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.
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⟩
They 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〉.
dThese and the like censures must a man make account to undergo, even among Christians, if he be careful of upholding and maintaining his Christian profession, and of making good what in his Baptism he bound himself unto.
dThese and the like censures must a man make account to vndergoe, euen among Christians, if he be carefull of vpholding and maintaining his Christian profession, and of making good what in his Baptisme he bound himselfe vnto.
d[Greek or Hebrew]. Plut. de audiend.〈non-Latin alphabet〉. Plut. de audiend.
But as the Heathen man, Socrates, sometime said, That ea man must be content to be accounted a Fool, that he may be happy; so we must make account and be content to bear this, and much more than this, if ever we hope or look to be happy, and to come unto heaven.
But as the Heathen man, Socrates, sometime said, That ea man must be content to be accounted a Foole, that he may be happie; so wee must make account and be content to beare this, and much more than this, if euer wee hope or looke to be happie, and to come vnto heauen.
eStultus videri, quo beatus sis, velis. Socrates apud Sen. ep. 71.
Yea if we believe and fear, (which hereby1 also we may try whether we do or no, as we would seem and profess all to do) our very Faith and fFear will make us set light by such paper-shot, and carry us on through the pikes, not of evil tongues, but of the eagerest opposition that either Satan himself, or any limb of his shall be able to make against us to turn us out of the good ways of God; we will never a whit fear or regard the one, if we do throughly fear the other.
Yea if wee beleeue and feare, (which hereby1 also wee may trie whether we doe or no, as we would seeme and professe all to doe) our very Faith and fFeare will make vs set light by such paper-shot, and cary vs on thorow the pikes, not of euill tongues, but of the eagerest opposition that either Satan himselfe, or any limbe of his shall be able to make against vs to turne vs out of the good waies of God; wee will neuer a whit feare or regard the one, if wee doe throughly feare the other.
1Use 2. Examination.Vse 2. Examination.
fDicat Martyr ininatori stans homo ante hominem, Non timeo, quia timeo, &c. Aug. de Sanct. 14.
gLet us fear, saith Augustine, that we may not fear. Let us fear wisely, that we may not fear foolishly: That we may not fear Man, with hthe blessed Martyrs of Christ, let us fear God. Yea▪ilet us not fear, say I, that we may not fear. kLet us not fear now, lest we fear much more hereafter. Let us not fear the scoffs of men now, lest we feel the wrath of God hereafter. Better it is for us to be mocked for doing good, than to be damned for not doing it. Let us not be llike Children therefore, that fear an ugly visor, that cannot hurt them, but fear not the fire, that may scorch them: fear the blasts of mans breath, and not fear the fire of Gods wrath. *Let us only fear this, how we fear man or ought more than God. For †there is nothing indeed fearful but that; “nothing at least so fearful as it. Our not fearing the one now, may prevent the terror of the other; as on the other side, the fearing of the one, though not worthy our fear, if we give way to it, mwill assuredly procure the other. He that nfeareth now, where there is no cause to fear, oshall another day have just cause to fear, when his vain fear shall have betrayed him to things truly fearful.
gLet vs feare, saith Augustine, that wee may not feare. Let vs feare wisely, that we may not feare foolishly: That we may not feare Man, with hthe blessed Martyrs of Christ, let vs feare God. Yea▪ilet vs not feare, say I, that we may not feare. kLet vs not feare now, lest we feare much more hereafter. Let vs not feare the scoffes of men now, lest we feele the wrath of God hereafter. Better it is for vs to be mocked for doing good, than to be damned for not doing it. Let vs not be llike Children therefore, that feare an vgly vizard, that cannot hurt them, but feare not the fire, that may scorch them: feare the blasts of mans breath, and not feare the fire of Gods wrath. *Let vs only feare this, how we feare man or ought more than God. For †there is nothing indeed fearefull but that; “nothing at least so fearefull as it. Our not fearing the one now, may preuent the terrour of the other; as on the other side, the fearing of the one, though not worthy our feare, if we giue way to it, mwill assuredly procure the other. He that nfeareth now, where there is no cause to feare, oshall another day haue iust cause to feare, when his vaine feare shall haue betrayed him to things truely fearefull.
gTimeamus, ut non timeamus. Timeamus prudenter, ne timeamus inaniter. Aug. de sanct. 14.Timeamꝰ, ut non timeamus. Timeamus prudenter, ne timeamus inaniter. Aug. de sanct. 14.
hMartyres timendo non timuerunt: quia Deum timendo homines contempserunt. Ibid.
iNe timeamus ut non timeamus.
kIllud vide, ne timendo magis timere cogare. Cic. epist. fam. l. 11. ep. 20.
l[Greek or Hebrew]. Chrys. tom. 6. serm. 43. Pueri lucernam non timent, laruam timent.〈non-Latin alphabet〉. Chrys. tom. 6. serm. 43. Pueri lucernam non timent, laruam timent.
*[Greek or Hebrew]. Greg. Naz. in Nyss.〈non-Latin alphabet〉. Greg. Naz. in Nyss.
†[Greek or Hebrew]. Idem in Maccab.〈non-Latin alphabet〉. Idem in Maccab.
“[Greek or Hebrew]. Idem de pace 1.〈non-Latin alphabet〉. Idem de pace 1.
pHe is a fool, we say, that will be laughed out of his coat: but he were a double fool, that would be laughed out of his skin; that would hazard the loss of his soul, and of his eternal salvation, because he is loth to be laughed at, to quit himself of the mocks and scoffs of profane persons. Yea undoubtedly if we do in deed and ⟨p. 121⟩truth believe the truth of Gods word, and stand with holy NOAH here in awe of his wrath: *we will never give over our godly courses for such windy stuff as this is; our very fear it self will not suffer us, though we would.
pHe is a foole, we say, that will be laughed out of his coat: but he were a double foole, that would be laughed out of his skinne; that would hazard the losse of his soule, and of his eternall saluation, because hee is loth to be laughed at, to quit himselfe of the mockes and scoffes of prophane persons. Yea vndoubtedly if we doe in deed and ⟨p. 121⟩truth beleeue the truth of Gods word, and stand with holy NOA here in awe of his wrath: *we will neuer giue ouer our godly courses for such windie stuffe as this is; our very feare it selfe will not suffer vs, though we would.
pPinner of Catechis.
*Praesentia spernis, qui futura metuit. Minute. Octav. Praesentia speruit opprebria, qui futura • tuit supplicia.Praesentia spernis, qui futura metuit. Minut. Octav. Praesentia speruit opprebria, qui futura • tuit supplicia.
And so pass we to the second thing that1 we observed in this Act of NOAH, to wit, his Care to prevent the evil imminent; together with that point of Instruction which thence may be gathered, that
And so passe we to the second thing that1 wee obserued in this Act of NOA, to wit, his Care to preuent the euill imminent; together with that point of Instruction which thence may be gathered, that
As qFaith breedeth Fear, so Fear breedeth 2Care. NOAH, as he believed and feared, so he was careful with all speed to use all good means for the preventing of the peril that otherwise would have been. So Jacob, when rhe heard of his brother Esau's coming against him with four hundred men after him, sbeing sore afraid of him, was careful of using all means, either for the pacifying of his wrath, or the saving of his family, some part of them at least, from his fury. So the Egyptians, when tMoses had given warning of such a storm to come as would destroy all that were found abroad in the fields, uso many of them as believed and feared the word of God took warning, and caused both their servants and their cattle to take and keep house for the preventing of that peril.
As qFaith breedeth Feare, so Feare breedeth 2Care. NOA, as hee beleeued and feared, so hee was carefull with all speed to vse all good meanes for the preuenting of the perill that otherwise would haue beene. So Iacob, when rhe heard of his brother Esaus comming against him with foure hundred men after him, sbeing sore afraid of him, was carefull of vsing all meanes, either for the pacifying of his wrath, or the sauing of his family, some part of them at least, from his furie. So the Aegyptians, when tMoses had giuen warning of such a storme to come as would destroy all that were found abroad in the fields, uso many of them as beleeued and feared the word of God tooke warning, and caused both their seruants and their cattell to take and keepe house for the preuenting of that perill.
qFides facit formidinem: formido facit solicitudinem. Tertull. ad Marc.
Nor can it in reason be otherwise. Where1 Faith hath wrought Fear, Fear cannot but work Care. Where the head hath wrought upon the heart▪ there the heart cannot but work upon the hand▪ And xthe hand is ever at the hearts command, ready to its utmost ability to execute whatsoever the heart exacteth of it.
Nor can it in reason be otherwise. Where1 Faith hath wrought Feare, Feare cannot but worke Care. Where the head hath wrought vpon the heart▪ there the heart cannot but worke vpon the hand▪ And xthe hand is euer at the hearts command, ready to its vtmost ability to execute whatsoeuer the heart exacteth of it.
1Reason 1.
xCorpus, sive Corpor, ut olim loquebantur, quasi Cordis por, i. puer, sive […]; […] forma, quâ Marcipor, Quintipor, &c. Camer. problem.Corpus, sive Corpor, ut olim loquebantur, quasi Cordis por, i. puer, sive 〈…〉; 〈…〉 forma, quâ Marcipor, Quintipor, &c. Camer. problem.
Again, where there is a fear of evil,1 there is a desire also to escape evil; (for yevery thing naturally affecteth it own good) and a desire proportionable to the fear: and where a desire▪ to escape evil, an endeavour to use all means of escape: and z an endeavour likewise proportionable to that desire. Where there is a strong persuasion then, and apprehension of some great evil impendent, there cannot but be a great measure of fear: and where so great fear▪ no less vehement a desire of escape; and where such vehement desire, *a most earnest and careful endeavour of preventing, if by any means it may be, that evil.
Againe, where there is a feare of euill,1 there is a desire also to escape euill; (for yeuery thing naturally affecteth it owne good) and a desire proportionable to the feare: and where a desire▪ to escape euill, an endeuour to vse all meanes of escape: and z an endeuour likewise proportionable to that desire. Where there is a strong perswasion then, and apprehension of some great euill impendent, there cannot but be a great measure of feare: and where so great feare▪ no lesse vehement a desire of escape; and where such vehement desire, *a most earnest and carefull endeuour of preuenting, if by any meanes it may be, that euill.
1Reason 2.
y[Greek or Hebrew] ▪ Aristot. ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal see diligit. Naturà sua quisque sibi car▪ est. Ab interitu natura abhorret. Hinc ingenita cuique curasui; metus mortis, fuga mali, &c. Cic. de fin. l. 5. Cura▪ fui •nte omnia cunctis inest animalibus: nec inseritur, sed innascitir. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, l•sara formidans refugit. Sen. ep. 124.〈non-Latin alphabet〉▪ Aristot. ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal se diligit. Naturà sua quisque sibi car▪ est. Ab interitu natura abhorret. Hinc ingenita cuique curasui; metus mortis, fuga mali, &c. Cic. de fin. l. 5. Cura▪ fui •nte omnia cunctis inest animalibus: nec inseritur, sed innascitir. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, l•sara formidans refugit. Sen. ep. 124.
*Qui sic timet, nihil negligit. Bern. in Cant. 47. [Greek or Hebrew]. Aristot. rhet. l. 2. 6. 5.Qui sic timet, nihil negligit. Bern. in Cant. 47. 〈non-Latin alphabet〉. Aristot. rhet. l. 2. 6. 5.
Add we hereunto that Faith, as it maketh things absent present, and things far off as at hand; and so maketh men to be1 affected with evils, as are by God, or from God, revealed to them, though yet absent, or far off, yet as if they were present, and at hand: So it maketh them as careful instantly, without longer delay, to betake ⟨p. 123⟩them to such courses, as for the preventing and avoiding of those evils are deemed requisite, which to the eye of their faith are as imminent, or as present.
Adde wee hereunto that Faith, as it maketh things absent present, and things farre off as at hand; and so maketh men to be1 affected with euils, as are by God, or from God, reuealed to them, though yet absent, or farre off, yet as if they were present, and at hand: So it maketh them as carefull instantly, without longer delay, to betake ⟨p. 123⟩them to such courses, as for the preuenting and auoiding of those euils are deemed requisite, which to the eye of their faith are as imminent, or as present.
And lastly, That no affection is more avigilant,2 more violent, more forcible than fear, either to curb and restrain men of what otherwise they would, or to urge and constrain them to what otherwise they are unwilling unto.
And lastly, That no affection is more avigilant,2 more violent, more forcible than feare, either to curbe and restraine men of what otherwise they would, or to vrge and constraine them to what otherwise they are vnwilling vnto.
aTimore nihil validius, nihil vehementius. Bern. de divers. 12. Metus cum venit, rarum habet somnus locū. P. Syr. Rapit enim somnos pavor. Sen. Herc.Timore nihil validius, nihil vehementius. Bern. de divers. 12. Metus cum venit, rarum habet somnus locū. P. Syr. Rapit enim somnos pavor. Sen. Herc.
2Reason 4.
England
Rector of Rotherhithe; member of the Westminster Assembly.
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.
