Works

SECT. I.

FIrst, Consider, Of what concernment the choice of thy Companions is to thee ; They will either be great helps, or great hindrances, according as thy choice is right or wrong. Antisthenes wondered at the folly of those who were curious in buying but an earthen dish, to see that it had no cracks, and careless in the choice of friends, to take them with the flaws of vice. A friend is called, the friend of our bosom ; A Companion is taken into our bosom ; and surely men had need to be wary and wise, what they take into their bosoms; whether Saints or Serpents, a Disciple or a Devil. We can converse freqently with nothing, but it is insensibly assimulating us to its own predominant quality. Waters vary their savor according to the veins of the soil through which they slide; Brutes alter their natures answerable to the Climates in which they live. Men are apt to be changed for the better or worse, according to the conditions of them with whom they daily converse; the election therefore of our Companions is one of the weightiest actions of our lives, our future good or hurt dependeth so much upon it. Its an excellent speech of Chrysostom, If men good and bad be joined together in a special band of society, they either quickly part, or usually become alike. This made the Mother of Alexander, the twenty sixth Emperor of Rome, keep a guard of men continually about him, that no vicious persons might come to him to corrupt him.

If thy Choice be bad, thou art in a double danger of sin and suffering.

1. Thou art in danger of being drawn to sin. They who dwell in AEthiophia, quickly change their skins into a black color. Its ill and unwholesome for our souls to breath in an Infectious Air. Looking-glasses that are very clear and clean, are quickly obscured and dimmed with the foul breath of such as blow upon them. The River Hypanis, famous for the sweetness of its water, by receiving the bitter waters of the Fountain Erampes is poisoned. Joseph learned the Court phrase, to swear by the life of Pharaoh, by his living amongst them whose tongues were tipped with such language. David was brought to feign himself frantic, and to dissemble, as if he could have fought against God's Favorites, and sheathed his Sword in the bowels of his friends, by associating with uncircumcised Achish. If Peter needlessly thrust himself amongst the High-Priests servants, how soon is he taught even with a Curse and an Oath to deny his Master? Men like Children, come in time to speak the wicked language and cursed dialects too of the Country and Company in which they dwell. Make no friendship with an angry man, and with a furious man thou shalt not go, saith the Wise man: But Mark Reader, his Reason, lest thou learn his ways, and get a snare to thy soul ; The love of friends may quickly breed a love to their faults ; and so by getting a friend, thou gettest a snare to thy soul, Prov. 22. 24, 25. If thou wouldst avoid the contagion of sin, avoid all needless communion with sinners. He who walks much in the Sun, is tanned insensibly. Wicked men will be likelier to make thee worse, then thou to make them better. Israel could not bring Egypt to Worship the true God, but Egypt brought Israel to offer sacrifice to their false God. Twas from them that the Jews sucked that poison which cost both them and their posterity so dear ; The golden Calf was first fashioned in the Iron furnace. The Tyrant Mezentius tied the living bodies of the Captives to the dead ; the dead stunk up the living, but the living could not quicken the dead. Lewd men are continual weights, pressing down others to wickedness. How few live in Venice but grow lecherous ? or in Spain but become proud ? or in France, and are not fantastic ? or among the Dutch and do not drink in both their deceitfulness, and their drunkenness ? Its natural for men to put on the fashions, be they never so wicked, of the Country or Company wherein they abide. Its said of Rome, He that goeth thither once, shall see an evil man; if he like so well as to go a second time, he shall gain his acquaintance; but if he go a third time, he shall bring him home with him. The mind like Jacob's Sheep receiveth the tincture and color of those objects that are presented to it. Sin is a Gangreen, which if it seizeth one part, quickly spreadeth and infecteth the other parts which are near it, 2 Tim. 2. 17. A little leaven leaveneth the whole lump, whether it be the leaven of error, or of scandal, 1 Cor. 5. 7. Gal. 5. 9. Sinners are plague-Sores, (as the 70. read 〈 in non-Latin alphabet 〉 pests, Psa. 1. 1. which we translate scorners ) that convey the Contagion to all their Companions. A little wormwood will embitter much honey, and one sinner destroyeth much good, Eccles 9. 18. Of a certain Prince of Germany tis said, Esset alius si esset apud alios; He would have been a better person, if he had but been with better Companions. An unclean Leprous person under the Law, tainted whatever he touched ; therefore God would have him distinguished by his bald head, his torn habit, and his habitation apart, that all might avoid him. And what is the Gospel of it, but that men should avoid the scandalous infectious sinner, lest they be defiled with his sin. The Nicopolites so hated the braying of an Ass, that for that cause they would not endure the noise of a Trumpet. Reader, if thou hatest every false way according to thy duty, if ever sin be loathsome to thee, I doubt not but thou wilt be far from loving the cup in which this cursed potion is, I mean the sinners company. Those that company much with Dogs, may well swarm with fleas. God tells Israel, Thou shalt not make a Covenant with them (meaning the Canaanites ) they shall not dwell in thy land, lest they make thee sin against me ; Exod. 23. 32, 33. There is great prevalency in evil patterns ; Evil precepts persuade, but evil patterns compel men to sin; lest they make thee sin against me. The Pelagian error is, that no sin came in by propagation, but all by imitation ; but it is an experienced truth, that sin is much spread and increased by example. Its common to sin for company, and that Cup usually goeth round, and is handed from one to another. At least, evil Company will abate the good in thee. The Herb of grace will never thrive in such a cold soil. How poorly doth the good Corn grow, which is compassed about with Weeds! Cordials and Restoratives will do little good to the natural body, whilst it aboundeth with ill humors. Ordinances and duties are little effectual to our souls, whilst Christians are distempered with such noxious inmates. Its said of the Mountain Kadish, that whatsoever Vine be planted near it, it causeth it to wither and die. Its exceeding rare for Saints to thrive near such pull-backs. Its difficult, even to a miracle, to keep God's Commandments, and evil Company too; therefore when David would marry himself to God's Commands, to love them, and live with them, for better for worse, all his days, he is forced to give a Bill of Divorce to wicked Companions, knowing that otherwise the match could never be made. Depart from me ye workers of iniquity, for I will keep the Commandments of my God, Psa. 119. 115. As if he had said, Be it known unto you, O sinners, that I am striking an hearty Covenant with God's Commands, I like them so well, that I am resolved to give myself up to them, and to please them well in all things, which I can never do unless ye depart; ye are like a strumpet which will steal away the love from the true Wife; I cannot as I ought, obey my God's precepts whilst ye abide in my presence; therefore depart from me ye workers of iniquity, for I will keep the Commandments of my God. Sometimes Saints are ashamed to show themselves whose Servants they are, sometimes they are afraid of giving offense to their Friends, or Neighbors of the Synagogue of Satan ; some snare or other, the great Soul-hunter catcheth them in, when he finds them amongst his own, that they shall refrain their mouths from all 〈◊〉 while the wicked is before them, Psa. 39. 3. They who touch the fish called Torpedo, lose their senses, and find their Members so benummd for a time that they cannot stir them. How often hath spiritual sense been taken away, and grace been as it were in a swoon by the noisome vapors, and filthy exhalations that have arisen from ungodly companions! How many of them like the Pine-tree with their shadow, hinder all other from growing near them! A Conjurer in Tindals presence, could not show his Cheats, but confessed there was some godly man in the room that hindered him. A Christian who thrusteth himself into vain fellows Company, cannot do the good, show the grace he should, and may acknowledge ungodly persons to be the cause. A tender person used to warm chambers, coming into the open air, finds his members chilled and unfit for action. O what a damp hath many a Christian found to come upon his spirit, by his conversing with those that are wholly carnal! Antisthenes would frequently say, I • was a great oversight in men that would purge their Wheat from Darnel, not to purge their Commonwealth from lewd persons.

2. Further, thou art in danger of suffering, as well as of sinning with them. The Wheat hath many a blow, for being amongst the Chaff. The Gold would not be put into the fire, if it were not for the dross with which it is mingled. God loves his Saints so well, that he sometimes saveth sin • rs temporally for their sakes; Holy Paul was the plank upon which all that sailed with him got safe • o shore; the grass in the Allies, fares the better for the watering which the Gardener bestoweth on his flowers in the banks; Israel is a blessing in the Land of Assyria, Isa. 19. 24. The whole world will stand the longer, because Christians bear up the Pillars thereof ; but God hates sinners so much that even his own people being amongst them have suffered temporally with them. Lot chose wicked Sodom for a pleasant habitation; but what did he get by it, when he was captivated with its inhabitants, and afterwards forced to leave that wealth (which drew him to love it) to the destroying flames? Josiah though peerless for his piety, was not spared when he joined with the Assyrian, but his League with them cost him his life. When two are parties in a Bond, though one be the principal, both may justly be cast into Prison. Its ill being in a Felo • s company, when the Officer of justice overtakes him; he may come to suffer for the Treason, who ha • bours and abetteth the Traitor. A Companion of fools shall be destroyed, Prov. 13: 20. The Apostle St. John (saith the Ecclesiastical Historian) finding Cerinthus a blasphemous Heretic in the Bath, and some others as bad as he, departed away presently, lest divine vengeance should find them together. Nay, the very Heathen had some sense how unsafe it was to associate with vicious men. When Bias was in a ship amongst a wicked crew, and a storm arising, they cried aloud for mercy, he had them hold their peace, and not let the God's know they were there, lest the Ship should be sunk, and all perish for their sakes. When the great Ordnance of wrath shattereth a wicked man in pieces, the force of it may strike down those that are next him. We command you brethren, saith the Apostle, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother who walketh disorderly, 2 Thes. 3. 6. The word withdraw is an allusion to Mariners heedfulness to avoid Rocks and Sands, lest they should be ruined by them. They who would not shipwreck themselves, must decline both sinners courses and company. The Psalmist would not eat of their dish, lest he should pay their reckoning; Let me not eat of their dainties, nor drink of their cup. He durst not be so familiar as to feed with them, lest he should afterwards fare as they. Friend, as thou wouldst not suffer with sinners, take heed of sitting with them.

Its enough to bring a man into suspicion at Court, to be intimate with one whom the King hates. Intireness with wicked persons (saith one) is one of the strongest chains of Hell, and binds us to a participation both of sin and punishment. When the Deer pierced with the Arrow, and pursued by the hounds, runneth to the Herd for shelter, they will not admit her amongst them, out of a principle of self-preservation, lest the Dogs in fetching her out, should fall on them. If thou wouldst not have divine judgments to attach thee, beware of being found amongst them who are marked out for vengeance. Come out from her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Rev. 18. 4. Twas dangerous being near those who were to be cast into the fiery furnace (which Nebuchad • ezzer had made,) the men that took them up were scorched to death. Clemens Alexandrinus tells it as the Worlds saying, If a Fish that is taken break the snare and get away, no other of that kind is taken that day. How many that through mercy have been given to ill company, and broke the snares, have told us the mischief thereof afterward; Let their example make thee fearful of such • nares. Some tell us that Swallows would not fly into Thebes, because their walls were so often beleagured ; and wilt thou run into that company, which is always besieged with God's thundering curse? O take heed with whom thou strikest friendship ; for when the breath of God's anger overturneth the house of the Drunkard, or Swearer, the houses of their next (though best) Neighbors may fare the worse for its fall. Let me give thee the same advice which Physicians do their friends, touching persons infected with the plague, Cito, Longe, Tarde; speedily shun their company; Fly far away from them, let it be long (even till their sores be healed) before thou returnest to them again; for it may be truly said of evil companions, what one saith of Rumny Marsh; Its bad in Winter, hurtful in Summer, good never.

If thy Choice be good, it will redound very much to thine advantage ; Its no small happiness to have him for thy friend, who is a favou • ite in Heavens Court. Elisha offered it as a great kindness to his courteous Host, Shall I speak for thee to the King ? This favor thou mayst expect in a greater measure from thy Christian friend; He will speak for thee to the King of Kings ; and send many a rich venture for thee into the other World, whence the return will be certain, and the gain superabundant. O tis good to have an interest in that heart, which hath an interest in Heaven. The great Apostle begs hard, as upon his knees, for a share in the Saints prayers; Seldom haste thou heard a starving beggar so importunate for a piece of bread, as he is to be a partner in their joint stock, Rom. 15. 30. I beseech you brethren for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together in your prayers to God for me. And wha • s the reason? Truly Paul knew that united force was stronger, that such persons prayers would be prevalent Ambassadors to obtain the errand they were sent about. The Father who denieth or delayeth a single child, when several of them together desire favor, granteth it speedily. Its hard to turn stones into bread, to fetch meat out of the eater, affliction ; yet the Saints prayers have been helpful to do it; I know that this (i. e. great tribulation) shall turn to my salvation through your prayers, Phil. 1. 19. A good Companion is a rare jewel, and of great value. Its observable that Moses proceeding by degrees, ascendeth at last to the highest step of persons that may win upon us, and nameth friends as the top of all, and dearer then all Relations; If thy Brother, or Son, or Daughter, or Wife, or Friend, which lieth in thy bosom, which is as thine own soul, Deut. 13. 6. A godly friend is a choice book, out of which we may learn many excellent things, and a precious treasure, whereby our souls may be enriched with virtue. He that walketh with the wise, shall be wise, Prov. 13. 20. They who walk with them that are strong-scented with grace, must needs receive somewhat of its savor. The very sight of that holiness which shineth brightly in their works, will kindle thy spirit, and enlarge thy mind with an honest emulation of their worth. If (as some credibly relate of Persina the Ethiopian Queen, by seeing the fair Picture of Perseus and Andromeda, she was delivered of a fair Child,) the frequent view of a fair Picture, hath such an operation upon the body, as to cause an Egyptian Woman to bring forth a beautiful Child; Surely thy constant beholding the amiable Image of the blessed God, in thy pious companion, may have such an energy on thy soul, as to assimilate thee to its own nature, and help thee to bring forth a lovely issue, a Iedediah, whom the Lord loveth. The ground is the more fruitful, which is near such Trees of righteousness, for the dunging and dressing which the good Husbandman bestoweth on them. When a friend of Phocions would have cast himself away, Phocion suffered him not, saying, I was made thy friend for this purpose.

Reader, If thou hast any truth of grace, thou wilt above all things in the World value God's presence ; but if thou wouldst find him, it must be amongst his people ; they are his habitation where he always resides. Joseph and Mary sought Jesus amongst his Kindred. If thy soul have any longing after the holy Jesus, the best way to find him is amongst his Disciples, for they only are his kindred ; He stretched forth his hands towards his Disciples, saying, Behold my Mother and my Brethren; For whosoever shall do the Will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother, Mat. 12. ult. Luk. 2. 44.

Secondly, Consider; The choice of thy Companions will discover thy condition ; Its a Spanish Proverb, Dime con quiem andis y dezirte he quiem eres; Tell me with whom thou goest, and I will tell thee what thou art. Sylla shown the vileness and viciousness of his disposition, by his companions, which were, Roscius, a maker of Common Plays, Sorax, a Prince of Scoffers, and Metrobius a singing man. Its easy to know to what house some persons belong, by their usual walking with those of the same family, either Children or Servants. It will be manifest to others, whether thou appertainest to the Household of God, or the Synagogue of Satan, by those with whom thou delightest to associate. The Sheep of Christ do not love the Company of unclean and unsavory Goats. Augustus Caesar found out the temper of his two Daughters, by observing their company at a public show, where much people were present; at which time his Daughter Livia discoursed with grave and prudent Senators, and his Daughter Julia joined with loose and riotous persons. The Lacedemonians enquiring after the dispositions of their children sent abroad to school; only demanded of their Masters to what play-fellows they were linked, whether those who were studious and serious, or such as were wanton and vicious, not doubting but they were suitable to them in their natures, whose fellowship they fancied. Many if they walked alone, would be thought by reason of their rich clothes, men of better estate then they are, and others meaner then they are, by reason of their mean attire; who yet both are discerned of what rank they be by thir companions.

Its said of the Apostles, that being dismissed from the Council, they went 〈 in non-Latin alphabet 〉 to their own, or to their proper and peculiar (friends,) so the Original; we translate it, to their own company, because Saints are a select Corporation by themselves, their privilege or Charter is peculiar, and so are their Companions, and the persons interested in it. The Citizens of Zion are a distinct company from the rest of the World, and when they can get loose from their Persecutors, they go to them of their own livery. The Disciples were amongst the High-Priests and wicked men, by constraint, and to their grief ; but amongst their own only, out of choice, and with their good-will. Birds of a Feather will flock together. Servants of the same Lord, if faithful, will join with their fellows, and not with the servants of his Enemy.

Abraham sojourned in the land of promise as in a strange Country, dwelling in Tabernacles (not with the Canaanites, the Natives, though he dwelt amongst them, but) with Isaac and Jacob, the heirs with him of the same promise, Heb. 11.9. When a man comes into an Inn, you may give a notable guess for what place he intends, by the Company he inquires after; His Question, ( Do you know of any travailing towards London? I should he heartily glad of their company, ) will speak his mind and his course; If he hear of any bound for another coast, he regards them not; but if he know of any honest passengers that are to ride in the same road, and set out for the same City with himself, he sends to them, and begs the favor of their good company. This World is an Inn, all men are in some sense Pilgrims and Strangers, they have no abiding place here; now the Company they inquire after, and delight in, whether those that walk in the broad way of the flesh, or those who walk in the narrow way of the Spirit, will declare whether they are going towards Heaven, or towards Hell. A wicked man will not desire the company of them who walk in a contrary way, nor a Saint delight in their society who go cross to his journey. Can two walk together except they be agreed? They who walk together, are supposed to have one will, because they are seen to have one way, Amos 3. 3. When Elihu would prove Job to be bad, this is his argument, He goeth in Company with the workers of iniquity, and walketh with wicked men, Job 34. 8. If Job did not follow their ungodly calling of working iniquity, or acting sin with art, as the word signifieth, you would not find him so much in their Company ; His doctrine was true, though his application of it was false; A godly man may fall into wicked company by chance, but he never walks with such out of choice ; He may be necessitated to dwell with them, but he cannot delight in them. To Associate with the profane, is proper to the profane ; As soon as Paul was sanctified, this was almost one of the first signs it appeared by, And Paul assayed to join himself to the Disciples, Act. 9. 26. He that before was for the company of the High-Priests, and Persecutors of the Saints, when once converted, is for the company of the Saints, though persecuted. He who before as one mad with rage, breathed out nothing but prisons and slaughter against them; being now enlightened to see the beauty of their persons, and the excellency of their communion, assayeth to join himself to them.

The young Patridges hatched under a Hen, go for a time along with her Chickens, and keep them company, scraping in the earth together; but when they are grown up, and their wings fit for the purpose, they mount up into the Air, and seek for Birds of their own nature. A Christian before his conversion is brought up under the Prince of darkness, and walketh in company with his cursed Crew, according to the course of the World ; but when the Spirit changeth his disposition, he quickly changeth his Companions, and delighteth only in the Saints that are on earth.

He that would not be found amongst sinners in the other World, must take heed that he do not frequent their company in this. Those whom the Constable finds wandering with vagrants, may be sent with them to the House of Correction. Lord, said a good Woman on her death-bed, when in some doubt of her salvation, Send me not to Hell amongst wicked men, for thou knowest I never loved their Company all my life long; David deprecates their future doom upon the like ground, and argueth it as a sign of his sincerity, I have not sat with vain persons, neither will I go in with dissemblers; I have hated the Congregation of evil doers, and will not sit with 〈◊〉 wicked; O gather not my soul with sinners, Psa. 26. 4, 5, 9. i. e. Lord, I have not loved the wicked so well as to sit with them for a little time, and shall I live with them forever? I have not lain amongst them rotting on the earth; and wilt thou gather my soul with those sticks for the unquenchable fire of Hell? Lord, I have been so far from liking, that thou knowest I have loathed the Congregation of evil doers; Do not I hate them that hate thee? Yea, I hate them with perfect hatred; and shall thy friend fare as thy foes? I appeal to thy Majesty, that my great comfort is in thy chosen. I rejoice only to be amongst thy Children here, and shall I be excluded their company hereafter? O do not gather my soul with sinners, for the Wine-press of thine eternal anger. Marcion the Heretic, seeing Polycarp, wondered that he would not own him; Do you not know me Polycarp ; yea, saith Polycarp, Scio te esse primogenitum Diaboli; I know thee to be the first-born of the Devil, and so despised him.

SECT. II.

THirdly, Consider that there can be no true friendship betwixt a Godly and a Wicked person ; therefore it concerneth thee to be the more wary in thy choice. He that in factions hath an eye to power, in friendship will have an eye to virtue. Friendship, according to the Philosopher, is own soul in two bodies, but how can they ever be of one soul, that are as different as Air and Earth ; and as contrary as Fire and Water? All true love is, motus animi ad fruendum Deo propter ipsum; se & proximo propter Deum; A motion of the sa ••• , towards the enjoyment of God for himself, himself and his neighbors for God's sake ; so that he can never truly love man, who doth not love his Maker. God is the only foundation upon which we can build friendship, therefore such as live without him, cannot love us in him. That building which is loose without this foundation, can never stand long. A wicked man may call that profession he maketh to to his Brother, by the name of love ; but Heathens can tell us that virtue alone is the hand which can twist the cords of love ; that other combinations are but a confederacy, and all other conjunctions in Hypocrisy. It is impossible that vitiated nature should move any other way then the principle of self carrieth it, which is directly opposite to true friendship ; Unfaigned love, saith Aristotle, is a benevolent affection, willing good to another for his own sake. How then canst thou expect the comfort of a friend from him who steereth wholly by the compass of self ? He saith he loves thee; I am sure his lust hath more of his heart then thou hast; either then thou must love the Dog, his brutish lust, or he will tell thee shortly thou dost not love the Master. If ever thou happenest to touch on his sore place, to tell him of his fault (which thou art bound to do, if thou wilt be faithful to God, to him, and to thy own soul) he will soon kick up thy friendship, and publish to the World, that thou art an uncivil, saucy, and unintolerable person; Such are like unwholesome meat, which can neither be detained in the stomach without danger of diseases nor cast up without pain. By patching up a friendship with a carnal man, thou bringest thyself to this miserable plunge, either thou must turn Caterer for his flesh, purvey for his sensual appetite, and provide the air of flattery (a more hellish wind then any the Laplanders sell) to feed the Chameleon of his pride, or else snap the bones and ligaments of friendship in sunder, which will not be done without some pain and regret on each part. Cardan tells us that he would never rend a false friendship in pieces, but fairly pick the threads by which it was sown together; but this is hard to do. O what folly is it to make choice of him whom thou canst not keep (for thy friend) without God's disfavoru!

Reader, If thine end be good in desiring Companions, thou wilt be wholly frustrated in it, unless thou art wise in thy choice. Canst thou think that he can love thee sincerely, who is Hypocritical in his love to his own soul? Jonathan was a true friend, and loved David as his own soul. So tis said of Basil and Nazianzen, Anima una inclusa, in duobus corporibus ; A wicked man quickly love thee as his own soul, but not in Jonathan's sense; He loved David as his own soul, according to a renewed and spiritual light, as one that saw the worth of his soul, and his eye affected his heart ; but a wicked man hath no love to his own soul in this sense; he loveth (or rather seemeth to love it, by carking and caring to please and pamper it, for indeed he hateth ) his dying flesh, but he careth not at all for his everliving spirit, mindeth not whether it sink or swim forever; Now is it likely that he should be a faithful friend to thee, to direct thee in thy doubts, reprove thee for thy faults, who is such a cruel enemy to himself; Such a one may scare Birds, but he will never secure a Christian ; As the Dolphin in a calm Sea, he is never from the sides of the Ship; but if a tempest arise, he is gone; He may indeed shroud his private aims under the cloak of friendship, but this the very Moralist will tell thee, non est amicitia, sed mercatura, is only to make a trade and merchandise of one another. There may be fire in the Pan, when there is none in the Barrel of the piece; there may be a profession of love in his words, but there is no love in his heart. I cannot more fitly compare such a man's friendship, then to some plants in Rivers, which have broad leaves at the top of the water, but scarce any root at all. He may make a great show of love, and tell thee, you shall never know what I will do for you (and then he speaks true) but his high building hath no bases, his great profession hath no root, and therefore is rotten.

To be brief Reader, thou wilt easily grant that there can be no true friendship betwixt a man and a beast, their natures being so differing ; I must tell thee, tis more impossible for true friendship to be betwixt a true Christian and a carnal person ; for their natures are more differing. The beast and a profane man differ indeed, yet are not contrary, nay they are so much alike, that the sensual appetite is the predominant quality and commander in chief in both; only beasts are innocent Subjects to it, as breaking no Law thereby; but man, by being a Slave to that Usurper, is a Traytour to his supreme Lord, and to his Viceroy within him. Reason ; but a Saint and a wicked man are contrary, consider them from head to foot, they stand both in defiance against each other. Their understandings are contrary; the one is light, the other is darkness ; the one judgeth sin to be the greatest and most abominable evil, the other judgeth it to be a pleasant eligible good. Their wills are contrary, the one is a resolved Soldier under the Captain of his salvation, fully set to lose his life, before he will give up his cause, or leave his colors; the other is a sworn Officer under the Prince of the powers of the Air (an implacable enemy to the former General ) and stoutly bent to die, nay be damned rather then desert him; Their affections are contrary; the affections of the on • as fire ascend upward, are set on things above ; the affections of the other, like earth, tend downwards, and are set on things below ; what the one loves above his life, the other hates unto death; what the one forsakes as worse then Poison, the other followeth after as his only portion.

Are these two Reader, like to agree, and to be (as friends should) of one heart, and of one soul? Idem velle & idem nolle est vera amicitia, saith the Orator. It is true friendship to Will and Nill the same things; what kind of friendship must that be then between those that always will and nill contrary things? Let thy own reason be judge; if likeness be the ground of love, what love can there be amongst them that are wholly unlike ? O let no • any carnal interest sway thee to choofe Sodom for the place of thy habitation, much less to accept of God's Foe to be thy bosom friend • ; for what communion hath light with darkness? or what fellowship hath righteousness with unrighteousness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 2 Cor. 6. 14, 15. Like as the Elements, according to Empedocles opinion, are always at strife together, but specially those that are nearest; so godly and evil men are always at odds, but those especially that are nearest. The Horse hath a natural enmity against the Camel, and the Camel against the Horse ; Therefore Cyrus being to fight with the Babylonians, who excelled in Horses, used as many Camels as he could get. The sinner is like the Horse, altogether unclean ; the Christian like the Camel (that cheweth the cud, though he divideth not the hoof ) is parly clean, partly unclean, now there being an enmity betwixt these, there can never be any society. The Feathers of Eagles, say Naturalists, will not mingle with the feathers of any ohter Fowls. Many complain of the treachery of their friends, and say (as Queen Elizabeth ) that in trust they have found treason ; but most of these men have greatest cause (if all things be duly weighed) to complain of themselves for making no better choice; He is right served in all men's judgments, who hath his liquor running out, which he puts into a leaking Vessel, or riven Dish.

SECT. III.

I Come now to show wherein the power of godliness consisteth, or how a man maketh Religion his business in the choice of his Companions.

First, Be as careful as thou canst, that the persons thou choosest for thy Companions, be such as fear God. The man in the Gospel was possessed with the Devil, who dwelt amongst the Tombs, and conversed with Graves and Carcasses : Thou art far from walking after the good spirit, if thou choosest to converse with open Sepulchers, and such as are dead in sins and trespasses. God will not shake the wicked by the hand (as the vulgar read, Job 8. 20.) neither must the godly man. David proves the sincerity of his course, by his care to avoid suc • society; I have walked in thy truth, I have not sat with vain persons, Psa. 26. 5. 6.

There is a twofold truth;

• 1. Truth of Doctrine. Thy Law is the truth, free from all dross of corruption, and falsehood o • error.
• 2. Truth of affection, or of the inward parts; this may be called thy truth, or God's truth (though man be the subject of it) partly because it proceedeth from him, partly because it is so pleasant to him, in which respect a broken heart is called the sacrifice of God, Psa. 51. 6. As if he had said; I could not have walked in the power of Religion, and in integrity, if I had associated with vile and vain company; I could never have walked in thy precepts, if I had sat with vain persons. Observe the phrase, I have not sat with vain persons.
  • 1. Sitting is a posture of choice ; its at a man's liberty, whether he will sit or stand.
  • 2. Sitting is a posture of pleasure ; men sit for their ease, and with delight ; therefore the glorified are said, to sit in heavenly places, Eph. 2. 6.
  • 3. Sitting is a posture of staying or abiding, 2 King. 5. 3. standing is a posture of going, but sitting of staying ; The blessed, who shall forever be with the Lord and his chosen, are mentioned to sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven, Mat. 8. 11. David in neither of these senses, durst sit with vain persons; He might (as his occasions required) use their Company, but durst not knowingly choose such Company; They could not be the object of his election, who were not the object of his affection; I hate the congregation of evil doers, saith he in verse 7. As sitting is a posture of pleasure, he did not sit with vain persons. He was sometimes amongst them to his sorrow, but not to his solace. They were to him, as the Canaanites to the Israelites, pricks in his eyes, and thorns in his sides. Woe is me, for I dwell in Meshech, and my habitation is in the Tents of Kedar, Psa. 120. 5, 6. It caused grief, not gladness, that he was forced to be amongst the profane.

Again, He might stand amongst them, but durst not (unless necessitated, as a Prisoner kept by force in a Prison) sit with them. A godly man may go to such persons as we do sometimes to felons in a Gaol, about business, but he likes not to stay in such a nasty place. Its said of the Lyzard, an unclean Bird, that she liveth in Graves and such places of corruption; But the Dove a clean creature, loves to build and lie clean. Though • he sinner, like Satan, delights in herds of Swine ; the Saint disesteemeth a vile person, and honoreth them that fear the Lord, Psa. 15. 4. The Burgess of the new Jerusalem (saith one upon that Text) reprobos reprobate, & probos probat, he rejecteth the vicious, and though they may be great and high, counteth them but vile, Elisha was so far from bestowing his love, that he thought an evil King not to deserve a look. As the Lord liveth, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look towards thee, nor see thee, saith the Prophet to the King of Israel, 2 King. 3. 14. That unerring pattern, our blessed Savior, did not judge wicked Herod worthy of one word. Then Herod questioned with him in many words, but he answered him nothing, Luk. 23. 9. But the true Christian honoreth them that fear the Lord, though he disesteemeth the wicked. Saints are God's jewels, and therefore must needs be of great price with them that have any judgment. Ingo an ancient King of the Draves, at a Feast, sets his Pagan Nobles in his Hall below, and entertained a company of poor Christians at his own Table in his Presence Chamber, in the most Royal manner, and with the costliest cheer that might be; and when this different dealing was wondered at by his Peers, he gave them this Reason, I do this act, not as King of the Draves, but as King of another World, where these poor men shall be my Companions and fellow-Princes; David was a great Sovereign, yet the Saints only were his Associates; Let them that fear thee, turn unto me, and such as keep thy righteous judgments. They who but touched the carcasses of men (and wicked men are but moving carcasses ) were unclean seven days, Numb. 19. 11. The flesh that toucheth any unclean thing, shall not be eaten, Levite. 7. 19. God commanded the Jews, Thou shalt not let thy Cattle gender with a diverse kind; Thou shalt not sow thy field with mingled Seed; neither shall a Garment mingled of linen and woolen come upon thee, Lev. 19. 19. This indeed taken literally, was ceremonial to them, and is vanished with their Commonwealth; but taken mystically, there is something in it which is moral, and binding to us, namely, that God abhors mixtures of good and bad persons, more then of different things, and the Apostle applieth it to the same purpose.

Reader, if God hath opened thine eyes, thou seest that Saints are lovely, though low ; and precious, though poor; I am black but comely, O ye Daughters of Jerusalem, as the Tents of Kedar, Cant. 1. 5. Kedar signifieth black, and the Tents of Kedar were of hair-cloth, (made of Goats hair,) wherein they dwelt. Here the Church (which elsewhere is called the Tents of Jacob, Jer. 30. 18.) is for her persecutions, and pilgrimage, and poverty compared to the Tents of Kedar, saith Ainsworth ; but I suppose there is one thing more in it, and that is as the Church did resemble the Tents of Kedar in her outward condition, so also in her inside. The Tents of Kedar were stored with gold, pleasant odors, and jewels within. O how glorious is the Kings daughter within ! her inward ornaments are infinitely more worth then wrought, then choice gold. Dost thou not behold the Saints virtues under their veil, their beauty under their black Cypress? How they are a Crown of Glory, a Royal Diadem, Princes in all his Lands, higher then the Kings of the earth, more excellent then their richest, wisest, and most honorable Neighbors, the Lord's portion, his peculiar people, his Privy-Counselors, his Children, his Love and Delight, and doth not thine understanding prize them, thy will choose them, and thy affections cling and close with them? Surely such persons are worthy to be thy Companions. Christians must resemble the Loadstone, to attract that only to them, which is of some worth; and not like the Iett, draw stubble and hay and straw, to which wicked men are compared. To the Saints that are in the Earth, and to the excellent, in whom is all my delight, saith that man after God • own heart.

Further, Its thy interest to choose them only for thy friends. Others will one time or other prove false. Those men will stick closer then a brother; Greet them that love us in the faith, such love will be firm, Tit. 3. 15. Ungodly men may be about us as Mice in a Barn, whilst something is to be had, but when all the Corn is gone, they are gone too; If thou ceasest to give, they will cease to love. When the weather is foul (as Swallows, though they chatterd about our Chimneys, and chatterd in our Chambers) they will take their flight, and leave nothing behind but dirt and dung, as the pledge of their friendship. Haman's friends, who when he was in favor were ready to kiss his feet, no sooner saw the King incensed against him, but they are as ready to cover his face, and help him to an Halter. There is no faith in that Man, who hath no fear of the great God.

SECT. IV.

SEcondly, If thou wouldst manifest godliness in the choice of thy Companions, thy care must be not only to choose such as are godly, but also to choose them, because they are godly. As Godliness must be a ruling quality in them that are chosen, so it must be the ground of thy choice. A man may keep company with godly men, because they live near him, or because they are related to him, or because they are wise, learned, or ingenuous persons, or because they may do, or have done him a courtesy, and yet not put forth the least grain of godliness in it. When God's grace in them is the only ground of our choice, and God's Image on them, the chief Loadstone of our love, then we exercise ourselves to godliness in the choice of our Companions. If I love my Neighbor, and like his company, because he resembleth me in his feature, or in his nature, or because he is a mild, meek, peaceable man, or because I expect some kindness from him; herein I show my love to myself, but none to my God, and therefore nothing of godliness. Laban delighted to have Jacob with him, and would by no means hear of his departure, he sets him to be chief over his flock, he bendeth and boweth to him, he flattereth and fawneth on him, though his servant and underling, and who so much as Jacob in his books! but mark the ground of all: And Laban said unto him, I pray thee if I have found favor in thy sight, tarry; for I have learned by experience that the Lord hath blessed me for thy sake, Gen. 30. 27 He loved Jacob fo • himself, or rather loved himself in Jacob ; he courted him not because he was a good man, but because he was a good servant ; herein was nothing of Religion; As the Jews followed Christ, not for the miracle, but for the meat, Joh. 6. Such men love others for the outward goods they bring to them, not for the grace or godliness they see in them; for if they were not holy, they would desire their Company; This is feigned, and not the love the Apostle speaks of, 1 Pet. 1. 22. 〈 in non-Latin alphabet 〉 , the unfeigned love of the brethren, or love without dissimulation. The voice of a worldling in the choice of a friend, is much like that of Joram to Jehu; Is it peace Jehu? Is it wealth? Is it honor? Is it power? then be thou my friend. But the voice a Christian, is like that of Jehu to Jonadab; Is thy heart right as mine is ? Is there the fear of God, truth of grace in thy heart? then give me thy hand, come up into the Chariot, be thou my friend.

The Choice of a Christian must flow from another fountain then worldly profit; namely, the amiableness of the Image of Christ in the person. The heat and light of a wicked man's love, as a lamp is fed with, and floweth from some earthly substance, and is extinguished when that is denied; but the heat and light of a Saints friendship, as the solary rays, springeth from an heavenly cause, and therefore will continue. The Apostle speaketh of love out of a pure heart, 1 Tim. 1. 5. That i • pure love, a pure stream, which ariseth from a pure heart, a pure spring ; that is, not only the grace of God, secret in a Christian, but the grace of God, seen in his Companion whom he loveth. It is clearly visible, that many associate with Christians, not for their virtues, but at a venture, they were possibly the first they fell in league with, or upon some other respect; for they know others as high in holiness whom they slight, nay possibly hate, whereas he that loveth grace in one, loveth grace in all. Its an infallible sign of a crooked nature (saith Cicero ) to be affected with none but Praetors and great men. Its little sign I am sure of grace, to join only wi • h those Saints that are rich or high in the World. If thou admirest holiness in scarlet, and robes, and contemnest it in sackcloth and russet ; I must tell thee thou art grossly deceived; for thou admirest the Scarlet, and honor, not the holiness at all.

I do not deny but amongst Christians, a man (that hath the opportunity) may choose out some, rather then others to be his most intimate companions; Christ, though he loved all his Disciples, yet had one especially, the beloved Disciple, who leaned on Jesus bosom ; Amongst all the Apostles, he vouchsafed to three only the favor of his extraordinary friendship. When he raised up the Rulers daughter, he suffered none to go in, save Peter, James, and John • . When he was transfigured, he took up with him, only Peter, James and John ; In his bitter and bloody Agony, these three were taken out from the rest. Luk. 8. 51. Mat. 17. 5. and 26. 37.

But if I might advise thee Reader, in such a Choice, I would give thee these two Cautions.

First, That thou prefer those whom God prefers ; I mean such as have most grace ; Its a sign of a Coward to choose a weak enemy, and its a sign of little grace to choose the weakest Christian friends; He that hath most of God's heart, deserveth most of thine; I am ready to think, that Peter, James, and John, that had more of Christ's love then the rest, had more of his Likeness and Image then the rest. I confess some respect in the choice of a bosom friend, ought to be had to his prudence. Some men (though holy) are indiscreet, and in point of secrets are like Sives, can keep nothing committed to them, but let all run thorough. A blab of secrets, is a Traytour to society, as one that causeth much dissention. Its good to try him whom we intend for a bosom friend, before we trust him; As men prove their Vessels with Water, before they fill them with Wine. If we find them leaking, they will be useless as to that purpose; Too many are like the Dead Sea, in which nothing, saith Aristotle, sinks to the bottom, but everything thrown into it, swims at the top, and is in sight. Nakedness in mind, is as well a blemish, as nakedness in body. Its wonderful folly, which some persons manifest in stripping themselves naked before everyone, and unbosoming themselves whoever stands by. Pictures that have no Curtains before them, gather much dust, and so do those minds that are ever open and exposed to every man's view. Others are like the Sea, full of wealth and worth, of great abilities in spiritual things, but there is no coming at it, they are so concealed, that none is ever like to be the better for it. Those golden Mines that are never known, enrich none.

There are a middle sort of Christians between these, that like a secret box in a Cabinet, is not seen without some difflculty, but as occasion is, it is opened, and then many jewels of rare value appear. The Bow that is hardest to bend, doth the most service, for it sendeth forth the Arrow with the greatest force. The Nut that is hard to crack, hath the best kernel. These Christians may as likely as any, be thy bosom friends. Though some respect I confess may be had to suitableness of disposition in him whom thou choosest for an intimate friend. As in marriage, so in friendship, its best when there is some equality and likeness in pairs, as of Tongs, or Gloves, there must be a parity; Such friendship founded both in grace and nature, is like to be lasting.

2. That in preferring some, thou castest no contempt upon others. The smallest piece of pea • l is worthy of esteem, the little violet is pleasant. The poorest Christian, he that hath the least grace, deserveth our love and observance. Christ takes notice of two mites, of a little strength, of some good thing, and shall not we? Math. 12. 43. Rev. 3. 8. 1 King. 13. 14. Babes in Christ being unable to help themselves, have most need of good Nurses; Weak Saints, who can hardly go alone, do most want an helping hand. A Saint that is mean, as well as a mean Saint, must be countenanced. Its good to countenance godliness in the rich, but its evil not to encourage it in the poor. Our love must like the ointment, poured on Aaron's head, which ran down, not only to his beard, but to the very skirts of his garment, be drawn out to the highest, and fall down on the lowest Saints; David by this shown the life and truth of his love. I am a Companion of all that fear thee, and keep thy Statutes, Psa. 119. 63. Of all. None that hath thy fear, but shall find me their friend. Though I am their King, and above the highest, yet for thy sake I can cheerfully be Companion to the lowest.

SECT. V.

THirdly, In thy Choice have respect to spiritual ends, and accordingly improve it. Attend, and intend thy own and thy Companions soul-good in it. F • iendship hath a key to the heart, which it may use, n • t only to let itself into its secrets, but also to introduce its own conceptions. He hath a great advantage of persuading another to, and encouraging him in holiness, who is already entertained as his friend into his heart. Where the person is so acceptable, the instruction will be the more welcome; We carry others sometimes along with us, to our friends houses, and they are kindly entertained for our sakes. Now to improve this interest, any other way then on God's behalf is sacrilege. How abominable were it then to use this key for the bringing in of theivish lusts, and murderers upon him! There is no nearer union then of intimate friends, they are one soul ; he then that loves himself, and knoweth grace to be his own greatest perfection, must needs endeavor that his friend may have a large portion of it. Persons of quality have a great delight to adorn and beautify the places where they inhabit, and loath to live in dirty f • ies, or nasty dungeons. True Friends dwell in each other; the soul is (saith one) not so much where it liveth, as where it loveth; how delectable then must it needs be, for them to seek the embellishing and embroydering those hearts with holiness, in which they have taken up their abode? Love is apt to transport us, so far as to imitate the errors of those whom we affect, like unskillful painters, who express only the wrinkles and blemishes of a face, not being able to reach its beauty; Without Question, this love if rightly improved, would be more prevalent to make thy friend ambitious to resemble thee in virtue, in regard of the amiableness of virtue in itself, and its great advantage above error; It is clear, that grace hath a much more ravishing and delectable appearance then vice, in all her paint, and dawbery even when she is looked upon through the Devils Opticks.

A good friend in this respect is of much worth; therefore Alexander, when one desired to see his treasure, shown him not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , not his Talents of Silver, but his Friends. And Menander counted him a happy man, that had but the shadow of one. Though fortune hath shown me many favors saith Plutarch, that deserve I should be thankful to her for them, yet there is none that maketh me so much bound to her as the love and good will my brother Timon doth bear to me in all things.

God hath caused many wants and weaknesses in us, that we may be needful to one another; and purposely given diversity of gifts and graces, that we may be helpful to each other. No Nations have all the commodities they use of their own growth, but need trading with others for their supply. Believers cannot keep house well without borrowing from their Neighbors. There is that which every joint supplieth, according to the effectual working in the measure of every part, Ephes. 4. 10. If our Christian communion be not employed for this end, we are slothful servants, hiding our Talents in a Napkin ; if to a contrary end, we are miserable Alchemists, and extract Poison out of a Cordial. Countries that are joined together in a strict league, often grow rich by mutual traffic ; Christians have found by experience, that mutual commerce well employed, hath brought them in very great gains. Paul himself, that was of a great spiritual estate, and much given to Hospitality, and feeding hungry Christians, yet expected sometimes to be entertained at his poor Neighbors Tables. He writes to the • omans, that he hopes to be filled with their Company, Rom. 15. 24. Filled or feasted with some heavenly repast, by their Company.

O tis lovely and happy when two friends are like Moses and Aaron; He shall be to thee instead of a mouth, and thou to him instead of God, Exod. 4. 16. Where their love is shewn by edifying and building up one another in holiness. This were some prelibation of Heaven, where those lines of love which stretch themselves to every port of the Circumference do all meet in God, as their Centure. But I shall speak more to this in the fourth Chapter.

I shall conclude this particular with an answer to two Objections.

Object. 1. Christ commandeth us to love our enemies, and what love do we show, if we turn our backs always upon them, and banish them our Company? Besides, we are commanded to do good to all, I am bound to seek my wicked Neighbors salvation, and to love my Neighbors as myself, Lev. 19. 18. which how can I do if I always shun him? Again, If I should avoid all that are carnal, I must untie the bonds of my relations, which God and nature forbid, and cast up my calling, which I am commanded to mind.

Answ. In Answer to these things, I shall first lay down one or two Distinctions, and then some Positions.

1. Distinct. There are sinners of several forms in Satan's School. Some that learn too much the lesson he sets them, but quarrel not with the Scholars of a contrary Master; though they are ungracious, yet they are not out-ragious, these are wild Beasts in a Cage, or in Chains, that a man may sometimes take notice of without any hurt. Others do not only study the lectures he sets them, be they never so full of blasphemy and debaucherie; but seek to make Proselytes, and cast scorn and contempt upon all piety, and rail at those that will not learn their black art ; these are in his upper form, and have proceeded from standing in the way of sinners, to sitting in the seat of the scornful, and will be ready in a short time to be sent to Hell, the only Academy to which he prefers his Scholars; these are worse then the Dogs of Egypt, they when the Israelites marched towards Canaan, not stir their tongues, but these bark at all that sets out for Heaven. Many who had risings and spots in the skin of the flesh, were not to be judged unclean, and shut out of the Camp, but those that had the scab spreading much in the skin (typifying those whose sinful courses were gaining and growing upon themselves or others, Levite. 3. 3, 4, 8.) they were to be thrust out of the Camp.

2. Distinct. It is one thing to come into wicked men's company, as a man's occasions or relations require, and it is another thing to choose such company; David was frequently amongst the bad, but his delight and joy was only amongst the good. An Acquaintance is one thing, and a Companion is another thing. Acquaintance is the Herd ; A companion is the particular one, culled out of it for a special friend. Its one thing to have intimate familiarity, and another thing to have common and civil commerce with such men.

1. Position. To love my Neighbor as myself, doth not infer an equality, but the quality of my love. A Christian must love all men truly, but is not bound to love all men equally. The greatest degree of our love is limited by God himself (next to his blessed Majesty and ourselves) to these two objects, the household of faith, and our own household, not excluding others, but preferring these, fo • even within our selves, there is a difference in our love; we love our head, and heart, and other vital parts, with a closer affection then those outward integral parts that are not of so great concernment to us. I may therefore love every man as myself, and yet love some above others, and my own soul above all. Exemplar potius est exemplato. The example is before the thing exemplified. If a man is bound to love another as himself, he must needs love himself first, and more then another. Thy love to them, may cause thee to hope that thou mayst convert them, but thy love to thyself should make thee fear lest they should pervert thee.

2. Position. A Christian is bound to avoid all needless society with wicked men. Mark, I say needless ; When our Relations command it, as amongst Husbands and Wives, and Parents and Children, or our Vocations call for it, then it is necessary. Those precepts that enjoin us to forbear their company, are to be understood when we have no call to it. We may Trade with wicked men, we must perform all moral duties to our Kindred, and acts of courtesy and charity to the worst of our enemies, so we be careful to keep ourselves from their corruptions, and use their company no longer then the discharge of those duties doth require. When by admitting their persons, we cannot avoid their vices, we must deny both.

3. Position. Christians should as God gives them opportunity, if there be any hope of doing good, endeavor to reform men, before they wholly reject their company ; Nay, and pray for their welfare after they have refused them for Companions. Its small kindness to shut up a man that hath the plague, lest he should infect others, and to use no means for his own cure. If I find that a man is desperately bent in wickedness, that Religion is the object of his laughter, and to give him any serious counsel, is to cast Pearl before Swine ; I must judge such Ishmael's and Esau's, unworthy of human society; but its a very hard case to shut a man up in a Coffin, and bury him before he be quite dead • Sometimes vicious men are in distress, and a godly man hath a call from God to do him some charitable office; here the Christian may have less fear of receiving hurt from them. Afflictions are bonds, and these beasts in Chains are not so unruly; Paul's Viper benumbed with cold did not sting him; Here a Christian hath also more hope of doing good to them. The hard metal, when in the fire, may receive impressions. Men will take that Physic willingly in their sickness, which they refused in health.

4. Position. A Christian may love a wicked man sincerely, though he wholly shun his society. He may affect him with a love of pity, though not of complacency ; He may show his love by pouring out his heart in petitions to God for him. Though a Saint deny a scandalous sinner his presence, yet he doth not deny him his pity, nor his prayers ; Nay, our Non-Communion may be a means of their conversion; If any obey not the word, have no company with him; that he may be ashamed, 2 Thes. 3. 14. Shame and Confusion, is a good step towards Conversion ; A wicked man's presence burdens a Saint, and a godly man's presence hardens a sinner. Surely thinks he, I am, if not praise worthy, yet tolerable, and not very bad, since such a good man is so much with me. They who did eat and drink in Christ's presence on Earth, wondered much to be excluded from his Heavenly Banquet, Math. 7. 23. Hymenaeus and Alexander were excluded Christian society, that they might learn, not to blaspheme, 1 Tim. 1. 20. This wounding is the way to healing, • t makes profane men bethink themselves ; when sober persons avoid their presence.

Object. 2. Did not Jesus Christ accompany with wicked men? Can I follow a better pattern? or can any pretend to more purity? Is not Christ upon this account called a friend of Publicans and Sinners ?

Answ. 1. I Answer, More generally. All our Savior's actions are for our instruction, but all are not for our imitation. Christ indeed hath left us an example, that we should follow his steps, but not in all the prints of his feet. Christ did nothing amiss, but he that shall undertake to do in all things as he did, will follow him too close, and do many things amiss. It may be commendable to imitate my Sovereign, but it is possible enough to do it so far as to be guilty of treason by it. Some of Christ's actions were done by him as man, others were done by him as Mediator, or God-man ; In many of these latter we cannot imitate him, in others we may not. Who can work Miracles, forgive Sins, &c. as Christ did? Who may appoint Apostles, constitute Laws for the Church, &c. as Christ did?

Answ. 2. More particularly, Christ had a Call, which all others have not, to go amongst wicked men. Where should a Physician be, but amongst his Patients? to deal with such is his calling. Christ came to call sinners to repentance, to heal their vitiated natures, and therefore it was necessary he should associate with them. He went amongst them, not as a friend to their sins, but as a Physician to their souls ; How should he otherwise have cast out Devils, cured their sicknesses, and proved his Deity to their faces? An Ambassador being commissionated by his Prince, may do that, which if an ordinary Subject should do, may cost him his life. Abraham might (having liberty from God) stand still and behold Sodom flaming, when Lot might not so much as cast an eye, or have a glance towards it. Christ was sent to the lost sheep of the house of Israel, and so he went to them in discharge of his Errand and Mission ; He had also a Commission under his Fathers Hand and Seal, Luk. 4. 18. Job. 6. 27.

Answ. 3. Christ had no tinder about him to take fire, being conceived without sin ; but we are little else then dry tinder, and therefore have cause to avoid the least spark. The Prince of this world cometh, saith Christ, and findeth nothing in me. He cometh with his baits, but there is nothing in me, that will be nibbling at them. Besides, his Deity was a perfect Antidote against all infection ; As the beams of the Sun, he could be in filthy places, and amongst defiling persons, and not receive the least pollution ; when we have such unhealthful souls, that we are ready to receive the contagion from the least infectious breath; Our corrupt nature is like fire, which if there be any infection in the room, draweth it straight to itself.

Answ. 4. Christ did not choose the Company of Publicans and Sinners, though he was often amongst them. A Physician is not in a Pest-house wi • h delight, though his own pity, and their misery may call him thither. Sinners were the guest, Saints only the delight of Christ; wicked men had his company, but the Disciples only were his Companions ; He was intimate with none but believers ; others were his care, they his comfort. It was to them he said, I have not called you servants, but friends; for the servant knoweth not what his Lord doth, but I have called you friends; for all things that I have heard of the Father, I have made known unto you, Joh. 15. 15, 16.

To Conclude, Reader, Be not thou envious against evil men, neither desire to be with them. Charity forbids the former, and Christianity the latter. Love to them must preserve thee from envy, but love to thy self must keep thee from keeping them company. When ever providence calleth thee amongst them, make them thy fear, not thy familiars; For their heart studieth destruction, and their lips talk of mischief, Prov. 24. 1, 2.

1. Society in evil we may not hold, no not with the best men, Ephes. 5. 7, 11. Si cum malis, non tamen in malis, Psa. 141.4.

2. Society in good ( i. e. in sacris ) in the Worship of God, we may hold with the worst men, Math. 23. 1, 2. and 21. 12, 13.

3. Society in things indifferent we may have with all men, as in civil commerce, and Offices of humanity, Gen. 23. 1 Cor. 10. 27.

A Good Wish of a Christian; about the Choice of his Companions, wherein the former particulars are Applied.

THe blessed and glorious God, the Father of mercies, and fountain of all communion, of whom the whole Family in Heaven and Earth is named, who hath sufficiently evidenced the good of Companions, in saying, It is not good for man to be alone, and who hath sanctified society by his own example, in creating Angels and Men, not only for mutual comfort, in the fruition of each other, but also that his sacred Majesty, and those Heaven-born spirits might have fellowship together, as intimate friends, and especially in that infinite complacency which he had in his beloved Son, and his Son in him from all eternity, who was daily his delight, rejoicing always before him. Having made me rational, and thereby meet for converse with men; Religious, and thereby capable of communion with Christians ; I Wish that I may never abuse his kindness by shutting up myself as Monks and Nuns in Cells or Cloisters, or as some melancholy persons, in a Closet or Chamber; but may know both how to be alone, and how to be in company, and be so sensible of his love in affording me fellow-travelers, that my journey to my Fathers house may be the more pleasant, that I may accept it thankfully, and improve it faithfully to his own praise. My God suffereth my spiritual wants, that I may look for help (under him) from others wealth, and he affords me spiritual riches, that I might be able to supply others poverty. Its his pleasure, that none of his Children (though to some he gives liberal estates, to all a competency ) should be able to live without being beholding to their Neighbors. Though privacy hath fewer incitations to evil, company hath more provocations to good, by so much • s doing good, is better then not doing evil. Let me prefer society before solitariness ; Yet Lord, let me never be a good-fellow in the Worlds sense, to join with all sorts; but let my fellowship be with them that have fellowship with thee. Though I may have bad acquaintance, let me not have a bad Companion, whatsoever commerce I may have with sinners, let my communion be only with thy Majesty, and thy Saints. O let them that fear thee, turn unto me, and such as keep thy righteous judgments, Psal. 119. 79.

I Wish that the consideration of the great influence which Companions will have upon me, to hinder or help me in the way of holiness, may make me the more prudent in my choice. Though there be some quicksets of grace in the soil of my heart, yet these evil weeds may endanger their death, at least will prejudice their growth. How often hath ill company, as an East-wind, nipped and destroyed those buds, which gave hopes of becoming in time, good and wholesome fruit? If the fire of my godliness be not extinguished (no thanks for that to myself) yet its sure to be abated by these waters. My spiritual life is maintained only by that provision which my God is pleased daily to send me in, and can I expect that he should send supplies into his enemies qua • ters ? What man will send goodly Furniture into his house, until the dust and rubbish be cast out? With what reason can I look for succor from Heaven, when I run myself into the jaws of Hell? Though others that are found out by their grand foe, may receive help from God, and come off with conquest, yet if I go to seek out the temper (for where can I sooner find him, then in his house?) amongst his own Children, I shall have little pity, and may well expect to be foiled in the fight. Again, How doth Familiarity with what is evil, make it less frightful! Children are much startled at some creatures, which when they are accustomed to, they are not at all afraid of. Possibly my anger against sin at present is very hot, but evil company is a drugge that will much allay the heat of that Simple. The filthiest disease, is not so loathsome in a Wife, or Child, as in a Stranger ; nor in an intimate friend, as in another. If there be not a due distance betwixt the • isive faculty and the object, there can be no true sight; If the sin be too near me (in a friend that lieth in my bosom) I cannot behold its ugliness and deformity, its heinous, hateful nature. I doubt not but that poisonous Apple which had eternal death at its core, would have been far more loathsome and detestable in Adams eyes (much less would it have been so lovely and acceptable) had he seen it in any other hands, then of his dearest and only Companion on earth. O that since he was wounded by the hand of his nearest and most intimate friend, who had the breastplate of complete righteousness, and perfection of grace for his shield ; I might never dare to thrust myself amongst such enemies, who am (compared with him) wholly naked and unarmed. I am apt to think that I can secure myself against their shot ; but alas the long and often playing of the Cannon, will batter the strongest wall. A continual dropping will pierce a stone. Doth not experience tell me that its no hard matter to give such a weakling as I am a fall? And is it likely that I should stand fast in so slippery a place? My God asketh me, Can a man take fire in his bosom, and his clothes not be burnt? Can one go upon coals, and his feet not be burnt ? My clothes (notwithstanding all my care to the contrary) will smell of the Coals, and my feet will blister with the fire. My God tells me, that sin is a Canker, a Gangreen ; and experience teacheth how spreading and infectious sinners are, 2 Tim. 2. 17. I may think to make them better, but they are more likely to make me worse. Sickness is catching, but not health ; the rotten sheep infect the sound, but the sound sheep do not cure the rotten. Solomon's bosom Companions, drew his heart from his God, but I read not of any one of them, whose heart he drew to his God. If Pitch be but touched it desileth, but Fullers-Earth doth not so soon cleanse. If Israel once join themselves to Baal-Peor, they quickly eat the offerings of the dead, and bow down to their Idols. Its as ordinary to put on other men's faults, as their outward fashions. One Corah did but kindle the fire of rebellion, and presently two hundred and fifty Captains brought wood to increase its flame, to their own destruction. If I know of any that have infectious diseases, love to my body will not suffer me to drink of their Cup, or to sit at their Table ; and when I know of them that have such contagious spiritual sicknesses, shall not love to my soul move me to forbear their society? Lord, my prayer hath often been, Lead me not into temptation ; shall I run into temptation? thou knowest how prone I am, should I walk with wicked persons, to walk in their wicked paths ; and hast therefore laid thy strict command upon me, Enter not into the path of the wicked, and go not in the way of evil men; Avoid it, pass not by it, turn from it, and pass away (Prov. 4. 14, 15. ) keep me from hazarding this frail Potsherd (my flesh) upon the Rock of evil company, from venturing amongst those vipe • s, lest I be stung. Enable me to avoid the Congregation of evil doers, and keep me from going with the wicked, lest I learn their ways, and get a snare to my soul.

I Wish that I may be the more fearful of joining with sinners, lest my God join me with them in their sufferings. It is evil and woeful to be found in that house, which is all over in a flame ; The anger of my God, is worse then a consuming fire, and shall I associate with them that are always under his fury? When a City is taken by storm in the night, the sword makes no difference (amongst the Inhabitants) betwixt friends and foes. What safety can I expect in being near them that are far from God's Law and Love ? Wicked men are dross, they have no good metal in them; they are neither fit vessels to serve, nor currant money to enrich me; but though I be Gold, if mingled with such Dross, I must look to be melted. If the Stork accompany the Cranes, its no wonder if she be taken in the fame Net. Jehoshaphat was a good man, yet for joining with the wicked; wrath came upon him from the Lord (2 Chron. 19. 2.) If I follow him in his sin, shall I be free? All that sailed in the Ship, fared the worse for one disobedient Jonah ; his company cost them the loss of their lading, and was like to have cost them their lives. The whole body of Israel fell before their enemies, because wicked Achan stood amongst them. O my soul • dost thou think then to afford such thy presence, and not to share in their punishment? Consider with seriousness what thy God saith; Depart from the Tabernacle of these wicked men, and touch nothing of theirs, lest ye be consumed in their sins. Wouldst thou for any carnal profit, be found amongst those persons who are every moment in danger of the bottomless pit? The Earth clave asunder that was under them, and swallowed them up, their houses, goods, and all that appertained to them. O what man, unless bereft of his wits, would be one hour contentedly in the company of these Korah's, that are always liable to God's curse? Let the great use thou makest of such dreadful Doctrines be, not to partake of their sins, so much as by thy presence, that thou mayst not partake of their plagues. And they that were round about them, fled at the cry of them; for they said, Let us be gone quickly, lest the earth swallow up us also, Numb. 16. 26. and 31. 34. Lord, Thine Enemies enjoy many mercies, through their Neighbourhood to thy Friends ; thou art so loving a Father, that the servants of sin, whom thou countest no better then Dogs, do fare much the better for that bountiful Table which thou keepest for thine own Children; the Dogs have eaten the crumbs which fall from the Children's Table ; The Tares continue the longer in the field, and the sickle of thy justice doth not yet cut them down for the unquenchable fire, because the Wheat is amongst them; but thy Saints have suffered much outward misery, for their nearness to sinners ; thou art such an holy jealous God, thine hatred of sin is so infinite, that when the fire of thv wrath hath consumed unbelievers, some sparks of it have lighted on their best Neighbors ; when the hand of thy fury hath fallen heavy on the workers of iniquity, thy Chosen sitting by them, have been sensible of the blow. My prayer hath often been, Remove thy stroke away from me ; and my Complaint, for I am consumed by the blow of thine hand ; I tremble to think of the frowns of thy face ; but surely the weight of thy hand would sink me indeed. O guard thy servant so powerfully by thy grace, that I may avoid all appearance of evil ; As I would avoid thy batteries, let me avoid the Camp of thine enemies, and keep me from giving them the least countenance, that I may not be wrapped up in their vengeance.

I Wish that the great gain which I may get by good Companions, may make me the more diligent to find them out. Though its no small unhappiness to be joined to them that are ever standing under the spout of the Lord's fury ; yet its blessed to be near them that are always under the dropings of divine favor. Christ is always present with his people, and therefore I may say with Peter, It is good to be there. When a King comes to visit one of his Peers, all the family oftentimes tasteth of his bounty, but the Noblemans Relations of his grace and love ; he converseth with them, and they with him. If Sinners are the better for the Neighbourhood of the Saints, and for their sakes, God lets his Enemies experience his goodness ; surely Believers shall be the better for the Neighbor hood of their Brethren, and shall have experience of special good-will. I cannot conceive the kindnesses which may be done for me by these Friends at Court. Their interest is great in the blessed and glorious Potentate; The King is not he (as was once said in another sense) that can deny them anything. Whatsoever they ask the Father in Christ's name, he will do it for them ; When guilt flieth in my face, and I dare not appear, or when through the prevalency of temptation, I cannot pour out a prayer, they will appear for me, put up my suits, and that with success; If I be dull, they may quicken me; If I am in doubts, they may resolve me; If I wander, they will be faithful in acquainting me with my faults to reduce me; If I walk uprightly, they will be helpful, by administering Heavenly Cordials to encourage me. A faithful friend, will be my second self, and love me as his own soul. When I faint he will endeavor to revive me; When I fall he will do his utmost to recover me; He will rejoice with me in my joys, and sympathize with me in my sufferings, in every condition to his power be a futable consolation. O that the value and virtue of this Pearl, may make me esteem it at an high price, and the more wary that I be not cheated in my Choice! Lord, thou hast ordained the communion of Saints to be for mutual comfort and counsel, let me choose those for my friends, that will be faithful to their own, and to my soul.

I Wish that I may manifest to my own conscience, the truth of my conversion by my Companions, and that I am passed from death to life, because I join with, and love the brethren. Beasts flock together; Sinners join hand in hand; and Saints are of the same heart, and walk together towards the same Heaven. My Associates will discover my nature, whether Virtue or Vice be my Master ; My Comrades will speak to what Captain I belong. If I join with the black Regiment of the Prince of Darkness, its a sign I am an enemy to the Lord of Hosts. The members of Christ's Mystical Body go in company ; Its presumed they are unchaste Women, who company with known Harlots ; and its supposed they are dishonest men, who are familiar with Thieves ; If Christ and grace be predominant in me, I cannot like and love their enemies; An holy soul cannot delight in profane sinners. Melted gold • will unite itself with the substance of gold, but not incorporate with dross ; An heart truly good, cannot brook those that are evil ; All creatures desire to join with such as are of the same nature; Fish, Fowls, Birds, Beasts, all, everyone strive to be with them that are of the same species; Confederacy in sin, is the livery by which the black guard of Hell is distinguished from the rest of the rational creatures; True friendship is the Cognisance of true Christians; By this shall all men know that ye are my Disciples, if ye love one another. Love is the badge of the household of faith, which witnesseth to what Lord they appertain. Where love is in truth to their persons, there will be a delight in their presence; For what is love, but a motion of the soul towards, and its complacency in the object beloved ; In vain do I pretend myself a Disciple without sincere love, which is the life of a Disciple. Love to my God is the soul of Religion, which keeps it in being, in motion ; without this, the whole body of it decayeth and dieth; All my performances, if this be lacking, are but as an unsavory Corpse, without either loveliness or life. Love to my brethren, is the sign of Religion, which ever showeth itself at the door, where the substance is within. He that loveth him that begetteth, must needs love him also that is begotten ; The Child is acceptable for the Fathers sake; The Picture is amiable, because of the Person it representeth. O how grossly do they delude their souls, that think they love the Head, when they hate and despise the Members ; that say they affect and prize Christ above their lives, when they reject and persecute Christians to the very death. Lord • thou hast told me, He that loveth not his Brother, abideth in death. All thy Children are my Brethren, they have the same Father, the same Mother ; O suffer me not to give conscience cause to witness against me, that I am in a state of death, of damnation, for want of this brotherly affection; but grant that the hot beams of thy love may so warm my heart, that I may be always reflecting back love to thyself and thy Saints, as an evidence of my eternal salvation.

I Wish that I may consider whom I choose for my Companions, least I be disappointed in the ends of Company, My God intendeth society to be helpful to his people in the best things; But they are never likely to further me in holiness, who walk in the broad way that leadeth to Hell; Satan's Servants will not teach me to do the Lord's work ; That friendship is ill made, which is soon broken ; no band can hold him who is a stranger to Religion; Where there is no fear of God in the heart, there can be no true friendship ; They who are two in disposition, will scarce be one in affection ; Where there is no true likeness, there can be no true love; Can two walk together, unless they be agreed ? Grace is the only Cement which conglutinates hearts, and maketh true friends; A brutish Sinner and a Beleiver are contrary each to other. An unjust man is abominable to the just; and he that is upright in his way is abominable to the wicked ; the Eagle hath perpetual enmity with Serpents, and Dragons, and their seed; So hath the Eagle-eyed Christian with the seed of the Serpent; Beasts hate fire, and so do those whom God calleth Foxes, and Lions, and Bulls, the fire of grace that burneth in a Saints heart, and flameth out in his life; Lambs and Wolves, Doves and Ravens, cannot unite. Jerusalem and Babylon, Zion and Sodom, can never be compact and at unity toge • her. Can I expect love from that person that hath none for his own soul, nor for the blessed God ? Can contraries meet, and not fight ? Is there any hope of an amicable conjunction betwixt them that are not only differing but opposite ? I am born of God, he is of his Father the Devil ; My work is to do the will of my Father in Heaven ; his work is to do the lusts of the wicked one. Self is the Bias by which he moveth; Scripture i • the Compass by which I sail; I am travailing towards heaven, he is hastening to hell ; and is it possible for us to have one heart ? O that no worldly advantage might make me ever strive to strike a Covenant with them, to whom I am thus contrary. They must needs be false to me, that are made up of unfaithfulness. A true friend is another self ; a vicious man cannot be a true friend, because he is never himself. Sometimes he is drunk with passion, and so loseth his guide, and leaveth the dictates of reason ; those servants are often in rebellion, and th • n like the troubled Sea, he casteth up mire and dirt ; In his fury he will strike at friends or foes, and discover what he knows, and more many times; Passion is an high Feaver, wherein men talk idly ; therefore the wise man gives a special Caution against such Companions; Make no friendship with an angry man, and with a furious man thou shalt not go. Sometimes he is overcome with wine, and then the Beast in him, puts the curb into the mouth of reason, and hath the command of it. A Drunken man, hath Nebuchadnezzar's brutish heart, and is fit only to graze with Cattle; Clitus is killed by his drunken Master, and such a one speaketh and doth he knows not what; He speaks what he should forget, and forgets what he hath spoke. The Drunkards mind and stomach are alike, neither can retain what they receive. Solomon likewise sets a brand at this man's door, to discourage every sober man from coming there; Be not amongst Winebibbers, amongst riotous eaters of flesh. Always he hath some lust or other lording it over him, and according as their interests lead him, so he acteth, that his friend must expect no more of him, then they can spare, and is such a person like to prove a Cordial friend? He may abound in frothy words, but I must expect no faithful deeds from him, if ever I come to sufferings; like a Drum in a Battle, he may make a great sound, but will act nothing for my succor; like a Cipher, though now in my prosperity he stands for thousands, in my adversity he will stand for nothing ; Such a friend will be like a familiar Devil, which forsakes the Witch when she is in Fetters ; How much shall I miss of my expected help from him, when I am brought into hardships! As a Lemon, he may be hot without, but is altogether cold and cooling within ; O that I might never manifest so much folly, as to choose him for my friend, whose principles will teach him to be false ; He so often changeth his dwelling for his own end and interest, that I shall not know where to find him, when I stand in most need. As a Fly, he will tarry no longer in the Kitchen, then there is grease to feed him; I am but his Pond, which he will use whilst there is any water; but when dry, I shall hear no more of him. Lord, how far would thine end of society be frustrated, and my hopes of comfort in companions be disappointed, should I choose him who is ruled neither by Religion nor Reason? I beseech thee let my lot fall amongst those persons that are filled with the fruits of thy Spirit, for they only will be faithful to the true and holy ends for which thou hast ordained friendship. Preserve me from walking in the counsel of the ungodly, and standing in the way of sinners, lest being found in their Company, I come to inherit their curses.

I Wish that I may like Paul, join myself to the Disciples, and be in League only with them who are joined to the Lord, in an everlasting Covenant, never to be forgotten ; I profess myself to be a follower of God ; My God hath set apart him that is godly for himself, (Psa. 4. 3.) If the godly man be the object of my God's choice, he may well be of mine. If he be separated for his service, he is without question worthy of my society? Surely there is some value in those vessels, which are meet for the Masters use. Common and ordinary things are not fit for a Princes Table; Neither is every person meet for a Kings presence. They are specially qualified with parts and abilities, that stand before Great men. Pharaoh would have none but men of activity to serve him, in tending his Cattle. Nebuchadnezzar would have Children in whom was no blemish, but well-favored, and skillful in all wisdom, and cunning in knowledge, and understanding sciences, and such as had ability in them, (Dan. 1.4.) to stand in the Kings Palace; What manner of men are those then, whom the glorious God hath chosen to wait upon him? There cannot but be rare perfections in them that are set a part to show forth all his praise. He is infinitely wise, and would not honor them so much that are not of eminent worth. O my soul, what a Loadstone is here, to draw forth thy love towards the Saints! Thy constant, thy loving, thy best friend, sets an high price upon them. All the world b • sides, is a wild Wilderness to him; they only are his Garden wherein he delights, and wilt not thou walk there with him, amongst such fragrant Flowers, and pleasant Fruits ? He esteems others but as dust, they are his jewels. Observe what he tells thee, The heart of a wicked man is little worth, but the tongue of the righteous is as choice silver. The heart of man includes the understanding, will, and affections, the soul, and all its faculties, and is the noblest part of man, it is the fountain of life, the spring of motion, the seat of his Empire