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.
§. 25. A third point or head of this spiritual Watch, is the careful avoidance of all occasions of evil. oA prudent man, saith Solomon, foreseeth the plague, and hideth himself: but the foolish go on still, and are plagued. And it is indeed a point of true spiritual wisdom to foresee sin afar off in the occasions of evil, and pby eschewing the one to prevent the other. qFly from sin (saith Sirach's son) as from a Serpent. rHe were evil advised that would sleep near the hole where he knew that a Serpent harboured; or that seeing a Serpent making toward him, would use no means to keep it from him, till it got within reach of him; alleging for himself that she were safe enough, so long as the Serpent fasteneth not upon him. tNor were they better then stark ⟨p. 40⟩fools, that should sit still and suffer the enemy, whom they were informed to be up in arms and coming for them, to enter their territory, approach their City, sit down before it, and raise ramparts against it; pretending the mean while, that all is well enough with them (what should they need to fear or care?) so long as their walls are not scaled, nor the City it self surprised: The latter is like enough soon to follow, if way be given to the former. In like manner here uit is but a sorry watching that we hold against sin, unless we keep watch withal against the occasions of evil. If we wax remiss in our watching against the one, we shall soon be surprised and subdued by the other.
§. 25. A third point or head of this spirituall Watch, is the carefull auoidance of all occasions of euill. o
A prudent man, saith Salomon, foreseeth the plague, and hideth himselfe: but the foolish goe on still, and are plagued. And it is indeed a point of true spirituall wisdome to foresee sinne afarre off in the occasions of euill, and
He were euill aduised that would sleepe neere the hole where he knew that a Serpent harboured; or that seeing a Serpent making toward him, would vse no meanes to keepe it from him, till it got within reach of him; alledging for himselfe that
fooles, that should sit still and suffer the enemie, whom they were informed to be vp in armes and comming for them, to enter their territorie, approach their Citie, sit downe before it, and raise rampires against it; pretending the meane while, that all is well enough with them (what should they need to feare or care?) so long as their walls are not scaled, nor the Citie it selfe surprized: The latter is like enough soone to follow, if way be giuen to the former. In like manner here
it is but a sorrie watching that we hold against sinne, vnlesse we keepe watch withall against the occasions of euill. If we wax remisse in our watching against the one, we shall soone be surprized and subdued by the other.
pVitare peccatum est vitare occasiones peccatorum. Melanc. in loc. come. 22.Vitare peccatum est vitare occasiones peccatorum. Melanc. in loc. com. 22.
qSirac. 21. 2.
rQuousque vicing serpent tua malè securadormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illaesus. Isidor. solil•q. l. 2.Quousque vicin• serpente tua malè securadormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illaesus. Isidor. solil•q. l. 2.
sNoxia serpentū est admisto sanguine pestis: Morsu virus habent, & fatum in dent minantur. Lucan. b•ll. Pharsal. l. 9.▪Noxia serpentū est admisto sanguine pestis: Morsu virus habent, & fatum in dente minantur. Lucan. b•ll. Pharsal. l. 9.▪
tPraeoccupanaus est aditus cunctis insidijs, ne hostilitas prior obrepens accurate improvidis. Autor de singular. Cleric.Praeoccupanaꝰ est aditus cunctis insidijs, ne hostilitas prior obrepens •ccurrat improuidis. Autor de singular. Cleric.
uQui peccati occasiones non fugit, necipsum à see peccatum sem•uet. Stella in Luc. 11.Qui peccati occasiones non fugit, necipsum à se peccatum sem•uet. S•ella in Luc. 11.
It was the wile that xthat wily one used against our first parents, and by it prevailed with them. He would have the woman at first but go and see the forbidden fruit; ythough they were not to eat of it, yet they might lawfully enough look on it; it was the taste, not the view of it that God had forbidden them. But zWhat meanest thou, O woman, (saith one of the Ancients) to eye thine own bane so wishfully? Why shouldest thou have such a mind to gaze on that which thou mayest not meddle with? And indeed it fell out full unhappily with her; as with the fish, athat is nibbling so long upon the bait, till at length it be suddenly unawares caught with the hook. Forb from gazing upon it she proceeded to gaping after it; and from sight and view to touch and taste, to cthe taking in of that that proved the bane both of her and hers.
It was the wile that xthat wilie one vsed against our first parents, and by it preuailed with them. He would haue the woman at first but goe and see the forbidden fruit; ythough they were not to eat of it, yet they might lawfully enough looke on it; it was the taste, not the view of it that God had forbidden them. But zWhat meanest thou, O woman, (saith one of the Ancients) to eye thine owne bane so wishfully? Why shouldest thou haue such a minde to gaze on that which thou maist not meddle with? And indeed it fell out full vnhappily with her; as with the fish, athat is nibbling so long vpon the bait, till at length it be suddenly vnawares caught with the hook. Forb from gazing vpon it she proceeded to gaping after it; and from sight and view to touch and taste, to cthe taking in of that that proued the bane both of her and hers.
yOcul•s tendo, non manum; non est interdictum ne videam, sed ne comedam. Ber•, de bumil. grad. 4.
zQuid tuū malū, ô mulier, tam intentè intueru? quid illô tam crebrò vagantia •mina jacis? quid spectare libet, quod manduca•e non licet. Bern. ibid.Quid tuū malū, ô mulier, tam intentè intueru? quid illô tam crebrò vagantia •mina iacis? quid spectare libet, quod manduca•e non licet. Bern. ibid.
a[Greek or Hebrew]. - Oppian. depiscat. l. 3.〈non-Latin alphabet〉. - Oppian. depiscat. l. 3.
bEtsi culpa non est, culpae tamen occasio est: & indicium est commissae, & causa est c•mmittendae. Ibid.
And it is the course whereby Satan yet to this day prevaileth with a many; such especially as seem to make any conscience of their courses; by drawing them into bad company, combining and linking them in league with lewd ones, egging them on to unnecessary contentions and Law-suits, enticing them to some kind of lawful, but dangerous delights, and such like wiles at the first sight not appearing to be such, he leadeth them into such sins as themselves at first intended not, nor once dreamed (it may be) that they should ever be drawn unto.
And it is the course whereby Satan yet to this day preuaileth with a many; such especially as seeme to make any conscience of their courses; by drawing them into bad company, combining and linking them in league with lewd ones, egging them on to vnnecessary contentions and Law-suits, enticing them to some kinde of lawfull, but dangerous delights, and such like wiles at the first sight not appearing to be such, hee leadeth them into such sinnes as themselues at first intended not, nor once dreamed (it may be) that they should euer be drawne vnto.
§. 26. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not dentangle themselves with worldly affairs: thereby implying that the Minister of God by giving way to multiplicity of worldly businesses, though he intend not in so doing to neglect or grow slack in the work of his own function, yet may come to be so puzzled and snarled in them, that he shall not be able to get well out again when he is once in. and so may be, beside his purpose, with-drawn from that which he should eprincipally attend. So the Apostle Peter of many Christians, that fhaving escaped the defilements of this world (that is, such sins as worldly men are wont to be ordinarily defiled with) by being gentangled, (to wit, in the like occasions of sin, and such hsnares as Satan had in the same set for them) they come at length to be overcome and vanquished again; to wit, by being drawn again to the practise of such ⟨p. 42⟩foul enormities as in themselves they had formerly reformed.
§. 26. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not dintangle themselues with worldly affaires: thereby implying that the Minister of God by giuing way to multiplicitie of worldly businesses, though he intend not in so doing to neglect or grow slacke in the worke of his owne function, yet may come to be so pusseld and snarld in them, that he shall not be able to get well out againe when he is once in. and so may be, beside his purpose, with-drawne from that which he should eprincipally attend. So the Apostle Peter of many Christians, that fhauing escaped the defilements of this world (that is, such sinnes as worldly men are wont to be ordinarily defiled with) by being gintangled, (to wit, in the like occasions of sinne, and such hsnares as Satan had in the same set for them) they come at length to be ouercome and vanquisht againe; to wit, by being drawne againe to the practise of such ⟨p. 42⟩foule enormities as in themselues they had formerly reformed.
g[Greek or Hebrew]. Saepe familiaritas implicavit. Saepe occasio peccandi voluntatem fecit. Isid. soliloq. l. 2.〈non-Latin alphabet〉. Saepe familiaritas implicauit. Saepe occasio peccandi voluntatem fecit. Isid. soliloq. l. 2.
In regard whereof it is that our Saviour doth admonish his Disciples to iWatch and pray, that they enter not into temptation. For that kif they do enter, an hundred to one it is, (such is mans natural weakness and proneness to evil) that they come not out without some foil. And lagreeable to our prayer should our practise be; or else it is but a mock-prayer, and a mockery of him whom we pray to. As we are taught to pray that we may not enter into temptation; so must we take •eed how we offer our selves unto temptation. Else mwhat is it but a mere mocking of God, to ask that of God, which we wilfully deny to our selves, when we might have it? Or nhow can we hope that God should hear us when we hear not our selves, when we refuse to put an Amen to our own prayer? We must oshun, saith the Apostle, and be shy of the very show and shadow of sin: be afraid, not, with pthe burnt child, of the fire, and the flame only; but of the very smoke it self of sin: remembering that qthough the smoke can do no great hurt it self, yet the fire that may burn us shrewdly, is not far from it.
In regard whereof it is that our Sauiour doth admonish his Disciples to iWatch and pray, that they enter not into temptation. For that kif they doe enter, an hundred to one it is, (such is mans naturall weaknesse and pronenesse to euill) that they come not out without some foile. And lagreeable to our prayer should our practise be; or else it is but a mock-praier, and a mockery of him whom we pray to. As we are taught to pray that we may not enter into temptation; so must wee take •eed how we offer our selues vnto temptation. Else mwhat is it but a meere mocking of God, to aske that of God, which wee wilfully deny to our selues, when we might haue it? Or nhow can we hope that God should heare vs when we heare not our selues, when we refuse to put an Amen to our owne prayer? Wee must oshun, saith the Apostle, and be shie of the very shew and shadow of sinne: be afraid, not, with pthe burnt childe, of the fire, and the flame only; but of the very smoake it selfe of sinne: remembring that qthough the smoake can doe no great hurt it selfe, yet the fire that may burne vs shrewdly, is not farre from it.
kNon facilè esuri• pofita reti•ebere mensa: Et multum saliens incitat undae sitim. Ovid▪ remed. l. 2.Non facilè esuri• pofita reti•ebere mensa: Et multum saliens incitat vndae sitim. Ouid▪ remed. l. 2.
lEt oratione operatio, & operation fulciatur oratio. Hieron. ad Thren. 3. 41. & Greg. Rō. moral. l. 18. c. 3. & Isidor. de sum. bon. l. •. c. 7.Et oratione operatio, & operatione fulciatur oratio. Hieron. ad Thren. 3. 41. & Greg. Rō. moral. l. 18. c. 3. & Isidor. de sum. bon. l. •. c. 7.
mTanta solicitudine petere audebis, quod in te posit•m recusabis? Tertull. exhort. ad castit.
n[Greek or Hebrew]; Manuel Palaecl. ad fil.〈non-Latin alphabet〉; Manuel Palaecl. ad fil.
o1 Thess. 5. 22. Quicquid male coloratū fuerit Bern. de consid. l. 3.1 Thess. 5. 22. Quicquid male coloratū fuerit Bern. de consid. l. 3.
§. 27. Where cometh to be met with the idle plea of those, who when they are admonished or advised to forbear some courses, some companies, that may in this kind prove prejudicial and dangerous unto them, are wont to say; Why? Is it not lawful to do this or that? or, Is it simply unlawful to be in such and such company? Yea but, saith ⟨p. 43⟩the Apostle to such; rAll things (that is, all things in their own nature indifferent) are lawful: but all (such) things are not expedient. Things in themselves lawful, in the use of them prove oft inexpedient; and then become they in that regard, and so far forth unlawful to us. The use of a thing and the abuse of it are many times so close twined and twisted together, that a man cannot lay hold on the one but he shall be taken with the other; he cannot pull the one to him, but the other will come with it and accompany it in spite of his heart, though he do not desire the company of it, or to have any dealing at all with it.
§. 27. Where commeth to be met with the idle plea of those, who when they are admonished or aduised to forbeare some courses, some companies, that may in this kinde proue preiudiciall and dangerous vnto them, are wont to say; Why? Is it not lawfull to doe this or that? or, Is it simply vnlawfull to be in such and such company? Yea but, saith ⟨p. 43⟩the Apostle to such; rAll things (that is, all things in their owne nature indifferent) are lawfull: but all (such) things are not expedient. Things in themselues lawfull, in the vse of them proue oft inexpedient; and then become they in that regard, and so farre forth vnlawfull to vs. The vse of a thing and the abuse of it are many times so close twined and twisted together, that a man cannot lay hold on the one but he shall be taken with the other; he cannot pull the one to him, but the other will come with it and accompany it in spight of his heart, though he doe not desire the company of it, or to haue any dealing at all with it.
r1 Cor. 6. 12. & 10. 23. Sicut non omne quod libet, licet: sic non omne quod licet, sta•im etiam expedit. Bern. ep. 25.
Yea sure it is (as one well saith) thats He that will needs do all that ever he may do, will be soon drawn to do somewhat also that he ought not to do. And better it were for a man to forbear many things that he might do; (there is no hurt in such forbearance; tit will never begriefe or offence of heart to him, as she said to David in another case, that he hath so done) then by venturing so far between wind and water, in what he may do, to be but once overtaken in what he should not do; which may prove a corrosive to him as long as he liveth.
Yea sure it is (as one well saith) thats Hee that will needs doe all that euer he may doe, will be soone drawne to doe somewhat also that he ought not to doe. And better it were for a man to forbeare many things that he might doe; (there is no hurt in such forbearance; tit will neuer begriefe or offence of heart to him, as shee said to Dauid in another case, that hee hath so done) then by venturing so farre betweene winde and water, in what he may doe, to be but once ouertaken in what he should not doe; which may proue a corasiue to him as long as he liueth.
s[Greek or Hebrew]. Clem. Alex. paedag. l. 2. c. 1.〈non-Latin alphabet〉. Clem. Alex. paedag. l. 2. c. 1.
And certainly as uit were but a fond course for a man that is travelling by the way, when he hath a fair broad path to walk in, to press so near xthe brink or bank of a brook that runneth along by it, and that, ywhere the ground is slippery, and when the wind is high and bloweth stiff, that zten to one he is in over shoes, if not ⟨p. 44⟩over head and ears, ere he go far, yea that at every step almost he is in danger to slip in: So here it is a very unwise and improvident carriage, for a man, when he hath the abroad road of Gods law, giving him scope enough to walk at large without danger in the use of Gods good creatures and in the ordering of his courses, yet to press needlessly so near upon the borders and confines of sin, that as David saith to Jonathan, bas sure as God liveth, there is but a step between death and me; so there is but a step between sin and them; or as he of men at sea, cbut a three inch plank between them and death; so but an inch or two between them and that that may be their bane and the very break-neck of their soul: and that step or inch further may the Devil soon push them, or the very swing and sway of their own corruption may of it self easily carry them.
And certainly as uit were but a fond course for a man that is trauelling by the way, when hee hath a faire broad path to walke in, to presse so neere xthe brinke or banke of a brooke that runneth along by it, and that, ywhere the ground is slippery, and when the wind is high and bloweth stiffe, that zten to one he is in ouer shoes, if not ⟨p. 44⟩ouer head and eares, ere he goe far, yea that at euery step almost he is in danger to slip in: So here it is a very vnwise and improuident cariage, for a man, when hee hath the abroad rhoad of Gods law, giuing him scope enough to walke at large without danger in the vse of Gods good creatures and in the ordering of his courses, yet to presse needlesly so neere vpon the borders and confines of sinne, that as Dauid saith to Ionathan, bas sure as God liueth, there is but a step betweene death and me; so there is but a step betweene sinne and them; or as he of men at sea, cbut a three inch plancke betweene them and death; so but an inch or two betweene them and that that may be their bane and the very break-necke of their soule: and that step or inch further may the Deuill soone push them, or the very swinge and sway of their owne corruption may of it selfe easily cary them.
uFact ambulare, ubi à d•xtra spatiosa est terra, nec angustias pateris, à laevalocus est praeceps; ubi eligas incedere? super finem terrae in praecipitij labro, an longè inde? puto quia longè inde. Aug. de verb. Ap. 28.F•cte ambulare, vbi à d•xtra spatiosa est terra, nec angustias pateris, à laeualocus est praeceps; vbi eligas incedere? super finem terrae in praecipitij labro, an longè inde? puto quia longè inde. Aug. de verb. Ap. 28.
xVerendū est dormienti in ripa, ne cadat. Autor. de singul […].Verendū est dormienti in ripa, ne cadat. Autor. de singul 〈…〉.
yUbi non in prae•upto tantum stabis, sed us lubrico. Sen•c. epist. 84.Vbi non in prae•upto tantum stabis, sed us lubrico. Sen•c. epist. 84.
zProximus peri•lo di• tutus non eris I•dor. soliloq. l. 2. - •emo see tutò diu Periculis offerre tam crebris potest. Sē. Herc. fur. 2.Proximus peri•lo di• tutus non eris I•dor. soliloq. l. 2. - •emo se tutò diu Periculis offerre tam crebris potest. Sē. Herc. fur. 2.
c[Greek or Hebrew]. Anacharsis apud Laert.- [Greek or Hebrew]. Arat. Phaenon. 27. . [Greek or Hebrew]. Theō. schol. I nunc, & ventis animā commit dolato Confisus ligno, digitis à morte remotque Quatuor, aut septem, si sit latissima taeda. Juven. sat. 14. Audx nimium, qui reta primus Rate tam fragili perfidrupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequora cursu, potuit tnui fidere ligno, Inter vitae mortisque vias Nimium gracili limit ducto. Senec. in Med.
For dit is in going to God-ward, as in climbing an hill; a man shall be enforced to stay and breath himself oft ere he would; eit is in walking to sin-ward as in running down an hill; a man shall not be able to take up his fierce and disordered affections, ⟨p. 45⟩and to stay himself where he would: fA man is carried with the strong stream of his own affections in the one, he must strive and struggle against the main current, yea the swift and stiff torrent of his own corruptions in the other: so that gunless he strive and strain hard, if he grow but remiss he will soon be going amain backward; and when he is once going on toward sin, or never so little gone in sin, it is not easy for him to stop and stay, when he will.
For dit is in going to God-ward, as in climbing an hill; a man shall be enforced to stay and breath himselfe oft ere hee would; eit is in walking to sin-ward as in running downe an hill; a man shall not be able to take vp his fierce and disordered affections, ⟨p. 45⟩and to stay himselfe where hee would: fA man is carried with the strong streame of his owne affections in the one, hee must striue and struggle against the maine current, yea the swift and stiffe torrent of his owne corruptions in the other: so that gvnlesse he striue and straine hard, if hee grow but remisse hee will soone be going amaine backward; and when he is once going on toward sinne, or neuer so little gone in sinne, it is not easie for him to stop and stay, when he will.
dProu. 15. 24. [Greek or Hebrew]. Hesiod. - facilis descensus A•erni. Sed revocare gradum, superasque ascendere ad aur as, Hit labor, hoc opus est. - Virg. Ae•.Prou. 15. 24. 〈non-Latin alphabet〉. Hesiod. - facilis descensus A•erni. Sed reuocare gradum, superasque ascendere ad aur as, Hit labor, hoc opus est. - Virg. Ae•.
eOmne in praecipiti vitium stetit. - Jure•. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus •stitur, sed incitato corporis ponder see rapit, & longius quàm voluit effertur. Idem epis•. 40. Non gradu, sed praecipiti cursu à virtute desciscitur, ad vitia transcurritur. Ubi semel d•rratum est, in praeceps peruenitur, adc• mature à rectis in prava, à pravis in praecipitia peruenitur. Pater•. hist. lib. 2.Omne in praecipiti vitium stetit. - Iure•. sat. 1. Facilis in procliuia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per procliue currentium non vbi visum est gradus •stitur, sed incitato corporis pondere se rapit, & longius quàm voluit effertur. Idem epis•. 40. Non gradu, sed praecipiti cursu à virtute desciscitur, ad vitia transcurritur. Vbi semel d•rratum est, in praeceps peruenitur, adc• matur• à rectis in praua, à prauis in praecipitia peruenitur. Pater•. hist. lib. 2.
fMens cùm ad meliora enititur, quasi contra ictum flaminis conatur: cùm verò ab intentione ascendendi resoluitur, sine labore ad ima relabitur. Quia enim in ascensu labour est, in descensu otium, nisi mentis contentio serueat, unda mundi non vincitur, per quam animus semper ad ima revocatur. Greg. moral. lib. 11. c. 28.
And how careful had we need then to be of keeping aloof off from that, how fearful of making toward it, or pressing near upon it, which if we do but approach unto, we shall hardly keep out of, if we once chance to step into, we shall hardly but go on in; and if we step but once into, may be, if we go on in, will be our end.
And how carefull had we need then to bee of keeping aloofe off from that, how fearefull of making toward it, or pressing neere vpon it, which if we doe but approach vnto, we shall hardly keepe out of, if we once chance to step into, wee shall hardly but goe on in; and if we step but once into, may be, if we goe on in, will be our end.
Oh let us consider then how dangerous it is even to approach near to this whirlpit, where we may so soon be wheeled in ere we are aware: let us take heed how we be hplaying about the hole of the Asp, or near the den of the Cockatrice: let us remember that it is in the use even of things indifferent that Satan most usually setteth his snares for Gods servants: and that he prevaileth against those that be not grossly profane and ungodly more often by the immoderate and inordinate use of things in themselves lawful, then by drawing them to such things as are simply evil and unlawful in themselves. And withal, that it is as ⟨p. 46⟩ieasier, so safer, for the fowl to pass by the snare while she is yet out, then it is to wind her self out again, when she is once in: She is safe enough for being caught, if she keep aloof of it; she ventureth catching, though she be not caught, if she come over-near it. kKeep aloof of her (to wit, the Harlot) saith Solomon lessoning his son, come not so much as once near the door where such a one dwelleth. He is in danger that so doth, whether he go in to her or no. And lhe sinneth dangerously that wilfully exposeth himself to the danger of any sin.
Oh let vs consider then how dangerous it is euen to approach neere to this whirlpit, where we may so soone be wheeled in ere we are aware: let vs take heed how we be hplaying about the hole of the Aspe, or neere the den of the Cockatrice: let vs remember that it is in the vse euen of things indifferent that Satan most vsually setteth his snares for Gods seruants: and that hee preuaileth against those that be not grossely prophane and vngodly more often by the immoderate and inordinate vse of things in themselues lawfull, then by drawing them to such things as are simply euill and vnlawfull in themselues. And withall, that it is as ⟨p. 46⟩ieasier, so safer, for the fowle to passe by the snare while she is yet out, then it is to wind her selfe out againe, when she is once in: She is safe enough for being caught, if she keepe aloofe of it; she ventureth catching, though she be not caught, if she come ouer-neere it. kKeepe alòofe of her (to wit, the Harlot) saith Salomon lessoning his son, come not so much as once neere the doore where such a one dwelleth. He is in danger that so doth, whether he goe in to her or no. And lhe sinneth dangerously that wilfully exposeth himselfe to the danger of any sinne.
iNam vitare plagas in amoris ne laciaris Non ita difficile est, quàm capiū retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4.Nam vitare plagas in amoris ne laciaris Non ita difficile est, quàm capiū retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4.
kProu. 5. 8. & 4. 15. Id agere debe•us, ut vitiorum irritamenta quàm longissimè profugiamus. Sen. epist. 51. Pronimus enim à t•ctis aeg•è defenditur ignis: Utile finitimis abstinuisse locis. Ovid. remed. l. 2.Prou. 5. 8. & 4. 15. Id agere debe•us, vt vitiorum irritamenta quàm longissimè profugiamus. Sen. epist. 51. Pronimus enim à t•ctis aeg•è defenditur ignis: Vtile finitimis abstinuisse locis. Ouid. remed. l. 2.
lExponens see periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. lect. 4. cor. 8.Exponens se periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. lect. 4. cor. 8.
§. 28. Now in this kind is more special regard to be had, as before of our special corruptions, so here of such special temptations as we have formerly found our selves either to have fallen, or to have been in danger of falling by, mthat we may the more warily for the time to come shun such things, as though not evil in themselves, yet we find to have been formerly occasions of evil unto us. nTurn mine eyes away, saith David, ô Lord, even from beholding of vanity: not mine heart only from affecting it, but mine eyes also from beholding it. It is not likely indeed (though some have so thought) that David penned that Psalm after his foul over-sight with Bathsheba: it may seem rather by the main matter of it to have been made during the time of his exilement under Saul, before he came to the crown. ⟨p. 47⟩But owell might David, or any other in Davids case, calling to mind after the like offence, what had been the occasion of his fall, how by letting his eyes run at random, and not watching over them as he ought, he had come to be caught in Satan's snares; well, I say, might such a one pray earnestly unto God, as David there doth, that his eyes as well as his heart might be kept within compass, left by the one Satan might come again to surprise and to seize upon the other.
§. 28. Now in this kinde is more speciall regard to be had, as before of our speciall corruptions, so here of such speciall temptations as wee haue formerly found our selues either to haue fallen, or to haue beene in danger of falling by, mthat we may the more warily for the time to come shun such things, as though not euill in themselues, yet we finde to haue beene formerly occasions of euill vnto vs. nTurne mine eies away, saith Dauid, ô Lord, euen from beholding of vanity: not mine heart onely from affecting it, but mine eies also from beholding it. It is not likely indeed (though some haue so thought) that Dauid penned that Psalme after his foule ouer-sight with Bathsheba: it may seeme rather by the maine matter of it to haue beene made during the time of his exilement vnder Saul, before he came to the crowne. ⟨p. 47⟩But owell might Dauid, or any other in Dauids case, calling to minde after the like offence, what had beene the occasion of his fall, how by letting his eyes run at randome, and not watching ouer them as he ought, he had come to be caught in Satans snares; well, I say, might such a one pray earnestly vnto God, as Dauid there doth, that his eies as well as his heart might bee kept within compasse, left by the one Satan might come againe to surprise and to seise vpon the other.
mSit verae compunctionis indic•ū, opportunitatis fuga, occasionis subtracti•: quia non satis piget eccidisse hominem, qui adh•c disponit manere in lubrico. Bern. de temp. ser. 56.Sit verae compunctionis indic•ū, opportunitatis fuga, occasionis subtracti•: quia non satis piget eccidisse hominem, qui adh•c disponit manere in lubrico. Bern. de temp. ser. 56.
nPsalm. 119. 37. Qui deponere vult desideria rum omnium, quarum cupiditate […], & oculos & aures ab his quae reliquit •ertat: alioqui ci• rebellat affectus. Se•. •p. 70.Psalm. 119. 37. Qui deponere vult desideria r•rū omnium, quarum cupiditate 〈…〉, & oculos & aures ab his quae reliquit •ertat: alioqui ci• rebellat affectus. Se•. •p. 70.
o[Greek or Hebrew]. Amphis Come. Nemo libenter recolit, qui laesit, locum. Phaedra fabul. 18. [Greek or Hebrew]. Dio Chrysoft. orat. 74. Remember where we last fell or stumbled, to take better heed: see do passengers when they come by a place where they had a fall, remember it and are more wary. Easily on Psal. 119. - sic disco cavere cadendo. Goodwi• Pneumato sarcom. Vise & Lactant. institut. 16. c. 24.〈non-Latin alphabet〉. Amphis Com. Nemo libenter recolit, qui laesit, locum. Phaedr• fabul. 18. . Dio Chrysoft. orat. 74. Remember where we last fell or stumbled, to take better heed: se doe passengers when they come by a place where they had a fall, remember it and are more warie. Easlie on
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 rhe 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 snot so much as receiue a gift ⟨p. 48⟩twhereby 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 ushunneth the very sight of it, so farre forth as it may be a meanes to inueigle his heart; or the sight of ought that may betray his heart thereunto.
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. sc. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysolog homil 39. Greg. Rom moral. lib. 21. cap. 2. & in
§. 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.
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qSemper, in s•ito, flamma fumo proxima est: Fumo cō •uri ut nil possit, flamma potest. Plaut. Curcul. 1. •.Semper, in s•ito, flamma fumo proxima est: Fumo cō •uri vt nil possit, flāma potest. Plaut. Curcul. 1. •.
. Nam prope •am letum, quàm prope cernit aquam. O•id. de Pont. lib. 2.
〈non-Latin alphabet〉. Anacharsis apud Laert.- 〈non-Latin alphabet〉. Arat. Phaenon. 27. •. 〈non-Latin alphabet〉. Theō. schol. I nunc, & ventis animā committe dolato Confisus ligno, digitis à morte remotque Quatuor, aut septem, si sit latissima taeda. Iuven. sat. 14. Aud•x nimium, qui •reta primus Rate tam fragili perfidrupit, Terrasque suas post terga videns, Animam leuibus credidit Euris; Dubioque secans aequora cursu, potuit t•nui fidere ligno, Inter vitae mortisque vias Nimium gracili limite ducto. Senec. in Med. act. 2. Nam prope •am letum, quàm prope cernit aquam. O•id. de Pont. lib. 2.
Mens cùm ad meliora enititur, quasi contra ictum flaminis conatur: cùm verò ab intentione ascendendi resoluitur, sine labore ad ima relabitur. Quia enim in ascensu labor est, in descensu otium, nisi mentis contentio serueat, vnda mundi non vincitur, per quam animus semper ad ima reuocatur. Greg. moral. lib. 11. c. 28.
gNon vides quam diversus sit ascendentium habitus & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum incumbunt. nam- see descendas, pondus suum in priorē partem dare; si ascendas, retrò abducere, cum vitio consentire est. In voluptates descenditur; in res asperas & duras subeundum est. bîc impellamus corpora, illic refraen•mus. Shem, ep. 123.Non vides quam diuersus sit ascendentium habitꝰ & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum incumbunt. nam- se descendas, pondus suum in priorē partem dare; si ascendas, retrò abducere, cum vitio consentire est. In voluptates descenditur; in res asperas & duras subeundum est. bîc impellamꝰ corpora, illic refraen•mus. Sē, ep. 123.
. 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.
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;
•
•
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.
