The spiritual watch, or Christs general watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1619
[8], 130 p. · 36k words · STC 11677 · ESTC S102924
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Yea 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.
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
broad 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,
but 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. Aud•x nimium, qui •reta primus Rate tam fragili perfidrupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequora cursu, potuit t•nui fidere ligno, Inter vitae mortisque vias Nimium gracili limit ducto. Senec. in Med. act. 2. 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.
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.
§. 30. Where cometh to be met with that vain and idle Apology that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and urged to do that they did. Are you not ashamed to be overseen with drink in such sort as to make your self a scorn and a laughing stock to every one that beheld you, and to become no better then a beast? Oh; saith he, I was urged to it: I was in company with Chapmen or Customers; (they are those that a man lives by) and I could not do otherwise then I did. Yea but no man could or can (q nor the Devil himself) compel thee to sin, unless thou wilt thy self. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto.
§. 30. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordinate behauiour, that they were prouoked and vrged to doe that they did. Are you not ashamed to be ouerseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to euery one that beheld you, and to become no better then a beast? Oh; saith he, I was vrged to it: I was in company with Chapmen or Customers; (they are those that a man liues by) and I could not doe otherwise then I did. Yea but no man could or can (q nor the Deuill himselfe) compell thee to sinne, vnlesse thou wilt thy selfe. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto.
qInfirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitar• potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Ps. 91. & in Joan. tract. 12.Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitar• potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Ps. 91. & in Ioan. tract. 12.
Again, saith another reproved for his outrageous behaviour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was urged and provoked unto: It would have angered an Angel; it would have made a Saint swear, to be used as I was, to endure what I did. Alas! and rwhat use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience? sShall another mans wickedness make ⟨p. 52⟩thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee fly in Gods face? What watching call we this, for a man to keep no longer awake, then till his eyes begin to grow heavy, and then of his own accord to settle himself unto sleep? Or what watching is it to keep watch and ward, to fence and fortify, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemy whom we should watch against, approach; and so soon as we descry him, as tthe hireling, when he spieth the Wolfe coming, to leave instantly and give over our watch? No: it is in regard of continual danger that we are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continual watch must be held and joined with resistance, not till assault only be made, but so oft as assault shall be made, and so long as it shall continue: Which because it will so do ever even till we die, this our Watch must continue also even unto death.
Againe, saith another reproued for his outragious behauiour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was vrged and prouoked vnto: It would haue angred an Angell; it would haue made a Saint sweare, to be vsed as I was, to endure what I did. Alas! and rwhat vse were there of patience, were there no prouokement to impatience? or what praise is it there to be patient, where there is no occasion (for iust cause none can be) of impatience? sShall another mans wickednesse make ⟨p. 52⟩thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee flie in Gods face? What watching call wee this, for a man to keepe no longer awake, then till his eies begin to grow heauy, and then of his owne accord to settle himselfe vnto sleepe? Or what watching is it to keepe watch and ward, to fence and fortifie, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemie whom wee should watch against, approach; and so soone as we descrie him, as tthe hireling, when he spieth the Wolfe comming, to leaue instantly and giue ouer our watch? No: it is in regard of continuall danger that wee are in, either by inward defect or by outward default, that this Watch is required: And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continuall watch must bee held and ioyned with resistance, not till assault only be made, but so oft as assault shall bee made, and so long as it shall continue: Which because it will so doe euer euen till we die, this our Watch must continue also euen vnto death.
rApoc. 13. 10. & 14. 12. Luk. 21. 16, 17, 19. Virtutes quaedam ut stellae, quae interdiu latent, n•cta lucent. Bern. in Cant. ser. 27. Apparet virtus▪ argu•urque malis. Ovid. trist. lib 4. el•g. 3. Imperia dura t•lle: quid virtus erit? Sen. H•. fur. act. 2 sc. 2.Apoc. 13. 10. & 14. 12. Luk. 21. 16, 17, 19. Virtutes quaedam vt stellae, quae interdiu latent, n•cta lucent. Bern. in Cant. ser. 27. Apparet virtus▪ argu•urque malis. Ouid. trist. lib 4. el•g. 3. Imperia dura t•lle: quid virtus erit? Sen. H•. fur. act. 2 sc. 2.
sRom. 12. 21. Ne vinc•tor à malo. Cur r•pis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irasc•re, quia irasceris. Guigo. medit. c. 1. Pas• sus •s malum? ign•sce; ne duo mali sitis. August. in Psal. 54. & in 1. Joan. tract. 8. […] igitur […] sse•mo pii & ius punter eorū malitiam […], quos fieri bonos qaerit, ut […] potius crescat bonorum, n ut pri maliti see queque numero ddat marum. Idem epist. 5. Ridiculum est enim dio nntis pother innocenm. Sen. rferente Jon. de Tamb. in onsol. Theol. vel potius Min. Dumins. lib. de morib. Nullius tam vehemens nequiti st, ut mot meo dignasit. Symmach. l. 9. p. 105.
§. 31. Hitherto then we have considered of the1 manner of this Watch, and wherein the same doth principally consist: Let us now further consider of some Means of help and furtherance, whereby ⟨p. 53⟩we may be the better enabled to go through therewith.
§. 31. Hitherto then we haue considered of the1 manner of this Watch, and wherein the same doth principally consist: Let vs now further consider of some Meanes of helpe and furtherance, whereby ⟨p. 53⟩we may be the better enabled to goe thorow therewith.
The first may be the practise of Sobriety and1 Temperance, uTake heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfeiting and drunkenness, and with the cares of this life: and so that day come upon you and surprise you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soul. Temperate diet is a great help to bodily watching: and on the other side xwhen men have over-liberally eaten and drunk, they are wont to be heavy and drowsy, ready to slumber as they sit, fit for nothing but for sleep. And no less enemy to this spiritual Watch is such riot and excess. yBe not filled with wine, (saith the Apostle) wherein is excess; but be filled with the Spirit: as if when the one went in, the other went out; and there were no room left for the one, when men are filled so with the other. We are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith we should watch) & the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a sty and a stable for the other. For such excess is a mean even zto drown the mind, and by casting reason & understanding into a dead & deadly sleep, to make men unable to watch against the motions of sin, ato shut the door of the heart against all virtue, & to ⟨p. 54⟩set it wide open to all vice. By means hereof came bNoah to discover his own shame in the sight of his sons, to his disgrace and reproach. Yea by means hereof came cLot in beastly manner to abuse himself by filthy incest with those that came out of his own loins, and so became he the father of an accursed bastardly brood. And no marvel if Sin and Satan find free entrance at will, when that is shut out, or laid up that should watch against either.
The first may bee the practise of Sobrietie and1 Temperance, uTake heed, saith our Sauiour, lest at any time your hearts come to bee oppressed or surcharged with surfetting and drunkennesse, and with the cares of this life: and so that day come vpon you and surprize you vnawares: But watch and pray continually. And surely as it is with the body; so is it also with the soule. Temperate diet is a great helpe to bodily watching: and on the other side xwhen men haue ouer-liberally eaten and drunke, they are wont to be heauy and drowsie, ready to slumber as they sit, fit for nothing but for sleepe. And no lesse enemie to this spirituall Watch is such riot and excesse. yBe not filled with wine, (saith the Apostle) wherein is excesse; but be filled with the Spirit: as if when the one went in, the other went out; and there were no roome left for the one, when men are filled so with the other. Wee are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherwith we should watch) & the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a stie and a stable for the other. For such excesse is a meane euen zto drowne the minde, and by casting reason & vnderstanding into a dead & deadly sleepe, to make men vnableto watch against the motions of sinne, ato shut the doore of the heart against all vertue, & to ⟨p. 54⟩set it wide open to all vice. By meanes hereof came bNoah to discouer his owne shame in the sight of his sonnes, to his disgrace and reproach. Yea by meanes hereof came cLot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes, and so became he the father of an accursed bastardly broode. And no maruaile if Sin and Sathan finde free entrance at will, when that is shut out, or laid vp that should watch against either.
bGenes. 9. 21, 22. Ad un•us horae ebrietatem nudat femora, quae per 600. annos sobrietate con te•erat. Hieron. ad Ocean.Genes. 9. 21, 22. Ad vnus horae ebrietatem nudat femora, quae per 600. annos sobrietate cō teerat. Hieron. ad Ocean.
§. 32. On the other side dSobriety is a special help unto vigilancie: which the Apostles therefore are wont usually to join the one with the other. eLet not us sleep, as others do, saith the Apostle Paul; but let us watch, and be sober. And, fBe sober and watch, saith the Apostle Peter. Which sobriety also must be understood to consist, not in the temperate taking of meat and drink only, but in a moderate usage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunk, but not with wine; and, hThey are drunk, but not with wine; and they stagger, but not with strong drink,) there is, I say (as I have showed ielsewhere) 6ka drunkenness without either wine or strong drink; yea and a surfeiting too without flesh or food. A man may surfeit of, and be drunk with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to do, when he is so transported with them, so distempered by them, that he ⟨p. 55⟩breaketh forth into such disordered and outrageous behaviour; as, of immoderate rejoicing, and excessive laughter, of hooting and shouting, and of gesture unseemly, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, and such as they could not but condemn in themselves, were they not for the time in a manner drunk and beside themselves; yea sometime, not such only as all sober minded men would abhor, but lsuch as even a mad man himself, if he be not stark mad, will esteem to be mad carriage.
§. 32. On the other side dSobrietie is a speciall helpe vnto vigilancie: which the Apostles therefore are wont vsually to ioyne the one with the other. eLet not vs sleepe, as others doe, saith the Apostle Paul; but let vs watch, and be sober. And, fBe sober and watch, saith the Apostle Peter. Which sobrietie also must be vnderstood to consist, not in the temperate taking of meat and drinke only, but in a moderate vsage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunke, but not with wine; and, hThey are drunke, but not with wine; and they stagger, but not with strong drinke,) there is, I say (as I haue shewed ielsewhere) 6ka drunkennesse without either wine or strong drinke; yea and a surfetting too without flesh or foode. A man may surfet of, and bee drunke with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to doe, when he is so transported with them, so distempered by them, that hee ⟨p. 55⟩breaketh forth into such disordered and outragious behauiour; as, of immoderate reioycing, and excessiue laughter, of howting and showting, and of gesture vnseemely, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety, and such as they could not but condemne in themselues, were they not for the time in a manner drunke and beside themselues; yea sometime, not such only as all sober minded men would abhor, but lsuch as euen a mad man himselfe, if he be not starke mad, will esteeme to be mad cariage.
k[Greek or Hebrew]. Consule Deus. in Proverb. • 31 32.〈non-Latin alphabet〉. Consule Deus. in Prouerb. • 31 32.
l- dicisque facisqu• quod ipse Non sani esse hominis non sanus juret Orestes. Pers. sat. 3.- dicisque facisqu• quod ipse Non sani esse hominis non sanus iuret Orestes. Pers. sat. 3.
§. 33. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of Gods good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawful to eat and drink? and, Is it not lawful to use game? and, Is it not lawful for neighbours to be merry together? Yes undoubtedly: Christianity enjoineth not, nor exacteth of us any Stoical austerity. God hath given and granted us, as mbread to strengthen our bodies, so wine to cheer our hearts withal: he hath liberally afforded us the free use of his good creatures, not for necessity alone, but for lawful delight too. nNeither doth it follow, that Gods children take no delight at all in such outward delights, because they have other more principal ones that they take far greater delight in. It is promised as a blessing even unto Gods people, that othere should be boys and girls playing together in the streets of Jerusalem: and that pthey should have liberty to invite and entertain ⟨p. 56⟩either other, each man his friend or his neighbour under his vine or his figtree, in his orchard or in his arbour. But can we not use Gods creatures, unless we abuse them, and make that the bane and poison of our souls, that was given us to be the food and stay of our bodies? Or qcan we not be merry unless we make the devil our play-fellow? Can we not be merry, unless we be mad? rIs there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed name? sIs our mirth (think we) nothing worth, if it be not mixed with profaneness; if it be not seasoned, or tainted rather, with impiety & ungodliness, or with impurity and uncleanness? Such eating and drinking is accursed eating and drinking: such tmirth is accursed mirth, evil-beseeming any Christian, and such as will at length uend in mourning and woe, yea in eternal mourning and everlasting woe, if it be not speedily prevented. As the Apostle saith, in regard of others, so is it no less true in regard of a mans self; xIt is evil for a man to eat with offence; and with the disabling of himself unto good duties: And it is evil for a man to use game or any other lawful delight in that manner, as it shall be an occasion, either of stumbling to others, or of sin and evil to himself.
§. 33. Whereas some therefore vse to say, when they are rebuked and reproued, as for their abuse of Gods good creatures, so for their drunken and disordered behauiour at game, or otherwise; Is it not lawfull to eat and drinke? and, Is it not lawfull to vse game? and, Is it not lawfull for neighbours to be merry together? Yes vndoubtedly: Christianity enioyneth not, nor exacteth of vs any Stoicall austerity. God hath giuen and granted vs, as mbread to strengthen our bodies, so wine to cheere our hearts withall: he hath liberally afforded vs the free vse of his good creatures, not for necessity alone, but for lawfull delight too. nNeither doth it follow, that Gods children take no delight at all in such outward delights, because they haue other more principall ones that they take farre greater delight in. It is promised as a blessing euen vnto Gods people, that othere should be boies and girles playing together in the streets of Ierusalem: and that pthey should haue liberty to inuite and entertaine ⟨p. 56⟩either other, each man his friend or his neighbour vnder his vine or his figtree, in his orchard or in his arbour. But can we not vse Gods creatures, vnlesse we abuse them, and make that the bane and poison of our soules, that was giuen vs to bee the food and stay of our bodies? Or qcan we not be merry vnlesse we make the deuill our play-fellow? Can we not bee merry, vnlesse wee be mad? rIs there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed name? sIs our mirth (thinke we) nothing worth, if it be not mixt with profanenesse; if it be not seasoned, or tainted rather, with impietie & vngodlinesse, or with impurity and vncleannesse? Such eating and drinking is accursed eating and drinking: such tmirth is accursed mirth, euill-beseeming any Christian, and such as will at length u
nNon enim sequitur, ut cuimens sapit, ei palatum non sapiat. Cic. de fi•ib. lib. 1.Non enim sequitur, vt cuimens sapit, ei palatum non sapiat. Cic. de fi•ib. lib. 1.
qNobis ridere & gaudere non sufficit, nisi cum peccato atque insania gaud•amus; nisi risus noster impuritatibu•, nisi flagitijs misceatur? Nunquid latari & ridere non possumus, nisi risum nostrum atque l•titiam scelus esse faciamus? Saluian. de provident. l. 6.Nobis ridere & gaudere non sufficit, nisi cum peccato atque insania gaud•amus; nisi risus noster impuritatibu•, nisi flagitijs misceatur? Nunquid latari & ridere non possumus, nisi risum nostrum atque l•titiam scelus esse faciamus? Saluian. de prouident. l. 6.
rErras, homo, non sunt haec ludicra sed crimina▪ qui jocari voluerit cum Diabolo, non poterit gaudere cum Christo. Chrysol. serm. 155.Erras, homo, non sunt haec ludicra sed crimina▪ qui iocari voluerit cum Diabolo, non poterit gaudere cum Christo. Chrysol. serm. 155.
sRideamus, laetemur quantumlibet jugiter, dummodò innocenter. Quae vecordia est & amentia, ut non put•mus •isum & gaudium tanti esse, nisi Dei in se habeat iniuriam? Saluian. Ibid. An forte infructuosum putamus gaudium simplex, nec delectat ridere sine crimie? Ibid.
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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;
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Nulla laus est, non facere, quod facere non potes Ex Lactant. instit. l. 6. ••3. M•. Dum. de •or. Nulla laus est ibi esse integrū, vbi nemo est, qui aut possit aut conetur c•umpere. Ci•. in Verr. orat. 1.
iSiqua metu demp•o casta est, e• denique casta est: Qu• qui• non potuit, non facit, illa facit. O•id. •r. l. 3. eleg. 4.
lCorpora sanctarū m•ierum non vis mac•at, sed voluntas. Hieron. quaest. in Gen. Inui•a virgo vexari potest, violari non potest. Aug. ep. 180 & 122. & de Civit. Dei, lib. 1. cap. 18. & de mend. l. 1. c. 7, 19, 20. & l. 2. c. 19. Vise & Chrysan Psal. 95.Corpora sanctarū m•ierum non vis mac•at, sed voluntas. Hieron. quaest. in Gen. Inui•a virgo vexari potest, violari non potest. Aug. ep. 180 & 122. & de Ciuit. Dei, lib. 1. cap. 18. & de mend. l. 1. c. 7, 19, 20. & l. 2. c. 19. Vise & Chrysan Psal. 95.
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Rom. 12. 21. Ne vinc•tor à malo. Cur r•pis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò iam tibi irasc•re, quia irasceris. Guigo. medit. c. 1. Pas• sus •s malum? ign•sce; ne duo mali sitis. August. in Psal. 54. & in 1. Ioan. tract. 8. 〈…〉 igitur 〈…〉 sse•mo pii• & i•us p•nter eorū malitiam 〈…〉, quos fieri bonos q•aerit, vt 〈…〉 potius crescat bonorum, •n vt p•ri maliti• se queque numero •ddat ma•rum. Idem epist. 5. Ridiculum est enim •dio n•ntis p•dere innocen•m. Sen•. r•ferente Io•n. de Tamb•. in •onsol. Theol. vel potius M•in. Dumi•ns. lib. de morib. Nullius tam vehemens nequiti •st, vt mot• meo dignasit. Symmach. l. 9. •p. 105.
cGen. 19. 32-37. per temulentiā nesciens libidi•i miscet incestum: & quem Sod•ma non vicit, vina vicerunt. Hieron. ibid. Vise Cle•. Alex. paedag l 2. c 9.Gen. 19. 32-37. per temulentiā nesciens libidi•i miscet incestum: & quem Sod•ma non vicit, vina vicerunt. Hieron. ibid. Vise Cle•. Alex. paedag l 2. c 9.
end in mourning and woe, yea in eternall mourning and euerlasting woe, if it be not speedily preuented. As the Apostle saith, in regard of others, so is it no lesse true in regard of a mans selfe;
It is euill for a man to eat with offence; and with the disabling of himselfe vnto good duties: And it is euill for a man to vse game or any other lawfull delight in that manner, as it shall bee an occasion, either of stumbling to others, or of sinne and euill to himselfe.
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Rideamus, laetemur quantumlibet iugiter, dummodò innocenter. Quae vecordia est & amentia, vt non put•mus •isum & gaudium tanti esse, nisi Dei in se habeat iniuriam? Saluian. Ibid. An forte infructuosum putamus gaudium simplex, nec delectat ridere sine crimi•e? Ibid.
tLuk. 6. 25. O miseri, quorum gaudy crimen habent! Maxim. eleg. 1.Luk. 6. 25. O miseri, quorum gaudi• crimen habent! Maxim. eleg. 1.
