Expositions Upon Matthew 1-10, Treatise · Chapter 9 · Section 3
Motives to look to the thoughts.
1 Thoughts are the declaratives of the ſoul, as the Sun, Fire, Honey, Gold, ſhew by their effects what they are, ſo doth the heart ſhew what it is by the thoughts. When the thoughts are worldly, proud and revengefull, it argues the heart is ſuch, Rom. 8.5. They that are after the fleſh minde the things of the fleſh. The thoughts are the immediate acts of the heart, Mark 7.21. From within, out of the heart of man, proceed evil thoughts. We do not judg of a Fountain by the Waters that run from it many Miles off, but by the Water that flows immediately therefrom.
2 Thoughts are the ſouls ſervants, as the Centurion ſaid to his Servant, Go, and he goeth, Matth. 8.8. So bid your thoughts think upon grace, or ſin, they will do it. Send them a hundred Mile off they will go, ſend them into Heaven they will go, and talk with God and Chriſt by faith, and with your ſelves by reflexion.
3 Thoughts are the ſymptomes of the ſoul. As we know the ſtate of the body by the ſymptomes, ſo may we know the ſoul, Col. 3.1, 2. If ye be riſen with Chriſt ſeek things above, ſet your affections on things above. Rom. 8.5. They that are after the fleſh do ſavour the things of the fleſh, &c.
4 The thoughts are the acts of the ſoul. 1 They are the freeſt acts; a man ſometimes ſpeaks not as he would, works not as he would, but he always thinks as he will; now if you would judg of a man, judg of him by what he doth freely, and not by compulſion. Peter though he denied Chriſt, he denied him not in heart, therefore the heart ſhews what it is by the thoughts.
2 Thoughts are the continued acts of the ſoul. We are not always praying and reading, but we are always thinking, that is, thy God thou art always thinking on.
3 The univocal acts of the heart. The univocal act of light is to enlighten, the univocal act of a dead carrion is ſtink, ſo the univocal act of the heart are thoughts; if they be proud and unclean, ſo is the heart.
5 Thoughts are Gods tribute, Prov. 23.26. My ſon, give me thy heart. If thy neighbour come for fire thou canſt not give it him, if thou takeſt away the heart thereof; ſo thou canſt not give God thy heart and withhold thy thoughts.
6 Thoughts are a mans companions. A man will be carefull what companions he hath; you never go out nor in, but your companions go along with you, nay they will accompany you to another World.
7 The Law of Retaliation calls for our thoughts to be for God, becauſe he hath ſo many thoughts toward us, Pſalm 40.5. Thy thoughts which are to us ward they cannot be reckoned up, they are more than can be numbered. Pſalm 139.17. How precious are thy thoughts, O God, unto me! How great is the ſum of them! Every hour, yea every minute, God think of us, let us then be often thinking of him, ſaying with David, Whom have I in Heaven but thee? and there is none on Earth I deſire in compariſon of thee. Pſalm 73.25. ſaying as a certain holy man, who when he was bid to have his thoughts in Heaven, anſwered, I am there already.
8 If thou forgets to think on God, thy ſoul will be in a withering condition, Job 8.11, 12, 13, 14.
3 Uſe. Conſolation to Saints. 1 When condemned by men, Job 16 19. My Witneſs is in Heaven, and my Record on high.
2 When we have upright intentions to bring about things for God, but cannot at preſent effect them. If there be a willing minde, it is accepted, 2 Cor. 8.12.
3 In all acts of uprightneſs, 1 Chron. 29.17. Thou trieſt the heart, and haſt pleaſure in uprightneſs; that is, in upright intentions, when we ſigh to him he knows our ſighs and groans, Pſalm 12.5. Rom. 8.26. this comforted Peter, John 21.17. that the Lord knew his thoughts were affectionately ſet for Chriſt; Thou knoweſt all things, thou knoweſt that I love thee.
4 Terrour to all wicked men who allow wicked thoughts in them. God knows how thou ſmothers thine own conſcience and goeſt againſt it, what thoughts of denying Chriſt and temporizing are in thee, what tricks thou haſt to keep off conviction, what heartleſneſs in duty, what rovings in prayer. Thou wouldſt be aſhamed if a man ſaw the wickedneſs of thy thoughts, how much more when God beholds them? Nay, the Lord ſees thy thoughts afar off, even before thou thinkeſt them, Exod. 3.19. He knew Pharaohs thoughts that he would not let the people go, he ſees thou haſt an intention to deny him, if a temptation come. Mark 14.30. This night, before the Cock crow twice thou ſhalt deny me thrice. So the Lord knew Hazaels thoughts, 2 Kings 8.12. which was to rip up women with childe. He knew Iſrael would go a whoring from God when Moſes and Joſhua were dead.
And doth he not then know thy preſent wicked thoughts? Pſalm 50.21. Thou thoughteſt that I was ſuch an one as thy ſelf, but I will reprove thee, and ſet them in order before thee, or catalogize them, (as I take it ſome renders the word) He ſees God is not in all thy thoughts, Pſal. 10.4. Yea he knows thy unclean and revengefull thoughts, which are abomination to him, Prov. 15, 26. And though thou diggeſt deep to hide thy counſell from the Lord, yet ſhalt not thou be able, Iſai 29.15.
V. 5. And whether is eaſier to ſay, Thy ſins be forgiven thee, or to ſay, Ariſe and walk?
Chriſt brings a ſecond argument to prove he had power to forgive ſins, viz. Becauſe he was able to do that, which in the opinion of the Phariſees was more hard, therefore he had power to do that which was more eaſie. It was more to forgive ſin then to heal a diſeaſe, but becauſe the healing of a diſeaſe was viſible, and the forgiveneſs of ſins was inviſible, therefore healing the Palſey-man ſeemed to the Phariſees to be the more difficult work: yet is forgiveneſs of ſin the harder work, 1 Becauſe no diſeaſe is contrary to the nature of God, but ſin is. 2 Healing a Palſey is a natural work, but forgiveneſs of ſins is a ſupernatural work.
Chriſt applies his ſpeech to their capacity, who, being meer natural men, were moved with outward ſignes more then with the ſpiritual power of Chriſt. So Chriſt reaſons, John 5.28. Chriſt proves the effectual power of his voice to quicken dead ſouls, becauſe the ſame voice of Chriſt ſhall at the day of reſurrection be able to quicken dead bodies. Beſides this miraculous healing was a ſigne to confirm the other, that he had power to forgive ſins.
V. 6. But, that yee may know the ſon of man hath power on earth to forgive ſins, then ſaith he to the ſick of the Palſey, Ariſe, take up thy Bed and walk.
V. 7. And he aroſe, and departed to his houſe.
Chriſt here poſitively proves that he had power on earth to forgive ſins, becauſe miraculouſly by a word of his mouth he cauſes the Palſey man to walk, ſo that he aroſe and departed to his houſe immediately.
Power on earth to forgive ſins] That is authoritatively. Preachers forgive onelyonly declaratively, as Nathan to David, 2 Sam. 12.7. The Lord hath put away thy iniquity, John 20.23.
Then ſaith he to the ſick of the Palſey, Ariſe, take up thy Bed and walk] That ſo this cure Chriſt wrought might appear to be a perfect cure, Chriſt bids the Palſey man, 1 Ariſe. 2 Take up his Bed and carry it on his ſhoulders. 3 Walk.
V. 8. But when the multitude ſaw it, they marvelled, and glorified God, which had given ſuch power unto men.
Multitude ſaw it they marvelled] Here's the effect of this miracle, all (ſaving the Phariſees, who had accuſed Chriſt of blaſphemy) wondered at the miracle, and ſo broke forth in praiſing God. They wondered at it having never ſeen any ſuch example of ſuch a thing in former times. The tendency of their wonder and praiſes was, that perſons with more confidence ſhould ſubmit themſelves to the doctrine of Chriſt, whiles they believed he was able to pardon their ſins.
V. 9. As Jeſus paſſed from thence, he ſaw a man named Matthew ſitting at the receipt of cuſtome, and he ſaid unto him, Follow me: And he aroſe and followed him.
We have in this ſtory, 1 Chriſt calling Matthew, v. 9.
2 Matthew his yielding obedience to the call of Chriſt, v. 9.
3 We have Matthews thankfulneſs in making Chriſt a Feaſt, v. 10. Amplified from the Gueſts that were there with Chriſt, they were Publicans and ſinners, v. 10.
4 Here's a queſtion moved by the Phariſees hereupon, which was, why Chriſt would eat with Publicans and ſinners, v. 11.
5 Here's Chriſt his anſwer to this charge, 1 Apologetical, that he converſed with them, as a Phyſician to heal them, not as one that practiſed like wickedneſs with them.
2 Reprehenſory, taxing the proud conceitedneſs of the Phariſees, who thought themſelves whole and that they had no need of the Phyſician.
3 Defenſory, v. 13. Go and learn what that meaneth, I will have mercy and not ſacrifice: as if he ſhould ſay, That ye ſee me do is a work of mercy and charity, in calling ſinners from their ſins to repentance, that they may be ſaved, therefore I doing what God commands, your calumnies are not to be regarded.
Saw a man named Matthew ſitting at the receipt of cuſtom] Chriſt paſſing from thence towards the Sea, Mar. 2.13. ſaw a man. This was that Matthew who penn'd this Book in the Hebrew tongue, ſuppoſed to be him whom Mark and Luke call Levi, and the circumſtances of the Hiſtory tend much thereto, yet doth not Matthew at any time call himſelf Levi, nor Mark and Luke doth at any time call Levi Matthew. And Grotius ſpeaking of one Heracleon who lived next thoſe times, names Matthew, Philip, Thomas and Levi, to whom opportunity of giving publick teſtimony to Chriſt among the powers of the earth was denied, where Matthew and Levi are diſtinguiſhed one from another.
Sitting at the receipt of cuſtom] That is at the Table of the Publicans, where Caeſar's tribute was brought and paid. Matthew names his condition of life, that he may confeſs to all what a great ſinner he had been, and alſo acknowledge Gods grace in calling him home, as Paul did, 1 Tim. 1.15, 16, 17. For the Publicans hired Caeſars tribute at a certain rate, and under pretence of taking tribute did wretchedly extort, and became thereby very infamous. We may learn from him to ſhow forth Gods goodneſs to us, who, notwithſtanding the vile ways we walked in before converſion, was pleaſed to caſt his love upon us.
And he ſaid unto him, Follow me] Leave the Cuſtomhouſe, if it be weight to thee, Heb. 12.2. Let us lay aſide every weight. Leave thy ſinfull gain and follow me. So doth Chriſt call all his Church from wicked and carnal ways. Song 2.10. My beloved ſaid unto me, Riſe up my love, my fair one, and come away. Song 4.8. Come with me from Lebanon, my Spouſe, look from the Lions dens, from the Mountains of the Leopards. That is, come from the wicked of the world which are like Lions and Leopards.
Now, when Chriſt bade Matthew follow him, it's like he uſed more words to him, and gave him reaſons, which, together with the miracles he ſaw from Chriſt, prevailed upon him; for it's not enough onelyonly to call a perſon to follow Chriſt, but we muſt endeavour to convince him by reaſon that he may follow Chriſt, as that elſe we cannot be Chriſts Diſciples, Matt. 16.24. elſe we do not abide in Chriſt, 1 John 2.6.
And he aroſe and followed him] See the power of Chriſts call, which makes Matthew thus ready to follow, ſo that as the Loadſtone draws iron, and the Sun vapours, ſo did Chriſts call draw him. We muſt leave office and gain, and all for Chriſt, Gal. 6.14. God forbid that we ſhould rejoyce in any thing more then in the croſs of Chriſt. Phil. 3.8. Yea I count all things loſs for Chriſt. Where we ſee plainly our call is from God, let us be ſure to follow him, Gal. 1.15. Judg. 6. and this is the note of all the ſheep of Chriſt, that they follow Chriſt, and not ſtrangers, John 10.4, 5, 27. We muſt not onelyonly follow Chriſt in his ſteps, 1 Pet. 2.21. Leaving us an example that we ſhould follow his ſteps, but we muſt alſo follow him in his commands; ſo did Abraham, Gen. 12.1. and Matthew, yea every ſoul redeemed from the earth follows the Lamb whitherſoever he goeth, Rev. 14.4. Such as thus follow Chriſt in the regeneration ſhall be crowned with him, and ſit with him on thrones, Matth. 19.28. they followed Chriſt upon white Horſes, Rev. 19.14.
V. 10. And it came to paſs as Jeſus ſat at meat in the houſe, behold, many publicans and ſinners came and ſat down with him and his diſciples.
We ſee Matthew out of gratitude to Chriſt carries him from the cuſtome houſe to his own houſe, and makes him a feaſt, where he invites the Diſciples of Chriſt, and the publicans, who its like had heard him preach at the cuſtome-houſe, where we are taught not onelyonly thankfulneſs to our benefactors, but may fee the lawful uſe of feaſting, practiſed both by Abraham, Iſaac, and others; even Chriſt was preſent at ſuch a feaſt, Luk. 14.1. to ver. 7. Joh. 2.
Publicans and ſinners] Publicans were they who gathered the publick ttibute, who were odious to the Jews, becauſe the Jews, looking upon themſelves as the people of God, thought they were not to be ſubject to the Romans, and much leſs to pay tribute to them being Idolaters. Sinners were diſſolute Jews, who ſlighting the Jewiſh Religion were converſant among the Gentiles, and would eat and drink with them.
V. 11. And when the Phariſees ſaw it, they ſaid unto his Diſciples, Why eateth your maſter with Publicans and ſinners?
Before the Phariſees were offended at the miracles of Chriſt, now they are offended at his life, why he did eat with Publicans and ſinners. There is no remedy againſt the biting of a Sycophant, as the Proverb is, they cavil at a good action. Matthew, in token of thankfulneſs to Chriſt for the benefit of regeneration and being to leave his former profeſſion, that he might give an account to his fellow Publicans thereof, that either they might by his example leave their employments, or elſe might deal juſtly and mercifully therein, makes a feaſt for Chriſt and theſe Publicans.
Hereupon theſe Phariſees propound this queſtion, not for ſatisfaction, but detraction, that they might calumniate Chriſt: they ſeem to reaſon thus, No Godly man can eat with Publicans and ſinners, but Chriſt eateth with Publicans and ſinners, therefore he is no Godly man. The propoſition, according to the Phariſees teaching, not according to the doctrine of Chriſt is true, but its falſe according to the doctrine of Chriſt, for ſinners are to be ſhunn'd where there is danger to be infected by them, they are not to be ſhunn'd when there is likelihood we may gain them by our example and admonitions. Beſides Matthew might think Chriſt would utter Godly ſpeeches at this feaſt to work on his fellow Publicans. Nothing is more troubleſome and abſurd then a dumb feaſt, for ſpeeches are the true ſawces of meat; one word is ſharpned by another, and not onelyonly is the belly fed with meats, but the mind with doctrine. The conferences of the Godly refreſh the mind, ſtir up Faith, kindle Charity, and many wayes inſtruct. Luth. in Gen. cap. 18.
Queſt. Whether may Chriſtians eat with unbelievers, or go to a feaſt with them?
Anſw. Yes, reſerving liberty of conſcience, that you do not give thanks with him, to make him your mouth, or to put off your hat and practiſe external worſhip when the wicked man gives thanks, 1 Cor. 10.27. If any of them that believe not bid you to a feaſt, and ye be diſpoſed to go, whatſoever is ſet before you eat.
Yet when they went, they were not to worſhip the heathen Gods by thanksgiving.
Obj. But the perſon we give thanks with worſhips the true God in a right manner.
Anſw. His perſon being wicked, his prayer is abominable, and ſo is thy prayer who joyns with him, Prov. 15.8. Unleſs ſuch wicked man offer onelyonly requeſts for temporal things (which it ſeems to me he may pray for) which to be ſure he will not be limited to.
Queſt. Whether may we keep company with ſinners, or is it unlawful.
Anſw. 1 Its lawful to trade with them, ſo did Abraham with the ſons of Heth, Gen. 23.16.
2 When our place, office or calling calls us to be with them, elſe we muſt go out of the World, 1 Cor. 5.9, 10.
3 Courteſie and civility towards wicked men is not forbid, Gen. 23.7. Abraham was ſo to the ſons of Heth. We are to ſalute Enemies, Matth. 5.47.
4 The Lord doth not nullifie any divine, moral, or relalative Bond, as that the Husband ſhould leave the Wife, the Maſter the Servant, upon pretence that one of them are wicked.
5 We are not by an unwarrantable retiredneſs to exaſperate the mindes of wicked men, but ſo far as we can with a good Conſcience obſerve them, as by ſalutation, courteous ſpeech, &c. that if we cannot make them hearty Friends, which is impoſſible, we may yet make them moderate Enemies.
2 How far it's unlawfull, as, 1 To make them our intimate Friends and Familiars: acquaintance we may have with ſuch, but not familiarity, Pſalm 119.63. I am a Companion of all them that fear thee. To have familiarity with them is all one, as if a man ſhould have correſpondence with a foreign State, who is at enmity with our Commonwealth, this is as dangerous in Spirituals, as the other is in Politicks. 2 It's unlawfull to aſſociate with them in wickedneſs, Epheſ. 5.11. Have no fellowſhip with unfruitfull works of darkneſs, but rather reprove them.
Object. But Chriſt kept company with them, and why may not I?
Anſw. Chriſt kept company with them as a Phyſician to heal them, but thou doſt it becauſe thou wouldeſt walk looſly.
2 Chriſt could not be infected with ſin, and therefore might boldly converſe with ſinners, but the wicked behaviour of wicked men ſteals upon thy heart.
3 In ſtead of converting wicked men thou drinkeſt in their Poyſon.
Object. But wicked men I converſe with are my kinſmen and alliance.
Anſw. So much more dangerous. We are apt to take a Cup of Poyſon from the Hand of a Friend. God bad Abraham go from his fathers Houſe, Countrey and Kindred, Gen. 12.1. Why ſo? God would rather have him go to an idolatrous place, where he ſhould be a ſtranger, than to remain in an idolatrous place with his friends.
Object. But the company I keep are civil wel-carriaged men, no Drunkards, nor Enemies to Religion.
Anſw. The nearer they come to a Form of Religion, the more dangerous to ſteal away our Hearts, 2 Tim. 3.5. From ſuch turn away. Groſs ſinners vex our ſouls, and make us cry to God; godly men, they quicken our graces, but in civil and formal men there's neither ſin enough to vex our ſouls, nor grace enough to quicken our grace.
Object. But ſay wicked men, How can you tell men are carnal and wicked, why do you judg us, and make our acquaintance refrain our company?
Anſw. We may know who are carnal, elſe why ſhould we be commanded to have nothing to do with ſuch, Prov. 9.6. Acts 2.40. Epheſ. 5.11. If we did not know who they were, God would give us an impoſſible command. Pſalm 15.4. In a godly mans eys a vile perſon is contemned; How ſhall we contemn them if we know them not? Epheſ. 5.7. We are bid not to be companions with them in ſin; How can this be, if we know them not? The more Holineſs thou haſt the ſooner wilt thou diſcern ſuch. When we ſee men rail on goodneſs, will be drunk, and are Faith and Troth-men, &c. We may plainly ſee they are carnal, becauſe they practiſe groſs evils contrary to the nature of Holineſs, or deſpiſe their ways in ſmall things, contrary to that threatning, Prov. 19.16.
Object. Abraham lived among Heathen Nations, and Lot in Sodom.
Anſw. Abraham had a command for what he did. Lots ſoul was greived during his abode among them, to ſee their filthy converſation; if he went thither rather out of the pleaſantneſs of the place, than out of a deſire to convert them, and to plant true Religion among them, it was his weakneſs.
Object. 1 Cor. 5.9, 10. I wrote unto you, not to keep company with Fornicatours, yet not altogether with the Fornicatours of this World, or covetous, for then muſt ye needs go out of the World: therefore, &c.
Anſw. The Apoſtle doth not preſcribe this as if it were always and every where lawfull, but becauſe the neceſſity of that time did require it, becauſe the greateſt part of men were unbelievers: ſo much appears in theſe words, Elſe muſt ye go out of the World, as if he ſhould ſay, When you cannot live without them, you are compelled to converſe and trade with them, but novv ſuch neceſſity is taken avvay.
Object. Princes ſuffer vvicked men to live in their countreys, vvhy may vve not then converſe vvith them?
Anſw. They alſo permit leprous and plaguy men to do the ſame, yet do vve not ſhun their company?
Queſt. But ſometimes vve are inevitably caſt among ſuch, vvhat ſhould vve then do?
Anſw. 1 Loſe not your piety by them, nor ſuck infection from them, Pſalm 1.1, 2. Pſalm 26.4, 5. Hence take a counter-poyſon againſt their infection, as you uſe to do againſt infectious Diſeaſes.
2 Propoſe holy ends vvhere you are ſo caſt, as,
1 Their good; ſo did Chriſt here vvith the Publicans.
2 Thine ovvn ſafety by a vviſe behaving thy ſelf among them, that thereby thou mayeſt abate their rage, if not make them thorovv friends.
3 Take heed of furious zeal, Acts 26.11.
4 Take heed of denying Chriſt, vvhether by ſpeech or ſilence, Revel. 2.13. Nebuchadnezzar vvould not endure to hear any to blaſpheme the God of Daniel.
5 Reprove them, Epheſ. 5.11. if not in vvord, becauſe they are not capable, or elſe are Dogs and Hogs, Matth. 7.5. yet in geſture or countenance; but if you reprove them in vvords, bring ſolid Reaſons vvhichwhich ſtrike the matter in the head, by vveak Reaſons you ſtrengthen them, and expoſe your Reproof to ſcorn.
6 Bevvare you be not bevvitched vvith their learning, parts, vvitty jeſts, ſociableneſs, affability, &c. and ſo conjoyn your ſelves vvith them. This vvas the ſin of Jehoſaphat, condemned, 2 Chron. 19.2. Shouldeſt thou love them that hate the Lord? therefore is wrath upon thee.
7 Conſent not unto them in ſinfull temptations, Pro. 1.10. as they are importunate, do you reſiſt importunately. The Bait of their Temptation is baited vvith the Worm of Conſcience.
8 Do not ſooth nor flatter them in their ſin; call not evil good, left you bring a vvo on your head for ſo doing, Iſai 5.20. Condemn not good, nor praiſe evil. Micaiah vvould not ſooth up Ahab, nor ſpeak as the falſe Prophets ſpake.
Object. But I am already acquainted with wicked perſons, what ſhould I do?
Anſw. 1 Diſſolve and unglue the friendſhip by degrees, rather than break it in pieces all at once.
2 Get the Image of God ſtampt on thee. As when the Sun ſhines gloriouſly all men keep at a diſtance from it, ſo when holineſs is ſtampt on thee, carnal men will forbear thy company. If thou beeſt ſober, zealous, heavenly, &c. the drunkard, luke warm and earthly perſon will not care for thy company. Godly men are ſaid to be a people near to God, Pſalm 148.14.
3 Convince them with thy carriage, that when a carnal man is in thy company, his Conſcience may fly in his face, and tell him he doth not ſo. Acts 2.42, 43. Fear came upon every ſoul, why? the forwardneſs and zeal of the Brethren made others fear. A childe of God may ſo live, that a wicked man will not care to come into his company, or, if he come, he will bite in his ſin.
4 Be conſtant in ways of holineſs and carnal men will have no delight in thy company; but when godly men will break ſinfull jeſts, carnal men love this, for they reaſon, Such a godly man will do this, and why may not I? Pſa. 119.115. Away from me ye wicked. David bids them depart, but how? He reſolves to keep Gods commandements. I ſuppoſe he did not ſay ſo with his mouth, in point of manners, but the actions of his life ſaid ſo.
5 If you would be rid of wicked men, cloſe not with them, hold them off at ſtaves end, and they cannot for ſhame come in, Pſal. 101.4. David by ſtrangeneſs to wicked men made them depart from him. The ground of all cloſing is when we meet with a man of the ſame temper with us, but when the ſpirit is contrary they cannot cloſe.
6 Reprove them and they will not endure thee. But in three caſes,
1 When thou reproves them ſlightly.Reprove, 1 in word. 2 In life, Eph. 5.13. q. d. the light of thy holy life will make their evil appear. Tell a ſwearer of the third Commandement and he will thank thee, but reprove him ſoundly and he will none of thee.
2 When thou reproves them for ſuch ſins as they can finde in their heart to leave. A covetous man will bear reproof for his ſwearing, but not for his covetouſneſs, Eph. 5.11. q. d. If thou reprove them they will have no fellowſhip with thee.
3 When thou reproves them laughingly. This rather ſtrengthens then weakens ſin in others.
7 Get good companions, and ſo wicked men will have no delight in thy company, becauſe of them, Pſal. 119.63, 97.
1 Good companions are moſt ſutable to thee; as we would have other things ſutable, as diet, apparel, ſo ſhould we have our company.
2 Moſt faithful companions. Wicked men in their greateſt love treaſure up that which may miſchiev others. When we lay our ſelves open to ſuch and they do not fall foul upon us, it's rather Gods reſtraint then our wiſdome. Jonathan was ſo faithfull to David, that he would not betray him for a Kingdome. Yea all good men are called by the name of faithfull, Pſal. 12.1.
3 Moſt pleaſant companions. In other company though ſomething delight us, yet ſomething offends us, but the company of ſuch Saints is uſually without offence. Speaking of things for matter or manner of ſpeaking, good, telling of Gods providences of ſeveral ſorts, &c.
4 Moſt profitable companions, 1 Pet. 3 1. Husbands without the word are won by the converſation of their wives; beſides, if there be any honeſt dealing in the world, it is among ſuch, hence ſome carnal perſons that never cared for ſuch in their life, have deſired to commit their children to them in their death.
5 They muſt be our everlaſting companions. As it is a ground to part from wicked men, becauſe we muſt be everlaſtingly parted, ſo ſhould we begin our fellowſhip with them on earth, with whom we hope to reign everlaſtingly in heaven, 1 Theſ. 4, 17.
6 Communion of Saints is an Article of the faith. Many are heretical in faith, ſaying they believe communion of Saints, and know not what it is, theſe believe a lye: others are heretical in practiſe, ſaying they believe a communion of Saints, but have wicked men for their familiars, and not Saints.