Certainly 'tis no pleasure for the living to converse among the dead. It was a cruel torment invented by Mezentius the Tyrant, to tie a dead and living man together: The pleasure 1of society arises from the harmony of spirits, and the hopes of mutual enjoyment in the world to come: neither of which can sweeten the society of the godly with the wicked in this world. 'Tis true, there is a necessary civil converse which we must have with the ungodly here, or else (as the Apostle speaks) we must go out of the world. There are also duties of relation which must be faithfully and tenderly paid even to the unregenerate: But certainly where we have our free election, we shall be much wanting both to our duty and comfort if we make not the people of God our chosen companions. Excellently to this purpose speaks a Modern Author, Art thou a godly master? when thou takest a servant into thine house, choose for God, as well as thy self. A godly 2servant is a greater blessing than we think on: he can work and set God on work also for his masters good, Gen. 24. 12. O Lord God of my master Abraham, I pray thee send me good speed this day, and show kindness unto my master: and sure he did his master as much service by his prayer, as by his prudence in that journey. Holy David observed while he was at Sauls Court, the mischief of having wicked and ungodly servants, (for with such was that unhappy King so compassed, that David compares his Court to the profane and barbarous heathens among whom there was scarce more wickedness to be found, Psal. 120. 6. Woe is me that I sojourn in Mesheck, that I dwell in the Tents of Kedar, (i. e.) among those who were as prodigiously wicked as any there) and no ⟨p. 535⟩doubt but this made this gracious man in his banishment before he came to the Crown (having seen the evil of a disordered house) to resolve what he would do when God should make him the head of such a Royal family, Psal. 101. 7. He that worketh deceit shall not dwell within my house, he that selleth lies shall not tarry in my sight.
Certainly 'tis no pleasure for the living to converse among the dead. It was a cruel torment invented by Mezentius the Tyrant, to tie a dead and living man together: The pleasure 1of society arises from the harmony of spirits, and the hopes of mutual enjoyment in the world to come: neither of which can sweeten the society of the godly with the wicked in this world. 'Tis true, there is a necessary civil converse which we must have with the ungodly here, or else (as the Apostle speaks) we must go out of the world. There are also duties of relation which must be faithfully and tenderly paid even to the unregenerate: But certainly where we have our free election, we shall be much wanting both to our duty and comfort if we make not the people of God our chosen companions. Excellently to this purpose speaks a Modern Author, Art thou a godly master? when thou takest a servant into thine house, choose for God, as well as thy self. A godly 2servant is a greater blessing than we think on: he can work and set God on work also for his masters good, Gen. 24. 12. O Lord God of my master Abraham, I pray thee send me good speed this day, and show kindness unto my master: and sure he did his master as much service by his prayer, as by his prudence in that journey. Holy David observed while he was at Sauls Court, the mischief of having wicked and ungodly servants, (for with such was that unhappy King so compassed, that David compares his Court to the prophane and barbarous heathens among whom there was scarce more wickedness to be found, Psal. 120. 6. Wo is me that I sojourn in Mesheck, that I dwell in the Tents of Kedar, (i. e.) among those who were as prodigiously wicked as any there) and no ⟨p. 535⟩doubt but this made this gracious man in his banishment before he came to the Crown (having seen the evil of a disordered house) to resolve what he would do when God should make him the head of such a Royal family, Psal. 101. 7. He that worketh deceit shall not dwell within my house, he that selleth lies shall not tarry in my sight.
- 1•t solent vitia alibi connata in propinqua membra perniciem Juam efflare; sic improborum vitia in eos derivantur qui cum illis vitae babent consuetudinem. Tertul. advers. Valentin.
- 2Gurnals Christian armour, part. 2. p. 256.
