Armour of proof, or A sovereign Antidote, against the contagion of evil company. Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort.  
THE SECOND PART.  
By R. young of Roxwel in Essex, Florilegus.  
My son, if sinners entice thee, consent thou not: walk thou not in the Way with them; refrain thy foot from their path.  Prov. 1, 10. 15. 
●●NDON, Printed by I. M. for James Crump, in Little bartholomew's Well-yard, 1655.   

TO all YOUNG STUDIENTS, IN THE UNIVERSITIES AND inns OF COURT apprentices OF LONDON, SONS AND SERVANTS IN THE WHOLE NATION.  
R. Y.  
Dedicates this small piece of his Labours, and wisheth increase of all grace and happiness.   

Armour of proof, against evil Society, &c.  
The second part.  

Sect. 24.  
AND so much of the first part, touching the many advantages, that Satants instruments have above God's servants, in winning, and keeping, and improving there converts: What men ought to do, that would not be overcome by there aluerments: and that of all the rest, we must refrain the company of wicked men, and not dispute with them; if we mean not to be infected by them, partake of there sins, nor be enfeoffed in there punishments: Together with the Lawfulness of shunning all familiar Society, and converse with such. And now lest what hath been said, should not be sufficient: See in this Second part, some Reasons to inforse men there unto; which the Godly wise propound to themselves, when they bid adieu to there old associates in the broad way, and purpose to pledge them no more, in there wicked customs.  

Reasons of breaking off Society, with our vicious Consorts.  The reasons are principally 5. and they are weighty. 

1.  
2.  
3.  
4.  
5. Because their company would bereave us of comfort, which otherwise we should enjoy, being alone.   That They may come to the sight of their errors.   we may not be Infected by them, nor partake of their sins.   Enfeoffed in their punishments.   So far as is possible we may be at peace with all men.  
FIrst, that thereby they may come to the sight of their errors, and consequently be reclaimed, S. Paul when he commands the Corinthians to shut the incestuous person out of thelr society and fellowship, give this reason, that his Spirit might be saved in the day of the Lord, 1 Corintb. 5. 5. Again, when he writ to Timothy, that he had done the same ●ouching Hymeneus and Alexander, he yieldeth this to be the reason, that they might learn not to blaspheme, 1 Timothy 1. 20. And in another place▪ If any man obey not our saying, note him by a letter, and have no company with him, that he may be ashamed, 2 Thes. 3. 14.  
It was the practice of the primitive Church, in her first love, that she might shine in beauty and fairness above all other Synagogues, not to admit any scandalous person, or open offender into the Communion of Saints; until their foul spots were carefully washed off, and taken away by the tears of repentance. The bread of the children was not given unto dogs; neither, by an equal bounty, to the godly and the wicked, was there an equal encouragement to godliness and iniquity, but a separation was made between the sick and the whole; and this separation had no other intent, but edification; even an edification of the spirir, by the destruction of the flesh: so that men could find no fault with the dispensers of this power, having nothing to complain of, but that their lives thereby were sought to be amended, and their souls to be saved. I confess, that was a separation of a higher nature, the power of the keys being added, they were delivered up to Satan, shut out of Heaven; herein it is not so, but this serves to the same end, and is done only in cases of like fact.  
The cause was weighty, for which the gates of Heaven, were to be locked; great, in the thing done; or great, in the wilfulness of the doer; and this not without reason: for the doom was heavy, and fit for the back of a strong and mighty evil: it was a short damnation, a temporal hell, a shutting out of Heaven upon earth, yea, Heaven in Heaven, even the joys, and comforts of the spirit of consolation. Neither could it be but an excellent remedy, for, besides that it was God's institution, the remedy was fitted to the disease: a degree of presumption, was encountered with a degree of despair; the Scorpion was made a medicine, against the sting of the Scorpion; Satan was set on work, to take him down by terror unto salvation; whom before he animated and puffed up to destruction; he, that said at first, sin boldly, for ye shall not die at all; now he changeth his voice, and saith, thy sin is greater than can be forgiven thee. But the wisdom of dispensation suffered this roaring Lion no longer to terrify, but ●●til his terror did mollify: he aimed indeed at despair and destruction; but the Church aimed at humiliation, and conversion, yea, at consolation and salvation. And indeed humiliation for sin, is the only way to conversion from sin; conversion from sin, the only way to the consolations of that Spirit; and the comfortable spirit is both the guide and the way to life eternal: therefore, when the man is humbled, Satan is cashiered; the horseleech is taken away, when he hath sufficiently abated the vicious and superfluous blood.  
Thus were men healed, by wounding; exalted by humbling: O admirable use and command of Satan! he is an enemy to God, and yet doth him ●●●ice; he is an adversary to man, and yet helps him. A strange thing, that Satan should help the incestuous Corinthian, to the destruction of his flesh, his concupiscence, and the edification of his soul. A strange thing that Satan should teach Hymeneus and Alexander not to blaspheme: he is the author of blasphemies, and yet he teacheth not to blaspheme.  
But is Satan contrary to himself, and is his Kingdom divided in itself? no surely: but one that is stronger than he both in wisdom and power, manageth both his craft and malice, to ends, which himself intendeth not. The devil is one and the same still, even purely malicious; but God suffers him to go on in his temptations, just so far as temptation is profitable, and no further: therefore while Satan is driving the offender to despair, God stops his course, when the sinner is come to due humiliation: and then, as it was with Christ in the wilderness, so is it with the humbled sinner, Satan is dismissed, and the Angels come an● minister unto him.  
This was the nature, manner, and end of public excommunication: private hath relation to it; both touching cause and end. First, public had respect to the cause; that it was to be used, only in case of scandalous, open, and notorious impiety: so hath the private; we do not break off society with any for weaknesses, and sins of infirmity. Secondly, that did only aim at their amendment, conversion, and salvation: so doth this; we desire only to have them look into themselves, where the fault lies, and seek to amend their course: and certainly nothing will sooner make the adulteress or drunkard bethink themselves, than when they see, all that are honest and sober, even their neighbours and old associates, shun their company and despise them, as if they were not worthy of human society: and if they have the least desire to be reputed honest and sober again, and admitted their familiar converse, (without which, they are, as it were, banished into exile) they will do what possibly lies in them to redeem their credit, and merit their good opinion, by a more sober, honest, and holy demeanour: the disparity lieth only in the power and severity of the agents; we cannot, we dot not, we desire not to deliver them up to Satan; but heartily pray that they may be delivered from him, and all evil.   

§. 25.  
SEcondly, That we may not be infected by them, nor partake of their sins. It is a true Proverb, Evil company corrupts good manners: and He that will not evil do, must keep from all that longs thereto. To be safe from evil works, is to avoid the occasions; especially, he that will keep himself from iniquity, and have no fellowship with the unfruitful works of darkness, must have no fellowship with wicked persons, the workers of darkness: Joseph thought no weapon comparable, for the beating off his mistress's assaults, to running away.  
The first thing that God did, after he created Heaven and Earth, was, to separate light from darkness; probably to ●hew, that the good should first of all separate from the evil, if they mean not again to become evil. It is not more hard to find virtue in evil company, then to miss vice. They were mingled among the heathen (saith the Psalmist) and what follows? they learned their works, Ps. 106. 35. Peter had never denied and forsworn his Master if he had not been in company with Christ's enemies: but then how soon was he changed? Now, saith one, If such a Ce●ar fell, how shall I stand? I will not therefore hazard the frail potsherd (my fleth) upon the rock of evil company for any thing. David had never dissembled, if he had not been among the Philistines: which made him after (that he might wisely shun that occasion) say, depart from m● all y● workers of iniquity, for I will keep the common lements of my God, Psal. 119. 115. intimating, that he could not otherwise: nay, how many thousands have confessed at the gallows, I had never come to this but for evil company, which drew me to these courses? yea, the truth is, we can not come amongst these vipers, and not be stung by them; for even to hear them speak, will make us either angry, or guilty; and not to be imtempe●ate with them for company, is a great discourtesy, if not a quarrel. Many a man had been good, that is not, if he had but kept good company.  
There is a pliable disposition in all men naturally to evil; we follow it, as Iron doth the Loadstone, by a natural and hidden propensity: our corrupt nature is like fire, which, if there be any infection in the room, draws it straight to itself: or like Jet, which omits all precious objects, and attracts nothing but straws and dust: or, if a man hath both good and bad in his nature, either of them will fortify, as they meet with their like; or decline as they find a contrary: as Samson did in his strength, who, at first being hard enough for all the Princes of the Philistines, at last, by keeping Dalilah company, they set a boy to lead him.  
Yea, suppose a man stands indifferent; his company, whether good or evil, will work him into a new nature; and by continuance, he shall grow up to the same height with them, as the Hop groweth to the end of the pole, be it never so high, and he himself shall do the like to others; as one piece of Iron, being rubbed with the Loadstone, will draw another piece, even as if it were the Loadstone itself.  
A good man in ill company is like a precious pearl, fallen into the mud; which the longer it lies, the deeper still it sinks into it: for, if the force of custom, simple and separate be great; the force of custom, copulate, and conjoined, and collegiate, is far greater; for their example teacheth, company comforteth, emulation quickeneth, glory raiseth: so as in such places the force of custom, is in her exaltation: which made the mother of Alexander, the twenty sixth Emperor of Rome, foe careful of her son's education, that she kept continually a guard of men to take heed, that no vicious persons came unto him, to corrupt him in ev●l.  
It was a good conceit of Themistocles, and not trivial, when he set up a bill of an house, which he had to let, that he added, aye, and there be good neighbours too: for it ●hall go hard, but neighbourhood will somewhat mould the whole family into better or worse, as themselves are. The sore eye, we know, in●ecteth the so●ne: and they that sleep with dogs shall swarm with fleacs: yea, a man's posterity after him, shall gain, or lose by the bargain. It were happy, 〈◊〉 the injury of a wicked man could be consigned to his own bosom; that he 〈…〉 fare the worse for his sins; that it were but self do, self have: but as his lewdness, like some odious ●ent, is diffused through the whole room, or place where he is, and reacheth to the times, upon which he is unhappily fallen: so after generations are the worse by means of him. An ill precedent, is like Goodwin Sands, which not only swallowed up his patrimony, but still continues a dangerous place, where too many have miscarried▪ He is a very mean● person, that draws not some clients after him: even Thewdas and Judas had their four hundreds to accompany them. One man may kindle such a fire, as thousands are not able to quench: one plague sore may infect a whole nation: and all the venom of sin is not spent in the act.  
Sin among men, like the Murrain in cattle, or scab among Sheep, is of a catching and infectious quality: and like the Plague or L●prosie, will run along from one to another: our corrupt nature is like tinder, which is kindled with the least spark: wherefore it behooves us to avoid all provoking objects: as a man that hath Gunpowder in his house, keeps it ●afe from fire: and well were it for us, if lewd ones were forced to cry, as the Leper in Israel, I am unclean, I am un●lean.  
Every thing labours to make the thing it meets with, like itself; fire, converts all to fire; air, exiccates and draws to itself; water, moistens and resolveth what it meets witha●; earth, changeth all that we commit to it, to her own nature. Every man will be busy in dispending that quality which is pr●dominant in him: we can converse with nothing, but will work upon us, and by the unperceived stealth of time, assimilate us to itself: one rotten apple will infect a whole floor: one putrid grape corrupts the whole sound cluster. The choice therefore of a man's company, is one of the most weighty actions of our lives; for our future well or ill being, depends on that election: if we choose ill, every day inclines us to worse, we have a perpetual weight hanging on us, that is ever sinking us down to vice.  
Antisthenes' wondered at those which were curious in buying but an earthen dish, to see that it had no cracks, nor inconveniences, and yet would be careless in the choice of friends, and take them with the flaws of vice. What was the reason (think we) that our Saviour would not suffer his weak Disciple, in the Gospel, to go and bury his dead father? Luk. 9 60. It was not any averseness to civil, much less filial respect and duty to Parents; yea, he preferred mercy before sacrifice; but he well knew, that when he once met with his carnal friends at the funeral, they would pervert him again, and quickly flout him out of his new Master's service, and that the Gospel should soon lose a Preacher of him. The reason why the Raven returned not into Noah's ark, as the Dove did, is given by some, because it met with a dead carcase by the way.  
A wise man will be wary, not only to shun sin in the action, but in the very occasion. How many, that meant not to sin, are won only by the opportunity? for occasion and our nature are like two inordinate lovers, they seldom meet▪ but they sin together, and every act of sin, ties a new knot: if we keep them asunder, the harm is prevented: and it is easier to deny a guest at first, then to turn him out, having stayed a while: it is easier to keep fire from flax, then to quench it after it is on fire: a man may spit out a spark, but when once kindled, there is hardly any quenching of it. Why do we pray, deliver us from evil, but that we imply, besides all other mischiefs, that there is an infectious power in it, to make us evil? Let us therefore do what we pray, and pray that we may do it: yea, O Lord, free us both from speech and sight of these bawds and panders of vice, so far as is possible; if not, at least from joining in league, or dwelling in house with, or having dependency on such.  
O how many are there, that, like the pinetree, with their very shadow, hinder all other plants from growing under them: or, like the great mountain Radish, which, if it be planted near the Vine, causeth it to starve and wither away? Alas! it is nothing to be godly in Abraham's house: but for a man to dwell in the tents of Kedar, or to live in the Court of Sardanapalus; and yet to keep himself upright, is a matter of great difficulty, especially, for him that is not well rooted by time and experience. A sore new skinned will fret off again, with the least rubbing; yea, the very sight of evil is dangerous, to such an one; lusting, for the most part, follows looking; as we see in Eve, Gen. 3. 6. and David 2 Sam. 11. 2, 3. which makes Solomon speaking of a strange woman, advise us to keep far from her, and not once come near the door of her house, Prov. 5. 8. It is a hard matter for that soul, not to fall into those vices, unto which the eyes and the ears are enured, not out of love, but custom, we fall into some offences.  
We read that Persina, that Ethiopian Queen, in Heliodorus, by seeing a fair picture of Perseus and Andromeda, was brought to ●ed of a fair white child; whereas Pope Nicholas the third's Concubine, by seeing of a bear, was brought to bed of a Monster. I am sure this is true in the moral of it; which should make us equally love good company, and hate evil. I know there be in every place whole troops of evil persons; and where there are many pots boiling, there cannot but be much scum: so that a man shall find it, either impossible, or hard, never to be amongst them, or shift off their solicitations. Wherefore if at any time (as no fly is more importunate) they ●hrust themselves into thy conversation, do as those which must necessarily pass by a carrion in the way; hold thy breath, be alone in a multitude, abhor to participate with them in their vices, and hasten to be out of their air, as P●ter did out of the high priest's hall, so soon as Christ looked upon him: and if they yet follow thee, turn back to them, with the Angels ●arewel, increpet 〈◊〉 Dominus. And lastly, if by chance, with Peter, thou hast taken the least soil, or infection from these poisoned and pitchy Links, be sure to scrape or brush it off thy soul again, by prayer, examination, and humiliation: as they that come out of infected houses, air, or wash their garments, for the more safety, Thus did Peter, not without cause, not without benefit and commodity.   

§. 26.  
IT is true, they will persuade us; that instead of being infected, we may gain by their company; and tell us, that true Crystal may touch the toad without being poisoned; that the Diamond will lie in the fire, witho●t being consumed; that fish may live in salt waters, and yet retain a fresh taste; that though rust will fret into the hardest steel, yet it doth not eat into the Eme●al●; that though the loadstone draweth Iron after it, yet it cannot stir Gold, nor the Jet steel, though it doth straw; that though the Sun hardens clay▪ yet it so tens wax; that if a Ship hath a sure A●c●or, it may lie safe anywhere▪ neither is it absolutely unlawful for us to keep them company, seeing Christ kept company with Publicans and sinners of all sorts.  
Answ. Here are good words, but no security; which therefore an experi●nced man gives the hearing of, but stands (the while) upon his own guard. No charity binds us to a trust of those whom we have found faithl●sse. Credu●ity upon weak grounds, after palpable disappointments, is the daughter of fol●. He that hath once broken his faith, will not easily be t●usted. I know physicians may converse with Leprous pe●sons, uninfected; but than they must have stronger Antidotes, than their natures give them, or else themselves shall stand in the same need, and of physicians become Patients, and need physic: ●o that may be lawful, in a sage and stayed person, which is unfit for an ungoverned eye once to look upon. We read, Gen. 19 17. that Lot and his wife, were forbidden to look back at the destruction of So●om; when to Abraham it was left at large, and without restraint, he being a man of better ru●ed affections. Again. I know the Devil cannot hurt me, so long as God is with me: as the best loadstone cannot draw Iron unto it, if the Diamond be by: yea, the very fear of God, and thought that he looketh on, as one spoke of grave Cato, will keep a man from yielding to their temptations, as it did Joseph, touching his mistress's allurements: and that faith, as it is no coward, so it is ever victorious: what then? Though faith be confident, yet it is not impudent; it knows a guard of Angels will keep us in all our ways, but not in our wanderings: though it may be lawful to come among them, yet wisdom forbears some lawful things, because they may be occasions of things unlawful. He that abstains from nothing that is l●wful, will soon be brought to ●lo that which is unlawful. The note which comes too near in the Ma●gent, will skip into the Text, at the next impression. He that will go as ne●r the ditch as he can, will at some time or other fall in. He that will do all that he may, will sometimes do what he ought not. It is hard for the b●st man to say ●how far he will be tempted. If a man will put himself among Philistines, he cannot promise to come forth innocent; or if he do, that soul which lives among thorns, shall hardly thrive in Grace. How many have fallen into a fa●hion of swearing, scoffing, drinking, out of the usual practice of others: as ●hose that live in an ill air, are infected with disea●es? A man may pass ●hrough Ethiopia unchanged, but he cannot dwell there, and not be di●colou●ed. When once a man gives himself over to be the companion of vice, in the ●nd he becomes the very slave of vice. The ox being tied to the figtree, ●ooseth his strength. Many strokes overthrow the strongest oak. Many drops of rain, though never so soft, pierce the hardest Marble, yea, even the slint ●one. And let graces be never so well fixed in a man's heart, yet ●e may ●oon ●ave them consumed and wasted this way, if he take not heed: as S●ow and Ice ●annot be so hard congealed, but they will melt, if they come to the fire. And ●ttle do our peremptory resolvers in this case know, or confide, 〈◊〉 the insi●●●ative power of evil, or the treachery of t●●ir own hearts, in receiving it, or 〈◊〉 importunity of wicked deceivers, in ob●uding it: they are the worse 〈…〉  
An Egg covered with salt (as Philosophers teach) hath the meat of it deleli consumed, whilst the shell is whole. And we read of many Towns, which hav●● in time been undermined, even with the most impotent and weak Creatures● as one in Spain, with Con●yes; in Thessalia with Moles; in France wit● Frogs; in Africa with Flies.  
Many an one receives poison, and knows not when he took it. Many breat● in this world, like men sleeping in a boat, are carried down the stream, even 〈◊〉 ●their 〈◊〉, without waking, to think where they are.  
No man proves extremely evil on the sudden: through many insensible d●●clinations do we fall from virtue. Satan's agents are still scattering his 〈◊〉 darts, among the Army of Israel; and when they light upon wood, they kindle; when upon fl●x, they flam●; when upon gunpowder, they blow up all They therefore that lov● such intricate and perplexed walks, had need of ●ron shoes.  
T●ue it is, that Christ conve●sed and kept company with Publicans and sinners (as the physician with the sick) to heal their souls: neither did the● make him worse, but he made them better: but as true it is, that he was with●out the level or temptation; and so is no gene●al war●nt. I will therefore no● only shun evil, but the means to come to i●; an● to avoid hurt, I will 〈◊〉 my self out of ●hot: n●ither will I presume, being but a man, to follow my master in that which he did as God. Indeed, many are so presumptuous of their strength, that they think they can come in any company, and yet come of clear: but he which comes to save one drowning, must be stronger than the other, or else he will be drowned himself.  
Pliny reports, that a Family near Rome would go upon live coals withou● being burnt: had it hereupon been necessary for others to put the same in practice? no, neither is it necessary for us to do that herein which our Saviour did Our min●s have not that ballast in them, which his ●ad, and so are sooner endangered, by the floods of wickedness.  
Secondly, wher●as they object: that we may gain by their company: I confess it possible, for even t●e most venomous and ●a●nous things that are▪ have their commodi●es, as well as their annoyances: And the cock by scraping in a dungnill, did once find a Jewel: Virgil from Enniu's dung did Gold extract: and Apoth●caries of Vipe s flesh can make an An●idote against poison: an Harlots tace may suggest 〈◊〉: and a s●●ul sureset may prove an Antidore for sin: yea, as external cold kindles the heat or the stomach: so we find it reco●ded in holy Writ, that some, by a spiritual Ant p●●ist●●sis, have grown horter in their z●ale, by being encompassed with the outward cold o● Wicked and irreligious company: like Roses and lilies, which flourish the more for being beset with T●●nes: and Violets, which are the sweeter and more od●ri●erous▪ for being beset with garlic and Onie●s; for as much as they suck and draw all the ill ●avours of the ground unto them. Thus it fa●● with Lot, who served God better among the beastly Sod●●tes, than when he was separated ●●om them. And some others there are no doubt, who, as they owe not this ●● to themselves, so they are more for wonder, than imitation. For 〈…〉 found a guard in the lion's Den, shall another thrust himself t●●reinto for ●●elter? And if Peter walked upon the pavement of the water, did the rest of t●●●●sciples step forth and follow him? No.  
Ob. But say some. By keeping them company we may win them, and hap●ily convert their souls.  
Answ. I answer. Hope not so much to convert them; as fear that they will ●ervert thee, for virtue is not so alluring as vice: the one spreads itself, like ●oyson in a vessel; the other is not half so dispersive. Sin, and Hagar, are more ●ruitful than virtue and Sara●: fal●hood, more successful than t●uth. The ●ore eye infecteth the sound: the sound will not mend the sore. Vinegar will ●ar w●ne; wine will not mend vinegar, Infection is sp●eading and catching: ●ealth is not so. An hund●ed sound pe●sons shall sooner catch the plague, from one infected person; then he receive his h●alth from them.  
Solomon that wonder of Wisdom, might think by joining in affinity with his neighbour Princes, and marrying their Daughters, to win those Heathens to the Kingdom of God: but he was deceived, fo● he could do no good upon them; they wrought him too much evil. And doth not experience teach us, that the good are sooner perverted by the bad, than the bad converted by the good? even as a tainted air doth more easily infect a sound body, than an wholesome can clear the sick.  
We read of certain Magnetical, or Adamantine rocks, in the isles of Moni●le, which draw all ships u●to them, that have any Iron pins, holding them so fast, that they are not able to sti●: evil society, are such rocks; holy men, the ships; natural and inbred corruption, the Iron pins: he that will be safe, let him ke●p far enough from such Rocks.  
A good man, joined in l●ague with one that is wicked; is like a living man, bound to a dead corpse, which will sooner suffocate him, than he revive that: or, like an I sickle, can endure the rough northern wind of persecution well enough, but melteth wi●● the heat of the S●n, swee● allurements of the world, and the flesh. The children of God are, as it were, dead 〈…〉 l●sts; but if they should tempt God, by a too familiar society with the vicious; who knows, but as live coals will kindle dead ones; so their evil speeches and actions may kindle and inflame them with the love and liking of 〈◊〉? Indeed, as one said to his suppliant, make me a Diviner, and I will make thee rich: so may a good man say to a vicious; make me angelical, that is, incapable of being seduced, and I'll do my best to make thee a Convert.   

§. 27.  
THirdly. Our entireness with wicked men ●●osses us, not only in their sins, but oftentimes in their punishments also; as it fared with the 36. men which were slain before ay, for Achan's sake, Joshua 7. where we see the innocency of so many thousand Israchtes was not so prevalent, to expiate his one sin; as his one sin was, to taint and bring judgement upon all Israel. If the Stork be taken damagefeceant with the Cranes, ●he is enwrapped in the same net, and cannot complain that she is surprised. He that walketh with the wise (saith Solomon) shall be wise; but a companion of fools, shall be afflicted, Pro. 13. 20. This Augustine well observes, speaking of the religious, taken amongst the rest of the Goths, Iure amara● vitam sentire, quia ●●cantibus amari esse nolu●runt. And hereupon Moses separates Israel from ●orah, Dathan, and Abiram, saying, depart from the Tents of these wicked men, and touch nothing of theirs; lest ye perish with them; Num. 16. 26. And doth not God himself say to his people, touching Babylon, Go out of her, my people, that ye be not partaker of her sins, and that ye receive not of her plagues? Rev. 18. 4. Where sin is let in, punishment will not be kept out. Yea, if Lot had stayed in Sodom, he had been destroyed: if his Sons would have gone out, they had every man escaped.  
Indeed, we cannot be too far off from such company; and it were happy if they were kept by themselves; for so long as the infected person is shut up, his plague doth not spread. And besides the benefit of our safety, wickedness would soon be ashamed of itself, if it were not for the encouragement of companions. Solitariness is the fittest Antidote for spiritual infection. It were happy for the wicked man, if he would be separated from himself. Antisthenes would often say, It was a great oversight, sithence they purged their Wheat from Darnel, and their wars from cowardly soldiers, that they purged not their common wealth from lewd and wicked people.  
Or if our persons escape scot-free, yet we may suffer in our estates, and be crossed in our most weighty designs and determinations, only for joining in league or friendship with God's enemies. Because thou hast joined thyself with Abaziah (saith Eleazar to Jehosaphat) the Lord hath broken thy works, and the Ships were broken, that they were not able to go to Tarshish, 2 Chro. 20. 37.  
But admit they can not infeoff us, either in their sin or punishment: yet their society will be a shrewd vexation to us. As let a religious man fall into their company, as an honest man may fall into the hands of thieves, they will conspire how to afflict his eyes, with unchaste visions; his ears, with fearful oaths, his unwilling appetite, with drunken healths; which even a civilised Pagan would abhor. We read that Clitemachus the wrestler (though a great company keeper, yet) if he had heard but one filthy word, would presently depart. How was just Lot vexed with the uncleanly conversation of his wicked neighbou●s? Sodom was worse than a jail to his righteous soul: and report lies, if our jails be not much like to Sodom, the very dens of mischief, the schools of wickedness: a Malefactor learns more villainy there, then ever he knew before: drunkenness and blasphemy, usurp the place of mortification and humility.  
Or lastly, if their society be not a vexation to our minds; at least it will be a great disparagement to our names: every one will conclude, almost infallibly, such as our company is, such is our disposition. The common Proverb is, like will to like. And, Birds of a feather, will flock together. When Jephthah was himself in banishment, there gathered to him idle follows, such as himself, judges 11. 3. When David was in trouble, and vexed in mind himself, their flocked unto him all those that were in trouble, vexed in mind, or that were in debt, even four hundred of them, to the Cave of Adullam, 1 Sa. 22. 2. Yea, our Saviour meets no less than ten Lepers in one knot. Fellowship is that we all naturally affect, though it be in leprosy; even Lepers will flock to their fellows. where shall we find one spiritual leper alone? drunkards, prophene persons, heretics, will be sure to consort with their matches. And hereupon the Lacedæmonians, when they would certainly be informed, what the disposition and behaviour of any one was, would wisely inquire with what persons, they were linked in fellowship. And indeed, he that makes himself a companion of all, sells his reputation very cheap: it being as great an indecorum, for a holy Christian to be in the company of graceless persons, as it is for a reverend Divine to sit upon the Stage in a public Threator; or an old man to dance with little children in the streets.  
Base company (saith one) kills both our fame, and our souls: it gives us wounds, which will never admit of healing. How many have irrecoverably lost their good names, by keeping company with suspected persons? and whether the report be true or false, it is no easy thing to disprove a slander, for like an unruly spirit once raised, 'tis hard to conjure down again. A man's good name is much easier kept, then recovered.  
And thus you see, that evil company endangers our souls: or could our souls be free, yet our persons are in danger; or could our souls and persons both be safe, yet our estates are in jeobardy, or could our souls, bodies and estates be secure, yet our fame would suffer, and our good name lie at the stake. Wherefore, &c.   

§. 28.  
FOurthly. But admit we could keep them company without harm; yet this inconvenience would ensue, their company would bereave us of much good, which otherwise we should enjoy, being alone; it faring with the godly wise, as with Saint Ambrose, who was wont to say, I am never less alone, than when I am all alone, for than I can enjoy the presence of my God without interruption. They are able to say, as Dubartus, and (before him) Scipio, I have never better company, than when I have no company, for then can I freely entertain my own thoughts, and converse with all the learned, which have been in former ages.  
Antisthenes' being asked what fruit he had reaped of all his study? made answer, I have learned by it, both to live, and walk with myself. And Alphonsus King of Arragon being demanded, what company he liked best? replied, books, for these (saith he) without fear, or flattery, or any reward, tell me faithfully all that I desire to know. Cicero was, and I am of his mind, and though I be no Hermit, to sit away my days in a dull Cell, yet will I choose, rather to have no companion then a bad one.  
When Cato Utican, in vacation times, and at his best leisure, went to recreate himself in the country, he used to carry with him the best Philosophers, and choicest books. Algerius an Italian Martyr said, He had rather be in prison with Cato, then with Caesar in the Senate house: so was it more comfortable, to be with Philpot in his coal-house, then with Bonner in the Palace: Boner's conscience made his Palace a coal-house, and a dungeon; whiles Philpot's made the coal-house a Palace. The state of grace is Heaven upon earth; and he that knows the sweetness of God's presence, will deem it more tolerable to be ever alone, than never able to be so.  
When I read of Hiero the Tyrant of Syracuse, and other such, that gave over their Kingdoms, to live a solitary life, I somewhat wonder: I should not, to hear of a religious and Christian King that did so. It is impossible for the natural man to be so merry, in company; as the believer alone; yea, saith S. Augustine, the tears of those that pray, are sweeter than the joy s of the theatre. Indeed, a witty j●st may make a man laugh more, and louder: b●t he who hath an inheritance fallen to him, feels a more solid joy within: so he that enjoys his Saviour, and hath the a●●ir●ance of Heaven, is truly merry at the heart, and keeps Hilary ●earme all his life. And indeed, nothing in the world is worth envy, besides the condition of a true Ch●istian.  
But to what end do I tell a blind man, how glorious and bright a creature the Sun is? or a poor man, what sums of money are in the Kin●s Exchequers? To so many as are unrenewed I speak in Parabl●s, Revel. 2. 17. Yea, this seems to them a Paradox, that the people of God should be a merry people: for contrariwise, they dream of nothing but solitarin●●●●, and melancholy: as the common people thought Tulli to be most idle, when he stadied most: or as the Husbandman in AEsope objected idleness to the Poe●: b●t as he replied, I am never so idle as in thy company, so may the religious, we are ever so solitary, never so melancholy; as when in society with you that are vicious. This was David's case, which maketh him cry out, woe is me, that I must remain in Meseck, and dwell in the Tents of Kedar: he found it a heavy yoke to be yoked with irreligious companions.  
And a double reason may be given of it, though we fear not to suffer either in our persons, goods, or good names (as before you have it.) For fi●st, the soul that lives among thorns, shall hardly thrive, they are such Backbva●●es to a godly life, that they will do what they can, to hinder our goodness to Heaven, and the goodness of Heaven to us; they will wither all our good pa●●s and qualities which are in us; like an evil northwind, they blow upon the buds of our graces, and nip them.  
2. Secondly, It would make a man's heart to bleed, to hear and consider, how swearing, blaspheming, cursed speaking, railing, slandering, quarrelling, contending, jesting, mocking, scoffing, flattering, lying, dissembling, vain, corrupt, and filthy scolding, scurrilous, loose and idle talking, doth overflow with them in all places: so that such as fear God, had better be anywhere then in the company of most men. Now I were mad if I should so affect company, as to live voluntarily where vexations shall daily salute me.  
Indeed, a man is not rightly said to live, until he hath abandoned wicked society. Similis having lived seven years apart from the World, after a long time spent in a military life, he left this Epitaph behind him, Here lies old Similis, yet one that lived but seeven years, This made Frederick the third, Elector Palatine, when some such friends of his desired his company, to answer, I have lived enough to you; let me now live to myself, and with my Lord Christ, Yea, Saint Augustine, ten days before he died, desired none might come to him, that so, in that time, he might the better fit himself for God. And indeed that soul can never enjoy God, that is not sometimes retired.  
O that we could, in any reasonable time; give a stop to our madding and ●traying fancies: that we could, after so long time spent in the lusts of the flesh, and pride of life, bring home our cogitations and intentions unto ourselves, ●nake off these violent hold-fasts, bid our companions farewell, which have too ●ong engaged our souls, and estranged us from ourselves.  
But when we are so we●ded, combined, and glued to the world, it is no easy matter to make a safe retreat: it is a flaying to some to be sundered; thereby you pal away some 〈◊〉 of themselves.  
In this case, what we cannot do all at once, let us gain upon ourselves by degrees; go back step by step; first, block up one passage, than another. Will you know what course Demostheness took in this case? He, to the end that his 〈◊〉 and nearest friends might not (by carrying him abroad, according to their custom) withdraw him from his study and books, caused the hair of his head to 〈…〉; and after took an order, that they should not peep out, 〈◊〉 he had shook off his consorts, by continually making them lose their 〈◊〉. It were happy for our young stu●●ents, if they would a little imitate him; if they were not overmuch affected and addicted to company keeping; if they would but consider, that friends are the thieves of time, the most precious jewel they can part withal.   

§. 29.  
BUt here it will be objected. That we are melancholy persons, strayers from the drove of mankind, and whereas nature hath made us sociable creatures, in making us men, religion hath altered to a crazied disposition, whereby we are mispleasing to all, as all to us.  
To this is answered. Suppose it were true (but I shall in place more convenient prove, that the religious only enjoy true mirth, and that worldly mirth is more talked of then felt, spiritual joy more felt then talked of, though I may appeal to any man's conscience, that hath been softened 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, than a good fellow; and hold it far better, in good sadness to be saved with a few, as Noa● was in the A●ke, then in good fellowship, with the multitude, to be drowned in sin, and damned for company.  
We are content (saith one) to pass, through somewhat more unsociably, into happiness; it suffi●●●th we shall meet with good company, at our journey's end, in the Kingdom of Heaven, even an innumerable company of Saints and Angels.  
The men of the World practice, what once a Jester spoke, 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 zeal 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, than Peter did; though all men shoul● 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 fear thee, and keep thy precepts for the godly man's chief delight is in the Saints, and such as excel in virtue Psa. 16. 3. Yea, and their fellowship is so good, profitable, and delectable, tha● as Synesius was of opinion, that King Hieron got more by Simonides acquaintance, than Siminides did by his; and as we read that Pharaoh, Saul, and Nabuchadnezzar were more pleasured by Joseph, David, and Daniel, than Daniel, David, and Joseph were by them: so I persuade myself, 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 cheer than he finds, in an happy exchange of spiritual repast for bodily. Yea, as Plato accounted it one of the four great privileges, 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 bless 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 marvel if the Lambs care not greatly for the company of the Wolves? the lamb would not willingly be alone; yet it is far bette● 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 windows (as we use to say) good fellows, though they call themselves so: for good fellows and evil men are incompatible; ike Simeon and Levi, sworn brothers, but brethren in evil; which is too evil a brotherhood, for an honest man to make one in, or (indeed) a wise man: for is not he a fool, that will sell Heaven for company, as a great many true drunkards do? 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 study to lose them, lest by keeping them, I lose myself in the end.   

§. 30.  
FIftly. Another reason why we should separate ourselves 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 Solomon) 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 cross of Christ, can never be reconciled, at least in heart. What communion can righteousness have with unrighteousness? You may as well tie 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. ●n enjoining 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 than infidels; for that also is to be unequally yoked, unless we be Atheists too.  
As the Jews might not consort with the Canaanites: so we may not consort with them, which are like Canaanites. Wise Solomon chargeth us from God, that we should not keep company with gluttons and drunkards, Proverbs 23. 20. and the Apostle enjoineth us, not to have any fellowship, nor so much as eat with a runkar●, 1 Cor. 5. 11. and that we should have no fellowship with these unfruitful works of darkness, or, if unwittingly and unwillingly we be thrust into any such society, we must not imitate, but reprove them, Ephesians 5. 11. and we profess ourselves the servants of God: new they are bad servants, who will keep company with their Master's enemies, especially, after he hath straightly charged them to the contrary.  
Alas! what should we do in the presence of base persons, when even our seber ignorance, in ill courses, is more than di●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 the● company; we can neither say as they say, no● be silent when we see and hear 〈◊〉 ba●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 i● we do, will breed a quarrel. As for instance; one j●sts 〈◊〉 with his Maker; another, makes himself sport with Sc●ip●ure; a third, sils his mouth with oaths of sound; a fourth, 〈◊〉 at the religious; one, speaks vi●lany; another, laughs at it; a third, de●ends it; one, makes hims●l● a swine, another, a devil, Now who, that is not all earth, can endu●e it? Yea, who, having grace, can hear such wickedness, and ●eeleth not some sp●rk of holy in●ignation arise in him, while he thinks of it? O who having no● lost his spiritual 〈◊〉, can endure the ●avour of such noisome and ●●●king breath, as their rotten lungs send ●orth. Well born children a●e touched to the quick, with the injuries of 〈◊〉 Parents: and not thus to be moved, is to confess our s●lves bastards. Indeed, men of steel stomachs can digest any discou●s●, though never so cours●; but the g●acious know, that as they must render an ●c●ount for every idle wo●●, so likewise for their idle silence; for in this case not to reprove them either by word, or gest●re, is to do the same things in judgement and conscience, which the other doth act●ally. Every evil we see doth either v●x, or infect us. The very sight of sin makes a man either sad, or guilty: if we see it, and be not sorrowful, we are sinful. If Lot had not been vexed with the beastly So●omites, God had been vexed with him: yea, in such a case not to be very angry, is to make God very angry. Ely heard of his son's impiety, no doubt with grief enough, but not with anger enough; therefore he is punished with hearing of their destruction, that was too remiss in hearing of their transgression. It is easy to be guilty of another's wickedness, even our very permission appropriates crimes to us: we need no more guiltine●s of any sin, than our willing toleration. All sins which we give allowance to, being committed, or not hind●●●d by us, if we may, are ours, as if we committed them: fu●rt, Commanders; 2. Abettors; 3. Counsellors; 4. Consenters; 5. Commenders; 6. Connivers; 7. Concealers; 8. not hinderers; each of these will be found guilty before God's T●●bunal. What saith the Prophet to King Ichosaphat, wouldst thou help the wicked, and not only so, but wouldst thou love them that ha●e the Lord? therefore for this thing the wrath of the Lord is upon thee, 2 Chron. 19 2. We need do no more to bring the wrath of God upon us, than even to love and favour these which hate him.  
How much better than to oppose thy friend by rep●●ving him, then that God should reprove thee for being at one with him.  
But this is no friendly part: yes, the Scripture affirms, that not to tell one● Brother plainly of his fault, at least, if there be pr●bability of doing good, is to hate him in his heart, Levit. 19 17. And Philosophy tells us, that is truly perfect love, which, to profit and do good, f●areth not to hurt or offend; that admonitions and corrections are the chiefest offices of friendship. Diogenes when they called him Dog, for his sharp kind of rebuking, would answer, That other Dogs used to bite their 〈◊〉, but he his friends, for their greater good. And S●ipio, the elder, when his f●iends, for so doing, turned his enemies, was able to ●ay, I have given mine enemies as much cause to l●ve me, as my friends.  
Ph●cion when a friend of his would have cast himself away, would not suffer him, saying, I was made thy friend for this purpose: and to King Antipater, thou canst not have me both for thy friend and flatter. Indeed, a flattering friend is a bitter enemy, yea (as one swee●ly) no enemy can be so mortal, as these officious clients, whose flattery sothes a ma● up in wickedness! for they are traitors to the soul, and by a pleasing violence kill the best part eternally. Whence Euripides exhorts men to get such friends, as would not spare to disple●se them, saying, friends are like wines, those that being new are hard and harsh, prove best; the most pleasing, are least lasting: and indeed, he that loves not such a friend, hates himself.  
A wise man will say to his friend, love heartily, and then speak what thou wilt. And for a man not to chide his f●iend, lest he should offend him, is as if (when he were ready to be drowned) he should fear to catch him by the hair of the head, lest he should lose a few of them. Wherefore either let them abide thee no f●iend to their faults, or no friend to themselves.  
And what if admonition and reproof be as unwelcome to thy friend, as water into a Ship? What if it sound no better to him, than music out of tune; or taste no sweeter, than bitt●r pills, which sick men take with an unwilling willingness? Wilt thou neglect the office of a friend, to avoid the suspicion of an enemy?  
Indeed, if thou meet with a contentious fool, thou shalt do wisely, in not answering whatsoever he objects: for it is more policy and discretion to gain a f●i●nd without trouble, than a foe with it: and our Saviour saith, give ye not that which is holy to Dogs, neither cast ye your pearl before Swine; lest they tread them under their feet, and turning again all to rent you, Matth. 7. 6.  
Again, as in Gods and their own behalf we are bound to reprove them: so in our neighbours also, to whom, in this case, we owe a duty: for, admit we are in company when, and where our brother's good name is taken away by false report; it is our duty to defend the truth, in his behalf: we must neither backbite others, nor be willing to give ear unto backbiters of others. It was an honest speech of one; as I will be my present friends self, so I'll be my absent friends deputy, to say for him what he would, and cannot speak for himself.  
But thou wilt ask me. What need men trouble themselves with that which so little concerns them?  
My answer shall be such another question. What needed Moses to have afflicted himself with the afflictions of others, that he might work their deliverance, when himself was at ease and pleasure in the court of Pharaoh? what needed Jonathan have purchased his father's displeasure, and brought his own life in jeopardy, that he might justify David in his uprightness, and save his life? What needed Calvin, in the year 1556, when Perin had conspired against the estate of Geneva, have run into the midst of their naked swords, to appease the tumult? what needs the hand cast itself betwixt a blow and the head, though it be cut off by this mean? What needs the eye serve more to the use of the other members, in being watchful rightly to direct th●m, then for itself? A good heart cannot abide to be happy alone; which is a religious answer, to a reasonable question unreasonably moved. Yea, admit it were not a duty for one member to seek the good of another, or of the whole, and that God had not enjoined us so to do: I am sure it is a pardonable fault, to do less good to ourselves, that we may do more good to, and for others.  
But suppose we offend them not this way; yet we shall another, if we keep them company. The natural man conceits of himself, far beyond what another esteems him: and in ●ase he finds he is undervalued, will fly in your face, and perhaps do you more mischief, then can easily be repaired: as that was done in one quarter of an hour by our first Parents, which tended to the ruin of them, and all mankind. It is usual with drunkards to kiss when they meet, and kill when they part. D●unken Alexander killed Clitus, for whom sober Alexander would have killed himself. The Danes and Norway's once purposing for England, fell drunk on shipboard, and so slashed one another, that there was an end of their voyage. Out of their gallant disposition, you shall have one kill another, upon the interpretation of a word; a manifest confession, that their life is not much worth, sith they will sell it so good cheap: yea, there are not wanting of them that resemble Fimbria of Rome, who meeting a Citizen that he hated, gave him a deadly thrust into the body with his sword, and the next day entered an action against him, that he had received but part of his blade into his body and not all, as he meant it.  
Yea, perhaps they may make you to do that which you never dreamed of: like Herod, who cut off John Baptist's head, only to answer the expectation of the standers by, Matth. 14. 9 As for flattery it never wants welcome, while self-love, is at home: but the plain dealing man cannot live among these Vipers, and not be stung by them: yea, he lives most in trouble, that most seeks to have peace with them by a familiarity.  
Well then, if they are so offensive to the stomach of our company, that they will not let us be at peace; our best way will be to spew them out, to deal with our old vicious con●orts, as the Fox in the Fable did by his Flees: who wading backward into the water, by degre●s, drew them all into a lock of wool, which he ●ad in his mouth, and then left it swimming; even leave them, without taking leave of ●hem; or if you like not to tear friendship asunder upon the sudden, you may unsow it by little and little. He that would not continue a friend, may 〈◊〉 neglect him, and have his aim.   

§. 31.  
O●. But I hear none boast so much of peace, as the ungodly; nor none 〈◊〉 with contention, as the religious.  
〈◊〉. B●ast of it they may, but it is apparent that the way of peace they have not so much as known: indeed, they have some kind of agreement among 〈…〉 so have Serpents, and bears, and Wolves: it is a rare thi●g, to see one Wolf devour, or fight with another: yea, they have made a covenant with death, and are at agreement with Hell, Isai. 28. 15. and yet: as ther● is no peace to the wicked, Isa. 57 21. so there is no peace among the 〈◊〉, fo● every combination in evil, is rebellion, and not peace; rather a conspira●y, 〈◊〉 a concord; like the agreement of Absalon and A●hitophel, 〈…〉 against David; or of Herod and Pilate, conspiring against Apostles, plotting against Paul, so meeting in malice to do 〈…〉 dissension is better than such a wicke● peace.  
Neither can any wonder, that wicked men do so conspire in evil, that there is such 〈◊〉 in the broachers & abettors of it; if he but take notice of those 〈◊〉, which b●ing many in substance, were yet one in name, action, habitation, even a wh●le Legion in one man, Mark, 5. 9 all the praise of concord is in the 〈◊〉; if that be holy, the consent is angelical; if sinful, devilish; true 〈…〉 with God, war with our lusts, Rom. 5. 1. and 7. 22. 23. 〈◊〉 with 〈◊〉, war with vice: whereas they have peace and are at league with 〈…〉 but are at war wit● G●d, and good men all at once: but a just war is a 〈…〉 better, than such an ill conditioned peace; yea, it no way deserves t●e name of peace, except we be at enmity with the Serpent, at unity 〈…〉 so to be at peace with men, as that we do not war with God and his graces: peace must be followed with holiness, Heb▪ 12. 14 Wherefore 〈◊〉 joineth ●aith, peace, and truth together, Zach. 8. 16. and St. Paul, peace and righteousness, peace and edification, peace and joy in the Holy Ghost, Rom. 14. 17. 19 20. &c. Thus the Scripture sets us our bounds for peace, which we may not pass; and shows that ungodly men are not guilty o● this grace; that they do but talk of peace, not practise it.  
But suppose we could enjoy peace in their company; ye● we can never expect to have 〈◊〉 loves: for d●unkards only love drunkards, and one wicked man another; but care not a rush for any that are good: being like Phalaris the Tyrant, who would never grant any request, except it were to a dissolute woman, but such he never denied. Likeness we know is the cause of love, and lov● the cause of likeness; whereas the believer and the unbeliever are altogether unlike; the one being crucified and dead to the world, Gal. 6. 14. but mad● alive in Christ, 1 Cor. 15. 22. The other being spiritnally dead, even while they alive. 1 Tim. 5. 6.  
We seldom see different dispositions entirely loving: for hence grows the height of friendship, when two similary souls do blend in their commixions, and hence it is, that two friends are said to come into Vulcan's shop, to beg this boon of him: that he would either beat them on his anvil, or melt them in his furnace both into one, the which he granted. I''s likeness that makes the true love knot of friendship: when we find another of our own disposition, it appears the same soul in a divided body. Natu●e that makes us love ourselves, makes us, with the same reason, love those that are like us. A friend is a more sacred name, than a Brother, Pro. 18. 24. For what avails it to have the bodies from the same original, when the souls within them differ?  
And yet some (R●hoboam-like) passing over the religious, will join themselves with ungodly persons; like as some put away honest wives, and go to harlots: wherein they deal as wisely, as if a man should cast away his fleshly leg, and set on another of wood. Causa patrocinio non bona pejor crit.  
Or admit thou shouldst enjoy a wicked man's love; it is but mercenary, base, and inconstant, and so not worth the having. Indeed, there was never such abject and servile prostitutions of presentations, as life, soul, devotion, adoration, servant, slave, &c. as there is now amongst our drunkards and roarers, and what love they express to one, they profess to all; every one they know, or salute, is their friend: but friendship so distracted, like as the River Ganges was by Cyrus, into 365. brooks, both loses 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 less than adversity proveth them) which is, with Craterus, to love the King, rather, then with Ephaestion, to l●ve Alexander: now I do not hold him worthy thanks, that profes●eth me kindness for his own ends.  
Or secondly, he loves only thy body or natural parts, which is but the worst piece of thee; and love to the body, is but the body of love; the soul of love, is the love of the soul.  
Neither doth he truly love, that loves the body more than the mind and soul, or common gifts before saving graces; this love as it is never long lived, so it is of: but feigned; as you shall have drunkards and dissembling politicians salute one anothe●, 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 f●iendship, is but a drunken friendship: and believe it, thou wilt find those friends firmest, that thy virtues 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 stopped, his love is likewise at a stand: 〈◊〉 you deserved never so well from him, the denial of one favour, nay, a● health, shall drown the memory of many fore-performed ones: which is all on● as if for the abortion of one child, a man should kill all the former issue whereas the good man's thanks for old favours, lives even in the blows of injury or can you not feed these vermin as you have done, away they go; like a Su● Dial, you shall be no longer regarded, than you are shined on by prosperity yea, Rats run not faster away from an house on fire; nor lice from a dead body than they from poverty: and if ever it be your misery to stand in need of them look for no other requital, than Job 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, always deceitful, never of use, Job 6. 14. to 19  
Yea, a man may say of such friends, as a learned Antiquary said of Rumn●● Marsh, bad in Winter, hurtful in Summer, never good: nay, this comparison falls short, for thou hast sped well, if such friends prove not dangerously hurtful, as well as helpless. 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 bosom, and she had recovered her lively heat, and was grown lusty, singled out him ungratfully to try 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 fo●●ll he hath. A promoted beggar hath not seldom renounced his advancer.  
And what else can be looked for from them? They cannot make conscience of civil 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 believe a word that they say; for they are like Antigones, who never denied any suit, that was asked; but withal, 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 persuaded of David's worth and loyalty, swears, as the Lord liveth he shall not die, 1 Sam. 19 6. yet within four verses, for all his oath, he darts a spear at him, intending to nail him to the wall; and in the next verse, he sends messengers to his house to kill him; or like the council of Constance, who made promise to John Husse of a conduct and safe return; yet, like forsworn persecutors, 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 show 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 impudence: change in the vicious is as great a virtue, as constancy in the virtuous. The Almains were praised for changing their ●●stomes, which were found to be but bad before, as Tacitus affirmeth. Constan●●● in things ill, is so far from b●ing a virtue, that it is an abs●lute vice. Of ●ings imperfect, change is the way to per●ect them. The Gentiles became believers, the Jews In●idels, Zach●us turns from the world, Demas turns to ●e world, Paul turns an Apostl●, Judas an Apostate: I would fain know, whe●her change in the Gentiles, Zacheus and Paul, was not as great a virtue, 〈◊〉 it was a vice in the Jews, Demas, and Judas?  
Saint Paul was in constant indeed; for to day (as it were) he breathed out ●reatnings and slaughter against the Disciples of Christ and to morrow he ●reacheth Christ in the Synagogue: what then? Will any (not debauc●ed) cen●ure him of ficklenes●e for it? nay, will not all wise men think it a great honour to ●im, and commend him forshaking hands with the high Priests, and his fellow ●ursevants, when once he heard that voice from Heaven? Act. 9 4.  
There is not any so near unto us, but i● he fall from God, we may fall from ●im. It merits the name of wilfulness, when we will not admit of a lawful ●hang to the better.  
As Philocrates sported with D●m●sthenes: you may not marvel Atheni●ns, that D●mosthenes and I do differ, for he drinks water, and I drink wine: ● 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 ●f impudence. Now in this case ●hen that is reputed ridiculous by one, which ●s accounted sage by another as wise; what shall we do, but make God's Word the umpire? Wherefore, in all changes, I will have regard to these three things, God's approbation, mine own bene●●t, and the not harming of my neighbour; ●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 vi●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 evil, until he abandoneth evil company, it is ●igh time to take courage: yea, the longer we have been with them, the more need have we to hasten out of them. If this satisfy not, as the Emperor Frade●ick said to certain of his Minions, that we●e importunate to get into their ●ands the ancient demeasn of the Empire, that he would rather be accounted of small liberality, then p●rjured! even so had we, in this case rather be ac●ounted inconstant, than b● unconscionable.  
To the second part of the objection, I answer. That true love and friend●hip is only among good men. The wicked may talk of it, and one drunkard ●ay profess to another that he loves him as well as himself; and therein speak ●ruth, for, saith Augustine most elegantly, to such an one, thou lov●st thyself, so as thou wilt destroy thyself; and thou wilt destroy him whom thou lovest as ●hy self; yea, better than themselves; for you shall have one Russian salute ano●her, with, God save you Sir, but after some strange attestations, swear away ●imself with, God damn me Sir: now how can any wise man think him a friend, ●hat is his own enemy? he that is evil to himself, to whom will he be good?  
But see the depth of such a man's love, and whether it be not to damn thy bo●y and soul everlastingly. S. Ambrose tells us of one, who solicited a godly woman to incontinency, saying, he infinitely loved her: she answers, if you lov● me so well as you seem, put one of your fingers into the flame, till your fles● be burnt off: he rep●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 he●●fire, for ever, which by conseque●ce will follow, if I yield 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 st●engthened by sin itself: as if one ●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 nickname, whereof he is not guilty: for true friendship is so sacred, holy, and pure, that it will not be used in evil: which made Pericles, when he was desired by a friend of his, to aid him with false witness, answe●, that he would b●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 Photion refuse to help his son in law Cariles in judgement, being accused for bribery, saying withal, that he had made him his frien● and alli● in just and reasonable matters, and in them only; and this likewise made Papini● an, a Pagan, (being commanded by the Empe●or Car●●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 acknowledge 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 lawful, nothing rivets hearts so close, ●s religion: it unites them together as gl●ws doth 〈◊〉 together: it makes a knot, even between such as never saw one another's face, that Alexander can not cut: yea, Tyrants will sooner want invention for torments, than they with tortures be made treacherous. How many have chosen rather to embrace the flams, then to reveal their companions, and b●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 wi●● but one flesh; grace makes them even one spirit: and it is a question, w●ether natural Parents are to be●loved above spiritual: we know that Christ preferred his spiritua● kindred, to that of the flesh: and m●jor est connexio 〈◊〉 quà● sanginum, saith Beza, Why s●ould we love them more, that brought us into this sinful and miserable world; then those, that b●ing us into a better world, where is neither sin, nor misery? Why them, that live with us on earth but a while; equal to them, that shall live with us in H●aven for ever?  
But to go on. Surely, as grace in herself is far above nature: so is she likewise in her effects; and consequently, unites in a far more ●urable bond. Christians hearts are joined one to another, with so fast a gl●w, that no by respects can s●ver them: as you may see in that pair of friends, Jonathan and David: non● had so much cause to disaffect David, as Jonathan; no●e in a●l Israel, should be such a looser by David's success, as he; Saul was sure enough settled for hi● time, only his successor should forgo all that which David should gain; so a● none but David stands in Jonathan'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 King's 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 ●eelings not only ●hine, but last. Where God uniteth hearts, carnal respects are too weak to dis●ever them; since that which breaks off affection, must needs be stronger than that which conjoineth it, and why doth S. John use these words, once to the elect Lady, 2 John 1. 2. and again to Gajus, 3 John 1. whom I love in the truth, but to show, that to love in the truth, is the only true love? Indeed, religion is the surest cement of all societies: the loser joints of all natural and civil relations, are compacted and confirmed by the sinews of grace and religion: and such a lose jointed friendship cannot hold long, which wants the nerves of religion. Wherefore give me any foe, rather than a resolved Christian: no friend unless a man truly honest   

§. 33.  
BUt here it will be objected. That we hate and contemn all, who are not like ourselves: that we remember them so much to be sinners, that, in the mean time, we forget them to be men and brethren.  
I answer. This were to dash the first Table against the second; whereas they are conscious of both alike. A charitable heart, even where it hates, there it wisheth that it might have cause to love: his anger and indignation against sin, is always joined with love and commiseration towards the sinner, as is lively set out, Mark. 3. 5. and Philippians 3. 18. where S. Paul tells us of them (weeping) tha● are enemies to the cross of Christ: and Mar. 3. 5. That our Saviour, while he looked upon the Pharisees angrily, mourned for the hardness of their hearts. Zeal is a compounded affection of love and anger. When Moses was angry with the Israelites and chid them sharply; at the same time he prayed for them heartily. And Jonothan, when he was angry with his Father, for vowing David's death; did still retain the duty and love, both of a S●n to his Father, and of a subject to his sovereign. A good man cannot speak of them without passion, and compassion: yea, they weep not so much for their own sins, as we do, (according to S. Chrysostome's example) O that our prayers and tea●es could but recover them.  
Those that are truly gracious, know how to receive the blessings of God, without contempt of them who want; and have learned to be thankful, without overliness; knowing themselves have been, or may be, as wretched and ●ndeserving, as S. Augustine speaks. A true Christian can distinguish be●ween persons and vices; offenders, and offences; and have no peace with the ●ne, while he hath true peace with the other; love them, as men, hate them, ●s evil men; love, what they are, not what they do; as God made them, not ●s they have made themselves; not so hate, as to be a foe to goodness; not so ●ove, as to foster iniquity. It is a question, whether is worst of the two, to be vices friend, or virtue's enemy. Now saith Augustine, He is not angry with his brother, that is angry with the sin of his brother: yea, if we hate the vices of a wicked man, and love his person; as the physician, hateth the dis●ase, but loveth the pe●son of the diseased; there is nothing more praise worthy, as saith the same Father. And another, It is the honest man's commendation to contemn a vile person. And another, I know no grea●er argument of goodness, than the hatred of wickedness, in whomsoever it resides: yea, David makes it a note of his integrity, Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psa. 15. He is bold to ask the Lord this question; Who s●al dwell in thy tabernacle, who shall rest in t●y holy mountain? the answer he receives is this, 1. He that walketh uprightly, and worketh righteousness. 2. And speaketh the truth from his heart. 3. He that s●andereth not with his tongu●, nor doth evil to his neighbour, nor receiveth a false report against his neighbour. But the fourth is, he, in whose eyes a vile person is contemne●, while he honoureth them that fear the Lor●: and he cannot be sincere who doth not honour virtue in rags, and loath 〈◊〉, though in a robe of State. So that, as the Prophet asked Ichosophat 2 Chron. 19 2. wouldst thou help the wicked, and love them that hate the Lord? it may be deman●ed; ●hould Christians be friends with them who are enemies to the Cross of Christ? no, no. And yet to the men, separate from their manners, we have no quarrel, but with them better, than they either wish to us, or to themselves.  
Indeed, it we should contemn them, as they think we do; it were but a just recomp●nce of their folly and wickedness: for as one speaking of the poverty of the pu●se, saith, that poverty is justly contemptible, which is purchased by following of vice: so may I, of the poverty of the mind; that poverty of wit and g●ace is justly contemptible, which is purchased by a wilful rebellion against God, and the great means of knowledge and grace which we enjoy. To concl●●e this point, we think it's better to leave them, and be thought proud, wrong●ully; then stay with them, and be known bad, certainly.   

§. 34.  
AG●in, some will allege, we giv●offence to them that are without, which is contrary to the Apostles precept, who saith, Give none of●ence, neither to the Jews, nor to the G●ecians, nor to the Church of God, 1 Cor. 10. 32. as they will make a crooked staff serve to beat a Dog, when a strength 〈◊〉 ●●nnot be sound.  
Nothing but ignorance is guilty of this scruple: for the offence is only taken, 〈◊〉 given: and herein they pervert the Apostles words, touching offences, as Pharaoh's se●vants did the same word, when they said unto their Master conc●●ning Moses, How long shall he be an offence unto us? Exodus. 10. 7. for 〈◊〉 meaneth in that place, only such offences as are contrary to the doctrine of the Gosp●l, as he hath expounded his own meaning, Rom. 16. 17. And if nothing might be done, whereat wicked men are offended, than the word of God must not be preached, nor his holy and divine precepts walked in, yea, Christ must not have come into the world to redeem it, for he was to the Jews a stumbling block, and to the Greeks foolishness, 1 Cor. 1. 23. But all which God hath commanded must be done; and all which he hath left, indifferent, may be done, and none may, or aught to censure the doing of it. The precept is plain, one believeth that he may ●at of all things; and another which is weak ●ateth herbs, saith the Apostle, and what follows? let not him that ●ateth, despise him that ●ateth not; an● let not him that eateth not, condemn him that eateth; for God hath received him, Rom. 14. 2. 3.  
If I know the thing to be good, and that I do it to a good end, what care I for their idle misconstruction? morally good actions must not be suspended, upon danger of causeless scandal: in things indifferent and arbitrary, it is fit to be ove●-ruled by fear of offence: but if men will stumble in the plain ground of good; let them fall without our regard, not without their own pe●ill.  
Now that the cuckoo may acknowledge this for her own egg, notwithstanding the hath laid it in the dove's nest; let the men of the world know, that it is not an offence given by us, but taken by them; yea, they first give an offence to us by their ungodliness, and after take the just reward of the same, namely, to be excluded our society for an offence,: wherein they imitate Athanagoras, who (as Tully reporteth) would always complain of his punishment, but of his fault he would say nothing: or Adam, who was ashamed of his nakedness, but not of his sin: wicked men are neither sensible of doing injury, nor patient in suffering for it. It's a rule of justice, that what men deserve, they should suffer: yea, in this particular case, God's rule is, if thou take away the precious from the vile, thou shalt be according to my word, Icr. 15. 19 And we would have them suffer this exclusion no longer, then till they deserve it no more: let them return unto us, (do as Themisto●les, who being in his youth vicious and d●boyst, afterwards made the world amends, by his brave exploits) and we will return unto them, keep them company, account them true friends, good men: otherwise we have an absolute prohibition from God himself, Ier. 15. 19, let them return unto thee, but return not thou unto them. And good reason there is for it, in a musical instrument, the strings that be out of tune, are set up, or set down to the rest; but the strings that be in tune, are n●ver stirred, nor meddled with: though indeed I might have stopped their mouths with this very question, whether is better to obey God, or humour sensual men? As our Saviour Christ stopped the high Priests mouths, when they asked him, by what authority he cu●sed the fruitless figtree; cast the buyers and sellers out of the Temple, &c. by demanding of them, whether John's baptism was from Heaven, or of men, Mar. 11. 29.  
But in case they will not return unto us, we had rather offend each of them once, than ourselves every day. It is pity that ever the water of baptism was spilled upon his face, that cares more to discontent the world, then to wrong God. They are unjust and over partial, that will go about to exact from us, that which we owe not, with more rigor than they will exact from themselves, that which they owe.  
And so I have given you the reasons, why such as are, or desire to be conscionable and religious, break off company with them; and vindicated the most usual exceptions against it. I will now make some use of the point; and so leave it for them to chew upon.   

§. 35.  
1. TO sum up all in a word, or lay all these grounds and motives together If we endanger ourselves, our lives, our estates, lose our credit, our peace, our time, by frequent associating with ungodly men, and can no way expect their love and friendship; be sure you come not (or at least stay not) in their company. It is not safe venturing among them, in confidence of our own streng●; no more than it is to consort with cheaters, in hope that they will not cozen us. Dead fire, we know, being stirred up, will burn a fresh: and 〈◊〉, like a candle new put out, is soon kindled again; If Satan but blow upon it, the own heat is enough to inflame it.  
No, venture not thyself, though thou hast once, or twice come off clear from them; Samson could withstand his wife's temptation seven days, but at length, by her importunity, she prevailed with him, Iudg. 14. Over many in this case are like to sick men, who when they have had a good day, or two, think themselves presently well again; so they make bold to put off their Kerchifes, to put on thinner garments, and to venture into the fre●h air; whereupon follows unrecoverable relapses. Wherefore take heed, or if thou dost keep them company, it is an argument, that thou art sick of their disease, idleness. And of this 〈◊〉 so much.  
2. If wicked company are so insectious, that they will work a consumption in any man's virtues, that is daily conversant with them, and waste them from an 〈◊〉, to a dram; from a dram, to a scruple, to a grain, to nothing, so that he may ●ay with Christ in the crowd, who hath touched me, for I feel virtue gone out of me? Let us be (as Seneca adviseth) more circumspect, with whom we 〈◊〉 and drink, than what we eat and drink. He that hath money, will beware of thieves: if you have any grace venture it not among these ri●●ers: 〈◊〉, art thou inclined to pray? they will tempt thee to play: wouldst thou go to a Sermon? by their persuasion, the Tavern or theatre stands in the way. But alas! if others tempt thee not, thou wilt tempt others: temptation needs not stan● like a Tavern-bush, in thy way, for thou wilt invite thyself, hunt after temptation.  
3. Is every man busy in dispending that quality, which is predominant in him? And can we converse with none but will work upon us, and by the unperceived stealth of time, assimilate us to their own customs? will two friends, like two brands set each other on fire with good, or ill, when one alone will go out? will a straight twig, if it be tied to a crooked bough, become crooked; or a crooked twigh, become straight, if it be tied to a straight rule: as Peter denied his Master amongst the Jews, whom he con●est among the Apostles? Then keep company, but let it be with such as may make thee better; fly evil society, lest their kind words so work upon thy yielding nature, that thou knowest not how to deny: they are such as have taken the Davils oath of Allegiance; and thou hast small hope to prevail with them to good.  
A certain King (as St. Augustin reports) being hard favoured, and fearing lest his Queen should bring forth children like himself; got many fair and beautiful pictures, which he caused her steadfastly to behold every day: go thou and do likewise, be conversant with good men, and in good things, and thou shalt do that unbidden, which others can scarce do compelled by the Law, as Aristotle speaks of the study of Philosophy. O what an happy thing it is to converse with the virtuous! their gracious words, or holy examples, will be sure to stir up the gifts of God in us; they will either add something to our zeal, or something to our knowledge: the society of Prophets, is able to make even a Saul prophecy. The sight of others falling heartily to their meat, brings on our stomachs: yea, if we have no gifts to stir up, their communion cannot but leave some tincture behind it, if not of Piety, yet, at least, of a good profession, and some inclinableness. If Saul▪ had not had a good and discreet companion, when he went to seek his father's Asses, he had returned back as wise as he came: but now he is drawn into counsel with the Man of God, and hears more than he hoped for, 1 Sam. 9 6. The messengers of the same Saul, when they lived in the Court, were (as is likely) carried away with the swing of the times, and did apply themselves to their Master's ungodly practices, as appeareth in their going to apprehend David, that Saul might kill him: yet were they no sooner in company with the Prophets, in Nayoth, but their minds were changed, and they likewise prophesied, 1 Sam. 19 20.  
Ob. But say some of Bacchus his fools. I keep company with brave fellows, that are generous, free, bountiful, &c.  
Answ. alas! thou dost but slander him with these titles. He is a proud, ignorant, inconsiderate ass, that fears he is not loved, unless he be lose and scattering; that strives so to be like a god in bounty, that he throws himself into the lowest estate of man. He that gives to, and spends upon all abundantly (which is for none to do, but him that hath all) he that had rather keep company with the dregs of men, than not be the best man: he that ravels our a spacious fortune upon flatterers; he that out of vain glory will be worshipped and kneed, to the spending of a fair inheritance, and then ends his days in lewdness and contempt (as what is it, that ambition will not practise, rather than let her port decline) he is a foolish Steward, that thus showers away in one year, what his ancestors have been gathering twenty: yea, he is a mad man, that makes his kindness to others, prove cruelty to himself, and all his posterity.  
Ob. Again, others are all for mirth, they keep company at the Tavern, with none but curious and quaint wits, eloquent poets and Orators; now ask them, as Manoah did Samson, Is there never a companion for thee among thy Brethren, the people of God, that thou must associate thyself with these of uncircumcised hearts and tongues? They will answer. Give me only these for my companions, for they please me.  
Answ. Can none please thee, but such as displease God? dost thou not know, that who so will be a friend to such, makes himself the enemy of God? James, 4. 4. or art thou ignorant, that pleasant wits, vitiated in accustomed lewdness, with sweet tunes entice men to destruction; as is morald in that fiction of the Sirens, they delight the sense, but slay the soul: and will any man poison his body, to please his taste? or go into an infected house, to fetch out a rich suit? Or put his finger into a fiery Crusible, to take out gold: It's true, like Jugglers and such as play tricks of Legerdim●in, they will deceive us with a kind of pleasure and delight: but is it any privilege for a man to be tickled to death, that so he may die laughing? Their discourse may be resembled to the fruit that undid us all, which was fair in sight, smooth, in handling, sweet in ●aste, but deadly in effect: or to the Clarian water, which made men eloquent, but withal ●hort lived: or the gifts, which those elves called Lamiaes, used to present unto children which made so many as accepted of them lose their comeliness for ever after. And he that much affects their company (being an honest man) is just like that free Citizen, that so doted on a ●emale slave, that he would needs marry her; though by that match, he were sure, ●y the Law, to become a slave with her. He overvalues the drunken and reeling love of these men, that buys it with the ruin of himself, his estate, and family. Wherefore, as in Meats, we do not only stand upon pleasantness, but wholesomeness: so let us regard wholesomeness as well as pleasantness, in our discourse and company. A good man can lend nothing to the increase of mirth in wicked company: and he that will not lend, let him take heed of borrowing.   

§. 36.  
FO●rthly, If thou wouldst neither be enticed nor enforced to pledge them, in any of their wicked custome●s, divorce thyself from all acquaintance and so, 〈◊〉 with the vicious, yea, entertain no parley with them.  
〈◊〉 are some vices of that nature, that they cannot be vanquished but by avoiding; such is fornication, fly fornication, saith the Apostle, 1 Corinth. 6. 18. that is, fly the company of fornicators; for to be in a lewd woman's company, saith Solomon, and depart innocent; and to take fire in a man's bosom, and not singe his clothes; or go upon live coals, and his feet not be b●rnt, are equa●ly possible, Prov. 6. 27. 28. such is the frailty of man's nature, that if the eye but see, or the ear hear, or the hand but touch a whorish woman, the heart will go nigh to catch, and take fire, verse 29. And thus it fares with this sin, bid a man conso●t a while with drunkards, and depart from them innocent, you may as well put a match to dry powder, and forbid it to take fire, except he be very well stayed, and of better governed affections then ordinary. It is not safe to commit a little Wherry to the Seas violence. A stick that hath once been in the fire, much mo●e a Torch newly extinguished, being forthwith put to the flame, will soon be kindled again. Wherefore keep out of the reach of thy vicious acquaintance, and if they beckon thee one way, be thou sure to take the contrary, at least ente●tain no parley with them. When Castles once come to a parley, there is great fear they will yield: and gates that are always open, will sometimes admit an enemy. No disputing with Satan, or his deputies: when our first Parents fell to arguing the case with that old Serpent, though in the state of innocency, when they had wit at will, and their reason at command, they found him too hard for them: how much more too weak shall we find ourselves, that now are as we are? surely, we are like to lose all, if once we enter into disputation with that old Sophister, and crafty Fox, after the experience of six thousand years almost, and when our own flesh (which is the greatest both deceiver and dissembler in the world) is become his cunning solicitor.  
Alas! he desires no more than to be heard speak; for grant him but this, and he will persuade thee to believe, even contrary to thine own knowledge: as how easily did he persuade Eve, by himself: and Adam, by her, (when they gave but ear to him,) o believe what he spoke, though they had heard God himself say the contrary, but a little before? Gen. 2. 17. and if in ocency found no means of resistance, what hope have we so extremely degenerated? And indeed, why do we pray not to be led into temptation, if we lead ourselves into temptation? If we will not keep ourselves from the occasion; God will not keep us from the sin: and if God do not keep us, we cannot be kept: we cannot, we will not choose but fall. Wherefore 〈◊〉 the society of evil men, as Joseph shunned the society of his Mistress, and leave them that leave God, as Noah did the old World, and that by God's commandment, Gen. 7. 1. 7. and Abraham the Cana●ites, Gen. 12. 1. and 〈◊〉 the Sodomites, Gen. 19 17. and Israel the Egyptians, Exod. 12. 37. 41. and M●ab and Ammon, Numb. 27. 1. 2. 3. 16 17.   

§. 37.  
BUT is it warrantable, may some say, to separate from our old acquaintance, (being vicious) and other the like company?  
Not totally; for than we must go out of the world, 1 Cor. 5. 10. nor from any in all cases; for than we must separate ●●om the public assemblies: nor in regard of civil society, and necessary commerce; for this were to unglue the whole world's frame, which is cont●xted only by commerce and contracts, there be certain wise uses to be made of them, for our convenience or necessity, which need not, yea, must not be forborn: as wherefore serves discretion, but that (as a glass window) it may let in the light, and keep out the wind?  
Neither can wicked men, in this ●ase, be avoided: but so long as we are in this World, we must converse with men of the World: and we know it is lawful enough, in terms of civility, to deal with infidels, yea, even the savage Cannibals may receive an answer of outward courtesy. If a very dog fawn upon us we struck him on the head, and clap him on the back, much less is the common bond of humanity untied by grace; disparity in spiritual professions, is no warrant for ingratitude: yet a little friendship with such, is enough; the less communion with any of God's enemies, the more safety: and sure I am, that those who affect a familiar entireness with such, bewray either too much boldness, or to little cosncience.  
Yea, we may not only converse with evil men, but communicate with them also without harm, so it be not in evil things: as in the Sacrament the unworthy receiver eateth and drinketh damnation to himself, sibi, non tibi, to himself, not to thee.  
But as touching a familiar entireness, and leagues of amity, that they are unfit, unwarrantable, dangerous, is easy to prove. As what saith the Holy Ghost by S. Paul.? We● comman● you brethren, in the name of our Lord Jesus Christ, that ye with draw yourselves from every brother that walketh inordinately, and not after the instruction which ye received of us, 2 Thes. 3. 6. And again, speaking unto the converted Ephesians, touching others among them who were whoremongers, unclean persons, covetous men, and idolaters, he saith, be not companions with them, Ephesi. 5. 5. ●. And lastly, in that case of the incestuous Corinthian, he doth not only excommunicate him, but makes a rule upon it, that if any one, which professeth himself a Christian, shall live in any scandalous co●●se, that they shall not afford him so much as civil and familiar converse, 1 Corinth. 5. 11. If any man that is called a ●rother, saith he, he a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an on eat not. Mark this all ye swinish drunkards and beastly livers, that God-dischargeth us your society.  
But to proceed. Why was that Law enacted, for the strict avoiding of Leprous persons? it was not the body only that was herein respected, by the God of spirits; those that are spiritually contagious must be still and ever avoided, they must be separated from us, we from them; they from us, by just censures; or if not, we from them, by a voluntary declination of their familiar conversation: or if they can join our heart to theirs, they will disjoin it from God; to let pass Saint Paul's charge, 2 Corinthians 6. 17. come out from among them, and separate yourselves: And that of the Angel, Revelation 18. 4. come out of her my people, which especially have relation to Idolaters: see what hath been the practice of God's people since Noah, Lot, Abraham, and Israel, which have been alleged already. Doth not David say, I have not sat with vain persons, neither kept company with the dissemblers. I have hated the assembly of evil doers, and will not company with the wicked, Psal. 26. 4. 5. And was not Joseph, whom the Holy Ghost stilleth a just man, fully minded (before the angel forbade him) to put away Mary, after he was betrothed unto her, when he but supposed her to be dishonest? Matthew 1. 19 And was not all this, to show us what we should do in the like cases?  
Wherefore, let us tread in their steps, and say with a worthy Divine, though I may have many bad acquaintance, yet I will have no ba● companions: for even the tame beasts will not keep with the wild; nor the clean dwell with the leprous. But above all, let us keep no drunkards, nor swearers in our houses, psalm 101. 4, 5, 6, 7, 8. no, nor scoffers, Ishmael must be turned out of doors, when he once falls a jeering of Isaac: and indeed if we do, it is a shrewd suspicion we are not sincere ourselves: for grace, as it is resembled to heat, so like heat, it gathereth together things of one kind, separateth things of a contrary nature, as dross from Gold.  
In fine, if they have forsaken all honesty and good conscience, it is time for us to forsaken them: if they depart from us, in the foundation of faith and good works; let us (as justly we may) depart from them, in the building of brotherly fellowship: they build on the sand, let us build on the rock: yea, if they forsake the right way, we must forsake them, or Christ will forsake us.  
But least all that hath been said, should not be sufficient to persuade thee; behold here the drunkard delineated, and that will certainly aff●●ght thee from consorting with a fiend so foul and filthy, so ugly, and loathsome: which if it do, I hope some good man or other, will stick it upon every post: that all may be 〈◊〉 in amored, with this worst then beastly abomination.  
●●e Drun●●d is a ●●nge Chi●●●a, more ●●●gious ●●●n any ●●ster ●●g. in 

Visage a man, but a Broth●us.  
Heart, a Swine.  
Head, a Shafalus.  
Tongue, an asp.  
Belly, a lump.  
Appetite, a Leech.  
Sloth, an Ignavus.      a 

Jer●●e.  
Goat.  
Siren.  
Hyaena.  
Panther.   for 

Excessive devouring.  
Lust.  
Flattery.  
Subtlety.  
Cruelty.   in 

Envying, a basilisk.  
Antipathy to all good, a Lexus.  
Hindering others from good, a Remora.  
Life, a Salamander.  
Conscience, an Ostrich.  
Spirit a Devil   

1 in surpassing  
2 in tempting  
3 in drawing   others 

in sin.  
to sin.  
to Perdition.   even the most despicable piece of all humanity, and not worthy to be reckoned among the Creatures which God made.  
And so much for defence against what they do, which may be avoided.  
If you would have as much against what they say. which must be endured.  
●●ade a late Treatise, called, THE VICTORY OF PATIENCE.  
Or if any would have the foregoing part of this sovereign Antedote: let ●●m inquire for Sin stigmatised, or The drunkard's Character with which it sound, and in a larger letter. Likewise at James Crumps, in Little Bartho●ewes Well-yard: they may have several pieces, of sundry the most needful ●ects, composed for the common good by the same Author.  
FINIS