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.
§. 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
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 man
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 degree
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 many 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 degreez the light of the world, while they are in the world, as,a Christ also was when hee was in it)b 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;
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.
Keep 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. Andl he sinneth dangerously that wilfully exposeth himself to the danger of any sin.
Keepe aloofe of her (to wit, the Harlot) saith Salomon lessoning his sonne, come not so much as once, neere the doore where such a one dwelleth. Hee is in danger that so doth, whether he go in to her or no. Andl he sinneth dangerously that wilfully exposeth himselfe to the danger of any sinne.
lExponens see periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. sect. 4. cor 8.Exponens se periculo mortalis peccati peccat mortaliter. Gerson. de vita spirit. sect. 4. cor 8.
§. 33. 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,m that 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.n Turn 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. Buto well might David, or any other in Davids ⟨p. 83⟩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, lest by the one Satan might come again to surprise and to seize upon the other. Yea not only ought such a one so to pray with David, but to join practice also with his prayer, byp making (as Job sometime did) a covenant with his eyes,q that 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, thatr he 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 wills not so much as receive a giftt whereby he may be engaged or inclined so to do;) and stoppeth his ears from hearing of blood;
§. 33. 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 have formerly found our selves either to have fallen, or to have beene in danger of falling by,m that wee may the more warily for the time to come shun such things, as though not evill in themselves, yet wee finde to have beene formerly occasions of evill unto us.n Turne mine eyes away, saith David, ô Lord, even from beholding of vanity: not mine heart onely from affecting it, but mine eyes also from beholding it. It is not likely indeed (though some have so thought) that David penned that Psalme after his foule over-sight with Bathsheba: it may seeme rather by the maine matter of it to have beene made during the time of his exilement under Saul, before hee came to the crowne. Buto well might David, or any other in Davids ⟨p. 83⟩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 over them as he ought, hee had come to be caught in Satans 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 bee kept within compasse, lest by the one Satan might come againe to surprise and to seise upon the other. Yea not only ought such a one so to pray with David, but to joyne practice also with his prayer, byp making (as Iob sometime did) a covenant with his eyes,q that they should no more be fixed and set upon such objects 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 private familiarities, and breake off such needlesse businesses, as have beene the meanes formerly to ensnare them unto sinne. Remembring 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, thatr he is such a one, as walketh righteously, and speaketh uprightly, 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
mSit verae compunctionis indicium opportunitatis faga, occasionis subtractio: quia non satis piget cedidisse homin•m, qui adhuc disponit manere in lubrico Bern de temp ser. 56.
nPsal. 119.37. Qui d•ponere v•lt desideria rerum omnium, quarum cupiditate flagravit, & oculos & aures ab his quae reliquit avert•t: alioqui citò rebellat affectus. Sen. ep. 70.
o[Greek or Hebrew]. Plutar. [Greek or Hebrew]. Amphis Come. Nemo libenter recolit, qui laesit, locum. Phaedr. fabul. 18 [Greek or Hebrew] Dio Chrys. orat. 74. Remember where we last fell or stumbled, to take better heed: so do passengers when they come by a place where they had a fall, remember it and are more wary. Eastie on Psal. 119. —sic disco cavere cadendo. Goodwin Pneumato sarcom. Vise & Lactant. institut. 16. c. 24.〈non-Latin alphabet〉. Plutar. 〈non-Latin alphabet〉. Amphis Com. Nemo libenter recolit, qui laesit, locum. Phaedr. fabul. 18 〈non-Latin alphabet〉 Dio Chrys. orat. 74. Remember where we last fell or stumbled, to take better heed: so do passengers when they come by a place where they had a fall, remember it and are more warie. Eastie on Psal. 119. —sic disco cavere cadendo. Goodwin Pneumato sarcom. Vise & Lactant. institut. 16. c. 24.
qInutile est crebrò videre, per quae aliquando captus sis. Hieronymus ad Jovinian. l. 2.Inutile est crebrò videre, per quae aliquando captus sis. Hieronymus ad Iovinian. l. 2.
(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 practice of it, but he evenu shunneth 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.
(hee will not onely have no hand in the shedding of it, but hee cannot endure to heare any communing of it;) and lastly, that shutteth his eyes from seeing of evill: he not escheweth only the practice of it, but hee evenu shunneth the very sight of it, so farre forth as it may be a meanes to inveigle his heart; or the sight of ought that may betray his heart thereunto.
u[Greek or Hebrew]. Clem. Alex. paedag. lib. 3. cap. 5. [Greek or Hebrew]. Achil. Stat. lib. 1. Vitiis nobis in animum per oculos 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 fenestras animam depraedantem accommodant. Clem. Alex. paedag. lib. 2. c 8. Greg. Nazianz. ad Eunom. l. 1. serm. in Theoph. de S. Cyprian. & de Greg. N•ss Hieron. ad Jovin. lib. 2. Ambros. de sug saec. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysologus homil. 39. Greg. Rom. moral lib. 21. cap. 2. & in Psal. poenitent 4. Bern. de humil. grad. & de convers. 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. Vitiis nobis in animum per oculos est via. Quintil. declam. Illud Ier. 9.21. de morte per fenestras ingrediente, & Thren. 3 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenestras animam depraedantem accommodant. Clem. Alex. paedag. lib. 2. c 8. Greg. Nazianz. ad Eunom. l. 1. serm. in Theoph. de S. Cyprian. & de Greg. N•ss Hieron. ad Iovin. lib. 2. Ambros. de sug saec. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysologus homil. 39. Greg. Rom. moral lib. 21. cap. 2. & in Psal. poenitent 4. Bern. de humil. grad. & de convers. cap. 6. & 9. & in Cant. 35. & medit. cap. 14. & de temp. 68. & 80.
§. 34. The fourth and last point wherein this spiritual Watch consisteth is the constant resistance of temptations unto evil.x It cannot be, saith our Saviour, but that offences will come: So it cannot be 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 cally the 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.
§. 34. The fourth and last point wherein this spirituall Watch consisteth is the constant resistance of temptations unto evill.x It cannot be, saith our Saviour, but that offences will come: So it cannot be avoided, walke wee never so warily, but that occasions of evill too too many will be offered. Herein therefore standeth a further part of this our Watch, as in a carefull avoidance (so much as in us lieth) of the occasions of sinne that they be not offered: so in a constant resistance of temptations and encitements to evill when they shall be offered, yea when they shall be urged and enforced upon us; that which the Apostles Iames and Peter cally the withstanding of the Devill and his instruments; and the Apostle Paul zwithstanding and standing, or standing firme and fast by standing out, in the evill 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 thankworthy, for a man to lie awake, because he cannot sleep: but when long continuance of waking, and the usual hour of rest, and 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 ⟨p. 84⟩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 is one of those sociable sins: there is no life in it without company) it isc not thankworthy, 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 than is meet, that is true temperance and praise-worthy indeed. In like mannerd for 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 (ase Joseph, asf the workmen about the Temple sometime) to deal then truly and faithfully, especially when want and penury shall be persuading him to the contrary,g that 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,h when he wanteth his lewd company, or for a woman to live honestly whom no man looketh after, ori because 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 fork Tamar to deny Ammon's incestuous suit, and to stand out against him, till by mere force she be constrainedl to endure rather the dishonest act of another, than 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 thankworthy, for a man to lie awake, because hee cannot sleepe: but when long continuance of waking, and the usuall houre of rest, and and the drowsinesse of his owne braine, and the heavinesse of his eyes, 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 ⟨p. 84⟩bthen to strive 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 hee wanteth his good-Fellowes to drinke with (for this is one of those sociable sinnes: there is no life in it without company) it isc not thankeworthy, the will is as good, or as bad rather, still as ever. But for a man to bee carefull not to breake the bounds of sobriety, when he shall bee 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 than is meet, that is true temperance and praise-worthy indeed. In like mannerd for a man to keepe a true man, as wee say, because hee was never 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 (ase Ioseph, asf the workmen about the Temple sometime) to deale then truly and faithfully, especially when want and penury shall be perswading him to the contrary,g that 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 keepe continent,h when he wanteth his lewd company, or for a woman to live honestly whom no man looketh after, ori
bOculos vigilia fatigatos cadentesque in opere detinere, Senec. epist. 8.
cNecessitas non habet laudem.
dNunquam negavi rem alienam: quia sortasse nemo 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 laudabo qu•a post aurum non isti Aug. de verb. Ap. 19.
gSirac. 31.13. qui transgredi petait, & non transgressus est; & cùm posset malum 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. c 23. Martin. Dum. de mor. Nulla laus est ibi esse integrum, ubi nemo est, qui aut possit aut co•etur corrumpere. Cic. in Verr. orat. 1.
iSiqua metu dempto casta est, ea denique casta est: Que quia non potuit, non facit, illa facit. Ovid. amor. lib. 3. cleg 4.
lCorpora sanctarum mulierum non vis maculat, sed voluntas. Hieron. quaest. in Gen. Invita virgo vexari pocest, violari non potest. Aug. ep. 180. & 122. & de Civit. Dei, lib. 1. cap. 18. & demend. l 1 c. 7, 19, 20. & l. 2. c. 19. Vise & Chrys. in Psal. 95.
form Joseph sued and sought to by his Mistressn that had some kind of command over him, yea urged and solicited day after day to condescend to her adulterous desires,o to refuse to yield to her allurements, (her enforcements I might well say) andp to choose rather to hazard loss of present liberty (such as then he had) by not sinning, than to gain further enlargement and advancement (there might well be hope of future preferment) by consenting to sin; it was a part and practice of due watchfulness indeed.
form Ioseph sued and sought to by his Mistressen that had some kinde of command over him, yea urged and solicited day after day to condescend to her adulterous desires,o to refuse to yeeld to her allurements, (her inforcements I might well say) andp to choose rather to hazard losse of present liberty (such as then he had) by not sinning, than to gaine further enlargement and advancement (there might well be hope of future preferment) by consenting to sinne; it was a part and practice of due watchfulnesse indeed.
nUna hac in re blanditur & supplicat, quae in reliquis imperabat. Pelag. ad Demetriad. nec potuit extorquere, quod voluit imperare. Ambros. de Joseph. cap. 5.Vna hac in re blanditur & supplicat, quae in reliquis imperabat. Pelag. ad Demetriad. nec potuit extorquere, quod voluit imperare. Ambros. de Ioseph. cap. 5.
oMagnus vir, qui venditus, servile tamen nescivit ingenium; adamatus non redamavit, rogatus non acquievit, comprehens•• aufugit. Ambros. ibid. Vel ut Aug. de temp. 83. M. v. qui v. servire tunc nescivit, ingenuam a non r. &c.
pMaluit liber criminis mori, quàm potentiae criminosa consortium eligere. Ibid.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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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
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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.
tNe iniquos accepto munere, si non juverit, ingratus censeatur, si foverit, injustus habeatur. Autor de ocul. moral. c. 6. mirat. 3.
because shee is otherwise looked after, and a narrow watch is set over her, deserveth not the name of watchfulnesse in either, yea the heart may be never a whit the lesse faultie with either. But for
