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.
§. 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 But what doth one principal man among them confess, writing to another of them out of the wilderness, whither he had withdrawn himself, how he found himself there affected?h What I do here night and day (saith he) I am even ashamed to relate.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 l
gain 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;
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
§. 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 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 ⟨p. 90⟩to approve my selfe unto? nNo by no meanes, say I:
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.
§. 46.a The 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 ⟨p. 95⟩is in mens hearts. But the Spirit of God it self telleth such, thatb their 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, thatc the devils themselves have; they would not, nay they could not continue and go on so carelessly, so securely in their dissolute courses as they do;d this 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. To this purposee the Apostle Paul having ripped up and dissected the natural man from top to toe, and made as it were an Anatomy of him, findingf his tongue tipped with fraud,g his lips tainted with venom,h his mouth full of gall,i his throat a gaping grave;k his tongue as a rapier to run men through with, and his throat as a sepulchre to bury them in;l his feet swift to shed blood; andm all his ways full of mischief: at length he concludeth all with this as the cause of all this evil both in heart and life,n There is no fear of God before their eyes. Which place one of the Ancients alluding unto saith, thato The 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.
§. 46.a The 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 wee to any wicked man, that liveth never so loosely, and tell him that there is no feare 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 soules, and to tell what ⟨p. 95⟩is in mens hearts. But the Spirit of God it self telleth such, thatb their owne lives evidently discover to any understanding 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 be thought to have, yea were it but the servile feare onely, thatc the devils themselves have; they would not, nay they could not continue and goe on so carelesly, so securely in their dissolute courses as they doe;d this very feare it selfe alone would rouze them up and raise them out of their spirituall slumber; it would even enforce them to looke about them in spight of their teeth; at least not suffer them so securely to lye snorting in sinne. To this purposee the Apostle Paul having ripped up and dissected the naturall man from top to toe, and made as it were an Anatomie of him, findingf his tongue tipped with fraud,g his lips tainted with venome,h his mouth full of gall,i his throat a gaping grave;k his tongue as a rapier to run men through with, and his throat as a sepulcher to bury them in;l
Butp if the fear of God be utterly extinct and put out in 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.q I 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, arer the 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 than they.
Butp if the feare of God be utterly extinct and put out in us, then lie wee wide open, exposed indifferently to all sorts of sinnes: There is no sinne so hainous, so hideous, that men are privileged or exempt from, where this feare is once abandoned and abolished.q I thought, saith Abraham, there is no feare of God in this place: and therefore they will kill mee to have my wife away from me. Murther and Adulterie, arer the two formost sinnes in the second Table, and such as the very light of nature doth of all other most, and most evidently 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 than they.
pUbi timor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, amplius prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solennes voluptates frequentare circi furentis, caveae saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20.Vbi timor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, amplius prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solennes voluptates frequentare circi furentis, caveae saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20.
§. 47. 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 becauses Men 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 than the brute beasts. For whereast There 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:u He that hath cast off shame, ⟨p. 96⟩is no better than a beast; he that hath shaken off fear is worse than a beast: Forx we 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 wretched man, more blockish and senseless than the very Ass, morez brutish than the brute beast, than 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. Yea wicked man,a a devil incarnate, cometh short herein in some sort of the devil himself. Forb the devils, saith James, believe and tremble: they believe Gods Word, and they tremble at his wrath. Whereas wicked man, in that regard worse than they, neither believeth the one, nor feareth the other;c maketh but a scoff and a jest of either. And no marvel then, if there be no watching against sin, where there is no fear or expectation of any evil or danger by sin, no dread or awe of Gods wrath against it.
§. 47. So that if the question bee, how it commeth to passe that such sinnes and the like are so rife in these times, wee need goe no further to seeke the cause of it; it is becauses Men have 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 than the bruit beasts. For whereast There be two homebred Tutors as it were that God hath set over each of us, Shame and Feare, the shame of sinne, and the feare of wrath:u He that hath cast off shame, ⟨p. 96⟩is no better than a beast; he that hath shaken off feare is worse than a beast: Forx we lay load upon an Asse, and he is well content with it, because hee is an Asse, ya beast made and borne to beare burdens: But if you offer to thrust him downe some steepe hill, or to drive him into the fire, he holdeth backe, and shunneth it all he can, because he loveth life, and feareth death. Whereas wretched man, more blockish and senselesse than the very Asse, morez brutish than the bruit beast, than the brutishest of beasts, hath no feare or dread of that that may be his eternall bane, that may bring everlasting death and destruction upon him. Yea wicked man,a a devill incarnate, commeth short herein in some sort of the devill himselfe. Forb the devils, saith Iames, beleeve and tremble: they beleeve Gods Word, and they tremble at his wrath. Whereas wicked man, in that regard worse than they, neither beleeveth the one, nor feareth the other;c maketh but a scoffe and a jest of either. And no marvell then, if there bee no watching against sinne, where there is no feare or expectation of any evill or danger by sinne, no dread or awe of Gods wrath against it.
tDuo animi à Deo dati custodes domestici, Pudor & Timor.
uQui pudorem amisit, bestiae par est; qui timorem excussit, bestia pejor est.
xOneramus asinum, & non curat, quia asinus est: At si in ignem impellere, si in foveam praecipitare velis, cavet quantum potest, quia vitam amat, & mortem timet. Bern. de divers. 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.
zJerem. 10.8 [Greek or Hebrew]. Simocat. ep. 7. [Greek or Hebrew]. Chrysost. serm. de ascens. Bestiis bestialior. Bern. Cant 35. jumentis insensibiltor. Idem de divers. 12.Ierem. 10.8〈non-Latin alphabet〉. Simocat. ep. 7. 〈non-Latin alphabet〉. Chrysost. serm. de ascens. Bestiis bestialior. Bern. Cant 35. jumentis insensibiltor. Idem de divers. 12.
aJoan. 6.70.Ioan. 6.70.
bJam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones credant & contremiscant. Author ocul. moral. cap. 13. contempl. 3.Iam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones credant & contremiscant. Autor ocul. moral. cap. 13. contempl. 3.
Help 5 §. 48. A fifth Help to further us in our spiritual Watch, and a mean to keep this fear of God fresh in our souls, is to be throughly persuaded, and oft seriously to consider, of Gods continual presence about us and with us, wheresoever we are, and whatsoever we are about.d I have set the Lord always before mine eyes, saith David: For he is at my right hand: therefore shall I not fall. And it would be indeed a sovereign preservative to keep us from falling into this spiritual slumber, and a singular means to make us watchful of our ways, if we could at all times remember and did seriously consider, thate There is an eye of God in every place viewing both good and bad: yea that that God who isf all eye, andg whose eye seeth all, hthat seeth all himself unseen of any, is present in all places;i not penned up in Heaven, butk filling Heaven and Earth; asl without all things, and yet not excluded from any, so within all things, and yet not included in any; being like ma sphere, as the Heathen man sometime said, whose Centre is every where, and its Circumference no where. So that as David said sometime of himself,n There is no flying for any man from the face of God; no shunning of the Spirit or presence of God: if we climb up into Heaven, we are sure there to find him: and if we creep down into hell, we shall not miss of him there neither; (full glad would those damned wretches be, if they could) if we could take the wings of the morning, and fly as far as the world is wide, yet there should we be sure to find the hand of God ready to catch hold of us. Or if we imagine that the darkness and the nightly shade may cover and conceal us from his sight, he is able to turn oas the day into dark night, so the dark night into day. Yea pdarkness is no darkness with him; but the night is as clear as the day; light and darkness, day and ⟨p. 97⟩night are with him both alike. It is the argument that Solomon useth with the incontinent person to withdraw him from his loose and licentious courses;q Why shouldest thou delight, saith he, in a strange woman, or embrace a strangers bosom? Since the ways of a man are before the eyes of the Lord; and he pondereth all his paths.
Helpe 5 §. 48. A fift Helpe to further us in our spirituall Watch, and a meane to keepe this feare of God fresh in our soules, is to bee throughly perswaded, and oft seriously to consider, of Gods continuall presence about us and with us, wheresoever we are, and whatsoever we are about.d I have set the Lord alwaies before mine eies, saith David: For hee is at my right hand: therefore shall I not fall. And it would bee indeed a soveraigne preservative to keepe us from falling into this spirituall slumber, and a singular meanes to make us watchfull of our waies, if we could at all times remember and did seriously consider, thate There is an eye of God in every place viewing both good and bad: yea that that God who isf all eye, andg whose eye seeth all, hthat seeth all himselfe unseene of any, is present in all places;i not penned up in Heaven, butk filling Heaven and Earth; asl without all things, and yet not excluded from any, so within all things, and yet not included in any; being like ma spheare, as the Heathen man sometime said, whose Center is everie where, and its Circumference no where. So that as David said sometime of himselfe,n There is no flying for any man from the face of God; no shunning of the Spirit or presence of God: if wee climbe up into Heaven, wee are sure there to finde him: and if wee creepe downe into hell, wee shall not misse of him there neither; (full glad would those damned wretches bee, if they could) if wee could take the wings of the morning, and flie as farre as the world is wide, yet there should we be sure to finde the hand of God ready to catch hold of us. Or if wee imagine that the darknesse and the nightly shade may cover and conceale us from his sight, hee is able to turne o
dPsal. 16.8. —quaecunque capesses, Testes factorum stare arbitrabere divos. Silius bell. Pun. lib. 15. In omnibus quae agis, Deum praesentem cogites. Cave itaque ne vel signo vel facto offendas, qui ubique praesens cernit quicquid facis. Bern. medit. c. 6.
fDeus totus est sensus, totus visus, totus auditus. Plin. hist. not. l. 1. c. 7. Totus auris, totus oculus. Iren. l. 1. c. 6.Deus totus est sensus, totus visus, totus auditus. Plin. hist. nat. l. 1. c. 7. Totus auris, totus oculus. Iren. l. 1. c. 6.
g[Greek or Hebrew]. Hesiod. oper. 1.〈non-Latin alphabet〉. Hesiod. oper. 1.
h[Greek or Hebrew]. Eurip. apud Clem. Alex. [Greek or Hebrew] quod tamen Philemoni tribuit Justin. [Greek or Hebrew] Qui & ibid. [Greek or Hebrew].〈non-Latin alphabet〉. Eurip. apud Clem. Alex. 〈non-Latin alphabet〉 quod tamen Philemoni tribuit Iustin. 〈non-Latin alphabet〉 Qui & ibid. 〈non-Latin alphabet〉.
lIntra omnia, nec inclusus: Extra omnia, nec exclusus. Hildebert.
mSphaera, cujus centrum ubique, circumferentia nusquam. Empedocles apud Trithem. ad Caesar. quaest. 1. contra, & aptius quàm Trismegistus apud Scalig. de subtil. exerc. 363.
Yea not his ways alone, butr the secret motions of his mind, and the inward intentions of his heart, they are all snaked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deal with. Fort thou hast possessed my very reins, saith David, and thou understandest all my thoughts: yea,u thou understandest them afar off, or long before: xhe seeth them ere they are, they are conceived of him, ere they be conceived in us, he knoweth as well what we will either think or do, as what we have already thought or done. Andy Hell and destruction, saith Solomon, are before the Lord: and how much more then the hearts of the sons of men? And it is the argument that Elihu useth to dissuade and debtor men from wicked practices;z Gods eyes are upon the ways of man; and he eyeth every step he taketh: And there is no darkness, nor deadly shade, that can shadow wicked workers from his sight.
Yea not his waies alone, butr the secret motions of his minde, and the inward intentions of his heart, they are all snaked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deale with. Fort thou hast possessed my very reines, saith David, and thou understandest all my thoughts: yea,u thou understandest them afarre off, or long before: xhe seeth them ere they are, they are conceived of him, ere they be conceived in us, hee knoweth as well what wee will either thinke or doe, as what wee have already thought or done. Andy Hell and destruction, saith Salomon, are before the Lord: and how much more then the hearts of the sonnes of men? And it is the argument that Elihu useth to disswade and deterre men from wicked practices;z Gods eies are upon the waies of man; and hee eieth every step hee taketh: And there is no darknesse, nor deadly shade, that can shadow wicked workers from his sight.
xElonginquo, i. longè antequam animo insederint meo. Jun. Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambr. offic. lib. 1. c. 14.Elonginquo, i. longè antequam animo insederint meo. Iun. Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambr. offic. lib. 1. c. 14.
yProv. 15.11. Sic certè vivendum est, tanquam in conspectu vivamus: sic cogitandum tanquam aliquis in pectus intimum inspicere possit. Quid enim prodest ab homine aliquid esse secretum? Nihil Deo clusum est. Interest animis nostris, & cogitationibus mediis intervenit. Sen. ep. 83.
§. 49. This was that that kept David in compass:a I have kept, saith he, thy precepts and thy testimonies: for all my ways are in thy sight. Asb all Gods laws in his sight: so all his ways in Gods sight: Gods laws in his sight by dutiful regard; his ways in Gods sight through his all-seeing providence, wherebyc like a well-drawn picture, that eyeth each one in the room, he eyeth in that manner each one in the world, and all the ways of each one,d as if his eye were upon none but him alone. This was it that made Joseph so vigilant and watchful, that he would not yield unto sin, though he were solicited and urged thereunto, when there was both opportunity and secrecy withal, none by to see them or to bewray them, and so to incense his Master against him:e How can I, saith he, do this great wickedness, and sin against God? It was the fear of God arising from the consideration of his presence there, that kept Joseph at that time from that sin. As if he had said; Though there be no creature by to see what we do, yet fthere is a God that over-looketh us. And, as he saith;g What availeth it to have none privy to our evil acts, when we have our own consciences privy thereunto? So what availeth it to have no creature privy to them, whenh we have him privy to them who must one day be our Judge, and who as he abhorreth them, andi cannot brook or abide them, sok hath threatened to punish and take vengeance upon us for them.l We read of two religious men that took two contrary courses with two lewd women, whom they were desirous to reclaim from their lewd manner of life. The one came to the one as desirous of her company, so it might be with all secrecy: and when she had led him from room to room, and he made still many doubts, as very shy and fearful, lest at this window, that key hole, this crevice, or that cranny, some or other might chance to peep in and espy them together, at length she brought ⟨p. 98⟩him to the inwardest room in the house, where she said she was full sure that none upon her life could possibly come to pry in or see ought: butm then he told her that all the bolts and bars that were could not keep God out, all the walls and doors that were could not hinder his eye-sight: and what should they gain by shunning mans eyes, when they lay open still to Gods eye?
§. 49. This was that that kept David in compasse:a I have kept, saith hee, thy precepts and thy testimonies: for all my waies are in thy sight. Asb all Gods lawes in his sight: so all his waies in Gods sight: Gods lawes in his sight by dutifull regard; his waies in Gods sight through his all-seeing providence, wherebyc like a well-drawne picture, that eieth each one in the roome, he eieth in that manner each one in the world, and all the waies of each one,d as if his eie were upon none but him alone. This was it that made Ioseph so vigilant and watchfull, that he would not yeeld unto sinne, though he were solicited and urged thereunto, when there was both opportunity and secrecie withall, none by to see them or to bewray them, and so to incense his Master against him:e How can I, saith he, doe this great wickednesse, and sinne against God? It was the feare of God arising from the consideration of his presence there, that kept Ioseph at that time from that sinne. As if he had said; Though there be no creature by to see what we doe, yet fthere is a God that over-looketh us. And, as hee saith;g What availeth it to have none privie to our evill acts, when we have our owne consciences privy thereunto? So what availeth it to have no creature privy to them, whenh we have him privy to them who must one day bee our Judge, and who as hee abhorreth them, andi cannot brooke or abide them, sok hath threatned to punish and take vengeance upon us for them.l We read of two religious men that tooke two contrarie courses with two lewd women, whom they were desirous to reclaime from their lewd manner of life. The one came to the one as desirous of her company, so it might be with all secrecie: and when shee had led him from roome to roome, and he made still many doubts, as very shie and fearefull, lest at this window, that key hole, this crevice, or that crany, some or other might chance to peepe in and espy them together, at length shee brought
c[Greek or Hebrew]. Greg. Naz. epitaph. Athanas & Potter funner. ser.〈non-Latin alphabet〉. Greg. Naz. epitaph. Athanas & Potter funer. ser.
dSic curat universos quasi singulos, sic singulos quasi solos, Aug. confess l. 3. c. 11. Sed & sic spectat, &c. Hinc Greg mor. l. 25. cap. 19. Sic intendit singulis, acsi vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.
fEst profectò Deus, qui quae nos gerimus, auditque & videt. Plaut. Capt. 2.2. —[Greek or Hebrew],—Hesiod. oper.Est profectò Deus, qui quae nos gerimus, auditque & videt. Plaut. Capt. 2.2. —〈non-Latin alphabet〉,—Hesiod. oper.
g[Greek or Hebrew]. Isocr. ad Demonic. Quid autem prodest non habere conscium, habenti conscientiam? Ex Seneca Lactant. instit. l. 6. c. 24.〈non-Latin alphabet〉. Isocr. ad Demonic. Quid autem prodest non habere conscium, habenti conscientiam? Ex Seneca Lactant. instit. l. 6. c. 24.
hQuis sur auderet furari, si sciret à ludice see videri? Autoroculi moral. c. 5. propr. 2.Quis sur auderet furari, si sciret à ludice se videri? Autoroculi moral. c. 5. propr. 2.
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,
The feare of God is as a Porter set at the doore of our Soule. If the Porter that is set to 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 over 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 evill motions finde some entrance and beginne to steale in upon us.
darknesse is no darknesse with him; but the night is as cleare as the day; light and darknesse, day and
⟨p. 97⟩
night are with him both alike. It is the argument that Salomon useth with the incontinent person to withdraw him from his loose and licentious courses;
Why shouldest thou delight, saith hee, in a strange woman, or embrace a strangers bosome? Since the waies of a man are before the eies of the Lord; and he pondereth all his paths.
then he told her that all the bolts and bars that were could not keepe God out, all the walls and doores that were could not hinder his eie-sight: and what should they gaine by shunning mans eies, when they lay open still to Gods eie?
Cassian. in collat.
mIllum time cui cura est ut videat te, & timendo castus sis: aut si peccare vis, quaere ubi te non videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominum submoventur; numen divinum nec visceribus submovetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24.
