Works

SECT. I.

FRiend, to quicken thee to the greater caution, I shall offer thee these two thoughts.

First, Consider that evil Company is very infectious ; Wicked men like the Crocodile, slime the way to make thee fall, and when thou art down suck out (as it were) thy blood, and with it, fatten their insulting envy. Thy experience tells thee, that they are industrious to make men wicked and wretched. Such is the corruption of our nature, and the nature of our corruption, that we are sooner polluted by the wicked, then they purified and amended by us; as the good Corn is rather soiled by the bad, then the smutty made bright by the good. The fresh waters run into the Sea, yet they do not sweeten, but are made brackish by it. Our sinful hearts, as Onions, if there be any infection in the room, are apt to draw all to themselves; We may hope to save them, when they may destroy us. How many have leaped into the waters to save others from drowning, and been drowned with them? Wholesom Planets, if in conjunction with those that are malevolent, are of bad influence ; Its recorded by the Holy Ghost, concerning the Israelites, They were mingled among the Heathen, and learned their ways, Psa. 106. 35. They who join with wicked persons, are prone to learn their wicked practices ; Evil men are as Mildew to the good Corn, which makes it black. Its an encouragement to men, to walk in bad and by-ways, when they have Company with them. Sinners are compared to dust, that breeds vermin in houses; to Sepulchers, which send forth noisome vapors ; and to thorns and briars, that pierce and pain such as meddle with them; can they be too wary then that handle them? Luk. 15. 8. Rom. 3. 13. Heb. 6. 8. The Owl is a Night bird, and altogether for darkness, but they that Hawk for Birds, make a Stale of her, and whilst the silly Birds are wondering at her, catch and kill them. The Devil, who makes it his work to take and destroy souls, doth often make use of ungodly men as Stales to further his defignes. Sampson was too hard for the Philistines when they opposed him by force, but when they procured Delilah, a wicked companion to tempt him, by that fraud they prevailed against him. The reason (according to some) why our Savior forbad the Disciple to go and bury his Father was (not out of averseness to civil, much-less to natural respect, but) left his corrupt Kindred, who might be present at the Funeral, should corrupt him again, and so he should die with them. When the Raven went out of the Ark, it returned not again, meeting (as is supposed) with some dead carcasses by the way. The Caprimulgus or Goat-sucker, flieth upon the Goats and sucketh them, that their milk drieth up, and they are afterwards blind. I write these things Reader, to make thee more careful in such company. If thou wouldst keep thy graces lively and flaming amongst such damps, and waters of wickedness, thy watchfulness must be more then ordinary; The more stones lie in thy way, the greater must thy caution be if thou wouldst not stumble. A Common Pilot may serve in a Calm Sea, but he that would steer a Vessel right in a Tempestuous Ocean, amidst Rocks and Quick-sands, had need to be eminent both for skill and care.

Secondly, Consider it is possible for thee, not only to keep thyself from waxing worse, but to be the better for evil company. I speak not this to encourage thee to cast thyself into temptations, but to q • icken thee to the more care, when God calleth thee among them. The Weesel is an unclean creature, and many ways hurt • ul, yet it devoureth Mice (whence its named in Latin Mustela ) and so is usef • l. Unclean sinners, that are intentionally pernicious, may be providentially profitable to the Saints. Some creatures can draw nourishment from hard bones ; A Saint may suck honey out of dry and bitter herbs. The wise God would not send evil things (as afflictions) but for the good of his chosen, nor suffer evil persons, but for their profit. Pluck not up the Tares, lest the Wheat be pulled up also, Math. 13. The good Husbandman makes an hedge of unfruitful Plants, as Briars and Crab trees, and other barren Trees, to defend the Vineyard from Cattle, and the good Trees in it from harm; The Lyon, as cruel as he was, defended the old Prophets body. God left some Canaanites amongst the Jews, lest the Beasts of the Field should over-run the Country, Exod. 23. 29. God leaves some wicked ones amongst his chosen in this World, to keep under their brutish lusts, which otherwise might undo them. The Lees are helpful to preserve the Wine ; and the Chaff is useful to preserve the Corn; Vermin are good against the Iaundise ; The Taunts and Scoffs of evil men, have sometimes been instrumental to cure good men of their spiritual diseases ; The Sword of an enemy may let out thy rank blood; Jason had his Imposthume opened, and so healed, by a blow that he received in the Wars from his enemies, which his friends the Physicians could not cure. Those tongues which have been as sharp as Razors, piercing the Christians good Name, have proved instrumental to heal their depraved natures ; The more the wicked twit thee with thy weaknesses, the more they may quicken thee to watchfulness. Thou wantest (possibly) a faithful friend to admonish thee, therefore God sendeth thee furious enemies to cast thy fa • lts in thy teeth, and if now thou dischargest thy duty, thou mayst hope that their malice shall be a Medicine to increase thine inward health and welfare. A Fool loseth the improvement of his Friends, but a Wise man can make an advantage of his enemies. As the Herb called Ros Solis, though the heat of the Sun lie upon it all day, yet the hotter the Sun is, the moyster it is; So the Christian is the more softened and tender, when others are hardened, and bitter against godliness.

SECT. II.

I Proceed now, to show wherein the Exercise of Godliness in evil Company consisteth.

First, if thou wouldst exercise thyself to Godliness in evil society, Labor to keep thyself unspotted from their sins: Ungodly men are called filthy, and compared to Swine, that are apt to defile all that have to do with them; They (as the Night) are dark and full of unwholesome vapors ; it concerns thee therefore to be well fenced, that thy spiritual health may not be impared by them. Be careful that they hurt thee not either inwardly or outwardly. Thou art in a double danger amongst sinners; thou art in danger of having thy soul wounded, and also of having thy name and estate blasted. There is a necessity therefore of a double guard; of a guard upon thy soul, that it may not be wronged, and of a guard upon thy tongue, that thy outward comforts may not be ruined. I say,

1. Be watchful over thy soul, that thou contractest no guilt. Its hard to be near those that are dirty and defiled, and yet to keep our Garments unspotted and clean. Wicked men as Diers and Painters, who use colors, are usually besmeared themselves in their hands and habits, and they also besmear others. The Lake of Sodom is called Asphaltides, or the Dead Sea, because of the venomous vapors which arise out of it, insomuch that Birds which fly over it, fall down dead, and beasts that drink of it sicken and die. Some men have found evil society as poisonous to their souls, as brutes have found the Dead Sea to their bodies. Pope Nicholas the thirds Concubine, by looking on a Bear frequently, was brought abed of a Monster. Thy frequent vision of their wicked actions, may cause too great a likeness in thy conversation. But the Saint should resemble the Carbuncle, which being cast into the fire, is nowhit defiled or impaired thereby, but therein shines most brightly; If it be closed fast (say some) in a ring of Lead, and cast into the fire, we may see the Lead molten, but the Carbuncle not so much as mollified, or in the least blemished

Thy watchfulness (friend) must be great, if thou wouldst keep thyself unspotted from the World, Jam. 1. ult. Rust will fret into the hardest steel, but not into the Emerald; Sin will fi • d speedy acceptance with a profane sinner, but not with a preciou • Saint. Joseph kept his Chastity, though often in the company of his wanton Mistress; Lot did not lose his sanctity, though he dwelt amongst ungodly Sodomites ; The Arch-Angel disputed with the Arch-Devil, yet was not infected by his poisonous breath; Satan did set upon the blessed Savior, but could not fasten the least sin upon him. Naturalists tell us, that the Diamond if true, will lie in the • ire and not consume ; the Herb Narcissus, or Yellow Crowbellies, flowreth in February, and keepeth its Flower under the Snow. The Olive Tree, in the midst of the Flood, kept its branches green. The Christian ought so to converse with the wicked, that his grace may neither waste, nor his conscience be wounded. Thy Duty is, as Cloaths well died, to keep thy color in all Weathers ; and as a good constitution, to retain thy spiritual health, in the most unwholesome Aires. The Apostle writes to the Corinthians, 1 Cor. 5. 11. Not to company with any that are called brethren, and are fornicators, or covetous, or idolaters, or railers, or drunkards, or extortioners. The word in the Original is 〈 in non-Latin alphabet 〉 , both in the 9, and 11. verse, which signifieth, not to mingle with them. They may be amongst them, but they may not mingle with them; that which mingleth with any filthy thing, receiveth of its filth, and though it were pure before, is polluted thereby; The people of God ought not in this sense to mingle with the world, but to keep themselves, though not untouched, yet untainted. Its storied that the Rivers of Peru, run into the main Sea, twenty or thirty miles, and yet are not mingled with the Sea, but continue fresh water ; So the River Rodanus, is said to run purely through the Lake Lemanus without mixture of waters; Its also reported of the River Dee in Merionithshire in Wales, that running through Pimbe Meer, it remaineth entire, and mingleth not with the waters of the Lake. Thus should the people of God, those Crystal streams (though they are necessitated sometimes to meet with,) keep themselves entire, and not mingle with the puddle water of unclean persons. Pliny reports of a Family near Rome, that could walk on live coals and not be burnt. Its honorable to keep thyself pure among them that are evangelically perfect ; but to preserve thyself from pollution amongst them that are profane, is Heroical ; Its the excellency of a Christian, to hold on his course without slipping or falling, when many rubs and hindrances are laid in his way; And its the glory of grace, to keep its beauty and luster, notwithstanding the attempts of the World, and the Wicked one to soil it. It was a notable speech of the Soldier that Erasmus speaks of, who being told of a numerous Army coming against him, answered, Tanto plus gloriae referemus, quanto sunt plures quos superabimus; The more famous our opposition, the more illustrious our Conquest ; That Great Commander had never been so renowned, if he had not eaten his way over the Alps, that were supposed inaccessible. The greater our difficulties, and the more grievous our enemies, the greater our valor, and the more glorious our victory. That expression concerning Asia, hath some worth, Though it be no praise, never to have seen it; yet to have lived soberly and temperately in it, is praise-worthy indeed.

The Holy Ghost giveth thee wholesome counsel, Be not partaker of other men's sins, keep thyself pure, 1 Tim. 5. 22. It may be Reader, thou art called sometimes amongst Swearing, Drunken, and Ungodly persons; Well, thou art in more danger then in a Pest-house ; therefore look well to thyself; Satan thinks, though he could not conquer thee amongst the Saints, that now he hath caught thee amongst a Company of venomous Serpents, one or other of them will sting thee, and then he hope • to overthrow thee; Watch thyself narrowly, if thou wouldst be safe; Be not partaker of other men's sins ; It may be as bad to have communion with others sins ; as to commit sin in thy own person ; He that is Surety for another, is as liable to the debt as the Principal, and we count him most foolish that takes another's debt upon himself. Indeed, Satan hath this for his comfort, that hereby he hath the more in bonds to the Laws Curse.

Three ways thou mayst partake of those sins which are committed in thy Company. I shall not speak of thy commanding men to sin; so David was guilty of Uriah's death, though the Sword of the Ammonites slew him, • Sam. 12. 3. Nor of counseling men to sin; so Ionacia • was guilty of Ammon’s incest, 2 Sam. 16. 21. Nor of come • ending others for sin; so a man may be accessory 〈◊〉 the fact, Rom. 1. 32. Psa. 10. 9. Nor of setting others a bad example ; so Jeroboam was guilty of the Idolatry of the Jews ; but of those ways, whereby Christians are usually guilty of others sins, when they are amongst the wicked.

1. By Compliance ; If when thou seest or hearest others sin, thou dost inwardly approve it, thou art partaker of it. He that consents, though but in his thoughts to another's fraud, is before God a Felon. Paul before his conversion, was consenting to the death of the Protomartyr, Act. 8. 1. and after his conversion, he pleads guilty of the Murder, Act. 22. 20. It may be Reader, when thou hearest lascivious stories, or sinful witty jestings, or tales of sly subtle cheats, or the like, thou dost secretly applaud and approve them; I tell thee thou art partaker of them; If thou hast an heart in the sin, thou hast an hand in the sin; Thy affecting it, makes thee as really guilty, as if thou didst act it. Nay, I must tell thee, the greatest guilt ariseth from the fullest consent of the Will. Its possible for the approver to be more guilty then the actor.

2. By Silence, or not reproving sin. A man may sin by speaking, and he may sin by silence. This silence, when sin is come • i • ted, speaks thy consent to it. It was a speech 〈…〉 , That he had often repented of speaking, but never of holding his peace ; but there is a sinful holding the peace, as well as a sinful speaking; Its bad to hold the breath long. Nicodemus, though he was at first fearful, and wore the badge of his profession under his cloak (out of sight) yet when he was amongst the enemies of Christ, he took courage, and would not by his silence betray his Savior, and wrong his own soul, John. 7. 50, 51. Its a sign of little love, to see men wounding by Oaths and Blasphemies, or Scoffs and Jears our best friend, and not to wish them to forbear, and do our utmost to take them off. Dion writes of Severus, that he was careful what he did, but careless what he heard ; but the good Christian is careful of the latter, as well as the former ; knowing that sin may enter in at that Casement, and remembering that the Cannon Bullet which split the Vessel, in which all the hopes of mankind were embarqued, was shot in at that Port-hole. The Crocodile, because he hath no use of a tongue, living always in the waters, hath none; but God hath given Man a tongue, and calls it his glory, Psa. 16. 9. with Act. 2. 26. partly because speech is one thing, wherein men excel Beasts ; Brute creatures can make a noise, but man only articulate his voice, partly because it is given him to glorify God withal; It is pity he should ever open his lips, whose mouth will not show forth God's praise. Thou canst usually no way better clear thyself, then by condemning the sin to the very face of the sinner. As the World thinks of God when he is silent, and doth not destroy them with the breath of his mouth; so the wicked think of the godly, when they are silent and do not open their mouths to reprove them; These things thou didst, and I kept silence, thou thoughtest that I was altogether such a one as thyself, Psa. 50. 21. Silence in the presence of sin, implieth a liking of it; though thou sayst not Euge (saith Austin ) yet if thou sayst not Apage, there is a mutual approbation; Nay, he goeth farther and saith, Pejor es tacendo quam ill convitiando, thy silence is more dangerous to thee then his sin to him. But I shall speak more largely to this duty of reproving, before I conclude this Chapter.

3. Thou mayst be partaker of others sins, by Provoking them to sin. Our Lord is said to be crucified at Rome, Rev. 11. 8. because he was sentenced by a Roman Judge, executed by Roman Soldiers, and put to death by authority of the Roman Empire ; yet the Murder of Christ is all along in Scripture charged on the Jews. Peter preaching to them saith, whom by wicked hands ye have taken and slain ; and Stephen expressly, Of whom ye have been the Betrayers and Murderers ; because, though the Execution of it was from the Romans, yet the Provocation to it, was from the Jews, Act. 2. 23. and 7. 52. That which is committed by our Instigation, is ours by just Imputation. I fear many good men are partakers of others sins in this sense, either by stirring up others that are passionate to anger, or by inciting some that have been guilty of handsome (in the worlds judgment) cheats, to relate and boast of them; For its little difference whether men hold the sack open, or fill it, both are guilty.

SECT. III.

SEcondly, If thou wouldst exercise thyself to Godliness in evil Company, Do not needlessly expose thyself to sufferings ; He is but a fool, that will lay his life in another's lap without a call ; Christ did not commit himself to the Jews, because he knew their hearts ; and we are not lightly to commit ourselves to any, because we know not their hearts. Set a watch before thy tongue, lest it make thy throat thy Sepulcher, a Grave to bury thy estate and outward comforts in. Its a sin in many Christians, that they know not when to be silent. The wise man tells us, there is a time to speak, and a time to keep silence, Eccles. 3.7. This is a great part of Christian prudence, to understand when to keep silence; Its much harder to learn to be silent, then to learn to speak. Though we must not as some Turks, be always dumb ( perpetuum silentium tenent ut muti ) yet we ought sometimes to hold our breath in. Therefore the prudent shall keep silence, for it is an evil time, Amos 5. 13.

1. Their cross was weighty ; It was an evil time, a time of much danger and difficulty; Sin abounded, Sinners were enraged, God was provoked, and the Godly oppressed.

2. Their carriage was wise; They shall keep silence. The words may have a twofold exposition;

• 1. If they be taken in relation to God (as some think) they speak the patient submission of the faithful, in that evil day, to the divine providence and pleasure.
• 2. If they be taken in relation to men (as others expound them) they speak the prudent conversation of the gracious in that day of persecution; they shall not causelessly throw themselves into greater miseries, but shall keep all due silence to avoid needless sufferings. Indeed thy care must be to own Christ ever, and to profess him publicly when thou art called to it; but as thy policy should not eat up thy zeal, so thy zeal must not eat up thy wisdom ; I would not discourage thee from confessing the Lord Jesus; yet I must tell thee that thou art not bound to proclaim in all companies, of what judgment thou art, nor what Church Government thou wouldst choose, not what society thou meetest in, &c. Nay, thou art bound to the contrary. He that hath a good mixture of zeal and prudence, is like a fire on the hearth, of much use and service; but zeal without discretion, is like fire on the top of the Chimney, which often doth much mischief. Zeal to a Christian is like an high Wind •• lling the sails of a Ship, which unless it be ballasted with discretion, doth but the sooner overturn it. Abdias a Bishop, raised a dreadful storm of persecution by his intemperate zeal ; I doubt not but the whole company of believers in some Nations, have suffered through the indiscreet heats of some particular persons. Zeal in a man, is like wings to a Bird, or mettle to an Horse ; but the bridle of discretion is requisite, as the Poe • s fable that Minerva put a golden bridle on Pegasus, lest he should fly too fast. Bernard hath a good saying, Discretion without Zeal is slow-paced, and Zeal without Discretion is heady; let therefore Zeal, spur on discretion, and Discretion rein in Zeal. Paul was full of heavenly fire; its said of him, when he came to Athens and beheld their Idolatry, that his spirit 〈 in non-Latin alphabet 〉 was stirred within him, Act. 17. 16. yet it is worthy our observation, though he preached much against Idols in general, yet he pleads not at all against Diana in particular, the Goddess of whom the Athenians were so foolishly fond; his zeal moved him to oppose Idolatry to his power; but his prudence directed him to forbear particular invectives against Diana, and to do it in such a way as might be (in probability) most profitable for them, and least dangerous to himself; The rash zeal of some godly persons, hath set others at a further distance from piety. When every unskillful Phaeton takes upon him to drive the Chariot of the Sun, tis no wonder that the whole World be in a flame.

Geese (say some) when they fly over Taurus, keep stones in their mouths, lest by their gagling • they should discover themselves to the Eagles which are amongst the Mountains, waiting there to take them. It were well for some persons, if they could keep their mouths with a Bridle, whilst the wicked are amongst them, who wait and watch to destroy them.

Reader; I would be understood rightly, I do not intend by anything I have wri • ten, to incite thee to take all courses, good or bad, to avoid suffering, but to dissuade thee from bringing thyself into suffering; Grace may teach thee not to choose sin, and both grace and nature teach thee not to choose suffering; Follow the Lamb wherever he goeth, and whithersoever he calleth thee; but take heed of going before him, lest he leave thee to suffer at thy own charges; He that will take a Bear by the Tooth, or a Mad Dog by the Ear, may thank himself if he be well bitten.

Its too ordinary for some Christians, when wicked men give them a few good words, and pretend a little good-will, to open their minds fully and freely to them, even to the hazard of their own liberties and lives ; but such do not consider the Counsel which God gives them; Trust ye not in a friend (muchless in an enemy, as every wicked man is to the godly) put ye not confidence in a Guide (though he may be full of power, and policy, and promises) keep the door of thy mouth from her that lieth in thy bosom, (lest as Samson's Wife, she tell all to thy undoing) Mich. 7. 5. Every smooth face, and smiling countenance, is not to be trusted; Kisses do sometimes betray us. When the tongues of some cry Ave, they threaten a Vae, saith Austin. They come (Psa. 118. 12.) about me like Bees, with honey in their mouths • and a sting in their tails ; As Butchers, they claw the Ox about the ribs, that they may have the fairer blow at his head; The Pelican swalloweth shell-fish, and warmeth them in her stomach, but it is to make them gape, that she may pick them out of the shells (where they are safe whilst they are shut) and devour them. Thus some ungodly men frequently warm Christians with fl • tteries, to make them ( 〈 in non-Latin alphabet 〉 according to Aristophanes expression of a fool) Gapers, and to utter all they know and think ; that they may make a prey of them. Friend, Do not only look on wicked men as gins to entangle thy soul, but also as snares to entrap thy livelihood and life. It was the complaint of Luther, A falsis amicis plus est mihi periculi quam a toto Papatu, That he was in more danger by reason of false friends, then by the Pope and all his Hierarchy. As Conies, those unclean creatures, are dangerous about the places where they lurk; The Island Majorica was overthrown (according to Historians) by the digging of Conies ; So unlean men, even by their crouching under thee, may undermine and overthrow thee. Consider their hatred of thee (notwithstanding all their show of love) is real and inward; and of all wounds, those which • rancle inwardly are most to be feared. The Devil confessed Christ, yet hated him to the death ; and his children do all take after him. Its • aid of Antoninus Geta, that he would always show most love, where he intended to bereave of life ; therefore men were more afraid of his favor, then of his anger. Antigonus kept a Priest on purpose to pray and offer up sacrifice to the gods, that they would preserve him from his seeming friends. There may be some profit of that Italian Proverb, The Lord deliver us from our friends, we will watch ourselves over our enemies, that they do not hurt us. Solomon gives thee a good caution, in his Character of a fool and a wise man; A Fool uttereth all his mind, but a Wise Man keepeth it in till afterwards, Prov. 29. 11. And those words of Hugo Victorinus have much weight in them, and are somewhat near Solomon's, There is a time when nothing is to be spoken, there is a time when something, but no time when all things are to be spoken. Especially if thou hast found a man false once, beware of him the second time ; He deserves to break his shins, that stumbleth twice at one stone. That Proverb of the Italians is worthy of consideration; If a man deceive me once, it is his own fault; if a second time, it is my fault ; He had need to sit sure, who backs that Horse which hath once cast his Rider.

Thirdly, If thou wouldst exercise thyself to Godliness in evil company, Be sure thou dost not disown thy profession, and deny Jesus Christ. Though it behooveth thee to walk wisely, because sinners lie in wait to destroy thy life ; yet be careful thou dost not walk wickedly, for sin lieth in wait to destroy thy soul. It may consist with grace, not always openly to proclaim thy profession, yet i • s a graceless part at any time to deny it. Twas a blot to Nicodemus, that he was a Night-bird. If the honor of Christ be engaged, and by thy silence the Gospel will suffer, then not to publish what thou art, is a sin. The light of Religion ought not to be carried in a Dark Lanthorn, and to be shewn only, when thy own interest will permit, and at other times to be hid; Christ tells us, Who • oever shall deny me before men, him will I deny before my Father which is in Heaven, Mat. 10. 33. Not to confess Christ openly when thou art called to it, is to deny him. And expect the same measure from Christ in the other world, which thou givest to him in this; How justly will he be disowned for a servant hereafter, that was ashamed to own so Noble a Master here? And how dreadful will his condition be, whom Christ shall deny before his Father! All thy happiness depends upon his confessing thee ; If he disclaim thee, Devils will lay claim to thee, and theirs thou shalt be forever. It concerns thee therefore to confess Christ, how dear soever it may cost, and to own Religion in all companies; for thou mayst truly say what an honest man did (being occasionally in a Pirates Ship when twas searched, and the Pirates cried out, Woe be to us if we be known, (he said) Woe be to me if I be not known.

There are a sort of men, that like Mercury, the Good-fellow Planet, are according to their company, good if with the good, bad if in conjunction with bad ; but the true Christian hath not so learned Christ. He who like the Mariner, changeth his course upon the change of the weather, is but an unsound Professor. We read of some that feared the Lord, and served graven Images, 2 King. 17. 41. They divided themselves between the true God and Idols; As the Jewish Children, which spake half Hebrew, and half in the language of Ashdod, (Nehem. 13. 24.) and as some Gentlemen that speak Italian, when they are amongst Italians; French amongst French men ; and order their language answerable to their associates. So some that would be called Christians, change themselves both for words and deeds, into the nature of their Companions. Amongst the godly they own God, but amongst the wicked they deny him; They alter their color as the Sole (say Naturalists ) according to that which is nearest, and expose the Name of God, rather then their own, to contempt. Beza saith of Baldwinus, that he had, Religionem ephemeram, A Religion for every day ; Some men have a deportment suitable to all with whom they converse, resembling such as are sinful, and dissembling with them that are holy. These are either ashamed or afraid of Christ, both which are unreasonable.

1. Some will not own him out of shame, though he be the glory of his people Israel ; The Paint of women in some Countries, is the Dung of the Crocodile, and their sweet powder the excrement of a Cat ; yet people can esteem these their honor ; The Drunkard can boast of his strength to drink ; The cunning Cheat of his deceitful doings; And alas many Christians are ashamed of Christ. O how unworthy is it, that wicked men should glory in their shame, and good men be ashamed of their glory ! that the scum of Hell should be prided in, and the Sovereign of Heaven be esteemed a disgrace ! that some should with brows of brass, boast of the ugly Monster, begotten of Satan; and others not dare to own the fairest of ten thousands, and the only begotten of the Father ! Its reported of Aristotle's Daughter, that being asked what color was best, she should answer the blush color; Diogenes was wont to say, that Blushing was the color of virtue. How ever this color may be commendable on other occasions, its abominable in the cause of Christ; David saith, I will speak of thy judgments before Kings, and will not be ashamed, Psa. 119. 46. Neither the greatness of their power, nor the brightness of their splendor, shall make me bashful and ashamed to own thee. Shame doth excellently become sin, but its wholly unbecoming the blessed Savior, Rom. 6. 21. Mark. 8. 38.

2. Some will not own Christ out of fear ; As an Owl peeps at the Sun out of a B • rn, but dares not come near it ; So some peep at the Sun of righteousness, but stand aloof, as if they were more afraid to be nigh God then the Devil ; This made Peter deny his Master; How daunted have many been, to look danger in the face; He who had sometimes courage enough, to take a Lion by the beard ; lost his color, and changed his behavior before wicked Achish. Slavish fear is a great foe to Godliness; The Great Philosopher gives this reason why the Chameleon changeth color so frequently; he being a fearful creature, swelleth by drawing in the air, hereby his skin is pent in and made smooth, and more apt to receive the color of those objects that are next him. They who are fearful of suffering, will easily if their company require it, change their color, and disown their Savior. Timerous creatures will run into any unclean places for shelter, when a magnanimous spirit in a good cause will defy death it self. He who fears his skin, is no friend to his soul, but will defile the latter to defend the former. Fear surprising the heart, takes it away, and makes the Christian weak; and then 'tis no wonder if the smallest blow conquer him, and like a Reed he bend with the least blast of wind; but how unreasonable is it that any should be afraid to own the blessed Savior, when in sticking close to him is their only safety ! Nothing can hurt thee but sin, tis that alone which exposeth thee to injuries and miseries; if thou fearest that, thou needest fear nothing else. What a foolish bargain dost thou make, by denying Christ to make wicked and weak men thy seeming friends, and the jealous God thy real enemy ? Is not he distracted, who to avoid the scratch of a pin, layeth himself open to the shatering of a Cannon ? And art thou not worse, if to avoid the fury of poor Mortals, thou incurrest the wrath of the Almighty? Remember that the fearful are the first in the black list for the eternal fire, Rev. 21. 8. and do not play the Coward as Furius Fulvius, to sound a retreat, when thou shouldst as a man of courage sound an Alarm. The Mulberry tree is esteemed the wisest of all Trees, because it only bringeth forth its leaves after the cold frosts be past; but in Christianity he is a fool, who dares not profess himself a Christian till dangers be over. St. Austin in his Confessions, relates a story of one Victorinus, who being converted, because he had many great friends that were Heathens, durst not own Christ publicly, but went to Simplicianus and whispered him in the ear, I am a Christian ; but Simplicianus answered him, Vix credo, nec deputabo te inter Christianos, &c. I do not believe it, nor will count thee a Christian, till I see thee profess it openly. Victorinus at first derided this answer, but afterwards considering the words of our Savior, Mark 8. 38. he acknowledged it openly. It is very dangerous to walk in the dark. Saints are children of the light, and should have their light shining before others; Lewis the eleventh of France, was better at carnal politics, then real piety, who desired his Son might learn no more then this, He who cannot counterfeit, must not wear a Crown.

SECT. IV.

FOurthly, Labor to get some good by such as are evil ; The precious stone Amyanthon, being cast into the fire, is made the more clear and pure; A skillful Naturalist, will make some use of the most venomous Hearbs and Serpents ; A gracious person may improve the vilest sinners company to his own spiritual profit. As wicked men are helpful to the temporal good, so often to the eternal good of God's people; Like Leaves, though they are nothing worth in themselves, yet they keep the good fruit from blasting, and hereby are instrumental to its further Growth and Ripening. Ismenias the Theban Musician, taught his Scholars, not only by showing them such as struck a clean stroke, with, Do so, but also by showing them such as bungled at it, with, Do not so. Antigenidas thought men would like better, and contend the more for skil, if they heard untuneable notes. Satan intendeth wicked men as dirt and earth, only to besmear and defile them, but God outshoots him in his own bow, and makes them as Fullers-earth, to purge and purify them; As poisonous as they are in their own nature, through the Correctives of the Spirit, they become not only not hurtful, but helpful to the believer. Ungodly men are compared to dung and filth, which we know, being applied to the good Trees, makes them more fruitful. That slime and mud, which the overflowing of Nile carry • h along with it in the Summer Solftice, causeth Egypt to bring forth abundantly. The Graces of Saints have increased, even by the abominations and oppositions of sinners. Lots hatred of sin was the greater, by viewing the unclean conversations of the Sodomites. The Serpent Tyrus, saith Brittenbacchus, is so venomous, that there is no remedy against its bitings, but by cutting off the member; yet even of this there is a Treacle made, which serveth for excellent purposes. Though the flesh of the Vulture (saith Pliny ) be unwholesome and unmeet for meat, yet it is most medicinal ; an Ointment made of the fat of it, is specially strengthening to the sinews. Though ungodly men are ill food, and not fit to be our ordinary constant diet, yet they may be good Physic and profitable, when necessity compelleth us to use them. A deboice, lewd Master may teach a Scholar many good lessons ; If God send us to School to the Beasts of the field, Job 12. 7. Ask the Beasts, and they shall teach thee ; I know no reason but much good may be learned from these brutes in the shape of men. Some tell us that gold was extracted out of Ennius his dung. Thou mayst Reader, through the help of the Spirit, get that which is better then Gold, out of these noisesome and loathsome persons. The smell of Trefoil, is often stronger in a moist and cloudy dark season, then in fair weather; So should the savor of a Saints graces, be most fragrant amongst evil Companions.

1. Let thy zeal be the more inflamed; zeal is the heat or intention of the af • ections ; It is an holy warmth, whereby our love and anger are drawn out to the utmost for God and his glory; Now our love to God and his ways, and our hatred of wickedness should be increased, because of ungodly men; cloudy and dark colors in a table, make those that are fresh and lively to appear more beautiful ; others sins should make God and Godliness more amiable in thine eyes. Thy heart should take fire, by striking on such cold flints; David by an holy Antiperistasis, did kindle from others coldness, Psal. 119. 39. My zeal hath consumed me, because mine enemies have forgotten thy word. Cold blasts make a fire to flame the higher, and burn • he hotter : A true child hearing others speak faintly, is the more fervent in the commendation of his Father; Because the wicked forsake thy law; therefore I love thy commandments above gold, yea, above much • ine gold, Psa. 119. 127. Do others in thy presence declare their loathing of God's pre • cepts? do thou love them the more. Do they trample them under their feet? do thou prize them at the greater rate; Truly, the more they dishonou • God by their swearing and scoffing at Godliness, the more reason thou hast to honor him. Phineas is Sainted in God's Calendar, for being zealous in God's Cause; as Varnish addeth a luster to all colors, and makes them amiable, so zeal addeth a beauty to all our services, and makes them the more acceptable. The Spirit of God works like fire, and if it dwell in thee, twill make thee fervent in Spirit. How little sign have they of their Saintships, who can hear sinners belch out their blasphemies against God, and tear the precious body of Christ in pieces with Oaths, and yet are as senseless as stocks and stones as if they had no relation to God and Christ? The redeemed of the Lord are a zealous people. Tit. 2. 14. Thou art but false in thy profession of friendship, if thou canst behold others abusing thy friend and sit still. Ah, what true Christian can see hellish lusts embraced publicly, and the glorious Lord disowned openly, and not loath the former, and love the latter the more for it! The Grecians would bring their children to hate drunkenness, by showing them Drunkards wallowing in their vomits, what loathsome persons they were in such conditions. Good examples are provocations to holiness, Mal. 3. 8. Bad examples may work a detestation of vice, Deut. 18. 9. Ephes. 4. 17. Wise men have more to learn of fools, then fools of wise men, said Cato. That Trumpet which is filled only with wind, may encourage and awaken a living man to the battle ; That person who is dead in sin, may rouse up a sleepy, yet living Christian, and raise his affections more towards God.

2. Let thy heart be the more enlarged in thankfulness ; Dost thou behold the profane, glorying in their pollutions? Dost thou see sinners abusing God's creatures? Dost thou discern ungodly ones making a mock of sin; jeering at holiness, and riding post to Hell; how should thy heart be raised in thankfulness to thy dearest Redeemer, that thou dost not run with them to the same excess of riot, and in the same road of eternal ruin? Every time thou comest into such company, and observest their wicked courses, thou mayst well pity such deluded souls, and praise thy gracious Savior. Mayst thou not think thus with thyself; Lo here are those that play with the eternal fire, and sport with the Almighty's fury, that dance merrily over the bottomless pit, and take pleasure in the way to endless pains, that are wholly regardless of God and Christ, and Heaven, and their unchangeable estates in t • e other world; I was as bad as the worst of them, or at least, I had slept as deep into that mire of profaneness, and equalled or exceeded them in all manner of impiety, if free grace had not withheld and prevented me. I have the same root of bitterness, and had doubtless brought forth the same cursed fruits, if the hand of mercy had not new grafted me; What thanks do I owe to my Redeemer, who makes me to differ, and what cause have I to love and laud, to please and praise him, world without end ! O friend, if the Israelites blessed God for their preservation from those waters in which the Egyptians were drowned ; hast not thou cause to give thanks for preservation from that wickedness in which others are damned ?

3. Thy care and watchfulness should be the more increased. The falls and failings of others, should be Sea-marks, and give thee warning to avoid those rocks and shallows, if thou wouldst avoid shipwreck. Thou hast the same poisonous seed, therefore take heed, lest thou committest the same sin. These things (saith the Apostle) were written for our example, to the intent we should not lust after evil things as they did, 1 Cor. 10. 6, 16. All these things happened unto them for examples, and they were written for our admonition. As the sins and sufferings of others are recorded for our instruction, so God lets them be acted before our eyes for our admonition. If he that walketh before me falleth and breaketh his neck, I have the more reason to ponder the paths of my feet ; If a fire break out in one house, every wise man will look the more to his own. If enemies be near the walls, the Garrison will be the more diligent to keep watch and ward. Ah how foolish is that Mariner, who beholdeth a Ship before him, cast away upon some Rock, and doth not steer his course with the greater care?

Thus the Sword of Goliath, may be serviceable to a David, and those weapons of unrighteousness, which are designed for our destruction, may be helpful to our preservation. Those Kites that destroy Chickens, do also eat up offals of Beasts, and many noisome things, which otherwise would infect the Air; whence, say some, its a Law in England, that near a Market Town they should not be killed. Unclean Beasts are serviceable to men, and unclean men may be helpful to Christians.

SECT. V.

FIfthly, Endeavor their reformation. Thy duty is as a good Physician, to loath the noisome disease, but to pity and strive to recover the Patient. What difference is there betwixt thee and a carnal person, if thou sufferest him to die, and offerest not thy help for his cure! Thy Father doth good to all, he causeth his Sun to shine on the just, and on the unjust. O Remember that thou art his Son, and that his pattern is worthy of imitation. That piece of Iron, which is rubbed with the Loadstone, will draw another piece of Iron; We read of Magnetical Rocks in some Islands, that draw all Ships to them, which have Iron Pins, and hold them so fast that they are not able to stir. Shew that thou hast been touched with the Spirit, that the Spirit of God dwelleth in thee, by thy endeavors to draw others to God. Christ never sat at Table with any sinners, but he made better cheer then he found; If he sat with the profane, he did convert them; if with the pious, he did confirm them, Luk. 7.

Be not discouraged at the weakness of thy gifts, or the small degree of thy graces, but consider that the event of the enterprize depends upon him who sets thee a work, and that its all one to him, whether he have great means, or small means, or no means. A poor contemptible Fly, may hinder an Elephant from sleeping; a poor upright Christian, may awaken great sinners out of their spiritual sleep and lethargy. A little Boat may land a man at a large continent. A weak believer may help a soul to Heaven.

Endeavor to reform them these three ways.

1. By wholesome Counsel. Every place thou comest into, should be like Libnah, in which the Israelites pitched, a place of Frankincense, perfumed by thy presence. The breath of a man serves him both to cool his broth when hot, and warm his fingers when cold ; The breath of a Christian should serve to put some warmth into them that are cold Heaven-ward, and to cool and slack them that are hot Hell ward. An wholesome tongue is a Tree of life, Prov. 15. 12. Thy tongue should be like the Tree of life in Eden, of which he that did eat was to live forever, Gen. 3. 22. or like that Tree of life in the midst of the street, which bare twelve manner of Fruit, and the Leaves of the Tree were for the healing of the Nations, Rev. 22. 2. I have read of a person who led a dissolute life, and was so wrought upon by the Counsel of a good man, that he turned over a new Leaf ; and when his Companions asked the ground of that change, which they soon observed in him, and why he would not walk along with them in his old wicked ways; he answered them, I am busy, meditating and reading in a little book, which hath but three leaves in it, so that I have no leisure so much as to think of any other business; In the first leaf, which is red, I meditate on the passion of my Lord Jesus Christ, and of that precious blood which he shed for the remission of my sins; In the second leaf, which is white, I meditate on the unspeakable joys of Heaven, purchased for me by the death of my Redeemer; In the third leaf, which is black, I meditate on the intolerable torments of Hell provided and kept in store for the wicked and ungodly. Prudent and pious advice, may bring wandering sinners home to Christ's fold. There is a special art in baiting the hook aright, so as thou mayst take sinners ere they are aware, I being crafty, caught you with guile, 2 Cor. 12. 16. Its possible • hou art amongst men that are moral and civil, yet unsanctified; by commending civility, yet discovering its insufficiency, thou mayst beat them out of their rotten holds, and cause them to run to Christ for help, Mat. 5. 20. It may be thou meetest with those that are openly profane ; by bringing in wisely an example of God's judgments on such persons, thou mayst fright them from such lewd practices. Sometimes thou mayst turn earthly discourse by degrees into heavenly, and spread a Table, and set a running banquet before them, which they never thought of. Do they ask (for • ant of other discourse) what news? After some prudent preface, answer them, that thou canst tell them good news from a far Country, which is worthy of all acceptation, namely, That Jesus Christ came into the world to save sinners. Do they ask how such and such do ? acquaint them concerning their bodily welfare; and if it may be done conveniently, that the health of the soul is most to be inquired after, as that which is of greatest weight and worth. Do they ask into the price of Commodities? thou mayst thereby raise their hearts to the Wine and Milk which is to be bought of Christ, without money and without price. This is true Alchimy, and will turn all into Gold. What heavenly fruit did our Redeemer gather from such earthly trees? When the Pharisees spake of eating with defiled, that is, unwashen hands, he told them of inward defilements, and what danger there was in unwashen hearts, Mat. 15. 20. When the Woman of Samaria came to draw Water, how soon doth he lift up his discourse to living Water, of which whosoever drinketh shall never thirst ! John 4. 21. When the multitude followed him for the Loaves, he improves that occasion to quicken them to labor for the meat which endureth unto everlasting life, John 6. 25, 26, 27. Thus thou mayst Reader, distil cordial water out of dregs and lees.

2. Endeavor to reform them by thy gracious carriage in their Company. A Christian is God's Jewel (Mal. 3. 17.) and should always cast a radiancy and luster before the eyes of others; but especially amongst them that are wicked: He is double guilty who •• lks disorderly amidst his Masters enemies. Saints •• old like Diamonds, sparkle gloriously in a Ditch, and as Stars, shine the brighter in cold nights; Be blameless and harmless, without rebuke, shining as lights in the midst of a crooked and perverse Generation, Phil. 2. 15. Believers should, like lights hung out in the City, shine so brightly, as to prevent others wandering and stumbling ; The word is 〈 in non-Latin alphabet 〉 , such lights as the Sun, Moon, and Stars are, which do not keep their light to themselves, but communicate it to others. This gracious conversation is often profitable to the conviction of others. They who as the Atlantes, are ready to curse the Sun, because it scorcheth them with its beams, to hate the light because it discovereth their deeds of darkness, may nevertheless in their consciences be so convinced of its beauty and glory, that they may turn Persians, to admire and adore it. Shew thyself a pattern of good works, that he that is of the contrary part may be ashamed, having no evil thing to say of you, Tit. 2. 7, 8. 1 Pet. 3. 15, 16. Grace doth powerfully, though silently, oppose and overthrow Profaneness ; It forceth reverence from its bitterest enemies. The righteousness of Noah condemned the old World; The holiness of the Baptist, did obtain respect from wicked Herod ; How did the Magnanimous Sanctity of the three Worthies, triumph in the conscience of Nebuchadnezzar ? and the innocence of Daniel in the soul of Darius ? Many a sinner hath been struck dumb, by the exemplary and heroic faith and patience of the Saints. Such a gracious carriage is sometimes helpful to the conversation of others. They who stood out against the Word of God, have been won by the Works of Men. Sanctified actions are unanswerable Syllogisms, and effectual demonstrations. Though the ears have been shut against pious precepts, the heart itself hath been opened to a gracious pattern. Abstain from fleshly lusts, and have your conversations honest, that whereas they speak evil of you as evil doers, they ma • by your good works which they behold, glorify God in the day of visitation, 1 Pet. 2. 11, 12. Good works are a means, not only of silencing, but even of sanctifying evil workers; and hereby those who spake evil of the children, come to glorify the father. An holy life is a real confutation of unholy lusts ; and whereas counsel may persuade, this compelleth the sinner, either to embrace sanctity, or to live condemned of himself. Lewis the twelfth of France, hearing ill of the Waldenses, sent some to observe and pry into their lives, who returning, told the King, That they were free from all scandal, sanctified the Sabbath, baptized and chatechised their children ; Whereupon the King their enemy swore that they were better men then himself, or any of his Subjects. The Church of God is compared to a Vineyard, Luk. 20. 9. Pliny tells us that the smell of a Vineyard is such, that it drives away all Serpents and venomous creatures. The lives of God's people should be spotless and exemplary, that their enemies, as in Tertullian's days, may honor them for their holiness. Of Bueer it was said, He so lived, that his friends could not sufficiently praise him, nor his enemies justly blame him ; So should every child of God.

SECT. VI.

3. ENdeavour to reform them by faithful reprehension. Reprehension is like a Dam, which though it cause the waters to swell, stops its violent course; As Thunder, it purifieth the air, which otherwise would putrefy. When thou comest amongst vicious persons, thy spirit as Paul's amongst the Idolatrous Athenians, must be stirred within thee, and thy zeal must appear in reproving the offenders, or else as a Pearl in a Toads • ead, it will be of no use. Servetus condemned Zwinglius for his heat and harshness; but he answered, In other things I will be meek and mild, but not in blasphemies against Christ. Good blood will not belie itself, but when occasion is offered, show itself; The zeal of God's house did eat the Redeemer up, and he whipt the buyers and sellers out of the Temple; In the cause of God, saith Luther, I am and ever shall be stout and stern; herein I take upon me this Motto, Nulli cedo, I give place to none.

That expression of Austin hath weight in it, Qui non zelat non amat, He hath no love to God, who hath no zeal for God ; and truly he hath little love to his Neighbor; Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy Neighbor, and not suffer sin upon him, Lev. 9. 17.

First, Here is no privilege as to persons, either reproving, or offending.

1. Reproving, Thou shalt rebuke ; Its to be done in our own persons, and not by a proxy.

2. Offending, thou shalt in any wise rebuke thy Neighbor ; All are our Neighbors, made of the same earth ( bone of our bone, flesh of our flesh, ) capable of the same heaven. God excludes none, but offers both his grace and glory universally. Whosoever will, let him, &c. Rev. 22. 17.

Secondly, No dispensation granted as to crimes. Thou shalt not suffer sin upon him; If it be a sin, it must not be suffered.

Thirdly, No pleading of any excuse; thou shalt in any wise rebuke him, and not hate him. To suffer any in unholiness, is a sign of hatred ; and such seeming charity is the greatest cruelty ; Besides, whilst we let such men alone in their profaneness, we provoke God against ourselves. John the Baptist rebuked Herod; Nathan reproved David ; and Latimer Henry the eighth; though the offenders were potent and high, yet the ministers of God would not fear their faces, but freely tell them of their faults: Nay, some Heathen have had courage enough to check the greatest for their crimes. How plain was Seneca in reproving Nero ; Diogenes in reproving Alexander, and Zeno Nearchus! Its said of Suetonius, that in writing the lives of the twelve Caesar's, he took the same liberty in declaring their vices, which they took to commit them; and shall not Christians be as bold to check sin, as others are to act it?

Reader, what love dost thou show to thy Neighbor, if thou seest him wounding and piercing his inestimable soul, and thou dost not endeavor (though against his will,) to hold his hand ? If thou shouldst see him take a Knife to stab himself at the heart, thou wouldst not stay to ask his leave, or fear his anger, but do thy utmost to hinder him; and canst thou see him destroying his soul, and not seek to prevent him? That pity without question is the best, which relateth to the better part. There was a barbarous Law among the Lacedemonians, That no man should tell his Neighbor any ill news that befell him, but everyone should be left in process of time to find it out himself. Alas, what will become of poor sinners, if none should tell them what they are doing, whither they are going, till they come to find it in the place of torments ! Were love burning in our hearts (as fire was in the Temple) or were our faces towards one another (like those Cherubims which covered the Mercy Seat with their wings) we should not only, not lie in sin ourselves, but also endeavor that others should not die in their sins ; That person who refused to smite his Neighbor, when commanded in the name of the Lord, was slain by a Lion, 1 King. 20. 35. If we refuse to smite sin, God's wrath will smite us.

Because this duty is of such concernment, I shall give thee some few brief directions.

1. Be sure that which thou reprovest be a sin, and not a lawful or indifferent thing. Some show much heat, but little holiness in keeping a great stir about nothing. The Israelites raised a great Army to fight against their Brethren, upon a supposition that they had built an Altar for sacrifice, Josh. 22. 16. Eli was mistaken in chiding Hannah for drunkenness, and thinking she was not sober, because she was almost overwhelmed with sorrow, 1 Sam. 2. It is dangerous to apply corroding medicines, upon supposition that the person hath a festered sore ; or to cut a man for the stone, who is not troubled with that distemper; It were better by much to be silent, then to cry out against that which we cannot by Scripture prove to be sin. He that reproves the deed, will do more hurt then good, if he be not able to convince the doer, Tit. 1. 9. To some it may be said, as Job to his friends, who accused him of Hypocrisy, because of his calamity ; as if the stick could not be straight, because twas brought to the fire; How forcible are right words! but what doth your arguing reprove ? Job 6. 25. Right words have great weight; naked truth will be too hard for armed error ; but what power have mistaken or misapplied arguments? what doth such arguing reprove ? Such arguings seldom reprove any but the arguer, and him they always reprove.

2. Reprove seriously ; Reproof is an edged tool, and must not be jested wi • h; Cold Reproofs are like the noise of Cannons a great way off, nothing affrighting us. He that reproves sin merrily, as one that takes a pride to show his wit, and make the company laugh, will destroy the sinner instead of the sin. There are those that spit out their friends with their tongues, and laugh them into enemies; Sharpness and acuteness doth ill in sportful festivals, but it becomes purging potions: Lightness is commendable is nothing, but worst in things that are weighty ; A vain jesting admonition is like rubbing a person with a poisoned Oil, which spreads the more for being put into such a fleeting suppleness. The Areopagites banished Stilpo, for proving by his Sophistry that Minerva was no Goddess, alleging this for their reason, that it was not safe for any to dally with things that were Divine. Reproof is strong Physic, and worketh many times to purpose, and therefore is not to be given in jest; Sin, which is the object of it, is not to be played with; nor Hell its consequent, a jesting matter. Titus 1. 13. The Apostle enjoins Titus to reprove sharply ; the word is 〈 in non-Latin alphabet 〉 cuttingly, 〈 in non-Latin alphabet 〉 that they may be sound in the faith ; He that mindeth his Patients health, will not toy or trifle, or play with his mortal diseases; the flesh must feel the plaster, or it will never eat up the corruption in it. Shouldst thou apply an healing plaster to skin the wound aloft, when there is need of a corrosive to take away the dead flesh, thou wouldst be false and unfaithful to thy friend. When the water was bitter, and the ground barren, Elisha cast a cruse of Salt into it, and it healed both. Reproof like Salt, must have in it both sharpness and savoriness ; Alas, how fierce is that wrath, how hot is that fire to which poor sinners are liable? and wilt thou sport with their souls, and join with them in making a mock of sin? Saints must be zealous, not only in good works, but also in reproving evil workers. The Command is, Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgression, and the house of Jacob their sin, Isa. 58. 1. This belongs in some sense to every member, as well as to the Minister. They must reprove sin powerfully; cry aloud, lift up thy voice as a trumpet ; particularly, show my people their transgression, and the house of Jacob their sin; Admonition without serious Application, is like an Arrow with too many Feathers, which though we level at the Mark, is taken by the Wind, and carried quite from it.

Some men shoot their Reprehensions, like Pellets through a Trunk, with no more strength then will kill a Sparrow ; those make sinners believe that sin is no such dreadful evil, and the wrath of God no such frightful end. He that would hit the mark, and recover the sinner, must draw his arrow of Reproof home. Reproof must be powerful ; the hammer of the word breaks not the heart, if it be lightly laid on; If the flesh doth not feel the plaster, it will hardly be healed by it. It must also be so particular, that the offender may think himself concerned. Some in reproof will seem to aim at the sinner, but so order it, that their arrows shall be sure to miss him. As Domitian, when a Boy held for a mark afar off, his hand spread, with his fingers severed, he shot his arrows so, that all hit the empty spaces between his fingers; Be the reproof never so gracious, the Plaister never so good, it will be ineffectual if not applied to the Patient, 2 Sam. 12. 7. Act. 2. 36, 37.

3. Reprove seasonably ; Reprehension is not necessary or convenient at all seasons; Admonition is like Physic, rather profitable then pleasant; Now the best Physic may be thrown away, if a fit time of giving it be not observed; Some unskillful Physicians have wronged their Patients, in administering suitable potions out of season; Its a great part of Christian prudence, to discern the fittest time of lancing spiritual sores; if they be taken when they are ripe, the corrupt matter may be all let out, and the party be the healthier whilst he liveth; but if before they be ripe, it will not be so well. A fool will always be talking, and is ready to burst if he may not have vent; but a wise man will keep a word for afterward, Prov. 29. He will neither run before an opportunity, nor neglect to follow after it; many a fair child is spoiled by an untimely birth; and good duty, prejudiced by an unseasonable performance.

Sometimes a sudden reproof, upon the commission of the sin, hath reformed the sinner; but this is not always safe. When men are rebuked before their Companions, their hearts are usually enraged against the Reprover, suspecting him to intend their disparagement rather then their amendment. Besides, when their spirits are hot, and their minds drunk with passion, they are apter to beat the Christian, then to hear his Counsel. When a person is in a violent Fever, its not good to give him Physic, its safest to stay till the fit be abated or over. Abigail would not tell Nabal of his danger till he was sober. Some small fish are twicht up with the violence of a sudden pull, when the like action would break the line whereon a great one hangs.

But I would not be understood Reader, to encourage thee in the least, under pretence of deferring it till a fitter day, to omit the duty; if there be no probability of a better season, nor any hope of doing good, after some ejaculations to Heaven for assistance and success, take the present opportunity. Fabius conquered by delaying, but Caesar overcame by expedition. Though its not ordinarily so good to sow Corn when the Wind is high, yet the Husbandman will rather do it in such weather, then not at all, or then to want his harvest. As the Bird often flieth away, whilst the Fowler still seeks to get nearer and nearer her; so doth a season of advantaging our brethren's souls, whilst we wait still for a fitter; Its thy duty therefore to take hold of the present, where thou hast no likelihood of another, and to improve the first good opportunity, rather then to adventure the loss of all, by expecting a better.

4. Reprove prudently ; A Christians wisdom in the matter of his reproof, will very much further its working. As an ear-ring of gold, and an ornament of fine gold, so is a wise reprover to an obedient ear, Prov. 25. 12. A wise reprover is a credit to the Reproved. Its an honor to be wounded thus by one that is wise. Some men would receive blows with more patience, if they were given them with more prudence ; None so likely to find an obedient hearing, as they that are wise in reproving; the best ear will hardly brook foolish speaking; there is a way to make men take down their bitter potions before they are aware. The recovering of a fallen sinner, is the setting of a bone in joint, which requireth much skill and dexterity; Every Mountebank is not fit to undertake this ask.

First, Have respect to the person whom thou reprovest.

Secondly, Have respect to the crime for which thou reprovest.

First, Respect is to be had to the person, both as to his condition and his disposition.

1. To his condition and quality ; Though the sins of Superiors may, nay must be reproved, by those that have a call to it, yet not in that bold manner which is allowable to our equals, nor without some acknowledgement of that reverence which is due to their Callings and Conditions; Rebuke not an Elder, but entreat him as a Father, 1 Tim. 5. 1. When Daniel was to interpret Nebuchadnezzar's dream, and to acquaint him with his danger, observe with what respectful language he clotheth his dreadful message, Dan. 4. 19, 24, 27. The Prophets that spake so boldly to their Princes, were commanded & commissioned by God what to say; Though Superiors ought to be reproved, yet they ought not to be reviled. Paul (as I conceive) acknowledged his passion, when he had spoken irreverently to the high Priest, I wist not brethren, that he was the High Priest; I did not consider as I ought, to whom I spake, Act. 23. 5. It will not excuse us to give ill words, though we receive ill wounds from Magistrates; Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly ? Job 34. 18. Though this Text doth not silence all from acquainting Kings with their faults, muchless justify any that shall daub them with their flatteries, 1 King. 18. 18. 2 King. 3. 13. yet it proves that Princes must be spoken to respectfully, because of their places. Superiors may be amended by exhortation, equals by friendly admonition, inferiors by severe reprehension.

Secondly, Respect is to be had to the disposition of the offender • some in their fainting fits are recovered easily, with throwing some cold water in their faces; others must be beaten or rubbed very hard; Some men are like Briars, you may handle them gently without harm, but if you grasp them hard they will fetch blood; Others as Nettles, if dealt with roughly, do the less wrong; Jude 22, 23. And of some have compassion, making a difference, and others save with fear; Some are like tiled houses, that can admit a brand of fire to fall on them, and not be burnt; yet some again are covered with light dry straw, which with the least touch will kindle and flame about your ears. By scruing strings moderately, we may make good Music, but if too high we break them; All the strings of a Viol are not of equal strength, nor will endure to be wound up to the same pitch ; we may sooth a Lion into bondage, but sooner hew him in pieces, then beat him into a chain. A difference ought to be observed between party and party; an Exhortation will do more with some, then a severe Commination with others; The sturdy Oak will not be so easily bowed as the Gentle Willow; Elisha recovered the dead Child with a kiss, but Lazarus was restored to life with a loud strong voice ; Reproof must be warily given; for tis like a Razor, whose edge is keen, and therefore the sooner rebated; Its dangerous to give a medicine stronger then the disease and constitution of the Patient require; A gentle fire makes the best distilled waters.

Respect is to be had also to their faults ; Wise Physicians will distinguish between a Pimple and a Plague-sore ; Those that sin of infirmity, are to be admonished more mildly then they that sin obstinately ; who would give as great a blow to kill a Fly as to kill an Ox; Old festered sores must be handled in a rougher manner then green wounds, Phil. 3. 15. Tit. 3. 10. Ordinary Physic will serve for a distemper newly begun, but a chronical disease must have harsher and stronger Purges; Some offend ignorantly, others out of contumacy ; Some offend out of weakness, being overborn by a sudden passion; others of premeditated contrived wickedness and perverseness; some sins are of a lower nature, of lesser moment and influence upon others; other sins overthrow the foundations of Christianity, and devour the vitals of Religion; Now according to the nature of the disease, and constitution of the Patients, must the prescription be for their cure. Though all sins have one price for their satisfaction, yet not one way for their reprehension ; If the Linnen be but a little foul, ordinary rubbing may serve; but if it be died with dirt, it must have the more. Our Savior called Herod, Fox ; the Master of the Synagogue, Hypocrite ; the Scribes and Pharisees, Vipers. St. Stephen calls the Jews, Traitors and Murderers; cutting reproofs are for notorious offenders; a weak dose will but stir up, not purge away their noxious humors.

5. Reprove compassionately ; Soft words, and hard arguments do well together. Passion will heat the sinners blood, but compassion heal his conscience; our reprehension may be sharp, but our spirits must be meek; The Probe that searcheth the wound, will put the Patient to less pain, and do the more good, if covered with soft lint. Those who oppose themselves, are to be instructed in meekness, 2 Tim. 2. 25. There is a rigid austerity, which is apt to creep into, and corrupt our reproofs; Mollifying Oyntments are oft instrumental to abate great swellings; The Iron of Napthalies shoes were dipt in Oil. Reproof should be as Oyls or Ointments, gently rubbed in by the warm fire of love. The Surgeon that setteth the bone, stroketh the part; If love do not play its part in this Scene, we do but act a Tragedy. The more thou canst persuade him of thy affection, the better will he take thy reprehension; The sweetest kisses of an enemy are rejected with disdain, but even the wounds of a friend are received with applause, Prov. 27. 6. Such as in reproving show their anger more then their love, rather exasperate then heal; Of all seasons the Surgeon had need to be sober, and farthest from being drunk with passion, when he is to cut off a gangrened member. The Reprover should have a Lions stout heart, or he will not be faithful, and a Ladies soft hand, or he is not like to be successful ; Holy Paul, speaking of his coming to reprove some delinquents amongst the Corinthians, tells them, And lest when I come again, my God will humble me among you, and that I shall bewail many who have sinned, 2 Cor. 6. ult. He that would gather fruit, must pluck the Bough gently towards him; if too hard, he may break it; A Reprover is like one that is taking a mote out of his brothers eye; now this must be done very tenderly. For this purpose it would be convenient (where it may be) that reproofs be given privately. We administer Physic to persons in their Chamber ; He that proclaims another's crimes up and down the Country, wrongs his own soul, in walking contrary to the command ( first tell him his fault between him and thee, Mat. 18. 15, 16.) and he wrongs his Neighbor in hardening him hereby in his sin; for this man thinks the sinner designeth to reproach, not to reform ; therefore he throweth the reproof with indignation back in his face. Socrates at a Banquet, falling out with one of his friends, twitted him with his faults, How much better had this been done in private? said Plato; And had you not done better to have told me so privately? said Socrates.

For this end it is also fit that reproof be given, with as little reflection as may be on the person reproved. If there be anything in him worthy of praise, do not pass it by; We take Pills the better when they are well guilt ; Children lick up their medicines the more freely, when they are sprinkled with a little sugar ; A faithful Historian, will relate men's virtues, as well as their vices. They are of a dunghill brood, that fasten only upon galled backs, and ulcerous sores, and take no notice of the sound flesh ; Wise Commanders, when their Soldiers are making a dishonorable Retreat, do not presently upbraid them with cowardice, but often by mentioning their former heroic courage, or their Ancestors noble carriage, inflame them with a desire to continue their repute and credit. Good Nurses, when children fall first, help them up, and speak them fair, and then chide them; This were an excellent art to draw them to God, whom thou couldst not drive ; shame will not let such be angry with those that deal so equally the rod and crown. Sometimes indirect reprehension hath wrought much good. A man may by a Parable, or an History pertinent to the purpose, convince a sinners conscience, and not openly injure his credit. Paul in his Sermon to Felix, seemed to shoot at random, not naming any, but his Arrow pierced that unrighteous Prince to the quick. The Sun keeps the world in good temperature by moving in an oblique circle, not directly with the highest heavens, nor directly contrary, but fetching a compass a little over-thwart. The Saint may keep the Sinner from that heat and rage, which is apt to boil under reproof, by fetching a little compass about. The reproof may sometimes be given in our own persons, and declaring how ill it would have been for us to have run into such riotous courses; So the Apostle Paul reprehended the Sectmakers in Corinth, by transferring it to himself and Apollo, 2 Cor. 4. 6. A wise Reprover, in this is like a good Fencer, who though he strike one part, yet none that stand by could perceive by his eye, or the carriage of his arm, that he aimed at that more then the rest. We esteem it a singular commendation in a Surgeon, when he can cure a wound in the face, and leave no scar behind; Indeed, some wounds are so great that this cannot be done, yet a good Surgeon will always endeavor it, and leave as little a scar as possibly he can. Pliny tells us of one Martia, who had the Child in the womb killed by lightning, and yet she herself was unhurt. Its excellent when a Boanerges can so cast forth lightning, as to kill sin in his conscience, and not hurt the sinner in his repute. To avoid this, it was ordained among the Lacedemonians, that every transgressor should be his own corrector; for his punishment was to compass the Altar, finging an invective made against himself. Its a singular credit to the Christian, if he can open, and so heal men's sores, as not to leave any brand upon their persons: We read that God appointed Snuff-dishes, as well as Snuffers, for the Lamps of the Tabernacle, and both to be of pure gold, Exod. 37. 23. The Snuffers noted, that those who check any fault in others, should be free themselves; The Snuffdishes noted, that those crimes which we reprove, we should forgive and remit. The R • bbies say, that those Snuff dishes were filled with Sand, to bury the Snuffs in; He who snuffs a Candle, and throws the snuff about the Room, gives offense to more by the ill savor he makes, then content by his care and diligence.

There is hardly any work of Christianity, which requires more wisdom then this of Admonition. The temper and quality of the persons, the nature and difference of the crimes, the manner and way of delivering the reproof, the fittest season for it ought all to be seriously and diligently considered. The rebuke of sin is aptly resembled to the fishing for Whales ; the mark is big enough, one can hardly miss hitting; but if there be not Sea-room enough, and line enough, and a dexterity in letting out that line, he that fixeth his harping-iron in the Whale, endangers both Himself and his Boat. Reproof strikes an Iron (as it were) into the conscience of the Offendour, which makes him struggle and strive to draw the Reprover into the Sea, to bring him into disgrace and contempt; but if the line be prudently handled, and not pulled too strait nor too q • ick, the sinner may be dr • wn to the Reprover and saved.

I confess this duty of reproving, is an hard and unpleasing task, because truth ordinarily begets hatred, but its far better that men should hate thee for the discharge of thy duty, then that God should hate thee for the neglect of it; Its much easier to endure their rage for a short time, then the Lord's wrath for ever. If the perfons reproved, have any true love to themselves, they will love thee; and truly that man's love is little worth, who hath none for his own soul. Therefore Reader, obey God's precept, and leave the event to his providence; Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5. 11. If thou canst advantage and gain their souls, they will give thee thanks; if not, thy God will; and surely his thanks are not to be esteemed at a low rate. It hath many times been experienced, that faithful reprehensions have procured (though present ill-will, yet) respect afterwards. Dean Colet, for delivering his conscience, by way of reproof, before Henry the eighth, at the siege of Tourney, was questioned by the Privy Counselors, but within a short time he got a large interest in the Kings heart, by the discharge of his duty. He that rebuketh a man, shall afterwards find more favor then he that flattereth with his tongue, Prov. 28. 23. The sick patient, who at present wrangleth with his Physician for his bitter potions, doth afterwards (when he findeth the happy effect of it in his heal • h and recovery) both thank and reward him. Though thou meetest with an ungrateful return in his passion, yet thou mayst when that cloud is dispersed, expect a more serene and pleasing requital; However the best way to lose a friend (if thou canst not keep him and a good conscience too) is by seeking by thy love and faithfulness to save him.

Sixthly, Mourn for those sins which thou canst not amend ; Those sins which thou canst not beat down with a stream of truth, do thou overcome with a flood of tears ; When others kindled a fire of lust, David drew water and poured it out before the Lord; Rivers of tears run down mine eyes, because the wicked forsake thy law, Psa. 119. 135. Mark the intension of David's passion, upon the disobedience of wicked persons; Sighs are an ordinary sign of grief, but tears a far greater; What sorrow was then in David's heart, when not only tears, but rivers of tears, ran down his eyes ? S • rely the Fountain of sorrow was very full and deep, when the streams did run so fast and freely. Others guilt calleth aloud to thee for grief. Do they wound their souls by sin ? do thou wound thy own soul with sorrow ? Alas! how is it possible thou canst be amongst them that dishonor the blessed God, grieve his holy Spirit, and break his righteous Commands, and not have thine heart broken? Lot vexed his righteous soul with the unclean conversation of the Sodomites, 2 Pet. 2. 8. Unless thou hast lost thy spiritual sent, thou canst not endure the stench of their filthy unsavory breath, without much perplexity and trouble. I remembered the transgressors, and was grieved, because they kept not thy Law, Psa. 119. 158. He that hath any part of the new man in himself, must needs be offended at the old man in others. Its presumed he is of a dishonest mind, who is not offended at the cheats and thefts of others; Every creature is disturbed at that which is contrary to its own nature. If grace be the object of my joy and delight, sin must needs be the object of my grief and sorrow; My soul shall weep in secret for your pride, saith Jeremiah, Jer. 13. 17.

Reader, If thou lovest thy God with all thine heart, thou cast not but mourn that others should hate him, and walk contrary to him. We grieve as truly for wrongs done to those whom we sincerely affect, as for injuries done to ourselves. When one of Darius his Eunuchs, saw Alexander the G • eat, setting his foot and trampling upon a Table, that had been highly esteemed by his Master, he fell a weeping ; Of which when Alexander asked the reason, he answered, I weep to see that which my Master esteemed at so high a rate, made thy footstool. A gracious person cannot hear, or see the Son of God, the Word of God, and the People of God, which his God prizeth at an high rate, vilified, trampled underfoot, and slighted by wicked men, but he falls a weeping. My tears have been my meat day and night, while they say unto me continually, Where is thy God ? Psa. 42. 3. The dishonor of his God went nearer to his heart was very sad at that season. Because others did eat the bread of violence, and drink the wine of deceit, he did eat his bread with tears, and mingle his drink with weeping. As when they were sick he fasted, so when they sinned he prayed and mourned.

Hasten out of evil company, if thou hast no hopes of doing good. That Company may well be to thee as the torrid Zone, where wickedness sits in the chair, and Religion is made a footstool. Though thou mayst pass through such a Climate as thy occasions require, yet its not safe to dwell in so unwholesome an air; Men that are forced to walk by unsavory carcasses, hold their breath, and hasten away as soon as they can. Its ill being an Inhabitant in any place where God is an Exile. A little before the destruction of Jerusalem, there was a vo • ce heard in the Temple very terrible, Migremus hinc, let us go hence ; That were a good Motto for Christians in ill-company; Let us go hence ; Let such men know, as Manlius Torquatus told the Romans, that as they cannot bear thy strictness, so thou canst not endure their looseness sake heed of staying in any place needlessly, out of which thy God is gone before thee; Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge, Prov. 14. 7. Running away, was the means Joseph used against the wicked allurements of his Mistress. Its not cowardice, but true courage, to turn the back upon sin and sinners. It doth often reflect upon our credits to be amongst wicked men ( AEschinus in the Comaedian, blusht when he saw his Father knock at the door of an infamous woman ) but it will reflect upon our consciences to continue amongst them when our business with them is done.

The Apostle Peter with many words did exhort and testify saying, save yourselves from this untoward generation, Act. 2. 40. It appears to be a business of no small concernment and weight, that the Apostle should use so many words about it. Wise men will not spend their time or breath in vain; they do not send more messengers about any work then the consequence and worth of it requireth; Besides, as Beza observeth upon the place, he interposeth God's authority, and chargeth them in his name to save or guard themselves from such ill Companions. What hast thou to do with them that scorn to have anything to do with God? The King may well frown on those, and deny to converse with them that converse with Traitors in no relation to his service. Rebekah must leave her Fathers and Brothers House, if she will be joined to Isaac; Hearken O Daughter, and consider, a • d incline thine ear, forget also thine own people, and thy Fathers House; so shall the King greatly desire thy beauty, Psal. 45. 10, 11.

A Good Wish concerning a Christians carriage in evil Company; Wherein the former heads are applied.

THe Mighty Possessour of Heaven and Earth, who governeth the World with infinite wisdom, and allotteth to all the Children of men, their several Callings and Habitations; having permitted the chaff to continue amongst the Corn, and appointed the tares to remain amongst the wheat till the great Harvest day ; and calling me sometimes by his providence, to deal with profane and vicious persons: I Wish I may be so sensible how difficult it is to be safe amongst such defilers and destroyers of souls, that I may walk with the more caution, when ever I walk in such company, and make them my fear, not my familiar • , and rather my care then my Companions. I know that I must go out of the world, if I will go away from the wicked. Ill humors will be amongst good in the body; Sins will be amongst graces in the soul, and sinners will be amongst Saints on this Earth. I am but a stranger here, they are men of the world ; I must therefore expect, as Lot in Sodom, to be both vexed with their unclean conversations, and tempted to their violent corruptions; my God calleth them Foxes for their craft, Lions for their cruelty, and a generation of Vipers for their rage and venom ; In what danger therefore is my soul of being deceived and devoured by them? How certainly will these ravenous beasts tear me in pieces, unless I stand upon my guard, and the Keeper of Israel undertake my protection! Lord, since it is not thy pleasure to free me from their Company, grant me such help from thy good spirit, that I may be free from their contagion ; Though I may sit at the same table with them, as my occasions or relations require, let me never eat of their dish, nor feed on their dainties; I pray not that thou shouldst take me out of the world, but that thou shouldst keep me from the evil; keep me from the snares which they lay for me, and from the gins of the workers of iniquity ; Let the wicked rather fall into their own Nets, whilst that I withal escape.

I Wish that the sense of my danger may keep me from being secure, and make me the more sedulous in the discharge of my duty; Sound eyes are apt to fall a watering, by beholding and looking on sore eyes. Dry Flax is not more apt to take fire, then my vicious nature to be inflamed; the wet sheet of watchfulness is a good preservative; He had need to have much grace, who would not learn others vice. Its hard to touch pitch and not be defiled; Ungodly men are Satan's blood-hounds, with which he hunteth my soul. How many hath he drawn into the pit of perdition by such Cart-rope • ? They are his strongest chains wherewith he binds men now to his own work, and at last (as their wages) hales them to Hell. Fruits of hotter Countries, transplanted into colder Climates, do not seldom die, through the chilling nips of the air, and the unsuitableness of the soil wherein they are planted; there may be grace in my soul ready to flame heavenward, which may be soon quenched, by the putrid fogs of evil companions; I know my God can keep me (as he did the three Children in the fiery furnace) amongst them that are set on fire of Hell, from being sienged, or so much as having the sent of the fire on me; but I know also, that then I must keep his way and be watchful; O that I might keep my heart with such diligence, that as the Crystal, I may touch those Toads, and not be poisoned ; yea, that as a true Diamond in a ditch, I may sparkle with holiness, and shine brightly amongst defiled persons. How natural is it to resemble their faults, whose faces I am wholly unlike? I am apt like a Snow-ball, to carry away the dirt I am rolled upon, and as an Ape, to imitate those amongst whom I am, in their folly, and to sin for company, rather then to be singular. But though the Loadstone can draw Iron, yet it cannot draw gold; Lightning may smite the dead Oak, but not the green and fresh Laurel ; though corrupt nature follow a multitude to do evil, yet grace through the help of the Spirit is invincible. Why may not my soul, like Moses bush in the midst of fire, be kept from consuming ; and as Gideon's fleece, be moist, when all the earth about it is dry ; O that I might as Fish, retain my freshness in the saltest waters; and never savor others vices, or follow their steps, who depart from the Commandments of my God. Lord, whose promise is to thy Disciples, They shall take up Serpents, and if they drink any deadly thing, it shall not hurt them, (Mark 16. 18.) Is it not thine own hand writing ? and canst thou fail of fulfilling it? O let thy powerful presence accompany me, whithersoever thy providence calleth me; Let thy preventing grace preserve me from receiving harm, and thy quickening mercy enable me to do good, that whereas thine enemies are apt to speak evil of me as an evil doer, they may be ashamed, who falsely accuse my good conversation in Christ, 1 Pet. 3. 16.

I Wish that I may be so far from receiving prejudice, that I may be profited by the worst of those with whom I associate. As my God created nothing in vain, so he permits nothing, but to some good purpose. It is true, wicked men are Dogs, (Mat. 7. 12.) prone to faun on me, that they may defile me; but even of Dogs there may be a good use; The Flock is the more safe from Wolves, and the House from Thieves through their watchfulness. They are dust, apt to breed vermin, but some creatures live upon it as their Aliment, and in it as their Element, and the basest rubbish, may be serviceable about the foundation of a building. The Guts and Garbage of some beasts are food to others. Doth not experience teach us, that many Fowls draw nourishment from unclean and filthy Carcasses ? Why may not my stomach be so good, and my spiritual constitution so strong, as to concoct such unwholesome food? Lycurgus taught the Lacedemonians virtue, not only by the pattern of their Sober Ephori, but also of the drunken Helots their slaves; Poisons are as necessary as the best diet, if they be in the hands of him who is able to improve and prepare them. Beer is the better, the more lively and brisk for the grouns that are in the same vessel with it. O that my graces might be the more quick and active for the lees of others vices; that their sins might increase my sanctity ; both in making me more thankful to him who maketh me to differ, and more watchful over my self, lest I fall from my own stedfastness. The Mariners are directed in their sailings by Rocks and Shelves, as well as by the Northern star ; My God instructeth Jonah by the shadow of a Weed. Go to the Pismire thou sluggard, consider her provident ways, and be wise to follow them. Observe the men of this world; O my soul, consider their wicked ways, and be wise to avoid them. Ask these beasts of the earth, and they will teach thee, nay shame thee. How unwearied are they in the pursuit of the world! how diligent about their works of darkness! how often do they lose their sleep to do mischief, and neglect their food and callings to indulge their fleshly lusts, whilst thou, whose Master is the Lord of Glory, whose service is the only freedom, and whose recompense will be infinite, art loitering and lazing upon the bed of security! O that thou mayst learn industry about the concernments of heaven and eternity, from others industry about the affairs of this earth for a few days ; and take shame to thyself, that Satan's Servants should be more forward to gratify their Soul-destroyer, then thou art to please the blessed Savior ! Lord, it is thy prerogative to cause light out of darkness, and to bring good out of evil ; teach thy servant to gather figs from these thistles, and to be the better because others are so bad; Because the wicked forsake thy law, there • fore let me love thy commandments above gold; yea; above much fine gold.

I Wish that though in pursuance of my calling, I do afford my • ompany to sinners, I may never bear them company in their sins. True Gold will not change its color or nature for the hottest fire. The Rock keeps its place, and is immovable, notwithstanding the continual dashing of the water. The earth is not hurt, either by the heat of Summer, or cold of Winter ; Though much dirt be flung at a post well oiled, it will not stick. My God hath enjoined me; Have no fellowship with the unfruitful works of darkness ; Whence I learn these three things;

• 1. That sin is a work of darkness ; The Prince of darkness is its Father ; Its his natural offspring, therefore called the work of the Devil, John 8. 44. A dark heart is its Mother, there its conceived, thence its brought forth; In dark holes these vermin breed and swarm ( Ephes. 4. 18. Hos. 4. 1, 2, 3. 2 Cor. 4. 4. ) Its portion is utter darkness, blackness of darkness forever ; all its inheritance lieth in darkness, and the shadow of death.
• 2. I learn that the works of darkness are unfruitful ; The sinner makes a sad market of all his wicked wares; He soweth vice, and reapeth vanity ; promiseth himself much pleasure, and sindeth it wholly unprofitable; What fruit had ye in those things, whereof ye are now ashamed? for the end of those things is death ; O what a frightful monster is this miscreant; It hath fruitlessness in the beginning, shame in the middle, and death in the conclusion.
• 3. I learn that I onght not to have fellowship with these unfruitful works of darkness ; Indeed, I have little reason, if I consider the two former particulars, yet how prone am I to it, either by my silence when they sin; or by my secret compliance with them in their sin! My corrupted heart is like Touch-wood, ready to take fire by the least spark. When others are bold to blaspheme God, I am apt through an ungodly bashfulness to hold my peace, little considering that I must one day answer as well for my sinful silence, as for every idle word. Its my duty to hold the jewel of my faith fast, lest Satan steal it from me; to hold my profession to the end, lest by leaving my Colours, I lose my Crown ; but not to hold my peace in the quarrel of truth, lest by suffering sin in others, I wrong my own soul; Where is my love to others, if I stand still whilst they destroy themselves? It may well break the strings of my tongue (as of the Son of Cyrus ) when sin (like the Persian ) is ready to kill my Father, or Brother, or Neighbor; Evil men are like Traitors, with whom if we act, or conceal, we are guilty. Where is my love to my self, if I take others intolerable burdens on my own back? Sin is a load, too heavy for the stoutest, for the strongest to carry. Should I by my silence give consent to others Oaths, or Lyes, or Ieers at godliness and godly men; I become a party in their bonds, and liable to make satisfaction for their debts, and may expect every moment when divine justice should Arrest me for them. O my soul! what answer dost thou give to these Arguments? Wouldst thou for all the World be one moment under the guilt of the least sin! Didst thou never feel its weight, and water thy couch with tears by reason of it? Hast thou not sighed out mournfully to God, There is no rest in my flesh, because of thine anger, nor quiet in my bones, because of my sin? And wilt thou for fear of men's displeasure, incur the infinite God's anger? and to avoid (at most) a raze in thy flesh, admit a wide gash in thy conscience ? O that I might have more love to my self, and more respect for my neighbor, then to suffer sin upon him, through my cowardly silence, or to join with him by any inward compliance, lest both be involved in the same vengeance. Lord, the supplies of thy Spirit is the only preservative against all infections ; be pleased to afford it to me, that I may keep myself pure in the most profane society, and no way be partaker of other men's sin.

I wish that I may always make the choice of Moses, rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season ; yet that I may never, through my rash zeal, or indiscreet meddling with others matters, or imprudent opening my mind to every seeming friend, bring myself into suffering. I have trials and troubles enough from others, I need not be the procurer of any to myself. I am every way surrounded with foes, and shall I not be my own friend? The World is my professed and dangerous enemy, for his sake who hath chosen me out of the world ; because it cannot reach the Master, it wrangleth with, and abuseth his servants; He that is not its child (but born from above) must not expect to be its darling, but rather to be assaulted with its rage and revenge ; The Devil is my sworn and deadly adversary, always ready to put forth his utmost power and policy for my ruin. His Empire is large, his Subjects all at his service, and all his forces shall be used to make me suffer. Besides, my God is pleased sometimes, for the trial of my graces, and the purging out my corruptions, to cast me into manifold tribulations; since I have then, so many assaults and afflictions from others, I have small cause to afflict my self. I desire that I may try before I trust, and not unlook the Cabinet of my heart before all, lest some prove Thieves. Its too ordinary for wicked ones, like Executioners, with one hand to embrace a man, and with the other to pluck out his bowels ; They may creep, and cringe, and fawn, and flatter, and as Crows, peck out my eyes with praises, that they may afterwards more securely make a prey of me; They as the Spies sent by the Scribes to Christ, feign themselves to be good men, that they might entrap him in his talk, Luk. 20. 20. Should I believe all that may pretend love, I may quickly be bereaved of my lively-hood and life. Companions of my secrets, are like locks that belong to an house; whilst they are strong and close, they preserve me in safety; but weak and open, they expose to danger, and make me a prey to others. My foolish freedom of declaring my mind, may, like the Devil in the possessed person, cast me sometimes into the fire, and sometimes into the water. Though many seemed to believe on Christ, he did not commit himself to them, because he knew all men (John. 2. 21.) Though many seem to affect me, I may not commit • y self to them, because I know no man. They who as Moses rod, seem at present to be a staff to support and stay me, may by and by prove Serpents to sting me. O that I might imitate my Savior in his Politicks, as well as in his Piety, and not through my folly, put my outward comforts into the hands of them that hate me, and lay myself at their mercy. I would as my God calleth me, own my Savior in every company, and never deny him, who witnessed before Pontius Pilate a good confession for me ; but I desire that the feet of my zeal may always be directed by the eyes of knowledge and discretion, lest the faster and the farther they carry me, the more I wander to my woe. My God tells me, He that keepeth his mouth, keepeth his life; but he that openeth wide his lips, shall be destroyed, Prov. 13. 3. Bees, though engaged in hot skirmishes with other • nsects, use not their stings ordinarily, but when they are transported with rage, and blinded with passion, then they use them to their own certain ruin and destruction. No less injurious is the fire of zeal to myself and others, where it is not bounded by wisdom. I fear many servants of God have felt the wrath of some men (in a greater degree then they otherwise would,) through the immoderate heats of some few Saints. If under color of hatred against sin, I fall foul upon persons, or instead of reproving sin the work of the Devil, revile Magistracy, and the Ordinance of God, I may expect to suffer, and with little comfort, because as an evil doer. Zeal is like Granado's, and other fire-works, which if not well looked to, and ordered, they do more hurt to them that cast them, then to t • e enemy. O that I might behave myself wisely in a perfect way, and behave myself prudently in the path of piety, that I may never be so foolish, as with the silly fly, to burn myself in the candle of wicked men's power, nor yet so unfaithful as to forsake my Captain, when he calleth me to fight the good fight of faith ; Let my ambition be, to be high in my God's favor, and to have a large share in that eternal weight of glory above; Let my care be here below to study peace, and to meddle with my own business (O how much lieth upon my hands every day in reference to my everlasting concernments) to affect rather quietness from the World, then acquaintance with it, and to pass through it as a Pilgrim and stranger, with as little noise and no • ice as I can. Lord, whatsoever tribulation I meet with in the world, give me peace in thy Son; make me as wise as a Serpent, as innocent as a Dove, that those who watch either to defile me in spirituals, or destroy me in civils, may be disappointed; Let me not trust in man, whose words may be softer then Oil, when war is in his heart, but let my whole confidence be fixed on thyself; how freely may I unbosom myself to thee, without the least fear! How willing art thou to hear! How a • ble to help! How true to all that trust thee! thy faithfulness never faileth; Thou art good, a strong hold in the day of adversity, and knowest them that trust in thee

I Wish that I may Confess Christ, whatsoever it may cost me, and though not thrust myself into danger, yet never betray my cause, or break through any Command, to avoid the cruelest death. Its common with the Hypocrite, as the Snail, to look what weather is abroad, and if that be stormy, to pull in his horns and hide his head. The Hedghog alters his hole according to the wind ; The swallow changeth his nest according to the season. The Bird Piralis takes the color of any cloth on which she sits. There is a Tree (say some Naturalists ) which opens and spreads its leaves when any come to it, and shuts them at their departure from it. The flies will abound in a sunshiny day, but if once it be cloudy, they vanish. When Christ rides to Jerusalem in triumph, many cry Hosanna, who when he is taken and tried for his life, cry Crucify, Crucify. The Jacinct is changed with the Air ; in a clear season its bright, but if the air be overcast, its darksom. The unsound Christian is often suitable to his Company ; if they own godliness, it shall have his good word ; if they disrelish it, he can spit in the face of it; But pure Coral keeps its native luster, and will receive no colouring. The upright soul is constant in his profession, and changeth not his behavior according to his Companions. Oh that I might never through shame or fear, disown him who hath already acknowledged me. Alas! I have that in me, which he might well count a disgrace to him; I am his creature, and so infinitely his Inferior ; The vilest beggar is not near so much below the most potent Emperor, as I am in this respect to the Great God, and my Savior ; The whole Creation is to him as nothing ; yea less then nothing, and vanity ; what then am I poor silly worm, that lie groveling in this earth! I am a sinner, and thereby his disparagement and dishonor ; If a sober Master be ashamed of a deboice drunken servant; much more may the holy Jesus, be ashamed of me an unholy wretch, and traiterous rebel, against his Crown and Dignity; yet for all this distance, for all his difference, he is graciously pleased to acknowledge me, and shall not I own him?

If I be ashamed of him, I am a shame to him. But why should I be ashamed of Christ? The object of shame is some evil which hath guilt or filth in it; but he knew no sin, though he was made sin for me, that I might become the righteousness of God in him ; He was a Lamb without spot and blemish ; None of his malicious enemies could convince him of sin ; He is so far from being the object of shame, that he is infinitely worthy to be my boast and glory ; He is the Prince of life, the Lord of glory, the King of Kings, the Fountain of all excellency and perfection ; The highest Emperors have gloried in being his Vassals ; Angels count it their honor to serve the meanest of his Servants; and shall I think it a disgrace to be one of his Attendants? O that I might be ashamed of my sins, loath myself for all my abominations, be often confounded, because I bear the reproach of my youth ; but in no company, be it never so great or profane, be ashamed of him who is the blessed and only Potentate, and the glory of his people Israel.

Again, Why should I out of fear disown my Savior? Is there any safety but in sanctity? Whilst I travail in the Kings Highway, I have a promise of protection, but if I leave that upon any pretence, I run myself into peril and perdition. Those that when called to fight, fly from their colors, die without mercy. What can I expect, if I leave the Captain of my Salvation, but Marshal Law, even eternal death? I may, possibly, by my cowardice, keep my skin whole, but I wound my conscience ; I sink my soul, to save my body ; as Lot, prostitute my Daughter, my dearest offspring, that will abide with me for ever, to save my guests, which lodge with me for a night, and will be gone from me in the morning. What is it I fear, that I should be guilty of so heinous a fault? Is it the worlds frowns and fury? Why, Its kindness is killing, and therefore its cruelty is healing. If my God see it good, he can and will defend me from the worlds cruelty, without my denying Christ, and in direct courses ; and if it be his will, that I suffer for well-doing, I may commit the keeping of my soul to him, as to a faithful Creator. Certainly there is nothing to be gotten by the Worlds love, and nothing (worth ought) to be lost by its hatred. Why then should I seek that love which cannot help me, or fear that hate which cannot hurt me? If I should be so foolish as to love it for loving me, my God would hate me for loving it. Do not I know that the friendship of the World is enmity against God ; If I loath it for hating me, it cannot injure me for loathing it. Let it then hate me, I will forgive it, but if it love me, I will not requite it; for since its love is hurtful, and its hate harmless, I may well contemn its fury, and hate its favor ; Lord, thou hast commanded me, neither to love the worlds smiles, nor to fear its frowns ; I acknowledge that its allurements have been too prevalent in gaining my love, and its affrightments too powerful in causing my fear ; O that thy exceeding rich and precious promises, might make me despise all its glorious proffers ; and faith in thy threatenings, stablish my heart against all its childish bug-bears; The fear of man bringeth a snare, but he that trusteth in thee is sure ; Let the dread of thy Majesty swallow up (as Moses rod the Egyptians ) all fear of men. And since thy truth hath no need of my lie, thy power hath no need of my sin to preserve me safe, let me never break over the hedge of any of thy precepts, to avoid an afflicting providence, but in a way of well-doing, commit my ways unto the Lord, and my thoughts shall be established. Suffer me never to say, a confederacy to them, to whom thine enemies say, a confederacy, neither to fear their fear, but to sanctify thee the Lord of Hosts, and to make thee my fear continually.

I Wish that since my God intends in all his providences, my spiritual and eternal good, I may gain something by those that are most graceless ; and though Satan purposeth my defilement in my converses with them, yet they may prove my profit and advantage; That blowing which seems to disperse the flames, and trouble the fire, doth make it burn the more clear ; The waters of others opposition, may increase my spiritual heat; A dull Whet-stone may set an edge upon a Knife ; A mean, vile Porter, may bring me a considerable present; Black coals may scour and make Iron Vessels bright; Ashes cast upon fire, put it not out, but are helpful to preserve it all night against the morning, which would otherwise be consumed. Why may not my soul find some Pearl in the Heads of these Toads, and get some spirital riches, by trading with them for temporal? Naturalists tell me, its wholesome for a flock of Sheep, to have some Goats amongst them, their bad sent being Physical to preserve the Sheep from the Shakings ; Surely then, the presence of ungodly men, may sometimes be profitable for me, and prevent that lightness and vanity which I am too apt to discover in every company; Though I am loose amongst my friends, and it be my sorrow, I had need to be serious amongst mine enemies, lest I become their scorn. Frankincense put into the fire, giveth the greater perfume; Civet doth not lose its savor, but is the sweeter in a sink ; O that my soul might draw the nearer to God, because others depart farther from him; and do him the more service, and be the more diligent at his work, because they are so unworthy and wicked. Executioners and Hangmen are helpful to a Country, to free them from those Felons and Murderers that would destroy the Inhabitants; My sins may receive their deaths wounds, through the hands of them who have no true love to me. My Pride may well be abated, because of their profaneness; Free grace alone makes me to differ; I had been as bad as the worst of them, if infinite mercy had not preserved me; I shall be as bad, if boundless love do not prevent me: to God alone therefore belongs the glory. Possibly, they may sometimes twit me with my faults, and herein they may prove my friends. Every man hath need of a Monitor ; My friends too often are cowardly, and afraid to tell me my errors, lest they should give offense; my en • mies will speak their minds freely, if they know anything amiss by me, and so do me a great kindness; Myrrh though bitter, may heal wounds, and preserve from putrefaction ; so may the taunts and gibes of ungodly men, cure my inward sores, and make me watchful against future wandering. Twas a worthy speech of the Macedonian King Philip, when he was told that Nicanor spake evil of him,