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.
§. 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
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.
And another of latter and more superstitious times, though a great admirer and practiser of Monastical life himself, advising a woman that had a great mind to the Wilderness; mIs it not wisdom, saith he, peradventure you will say, to eschew as ⟨p. 62⟩the wealth, so the throng of the City? will not my chastity be there safer, where conversing with few or none, I may please him alone whom I desire principally to approve my self unto? nNo, by no means, say I: One that will do evil, shall find matter enough in the Wilderness to work upon, and beside shady shelter in the thicket, and silence in solitude. For the evil that none sees, none finds fault withal. And where there is none to find fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot do evil though you would: for you are presently e•ed, chid, rebuked and reclaimed by the rest. oTo conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an unwise one, you of it. And else-where dealing with some other in like manner affected; pPerchance, saith he, you will make choice of solitariness, not well weighing either your own weakness, or Satan's assaults. For what can be more jeopardous then to wrestle alone with such a sly adversary as seeth us when we see not him? We had more need to seek out some troupe to join our selves with, where we may have as many Fellow-helpers as fellows. For it is the congregation that is qterrible, as an army well ranged. But rwoe be to him that is alone: for if he fall, he hath none at hand to help him up. sThat which a many find too true by woeful experience, when tthe noon-day Devil ⟨p. 63⟩hath enticed them out into the Wilderness under pretence of greater holiness, and strictness of life.
And another of latter and more superstitious times, though a great admirer and practiser of Monasticall life himselfe, aduising a woman that had a great minde to the Wildernesse; mIs it not wisdome, saith he, peraduenture you will say, to eschew as ⟨p. 62⟩the wealth, so the throng of the City? will not my chastitie be there safer, where conuersing with few or none, I may please him alone whom I desire principally to approue my selfe vnto? nNo, by no meanes, say I: One that will doe euill, shall finde matter enough in the Wildernesse to worke vpon, and beside shady shelter in the thicket, and silence in solitude. For the euill that none sees, none findes fault withall. And where there is none to finde fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot doe euill though you would: for you are presently e•ed, chid, rebuked and reclaimed by the rest. oTo conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an vnwise one, you of it. And else-where dealing with some other in like manner affected; pPerchance, saith he, you will make choise of solitarinesse, not well weighing either your owne weaknesse, or Satans assaults. For what can bee more ieopardous then to wrestle alone with such a slie aduersary as seeth vs when we see not him? We had more need to seeke out some troupe to ioyne our selues with, where we may haue as many Fellow-helpers as fellowes. For it is the congregation that is qterrible, as an armie well ranged. But rwoe be to him that is alone: for if he fall, he hath none at hand to helpe him vp. sThat which a many finde too true by wofull experience, when tthe noone-day Deuill ⟨p. 63⟩
mNon est sapere, ut opulentiam, ita urbis frequentiam fugere? an non m•a mihi pudicitia tutier erit in eremo, ubi in pace cum paucis aut sola conuersans solely placeam, cui me probavi, Bern. epist. 115.Non est sapere, vt opulentiam, ita vrbis frequentiam fugere? an non m•a mihi pudicitia tutier erit in eremo, vbi in pace cum paucis aut sola conuersans soli placeam, cui me probaui, Bern. epist. 115.
nNequaquā: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & filentium solitudo. Malum quippe quod nemo videt, nemo arguit. Ubi autem non time tur reprebensor, secu•ius accedit tentator, licentius perpetratur iniquitas. In cenuentu ver• malum si facere vis, non licet. Mox enim á pluribus comperitur, arguitur, emendatur. Ber•▪ ibid.Nequaquā: nam volenti perperam agere & desertum abundantiam habet, & nemus vmbram, & filentium solitudo. Malum quippe quod nemo videt, nemo arguit. Vbi autem non time tur reprebensor, secu•iꝰ accedit tentator, licentius perpetratur iniquitas. In cenuentu ver• malum si facere vis, non licet. Mox enim á pluribus comperitur, arguitur, emendatur. Ber•▪ ibid.
oDenique aut de fatuia virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregation•. Ib.Denique aut de fatuia virginibus vna es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregation•. Ib.
pForte vult eligere solitudinem, non satis attendens propriam infirmitatē, & periculosam Diaboli luctam: Quid enim periculosius quám solum luctari contra antiqui hostis versutias, à qu• videatur & quem videre nō possit? Acies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarij, quot so•ij, &c. Bern. de temp. 26.
And undoubtedly, as there is none but are more prone to slumber when they are alone, then when they are in company with others that are awake; so there is no man, if he well consider himself, but he shall find that he is more prone to be assailed with evil suggestions and motions, when he is alone by himself, then when he is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, uI more fear the evil that I may do alone, then what I cannot do but in company. Those therefore that shunning the society of others, sequester themselves, and xwill needs live wholly to themselves, do but in so doing deprive themselves of a main help unto watchfulness, and expose themselves unwisely, (though it may be unwittingly) unto the wiles and snares of their subtle Adversary, who is then with them unseen, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.
And vndoubtedly, as there is none but are more prone to slumber when they are alone, then when they are in company with others that are awake; so there is no man, if he well consider himselfe, but he shall finde that hee is more prone to bee assailed with euill suggestions and motions, when he is alone by himselfe, then when hee is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, uI more feare the euill that I may doe alone, then what I cannot doe but in company. Those therefore that shunnnig the society of others, sequester themselues, and xwill needs liue wholly to themselues, doe but in so doing depriue themselues of a maine helpe vnto watchfulnesse, and expose themselues vnwisely, (though it may bee vnwittingly) vnto the wiles and snares of their suttle Aduersary, who is then with them vnseene, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.
uMagis timeo malum, quod facio in abscondito, quàm quod in aperto. Idē medit. c. 14.Magis timeo malum, quod facio in abscondito, quàm quod in aperto. Idē medit. c. 14.
xVivat necesse est alteri, qui vult sibi▪ Sen. epist. 48.Viuat necesse est alteri, qui vult sibi▪ Sen. epist. 48.
§. 37. But as ahe said sometime to one that was talking, as he said, with himself, He had need be well advised, that he talked not with a bad Companion: so here, a man that not without good cause desireth company, bhad need yet be wary what company he lighteth on and associateth himself unto. For cas the benefit is great that cometh ⟨p. 64⟩by good company, so is the danger and harm no less that accreweth by bad. Association is of much force both the one way & the other. dOur society with others, and theirs with us, cannot but prevail much either to make us like them, or to make them like us. *He that walketh but with the wise, saith Solomon, shall wax wiser thereby: and he that keepeth company with fools, shall be the worse for it. The very company of either is wont ordinarily to work even with some efficacy on those that much or oft converse though for other ends with either. A third help therefore unto Watchfulness may be the shunning of the society and fellowship of wicked and profane persons. eAway from me, saith David, all ye workers of iniquity. And, fA wicked person I will not know: I will have no acquaintance with any such. Yea to this purpose, as he inviteth good company to him, gI am a companion of all those that fear thee, and keep thy precepts. Such as feared God, were they high or low, were they rich or poor, they were for his company, he was content and desirous to be acquainted with them. So on the other side he biddeth all profane ones away from him, hAway from me, ye wicked ones: I will keep the commandments of my ⟨p. 65⟩God. As if he could not keep Gods commandments, at least not so well as he would, so long as the wicked were in company with him.
§. 37. But as ahee said sometime to one that was talking, as he said, with himselfe, He had neede be well aduised, that he talked not with a bad Companion: so here, a man that not without good cause desireth company, bhad neede yet be wary what company he lighteth on and associateth himselfe vnto. For cas the benefit is great that commeth ⟨p. 64⟩by good company, so is the danger and harme no lesse that accreweth by bad. Associatiō is of much force both the one way & the other. dOur society with others, and theirs with vs, cannot but preuaile much either to make vs like them, or to make them like vs. *He that walketh but with the wise, saith Salomon, shal wax wiser thereby: and he that keepeth company with fooles, shall be the worse for it. The very company of either is wont ordinarily to worke euen with some efficacie on those that much or oft conuerse though for other ends with either. A third helpe therefore vnto Watchfulnesse may be the shunning of the societie and fellowship of wicked and prophane persons. eAway from mee, saith Dauid, all ye workers of iniquitie. And, fA wicked person I will not know: I will haue no acquaintance with any such. Yea to this purpose, as he inuiteth good company to him, gI am a companion of all those that feare thee, and keepe thy precepts. Such as feared God, were they high or low, were they rich or poore, they were for his company, he was content and desirous to bee acquainted with them. So on the other side hee biddeth all prophane ones away from him, hAway from mee, yee wicked ones: I will keepe the commandements of my ⟨p. 65⟩God. As if he could not keepe Gods commandements, at least not so well as he would, so long as the wicked were in company with him.
aCrates cùm vidisset adolescentem secreto ambulantē, interrogavit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Cave, inquit, rogo, & diligenter attende, ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, [Greek or Hebrew]. Alterutrum lubens ex altero correxerim.Crates cùm vidisset adolescentem secreto ambulantē, interrogauit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Caue, inquit, rogo, & diligenter attende, ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, 〈non-Latin alphabet〉. Alterutrum lubens ex altero correxerim.
b[Greek or Hebrew]. Clem. Alex. paedag. l. 3. c. 11.〈non-Latin alphabet〉. Clem. Alex. paedag. l. 3. c. 11.
cSumuntur enim à conuersantibus mores. Nec tam val• tudini profuit utilis regio & salubrius column, quàm animis parum firmis in turba meliorum versari. Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit. Idem de tranq. c. 1.Sumuntur enim à conuersantibus mores. Nec tam val• tudini profuit vtilis regio & salubriꝰ c•lū, quàm animis parum firmis in turba meliorum versari. Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit. Idem de tranq. c. 1.
d[Greek or Hebrew]. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua a•fusa extinguatur; sicut contra vix est carbo ita madidus, quin […] aceru• accendatur. Vincent, de vita spirit. c. 17.〈non-Latin alphabet〉. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua a•fusa extinguatur; sicut contra vix est carbo ita madidus, quin 〈…〉 aceru• accendatur. Vincent, de vita spirit. c. 17.
And in this regard as else-where he professeth of himself, that ihe would neither sit among, nor go abroad, nor keep any company with such: so khe pronounceth him a happy man, that neither walketh with, nor standeth amidst, nor sitteth among, that in no sort or manner converseth with those, that are wicked, sinful, and scoffers at goodness and godliness. Not that a man should by and by in a lPharisaical humour condemn or contemn every one that cometh short of himself either in knowledge or in practise of sanctification, or should sequester himself from every one that is not so forward in, or zealous of the better things, as were to be wished and desired; like those proud Hypocrites in Isaiah, mthat say, Stand aloof of me; come not near me: for I am holier then thou. nWeak ones are to be received, not to be rejected: oto be healed and strengthened, not to be turned out. But for those that be openly profane with pEsau; scoffers and deriders of religion with qIsmael; by their loose and lewd course of life proclaiming and publishing not an utter want only of goodness and godliness in them, but a perverseness of heart and an averseness thereunto; rsuch, saith the Apostle, should men shun: slest they corrupt us, when we cannot correct them. For tthe very sight of blear eyes may hurt those that have whole, but tender, eyes: when uthe sight of the whole will not help the blear-eyed. Sooner may ⟨p. 66⟩evil be fastened upon good ones, weak ones especially, then good things conveyed unto and wrought into those that be obstinately evil.
And in this regard as else-where he professeth of himselfe, that ihe would neither sit among, nor goe abroad, nor keepe any company with such: so khe pronounceth him a happy man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner conuerseth with those, that are wicked, sinfull, and scoffers at goodnesse and godlinesse. Not that a man should by and by in a lPharisaicall humor condemne or contemne euery one that commeth short of himselfe either in knowledge or in practise of sanctification, or should sequester himselfe from euery one that is not so forward in, or zealous of the better things, as were to be wished and desired; like those proud Hypocrites in Esay, mthat say, Stand aloofe of me; come not neere mee: for I am holier then thou. nWeake ones are to be receiued, not to be reiected: oto be healed and strengthened, not to be turned out. But for those that be openly prophane with pEsau; scoffers and deriders of religion with qIsmael; by their loose and lewd course of life proclaiming and publishing not an vtter want onely of goodnesse and godlinesse in them, but a peruersenesse of heart and an auersenesse thereunto; rsuch, saith the Apostle, should men shun: slest they corrupt vs, when we cannot correct them. For tthe very sight of bleare eyes may hurt those that haue whole, but tender, eyes: when uthe sight of the whole will not helpe the bleare-eyed. Sooner may ⟨p. 66⟩
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.
•
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.
hath inticed them out into the Wildernesse vnder pretence of greater holinesse, and strictnesse of life.
Forte vult eligere solitudinem, non satis attendens propriam infirmitatē, & periculosam Diaboli luctam: Quid enim periculosius quám solum luctari contra antiqui hostis versutias, à qu• videatur & quem videre nō possit? Acies potius multorum pariter pugnantium quaerenda, vbi tot sint auxiliarij, quot so•ij, &c. Bern. de temp. 26.
sQuoties been perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit? Et cognonerunt miseri tandem, quam verus sit sermo quem frus•ra legerant, Vae solely &c. Bern. in Ca•t. 33.Quoties bene perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit? Et cognonerunt miseri tandem, quam verus sit sermo quem frus•ra legerant, Vae soli &c. Bern. in Ca•t. 33.
. noct. Attic. l. 13. c. 17. [Greek or Hebrew]. Theog•. Ea Philosophiae vis est, ut nō solum studentes, sed etiam cō •ersantes […]. Qui in solē venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna […], od•rē secū lo• fe•nt. Et qui apud Philosophos fuerunt, traxerunt aliquid necesse est, quod prodesset & negligentibus. Sen. ep. 108. Ut qui per solem ambulant, aut •lorem mutant, aut urentem sen•unt cal•rem: sic du• consuetudine bono•um utimur, aut dotes quasdam amando in nos […], aut desiderium aliquod admirando concipimus. Put•. cent. 1. epist. 14.
Prou. 13. 20. 〈non-Latin alphabet〉. Men. 〈non-Latin alphabet〉. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8. Gell. noct. Attic. l. 13. c. 17. 〈non-Latin alphabet〉. Theog•. Ea Philosophiae vis est, vt nō solum studentes, sed etiam cō •ersantes 〈…〉. Qui in solē venit, licet non in hoc venerit colorabitur. Qui in vnguentaria taberna 〈…〉, od•rē secū lo• fe•nt. Et qui apud Philosophos fuerunt, traxerūt aliquid necesse est, quod prodesset & negligentibꝰ. Sen. ep. 108. Vt qui per solem ambulant, aut •lorem mutant, aut vrentem sen•unt cal•rem: sic du• consuetudine bono•um vtimur, aut dotes quasdam amando in nos 〈…〉, aut desiderium aliquod admirando concipimus. Put•. cent. 1. epist. 14.
