiting with a knife another third, and scattering another third abroad into the winde; then taking a few of them and binding them vp, and yet of them againe, pulling some out againe and throwing them into the fire:
The carrying out of his housholdstuffe on his shoulders, thorow a hole digged in the wall, by day-light, and remouing it himselfe from place to place, while a multitude of all sorts should stand by and looke on. And, to passe by all others, Hoshe as
nHosh. 1. 2, 3. Liveleus videatur in not. ad Hosh.
oHosh. 3. 1, 2.
pHosh. 1. 4, 6, 9.
zIsaiah. 51. 7, 8, 12, 13. [Greek or Hebrew]. Chrysost. tom▪ 6. serm. 43. Quod & aptissima è re nata sunilitudine con firmat Ibid.Esai. 51. 7, 8, 12, 13. 〈non-Latin alphabet〉. Chrysost. tom▪ 6. serm. 43. Quod & aptissima è re nata sunilitudine cō firmat Ibid.
they said sometime of Iohn the Baptist. If he wil beare an euil word, & put vp a supposed wrong, not stab or challenge at least any one that shall giue him the lie, nor be readie to right himselfe by priuate reuenge; he is a coward, a meacock, baseminded, a man of no courage, one of God Almighties fooles, at the least and the best.
. non à patria, sed ab Hebr. radice 〈non-Latin alphabet〉 quod 〈non-Latin alphabet〉 significat. Ang. Canin. de Voc. N. T.
“Timor Domini simplicitas reputatur, •e dicam, fatuitas. Bern. de consid. l. 4.
†Dicā quod multi mecū experti sunt. Cùm Christianus quis ceperit benè vivere, fervere bonis operibus, •undum contemnere, reprehensores patitur & contradictores frigidos Christianos. Quid insanis? aiunt. Nimius es. Nunquid alij non sunt Christiani? Ista stultitia est, dementia ē, &c. Aug. de verb. Dom. 18.Dicā quod multi mecū experti sunt. Cùm Christianus quis ceperit benè vivere, fervere bonis operibus, •undum contemnere, reprehensores patitur & contradictores frigidos Christianos. Quid insanis? aiunt. Nimius es. Nunquid alij non sunt Christiani? Ista stultitia est, dementia ē, &c. Aug. de verb. Dom. 18.
8x A nostris omnia fermè religiosa ridentur. Salvian. de provid. l. 7.
y1 Pet. 4. 4. Virū circumspectum, & amicū propriae conscientiae calumniantur hypocritā. Bern. de consid. l. 4.1 Pet. 4. 4. Virū circumspectum, & amicū propriae conscientiae calumniantur hypocritā. Bern. de consid. l. 4.
*Non vult ire spectatū: frenat concupiscentiam suā, ne pergat ad theatrū, &c. Aug▪ de verb. Dom. 18.Non vult ire spectatū: frenat concupiscentiam suā, ne pergat ad theatrū, &c. Aug▪ de verb. Dom. 18.
bTheatrū propriè sacrarium Veneris est, arx omnium turpitudinum, disciplina libidinum, impudicitiae consistorium; ubi nihil probatur, quàm quod alibi non probatut; ita summa gratia ejus de spurcitia plurimum concinnata est, quod si nobis omnis impudicitia execranda est, cur liceat audire quae loqui non licet? cur liceat videre, quae facere flagitium est? cur quae ore prolata communicant hominem, ea per oculos & aures admissa non videantur hominē communicare, cùm spiritui appareant aures & oculi, nec possit mundus praestari, cujus apparitors inquinantur? Tertull. de spectac. Spectacula vel cruenta vel turpia. Ubi exempla •iunt, quae jam esse facinora destiterunt; & adulterium discitur dumb videtur. Quî potest esse qui spectat vel pudicus, vel integer? Cyprian. ad Donat. Nihil tam damnosum est bonis moribus quàm in spectaculo aliquo desidere. Sen. ep. 7. […] semina praebent Nequitiae. Ovid. trist. l. 2.Theatrū propriè sacrarium Veneris est, arx omnium turpitudinum, disciplina libidinum, impudicitiae consistorium; ubi nihil probatur, quàm quod alibi non probatut; ita summa gratia ejus de spurcitia plurimum concinnata est, quod si nobis omnis impudicitia execranda est, cur liceat audire quae loqui non licet? cur liceat videre, quae facere flagitium est? cur quae ore prolata communicant hominem, ea per oculos & aures admissa non videantur hominē communicare, cùm spiritui appareant aures & oculi, nec possit mundus praestari, cujus apparitores inquinantur? Tertull. de spectac. Spectacula vel cruenta vel turpia. Ubi exempla •iunt, quae jam esse facinora destiterunt; & adulterium discitur dum videtur. Quî potest esse qui spectat vel pudicus, vel integer? Cyprian. ad Donat. Nihil tam damnosum est bonis moribus quàm in spectaculo aliquo desidere. Sen. ep. 7. 〈…〉 semina praebent Nequitiae. Ovid. trist. l. 2.
