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.
§. 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? Or
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 musto shun, saith the Apostle, and be shie of the very shew and shadow of sin: be afraid, not, withp the burnt childe, of the fire, and the flame only; but of the very smoake it selfe of sinne: remembring thatq though the smoake can doe no great hurt it selfe, yet the fire that may burne us shrewdly, is not farre from it.
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.
o1 Thess. 5.22. Quicquid malè coloratum fuerit. Bern. de consid. l. 3.
pFlammam puellus digito ab exusto pavet, & cavet etiam.
qSemper, tu scito, flamma fumo proxima est: Fumo comburi ut nil possit, flamma potest. Plaut. Curcul. 1.1.
§. 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.
§. 35. Where cometh to be met with that vain and idle Apology that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and urged to do that they did: Are you not ashamed to be overseen with drink in such sort as to make your self a scorn and a laughing stock to every one that beheld you, and to become no better than a beast? Oh; saith he, I was urged to it: I was in company with Chapmen Customers; (they are those that a man lives by) and I could not do otherwise than I did. Yea but no man could or can (q nor the Devil himself) compel thee to sin, ⟨p. 85⟩unless thou wilt thy self. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto. Again, saith another reproved for his outrageous behaviour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was urged and provoked unto: It would have angered an Angel; it would have made a Saint swear, to be used as I was, to endure what I did. Alas! andr what use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience?s Shall another mans wickedness make thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee fly in Gods face? What watching call we this, for a man to keep no longer awake, than till his eyes begin to grow heavy, and then of his own accord to settle himself unto sleep? Or what watching is it to keep watch and ward, to fence and fortify, where no assault is made, and to set no watch nor make resistance when we are indeed assaulted? to watch, till we see the enemy whom we should watch against, approach; and so soon as we descry him, ast the hireling, when he spieth the Wolfe coming, to leave instantly and give over our watch? No: it is in regard of continual danger that we are in, either by inward defect or by outward default, that this Watch is required:
§. 35. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and vrged to doe that they did: Are you not ashamed to bee overseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to every one that beheld you, and to become no better than a beast? Oh; saith hee, I was urged to it: I was in company with Chapmen Customers; (they are those that a man lives by) and I could not doe otherwise than I did. Yea but no man could or can (q nor the Devill himselfe) compell thee to sinne, ⟨p. 85⟩unlesse thou wilt thy selfe. And there were no need for thee, or for any man to watch against such sins as these are, if there were no such occasions of falling into them, or if no such temptations to incite or entice thereunto. Againe, saith another reproved for his outragious behaviour in cursing and banning, swearing and swaggering, and blaspheming, as before; I did nothing but what I was urged and provoked unto: It would have angred an Angell; it would have made a Saint sweare, to be used as I was, to endure what I did. Alas! andr what use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience?s Shall another mans wickednesse make thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee flie in Gods face? What watching call wee this, for a man to keepe no longer awake, than till his eyes begin to grow heavy, and then of his owne accord to settle himselfe unto sleepe? Or what watching is it to keepe watch and ward, to fence and fortifie, where no assault is made, and to set no watch nor make resistance when wee are indeed assaulted? to watch, till wee see the enemie whom wee should watch against, approach; and so soone as wee descrie him, ast the hireling, when hee spieth the Wolfe comming, to leave instantly and give over our watch? No: it is in regard of continuall danger that wee are in, either by inward defect or by outward default, that this Watch is required:
qInfirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitare potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in Joan. tract. 12.Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitare potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in Ioan. tract. 12.
rApoc. 13.10. & 14.12. Luk. 21.16, 17, 19. Virtutes quadam ut stellae, quae interdiu latent, noctu lucent. Bern. in Cant. ser. 27. Apparet virtus, arguiturque malis. Ovid. trist. lib. 4. eleg. 3. Imperia dura tolle: quid virtus erit? Sen. Herc. fur act. 2. sc. 2.
sRom. 12.21. Ne vincitor à malo. Cur rapis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irascere, quia irasceris. Guigo. medit. c. 1. Passus es malum? ignosce; ne duo mali sitis. August. in Psal. 54. & in 1. Joan. tract. 8. Paratus igitur debet esse homo pius & justus patienter eorum malitiam sustinere, quot fieri bonos quaerit, ut numerus potius crescat bonorum, non ut pari malitia se quoque numero addat malorum. Idem epist. 5. Ridiculum est enim odio nocentis perdere innocentiam. Senec. referente Joan. de Tambac. in consol. Theol. vel potius Martin. Dumiens. lib. de morib. Nullius tam vehement nequitia est, ut motu meo digna sit. Symmach. l. 9. ep. 105.Rom. 12.21. Ne vincitor à malo. Cur rapis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irascere, quia irasceris. Guigo. medit. c. 1. Passus es malum? ignosce; ne duo mali sitis. August. in Psal. 54. & in 1. Ioan. tract. 8. Paratus igitur debet esse homo pius & justus patienter eorum malitiam sustinere, quot fieri bonos quaerit, ut numerus potius crescat bonorum, non ut pari malitia se quoque numero addat malorum. Idem epist. 5. Ridiculum est enim odio nocentis perdere innocentiam. Senec. referente Ioan. de Tambac. in consol. Theol. vel potius Martin. Dumiens. lib. de morib. Nullius tam vehement nequitia est, ut motu meo digna sit. Symmach. l. 9. ep. 105.
And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continual watch must be held and joined with resistance, not till assault only be made, but so oft as assault shall be made, and so long as it shall continue: Which because it will so do ever even till we die, this our Watch must continue also even unto death.
And therefore there must watch be most diligent, where is most likelihood of danger, or where hottest assault is made: Yea continuall watch must bee held and joyned with resistance, not till assault only be made, but so oft as assault shall bee made, and so long as it shall continue: Which because it will so doe ever even till wee die, this our Watch must continue also even unto death.
§. 36. Hitherto then we have considered of the manner of this Part 4 Watch, and wherein the same doth principally consist; Let us now further consider of some Means of help and furtherance, whereby we may be the better enabled to go through therewith.
§. 36. Hitherto then wee have considered of the manner of this Part 4 Watch, and wherein the same doth principally consist; Let us now further consider of some Meanes of helpe and furtherance, whereby wee may bee the better enabled to goe thorow therewith.
Help 1 The first may be the practice of Sobriety and Temperance,u Take heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfeiting and drunkenness, and with the cares of this life: and so that day come upon you and surprise you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soul. Temperate diet is a great help to bodily watching: and on the other sidex when men have over-liberally eaten and drunk, they are wont to be heavy and drowsy, ready to slumber as they sit, sit for nothing but for sleep. And no less enemy to this spiritual Watch is such riot and excess.y Be not filled with wine, (saith the Apostle) wherein is excess; but be filled with the Spirit: as ⟨p. 86⟩if when the one went in, the other went out; and there were no room left for the one, when men are filled so with the other. We are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith we should watch) and the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a sty and a stable for the other. For such excess is a mean evenz to drown the mind, and by casting reason and understanding into a dead and deadly sleep, to make men unable to watch against the motions of sin,a to shut the door of the heart against all virtue, and to set it wide open to all vice. By means hereof cameb Noah to discover his own shame in the sight of his sons, to his disgrace and reproach. Yea by means hereof camec Lot in beastly manner to abuse himself by filthy incest with those that came out of his own loins, and so became he the father of an accursed bastardly brood. And no marvel if Sin and Satan find free entrance at will, when that is shut out, or laid up that should watch against either.
Helpe 1 The first may be the practice of Sobrietie and Temperance,u Take heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfetting and drunkennesse, and with the cares of this life: and so that day come upon you and surprize you unawares: But watch and pray continually. And surely as it is with the body; so is it also with the soule. Temperate diet is a great helpe to bodily watching: and on the other sidex when men have over-liberally eaten and drunke, they are wont to be heavy and drowsie, ready to slumber as they sit, sit for nothing but for sleepe. And no lesse enemie to this spirituall Watch is such riot and excesse.y Be not filled with wine, (saith the Apostle) wherein is excesse; but be filled with the Spirit: as ⟨p. 86⟩if when the one went in, the other went out; and there were no roome left for the one, when men are filled so with the other. Wee are wont to say that When the wine goeth in, the wit goeth out: but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith wee should watch) and the Spirit of Satan is entertained, (against which wee should watch) and the Temple of the one is made a stie and a stable for the other. For such excesse is a meane evenz to drowne the minde, and by casting reason and understanding into a dead and deadly sleepe, to make men unable to watch against the motions of sinne,a to shut the doore of the heart against all vertue, and to set it wide open to all vice. By meanes hereof cameb Noah to discover his owne shame in the sight of his sonnes, to his disgrace and reproach. Yea by meanes hereof camec Lot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes, and so became he the father of an accursed bastardly brood. And no marvell if Sin and Satan finde free entrance at will, when that is shut out, or laid up that should watch against either.
§. 37. On the other sided Sobriety is a special help unto vigilancie: which the Apostles therefore are wont usually to join the one with the other.e Let not us sleep, as others do, saith the Apostle Paul; but let us watch, and be sober. And,f Be sober and watch, saith the Apostle Peter. Which sobriety also must be understood to consist, not in the temperate taking of meat and drink only, but in a moderate usage of all other temporal blessings, such especially as we are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunk, but not with wine; and,h They are drunk, but not with wine; and they stagger, but not with strong drink,) there is, I say (as I have showedi elsewhere)k a drunkenness without either wine or strong drink; yea and a surfeiting too without flesh or food. A man may surfeit of, and be drunk with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to do, when he is so transported with them, so distempered by them, that he breaketh forth into such disordered and outrageous behaviour; as, of immoderate rejoicing, and excessive laughter, of hooting and shouting, and of gesture unseemly, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety,g and such as they could not but condemn in themselves, were they not for the time in a manner drunk and beside themselves; yea sometime, not such only as all sober minded men would abhor, butl such as even a mad man himself, if he be not stark mad, will esteem to be mad carriage.
§. 37. On the other sided Sobrietie is a speciall helpe unto vigilancie: which the Apostles therefore are wont usually to joyne the one with the other.e Let not us sleepe, as others doe, saith the Apostle Paul; but let us watch, and be sober. And,f Be sober and watch, saith the Apostle Peter. Which sobrietie also must be understood to consist, not in the temperate taking of meat and drinke only, but in a moderate usage of all other temporall blessings, such especially as wee are wont to take pleasure and delight in. For there is (as the Prophet saith in another sense, Thou that art drunke, but not with wine; and,h They are drunke, but not with wine; and they stagger, but not with strong drinke,) there is, I say (as I have shewedi elsewhere)k a drunkennesse without either wine or strong drinke; yea and a surfetting too without flesh or food. A man may surfet of, and bee drunke with prosperity, with pleasure, with game, with disport, with other the like delights; and may well be said so to doe, when he is so transported with them, so distempered by them, that hee breaketh forth into such disordered and outragious behaviour; as, of immoderate rejoycing, and excessive laughter, of howting and showting, and of gesture unseemely, or of fretting and chafing, of cursing and banning, of swearing and blaspheming, or the like, as will not stand with sobriety,g and such as they could not but condemne in themselves, were they not for the time in a manner drunke and beside themselves; yea sometime, not such only as all sober minded men would abhor, butl such as even a mad man himselfe, if he be not starke mad, will esteeme to be mad cariage.
l—dicisque facisque quod ipse Non sani esse hom nis non sanus juret Orestes. •ers. sat. 3.—dicisque facisque quod ipse Non sani esse hom nis non sanus juret Oreste•. •ers. sat. 3.
§. 38. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of Gods good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawful to eat and drink? and, Is it not lawful to use game? and, Is it not lawful for neighbours to be merry together? Yes undoubtedly: Christianity enjoineth not, nor exacteth of us any Stoical austerity. God hath given and granted us, asm bread to strengthen our bodies, ⟨p. 87⟩so wine to cheer our hearts withal: he hath liberally afforded us the free use of his good creatures, not for necessity alone, but for lawful delight too.n Neither doth it follow, that Gods children take no delight at all in such outward delights, because they have other more principal ones that they take far greater delight in. It is promised as a blessing even unto Gods people, thato there should be boys and girls playing together in the streets of Jerusalem: and thatp they should have liberty to invite and entertain either other, each man his friend or his neighbour under his vine or figtree, in his orchard or in his arbour. But can we not use Gods creatures, unless we abuse them, and make that the bane and poison of our souls, that was given us to be the food and stay of our bodies? Orq can we not be merry unless we make the devil our play-fellow? Can we not be merry, unless we be mad?r Is there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed Name?s Is our mirth (think we) nothing worth, if it be not mixed with profaneness; if it be not seasoned, or tainted rather, with impiety and ungodliness, or with impurity and uncleanness? Such eating and drinking is accursed eating and drinking: sucht mirth is accursed mirth, evil-beseeming any Christian, and such as will at lengthu end in mourning and woe, yea in eternal mourning and everlasting woe, if it be not speedily prevented. As the Apostle saith, in regard of others, so is it no less true in regard of a mans self;x It is evil for a man to eat with offence; and with the disabling of himself unto good duties: And it is evil for a man to use game or any other lawful delight in that manner, as it shall be an occasion, either of stumbling to others, or of sin and evil to himself.
§. 38. Whereas some therefore use to say, when they are rebuked and reproved, as for their abuse of Gods good creatures, so for their drunken and disordered behaviour at game, or otherwise; Is it not lawfull to eat and drinke? and, Is it not lawfull to use game? and, Is it not lawfull for neighbours to be merry together? Yes undoubtedly: Christianity enjoyneth not, nor exacteth of us any Stoicall austerity. God hath given and granted us, asm bread to strengthen our bodies, ⟨p. 87⟩so wine to cheare our hearts withall: hee hath liberally afforded us the free use of his good creatures, not for necessity alone, but for lawfull delight too.n Neither doth it follow, that Gods children take no delight at all in such outward delights, because they have other more principall ones that they take farre greater delight in. It is promised as a blessing even unto Gods people, thato there should bee boyes and girles playing together in the streets of Ierusalem: and thatp they should have liberty to invite and entertaine either other, each man his friend or his neighbour under his vine or figtree, in his orchard or in his arbour. But can we not use Gods creatures, unlesse we abuse them, and make that the bane and poison of our soules, that was given us to be the food and stay of our bodies? Orq can we not be merry unlesse we make the devill our play-fellow? Can wee not bee merry, unlesse wee bee mad?r Is there no mirth at all but in swearing and swaggering, and in blaspheming of Gods blessed Name?s Is our mirth (thinke we) nothing worth, if it be not mixt with profanenes; if it be not seasoned, or tainted rather, with impiety and ungodlines, or with impurity and uncleannes? Such eating and drinking is accursed eating and drinking: sucht mirth is accursed mirth, evill-beseeming any Christian, and such as will at lengthu
qNobis ridere & gaudere non sufficit, nisi cum peccaso atque insania gaudeamus; nisi risus n ster impuritatibus, nisi flagitiis misceatur? Nun uid laetari & ridere non possumus, nisi risum nosirum atque laetitiam scelus esse faciamus? Salvian. de provident. l. 6.
rErras, homo, non sunt haec ludicra sed crimina. qui jocari voluerit cum Diabolo, non poterit gaudere cum Christo. Chrysol. serm. 155.
sRideamus, laetemur quantum libet jugiter, dummodò innocenter. Quae vecordia est & amentia, ut non putemus risum & gaudium tanti esse, nisi Dei inse habeat injuriam? Salvian. Ibid. An forte infructuosum putamús gaudium simplex, nec delectat ridere sine crimine? Ibid.
tLuk. 6.25. O miseri, quorum gaudia crimen. habent. Maxim. eleg. 1.
And,y It is not good therefore for a man to eat flesh, nor drink wine, nor use game, nor do ought else, whereby either himself, or any other shall be occasioned to sin. For what we owe unto others,z we owe much more to our selves; being enjoineda to love others indeed, but as our selves. And therefore ought we to have a care as well tob live soberly in regard of our selves, as toc walk charitably in regard of our brethren.
And,y It is not good therefore for a man to eat flesh, nor drinke wine, nor use game, nor doe ought else, whereby either himselfe, or any other shall be occasioned to sinne. For what we owe unto others,z we owe much more to our selves; being enjoyneda to love others indeed, but as our selves. And therefore ought wee to have a care as well tob live soberly in regard of our selves, as toc walke charitably in regard of our brethren.
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
end in mourning and woe, yea in eternall mourning and everlasting woe, if it be not speedily prevented. As the Apostle saith, in regard of others, so is it no lesse true in regard of a mans selfe;
It is evill for a man to eat with offence; and with the disa•ling of himselfe unto good duties: And it is evill for a man to use game or any other lawfull delight in that manner, as it shall be an occasion, either of stumbling to others, or of sin and evill to himselfe.
