The spiritual watch, or Christs general watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1619
[8], 130 p. · 36k words · STC 11677 · ESTC S102924
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
To this purpose the Apostle exhorteth Christian men qto observe either other: that is, rto have an eye one to another, and not each one to himself only; to keep watch one over another, and not each one over himself only, like cursed Cain that asketh of God, swhether he were his brothers keeper. And to what end would he have them thus to watch over their brethren? tto whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke & egg them on unto godliness and well-doing, to keep them watching with themselves. And how is that done? Surely, uAs iron, saith Solomon, whetteth iron; so the very face of a man whetteth his friend. xThe very presence of a religious person, and much more7 his good speech, and his godly carriage, his holy advice, his discreet admonition, his seasonable reproof may be a mean to encourage and cheer us up when we do well, to restrain and stay us up, when we are slumbering and sinking down, to recover and raise us up again when we are down unawares. In which kind, a as the whet-stone, though dull and blunt it self, yet is able to sharpen iron tools: so even those that be but dull and drowsy of themselves, but yet diligent, and desirous to keep waking both themselves and others, may help to sharpen and quicken even those that be otherwise more wakeful (it may be) then themselves. For as zthere is none so learned, but ⟨p. 60⟩he may learn something from the very meanest, even from those that be far inferior in gifts to himself: a
Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tent-maker and a weak woman, that he was ignorant of before: and
a broom, or a besom in her language to her maid: so there is none so watchful of himself, but he may have need of others to watch over him, and may receive benefit in that kind, even from a drowsy soul, one that is less wakeful then himself. In a word, drowsy persons, if they desire to keep waking, can better do it in company together one with another, (it is not likely they should all suddenly fall fast asleep at once) then they can being severally apart either from other.
To this purpose the Apostle exhorteth Christian men qto obserue either other: that is, rto haue an eye one to another, and not each one to himselfe only; to keepe watch one ouer another, and not each one ouer himselfe onely, like cursed Caine that asketh of God, swhether hee were his brothers keeper. And to what end would he haue them thus to watch ouer their brethren? tto whet them vp, or whet them on, saith the Apostle: (that which we all stand in need of:) to prouoke & egge them on vnto godlinesse and well-doing, to keepe them watching with themselues. And how is that done? Surely, uAs iron, saith Salomon, whetteth iron; so the very face of a man whetteth his friend. xThe very presence of a religious person, and much more7 his good speech, and his godly carriage, his holy aduice, his discreet admonition, his seasonable reproofe may be a meane to encourage and cheere vs vp when wee doe well, to restraine and stay vs vp, when we are slumbring and sinking downe, to recouer and raise vs vp againe when we are downe vnawares. In which kind, a as the whet-stone, though dull and blunt it selfe, yet is able to sharpen iron tooles: so euen those that be but dull and drowsie of themselues, but yet diligent, and desirous to keepe waking both themselues and others, may helpe to sharpen and quicken euen those that bee otherwise more wakefull (it may bee) then themselues. For as zthere is none so learned, but ⟨p. 60⟩he may learne something from the very meanest, euen from those that bee farre inferiour in gifts to himselfe: aApollos though a learned Teacher and well read in the word, yet may bee taught something by a silly Tent-maker and a weake woman, that he was ignorant of before: and bthe Iewish Rabbines acknowledge that they came to vnderstand a place of the Prophet cEsay by hearing an Arabian woman mention dabroome, or a beesome in her language to her maide: so there is none so watchfull of himselfe, but hee may haue need of others to watch ouer him, and may receiue benefit in that kinde, euen from a drowsie soule, one that is lesse wakefull then himselfe. In a word, drowsie persons, if they desire to keepe waking, can better doe it in company together one with another, (it is not likely they should all sodainely fall fast asleepe at once) then they can being seuerally apart either from other.
xNulla res magis honesta induit, dubios & in pravu• inclinantes revocat ad rectū, quàm bonorum virorum conuersatio. paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audiri, •spici. occursu• ipse sapientum ivvat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Sen. epist. 93.Nulla res magis honesta induit, dubios & in prauu• inclinantes reuocat ad rectū, quàm bonorum virorum conuersatio. paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audiri, •spici. occursu• ipse sapientum iuuat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Sen. epist. 93.
7y • fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in art poe•. All•sit ad Isocratis dictum, [Greek or Hebrew] ▪ Plut. vita Isocr.y • fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in arte poe•. All•sit ad Isocratis dictum, 〈non-Latin alphabet〉▪ Plut. vita Isocr.
zFieri posse non ambig•, ut aliquid imp•rito & in▪ locto cuipiam scire cō: ingat, quod doctus aliquis & p•ritus ignorat. Aug. de orig. animae l. 4. c. 1.Fieri posse non ambig•, vt aliquid imp•rito & in▪ locto cuipiam scire cō: ingat, quod doctus aliquis & p•ritus ignorat. Aug. de orig. animae l. 4. c. 1.
bR. David in radic. Mercer. in Pagn. thes. & Selden in praef it. to Titles of Honour.R. Dauid in radic. Mercer. in Pagn. thes. & Selden in praef it. to Titles of Honor.
§. 36. Well therefore and wisely addeth the Apostle in that place; eNot forsaking the fellowship; as the manner is of many. And again; fBut we are not of them that with-draw themselves to their own ruin. gIt is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitariness, or a sullen kind of privacy and retiredness, and by occasion thereof to sequester himself from the company and society of others, though it be upon some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Monkish course of life, under colour of withdrawing ⟨p. 61⟩themselves from the world: So among the Ancients we find that some worthy men otherwise had sometime some cogitations and projects looking and bending somewhat that way, yea that sometime they made some trial of conclusions in that kind.
§. 36. Well therefore and wisely addeth the Apostle in that place; eNot forsaking the fellowship; as the manner is of many. And againe; fBut we are not of them that with-draw themselues to their owne ruine. gIt is not safe for a melancholy man to be much solitary: and it is a matter of no small danger for a Christian man to affect a solitarinesse, or a sullen kinde of priuacy and retirednesse, and by occasion thereof to sequester himselfe from the company and society of others, though it be vpon some good and godly pretence. Thus as in the Church of Rome, at this day many affect a Monkish course of life, vnder colour of withdrawing ⟨p. 61⟩themselues from the world: So among the Auncients we finde that some worthy men otherwise had sometime some cogitations and proiects looking and bending somewhat that way, yea that sometime they made some triall of conclusions in that kinde.
But what doth one principal man among them confess, writing to another of them out of the wilderness, whither he had withdrawn himself, how he found himself th•e affected? hWhat I do here night and day (saith he) I am even ashamed to relate. For the City business I have shunned as an occasion of many evils: but my self yet I cannot shun. But it fareth with me, as with men at sea that are seasick because they cannot brook the sea: when they are in a greater ship, they think they should be better, if they were in a less bark; it is the rolling of the great ship they think that maketh them so evil: and so out of the ship they get them into the boat or the bark. But in the ship or in the bark they are bad still, as evil as ever, iso long as the bitter choler abideth with them that pestereth their stomach. In like manner it is with us. kCarrying about with us our inbred and inmate passions, we are every where encumbered with the like perturbations: and so lgain no great matter by this▪our solitariness, and sequestring of our selves.
But what doth one principall man among them confesse, writing to another of them out of the wildernesse, whither he had withdrawne himselfe, how he found himselfe th•e affected? hWhat I doe here night and day (saith he) I am euen ashamed to relate. For the City businesse I haue shunned as an occasion of many euils: but my selfe yet I cannot shun. But it fareth with me, as with men at sea that are seasicke because they cannot brooke the sea: when they are in a greater ship, they thinke they should bee better, if they were in a lesse barke; it is the rolling of the great ship they thinke that maketh them so euill: and so out of the ship they get them into the boat or the barke. But in the ship or in the barke they are bad still, as euill as euer, iso long as the bitter choller abideth with them that pestereth their stomacke. In like manner it is with vs. kCarying about with vs our inbred and inmate passions, wee are euery where encombred with the like perturbations: and so lgaine no great matter by this▪our solitarinesse, and sequestring of our selues.
h[Greek or Hebrew]. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. epist. 104.〈non-Latin alphabet〉. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. epist. 104.
And another of latter and more superstitious times, though a great admirer and practiser of Monastical life himself, advising a woman that had a great mind to the Wilderness; mIs it not wisdom, saith he, peradventure you will say, to eschew as ⟨p. 62⟩the wealth, so the throng of the City? will not my chastity be there safer, where conversing with few or none, I may please him alone whom I desire principally to approve my self unto? nNo, by no means, say I: One that will do evil, shall find matter enough in the Wilderness to work upon, and beside shady shelter in the thicket, and silence in solitude. For the evil that none sees, none finds fault withal. And where there is none to find fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot do evil though you would: for you are presently e•ed, chid, rebuked and reclaimed by the rest. oTo conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an unwise one, you of it. And else-where dealing with some other in like manner affected; pPerchance, saith he, you will make choice of solitariness, not well weighing either your own weakness, or Satan's assaults. For what can be more jeopardous then to wrestle alone with such a sly adversary as seeth us when we see not him? We had more need to seek out some troupe to join our selves with, where we may have as many Fellow-helpers as fellows. For it is the congregation that is qterrible, as an army well ranged. But rwoe be to him that is alone: for if he fall, he hath none at hand to help him up. sThat which a many find too true by woeful experience, when tthe noon-day Devil ⟨p. 63⟩hath enticed them out into the Wilderness under pretence of greater holiness, and strictness of life.
And another of latter and more superstitious times, though a great admirer and practiser of Monasticall life himselfe, aduising a woman that had a great minde to the Wildernesse; mIs it not wisdome, saith he, peraduenture you will say, to eschew as ⟨p. 62⟩the wealth, so the throng of the City? will not my chastitie be there safer, where conuersing with few or none, I may please him alone whom I desire principally to approue my selfe vnto? nNo, by no meanes, say I: One that will doe euill, shall finde matter enough in the Wildernesse to worke vpon, and beside shady shelter in the thicket, and silence in solitude. For the euill that none sees, none findes fault withall. And where there is none to finde fault, the Tempter is the bolder to assault, and the fault is committed the more freely. Whereas being in company you cannot doe euill though you would: for you are presently e•ed, chid, rebuked and reclaimed by the rest. oTo conclude, either you are a wise Virgin or a foolish one: if a wise one, the company hath need of you; if an vnwise one, you of it. And else-where dealing with some other in like manner affected; pPerchance, saith he, you will make choise of solitarinesse, not well weighing either your owne weaknesse, or Satans assaults. For what can bee more ieopardous then to wrestle alone with such a slie aduersary as seeth vs when we see not him? We had more need to seeke out some troupe to ioyne our selues with, where we may haue as many Fellow-helpers as fellowes. For it is the congregation that is qterrible, as an armie well ranged. But rwoe be to him that is alone: for if he fall, he hath none at hand to helpe him vp. sThat which a many finde too true by wofull experience, when tthe noone-day Deuill ⟨p. 63⟩
mNon est sapere, ut opulentiam, ita urbis frequentiam fugere? an non m•a mihi pudicitia tutier erit in eremo, ubi in pace cum paucis aut sola conuersans solely placeam, cui me probavi, Bern. epist. 115.Non est sapere, vt opulentiam, ita vrbis frequentiam fugere? an non m•a mihi pudicitia tutier erit in eremo, vbi in pace cum paucis aut sola conuersans soli placeam, cui me probaui, Bern. epist. 115.
nNequaquā: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & filentium solitudo. Malum quippe quod nemo videt, nemo arguit. Ubi autem non time tur reprebensor, secu•ius accedit tentator, licentius perpetratur iniquitas. In cenuentu ver• malum si facere vis, non licet. Mox enim á pluribus comperitur, arguitur, emendatur. Ber•▪ ibid.Nequaquā: nam volenti perperam agere & desertum abundantiam habet, & nemus vmbram, & filentium solitudo. Malum quippe quod nemo videt, nemo arguit. Vbi autem non time tur reprebensor, secu•iꝰ accedit tentator, licentius perpetratur iniquitas. In cenuentu ver• malum si facere vis, non licet. Mox enim á pluribus comperitur, arguitur, emendatur. Ber•▪ ibid.
oDenique aut de fatuia virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregation•. Ib.Denique aut de fatuia virginibus vna es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregation•. Ib.
pForte vult eligere solitudinem, non satis attendens propriam infirmitatē, & periculosam Diaboli luctam: Quid enim periculosius quám solum luctari contra antiqui hostis versutias, à qu• videatur & quem videre nō possit? Acies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarij, quot so•ij, &c. Bern. de temp. 26.
And undoubtedly, as there is none but are more prone to slumber when they are alone, then when they are in company with others that are awake; so there is no man, if he well consider himself, but he shall find that he is more prone to be assailed with evil suggestions and motions, when he is alone by himself, then when he is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, uI more fear the evil that I may do alone, then what I cannot do but in company. Those therefore that shunning the society of others, sequester themselves, and xwill needs live wholly to themselves, do but in so doing deprive themselves of a main help unto watchfulness, and expose themselves unwisely, (though it may be unwittingly) unto the wiles and snares of their subtle Adversary, who is then with them unseen, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.
And vndoubtedly, as there is none but are more prone to slumber when they are alone, then when they are in company with others that are awake; so there is no man, if he well consider himselfe, but he shall finde that hee is more prone to bee assailed with euill suggestions and motions, when he is alone by himselfe, then when hee is in company with others that be religiously affected. In regard whereof it is not without good cause that the same Author saith, uI more feare the euill that I may doe alone, then what I cannot doe but in company. Those therefore that shunnnig the society of others, sequester themselues, and xwill needs liue wholly to themselues, doe but in so doing depriue themselues of a maine helpe vnto watchfulnesse, and expose themselues vnwisely, (though it may bee vnwittingly) vnto the wiles and snares of their suttle Aduersary, who is then with them vnseene, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.
uMagis timeo malum, quod facio in abscondito, quàm quod in aperto. Idē medit. c. 14.Magis timeo malum, quod facio in abscondito, quàm quod in aperto. Idē medit. c. 14.
xVivat necesse est alteri, qui vult sibi▪ Sen. epist. 48.Viuat necesse est alteri, qui vult sibi▪ Sen. epist. 48.
§. 37. But as ahe said sometime to one that was talking, as he said, with himself, He had need be well advised, that he talked not with a bad Companion: so here, a man that not without good cause desireth company, bhad need yet be wary what company he lighteth on and associateth himself unto. For cas the benefit is great that cometh ⟨p. 64⟩by good company, so is the danger and harm no less that accreweth by bad. Association is of much force both the one way & the other. dOur society with others, and theirs with us, cannot but prevail much either to make us like them, or to make them like us. *He that walketh but with the wise, saith Solomon, shall wax wiser thereby: and he that keepeth company with fools, shall be the worse for it. The very company of either is wont ordinarily to work even with some efficacy on those that much or oft converse though for other ends with either. A third help therefore unto Watchfulness may be the shunning of the society and fellowship of wicked and profane persons. eAway from me, saith David, all ye workers of iniquity. And, fA wicked person I will not know: I will have no acquaintance with any such. Yea to this purpose, as he inviteth good company to him, gI am a companion of all those that fear thee, and keep thy precepts. Such as feared God, were they high or low, were they rich or poor, they were for his company, he was content and desirous to be acquainted with them. So on the other side he biddeth all profane ones away from him, hAway from me, ye wicked ones: I will keep the commandments of my ⟨p. 65⟩God. As if he could not keep Gods commandments, at least not so well as he would, so long as the wicked were in company with him.
§. 37. But as ahee said sometime to one that was talking, as he said, with himselfe, He had neede be well aduised, that he talked not with a bad Companion: so here, a man that not without good cause desireth company, bhad neede yet be wary what company he lighteth on and associateth himselfe vnto. For cas the benefit is great that commeth ⟨p. 64⟩by good company, so is the danger and harme no lesse that accreweth by bad. Associatiō is of much force both the one way & the other. dOur society with others, and theirs with vs, cannot but preuaile much either to make vs like them, or to make them like vs. *He that walketh but with the wise, saith Salomon, shal wax wiser thereby: and he that keepeth company with fooles, shall be the worse for it. The very company of either is wont ordinarily to worke euen with some efficacie on those that much or oft conuerse though for other ends with either. A third helpe therefore vnto Watchfulnesse may be the shunning of the societie and fellowship of wicked and prophane persons. eAway from mee, saith Dauid, all ye workers of iniquitie. And, fA wicked person I will not know: I will haue no acquaintance with any such. Yea to this purpose, as he inuiteth good company to him, gI am a companion of all those that feare thee, and keepe thy precepts. Such as feared God, were they high or low, were they rich or poore, they were for his company, he was content and desirous to bee acquainted with them. So on the other side hee biddeth all prophane ones away from him, hAway from mee, yee wicked ones: I will keepe the commandements of my ⟨p. 65⟩God. As if he could not keepe Gods commandements, at least not so well as he would, so long as the wicked were in company with him.
aCrates cùm vidisset adolescentem secreto ambulantē, interrogavit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Cave, inquit, rogo, & diligenter attende, ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, [Greek or Hebrew]. Alterutrum lubens ex altero correxerim.Crates cùm vidisset adolescentem secreto ambulantē, interrogauit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Caue, inquit, rogo, & diligenter attende, ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, 〈non-Latin alphabet〉. Alterutrum lubens ex altero correxerim.
b[Greek or Hebrew]. Clem. Alex. paedag. l. 3. c. 11.〈non-Latin alphabet〉. Clem. Alex. paedag. l. 3. c. 11.
cSumuntur enim à conuersantibus mores. Nec tam val• tudini profuit utilis regio & salubrius column, quàm animis parum firmis in turba meliorum versari. Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit. Idem de tranq. c. 1.Sumuntur enim à conuersantibus mores. Nec tam val• tudini profuit vtilis regio & salubriꝰ c•lū, quàm animis parum firmis in turba meliorum versari. Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit. Idem de tranq. c. 1.
d[Greek or Hebrew]. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua a•fusa extinguatur; sicut contra vix est carbo ita madidus, quin […] aceru• accendatur. Vincent, de vita spirit. c. 17.〈non-Latin alphabet〉. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua a•fusa extinguatur; sicut contra vix est carbo ita madidus, quin 〈…〉 aceru• accendatur. Vincent, de vita spirit. c. 17.
And in this regard as else-where he professeth of himself, that ihe would neither sit among, nor go abroad, nor keep any company with such: so khe pronounceth him a happy man, that neither walketh with, nor standeth amidst, nor sitteth among, that in no sort or manner converseth with those, that are wicked, sinful, and scoffers at goodness and godliness. Not that a man should by and by in a lPharisaical humour condemn or contemn every one that cometh short of himself either in knowledge or in practise of sanctification, or should sequester himself from every one that is not so forward in, or zealous of the better things, as were to be wished and desired; like those proud Hypocrites in Isaiah, mthat say, Stand aloof of me; come not near me: for I am holier then thou. nWeak ones are to be received, not to be rejected: oto be healed and strengthened, not to be turned out. But for those that be openly profane with pEsau; scoffers and deriders of religion with qIsmael; by their loose and lewd course of life proclaiming and publishing not an utter want only of goodness and godliness in them, but a perverseness of heart and an averseness thereunto; rsuch, saith the Apostle, should men shun: slest they corrupt us, when we cannot correct them. For tthe very sight of blear eyes may hurt those that have whole, but tender, eyes: when uthe sight of the whole will not help the blear-eyed. Sooner may ⟨p. 66⟩evil be fastened upon good ones, weak ones especially, then good things conveyed unto and wrought into those that be obstinately evil.
And in this regard as else-where he professeth of himselfe, that ihe would neither sit among, nor goe abroad, nor keepe any company with such: so khe pronounceth him a happy man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner conuerseth with those, that are wicked, sinfull, and scoffers at goodnesse and godlinesse. Not that a man should by and by in a lPharisaicall humor condemne or contemne euery one that commeth short of himselfe either in knowledge or in practise of sanctification, or should sequester himselfe from euery one that is not so forward in, or zealous of the better things, as were to be wished and desired; like those proud Hypocrites in Esay, mthat say, Stand aloofe of me; come not neere mee: for I am holier then thou. nWeake ones are to be receiued, not to be reiected: oto be healed and strengthened, not to be turned out. But for those that be openly prophane with pEsau; scoffers and deriders of religion with qIsmael; by their loose and lewd course of life proclaiming and publishing not an vtter want onely of goodnesse and godlinesse in them, but a peruersenesse of heart and an auersenesse thereunto; rsuch, saith the Apostle, should men shun: slest they corrupt vs, when we cannot correct them. For tthe very sight of bleare eyes may hurt those that haue whole, but tender, eyes: when uthe sight of the whole will not helpe the bleare-eyed. Sooner may ⟨p. 66⟩
§. 38. And surely as some bodily diseases are said to be catching and contagious; a man may soon catch them by being in company of or drinking with those that have them: So tit is with most diseases of the soul; this spiritual Lethargy is a contagious, a catching disease, we take it easily one from another. uEvil company is infectious, as evil airs are. There is xa kind of contagiousness in loose and lewd companions, as well as in those that are possessed of some pestilent disease. And we have great reason therefore, if our souls health be deer to us, yto be careful of shunning, so much as may be such places, and such persons, or to be very wary in conversing with them, where it cannot be avoided. The bodily plague is not so soon taken by sitting by the sick mans bed-side; but a spiritual plague, worse far then it, more deadly, more desperate, may much ⟨p. 67⟩sooner be gotten by sitting with profane, and debauched persons. zA man shall hardly come with fair apparel amongst colliers, and carters, and chimney-sweepers, but he shall carry some of their soil and their soot away from them; but his white apparel will be soiled and sullied at least by them. And we shall hardly be in company long or oft with ungodly ones, but we shall bear away some tincture of their ungodliness with us. *Woe is me, saith the Prophet Isaiah, I am undone; for I am a man of polluted lips, and I dwell amidst people of polluted lips: as if a man could not lightly live among such, but he should in part be such as they were.
§. 38. And surely as some bodily diseases are said to be catching and contagious; a man may soone catch them by being in company of or drinking with those that haue them: So tit is with most diseases of the soule; this spirituall Lethargy is a contagious, a catching disease, we take it easily one from another. uEuill company is infectious, as euill aires are. There is xa kinde of contagiousnesse in loose and lewd companions, as well as in those that are possessed of some pestilent disease. And we haue great reason therefore, if our soules health be deere to vs, yto bee carefull of shunning, so much as may be such places, and such persons, or to bee very wary in conuersing with them, where it cannot bee auoided. The bodily plague is not so soone taken by sitting by the sicke mans bed-side; but a spirituall plague, worse farre then it, more deadly, more desperate, may much ⟨p. 67⟩sooner be gotten by sitting with prophane, and debauched persons. zA man shall hardly come with faire apparell amongst colliers, and carters, and chimney-sweepers, but he shall carry some of their soile and their soote away from them; but his white apparrell will bee soyled and sullied at least by them. And wee shall hardly be in company long or oft with vngodly ones, but wee shall beare away some tincture of their vngodlinesse with vs. *Woe is me, saith the Prophet Esay, I am vndone; for I am a man of polluted lips, and I dwell amids people of polluted lips: as if a man could not lightly liue among such, but he should in part be such as they were.
t[Greek or Hebrew]. Chrysost in Joan. homil. 57. Res est contagiosa societas mala. - […] lit ha• contagio […], Et d•it in plures: si•ut grex totus in agris Unius scabby cadit, & p•rrigine porci; Vu•que conspecta livorem ducit ab vu•. Juvenal. satyr. 2. - contagia vites: H•c etiam pecori s•pe noce• solent. Ovid. re•d lib 2.〈non-Latin alphabet〉. Chrysost in Ioan. homil. 57. Res est contagiosa societas mala. - 〈…〉 lit ha• contagio 〈…〉, Et d•it in plures: si•ut grex totus in agris Vnius scabie cadit, & p•rrigine porci; Vu•que conspecta liuorem ducit ab vu•. Iuvenal. sa•yr. 2. - contagia vites: H•c etiam pecori s•pe noce• solent. Ouid. re•d lib 2.
uNon tantum corpori, sed etiam moribus salubrem locū eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita peruersa locutio assi•uè audita infirmantium inficit animum. Greg. Rom. in Ezech lib. 1. homil. 9. Valetudinem firmissimā l•dit aer gravis, aura pestilent: & mentem optimam conuersatio cum malis. V•de Ben Syra, V• malo, & e• qui ei adhaerent. Drus. lib. 2. cent. 1. proverb. 45. [Greek or Hebrew]. Corrupre probos mores commercia prava. Ex Menandro in
One slothful person infecteth another: As athe Cramp-fish benummeth those that touch or come near it. One wicked one fasteneth his wickedness upon another. The very sight of others sleeping may make a man sleepy that were wakeful otherwise: bas the very sight of those that yawn is wont to set others also on yawning. Yea such is the devilish disposition of mans wicked & wretched heart, that as some infected and infectious persons have a strong desire to be infecting of others; and those that have already moiled themselves, take a delight in, and make a sport of moiling others, that come in with fair clothes among them, thereby to make them like themselves; so ⟨p. 68⟩cwicked and profane persons usually desire nothing more, delight more in nothing, then in transfusing of their wickedness and profaneness unto others. Besides that dwe are prone enough of our selves to take infection without help. Our corruption within us is as tinder or gun-powder rather, ready to be on a light flame, if but the least spark light on it, or it come but any thing near the fire: like eflax that of it self catcheth and draweth the flame to it, and is all on a flash, so soon as it but feeleth the fire.
One slothfull person infecteth another: As athe Cramp-fish benummeth those that touch or come neere it. One wicked one fasteneth his wickednesse vpon another. The very sight of others sleeping may make a man sleepy that were wakefull otherwise: bas the very sight of those that yawne is wont to set others also on yawning. Yea such is the deuillish disposition of mans wicked & wretched heart, that as some infected and infectious persons haue a strong desire to be infecting of others; and those that haue already moyled themselues, take a delight in, and make a sport of moyling others, that come in with faire clothes among them, thereby to make them like themselues; so ⟨p. 68⟩cwicked and prophane persons vsually desire nothing more, delight more in nothing, then in transfusing of their wickednesse and prophanenesse vnto others. Besides that dwe are prone enough of our selues to take infection without helpe. Our corruption within vs is as tinder or gun-pouder rather, ready to be on a light flame, if but the least sparke light on it, or it come but any thing neere the fire: like eflax that of it selfe catcheth and draweth the flame to it, and is all on a flash, so soone as it but feeleth the fire.
a[Greek or Hebrew]. Plato Meninō. Torpedo pisci• contactu suo torpidum facit. Eras. chill. 3. cent. 4. adag. 25. •ise Aristot. hist. animal. l. 3. c. 5. & l. 9 c. 37. Plin. hist. n•t. l. 9. c. 42. & l. 31. c. 1. & Oppi•. halient. l. 2. & 3. & Claudian c•m eodem commissum à Jul. S•al. poet. l. 5. c. 16.〈non-Latin alphabet〉. Plato Meninō. Torpedo pisci• contactu suo torpidum facit. Eras. chil. 3. cent. 4. adag. 25. •ise Aristot. hist. animal. l. 3. c. 5. & l. 9 c. 37. Plin. hist. n•t. l. 9. c. 42. & l. 31. c. 1. & Oppi•. halient. l. 2. & 3. & Claudian c•m eodem commissum à Iul. S•al. poet. l. 5. c. 16.
b[Greek or Hebrew]. Plato Charmid. [Greek or Hebrew]. A istot. problem. 7. 1, 2, 6. & Aphrodis. 1. 34.〈non-Latin alphabet〉. Plato Charmid. 〈non-Latin alphabet〉. A istot. problem. 7. 1, 2, 6. & Aphrodis. 1. 34.
cNaturale est unumquemque velle sive in vitijs sive in virtutibus associare sibi consortes. B•rn paru. serm 17. Et peccantibus voluptatem facit simul peccantium consortium. Aug. confess. lib. 2. cap. 8. Novi ego seculum hoc moribus quibus siet: Malus bonum malum esse v•lt, ut sit sui similis. Plaut. Trinum 2. 2.Naturale est vnumquemque velle siue in vitijs siue in virtutibus associare sibi consortes. B•rn paru. serm 17. Et peccantibus voluptatem facit simul peccantium cō sortium. Aug. confess. lib. 2. cap. 8. Noui ego seculum hoc moribus quibus siet: Malus bonum malum esse v•lt, vt sit sui similis. Plaut. Trinum 2. 2.
§. 39. As good company therefore ought diligently to be sought and kept; so evil company ought as warily to be shunned and avoided. Not that we may not at all have commerce with such: for fhe that would so do, must go out of the world: nor yet that we should deny Christian offices to such: gsuch we were also sometime our selves: and it were inhumane cruelty to shut up persons infected together, and so suffer them to starve. But as we are wont to deal with those that are so diseased, though we be careful to relieve them, and to make provision of things necessary for them, as well physic as food, to restore health, if it may be, as well as to preserve life; yet we are wary of coming over-near them, or conversing so with them, as whereby to take any infection from them: So here, howsoever by occasion of our calling and course of life, we may be called and constrained to have dealings sometime with such as are openly ungodly and professedly profane; and so far forth as we have opportunity and just occasion so ⟨p. 69⟩to do, we perform offices about them, spiritual ones especially, as standeth with our duty, and may be for their good: Yet hwe take heed how we enter into any league of familiarity and inwardness with such, whereby we may through ordinary companying with them take spiritual infection from them, when we intend it not, ere we be aware.
§. 39. As good company therefore ought diligently to be sought and kept; so euill company ought as warily to be shunned and auoided. Not that we may not at all haue commerce with such: for fhe that would so doe, must goe out of the world: nor yet that we should deny Christian offices to such: gsuch we were also sometime our selues: and it were inhumane cruelty to shut vp persons infected together, and so suffer them to starue. But as we are wont to deale with those that are so diseased, though we be carefull to releeue them, and to make prouision of things necessary for them, as well physicke as foode, to restore health, if it may be, as well as to preserue life; yet wee are wary of comming ouer-neere them, or conuersing so with them, as whereby to take any infection from them: So here, howsoeuer by occasion of our calling and course of life, we may be called and constrained to haue dealings sometime with such as are openly vngodly and professedly prophane; and so farre forth as we haue opportunity and iust occasion so ⟨p. 69⟩to doe, we performe offices about them, spirituall ones especially, as standeth with our duty, and may be for their good: Yet hwe take heede how wee enter into any league of familiarity and inwardnesse with such, whereby we may through ordinary companying with them take spirituall infection from them, when we intend it not, ere we be aware.
f1 Cor. 5. 10. Solitudin•m quaera•, qui vult cum i•ocentibus vine•e. Martin. D•m. de morib.
iMake no league, saith Solomon, with a wrathful man: nor keep company with one that is of a furious and outrageous behaviour, Lest thou learn his ways; and thy conversing with him prove a snare unto thy soul. For kas those that walk in the Sun, though for other end and purpose, become tanned with it and sun-burnt, whether they regard it or no: so those that come oft in company with profane and evil disposed persons, though for no evil end, intending nothing less then to become like unto them, yet draw they a tincture oft from them, learn to llisp and to mlimp after them, come in time somewhat to resemble them both in speech and in practise, and nto have a strange change wrought on them, in regard of what they have been, though they perceive not how nor when they change. oIsraels posterity had learned Egyptian superstitions by their long ⟨p. 70⟩abode in Egypt: and *Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea Joseph himself by living in Pharaohs Court had learned to swear at every word almost by the life of Pharaoh, ( pBy the life of Pharaoh ye are but Spies; and, By the life of Pharaoh ye go not hence) as the other profane his Fellow-courtiers usually did. Such “apt Scholars are we all generally, to learn ought that is evil: and so easy a matter it is even qfor the best and the strongest to take taint by such societies; and if not to become wholly profane like them, yet by oft sight of sin to have it wax more familiar with them, nothing so distasteful unto them as in times past it was; and so to have the edge of their former zeal and fervour against it abated, and the intention of their watchfulness consequently in some degree slackened. And it is one degree unto evil to be less eager against evil; yea rit is no small degree of evil, when a man can well away with evil in others.12
iMake no league, saith Salomon, with a wrathfull man: nor keepe company with one that is of a furious and outragious behauiour, Lest thou learne his waies; and thy conuersing with him proue a snare vnto thy soule. For kas those that walke in the Sunne, though for other end and purpose, become tanned with it and sunne-burnt, whether they regard it or no: so those that come oft in company with prophane and euill disposed persons, though for no euill end, intending nothing lesse then to become like vnto them, yet draw they a tincture oft from them, learne to llispe and to mlimpe after them, come in time somwhat to resemble them both in speech and in practise, and nto haue a strange change wrought on them, in regard of what they haue beene, though they perceiue not how nor when they change. oIsraels posterity had learned Aegyptian superstitions by their long ⟨p. 70⟩abode in Egypt: and *Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan. Yea Ioseph himselfe by liuing in Pharaoes Court had learned to sweare at euery word almost by the life of Pharao, ( pBy the life of Pharao ye are but Spies; and, By the life of Pharao ye goe not hence) as the other prophane his Fellow-courtiers vsually did. Such “apt Schollers are we all generally, to learne ought that is euill: and so easie a matter it is euen qfor the best and the strongest to take taint by such societies; and if not to become wholly prophane like them, yet by oft sight of sinne to haue it wax more familiar with them, nothing so distastful vnto them as in times past it was; and so to haue the edge of their former zeale and feruor against it abated, and the intention of their watchfulnesse consequently in some degree slackned. And it is one degree vnto euill to be lesse eager against euill; yea
kUt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cùm istos libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conuersationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4. Frequenter accidit, ut quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae disciplinam tenere, fuco insipientiae coloretur. Ibid. Visendus idem de bono mort. c. 9.Vt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen vt colorer; sic cùm istos libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conuersationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4. Frequenter accidit, vt quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae disciplinam tenere, fuco insipientiae coloretur. Ibid. Visendus idem de bono mort. c. 9.
l[Greek or Hebrew]. Plut. de adul.〈non-Latin alphabet〉. Plut. de adul.
m[Greek or Hebrew]. Pindari Schol. Nem. 7. & Plut. de liber. educ. Claudo vel uni si […] manferis, Disces & ipse claudicare protinus. Eras. Chill. 1. cent. 10. adag. 73.〈non-Latin alphabet〉. Pindari Schol. Nem. 7. & Plut. de liber. educ. Claudo vel vni si 〈…〉 manferis, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. adag. 73.
nMinuta quaedam, ut ait Phaedon, animalia cùm mordent, non sentiuntur, adeo tenuis illis & valens in periculum vis est: tumor indicat morsum, & in ipso tumour nullum vulous apparet. Idem tibi in malorum conuersatione eveniet, non deprehendes quemadmodum aut quando tibi obsit, obfuisse deprehendes. Sen. paucis immutatis ep. 93.Minuta quaedam, vt ait Phaedon, animalia cùm mordent, non sentiuntur, adeo tenuis illis & valens in periculum vis est: tumor indicat morsum, & in ipso tumore nullum vulous apparet. Idem tibi in malorum conuersatione eueniet, non deprehendes quemadmodum aut quando tibi obsit, obfuisse deprehendes. Sen. paucis immutatis ep. 93.
§. 40. A fourth Help to further us in this spiritual Watch is to labour to keep the fear of God fresh in our souls. sA wise man, saith the Wise man, feareth and departeth from evil: And tBy the fear of God men depart from evil. uThere is no affection *more watchful then fear. xGrief and sorrow make men many times heavy and drowsy: but yfear and care are wont to make them vigilant and watchful. zJacob after he heard news of his brother Esau's coming against him, could not for his life take any rest all that night ⟨p. 71⟩long. Yea aSampson himself when he lay with his head in Delilahs lap, no sooner was admonished that the Philistines were upon him, but he start up instantly and began to look about him, he had little list to continue his wanton dalliance with her, or his sleeping upon her knee. bIn fear of invasion men are wont to keep due watch and ward: cwhere no such danger is misdoubted, like dthe men of Laish, there are they more careless and secure. In like manner is it here? The fear of God if it be kept fresh in our hearts, it will keep us spiritually waking, it will make us careful to shun, and fearful to do ought, that may offend him whom we fear. qJob was a just man, saith the holy Ghost, fearing God and eschewing evil. And, rBy faith Noah forewarned of things to come long after, moved with fear prepared the Ark for the safety of him and his. What made him so careful, when the whole world was so careless, but his faith and his fear? sFaith bred fear, and fear bred care. In regard whereof, the Spirit of God by Solomon justly pronounceth that man ta blessed man that feareth continually. For who so so doth, will ever stand upon his guard, will never slumber in security. And uit is our only security, our only safety for us, never to be secure.
§. 40. A fourth Helpe to further vs in this spirituall Watch is to labour to keepe the feare of God fresh in our soules. sA wise man, saith the Wiseman, feareth and departeth from euill: And tBy the feare of God men depart from euill. uThere is no affection *more watchfull then feare. xGriefe and sorrow make men many times heauy and drowsie: but yfeare and care are wont to make them vigilant and watchfull. zIacob after he heard newes of his brother Esaus comming against him, could not for his life take any rest all that night ⟨p. 71⟩long. Yea aSampson himselfe when he lay with his head in Dalilaes lap, no sooner was admonished that the Philistines were vpon him, but he start vp instantly and began to looke about him, he had little list to continue his wanton daliance with her, or his sleeping vpon her knee. bIn feare of inuasion men are wont to keepe due watch and ward: cwhere no such danger is misdoubted, like dthe men of Laish, there are they more carelesse and secure. In like manner is it here? The feare of God if it be kept fresh in our hearts, it will keepe vs spiritually waking, it will make vs carefull to shun, and fearefull to doe ought, that may offend him whom we feare. qIob was a iust man, saith the holy Ghost, fearing God and eschewing euill. And, r
yVigilabis, si timebis. Aug. de verb. Ap. 28. Cavebis, si pavebis. Rō. 11. 21.Vigilabis, si timebis. Aug. de verb. Ap. 28. Cauebis, si pauebis. Rō. 11. 21.
bTutissimum illis iter, quod suspectissimum est. Senec. epist. 59.
cVictor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim celerius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus.
On the other side, when the fear of God beginneth to decay and wax faint in us, then are we wont to grow less watchful and careful of shunning sin, and *to lie more open to all Satan's temptations thereunto. That subtle serpent could not prevail with our first Parents to induce them ⟨p. 72⟩to disobedience and breach of Gods charge, till he had wrought this fear of God out of their hearts, by persuading them that there was no such danger in the matter, xthey should not die, though they did it. And therefore it is not without cause that David admonisheth his malicious Adversaries in that manner; yStand in awe, and sin not: as implying, that this was the reason why they took such ungodly courses against the godly, because they stood not in awe of God. And undoubtedly the main cause of so much looseness in the lives and courses of most men, is for want of this awe, because zthe Fear of God is not in them.
On the other side, when the feare of God beginneth to decay and wax faint in vs, then are wee wont to grow lesse watchfull and carefull of shunning sinne, and *to lie more open to all Satans temptations thereunto. That subtill serpent could not preuaile with our first Parents to induce them ⟨p. 72⟩to disobedience and breach of Gods charge, till he had wrought this feare of God out of their hearts, by perswading them that there was no such danger in the matter, xthey should not die, though they did it. And therefore it is not without cause that Dauid admonisheth his malitious Aduersaries in that manner; yStand in awe, and sinne not: as implying, that this was the reason why they tooke such vngodly courses against the godly, because they stood not in awe of God. And vndoubtedly the maine cause of so much loosenesse in the liues and courses of most men, is for want of this awe, because zthe Feare of God is not in them.
*Frequentissimum initium calamitatis securitas. Vell. hist. l. 2.
§. 41. aThe wickedness of the wicked man, saith the Psalmist, informeth me in the very middest of mine heart, that there is no fear of God before his eyes. Come we to any wicked man, that liveth never so loosely, and tell him that there is no fear of God in his heart; he will be ready to cry out of presumptuous and uncharitable censurers, that take Gods office upon them to see into mens souls, and to tell what is in mens hearts. But the Spirit of God it self telleth such, that btheir own lives evidently discover to any understanding eye what is within them; their profane and secure courses proclaim a want of this awe in them. For were there any the least measure of that fear of God in them, that they would be thought to have, yea were it but the servile fear only, that cthe Devils themselves bave; they would not, nay they could not continue and go on so carelessly, so securely in their dissolute courses as they do; ⟨p. 73⟩dthis very fear it self alone would rouse them up and raise them out of their spiritual slumber; it would even enforce them to look about them in spite of their teeth; at least not suffer them so securely to lye snorting in sin.
§. 41. aThe wickednesse of the wicked man, saith the Psalmist, enformeth mee in the very middest of mine heart, that there is no feare of God before his eies. Come we to any wicked man, that liueth neuer so loosely, and tell him that there is no feare of God in his heart; he will bee ready to cry out of presumptuous and vncharitable censurers, that take Gods office vpon them to see into mens soules, and to tell what is in mens hearts. But the Spirit of God it selfe telleth such, that btheir owne liues euidently discouer to any vnderstanding eye what is within them; their prophane and secure courses proclaime a want of this awe in them. For were there any the least measure of that feare of God in them, that they would bee thought to haue, yea were it but the seruile feare onely, that cthe Deuils themselues baue; they would not, nay they could not continue and goe on so carelesly, so securely in their dissolute courses as they doe; ⟨p. 73⟩dthis very feare it selfe alone would rouze them vp and raise them out of their spirituall slumber; it would euen enforce them to looke about them in spight of theirteeth; at least not suffer them so securely to lye snorting in sinne.
To this purpose ethe Apostle Paul having ripped up and dissected the natural man from top to toe, and made as it were an Anatomy of him, finding fhis tongue tipped with fraud, ghis lips tainted with venom, hhis mouth full of gall, ihis throat a gaping grave; khis tongue as a rapier to run men through with, and his throat as a sepulchre to bury them in; lhis feet swift to shed blood; and mall his ways full of mischief: at length he concludeth all with this as the cause of all this evil both in heart and life, nThere is no fear of God before their eyes. Which place one of the Ancients alluding unto saith, that oThe fear of God is as a Porter set at the door of our Soul. If the Porter that is set to watch at the door to keep suspicious persons out, grow sleepy and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleep, or be knocked on the head and slain outright, then who will may come in hand over head. In like manner here: When the fear of God beginneth to grow faint in the soul, not to be so fresh as formerly it hath been, then evil motions find some entrance and begin to steal in upon us. But pif the fear of God be utterly extinct and put out in ⟨p. 74⟩us, then lie we wide open, exposed indifferently to all sorts of sins: There is no sin so heinous▪ so hideous, that men are privileged or exempt from, where this fear is once abandoned and abolished. qI thought, saith Abraham, there is no fear of God in this place: and therefore they will kill me to have my wife away from me. Murder and Adultery, are rthe two foremost sins in the second Table, and such as the very light of nature doth of all other most, and most evidently condemn; and yet is there no bones made of them in Abraham's account, where this fear of God is wanting, and much less then of any other that seem lesser and lighter then they.
To this purpose ethe Apostle Paul hauing ripped vp and dissected the naturall man from top to toe, and made as it were an Anatomie of him, finding fhis tongue tipped with fraud, ghis lips tainted with venome, hhis mouth full of gall, ihis throat a gaping graue; khis tongue as a rapier to run men through with, and his throat as a sepulcher to bury them in; lhis feet swift to shed bloud; and mall his wayes full of mischiefe: at length hee concludeth all with this as the cause of all this euill both in heart and life, nThere is no feare of God before their eies. Which place one of the Auncients alluding vnto saith, that oThe feare of God is as a Porter set at the doore of our Soule. If the Porter that is setto watch at the doore to keepe suspitious persons out, grow sleepie and slumber, they will be stealing in that should not, now one and then another: but if he fall fast asleepe, or be knocked on the head and slaine outright, then who will may come in hand ouer head. In like manner here: When the feare of God beginneth to grow faint in the soule, not to be so fresh as formerly it hath beene, then euill motions finde some entrance and beginne to steale in vpon vs. But pif the feare of God be vtterly extinct and put out in ⟨p. 74⟩vs, then lie we wide open, exposed indifferently to all sorts of sinnes: There is no sin so hainous▪ so hideous, that men are priuiledged or exempt from, where this feare is once abandoned and abolished.
pUbitimor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes ampliu• prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garri• & operatur, malevolus, vanilquus, & facinorosus. Bern. de grad. humil. c. 12. In ownem libidinē ebuire, solennes voluptates frequentare circi furentis, cavea saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Ma. l. 1. c. 20.
§. 42. So that if the question be, how it cometh to pass that such sins and the like are so rife in these times, we need go no further to seek the cause of it; it is because sMen have cast off the fear of God, that should and would otherwise better keep them within compass. And herein is wicked and wretched man become worse then the brute beasts. For whereas tThere be two homebred Tutors as it were that God hath set over each of us, Shame and Fear, the shame of sin, and the fear of wrath: uHe that hath cast off shame, is no better then a beast; he that hath shaken off fear is worse then a beast. For xwe lay load upon an Ass, and he is well content with it, because he is an Ass, ya beast made and borne to bear burdens: But if you offer to thrust him down some steep hill, or to drive him into the fire, he holdeth back, and shunneth it all he can, because he loveth life, and feareth death. Whereas ⟨p. 75⟩wretched man, more blockish and senseless then the very Ass, more zbrutish then the brute beast, then the brutishest of beasts, hath no fear or dread of that that may be his eternal bane, that may bring everlasting death and destruction upon him.
§. 42. So that if the question bee, how it commeth to passe that such sinnes and the like are so rife in these times, we need goe no further to seeke the cause of it; it is because sMen haue cast off the feare of God, that should and would otherwise better keepe them within compasse. And herein is wicked and wretched man become worse then the bruit beasts. For whereas tThere be two homebred Tutors as it were that God hath set ouer each of vs, Shame and Feare, the shame of sinne, and the feare of wrath: uHe that hath cast off shame, is no better then a beast; he that hath shaken off feare is worse then a beast. For xwe lay load vpon an Asse, and he is well content with it, because he is an Asse, ya beast made and borne to beare burdens: But if you offer to thrust him downe some steepe hill, or to driue him into the fire, he holdeth backe, and shunneth it all he can, because he loueth life, and feareth death. Whereas ⟨p. 75⟩wretched man, more blockish and senselesse then the very Asse, more zbrutish then the bruit beast, then the brutishest of beasts, hath no feare or dread of that that may bee his eternall bane, that may bring euerlasting death and destruction vpon him.
tDuo animi à Deo dati custodes domestici, Pudor & Timor.
uQui pudorem amisit, bestiae par est; qui timorem excussit, bestia p•ior est.
xOneramus asinū, & non curat, quia asinus est▪ At si in ign•m impellere, si in foveam praecipitare velis, cavet quantū potest, quia vitā amat, & mortem •imet. Be•n. de divers. 12.Oneramus asinū, & non curat, quia asinus est▪ At si in ign•m impellere, si in foueam praecipitare velis, cauet quantū potest, quia vitā amat, & mortem •imet. Be•n. de diuers. 12.
yHinc Heraclidae Sophistae [Greek or Hebrew] dixit [Greek or Hebrew] Ptolomeus Sophista.Hinc Heraclidae Sophistae 〈non-Latin alphabet〉 dixit 〈non-Latin alphabet〉 Ptolomeus Sophista.
zJer. 10. 8. [Greek or Hebrew]. Simocat. ep. 7. [Greek or Hebrew]. Chrysost. serm. de ascens▪ Bestijs bestialior. Bern. Caut. 35. jumentis insensibilior. Idem de divers. 12.Ier. 10. 8. 〈non-Latin alphabet〉. Simocat. ep. 7. 〈non-Latin alphabet〉. Chrysost. serm. de ascens▪ Bestijs bestialior. Bern. Caut. 35. iumentis insensibilior. Idem de diuers. 12.
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hath inticed them out into the Wildernesse vnder pretence of greater holinesse, and strictnesse of life.
Forte vult eligere solitudinem, non satis attendens propriam infirmitatē, & periculosam Diaboli luctam: Quid enim periculosius quám solum luctari contra antiqui hostis versutias, à qu• videatur & quem videre nō possit? Acies potius multorum pariter pugnantium quaerenda, vbi tot sint auxiliarij, quot so•ij, &c. Bern. de temp. 26.
sQuoties been perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit? Et cognonerunt miseri tandem, quam verus sit sermo quem frus•ra legerant, Vae solely &c. Bern. in Ca•t. 33.Quoties bene perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit? Et cognonerunt miseri tandem, quam verus sit sermo quem frus•ra legerant, Vae soli &c. Bern. in Ca•t. 33.
. noct. Attic. l. 13. c. 17. [Greek or Hebrew]. Theog•. Ea Philosophiae vis est, ut nō solum studentes, sed etiam cō •ersantes […]. Qui in solē venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna […], od•rē secū lo• fe•nt. Et qui apud Philosophos fuerunt, traxerunt aliquid necesse est, quod prodesset & negligentibus. Sen. ep. 108. Ut qui per solem ambulant, aut •lorem mutant, aut urentem sen•unt cal•rem: sic du• consuetudine bono•um utimur, aut dotes quasdam amando in nos […], aut desiderium aliquod admirando concipimus. Put•. cent. 1. epist. 14.
Prou. 13. 20. 〈non-Latin alphabet〉. Men. 〈non-Latin alphabet〉. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8. Gell. noct. Attic. l. 13. c. 17. 〈non-Latin alphabet〉. Theog•. Ea Philosophiae vis est, vt nō solum studentes, sed etiam cō •ersantes 〈…〉. Qui in solē venit, licet non in hoc venerit colorabitur. Qui in vnguentaria taberna 〈…〉, od•rē secū lo• fe•nt. Et qui apud Philosophos fuerunt, traxerūt aliquid necesse est, quod prodesset & negligentibꝰ. Sen. ep. 108. Vt qui per solem ambulant, aut •lorem mutant, aut vrentem sen•unt cal•rem: sic du• consuetudine bono•um vtimur, aut dotes quasdam amando in nos 〈…〉, aut desiderium aliquod admirando concipimus. Put•. cent. 1. epist. 14.
Non tantum corpori, sed etiam moribus salubrem locū eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita peruersa locutio assi•uè audita infirmantium inficit animum. Greg. Rom. in Ezech lib. 1. homil. 9. Valetudinem firmissimā l•dit aer grauis, aura pestilen•: & mentem optimam conuersatio cum malis. V•de Ben Syra, V• malo, & e• qui ei adhaerent. Drus. lib. 2. cent. 1. prouerb. 45. 〈non-Latin alphabet〉. Corrup•re probos mores commercia praua. Ex Menandro in 1 Corinth. 14. 33. 〈non-Latin alphabet〉.
xUt quaedam in contactu corporis vitia transiliunt: ita animu• mala sua proximis tradit. Ebriosus conuictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum vir•a […]: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.Vt quaedam in contactu corporis vitia transiliunt: ita animu• mala sua proximis tradit. Ebriosus conuictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum vir•a 〈…〉: auaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.
y[Greek or Hebrew]. Plut de laud. sui. Serpunt enim vitia; & in proximum quemque transiliunt. Itaque ut in pestilentia cavendum est, ne corrup•is jam corporibus & m•rbo flagrantibus assideamus, quia pericula trahemus, afflatuque ipso laborabimus: ita in amicorum legendis i•genijs dabi• operam, ut quam minime inquinatos ass•. S•n. de tranq. c. 7.〈non-Latin alphabet〉. Plut de laud. sui. Serpunt enim vitia; & in proximum quemque transiliunt. Itaque vt in pestilentia cauendum est, ne corrup•is iam corporibus & m•rbo flagrantibus assideamus, quia pericula trahemus, afflatuque ipso laborabimus: ita in amicorum legendis i•genijs dabi• operam, vt quam minime inquinatos ass•. S•n. de tranq. c. 7.
z[Greek or Hebrew]. Arriani Epictet. l. 3. c. 16. [Greek or Hebrew]. Plut. de adulat. N•mo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Conuictor delicatus paulatim eneruat; vicina dives cupiditatem irritat: malignus com•s quamuis candido & simplici rubiginem suam affricat. Ibid.〈non-Latin alphabet〉. Arriani Epictet. l. 3. c. 16. 〈non-Latin alphabet〉. Plut. de adulat. N•mo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Conuictor delicatus paulatim eneruat; vicina diues cupiditatem irritat: malignus com•s quamuis candido & simplici rubiginem suam affricat. Ibid.
dNemo non in vitia pronue est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sum•, quia nec d•x potest, nec comes d•esse. Et res etiam ipsa sine duce, sine comite procedit. Non pronum est tantum ad vitia, sed praecep•. Sen. ep. 97.
qAnte ignem consistens, easy ferreus sis, aliquando dissolueris. Isid. soliloq. l. 1.Ante ignem consistens, e•si ferreus sis, aliquando dissolueris. Isid. soliloq. l. 1.
rQui aequo animo malis immiscetur, malus est. Martin. Dum. de morib.
12Help 4.Helpe 4.
By faith Noe forewarned of things to come long after, moued with feare prepared the Arke for the safety of him and his. What made him so carefull, when the whole world was so carelesse, but his faith and his feare?
I thought, saith Abraham, there is no feare of God in this place: and therefore they will kill me to haue my wife away from me. Murther and Adulterie, are
the two formost sinnes in the second Table, and such as the very light of nature doth of all other most, and most euidently condemne; and yet is there no bones made of them in Abrahams account, where this feare of God is wanting, and much lesse then of any other that seeme lesser and lighter then they.
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Vbitimor diuinꝰ consopitur, indifferenter iam libitis pro licitis vtitur, iam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes ampliu• prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garri• & operatur, maleuolus, vanil•quus, & facinorosus. Bern. de grad. humil. c. 12. In ownem libidinē ebu•ire, solennes voluptates frequentare circi furentis, cauea saeuientis, scenae lasciuientis, summus vitae fructus Deum non timentibus. Tertull. ad Ma•. l. 1. c. 20.
