Sermon 71

Psalm 119:63. I am a companion of all them that fear you, and of them that keep your precepts.

In this verse two things are observable: 1. A description of the people of God, they are described by their principle, and by the course of their lives and actions, fear and obedience. 2. David's respect to them, I am a companion of all them.

More particularly,

1. In the person speaking the disparity of the persons is to be observed. David who was a great prophet, indeed a king, yet says, I am a companion of them that fear you. Christ called them his fellows (Psalm 45:7): Your God has anointed you with the oil of gladness above your fellows, and therefore David might well say, I am a companion.

2. David says of all them: the universal particle is to be observed, not only some but all: when any lighted upon him or he upon any of them, they were welcome to him. How well would it be for the world if the great potentates of the earth would thus think, speak and do, I am a companion of all them that fear you? Self-love reigns in most men, we love the rich, and despise the poor, and so have the faith of our Lord Jesus Christ in respect of persons (James 2:1), therefore this universality is to be regarded. Hearing of your faith and love to all the saints (Ephesians 1:25), to the mean, as well as the greatest. Meanness does not take away church relations (1 Corinthians 11:20). There are many differences in worldly respects between one child of God and another, indeed in spiritual gifts, some weaker, some stronger, but we must love all: for all are children of one Father, all owned by Christ, he is not ashamed to call them brethren (Hebrews 2:11). This I say is observable, the disparity of the persons, on the one side David, on the other all the people of God.

1. Let us take notice of the description of the people of God, they are such as fear him, and keep his precepts, that is, obey him conscientiously, out of a reverence to his majesty and goodness, and due regard to his will delivered in his word. The same description is used (Acts 10:35): In every nation he that fears God, and works righteousness is accepted with him. Note hence,

1. Doctrine. The fear of God is the grand principle of obedience (Deuteronomy 5:29): Oh that there were such an heart within them, that they would fear me, and keep my commandments always. Here consider, 1. What is the fear of God. 2. What influence it has upon obedience.

1. What is the fear of God? There is a twofold fear of God, servile and filial.

1. Servile, by which a man fears God and hates him, as a slave fears his cruel master, whom he could wish dead, and himself rid of his service, and obeys by mere compulsion and constraint. Thus the wicked fear God because they have drawn an ill picture of him in their minds (Matthew 25:24-25): I knew you were a hard man, and I was afraid. They perform only a little unwilling and unpleasing service, and as little as they can, because of their ill conceit of God. So Adam feared God after his sin when he ran away from him (Genesis 3:10). Indeed so the devils fear God, and rebel against him (James 2:19): The devils also believe and tremble. This fear has torment in it to the creature, and hatred of God: because by the fear of his curse and the flames of hell he seeks to drive them from sin.

2. Filial fear, as children fear to offend their dear parents; and thus the godly do so fear God, that they do also love him, and obey him, and cleave to him, and this preserves us in our duty (Jeremiah 32:40): I will put my fear in their hearts, and they shall not depart from me. This is a necessary frame of heart for all those that would observe and obey God. This fear is twofold: 1. The fear of reverence. 2. The fear of caution.

1. The fear of reverence when the soul is deeply possessed with a sense of God's majesty and goodness, that it dares not offend him: his greatness and majesty has an influence upon this fear. Do you not fear me, says the Lord, will you not tremble at my presence, who have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it? (Jeremiah 5:22). His goodness and mercy (Hosea 3:5): They shall fear the Lord, and his goodness. (Jeremiah 10:6-7): There is none like you, O Lord, you are great, and your name is great in might. Who would not fear you, O King of nations? Both together engage us to live always as in his eye and presence, and in the obedience of his holy will, studying to please him in all things.

2. The fear of caution is also called the fear of God, when we carry on the business of salvation with all possible solicitude and care. For it is no easy thing to please God and save our souls (Philippians 2:12): Work out your salvation with fear and trembling. In the time of our sojourning here we meet with many temptations; baits without are many, and the flesh within us is importunate to be pleased, and our account at the end of the journey is very exact (1 Peter 1:17): And if you call on the Father, who without respect of persons judges according to every man's work, pass the time of your sojourning here in fear. A false heart is apt to betray us, and the entertainments of sense to entice and corrupt us, and we are assaulted on every side, and salvation and eternal happiness is the thing in chase and pursuit, if we come short of it we are undone for ever (Hebrews 4:1): Having a promise of rest left with us, let us fear lest we come short of it. There is no mending errors in the other world; there we shall be convinced of our mistakes to our confusion, but not to our conversion and salvation.

2. The influence it has upon keeping God's precepts.

1. In general, this is one demonstration of it, that the most eminent servants of God have been commended for their fear of God; Job 1:1 is said to be a man perfect and upright, one that feared God, and eschewed evil. He had a true godliness, or a filial awe of God which kept him from sin, and the temptations whereby it might insinuate itself into his soul. So Obadiah, Ahab's Steward, is described to be a man that feared God greatly (1 Kings 18:3), and of one Hananiah it is said (Nehemiah 7:2) that he feared God greatly above many others. Men are more holy as the fear of God does more prevail in their hearts, their tenderness both in avoiding and repenting of sin increases according as they entertain the awe and fear of God in their hearts, and here is the rise and fountain of all circumspect walking. As the stream is dried up that wants a fountain, so godliness ceases as the fear of God abates.

2. More particularly.

1. It is the great pull-back, and constant preservative of the soul against sin. As the beasts are contained in their subjection and obedience to man by the fear that is upon them (Genesis 7:2), "The dread of you shall be upon every beast of the earth, that they shall not hurt you;" so the fear of God is upon us (Exodus 20:20), "God is come to prove you, that his fear may be before your faces, that you sin not." Joseph is an instance (Genesis 39:9), "How can I do this great wickedness, and sin against God?" Abraham could promise himself little security in a place where no fear of God was (Genesis 20:11), "I thought surely the fear of God is not in this place, and they will slay me for my wife's sake." Therefore (Proverbs 23:17), "be you in the fear of the Lord all the day long."

2. It is the great excitement to obedience.

1. Duties of religion will not reverently and seriously be performed unless there be a deep awe of God upon our souls. God will be sanctified in all that draw near to him (Leviticus 10:3). Now what is it to sanctify God in our hearts, but to fear his majesty, and greatness, and goodness; (Isaiah 8:13) "Sanctify the Lord God of Hosts in your hearts, and make him your fear." Therefore David desires God to call in his straggling thoughts, and scattered affections; (Psalm 86:11) "Unite my heart to the fear of your name:" so the serious worshippers are described to be those that desire to fear his name (Nehemiah 1:11).

2. Duties towards men will not be regarded in all times and places, unless the fear of God bear rule in our hearts. As servants, when their masters are absent neglect their work; (Colossians 3:22) "Servants, obey in all things your masters according to the flesh; not with eye service, as men pleasers, but in singleness of heart, fearing God." A Christian is alike every where, because God is alike every where. He that fears God needs no other theater than his own conscience; nor other spectators than God and his holy Angels. So to hinder us from contriving mischief in secret, when others are not aware of it (Leviticus 19:14), "You shall not curse the deaf man, nor lay a stumbling block before the blind, but shall fear the Lord your God." The deaf hear not, the blind sees not, but God sees and hears, and that is enough to a gracious heart to bridle us, when it is in our power to hurt others. As Joseph assures his brothers, he would be just to them, "for I fear God" (Genesis 42:18). Nehemiah did not convert the public treasures to his private use (Nehemiah 5:15), "so did not I, for I fear God." This grace, when it is hazardous to be faithful to men, makes us to slight the danger (Exodus 1:17), "The Midwives feared God, and did not as the King of Egypt commanded them," that kept them from obeying that cruel edict to their own hazard. Neither hope of gain, nor fear of loss can prevail where men fear God.

3. It breeds zeal and diligence in the great and general business of our salvation, and makes us more careful to approve ourselves to God in our whole course, that we may be accepted of him; (2 Corinthians 7:1) "perfecting holiness in the fear of God." God is a great God, and will not be put off with anything, or served with a little religiousness by the way, but with more than ordinary care, and zeal, and diligence. Now what inclines us to this but the fear of God, or a reverence of his majesty and goodness? So (Philippians 2:12), "Let us work out our salvation with fear and trembling." Salvation is not to be looked after between sleeping and waking; no, it requires our greatest attention, as having a sense of the weightiness of the work upon our hearts.

The use is to press to two things. 1. To fear God. 2. To keep his precepts, if we would come under the character of his people.

1. To fear God. Be not prejudiced against this grace, it is generally looked upon as a left-handed grace.

1. It is not contrary to our blessedness: (Proverbs 28:14) "Blessed is he that fears always." It does not infringe the happiness of our lives to be always in God's company, mindful of our duty to him. The Angels in heaven always behold the face of our heavenly Father, and in that vision their supreme happiness consists. There is a fear of Angels, and a fear of Devils. The Angels ever fear and reverence God, the Devils believe and tremble: the Angel's fear is reverence, the Devil's fear is torment. God does not require that we should always perplex ourselves with terrors and scruples, that were a torture, not a blessedness; but God has required that we should always have a deep sense of his majesty and goodness impressed upon our hearts. In heaven this fear will not cease; it is an essential respect due from the Creature to the Creator: and as we shall love him, so fear him always: and if a godly man were put to his choice, he would not be without this fear of God. To live always in an admiration of his excellent majesty, a thankful sense of his goodness, and a regard to his eye and presence, this is our happiness.

2. It is not contrary to our comfort and joy in the Lord. Fear to offend God, and joy in his favor may well stand together; (Psalm 2:10) Serve the Lord with fear, and rejoice with trembling. There is a sweet mixture in a gracious heart of a holy awe and seriousness, with a delightful sense of God's goodness: these graces may easily be combined and brought to kiss one another; (Psalm 112:1) Blessed is the man that fears the Lord, and delights greatly in his commandments. When we do most carefully abstain from what displeases him, we have most sense of his love, and do most cheerfully practice what he requires of us. All other pleasures and delights are but maygames and toys to that of a strict obedience, which gives the soul a continual feast; (Acts 9:31) They walked in the fear of the Lord, and in the comforts of the Holy Ghost. None have such a comfortable life as they who are most careful to avoid sin. We need this mixture, we should grow slight and secure without fear, and slavish without comfort. There must be fear to weaken the security of the flesh, and joy of faith to revive the soul.

3. It is not contrary to courage and holy boldness, by which we should bear up under troubles and dangers. There is a spirit of fear opposite to a sound mind, (2 Timothy 1:7) when men are ashamed of the Gospel, or afraid of the persecutions which accompany it: [illegible], a cowardly spirit, a worldly fear of adversities, and dangers, losses, reproaches; so we are commanded, Fear not their fear, but sanctify the Lord God of Hosts in your hearts, and let him be your fear, and let him be your dread, (Isaiah 8:12-13) no, this is the fear of the world; but I press to the fear of the Lord, (Luke 12:4-5) Be not afraid of them that kill the body, and after that have no more that they can do; But I will forewarn you whom you shall fear: Fear him, which after he has killed, has power to cast into Hell; yea I say to you, fear him. This is the best cure of the fear of the world, as one nail drives out another. The fear to offend God inflames our courage, and does not abate it.

4. It is not contrary to the grace of the Gospel. No, it is the fruit of it; (Psalm 130:4) There is forgiveness with you, that you may be feared. The heart is shy of a condemning God, but closes with and adheres to a pardoning God: and nothing breeds this fear to offend, so much as a tender sense of the Lord's goodness in Christ.

2. It presses us to keep his precepts; that is the only evidence that the fear of God is rooted in our hearts. The heart must be prepared to keep all; they are all equally good, and they are all equally necessary, not one of them is in vain; and they are all joined together, like rings in a chain, and we are not sincere till we regard all; (Psalm 119:6) Then shall I not be ashamed, when I have respect to all your commandments. The judgment must approve all, (Psalm 119:128) Therefore I esteem all your precepts concerning all things to be right, and I hate every false way: the will must be set and fixed in a serious purpose to keep all, making conscience of the least as well as the greatest, the difficult as well as the easy; (Hebrews 13:18) I trust we have a good conscience in all things, willing to live honestly. Earnest endeavors must be used to grow up to a more exact conformity to all; (Philippians 3:14) I press toward the mark for the prize of the high calling of God in Christ Jesus. Some corruption may remain after all our endeavors, but none must be reserved or cherished in the heart; (Psalm 66:18) If I regard iniquity in my heart: there will be a secret love to some sins more than others, but it must not be indulged, but checked and striven against, and prayed against; (Psalm 119:133) Let not any iniquity have dominion over me: and this praying and striving must produce some effect, that in some measure it may be said of us what was said of Zechariah and Elizabeth, (Luke 1:6) They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless: and we must increase and grow in this more and more, (Colossians 1:11) Strengthened with all might, according to his glorious power, to all patience and long-suffering with joyfulness: and (1 Thessalonians 4:1) As you have received of us how to walk, and to please, so do you abound more and more. The entertaining of some bosom sin which we are loath to part with, darkens our whole comfort.

2. David's professed respect to these sort of men, I am a companion of them that fear you, of them, and of all them.

Doctrine 2. That we should associate ourselves, and keep communion with those who are truly gracious.

Consider 1. In what sense we are to be companions of them that fear the Lord.

2. Why it must be so, or the reasons.

1. In what sense may David or any other be said to be a companion of those that fear the Lord, or what it imports.

1. We must join with them, or be engaged in the profession of the same faith, and obedience to God. The faith of all Christians is a common faith, and their salvation a common salvation to them all; (Titus 1:4) Titus my own son after the common faith. (Jude 3) I gave diligence to write to you of the common salvation. The communion with the saints which we believe in the Creed, is in the first and chief place a communion in faith, and charity, and this kind of communion all the members and parties of the Catholic Church have one with another. They are all quickened by the same Spirit, live by the same faith, wait for the hope of the same glory, and so they are companions in the same religion.

2. As many as cohabit and live in a convenient nearness must often meet together, to join in the same worship; for God has instituted the assemblies of the faithful that we may openly and with mutual consent worship God in Christ, in prayer, thanksgiving, praises, word, sacraments, etc. And the assembling of ourselves for these ends must not be forsaken for negligence, or fear; (Hebrews 10:25) Forsake not the assembling of yourselves together, as the manner of some is; but exhort one another, and so much the more, as you see the day approaching. Now in this sense we are companions of those that fear God as we join in worship with them; (Psalm 42:4) I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise; with the multitude of them that kept holy day. To make one in the public assemblies and societies of the godly, whereby God may be publicly honored, and souls converted, comforted and saved, is to be a companion of them that fear God and keep his precepts.

3. To love them, and prize them, and converse with them intimately upon all occasions, that by this society you may excite one another to further proficiency in obedience. This is to be a companion with them that fear God: so the Prophet kept company with these good men, that he had described, that he himself might be confirmed by them, and that he might aid and confirm them. David said, (Psalm 16:2-3) My goodness extends not to you: But to the saints on the earth, and the excellent in whom is all my delight. That is, his love and kindness was towards the godly, esteeming them more excellent and precious how mean soever in condition, above the ungodly world how great soever their rank and quality be, and taking pleasure in their society; them he valued, and them he esteemed above all the greatest men in the world, and in them was all his joy and delight. So (Psalm 15:4) In whose eyes a vile person is condemned, but he honors them that fear the Lord. Mark these two opposite expressions, the excellent of the earth, and a vile person. Thus it is to look on things not with the eye of sense, but faith and grace. So Paul longed to see the Romans, to be comforted by the mutual faith of him and them, (Romans 1:12) Well then, to be a companion is to love tenderly, to prize and esteem one another for the grace of God which is in them, desiring one another's good, especially spiritual; rejoicing with them that do rejoice, and mourning with them that mourn, (Romans 12:15) praying for one another, giving thanks for one another, preventing the evil, endeavoring the good of one another, by counsel, help and mutual assistance. So that, I am a companion, is that I contract a friendship with them that fear God.

4. To be a companion with them is to own them in all conditions, and to take part and lot with them; (Revelation 1:9) I John who am a brother and companion in tribulation, and the kingdom and patience of Jesus Christ. We must have a fellowship with them not only in their privileges, but in their sufferings; not only companions in the kingdom, but companions in the tribulation and patience of Jesus Christ. So (Hebrews 10:33) Partly while you were made a gazing stock by reproaches and afflictions, and partly while you became companions of those that were so used: in the one was their passion, in the other their compassion, in that they not only suffered themselves, but owned their brethren when they suffered, and did receive them, and comfort them, and stand by them. So near is the union, and so dear and tender is the affection of Christian brethren among themselves. So it is said of [reconstructed: Moses], (Hebrews 11:25) Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: Alas, there are many summer-friends to the gospel, painted butterflies who are gone as soon as the sunshine of prosperity is gone; brethren do almost forget that they are brethren, stand aloof, and are loth to own the afflicted.

2. Reasons why David was a companion of all the saints.

1. Our relation enforces it: all that are in the Church are of one kindred and lineage, descending from one common Father, animated by one common Spirit, and knit together in the profession of one common faith in Christ, and therefore must be companions one to another. As natural relation enforces natural love, so Christian relation Christian love. To make this evident, let me tell you men may be considered in a twofold respect, as men, or as Christians and believers, and so there is a twofold love due to them, [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], (2 Peter 1:7). Brotherly kindness, and charity; our common neighbor has the same nature that we have, and is of the same stock, for all come of one blood; besides our particular relation to them, either natural by kindred, consanguinity, or affinity, or political as members of the same kingdom, or other various respects of benefit, vicinity or familiarity. 2. As Christians and believers; this is common to all of them that they have a spiritual kindred, as they are partakers of the same divine nature, or image of God (2 Peter 1:4), which they have from the same stock and original, Christ the second Adam (1 Corinthians 15:45). The first Adam was made a living soul, the last Adam was made a quickening Spirit: and as they make but one family (Ephesians 3:15), of whom the whole family in Heaven and Earth is named: only this difference there is between Christ and Adam; we derive our original from Adam by the succession of many intervening generations, we are not his immediate children as Cain and Abel were; but every believer does immediately derive his life from Christ, has it at the next hand: and besides this, there is an immediate communion by which every believer is joined to one another. There are several particular respects which do vary the degree of Christian love, as men are public and private persons; some in remote churches, others in the same congregation; some excel in grace, others of a lower rank; some more, some less useful in advancing the kingdom of Christ. Thus you see the parallel between both these loves; Christian charity supposes natural love as the foundation of it, for grace is built upon nature, but also it sublimates it, and raises it to a higher degree of excellence, than nature could reach: for the light of the Gospel does not abolish the light of nature, but perfects it, as the reasonable soul comprises the vegetative and sensitive. We have other objects, see clearer arguments and reasons for love (Galatians 6:10). As we have therefore opportunity, let us do good to all men, especially them who are of the household of Faith. (2 Peter 1:7) And add to godliness brotherly kindness, to brotherly kindness charity.

2. The new nature inclines us to it; and this love flows from an inward propension and cordial inclination, needing no other outward allurement and provocation to procure it (1 John 5:1). Whoever believes that Jesus is the Christ is born of God, and everyone that loves him that begat, loves him also that is begotten of him. The same love that inclines us to love God, inclines us to love the brethren also (1 John 4:9). As touching brotherly love you need not that I should write to you, for you yourselves are taught of God, to love one another. God's teaching is by effectual impression, or inclining the heart: it must needs be so, because all believers live in the communion of the same Spirit. As some philosophers say there is an Anima Mundi which holds all the parts of it together, so there is a spirit of communion which unites all the members of Christ's mystical body, and inclines them one to another.

3. Gratitude to Christ makes us to prize all that belong to him, and to own them, and to be companions with them in all conditions (1 John 3:16-18). Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren: But whoever has this world's good, and sees his brother have need, and shuts up his bowels of compassion from him, how dwells the love of God in him? My little children, let us not love in word, neither in tongue, but in deed and in truth. (1 John 4:11) Beloved, if God so loved us, we ought also to love one another. God loved us greatly, sent his own Son to die for us; now how shall we express our thankfulness but by a dear and tender love to those who are Christ's? As David when Jonathan was dead, inquired, Is there none of Jonathan's posterity to whom I may show kindness for Jonathan's sake? At length he found lame Mephibosheth. So is there none upon earth to whom we may show kindness for Christ's sake, who is now in Heaven? Yes, there are the saints. Now these should be dear and precious to us, and we should be companions with them in all conditions.

4. Because of the profit and utility redounding: a true friend is [reconstructed: valuable] even in secular matters, much more a spiritual friend (Proverbs 27:17). As iron sharpens iron, so does a man the countenance of his friend. When a man is dull, his friend puts an edge upon him, he is a mighty support and stay to us (Proverbs 17:17). A friend loves at all times, and a brother is born for adversity. (Proverbs 27:9) The perfume of an ointment rejoices the soul, so does the sweetness of a man's friend by hearty counsel; and in some cases he tells us, a friend is better than a brother. Now if an ordinary true friend be so valuable, what is a Christian friend? A holy, heavenly, faithful friend is one of the greatest treasures upon earth, therefore we should seek out such and associate with them.

Use. Let us see then whom we make our companions, let us avoid evil company lest we be defiled by them, and frequent good company that we may be mutually comforted and quickened. I am a companion of them that fear you. Interpreters suppose it was spoken in opposition to the bands of the wicked mentioned verse 61. If they unite, so should we; this then is our business, the rejecting of evil company, and the choice of good companions. To enforce this take these considerations.

1. Friendship is necessary, because man is [〈 in non-Latin alphabet 〉] a sociable creature. Man was not made to live alone, but in company with others, and for mutual society and fellowship; and they that fly all company and live to and by themselves, are counted inhumane: (Ecclesiastes 4:9-12) there the benefit of society is set forth, Two are better than one: For if they fall, the one will lift up his fellow: but woe to him that is alone, when he falls; he has not another to lift him up again: If two lie together they have heat; but how can one be warm alone? and if one prevail against him, two shall withstand him: Thus far Solomon. The Egyptians in their Hieroglyphics expressed the unprofitableness of a solitary man by a single millstone, which alone grinds no meal, but with his fellow is very serviceable for that purpose. The Lord appointed mankind to live in society, that they might be mutually helpful to one another: he never made them to live in deserts, as wild beasts love to go alone, but the tame in flocks and herds. The Lord has given variety of gifts to the sons of men, to all some, but to none all, that one might stand in need of another, and make use of one another; and the subordination of one gift to another is the great instrument of upholding the world. Man is weak, and needs society; for every man is insufficient to himself, and wants the help of others: and man is inclined by the bent of his nature, we have a certain desire to dwell together and live in society.

2. Though man affects society, yet in our company we may use choice, and the good must converse with the good for these reasons.

1. Because like will sort with like: friendship is very much founded in suitableness, and maintained by it: idem velle & nolle est amicitia, the godly will have special love to the godly, and they that fear God will be a companion of those that fear him, they are more dear and precious to them than others: as a wicked man easily smells out a fit companion, (Psalm 50:18) When you saw a thief, then you consented with him, and have been partaker with adulterers. Like will to like, and therefore the godly should be dear and precious to one another. Every man's company wherein he delights shows what manner of man he is himself. The fowls of heaven flock together according to their several kinds. You shall not see doves flocking with the ravens, nor divers kinds intermixed. Every man is known by his company. They that delight in drinking, love swilling and drunken companions; in gaming, love such as make no conscience of their time; in hunting, love such as are addicted to such exercises; in arms, love men of a soldierly and military spirit; they that delight in books, love scholars and persons of a philosophical breeding. That which every man is taken with, he loves to do it with his friend; so certainly they that love and fear God, delight in those that love him and fear him; and their company is a refreshing to one another.

2. If they be not like, intimacy and converse will make them like: every man is wrought upon by his company. We imitate those whom we love, and with whom we often converse; (Proverbs 13:20) He that walks with wise men shall be wise, but a companion of fools shall be destroyed. As a man that walks in the sunshine is tanned insensibly, and as Moses's face shined by conversing with God, before we are aware, we adopt their manners and customs, and get a tincture from them. So (Proverbs 22:24-25) Make no friendship with an angry man: and with a furious man you shall not go: Lest you learn his ways, and get a snare to your soul. A man would think that of all sins, wrath and anger should not be propagated by company, the motions and furies of it are so uncomely to a beholder; yet secretly a liking of the person breeds a liking of his ways, and a man gets such a frame of spirit, as those have whom he has chosen for his companions. This should be the more regarded by us, because we are sooner made evil by evil company, than good by good company; (1 Corinthians 15:33) Be not deceived, evil communications corrupt good manners; evil words, or [〈 in non-Latin alphabet 〉] evil converses, corrupt good manners. We convey a disease to others, but not our health; oh how careful should we be of our friendship, that we may converse with such as may go before us as examples of piety, and provoke us by their strictness, heavenly-mindedness, mortification and self-denial, to more love to God, zeal for his glory, and care of our salvation. Especially does this concern the young, who by their weakness of judgment, the vehemency of their affections, and want of experience, may be easily drawn into a snare.

3. Our love to God should put us upon loving his people, and making them our intimates; for religion influences all things, our relations, common employments, friendships and converses. It is a smart question that of the Prophet, (2 Chronicles 19:2) Should you help the ungodly, and love them that hate the Lord? Surely a gracious heart cannot take them into his bosom: he loves [〈◊〉] with a love of good-will, as seeking their good; but not with a love of complacency, as delighting in them. Our neighbor must be loved as ourselves; our natural neighbor as our natural self, with a love of benevolence; and our spiritual neighbor as our spiritual self, with a love of complacency. In opposition to complacency we may hate our sinful neighbor, as we must ourselves. The wicked is an abomination to the righteous, (Proverbs 29:26) the hatred of abomination is opposite to the love of complacency, as odium inimicitiae, to amor benevolentiae. So David says, (Psalm 139:21-22) Do not I hate them, O Lord, that hate you? and am I not grieved with those that rise up against you? I hate them with a perfect hatred: I count them my enemies. I cannot cry up a confederacy with them; they that have a kindness for God will be thus affected.

3. There is a threefold friendship, sinful, civil, and [reconstructed: Religious].

1. Sinful: when men agree in evil, as drunkards with drunkards, or robbers with robbers; (Proverbs 1:14) Cast in your lot among us, let us all have one purse. When men conspire against the truth and interest of Christ in the world, or league themselves against his people, as Gebal, and Ammon, and Amalek, (Psalm 83:3) divided in interests, but united in hatred; as Herod and Pilate against Christ. This is unitas contra unitatem, as Austin, or consortium factionis, a bond of iniquity, or confederacy in evil. Again,

2. There is civil friendship built on natural pleasure and profit, when men converse together for trade, or other civil ends; thus men are at liberty to choose their company, as their interests and course of their employments lead them. The Apostle says, a man must go out of the world, if he should altogether abstain from the company of the wicked (1 Corinthians 5:9-10): I wrote to you in an epistle, not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or idolaters; for then must you needs go out of the world. But,

3. There is religious friendship which is built on virtue and grace, and is called the unity of the Spirit (Ephesians 4:3): Endeavoring to keep the unity of the Spirit in the bond of peace. Now this is the firmest bond of all. Sinful societies are soon dissolved; drunkards and profane fellows though they seem to unite and hold together, yet upon every cross word they fall out and break: and civil friendship which is built on pleasure and profit, cannot be so firm as that which is built on honesty and godliness. This is among the good and holy who are not so changeable as the bad and carnal, and the ground of it is more lasting. This is amicitia per se, the other per accidens, from constitution of soul and likeness of spirits. The good we seek may be possessed without envy, the friends do not straighten and entrench upon one another. Self-love and envy soon breaks our friendship, but these seek the good of another as much as their own; delight in the graces of one another.

4. In religious friendship we owe a love to all that fear God (Acts 4:32): The multitude of them that believed were of one heart and one soul. Love is called [⟨ in non-Latin alphabet ⟩], the bond of perfectness (Colossians 3:14): all things are bound together by a holy society, and preserved by it. There is in love a desire of union and fellowship with those whom we love (1 Samuel 18:1): Jonathan's soul was knit to the soul of David, and he loved him as his own soul: and the Apostle bids all Christians to be knit together in brotherly love (Colossians 2:2): without this they are as a broom unbound, they fall all to pieces.

5. Though there must be a friendship to all, yet some are to be chosen for our intimacy: our Lord Christ had Peter, James, and John (Matthew 17:1; Matthew 26:37): He took with him Peter, and the two sons of Zebedee. When he raised Jairus' daughter, he suffered none to go in but Peter, James, and John (Luke 8:51): [⟨ in non-Latin alphabet ⟩]; this may be because of suitableness, or special inclination, or their excellency of grace, sicut se habet simpliciter ad simpliciter, ita magis ad magis.

6. Our converse with these must be improved to the use of edifying, to do one another good by reproof, advice, counsel (Leviticus 19:17): You shall not hate your brother in your heart; you shall in any way reprove him, and not suffer sin to be upon him. This is kindness to his soul. Romans 1:11: I long to see you, that I may impart to you some spiritual gift, to the end you may be established.