The Christian Warfare Part 2, Book 1 · Chapter 17
CHAP. XVII.
That societie and neere familiarity with wicked worldlings is to be shunned and auoided.
ANd thus much concerning such worldly tentations,§. Sect. 1. That the world allureth vsus by wicked companie, to accompanie them in sin. as hauehave their ground and foundation on some thing which is in our selues. Now it followeth that I intreate of such, as are caused and occasioned by somwhat that is without vsus; for as the world, and the prince thereof seeke to ouercome vsus, by causing our selues to betray our selues, and to become the instruments of our owne ruine; so if they faile of this, then they busilie muster against vsus forren forces, and with them besiege the fort of our soules, that so they may sacke and spoile vsus of all spirituall graces, and may leade vsus captiue to destruction. Now these forces consist either in the persons of worldlings themselues, or in worldly things, which they vse as their baites and allurements, wherewith they intice vsus vntounto sinne. In the former respect the world tempteth vsus, when it draweth vsus into the fellowship and societie, or neere familiaritie, and inward friendship of wicked men, that being corrupted with their company and friendship, we may either bee hindred in our course of godlinesse, or allured to goe with them in the broad way of sinne, that bringeth to destruction:
Which tentation that wee may ouercome, let vsus arme§. Sect. 2. That all societie with wicked men is not vnlawfull. our selues against it; and lest wee should reiect the good with the euill, in the first place let vsus consider in what respects societie with worldlings is permitted as lawfull, and how it is condemned as vnlawfull and euill, that so neither going aside on the right hand, nor on the left, we… may hold on in that straight way which the word of God prescribeth vntounto vsus. For the former we are to know, that not all mannerQuaerit solitudinem qui vult cum innocentibus v…uere. of societie with wicked men is forbidden, nor yet to almen: For (as one saith) he must goe into the solitary deserts, who will liue only with those who are innocent. And the Apostle telleth vsus, that if we will not at all come into the companie of fornicators 1. Cor. 5. 10.of this world, or with the couetous, or with extortioners, or with idolaters, we must then leaue the world also. And therfore we must not follow the foolish dotage of Popish Hermits and Anchorists, who make it a high degree of their perfection to liue alone, and to sequester themselues from al societie of men; for as the Heathen man could say, he that wilArist. de rep. lib. 1. cap. 2. content himselfe with himselfe, and leaue the companie of all others, had need to be either a God, whom none can mend, or a sauage beast, who hateth humane fellowship, and will not come neere them, vnlesse it be to destroy or hurt them.
It is lawfull then in some cases to keepe companie with§. Sect. 3. In what cases it is lawfull to come in companie with wicked men. wicked worldlings. As for example, when humane societie, and common ciuilitie doth require it; neither is it possible to liue in a common wealth, vnlesse we obserue the rules of ciuilitie, and performe mutuall duties of citizens, and neighbours one to another, whether they be professours of religion, or but meere worldlings. For without this, not only all trading, buying, selling, and such other commerce, wherewith the Common wealth is maintained and preserued, decaieth, and quite ceaseth; but euen duties required necessarily to the preseruing of life, and of our being in the world, should also be neglected. As then eueryevery man ought in the time of a common plague, to preserue his health, by keeping himselfe from comming amongst infected persons; and yet in some cases, his comming neere them is nor onelie lawfull, but also necessarie, as to quench a fire, to helpe a woman in her labour and childbirth, and to minister vntounto them such necessaries, as may preserue their liues; so is it lawfull in these, and such like cases to come into the company of those who are spiritually infected with the plague of sinne. But the company of wicked men is to be auoided, in respect of neere friendship and familiar conuersation, when as wee take delight to frequent their company, as it were, of our owne choice, neither ciuill conuersation, nor humane necessitie vrging vsus thereunto. To this purpose one saith, that we ought to flee the companie of wicked men, in respect of priuate Malorum censortia fugere debemus, quoad priuatam consuetudinem, non quoad publicam conuersationem: corde non corpor…. Ambros. Offic. lib. 1. c. 20 2. Chro. 18. 1. and 20. 35. 37.fellowship, and not in respect of publike communion; and that rather with our hearts and affections, then with our bodies and outward actions. And this is that familiar acquaintance which good Iehosaphat had with Ahab, Ahaziah, and the rest of that familie, for which hee is so often taxed and censured in the booke of God.
But as it is lawfull for all men in some cases, to come into the companie of wicked worldlings, so for some men especially more frequently, namely such as hauing a calling of God hereunto, are furnished also with such a measure of§. Sect. 4. That it is lawful to company with wicked me that we may conuert them vntounto God. grace, knowledge, and sanctification, that they may iustly conceiue more hope of conuerting them vntounto God, then there is feare that the other should peruert and corrupt them with sin; if withall in sinceritie & vprightnes of heart they propound vntounto themselues this as their chiefe & maine end, & not worldly & sinister respects. For as it is lawfull, yea laudable, for the Physitians of the bodie, to frequent the companie of them who are sicke of infectious and contagious diseases, that they may cure and recouer them, especially when as they doe not goe armed onelyonly with their desperate boldnes, but vse good preseruatiues and wholesome meanes, to preuent and repell the infection; so also it is lawfull for the spirituall Physitians of the soule, to come into the companie of those who are sick of the leprosie of sinne, and the plague of a scandalous life, if they vse the good meanes of meditation, prayer, and such other wholesome preseruatiues, whereby they may be kept sound from the tainture of this spirituall infection. And for this we hauehave our Sauiour Christ himselfe for our president, who being the Physitian of our soules, frequented the companie of publicans and sinners, who had most neede of his helpe. For howsoeuer it is not so fit for vsus, as it was for him, to come into such companie, because he was free from sinne, and from the tainture of al corruption, and therefore needed no preseruatiues, but what he had in himselfe; and also because through the puritie of his nature he was able purely, and without any worldlines and wickednes, to propound those ends of doing others good, and of sauing them from their sinnes; whereas wee being full of the corrupt humours of sinne, and of the seedes of all wickednesse, are apt to receiue the outward infection; neither can wee purely without the mixture of our corruption, propound such good ends to our workes and actions; yet seeing it was done by our Sauiour Christ, it is not absolutely vnlawfull in vsus; so that we endeuour to do it in his manner, and to the same ends, vsing all good meanes to preserue our selues from hurt, whilest wee labour after others good. For seeing by the rule of charitie wee are bound to louelove our neighbours as our selues, it followeth that we may lawfully hazard a slippe or foyle (in the meane time vsing all good meanes whereby we may be enabled to stand vpright) if we hauehave any hope that by our helpe our brother may be pulled back from the gulfe of destruction whereinto he is falling. Howbeit in this case circumspection is to be vsed, lest whilest wee labour to raise others vp, wee our selues doe catch a downfall, and whilest wee endeuour to cure their diseases, we our selues be tainted and infected with their contagion. For such is our pronenes to fall into this sicknes of the soule, that vnlesse wee vse all good preseruatiues, they will not bee bettered, and wee shall become much worse, and bring our selues into grieuous, but yet vnpitied, diseases. For as the sonne of Syrach saith, who will hauehave pitie of the charmer that is Eccles. 12. 15.stung of the serpent? or of such as come neere the beasts (to …ame their wildnesse?) so is it with him that keepeth companie with a wicked man, and wrappeth himselfe in his sinnes.
And thus hauehave I shewed in what cases the companie of§. Sect. 5. In what cases the companie of wicked worldlings is to be condemned. worldly and wicked men is lawful and warrantable; whereby also it is easie to gather in what respect it is vnlawfull and condemned; namely, when it is vsuall and familiar, voluntarie and not of any necessitie, or vrgent occasion, rash and desperate, without vsing any meanes whereby we might be preserued from being corrupted by their societie. And finally, when as wee doe not in vprightnes of conscience, propound as our maine end their spirituall good, and conuersion vntounto God, but our owne worldly ends; as for example, when wee aime by our familiar acquaintance with them, at our owne priuate profit and aduantage, or at the satisfying of our owne voluptuous pleasure, as when we delight in their sharpnes of wit, merrie conceits, and in their pleasing conuersation; which oftentimes are baites to allure vsus to enter into, and insnare our selues in the nets of perdition: for with this sweetnes is mixed the poyson of worldly prophanenes, ribauldrie, blasphemie, and such like wicked discourses, all which being in their companie we must needs heare, (vnlesse we will stop our eares) and hearing must ofCaueamus ne dum relaxare animum volumus, soluamus omnem harmoniam, quasi concentum quendā bonorum operū. Ambros. Offic. lib. 1. cap. 20. necessitie either be corrupted or offended. In which regard one admonisheth vsus to take carefull heed, lest whilest by such companie we desire to recreate our mindes, we doe not lose all harmonie and concord of good workes, because custome oftentimes doth incline nature.
In all which cases and respects, the companie of worldlings is a notable tentation to draw vsus vntounto sinne, and to hinder vsus in the course of vertue and godlinesse, and therefore is most carefully of all Christians to bee shunned and§. Sect. 6. That the company of the wicked is forbiddē and condemned. Prou. 23. 20. auoided. To which purpose let vsus consider, first, that this societie with the wicked is often forbidden, and condemned in the word of God. So the Wise man especially chargeth vsus not to keepe companie with drunkards, or with gluttons; and generally, neither to be enuious against euill men, nor to desire Prou. 24. 1.to be in their companie, because their hearts imagine destruction, and their lips speake mischiefe. And thus the Lord commandeth the Israelites to hauehave no manner of societie or friendshipExod. 34. 16. Deut. 7. 3. 4. with the wicked nations, lest by their example and prouocation they should be moued vntounto idolatrie and sin. And the Apostle Paul willeth vsus in the name of the Lord, to come out from among wicked men, to separate our selues from them, and 2. Cor. 6. 17. Leuit. 7. 19.to touch no vncleane thing; for if the touching of a thing vncleane ceremonially defiled a man, how much more the familiar acquaintance of those, who are defiled with sinne? But with greater care and circumspection are we charged to auoid the company of those who making profession of Christian religion, doe disgrace the same with their wicked and vngodly liues and conuersations, because of all other their societie is most dangerous, their sinnes being more scandalous, and their example more forcible to allure vsus vntounto sinne. If any (saith he) that is called a brother, be a fornicator or couetous, 1. Cor. 5. 11.or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not. And thus he commandeth the Thessalonians, in the name of our Lord Iesus Christ, that they should 2. Thess. 3. 6.w…thdraw themselues from eueryevery brother that walketh inordinatly, and not after the instruction which he had receiued from him. And thus the voice from heauen crieth vntounto all the seruants of God, to come out of the spirituall Babylon, that they be not Apoc. 18. 4.partakers in her sinnes, and that they receiue not of her plagues.
And as the Lord hath forbidden this society with the wicked;§. Sect. 7. That Gods Saints hauehave carefully shunned the companie of the wicked. Psal. 26. 4. 5. so also ha…e the Saints carefully auoided it. Thus Dauid professeth, that he had not haunted with vaine persons, neither kept company with the dissemblers; yea that he hated the assemblie of the euill, and had not companied with the wicked: and when through his grieuous persecutions he was forced whether he would or no to hauehave this wicked fellowship, he grieuously complaineth hereof, crying out; Woe is me that I remaine Psalm. 120. 5. ….in Meshech, and dwell in the tents of Kedar. Whose example let vsus learne to imitate, approuing our selues to bee true Israelites by our abhorring all fellowship with these filthie swine, who take delight to wallow themselues in the loathsome puddle of sinne and wickednesse. And to this end let vsus further consider, that there ought to be no communion or fellowship betweene the faithfull and these worldly infidels: for as the Apostle saith, what fellowship hath righteousnesse 2. Cor. 6. 14. 15.with vnrighteousnesse? and what communion hath light with darknesse? and what concord hath Christ with Belial? or what part hath the beleeuer with the infidell? With which accordeth the saying of the Sonne of Syrach, All flesh (saithEccl. 13. 16. 17. he) will resort to their like, and eueryevery man will keepe company with such as he is himselfe: how can the Wolfe agree with the Lambe? no more can the vngodly with the righteous. And to the same purpose another demandeth, What (saith he) hast thou Ambros. ad Virgin. deuo…. lib. cap. 1.to doe with worldly men, or what commerce canst thou hauehave with them? to what purpose doest thou desire to know with them the way of perdition, which they follow? If thou seekest for chastitie, they hauehave it not; if for faith, who is faithfull among them, whom thou shouldest imitate? If thou seekest for Christ, hee remaineth not in them, &c.
Secondly, let vsus cal to mind that this societie with wicked§. Sect. 8. That wicked companie is a notable inducement to draw vsus into sinne. Psal. 119. 115. worldlings doth bring vntounto vsus much hurt, as being the cause both of the euill of sinne, and the euill of punishment; for it is a speciall meanes of the transgression of all Gods law: and therefore the Prophet Dauid being resolued to yeeld his obedience thereunto, saith, Away from me yee wicked, for I will keepe the commandements of my God. Implying that there was no hope of yeelding such obedience as he desired, vntill he had freed himselfe from wicked mens company. For this wicked societie doth exceedingly corrupt and defile those that frequent it, like vntounto a gangrene, which hauing tainted one member, neuer resteth till it hauehave runne ouer the whole bodie; or like vntounto the spreading leprosie or plague, which beginning in one house proceedeth to another, vntill it hauehave infected the greatest part of a towne or citie. In which respectEccles. 13. 1. the son of Syrach compareth wicked company to pitch, which by touching defileth vsus; and the Apostle, to leauen, a1. Cor. 5. 6. little whereof soureth the whole lumpe of dough: and by others wicked men in this regard are compared to scabbed sheepe, one of which is enow to infect the whole flocke; and to rotten apples, which taint and corrupt all the sound ones that lie about them: whereby it appeareth that it is a thing of great difficultie to conuerse with wicked men, and not to be tainted with their corruptions: for besides that they are apt to infect, we also are most apt to receiue the infection, hauing the seeds of sinne remaining in vsus, which are readie to spring and sprout vp, when they are (as it were) watred with the breath of euill company: we are in our owne nature prone to go downe the hill of vice, how then shall we keepe our selues from running headlong, when we are thrust forward with these wicked associates? In our selues we are sluggish in trauelling the way of righteousnesse which leadeth to life eternall: and therefore what will become of vsus when these briars and thornes catch hold of vsus and hinder vsus? Surely they will either cause vsus to make a stand, and to proceed no further in our Christian race, or will scratch and rent vsus when we seeke to breake from them. So that it is a thing of great difficultie to continue doing well, amongst those who are euill; or not to bee hindred in our course of godlinesse, when as wicked companions doe as it were hang on our neckes, and with all their power and policie labour to stay vsus. And this that wise Heathen obserued in his owne experience: I confesse (saith he) mine owne weakenesse: I neuer bring Senec. epist. 7.home those manners which I caried abroad; but something which I had well composed is disturbed and put out of order; some of those vices which I had put to flight, againe returne: and as it befalleth them that hauehave been vexed with a long sicknesse, who remaine still so weake, that they cannot without some danger come abroad into the open aire; the same happeneth vntounto vsus, whose minds are somewhat recouered out of the tedious sicknesse of vice and sinne: the conuersation of the wicked multitude is a great enemie vntounto vsus, eueryevery one being readie to commend vntounto vsus, or to thrust vponupon vsus some vice, or at least to taint and infect vsus therewith at vnawares, &c. So that I alwaies returne home either more couetous, ambitious or voluptuous, yea more cruell and inhumane, because I hauehave been amongst men. As therefore it is hard to dwell with a colliar and not be smutted, to hauehave our conuersation amongst theeues, and not, one time or other, to be robbed of our rich treasures: so and much more difficult it is to keep familiar company with wicked worldlings, and not to be collowed with their corruptions; to liue amongst these spirituall theeues, and not to be spoiled of the riches of Gods grace: in which respect they are so much more hurtfull and penicious vntounto vsus, then theeues and robbers; as§. Sect. 9. That in the former respect we are carefully to shun wicked company. Ante circumspiciendum est cum quibus edas aut bib…s, quam quid …das & biba…. Senec. epist. 19. much as the soule exceedeth the bodie, and Gods spirituall graces and heauenly ioyes which they steale from vsus, exceed in worth, earthly gold and momentanie treasures, of which time will rob vsus, though theeues spare vsus.
And therefore seeing it is a thing of so great danger, to hauehave our conuersation among wicked worldlings, lest wee should be tainted with their corruptions, let vsus be exceeding warie and carefull in making choice of our company: and as one saith, let vsus be no more respectiue what we eate and drinke, then amongst whom we eat and drinke: for as vnwholesome meates and drinkes may poison the bodie, so vngodly company poyson the soule, vnlesse wee bee preserued with some soueraigne antidots ministred vntounto vsus by Gods word and holy Spirit: and seeing this is a strong temptation to draw vsus vntounto euill, let not vsus who daily pray that wee may not bee led into tentations, wittingly and willingly runne into them. Neither let vsus, vnlesse wee hauehave a calling hereunto, and bee furnished and prepared with a great measure of grace and strength, presume vponupon our owne abilities, and flatter our selues with a conceit, that we can by keeping them company draw them to vertue and goodnesse, and in the meane time receiue no hurt, seeing it is much more likely, vnlesse wee be very skilfull Physitians, that they should infect vsus, then that we should cure them: For (as one saith) this is the ordinarie course of humane affaires, Rerum natura sic est vt quoties bonus malo coniungitur, non ex bono malus melioretur, sed ex malo bonus contaminetur. Chrysostom. Hag. 2. 13. 14.that when the good and euill are ioyned together, the euill man is not made better by the good, but the good rather is corrupted by the euill. And this was signified by the ceremoniall law, in which the holy flesh carried in the skirt of the garment did not make it holy, but the polluted person touching any holy thing, with his filthines did make it vncleane, as the Prophet Haggai sheweth; to note vntounto vsus, that it is a matter of farre greater difficultie to cleanse and purifie, then to defile and make vncleane. The reason whereof is cleare and manifest; for they are wholly flesh, and we but in part spirituall and regenerate; so that they pull vsus with full swinge of will, and with all their power and might: whereas both our will and power being diuided, cannot hauehave such force and vertue. Againe, they run swiftly downe the hill and streame of vice, but we with great labour and difficultie creepe softly forward in the way of vertue, and as it were vp the hill, and against the streame of our corruptions, which naturally carie vsus another way; and therefore if by familiar companie, we catch hold to stay them, and graple with them, it is a thousand to one, if we be not assisted with a power farre superiour to our owne, they will rather carie vsus away with their violence, or at least naturall motion; then that we shall make them stay, or force them backe by true repentance.
Neither are wee alone corrupted and infected with the§. Sect. 10. That it is ha…d to keepe company with the wicked, and not to be accessary to their sinnes. tainture of their sinnes, and become euill by imitating their wicked examples; but also we are made either accessarie to their sins, which they commit in our company, or else we acquit our selues with much griefe & trouble; for hearing their blasphemies, ribauldrie and prophanenes, we either beare with them, and passe al ouer with silence, or els we admonish and reproue them for their sins; by the former wee become accessaries, for whilest we beare with, & winck at our friends faults, wee make them to become our owne, by our silenceVitia amici si feras facis tua. giuing a secret consent to their wickednesse; and so whilest we labour to hauehave our societie pleasing vntounto men; wee doe much dishonour and displease God; whilest we shew a false louelove to our companions, we make it manifest, that there is but little true louelove of God remaining in vsus: for if no louing sonne can indure to heare his father disgraced, if no good feruant can abide to heare his Lord and master dishonoured and abused; and therfore wil shew their dislike, either by rebuking the offenders, or by forsaking their company: then those that can with delight frequent the company of wicked men, who in all their words and actions, do nothing else but dishonour God, doe plainly shew, that they neither louelove the Lord as their Father, nor reuerence him as their Lord and Master. But if hearing and seeing these abuses, they doe reprooue them, then doe they become to their companions irkesome and tedious, moouing them, when they feele themselues gaulled with reprofes, to bitternesse and anger, yea, sometime to rage and furious reuenge; and so whilest by their absence they might hauehave had them friendly strangers, by this neerer acquaintance, they become knowne enemies. And both these should be carefully auoided, either to displease God by pleasing of men; or willingly to displease, and to bee at enmitie with men, when as we may auoid it, without Gods displeasure.
But as wicked company defile vsus with their sinnes; so also§. Sect. 11. That keeping wicked company brandeth our names with infamie. they subiect vsus to their punishments; for they brand our names with the blacke marke of infamy and reproch, whilest keeping them company, we are reputed and censured to bee of the same disposition and conuersation. For seeing eueryevery like is delighted with his like, and seeing similitude in manners and affections, and delight in the same pleasures and recreations, is the vsuall bond that lincketh men together in the same society, they receiue no wrong (although they may hauehave some goodnesse in them) who frequent the company of wicked men, when as they are thus censured; seeing they are either presently euill, or will bee euill within a while; it being the nature of companie, either to find men alike, or to make them alike. To which purpose one saith; that the good Bonus sic malo connectitur, vt aut pares reddantur, aut citò ab inuicem separentur, &c. Chrysost. super Matthaeum.and bad are so ioyned together; that either they become like one another, or else they are quickly seuered and disioyned, for friendship findeth or maketh this similitude. Iustly therefore is he reputed euill, who taketh delight in frequenting euill companie; for though he be not yet come to the height of sinne, yet he fast climeth therunto, and is euen at the very next degree of being himselfe wicked, when with a quiet and contented mind, he can be a daily beholder of other mens wickednesse; for as the wise man saith, A wicked man is an abomination Pro. 29. 27.to the iust, and he that is vpright in his way, is abomination to the wicked.
Finally, wicked company is carefully to be shunned and§. Sect. 12. Wicked companie maketh vsus liable to Gods iudgements. Pro. 13. 20. 21. auoided, because they make euen the deare seruants and children of God, liable and subiect to common iudgements. For as the wise man saith, he that walketh with the wise, shall be wise; but a companion of fooles shall be afflicted. Affliction followeth sinners, but to the righteous, God wil recompense good. And thus was righteous Lot led away in that common captiuitie with the Sodomits; and dearely bought the pleasuresGen. 14. 12. of the Countrie, by partaking in the punishments of the people. Thus whosoeuer adhered to Dathan and Abiram, Numb. 16. 26.were also with them swallowed of the earth aliue, and as they consorted with them in their rebellion, so they bore them companie into the gulph of destruction. And thus was Iehosaphat discomfited, and hardly escaped with his life being1. King. 22. 32. in the company of wicked Ahab, and afterwards had his ships broken, and his works and enterprises frustrated and2. Chro. 20. 37. destroied, because he ioyned himselfe with Ahaziah. From which iudgements and punishments, when God would hauehave his seruants priuiledged and preserued, he calleth vntounto them with a voice from heauen, saying, Goe out of her my Apoc. 18. 4.people, that ye be not partakers in her sinnes, and that ye receiue not of her plagues. Implying their danger of being tainted with the sinnes of the whore of Babylon, and the impossibilitie of escaping her punishments, if they did not forsake her wicked fellowship.
But as all societie with wicked worldlings, is a very dangerous§. Sect. 13. That affinitie with the wicked is most dangerous. tentation to draw vsus vntounto sinne, and to subiect vsus vntounto punishment, so especially when we enter into the nearest bonds of affinitie and marriage with them; for they who are thus vnequally yoked with vnbeleeuing worldlings, are sure either to goe quietly with them in the way of sinne, or to be shrewdly gaulled, whilest they make resistance, and draw another way. And for this fault, good Iehosaphat had his reputation blemished, of whom it is said, that he had riches 2. Chron. 18. 1.and honour in abundance, but he was ioyned in affinitie with Ahab. The which bond of alliance made him professe to the enemie of God, desiring his assistance, I am as thou art, and vers. 3.my people as thy people, and we will ioyne with thee in the warre. And this is the reason which the holy Ghost rendreth of Iehorams 2. King. 8. 18.idolatrie, because the daughter of Ahab was his wife; and also why Ahaziah did euill in the sight of the Lord, vers. 27.like the house of Ahab, because he was the sonne in law of the house of Ahab. Yea, with this snare was wise Salomon catched, being drawne by his idolatrous wiues to leaue the Lord (who had in extraordinarie maner blessed him aboue1. King. 11. 4. 5. all the Kings of Israel) and to serue the idols of the Heathens.