approbation mine own beneâ—â—t and the not harming of my neighbour â—nd then where the change is not a fault I will never think it a disgrace though the great exchange the World should judge it so Even modesty in some is a viâ—e when out of a weak flexibility of nature man hath not courage enough to deny the request of a seeming friend If a man never abandoneth evill until he abandoneth evil company it is â—igh time to take courage yea the longer wee have been with them the more need have we to hasten out of them If this satisfie not as the Emperor Fradeâ—ick said to certain of his Minions that weâ—e importunate to get into their â—ands the ancient demeasn of the Empire that he would rather be accounted of small liberallity then pâ—rjured even so had we in this case rather be acâ—ounted inconstant then bâ— unconscionable To the second part of the objection I answer That true love and friendâ—hip is only among good men The wicked may talk of it and one drunkard â—ay professe to another that he loves him as well as himself and therein speake â—ruth for saith Augustine most elegantly to such an one thou lovâ—st thy self so as thou wilt destroy thy self and thou wilt destroy him whom thou lovest as â—hy self yea better then themselves for you shall have one Russian salute anoâ—her with God save you Sir but after some strange attestations swear away â—imself with God damn me Sir now how can any wise man think him a friend â—hat is his own enemy hee that is evill to himself to whom will he be good But see the depth of such a mans love and whether it be not to damn thy boâ—y and soul everlastingly S. Ambrose tels us of one who solicited a godly woman to incontinency saying he infinitely loved her she answers if you lovâ— me so well as you seem put one of your fingers into the flame till your flesâ— be burnt off he repâ—ys that was no part of love in her to require it yes said she if yours be love to cause both my body and soul to be burnt in heâ—â—fire for ever which by consequeâ—ce will follow if I yeeld to your request and take your counsel Oh that thou hadst the wit to answer the drunkard when he tempts thee thus Indeed there is a kind of agreement which is stâ—engthened by sin it self as if one â—ee the keeper of a wench his secrecy is bought for ever But all this while if one call another friend it is but to give him a nick-name whereof he is not guilty for true friendship is so sacred holy and pure that it will not be used in evill which made Pericles when he was desired by a friend of his to aide him with false witnesse answeâ— that he would bâ—friend him as far as the Altar meaning so far as stood with piety and religion or his duty to God but no further and Phocion refuse to help his son in law Cariles in judgment being accused for bribery saying withall that he had made him his frienâ— and alliâ— in just and reasonable matters and in them only and this likewise made Papiniâ— an a Pagan being commanded by the Empeâ—or Carâ—â—alla whose Steward and familiar he was refuse to defend an unjust cause as Marcellinus records and thus it fares with all that are truly religious There is not any one quoth the sincere Christian either in blood or otherwise so near unto me but if he fall from God I will fall from him why our Saviour Christ hath taught me both by precept and example that I should acknowledg none so as to be led by them for my brother sister or mother but such as do the will of my Father which is in Heaven Matth. 12. 46. to 51. Whereas on the contrary in things lawfull nothing rivits hearts so close â—s religion it unites them together as glâ—ws doth 〈◊〉 together it makes a knot even between such as never saw one anothers face that Alexander can not cut yea Tyrants will sooner want invention for torments then they with tortures be made treacherous How many have chosen rather to embrace the flams then to reveal their companions and bâ—ethren in Christ There is no friendship like the friendship of faith There is Amor among Beasts Dilectio among Men Charitas among Christians that is their peculiar nature makes husband and wiâ—â— but one flesh grace makes them even one spirit and it is a question wâ—ether naturall Parents are to beâ—loved above spiritual we know that Christ preferred his spirituaâ— kindred to that of the flesh and mâ—jor est connexio 〈◊〉 quà ◠sanginum saith Beza Why sâ—ould we love them more that brought us into this sinfull and miserable world then those that bâ—ing us into a better world where is neither sin nor misery Why them that live with us on earth but a while equall to them that shall live with us in Hâ—aven for ever But to go on Surely as grace in her self is far above nature so is she likewise in her effects and consequently unites in a far more â—urable bond Christians hearts are joyned one to another with so fast a glâ—w that no by respects can sâ—ver them as you may see in that paire of friends Ionathan and David nonâ— had so much cause to disaffect David as Ionathan noâ—e in aâ—l Israel should be such a looser by David's successe as he Saul was sure enough setled for hiâ— time only his successor should forgo all that which David should gain so aâ— none but David stands in Ionathan's way to the Crown and yet all this can not abate one dram of his love As also in Ruth and Naomy whom nothing but death could part Ruth 1. If you will see other examples look Rom. 1. 10 11. 1 Thes. 2. 17 19. 20. Galathians 4. 18 19. Act. 20. 37 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 10. As grace is the greatest attractive of love so is it the surest bond it is like varnish that makes â—eelings not only â—hine but last Where God uniteth hearts carnall respects are too weak to disâ—ever them since that which breaks off affection must needs be stronger then that which conjoyneth it and why doth S. Iohn use these words once to the elect Lady 2 Iohn 1. 2. and again to Gajus 3 Iohn 1. whom I love in the truth but to shew that to love in the truth is the only true love Indeed religion is the surest cement of all societies the loser joynts of all naturall and civill relations are compacted and confirmed by the sinews of grace and religion and such a lose joynted friendship cannot hold long which wants the nerves of religion Wherefore give me any foe rather then a resolved Christian no friend unlesse a man truly honest §. 33. BUt here it will be objected That we hate and contemn all who are not like our selves that we remember them so much to
more felt then talk'd of though I may appeale to any mans conscience that hath been softned with the unction of grace and truly tasted the powers of the world to come yet they think it is better being a good Christian then a good fellow and hold it far better in good sadnesse to be saved with a few as Noaâ— was in the Aâ—ke then in good fellowship with the multitude to be drowned in sin and damned for company We are content saith one to passe through somewhat more unsociably into happiness it suffiâ—â—â—th we shall meet with good company at our journeys end in the Kingdom of Heaven even an innumerable company of Saints and Angels The men of the World practise what once a Jester spake who when a great Lord asked him whether he would go to Heaven or Hell Answered to hell for there quoth he I shall be sure to meet your Lordship and the greatest part of mine acquaintance But it is not so with the true Christian he little loves Christ that will not follow him without company and his zeale is cold to Heaven whom the example of numbers can turn another way Wherefore let us say as much as Peter said and do more then Peter did though all men shoulâ— forsake thee yet will I not leave thee O Saviour neither magnitude of Princes nor multitude of people shall prevail with me But the world wrongs religion when they accuse it to be an enemy to good-fellowship for she hath not a follower which doth not say with David Psa. 119. 63. I am a companion to all them that feare thee and keep thy precepts for the godly mans chief delight is in the Saints and such as excell in vertue Psa. 16. 3. Yea and their fellowship is so good profitable and delectable thaâ— as Synesius was of opinion that King Hieron got more by Simonides acquaintance then Siminides did by his and as we read that Pharaoh Saul and Nebuchadnezzar were more pleasured by Ioseph David and Daniel then Daniel David and Ioseph were by them so I perswade my self great persons would find themselves more then requited if they would vouchsafe the company of some poor Saints for a wise and holy Christian like his Lord and Master wheresoever he goes makes better cheare then he finds in an happy exchange of spiritual repast for bodily Yea as Plato accounted it one of the four great privilidges for which he was especially bound to nature that he lived in the time of Socrates so they should think it none of the least favours for which they were bound to blesse God that they enjoyed so religious and holy society It is true indeed there is supposed good fellowship to which religion is an enemy because it is an enemy to this holy fellowship of the Saints and good reason the one are to the other as Wolves are to the Lambs now is it any marvail if the Lambs care not greatly for the company of the Wolves the Lambe would not willingly be alone yet it is far betteâ— when solitary then in a Wolvish society Generons minds will associate with their matches and equals or none as David being a King when he was expulsed his own Country resorts to none but Kings for first he goeth to Achis King of Gath then to the King of Moab 1 Sam. 21. 10. and 1 Sam. 22. 3. Neither are our ding-thirsts who lavish out their estates and throw the house out at windowes as we use to say good fellowes though they call themselves so for good fellowes and evil men are incompatible ike Simeon and Levi sworn brothers but brethren in evill which is too evil a brotherhood for an honest man to make one in or indeed a wise man for is not hee a fool that will sell Heaven for company as a great many true drunkards doe For my own part if I have good company I will cherish them as Lot did his Angels which were sent for guardians if I have any bad I will studie to loose them least by keeping them I loose my self in the end §. 30. FIftly Another reason why we should separate our selves from their society is that according to the Apostles rule so far as is possible we may have peace with all men which is no way obtainable but by a separation A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Prov. 29 27. if so either no communion or no peace Believers and such as are enemies to the Crosse of Christ can never be reconciled at least in heart What communion can righteousness have with unrighteousness You may as well tye a sure knot between a Cobweb and a Cable as a true and fast love-knot between the child of God and a wicked man These two yoked together agree like the Harp and the Harrow they are as suitable as a wooden Legg and a Thigh of flesh which makes the Apostle Rom. 12. 18. â—n enjoyning us to have peace with all men to add if it be possible and in another place to say be not unequally yoked with infidels for as we should not be yoked with infidels so we should not be yoked with common drunkards and swearers nor with Atheists which are no better then infidels for that also is to be unequally yoked unless we be Atheists too As the Iews might not consort with the Canaanites so we may not consort with them which are like Canaanites Wise Salomon chargeth us from God that wee should not keep company with gluttons and drunkards Proverbs 23. 20. and the Apostle enjoyneth us not to have any fellowship nor so much as eat with a runkarâ— 1 Cor. 5. 11. and that we should have no fellowship with these unfruitful works of darknesse or if unwittingly and unwillingly we be thrust into any such society we must not imitate but reprove them Ephesians 5. 11. and wee professe our selves the servants of God new they are bad servants who will keep company with their masters enemies especially after he hath streightly charged them to the contrary Alasse what should we do in the presence of base persons when even our seber ignorance in ill courses is more then diâ—teemed of the world Yea when it is not enough for them to be bad themselves except they 〈◊〉 at the good When if there be one in a company that abhors impious language they will blaspheme on purpose to vex him When they will think themselves slighted if they be not sent away drunk When to depart sober is 〈◊〉 incivility And we cannot talk idly enough nor do lewdly enough to bear theâ— company we can neither say as they say noâ— be silent when we see and hear 〈◊〉 baâ—eness As whom would it not stir to hear oaths 〈◊〉 for number with words scoffs with oaths vain speeches with both we love neither to bite nor fawn 〈◊〉 we can not forbear to speak the naked truth which iâ— we do will breed a quarrel
Ganges was by Cyrus into 365. brooks both looses her name and nature a lover of so many never loves any Or admit a drunkard do love thee either he loves thee for his own sake because he hath some pleasure or profit or credit by thee as prosperity procureth friends no lesse then adversity proveth them which is with Craterus to love the King rather then with Ephaestion to lâ—ve Alexander now I do not hold him worthy thankes that profesâ—eth mee kindnesse for his own ends Or secondly he loves only thy body or natural parts which is but the worst peece of thee and love to the body is but the body of love the soule of love is the love of the soule Neither doth he truly love that loves the body more then the mind and soul or common gifts before saving graces this love as it is never long liv'd so it is of but feigned as you shall have drunkards and dissembling polititians salute one anotheâ— with God save you at their meeting and wish one another hanged at their parting Italian-like they will be glorious and complemental in their invitations but if you accept of their offer they will hate you for it ever after A drinking fâ—iendship is but a drunken friendship and beleeve it thou wilt find those friends firmest that thy vertues purchase thee these will love thee when thy wealth is gone whereas those that be won without desert will also be lost without a cause you need but be an Arbitrator between two such friends to make them both your enemies things that differ in their end will surely part in their way now thy end is to gain him his end to make a gain of thee for let the passage of profit be stopt his love is likewise at a stand 〈◊〉 you deserved never so well from him the deniall of one favour nay aâ— health shall drown the memory of many fore-performed ones which is all onâ— as if for the abortion of one child a man should kill all the former issue whereas the good mans thanks for old favours lives even in the blows of injury or can you not feed these vermine as you have done away they go like a Suâ— Dial you shall be no longer regarded then you are shined on by prosperity yea Rats run not faster away from an house on fire nor lice from a dead body then they from poverty and if ever it be your misery to stand in need of them look for no other requitall then Iob had of his friends whom he compares to a deceitful Brook which in winter is hard frozen with cold in Summer dried up with heat between winter and Summer passing away alwayes deceitful never of use Iob 6. 14. to 19. Yea a man may say of such friends as a learned Antiquary said of Rumnâ—â— Marsh bad in Winter hurtfull in Summer never good nay this comparison falls short for thou hast sped well if such friends prove not dangerously hurtfull as well as helplesse Have I not known some of them resemble the Snake which when a kind Husbandman had taken out of the cold and cherished in his bosome and she had recovered her lively heate and was grown lusty singled out him ungratfully to trie her first sting upon or a Promotor that in Lent eats flesh at your table and yet is the first that accuseth thee to the Magistrate If Ziba be waxed great under Mophiboseth he will give him a lift foâ—â—ll he hath A promoted Begger hath not seldome renounced his advancer And what else can be looked for from them They cannot make conscience of civill duties who make none of divine If a man have cast off his God he will easily cast off his friend They that have broken their faith with him will keep no faith with us When Religion is once gone humanity will not stay long after I take leave of this point with a caution Reveal to such men no secrets for he that now loves thee dearly may come to hate thee deadly nor beleeve a word that they say for they are like Antigones who never denied any sute that was asked but withall never performed any thing that he granted for what they promise when they are drunk they forget when they are sober or like Saul who being perswaded of David's worth and loyalty sweares as the Lord liveth he shall not die 1 Sam. 19. 6. yet within four verses for all his oath he darts a Speare at him intending to nail him to the wall and in the next verse hee sends messengers to his house to kill him or like the Councell of Constance who made promise to Iohn Husse of a conduct and safe return yet like forsworn persecuters put him to death §. 32. OB But here some of them will reply That we lay the saddle upon the wrong horse when we tax them for want of peace love and friendship in that the religious only shew inconstancy by bidding farewell to their old friends and acquaintance so soon as they embrace religion Answ. To this is answered First that constancy except it be in the truth and in a good cause is impudency change in the vicious is as great a vertue as constancy in the vertuous The Almaines were praised for changing their â—â—stomes which were found to be but bad before as Tacitus affirmeth Constanâ—â—â— in things ill is so far from bâ—ing a vertue that it is an absâ—lute vice Of â—ings imperfect change is the way to perâ—ect them The Gentiles became beâ—â—evers the Iewes Inâ—idels Zachâ—us turnes from the world Demas turns to â—e world Paul turns an Apostlâ— Iudas an Apostate I would fain know wheâ—her change in the Gentiles Zacheus and Paul was not as great a vertue 〈◊〉 it was a vice in the Iewes Demas and Iudas Saint Paul was in constant indeed for to day as it were he breathed out â—reatnings and slaughter against the Disciples of Christ and to morrow he â—reacheth Christ in the Synagogue what then Will any not debaucâ—ed cenâ—ure him of ficklenesâ—e for it nay wil not all wise men think it a great honour to â—im and commend him forshaking hands with the high Priests and his fellow â—ursevants when once hee heard that voice from Heaven Act. 9. 4. There is not any so near unto us but iâ— he fall from God wee may fall from â—im It merits the name of wilfulnesse when we will not admit of a lawful â—hang to the better As Philocrates sported with Dâ—mâ—sthenes you may not marvell Atheniâ—ns that Dâ—mosthenes and I do differ for he drinks water and I drink wine â— some laugh at us for being sober with Rhenis and we as much pity them or being drunk with Canary Again they censure us of inconstancy we them â—f Impudency Now in this case â—hen that is reputed ridiculous by one which â—s accounted sage by another as wise what shall we do but make Gods Word the umpier Wherefore in all changes I will have regard to these three things God's