§. 10. We have as much cause then nto watch even against our selves, as against any adversary whatsoever. Since that as the Heathen man sometime said, oEvery man is the first and the greatest flatterer of himself: and others could never come to fasten their flatteries upon us, if we did not before flatter our selves: So pevery man is the first and the greatest enemy to himself: and other enemies could never do us any harm, if we did not first conspire with them to hurt our selves. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that have not only many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busy heads and working brains, plotting and practising continually their ruin at home; then surely no less cause have we to be extraordinarily watchful, whose case, as we see, is the very same. If qour first parents had cause to watch in Paradise, when there was no adversary but without: Much more have we cause to watch, and to watch most diligently now, when we have adversaries rboth without & within. For therein is the difference, as sone saith well, between tAdam & uJudas, so between our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us. So many adversaries therefore, so vigilant, so diligent, round about us, on every side of ⟨p. 16⟩us, before us, behind us, above us, beneath us, without us, within us, *must needs enforce on us an incessant watchfulness, if we have any care of our own safety.
§. 10. We haue as much cause then nto watch euen against our selues, as against any aduersarie whatsoeuer. Since that as the Heathen man sometime said, oEuery man is the first and the greatest flatterer of himselfe: and others could neuer come to fasten their flatteries vpon vs, if we did not before flatter our selues: So peuery man is the first and the greatest enemie to himselfe: and other enemies could neuer doe vs any harme, if we did not first conspire with them to hurt our selues. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that haue not onely many open enemies, besetting and assaulting them on euery side without, but many close traitors also, that haue busie heads and working braines, plotting and practising continually their ruine at home; then surely no lesse cause haue we to be extraordinarily watchfull, whose case, as we see, is the very same. If qour first parents had cause to watch in Paradise, when there was no aduersarie but without: Much more haue we cause to watch, and to watch most diligently now, when we haue aduersaries rboth without & within. For therein is the difference, as sone saith well, betweene tAdam & uIudas, so betweene our first parents and vs, that Outward temptation preuented inward corruption in them, inward corruption preuenteth outward temptation in vs. So many aduersaries therefore, so vigilant, so diligent, round about vs, on euery side of ⟨p. 16⟩vs, before vs, behinde vs, aboue vs, beneath vs, without vs, within vs, *must needs enforce on vs an incessant watchfulnesse, if we haue any care of our owne safetie.
- n[Greek or Hebrew]. Epictet. enchirid. c. 72.〈non-Latin alphabet〉. Epictet. enchirid. c. 72.
- o[Greek or Hebrew]. Plut. de adulat.〈non-Latin alphabet〉. Plut. de adulat.
- p[Greek or Hebrew]. Anacharsis apud Stob. eclog. tom. 2. c. 2.〈non-Latin alphabet〉. Anacharsis apud Stob. eclog. tom. 2. c. 2.
- qNusquam securitas, neque in coelo, neque▪ in paradiso, multo minus in mundo. In coelo▪ n▪ cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, Judas in mundo de schola Saluatoris. Bern. de divers. 30.Nusquam securitas, neque in coelo, neque▪ in paradiso, multo minus in mundo. In coelo▪ n▪ cecidit Angelꝰ sub praesentia diuinitatis, Adam in paradiso de loco voluptatis, Iudas in mundo de schola Saluatoris. Bern. de diuers. 30.
- r2 Cor. 7. 5.
- sFaber in Jac. 1. Nonnunquam tentatio praevenit concupiscentiam, ut in Eva: nonnunquam sequitur, ut in Judah.Faber in Iac. 1. Nonnunquam tentatio praeuenit concupiscentiam, vt in Eua: nonnunquam sequitur, vt in Iuda.
- tGenes. 3. 1, 6.
- uJeh. 12. 6. & 13. 2.