The spiritual watch, or Christs general watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1619
[8], 130 p. · 36k words · STC 11677 · ESTC S102924
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.
Yea not only ought such a one so to pray with David, but to join practise also with his prayer, by pmaking (as Job sometime did) a covenant with his eyes, qthat they should no more be fixed and set upon such objects as had been formerly occasions to him of folly and of fall: and so others in the like case to forbear such company, cast off such acquaintance, shun such private familiarities, and break off such needless businesses, as have been the means formerly to ensnare them unto sin. Remembering what the Prophet saith, describing the man that shall both dwell in safety here, and behold the glory of God to his eternal comfort hereafter, that rhe is such a one as walketh righteously, and speaketh uprightly, and refuseth gain by oppression; that shaketh his hands from taking of gifts, (he will not only not consent to do a man wrong, but will snot so much as receive a gift ⟨p. 48⟩twhereby he may be engaged or inclined so to do;) and stoppeth his ears from hearing of blood; (he will not only have no hand in the shedding of it, but he cannot endure to hear any communing of it;) and lastly, that shutteth his eyes from seeing of evil: he not escheweth only the practise of it, but he even ushunneth the very sight of it, so far forth as it may be a means to inveigle his heart; or the sight of ought that may betray his heart thereunto.
Yea not only ought such a one so to pray with Dauid, but to ioyne practise also with his prayer, by pmaking (as Iob sometime did) a couenant with his eies, qthat they should no more be fixed and set vpon such obiects as had beene formerly occasions to him of folly and of fall: and so others in the like case to forbeare such company, cast off such acquaintance, shun such priuate familiarities, and breake off such needlesse businesses, as haue beene the meanes formerly to ensnare them vnto sinne. Remembering what the Prophet saith, describing the man that shall both dwell in safety here, and behold the glory of God to his eternall comfort hereafter, that
he is such a one as walketh righteously, and speaketh vprightly, and refuseth gaine by oppression; that shaketh his hands from taking of gifts, (he will not only not consent to doe a man wrong, but will
whereby hee may bee engaged or enclined so to doe;) and stoppeth his eares from hearing of bloud; (he will not only haue no hand in the shedding of it, but he cannot endure to heare any communing of it;) and lastly, that shutteth his eies from seeing of euill: he not escheweth only the practise of it, but he euen
qInutile est •brò videre, per quae aliquando captus sis. Hieronymus ad Jovi•ian. lib. 2.Inutile est •brò videre, per quae aliquando captus sis. Hieronymus ad Ioui•ian. lib. 2.
sDeuter•nem. 16. 19. Munus ex•cat oculo• sapientum, ([Greek or Hebrew]. Pynd. Pith. ode •.) & peruertit verba justorum.Deuter•nem. 16. 19. Munus ex•cat oculo• sapientum, (〈non-Latin alphabet〉. Pynd. Pyth. ode •.) & peruertit verba iustorum.
tNe iniquos accepto munere, si non juverit, ingratus censeatur, si foverit, iniustus habeatur. Autor de ocul. moral. c. 6. mirat. 3.Ne iniquos accepto munere, si non iuverit, ingratus censeatur, si fouerit, iniustus habeatur. Autor de ocul. moral. c. 6. mirat. 3.
u[Greek or Hebrew]. Clem. Alex. paedag. lib. 3. cap. 5. [Greek or Hebrew]. Achil. Stat. lib. 1. Vitijs nobis in animum per oculs• est via. Quintil. declam. Illud Jer. 9. 21. de morte per fenestras ingrediente, & Thren. 3. 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenesiras animam depraedantem accommodant Clem. Alex. paedag. lib. 2. cap. 8. Greg. Nazianz. ad Eunom. lib. 1. serm. in Theoph de S. Cyprian. & de Greg. Nyss. Hieron. ad Jovin. lib. 2. Ambros. […] •ug. s•c. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysolog• homil 39. Greg. Rom moral. lib. 21. cap. 2. & in Psal. poenitent. 4. B•n. de humil. grad. & de conuers. cap. 6. & 9. & in Cant. 35. & medit. cap. 14. & de temp. 68. & 80.〈non-Latin alphabet〉. Clem. Alex. paedag. lib. 3. cap. 5. 〈non-Latin alphabet〉. Achil. Stat. lib. 1. Vitijs nobis in animum per oculs• est via. Quintil. declam. Illud Ier. 9. 21. de morte per fenestras ingrediente, & Thren. 3. 51. de oculo animam depraedante; vti legit Vulgata: ad Satanam per oculorum fenesiras animam depraedantem accommodant Clem. Alex. paedag. lib. 2. cap. 8. Greg. Nazianz. ad Eunom. lib. 1. serm. in Theoph de S. Cyprian. & de Greg. Nyss. Hieron. ad Iovin. lib. 2. Ambros. 〈…〉•ug. s•c. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysolog• homil 39. Greg. Rom moral. lib. 21. cap. 2. & in Psal. poenitent. 4. B•n. de humil. grad. & de conuers. cap. 6. & 9. & in Cant. 35. & medit. cap. 14. & de temp. 68. & 80.
§. 29. The fourth and last point wherein this spiritual Watch consisteth is the constant resistance of temptations unto evil. xIt cannot be, saith ou• Saviour, but that offences will come: So it cannot •e avoided, walk we never so warily, but that occasions of evil too too many will be offered. Herein therefore standeth a further part of this our Watch, as in a careful avoidance (so much as in us lieth) of the occasions of sin that they be not offered: so in a constant resistance of temptations and incitements to evil when they shall be offered, yea when they shall be urged and enforced upon us; that which the Apostles James and Peter call ythe withstanding of the Devil and his instruments; and the Apostle Paul zwithstanding and standing, or standing firm and fast by standing out, in the evil day, that is, in the time of temptation.
§. 29. The fourth and last point wherein this spirituall Watch consisteth is the constant resistance of temptations vnto euill. xIt cannot bee, saith ou• Sauiour, but that offences will come: So it cannot •e auoided, walke we neuer so warily, but that occasions of euill too too many will be offered. Heerein therefore standeth a further part of this our Watch, as in a carefull auoidance (so much as in vs lieth) of the occasions of sinne that they be not offered: so in a constant resistance of temptations and encitements to euill when they shall be offered, yea when they shall be vrged and enforced vpon vs; that which the Apostles Iames and Peter call ythe withstanding of the Deuill and his instruments; and the Apostle Paul zwithstanding and standing, or standing firme and fast by standing out, in the euill day, that is, in the time of temptation.
aOn that night, saith the story of Assuerus, the Kings sleep went from him. It is no watching to speak properly, neither is it thank-worthy, for a man to lie awake, because he cannot sleep: but when long continuance of waking, and the usual hour of rest, and the drowsiness of his own brain, and the heaviness of his eyes, and the example of others fast asleep by him, shall all concur and conspire as it were to cast him into a slumber, for a man bthen to strive to keep waking is true watching, and is thank-worthy indeed. So here for a man to keep himself sober, when he cannot come by wine or strong drink, or when he wanteth his good-Fellows to drink with (for this it is one of those sociable sins; there is no life in it without company) it is cnot thank-worthy, the will is as good, or as bad rather, still as ever. But for a man to be careful not to break the bounds of sobriety, when he shall be in place where wine is plenty, and no restraint of it, and where company will be egging him on, and urging him with instance to take more then is meet, that is true temperance and praise-worthy indeed. In like manner dfor a man to keep a true man, as we say, because he was never put in trust, or to deal faithfully, where a due and strict account is taken of his actions; it is no commendation the one, and it is but a very slender commendation (if any at all) the other. But for a man that hath trust reposed in him, and none to look after him, or to call him to account (as eJoseph, as fthe work-men about the Temple sometime) to deal then truly ⟨p. 50⟩and faithfully, especially when want and penury shall be persuading him to the contrary, gthat is indeed a matter of high commendation; that is watching over a mans hands and fingers indeed. Thus also for a man to live chastely and keep continent, hwhen he wanteth his lewd company, or for a woman to live honestly whom no man looketh after, or ibecause she is otherwise looked after, and a narrow watch is set over her, deserveth not the name of watchfulness in either, yea the heart may be never a whit the less faulty with either. But for kTamar to deny Ammons incestuous suit, and to stand out against him, till by mere force she be constrained lto endure rather the dishonest act of another, then to do any of her own;
aOn that night, saith the story of Assuerus, the Kings sleepe went from him. It is no watching to speake properly, neither is it thank-worthy, for a man to lie awake, because hee cannot sleepe: but when long continuance of waking, and the vsuall houre of rest, and the drowsinesse of his owne braine, and the heauinesse of his eies, and the example of others fast asleepe by him, shall all concurre and conspire as it were to cast him into a slumber, for a man bthen to striue to keepe waking is true watching, and is thank-worthy indeed. So here for a man to keepe himselfe sober, when hee cannot come by wine or strong drinke, or when he wanteth his good-Fellowes to drinke with (for this it is one of those sociable sinnes; there is no life in it without company) it is cnot thank-worthy, the will is as good, or as bad rather, still as euer. But for a man to bee carefull not to breake the bounds of sobriety, when he shall be in place where wine is plenty, and no restraint of it, and where company will be egging him on, and vrging him with instance to take more then is meet, that is true temperance and praise-worthy indeed. In like manner dfor a man to keepe a true man, as we say, because he was neuer put in trust, or to deale faithfully, where a due and strict account is taken of his actions; it is no commendation the one, and it is but a very slender commendation (if any at all) the other. But for a man that hath trust reposed in him, and none to looke after him, or to call him to account (as eIoseph, as fthe work-men about the Temple sometime) to deale then truly ⟨p. 50⟩and faithfully, especially when want and penury shall be perswading him to the contrary, gthat is indeed a matter of high commendation; that is watching ouer a mans hands and fingers indeed. Thus also for a man to liue chastly and keepe continent, hwhen he wanteth his lewd company, or for a woman to liue honestly whom no man looketh after, or i
bOculos vigilia fatigatos cadentesque in opere detinere. Senec. epist. 8.
cNecessitas non habet •audem.Necessitas nō habet •audem.
dNunquam •egavi rem alienam: quia fortasse ne•o tibi commendavit, vel si quis commendavit, sub testibus commendavit. Dic mihi, Reddidisti, quod à solo solus accepisti? si sic reddidisti, si mortuo qui commendaverat, nescienti filio reddidisti; tunc te la•dabo quia post aurū non isti. Aug. de verb. Ap. 19.Nunquam •egaui rem alienam: quia fortasse ne•o tibi commendauit, vel si quis commendauit, sub testibus commendauit. Dic mihi, Reddidisti, quod à solo solus accepisti? si sic reddidisti, si mortuo qui commendauerat, nescienti filio reddidisti; tunc te la•dabo quia post aurū non isti. Aug. de verb. Ap. 19.
gSir• 31. 13. qui transgredi potuit, & non transgressus est; & cùm posset mal• facere, non fecit. Bonus ille est, qui & quando potest mala facere, non facit. Aug. in Psal. 93.
hNulla laus est, non facere, quod facere non potes Ex Lactant. instit. l. 6. ••3. M•. Dum. de or. Nulla laus est ibi esse integrū, ubi nemo est, qui aut possit aut conetur camper. Ci. in Verr. orat. 1.
for mJoseph sued and sought to by his Mistress nthat had some kind of command over him, yea urged and solicited day after day to condescend to her adulterous desires, oto refuse to yield to her allurements, (her enforcements I might well say) and pto choose rather to hazard loss of present liberty (such as then he had) by not sinning, then to gain further enlargement and advancement (there might well be hope of future preferment) by consenting to sin; it was a part and practise of due watchfulness indeed.
for mIoseph sued and sought to by his Mistresse nthat had some kinde of command ouer him, yea vrged and solicited day after day to condescend to her adulterous desires, oto refuse to yeeld to her allurements, (her inforcements I might well say) and pto choose rather to hazard losse of present liberty (such as then he had) by not sinning, then to gaine further enlargement and aduancement (there might well bee hope of future preferment) by consenting to sinne; it was a part and practise of due watchfulnesse indeed.
mGen•s. 39. 6-13.
nUna hac in reblanditur & supplicat, quae in reliquis imperabat. Pelag. ad Dem•triad. nec poluit extorquere, quod voluit imper•re. Ambros. de Joseph. •ap. 5.Vna hac in reblanditur & supplicat, quae in reliquis imperabat. Pelag. ad Dem•triad. nec poluit extorquere, quod voluit imper•re. Ambros. de Ioseph. •ap. 5.
oMagnus vir, qui venditus, seruile tamen nescivit ingenium; adamatus non […], rogatus non acqui•t, comprehensus a•fugit. Ambros. ibid. Vel ut Aug▪ de temp. 83. M. v▪ q•i v. seruire tune nesci•it, inge•uam a. non r. &c.Magnus vir, qui venditus, seruile tamen nesciuit ingenium; adamatus non 〈…〉, rogatus non acqui•t, comprehensus a•fugit. Ambros. ibid. Vel vt Aug▪ de temp. 83. M. v▪ q•i v. seruire tune nesci•it, inge•uam a. non r. &c.
pMaluit liber criminis mori, qu•m potentie •iminosae consortium eligere. Ibid.
§. 30. Where cometh to be met with that vain and idle Apology that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and urged to do that they did. Are you not ashamed to be overseen with drink in such sort as to make your self a scorn and a laughing stock to every one that beheld you, and to become no better then a beast? Oh; saith he, I was urged to it: I was in company with Chapmen or Customers; (they are those that a man lives by) and I could not do otherwise then I did. Yea but no man could or can (q nor the Devil himself) compel thee to sin, unless thou wilt thy self. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto.
§. 30. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordinate behauiour, that they were prouoked and vrged to doe that they did. Are you not ashamed to be ouerseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to euery one that beheld you, and to become no better then a beast? Oh; saith he, I was vrged to it: I was in company with Chapmen or Customers; (they are those that a man liues by) and I could not doe otherwise then I did. Yea but no man could or can (q nor the Deuill himselfe) compell thee to sinne, vnlesse thou wilt thy selfe. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto.
qInfirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitar• potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Ps. 91. & in Joan. tract. 12.Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitar• potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Ps. 91. & in Ioan. tract. 12.
Again, saith another reproved for his outrageous behaviour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was urged and provoked unto: It would have angered an Angel; it would have made a Saint swear, to be used as I was, to endure what I did. Alas! and rwhat use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience? sShall another mans wickedness make ⟨p. 52⟩thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee fly in Gods face? What watching call we this, for a man to keep no longer awake, then till his eyes begin to grow heavy, and then of his own accord to settle himself unto sleep? Or what watching is it to keep watch and ward, to fence and fortify, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemy whom we should watch against, approach; and so soon as we descry him, as tthe hireling, when he spieth the Wolfe coming, to leave instantly and give over our watch? No: it is in regard of continual danger that we are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continual watch must be held and joined with resistance, not till assault only be made, but so oft as assault shall be made, and so long as it shall continue: Which because it will so do ever even till we die, this our Watch must continue also even unto death.
Againe, saith another reproued for his outragious behauiour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was vrged and prouoked vnto: It would haue angred an Angell; it would haue made a Saint sweare, to be vsed as I was, to endure what I did. Alas! and rwhat vse were there of patience, were there no prouokement to impatience? or what praise is it there to be patient, where there is no occasion (for iust cause none can be) of impatience? sShall another mans wickednesse make ⟨p. 52⟩thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee flie in Gods face? What watching call wee this, for a man to keepe no longer awake, then till his eies begin to grow heauy, and then of his owne accord to settle himselfe vnto sleepe? Or what watching is it to keepe watch and ward, to fence and fortifie, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemie whom wee should watch against, approach; and so soone as we descrie him, as tthe hireling, when he spieth the Wolfe comming, to leaue instantly and giue ouer our watch? No: it is in regard of continuall danger that wee are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continuall watch must bee held and ioyned with resistance, not till assault only be made, but so oft as assault shall bee made, and so long as it shall continue: Which because it will so doe euer euen till we die, this our Watch must continue also euen vnto death.
rApoc. 13. 10. & 14. 12. Luk. 21. 16, 17, 19. Virtutes quaedam ut stellae, quae interdiu latent, n•cta lucent. Bern. in Cant. ser. 27. Apparet virtus▪ argu•urque malis. Ovid. trist. lib 4. el•g. 3. Imperia dura t•lle: quid virtus erit? Sen. H•. fur. act. 2 sc. 2.Apoc. 13. 10. & 14. 12. Luk. 21. 16, 17, 19. Virtutes quaedam vt stellae, quae interdiu latent, n•cta lucent. Bern. in Cant. ser. 27. Apparet virtus▪ argu•urque malis. Ouid. trist. lib 4. el•g. 3. Imperia dura t•lle: quid virtus erit? Sen. H•. fur. act. 2 sc. 2.
sRom. 12. 21. Ne vinc•tor à malo. Cur r•pis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irasc•re, quia irasceris. Guigo. medit. c. 1. Pas• sus •s malum? ign•sce; ne duo mali sitis. August. in Psal. 54. & in 1. Joan. tract. 8. […] igitur […] sse•mo pii & ius punter eorū malitiam […], quos fieri bonos qaerit, ut […] potius crescat bonorum, n ut pri maliti see queque numero ddat marum. Idem epist. 5. Ridiculum est enim dio nntis pother innocenm. Sen. rferente Jon. de Tamb. in onsol. Theol. vel potius Min. Dumins. lib. de morib. Nullius tam vehemens nequiti st, ut mot meo dignasit. Symmach. l. 9. p. 105.
§. 31. Hitherto then we have considered of the1 manner of this Watch, and wherein the same doth principally consist: Let us now further consider of some Means of help and furtherance, whereby ⟨p. 53⟩we may be the better enabled to go through therewith.
§. 31. Hitherto then we haue considered of the1 manner of this Watch, and wherein the same doth principally consist: Let vs now further consider of some Meanes of helpe and furtherance, whereby ⟨p. 53⟩we may be the better enabled to goe thorow therewith.
The first may be the practise of Sobriety and1 Temperance, uTake heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfeiting and drunkenness, and with the cares of this life: and so that day come upon you and surprise you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soul. Temperate diet is a great help to bodily watching: and on the other side xwhen men have over-liberally eaten and drunk, they are wont to be heavy and drowsy, ready to slumber as they sit, fit for nothing but for sleep. And no less enemy to this spiritual Watch is such riot and excess. yBe not filled with wine, (saith the Apostle) wherein is excess; but be filled with the Spirit: as if when the one went in, the other went out; and there were no room left for the one, when men are filled so with the other. We are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith we should watch) & the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a sty and a stable for the other. For such excess is a mean even zto drown the mind, and by casting reason & understanding into a dead & deadly sleep, to make men unable to watch against the motions of sin, ato shut the door of the heart against all virtue, & to ⟨p. 54⟩set it wide open to all vice. By means hereof came bNoah to discover his own shame in the sight of his sons, to his disgrace and reproach. Yea by means hereof came cLot in beastly manner to abuse himself by filthy incest with those that came out of his own loins, and so became he the father of an accursed bastardly brood. And no marvel if Sin and Satan find free entrance at will, when that is shut out, or laid up that should watch against either.
The first may bee the practise of Sobrietie and1 Temperance, uTake heed, saith our Sauiour, lest at any time your hearts come to bee oppressed or surcharged with surfetting and drunkennesse, and with the cares of this life: and so that day come vpon you and surprize you vnawares: But watch and pray continually. And surely as it is with the body; so is it also with the soule. Temperate diet is a great helpe to bodily watching: and on the other side xwhen men haue ouer-liberally eaten and drunke, they are wont to be heauy and drowsie, ready to slumber as they sit, fit for nothing but for sleepe. And no lesse enemie to this spirituall Watch is such riot and excesse. yBe not filled with wine, (saith the Apostle) wherein is excesse; but be filled with the Spirit: as if when the one went in, the other went out; and there were no roome left for the one, when men are filled so with the other. Wee are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherwith we should watch) & the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a stie and a stable for the other. For such excesse is a meane euen zto drowne the minde, and by casting reason & vnderstanding into a dead & deadly sleepe, to make men vnableto watch against the motions of sinne, ato shut the doore of the heart against all vertue, & to ⟨p. 54⟩set it wide open to all vice. By meanes hereof came bNoah to discouer his owne shame in the sight of his sonnes, to his disgrace and reproach. Yea by meanes hereof came cLot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes, and so became he the father of an accursed bastardly broode. And no maruaile if Sin and Sathan finde free entrance at will, when that is shut out, or laid vp that should watch against either.
bGenes. 9. 21, 22. Ad un•us horae ebrietatem nudat femora, quae per 600. annos sobrietate con te•erat. Hieron. ad Ocean.Genes. 9. 21, 22. Ad vnus horae ebrietatem nudat femora, quae per 600. annos sobrietate cō teerat. Hieron. ad Ocean.
§. 32. On the other side dSobriety is a special help unto vigilancie: which the Apostles therefore are wont usually to join the one with the other. eLet not us sleep, as others do, saith the Apostle Paul; but let us watch, and be sober. And, fBe sober and watch, saith the Apostle Peter. Which sobriety also must be understood to consist, not in the temperate taking of meat and drink only, but in a moderate usage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunk, but not with wine; and, hThey are drunk, but not with wine; and they stagger, but not with strong drink,) there is, I say (as I have showed ielsewhere) 6ka drunkenness without either wine or strong drink; yea and a surfeiting too without flesh or food. A man may surfeit of, and be drunk with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to do, when he is so transported with them, so distempered by them, that he ⟨p. 55⟩breaketh forth into such disordered and outrageous behaviour; as, of immoderate rejoicing, and excessive laughter, of hooting and shouting, and of gesture unseemly, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, and such as they could not but condemn in themselves, were they not for the time in a manner drunk and beside themselves; yea sometime, not such only as all sober minded men would abhor, but lsuch as even a mad man himself, if he be not stark mad, will esteem to be mad carriage.
§. 32. On the other side dSobrietie is a speciall helpe vnto vigilancie: which the Apostles therefore are wont vsually to ioyne the one with the other. eLet not vs sleepe, as others doe, saith the Apostle Paul; but let vs watch, and be sober. And, fBe sober and watch, saith the Apostle Peter. Which sobrietie also must be vnderstood to consist, not in the temperate taking of meat and drinke only, but in a moderate vsage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunke, but not with wine; and, hThey are drunke, but not with wine; and they stagger, but not with strong drinke,) there is, I say (as I haue shewed ielsewhere) 6ka drunkennesse without either wine or strong drinke; yea and a surfetting too without flesh or foode. A man may surfet of, and bee drunke with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to doe, when he is so transported with them, so distempered by them, that hee ⟨p. 55⟩breaketh forth into such disordered and outragious behauiour; as, of immoderate reioycing, and excessiue laughter, of howting and showting, and of gesture vnseemely, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, and such as they could not but condemne in themselues, were they not for the time in a manner drunke and beside themselues; yea sometime, not such only as all sober minded men would abhor, but lsuch as euen a mad man himselfe, if he be not starke mad, will esteeme to be mad cariage.
k[Greek or Hebrew]. Consule Deus. in Proverb. • 31 32.〈non-Latin alphabet〉. Consule Deus. in Prouerb. • 31 32.
l- dicisque facisqu• quod ipse Non sani esse hominis non sanus juret Orestes. Pers. sat. 3.- dicisque facisqu• quod ipse Non sani esse hominis non sanus iuret Orestes. Pers. sat. 3.
§. 33. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of Gods good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawful to eat and drink? and, Is it not lawful to use game? and, Is it not lawful for neighbours to be merry together? Yes undoubtedly: Christianity enjoineth not, nor exacteth of us any Stoical austerity. God hath given and granted us, as mbread to strengthen our bodies, so wine to cheer our hearts withal: he hath liberally afforded us the free use of his good creatures, not for necessity alone, but for lawful delight too. nNeither doth it follow, that Gods children take no delight at all in such outward delights, because they have other more principal ones that they take far greater delight in. It is promised as a blessing even unto Gods people, that othere should be boys and girls playing together in the streets of Jerusalem: and that pthey should have liberty to invite and entertain ⟨p. 56⟩either other, each man his friend or his neighbour under his vine or his figtree, in his orchard or in his arbour. But can we not use Gods creatures, unless we abuse them, and make that the bane and poison of our souls, that was given us to be the food and stay of our bodies? Or qcan we not be merry unless we make the devil our play-fellow? Can we not be merry, unless we be mad? rIs there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed name? sIs our mirth (think we) nothing worth, if it be not mixed with profaneness; if it be not seasoned, or tainted rather, with impiety & ungodliness, or with impurity and uncleanness? Such eating and drinking is accursed eating and drinking: such tmirth is accursed mirth, evil-beseeming any Christian, and such as will at length uend in mourning and woe, yea in eternal mourning and everlasting woe, if it be not speedily prevented. As the Apostle saith, in regard of others, so is it no less true in regard of a mans self; xIt is evil for a man to eat with offence; and with the disabling of himself unto good duties: And it is evil for a man to use game or any other lawful delight in that manner, as it shall be an occasion, either of stumbling to others, or of sin and evil to himself.
§. 33. Whereas some therefore vse to say, when they are rebuked and reproued, as for their abuse of Gods good creatures, so for their drunken and disordered behauiour at game, or otherwise; Is it not lawfull to eat and drinke? and, Is it not lawfull to vse game? and, Is it not lawfull for neighbours to be merry together? Yes vndoubtedly: Christianity enioyneth not, nor exacteth of vs any Stoicall austerity. God hath giuen and granted vs, as mbread to strengthen our bodies, so wine to cheere our hearts withall: he hath liberally afforded vs the free vse of his good creatures, not for necessity alone, but for lawfull delight too. nNeither doth it follow, that Gods children take no delight at all in such outward delights, because they haue other more principall ones that they take farre greater delight in. It is promised as a blessing euen vnto Gods people, that othere should be boies and girles playing together in the streets of Ierusalem: and that pthey should haue liberty to inuite and entertaine ⟨p. 56⟩either other, each man his friend or his neighbour vnder his vine or his figtree, in his orchard or in his arbour. But can we not vse Gods creatures, vnlesse we abuse them, and make that the bane and poison of our soules, that was giuen vs to bee the food and stay of our bodies? Or qcan we not be merry vnlesse we make the deuill our play-fellow? Can we not bee merry, vnlesse wee be mad? rIs there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed name? sIs our mirth (thinke we) nothing worth, if it be not mixt with profanenesse; if it be not seasoned, or tainted rather, with impietie & vngodlinesse, or with impurity and vncleannesse? Such eating and drinking is accursed eating and drinking: such tmirth is accursed mirth, euill-beseeming any Christian, and such as will at length u
nNon enim sequitur, ut cuimens sapit, ei palatum non sapiat. Cic. de fi•ib. lib. 1.Non enim sequitur, vt cuimens sapit, ei palatum non sapiat. Cic. de fi•ib. lib. 1.
qNobis ridere & gaudere non sufficit, nisi cum peccato atque insania gaud•amus; nisi risus noster impuritatibu•, nisi flagitijs misceatur? Nunquid latari & ridere non possumus, nisi risum nostrum atque l•titiam scelus esse faciamus? Saluian. de provident. l. 6.Nobis ridere & gaudere non sufficit, nisi cum peccato atque insania gaud•amus; nisi risus noster impuritatibu•, nisi flagitijs misceatur? Nunquid latari & ridere non possumus, nisi risum nostrum atque l•titiam scelus esse faciamus? Saluian. de prouident. l. 6.
rErras, homo, non sunt haec ludicra sed crimina▪ qui jocari voluerit cum Diabolo, non poterit gaudere cum Christo. Chrysol. serm. 155.Erras, homo, non sunt haec ludicra sed crimina▪ qui iocari voluerit cum Diabolo, non poterit gaudere cum Christo. Chrysol. serm. 155.
sRideamus, laetemur quantumlibet jugiter, dummodò innocenter. Quae vecordia est & amentia, ut non put•mus •isum & gaudium tanti esse, nisi Dei in se habeat iniuriam? Saluian. Ibid. An forte infructuosum putamus gaudium simplex, nec delectat ridere sine crimie? Ibid.
And, yIt is not good therefore for a man to eat flesh, nor drink wine, nor use game, nor do ought else, whereby either himself, or any other ⟨p. 57⟩shall be occasioned to sin. For what we owe unto others, zwe owe much more to our selves; being enjoined ato love others indeed, but as our selves. And therefore ought we to have a care as well to blive soberly in regard of our selves, as to cwalk charitably in regard of our brethren.
And, yIt is not good therefore for a man to eat flesh, nor drinke wine, nor vse game, nor doe ought else, whereby either himselfe, or any other ⟨p. 57⟩shall be occasioned to sinne. For what we owe vnto others, zwe owe much more to our selues; being enioyned ato loue others indeed, but as our selues. And therefore ought wee to haue a care as well to bliue soberly in regard of our selues, as to cwalke charitably in regard of our brethren.
§. 34. The rather are we to be heedful and careful in this kind, because (that which made dJob so fearful and suspicious of his children, lest they should over-shoot themselves when they were feasting together) ewe are more prone to be carried away unto evil in our pleasures and delights, in mirth and game, in sport and pastime, then amidst our sadder and more serious affairs. With these commonly is Satan tempering his poison to infect our souls with unto death; under these is he usually hiding his hooks to catch us withal to our destruction: as those that seek by poison to make a man away are wont not to minister it alone, but to mix it with such meat as the party ordinarily feedeth on, and taketh most delight in, or to give it him in his ordinary drink; and fas the Fisher-man baiteth his hook for each fish with such bait as the fish usually feedeth on and most greedily gapeth after. Besides that we are in danger by such means to be soonest surprised of him; as gAmmon was sometime by Absaloms Followers, and hElah by Zimry his own traitorous Servant, and ithe Citizens of Laish by the children of Dan, for that we are in such cases commonly most secure, and least mistrustful; and ⟨p. 58⟩kthe more in danger therefore, the less we misdoubt it, or dream of it.
§. 34. The rather are wee to bee heedfull and carefull in this kinde, because (that which made dIob so fearefull and suspitious of his children, lest they should ouer-shoot themselues when they were feasting together) ewe are more prone to be carried away vnto euill in our pleasures and delights, in mirth and game, in sport and pastime, then amids our sadder and more serious affaires. With these commonly is Satan tempering his poison to infect our soules with vnto death; vnder these is he vsually hiding his hookes to catch vs withall to our destruction: as those that seeke by poyson to make a man away are wont not to minister it alone, but to mixe it with such meat as the party ordinarily feedeth on, and taketh most delight in, or to giue it him in his ordinary drinke; and fas the Fisher-man baiteth his hooke for each fish with such bait as the fish vsually feedeth on and most greedily gapeth after. Besides that wee are in danger by such meanes to bee soonest surprised of him; as gAmmon was sometime by Absaloms Followers, and hElah by Zimry his owne traiterous Seruant, and ithe Citizens of Laish by the children of Dan, for that we are in such cases commonly most secure, and least mistrustfull; and ⟨p. 58⟩kthe more in danger therefore, the lesse wee misdoubt it, or dreame of it.
fEt quae piscis edax avido malè devoret ore, Abdii supr•mis aera recuru• cibis. Ovid. remed. l. 1. Et sera & piscis spe aliquae obl•ctante decipitur. •iscata sunt haec, insidiae sunt. […]. epist. 8.Et quae piscis edax auido malè deuoret ore, Abdii supr•mis aera recuru• cibis. Ouid. remed. l. 1. Et sera & piscis spe aliquae obl•ctante decipitur. •iscata sunt haec, insidiae sunt. 〈…〉. epist. 8.
§. 35. A second help unto Vigilancie is the society of Saints, the company of those that be godly1 and religious. lTwo, saith the Wise man, are better then one. For if the one of them fall, the other is at hand to help him up again. But woe be to him that is alone. mFor if he fall, he hath none to help to raise him again. A drowsy person, if he be alone, is ready presently to fall asleep. But if he be in company, nthe very presence of others, besides their mutual conference and discourse, is a good means to keep him awake; and if he begin but to nod, some one or other of the company is ready to jog him on the elbow, and either to keep him awake, or to awake him soon again, if on a sudden he be sleeping. As it is dangerous therefore for a man to be left alone, when he is heavy, and sleep may (as after a vein opened or some potion taken) prove prejudicial unto him: So oit is dangerous for us in regard of our drowsy disposition to be solitary; pwe may the sooner be surprised with sinful suggestions, the more easily be drawn to yield to Satanical temptations, and the longer may it be (if ever it be) ere we recover our selves again after them: Whereas if we be in company with those that be wise and wakeful, it may be a mean to keep us waking oft, when ⟨p. 59⟩we would otherwise be slumbering, and to recover us the more speedily when we are suddenly fal•e into slumber unawares.
§. 35. A second helpe vnto Vigilancie is the society of Saints, the company of those that be godly1 and religious. lTwo, saith the Wiseman, are better then one. For if the one of them fall, the other is at hand to helpe him vp againe. But woe bee to him that is alone. mFor if he fall, he hath none to helpe to raise him againe. A drowsie person, if hee be alone, is ready presently to fall asleepe. But if hee be in company, nthe very presence of others, besides their mutuall conference and discourse, is a good meanes to keepe him awake; and if he begin but to nod, some one or other of the company is ready to iog him on the elbow, and either to keepe him awake, or to awake him soone againe, if on a sodaine he be sleeping. As it is dangerous therefore for a man to be left alone, when hee is heauy, and sleepe may (as after a veine opened or some potion taken) proue preiudiciall vnto him: So oit is dangerous for vs in regard of our drowsie disposition to be solitary; pwe may the sooner be surprised with sinfull suggestions, the more easily be drawne to yeeld to Satanicall temptations, and the longer may it be (if euer it be) ere we recouer our selues againe after them: Whereas if we be in company with those that bee wise and wakefull, it may be a meane to keepe vs waking oft, when ⟨p. 59⟩we would otherwise be slumbring, and to recouer vs the more speedily when we are sodainely fal•e into slumber vnawares.
mHic si solus f• isset, quo adiutore superasset? Hieron. ad Rustic. Est op• auxilio: turba futura tibi est. Ovid. remed. l. 2.Hic si solus f• isset, quo adiutore superasset? Hieron. ad Rustic. Est op• auxilio: turba futura tibi est. Ouid. remed. l. 2.
nMagna pars peccatorum tollitur, si peccaturis testis assi•iat. Senec. ep. 11. Quid beatius, quid securius, quàm eius•odi custodes simul ritae & testes habere? quibus me totum refundam quasi alteri mihi: qui de•iare non sinant, fraenent prae•ipitem, do•itantem excitenc; quorum reverentia & libertas extollentem •eprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, erigat diffidentem, fides & sanctitas ad honesta & sancta provocet. Bern. de consider. lib. 4.Magna pars peccatorum tollitur, si peccaturis testis assi•iat. Senec. ep. 11. Quid beatius, quid securius, quàm eius•odi custodes simul ritae & testes habere? quibus me totum refundam quasi alteri mihi: qui de•iare non sinant, fraenent prae•ipitem, do•itantem excitenc; quorum reuerentia & libertas extollentem •eprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, erigat diffidentem, fides & sanctitas ad honesta & sancta prouocet. Bern. de consider. lib. 4.
oNemo est ex imprudentibus qui relinqui sibi debeat. Senec. epist. 10. Nemo borum est, cui non satius sit cum qu•libet esse quam secum. Ibid. 25.
To this purpose the Apostle exhorteth Christian men qto observe either other: that is, rto have an eye one to another, and not each one to himself only; to keep watch one over another, and not each one over himself only, like cursed Cain that asketh of God, swhether he were his brothers keeper. And to what end would he have them thus to watch over their brethren? tto whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke & egg them on unto godliness and well-doing, to keep them watching with themselves. And how is that done? Surely, uAs iron, saith Solomon, whetteth iron; so the very face of a man whetteth his friend. xThe very presence of a religious person, and much more7 his good speech, and his godly carriage, his holy advice, his discreet admonition, his seasonable reproof may be a mean to encourage and cheer us up when we do well, to restrain and stay us up, when we are slumbering and sinking down, to recover and raise us up again when we are down unawares. In which kind, a as the whet-stone, though dull and blunt it self, yet is able to sharpen iron tools: so even those that be but dull and drowsy of themselves, but yet diligent, and desirous to keep waking both themselves and others, may help to sharpen and quicken even those that be otherwise more wakeful (it may be) then themselves. For as zthere is none so learned, but ⟨p. 60⟩he may learn something from the very meanest, even from those that be far inferior in gifts to himself: aApollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tent-maker and a weak woman, that he was ignorant of before: and bthe Jewish Rabbins acknowledge that they came to understand a place of the Prophet cIsaiah by hearing an Arabian woman mention da broom, or a besom in her language to her maid: so there is none so watchful of himself, but he may have need of others to watch over him, and may receive benefit in that kind, even from a drowsy soul, one that is less wakeful then himself. In a word, drowsy persons, if they desire to keep waking, can better do it in company together one with another, (it is not likely they should all suddenly fall fast asleep at once) then they can being severally apart either from other.
To this purpose the Apostle exhorteth Christian men qto obserue either other: that is, rto haue an eye one to another, and not each one to himselfe only; to keepe watch one ouer another, and not each one ouer himselfe onely, like cursed Caine that asketh of God, swhether hee were his brothers keeper. And to what end would he haue them thus to watch ouer their brethren? tto whet them vp, or whet them on, saith the Apostle: (that which we all stand in need of:) to prouoke & egge them on vnto godlinesse and well-doing, to keepe them watching with themselues. And how is that done? Surely, uAs iron, saith Salomon, whetteth iron; so the very face of a man whetteth his friend. xThe very presence of a religious person, and much more7 his good speech, and his godly carriage, his holy aduice, his discreet admonition, his seasonable reproofe may be a meane to encourage and cheere vs vp when wee doe well, to restraine and stay vs vp, when we are slumbring and sinking downe, to recouer and raise vs vp againe when we are downe vnawares. In which kind, a as the whet-stone, though dull and blunt it selfe, yet is able to sharpen iron tooles: so euen those that be but dull and drowsie of themselues, but yet diligent, and desirous to keepe waking both themselues and others, may helpe to sharpen and quicken euen those that bee otherwise more wakefull (it may bee) then themselues. For as zthere is none so learned, but ⟨p. 60⟩he may learne something from the very meanest, euen from those that bee farre inferiour in gifts to himselfe: aApollos though a learned Teacher and well read in the word, yet may bee taught something by a silly Tent-maker and a weake woman, that he was ignorant of before: and b
xNulla res magis honesta induit, dubios & in pravu• inclinantes revocat ad rectū, quàm bonorum virorum conuersatio. paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audiri, •spici. occursu• ipse sapientum ivvat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Sen. epist. 93.Nulla res magis honesta induit, dubios & in prauu• inclinantes reuocat ad rectū, quàm bonorum virorum conuersatio. paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audiri, •spici. occursu• ipse sapientum iuuat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Sen. epist. 93.
7y • fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in art poe•. All•sit ad Isocratis dictum, [Greek or Hebrew] ▪ Plut. vita Isocr.y • fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in arte poe•. All•sit ad Isocratis dictum, Plut. vita Isocr.
§. 36. Well therefore and wisely addeth the Apostle in that place; eNot forsaking the fellowship; as the manner is of many. And again; fBut we are not of them that with-draw themselves to their own ruin. gIt is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitariness, or a sullen kind of privacy and retiredness, and by occasion thereof to sequester himself from the company and society of others, though it be upon some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Monkish course of life, under colour of withdrawing ⟨p. 61⟩themselves from the world: So among the Ancients we find that some worthy men otherwise had sometime some cogitations and projects looking and bending somewhat that way, yea that sometime they made some trial of conclusions in that kind.
§. 36. Well therefore and wisely addeth the Apostle in that place; eNot forsaking the fellowship; as the manner is of many. And againe; fBut we are not of them that with-draw themselues to their owne ruine. gIt is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitarinesse, or a sullen kinde of priuacy and retirednesse, and by occasion thereof to sequester himselfe from the company and society of others, though it be vpon some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Monkish course of life, vnder colour of withdrawing ⟨p. 61⟩themselues from the world: So among the Auncients we finde that some worthy men otherwise had sometime some cogitations and proiects looking and bending somewhat that way, yea that sometime they made some triall of conclusions in that kinde.
But what doth one principal man among them confess, writing to another of them out of the wilderness, whither he had withdrawn himself, how he found himself th•e affected? hWhat I do here night and day (saith he) I am even ashamed to relate. For the City business I have shunned as an occasion of many evils: but my self yet I cannot shun. But it fareth with me, as with men at sea that are seasick because they cannot brook the sea: when they are in a greater ship, they think they should be better, if they were in a less bark; it is the rolling of the great ship they think that maketh them so evil: and so out of the ship they get them into the boat or the bark. But in the ship or in the bark they are bad still, as evil as ever, iso long as the bitter choler abideth with them that pestereth their stomach. In like manner it is with us. kCarrying about with us our inbred and inmate passions, we are every where encumbered with the like perturbations: and so lgain no great matter by this▪our solitariness, and sequestring of our selves.
But what doth one principall man among them confesse, writing to another of them out of the wildernesse, whither he had withdrawne himselfe, how he found himselfe th•e affected? hWhat I doe here night and day (saith he) I am euen ashamed to relate. For the City businesse I haue shunned as an occasion of many euils: but my selfe yet I cannot shun. But it fareth with me, as with men at sea that are seasicke because they cannot brooke the sea: when they are in a greater ship, they thinke they should bee better, if they were in a lesse barke; it is the rolling of the great ship they thinke that maketh them so euill: and so out of the ship they get them into the boat or the barke. But in the ship or in the barke they are bad still, as euill as euer, iso long as the bitter choller abideth with them that pestereth their stomacke. In like manner it is with vs. kCarying about with vs our inbred and inmate passions, wee are euery where encombred with the like perturbations: and so lgaine no great matter by this▪our solitarinesse, and sequestring of our selues.
h[Greek or Hebrew]. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. epist. 104.〈non-Latin alphabet〉. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. epist. 104.
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because she is otherwise looked after, and a narrow watch is set ouer her, deserueth not the name of watchfulnesse in either, yea the heart may be neuer a whit the lesse faultie with either. But for
to endure rather the dishonest act of another, then to doe any of her owne;
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Nulla laus est, non facere, quod facere non potes Ex Lactant. instit. l. 6. ••3. M•. Dum. de •or. Nulla laus est ibi esse integrū, vbi nemo est, qui aut possit aut conetur c•umpere. Ci•. in Verr. orat. 1.
iSiqua metu demp•o casta est, e• denique casta est: Qu• qui• non potuit, non facit, illa facit. O•id. •r. l. 3. eleg. 4.
lCorpora sanctarū m•ierum non vis mac•at, sed voluntas. Hieron. quaest. in Gen. Inui•a virgo vexari potest, violari non potest. Aug. ep. 180 & 122. & de Civit. Dei, lib. 1. cap. 18. & de mend. l. 1. c. 7, 19, 20. & l. 2. c. 19. Vise & Chrysan Psal. 95.Corpora sanctarū m•ierum non vis mac•at, sed voluntas. Hieron. quaest. in Gen. Inui•a virgo vexari potest, violari non potest. Aug. ep. 180 & 122. & de Ciuit. Dei, lib. 1. cap. 18. & de mend. l. 1. c. 7, 19, 20. & l. 2. c. 19. Vise & Chrysan Psal. 95.
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Rom. 12. 21. Ne vinc•tor à malo. Cur r•pis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò iam tibi irasc•re, quia irasceris. Guigo. medit. c. 1. Pas• sus •s malum? ign•sce; ne duo mali sitis. August. in Psal. 54. & in 1. Ioan. tract. 8. 〈…〉 igitur 〈…〉 sse•mo pii• & i•us p•nter eorū malitiam 〈…〉, quos fieri bonos q•aerit, vt 〈…〉 potius crescat bonorum, •n vt p•ri maliti• se queque numero •ddat ma•rum. Idem epist. 5. Ridiculum est enim •dio n•ntis p•dere innocen•m. Sen•. r•ferente Io•n. de Tamb•. in •onsol. Theol. vel potius M•in. Dumi•ns. lib. de morib. Nullius tam vehemens nequiti •st, vt mot• meo dignasit. Symmach. l. 9. •p. 105.
cGen. 19. 32-37. per temulentiā nesciens libidi•i miscet incestum: & quem Sod•ma non vicit, vina vicerunt. Hieron. ibid. Vise Cle•. Alex. paedag l 2. c 9.Gen. 19. 32-37. per temulentiā nesciens libidi•i miscet incestum: & quem Sod•ma non vicit, vina vicerunt. Hieron. ibid. Vise Cle•. Alex. paedag l 2. c 9.
end in mourning and woe, yea in eternall mourning and euerlasting woe, if it be not speedily preuented. As the Apostle saith, in regard of others, so is it no lesse true in regard of a mans selfe;
It is euill for a man to eat with offence; and with the disabling of himselfe vnto good duties: And it is euill for a man to vse game or any other lawfull delight in that manner, as it shall bee an occasion, either of stumbling to others, or of sinne and euill to himselfe.
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Rideamus, laetemur quantumlibet iugiter, dummodò innocenter. Quae vecordia est & amentia, vt non put•mus •isum & gaudium tanti esse, nisi Dei in se habeat iniuriam? Saluian. Ibid. An forte infructuosum putamus gaudium simplex, nec delectat ridere sine crimi•e? Ibid.
tLuk. 6. 25. O miseri, quorum gaudy crimen habent! Maxim. eleg. 1.Luk. 6. 25. O miseri, quorum gaudi• crimen habent! Maxim. eleg. 1.
pOmnia nobis m•la solitudo persu•det. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecipitat in reatum. Petr. Bless. epist. 9. • l•ca sola nocent: l•ca sola ca•to. Quo fugis? in populo t•tior esse po•. •id. remed. l. •.Omnia nobis m•la solitudo persu•det. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecipitat in reatum. Petr. Bles. epist. 9. • l•ca sola nocent: l•ca sola ca•to. Quo fugis? in populo t•tior esse po•. •id. remed. l. •.
the Iewish Rabbines acknowledge that they came to vnderstand a place of the Prophet
abroome, or a beesome in her language to her maide: so there is none so watchfull of himselfe, but hee may haue need of others to watch ouer him, and may receiue benefit in that kinde, euen from a drowsie soule, one that is lesse wakefull then himselfe. In a word, drowsie persons, if they desire to keepe waking, can better doe it in company together one with another, (it is not likely they should all sodainely fall fast asleepe at once) then they can being seuerally apart either from other.
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zFieri posse non ambig•, ut aliquid imp•rito & in▪ locto cuipiam scire cō: ingat, quod doctus aliquis & p•ritus ignorat. Aug. de orig. animae l. 4. c. 1.Fieri posse non ambig•, vt aliquid imp•rito & in▪ locto cuipiam scire cō: ingat, quod doctus aliquis & p•ritus ignorat. Aug. de orig. animae l. 4. c. 1.
bR. David in radic. Mercer. in Pagn. thes. & Selden in praef it. to Titles of Honour.R. Dauid in radic. Mercer. in Pagn. thes. & Selden in praef it. to Titles of Honor.
