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.
§. 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.
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,
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,
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, but
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.
§ 39. The rather are we to be heedful and careful in this kind, because (that which maded Job so fearful and suspicious of his children, lest they should over-shoot themselves when they were feasting together)e we are more prone to be carried away unto evil in our pleasures and delights, in mirth and game, in sport and pastime, than amidst our sadder and more serious affairs. With these commonly is Satan tempering his poison to infect our souls with unto death; under these is he usually hiding his hooks to catch us withal to our destruction: as those that seek by poison to make a man away are wont not to minister it alone, but to mix it with such meat as the party ordinarily feedeth on, and taketh most delight in, or to give it him in his ordinary drink; andf as the Fisher-man baiteth his hook for each fish with such bait as the fish usually feedeth on, and most greedily gapeth after. Besides that we are in danger by such means to be soonest surprised of him; asg Ammon was sometime ⟨p. 88⟩by Absaloms Followers, andh Elah by Zimry his own traitorous Servant, andi the Citizens of Laish by the children of D•n, for that we are in such cases commonly most secure, and least mistrustful; andk the more in danger therefore, the less we misdoubt it, or dream of it.
§ 39. The rather are we to be heedfull and carefull in this kinde, because (that which maded Iob so fearefull and suspitious of his children, lest they should over-shoot themselves when they were feasting together)e we are more prone to be carried away unto evill in our pleasures and delights, in mirth and game, in sport and pastime, than amids our sadder and more serious affaires. With these commonly is Satan tempering his poison to infect our soules with unto death; under these is he usually hiding his hookes to catch us withall to our destruction: as those that seeke by poyson to make a man away are wont not to minister it alone, but to mix it with such meat as the party ordinarily feedeth on, and taketh most delight in, or to give it him in his ordinary drinke; andf as the Fisher-man baiteth his hooke for each fish with such bait as the fish usually feedeth on, and most greedily gapeth after. Besides that wee are in danger by such meanes to bee soonest surprised of him; asg Ammon was sometime ⟨p. 88⟩by Absaloms Followers, andh Elah by Zimry his owne traiterous Servant, andi the Citizens of Laish by the children of D•n, for that we are in such cases commonly most secure, and least mistrustfull; andk the more in danger therefore, the lesse we misdoubt it, or dreame of it.
Help 2 §. 40. A second help unto Vigilancie is the society of Saints, the company of those that be godly and religious.l Two, saith the Wise man, are better than one. For if the one of them fall, the other is at hand to help him up again. But woe be to him that is alone. mFor if he fall, he hath none to help to raise him again. A drowsy person, if he be alone, is ready presently to fall asleep. But if he be in company,n the very presence of others, besides their mutual conference and discourse, is a good means to keep him awake; and if he begin but to nod, some one or other of the company is ready to jog him on the elbow, and either to keep him awake, or to awake him soon again, if on a sudden he be sleeping. As it is dangerous therefore for a man to be left alone, when he is heavy, and sleep may (as after a vein opened or some potion taken) prove prejudicial unto him: Soo it is dangerous for us in regard of our drowsy disposition to be solitary;p we may the sooner be surprised with sinful suggestions, the more easily be drawn to yield to Satanical temptations, and the longer may it be (if ever it be) ere we recover our selves again after them: Whereas if we be in company with those that be wise and wakeful, it may be a mean to keep us waking oft, when we would otherwise be slumbering, and to recover us the more speedily when we are suddenly fallen into slumber unawares. To this purpose the Apostle exhorteth Christian menq to observe either other: that is,r to 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,s whether he were his brothers keeper. And to what end would he have them thus to watch over their brethren?t to whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke and egg them on unto godliness and well-doing, to keep them watching with themselves. And how is that done? Surely,u As iron, saith Solomon, whetteth iron; so the very face of a man whetteth his friend.
Helpe 2 §. 40. A second helpe unto Vigilancie is the society of Saints, the company of those that be godly and religious.l Two, saith the Wiseman, are better than one. For if the one of them fall, the other is at hand to helpe him up againe. But woe be to him that is alone. mFor if hee fall, he hath none to helpe to raise him againe. A drowsie person, if he be alone, is ready presently to fall asleepe. But if hee bee in company,n the very presence of others, besides their mutuall conference and discourse, is a good meanes to keepe him awake; and if he begin but to nod, some one or other of the company is ready to jog him on the elbow, and either to keepe him awake, or to awake him soone againe, if on a sodaine he be sleeping. As it is dangerous therefore for a man to bee left alone, when hee is heavy, and sleepe may (as after a veine opened or some potion taken) prove prejudiciall unto him: Soo it is dangerous for us in regard of our drowsie disposition to bee solitary;p wee may the sooner be surprised with sinfull suggestions, the more easily be drawne to yeeld to Satanicall temptations, and the longer may it bee (if ever it be) ere wee recover our selves againe after them: Whereas if we be in company with those that be wise and wakefull, it may be a meane to keepe us waking oft, when we would otherwise be slumbring, and to recover us the more speedily when we are sodainly falne into slumber unawares. To this purpose the Apostle exhorteth Christian menq to observe either other: that is,r to have an eye one to another, and not each one to himselfe onely; to keepe watch one over another, and not each one over himselfe onely, like cursed Caine that asketh of God,s whether hee were his brothers keeper. And to what end would hee have them thus to watch over their brethren?t to whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke and egge them on unto godlinesse and well-doing, to keepe them watching with themselves. And how is that done? Surely,
mHic si solus fuisset, quo adjutore superasset? Hieron. ad Rustic. Est opus auxilio: turba futura tibi est. Ovid. remed. l. 2.
nMagna pars peccatorum tollitur, si peccaturis testis assistat. Senec. ep 11. Quid heatius, quid securius, quàm ejusmodi custodes si null vitae & testes habere? quibus me totum refundam quasi alteri mihi: qui deviare non finant, fraenent praecipitem, dormitantem excitent; quorum reverentia & libertas extollentem reprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, erigat diffidentem, fides & sanctitas ad honesta & sancta provocet. Bern. de consider. lib. 4.Magna pars peccatorum tollitur, si peccaturis testis assistat. Senec. ep 11. Quid heatius, quid securius, quàm ejusmodi custodes si nul vitae & testes habere? quibus me totum refundam quasi alteri mihi: qui deviare non finant, fraenent praecipitem, dormitantem excitent; quorum reverentia & libertas extollentem reprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, erigat diffidentem, fides & sanctitas ad honesta & sancta provocet. Bern. de consider. lib. 4.
oNemo est ex imprudentibus qui relinqui sibi debeat. Senec epist. 10. Nemo horum est, cui non sative sit cum quolibet esse quam secum. Ibid. 25.Nemo est ex imprudentibus qui relinqui sibi debeat. Senec epist. 10. Nemo horum est, cui non satiue sit cum quolibet esse quam secum. Ibid. 25.
pOmnia nobus mala solitudo persuadet. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecip•tat in reatum. Petr. Bless. epist. 9. —loca sola nocent: loca sola caveto. Quo fugis? in populo tutior esse potes. Ovid. remed. l. 2.Omnia nobus mala solitudo persuadet. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecip•tat in reatum. Petr. Bles. epist. 9. —loca sola nocent: loca sola caveto. Quo fugis? in populo tutior esse potes. Ovid. remed. l. 2.
xThe very presence of a religious person, and much more his good speech, & his godly carriage, his holy advice, his discreet admonition, his seasonable reproof may be a mean to encourage & cheer us up when we do well, to restrain and stay us up, when we are slumbering & sinking down, to recover and raise us up again when we are down unawares. In which kind,y 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) than themselves. ⟨p. 89⟩For asz there is none so learned, but 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: andb the Jewish Rabbins acknowledge that they came to understand a place of the Prophetc Isaiah by hearing an Arabian woman mentiond 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 than 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) than they can being severally apart either from other.
xThe very presence of a religious person, and much more his good speech, & his godly carriage, his holy advice, his discreet admonition, his seasonable reproofe may be a meane to encourage & cheere us up when we do well, to restraine and stay us up, when we are slumbring & sinking down, to recover and raise us up againe when we are down unawares. In which kind,y as the whet-stone, though dull and blunt it selfe, yet is able to sharpen iron tooles: so even those that be but dull and drowsie of themselves, but yet diligent, and desirous to keep waking both themselves and others, may helpe to sharpen and qui•ken even those that be otherwise more wakefull (it may bee) than themselves. ⟨p. 89⟩For asz there is none so learned, but hee may learne something from the very meanest, even from those that be farre inferiour in gifts to himselfe:a Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tent-maker and a weake woman, that he was ignorant of before: andb the Jewish Rabbines acknowledge that they came to understand a place of the Prophetc Esay by hearing an Arabian woman mentiond a broome, or a beesome in her language to her maid: so there is none so watchfull of himselfe, but he may have need of others to watch over him, and may receive benefit in that kinde, even from a drowsie soule, one that is lesse wakefull than 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) than they can being severally apart either from other.
xNulla res magis honesta induit, dubios & in pravum inclinantes revocat ad rectum, quàm bonorum vir•rum conversatio: paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audirt, aspici, occursus ipse sapientum juvat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Senec. epist. 93.
y— fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in art poet. Allusit ad Isocratis dict•m. [Greek or Hebrew]. Plut. vita Isocr.— fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in arte poet. Allusit ad Isocratis dict•m. 〈non-Latin alphabet〉. Plut. vita Isocr.
zFieri posse non ambigo, ut aliquid imperito & indocto cuipiam scire contingat, quod doctus aliquis & peritus ignorat Aug. de orig. animae l 4. c. 1.
bR. David in rundic. Mercer. in Pagn th s. & Selden in praefat. to Titles of Honour.R. David in rūdic. Mercer. in Pagn th s. & Selden in praefat. to Titles of Honour.
§. 41. Well therefore and wisely addeth the Apostle in that place,e Not forsaking the fellowship; as the manner is of many. And again;f But 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 & 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 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. 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 there affected?h What 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. 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;m Is it not Wisdom, saith he, peradventure you will say, to eschew as 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 ⟨p. 90⟩to approve my self unto? nNo by no means, say I:
§. 41. Well therefore and wisely addeth the Apostle in that place,e Not forsaking the fellowship; as the manner is of many. And againe;f But we are not of them that with-draw themselves 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 privacy and retirednesse, and by occasion thereof to sequester himselfe from the company & 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 themselves from the world: So among the Ancients we finde that some worthy men otherwise had sometime some cogitations and projects looking and bending somwhat that way, yea that sometime they made some triall of conclusions in that kind. But what doth one principall man among them confesse, writting to another of them out of the wildernesse, whither he had withdrawne himselfe, how he found himselfe there affected?h What I doe here night and day (saith he) I am even ashamed to relate. For the City businesse I have shunned as an occasion of many evils: but my selfe yet I cannot shunne. 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 evill: 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 evill as ever, iso long as the bitter choller abideth with them that pestereth their stomacke. In like manner it is with us. kCarying about with us our inbred and inmate passions, wee are every where encombred with the like perturbations; and so lgaine no great matter by this our solitarinesse, and sequestring of our selves. And another of latter and more superstitious times, though a great admirer and practiser of Monasticall life himselfe, advising a woman that had a great minde to the Wildernesse;m
gLugentem timentemque custodire solemus, ne solitudine male utatur.
h[Greek or Hebrew]. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. ep. 104.〈non-Latin alphabet〉. &c. Basil. ep. 1. ad Greg. Naz. Legatur & Senec. ep. 104.
i[Greek or Hebrew].〈non-Latin alphabet〉.
k[Greek or Hebrew].〈non-Latin alphabet〉.
l[Greek or Hebrew].〈non-Latin alphabet〉.
mNon est sapere, ut opulentiam, ita urbis frequentiam fugere? an non mea mihi pudicitia tutior erit in eremo, ubi in pace cum pa•cis aut sola oonversans solely placeam, cui me probavi. Bern. epist. 115.Non est sapere, ut opulentiam, ita urbis frequentiam fugere? an non mea mihi pudicitia tutior erit in eremo, ubi in pace cum pa•cis aut sola oonversans soli placeam, cui me probavi. Bern. epist. 115.
nNequaquam: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & silentium solitudo. Malum quippe quod nemo videt, nemo arguit. Ubi autem non timetur reprehensor, securius accedit tentator, licentius perpetratur iniquitas. In conventu verò malum si sacere vis, non licet. Mox enim à pluribus comperitur, arguitur, emendatur. Bern. ibid.Nequaquam: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & silentium solitudo. Malum quippe quod nemo videt, nemo arguit. Vbi autem non timetur reprehensor, securius accedit tentator, licentius perpetratur iniquitas. In conventu verò malum si sacere vis, non licet. Mox enim à pluribus comperitur, arguitur, emendatur. Bern. ibid.
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 eyed, 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;p Perchance, 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 than 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 hath enticed them out into the Wilderness under pretence of greater holiness, and strictness of life. And undoubtedly, as there is none but are more prone to slumber when they are alone, than 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, than 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,u I more fear the evil that I may do alone, than what I cannot do but in company. Those therefore that shunning the society of others, sequester themselves, andx will 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.
One that will doe evill, shall finde matter enough in the Wildernesse to worke upon, and beside shady shelter in the thicket, and silence in solitude. For the evill 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 evill though you would: for you are presently eyed, 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;p Perchance, saith hee, you will make choise of solitarinesse, not well weighing either your owne weaknesse, or Satans assaults. For what can be more ieopardous than to wrestle alone with such a slie adversary as seeth us when we see not him? Wee had more need to seeke out some troupe to joyne our selves with, where wee may have 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 hee fall, hee hath none at hand to helpe him up. sThat which a many finde too true by wofull experience, when tthe noone-day devill hath inticed them out into the Wildernesse under pretence of greater holinesse, and strictnesse of life. And undoubtedly, as there is none but are more prone to slumber when they are alone, than when they are in company with others that are awake; so there is no man, if hee well consider himselfe, but hee shall finde that he is more prone to be assailed with evill suggestions and motions, when hee is alone by himselfe, than when hee is in company with others that bee religiously affected. In regard whereof it is not without good cause that the same Author saith,u I more feare the evill that I may doe alone, than what I cannot doe but in company. Those therefore that shunning the society of others, sequester themselves, andx will needs live wholly to themselves, doe but in so doing deprive themselves of a maine helpe unto watchfulnesse, and expose themselves unwisely, (though it may be unwittingly) unto the wiles and snares of their suttle Adversary, who is then with them unseene, when there is no body else by them; and is then readiest to assault them, when there is none by to assist them.
oDenque aut de fatuis virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregationi. ib.
pForte vult eligere solitudinem, non satis attendens propriam infirmitatem, & periculosam Diaboli luctam: Quid enim periculosius quàm solum luctari contra antiqui hostis versutias, à quo videatur & quem videre non possit? A•ies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarii, quot socii, &c. Bern. de temp. 26
sQuoties been perficientibus invidens daemonium meridianum obtentu quasi ma oris puritatis eremum petere persuasit? Et cognoverunt miseri tandem, quam verus sit sermo quem frustra legerant, Vae solely &c. Bern. in Cant. 33.Quoties bene perficientibus invidens daemonium meridianum obtentu quasi ma oris puritatis eremum petere persuasit? Et cognoverunt miseri tandem, quam verus sit sermo quem frustra legerant, Vae soli &c. Bern. in Cant. 33.
§. 42. But asy he 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,z had need yet be wary what company he lighteth on and associateth himself unto. Fora as the benefit is great that cometh by good company, so is the danger and harm no less that accreweth by bad. Association is of much force both the one way and the other.b Our society with others, and theirs with us, cannot ⟨p. 91⟩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.c Away from me, saith David, all ye workers of iniquity. And,d A 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,e I 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,f Away from me, ye wicked ones: I will keep the commandments of my 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. And in this regard as else-where he professeth of himself, thatg he would neither sit among, nor go abroad, nor keep any company with such: soh he 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 ai Pharisaical humour condemn or contemn every one that cometh short of himself either in knowledge or in practice 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;
§. 42. But asy he said sometime to one that was talking, as he said, with himselfe, 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,z had need yet bee wary what company hee lighteth on and associateth himselfe unto. Fora as the benefit is great that commeth by good company, so is the danger and harme no lesse that accreweth by bad. Association is of much force both the one way and the other.b Our society with others, and theirs with us, cannot ⟨p. 91⟩but prevaile much either to make us like them, or to make them like us.* He that walketh but with the wise, saith Salomon, shall 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 even with some efficacy on those that much or oft converse though for other ends with either. A third helpe therefore unto Watchfulnesse may be the shunning of the society and fellowship of wicked and prophane persons.c Away from mee, saith David, all ye workers of iniquity. And,d A 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,e I 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 be acquainted with them. So on the other side he biddeth all prophane ones away from him,f Away from me, yee wicked ones: I will keepe the commandements of my 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. And in this regard as else-where he professeth of himselfe, that
yCrates cùm vidisset adolescentem secreto ambulantem, 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 ambulantem, 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, 〈non-Latin alphabet〉. Alterutrum lubens ex altero correxerim.
z[Greek or Hebrew]. Clem. Alex. paedag. lib. 3. c. 11.〈non-Latin alphabet〉. Clem. Alex. paedag. lib. 3. c. 11.
aSumuntur enim à conversantibus mores. Nec tam valetudini profuit utilis regio & salubrius coelum, quàm animis parum firmis in turba meliorum versari. Sen. de irá l. 3. c. 8. Tam honorum enim quàm malorum longa conversatio amorem inducit. Idem de tranq. c. 1.
b[Greek or Hebrew]. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua adfusa extinguatur; sicut contra vix est carbo ita madidus, quin prunarum acervo accendatur. Vincent. de vita spirit. c. 17.〈non-Latin alphabet〉. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua adfusa extinguatur; sicut contra vix est carbo ita madidus, quin prunarum acervo accendatur. Vincent. de vita spirit. c. 17.
*Prov. 13.20. [Greek or Hebrew]. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8 Gel. noct. Attic. l. 13. c. 17. [Greek or Hebrew]. Theogn. Ea Philosophiae vis est, ut non solum studentes, sed etiam conversantes juvet. Qui in solem venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna resederint, odorem secum lociferunt. Et qui apud Philosophos fuerunt, traxe•unt, aliquid necesse est, quod prodesset & negligentibus. Senec. ep. 108. Ut qui per solem ambulant, aut colorem mutant, aut urentem sentiunt calorem: sic dumb consuetudine bonorum utimur, aut dotes quasdam amando in nos derivamus, aut desiderium aliquod admirando concipimus. Putaeam. cent. 1. epist. 14.
like those proud Hypocrites in Isaiah, kthat say, stand aloof of me; come not near me: for I am holier than thou. lWeak ones are to be received, not to be rejected:m to be healed and strengthened, not to be turned out. But for those that be openly profane withn Esau; scoffers and deriders of religion witho Ismael; 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;p such, saith the Apostle, should men shun: qlest they corrupt us, when we cannot correct them. Forr the very sight of blear eyes may hurt those that have whole, but tender, eyes: whens the sight of the whole will not help the blear-eyed. Sooner may evil be fastened upon good ones, weak ones especially, than good things conveyed unto and wrought into those that be obstinately evil.
like those proud Hypocrites in Esay, kthat say, stand aloofe of mee; come not neere mee: for I am holier than thou. lWeake ones are to be received, not to bee rejected:m to bee healed and strengthened, not to be turned out. But for those that be openly prophane withn Esau; scoffers and deriders of religion witho Ismael; by their loose and lewd course of life proclaiming and publishing not an utter want onely of goodnesse and godlinesse in them, but a perversenesse of heart, and an aversenesse thereunto;p such, saith the Apostle, should men shun: qlest they corrupt us, when we cannot correct them. Forr the very sight of bleare eyes may hurt those that have whole, but tender, eyes: whens the sight of the whole will not helpe the bleare-eyed. Sooner may evill be fastned upon good ones, weake ones especially, than good things conveyed unto and wrought into those that be obstinately evill.
§. 43. 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: Sot it is with most diseases of the soul; this spiritual Lethargy is a contagious, a catching ⟨p. 92⟩disease, we take it easily one from another.u Evil company is infectious, as evil airs are. There isx a 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 dear to us,y to 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 than it, more deadly, more desperate, may much sooner be gotten by sitting with profane, and debauched persons.z A man shall hardly come with fair apparel amongst colliers, and carters, and chimney-sweepers, but he shall carry some of their soil and their foot 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. One slothful person infecteth another: Asa the crampfish 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:b as the very sight of those that yawn is wont to set others also on yawning. Yea such is the devilish disposition of mans wicked and 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; soc wicked and profane persons usually desire nothing more, delight more in nothing, than in transfusing of their wickedness and profaneness unto others.
§. 43. 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 have them: Sot it is with most diseases of the soule; this spirituall Lethargy is a contagious, a catching ⟨p. 92⟩disease, we take it easily one from another.u Evill company is infectious, as evill aires are. There isx a kinde of contagiousnesse 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 soules health be deare to us,y to be carefull 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 soone taken by sitting by the sicke mans bed-side; but a spirituall plague, worse far than it, more deadly, more desperate, may much sooner be gotten by sitting with prophane, and debauched persons.z A man shall hardly come with faire apparell amongst colliers, and carters, and chimney-sweepers, but he shall carry some of their soile and their foot away from them; but his white apparell will be soyled and sullied at least by them. And we shal hardly be in company long or oft with ungodly ones, but we shall bear away some tincture of their ungodlinesse with us.* Woe is me, saith the Prophet Esay, I am undone; for I am a man of polluted lips, and I dwell amids people of polluted lips: as if a man could not lightly live among such, but he should in part be such as they were. One slothfull person infecteth another: Asa the crampfish benummeth those that touch or come neere it. One wicked one fasteneth his wickednesse upon another. The very sight of others sleeping may make a man sleepy that were wakefull otherwise:b as the very sight of those that yawne is wont to set others also on yawning. Yea such is the devillish disposition of mans wicked and wretched heart, that as some infected and infectious persons have a strong desire to be infecting of others; and those that have already moyled themselves, take a delight in, and make a sport of moyling others, that come in with faire clothes among them, thereby to make them like themselves; so
t[Greek or Hebrew], &c. [Greek or Hebrew]. Chrysost in Joan homil. 57. Res est contagiosa societas mala. —dedit hanc co•tagio labem, Et dabit in plures: sicut grex totus in agris Unius scabby cadit, & porrigine po•ci; Waque conspecta livorem ducit ab uva. Juvenal. satyr. 2. —contagia vites: Haec etiam pecori saepe nocere solent. Ovid. remed. lib. 2.〈non-Latin alphabet〉, &c. 〈non-Latin alphabet〉. Chrysost in Ioan homil. 57. Res est contagiosa societas mala. —dedit hanc co•tagio labem, Et dabit in plures: sicut grex totus in agris Vnius scabie cadit, & porrigine po•ci; Vvaque conspecta livorem ducit ab uva. Iuvenal. satyr. 2. —contagia vites: Haec etiam pecori saepe nocere solent. Ovid. remed. lib. 2.
uNon tantum corpori, sed etiam moribus salubrem locum eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita perversa locutio assiduè audita infirmantium inficit animum. Greg. Rom. in Ezech. lib. 1. homil. 9. Valetudinem firmissimam ladit aer gravis, aura pestilens: & mentem optimam conversatio cum malis. Unde Ben Syra, Vae malo, & eis qui ei adhaerent. D•us. lib 2. cent. 1. proverb 45. [Greek or Hebrew]. Corrupêre probos mores commercia prava. Ex Menandro in 1 Corinth. 14.33. [Greek or Hebrew].Non tantum corpori, sed etiam moribus salubrem locum eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita perversa locutio assiduè audita infirmantium inficit animum. Greg. Rom. in Ezech. lib. 1. homil. 9. Valetudinem firmissimam ladit aer gravis, aura pestilens: & mentem optimam conversatio cum malis. Vnde Ben Syra, Vae malo, & eis qui ei adhaerent. D•us. lib 2. cent. 1. proverb 45. 〈non-Latin alphabet〉. Corrupêre probos mores commercia prava. Ex Menandro in 1 Corinth. 14.33. 〈non-Latin alphabet〉.
Besides thatd we 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: likee flax 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.
Besides thatd wee are prone enough of our selves to take infection without helpe. Our corruption within us is as tinder or gun-pouder rather, ready to bee on a light flame, if but the least sparke light on it, or it come but any thing neere the fire: likee flax 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.
dNemo non in vitia pronus est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sumus, quia nec dux potest, nec comes deesse. Et res etiam ipsa sine duce, sine comite procedit. Non pronum est tantum ad vitia, sed praecept. Sen. ep. 97.
§. 44. 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 ⟨p. 93⟩fhe that would so do, must go out of the world: nor yet that we should deny Christian offices to such:g such 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 to do, we perform offices about them, spiritual ones especially, as standeth with our duty, and may be for their good: Yeth we 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.i Make 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. Fork as 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 than to become like unto them, yet draw they a tincture oft from them, learn tol lisp and tom limp after them, come in time somewhat to resemble them both in speech and in practice, andn to have a strange change wrought on them, in regard of what they have been, though they perceive not how nor when they change.o Israels posterity had learned Egyptian superstitions by their long abode in Egypt: and* Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan.
§. 44. As good company therefore ought diligently to be sought and kept; so evill company ought as warily to bee shunned and avoided. Not that wee may not at all have commerce with such: for ⟨p. 93⟩fhe that would so doe, must goe out of the world: nor yet that we should deny Christian offices to such:g such 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 wee are wont to deale with those that are so diseased, though wee bee carefull to releeve them, and to make provision of things necessary for them, as well physicke as food, to restore health, if it may be, as well as to preserve life; yet we are wary of comming over-neere them, or conversing so with them, as whereby to take any infection from them: So heere, 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 prophane; and so farre forth as wee have opportunity and just occasion so to doe, wee performe offices about them, spirituall ones especially, as standeth with our duty, and may be for their good: Yeth we take heed how we enter into any league of familiarity and inwardnesse with such, whereby we may through ordinary companying with them take spirituall infection from them, when wee intend it not, ere wee bee aware.i Make no league, saith Salomon, with a wrathfull man: nor keepe company with one that is of a furious and outragious behaviour, Lest thou learne his waies; and thy conversing with him prove a snare unto thy soule. Fork as 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 evill disposed persons, though for no evill end, intending nothing lesse than to become like unto them, yet draw they a tincture oft from them, learne tol lispe and tom limpe after them, come in time somewhat to resemble them both in speech and in practice, andn
f1 Cor. 5.10. Solitudinem quaerat, qui vult cum innocentibus vivere. Martin. Dum. de morib.
kUt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cùm istoc libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conversationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4 Frequenter accidit, ut quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae d sciplinam tenere, suco insipientiae coloretur Ibid. Visendus idem de bono mort. c 9.Vt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cùm istoc libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conversationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4 Frequenter accidit, ut quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae d sciplinam tenere, suco 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 propinquus manscris, Disces & ipse claudicare protinus. Eras. Chill. 1. cent. 10. a lag. 73.〈non-Latin alphabet〉. Pindari Schol. Nem. 7. & Plut. de liber. educ Claudo vel uni si propinquus manscris, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. a lag. 73.
Yea Joseph himself by living in Pharaohs Court had learned to swear at every word almost by the life of Pharaoh, (p By 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 evenq for 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. ⟨p. 94⟩And it is one degree unto evil to be less eager against evil; year it is no small degree of evil, when a man can well away with evil in others.
Yea Ioseph himselfe by living in Pharaoes Court had learned to sweare at every word almost by the life of Pharao, (p By 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 usually did. Such“ apt Schollers are wee all generally, to learne ought that is evill: and so easie a matter it is evenq for 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 have it wax more familiar with them, nothing so distastfull unto them as in times past it was; and so to have the edge of their former zeale and fervor against it abated, and the intention of their watchfulnesse consequently in some degree slackned. ⟨p. 94⟩And it is one degree unto evill to bee lesse eager against evill; year it is no small degree of evill, when a man can well away with evill in others.
Help 4 §. 45. A fourth Help to further us in this spiritual Watch is to labour to keep the fear of God fresh in our souls.s A wise man, saith the Wise man, feareth and departeth from evil: Andt By the fear of God men depart from evil. uThere is no affection* more watchful than fear.x Grief and sorrow make men many times heavy and drowsy: buty fear and care are wont to make them vigilant and watchful.z Jacob after he heard news of his brother Esau's coming against him, could not for his life take any rest all that night long. Yeam Sampson 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.n In fear of invasion men are wont to keep due watch and ward:o where no such danger is misdoubted, likep the 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.q Job was a just man, saith the Holy Ghost, fearing God and eschewing evil. Andr By 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?s Faith bred fear, and fear bred care. In regard whereof, the Spirit of God by Solomon justly pronounceth that mant a blessed man that feareth continually. For who so so doth, will ever stand upon his guard, will never slumber in security. Andu it is our only security, our only safety for us, never to be secure. 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 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,x they should not die, though they did it. And therefore it is not without cause that David admonisheth his malicious Adversaries in that manner;y
Helpe 4 §. 45. A fourth Helpe to further us in this spirituall Watch is to labour to keepe the feare of God fresh in our soules.s A wise man, saith the Wiseman, feareth and departeth from evill: Andt By the feare of God men depart from evill. uThere is no affection* more watchfull than feare.x Griefe and sorrow make men many times heavy and drowsie: buty feare and care are wont to make them vigilant and watchfull.z Iacob after he heard newes of his brother Esaus comming against him, could not for his life take any rest all that night long. Yeam Sampson himselfe when hee lay with his head in Dalilaes lap, no sooner was admonished that the Philistines were upon him, but he start up instantly and began to looke about him, he had little list to continue his wanton daliance with her, or his sleeping upon her knee.n In feare of invasion men are wont to keepe due watch and ward:o where no such danger is misdoubted, likep the 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 us spiritually waking, it will make us carefull to shun, and fearefull to doe ought, that may offend him whom we feare.q Iob was a just man, saith the Holy Ghost, fearing God and eschewing evill. Andr By faith Noe forewarned of things to come long after, moved 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?
nTutissimum illis iter, quod suspectissimum est. Senec. epist. 59.
oVictor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim ceb•rius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus.
Stand 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, becausez the Fear of God is not in them.
Stand in awe, and sinne not: as implying, that this was the reason why they tooke such ungodly courses against the godly, because they stood not in awe of God. And undoubtedly the maine cause of so much loosenesse in the lives and courses of most men, is for want of this awe, becausez the Feare of God is not in them.
Rector of Rotherhithe; member of the Westminster Assembly.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
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.
Is it not Wisedome, saith he, peradventure you will say, to eschew as 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
he pronounceth him a happy man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner converseth with those, that are wicked, sinfull, and scoffers at goodnesse and godlinesse. Not that a man should by and by in a
Pharisaicall humor condemne or contemne every one that commeth short of himselfe either in knowledge or in practice of sanctification, or should sequester himselfe from every one that is not so forward in, or zealous of the better things, as were to be wished and desired;
Prov. 13.20. 〈non-Latin alphabet〉. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8 Gell. noct. Attic. l. 13. c. 17. 〈non-Latin alphabet〉. Theogn. Ea Philosophiae vis est, ut non solum studentes, sed etiam conversantes juvet. Qui in solem venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna resederint, odorem secum lociferunt. Et qui apud Philosophos fuerunt, traxe•unt, aliquid necesse est, quod prodesset & negligentibus. Senec. ep. 108. Vt qui per solem ambulant, aut colorem mutant, aut urentem sentiunt calorem: sic dum consuetudine bonorum utimur, aut dotes quasdam amando in nos derivamus, aut desiderium aliquod admirando concipimus. Putaeam. cent. 1. epist. 14.
iInde enim Pharisaei dicti à [Greek or Hebrew] separare: ut rectè Drus. & Scalig. elench. Trihaeres. Serar.Inde enim Pharisaei dicti à 〈non-Latin alphabet〉 separare: ut rectè Drus. & Scalig. elench. Trihaeres. Serar.
wicked and prophane persons usually desire nothing more, delight more in nothing, than in transfusing of their wickednesse and prophanenesse unto others.
Ut quaedam in contactu corporis vitia transiliunt: ita animus mala sua proximis tradit. Ebriosus convictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum virva emollit: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.
Vt quaedam in contactu corporis vitia transiliunt: ita animus mala sua proximis tradit. Ebriosus convictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum virva emollit: avaritia 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 corruptis jam corporibus & morbo flagrantibus assideamus, quia pericula trabemus, afflatuque ipso laborabimus: ita in amicorum legendit ingenus dabimus operam, ut quam minime inquinatos assumamus. Sen. de tranq. c. 7.〈non-Latin alphabet〉. Plut. de laud. sui. Serpunt enim vitia; & in proximum quemque transiliunt. Itaque ut in pestilentia cavendum est, ne corruptis jam corporibus & morbo flagrantibus assideamus, quia pericula trabemus, afflatuque ipso laborabimus: ita in amicorum legendit ingenus dabimus operam, ut quam minime inquinatos assumamus. Sen. de tranq. c. 7.
z[Greek or Hebrew]. Arriani Epictet. l. 3. c. 16. [Greek or Hebrew]. Plut. de adulat. Nemo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Convictor delicatus paulatim enervat; vicinus dives cupiditatem irritat: malignus comes quamvis candido & simplici rubiginem suam affricat. Ibid.〈non-Latin alphabet〉. Arriani Epictet. l. 3. c. 16. 〈non-Latin alphabet〉. Plut. de adulat. Nemo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Convictor delicatus paulatim enervat; vicinus dives cupiditatem irritat: malignus comes quamvis candido & simplici rubiginem suam affricat. Ibid.
cNaturale est unumquemque velle sive in vitiis sive in virtutibus associare sibi consortes. Bern. parv. 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 vult, ut sit sui similis. Plaut. Trinum 2. 2.
to have a strange change wrought on them, in regard of what they have beene, though they perceive not how nor when they change.
Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan.
nMinuta quedam, ut ait •haedon, animalia cùm mordent, non sentiuntur, adeo tennis illis & valens in periculum vis est: tumor indicat morsum & in ipso tumour null im vul•us apparet. Idem tibi in malorum conversatione eveniet, non deprehendes quem idmodum aut quando tibi obsit, obfuisse deprehendes. Sense paucis immutat•s epist. 94.Minuta quedam, ut ait •haedon, animalia cùm mordent, non sentiuntur, adeo ten•is illis & valens in periculum vis est: tumor indicat morsum & in ipso tumore null im vul•us apparet. Idem tibi in malorum conversatione eveniet, non deprehendes quem idmodum aut quando tibi obsit, obfuisse deprehendes. Sence paucis immutat•s epist. 94.
it is our onely security, our onely safety for us, never to be secure. On the other side, when the feare of God beginneth to decay and wax faint in us, 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 prevaile with our first Parents to induce them 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,
