Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
§. 24. First, the sins of a mans Calling; under which head also may be comprehended the sins either of the places that men abide in, or of the times that they live in.
§. 24. First, the sinnes of a mans Calling; under which head also may be comprehended the sinnes either of the places that men abide in, or of the times that they live in.
When I say the sins of a mans Calling, it is not so to be understood, as if the works or duties of any lawful Calling were evil or sinful in themselves: but that a man by occasion of his place and vocation, or his course of life and conversation, may have more, and more frequent occasions of some sins than of others, greater and stronger inducements and enticements to some sins than to others, which he is therefore more specially to keep watch against. Thus the Courtiers sin is witha Naaman to make a God of his Prince, in being content to please the one by displeasing the other: The Captains sin withb Joab, to be a man of blood, ready to use, or abuse his weapon rather, to private revenge:c The Soldiers sin to pill and spoil, and make a prey of those whom he ought to protect:d The Lawyers sin to betray, or to delay his Clients cause, to draw the more fees from him:e The Judges sin to pervert judgement, or to tefuse to do justice, for fear, favour, or reward:f The Ministers sin to sooth up men in their sin, org
to envy those that exceed them, and to be instruments of evil offices for their own advantage to others. And so upon each course of life and Calling are there some special sins attending, which those therefore that follow it are the more subject unto, and more in danger to be surprised by, than by many, or ordinarily by any other.
When I say the sinnes of a mans Calling, it is not so to be understood, as if the workes or duties of any lawfull Calling were evill or sinfull in themselves: but that a man by occasion of his place and vocation, or his course of life and conversation, may have more, and more frequent occasions of some sinnes than of others, greater and stronger inducements and inticements to some sinnes than to others, which hee is therefore more specially to keepe watch against. Thus the Courtiers sinne is witha Naaman to make a God of his Prince, in being content to please the one by displeasing the other: The Captaines sinne withb Ioab, to bee a man of bloud, ready to use, or abuse his weapon rather, to private revenge:c The Souldiers sinne to pill and spoyle, and make a prey of those whom hee ought to protect:d The Lawyers sinne to betray, or to delay his Clients cause, to draw the more fees from him:e The Judges sinne to pervert judgement, or to tefuse to doe justice, for feare, favour, or reward:f The Ministers sinne to sooth up men in their sinne, org to forbeare to reprove sinne for feare of mans face: The Handy-craftmans sinne toh doe his worke deceitfully and unfaithfully, there especially where he thinketh that he cannot be discovered: The Tradesmans sinnei to use lying and fraud in the uttering of his wares:k The sinne of great men to be oppressours of the poore: and the sinne of the meaner and poorer sortl to be discontent with their estate,m to envie those that exceed them, and to be instruments of evill offices for their owne advantage to others. And so upon each course of life and Calling are there some speciall sinnes attending, which those therefore that follow it are the more subject unto, and more in danger to be surprised by, than by many, or ordirily by any other.
Again, when it is said that the sins are to be observed of the times and places that men live in; it is not so to be conceived, as if all sins were not in some sort to be found in all places, orn as if all sins had not been more or less in all ages; but thato some sins in some places are rifer than others, some sins in some ages more in request than some other: as some diseases reign more in some places than in others, some infirmities are more frequent at some times than at others: which those therefore that live in such times or such places, must more specially watch against, as being more in danger to be infected and tainted therewith.
Againe, when it is said that the sinnes are to be observed of the times and places that men live in; it is not so to be conceived, as if all sinnes were not in some sort to be found in all places, orn as if all sins had not beene more or lesse in all ages; but thato some sinnes in some places are rifer than others, some sinnes in some ages more in request than some other: as some diseases raigne more in some places than in others, some infirmities are more frequent at some times than at others: which those therefore that live in such times or such places, must more specially watch against, as being more in danger to be infected and tainted therewith.
nHominum sunt ista non temporum: nulla aetas vacabit à culpa. Sen. ep. 97.
o—ardet vitio gentisque suoque. Ovid. de Tereo Metam. l. 6. Omnes gentes peculiaria habent mala: Gothorum gens perfida est, Alanorum impudica, Francimendaces, Saxons crudeles. Salvian. de provid. l 7. Gens Saxonum fera est, Francorum infidelis, Gepidarum inhumana, Hunnorum impudica: omnium vita vitiosa. Ibid. 4. Sunt tam civitatum, quàm singulorum hominum mores: gentesque aliae iracundae, aliae audaces, quaedam timidae; in vinum, in Venerem proniores aliae sunt. Liv. hist. l. 45.—ardet vitio gentisque suoque. Ovid. de Tereo Metam. l. 6. Omnes gentes peculiaria habent mala: Gothorum gens perfida est, Alanorum impudica, Francimendaces, Saxones crudeles. Salvian. de provid. l 7. Gens Saxonum fera est, Francorum infidelis, Gepidarum inhumana, Hunnorum impudica: omnium vita vitiosa. Ibid. 4. Sunt tam civitatum, quàm singulorum hominum mores: gentesque aliae iracundae, aliae audaces, quaedam timidae; in vinum, in Venerem proniores aliae sunt. Liv. hist. l. 45.
§. 25. The second sort of special corruptions are the sins of a mans nature, or of his natural constitution, such as he is naturally more addicted and inclined unto than unto other. For as it is with the body, so is it also with the soul. As in every mans body there is a general mixture of all the four humours, Blood, Fleame, and the two Cholers, in some degree more or less, but there is some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Flegmatike, a Melancholic, or a Choleric Constitution: or as in grounds untoiled and untilled there grow evil weeds of all sorts, but there is some one commonly that over-toppeth the residue, and groweth rifer and ranker usually than the rest: So in the soul of man (since the fall of our first Parentsp a general seed-plot of evil) there are spiritual weeds of all sorts, a mixture of all vice, the seed and spawn of all sin,q Atheism it self not excepted: but there isr some one pestilent Humour or other lightly more predominant than the rest, some one main and master vice, that giveth a denomination, in regard whereof men are said to be, some ambitious, some covetous, some superstitious, some lascivious, and the like: not as if such persons had no other vice, but that that they are so named by: for it is most true that the Heathen man saith,s He that hath any one vice, hath all other with it; but,t because that beareth the sway, though the other be all there too in a lower, and a less eminent degree. This is that which David seemeth to have aimed at when he saith;u I was upright also with him, and kept my self from mine own sin. xEvery David (saith one well) hath his Bathsheba, and every Bathsheba her David. David had no doubt his sin,y his beloved, his dear, his darling sin, that which naturally he delighted in and was addicted unto. And so hath every man ordinarily some one corruption or other, that is the delight of his heart and the joy of his eyes, that he is naturally most wedded unto, most carried away with. Nowz this main sin, this master sin is it that we must principally bend our Watch against; asa the King of Aram bade his soldiers fight neither against more nor less, but against the King of Israel. For asb when he was once slain, the whole Host was soon vanquished:
§. 25. The second sort of speciall corruptions are the sinnes of a mans nature, or of his naturall constitution, such as hee is naturally more addicted and inclined unto than unto other. For as it is with the bodie, so is it also with the soule. As in every mans body there is a generall mixture of all the foure humours, Bloud, Fleame, and the two Cholers, in some degree more or lesse, but there is some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Flegmatike, a Melancholike, or a Cholerike Constitution: or as in grounds untoiled and untilled there grow evill weeds of all sorts, but there is some one commonly that over-toppeth the residue, and groweth rifer and rancker usually than the rest: So in the soule of man (since the fall of our first Parentsp a generall seed-plot of evill) there are spirituall weeds of all sorts, a mixture of all vice, the seed and spawne of all sin,q Atheisme it selfe not excepted: but there isr some one pestilent Humour or other lightly more predominant than the rest, some one maine and master vice, that giveth a denomination, in regard whereof men are said to be, some ambitious, some covetous, some superstitious, some lascivious, and the like: not as if such persons had no other vice, but that that they are so named by: for it is most true that the Heathen man saith,s He that hath any one vice, hath all other with it; but,t because that beareth the sway, though the other be all there too in a lower, and a lesse eminent degree. This is that which David seemeth to have aimed at when hee saith;u I was upright also with him, and kept my selfe from mine owne sin. xEvery David (saith one well) hath his Bathsheba, and every Bathsheba her David. David had no doubt his sinne,y his beloved, his deare, his darling sinne, that which naturally hee delighted in and was addicted unto. And so hath every man ordinarily some one corruption or other, that is the delight of his heart and the joy of his eyes, that hee is naturally most wedded unto, most caried away with. Now
p[Greek or Hebrew]. Empedoclis vocabulum apud Aristot. de gener. animal. l. 4. c. 3.〈non-Latin alphabet〉. Empedoclis vocabulum apud Aristot. de gener. animal. l. 4. c. 3.
qEphes. 2.12. [Greek or Hebrew]. Et cupidiomnes, & maligni omnes, & timidi omnes, & ambitiosi; adjice & impii omnes. Sea. de benef. l. 5. c. 17.Ephes. 2.12. 〈non-Latin alphabet〉. Et cupidiomnes, & maligni omnes, & timidi omnes, & ambitiosi; adjice & impii omnes. Sea. de benef. l. 5. c. 17.
rNullum mihi morbi genus ignotum est: uni tamen morb• quasi assignatus sum. Sen. epist. 55.
sQui habet unum vitium, habet omnia. Sen. de benef l. 5. c 15. Malus quisque nullo vitio vacat. Ibid. l. 4. c. 27.
tStultus omnia vitia habet; sed non in omnia natura pronus est. Senec. de benef lib. 4. cap. 27. Omnia in omnibus vitia sunt; sed non omnia in singulis extant. Ibid. c. 26. Omnia omnibus insunt; sed in quibusdam singula eminent. Ibid. c. 27.
zAlia in alus vitia principatum obtinent, tyrannidem exercent: ideoque oportet unumq•emque nostrum secundum qualitatem belli quo principaliter infestatur, pugnam arripere: utque vitia in nobis principatum tenent, ita impugnationis modus exig tur, &c. Ber. de ord. vitae. Et Cass. •ollat. 6 c. 27.
§. 26. But this is it that flesh and blood will not abide almost to hear ought of. It is in stripping us of sin, as in flaying of a beast, the skin cometh away with ease, till you come to the head. Men are well enough content, at least outwardly, to conform themselves to good courses, till it come to the master corruption, to the head sin; to the cfat sin that their profit cometh in by, or their dsweet sin that they do naturally take pleasure and delight in: but there it sticketh fast, and goeth not on, (if at all) without much ado, but with great difficulty. The worldly minded for other matters will be as conformable as you will desire: But for his State-sin, or his Trade-sin, withe Naaman, he must have a protection, that must not be stirred, it may not be touched: he will do any thing else that you will have him; but therein must God be merciful ⟨p. 77⟩unto him: It is a thing incident to his trade and course of life; he cannot do otherwise; it is his living; and it is no other than every one doth: and if he should not do so as well as others, there were no living for him in the world. A wretched speech of a distrustful heart, refusing to trust him with the body, whom they would seem to trust with the soul.f Faith (saith one well) feareth no famine. Yea a fearful sign of an ungracious heart, loving and regardingg gain more than godliness, and preferring temporal living before life everlasting.h It is better, saith our Saviour, to go halt and blind to heaven, than to go with health and sight to hell. So it is far better for a man, withi Lazarus, to beg and starve in the streets, and so to be conveyed hence to heaven; than, withk the rich-man at whose door he lay, to live in good fashion, or gather a great estate together here, and then bel snatched away hence to hell.
§. 26. But this is it that flesh and bloud will not abide almost to heare ought of. It is in stripping us of sinne, as in flaying of a beast, the skinne commeth away with ease, till you come to the head. Men are well enough content, at least outwardly, to conforme themselves to good courses, till it come to the master corruption, to the head sinne; to the cfat sinne that their profit commeth in by, or their dsweet sinne that they doe naturally take pleasure and delight in: but there it sticketh fast, and goeth not on, (if at all) without much adoe, but with great difficultie. The worldly minded for other matters will be as conformable as you will desire: But for his State-sinne, or his Trade-sinne, withe Naaman, hee must have a protection, that must not be stirred, it may not be touched: he will doe any thing else that you will have him; but therein must God be mercifull ⟨p. 77⟩unto him: It is a thing incident to his trade and course of life; hee cannot doe otherwise; it is his living; and it is no other than every one doth: and if hee should not doe so as well as others, there were no living for him in the world. A wretched speech of a distrustfull heart, refusing to trust him with the body, whom they would seeme to trust with the soule.f Faith (saith one well) feareth no famine. Yea a fearefull signe of an ungratious heart, loving and regardingg gaine more than godlinesse, and preferring temporall living before life everlasting.h It is better, saith our Saviour, to goe halt and blinde to heaven, than to goe with health and sight to hell. So it is farre better for a man, withi Lazarus, to beg and starve in the streets, and so to be conveighed hence to heaven; than, withk the rich-man at whose doore hee lay, to live in good fashion, or gather a great estate together here, and then bel
§. 27. Yea, but it is not our fault; it is the fault of the times; or, it is the fault of the Land, or the City, that we do as we do. To omit, thatm we ascribe oft those things to the times and places we live in, that indeed proceed principally from our selves and our own corrupt hearts: like the Philosophers fooln that complained the room was so dark she could not see, when she had suddenly by some disease lost her sight. The rifer any evil is in those places or ages we live in, the more careful should we be to shun and avoid such a sin.o Take heed, saith the Apostle, that you walk circumspectly, not as fools, but as wise men; because the days are evil. Are the times then we live in, or the places we abide in, more than ordinarily evil in this or that kind? That giveth us no liberty, but should make us walk the more warily; as men that live in bad airs, or in time of general contagion, are more careful to fence and arm themselves by taking of preservatives, eating in the morning ere they go abroad, carrying some things about them to smell to, &c. against danger of infection: that we may be likep the fish, that though it live and swim in the salt sea, yet it tasteth not of the salt: that it may be said of us as it was of Noah, qBut Noah was a just man in his generation: not,r a just man as just men went in those days, (s that were but a poor praise of so worthy a Patriarch) butt Noah was a just man in that generation wherein the whole world was over-grown with wickedness; he continued just then when there were none almost just but himself and his family, andu not all of them neither. Let us remember in this case that as it is an height of impiety and ungodliness for a manx to be bad in a good age, and to continue unreformed in a time of general reformation; so it is a special commendation, and a note of true godliness, for a many to be good in a bad age, and to continue uncorrupted in times of general corruption: yea that it is the office of good Christians (that are in their kind and degreez the light of the world, while they are in the world, as,a Christ also was when he was in it)b to shine as lights in the middest of a naughty and perverse nation, striving to show more sincerity and more zeal and forwardness in the best things, the more dissolute the times grow, and the ⟨p. 78⟩more corrupt those are they live among;
§. 27. Yea, but it is not our fault; it is the fault of the times; or, it is the fault of the Land, or the Citie, that wee doe as wee doe. To omit, thatm wee ascribe oft those things to the times and places wee live in, that indeed proceed principally from our selves and our owne corrupt hearts: like the Philosophers foolen that complained the roome was so darke she could not see, when shee had sodainly by some disease lost her sight. The rifer any evill is in those places or ages wee live in, the more carefull should wee be to shun and avoid such a sinne.o Take heed, saith the Apostle, that you walke circumspectly, not as fooles, but as wise men; because the dayes are evill. Are the times then wee live in, or the places wee abide in, more than ordinarily evill in this or that kinde? That giveth us no libertie, but should make us walke the more warily; as men that live in bad aires, or in time of generall contagion, are more carefull to fence and arme themselves by taking of preservatives, eating in the morning ere they goe abroad, carying some things about them to smell to, &c. against danger of infection: that wee may be likep the fish, that though it live and swim in the salt sea, yet it tasteth not of the salt: that it may be said of us as it was of Noah, qBut Noah was a just man in his generation: not,r a just man as just men went in those dayes, (s that were but a poore praise of so worthy a Patriarke) butt Noah was a just man in that generation wherein the whole world was over-growne with wickednesse; hee continued just then when there were none almost just but himselfe and his familie, andu not all of them neither. Let us remember in this case that as it is an height of impietie and ungodlinesse for a manx to be bad in a good age, and to continue unreformed in a time of generall reformation; so it is a speciall commendation, and a note of true godlinesse, for a man
mQuaedam locis & temporibus ascribimus: at illa quocunque transierimus, secutura sunt. Intelligas tua vitia esse, quae putas rerum. Sen. epist. 50.
nFatua subito videre desiit; & nescit esse se coecam: ait domum esse tenebrosam. Ibid.
rNon juxta consummatam justitiam, sed juxta justitiam generationis suae. Hier. quaest. in Gen. Sicut Senec. ad Mart. consol. cap. 1. Illo saeculo magna pietas erat, nihil impiè facere.
sNon est bonitas pessimis esse meliorem. Senec. ep. 79.
tSolus justus, cùm generatio omnis erraret. Ambr. de arca Noe, referente Aug. ad 2. Epist. Pelag l. 4. c. 11.
yEsse bonum inter malos, culmen pietatis. Nunc licet & fas est; sed tu sub Principe duro, Temporibusque malis ausus es esse bonus. Martial. epigr. 6. lib. 12.
like the lamp that shineth brightest where the air about it is most dark, or the room that it is in; and like the fire that burneth hottest and scaldeth most, when the weather is most cold, in the sharpest of winter.
like the lampe that shineth brightest where the aire about it is most darke, or the roome that it is in; and like the fire that burneth hottest and scaldeth most, when the weather is most cold, in the sharpest of winter.
§. 28. Again, in the like manner it is with men for their native corruptions. For to pass from the worldly to the fleshly minded: Come we to the lascivious and incontinent person: we shall find him affected as Herod was,c ready to hear John Baptist gladly, and upon his motion to do many good matters: but if you begin once to deal with him about his Herodias, dhe can no longer endure you. Some such have not sticked openly and plainly to profess, that they cannot, nor will not leave their lust and their lechery, no not for the saving of their souls. So deal we with the drunkard: we may chance to find him tractable enough otherwise: but if you come once to his drink, to pull the cup from his mouth, or pluck it out of his hand; you may as soone wring ought out of the fist of some Giant,f it is so fast glued to either: he will make you answer with the vine in Jotham's parable;g I cannot leave my wine; nor give over my good fellowship: htake away my good liquor, and you take away my life. So for the angry man, that is of an hasty and a furious disposition: reprove him for his furious and outrageous behaviour, his cursing, and banning, and blaspheming of Gods name. What will his answer be, but this? I confess, it is a fault indeed to do thus: but you know my nature. I am of a choleric constitution: and sear fuel is soon fired. iEvery man hath his fault: that is my natural infirmity: and it must be borne with. I cannot mend it, and my life lay upon it. Yea men account it an all-sufficient Apology, and an unanswerable plea for their grossest corruptions if they can say but, It is my nature. Socrates (ask they report of him) when there came one Zopyrus to Athens that professed by mens physiognomy to tell how they were affected, & having guessed shrewdly at the matter with many other, was at length brought to him, and after a diligent view of his visage censured him for a man blockish, proud, ambitious, vicious of life, and tainted with many foul matters, whereupon the standers by fell a laughing at him as now out of his Art; bade them stay their laughter, for the man, he said, spake not amiss: true it was, that he was naturally indeed so affected as Zopyrus had said, but by the help of Philosophy he had altered and overcome nature.
§. 28. Againe, in the like manner it is with men for their native corruptions. For to passe from the worldly to the fleshly minded: Come wee to the lascivious and incontinent person: wee shall finde him affected as Herod was,c ready to heare Iohn Baptist gladly, and upon his motion to doe many good matters: but if you begin once to deale with him about his Herodias, dhe can no longer endure you. Some such have not sticked openly and plainly to professe, that they cannot, nor will not leave their lust and their lecherie, no not for the saving of their soules. So deale wee with the drunkard: we may chance to finde him tractable enough otherwise: but if you come once to his drinke, to pull the cup from his mouth, or pluck it out of his hand; you may as soonee wring ought out of the fist of some Giant,f it is so fast glewed to either: he will make you answer with the vine in Iothams parable;g I cannot leave my wine; nor give over my good fellowship: htake away my good liquor, and you take away my life. So for the angry man, that is of an hastie and a furious disposition: reprove him for his furious and outragious behaviour, his cursing, and banning, and blaspheming of Gods name. What will his answer be, but this? I confesse, it is a fault indeed to doe thus: but you know my nature. I am of a cholericke constitution: and seare fewell is soone fired. iEvery man hath his fault: that is my naturall infirmitie: and it must be borne with. I cannot mend it, and my life lay upon it. Yea men account it an all-sufficient Apologie, and an unanswerable plea for their grossest corruptions if they can say but, It is my nature. Socrates (ask they report of him) when there came one Zopyrus to Athens that professed by mens physnomie to tell how they were affected, & having guessed shrewdly at the matter with many other, was at length brought to him, and after a diligent view of his visage censured him for a man blockish, proud, ambitious, vicious of life, and tainted with many foule matters, whereupon the standers by fell a laughing at him as now out of his Art; bade them stay their laughter, for the man, hee said, spake not amisse: true it was, that hee was naturally indeed so affected as Zopyrus had said, but by the helpe of Philosophie he had altred and overcome nature.
hMall se vitam sibi quàm vinum eripi Aug. de temp. serm. 131.Malle se vitam sibi quàm vinum eripi Aug. de temp. serm. 131.
i1 King. 8.46. Eccles. 7.20. 1 Joh. 1.8, 10. Sua cuique sunt vitia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dii. Petron. satyr. Nemo sine vitiis est. Senec l. 2. contro. 5. Nam vitiis nemo sine nascitur. Horat. serm. l. 1. —nec licuit sine crimine vitam Degere. Virg. Aen. l. 4. Unicuique dedit vitium natura creato Propert. l. 2. Et nullum sine venia placuit ingenium. Sen. ep. 114.1 King. 8.46. Eccles. 7.20. 1 Ioh. 1.8, 10. Sua cuique sunt vitia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dii. Petron. satyr. Nemo sine vitiis est. Senec l. 2. contro. 5. Nam vitiis nemo sine nascitur. Horat. serm. l. 1. —nec licuit sine crimine vitam Degere. Virg. Aen. l. 4. Vnicuique dedit vitium natura creato Propert. l. 2. Et nullum sine venia placuit ingenium. Sen. ep. 114.
kAlex. Aphrodis. li. [Greek or Hebrew]. Et Cicer. li. de fato. Qui & Stilponem Megaricum natura ebriosum & mulierosum fuisse; sed vitiosam naturam ab eo sic domitam, ut nemo unquam vinolentum cum, nemo in eo libidinis vestigium viderit.
Can a natural man then by natural helps so restrain and curb his own natural corruptions, that they shall not come to break forth on him, or to be discovered in him? And cannot Christian men, having spiritual and supernatural helps, do as much, yea or much more? A foul shame it is for us, and no small stain to our profession, if by Gods grace assisting us we cannot do that, which by humane learning alone Heathen men have effected before us: Not to add, what our Saviour saith, that,l unless we go beyond such, we shall never be saved.
Can a naturall man then by naturall helps so restraine and curbe his owne naturall corruptions, that they shall not come to breake forth on him, or to be discovered in him? And cannot Christian men, having spirituall and supernaturall helps, doe as much, yea or much more? A foule shame it is for us, and no small staine to our profession, if by Gods grace assisting us wee cannot doe that, which by humane learning alone Heathen men have effected before us: Not to adde, what our Saviour saith, that,l unlesse wee goe beyond such, wee shall never be saved.
§. 29. Is it a corruption of thy nature? or is it a sin incident to thy calling, or to thy course of life and condition? Then it is that sin that God specially calleth thee to keep watch and ward against. For what need or use is there of watching there, where there is no ⟨p. 79⟩fear or danger of assault? Were it not a wise watching, for men to keep watch and ward against such enemies as are many hundred miles off them, and neglect those the mean while that are nearer at hand with them, ready every hour almost to be setting upon them? If there were (as oft there hath been) hostility between France and us, were it a wise part, or would it deserve the name of watching, to set some about the Cinque-ports to keep out Turkish men of war, but to let French bottoms pass freely in and out to land forces at their pleasure?m They are thine own corruptions, not other mens, that wage war against thy soul: those it standeth thee therefore in hand to keep watch and ward against; because those they are that thou standest most in danger of; andn those they are that the Devil is readiest to assault thee withal: such as are the sins either of thy birth and constitution, or of thy breed and education, or of thy course of life and conversation, or of thy state and condition, or of the times thou livest in, or of the places thou abidest in; which because they be nearest or deerest unto thee, thou mayest soonest therefore be drawn away by them, and canst hardliest in that regard be withdrawn away from them.
§. 29. Is it a corruption of thy nature? or is it a sinne incident to thy calling, or to thy course of life and condition? Then it is that sin that God specially calleth thee to keepe watch and ward against. For what need or use is there of watching there, where there is no ⟨p. 79⟩feare or danger of assault? Were it not a wise watching, for men to keepe watch and ward against such enemies as are many hundred miles off them, and neglect those the meane while that are neerer at hand with them, ready every houre almost to be setting upon them? If there were (as oft there hath beene) hostilitie betweene France and us, were it a wise part, or would it deserve the name of watching, to set some about the Cinque-ports to keepe out Turkish men of warre, but to let French bottomes passe freely in and out to land forces at their pleasure?m They are thine owne corruptions, not other mens, that wage warre against thy soule: those it standeth thee therefore in hand to keepe watch and ward against; because those they are that thou standest most in danger of; andn those they are that the Devill is readiest to assault thee withall: such as are the sins either of thy birth and constitution, or of thy breed and education, or of thy course of life and conversation, or of thy state and condition, or of the times thou livest in, or of the places thou abidest in; which because they bee neerest or deerest unto thee, thou maist soonest therefore be drawne away by them, and canst hardliest in that regard be withdrawne away from them.
mSua quisque vitia fugiat: nam aliena non no•ebunt. Guigo Carth. medit. c. 2.
nVariae sunt in hominibus mo um conspersiones; quas attendens Diabolus, ex ea parte tentationem applicat, qua hominem pro conspersionis ratione ad peccatum inclinantem conspexerit. Bern. de ord. vitae.
§. 30. Point 3 A third point or head of this spiritual Watch, is the careful avoidance of all occasions of evil.o A 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 a far off in the occasions of evil, andp by eschewing the one to prevent the other.q Fly 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 thats he were safe enough, so long as the Serpent fasteneth not upon him.t Nor were they better than stark 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 hereu it 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. It was the wile thatx that 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;y though 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. Butz What 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 ⟨p. 80⟩fell out full unhappily with her; as with the fish,a that 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, toc the taking in of that that proved the bane both of her and hers.
§. 30. Point 3 A third point or head of this spirituall Watch, is the carefull avoidance of all occasions of evill.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 a farre off in the occasions of evill, andp by eschewing the one to prevent the other.q Flie from sinne (saith Sirachs sonne) as from a Serpent. rHee were evill advised that would sleepe neere the hole where he knew that a Serpent harboured; or that seeing a Serpent making toward him, would use no meanes to keepe it from him, till it got within reach of him; alledging for himselfe thats hee were safe enough, so long as the Serpent fastneth not upon him.t Nor were they better than starke fooles, that should sit still and suffer the enemie, whom they were informed to be up 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 fear 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 given to the former: In like manner hereu it is but a sorry watching that we hold against sin, unlesse we keepe watch withall against the occasions of evill. If we wax remisse in our watching against the one, we shall soone be surprized and subdued by the other. It was the wile thatx that wilie one used against our first parents, and by it prevailed with them. He would have the woman at first but goe and see the forbidden fruit;y though 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. Butz
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 vicino serpent tua male securae dormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illasus. Isidor. solitoq. l. 2.Quousque vicino serpente tua male securae dormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illasus. Isidor. solitoq. l. 2.
sNoxia serpentum est admisto sangu•ne pestis: Morsu v rus habent, & fatum in dent minantur. Lucan. bell. Pharsal. l. 9.Noxia serpentum est admisto sangu•ne pestis: Morsu v rus habent, & fatum in dente minantur. Lucan. bell. Pharsal. l. 9.
tPraeoccupandus est aditus cunctis insid•is, ne host•l•tas prior obrepens, occurrat improvidis. Autor de singular. Cleric.
uQui peccati occasiones non fugit, nec ipsum à se peccatum semovet. Stella in Luc. 11.
xGen•s 3.1.—7.
yOculos tendo, non manum: non est interdictum ne videam, sed ne comedam. Bern. de humil. grad. 4.
zQuid tuum malum, ô mulier tam intentè intueris? quid illo tam crebrò vagantia lumina jacis? quid spectare libet, quod manducare non licet. Bern. 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 prevaileth 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 unnecessary 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 themselves at first intended not, nor once dreamed (it may be) that they should ever be drawne unto.
§. 31. 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 shoulde principally attend. So the Apostle Peter of many Christians, thatf having 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 suchh snares 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 practice of such foul enormities as in themselves they had formerly reformed. In regard whereof it is that our Saviour doth admonish his Disciples toi Watch and pray, that they enter not into temptation. For thatk if 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. Andl agreeable to our prayer should our practice 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 heed how we offer our selves unto temptation. Elsem what 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? Orn how 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 musto shun, saith the Apostle, and be shy of the very show and shadow of sin: be afraid, not, withp the burnt child, of the fire, and the flame only; but of the very smoke it self of sin: remembering thatq though the smoke can do no great hurt it self, yet the fire that may burn us shrewdly, is not far from it.
§. 31. To this purpose as the Apostle Paul saith of the Ministers of the word, that they must not dintangle themselves with worldly affaires: thereby implying that the Minister of God by giving 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 shoulde principally attend. So the Apostle Peter of many Christians, thatf having 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 suchh snares as Satan had in the same set for them) they come at length to be overcome and vanquisht againe; to wit, by being drawne againe to the practice of such foule enormities as in themselves they had formerly reformed. In regard whereof it is that our Saviour doth admonish his Disciples toi Watch and pray, that they enter not into temptation. For thatk if they doe enter, an hundred to one it is, (such is mans naturall weaknesse and pronenesse to evill) that they come not out without some foile. Andl agreeable to our prayer should our practice be, or else it is but a mock-prayer, and a mockery of him whom wee pray to. As wee are taught to pray that wee may not enter into temptation; so must we take heed how wee offer our selves unto temptation. Elsem what is it but a meere mocking of God, to aske that of God, which wee wilfully deny to our selves, when wee might have it? Orn how can wee hope that God should heare us when wee heare not our selves, when wee refuse to put an Amen to our owne prayer? Wee must
g[Greek or Hebrew]. Saepe familiaritas implicavit. Saepe occasio peccandi voluntatem fecit. Isid. soliloq. l. 2.〈non-Latin alphabet〉. Saepe familiaritas implicavit. Saepe occasio peccandi voluntatem fecit. Isid. soliloq. l. 2.
kNon facilè esuriens posita retinebere mensa: Et multum saliens incitat unda sitim. Ovid. remed. l. 2.
lEt oratione operatio, & operation fulciatur oratio. Hier. ad Thren. 3.41. & Greg. Rom. moral. l. 18. c. 3. & Isidor. desum. bond. l. 3. c. 7.Et oratione operatio, & operatione fulciatur oratio. Hier. ad Thren. 3.41. & Greg. Rom. moral. l. 18. c. 3. & Isidor. desum. bon. l. 3. c. 7.
mTanta solicitudine petere audebis, quod in te positum recusabis? Tertull. exhort. ad castit.
n[Greek or Hebrew]; Manuel Palaeol. ad fil.〈non-Latin alphabet〉; Manuel Palaeol. ad fil.
§. 32. Where cometh to be met with the idle plea of those, who when they are admonished or advised to forbear some courses, ⟨p. 81⟩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 the Apostle to such;r All 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. 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;t it will never be grief or offence of heart to him, as she said to David in another case, that he hath so done) than 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. And certainly asu it 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 nearx the brink or bank of a brook that runneth along by it, and that,y where the ground is slippery, and when the wind is high and bloweth stiff, thatz ten to one he is in over shoes, if not 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 thea 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, bas sure as God liveth, there is but a step between death and me;
§. 32. Where commeth to be met with the idle plea of those, who when they are admonished or advised to forbeare some courses, ⟨p. 81⟩some companies, that may in this kinde prove prejudiciall and dangerous unto them, are wont to say; Why? Is it not lawfull to doe this or that? or, Is it simply unlawfull to be in such and such company? Yea but, saith the Apostle to such;r All things (that is, all things in their owne nature indifferent) are lawfull: but all (such) things are not expedient. Things in themselves lawfull, in the use of them prove oft inexpedient, and then become they in that regard, and so farre forth unlawfull 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 hee 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 hee doe not desire the company of it, or to have any dealing at all with it. Yea sure it is (as one well saith) thats Hee that will needs doe all that ever hee may doe, will be soone drawne to doe somewhat also that hee ought not to doe. And better it were for a man to forbeare many things that hee might doe; (there is no hurt in such forbearance;t it will never be griefe or offence of heart to him, as she said to David in another case, that he hath so done) than by venturing so far betweene winde and water, in what he may doe, to be but once overtaken in what he should not doe; which may prove a corasive to him as long as he liveth. And certainly asu it were but a fond course for a man that is travelling by the way, when hee hath a faire broad path to walke in, to presse so neerex the brinke or banke of a brooke that runneth along by it, and that,y where the ground is slippery, and when the wind is high and bloweth stiffe, thatz ten to one he is in over shooes, if not over head and eares, ere he goe farre, yea that at every step almost he is in danger to slip in: So here it is a very unwise and improvident cariage, for a man, when hee hath the
r1 Cor. 6.12. & 10.23. Sicut non omne quod libet, licet: sic non omne quod licet, statim etiam expedit. Bern ep. 25.
s[Greek or Hebrew]. Clem. Alex. paedag. l. 2. c. 1.〈non-Latin alphabet〉. Clem. Alex. paedag. l. 2. c. 1.
uFac te ambulare, ubi à dextra spatiosa est terra, nec augustias pateris, à laeva locus est praeceps; ubi eligas incedere? super finem terrae in praecipitii labro, an longè inde? puto quia longè inde. Aug. de verb. Ap. 28.
xVerendum est dormienti in ripa, ne cadat. Autor. de singul. cleric.
yUbi non in praerupto tantum stabis, sed in lubrico. Senec. epist. 84.Vbi non in praerupto tantum stabis, sed in lubrico. Senec. epist. 84.
zProximus periculo diu tutus non eris. Isidor. soliloq. lib. 2. —nemo see tutò diu Periculis offerre tam crebris potest. Senec. Herc. fur. 2.Proximus periculo diu tutus non eris. Isidor. soliloq. lib. 2. —nemo se tutò diu Periculis offerre tam crebris potest. Senec. Herc. fur. 2.
so there is but a step between sin and them; or as he of men at sea,c 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. Ford it 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;e it is in walking to sin-ward as in running down an hill; a ⟨p. 82⟩man shall not be able to take up his fierce and disordered affections, and to stay himself where he would:f A 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 thatg unless 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. 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. 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 beh playing 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, than by drawing them to such things as are simply evil and unlawful in themselves. And withal, that it is asi easier, so safer, for the fowl to pass by the snare while she is yet out, than 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.k
so there is but a step betweene sinne and them; or as hee of men at sea,c but 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 Devill soone push them, or the very swinge and sway of their own corruption may of it selfe easily cary them. Ford it is in going to God-ward, as in climbing an hill; a man shall be inforced to stay and breath himselfe oft ere he would;e it is in walking to sin-ward as in running downe an hill; a ⟨p. 82⟩man shall not be able to take up his fierce and disordered affections, and to stay himselfe where he would:f A man is carried with the strong streame of his owne affections in the one, hee must strive and struggle against the maine current, yea the swift and stiffe torrent of his owne corruptions in the other: so thatg unlesse he strive 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 never so little gone in sinne, it is not easie for him to stop and stay, when hee will. And how carefull had wee need then to be of keeping aloofe off from that, how fearefull of making toward it, or pressing neere upon it, which if wee doe but approach unto, wee shall hardly keepe out of, if wee once chance to step into, wee shall hardly but goe on in,; and if wee step but once into, may be, if wee goe on in, will be our end. Oh let us consider then how dangerous it is even to approach neere to this whirlpit, where wee may so soone be wheeled in ere wee are aware: let us take heed how wee beh playing about the hole of the Aspe, or neere 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 hee prevaileth against those that be not grossely prophane and ungodly more often by the immoderate and inordinate use of things in themselves lawfull, than by drawing them to such things as are simply evill and unlawfull in themselves. And withall, that it is asi
c[Greek or Hebrew]. Anacharsis apud Laert. —[Greek or Hebrew]. Arat. Phaenon. 27. i. [Greek or Hebrew]. Theon. schol. I nunc, & ventis animam commit dolato Confisus ligno, digitis à morte remotus Quatuor, aut septem, si sit latissima taeda. Juven sat. 14. Audax nimium, qui freta primus Rate tam fragiliperfida rupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequara cursu, potuit tenui sidere ligno, Inter vitae mortisque vias Nimium gracili limit ducto. Senec in Med. act. 2. Nam propetam letum, quàm prope cernit aquam. Ovid. de Pont. lib. 2.〈non-Latin alphabet〉. Anacharsis apud Laert. —〈non-Latin alphabet〉. Arat. Phaenon. 27. i. 〈non-Latin alphabet〉. Theon. schol. I nunc, & ventis animam committe dolato Confisus ligno, digitis à morte remotus Quatuor, aut septem, si sit latissima taeda. Iuven sat. 14. Audax nimium, qui freta primus Rate tam fragiliperfida rupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequara cursu, potuit tenui sidere ligno, Inter vitae mortisque vias Nimium gracili limite ducto. Senec in Med. act. 2. Nam propetam letum, quàm prope cernit aquam. Ovid. de Pont. lib. 2.
dProv. 15.24. [Greek or Hebrew]. Hesiod. —facilis descensus Averni. Sed revocare gradum, superasque ascendere ad auras. Hic labor, hoc opus est.—Virg. Aen.Prov. 15.24. 〈non-Latin alphabet〉. Hesiod. —facilis descensus Averni. Sed revocare gradum, superasque ascendere ad auras. Hic labor, hoc opus est.—Virg. Aen.
eOmne in praecipiti vitium stetit. —Juven. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur, sed incitato corporis •ondere see rapit, & longius quàm voluit effertur. Idem epist. 40. Non gradu, sed praecipiti cursu à virtute disciscitur, ad vitia transcurritur. Ubi semel deerratum est, in praeceps pervenitur, adeò maturè à rectis in prava, à pravis in praecipitia pervenitur. Patert. hist. lib. 2.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
to be good in a bad age, and to continue uncorrupted in times of generall corruption: yea that it is the office of good Christians (that are in their kinde and degree
to shine as lights in the middest of a naughtie and perverse nation, striving to shew more sinceritie and more zeale and forwardnesse in the best things, the more dissolute the times grow, and the
⟨p. 78⟩
more corrupt those are they live among;
Alex. Aphrodis. li. 〈non-Latin alphabet〉. Et Cicer. li. de fato. Qui & Stilponem Megaricum natura ebriosum & mulierosum fuisse; sed vitiosam naturam ab eo sic domitam, ut nemo unquam vinolentum cum, nemo in eo libidinis vestigium viderit.
What meanest thou, O woman, (saith one of the Ancients) to eye thine owne bane so wishfully? Why shouldest thou have such a minde to gaze on that which thou maist not meddle with? And indeed it
⟨p. 80⟩
fell out full unhappily with her; as with the fish,
broad rhoad of Gods law, giving him scope enough to walke at large without danger in the use of Gods good creatures and in the ordering of his courses, yet to presse needlesly so neere upon the borders and confines of sinne, that as David saith to Ionathan,
as sure as God liveth, there is but a step betweene death and mee;
easier, so safer, for the fowle to passe by the snare while she is yet out, than it is to winde her selfe out againe, when shee is once in: She is safe enough for being caught, if she keepe aloofe of it; she ventureth catching, though shee be not caught, if shee come over-neere it.
Omne in praecipiti vitium stetit. —Iuven. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur, sed incitato corporis •ondere se rapit, & longius quàm voluit effertur. Idem epist. 40. Non gradu, sed praecipiti cursu à virtute disciscitur, ad vitia transcurritur. Vbi semel deerratum est, in praeceps pervenitur, adeò maturè à rectis in prava, à pravis in praecipitia pervenitur. Patert. hist. lib. 2.
fMens cùm ad meliora enititur, quasi contra ictum flaminis conatur: cùm verò ab intentione ascendendi resolvitur, sine labore ad imarelabitur. Quia enim in ascensu labour est, in descensu otium, nisi mentis contentio ferveat, unda mundi non vincitur, per quam animus semper ad ima revocatur. Greg. moral. lib. 11. c 28.Mens cùm ad meliora enititur, quasi contra ictum flaminis conatur: cùm verò ab intentione ascendendi resolvitur, sine labore ad imarelabitur. Quia enim in ascensu labor est, in descensu otium, nisi mentis contentio ferveat, unda mundi non vincitur, per quam animus semper ad ima revocatur. 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 si descendas, pondus suum in priorem partem dare; si ascendat, retrò abducere, cum vitio consentire est In voluptates descenditur, in res asperas & duras subeundum est hic impellamus corpora, illic refraenemus. Sen. ep. 123.
iNam vitare plagas in amoris ne laciaris. Non ita difficile est, quàm captum retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4.
kProv. 5.8. & 4.15. Id agere debemus, ut vitiorum. irritamenta •uàm longissimè profugiamus. Sen. epist. 51. Proximus enim à tectis aegrè defenditur ignis: Utile finitimis abstinuisse locis. Ov remed l. 2.Prov. 5.8. & 4.15. Id agere debemus, ut vitiorum. irritamenta •uàm longissimè profugiamus. Sen. epist. 51. Proximus enim à tectis aegrè defenditur ignis: Vtile finitimis abstinuisse locis. Ov remed l. 2.
