Eight Sermons, Sermons · Sermon 4
OF GOOD AND BAD COMPANY, How to avoid the one, and improve the other.
Pſal. 119.63.
I am a Companion of all them that fear thee, and of them that keep thy Precepts.
MY deſire now is to ſpeak ſomething of good and bad company, and therefore have made choice of this Scripture. In this Section the Pſalmiſt laboureth to confirm his faith, and to comfort himſelf in the certainty of his own grace, by ſeven or eight properties of a true believer. The firſt is drawn from his choice. A good man makes a right choice, he chooſes God for his portion, verſe 51. Thou art my portion O Lord. The ſecond is drawn from the fixation of his reſolution. A good man is fully reſolved for o walk with God. I have ſaid I would keep thy words. verſe 57. The third is drawn from his earneſt deſire of Gods love and favour. A good man doth deſire the favour of God above all things. I intreated thy favour with my whole heart, verſe 58. The fourth is drawn from his ſelf-ex…mination. A good man doth ponder, weigh, and examine his own doings and ways, I thought on my wayes, and turned my feet unto thy Teſtimonies, verſe 59. The fi…th is drawn from his readineſs to keep Gods Commandments. A good man doth not put off or delay his duty, I made haſt and delayed not to keep thy Commandments. verſe 60. The ſixth is drawn from his adhaeſion to the ways of God in times of oppoſition. A good man will not be driven from the ways of God by the oppoſition of men. The bands of the wicked have robbed me, but I have not forgotten thy law. verſe 61. The ſeventh is drawn from the thankfulneſs of his diſpoſition under all diſpenſations. A good man will give thanks to God whatever his condition be. At midnight I will give thanks unto thee, becauſe of thy righteous judgements, verſe 62. And the eighth is drawn from his company. A good man will keep company with thoſe that are good; I am a companion of all that fear thee. Which is explained by theſe following words, and of them that keep thy Precepts, I am a companion of all that fear thee. Though I be a King, and they be never ſo poor. I, ev n I, David the King, am a companion of all that fear thee, and do keep thy Precepts. Where then you may obſerve thus much, That a good man will have good company. It is the property of a good man to keep good company, his companions are ſuch as do fear the Lord. Yea, though they be much beneath him, yet if they be ſuch as doe fear the Lord, he will not boggle at their acquaintance and fellowſhip. I am a companion (ſays David the King) of all thoſe that fear thee. So that a good man will have or keep good company. For the opening and clearing whereof, Firſt we will inquire what this good company is, and when a man may be ſaid for to keep good company. Secondly, why, and upon what account a good man will have good company. Thirdly, I will anſwer unto ſome Objections, or Caſes of Conſcience, about this company-keeping, and ſo come to the application.
1. As for the firſt, if you ask what this good company is, I anſwer,
1, That is not good company which the world calls good company, nor he a good companion which the world calls a good companion. If a man will drink and take off his Cups, he is a good Fellow in the mouth of the World. And if a man be a Jolly, Frolick, Merry man, that can make you laugh with ſome pretty Tales and Jeſts, he is a good companion; but if he be a good natured man, and will not be angry, then he is a good companion indeed. This is the worlds good company, or good companion, but I ſay, That is not good company which the world call good company.
2. Neither is that good company which a mans own ingagements calls good company; if a man be a good man, and I have a mind to hate him, then I'le firſt ma…e him wicked, that there may be room for my hatred; if a man be a wicked man, and I have a mind to keep him company, or love him, then I'le firſt make him good, and ſay he is good, that there may be room for my love and fellowſhip with him. It was a cuſtome amongſt the Jews, that the King ſhould once in a year read over the chief part of Deuteronomy in the Audience of the people, and as their ſtories tell us, when Agrippa came to thoſe words, One from among thy Brethren thou ſhalt ſet King over thee, thou maieſt not ſet a ſtranger over thee, which is not thy Brother. Agrippa's eyes trickled down with tears, in remembrance that he was not of the ſeed of the Jews. Whereupon, ſaith the ſtory, the people cryed out three times, fear not Agrippa, for thou art our Brother. So that when men pleaſe they can for their own engagements make a man a Brother, and a good companion; but I ſay, That is not good company which my own judgment and engagement calls good company. But that is good company, which the Saints generally call good company, and that is good which the Scripture cals good company. Such are all thoſe that do fear the Lord, and doe keep his Precepts, for ſo ſaith David. I am a companion of all thoſe that fear thee, and do keep thy Precepts.
Now a man is not ſaid to keep company with others, either good or bad, becauſe he doth occaſionally fall into their ſociety. Poſſibly a good man may occaſionally meet with, or fall into the ſociety of thoſe that are wicked, Yet he is not thereby ſaid for to keep wicked company, neither is this forbidden; for ſaies the Apoſtle 1 Cor 5. I have written to you that you ſhould not keep company with, &c. yet not altogether, for then you ſhould go out of the world. And poſſibly a bad man may occaſionally meet with good people, and be in their companies: yet he is not therefore ſaid to keep good company, 'tis not this or that occaſion, that doth make a companion.
Neither is a companion properly one whom a man doth ordinarily deal with in a way of Trade and Commerce. For the Chriſtians in the Apoſtles time, did ordinarily trade and Commerce with the Heathens, yet did not keep company with them. …ut a companion properly is ſuch an one as I do chuſe to walk and converſe with ordinarily in a way of Friendſhip; ſo that company-keeping doth imply three things, Firſt it is matter of choice, and therefore relations, as ſuch, are not properly ſaid to be our companions. 2ly, it implyes a conſtant walking and converſe with another, and ſo it is expreſſed Job. 24 8. Prov. 13.20. And Thirdly, this ordinary converſe or walking with another, muſt be in a way of friendſhip, and upon this account. He that Sampſon uſed as his friend, is called his Companion, Judges 14.20. A companion therefore properly is ſuch an one as I do chuſe to walk and converſe ordinarily with, in a way of friendſhip. The Apoſtle Paul expreſſes it by a word, that ſignifies to mingle.
1. Cor. 5.11. I have written to you that you keep not company with the world; the word in the Original is, that you mingle not with ſuch. There is a medling with the world, and there is a mingling with the world. It is not unlawful to meddle with the things of the world, but it is unlawful to mingle ones heart with the things of the world, ſo it is not unlawful to meddle with the perſons of the world, but to mingle with them is unlawful, and look when I do chuſe the men of the world for to walk and converſe with ordinarily, in a way of friendſhip, then do I keep them company; but if men be ſuch as fear God, and do keep his Precepts, and I chuſe out ſuch to walk and converſe ordinarily with, then am I ſaid for to keep them company: And thus now you ſee what good company is. And when a man may be ſaid to keep bad or good company,
2, General.
Well, but then ſecondly, why, and upon what account will a good man keep good company? Why it is his duty to doe it, he cannot but do it, and it is beſt for him to do it. It is his duty: For if it be his duty to avoid evil company, then it is his duty to have good company. Now for bad company, you know what Solomon ſais, Prov. 1.10, If Sinners entice ye conſent thou not to the…, verſe 15. Walk not thou in the way with them, but refrain thy feet from their path; and again chap. 4.14. Enter not into the Path of the wicked, and goe not in the way of evil men, avoid it, paſs not by it, turn from it, and paſs away. Was not God greatly diſpleaſed with Jehoſaphat for his walking and fellowſhip with Ahab and his houſe? Read I pray what is ſaid, 2 Chron. 19 2 And Jehu the ſon of Hanani the Seer, went out to meet Jehoſaphat, and ſaid to him, Shouldeſt thou help the ungodly, and love them that hate the Lord, therefore is wrath upon thee from before the Lord. And ye know what is ſaid in the 1 Pſal. Bleſſed is the man that walketh not in the Counſel of the ungodly, that ſtandeth not in the way of Sinners, nor ſitteth not in the ſeat of the ſcornful. It may be you will ſay that you do not ſit in the ſeat of the ſcornful, though you be amongſt them ordinarily, but do you not ſtand in the way of ſinners, nor walk in their counſel? If you be found either in their counſel, or in their way, or in their ſeat, ſitting, ſtanding, or walking amongſt them, the bleſſing doth not belong to you. If you be a Profeſſor, you ought not to be found in ſuch company. It is the duty of all thoſe that fear, to avoid evil company: and as it is their duty to avoid evil company, ſo it is their duty to frequent good company. Cant. 1.5 If thou knoweſt not O thou faireſt among women, ſaith Chriſt to the Spouſe, Go thy way forth by the footſteps of the flock Cant. 1.8. And Solomon doth not only enjoyn and commend this duty, but doth encourage us unto it; for ſaith he, Prov. 13.20. He that walketh with the wiſe, ſhall be wiſe, but a companion of fools ſhall be deſtroyed. So that it is a good mans duty to keep company with thoſe that are good, and as it is his duty, ſo he can do no other, his ſpiritual diſpoſition doth naturally lead him unto it. You ſay, Birds of a Feather, will together. And what is the reaſon that the Sheep doth converſe with the Sheep, and not with the Swine: That the Pidgeon doth converſe with the Pidgeon, and not with the Raven; but becauſe their diſpoſition doth naturaly lead them to converſe with thoſe that are in nature like to them. Now the divine nature of all good men is ſpiritually the ſame naturally; therefore as a good man, he cannot but converſe and walk with thoſe that are good: And as he can do no other, ſo it is beſt for him to do ſo; for in good company there is much ſafety, as there is danger in bad, ſo in good company there is great ſafety. Our way to Heaven is a journey, and we are all travelling thither; now ye know that in a great journey, a good day, and a good way, and good company is very comfortable; ſo in our journey to Heaven, a clear Goſpel day, a plain, even way and good company, is a great mercy, and a ſweet privilege; inſomuch as John that wrote the book of the Revelations glories in it: for I pray mark how he ſtiles himſelf. I John am the Pen-man of this Book, and would you know, ſaith he, what my title is, it is this, your Brother and Companion in Tribulation, and in the Kingdom and Patienee of Jeſus Chriſt. Rev. 1.9. It ſeems then, Firſt, That he that lies in Chriſts boſome will lie in the boſome of the Saints; of all the Diſciples it's written of John, that he was the Beloved Diſciple, that lay in Chriſts boſome: now ſays he to all the Saints. I am your Brother and Companion. Secondly, it ſeemes by this Scripture, That he that is our true companion will keep us company into tribulation, I am your Brother and Companion in Tribulation. Thirdly you may here ſee, that thoſe who are the Saints companions in tribulation, ſhall be companions alſo with them in the Kingdom of Chriſt, I am your Brother and Companion in tribulation, and in the Kingdom and Patience of Jeſus Chriſt. Fourthly, That it is an honour, mercy, and a great priviledge to be a companion with the Saints, though it be in matter of tribulation, for herein doth John glory, I John, who alſo am your Brother and Companion in Tribulation; plainly then, it is a great mercy and a ſweet priviledge to have good company. But to clear up this thing to you, I ſhall only make uſe of one argument, which though one, hath many in the boſome of it.
Thus if there be much benefit to be found in good company, and much hurt and miſchief in bad company, then it is beſt for every good man to keep good company. Now in good company there is much benefit, and in bad company there is much miſchief. For,
1. As for the benefit of good company. If in caſe you be going into evil, ready to fall into what is evil, he will put forth his hand, and will hold you from it, ſaying, Oh my friend! Do not this thing; for it is diſpleaſing unto your God, and my God. Ye know how it was with David when he was going to deſtroy Nabal, and all his houſe he met with Abigail, and by her councel was diverted from it, inſomuch, as he bleſſed God for her councel. Ye are the Salt of the Earth, ſaith Chriſt. Now there are two properties of Salt, it keeps the me…t from putrifaction, and it makes it ſavory. So will good company do, they will make you more ſavoury in your Spirits, and keep you from that corruption and putrifaction which you are apt unto. And,
2. As good company w…ll keep you from evil, ſo they will provoke, whet, and ſtir you up unto what is good, yea though they be of lower and meaner parts and gifts then your ſelf: For as the Chips, and ſhavings of Wood, and little ſticks will ſet the great blocks and billets a fire, ſo warm and lively Chriſtians, though weak in parts, will warm and put life into others, though in parts and gifts much beyond them. Heb. 10.24. Let us conſider one another to provoke unto Love, and good works. Solomon tells you. That the lips of the Righteous diſperſe knowledge. Pro. 15.7. and if you look into the 4th. verſe ye ſhall find, that the wholeſome Tongue (which onelyonly dwells in the mouth of the righteous) is a Tree of life. The word in the original is an healing tongue; there is a cutting-wounding-tongue, and there is an healing-tongue. Now the healing-wholeſome tongue is a Tree of Life: do you therefore deſire to gather and eat of the Tree of Life; then muſt you keep company with an healing, not with a cutting and a wounding tongue? And if ye look into, Prov. 20.21. ye ſhall find, that the tongue of the righteous, is as choice Silver; the heart of the wicked is nothing worth: though he ſaith, his heart is good, and as good as any mans, though he cannot ſpeak of good a… others do. Yet ſays Solomon, the heart of the wicked is nothing worth; but the tongue of the juſt, or righteous, is not onelyonly as Silver, but as choice Silver. And do you ask wherein the worth of his …ips doth conſiſt, I will tell you ſaith Solomon? The Lips of the righteous feed many. Do you therefore deſire to be fed, and to meet with ſuch company as ſhall feed your Soul, then you muſt keep company with thoſe that are good and righteous. And if ye look into verſe 11. ye ſhall find he ſaith, That the Mouth of the righteous is a well of Life. Do you therefore deſire to draw up the Waters of Life; then muſt you get your Bucket, and come unto the mouth and company of the righteous. Now if the mouth of the righteous be a well of Life, and his Lips be as choice Silver, that will feed many. What a good thing is it, and profitable for a man to keep company with thoſe that are good. Yet 3dly.
3. As good company will provoke unto what in good, ſo in caſe you fall at any time into evil, thes will ſtretch forth their hand and lift you up agaiy For ſays Solomon, Eccleſ. 4.9. Two are better then one: For if they fall, the one will lift up his fellow; but wo to him that is alone when he falleth: for he hath not another to lift him up. Again, If two lie together, then have they heat; but how can one be warm alone? And if one prevail againſt him, two ſhall withſtand him. Are you therefore under ſome great Temptations, and do you fear that Satan will prevail againſt you, then you muſt keep good company; for if one prevail againſt him, two ſhall withſtand? Or, Is your heart grown cold and dead, then muſt you keep good company; For, If two lie together, then they have heat; but how can one be warm alone? Or, are you fallen into any ſin, then muſt you keep good company; For if they fall, the one will lift up his fellow? Is it not a good thing then to keep good company? Surely it is, yet,
4. As good company will help to lift you out of the mire when you are fallen into it; So in caſe you be in any outward great ſtraight, good company will help to pull you out of that ditch, and ſtraight. For what a great ſtraight was Daniel in, when the King would put him to Death, unleſs he told him his Dream, and the meaning of it. How is it poſſible for me to know what another Dreams, yet Daniel muſt die unleſs he tell the King his Dream? Well! What doth Daniel do in this caſe, he goes up to God in his Prayers. And chap 2.17. He went to his houſe, and made the things known to Hananiah, Miſhael, and Azariah his Companions. But why did he go to them? It ſeems they were praying Companions: For ſays the Text, He told it to them, that the would deſire mercies of the God of Heaven concerning this Secret, that Daniel and his Fellows ſhould not Periſh. Well, and what then? Then (verſe the next) was the Secret revealed unto Daniel. Suppoſe Daniels Companions had been drunken, wicked Companions, what help could he have had from them? But they were praying Companions, and a praying Companion is a great help in the time of ſtraight. And,
5. In the 5th place, As good company is a great help to a man in the day of his ſtraights, ſo it is a continual bleſſing. For ſays the Pſalmiſt, Pſal. 133. Behold, how good and pleaſant it is, for Brethren to dwell together in unity; it is like the precious Oyntment upon the Head, &c. 'Tis as the dew of Hermon, &c. For there the Lord commandeth his bleſſing, and life for evermore. It is not barely ſaid, That there God bleſſeth, or doth pronounce a bleſſing, but there he commands his bleſſing; makes it effectual, there he commands his bleſſing. Was not Labans houſe bleſſed with the company of Jacob? Was not Potiphars houſe bleſſed with the company of Joſeph. Surely where good company is, there is Gods bleſſing; yea, There he commandeth his bleſſing, and life for evermore. It is recorded of one Heathen, that when he would ſet his Houſe and Land to Sale, he cauſed the Cryer to proclaim, Bonum habet vicinum. Thinking that it would ſell the better for a good Neighbour; and ſurely a good Neighbour is a good commodity; and good company is a great mercy. There the Lord commandeth his bleſſing, and life for …vermore. And thus ye now ſee the benefit of good company.
2. As for the miſchief of bad company, there is much miſchief to be found therein. For as good …ompany will provoke and quicken you unto what is good; ſo bad company will cool and quench you to what is good: Bad company is a great quench-cole and will abate your affections unto what is good. Will not water mixed with Wine, abate of the ſtrength of the Wine, ſo will bad company abate your ſtrength of affections unto what is good. P. Mart. obſerving that many of the Jews ſtayed behind in Babylon, when others came out of Babylon with much heat and zeal to build Gods Houſe. He enquires into the reaſon why any ſhould ſtay behind, and he concludes, that the Society and Company of the Babylonians, had cooled their devotions unto Gods Service; they had been 70. years in Babylon, Ide… pietatis amor & religionis ſtudium refrixerati Pet. Mar. in Judg. 1 Cap.and having ſo long mingled themſelves with the people of the Nations, they were now cooled to the ſervice of God. And indeed what is the reaſon that many are ſo cooled, over what they have been, unto what is good; but becauſe they have mingled themſelves with evil company?
2. As evil company will quench and cool your affections unto what is good, ſo they will inſenſibly infect you with what is evil. You ſee how it is with Diſeaſes, though a man have an infectious diſeaſe yet if I keep at a diſtance from his Breath, and the like I am not infected therewith; but if I come near him to ſuck in his breath, then I am infected. So here though evil wicked men are very infectious, yet if Et ſolent vitia alibi connata in propinqua membra perniciem ſua… efflare, ſic improborum vitia in eos derivantur, qui cum illis vi… habent conſuetudinem. Tertul. adverſ. Volent. keep at a diſtance, I ſhall not be infected with them; but if I come ſo near, as to ſuck in their breath by keeping them company, then I am infected by them. A little Leaven, ſaith the Apoſtle, leaveneth the whole lump. And he ſpeaks of perſons, though you think there is but a little leaven or malice in ſuch or ſuch a mans company; yet it is leaven, and a little of that leaven will leaven all the lump. Who would have thought that Alexander ſhould be infected with the faſhions of the Perſians whom he conquered; yet by converſing with them, he was infected by them, ſay Hiſtories. Were not the Jews infected with the ſuperſtition of Egypt, by their converſing with them? Had not Joſeph learned to ſwear by the life of Pharaoh, by being in his houſe? Was not Peter infected in the High prieſts Hall, by his converſe with them? Did not Iſaiah cry out, Wo is me, for I am undone; becauſe I am a man of unclean lips? For I dwell in the midſt of a people of unclean lips. It may be you think that they ſhall not infect you with their principles or their practices. But they do inſenſibly infect. Evil company doth inſenſibly infect a man with Evil. You ſee how it is with a white Loaf that is ſet into the Oven, and doth ſtand neer the brown Bread, it comes out with a black patch on the ſide thereof. And ye have heard what he ſaid that went thrice to Rome, the firſt time ſaid he, I ſaw your faſhions and manners; the ſecond time, I learned them; and the third time, I brought them away. So the firſt time you go into evil company, you ſee their faſhions, and hear their Qui ſemel it Romam, videre ſcelestum; qui ſecundo, cognoſcere, qui tertio, in patriam referre. Cluveri Hiſtor. mundi. Epiſt. p. 687. words; the ſecond time ye learn them; and the third time you bring them away. And will you ſay, No, I have been often in ſuch company, yet I have not brought their faſhions and manners away? then remember what the Apoſtle ſaith, Evil communications corrupts good manners. And have you not brought a black patch away with you? It may be others ſee it, though you your ſelf do not; I believe the word of God rather then your word, Evil communications doth corrupt good manners. It will infect your Judgment before you are aware; and your Practice before you are aware: for evil company is infecting company. And in the third place,
3. As they do inſenſibly infect a man with what is evil, ſo they do by your company with them, draw you into the fellowſhip and communion of Satan. For there are two great Princes in the world, Chriſt and the Devil, and Chriſt ruleth in the children of Obedience; and thoſe that have communion with them, have thereby communion with Chriſt: So Satan ruleth in the the children of Diſobedience; and thoſe that have fellowſhip and communion with them have thereby communion with Satan. For how can a man have communion with the Members, and not with the Head? Now is it not a great evil and miſchief to have communion and fellowſhip with Satan? This you have that keep company with wicked Men.
4. And if you have communion with Satan and his Members here, then you ſhall have communion with him and his Members hereafter. There is a draught of things to come in this life. Thoſe that ſtand at the right hand of Chriſt here, ſhall ſtand at his right hand in the day of Judgment. And thoſe that ſtand on his left hand here, ſhall ſtand on his left hand at the day of Judgment. So thoſe that are bound up with the wicked here, ſhall be bound up with them hereafter. There is a bundle of Life, and there is a bundle of Death. Some men there are that ſhall be bound up in the bundle of Life; and ſome men there are that ſhall be bound up in the bundle of Death. Take them and bind them hands and foot, and caſt them into outward darkneſs, ſai h Chriſt. Here is a company of Drunkards, bind them together, and caſt them into Hell for ever; Here is a company of Swearers, and there a company of Oppoſers, and Jearers, and there a company of unclean perſons, and there a company of more moral civil men. Take them and bind them up as ſo many Faggots, and caſt them into that fire that ſhall never be quenched. And I pray tell me, Who do you think ſhall be bound up with theſe? Shall not thoſe that bundle up themſelves with them now? That keep company with them now? Come out of her my People, ſaith Chriſt, leſt you partake with her in her Plagues. They that will partake with wicked men in their company now, ſhall partake with them in their plagues hereafter. And,
5. For the preſent, what ſhall you get by all your wicked company, but a reproch and a blot that ſhall not be wiped off. Doth not the mingling of the Water with the Wine, alter the colour of the Wine? So ſhall your mingling with evil company do; it ſhall not onelyonly abate of your ſtrength unto what is good, but it ſhall alter the colour of your profeſſion. Solomon ſays, It ſhall be a ſnare upon you, Prov. 22.24, 25. Make no friendſhip with an angry man, and with a furious man thou ſhalt not go, leaſt thou learn his ways, and get a ſnare unto thy Soul What will not a wicked man think of himſelf, when you that are godly ſhall keep company with him? Will not he ſay, if my condition were not good, and if I were not godly, this man or woman would not keep company with me? Thus you harden and offend him by your company with him; and who among the Saints is not offended at your walking and converſing & keeping company with ſuch men. Now is it nothing in your eye to offend the generation of the Righteous, and the Unrighteous too? Yet this do you do, that are profeſſors of the Goſpel, by your company with thoſe that are evil. Yet, this is not all, but as you offend the godly and the wicked, ſo you offend God himſelf: For the more you converſe with wicked men, the leſs you converſe with God, and God with you; the more you turn in to them, the more God will turn from you; the more ſociety you have with the world, the leſs acquaintance you ſhall have with God. God is offended in a way of Anger; the Saints in a way of Grief; and the wicked in a way of Stumbling, by your keeping company with them. Oh what an evil thing therefore is it to keep company with thoſe that are bad! And thus ye ſee the miſchief of evil company. Now if there is ſo much benefit in good company, and ſo much miſchief in evil company; then it is, and muſt be beſt for every good man, to keep good company. But as ye have heard there is much benefit in good company, and much miſchief in bad company; ſurely therefore it is beſt for every good man to keep good company. It is his duty to do. He can do no other but do it. And its beſt for him to do ſo. Therefore a good man will have good company.
Queſt. 1. But though a good man will have good company; yet, whether is it not lawful in ſome caſes to keep evil company?
Anſw. Ye have heard, and ſeen, and read what the Scripture ſaith in this caſe; and the Scripture onelyonly is the rule of lawful and unlawful things. And pray do but mark what ſtreſs the Scripture lays upon this prohibition, and how it loads it with variety of expreſſions. Will ye inſtance in the perſons of ungodly men, then it forbids your company with ungodly ſinners and ſcorners. In the firſt Pſalm, Vain perſons that have no good will, are meerly vain, diſſemblers, evil and wicked doers. In Pſalm 26.4, 5. I have not ſate with vain perſons, neither will I go in with diſſemblers. I hate the Congregation of evil doers, and I will not ſit with the wicked. And what can be ſaid more to delineate and characterize the perſons themſelves, whoſe company you are to avoid. Or will ye inſtance in the actions of keeping company? Mark how the Scripture loads this prohibition in that reſpect. Here the Pſalmiſt ſaith, I have not ſate with them, neither will I go in with them. If they will go into an Ale-houſe, or elſewhere, I will not go in with them, I will not ſit with them, neither will I go in with them. And in the firſt Pſalm, there are three terms, ſtanding, ſitting, and walking. Bleſſed is the man that ſtandeth not, ſitteth not, walketh not with them. And in that 4th of the Proverbs, there are no leſs then four expreſſions put together upon this prohibition in one verſe; at the 14. he ſaith, Enter not into the path of the wicked, and go not in the way of evil men; then ver. 15. avoid it; there's one expreſſion; Paſſe by it, there's another; Turn from it, there's another; and Paſs away, there's another. Now if you will break through this hedge of expreſſions with ſome diſtinctions, take heed how you diſtinguiſh over and againſt the letter of the Scripture that is ſo full, leſt a Serpent bite you.
Queſt. 2. Why, but may I not then converſe or be with Relations, Husband, Wife, Child, or Kindred, if they be ungodly?
Anſw. Yes; for ſays Paul, If the unbelieving husband will not depart, let him not depart; but you muſt re…ember what I ſaid in the beginning, That Company is a matter of choice, and not of neceſſity; and if you ſhall rather keep company with your carnal, jearing, and oppoſing Kindred, then your Spiritual Kindred; then it is not your Kindred, but the Carnality of your Kindred that you keep company with.
Queſt. 3. Why, but if it be unlawful for a Profeſſor of the Goſpel to keep bad company; whether may it ſtand with Grace ſo to do? Suppoſe I do keep bad company, and ſuppoſe it be unlawful ſo to do; whether is it ſuch an evil as cannot ſtand with Grace?
Anſw. I anſwer, That it is in this ſin as in all other ſins: Now ſays the Apoſtle, He that is born of God ſinneth not; that is, He doth not ſo lie in his ſin, but he purgeth it out; For he that hath this hope, ſaith he, purgeth himſelf, [elſe he were of the Devil, ſaith he, who ſins, and does not purge out his ſin] but as the fountain or ſpring purgeth out the dirt that doth fall into it; ſo he that is born of God ſinneth not, but he doth purge it out: And ſo in this caſe, as a good man may fall into another ſin, ſo he may fall into this ſin of evil company; but if a Profeſſor be convinced of the evil of it, and doth not leave his evil company, and purge himſelf from it, then he is not born of God; thus it can no more ſtand with Grace, then another ſin.
Queſt. 4. Why? but if it be unlawful to keep evil company, and it be our duty to keep good company, yea, to keep company with all thoſe that do fear the Lord; then, Whether is it lawful to keep company with erroneous perſons? For David ſaith here, I am a companion of all thoſe that do fear thee. Now ſo it is, that ſome that fear God have fallen into errours; whether may I therefore keep company with them? For anſwer:
Anſw. It is ordinarily ſaid, That a man muſt conſider his own weakneſs, and their ſtrength that are erroneous: If I will mingle a ſpoonful of Wine with a pailfull… of Water, ſhall I not loſe the Wine? For ſo ſay ſome, If I am but weak in knowledge, and will go and mingle my ſelf with them that are ſtrong in errours, what ſhall I do but loſe my own knowledge? But there are two or three things that I ſhall ſpeak to in this caſe of Conſcience.
1. Ye muſt know, That there are ſome errours that are leſs; ſome that are ſo groſs, that do manifeſt a wicked ſtate and condition in them that hold them: They are called errours of the wicked, 2 Pet. 3.17. Now though I may ſometimes converſe with thoſe that are leſs erroneous; yet if their errours be ſuch, as cannot ſtand with Grace, the Goſpel, or the power of Godlineſs, then I am to ſhun their company as much as the company of a Drunkard, Swearer, or Unclean Perſon. But,
Secondly, You muſt obſerve all this verſe, the Pſalmiſt doth not barely ſay, I am a Companion of all that fear thee, but he explains who thoſe are that do fear the Lord, and ſuch as keep his Precepts; now men that depart from his ordinances do not keep his Precepts; and therefore though in regard of their other profeſſion, they may ſeem for to fear the Lord, yet if they do not keep his Precepts, this Scripture doth not warrant me to be their companion. And in the third place,
3. You know and muſt remember what the Apoſtle ſaith, If any one that is called a Brother, does walk inordinately, from ſuch turn away and avoid them. So that though I muſt keep company with thoſe that fear the Lord, while they ſtand right; yet if they do not ſtand right but do walk diſorderly, then I am commanded by another Scripture to avoid them for a while, that they may be aſhamed. And thus now I have anſwered to thoſe ſeveral Caſes of Conſcience, and have cleared the Doctrine.
Application.
Now by way of Application, if a good man will keep good company, then what ſhall we think of thoſe that never kept good company all their dayes? 20, 30, 40, years old, yet never kept good co…pany. It may be they have kept company with Civil Moral men; but ſaith David, I am a companion of thoſe that fear thee, and do keep thy Precepts. Or it may be they have ſometimes occaſionally faln into good ſociety, but they have not choſen the company of ſuch as do fear the Lord, and keep his precepts. Now if a good man will keep go d company, what ſhall we think of thoſe that never kept good company all their time? Yea, what ſhall we think of thoſe that have kept, and doe keep bad company? Every man is as his company is. The Heathen co…ld ſay, Noſcitur ex comite, Noſtre ex comite qui non cognoſcite ex ſe.&c. he is known by his company that cannot be known by himſelf. A mans company is a Commentary upon his Life, thereby you may underſtand a man though he be never ſo cloſe and myſtical. Its recorded of Auguſtus Caeſar, that he came thus to know his Daughters inclinations; for being once at a publick ſhew, where much people were preſent, he obſerved that the Grave Senators talked with Livia, but looſe youngſters, and riotous perſons with Julia, whereupon he concluded, that the one w s grave, and the other light and vain. And if ye look into the 50 Pſalm, ye ſhall find that God doth conclude a man to be a wicked man, by his converſe, and partaking with thoſe that are wicked, verſe 16. But to the wicked (ſaith God) What haſt thou to do to declare my ſtatutes, or that thou ſhouldſt take my Covenant in thy mouth? Doſt thou come to the ordinance, and doſt thou ſpeak of the Covenant of Grace? Theſe do not belong to thee; Why? For thou hateſt inſtruction and caſteſt my words behind thee: For when thou ſaweſt a Thief, then thou conſentedſt with him, and haſt been partaker with the Adulterers. O what a ſad condition therefore are all thoſe in that do keep bad company; God looks upon them as wicked, that doe keep company with the wicked.
Object. Why, but is it not better to keep bad company then none? It is not good for man to be alone, that is uncomfortable, is it not therefore better to have bad company then none?
Anſ. No. For ſuppoſe you were to go a journey, whether would you chuſe to ride alone, or in the company of Thieves? Would you not rather chuſe to ride alone, though it be uncomfortable, then in the company of Thieves? Surely ye would. Why, ſuch are all wicked company, Amici temporis fures, Friends are thieves of time, eſpecially wicked friends; for they will not only rob you of your precious time, but of your precious duties, principles, and graces, Or! pray tell me, which is worſt, ſin or ſorrow? Poſſibly it may be your affliction and ſorrow to walk alone, but to keep bad company is your ſin and guilt.
Queſt. Why? but are they all alike guilty that do keep bad company?
Anſw. No. For there are three ſorts of men, that do or may poſſibly keep bad company. Some are wicked themſelves, ſome are Profeſſors, and ſome Members of Churches. It ill for a wicked man to keep bad company, it is worſe for a Profeſſor of the Goſpel, but its worſt of all for a Member of a Church.
1. Its ill for any man to keep evil company, it is ill for a wicked man himſelf to do it; for the more companions that a man hath in his wickedneſs, the more he is incloſed therein, and the harder it is for him to break away from his wickedneſs. Is it not an hard thing for a Bird to flie away that is taken in the Lime twiggs? Why? evill company is the Devils lime-twiggs; and what is the reaſon that many a man doth continue in his ſin, who is convinced of the evil of it? but becauſe he is held faſt in the bands of his wicked company. O ſaith one, I confeſs it is my duty to live otherwiſe, but I cannot get away from my company, ſo that though a man be a wicked man himſelf, it is an evil thing for him to keep bad company. But
Secondly, As it is an evil thing for a wicked man to keep bad company, ſo it is worſer for a Profeſſor of the Goſpel to do it. Peccatum majus. The more repugnancy there is between the ſin and the ſinner, the worſer and the greater is the ſin. Now a Profeſſor of the Goſpel is ſuch an one as hath Dedicated himſelf unto God, and ſeparated himſelf from the world; and therefore for him to keep ill company, is directly contrary unto his profeſſion; the more that any man ſins againſt his knowledge and Conſcience, the greater is his ſin, ſuch a ſin is called Rebellion. 1 Sam. 15. And Rebellion is as the Sin of Witchcraft. Now what Profeſſor is there of the Goſpel, but doth know that he ought to avoid evil company? Poſsibly a poor, ignorant, prophane man, may not know his duty in this caſe, but a Profeſſor knows his duty; and therefore as it is evil in any man to keep bad company, ſo it is worſer for a Profeſſor of the Goſpel to do it. But
Thirdly, In the third place, it is worſt of all in a Member of a Church, for he ſins againſt his preſent Remedy. Sins againſt Remedy are the worſt ſort of ſins. It is a grievous ſin for any Young unmarried man to commit Fornication; but if a man be married and doth commit Adultery, he ſins worſe; why? becauſe he ſins againſt remedy, and becauſe he hath a remedy by him. So here it is ill for any man to keep ill company, but worſt for a Member of a Church; Why? Becauſe he ſins againſt a Remedy; he hath Communion with the Saints; he hath good company by him, a remedy by him, and therefore for him to keep bad company is the worſt of all; the more any man deſpiſes the ways and ordinances of God by his ſin, the greater is his ſin. Now if you look into Scripture ye ſhall find, that when a man hath two things before him, & doth chuſe the one, and refuſe the other, look what that is that he leaveth, that he is ſaid to hate and deſpiſe. Now a Member of a Church hath two ſorts of companies before him, and therefore if he ſhall chuſe to walk with thoſe that are evil, he is ſaid in Scripture language to hate and deſpiſe the company of the Saints; and is it a ſmall thing in your eyes to hate or deſpiſe the Company and Communion of the Saints?
Object. Why, but though I do keep company ſometimes with thoſe that are wicked, yet I do not deſpiſe or hate the company of the Saints, for I keep company with them too.
Anſ. That's ſtrange, Strange in regard of your ſelf, Strange in regard of others. Strange in regard of your ſelf; for if you find any ſavour in good company, is it not ſtrange that you ſhould not refrain bad company; ſurely good company will either eat out the heart of your bad company, or bad company will eat out the ſavour of your good company. Strange therefore it is, if you ſhould keep both companies; ſtrange in regard of your ſelf, and ſtrange alſo it is in regard of others. When the Deer is ſhot, the reſt of that Herd will puſh him out from amongſt them: and if you be ſhot with the Arrow of bad company, 'tis ſtrange that the reſt …f your Herd ſhould not puſh you out of their ſociety, and avoid you, becauſe you will not avoid others. But
Secondly, You ſay that you keep company with the good too, but I pray tell me, is it not the Mud of the good company that you converſe withal? As in a River or Pond, there is Water and Mudd; ſo in all good company, there is the Water of Life, and there is the Mud of their Infirmities and Vanities; if it be the Mud of good company that you converſe with, then do you keep bad company, even whileſt you converſe with thoſe that are good. But,
Again Thirdly, You ſay you keep company with both good and bad, bad and good. But who art thou that doſt ſo? I read in the old Teſtament, that thoſe creatures which live both in the land and in the water, were counted unclean. I read alſo in Scripture of a ſincere Chriſtian, and a Luke-warm Profeſſor; and what is lukewarm water, but that water which hath both heat and cold in ſome equal degrees? and what is the lukewarm Profeſſor, but one that can run with both, and comply with both companies. I read in Hoſ. 7. That God compared the declining people of Iſrael unto a Cake dough-baked, baked on the one ſide and not on the other. Why? But becauſe they were for God and Idolls too; They could walk and converſe with both. So now when men are for both companies, they can ſtand with the Saint, and they can ſtand with Sinners, they can ſit with the Scornful, and they can ſit with the Faithful, they can go in and out with Gods people, and they can go in and out with the wicked. What doth this argue, but that they are dough-baked, and lukewarm Profeſſors?
Yet fourthly, if there be any ſuch amongſt us (which God forbid) give me leave to ſpeak three or four words unto them. You ſay you can walk with both good and bad; but what comfort can you have in walking at all with thoſe that are bad. Mr. Dod ſaid once, there are two queſtions which if a man can rightly anſwer he may have comfort in every condition. The firſt queſtion is, What am I? The ſecond queſtion is. Where am I? If ſaid he, in anſwer to the firſt, What am I? I can truly ſay I am Godly, I am in Chriſt, I am one of thoſe that fear the Lord in truth. And if in anſwer to the ſecond, Where am I? I can ſay I am in my calling, I am on Gods ground, I am where God would have me be, then I may have comfort in every condition. But if you that are Profeſſors of the Goſpel be in company with the wicked, can you ſay, I am where God would have me be, I am on Gods ground; ſurely no. What comfort therefore can you have in walking with ſuch company at all? But ſecondly, do you not know that wicked company lye in wait for your halting, and deſire your falling. Mark what David ſaith, Pſal. 41.6. And if he come to ſee me, he ſpeaketh vanity, his heart gathereth iniquity to it ſelf, and when he goeth abroad he telleth it. And mark what his Son Solomon ſaith, Prov. 4.14, 15, 16. Enter not into the Path of the Wicked, Avoid it, Paſs not by it, Why? For they ſleep not unleſs they have done miſchiefe, and their ſleep is taken away, unleſs they cauſe ſome to fall. It may be you think they love your perſon, but do they not hate your way more then they love your perſon, and will you walk with them that hate your way, becauſe you think they love your perſon; Be not deceived. Do you not know thirdly, That in time of danger they will thruſt you into danger, that they may ſave themſelves out of danger. There was a correſpondency between good Jehoſaphat and wicked Ahab; and when they went into the Field, what did Ahab ſay to Jehoſaphat? Read what he ſaid and did, 2 Chron. 18.29 I will diſguiſe my ſelf, and will go to the Battel, but put thou on thy Robes; but ſee the iſſue of it, verſe 3. Plainly ſhewing thus much, that if a good man hold correſpondency with a wicked man, in caſe there be any danger, the wicked will thruſt the good man into danger, to keep himſelf out. But in the fourth place, if you have not conſidered this Scripture before, yet have you not thought on that Scripture, As for thoſe that turn aſide by crooked paths, the Lord will lead them forth with the workers of iniquity. Now is not this a crooked path to walk with both companies, with the godly in the light, and with …he wicked in the dark. Well, Wo be to him that doth ſo, God will in due time diſcover him, and lead him forth with the workers of iniquity, Oh what an evil thing therefore is it to halt between two, to walk and keep company with both good and bad, bad and good.
Object. Why, But I praiſe God; will ſome ſay, I do not keep company with the Wicked at all, ſo as to walk and converſe with them ordinarily in a way of friendſhip.
Anſ. That is well, But what if God will count vain company in the number of bad company? For ye have it, Pſal. 26.4. Secondly, what if God will account thoſe for your companions whom you would be with, if you were not reſtrained by the fear and ſhame of your friends. We find in Scripture, that a man is ſaid to do all that which he would do, if he were not reſtrained. Abraham is ſaid to ſacrifice his Son, becauſe he would have done it, if God had not reſtrained him, ſo look what that company is, that I would be with, if I were not reſtrained; that company according to Scripture, I am ſaid to keep. Thirdly, wh…t if God will account all thoſe for your companions whom you juſtifie, like, or conſent unto in the way of your ſin and vanity? So ye read, Pſal. 50.20. Or what if God will account your companions according to your ſervants of choice, as David ſaid, that he would not know a wicked perſon. Mark how he proves it, Pſal. 101.4. he ſaith, A froward heart ſhall depart from me, I will not know a wicked perſon, but ſays he, verſe 6 Mine eyes ſhall be upon the faithful in the Land, that they may dwell with me, he that walketh in a perfect way, he ſhall ſerve me; he that worketh deceit ſhall not dwell within my houſe, and he that telleth lyes ſhall not tarry in my ſight, verſe 7, it is ordinarily ſaid, Servi ſunt humiles amici, Your ſervants are your loweſt friends; and though a mans ſervants are not properly his companions, yet his companions may be known by his ſervants of choiſe. Poſſibly a man cannot get a godly ſervant, but if a man have godly and ungodly before him, and ſhall chuſe ſuch as are vain or wicked, this argues what his company would be if he had his choice and his mind. Now God can turn up all our leaves and ſee what grows under them. And if all theſe things be true, how few are there that will ſtand free from wicked and ungodly company. But my Beloved, either there is comfort enough to be ſound in good company, or there is not; if there, be not enough in good company, why ſhould you converſe with them at all, and if there be comfort enough in thoſe that are good, why ſhould you not walk with them altogether.
Quest But what ſhall we then do, that we may avoid evil company, that we may choſe good company and improve them?
Anſ. Here are three queſtions I ſhall ſpeak ſomething unto them diſtinctly. As for the firſt, Do you ask what you ſhall do that you may avoid evil company? Firſt, you muſt be ſure to mortifie your affection, inclination, and diſpoſition to the vanity thereof; 'tis not the perſwaſions of evil company that doth lead you to them, but it is your own diſpoſition and unmortified affections; you think it may be, that it is their Spark that doth ſet you a fire, but it is your Tinder that doth cloſe with their ſpark, if there were but Water thrown on your own Tinder you could not be ſo fired with your evil company. The Woman that thou gaveſt me, ſaid Adam, did give me to eat, and ſo I was drawn into this ſin, but it was his own diſpoſition that did lead him to it, 'tis in this ſin as in all other outward ſins; 'tis not the drink or wine that is in fault, but a mans own drunken diſpoſition that doth lead him to drunkenneſs; 'tis not the beautiful object thas is in fault, but a mans own wanton diſpoſition that doth lead him into uncleanneſs; ſo here it is not your company, but your own diſpoſition that doth lead you into it. Would you therefore avoid and abſtain from your wanton company then labour to mortifie your own wanton affections, would you abſtain from and avoid your vain company; then muſt you firſt labour to mortifie the vanity of your own heart and ſpirit; otherwiſe though you abſtain from your company for a time, yet you will return again. Firſt therefore mortifie your own luſts and earthly affections
2. And in the ſecond place, Be ſure that you avoid all thoſe occaſions, which though lawful in themſelves, yet through your weakneſs may any way open a door unto evil company, when the Nazarites were forbidden wine, they were forbidden grapes alſo, whereof wine was made. Numb. 6.3. And if ye look again into the fourth of the Proverbs; you ſhall find that when the Holy Ghoſt by Solomon doth forbid you to enter into the Path of the wicked, and going in the way of evil men; he doth in the name of God command you to avoid it, not to paſs by it, to turn from it, and to paſs away, verſe 15. as if ſays Mr. Greenham, A Phyſitian ſhould give directions to a man to avoid the Plague; the great Receipt ſaith he, that the Phyſitian gives againſt the Plague, is made of three Ingredients, Citò, Longè, Tardè, Fly quickly, Remove far from the place, and Return ſlowly; ſo here ſaith he, as if there were a Plague in evil company, The Holy Ghoſt bids us to depart quickly, and not to come near, and what is the reaſon that many are ſo overtaken with evil company, but becauſe they do not avoid all thoſe lawful occaſions; which through your own weakneſs doth lead them into it; be ſure therefore that you avoid them.
3 And in the third place, if you would avoid evil company, then you muſt part abruptly with them, you think thus it may be, though I part with my evil company, yet I will part civilly with them, I will go but once more, and again, I will go but once more to them, and will part fairly, with them. Whereas our Saviour Chriſt ſaith, if thy right eye offend thee pull it out, & if thy right hand offend thee cut it off. Look what that is, that is near and dear to you, That muſt you part with in a way of violence? if you will part fairly with your company, then go to them and ſay, Well I have ſinned, and ſinned greatly in keeping your company; Now God through Grace hath convinced me of it, I will never come in your company in any ſuch way again, and he that will part with wicked company muſt be abrupt in his parting with them. That's …he third thing.
4. And in the Fourth place, If you would avoid and part with your evil company, then you muſt humble your ſelf before the Lord, for all the vanity and folly of your Company-keeping; ſome men being convinced of their ſin in Company-keeping, do reſolve never to come in ſuch company again: And it may be they do refrain for three or four weeks, but in a ſhort time they are where they were. And what's the reaſon, that though men be convinced of their ſin, yet they return again? but becauſe they go forth in the ſtrength of their own reſolutions, and were never throughly humbled for their ſin. Would you therefore ſo refrain from evil company, that you may return no more; then go and humble your ſelf before the Lord for the evil of it.
5 And in the fifth place, Be ſure that you do not follow the Saints to that is good for their multitude: for he that follows the multitude to good, becauſe they are many, will alſo follow the multitude unto what is evil, Non faeciendum, &c ſaith Auſtin, Non faciendum, quia multi faciunt ſed quia bonum ut bonum faciunt, aut bene ſatis mihi ſunt pauci, ſatis unus, ſatis nullus: Auguſt. Si potentiores faciunt, non faciam quia faciunt, ſed gaudeo quia faciunt.we muſt not do a good thing, becauſe many do it, but becauſe it is good; if others do that which is good ſaith he, I will rejoyce becauſe they do it, but I will not do it, becauſe they do it that I may do good; for to do well few ſhall ſuffice, yea one, yea none. The way to follow the multitude to evil, is to follow the multitude to good; becauſe of this multitude take heed therefore of that
Sixthly. And if you would avoid evil company, Then be ſure that you keep good company, and improve them. Intus exiſtens prohibet alienum. If the Veſſel be full of Wine, it keeps out Air and Water; good thoughts keep out bad thought, good words keep out bad words, and good company keeps out bad company. And what is the reaſon that many poor ſouls are led away with naughty and debauched company, but becauſe they are not hedged in with good company; for as bad company keeps men from good company, ſo good company will keep men from bad company. Look what day or time that is wherein you depart from good, then are you expoſed unto them that are evil; yet it is not enough to have good company, but you muſt improve alſo, and gain by them; for if you be in good, company, and do get nothing by them, you will ſay, What need I make ſuch a ſtir about my company, I ſee no difference; As one company talks of the world, ſo doth the other alſo; and as I get nothing by the one, ſo I get nothing by the other alſo; therefore I'le return unto my old company again? Would ye therefore avoid evil c mpany, then be ſure that you keep good company, and improve them.
Queſt 2 Why? but I do not know how to chuſe good company: I confeſs good company is a great mercy, and bad company is a great miſery, but how ſhall be able to chuſe my company.
Anſw. 1. You muſt go to God and beſeech him for to chuſe …our company for you: Mark what David ſaid and did; in this Scripture he ſaith, I am a companion of all thoſe that do fear the Lord; yet ver. 79. he goes to God, and prayeth, ſaying, Let thoſe that fear thee, O Lord, turn unto me, and thoſe that have known thy teſtimonies. As if he ſhould ſay, Of a truth, Lord I am a companion of all that do fear thee; but it is not in my power to bend their hearts unto me; the hearts of all men are in thy hands, now therefore let thoſe that fear thee turn unto me. So do you go to God, and ſay likewiſe, Lord, do thou chuſe my company for me, let thoſe that fear thee turn in unto me: O do thou bowe and incline their hearts to be my companions.
2ly. If you would act herein under God, and make a right choice of your company, then muſt you get your nature changed. The Raven keeps company with the Ravens, and not with the Pigeons; but if the nature of the Raven were changed into the nature of a Pigeon, it would flock together with the Pigeons. Every thing follows its nature. Labour therefore to get your nature changed; and then though you have flown with the Ravens, you will flock together with Gods Doves.
3ly. And in the third place, if you would make a right choice of your company, then you muſt get a diſcerning ſpirit, that you may be able to put a difference between thoſe that fear the Lord, and thoſe that fear him not; between thoſe that are civil, moral men, and thoſe that that are gracious. The ſpiritual man judgeth all things. And what is the reaſon that people keep no better company, but becauſe they cannot diſcern of company? And what is the reaſon that they diſcern not between company and company, but becauſe they are not ſpiritual? Would ye therefore be able to make a right choice of your company? then get this diſcerning ſpirit.
4ly. And in the fourth place obſerve, Who thoſe are that are moſt profitable in your ſociety; who thoſe are that are moſt ſound in their faith, ſavoury in their ſpirits, and moſt communicative and profitable in their lives, and with ſuch cloſe; Some have knowledge enough to diſcourſe with, but they have no ſavour in their ſpirits: Some are of a ſavoury ſpirit, but they want knowledge, and are not communicative; but let thoſe that fear thee turn unto me, and thoſe that have known thy teſtimonies, ſaith David; as if he ſhould ſay, Lord, I would not only have knowing men to be my companions, but fearing men. Neither would I only keep company with thoſe that fear thee, but with ſuch as are knowing, and do know thy teſtimonies. Thus let his choice be yours, a knowing man, and a fearing man, a fearing man, and a knowing man, will make a meet companion for you.
5ly. And if you would make a good and comfortable choice of your company, then in caſe you be a man, Let the friend of your boſome be a man, and not a woman, unleſs it be your Wife; and if you be a woman, then let the friend of your boſome be a woman, and not a man, unleſs it be your Huſband; for if the ſpecial friendſhip be between a man and a woman, who knows how ſoon the ſpiritual friendſhip may degenerate into carnal affection; and if it may be, let your friend or companion ſtand upon even ground and a level with you; for the Germane Proverb is often true, He that will eat Cherries with Noblemen, ſhall have his eyes ſpirt out with the ſtones thereof. Therefore affect not company too high for you. But whatever degree your company be of, be ſure that it be not ſuch as will be apt to take an offence from you, nor ſuch as you ſhall be apt to take an offence from; for then your ſociety will always be uncomfortable. Thus do, and your choice ſhall be right.
Queſt. 3. Well, but ſuppoſe I have choſen good company, and I can ſay in truth with David here, I am a companion of all thoſe that do fear thee, and do keep thy precepts; What ſhall I do, that I may improve my company? I praiſe God I have good company, but I do not know how to improve them; what ſhall I therefore do that I may improve my good company?
Anſw. Firſt, You muſt be humbled for all the miſpence of your time with good company. The way to improve a mercy, is to be humbled for our not improvement of it.
Secondly, If you would improve your good company, Then lay your right ends together when you meet; you ſee how it is with a fire that is half burned, if you would mend it, you take the ſticks and lay them together; but then you do not lay the cold ends together, but the hot ends together. Now there is no company ſo good, but hath its cold ends, and its warm ends; if you lay your cold ends together when ye meet, what heat, what warmth, what good or improvement can you expect? Therefore lay your warm ends together when you meet together.
Thirdly, Obſerve what that grace is wherein your companions doth excell, and labour more and more for to draw that forth; every Saint and Godly man doth not excell in every grace. Non omnis fert omnia tellus, Every ground will not bear Wheat or Rye, but ſome one Grain, and ſome another; ſo every Chriſtian doth not excell in every grace, ſome in one grace, and ſome in another: It may be he hath life, and you have light; or it may be he hath light, and you have life: And why hath God given this to one, and that to another? But that they may be beholding one to another, and have communion one with another. Would ye therefore improve your communion and good company, Then obſerve what that grace is wherein he doth moſt excell, and labour more and more to draw out the ſame.
Fourthly, Take heed alſo of pride and envy, which is the bane of all good company: Pride will make a man ſpeak, and pride will make a man hold his peace. I am a poor ignorant man or woman, ſaith one, and therefore I will not ſpeak of that which is good before their company; yet this may be out of pride. I have an opportunity of doing good in this company, ſaith another, and therefore I'le ſpeak, yet this may be out of pride too. There was ſuch an one ſpake good words at ſuch a time, ſaith another, but 'twas little to the purpoſe, and this may be out of envy: Now envy is between equals, and pride between unequals; either therefore you converſe with your equals, or with your unequals; if with your equals, take heed of envy; if with your unequals, take heed of pride.
Fifthly, And in the fifth place, If you would improve your good company, and profit by them, then pray over them, and for them. Of all companies, ſays Mr. Greenham, I never profited and gained more by any, then by thoſe that I prayed moſt for; and what is the reaſon that you profit no more by your good company, but becauſe you pray no more for them, and over them. You will pray over your hearing, reading, or meditation; why? becauſe it is an Ordinance: So is this of good company too. And therefore if you would improve and profit by your company, then pray much over them, and for them: Yet
Sixthly, Do not reſt ſecure in your good company; for though you be in a good company, you may poſſibly get more hurt then if you had been in bad company. And what is the reaſon that you come ſometimes from bad company, into which you have been caſt occaſionally, or againſt your will, with your ſoul troubled for their ſin, and through Gods providence do get good thereby: And you come from good company with your heart flat, and dead, and dull, but becauſe you reſt ſecure in your good company? In the one you watch, in the other not. Wherefore reſt not ſecure in your company, though it be ne're ſo good: Good company is Gods Ordinance, but it is an Ordinance that doth tend unto other Ordinances: Some Ordinances tend unto other Ordinances. It is an Ordinance that we ſhould reſt on the Sabbath-day. But why are we to reſt then? for reſt ſake? No, but we are to reſt in order to the poſitive ſanctification of the Sabbath; ſo we are to keep good company, but why? What for it ſelf? No, but in order to other Duties. Now if it be an Ordinance that lyes in order to other Ordinances, why ſhould we reſt in it? The more you reſt in it, the leſs you will improve it. Therefore do not reſt ſecure in your company, although it be ne're ſo good. But be ſure that you look upon it as a Duty in order to other Duties; and thus you ſhall improve it. Which that you may do,
Seventhly, Conſider with your ſelf what a great Talent is put into your hand, when you are betruſted with good company; thereby you have an opportunity of gaining ſomething which you cannot gain by your publick Miniſtery. You ſee how it is with the Candle. I can take a Candle in my hand, and go down into the Cellar, and ſee that thereby, which I cannot ſee by the light of the Sun; poſſibly the Sun-beams may not reach that which the beams of the Candle may reach: So poſſibly the light and beams of private Communion, may reach that truth which the beams of the publick Miniſtery doth not reach. 'Tis poſſible that a Miniſter may ſpeak to a truth in publick, yet he may leave it in the dark; when I come at home, then I may beat it out more fully with good company. So that this Ordinance of good company is a great Talent; and will the Lord require an account of the improvement of our Talents, then ſurely he will have an account of the improvement of our Company. In the third of Malachy it is ſaid, Then thoſe that feared the Lord ſpake often, and a book of rememembrance was written. God hath a Table-book at work upon all our ſpeeches and conferences when we meet together, and he ſets down what we ſay, and what we do when we meet together; and ſhall we not then take heed what company we come in, and what we do and ſpeak in our company? It's recorded of Mr. Latimer the Martyr, That though he was ſomewhat free in his ſpeech when he was examined, yet when he heard a Pen writing behind the Curtain, then he was more wary. Why! believe it, there is a Pen behind the Curtain, that ſets down what you do, and ſay in your company, whether good or bad. Now therefore, as ever you do deſire that Gods own Hand-writing, that Gods own Table-book may not be brought out againſt you, take heed what company you come into, and what you do and ſpeak in your company: Thus ſhall you be able to avoid bad company, to chuſe good, and to improve the ſame. And thus now I have done with this Argument of good company. A good man will have good company; For I am a companion, ſays David, of all them that fear thee, and do keep thy precepts.