THe occasion of propounding this parable, The Occa­sion. is intimated in the beginning of this Chapter, so it was that as Christ was praying in a certain place, when he ceased one of his Di­sciples said unto him, Lord teach us to pray, as John also taught his Disciples. They who followed Christ, could not but take notice, how abundant he was in that duty; and thereupon conceived, that Prayer was a businesse of great importance, other­wise Christ would not have been so often at it: whereupon no sooner had he made an end, (for they would not interrupt him, whilst he was at his devotions) but one of them in the name of the rest, as being all privie to their own infirmities, not knowing what to ask, nor how to ask, as they should; desires Christ to teach them how to pray: that is, to give them a form of prayer, to the end, that they might not fail either in the matter or manner of prayer: which request they urge from Johns example, who (as it seems) had given his disciples a plat-form of prayer, John 1.37. [and this they spake from their own experience, for some of them had been before times Disciples unto Iohn.]

This request of theirs, Christ is pleased presently to grant, Verse 2, 3, 4. and prescribes a form, verse 2, 3, 4. This he willeth them to use, and that not onely as a perfect and genuine Rule of prayer, whereby [Page 2]they were to frame all prayers that they made to God, (which is the opinion of the Anabaptists, and other Sectaries grounded on Math. 6.9.) but as a prayer, even word for word; use it, when you pray, say; say what? even these words which now I put into your Mouthes. Our Father which art in Heaven, &c. A [...]beit we may not think that it was the intent of Christ, to binde us strictly to that form of words, (so that we must alwayes use them and no other) but to the matter and affections of this prayer, we are principally tied; and if we compare these two Evangelists together, it will appear that both this very form may be used, and that o­ther formes also may be framed, answerable to this.

The Scope.The Plat-form being given, our Saviour proceeds to presse the Use; Assuring them of good successe, if they do not faint nor flagg in the performance of that dutie: and to that purpose propounds two Parables; the one now read, wherein God is presented to us, as a friend, who is ready at all times to supply the wants of his friends for friendship sake, the other of a Father who will not be wanting to his Child, in supplying of his need as occasion serves, verse 11.12, 13. In both he argues from the lesse unto the greater, If a friend will do thus and thus for his friend; and an Earthly Fa­ther so and so for his Child; then doubt not but God who is both you friend and father, (and you dearer to him then any friend can be unto his friend, or Son to an Earthly Parent) will give you audience (come when you will) and supply your wants, (be they what they will be): for God loves not his friends and his Children lesse then men do theirs, but far more abundant­ly.

In this Parable of a friend coming to his friend at Mid-night, Analysis. we have considerable, the praeface to it, and then the body of it.

The Praeface in these words, [and he said unto them]. Wherein is notifyed, first, the Person speaking, [he said.] He who had be­fore, both by doctrine and example taught them to pray. Second­ly, The Persons spoken unto, [unto them] that is those who had before desired him to teach them how to pray, and to whom he had prescribed a platform, even to them who were his own Disciples.

The Body of the Parable follows, and containeth in it a Pro­pounding, [...]nd an Applying part.

The part P [...]opounding is contained in those words, Which of you [Page 3]shall have a Friend, &c. to verse 9. And therein we have a case Put, and Resolved.

The case is put verse 5.6, 7. And there we may take notice, both of the manner of proposing it, and the matter proposed.

The manner of proposing, it is by way of Interrogation, intimating the seriousnesse of the matter; and by way of Supposition, impor­ting the Rarity of the thing.

The matter proposed is the case it self [which of you shall have a Friend and shall go unto him at Mid-night, &c.] And there we are informed whose case it was, and what it was.

Whose it was, it was a friend's case in Generall, but the Disci­ples case, in Speciall [which of you] q. d. it concerns you all.

What it was, we find it to be a case of necessity, or want (a pitty­full case indeed) as will appear, if we take notice, first of the Indigent, or person in want, he was such a one as had a friend, he was not friendlesse, and yet in want; secondly his Exigent, and that shews us

First the thing wanted [Bread] which is one of the greatest wants that can befall a man.

Secondly the Course he was enforced to take for the supplying of that his want, He goes unto his friend at Mid-night, &c.

Where take notice first of the Addresse he made verse 5, 6. Se­condly of the Repulse that he received, verse 7.

In his Addresse observe, first to whom he makes it, he address­eth himself unto his friend, and to no other. Secondly, in what manner he doth it, intimated both in that he did, and by that he said.

First, in that he did, [he goeth to him at Mid-night]; where, his Action, he goes, he sitts not still, under a sense of that his want, he sends not a servant to seek out for supply, but gets out adoores himself, and goes unto his friend. And the Amplification, from the Circumstance of Time, it was at Mid-night, when one would think fitter for him to be in bed, then out of doores.

Secondly, By that he said, [Friend lend me three loaves; for a friend of mine, &c.] And there we have his suit first Propounded, and then Prosecuted.

It is Proposed and made known in those words, [Friend lend me three loaves] and there the manner and the matter is considera­ble.

For the Manner he proposeth it Rhetorically, by way of insinu­ation, prefacing it with a loving Compellation, [friend] as if he should have said, I hold you for my friend, and that Emboldens me at this time to trouble you.

The Matter [lend me three Loaves]: And there we have the thing desired, which was to Lend, [Lend me] he desireth not any thing of gift, he would onely borrow, and so repay again; and then the facility of it (covertly used as a motive); he desired not to borrow of him gold or silver, but three loaves of bread; Bread for Quality, and three Loaves for Quantity. Lend me three Loaves.

This Request is Prosecuted and Pressed, verse 6. [For a friend of mine in his journey is come unto me, &c.] And here the Impulsive cause is unfolded of his coming to borrow at such a time of night, Necessity compelled him to do it, and that partly in respect of his guest, and partly of himself.

In respect of his guest, [A friend of mine in his journey is come unto me]: Where observe; first the Relation that his guest had unto him, he was a friend of his; secondly, the Man [...]festation of that friend­ship, by the fruit thereof, in coming out of his way to visit him.

In respect of Himself, [I have nothing to set before him] as if he should have said, I ought to shew my self friendly to my friend, and give him courteous entertainment, who comes thus in a friendly way to visit me: but alas such is my condition, that I have not so much as bread to set before him; had I of mine own, I would not at this time be troublesome unto thee, but want is the cause (at pre­sent) of my putting you to this trouble.

The Repulse that he received in his suit, followeth verse 7. [And he from within shall answer, and say, Trouble me not, &c.] Where observe, first by whom his suite is answered, [He from with­in shall answer] that is, the friend he had addressed himself unto: Se­condly, the Answer it self that was given, containing in it an In­hibition and Resolution.

The Inhibition [trouble me not now]; where the thing Inhibited, trouble me not, i. e. do not vex me nor molest me at this time of night. Secondly, the Reasons-rendered, first the door was shut, and so not safe to open it; secondly, his Children all abed, and quiet, and not fit that they should be disturbed so unseasonably.

Secondly, His Resolution upon the former grounds and reasons, [I cannot rise and give thee] which was as much as to say, I will [Page 5]not: thus he concludes, [...]ound [...]y, and resolutely; and so we have the case put and stated.

It is Resolved, verse 8. [I say unto you, Though he will not rise and give him, &c. where first the Person Resolving [I say] and Re­solved [you] my Disciples.

Secondly; the Resolution it self [though he will not rise and give him, &c.]. There we have, first, a Concession, Grant it be so (for [...]o it may be, as before was said) he will not presently arise and give; Secondly, an Assertion [yet because of his importunity he will arise and give,] where first the thing Asserted, and Affirmed: Second­ly, the Grounds and Reasons rendered.

The thing Asserted is [he will arise and give him as many as he needeth]. Where first his Vigilancie, he shakes of sloath at last being well awaked, and riseth up: Secondly; his bounty in giving more then was desired. He gives [not lends] not three loaves on­ly but supplyeth his necessity, giving him as many as he stands in need of.

The Grounds and Reasons, are laid down first, Negatively; second­ly, Affirmatively. Negatively [not because he is his fr [...]end,] Albeit that were enough to move him to condisend to his Request. Af­firmatively [because of his importunity] that was the prevailing Argument, and prevailed more then friendship did.

The Apodosis or Applying part of the Parable followes [And I say unto you, Ask▪ and it shall be given you, Seek and ye shall finde, &c. verse 9.-14.] therein first a Mandate, Secondly, the Motive to enforce it.

In the Mandate or Command we have, first, a Warrant [I say unto you]; secondly, the Duty it self or the work imposed, laid down in three severall termes, Ask, Seek, Knock: here are three Acts, but the Duty is one, and the same; All is but Prayer.

The Motive, or Argument wherewith it is pressed, is taken from a Gratious promise of Audience verse 9, 10. And that is Asser­ted, and then Amplified.

The Assertion is three fold, (according to the three fold urging of the Duty) and enfolded with the Precept Ask and [it shall be given unto you] Seek and [you shall finde] Knock and [it shall be opened unto you]. It is Amplified, and enlarged, verse 10. [For eve­ry one that asketh, receiveth]. And wherein we may take notice, first, of the Extent of the Grant, it reacheth to every one that asketh, [Page 6]and secondly of the Truth of the thing, for it is a known case, and confirmed by Experience, none can deny it.

And thus you see, this Parable is like a goodly spreading tree; from the Body whereof proceedeth sundry Armes; from them, sundry Branches; each Branch hath its lesser twiggs; and not a Twigg, without some fruit growing on it, notwithstanding we may not overreach our selves in the gathering; as for the out­boughs, a little shake shall serve; I may touch upon them, but not stand on them: The Musitian, in playing some Lessons upon his Instrument, tunes every string, albeit some of them be scarse once struck, or toucht in playing of the Lesson; so in the opening of this Parable, divers things for Method's sake are brought into our Di­vision, which needs not any large Prosecution: we look not on every particular colour in a well drawn Picture, but on the whole peice; it is enough in opening of a Parable, to cast our eye prin­cipally upon the generall intention and scope, albeit we vievv not exactly every particular Circumstance; As vve say of curious Watches, so may vve say of curious Observations from Parables; Not one of many, that goeth true.

Parables, are (by reverend Antiquity) resembled to that Role, Ezek. 2.10. Hier. in cap. 2. Ezek. which Ezekiel saw in a vision, spread before him; which was written intus, & à tergo▪ within and without; without in the History, and within in the Mystery; without, in verborum foliis; within, in ra­dice rationis, (as Ierom elegantly expresseth it): the former is like the Golden pot; the latter, as the Manna that was hid there­in.

Now as those who deal in curious stuffs, that are wrought on both sides, view the flowers as well in the inside as on the out­side of it; so in our opening and applying of this Parable, we are to take speciall notice of the inside, which is the Mysticall Refer­ence, and not to fasten our eyes altogether upon the outside, the Historicall Relation. And so

Sense Mys­ticall.By the friend in want that seeks unto his friend, understand we every Christian man and woman, with whom God hath entred in­to to Covenant and League of friendship, Iohn 15.14, 15.

By the friend that is sought unto, understand we God himself who loves all, and would the Salvation of all, (saith Theophylact.) And thus much our Saviour gives us to understand in the Appli­ing part of this Parable.

By the Travelling friend, that came to visit his friend, Amicus enim meus advenit, hoc est Angelus qui animam assumit, &c. Theoph. in Loc. Theophy­lact understands the Angells of Heaven, who rejoyce at the conversi­on of a sinner, Luke 15.10.

Ego quidem amicumvenien­tem ad me non alium intelligo quam meipsum: nemo quippe charitor mihi, nemo germani­or est. Ad me ergo de viā venit amicus, cum transitoria deserens ad cor redeo, &c. Bern. Sermo in Rogat. de trib. pan. But Bernards opinion is more approved, who by this friend un­derstands man himself, or the heart of every man; which when it returnes from the Love of sin, it comes out of the way, (wherein it naturally is,) to visit him; And thus it is said of the Prodigall that he came unto himself, when he began to think of leaving his feeding Hoggs and Swine, and of returning to his Fathers house, Luke 15.17. and this is required of transgressors ut ad cor redeant, Isai. 46.8. that they return to their hearts again: for indeed sinners are men without mindes, their hearts are lost; and when they re­pent and turn, then their hearts come to them again; as Nebu­chadnezars did to him. And so Augustine to the same purpo [...]e, Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Quest. Evang. Lib. 2. cap. 21.

Theoph. in Loc. Aug. Quest. Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn. Harm. cap. 107. p. 1993. Qui sunt isti tres panes nisi Mysterii coele­stis alimentum? Amros in Loc. By the Three loaves which his friend would borrow, some My­stically understand, Faith in the holy and blessed Trinity: as, in the Fathers, power, to strengthen our infirmities; In the Son's wisdom to enlighten our understandings; And in the operation of the blessed Spirit to enflame our wills: Others understand thereby Faith, Hope, and Charity▪ those three Cardinall virtues, or Graces, (as they call them). Bernard understands thereby Truth, Charity, and Fortitude; The first is necessary; that understanding what Truth is, we may do it: The second necessary, that we may love God: The third necessary, for subduing of the flesh. But we may herein be over-curious: our Saviour seems to allude to the ordi­narie custome of friends in entertaining of their Guests, who would have sufficient, yet not superfluous: And hereby would give us to understand, that our desires must be limited within the bounds of Piety, Equity, and Conveniencie; both for soul and body, (other Mystery I conceive none to be therein, save the nourishment of our souls with spirituall and di [...]ine graces.)

Mediam no­ctem quidem inquit esse extremum vi­tae, &c. Theo­phyl. in Loc. Nox [...] deno­tare potest tem­pus necessitatis Chem. Harm. c. 107. p. 1 [...]91. By Mid-night (the time mentioned of the friends coming to borrow) some understand the end of a mans life; when a man hastens to God, and hopes to receive good from him: Others the time of necessity, temptation, and tryall, and that is a time where­in we usually seek to God and fly to him for help: Isa. 26. [with my soul have I desired thee in the night] that is, saith Chemnitius [Page 8]in the time of my necessity and tribulation: Nox enim; om­nis tentatio; me­dia autem nox, omnis tentati­onis fervor. Theophil. Hoc est ostium quod aperiri si­bi, etiam Paulus exposcit. Am­bros. in Loc. Aug. quest. Evang. Lib. 2.21. Colos. 4.3. Amos 8.11. Math. 25.16. Luke 13.25. That time of night is mentioned, because then all are at rest, and none will rise out of their bed without much calling: And it may intimate the strength of temptation and trouble, under which we are.

By the Door shut, Ambrose understands that Door which St. Paul prayed might be opened, that he might speak the Mystery of Christ, for which he was in bonds, Colos. 4.3. So Austine understands it to be meant of the Famine of the word, spoken of, Amos 8. It was shut to the Jews, when the Apostles turned to the Gentiles; And afterwards when bloody persecution did arise for preaching of the Gospel. I conceive, we may understand it in a larger sense; for when any oportunity is lost of doing good; the Door is said to be shut, by a Metaphor.

By the Children in bed, some would that the blessed estate of the Church Triumphant in Heaven should be understood; there indeed all is quiet and at rest, with Christ their Head. Others under­stand thereby the members of the Church Militant here on Earth, Pueri autem, qui in lecto quiescunt, sunt hi qui conve [...]si sunt & facti sunt pueri, & digni habiti sunt qui quies­cerent cum Do­mino. Theoph. Aug. Tom. 4. Quaest. Evang. Lib. 2. c. 22. who are converted, and become as little Children: these are said to be in bed with God, in regard of his care and protection over them, nor is he willing that any of them should be disquieted of their rest and tranquillity of mind. Others conceive that all Crea­tures in generall are meant thereby, for God is the Father of all, and they are a bed with him, being no way able to help and suc­cour us in our misery, if God doth not arise to help us. And this seemes most Genuine.

By the Bread, Fish, Egg, mentioned in the Applying part of the Parable, some are of opinion the same is meant that was before by the three loaves. Austine understands by Bread, Charity; by the Fish Faith; by the Egge, Hope. It appears that the Gifts of the Spirit are meant thereby, by what our Saviour speaks, verse 13. To all these particulars, we shall speak more fully in due place.

We begin with the preface or introduction [ [...]. And he said unto them.]

The Person teaching is Christ: the Persons taught, are his Disci­ples: his Domesticall servants, The twelve who were constantly with him and attending on him: being of his family, to whom he had prescribed the former plat-form of Prayer; and being now in a private place, and free from Companie, [he said to Them.]

• Luke 11.5.-11. In which Parable, we have considera­ble,
  • The Preface to it, And he said unto them, where
    • The Person speaking [He said]
    • The Per [...]ons spoken to [unto them]
  • The Body of it; wher­in
    • The Protasis, or part pro­pounding, vers. 5.-9. Wherein
      • A case put, vers. 5, 6, 7. And there
        • The manner of proposing it, which is
          • By way of Interrogation [Which of you]
          • By way of Supposition [Shall have a Friend]
        • The matter proposed shewing
          • Whose case it was
            • A Friend's in general.
            • The Disciples in special.
          • What it was, a case of Neces­sity; where
            • The Indigent, or person in want, who was a Friend.
            • His exigent, where to take notice of the
              • Thing wanted
              • The course he takes to sup­ply it, and there
                • [Bread]
                • His Address, And shall go unto him at Mid-night, &c. Where we see
                  • To whom he goes [unto him that is his friend]
                  • In what man­ner he makes it seen.
                    • By what he did, he goes un­to his friend at Mid-night, where
                      • His Action he sends not, but (He goes)
                      • The Amplification, from the Circumstance of Time (at Mid-night.)
                    • By the Re­quest he made which is
                      • Proposed, and there
                        • The manner of proposing it, which was
                          • By way of Insinuation.
                          • With a respective com­pellation (Friend.)
                        • The matter of it, where
                          • The thing desired (Lend me)
                          • The motive, it being an easie request.
                            • Bread, for quality.
                            • Three loave for quan­tity.
                      • Pressed from the compul­sive ca [...]se, and that
                        • In respect of his Guest, where
                          • The relation he had unto him he was his Friend.
                          • A Friend of mine.
                          • His friendly visitation of h [...]m for
                            • Being in his j [...]n [...]y, he is come to me.
                        • In respect of himself, who at that time was unprovided to entertain him.
                          • I have no­thing to set before him.
                • His Repulse, vers. 7. And he from within, &c. Where
                  • Who answers him, [He from within.]
                  • What answer is given, Trou­ble me not, &c. where
                    • An Inhibition, and in it
                      • The thing inhibited, Trouble me not now.
                      • The Reasons rendered,
                        • The Door is now shut.
                        • My Children are with me in bed.
                    • The Resolution
                      • I cannot rise,
                      • And give thee
      • Resolved, ver. 8. where
        • The Persons
          • Resolving [I say]
          • Resolved [unto you]
        • The Determi­nation, and in it
          • A Concession, though he will not rise and give.
          • An Affirmative Attestation, where
            • The thing at­tested, He will rise, &c. Either
              • His vigilancy, for (he riseth.)
              • His Bounty seen, in that
                • [He gives] not lends.
                • Not three loaves onely, but [As many as he needeth.]
            • The Reasons rendered
              • Negative; Not because he is his Friend.
              • Affirmative; because of his Importunity.
    • The Apodosis, o [...] the part ap­plying, vers. 9, 10. containing in it
      • A Mandare, vers. 9. where
        • The Warrant [I say]
        • The work im­posed, expres­sed by three Acts.
          • Ask
          • Seek
          • Knock
      • The motive from a gracious Promise of Audience, which is
        • Enfolded with the Duty
          • It shall be given you
          • You shall finde
          • It shall be opened unto you
        • And amplified, ver. 10. For every o [...] [...]e that asketh, receiveth, &c. and there
          • The Extent of the Grant, which reacheth to every one [Every one that asketh, &c.]
          • The truth of the Thing; It being a try'd Case [For every one]

[He said]

In his own Person; mouth to mouth; face to face; and not by his Servants and Messengers (as he spake in former times, nor as he speakes in these [...]atter times to us): but, Heb. 1.1.2. as the best and highest Fourms are taught by the Master himself, so were these by Christ, this duty of Prayer.

Had we no other Reason to embrace the Doctrine delivered in the Parable propounde, and cause us to be in love with the Duty of Prayer therein pressed this were enough, It is the voyce of our wel-beloved that requires it, Christ himself, whose lips are like Lillyes dropping sweet-smelling m [...]rrhe. Cant. 5.5. Cant. 5.5. he, who came from heaven out of the bosome of the Father, he puts the meat into our mouths, teacheth us how to pray, and encourageth us in the Duty.

He said,

Vers. 1 He that was himself abundant in the duty, (although he had not that need to pray as we have; having no sin of his own to beg pardon for) He, who immediately before, had been at Prayer, and but newly made an end, (as we read vers. 1.) He it is who calls on them and encourageth them to Prayer: stop we here a little, and observe.

Doct. Praescribers should doe well to exemplify their praescripts by their owne practice.

Be thou an example (saith Paul to Timothy) in word and con­versation, 1 Tim. 4.12. in Charity, in Spirit, in Faith, in Purity, (the onely way to preserve his youth from contempt and scorne) 1 Tim. 4.12. Whilst our lives condemn our Doctrine, or our Doctrine our lives; both our Persons, and Prae [...]ripts, wi [...]l grow con­temptible.

In all things shew thy self a pattern of good works (saith the same Apo [...]tle): other Patterns Titus [...]ight ha [...]e propounded ma­ny, but that was not sufficient; shew thy self one. Tit. 2.7.

And thus St. Paul, propounds himself a Pattern to be follow­ed, 1 Cor. 7.7. Phil. 3.17. And yet no farther then he followed Christ. He is our best, and most absolute Pattern, 1 Cor. 7.7. Phil. 3.17. & hath propoun­ded his own example to be followed by us. Joh. 13.15. I have Joh. 13.15. [Page 10] given you an example that ye should do, Orig. in Math. as I have done; Now there was not one point of Doctrine which he taught (as Origen ob­serves) that was not exemplified in himself: Blessed (saith he) are the poor in spirit: Math. 5. Blessed are the meek: Blessed are the merci­full: Blessed are the peace-makers &c. And who so humble? who so meek? who so merciful? who such a Peace-maker as he was? and hence it was, Math. 7 29. that (as the Evangelist speakes) he taught (not as the Scribes and Pharisees did, but) with Authority. Math. 7.29.

Use. This concerns all such, Jam. 3.1. as would become teachers of others (and the world hath many such; many Masters, but few schol­lars). The onely way to teach profitably; is to preach methodi­cally; and no method like to this of our Saviour, who did first, do and then teach, Acts 1.1. as we find, Act. 1.1.

We that are in the Ministerial calling must observe this Me­thod in our Teaching. That wisdome praescribed by our Savi­our is rarely found in them that heat us, All whatsoever they bid you, observe and do; but do not ye after their works. Math. 23.3. Men are readier to live by sight and sense then faith, Math. 23.3. unless they see (as Thomas in another case) they will not believe what we say. John 20.25. When they perceive a neglect of those duties in our selves, which we press on others, they imagine that the duty is not so necessary, nor the sin so dangerous as we would make them to believe. All seemes but fabula that we teach de inferno, de coelo [...] at least they imagine, that we propound what is impossible to be observed; Our actions speak lowder then our Sermons; Our preaching is our speech; Ou [...] Good life, is our Eloquence; Our Doctrines are but nakedly propounded, when our life is not answerable: Then there is life in our doctrin, when there is doctrin in our life: Math. 12.15. where these are severed, there is a Ministery divided; And (as Christ spake of a House or a Kingdom divided against it self that it cannot stand, so may we say of such a Mini­stery,) it cannot prosper, for one hand puls down, what the other hand builds up: Rev. 1.16. But when Doing and Teaching are re­joyned, then our Sermons are like that two-edged sword, which proceeded out of the mouth of the Lamb, Heb. 4.12. able to divide betwixt the marrow and the bone, betwixt the soul and the darling cor­ruption which we would have amended.

Object. But St. Paul disclaimes the Preaching of himself, 2 Cor. 4.5. and by denying it in his own practise, 2 Cor. 4.5. he seemes to condemn it in all others; and is not this to preach a mans self, to teach by our own example?

Reas. But this preaching of a mans self is of another nature: To cry up our own parts, and excellencies, we are forbidden; but thus far a man may and ought to preach himself, to preach out of his own history, and by his own Example: Solomon did thus preach himself to good purpose in his Ecclesiastes; Dr. Donn. and in so preaching the best Arguments are raised to prove his salvation, saith a Reverend Divine.

And you that are Parents, Masters, and Governours of Fami­lies, this concerns you, as well as it doth us; for as the eye of the Church is upon the Pastor thereof, so is the eye of the Family upon the Governour thereof: they learn their Catechism by the eye, and do what they see done, framing to themselves rules, by their superior's examples, (which are to them, Gen. 30.39. like the speckled rods which Jacob layd in the watering troughs, ac­cording to which the Goates conceived.) This Constantine knew full well, and therefore caused the Image of himself, Euseb. de vit. Const. 4.15. kneeling unto his God in Prayer, to be stamped upon his Coyn. Other Emperours were coined, triumphing in Chariots; or preparing for triumphs in battailes, and victiories: but he would be coi­ned in that posture Praying, that he might be an example to all his subjects, in that pious action: his coin he knew would passe through every family; and to every family he desired to be an example of piety: Every piece of single money was a Cate­chism, and taught every subject Religion, and Devotion; And yet this Symbolicall Catechisticall coine of Constantine, was not so convincing a testimony of his piety to his subjects, (for he might be so coined praying, and yet never pray) as is thy actu­all, reall, daily, duly performance of such Christian duties in thy family. Judg. 7.17. Validiora sunt exempla quam verba, & ple­nius opere dici­tur quàm voce. Leo papa de jejun. 1.

Wherefore as Gideon said unto his Souldiers, look on me and do likewise; As I do, so shall you do: so say ye, that be govern­ours of families▪ to all that are under your charge. Think it not enough to give Praecepts; let them see the force of the Rule in your Example. Of all proofs Demonstration is most powerfull, [Page 12]when an inferiour hath just reason to think that his Superiours would have it thus, or thus, this is Musick to his heart (for that he hopes in so doing he shall please his Master) when he hears him say that he would have it to be thus, or thus; this is as Rhetorick to his soul, and prevails with him to be doing when he sees the Law of his Superior enjoyning it, to be thus, or thus; this is as Logick to his Conscience; he concludes ac­cordingly, but when an inferiour sees his superiour actually, and really, clearly, and constantly, do thus or thus, this is as a Demonstration to him; the powerfullest proof, and most prevai­ling.

It may be, thou reproovest swearing, lying, in thy child or servant, and yet thou thy self art guilty. But when, think you, wi [...]l a lewde servant be disswaded from licentious courses, by the word of a Licencious Master? or that child prove chaste, that scarce can reckon up the Whoredomes and Adulteries of his Parent, without a dozen of Stops and intermissions as one speaketh? Dr. Dunn. What thou reprovest in another, amend first in thy self: and what good dutie thou requirest of an inferiour, pra­ctise thy self: say not Go but come, (which was the wont, saith Tully, of Julius Caesar;) and remember, though the Eloquence of Inferiours is in words, yet the Eloquence of superiours is in Action.

In a word, Phil. 2.15.16. there is none present but may make good use of the point delivered, (as is enjoyned, Phil. 2.15, 16.) Nor is it enough to give good advice, and counsell, unlesse we take it; otherwise we shall (sometimes or other) be choaked with that Proverbiall speech, Luke 4.23. Physitian, heal thy self: nor shall we ever be able to make our peace with that same Text, Luke 4.23. Math. 5.20. Except your righteousnesse exceed the righteousnesse of the Scribes and Phar [...]sees, Math. 5.20. you shall in no case enter into the Kingdome of Heaven: The Pharisees were verball but not Practicall; we must be both, if we hope for Heaven: In hearing of the word, resorting to Gods house, we do outwardly celebrate the Sab­bath; but in practising that we hear, and being examples to others, we turn all the week into a Sabbath: and that is a savour of rest in the Nostrills of the Lord: When the glasse is runn we say the Sermon is ended, the Minister hath now done, but we [Page 13]mistake, it is not done till the week be done; nor may it be ended then neither. If the Minister follow his own Do­ctrine that he delivered, and thou that which thou heardst on the Sabbath enjoyned; then that Sermon was a good Sermon, and done indeed. Otherwise, that wherewith the Disciples were unjustly charged, Acts 2.13. we may be justly charged withall, that we were in a manner drunk upon the Sabbath day; for it is one signe of a drunken man to forget both what he said, and heard. Thus much of the Person teaching: now of the Persons taught [...].

[Unto them]

Text. Not unto the Scribes and Pharisees, who neither respected his Person, (for that they derided,) nor praying, (for they scorned to be taught by him;) but to those he spake, who were willing to hear, and desirous to learn as appereas before by the Request they made vers. 1. Lord teach us to pray: whence note,

Doctr. Christ makes choice of tractable spirits to instruct and teach in the wayes of piety. Such as are of a tractable disposition, and willing to be instructed in the wayer of salvation, shall be taught by Christ. These, and onely these, Christ makes choice of to re­veal the Mysteries of the Kingdom unto, and instruct in holy Duties.

When the High Priest questioned with our Saviour about the destroying of the Temple, and building it up again in three deies, he answered him nothing Mark 14.60. And when He­rod questioned with him about many things, Mark. 14.60. neither would our Saviour make him any answer, Luke 23.9. So when Pilate as­ked him what was truth, Luke 23.9. our Saviour (though he was not wont to smoother or suppresse the truth,) yet he did not instruct him therein, as appears, John 18.38. John 18.38. He knew that these were not fit Auditors to hear of such matre [...]s; but when his Disciples came unto him, and moved questions, about Religion, he still instructs them, and satisfies them in all their doubts; for that he knew them to be men of tractable minds, and spirits, Math. 13.11, 12, 36, 51.

Our Saviour, did many things in Capernaum of his own ac­cord, which he refused to do in his own Country, (albeit ear­nestly [Page 14]requested) and the reason we have, Luke 4.24. Luke 4. verse 24. his own Country men were wayward and perverse, and would not accept of a Prophet in his own Country; for father confir­mation of the point delivered, see, Psal. 25.9. Isai. 2.3, & 28.9. Math. 11.25, 28.

Use. You that desire to be taught of God, see that you bring with you to the hearing of the word, hearts docible, and tractable; desirous to learn, and be informed; and so you shall want nei­ther direction nor encouragement: find you but ears, hearts, and Christ will find a mouth. There wants no ability in him to reveale his fathers will unto thee, Joh. 1.18. Colos. 2.3. Joh. 17.8. John 1.18. Colos. 2.3. Nor is there in him any want of will to instruct and teach; he teacheth freely, John 17.8. Wouldst thou be made clean, (saith Christ to the Leper) why, Be thou clean; So wouldst thou be in­structed in the way to Heaven, and mysteries of salvation, de­sirest thou to know what the good will and pleasure of the Lord is, that thou mayest obey it, and serve him, fear not then, God will not be wanting to such, as are not wanting to them­selves.

It is no matter what the Capacity, or incapacity of the Schol­lar be, when there is such a teacher, for Christ doth not onely bring Doctrine, but he brings, wit, grace, and ability to the in­ward man: Let none distrust if they be tractable and will attend the meanes. But if thou bringest a wayard, and perverse spi­rit, an ill-affected heart to Gods Ordinances; God will then answer thee according to the stumbling block of the iniquity that is in thee; Ezek. 14.3. and hide those things from thee, that may make to the eternall good, and wellfare of thy soul. To conclude, think often on that parable, Prov. 10.8. The wise in heart will receive Commandements: he that is desirous to hear, that he may learn, such a one shall not want instruction; But a prating fool (such as will quarrell with the Preacher, Object against his Do­ctrine, out of a distempered affection) he shall fall into misery and trouble, Rom. 2.8, 9.

[Unto them]

Whom, if we consider (yet again) as they stood in Relation unto Christ, being of his own family, and houshold; then this may be further collected thence.

Doct. Our principal care ought to be of our own Cure; This we gather from Christs practise, whose greatest care, was over those whom he had special charge of.

Every action of Christ, is for our Instruction; but not ever for our Imitation: we may not imitate him in works miraculous, and proper to him as Mediator, otherwise then by Similitude, tran­slating that to our spiritual life, which he as Mediator did. (So as he dyed we must dye, and as he rose again, we must arise like­wise.) Nor may we imitate him in his Infirmities, as to be hun­gry, thirsty, sleepy, weary, &c. For albeit they were not sinful, but only natural, and so unblameable, and are in every one of us; yet we need not strive the attainment of them. But we must imitate him in his imitable graces and actions, as we are wil­led, 1 Pet. 2.9. shew forth the vertues of him that hath called us, 1 Pet. 2.9. [...]. &c. we must preach them abroad (as the word signifies) so clearly practise them, that our lives should be a Sermon upon Christs life.

His life is a perfect Sampler, and every flowre of vertue, that his hand hath pricked forth for us, we ought to take out after the best manner that we can: And this is one amongst many other, fit for all that have charge of souls, in any degree (whe­ther he be Minister, or Governour of a Family). After his ex­ample, we ought to teach and instruct our Families in necessa­ry points of piety and godliness.

This is a Duty frequently enjoyned in Scripture, God com­mands his people, Deut. 4.9, 10. & 6, 7.20. & 11.19, 20. that his Lawes should be written upon the posts of their Houses and Gates, in regard of those under Go­vernment. All that went in, and came out, were to be in­structed. There was an Act and Ordinance, Psal. 81.5.6. made to establish the practise of it.

And this was commended, in godly and Religious Gover­nours from time to time, as in Abraham, Gen. 18.19. In Ja­cob, Gen. [...]5.2.3. in Josh. 24.15. in David, Psal. 101.2, 3. Prov. 4.4. in Bathsheba, Prov. 31.26.

In the new Testament; we have Examples, many: In No­bles, John 4.53. Act. 18.8. Captains, as in Cornelius, Act. 10.2. in men of high place, Luk. 19.9. In men of mean rank, Act. 16.34. and in Wemen, Act. 16.18. All these, performed the Du­ties [Page 16]of good and religious Governours, in seeking the Salvation of their Families, and promoting their soul's welfare.

Reas. Great Reason we have for it, 1. In respect of God, whose ho­nour above all things, we should indeavour to advance, and what better course can be taken for it, then to set up his wor­ship and service in our Families? Isa. 38.19. Isa 38.19. The living shall prayse thee, &c.] And how shall they do this? The (Father to Children shall make known thy Truth) which words are not to be restrained to Natural Parents, but to those that are in the place of Parents, Exod. 20.12. 2 King. 5.13. (as all masters and Governours of Families are:) there is no way to win glory to God, more then by winning souls unto him; Joh. 21.15.17. no way of expressing our love to Christ more, then by feeding his sheep and Lambs.

Secondly, in respect of the Church, (which, next to God and Christ his Son, should be most dear unto us) care should be had, Dyke in Phil. Epist. Ded. that our Families be religious. The Family, the Church, and the Common wealth, Luther termes three Heavenly Hierar­chies; but how is the Family heavenly, saith one, unless the Church be in it? without Religion be set up therein, it will prove but a hellish Hierarchy, not a heavenly; and it will poy­son both the other. A Family is the first Society of all other; the foundation of the rest: now if the Fountain be poysoned, can the streams be sweet? if Families are poysoned, how will Towns, Cities, Kingdoms flourish? your Families are the Nur­series of the Church, and to be more regarded in that respect, than old Trees; If they be nipt, or bitten young, if the Canker take them, what an Orchard shall we have? if there be igno­rance in our Families, prophaneness in our Families discord and contention in our Families; you shall soon find it in a Church and State; for in the chain of Order, every link depends one upon another, and begins below, albeit, it reach very high: let Inferiours in Families, forget their duties to Superiours; Su­periours to Magistrates, and Ministers; Magistrates and Mini­sters, to Princes; in the end, all will forget their duties unto God, who is above all: therefore as Elisha healed the naughty waters, 2 King. 2.21. by casting in Salt at the Spring head; so let us heal dis­orders in the Church and Nation, by seasoning our Families with piety and Religion; then as the Prophet said, will God say, I [Page 17]have healed these waters, there shall not be any more, psal. 78.4, 5, 6, 7, 8. from them, death or barren land. Never look to have the Church or State to flourish, till our Families flourish in piety.

Thirdly, in a Self-respect, Governours of Families should make conscience of this duty, For

Vers. 27 First, Phil. vers. 11. the Profit is great that comes unto you thereby. St. Paul writing to Philemon, in the behalf of Onesimus (after his con­version) telleth him, that however he had bin before unprofita­ble, yet now he should find him a profitable Servant. Those who are faithful to God, will be likewise faithful to Man: so was A­brahams Servant, who being sent about his Masters business, (and a great business too) to take a Wife for Isaac, his Masters Sonne, he begins his work with Prayer, Gen. 24.12. Gen. 24.12. Lord God of my Master Abraham, send me good speed. And when he saw that God began to prosper what he had took in hand, he was at prayer again, and rendered thanks for his good success, vers. 27. Blessed be the Lord God of my Master Abraham, and how faith­ful he was to his Master, in the whole carriage of the business, the story testifieth. But in what Family was this Servant trained up? out of what Family came he? why, out of a Religious Fa­mily, he was trained up, under a godly and Religious Master, one that would command his Servants, to walk after God. And you may, in the same Chapter, find a Sonne of the same Family (too:) going into the Fields to pray and meditate, Vers. 63 vers. 63. Thus Sonnes and Servants, in such Families as are religious, will go a­bout their business, praying, and meditating, and so have a bles­sing attend them; (without which early rising, and late going to bed, is to no purpose,) when Servants that are untaught, Psal. 127.2. and live in irreligious Families, go about their business, mumbling­ly and mutteringly; rayling, and reviling, cursing, and swear­ing, and so have the curse of God following them, in all that they put their hands unto. There is no such way to bring Ser­vants and Children to obedience, as to endeavour, that the fear of God may be planted in their hearts. That will cause them to do their work for Conscience sake, to be faithful, as well in their Governours absence, as presence; and stir them up to pray for [Page 18]good success upon their labours and indeavours; and that is it, which brings the blessing of God upon a Family: Gen. 39.2. Gen. 31.30. Thus was Po­tiphars Family blessed for Josephs sake, and Labans for Jacobs.

Secondly, it is a great honour to a Family, to be godly, and Religious, such Families are Churches, and are dignified with that Title ( Rom. 16.2.3. 1 Cor. 16.19. Col. 4.15. Philem. 2.) This is an honourable Appellation; Rom. 16.2.3. 1 Cor. 16.19. Colos. 4.15. Philem. 2. Sirac. 10.2. It honours the Governours them­selves, who are best known by their Servants and Children: (they being but as their shadows, Prov. 28.7. & 29.12.) And it honours those, that are members of that Family▪ in that they are become the Children of God, and Heirs of Grace.

Thirdly, it brings much comfort to Governours, when those under their charge become Religious, 3 Epist. Joh. 4. Prov. 10.1. & 23, 24, 25. 1 Thes. 2.20. the comfort and content­ment of a mans life, lies much in his Family. Ye are our joy, and Crown of rejoycing, said Paul, in another case, 1 Thes. 2.20. so may Governours say of a Religious and well governed Family: But on the other side, loosness and disorder in a Family, makes the lives of the Governours thereof to be very uncomfortable (so the rude, and untoward behaviour of the Wives of prophane Esau, Gen. 27.46. did vex the souls of Isaac and Rebeckah, Gen. 27. ult. so Prov. 17.21. & 19.13. the same of Servants.)

Fourthly, the great account that Governours are to make to God, for the neglect of their Duties herein, should make them the more careful. Our Servants and our Children are not our own, Ezek. 16.20. but Gods, Ezek. 16.20. they are born to him, and must be educated and brought up for him. You are but Gods Deputies, and govern for him: All the power that thou canst challenge in thy Family, is subordinate; we trust our Servants with our goods, and God trusts us with their souls; and he hath given a strait charge unto us, of every one that comes under our Roof, (not much unlike that in the Parable, 1 King. 20.39. Look to this man, if by any means he be missing thy life goes for his life: So) look to this thy Child, 1 King. 20.39. thy Servant; if he be wanting, or missing, if his soul perish through thy negligence, thy soul dies for his. Thus Ely was charged with the sins of his Children, 1 Sam. 2.29. 1 Sam. 2.29. (And, as you know, many a man is undone by Suretiship): But if [Page 19]you can say at the last day, Here am I O Lord, Isa. 8.18. Joh. 17.12. and the Children that thou hast given me: or as Christ in that Prayer of his, I have lost none of them that thou hast given me, but that Sonne of perdition which was lost before, this will further our Account to our endless comfort. And thus (in many respects) if we love our selves, we should teach our Families to be Religious.

Fifthly and lastly, the tender love and compassion, that we bear at least pretend to bear to those that are under our charge, should put us upon the Duty. Ecclus. 33.29. If thou have a faithful Servant (said the Sonne of Syrach,) let him be unto thee as thy own soul. The soul is near and dear to us, (I am sure it ought to be.) Now he that loves his soul, will have a care to teach and instruct that soul; so should those Governours have a care to instruct and teach their Families, that love their Families. Meat, Drink, Apparel, and other necessaries of Nature, are not more needful for their bodies preservation, then holy Instruction is for their souls salvation. Thus you see, what Reason you have to do, as you from Christs example are here taught to do, viz. to take care, that those under your charge, be taught Religion, and in­structed in the wayes to Heaven.

Use 1 The want of this care in Governours, cannot be enough la­mented! What Master or Governour of a Family is there, that treads in our Saviours steps, and makes Conscience of instructing those under their charge and Command, in Religious Duties? Cyprian brings in many Children, pittifully complaining against their Parents, for want of Instruction: And the like complaint methinks in these dayes, I hear sounding in mine eares, made by many Families against their Governours: Alasse! what have we done, that we are thus miserably tormented; The negli­gence, or treachery, or misguided zeal of our Parents and Ma­sters, have brought all this misery upon us: They have proved our Murtherers, who should have bin our Instructers; they have deprived us of the wholsom nourishment of the word, & gave us a Scorpion instead of a fish: they have plunged us in the myre of sensual pleasures, when they should have dipped us in the sa­cred Laver of Regeneration: they kept us from God our Fa­ther, and the Church our Mother. Had they bin godly, we might have bin everlastingly happy.

The reason of this great neglect, ariseth partly from; Ignorance partly, from Carelesness; partly from Pride▪ & partly from Propha­ness. It is a true saying, Ignorantia Judicis, est calamitas innocentis, and it is also true that Ignorantia Domini, est calamitas servi; yet Ignorance is all the plea that some have for the omission of their dutie: call upon them to teach and instruct their families, and break unto them the bread of life, they answer in effect as the widow of Zarephta did Elijah when he asked of her a morsell of bread; 2 King. 17.17. As the Lord liveth I have not a cake, but a handful of meal in a barrel, and a little oyle in a cruse, and behold I am gathering two sticks that I may go in and dresse it for me, and my son, that we may eat and dye. I can say the Lords prayer, the Creed, the ten Commandements, and what I can say I teach them, (albeit I understand not the meaning of them) as for other points of Religion, I am to seek therein my self, how then should I instruct others? If this that I do, will not serve the turn, they must dye, or do, as God shall please.

But as Christ said to Nicodemus, John 3.10. so may I to thee, Art thou a Master in Israel and knowest not these things? Hast thou ente­red into a marryed estate? art thou become a father, or master of a family? hast thou children and servants under thy command, and yet art ignorant of the first principles of Christian Religi­on? A shameful excuse: Marriage was not ordained altogether for Procreation, but for Education and Regeneration of Children. This world might be filled full enough of Children, though there were no marriage; but Heaven could not be filled, nor the place of fallen Angels supplyed, without the care of religi­ous Education, which from parents (in lawfull marriage) they are likelyest to receive, and God expects that from them they should receive it. And art thou ignorant? This thou speakest to thy shame that so speakest.

Others have knowledge (enough) themselves, and are able to instruct their families; Acts 1 [...].17. but they are of Gallio's opinion and temper, imagining that matters of Religion belongs not to them to teach; but to Minister. To Church they bring their fami­ly, and that's as much as is required of them, (as they think.)

And it is well done in doing so; [...] Sam. 1.21. Elkanah did the like, 1 Sam. 1.21. and I could wish that more of us would do, as much; [Page 21]but I must further tell you, that this is not enough: were this all that is required of Houshold Governors, why did the Apo­stle send women to learn at home of their Husbands? Believe it, every Governour of a family is as deeply charged with the souls of those who are under his Government, Psalm. 78.5. Ephes. 6.4. as any Pastor is with the souls of that Flock which is committed to his Charge; Nor will the publick Ministery become fruitfull, if that seed which is sowen in publick, be not watred in private, by Conference, Examination, and good instruction, (as in these sad times Ex­perience doth verifie.) Ministers in these dayes are both Elo­quently learned, and learnedly eloquent; mighty in word, and deed, in doctrine and in life; and yet little good is done, by our preaching: And to what can we impute the unprofita­blenesse of our Ministery so much, as to Parent's and Master's omission of family duties? Know then thus much, that as you call our Congregations our charge, (and so they are); and cry shame on us if we be dumb, and idle, (as well you may): so are your families your care, which to neglect the instructing of, is no lesse sin, and shame for you, then for us in the other case.

Others there are, that both can, and would (as they say) set up Religion in their houses and perform Religious duties, but they think it a disgrace unto them, a blemish to their Reputa­tion to stoop so low.

Alass! that dust and ashes should be so proud, 2 Sam. 6.22. as to think it any disparagement to worship at the Lords feet in the sight of his Saints! Am I vile? I will yet be more vile said David to Mi­chal (when she scorned him for dancing before the Ark;) He knew no shame belonging to that, nor is there to this. Euseb. Lib. 4. de vita Con­stant. Eusebius reports of Constantine's Palace that the form of a Church was in it, where was reading of the word, prayer, singing of psalms, which he himself usually would begin and set. Melanct. de Georg. Princ. Anthaltino in Praef. 5. Tom. oper. Lutheri. And Melancthon, of George Prince of Anhalt that his Chamber, was a Church, an University, and a Court; for, besides the dispatch of civil business, there was daily praying; reading; yea and preaching too. I spare to speak of other Presidents, we have Christs own example, who Catechised his family frequently; said grace at meat, sung psalms with his disciples: prayed with them, taught them to pray: [Page 22]And who art thou then, or what is thy fathers house, that thou thinkest thy self to good to serve thy God in the performance of such duties? wert thou an Angel, and hadst thou thy seat above the Clouds, yet would it be no disparagement unto thee, to be sent down from thence to teach and instruct thy inferiours in Religious matters, Dan. 9.21. Luke 1.19.

And yet there are a worser sort then these to be met withall, such are they as are so farr from teaching their Families to be Religious, Psal. 123.4. that if in case, any that comes under their Roof, be taught unto their hands, they unteach them again, by dis­gracing prayer, singing, reading of the word, and deriding them that use it. Let such scoffing Ismaels, and jeering Michals, hear how the Apostle styles them; Children of the Devil, Ene­mies of Righteousnesse, Act. 13.10. and further chargeth them to be such as cease not to prevert the strait way of God, Act. 13.10. But enough of Reproof: suffer now I beseech you the word of Ex­hortation.

Use 2 Be perswaded to plant Religion in your families, and pro­mote Grace and Godlinesse in your houses; endeavour that it may flourish in your habitations: think it not enough, that your selves and children and wives be religiously given, but endea­vour likewise that the meanest servant under your roof be reli­gious also: Dan. 2.31.32. Otherwise your families will be but like Nebuchad­zars Image; the head gold, the shoulders silver, the arms brasse, the legs iron, the feet clay; the lower still the worser.

We have long looked for a Reformation both in Church and State, and promised our selves, much that way; but the har­vest is past, Jer. 8.20. the summer is ended, and yet we are not saved: the Church is unreformed, Religion is unsetled, Discipline negle­cted. To reforme all, let us begin at home. Tis a madnesse to think that our Congregations will not be reformed, so long as our families are poysoned with ignorance, and prophannesse. Our Congregations will not be pure Churches, till our families be turned into Churches. Oh that we might live to see that day when we might send our Salutations as St. Paul did Rom. 16.5. (and else where) Salute such a one, and such a one, with the Church, which is in thy house. That we could say of your fami­lies, as was said of the family of Juliana, to whom St. Au­stine [Page 23]and Alipius writes, Epist. 143. domum vestram non parvam Christi Ec­clesiam deputamus, we account your house no small Church of Christ. So God will delight to dwell in your houses with you. And very strangers coming under your Roofs will say as Jacob did of Bethel, Surely God is in this place. Gen. 28.16. Would you know how this may be done? Why then, let me make a little stop in my way to tell you. See Mr. Daniel Dykes Plat­form of house­hold Government in his Ex­pos. on the E­pist. to Phil. vers. 2. If in case you would that your houses should be Churches, and deserve that honour to be so styled and esteemed, see that the form of Church-Government, by some praescribed; be by you observed.

First, care must be had in the Collecting and gathering of it, (what may be) that none be admitted into your families whom God hath not before admitted into his: we may not hand over head entertain into our society all indifferently, that offer themselves unto us, but such as are of the houshold of faith. The members of a visible Church are the Saints, Prociel este prophani. (at least so by out­ward profession.) Nor doth the Church indifferently receive all comers into her society; It admits not (by the Sacrament of Baptism) Children of Turks and Infidels, but such as are of a holy seed; the off-spring of Religious Parents: The like care must be had by those who would have their families baptized with the name of a Church. This care had David, Psal. 101.6.7. Psal. 101.6, 7. His eyes were upon the faithfull of the Land; that they might dwell with him; such as walked in a perfect way should serve him; As for Lyers, flatterers, Drunkards, and deceitfull workers, he would have none of them under his Roof, (if known.) Which Psalme, Bishop Ridley read often over to his family, hiring them to learn it by heart, that they might be an example to others of holinesse and virtue.

And surely here is a great failing in Housholders in the choice of Servants: most chuse as Solomon did Jeroboam, 1 King. 11.28. he saw that the young man was fit for the work, and so (without any more ado) entertained him into his service: but it had been well for Solomon if a man of more conscience, Mr. Dyke his Epist. Ded. to the Expos. on Phil. though lesse skill had been retained; (as one saith well): for he sought and wrought the ruine of his house, and whole Family. Thus many Masters and Governours of Families, look no fur­ther then to the outward abilities of those they entertain. [Page 24]If they be fit for their service, meet for their work; if they be good husbands, can plough well; thresh well, &c. Albeit they are very Jeroboams otherwise, and of an unsound Religion, loose conversation, they shall be entertained (with curse and all which followeth them;) But is this the way to have your Familes become Churches, in suffering them to be Receptacles for Swearers, Drunkerds, and such like vicious persons? nay rather, Stables of swine, and Cages of unclean birds (as the Holy Ghost speaks of Babylon, Rev. 18.2.) were our Houses Churches before; yea, such Metamorphise men, (as the Jewes did the Lords house, which of a house of Prayer they made a Denn of Thieves.) And it brings the Prophets curse upon your Ta­bernacles, Isal. 13.21.22. the Zim of Ochin do lodge there, and Satyres, (un­clean spirits) dance there.

Wherefore, it behoves you to be somewhat shy, and wary whom you entertain to serve you: were you to plant an Or­chard, you would not run to every hedge for trees to plant it with, but send far and near for choisest fruit; much more should care be taken in planting a Church in your Families, if you would have it glorious.

When thou hast gathered a Church and erected and set it up in thy Family, then see that it be rightly ordered, and gover­ned, as a Church should be. 1. Pet. 5.2. Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but wil­lingly; was the Pastoral charge given by St. Peter to the Elders of the Church, 1 Pet. 5.2. The like charge, is laid on you that are the Elders of a Family: first you are to discharge the duty of a Pastor in feeding of your Family; that is, in well ordering and governing of it (for so the word is used,) 2 Sam. 2.5. & 7, 7. Psal. 78.71.) and in Instructing of it in the things that per­tain to life and godlinesse. Secondly, the office of a Bishop in a carefull observing of your flock, with a vigilant and watchfull eye; that if any disorders be ready to break in upon your Families, they may be speedily prevented, or re­sisted:

You are to feed your Families, as the Pastor of the Church is to feed his Flock. There are two Pastorall staffes that are spo­ken of, Zech. 11.7. Zech. 11.7. ult. whereby Gods Flock was fed and guid­ed; the one called Beautie, which was a staffe of mercy, and di­vine protection: The other called Bands, which was the staffe of unitie, for the conjoyning of the Church; or of Correction and just censure of Offenders. To these two staves we may resem­ble Doctrine and Discipline: As these must be in a Pastor's hand for the well governing of a Church; so must they be in the hand of that Governour of a Familie, that would govern it rightly, as it should be governed.

Doctrine, is a principall note of a true Church: Deut. 6.6, 7, 8, 9; 2 Tim. 3.15. so is pious in­struction to edification and profit, of a Godly Familie. The Scrip­tures must be read; Gods name called upon; Children and Servants, Catechised in the principles of true Religion; & other Religious exercises used, wherein whole Families ought to joyne together, (if it may be) resembling therein our Church-Assemblies, wherein the Worship and Service of God is joyntly performed by the Congregation, Neh. 8.1. 1 Cor. 11.33. The Pastor being there the mouth of the rest, as the Governour of the Family must be here, 2 Kings 22.10. Neh. 8.6. Acts 27.35.

Oh that you governours had this care to see Religion flourish in your houses! the want whereof is a cause that Gods blessing is wanting on all other cares you take; and that your Children and Servants remaine, the Children and Servants of the Divell; you neglecting those meanes, whereby they should be made the Children and Servants of God: Is he worse then an Infidell, 1 Tim. 5.8. who provides not food and rayment for his Family? What are you then who suffer the sou'es of your Families to starve for want of Instruction; & to go naked and ragged for want of that which should be unto them both food and cloathing?

To Doctrine, Discipline must be joyned; this though it be not of the Being of a Church; yet it makes for the well being of it, without which a Church is defective, and will soon corrupt and come to nought, so it is in your Families: Discipline may be no more wanting in the house, then in the Church. That is the Broom that sweeps the house, makes all faire, and clean for Gods enterance. Luke 15. It must resemble Church-Discipline both in respect of Order and Censure.

Order, 1 Cor. 14.40. must be in your Family, (for God is the God of Order, and not of Confusion.) This is required of a Bishop, 1 Tim. 3.4. he must have his Children in subjection, 1 Tim. 3.4. with all gravity or comliness, (as some render it.) Now every Governour is a Bishop in his own house; and must see that there be a decorum kept, and observed of all; each one carrying himself according to his place, for the good of the whole: There is a comlinesse, peculiar to the sub­jection of the Wife; and a comlinesse peculiar to the subjection of a Child; and a comlinesse peculiar to the subjection of a Servant; A comlinesse of the inferiour, in obeying; a comlinesse of the su­periour, likewise in commanding and ruling: Where this comely Order is not maintained; (every one keeping his station, and doing that which is proper to his Place,) there is no resem­blance of the Church (which is said to be beautifull, Cant. 6.4. like an Ar­mie with Banners,) but of that Israeliticall Anarchie rather (spo­ken of Judg. 17.) when every man did that which was good in his own eyes: 2 Sam. 17.23, And who so neglects thus to Order his Family, may be thought worse then Achitophell, who (albeit he hanged himselfe, yet) had a care to order his own houshold before he destroyed himself.

As there must be houshold Order, so there must be houshold Censure: Math. 18.15, 16, 17. And therein our Saviour's direction would be follow­ed, Math. 18.15, 16, 17. Yet in Sinnes manifest, and publick, we are not tyed to this Order; but, according to the nature, and qualitie of the offence, we must begin, somtimes at the last (as was the proceeding with the incestuous Corinthian 1 Cor. 5.) Sometimes with the second as 1 Tim. 5.20. But if lesse scandalous and private the Order before prescribed, is to be observed.

First Offenders, must be Admonished and reproved in private; If that prevaile not, then let it be done more publiquely before others; if no Reformation follow, then must we proceed to Ex­communication, and casting of them out, Psal. 101.4, 5. Him that is such a one I will not, Psal. 101.4, 5. (that is, as is added by our Transla­tors) suffer: such rotten members must be cut off, lest the sound ones be infected by their contagion: If Ismael turne Scoffer, out of dores with him, (though it be never so grievous to thee to do it, Gen. 21.9.10.12. as it was to Abraham.) Let that Servant be as thy right eye, or hand, very usefull and serviceable, yet if he en­danger [Page 72]danger thy soul, or the souls of thy Children, by lewd swearing, and open vitiousnesse; spare him not: Our Saviours speech is peremptorie, Erue, Abscinde, pul out, cut off; cast away with in­dignation, Math. 5.29.30. Math, 5, 29, 30. rather want both eye and hand, then suffer corruption in either.

As thou must discharge the office of a Pastor to thy Family in Feeding of it, so of a Bishop in visiting and overseeing it. Be dilligent to know the state of thy Flocks, Pro. 27.23. and look well to thy herds (saith Solo­mon, Prov. 27.23.) Consider the Condition of them, look to the Number of them, behold them with thine own eye. This David professeth and promiseth to do, Psal. 32.8. he would keep a watchfull eye, over them whom he was to guide & govern, Psal. 32.8. lest they might be turned out of the way, wherein they should walk: such a vigilant eye had Jacob over his Family, as appeares, Gen. 35.2. the like had Job over his, Gen. 35.2. Job 1.5. Job. 1.5. The good Empe­rour Antoninus used every year to have his house thus visited, he would strictly examine what disorders were in it; who were vitious; And what order the Visitors did set down for Reforma­tion, was presently put in execution. This is to Bishop it aright, [...] ab [...] et [...]. as one speaks. And from this carefull visiting and overseeing is the name given, Act. 20.20.

The want of this Vigilancie in Governours, is the Fountain & original of most disorders, in the best Families: Some are careful that there be no iniquitie found in their hands▪ Psal. 7.3. but have little or no regard of the iniquitie of their heels; Psal. 7.3. Psal. 49.5. Children and Servants may run where they list; Psal. 49.5. say what they list, do what they list; and little notice taken thereof, (especi­ally on the Sabbath): if they follow their businesse on the week dayes, and keep close unto their work; then let them go where they will, or do what they will, on the Lords day, they passe not. Were some of you (who are present here this day) asked, Where are your Sonnes, your Daughters, men-Servants, maid Servants? You are here, but where are they; would it not be a posing questi­on? were you able to give a reasonable answer it to? Let them be out of your work, but an hour in a day, there is examin­ing, Where were you; what have you been doing? then there is chiding, brawling, fighting, &c. But on this day, let them make an Ale-house their Temple; Act. 20.7. and the Pot their morning and even­ing [Page 28]Sacrifice, and continue drinking, as long as Paul did preach­ing till Mid-night: against such there is no law, no threat, no re­proose, no punishment (saith an excellent Divine).

I beseech you, carry a more watchfull eye, over your Families (even in that respect) then heretofore you have done; God will certainly call you to an account, for your not calling them unto it; what though you your selves frequent Gods house; returne thence home, stirre not abroad, &c: yet Their sinnes (through your neglect) run upon your scoare.

A Minister may be Pastorally Non-resident, Albeit he be not Personally so. If he be a stranger to his Pulpit, though he be no stragler out of the bounds of his own Parish, he resides not: (And indeed that is the worst Non-residencie of the two). This may be thy case; thou mayest keep at home, but if thou behavest not thy self there wisely in a perfect way, Psal. 101.2. but neglectest thy dutie; thou art guilty of the sin of Non-residencie, and if any of thy flock miscarry (through thy neglect) by the scab, fly, or rott, &c. you must make it good to the great Shepherd of the sheep, at the day of Reckoning.

Obj. 1 But youth will be youth (you say) do what we can; In the best and most religious Families, there are as many bad Servants, as in the worst.

It is with our Families as with our visible Congregations; Resp. no Church on Earth is compleatly perfect: there will be a mixture of good and bad, (especially in great Families); as in a great Herd it is a venture, if there be not some Rascall deere to be found in it; Neither Noah nor Lot had all their Servants in obedience to God, (yet they might seem good, and their Masters might think well of them, because they could not discerne the heart, but God found them otherwise, as it is likely). Good Elisha had a lying covetous & sacrilegious Gehezi to serve him; And in Christs own Family there was a Judas, (albeit he played his prize closely,): but none of these suffered open vitiousnesse to abide under their Roofs, nor may we: Do you your duty, let your care be that God may be honoured, and worshipped, your Families well ordered, Christian duties so­lemnly performed: and then though the successe be not answera­ble to your endeavours, that you cannot prevaile with your [Page 29]Children and Servants (as were to be wished) yet in doing your best endeavour to promote Religion, in your Families; you shall have comfort and deliver your own souls. Ezek. 3.19. And albeit some (and the greatest some too) be rotten and unsound, yet your houses shall be honoured with the name of a Church, Prov. 12.7.14 11. Gen. 4.14. from the better part (which alwaies gives the denomination) as Adams house was called the Face of God; albeit Cain a cast-away was therein born, and brought up, Gen. 4.14. And your Taberna­cles shall stand long and flourish.

Obj. 2 If Governours and Masters be thus strict, and look so nar­rowly to their Servants, what Servants will abide by it; work must be left undone, or we must do it our selves. (Say some.)

Bad Servants indeed will (it may be) rather leave thy service, then be drawn to serve the Lord; Resp. but if they be unwilling to keep the Commandements of God, their room is better then their companie: and this be sure of, that a few Servants fearing God, will be better for you, and bring a greater blessing upon their labours, then a many of wicked and deboist Servants will, or can: for they but corrupt others, and speak of wicked blasphemy; vex the best; and perhaps bring a curse upon the Family where­in they live.

Secondly, the world is not so bad and barren, but some good Servants may be found, who will delight to dwell in Re­ligious Families: Abraham was very strict in seeing that his Servants served God; and yet he had so great a Familie, Gen. 14.14. that on a sudden he was able to arme 318. fighting men, Gen. 14.14. Nor did Ioshua, nor David, Hester, nor Cornelius want Servants, Albeit they did carefully see, that their Servants were Religi­ous; Doubt not then but if you your selves be good, you shall meet with some Servants that are good.

Obj. 3 Times were better then, than now, and more good Servants might be had.

Rather; Masters, Parents and Governours were better then, Resp. than now, they used more meanes to bring Servants unto good, then now they do; and God accordingly blessed their endea­vors. Walke you in the same path, that they did, and then com­plaine if you have cause; see if you have not, as good Children, and Servants, as they had: Teach them, pray for them, regard [Page 30]them, reward them: and you shall have such, as will think it a happinesse, to live under your Roofes.

I conclude this Use, with a speech of Austine. Notwithstand­ing, my deare Friends (saith he), Aug. in Psal. 50. pag. 596. in so great a difference of man­ners, and such abominable corruptions, governe your houses, governe your Children, govern your Families. As it behoves us to speak to you in the Church, so it pertaines to you to do in your houses (which is likewise, or ought to be, the house of God) that you may be able to give a good account to God of those who are under you.

Use. 3 I have a word or two, for all inferiours, and such as live un­der Government, (before I dismisse the point:) Are your Go­vernours bound to instruct and teach you? then questionlesse you must be content to be instructed and taught by them in the wayes of pietie, and submitt unto their Government. For three things (saith the wise man Agur) the Earth is mooved, Pro. 30.31. and for the fourth it cannot sustaine it self: and the first of the four is, when a Servant will reigne, Prov. 30.21. that is, when a Servant despis­eth his Masters Government, and followeth his own wayes. This disquiets the whole Earth: Family, Town, Citty, Country, all are disquieted thereby, & especially if you refuse to be tractable and submit to them that have the oversight of you, in the wayes of Religion. And yet such a licentious liberty do many Ser­vants affect, that (to choose) they will live in such Families, wherein all things are lawfull (except godlinesse:) Of all Ma­sters they care not for living with these Religious Masters; who if they call on them to hear the word, resort to Gods houser, or to be Catechized, or conferred with about what they have heard; then with the Prodigal, Luke 15. in the Gospel, they will up and be gone, and chuse rather to live where they may feed with swine, and eate husks, then to live in such a house, where is bread enough: But remember you that Exhortation, Prov. 1.8, 9. Prov. 8, 9. my Sonne hear the instruction of thy Father, and forsake not the law of thy Mo­ther, for they shall be an ornament of Grace unto thy head, and chains about thy neck.

It was Davids prayer, in the behalfe of the prosperitie of the Is­raelites, that their Sonns and Daughters might be as corner stones pollished after the similitude of a Pallace, Psal. 144.12. upon which the structure [Page 31]of a faire and lasting pile might be raised; What building so glorious as the house of God? Whilst thou art in thy naturall estate, thou art a rough and unpollished stone, & no way fit to be laid in Gods Temple; be content (then) to be hewen and squa­red, by Doctrine and Discipline, under a Religious Government, that you may be able to say, I am one of the living stones, that help to the making up of the Church in this house. And so Pa­rents, Masters, Servants, Children, keeping house together in the feare of God, shall hereafter keep house together, 2 Cor. 5. in a house not made with hands, but eternall in the Heavens which is our greatest happinesse, Psal. 144.15.

Text. Which of you shall have a Friend, and shall go unto him at Mid­night, and say unto him, Friend lend me three Loaves, &c.

I have been somewhat prolix in the prosecuting of this point: if it be a fault bear with it, the necessitie and usefulnesse of the point may excuse me. I passe from the Praeface or Introduction, and come to the Narration.

Two parts we have considerable, in this Parable (as you have heard) the Part propounded, from verse 5-9. and the Part ap­plying from verse 9-14. In the propounding part we have a Case put. 2ly. Resolved. As it is Put; we will take notice, both of the Manner and Matter of it.

The Manner of proposing: which is first by way of Interroga­tion: 2ly. by way of Supposition.

First of the Interrogation: (which of you?)

It is ordinary in Scripture, Obs. Math. 6.25.26, 27, 30. this way to Minister instruction unto us; Christ did it frequently as we find in that excellent Sermon of his preached upon the Mount ( Math. 6.25.26.27.30.) Why and why do you so? So else where (as Math. 16.13.15.) Ipse Christus Catechista (saith one) Christs preaching seems to be a Catechizing: when he was but twelve yeares old, Canis. we reade, that he was in the Temple, sitting among the Doctors: Luke 2.45. Ejusdem scien­tiae est scire quid interroges, quidve [...]espondeas. Orig. & audiens, & interrogans, both hearing and asking questions, Luke 2.45. He heard what they would say, and he moved questions to heare what they could: It is a testimony of as much knowledg to aske a pertinent question, as to give a perti­nent Answer.

But so it is (and it is to be much wondered at, that it should be [Page 32]so) that this way and forme of teaching, and instructing others, is grown quite out of Credit with us: we love not to propound questions to others about Religious matters; nor do we like to be questioned about them: Let one come unto us in the meek­est and most respective manner, and propound a question con­cerning some fundamentall point of Christian Religion, we are ready to answer (with another crosse one) as the Hebrew did Moses, Exod. 2. Who made thee a Iudge, or a man in Authoritie, to exa­mine me?

Questions are suspected for Examinations; and men are affraid lest they should have some secret pickt, which they would not have discovered. Penitent Citi­zen, on Luke 7.40. This ought not to be; the Rule is, Be ready to give a Reason of your Faith to him that asketh. But of this point more hath been said in another Parable, I therefore passe it briefly.

The use of Interrogations is, either to informe the judgment, (as Gen. 3.9. Revel. 7.13.) Or to presse some matter of weight upon the Conscience, (as Deut. 10.1 [...]. Isa. 5.3. Mich. 6.) Any thing propounded unto us after an Interrogatory way, carrieth with it greater force and Emphasis. It stirrs up the hearer, not onely to Attention, but to a due Consideration of the matter, as if he were presently to passe censure, and put in his Answer: Now in that our Saviour propounds this Parable after such a forme and manner, it may instruct us, that are his Ministers, to look as well to the Manner, as to the Matter of our Preaching.

Doct. Serious Doctrine or matters weighty, must be pressed upon the con­science of our Hearers, the best way we may. It is not enough to de­liver what is sound, and good, but we must so deliver it, that an edge be set upon it, and those that hear us be stirred up to a communing with their own souls about that which is taught.

The words of the wise ( saith Solomon) are like Goads and Nails fastened by the Master of Assemblies which are given from one Shep­heard. Eccles. 12.11. Salvian de prov. l. 1. c. 1. He saith not (saith Salvian) that they are sweet powders, but medicines; not Crisping pinnes to curie the haire, or locks, but Goades and Nayls, to enter through the thick skin, and peirce the heart: such were the words of our Saviour, Math. 7. ult. and 21.44. and such must ours be, who are his Servants, 1 Cor. 2.4. 1 Cor. 14.24.25. Luke. 3.10. so forcible are right words. Job. 6.25.

Use. St. Bernard loved, and always wished to heare that Minister, Am [...]vocem illi­us pastoris qui­non sibi plausum sel mihi planct­um &c. Bern. in Cant. at whose Sermons the people hemmed not, but sighed; clapped not their hands (as at a Play,) but knocked their breasts, (as at a Funerall) who drew teares, from the eyes of their people, ra­ther then commendations from their tongues.

Chrysostome complaines of the plaudite's, and the acclamations used by his hearers; Non Theatrum Ecclesi [...], the Church is not a Theater. What meane you by these Plaudite's? what get I by them? I had rather have one soul, then all these hands and eyes: The care of this reverend Father, was to deliver weightie mat­ter in termes, rather significant, than elegant; and and laboured more for force of Argument, then Ornament of speech; and yet the Preacher sought out for acceptable words, Eccles. 12.10. Such words, as might procure, not onely an understanding, but wil­ling and obedient attention: He delights to be heard, and to be heard with delight. Austin doth not onely professe of him­self, that he studied at home to make his language sweet, and harmonious, and acceptable to Gods people; but he beleeves also, that St. Paul himself, and all the Apostles had a delight, and a holy melting of the bowels, when the Congregation liked their Preaching. Oh that God would give you such Ministers; Oh that God would be pleased to send us such Hearers! It was said of Luther, by some that heard him, that he did preach as if he had been within a man: Lutherus me al­loquitur quasi me intra erat. 2 Cor. 3.6. Hebr, 4.12. It is the life and excellencie of Preaching, to be an able Minister of the spirit, and where, were the spirit in it, if it should not discerne the spirits, and divide be­twixt the Marrow and the bone? Thy own heart, and consci­ence, is the subject wherein the virtue and efficacie of Preaching is to be found: if that be moved to beleeve, and repent; such a one is a powerfull Preacher (at least to thee) and so esteem him.

As the Case is put by way of Interrogation (Which of you, &c?) so by way of supposition (shall have a Friend] he speaks not posi­tively, Quis vestrum & qua [...] dicae pauci sunt. Salmēr [...]. Doct. you my Disciples that have Friends, but, put the case you shall have one, intimating by this manner of speech, that,

A fast and faithfull friend is hard to find: He is so great a rari­ty, that it may well be questioned, who hath him? Job speaks to the point, Job. 5.15. He compares his Friends to the Brooks, Job. 5.15. by which the Merchants do travell; unto Teman frozen in Win­ter, [Page 34]and dryed up in Summer; In the time of raine, they over­flow: surely saith Job, you are very like unto it, verse 21. In my prosperitie you were my onely Friends, when I had no need of you; when I had showres of blessing from above, you overflowed with kindnesse, but in my misery and drought, (when I had most need of refreshing, Job. 16.20.) you add affliction to affliction, so Iob. 16.20. my friends scorne me; many pretended love and friendship, but now in my calamitie they will not own me; they scorne me, when they should comfort me: The like complaint makes David, Psal. 38.11.41.9. Psal. 38.11. My Lovers and my Friends stand aloof from my soare. And elsewhere, that his familiar Friend in whom he trusted, which did eate of his bread, had lift up his heel against him, Psal. 41.9. The Church of God laments this; Lament. 1.2. Lament. 1.2. All her Friends dealt treacherously with her. And Christ himself, the head of the Church (who here puts the case to his Disciples) found it experimentally true. I was wounded in the house of my Friends, Zach: 13.6. Zach. 13.6. (The Prophet speaking there Propheti­cally, of the Passion of Christ.)

There are three Reasons that may be rendered for this, why faithfull Friends are scarcely found.

Reas. First, 1. Prov. 20.6. Vera amicitia tantum inter honos oritur, inter optimos consummatur Cassiand [...]in Ps. Divinity affords us this for one, there are few good amongst many. Every man will proclaime his own goodnesse (saith Solomon) but who shall find a faithfull man? that is, amongst those many, w [...]o shall find one faithfull, and cordiall? Neither can true friendship be but amongst those that are good: Grace and Virtue is the cement which conglutinates hearts, and makes true Friends (as hereafter shall be shewed.) Now the number of godly and virtuous men being small, the number of faithfull Friends cannot be great.

Reas. Morall Philosophy renders another, in telling us it is likenesse of minds, 2. Phil. 2.20. and manners, that makes the true Love-knot of Friendship; when we find another of the same disposition with our selves, Firmissimainter pares amicitia Q. Curt. l. 2. Inter dispares mores, firma non potest esse ami­citia. Aug de amicitia, c. 14. we find alter ego another self: the same soul as it were in a divided body. And Nature that makes us love our selves, makes us (with the same reason) love those that are like us: Now then, if to goodnesse and virtue, there must be added a likenesse of manners, temper, and disposition; it is no mervail if there be so little friendship in the world, seeing it is with tem­pers, [Page 35]and humors, as it is with faces, not two amongst many that agree in all points.

Reas. 3 Experience furnisheth us with a third: Friendship was ever rare to find, but more rare then ever, by how much the world is more corrupt then ever. Machiavells Tenents are more set by, (shall I say, then the Rules of Aristotle, Plato or any Philoso­pher, nay) then the Tenants of Christ himself; His Schollars have so well profited in his School, that many of them are able to teach their Master; Professe (saith he) Love and Friendship to thy Neighbour, who if he be up to the knees in water, then lend him thy hand to pull him out; Is he up to the Wast? do thy best then; to help him: but if he be up to the chin, then thy hand upon his head, and duck him under, suffer him not to rise any more: Such is the friendship of this age, wherein the habits of mens minds, are as much changed, as the habit of their bodies. That friendship, and honestie which in times past, had the hand on the Heart, now hath it on the Toe: Faithfull, and Cor­diall dealing, is now grown cleane out of fashion, and nothing left but Cringes and Complements. Thus you have the Grounds, and Reasons, of the point. Let us apply it.

Vse. If true Friends are scarce, then the world is much mistaken in point of Friendship: Such a one we say hath many Friends; And who boasts not of the friendship of such, or such a man, and that they are their fast Friends: when if the point be well exa­amined, they shall have cause to say with Socrates, Oh! [...]. my Friends, there is no true Friend amongst you. The misery of Tra­vellers is the misery of Christs Disciples, to find many Hosts, but few fast Friends amongst them.

Keckerman relates a storie of an old man, Ethic. p. 369. E. who upon his death bed, asked his Sonne, What Friends he had: he answered him, Very many: well, said the Father, I have lived so long in the world, and yet have found but half a Friend: But this do, try thy Friends before thou need'st them; Goe kill a Calfe, put it into a sack, and pretend that it is a Child which thou hast untimely slaine, desire their advice, and counsell, and that they would conceal the fact: he did so, and upon tryall, found, that all his Friends deserted him; not one that stuck close unto him: Then by his Fathers advice, he went unto his half-Friend, who pre­sently [Page 36]assented to the burying of it: in the meane time his other Friends, had accused him (for that supposed fact) and had brought him to Execution; had not the matter been discovered.

Guecarra observes as much: By my own Experience (saith he) if thou wilt beleeve me, I know not any thing wherein thou maist be sooner deceived, then in this point of Friendship: For­ty yeares (and more) with some judgment I remember the world, in which time, I have found, such alteration in mens minds, and manners, that if they should decline as fast from evil to worse, after fortie yeares more, it will be a hard matter to find a faithfull Friend, or an honest man.

For the better clearing, and fuller evincing of the point deli­vered unto you, it will not be amisse to take notice, what friend­ship is; with the severall sorts and kinds of it: which when we rightly understand, it will appeare that we are much mistaken in the point of Friendship, and that amongst those many we take for Friends, there is scarce a true Friend to be found amongst them all.

Freindship, what it is.Friendship is by some described to be the sweetnesse, intimate­nesse and strength of Love; Or (as others) more large [...]y; A spe­ciall obligation of Amitie, or good will: uniting the hearts of men to­gether, in a greater neernesse and dearnesse, then ordinarily is either required or to be found, amongst them.

By which it appeares, Hart's. Caha. 21. first, that Acquaintance is not Friend­ship; That is but the first draught of it: that is (saith one) as the Herd; Friendship is the Paire, that is taken or chosen out of it: That (in ordinary use) is but a sharing of talke, news, meat, com­plement: A thin [...] easily created, once being in companie doth it: But Friendship hath Power, and Admittance into the in­ward parts of the soul. I may have Great Acquaintance, and yet but Few Friends for all that.

Secondly, Galat. 1.18, 19. there is a difference betwixt Good-will and Friend­ship Good wil we should beare to those we never saw, that know us not, (As St. Paul did to Peter, Jeams and John, before he ever saw their faces) But we have Friendship onely with such men, as we have both seen, and known, and been conversant withall, and taken great liking of.

Thirdly; betwixt Love and Friendship, there is a difference. [Page 37]A man may love those, who love not him; but friendship is mutuall. Seneca compares it to a game at Tennis, wherein the ball is tossed, and not suffered to fall; if it do, he forfeits who misseth the stroake? Or like two Lutes meeting in pitch and neernesse, the striking of the one makes the other sound. So is it with true Friends; And so it was between Jonathan and David, and between Basill and Nazianzen, of whom it was said that anima una erat inclusa in duobus corporibus; they seemed to have one soul, in two bodyes: Yea many bodies and many souls, are by Friendship made but one; for if a hundred men love together as they ought, there is but one heart amongst them, Act. 4, 32. These things, duly considered, Acts 4.32. will evident­ly cleare it, that many are mistaken in point of Friendship.

Secondly, let us distinguish (as Scripture doth) of Friendship. A Friend is taken sometimes, largely for a common or seeming Friend (as Prov. 14.20.) The Rich hath many Friends: This is Im­perfect Friendship. Pro. 14.20. Sometimes it is taken strictly for a faithfull Friend indeed, (so Prov. 18.24.) There is a Friend that stieketh closer then a Brother. These Friends that are fast and faithfull, Prov. 18.24. are joyned together in the Truth of Affection and Religion, Tit. 3.15. Greet them that love us in the Faith: And it ariseth from effectuall good-will of one to another, Tit. 3.15. and is grounded on morall goodnesse, this is perfect Friendship, and cannot be but amongst the good. The other sort of Friends, false and fained, are such as are not united to us by Religion, and true Affection, but for by, and sinister ends; Vulgus amici­tias utilitate prebat. Et cum fortunâ stat (que) cadit (que) fides. Pro. 19.6, 7. grounding their Friendship on Profit Pleasure, and the like, as Prov. 19.6. These are Friends by Accident: and their Friendship lives, and dyes, as Profits and Delights live and dye in us, Prov. 19.7. Of these sort of Friends there are enow; but of fast Friends, few.

The Sonne of Sirach mentions divers sorts of these counter­feit and feined Friends in his Book of Ecclesiasticus, cap. 6.8, 9, 10. which we may do well to take notice of.

First; A Time-serving Friend there is, who is a Friend for his own occasion, and will not abide in the day of trouble: Ecclus. 6.8. These are aptly resembled to the Dolphin, which in faire weather is never from the sides of a ship, but when a storme ariseth, you have no more her companie: Or like the Swallow, which in Summer is [Page 38]chattering about your Windows, and in your Chimneys, but in Winter takes her flight, and leaves nothing behind, but durt and dung, as a pledge of her Affection. They are like Mice in a Barne, or Wasps about a Galley pot; they swarme about us whilst something may be had; So long as we are in a flourishing estate, they will (as birds in Summer) build in our boughes; but the leaves being fallen, they delight not in our shadow: Such were Adoniahs Friends; no sooner had he usurped the Crown, and proclaimed himself King, but many joyned with him; As Joab the Generall of Davids Army, 1 King. 1.7. and most of the chief Cap­taines, and Commanders; besides Abiathar the high Priest: And yet (saith the Text, vers. 8.) the mighty men that belonged to David were not with him; He had not the strength of the Armie on his side (albeit he had most of the mighty Commanders of Soldi­ers) for that they were not true unto him; For all the shew that they made, they did not respect Adoniah so much, as their own ends; therefore no sooner was Solomon proclaimed, but they left Adoniah to himself, to make good his own Title. Such Friends David found in his prosperity; Shemei was no Railer, nor yet Achitophell a Traitor; 2 Sam. 15.31. 2 Sam. 16.5.13. Ester. 7, 8, 9. but when the times turned, they could turne with them and prove both. Hamans Friends, (who had before smiled in his face, and kissed his feet, now) finding the King incensed against him, are ready to cover his head, and help him to the halter. 2 Tim. 4.16. And such Friends St. Paul found, ma­ny who pretended love, yet in his trouble forsook him, and would not stand by him: If they follow him, it shall be with Peter a farre off, And such a Time-serving Friend, was Pompey to Cicero (as we read in a storie) who slipt out at a back dore, when Cicero flew to him for safe-guard of his life, and so left him, to the mercy of his enemies. Such Friends as these, you may have many who sing, to the tune of Fortune: (as they say) they keep time, but ever sing the Base (saith one), So that the case (albeit these abound) may be still put unto you, Which of you shall have a Friend?

Secondly; Ecclus. 6. Vers. 9. Pro. 26.23. Psal. 118.12. there is a Treacherous and a Perfidious Friend, that turneth to enmitie; and taketh part against thee, and in contention he will declare thy shame. Solomon resembles these to Potsheds over­laid with silver drosse, Prov. 26.23. David to Bees, they come [Page 39]about me like Bees (saith he, Psal. 118.12.) The Bee hath both ho­ny, and a sting; so these have hony in their mouths, but gall in their hearts. One compares these to silken halters; Mel in ore, Fel in corde. to halters for that they will strangle and choake a man; to silken ones, for that their words are smooth and soft, as David found, Psal. 55.21. Others resemble them to Hangmen, Diog. Laertius. who with the one hand embrace a man, when with the other they pluck out his bowels, Or to Butchers, who claw the Oxe on the [...]ibs, that they may have the fairer blow at his head.

Of such Friends as these, Jeremiah gives warning, Jer. 9.4.8. Judg. 9.6.23. 1 Sam. 18.17. & 22.9. cap. 9.4.8. Such Friends were the Sichemites to Abimelech, Judg. 9.6.23. Saul and Doeg to David, 1 Sam. 18, 17. and 22.9. And such Friends to Christ, were those spyes, sent forth by the Scribes and Pharises; who feined themselves to be good men, that they might the sooner entrap him in his talk, Luke 20.20. Cassius and Brutus (of whom the History makes mention) were such treacherous Friends to Caesar: Ptolomie King of Aegypt, to Pompey, Luk. 20.20. (whose head he sent to Caesar for a present), Antipater to Alexander, Zo­phyrus to the Babylonians (who betrayed them to Darius.) And such a one was Banester, who betrayed the Duke of Buckingham his Master, in the dayes of Richard the third, (which treachery was revenged by God, both on him and his, as our Chronicles mention.) These Friends are like Familiar Divells, which for­sake their Witches when they have brought them into fetters; or at best, but like Moses-rod, they will seemingly be for a while, a staffe to stay us; but anon of a rodd, they are turned in­to a Serpent, mortally to sting us. Many such Friends the world is full of, but not a true Friend is to be found amongst them all.

Thirdly; Vers. 10.11.18. there is another kind of Friend (that the Sonne of Syrach makes mention of.) A Back and Belly Friend, who is a Companion at our Tables, and will be, as we our selves in prosperity. The heart of these Friends, are in our P [...]ts, or Pockets; Aes in praesenti perfectum for­mat amorem. find them somewhat to give, and they will find in their hearts to Love; These, are like the Reflexion of a Looking-glasse, they will imitate any gesture that you use: right Dotterell-catchers; if you smile, they will smile, if you frown they will do so, if you make a stand, they will; if you spread out a wing, so will they; if you hold the neck aside, they will do the like. (As did Alex­ander's [Page 40]flatterers) if thou stoopest with thy shoulders so will they do as did Plato's Schollars in imitation of their Master. As thou art, they will be; as thou doest, they will do.

Such Friends, were those spoken of, Hos. 7.3 -6. Hos. 7.3.6. John 6.26. who make Princes glad with their lies and flatteries. And those the like, who followed our Saviour, for the Loaves and Fishes, more for the meat then for the miracle: Hic dat epulis accumbere Di­vum. They seemed to say with Aeolus in Virgil, this man keeps a good house, come we will after him; whilst the pot boiles, their affections will. Many such there are in the world, who like Flyes come to the Honey pot; like Ants come to the Wheat, yet, saith Seneca, the Flyes are no Friends to the Honey; nor the Ants to the Wheat. Many of these Friends you may have, and yet the question may be asked, Which of you shall have a Friend? As for true Friend­ship, we may say of it, as sometimes the Duke of Buckingham said to Bishop Morton, in Richard the third's dayes. It is gone on Pil­grimage, and no man knowes when it will returne.

Wherefore, Dan. Hist. 231. be not deceived in point of Freindship; think not to find all them Friends, that would be counted so; Julian the Apostate is not presently a Friend to Basil, though in writing unto him, he styled himself [...], thou art my Friend and beloved Brother. Scarce a lettter comes unto thee, but either the superscription or subscription mentions a Loving Friend. But as it was said of Adrian, by the multitude of Physitians the Emperour is dead; so it may be as truly said by the multitude of Friends (such as pretend themselves to be so) many a man is undone for want of a true Friend: In short; Esteem not every hanger-by, that pretends Friendship to you in prospe­ritie, a fast Friend, take away the Idoll-gold, and then they will kick the Asse, which before they worshipped for the Gold's sake: Esteem not them for Friends that flatter you; their Ave, threa­ten a vae, like those in Aristophanes, that cry [...] good good; when indeed it is bad, too bad: Nor those Friends that would seduce you: I know not, said a scottish Martyr why they called themselves my Friends, which so greatly laboured to convert me, (or pervert me rather,) neither will I more esteem them then the Midianites, Acts and mon. fol. 1153. which in time past called the Children of Israel to do sacrifice to their Idolls.

Use 2 If a true Friend be so rare to find, then it may admonish you that have a Friend indeed, to prize him; and take heed of lo­sing of him.

In finding such a one, Ecclus. 6.14. (saith the Son of Syrach) we have found a Treasure; the weight of gold and silver, is not to be compa­red to the goodness of his Faith, nor ought he to be changed for any thing in this world.

This caused Alexander, Am. Marcel. l. 25. Prov. 27.10. when one desired to see his Treasure, to command his Servants to shew him, (not his Talents of sil­ver, but) his friends: not [...] but [...]. A true Friend saith Solomon, is nearer than a Brother; or any car­nall Kindred: therefore in Scripture, Deut. 13.6. after Brother, Son, Daughter, and Wife of the bosom, a Friend is placed, (who is said to be as our own soul) neerer and dearer then all these unto us: And of such account, have fast Friends bin in former times, that ancient Menander esteemed him a happy man, who had found but a shadow of him: (And, well he might, for vix invenienda possessio, the substance is not so soon had.) And a Soul­dier of Cyrus, having won a Race, being asked by the King, what he would take for his Horse, answered, Not a Kingdom, and yet said he, I would be content to part with him for a true Friend, knew I where to find him. He is an Angel, saith one, cloathed with flesh and blood: No sweeter contentment upon Earth; than a true Friend, (as hereafter we shall shew more fully.)

And the more pretious the Treasure is, Amicus verus diu quaeritur, vix invenitur, difficile serva­tur. Hier. Epist. ad Ru. l. 2. Epist. 11. Cassiod. de Amicitia. Prov. 27.17. Dr. Jerm. in Loc. Qui loeditur, lae­denti esse ami­cus non desi­nit, &c. Cassiod. the greater should be our care to preserve it: A true Friend is long sought for, sel­dom found, and hardly kept: (saith Hierom,) such a narrow­ness there is of true Love in the very best. It is true, that Cassio­dorus saith of a true Friend, he is hardly provoked, or made an­gry; and yet unkind usage may move him, who is hardly mo­ved: Hereto tends that of Solomon, Prov. 27.17. As Iron shar­pens Iron, so a man sharpneth the countenance of his Friend; rub Iron hard often upon Iron, and it giveth an edge unto it; so if a Friend be often rubbed, and galled, by unkind usage, it will likewise sharpen his countenance to discontent, and anger: And it is well observed, that Solomon in that Proverb, saith not so, A mans Friend sharpneth the countenance of his Friend; but so, A [Page 42]man sharpeneth the countenance of his Friend, for he that is wronged, ceaseth not presently to be a Friend, to him that doth the wrong; but he that doth the wrong to his Friend, is gone from a Friend, and is styled A man. It is the wisdom and pati­ence of a Friend, not to regard every small discourtesie, not to be moved, till after a long forbearing; And it is the part of a friend, not willingly to offer any discourtesie to his Friend; much lesse, to persist in the provoking of him: Some injuries, are such as cannot stand with a friendly heart; but do plainly argue an e­vil and envious Affection, (such were those that David found from the hands of his pretended Friends.) Some again are such, as may scape him that truly loveth, through negligence, rashness, or other infirmities: These, friendship should disgest, and will: He that ceaseth to bear with me, ceaseth to love me, saith Austine: Qui desinit sustinere desi­nit amare. Aug. and who so in this kind, will bear more from o­thers, then from their Friends, are unworthy of Friends: Better to bear some kind of wrongs and injuries, (which yet a true Friend will be loath to offer) then by taking every offence, to imbitter our own hearts, and theirs, to the ruine of Friendship: wherefore bear with some infirmities in thy Friend; forbear in­juries, and beware of every thing that may cause fraction, or division, between thy Friend and thee, remembring what Solo­mon saith, Prov. 18.19. Prov. 18.19. Divisions amongst Friends, are often­times composed with more difficulties, then contentions a­mongst others: Seldom do such piece together again, as break, having b [...]n before intimate: the more strongly united any thing is, being whole, when it is broken, it is farthest from being made whole again: you see this between a stick of wax, and a stick of wood, the wax may be more easily conjoyned, then the wood. A twine thred, if it be broken, is more easily knit toge­ther, then a Cable: And the hard Adamant, if broken with a Hammer, flies into small dust, so that it is scarce discernable: so are the divisions of Friends more hardly composed, then the divisions of strangers. Therefore avoid all what may be, every thing that may cause fraction in friendship.

Use 3 Thirdly, This that hath bin delivered, may make us blush for shame, that there should be so few true Friends, and so little Faith found amongst us, insomuch, that the very Heathens seem [Page 43]therein to have excelled us: we read of a Damon and Pythias; a Pylades and Orestes, a Titus and Gisippus; of an Euryalus and Nisus; Scipio and Laelius, Polystratus and Hippoclides; All fa­mous for their Friendship, each to other in their Generations, Examples not to be paralled amongst us, who profess better things: Faithful friendship being in these dayes degenerated into Policy and Flattery, and no other (amongst many) then vox artis, a word of Art, (and so in no Praedicament.) The Ancients, painted Friendship, and resembled it, to a fair young man, bare-headed, in a poor Garment: At the bottom, was written, Death and Life above, Summer and Winter: his Bosom was open, (so that his heart might be seen,) whereon was written, Longè Prope, at hand, and a far off: But the friendship that is now, hath a smi­ling face, a Courtly Congye, a popular voice, words fair and glori­ous, a Salutation more then superstitious: I am glad to see you, I would I could serve you, I wish no longer to live, then to love you, are the Mottoes. But put this Friend to the tryal, then I am at your service in any other matter, but in this I am necessitated to deny you. A handful of old Friendship, is worth an armful of this new; (but of this, more hereafter.)

Use 4 Lastly, If we find amongst many Friends, few true and faith­ful to us, upon tryal, wonder not at the matter, nor repine at it; say not, never was man so dealt with by his Friends, as I am, but make a better use thereof; examine thy own heart, upon what grounds your friendship grew; how came you to be acquainted? was not your friendship procured by gifts, or flattery, (the way that many take, as I shall shew in the next point,) and can you think that such friendship will be lasting? Rest assured, if the unity of Parasitical friends is so fickle, that the inconstancy of time and state will stern its Nature.

Or hast thou not bin injurious to thy friends? undervalued him, or proved false unto him in action, or intention? appre­hended a discourtesie by a wrong suspect, that was never inten­ded by a willing act, or lent an eare to ill tongues, and enter­tained false tales, slanderous reports against thy friend? Prov. 16.18. Prov. 16.18. If so, no marvail if thy Friend fail thee, who hast failed in point of friendship.

Or, on the other side, hast thou not idolized thy Friend, and slayed thy heart upon him? have not thy Applications bin more frequent to him, then thy Addresses to thy Maker? Hast thou not more loved his smiles, then feared Heavens frowns? and his anger grieved thee more then thy sins? Woodden Pillars will bow, Greenham, on Friendship. or break, upon which you say too much weight: God is pleased in such a case, to suffer Friends to fail us, that we may learn to trust in him alone, who will never fail us, Mich. 7.5. 1 Tim. 5.5. Something or other, upon a strict examination, thou wilt find to be amisse, which (thou hast good cause to think, that) God corrects in thee, by thy Friends unkindness, or unfaithful­ness. Labour for the future, Ecclus. 6.16, 17 to approve thy self in Gods presence, so shalt thou ever have, or not need, the friendship of man: And this is the way to profit by this Affliction. Now we come from the manner of proposing, to the matter proposed.

Text. Which of you shall have a Friend? &c.

And here consider, First, whose case it was, and who was con­cerned in it. Secondly, What it was: The case is yours, [which of you] q. d. it concerns you my Disciples, and every good man, as we [...]l as you: It seems then by this, There is none, but may find the want of a true Friend. The men of Tyre and Sidon, found the need of one, when Herod was offended with them, and there­fore made Blastus their Friend, Acts 12.20. Gen. 38.12. 2 Sam. 13.3. & 15.37. 1 K [...]ng. 4 5. Bacons Essay. Act. 12.20. Judah was not with­out his Friend Hirah. Gen. 38.12. Ammon had his Friend, Jo­nadab. 2. Sam. 13.3. David his Friend, Hushai. 2 Sam. 15.37. Solomon his friend, Zadock, 1 King. 4.5. Kings, (one would think) stand in lesse need of friends then any, and yet they have valued friendship at so high a rate, that they have many times purchased it, at the hazard of their own safety, and greatness.

Reas. Man, is like unto a Bee; he cannot possibly live alone, his birth and bringing up confirm it. No Creature hath such need of friendly help, Socialis est ho­mo &c. La­ctant. l. 5. c. 18. Other Creatures do no sooner come into the world, but they are able by their own proper strength, to raise themselves upon their feet, and help themselves; but it is otherwise with man: from the work of the Midwife in bring­ing us out of the womb of our Mother, even to the last work of [Page 45]him or her, that puts us into the womb of the Earth, we must depend upon others: our being in this world, is nothing else, but a meer dependency; 1 Cor. 12.12. all stand in need of one anothers perfe­ctions (as the Apostle shewes excellently by a similitude from the body of a man, 1 Cor. 12. from the 12th to the end.)

Use 1 And yet such is the pride of some mens spirits, that out of a conceit, and opinion which they have of their own sufficiency, they despise the friendship of all. Tush, saith the rich, I would have you know, that I can live without you, I am not beholding unto you, nor ever will. And, many a poor mans stomach is so big, that if he have but a groat in his purse before-hand, he will crow too, upon his Dunghill: I live of my self, as well as the best of them, I am beholding to never a Churl of them all, for a meales meat, &c. The very Heathens could say, that a Friend, is more necessary then fire, or water. If a fine were set upon the heads of such proud spirits, and they forbid the use of fire and water; by the want of them, they would soon find the worth of them: But what art thou, who thus boastest of thy self? Let thy Mountain be never so strong for present, yet what assurance hast thou, that thou shalt never be removed? That Shunamite, 2 King. 4.13. cap. 8.5. Judg. 11.6. that once refused to be spoken for unto the King, by a Prophet, little thought, that afterward she should stand in need to crave that courtesie of his man Gehezi. And as little thought those Elders of Gilead, that had thrust out Jeptha for a Bastard, that they should be compelled to seek unto him, and crave his re­turn: God oftentimes brings it so about, that those we scorn to be beholding unto, in our prosperity, we are forced in our want, to seek unto for help. The goodliest house, may some­times stand in need of a little shoare. It is not our wealth, and fulness, which allowes us the liberty of needing no man. Those that stand fastest on Earth, have but slippery footing. No man can say, that he shall not need a Frien [...]. There be infinite acci­dents belonging to mortality, which either presently, or here­after, may make us glad to find a Friend.

Use 2 Let our state (then) for present, be what it will be; yet it shall be our wisdom, to make sure a Friend, Prov. 6.3. Prov. 6.3. or (as the words in the Original will bear) to strengthen our selves with Friends. Our Saviour commends this point of wisdom to [Page 46]us in that Parable, Luk. 16.9. Luk. 16.9. from the example of the unjust Steward, who did the like. Now one great point of wisdom is; in making of our selves Friends, to make a good choyce: Give me leave therefore, to shew you: First, what Friends you are to make choyce of. Secondly, the meanes which you are to use, that you may obtain them. Antisthenes used to wonder at those who were curious in buying but an Earthen dish, and yet were care­less in the choyce of Friends: wherefore

In chusing of a Friend, let me shew you, first, whom you are to avoid and take heed of. Secondly, whom you are to pitch your affections upon, and enter into a league of friendship with.

There are sundry sorts of men, that it is not wisdom to enter into serious friendship withall. The first is the Angry man, make no friendship with an angry man, Prov. 22.24. (saith Solomon) and with the furi­ous man thou shalt not go, Prov. 22.24. But here we must distin­guish of Anger. There is Anger mortified and subdued in a man, and Anger raigning; with the former nothing hinders, but we may be familiar friends. Some Friends may by Nature, be somewhat hasty: Friendship with these may not be excluded, when through Gods grace, they bridle themselves in some good measure. But with the latter, such a one, as is a man of Anger, whose Anger is his Lord and Master, that cannot command his passion, but is in bondage to it, make no friendship with him: the Reason the wise man renders, vers. 29. lest thou learn his wayes, and get a snare to thy soul. The love of Friends will quickly breed, a love of their doings; and so instead of getting a Friend, thou wilt get a snare unto thy soul, and fall into some evil, and mis­chief, into which Anger and Fury driveth men.

Secondly, the Covetous man is not fit to be entred withall into a league of friendship; for that friendship is ill made, which is soon broken, Actum est de amicitia. Prov. 1.19. 1 Tim. 6.10. 2 Sam. 16.3. 1 Sam. 25.10. 2 Tim. 4 10. Mat. 26.14, 15. and no band of friendship or amity will hold with the covetous person, (if ought may be gained by the breach of it. And such are the wayes of every one that is greedy of gain, he will not stick to take away life from the owner, Prov. 1.19. Cove­tousness is the Root of all evil, 1 Tim. 6.10. No sin so barbarous as it, Experience verifieth this: It breaks all bands of amity, nature, duty, as might be exemplified in Ziba, Nabal, Demas Judas: Love of Lucre causeth a man to betray the best Friend [Page 47]living. All the kindness of the covetous, is but like the Fow­lars shrap, wherein he casts meat, not our of kindness to relieve the Birds, but treachery, to ensnare them.

Thirdly, the Drunkard is as unfit a piece of Timber for this Building, as either of the former; for (besides the learning of his vices,) there is no trusting him with our secrets: his mind and stomach are alike, neither can retain what they receive. In his Cups, Friends and soes are alike: Familiars and strangers are of equal esteem, Prov. 23.29. Who hath contentions, Prov. 23 29. Nec verbosum arbitror eligen­dum. Aug. de amici [...]. c. 14. who hath bablings, &c. but the Drunkard? Alexander killed his friend in his drunkenness. Any secret shall in drink be revealed of Friends, Wife, State, through his much babling; yea, his own heart shall come up, as easily as some of his drink: no hope of a Drunkards secresie, till his tongue be wormed.

Fourthly, The crafty, worldly, and carnal Politician, is held to be one of the worst sort of men, to make a friend of. Subtile heads, have not the faithfulest hearts; usually, where a politique head sowes, a false heart waters; and there God gives no in­crease. An instance we have in Achitophel, who for worldly wisdom and policy, was like the Oracle of God: 2 Sam. 16.23. but he was like the Oracle of the Devil, for his deceitfulness, and treachery: whilest David swayed the Scepter, who more loyal then Achito­phel? but when David was in banishment, who more perfidious, and false-hearted? Felth. Resolves. pag. 256. Policy in friendship (saith one) is like Lo­gick in Truth; it is somewhat too subtil, it is too full of Cranks, and Angles, for the discovery of a plain familiar. Seek not a friend amongst these; for they so often remove their Habitati­on, that you will not know where to find them, when you stand in most need.

Fifthly, Nor is one of noted duplicity, or double dealing, fit for friendship; such David speaks of, Psal. 12.2. he that is just­ly taxed with this aspersion, that he is double-tongued, Psal. 12.2. or double-faced, he is not to be trusted; for although he speaks fair, be­lieve him not, for there are seven abominations in his heart, saith Solomon, Prov. 26.25. Leave this Dipthong out of your Alpha­bit; much more out of your Creed.

Lastly, Ecclus. 12.10.12. A reconciled Enemy, we are warned to take heed of, by the Son of Syrach. As Iron rusteth, so doth his wickedness: therefore set him not by thee, lest he destroy thee. The very guilt of having done a wrong, hath such deep Impression in the inju­rer, as that he scarce ever after, will confide in the person inju­red, nor treat with him in sincerity. He loves without trust, as if he would one day hate, and his friendship is alwayes startled with suspition; for being conscious of his own unfaithfulness, he will be alwayes jealous of thine, through his own guiltiness. And yet herein many circumstances are to be weighed, and well considered, before we refuse to receive one into our former friendship and favour, who hath shewed himself an enemy unto us, and dealt falsly with us: As first, whether the wrong he did us, was out of weakness and frailty, or out of envy and spight. Secondly, whether he hath shewed any tokens or evidences of unfeigned sorrow, for the wrong done. Hath he humbled himself, and begged pardon of God and thee? If so, and that thou art perswaded of his Repentance, nothing hinders, but that thou mayst embrace him again as a Friend: (so dealt our Saviour with Peter, Mark 16.7. Mark 16.7.) But if he have offended malitiously, and shewed no evident sign of sorrow and Repentance, for his fault; put no confidence in him: He had need sit sure, that backs that Horse, which hath once cast his Rider. It was Sampsons fault and folly, Judg. 16.8.12.17. to trust Dalilah on her word, when he had bin once, and again, deceived by her; well deserves he, to break his shins, that stumbles twice at one stone. And thus you have heard, who are not fit to be made choyce of, for intimate friends: now for the Affirmative, whom we are to chuse, and where.

A good and gracious man, Vera amicitia tantum inter bonos oritur, in­ter bones profuit, inter optimos con­summatur. Cassiodor. 5. Psal. is fit only to make a fast friend of.

There are that make three kinds of friendship.

• 1. Profitable, where profit is the bond.
• 2. Pleasant, where pleasure is the linck of our Affections.
• 3. Honest, where virtue is the Load-stone. And the prae­eminence, (by the confession of the very Heathen) is given to the last, which (they say) is the only perfect friendship: For be­sides, in this friendship (above all other) there is a similitude of Manners and Affections. The godly being quickned by the [Page 49]same Spirit, cannot but mind the same thing, and affect the same thing; and what gratious Affections are in any of us, the same are in others, which partake of the same spirit:) this prae­eminence it hath that nothing can dissolve it; no Sword can cut this Gordian knot in two. They love in the truth, and truth will abide for ever. For as Religion ties a man to God, so in­separably, that all the Gates of Hell cannot sever him; so it u­nites one Christian soul, to another, so firmly, that no outward occurrences, no tortures, no torments, no temptations, can dis­solve it: (as appeares in the Primitive and latter times, when Christians could not be brought one to betray another, by any meanes that could be used.) But till Religion tye, and Faith binde, all friendship whatsoever, is but (as Claudius spake of Seneca's style in writing) as Sand without Lime, or a Beesom un­bound. No firmness can there be in that love which is not foun­ded on God, and godliness.

The Heathen, have much gloried in those golden payres of stedfast friends, Cicero. lib. de amicitia. who have bin ready to lay down their lives one for another (mentioned before.) Howbeit, in all ages and times of the World, they were able to reckon up but very few such; and those (for the most part) forged and counterfeit; rather to teach what should be done, then what was truly done; And yet if such friendship had bin ever practised, and such friends ever extant, it had bin begun and ended in the flesh, and therefore no other then corrupt and carnal: for where God doth not couple together, and tye the knot, and where the glory of his name is not the mark we aim at, there the life of true friendship is wanting. The former examples of supposed friends, being fast­ned together, without the glew of Religion, and the true fear of God, (albeit, it made a goodly shew of rare love in the eyes of natural men,) yet it is not to be marched with that friend­ship which is inter bonos, between those that are truly godly, and religions, who have the bond of the spirit, and a good consci­ence, to joyn them together. You are my old acquaintance, saith Austin, to a friend of his; but never my true friend, ante­quam Chrsti sanguine glutinati, before we were caemented by the blood of Christ. And Constantine the great, was of this Resolu­tion, [Page 50]in the choyce of friends and servants, that none could be true to him that was not true to his God. It is grace that con­glutinates hearts, and ties them fast together: neither nature, education, benefits, nor any of these, not all these together that can tie so strong a Love-knot, as Faith doth, and will do.

See then, that you get into the Communion of Saints, seek for a Friend in that Society where men are joyned together, in the unity of the Spirit, and ratified by the bond of Faith. Com­mon friendship we may and ought to have with others (as to cat and drink, buy and sell, visit, and have civil commerce with them;) but for this inward and strict friendship, whereby out hearts are united in neerness and dearness; think not to find it any where, but in that Communion. When other friends for­sake us, they that are truly Religious, will stick fastest to us: Say not then in chusing of thy Friend as Joram said to Jehu, 2 King. 9.22. Is it peace Jehu? so, Is it wealth is it pleasure? is it honour? if thus, then be thou my Friend: But is it Religion? is it grace? is it vertue? if so, then as Jehu said to Jehonadab, the Son of Re­cab, Give me thy hand. 2 King 10.15. It is Religion only, and godliness that unites souls.

Quest. Is every one of that Communion, fit to make a bosom Friend of? may not one be preferred before another, in point of friend­ship?

Even in Christianity, Resp. there is a difference of love. All the Saints are to be loved (as true Christian friends) of us, yet our hearts may b [...] enlarged to one, more then to another: and the superlative of our Affection may be place on some (whom we make our bosom friend) that is not on the rest; without any dis­paragement at all to our discretion, or charity. Our blessed Sa­viour, (whose Affections were most pure,) had one Di [...]ciple, whom he loved above the rest, that leaned on his bosom. Joh. 21.20. He loved all (except Judas, John 21.20.) and that with an everlasting and endless love, yet John was the beloved one; this special Af­fection of Christ towards him was holy, yet humane, and proves the lawfulness of preferring one before another, in point of friendship.

Secondly, Friendship is aptly resembled unto marriage, in many respects; amongst others this is not the least, As there must be some equality betwixt those who are to be married, so there must be some equality betwixt those who are intimate & bosom Friends: Every good man is not a fit march for every good woman. It is not enough to be vertuous, and religious, but to be sutable. There must be some parity, and equality, and fit­nesse in Paires: (as is in a paire of Gloves, or a paire of Shooes, so in a paire of Friends. Cavendum est in ipsa electio­ne vel dilectio­ne, nenimis cito d [...]ligamus. Aug. de ami­cir. c: 15. Tu omnia cum omico delibera sed de ipso pri­us. Senec. de benif: lib. 6. c. 34.) Him whom we take so near unto us for a serious friend, freely to communicate our selves unto, we may not leightly make choice of, but either after long experi­ence of his fidelity, and wisdome or upon some singular motive, we are wi [...]ely to judge, and freely to credit. And thus much of the choice of Friends, for want of which wisdome there is so much complayning (as was said before.) Now a word or two of the way how to get, and procure Friends.

It is an ill way that some men take to procure Friendship, and that is with the price of some sin: So Abraham by fordid fla­tery stoal away the hearts of his Fathers subjects, 2 Sam. 15.5. And Hezekiah endeavoured to obtain Senacheribs favour by sacri­ledge, 2 King 18.16. But the friendship thus purchased was not long enjoyned; 2 King. 18.16. for Senacherib still persisted in his enmity against the Jewes, as appears in the words following. Yea, sometimes it falls out that Friends so procured with hate us more then they loved us before; As Ammon did Thamar, after he had defiled her, 2 Sam. 13.15. And Henry the fifth coming to the Crown repenting of his riotous course in his youth, bani­shed from the Court all those that had seduced him.

And, there is a way which most of the world take to procure Friendship, by large gifts and presents; of which Solomon speaks Prov. 19.4. But friendship thus obtained (as one saith) is but like a fire of straw, or stubble; Pro. 19.4. which burns brightly whilst it ha's matter to feed upon, but that being neglected, it is soon extinguished and comes to nothing. Gifts may be used to con­tinue friendship; But not to begin it. If thou gi [...]est any thing, let i [...] be, because he is thy Friend, not because thou wouldest have him to be so.

And yet there is a good way of procuring friends by gifts and benefits (which the world takes no notice of,) commended to us by our Saviour, Luke 16.9. Luke 16.9. Make you friends of unrighte­ous mammon ( i.e. of the wealth of the world, which most men trust in,) that they (those Friends) may receive you into everlasting habitions.

Those Friends especially there intended are the Fodly poor and needy. Alas (you will say) what can such friends do? why more for thee (being godly) then the greatest Prince in Christendom; by their prayers and testimonie of thy Charity. This is a Pa­rodox to [...]ich men, as it seemeth to be unto the Pharisees who hearing our Saviour give such Counsell, mocked him for his paines (which caused him to propound that other Parable of the Rich man and Lazarus, vers. 14. clearly shewing that such a friend as Lazarus might have been made, Luke 16.14. by a few crumbs of bread, had been worth much.) For albeit the poor are able to do little for us, yet in making them our friends we make many friends at once. God will be our Friend, who hath undertaken to recompence us, Prov. 19.17. Prov. 19.17. (and if he be our Friend we can want none; he will raise up for us Friends enow, Prov. 16.7.) Christ will be thy Friend; in that thou hast relieved him, in his poor and distressed members: and will acknowledge that what thou didst to them was done to himself, Math. 25.35. Math. 25.35. (and such a Friend at Court is better then a pennie in a mans purse.) It is He that must judge us. The Angels will be our Friends, as they were to Lazarus; and that both in life, and death, and after death, Heb. 1.14. Luke 16.22. Mark. 13.27. Lastly thou wilt make thy self a friend unto thy self, by laying up a good foundation in works of mercy against the time to come, 1 Tim. 6.18, 19. So that as David said of Goliah's sword, none to that, give it me; 1 Sam. 21.9. so we may say of this way, none like that, and that way I will take.

Object. But all this concerns the Rich: the Poor, it may be, may ask as the people did John the Baptist, And what shall we do then? Luke 3.10.

I can answer, as the Baptist did: He that hath two coats let him impart to him that hath none; Resp. Math. 10.41. and he that hath meat let him do like­wise. Heaven may be had for a Cup of cold water, if rightly [Page 53]given (saith Austin), for a morsell of bread, Crys. Serm. 41. saith Chrysologus. If thou hast not a Coat to give, Bread to spare; yet be doing something for the needy and distress [...]d Christian, according to thy ability. Every man (saith a grave Divine) hath not con­serves, nor preserves, to carry to the sick; Harris on the Beatitudes. but the Poorest hath a warden (at least;) or an Apple to take with them. God will accept according to that we have, and not according to that we have not. 2 Cor. 8.12. as he did of the widdows two mites, Animi qualitas potius soecta­tur, quam Elee­mosynae quanti­tas. Mark. 12.43, 44. Mark. 12.43, 44. it was all she had, and that she cast into the treasury, and in so doing she was richly liberall; and for so do­ing, she was highly honoured by our Saviour, and her name Re­gistered in the Gospell to her eternall praise. It is fabled o [...] Midas that whatsoever he touched was turned into Gold; but whatsoever the hand of Christian Charity toucheth, be it but a crust of bread; a cup of Adams Ale, (as one speaketh) cold water; it turns the same (not into Gold) but into Heaven it self, where the Almighty shall be thy gold, and thou shalt have silver of strength, Job 22.24, 25. Job 22.24, 25. Other means of procuring Friends might be shewed: but more of that, hereafter.

And so much of the Persons (litterally considered) whom the case concerns. Now a word or two of the Case it self, (before we come to speak of the mysticall Application.) It is evident enough by the whole Historicall Narration, that it is a Case of Necessity, and want that this Friend was in, he wanted where­with to entertain his Friend, he had not to set before him, and indeed,

It is a sad case to be in want.

Doct. Want is of two sorts; Corporall and Spirituall: the former is of the Outward comforts of this life: (as of health, strength, riches of the Earth.) And of this kind of want there be two degrees, First Common want, when a man hath to maintain life, but in great scarcity, and penury, so, Desunt multa omnibus, om­nia mulus. Se­neca Epest. 108. Luke 21.2. Se­condly Extream want, when a man without relief from others cannot possibly sustain his life, nor subsist: such was the want of that poor Beggar, who lay at the Rich mans gate, Luke 16.20. It is a sad case, to be in such want. Agur prayes against it, Prov. 30.8. And it is threatned as a judgment to the Rebellious, Prov. 30.8. Deut. 28.48. and a disobedient, Deut. 28.48. But this seems not to be the [Page 54]case of him, this Parable speaks of; he was in want; but his want was but a Common; or an occasionall want, he had not ( at this time) bread to set before his Friend, who came to visit him; yet it was sad with him that he had it not.

Spir [...]tuall want, is of spirituall riches (as of the grace of God, favour of Christ,) and this is of two sorts; In Truth as, Revel. 3.17. Jer. 5.4. Or in Esteem onely, (so the godly judge them­selves to be, Isay 66. [...].) When it is in truth, it is a sad case in­deed; for this kind of want is greater then the other, and pinch­eth most at the last: But if it be want of the latter kind, it is not sad (otherwi [...]e then to the sense) for a man is blessed under it. Matth. 5.3. Matth. 5.3.

Use 1 Let us not passe this general without some particular use; for if it be so sad a case to be in want, then those whose case it is, should be pittied, and relieved of us; especially, if they be in extreme want and indigence. Water (you know) pen't up in a Channel, at length runs over; Fite shut up in a Cloud, breaks out to Thunder; So is it with man, that is pent up in a room, lesse then himself, whose meanes cannot supply his wants. When the Infant cryes, it hath no food; The Mother cryes, she hath no milk. Children cry, they have no bread. The Parent sighes, he hath not wherewith to buy it: Oh, this want pincheth to the quick; and being pinched, how can they do lesse then com­plain as a Beast under a [...]oar load? Gen. 21.16. 1 King. 19.4. Then there is lamenting and mourning on all hands: (As Hagar did, when the water was all spent, and the bottle empty; Or as Elijah, sitting under the Juniper-tree hungry and weary,) Lord take away my life, I have lived long enough; And if God stay not, strengthen not, how soon doth such extreme want draw on to shif [...]ing courses, and drive to indirect actions? Job. Man that is in such want and misery, should be pittied of his Neighbours, but that men have for saken the fear of the Almighty: little doth the full belly know, what the empty meanes.

Use 2 And let every one be wary, lest they rashly, or heedlesly bring themselves into such want, and so make this mans case their own. 2 Sam. 14.19. Is not the hand of Jo [...]b in all this, said David to the [Page 55]wise woman of Tekoa? So ask thy Conscience, if thou beest in want: Is not the hand of Idleness in it? Prov. 10.4. & 20.4. Prov. 23.21. Luk 15.14. Prov. 11.24. Luk. 19, 20.26. Prov. 10 4. & 13.11. & 21.6. & 22.16. (as Prov. 10 4. & 20.4.) or the hand of wastfulness and prodigality? (as Prov. 23.21.) wasters, will be wanters, as we find, Luk. 15. Or the hand of covetousness and niggardliness? (as Prov. 11.24.) He that hid his Taient, had it taken from him. Luk. 19.20.26. Or the hand of iujustice and wrongful dealing? Prov. 10.4. & 13.11. & 21.6. & 22.16. They that think to prevent want by sinful courses, will in the long run, meet that evil in the teeth, which they ho­ped to escape: these are the paths which lead to pove [...]ty and want, which who so walks in, shall meet with that armed man. Prov. 6.11. But if we carefully avoid these wayes, then if God do send it on any of us, he will sanctifie it unto us, Prov. 6.11. (as he doth other crosses and afflictions to the godly.) And indeed it may befall the best, for the tryal of their graces, as we shall dis­cover to you from the particulars, when we come unto them.

Use 3 Yet we may carry this higher, to that one thing necessary, that our Saviour speaks of Luke 10.42. Luk. 10.42. Martha was cumbred a­bout many things, Mary chose the better part, both were Sisters, and lodged in one house, and were busie about Christs enter­tainment. But Mary was preferred for her care after her souls salvation. Thus the Body and Soul are Sisters, both must be busie, and both are beloved of Christ. The body is troubled a­bout many things, curious feeding, wanton cloathing, &c. but if the soul want that one thing needful, (the care of its salvati­on) which it ought to have, it is a sad case indeed, better you want all then that; yet we prefer all before that: let this want of care be lamented of us.

Thus, having dispatched sundry inferiour Observations (not to be neglected) we come now to look into the mystical and more noble sense, which is by our Saviour principally inten­ded? His scope is (as you have heard) to presse upon us, this so much neglected duty of prayer, upon the ground of assurance, to be heard in all our necessities and wants, inasmuch as God is our Friend: And he seems to reason thus.

It is an happy thing, when a man hath a faithful Friend, to whom he may resort in time of need, and break his minde, [Page 56]when his heart is troubled; But you have God for your Friend. into whose bosom you may disburden your minds in Prayer, and from whom you may expect help in your greatest wants, Sense spiritual. and therefore you are happy; so then

Doct. God is the good man's Friend.

There is a special obligation of Amity between God, and the godly; this Christ concludes upon, as undeniable.

I have acquainted you before, what friendship is, and shewed you the kindes of it, common and imperfect, or per­fect and more peculiar. Such is the friendship that God beareth to mankind. Act. 17.27. Prov. 8.31. Rom. 5.8. He is a Friend to all, in a general and universal way of Friendship, As he is near unto us, and hath his delight with the Sons of men, and sent his Son to die for us: In all which respects, we may say of God, as the Jewes said of Christ, (when he wept at the raising up of Laza­rus) Behold, how he loved him; So behold what a Friend God is become unto us, thus to love us, in giving his own Son to bleed, Joh. 11.36. to die for us; even then, when we were ene­mies to him. Rom. 5.8. Luk. 2.14. And of this Friendship, the Angels sang at the birth of Christ, Good will towards men, Luk. 2.14. Thus those in the visible Church, are all Friends. Mat. 22.12.

Yet he is a Friend to the Godly, in a more special & peculiar manner: his Friendship with them, is Perfect Friendship; Ami­ty in the highest degree that can be wrought, 1 Sam. 18.1.3. established, and ratified, by solemn Covenant and promise. (As was the Friend­ship betwixt Jonathan and David.)

Thus Abraham was Gods Friend; 2 Chron 20.7. Isa. 41.8. Jam. 2.23. so he is styled (more then once) 2 Chron. 20.7. Isa. 41.8. James 2.23. And the Church in the Canticles, the Friend of Christ Cant. 5.1. Conjugall Friend­ship is the sweetest, Joh. 15.14, 15 and most intimate Friendship of any other. Christ telleth his Disciples, that they were his Friends and that he had called them so, John 15.14 15. implying that it was his usual manner of compellation, Luk. 12.4. Joh. 11.11. as appeares, Luk. 12.4. I say unto you my Friends, fear not. So John 11.11. Our (Frica [...]) Lazarus is dead. And that it is thus, may appear.

Reas. First, Gen. 15.18. & 17.1.2. Exod. 19.5. Jer. 31.33. Ezek. 37.26. By his entring into a solemn League and Covenant with us, as he did with Abraham, Gen. 15.18. & 17.1.2. and so afterwards with the seed of Abraham, Exod. 19.5. the sum and substance of which Covenant is, to become our God, and take us for his peculiar people. Jer. 31.33. Ezek. 37.26. So the Apostle re­hearsing the Covenant, mentioneth the very words, wherein it was first made, and often since renewed, Heb. 8.10. yea, it is a Matrimonial Covenant, Hos. 2. So that he is ours, and we are his. Cant. 2.16. we have given up our selves to him, and are no more our own: so hath he given himself to us, and is become ours,

Secondly, By the Comumnion he hath with the Godly it may appear, he is their Friend: look what Communion there is be­twixt Friends, the same Communion is betwixt God and the faithful.

First, Friends communicate their Counsels. and secret purpo­ses one unto another, (as appeares by that speech of David, con­cerning him whom he took for his familiar Friend, Psal. 55.14. Psal. 55.14.) Friendship, doth not so much open the purse, as it doth o­pen the heart (as we may hereafter hear) in which regard, it is truly said, that Amicus est animi custos, a friend, is the keeper of the soul of his Friend. Thus God makes known his secrets un­to the godly, Psal. 25.14. Prov. 3.32. Psal. 25.1. Prov. 3.3 [...]. So he did to Abraham, Lot, Moses, David, Samuel, Elijah, Elisha, Daniel, Isaiah, and other, his Prophets and Friends according to that we read, Amos 3.6, 7. A­mos 3.6, 7. They are of his Cabinet Counsel. Thus did Christ unbosom himself freely to his, Luk. 8.10. Luk. 8.10. acquainting his Dis­ciples with those secrets of the Kingdom, which he did not to others. John 15.15. Joh. 15.15. And all this (as Tiberius sometimes said to Trajanus, pro amicitia nostra non occultavi) for Friendship sake. And the more perfect this Friendship is, the more we know of Gods Counsel. John was the beloved Disciple, he lean­ed on Christs bosom, and he could fetch any thing out of it, that was fit to be known: This Peter knew full well, when he beck­ned to him, that he would ask him who it was that should be­tray him; as we read, John 13.25.26. and upon his asking, Joh. 13.25, 26 it was told him, (albeit in his eare, for the rest of his Disciples heard it not, vers. 28.29.) And after Christs Ascension, there [Page 58]were more secrets revealed unto him, then to all the rest of the Apostles, Revel. 1.1. A bosom Friend shall have that whispered in his eare, which the world knowes not of, 1 Cor. 2.12.16. and the nearer to Gods bosom, the deeper secrets shall be discover­ed.

2. Friends love to walk and talk together, they delight to have Communion one with another, in this kind: We walked to­gether, Psal. 55.14. Gen. 17.1.22. & 18 33. (saith David) in Company unto the House of God. Psal. 55.14. Thus Abraham being the Friend of God, walked with God▪ Gen. 17.1. and talked in Friendly manner with him, vers. 22. & 18.33. And it is said of Moses, that God spake unto him, face to face, Exod. 33.11. Cant. 7.11. as one speaketh unto his Friend, Exod. 33.11. And thus Christ and his Church, walk and talk together, Cant. 7.11. And the more refined the Friendship is, the more familiar, is the talk, and parley.

3. Friends desire the presence of Friends, they delight to dwell together, to eat and drink together; (however) they must often visit one another, 2 Sam. 19.33. 2 Sam. 19.33. God shewes himself a Friend to the faithful, in this kind of Communion; for although he dwell in the highest Heavens, yet he dwells also in the godly, and makes his aboad with them, Joh. 14.23. 1 Cor. 6.13. 1 Cor. 3.16, 17. Cant. 5.2. Revel. 3.20. John 14.23. In which regard, our bodies are called the Temples of the Holy Ghost, 1 Cor. 6.19. and so the Temples of God, 1 Cor. 3.16, 17. And he is said to eat and drink with them, Cant. 5.2. and to sup with them, Revel. 3.20. Thus by this Communion, that God hath with his, it appeares, that he is their Friend.

Thirdly, The friendship of God towards the godly, appears by his readiness to hear them, and to pleasure them, in any thing that they shall desire of him, (as the Parable shewes at large.) God is prevailed with by the faithful, as one Friend is by another: You shall command me in any thing (saith a Friend to his Friend) Whatsoever thy soul desires of me, I will do it for thee, said Jonathan to David, 1 Sam. 20.4. 2 Sam. 19.38. 1 Sam. 20.4. The like said David to Barzil­lah, Whatsoever thou shalt require of me, that will I do for thee. So God speaks to the faithful, in a friendly Language: Command me (saith he) Isa. 45.11. Oh! Isa. 45.11. what a transcendent priviledge is t [...]is? How ready God hath bin, to be commanded by Abra­ham, Moses, and other of his faithful Servants, we shall more [Page 59]fully shew you, if God give leave in the prosecution of this Pa­rable, This may suffice at present, for the Explanation and Con­firmation of the poynt, now to Application.

Use 1 We must needs infer from hence, that it is a high honour which God hath put upon the Godly, thus to enter in a League of Friendship with them: we count it a great priviledge, to be a Prince's Friend, or Favoutite, or have some great man for our Friend: And a high style it was of old, to be the Kings Friend. Eusebius the Historian, held it for an honour, 2 Sam. 15.37. 1 King. 4, 5. to be the Friend of Pamphilus the Martyr; and would be called Eusebius Pam­phili, for the love that was betwixt them, (as Hierom testifieth.) And the old Lord Brook caused it to be engraven on his Tombe, as one of his Titles, Friend to Sir Philip Sidney. Scylla sir-named Faelix, accounted it not the least part of his happiness, that Me­tellus sir-named Pius, was his Friend? How happy then is he, that hath not only godlines, but God himself to be his friend? yet such honour have all the Saints. A Title far above that of Son or Ser­vant. David boasted more, that he was a Servant of God, Psal. 36. Title Psal. 116.16. then that he was a King (as appeares, Psal. 36. the Title & so else-where.) And St. Paul more, that he was a Servant of Jesus Christ, then that he was an Apostle, Rom. 1.1. Tit. 1.1. Joh. 15.15. and therefore sets that in the first place in his Epistles, as a Title of greatest honour. Yet remember what our Saviour saith, John 15.15. Henceforth I call you not Servants, but Friends. So that it is a higher honour to be a Friend, then to be a Servant.

Use 2 Let us from hence be exhorted, an [...] directed, whither to go to find a Friend, and whom to make our Friend, in this so great a scarcity of faithful Friends. There are three, that are very desirous of our friendship, and pretend much love unto us, of whom we must take heed. I will name them to you; In the first place,

The first deceitful Friend, to be taken heed of, is the World: whose Friendship most are much affected with, because of the great Command it hath, and promises that it makes to those, who will take it for a Friend; But it is but a Time-serving Friend, and its friendship is very brittle and changeable; soon on, and soon off. It was said of Andronicus the Greek Emperour, whom [Page 60]but yesterday, Turk Hist. he had used most kindly, and entolled amongst his best friends, to day he frowned upon, and tyrannized most cruelly over; so that you might have seen the same man, the same day, to be graced and disgraced, crowned and beheaded: such is the friendship of the world; in the love of it, there is no assurance: (as was said of Tiberius, and of Mahomet, the first Emperour of the Turks): This thousands have found by sad ex­perience. Besides, the world is both angry, and covetous. An­gry it is, 1 Sam. 25.17. so that nothing will please it, as Nabals Servant said of his Master, (we may impute it to Age, for it is very old.) And if we add to this, the covetousness of it, we must conclude, that the best friendship of it, is not worth the whistling for. Of the friendship of it St. James speaks, Jam. 4.4. Cap. 4.4. No man can be the Friend of God, and friend to It. If the World will be needs our friend, then let us put it in the number of those friends, that are rather to be used then trusted, as St. Paul did.

The flesh will needs enter into a league of friendship with us, 1 Cor. 7.30. and will not (during life) be quite shaken off. It pleades more than ordinary acquaintance, and familiarity, even Inhe­rence; One house hath held us, one breath served us, one nu­triment fed us, one conception bred us: It promiseth much con­tent, and delight unto us; but it is a Table Friend, a back, or belly-friend. This hath bin found to be deceitful, and of double­dealing. It brings forth meat in a Lordly dish, as Jael did to Si­sera, Judg. 5.25, 26. and calls, Come in my Lord, come in. It presents delicates to our view, but withall, it puts the hand to the n [...]yl, and work­mans. Hammer, with the Hammer smites she Sisera, she smites off his head, Rom. 13.13. Gal. 5.21. after she hath pierced the Temples. And withall, it is given to drunkenness, and excess; It will please the Appe­tite, what e [...]er come of it; but if you cool the por, the friend­ship of the flesh cools with it: make no choyce therefore of the flesh, for a friend, if you be wise.

The Devil pretends great friendship to us, Gen. 3.21. Math. 4.9. as he did to our first Parents, You shall be as Gods: And so to our blessed Savi­our, All this will I give thee: But he is a treacherous friend; his aim is to betray us, and throw us down headlong from happi­ness. He is too subtle a Politician, to be a true friend unto us, and being an enemy from the beginning, it is no trusting of [Page 61]him, though he seemingly be reconcil'd; for his malice is im­placable. These are the three, you must avoid in point of Friend­ship.

Quest. There is a fourth that offers Friendship to us who is onely worthy. And that is God himself; who is desirous to enter into a League of Friendship with us, and sends forth his Am­bassadours, (his Ministers,) for this end intreating us to be reconciled, 2 Cor. 5.20. 2 Cor. 5.20. There was a time when God and man were Friends, else reconciliation could not be (for re­conciliation is but the renewing of a former Friendship that hath bin interrupted and broken.) This Friendship God meant not to break, not had he purpose to fall out with man, nor had he done any thing, by any purpose of his, towards the violation of that Friendship; man did the wrong, yet he (continuing his everlasting goodnesse to man) invites him to return, to his obedience, and accept of the means of reconci­liation & return to the same state of friendship which he had at first; And such a reconciled Friend (as he is) will be a Friend in­deed unto us. Not to our wealth, not to our riches, he needs not our Thousands of Rams, nor our ten thousand Rivers of oyl, Mich. 6.7. but it is for his own sake, that he sets his heart upon us, and for our sakes too, that we may be e [...]erlastingly happy in his Friend­ship. Nor is his Friendship sickle, but constant; not a Friend to day, and a Foe to morrow; but a Friend for ever: he useth not his Friends, as we do our Ladders, bear them on our shoulders whilst we hope to climbe high by them, and then throw them down, and lay them on the ground: nor as we do flowers, keep them in our bosome whilst they be fresh, and when they fade, fling them on the Dunghill. Dent. 31.8. Josh. 1.5. Heb. 13.5, 6. Psal. 73.25. He will never fail us nor forsake us, It we be not ashamed of him, he will not be ashamed of us. Say then as David, Psal. 73.25. Whom have I in Heaven but thee, whom desire I, for my friend but thee. None but Christ, none but Christ. But how may I be so happy as to have God my Friend, what must be done to obtain his Friendship, (seeing by nature we stand in a stare of Enmi­ty?) Resp.

First, take the Course that the Tyrians and Sydonians did. Acts 12.20. [...], Ger­men. Acts 12.20. Herod was offended with them, they make a Friend at [Page 62]Court, Zarh. 3.8 & 6, 12. John 1.18. Zach. 13.7. Blastus the Kings Chamberlaine by whose mediation Herod was reconci ed: We have a Blastus, that Germen, the Branch (as the Prophet calls him,) who is Gods favorite or fellow-friend as he is termed. Zach. 13.7. a bosome friend, Iohn 1.18. get him to medi [...]e for thee, and then for his sake God will be reconciled, and become thy friend. Shall Herod be appeased by Blastus his Intercession, and not God by Christs? Read 1 Iohn 2.1, 2.

Secondly, 2 Cor. 5.18. there is an Instrument of Reconciliation drawen be­twixt God, and Man, which you must subscribe and put your hands unto, 2 Cor. 5.18. This word of Reconciliation is the Ministery of the Gospel; all that is required there, is to Believe and Repent (which is the sum of all) this must be subscribed unto: dip your pens in the blood of the Lamb, subscribe your names by acceptation of the offers of Reconciliation, in the Gospel made; do but subscribe; accept; and then God and Man will become Friends.

Thirdly; if thou woudlst have God to be thy Friend, see that thou beest of his acquaintance, converse often with him, and be often in his Company. It is true (as before you have heard) Acquaintance is not friendship; yet without Acquaintance no friendship can be had. Good will a man may bear to him that he never saw; But perfect friendship cannot be had, betwixt such, as never had the sight, nor enjoyed the Company each of other: It requires a mutuall frequentation, and familiar conversation. We read, 1 Sam. 18.1. that the soul of Ionathan was knit with the soul of David, and that Ionathan loved David as his own soul. How this came to passe the Text shews in the words foregoing. 1 Sam. 18.1. It came to passe that as David had made an end of speaking unto Saul, &c.

Had not David bin in the presence of Ionathan; had he not heard David speak, and seen his carriage, and spirit, he had ne­ver been so taken with him as be was; but now being in his Company, and conversing with him, his heart was fast knit, and glewed to him: And so it falls out betwixt God and us; If we come into his presence, frequent his Ordinances, con­verse with him, speak frequently by prayer unto him; then his heart will be knit unto us, and he will be our friend, here­to [Page 63]to tends that of Eliphaz, Iob 22.31. Job 22.21. Acquaint thy s [...]lf with him and be at peace; that is, by acquainting thy self thus with him, a league of friendship will be made between you; whereby, good shall come unto thy soul, so the Promise is Zach. 13.9.

Fourthly, Zach. 13.9. Similitudo mo [...]um par micitiam. see that thou conform thy self to Gods will and Na­ture. Among men, there is nothing so glewes and soders mens spirits as a similitude, and conformity of manners, and disposition: when there is a sutableness of nature and inc [...]i­nation, there will quickly be a closing; (as you have hear) so it is here. He that loves purenesse of heart for the grace of his lips the King shall be his Friend, (saith Solomon) Prov. 22 11. Prov. 22.11. Math. 5.48. Luke 6.36. 1 Per. 1.16. Love purenesse or heart and purenesse of life; Be holy as God is holy: mercifull as God is mercifull, &c. Strive to be like him (for likenesse breeds further love and likeing): labour to be made partaker of the Divine nature; conforme to his image, so thou shalt have the King of Heaven for thy Friend, 2 Pet. 1.4. he will ente [...] into a league of friendship with thee, and become a fast Friend unto thee for ever.

Use 3 Again, if God be the good man Friend, it may afford sin­gular comfort to the godly, in that they have such a Friend [...]o go unto: Usually none have more enemies on earth then they, none fewer friends, and yet none better befriended, having the great God of Heaven theirs; who will not be wanting in any point of friendship to them, for he that inspires friendship into others, will undoubtedly keep the laws of friendship himself & so esteem our friends his, and our enemies his: He will instruct us and counsell us, protect us, and provide for us. And as Jehosaphat said to Ahab, when they had entred into a League of friendship eath with other, I am as thou art, 2 Chron. 18.3. my people are as thy people, my horses as thy horses: so saith God to his friends my Angels are your Angels; my Hosts your Hosts; my servan s yours, my Creatures yours; He makes a Covenant even with the Beasts of the field in the behalf of the god y, Hos. 2.18. Job 5.21, 22, 23. Iob. 5.21, 22, 23. Indeed Sathan and his Agents hate the Godly the more for this, because they are the friends of God; but God will so dis­pose of their malice, that they shall in hating of us, become friendly to us against their wi [...]ls, Prov. 16.7. Prov. 16.7. he will give a double triumph over their hatred, and over their power. No [Page 64]reason then to be ca [...]down with the want of Friends. 1 Sam. 1. Am [...]not I better to thee then ten Sonnes, said Elkanah to Hannah, why weep­est thou? So may God say to us, why grievest thou, is not my Friendship better to thee, then the Friendship of a thousand worlds?

Obj. This is comfortable indeed to those that have assurance that God is their Friend, but how may I rest assured of that?

Resp. First; Examine the frame of thy Affections, whether they are w [...]olly for God; and suite with his. Do you love what he loveth? do you hate what he hateth? As you find God to stand affected, so do you exercise every Affection? If he be disho­noured, reviled, reproached; do you lay it to heart, as if the wrong were your own? Psal. 69.7.9. It was thus with David, Psal. 69.7.9. If so, with thee, then rest assured God is thy Friend, and thou his.

Secondly; True Friendship, excludeth all Neutralls; and Corrivalls (it being only between two, Unus mihi pro­populo crit, et populus pro uno Senec. according to Aristotle.) The Love of Charity, is due to all, but that superlative Affection, that is placed on a Friend, cannot well be dispersed amongst multitud [...]s. So there is a certaine Love that we must give to the Creature but there is a Love due to God, that no Creature must have besides himself, neither Father, Mother, Wife, Child, nor ought else, must step betwixt God and our hearts, Math. 16.24. Math. 16.24, 25. Luke 14.26. Psal 44.17. Pro. 17.17. Ruth. 1.16. Revel. 2.10. Delicata estami­ritia quae ami­co um sequitur felicitatem. Hi­eron. Gen. 22.12. If it be thus, then thou mayest conclude thou art the Friend of God, and he thy Friend.

Thirdly; A true Friend is tryed in Adversity, Prov. 17.17. It is prosperity (saith one) that gets Friends; but it is Adversity that tryes Friends, as Naomi did Ruth. If thou beest the Friend of God, thou wilt cleave close unto him in the hour of Temp­tation. Thus Christ proved his Friendship unto us, and so we must to him. God will fift and search the stability of our Love, (as he did Abrahams) and if we shrink at every storme, we are not Gods Friends, but Hypocrits and Apostates. True Friends rejoyce in their sufferings for the name of Christ, as did Peter and Iohn, Act. 5.40.41. Nay (saith St. Paul,) we (rejoyce not only, Acts 5.40, 41. but even) glory in our Afflictions, Rom. 5.3.5. and that be­cause of the Love of God in Christ, Rom. 5.35.39. Rom. 8.35.39. which is [Page 65]shed into our hearts, by the Spirit that is given us: 1 Cor. 2.12. 1 Iohn 3.24.

Fourthly, a true Friend, is a Friend to his Friend's Friend; he will love his Friend's Friend's, and his Friend's Children, for his Friend's sake: so Davids Friendship to Ionathan reached, 2 Sam. 9.1. and ex­tended to the Friends and Children of Ionathan. So it is here; if we be the Friends of God, we will be the Friends of those that love God; we will count his Friends ours, and his enemies ours as Iehosophat said to Ahab. 1 King. 22.4. Psal. 26.2. & 139.21. And thus David discovered himself to be the Friend of God, Psal. 16.2.139.21.22.

Fifthly, and lastly, a true Friend disclaimes all self ends and in­terests, in what he doth; all that he aimes at, is the good and wellfare of his Friend, which he desires to promote: Senec. Epist. 9. ad Lucil. Seneca re­proves such as would chuse a Friend, that he might relieve them in their wants, and visite them in sicknesse; this (saith he) is but mercenary, I will chuse a Friend that I may have one to shew Love unto, to visit if he be sick to help if he be in want, &c. So for men to choose God to be a Friend unto them, that they may be helped out of troubles, and have their estates blessed; that they may get such and such things by him; This is warrant­able, and yet to make this the highest end of Gods Friendship is Mercenary; But to choose God for my Friend, that I may worship him, serve him; love, honour, and obey him for ever, this is right. See then that thou seekest God, more then thy self; 1 Cor. 10.24. let his honour and glory be preferred in all thy undertak­ings. Jonathan was a fast Friend to David, and he valued no­thing of a Kingdome for Davids sake; he loved him, not that he expected good from him, but that he might have one to whom he might shew Love. Finde these things in thy self, and then rest assured that God is thy Friend, and thou the Friend of God.

Obj. But may not this Friendship betwixt God and us be broken off and lost?

We have told you before, that Gods Friendship is not fickle. Resp. Aug. l. de. A­micitia, Prov. 17.17. A true Friend (saith Solomon) loveth at all times, Prov. 17.17. By which saying, Solomon declareth plainly (saith Austin) that true Friendship is eternall; but if it cease at any time, it was ne­ver true. Gods Friendship is eternall, and everlasting: whom [Page 66]he loveth once, he alwayes loves, Iohn. 13.1. But yet, as we heard before, (in speaking of humane Friendship) unkind usage may sharpen the countenance of a Friend against us, Numb. 11.1. Deut. 1.37. 1 King. 11.9. & 8.46. 2 King. 17, 18. Psal. 2.11. & 7.6.11. & 76.6. as Iron shar­pens Iron. God is of a wonderfull patient, and forbearing na­ture, slow to Anger, and of great kindnesse; yet by unkind usage, he may be provoked to anger, and hide his face and favour from us, (as Gods Children have found by sad experience). Wherefore let care be had; first to avoid all things that may Alienate his affections from us; Secondly to do all that is required for the continuance of his Friendship with us.

Things to be avoided by us, whereby his Affection may be alienated, are these.

First a jealousie and suspition of him and his wayes, as if he would not stick fast unto us, Fidelem si pu­taveris, facies Senec. ep. 3. — quem eti­am si metuimus jus officii laedi­mus Cicero. Orat. pro Roscio 1 Sam. 20.9. John. 21.17. 1 Cor. 13.7. Psal. 78.18, 19, 20, 21. Exod. 4.13, 14. or could not help us. Friends love not to be suspected: Jonathan was much troubled when David seemed to be somewhat jealous of him, 1 Sam. 20.9. And Peter was much grieved when Christ asked him the third time, if he loved him? Iohn. 21.17. Love beleeveth all things, hopeth all things, saith the Apostle; so that suspition ariseth from want of Love; God cannot indure that we should be jealous of his pro­mises, suspect his wayes of power, and providence, Psal. 78.18, 19, 20, 21. Can God furnish a Table? &c. They said not Positively, God cannot do it, they only questioned it, yet that provoked the most high God against them. So Exod. 4.13, 14. Moses before had made many excuses for not going on God er­rand about Israels deliverance out of Aegypt, and being pressed still to that service, he seemes to give an utter denyall, and that with some kinde of passion. Send by whom thou should'st send: At this the anger of the Lord was kindled, for God's espyed a jealousie in him, as if God would not preserve him from them that sought his life (that was the reason of his backwardnesse, whatever other pretence was made of his unfitnesse for the ser­vice,) (as appeares, by that God spake afterwards unto him, vers. 19. All the men are dead which sought thy life. Numb. 20.11. So Numb. 20.11. Moses seemed to suspect Gods power in bringing water out of the Rock, as appeares by his words and actions in smiting the Rock thrice, which God was much offended with, as appeares by that sharp reproofe, verse 12. God likes not that any Friend of his [Page 67]should be jealous of him, and suspect his fidelity as hatred, so love and confidence are indivisibly united.

Secondly; murmuring at his Reproofes and Corrections, makes a breach betwixt God and his Friends. This appeares by that we read, Num. 14.1, 2, 3. &c. This provoked God against them, Numb. 14.1, 2, 3, 11, 12. verse 11.12. insomuch, as he would have destroyed them had not Moses interceded for them; and stood in the gap to turn away his wrath; However, this sent them backwards the way they came, verse, 25. Beware of these heart-boylings and murmurings against Gods proceedings. God is list of hearing, and heares the very repinings of the soul.

Thirdly; Ingratitude in abusing former courtesies; in not walk­ing answerable to favours received: For this God was offended with Solomon, 1 King. 11.9. God had appeared unto him twice, 1 King. 11.9. and yet he transgressed; this makes a breach betwixt God and us. Ingratitude is hatefull to him, Deut. 32.6. Isay. 1.2. Jer. 22.-14 Jer. 3.20. Deut. 32.6. So Ier. 22.-14. Isay. 1.2.

Fourthly; Treacherous and perfidious dealing with God. Of this God complaines, Jer. 3.20. A treacherous Friend he will scarce trust, Iohn 2.24.

Fifthly; Associating our selves in a league of Amity with Gods enemies: For this, God was highly offended with his Friend Ie­hosophat, 2 Chron. 19.2. Indeed every sin is an enemie to God, 1 Chron. 19.2. and so to be avoided, especially known sinnes, and presumptuous sinnes, for these grieve and vex his Spirit, Isay. 63.10. Isay. 63.16. Oh take heed of them.

As these sinnes of Commission must be avoided; so, no good duty may be omitted, whereby his Affection may in the least kind be alienated from us.

First: Observe him carefully, and study in all things to please him. It was the saying of Antigona, Sophocles in Antig. that she ought to please those with whom she hoped to remaine for ever, (meaning the Citizens of Heaven) how much more should we be carefull to please the God of Heaven, and harken to his Counsells, follow his advice, observe his precepts and commands? Gods Friends will do thus, Iohn 14.15, 21. & 15.14. John 14.15, 21. and 15.14. A Friend is grieved when he sees his Counsell is slighted, or when he is thwarted or Crossed by his Friend.

Secondly, Beware of intermitting, and letting fall your ordi­nary and wonted resorts unto him. Intermission of entercourse breedes strangenesse amongst friends, and indeed they are never well but when they are in Company, one with another. A Friend will blame his Friend for visiting him no oftner. Thus, resort frequently to his house, come often to his Table; for as this begets friendship betwixt God and us, so it preserves it being once had.

Thirdly, Stand out for him; speak in his cause. No friend can delight to have his eare the grove of his Friends good name, to hear his friend wronged and be silent; Ecclus. 2.225. Nature did work on the dumb Son of Croesus, when he saw his Father ready to be slain, so that the strings of his tongue did break and he cryed out, oh kill not Croesus. And shall not grace work as power­fully in us when we see God dishonoured, Mal. 3.15, 16, 17. See Math. 3.15, 16, 17.

Fourthly, Love such as are God's Friends. Friends account that that which is done for a friend is done for themselves. So what is done for the godly, God takes as done to him, God will be offended if they be not regarded, Math. 25.34, 35, 44, 45. Math. 25.45.

Fifthly, Rejoyce in God's friendship, above all things in the world: if you would have it continued. A Heathen being asked where his Treasure was, Psal. 4.6.7. answered where Cyrus my friend is: make Gods love, and friendship your chief Treasure. Thou Lord hast promised all good things to them that love thee, (saith Austin) give me thy self and it sufficeth.

Sixthly and Lastly, keep your hearts, and affections loyall to him: thine own friend and thy father's friend forsake thou not, saith Solomon, Prov. 27.10. Prov. 27.10. God is both, let nothing draw our affe­ctions from him, neither world, flesh nor Devil, nor any way diminish it. Observing these rules, you may rest assured that as God is your friend, so he will continue to be your friend, if we forsake not him he will not forsake us; 2 Chro. 15.2. he never breakes with us first.

Object. But put case we have been carelesse hitherto, so as that the breach is already made through our default; is there any renewing of friendship? what must be done in that case.

Differences amongst friends may arise; Resp. Gen. 13.8. Act. 11.2, & 15, 39. Gal. 2.11. Math. 16.22. as did betwixt Abra­ham and Lot: Paul and Barnabas; Peter and Paul: Christ and Peter; God and the Godly. As betwixt him and Moses, David, Solomon (as before was said.) And it is very true that such dif­ferences as arise betwixt friends, are many times composed with more difficulty, then the contentions that arise amongst others, as have bin shewed, (which should make us the more carefull that we break not) but however it falls out with Men yet it is otherwise with God; he is hardly provoked, being pro­voked, he is soon reconciled, if we defire it, and seek to him for it. Now the means to recover friendship again, in that case, are these.

First give God a meeting: when friends fall out and keep a­loofe, and come not near one another, they are not like to agree in haste.

This is required, Amos 4.12. Amos 4.12. We must do herein as Iacob did when he went out to meet his Brother Esau, divide our band into two troops, and send them before us with their presents: Gen. 32.10, 33, 3. Body and Soul must go out to meet the Lord, and neither em­pty hand: each power of the soul, and part and member of the Body, must bring a present with it. And when we come near we must bow our selves to the ground seaven times, that is, very often. And then saith the Text, Esau ran to his Brother and imbraced him, and fell on his neck and kissed him: so will God much more, if we thus go forth and meet him in his wayes and ordinances.

Secondly; Let us confesse our faults, and acknowledge our errours to God, promising to amend. This our Saviour en­joynes betwixt man, and man, Luke 17.3, 4. And such must be our Carriage towards God. Thus did that Prodigall as we read, Luke 15.18, 20. and what followed thereupon? Luke 17.3, 4. Luke 15.18, 2. The father saw him, and had compassion on him, and fell on his neck and kissed him. Oh how quickly will God be good Friends with an humbled soul? when he sees thee to droop, and mourn under a sense of thy faylings, he is ready to prevent thee with his mer­cies.

Thirdly, come to God in the mediation of his son Jesus Christ; take him up in thy armes as Themistocles did Alexander whereby [Page 70]he pacified King Philip the father, who was offended with him. The story tells us (if we may believe it) that Pilate, being cal­led to Rome, to give an account unto the Emperour for some misgovernment, and mas-administration, he put on the seam­lesse Coat of Christ, and all the time that he had that Coat upon his back, Caesars fury was abated: But the Sacred story tells us this (and we believe it) that if we Cloath our selves with the Roabes of Christ's righteousnesse, and put them on by a lively faith, we shall have no cause to fear the want of Gods love and favour, we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins, 1 John 2.1, 2. 1 John 2.1, 2. Take this course, and doubt not but all breaches which have bin made betwixt God and you, will be soon made up to your endlesse comfort. One use, yet remains.

Use 4 It is an Admonition to every of you, that you take heed lest your wrong or offer injury to any of the godly: How shy are we of wronging any, who hath some great man to take his part? Oh, say some, I will not meddle with such, or such a man, for he is strongly backed; he hath such a Lord, or such a Commander for his Friend, who will not suffer him to suffer; should I stir against him, I am sure I should suffer for it: so a great man said once to another of the Councel in King Henry the Eighth, his days, con­cerning Cramner, Let him alone for the King will not suffer his finger to ake. And is it safe think you to provoke God against us, by wronging any of his Friends. Whether were you not afraid (saith God) to speak against my servant Moses, Numb. 12.8. Num. 12.8? Why, who was Moses that he might not be spoke against? surely one of Gods fa­miliar Friend, with whom God spake mouth to mouth, face to face, as a man speaketh to his Friend. And do you think that God will see his Friend wronged and not right him? See what Miriam got by it, Numb. 12.11. Num. 12.11. Miriam became leprous: but how escaped he was spared (saith Chrysostome,) or rather, he met God spee­dily by Repentance, and so disarmed his indignation. Doth thy conscience tell thee, that such a one is a man that truly lo­veth and feareth God? oh beware how thou wrongest him, or speakest evil of him; for God takes the wrong as done unto him­self, and first or last thou mayest assure thy self that thou wilt [Page 71]hear of it, be thou never so great: for He hath reproved even Kings for their sake, saying, Touch not mine anointed, and doe my Pre­phets no harm, Psal. 105.15.

Thus you have seen in a spirituall sense, who this friend is, Psal. 105.15. proceed we now to take particular notice of the Indigent, and the Exigent he was put unto. The Indigent or Person that is in want, [a friend] The Exigent or the straight that he was in, appears by his going to his friend at Might-night, &c. We be­gin with the Indigent or person spoken of. Literal Obser­vation. And so we may ob­serve,

Doct. A man that hath a Friend may yet be in want. This is true in the History, 1 Sam. 20. & 21. &c.

Reas. 1 There is a great Narrownesse of affection, even in the very best. Pride and self-love there is enough, yea too much of it which puffeth up and vaunteth it self above that which is meet: it raiseth up jealousies and suspitions, and causeth us to appre­hend a discourtesie by a wrong suspect: that was never intended by a willing act: This hindereth friendship in its proper work of succouring and relieving a Friend in his want, (as you have heard before.)

2 Again, it may arise through Narrownesse of Power: Friends may have large hearts, but short hands. As some can help, but will not; so some would help, but cannot: their hearts are enlarged, but either distance of place (or some other impedi­ment,) may prevent it, at least poverty my curb their boun­ty.

3 And further, there may be Narrownesse of Discretion in the Indigent, in not making known his want unto his Friend, through a too great bashfulnesse; and hence it is many times that Friends are in want, when they needed not, if they would make it known. (But this is not the Principall point that I intend,) A word of Use, shall suffice.

Use. Let not any say nor think that all such are friendlesse, as are in need. Seneca tells us, Sence Epist. 8. that when the Scholars of Theophra­stus had shewed him two men, that were very familiar, and en­tire Friends; one of them being very Rich, and the other Poor: he said, thus unto them. Si amici sunt, quorsum alter ita dives, alter ita pauper? If these be such Friends (as you speak of,) how [Page 72]comes it to passe that the one is so rich, and the other poore? Indeed a true Friend will be helpfull to his Friend (as hereafter we shall heare); but yet, it may so fall out, that my Friend may condole my shipwrack, when he cannot afford me a plank to swim to shoare. All the wants of a Friend cannot be supplyed by a Friends desires, and yet Friendship may be continued, (as now hath been shewed you).

It was well answered by Phocion (a famous Philosopher in his age) to one who told him that Dionysius the Tyrant scoffed at him for his Poverty. I am poore indeed (said he) but Dionysius is much poorer, for albeit, I want mony, yet I want not Friends, who are willing to succour me: Xenoph. Orat. de Agesilao. And it was the praise of Age­silaus, that he respected such Friends that would do him a courte­sie, more then such as did it, preferring the benevolence of the mind before the hand.

Use. 2 Put not too much confidence in earthly Friends, for they may faile us. They cannot do for us alwayes what they would, Mysticall sense. nor keep us from want. Were we God's own Friends, we may look to taste of that Cup; as followeth now, to shew. For it is true in a spirituall sense.

Doct. Gods own Friends may be in a necessitous or needy condition, Psal. 107.4, 5. Rom. 12, 13. 2 Cor. 8.14. Shall I bring you Instances? was not this Jacobs case? Gen. 42.2. did not he want bread for himself and Family, and was he not enforced to send into Aegypt for it to preserve their lives (as well as the Cananites?) And was not this Elijahs case; 1 King. 17.4. who was able to bridle Heaven with his tongue, so that neither dew, nor raine, fell upon the Earth, but according to his word, yet he is faine to be fed, first by a Raven, and after­wards by a widdow, at Sarepta (who was likewise in a strait her self.) And the like necessitous condition, were all Gods Pro­phets in, 1 King. 18.13. at the same time; they were enforced to hide them­selves in Caves, and be fed with bread, and water, at Obadiahs finding. Elimelech and Naomi, are driven from their dwell­ings in Bethleem Juda, Ruth. 1.1. and enforced to sojourne in the Land of Moab, for want of food: And Ruth (a holy Woman, and one of the Grand-Mothers of our Saviour) constrained by want, is en­forced to go a gleaning, in other mens Fields, for the necessary sustinance of her self, and Mother in Law. What say you of Job; Ruth. 2.2. was not he stripped of all, and yet beloved of God? And [Page 73]what to David, Psal 40.18. did he not confesse himselfe to be poore and nee­die? was he not so distressed for hunger, that he and his compa­ny were enforced to eate of the shew-bread, 1 Sam. 21.3. Math. 12.4. 2 Cor. 11.27. 1 Cor. 4.11. Heb. 11.37. Heb. 1. Math. 21.18. John 19.28. Luke 8.3. which (out of the case of necessity) was not lawfull for any to eate, but the Priests on­ly? was not Lazarus needie? Peter pennilesse? St. Paul in hun­ger, cold, thirst, nakednesse? And what read we of those wor­thies, which the World was not worthy of? did they not wander up and down, in Sheep-skins, and Goats-skins, being destitute, afflicted, tormented? And did not Christ himself (the Son and Heire of the whole world) want both meat, and lodging, and other necessaries; insomuch that others did administer to him of their substance? I suppose that you can make no doubt of the [...], that it is so: but for the [...], whence it comes to passe that is is so; you may make some question. I shall therefore (in the next place) render you some Reasons of it.

Reas. This may happen, first through the Inconstancy, Revel. 12.1. 1 Pet. 1.24. Revel. 4.6. mutability, and mobility of all earthly things; Nothing under the Sun is of a lasting, and durable nature; they are like the Moon, ever in changing: Or like flowers which have their months; to day for the Bosome, to morrow for the Besome. The world is a Sea of glasse; and those that stand fastest on it, have but slippe­ry footing, Such a Palsey, possesseth all secular things, that their joynts cannot hold together: One mans honour is shaken upon another mans back; one mans Inheritance, into another mans lap: There is nothing certaine and steady; Nor can we be more certaine of any thing amongst them, then of the uncer­tainty of them all.

Secondly; This may fall out through the malice of Satan, and his Instruments; who, when they cannot mischiefe the Godly in their souls, they will endeavour to do them what hurt they can, in their goods, and Estates: The first thing that Satan desired against Job, was, that God would put forth his hand and touch all that he had, Job. 1.11. and deprive him of it. And the reason of it, Chrysostome gives, Chrys. Hom. 2. de Jacob. he endeavoured to spoil him of his wealth, that he might spoile him of his worthy deeds.

Thirdly; the maine Reason of all is, Gods providentiall ad­ministration, who, as he ordereth, and disposeth of all things [Page 74]under Heaven, for his own glory, and the good of his; so he doth this, in suffering his to be in want.

First, that the Rich of the world, might not want an object of Charitie. The Rich are proved (saith Austin) by the pover­ty of others. Some good men shall be in want, to discover what pitty and compassion is in mens hearts: Deut. 15.11. Mark. 14.7. Math. 25.44. Deut. 15.11. & Mark. 14.7. And to leave the mercilesse and hard-hearted without excuse: We read Math. 25.44. the wicked will be rea­dy to except against the sentence of the Judge, Lord when saw we thee an hungry, or thirstie, &c? why; then, when that poore Widdow was sent away without reliefe, that poore Orphan without succour, will the judge answer them to their confu­sion.

Secondly, his Providence doth thus dispose, for the good of his, that their salvation may be furthered, and their better part, (their soules) perfected, so Deut. 8.15, 16. i. e. that he might humble thee, Deut. 8.15.16. with thy wants, and prove thee in thy wants, to do thee good in the end; so, Jer. 24.5. By this meanes, our proud natures come to be humbled; pride and ambition rooted out; corruption mortifyed. When Jesurun waxed fat he kicked with the heel, Take away the provender from the unruly Steed, and he becomes more tractable.

Thirdly; Deut. 32.15.18. Revel. 13.10. Job. 1. Gen. 18.11.21.1. our Faith, and Patience, are here exercised, and tryed, Revel. 13.10. so God dealt with Job, proved his Integrity against Sathan's accusations. And the graces of his spirit, are hereby encreased in us. When it ceased to be with Sarah after the man­ner of other women, then Isaac was conceived: so when it ceas­eth to be with the Godly after the manner of the world's favou­rites, then holy thoughts, and godly desires are begotten and conceived in them.

Fourthly; his mercies are hereby sweetened, and better re­lish with us: Hunger is the best sawce, Sicknesse makes Health more gratefull: paine, Pleasure more delightfull: Affliction and misery, Prosperity and happinesse more desireable: and Want, the worth of a blessing, more sensible. When Darius (in his flight from Alexander) had drank puddle water, polluted with dead Carkasses, he professed, that he had never in all his life, drunk any thing more pleasing: the Reason might be, for that he [Page 75]alwayes before that, used to drink ere he was a thirst. Gods blessings seldome appeare to us in their full beautie, till they have turned their backs upon us, and are going or gone from us. Is it not so at this day? A Probatum est upon the head of this truth, you may putt.

Fifthly: By this meanes we come to be weaned from the world, and long for home; we are taught hereby, not to seek for true felicity upon earth, but to seek for that above: Till Na­omi was left of her husband, and her two Sonnes were dead, Ruth. 1.6. there is no speech of her returning from Moab, to her own Countrey; And before the Prodigall was in want, he thinks not of going home to his Father's house. Were the world better to us, our hearts would cleave faster to it; Luk. 15.17.18. it is the worlds venison that causeth us to lose our Fathers blessing. And thus you see how God in dispensing of these outward things, hath reference to the good and wellfare of his people.

Thirdly, and lastly: It is not without Reference to his own glory, God will have his Wisdome seen, in suiting every one with an estate answerable to his station. In the Body there are ma­ny members, and every member hath its proper use and functi­on; There is a Foot, as well as a hand, and head; 1 Cor. 12. and for the Foot, a shoe of leather, is as fitt; as for the Head, a hat of Bever: So in Gods house he suits men, and gives wages according to their parts, and abilities. And as his Wisdom is herein seen, so hereby, is his Power known, in disposing all things according to his own will, (not our pleasure,) Deut. 8.17.18. And like­wise in the preserving of his Servants by weak meanes; Deut. 8.17.18. Or (from so mean a condition) in advancing of them to great pro­motion, Deut. 8.3. Herodotus tells us, Herodot. l. 3. that Polycrates the Ty­rant very much exercised Roberie, and Pyracie, both by Sea, and Land; and his custome was to spoile his Friends as much as his Enemies; and this was the Reason which he gave, that when he should afterwards understand that his Friend was rob­bed of any thing he might gratifie that Friend more, in restoring that which was lost, then if he had taken nothing from him: The practise was badd, but the Reason (saith one) hath witt and meaning, and he applies it thus: God knowes, Bishop Abbot on John 10. Lect. that when him­selfe taketh from us such things as are not ours, (for we are but [Page 76]his disposers and Tennants at will unto him) he maketh us so much the more embrace his mercy, who sends Grace in wretch­ednesse, and comfort in extremitie. Thus you have here the Reasons. Now before we apply the point, let us Answer some objections.

Obj. 1 That which we read in Psal. 34.10. may be objected against what hath been delivered, Psal. 34.10. Psal. 84.11. The Lyons shall lack and suffer hunger, but they that seek the Lord shall want no good thing, and Psal. 84.11. No good thing will he with hold from those that walke up­rightly.

Resp. To this we Answer.

First in Generall; These promises of temporall things, are not absolutely made, but with reservation of the Crosse; and with this limitation, so farr as may make for Gods glory; and his Childrens good.

Secondly; more particularly, the promise is not simply, that such as feare him shall never be in necessitie and want, but that they shall not want any thing that is good; Now albeit wealth and riches, and the outward comforts of this life, are Gods good blessings in themselves, yet are they not absolutely good; so as to make them good that have them; But they are of an indiffe­rent nature, and mutably good, or bad, as they are used; Good they are to the good, evill to them that abuse them. Albeit then they are good in themselves, yet God sees they would not be so to thee; Thy weak braines cannot bear such strong liquor; Did God see, that it were good for thee to have them, thou shouldst not be without them; but he knows it is better for thee to be without them. And so he fullfills his promise to thee, in withholding these things from thee; For want to thee is good, Rom. 8.28. and for thy best, Rom. 8.28. If thou beest one that feareth God, thou mayest assure thy selfe, that that Promise shall never fail thee.

Obj. 2 But want is threatned as a Curse, to the Rebellious and diso­bedient, Deut. 28.48. Psal. 109.9, 10. 1 Sam. 2.36. Resp. Deut. 28.48. And, that they shall begg their bread, Psal. 109.9, 10. 1 Sam. 2.36.

Resp. It is so indeed to the wicked: but let us here distin­guish.

There are two sorts of Persons that are in want. First, Im­potent poore ones; such as fall into want, through sicknesse, age, or other casualties; (as by Fire, Water, Theeves, Robbers, or such like men.) And there are Impudent poore ones; such as by sinfull and licentious courses, bring want upon themselves; To these latter sort want is a curse: But to the former, though it be a Crosse, yet it is no Curse, but a Tryall for exercising of their Graces.

Secondly, Although God should send want upon such, as a just Judgement for their sinnes; yet if a man be brought there­by unto Repentance, and be humbled for his sinnes, and reforme his wayes, although the enterance into that estate be in a Curse, yet it shall be turned into a blessing; in that it works for his good and everlasting happinesse.

Obj. 3 But David saith, that he never saw the Righteous forsaken, nor his seed, begging bread, Psal. 37.25. Psal. 37.25. This hath much perplexed the Spirits of the Godly.

Resp. First, David may be understood as speaking of a trade of Begging, or a constant course of street-beggery, (which in these dayes is become a kind of a Calling, and whereof there is a Cor­poration, some Parents bring up their Children to it, others take Apprentices to learne them the Trade. They teach them how to look, what to say, how to lye, how to cry, &c.) The Prophet never knew any Godly man, to be of this Profession, or to drive this Trade. The Profession, and state of begging was prohibited by the law of God, and accursed by him; so that no Godly man would offend against that Law, and bring that Curse upon himselfe. Such are so farr from being Righteous, as that they live without God in the world, and are like to perish with­out Christ, in the world to come; being Atheists, Blasphe­mers, Sabbath-breakers, Theeves, Whoremongers; the worst of Infernall Spirits have not lesse sense of Piety, but more sense of a Diety then these. These are the Vermin of the Common-wealth, and should not be suffered to de­vour that which Impotent poor should have: But why touch I these?

Secondly; David may be understood as speaking of his own experience: for he saith not, that the Righteous were never dri­ven [Page 78]to so bad an Exigent as to begg their bread; but that he never saw it. And indeed it is a rare, and unusuall thing, to see; Luke 16. (Albeit it may so fall out), (for we read of Lazarus lying at Dives his gate) and I believe the Eldest man living, can­not point out many instances. However, David in all his time, never saw it that a truly righteous person, was brought (al­though to want, yet not) to beggery.

Thirdly; David may be understood as speaking of the Righ­teous and their seed both: for if God be so pleased to lay this af­fliction on any of his servants, to chastise them for their sins, or for the tryall of their graces; yet God in mercy remembers their Posterity; (if they walk in obedience before him) and his seed shall inherit the blessing. Psal. 25.13.

Fourthly, the Prophet's meaning may be this, that albeit they were brought to such extremity of want as to begg their bread, yet he never saw them to be forsaken in that extreamity, but God hath stirred up the hearts, of some good people, (even then) to succour them, and relieve them: yea he himself, ra­ther then fail, will be the reliever of them, (as he was of La­zarus, who had his wants supplied, and was succoured by God, (as his name imported. Luke 16.) And when they are most scanted, they are not forsaken: for what they are scanted in Temporals, they are supplyed in Spirituals. And this (I take to be most genuine, and it) agrees well, with the former Aphorism; though they fall into outward misery, yet God puts to his helping hand. So much for the clearing of the point. Now for the Use.

Use. And first to you that feel, and find no want: your Pastures have alwayes been, and yet are, green; your Cup overflowes, you have never known to this hour what want means; Great cause you have, to bless God for that; many, as good as you, and as dear to Christ, bought with as great a price as you; can­not say as you say. But, what then? will you judge your selves the more happy, and others more miserable, and sinfull, because of this? I tell you, worldly abundance is no more sign of a good condition, then a painted face is of a good complexion.

First, Consid. 1. know thou mayst abound with these outward blessings have a fullness, and plenty of them, and yet be never the more favoured, Eccles. 9.1, 2. and respected of God, in that respect. The Scripture teacheth that by these outward things, no man can judg either of [Page 79] Gods love or hatred. And Experience teacheth as much; for we find that the most wicked, most flourish in plenty and a­bundance, this Job sheweth, 21.6, 7, 8. the like doth David, Job 21.6, 7, 8. Psal. 73.1.2. Jer. 12.1. Psal. 73.1, 2, and so Jeremiah 12.1. And by this Argument we might inferr that Esau was the best beloved Son, and Judas the most beloved Disciple; and that the Turk and Persian and other Infidels are best beloved of God; for that they most a­bound with worldly blessings. Examine all History, (sacred and prophane) and you shall find that the most loathsome and abominable creatures that ever breathed aire, or saw the Sun, have sayled through the Sea of the world, in the tallest and greatest vessels. And yet (as one speaks of the territory of the great Turk) they are but as a little bone cast to that great Dog: and indeed were they any better then bones, the Doggs of the world should never have them; were they bread, Gods children should never be without them.

There is indeed a Common love extended to Man and Beast, of which David speaks, Psal. 36.6. Psal. 36.6. John 4.9, 10. And there is a speciall love which God beareth to his own in Christ, 1 Iohn 4.9, 10. Tem­porall blessings are fruits of Gods Common Love, but no signes of speciall love and favour. A man may safely conclude God is good to me, and loveth me, else he would not provide for me as he doth: but he cannot conclude God loveth me with that love which he beareth to his Children, because of these things. Can a Traytor comfort himself in his Princes favour, because he hath good lodging and good diet provided for him in the Tower, till matters be ripe, and all things ready for his Ar­raignment, and execution? or the Oxe that is fatted (if it had Reason to discourse) to say, My owner loves me, in putting me in pastures where I feed up to the very eyes? Alas! it is but to fat it, against the day of slaughter.

In the second place (therefore) know, that albeit outward comforts of this life, be in themselves the good blessings of God; yet to thee that art not reconciled to God in Christ, but an enemy unto him, they are not good, but pernicious, and hurtfull; curses, and not blessings, Mal. 2.2. Mal. 2.2. So as thou mayst say, as that poor woman did to her Physitian, (who being deadlisy sick, and telling him of the Symptoms of her disease, which [Page 80]he hearing told her, all were good) Woe is me, then, (said she) good hath undone me: So woe to thee, thy good undoes thee, Gods curse is on them so, that they are a snare unto thee, Rom. 11. verse 9. Rom. 11.9. Job 20.14. Eccles. 5.13. Prov. 1.32. Job 18.15. thy meat shall turn to gall in thy bowels, yea prove as the gall of Aspes, Iob 20.14. thy Riches shall be reserved for thy hurt, Eccles. 5.13. and thy Prosperity tend to thy de­struction, Prov. 1.32. Bildad gives that reason of it, Iob 18.15. Because it is none of thine, thou hast no just title to it. A Civil right, thou mayst have before men, so that he is a Thief and a Robber, that takes any of these things from thee; But a spiri­tuall right (which is the onely comfortable right) thou hast nor, nor canst have, till thou beest in Christ. Put case a man hath a fair piece of Evidence, duly sealed, authentically testifi­ed, and delivered; if he have no land to hold by it, or Title to recover by it, would he be any whit the better for it? Evi­dences, are Evidences, to them who have a Title: So when a man hath a good Title to Heaven, when he hath a testimony of Gods spirituall Blessings, in the temporall, then are these temporall blessings good evidences: Otherwise, if thou hast not the Grace of God, and spirituall blessings with these tem­porall; thou art not the nearer happinesse, for earthly abun­dance. These things are but as an Evidence in his hands who hath no Title: and that is very suspitious, such a one may well be thought, to have embezeled or purloyed those Evidences: to have forged or counterfeited them, and so may be called to an account for them: so those who have temporall blessings, without spirituall; they are but counterseit, they cannot pro­cure a minutes peace of Conscience, nor a minutes refreshing of the soul hereafter: But a heavy account must be made, how we got them, and how we employed them.

Thirdly, thou hast little cause to judge thy self happy in ha­ving plenty, and others miserable that are needy, If thou dost seriously consider that the good mans worst estate, is better then thy best, Prov. 19.1. can be. This Solomon teacheth in his Proverbs 19.1. the meaning is, that he who hath a little wealth, and small possessions, and yet endeavours to walk uprightly; to be just, and godly in his words, and works, is better then any wicked man (who in Solomons language is usually termed a fool) being void of Grace, and goodnesse; and full of vice, and ledwnesse. [Page 81]And a greater and wiser then Solomon teacheth this, in that his Sermon, Luke 6.20, 27. where, both poor, and rich; Luke 6.20, 21. the righ­teous, and wicked, are presented to us; the one in his worst, the other in his best habit. The faithfull are considered in their poverty, hunger, sorrow, and contempt, & pronounced Blessed in them all. Blessed hunger, Blessed thirst, Blessed grief, Blessed contempt, and the wicked are considered in their Ruffe, ruffling it in their Riches, Satiety, Jollity, Honour; and pronounced wofull, and miserable in all these: woe to you that are rich; woe to you that are full; woe to you that laugh; woe to you when men applaud you. A wofull generation they are in their best condition. A woe is entayled to all those things, wherein you place your best wellfare. Judge now I pray you, whose estate is the bet­ter.

Wherefore be advised, not to represent your own estates nor the estates of other, to the eyes of your mindes, in this deceitfull glasse, of your outward estates, in respect of things of this world. Nothing is more deceiveable, and lesse to be trusted, then the visible estate of any man, in respect of Tem­poralities: and yet how ordinary is it, to be herein delu­ded?

We read of one Argolandus a Prince of Affrica, who com­ing to the Court of Charles the great, King of France, with a pur­pose to forsake his Heathenism, and embrace the Gospel, seeing two tables full of Guests, sitting with him in his Hall at meat; One at the upper end, full of Gallants, with gold-chains and rich attire, the other at the lower end of the Hall, full of Guests in ragged robes, he asked the King what they were? he answered, they so rich at the upper end, were his Friends and Servants, that attended on his Person: and they in rags are those (said he) whom I alwayes feed at my table, in memory of my Ma­ster, and his Friends: Why, what Master, and what Friends, said the Prince? of my Master Christ, and his Apostles said the King: If the case be so, replyed the Prince, that your Master useth his Friends no better, I shall not care for his friendship, nor do I mean to be any of those Friends of his. Thus many are ready to fall into a disdaine of God, and the profession of the Gospel, because of the poverty of his Children and Ser­vants [Page 82]But to conclude this Use, remember that when Ephraim and Manasses were brought before Iacob; Ephraim was set at Iacobs left hand, and Manasses at his right; But Iacob crossed his hands and laid his right hand upon Ephraims head, Gen. 48.13, 14. and his left on the head of Manasses: so it falls out in regard of outward blessings, oftentimes those who seem to stand now at Gods right hand, shall be set at his left; and many who seem now to stand at his left hand, shall be set at his right, Luk. 16.25. Math. 25.32.

Use 2 And seeing it is so that Gods own Friends may be in want, of outward comforts of this life; Let this be a stay to uphold such as are good, (and yet in a needy condition) from mur­muring, and repining, or too much dejectnesse of spirit under that condition: for albeit you be poor, and in want, you have no cause to think the more meanly of your selves (as in Gods presence,) for these are not the things, that are pur­chased for us with his blood; but the graces of his Spirit: Nor should any mans temporall condition, be the least occasion to call his spirituall, or eternall estate, into question. Sathan indeed will not be wanting to set upon us in our wants, by his violent temptations; carrying the eye of the godly, and setting it upon such impious persons, as are free from that mi­sery which they lye under; and then causing them to reflect home upon themselves, and ponder on their own wants, thence to conclude against Gods gracious providence, and their own Adoption.

There are not a few, Math. 4.3. that have been assaulted with this sug­gestion. Gods own son was tempted with this hungry temptati­on, Math. 4.3. If thou art the Son of God? he would perswade, that want of bread, argued him to be no Son: So he tempts Gods Children to believe that their want and poverty, is incon­sistent with their Sonship: And albeit Sathan could not per­swade with Him; yet he hath foyled many with it. How deep­ly was David discomfited hereat? so that he began to think well of wicked mens estates, and to question his own, when he saw the prosperity of sinners, and the misery of himself: hear what he saith. Psal. 73.1.- 5. Psal. 73.1, 2, 3, 4, he was almost gone besides him­self to consider it.

Nor was this Davids case alone, but good Jeremiahs too, Jer. 21.1, 2, 3. Ier. 12.1, 2, 3. he was never so near a conquest in any combate as in this: that God was righteous, he durst not deny; but why a wicked man should be suffered to prosper, and himself be so wretched (God being righteous) he could not apprehend. And still to this day the Devil makes use of this temptation, which he hath found to be so prevayling in all ages. What, doth God love you? would he then thus afflict you? are you not in worse case then those who are stark naught? Were God such a God as you hold him to be; you such men, as you suppose your selves to be; this could not be. Wherefore it behoves us to arme our selves against this temptation that we be not foyled in the time of tryall. And for this end I have sundry considerations to com­mend unto you.

First consider, that though thou art in want, Prov. 15.16, & 16, 18. when the wick­ed have a fulnesse, yet thou art in a better estate then any wick­ed worldling is or can be (as we shewed you before.) If this be yet doubted of: Luke 16.19. let Lazarus and Dives be the men that shall decide the matter: you know what the Scripture saith of them: one wanted crumbs of bread, the other fared well and feasted daily: one wanted Raggs to cover his soares; the other was array­ed in purple and fine linnen; now which of these two, were in the best condition, think you?

And this must needs be so, for first that which you have, (be it but a little) yet it is your own, you have the highest title to it, that can be had; for you hold all in Capite as the Apostle sheweth, 1 Cor. 3.21, 23. Rom. 8.32. this the wicked have not, 1 Cor. 3.21.23. Rom. 8.32. 1 Tim. 4.3, 5. do not.

Secondly, that which you have; shall do you good, and no hurt, it is sanctified unto you, 1 Tim. 4.3, 5. where the A­postle shewes, that no creature is good, but to them that be­leeve and know the truth, and renders that as a reason, for it is sanctified by the Word and by Prayer. What you have, you have without sorrow, without the curse: your want and poverty, shall be no hindrance to your happinesse; but it shall further it, Rom. 8.35. Now it is otherwise with the wicked, (as hath bin shewed, Rom. 8.37.) should the case be put unto you whether a poor and needy condition, may help a man to Heaven; Or a pros­perous [Page 84]and opulent estate, that may hasten a man to Hell, is to be preferred; would it not be soon determined?

3. What you have, you have with love, which giveth a sweet relish to all we have. We say in the entertaining of Friends, Welcome is your best fare: you have it with love, though your fare be mean: So Gods love, we should preferr to the best cheare in the world. But the wicked have not what they have with Gods speciall love, as was said even now. You see then, it is impossible for you to be miserable in your worst condition, and that your worst is better then the best of any other. Now tell me, Is not a quiet conscience lying on the ground, better then a tormenting conscience lying on a bed of down?

2 Secondly, consider, that as you want much; so you enjoy much: many good things you have which others want, and which you deserve not. What hadst thou, when thou camest first into the world? and when thou goest out, what wilt thou carry with thee? Job 1.21. 1 Tim. 6.7. Iob 1.21. 1 Tim. 6.7. The richest that is, shall go out of the world as poor as thy self, and came as naked into it as did thy self, so that thou hast no cause to complain. Some Hus­bands use to say to their wives, I shall leave you as well as I found you; you are for present better; Besides you deserve no­thing of that you have, thou dost not earn that bit of bread thou eatest. Is not all thou hast of Gift and Almes? and shall a Beggar repine at the Alms that is given him? much more cause thou hast to blesse God that thou art so well dealt withall, than to repine or grieve that thou art no better. Doth God lay losses on thee? why, he might have left thee without a ragg on thy back. Doth he afflict with sicknesse? he might with death, &c. In what want soever we are, or what distresse soever we lye under, we may blesse God that it is no worse with us: our suf­ferings are far lesse, Lament. 3.22. Psal. 103.10. Ezra 9.13. then our sins deserve, Lament. 3.22. Psal. 103.10. Ezra 9.13. we may admire, our sufferings are so small and easie, when our sins are so great and weighty. And then remember withall, how many there are who deserve better then thy self, who yet come short of thee in outward things be­ing without cloaths; without bed; without harbour; without work; without health; without strength; Lactantius (that Christian Cicero, as Hierom calls him,) was so needy that he [Page 85]wanted necessaries. And in Queen Maries dayes, we read of some that were enforced to drink their own water, therewith to quench their thrist: (as Robert Samuel, Martyr). I cannot pass by that which we read of Musculus a very learned and god­ly man, (as any that li [...]ed in his time, Melch. Adams in vita Mus­cul.) yet after he had laboured much in Gods Vineyard; wrote many excellent books, and large Comments; he was so ill used of the world, that he was enforced to get into a Weavers house, and learn to weave for his living; to get bread for himself and Family, and being with­in a while turned out of the house, (by the Master, the weaver, who liked not his strictnesse of Religion,) he was enforced to go and work with his spade, in the Common ditch of the Town to get a living by: read Heb. 11.36. And shall we repine or mur­mer under our wants when such as these want: surely there are none so poor, but there are some yet poorer then they, (so said the beggar to his Companion, of the Mouse,) there are some would be glad of our leavings.

Thirdly consider, that it is from the Lord, 1 Sam. 2.7. (whose power it is to dispose of all at pleasure) that thy want and poverty cometh; It is his providence that he hath so disposed of thy estate; thou art a Counter that he with his own hand hath layd in that low place: he knows thy poverty, and sees thy wants, Math. 6.32. Revel. 2.9. nor doth he suffer this want to befall thee, without great reason: he hath promised not to leave thee, Psal. 37.3, 9, & 34, 10, & 84, 11. but to pro­vide for thee. And his truth cannot fail; Nor is his power any whit shortned; he hath all at his Command, and will sup­ply thy wants in some kind of way, or other; many wayes he hath to do it.

Sometimes, he hath wrought extraordinarily, and, by strange wayes, supplyed the wants of his: As in feeding of Eliah by Ravens, (who naturally hate her own brood, 1 King. 17.5, 6. and were more likely in that time of famine to have fed upon his dead carkasse, then to have fed him). So in supplying the wants of the widdow of Sarepta in that long famine of three years and a half; 1 King. 17.16. Luke 4.25. so that neither the little meale in the barrell, nor the oyle in the cruse did wast in all that time. Nor hath God left himself without witnesse, in this latter Age of the world, in providing for his, by strange and unexpected means. Aretius (a Divine of good [Page 86]note) doth confidently affirm, Problem. The­olog. part 2. lect. 119. that in some parts of Austria and Baccaria, it rained down wheat which the people gathered, and made wholesome bread thereof. When a generall famine was over all England, Anno 1555. at Alborough in Suffolk, on the Sea coast there grew on the Rocks such plenty of pease, which came to perfect maturity, that they abated the prices of the Market, Cambd. Brit­tannia p. 466. and saved the lives of many poor people.

Cambden relateth when Rochel was besieged in the heat of civil wars in France, (raysed against the professors of the Reformed Religion) and they brought into great extreami­ty for want of Victualls (their store being spent; God sent into their Haven, such multitudes of shell-fishes daily, (which cast themselves upon the Shore) that the peo­ple were therewith relieved during that siege, which was no sooner broken up and removed, Hist. de statu Relig. & Reip. in Regno Gal­liae lib. 11. but they departed also; the like kind of fish was never seen there, before, nor since. Merlyn being hid in a haymow in the massacre of Paris, was there nou­rished for a Fortnight together with an egg a day, which a Hen that came thither layd by him every morning: Dikes Mich. and the Drag. p. 266. Melch. Adam. Musculus (of whom we made some mention before) when his wife and Chil­dren came and begged bread of him in the time of his banish­ment, to divert his care he fell to verfifying, Est Deus in coelis qui providus omnia curat, Nunquam credentes destituisse potest. No sooner were his verses ended, but a Neighbour of his brought him a loafe, which supplyed the want of his family. Not far unlike to this is that which I have heard from the mouth of a Reverend Divine, Mr. Rich. Hunt. (yet living) that there being a great Famine in Lancashire, his Father wanting bread for his Family, went according to his usuall manner to morning prayer, in Manche­ster Church: no sooner was prayer ended, but rising to go home, (casting his eyes in the next Seate,) there he spyed a great loaf, (how it came there he could not tell) which he with a thank­full heart received, and therewith relieved the necessities of his Family. Other instances we may give (for these are but a few Annotations in the margent of that great volume of Divine Providence) of Gods supplying the wants of his by extraordina­ry wayes and meanes. Or if he doth not this, yet he hath many ordinary wayes to succour his, sometimes by giving [Page 87]strength of body and ability to beare the want: If you take a­way my meate, said one in Q. Maries dayes, (to her bloody Persecutors,) God will take away my stomack. Acts & mon. fal. 1547. And when the Bishop of Norwich kept Robert Samuell, Martyr, without meat or drink in the prison, two or three dayes together, so that he was almost famished, he being in a slumber, thought he saw one stand in white before him, saying, Samuell, Samuell be of good cheare, for after this day thou shalt neither be hungry nor thirsty, and accordingly from that time, to the time of his burn­ing, (which was not many dayes after) he neither hungred nor thirsted. This (as the story tells us) he said, that he related to this end, that all men might behold the wonderfull work of God. Sometimes againe he doth so blesse the poore meanes of main­tenance and nourishment to his, as that a little shall go farre, so we reade, 2 King. 4.6. and Math. 14.20, 21. Dan. 1. 2 King. 4.6. Math. 14.20, 21. Five thousand were fed with five Loaves, and two Fishes. So (saith one,) God hath blest to many the fifth part of their own loafe, taken from them, so that they and theirs live comfortably with it, when the other four parts cannot keep life and soul together, Mr. Tho. Fuller. in them that have it. Or else God will supply their wants with counter blessings of another kind, as Spirituall, for Corporall: eternall, 1 Cor. 6.10. Jam. 2.10. for temporall: thy losse shall be thy riches; And the lesse thou hast here, the more is behind, for God is a good pay-Master, the longer he forbeares, the better payment he makes in the end. What Lazarus wanted here on Farth, he sound in Abrahams bosome.

Oh! murmur not (then), repine not, distrust not; if God comes, it is to relieve thee; if he stay, it is to try thee; how­ever, his purpose is, to do thee good, and save thee. And is it not better to be preserved in Brine, then to rot in Honey?

Let these things be well disgesied, and we shall not judge want, to be so terrible, as the world imagines; nor inferr that we are any whit the lesse in Gods favour, because of it. Let us labour rather to see the want of Faith, and complain of that, as the greatest want, resting assured, that God will rather work mi­racles, (when ordinary meanes fail) then suffer the Faith of his to sink, for want of suppo [...]tation. If we know not what to do, let us lift up our eyes to him, from whom, both poverty, and [Page 88]riches comes: And if thy thoughts, be at any time inquisitive as were Isaac's, Gen. 22.7, 8. Where is the Lamb; How shall I do, for this or that? say to thy soul, as Abraham did to Isaac, God will provide. His Friends are all of his Family, and he is worse then an Infidell, that provides not for his Family, 1 Tim. 5.8. Math. 6.30. (saith the Apostle, 1 Tim. 5.8.) He provides liberally for all his Poultry, (the foules of Hea­ven): And are not yee much better then they? Oh yee of little Faith.

We have now done with the Indigent, we come to his Exigent.

Text. [ And shall go to him at Mid-night, and say unto him, Friend lend me three loaves, &c.]

Here we take notice, first of the thing wanted, secondly of the course taken for the supply thereof. The thing wanted was Bread [Loaves of Bread.] What bread, (whether of Barley or Wheat) he mentions not; (nor is it to the purpose to enquire.) He instanceth in that, rather then in mony, or clothing, or other such thing, Because it is the only necessary thing, for preserva­tion of life: thence we may infer,

Want of Bread, Literal. Doct. is a great want.

Our Saviour so considers it here; had that want been small, or triviall, he would (without question) have alluded to somwhat else.

This want, brought Jacobs Sonnes to their witts end; they stood gazing one upon another, not knowing which way to turn them; Gen. 42.1, 2. as their Fathers speech unto them imports, Gen. 42.1. It threatened death: Get you down, (said he unto them) and buy Corne, that we may live and not dye, verse 2. For want of bread the whole land of Aegypt fainted, Gen. 47.13. Gen. 47.13. or, as Junius hath it, furebat, it raged and was well neere madd: but whether they fretted, or fainted, for lack of bread; it appeares, that they ap­prehended it to be no small Affliction, but a heavie Judge­ment.

Indeed it is threatened as a Judgment, Levit. 26.16. Deut. 28.51. Ezek. 4.16.17. & 5.16. & 14.13.21, and put in the Cata­logue of curses, that were fearfull Judgements, Levit. 26.26. Deut. 28.51. Ezek. 4.16.17. It is one of the deadly Arrowes, [Page 89]that are in Gods quiver, which he shoots against a nation and people, when he is provoked, Ezek. 5.16. and 14.13.21. So Jer. 25.6. Amos 4.6. and this want is bitterly lamented, Jer. 25.6. Amos. 4.6. Lament. 1.11. Reas. Lament. 1.11.

It must needs be so; for the greater and more necessary that the blessing is, the greater must the want thereof be. Of all the blessings which God hath given for the preservation and sustentation of the life of man, there is none more necessary or usefull than Bread is.

It is called in Scripture the Staffe or stay of a mans life, Psal. 105.16 Psal. 105.16. As old men stay themselves upon their staffe, so the life of man is upheld, and stayed by Bread; and the breaking of the staffe is the taking away of the prop, and stay of life, Isay. 3.1. Isay. 3.1. And the Necessity of it may farther appeare; First, Gen. 3.19. Exod. 23.25. Pro. 20.13. Psal. 41.9. Job. 42.11. Math. 6.11, Varro. in that all necessaries that appertaine to mans being, or well being, are comprised under the name of Bread, in Scripture, as Psal. 41.9. Iob. 42.11. Math. 6.11. And thence it is, that some derive Panis of the Greek word [...]; for that it is instar omnium instead of all. Others derive it a pascendo from feeding, in which sense it imports all necessary food.

All Nations, and People in the world, have set a high price on Bread: When the Aegyptians wanted bred, they were con­tent to part with all their mony for it, Gen. 47.14. and not on­ly with that, but with all their Cattell, their Land, Gen. 47.14. vers. 17.19. and themselves too, to purchase it, verse. 17.19. They have esteemed it as their cheifest food: In inviting of their guests, they invite them to eate Bread with them, as their best dish. And whereas some Nations have abstained from some kind of meates, (as the Jewes and Turks do at this day; And Papists from flesh and white-meats in time of Lent) yet no Nation, or people (except Caniballs) abstaine from Bread. Bread and water have been used by strictest Poenitents, in their fastings, humiliations; Fortissimum je­junium est aqua & panis, &c. Hier. lib. 18. cap. 11. Gen. 14.2. & 14.18. and been esteemed for the chiefest Fasts. Nor was the use of Bread ever forbad by any Politique Law; (as the use of other meates have been,) from the very beginning of the world, Bread was had in great account, and was in use, Gen. 14.2. and 14.18. Albeit some Countryes were long without the use of Corne, yet they used Pulse, and Dates, and Acorns, instead of bread: and [Page 90]although the art of Baking, was not found out a long time, yet they made bread, of boiled Corne. It is counted a more whol­some food then any other, and without this, other meates, ra­ther clogg the stomach then nourish it; they are not well re­lished without it; but Bread is savory, without the other. This (then) being one of the chiefest comforts of Life, the want thereof, must needs be one of the greatest wants.

Secondly; The want of no Temporall blessing, brings a man to such distresse, as the want of Bread doth: This (especially) causeth Famine, (whereupon by a kind of propriety it is called a Famine of Bread, Amos. 8.11. Amos 8.11.) It is not the want of fish, flesh, fowl, or fruit; that brings it. It is very probable, that the, Aegyptians were not without these, in the time of their scarcity; Gen. 47.14. and it is certaine that Jacob had store of Cattell, when they sent into Aegypt, and yet for want of Bread-Corn, they were like to perish; Lament. 4.7.8 and yet for want of Bread-Corn, they beauty and complexion to fade; procureth divers diseases, got by surfets on other meates, eaten without it; and in the end brings an untimely Death.

Use. From hence we may take just occasion to speak something in the commendation of Tillage, which as it is very Ancient, (be­ing the first calling that ever was; assigned by God himself, to Adam who was an Husbandman, and his eldest Son a tiller of the ground, Gen. 3.19. & 4.2. 2 Chron. 26.10. Gen. 3.19. and 4.2.) and very Honourable, (inso­much that Kings loved it, and followed it) (as we reade of Ʋzziah, 2 Chron. 26.10. and Cyrus King of the Persians, who was accustomed to sow Corne, and plant trees,) so it it likewise very usefull and profitable. No Calling that brings a more ge­nerall good, to the outward man, then doth the Husbandman, by the tillage of the Field; according to that of Solomon, Pro. 14.4. Pro. 14.4. Where no Oxen are, the Crib is cleane, but much encrease is by the strength of the Oxe; the meaning is, that where the meanes of Husbandy are neglected, the Barne or Crib is clean, and empty; there is a want of necessaries, (as of wheat or other graine): but by the care and paines of Tillage, there ariseth great plenty; not only the bellyes of men are filled, but their Purses also: Eccles. 5.9. Not only lives of men are preserved, but their state is like­wise encreased. So Eccles. 5.9. The profit of the earth is for all. Some callings there are, which bring no profit at all to others: [Page 91](therefore not warrantable.) Other Callings there are, that bring profit to a few, (and but to a few,) but the profit of the Field, is of a generall concernment; yea the King himself (saith Solomon) is served by the Field. What are all the Revenewes of a Kingdome, but wages (as it were) which the Field pay­eth? And yet who are more contemned and dispised then these laborious Pismires?

Use. 2 Secondly; this makes for the Reproof of those who bring this want of bread, either on the Land in Generall, or themselves in particular.

There are four Creatures mentioned by Joel, Joel. 1.4. (great enemies to Tillage,) which did waste the Corne, and devoure the harvest of the Field. The Palmer-worm, the Locust or Grashopper, the Canker-Worm, and the Catterpillar: what one left, the other de­voured, and so brought great dearth, and scarcity upon the peo­ple, and was a meanes of the overthrow of their Country.

The Palmer-worm, was a flying Creature, and so called from his wandering disposition. To which we may aptly resemble the mighty Nimrods of our time: Of this Nimrod we read, Gen. 10.8.9.10. he was the Son of Chus: and Nimrod signifies Rebellious; he was one that sought to make himself great, Gen. 10.8, 9, 10. (even to a Proverb, verse 9.) he was a mighty Hunter. Moses shewes, (in the verse following,) he hunted for a Kingdom. But this Hunting in Scripture, is applyed to the hunting of men, by Per­secution and Oppression, Ier. 16.16. Hunters are no good Friends to the Husbandman; they fling open gaps, ride over the Corne; Ier. 16.16. not suffering what is sown, to come to ripenesse, and perfection: It was a just punishment that sometimes Frederick, Duke of Sax­onie imposed on some of his followers, for that fault, who gave charge, that they should not have a bit of bread to supper, (with their messes of meat,) that they might know the worth of that good Creature, which they spoiled: But mystically the Oppressor is a far worse Hunter, then these; he imployes both arme, and braine, to hunt the poore out of his habitation, Mic. 2.2. It is a good Item that Solomon gives to these, Mic. 2.2. Pro. 23.10, 11. Pro. 23.10, 11. enter not into the Fields of the Fatherlesse, ( i. e. to wrong them and op­presse them) For their Redeemer is strong, and he will plead their cause.

Secondly; the Locust is another Creature that is an enemie to Corne. Amos 7.1. These devoure the Fruit of the Earth, Amos 7.1. eve­ry green thing they eate, and in hard weather, lye under hedges. They say of this Creature, that it is all Belly, (which is joyned to his mouth, and endeth at his taile.) Our Monopolists, Ingrossers, and Hoarders up of Corne, (and others of that make) may be resembled to these Locusts: they get commodities into their own hands, (what Corne they can, into their own Gra­naries,) purposely to make dearth, and so a prey of the poore.

Such were they, that we read of, Amos 8.4, 5, 6. They had hoarded up Corne to make it deare, Amos 8.4.5, 6. and now the Markets grew quick, they must bring it forth, in all haste, but it was only to make a prey of the poor and needy. Had they (with Ioseph) bought up the superfluitie of plenty, to prevent a dearth; or had they laid up, Gen. 41.47.48 out of the abundance of one yeare to prevent scar­city in another; this had been a wise and discreet providence. Ioseph by such a Provident care, brought it to passe, that when a dearth was in all other Lands, there was Bread to be had in the Land of Aegypt: But when the Markets are unfurnished, then to buy up, or hoard up, to raise the price; this is an unlawfull practise, Pro. 11.26. and followed with a curse, Pro. 11.26. And Gods curse as well as the Poor's follows it. We read, in Henry the 3d. his dayes of one Walter Grey, Stow. Chron. Arch-Bishop of Yorke, who in a great dearth had five years Corn hoarded up; and fearing lest it should be destroyed by Vermine, gave command that it should be delivered to Husband-men that dwelt in his Man­nors, upon condition to pay as much new Corne at Harvest fol­lowing; But when they came to a great stack of Corn, nigh to the Town of Ripon, (belonging to the Arch-Bishop) intending to thresh it out, multitude of Serpents, Toads, Adders, appear­ed in the sheaves, so that the Bailiffs were enforced to set it all on fire, to consume those venomous creatures that were in it.

Thirdly, the Canker-worme, is another devourer and spoiler of Corne, Nah. 3.16. that spoileth, and then flyeth away (saith Nahum.) To this we may resemble the mercilesse and cruell Landlord, who by racking Rents, excessive fines, imposition of Carriages (more [Page 93]than by Covenant was agreed on,) doth so tenter-stretch the poor Tillager, that he is never his own man again. Questionles Lands and Rents, may be improved; so that it be with charita­ble minds, and that the Tenant may both pay his Rent, and comfortably subsist by his labours, and maintain himself and his, in an honest sort; Otherwise such Landlords do but grind the faces of the poore, chop them small as herbs for the Pot, Mich. 3.3. they seethe a Kid in the Mothers milk, Mich. 3.3. Exod. 23.19. old and young toge­ther, in one anothers blood. And in raysing their Rents, they do their utmost endeavours to raise the Markets, (for how else can Tenants pay their Rents?) and in so doing, they seek to bring a dearth upon the Land.

The last, of these wasting Creatures, is the Catterpillar, which in the East, was a horned worme with 16. Feete, (termed by Jeremiah, the Rough Catterpillar,) this was a great spoyler, Jer. 21.27. Psal. 78.46. & 105.34. and waster of Corne, Psal. 78.46. & 105.34, And such a horned worme is the Depopulatour, (which abound most in the North-East) they throw down whole Villages, and instead of one or two hundred Persons, who have there lived, and comfortably maintained themselves, and Families; now no more is to be seen, then a Sheephard, and his Dog. These do not only take away the gleanings from the poore, Job. 24.10. Deut. 24.19. Isay. 5.8. Job. 24.10. (Contrary to the Law, Deut. 24.19.) but the fields and all, Isay. 5.8.

And such a horned Worme, would the Leveller have been, in the West, who pull'd up hedges, removed Land-marks, filling up ditches, and laying all Common (as in the insurrection of Wat Tyler, and Iack Straw, in the dayes of Richard the second,) enter­ing upon other mens labours, bringing confusion on Fami­lies.

If these Hoggs, had not been rung, by good laws made against them, and just punishment inflicted on them; they would (as it is thought) by this time, not only have rooted up Townes and Houses, but Churches too; And yet it is to be feared, that their Rings are broken off, for they fall (in some places) to rooting afresh. Thus by these four Creatures the plenty of Corne comes to be wasted, and want, and scarcity is brought upon us insensi­bly; For what the Palmer-Worme leaves, the Locust eats up, what the Locust leaves, the Canker-Worme devoures, and what [Page 94]that leaves, is consumed by the Catterpiller. All together are enough to devour up the plenty of a Land.

As these four Creatures swarme, in the Kingdom; so in our Parishes, Townes, Villages, Families, the like kind of Ver­mine may be met withall. How many loose, and debauched Persons are there amongst us, who by their vitious and sinfull courses bring themselves and theirs, to a morsell of bread? as

First by Whoredome. This the wise man observed in his time, Pro. 29.7. Prov. 29.3. he that keepeth company with Harlots spendeth his sub­stance; Or he that feedeth Harlots (for so the words may be ren­dered, and are in some translations,) for they stick like Horse-Leaches, till they have fed, and filled themselves; and then they fall off, when they have emptyed those who fed them. So Pro. 6.26. by the meanes of a whorish woman, Prov. 6.26. a man is brought to a morsell of bread; To a bit or a scrap of it: Gods curse is upon a mans estate, and labours, for this sin; Besides it is a costly sin, (though it be base and brutish,) and bought at the highest rate: the Wife, and many Children are not so chargeable as one Har­lot is: A price she sets on her body: none on her soul, (that she gives away.) These are like the Palmer-Worm, for their gad­ding and wandering disposition, Prov. 11.7. Jude 7. Pro. 11.7. No flesh pleases them, so well as strange flesh, Jude 7. For such is reserved the Vengeance of eternall Fire.

Secondly; Prov. 23.21. by Drunkennesse, Pro. 23.21. the Drunkard and Glutton shall surely come to poverty. A punishment threatened to the Drunkards of Judah, Joel. 1.5. Ioel. 1.5. God brought upon them a time of dearth, and famine, for abusing their plenty in exces­sive drinking. Experience verifies this, in most places, and Pa­rishes; and I doubt not but you can produce Instances (more then enough.) If you would keep your Town from beggery, have a care to suppresse this sin, what may be. The onely way to destroy some Vermine, is to shave off the hair; and to de­stroy noysome foules, is to destroy their nests. So the way to suppresse Drunkennesse is to put down their harbours, where the dissolute wretch sits securely, and buyes beggery at a deare rate: the Wife and Children being at home wanting bread, whilst he spends all his substance, (his whole daye's earnings) la­vishly [Page 95]in drink. The provident care of our Governours, hath made good lawes for the restraining of this vice, and few of our Ale house-keepers, but are bound to suffer no drunkennesse in their houses: yet (they must acknowledge) if it were not for their old Guest drunkennesse, they might shut up their doores, and should not be able to pay their Rent. These Drunkards are as those Crowned Locusts mentioned, Nahum 3.17. and they have great Grashoppers for their Captains, Nah. 3.17, which Camp in the hedges in cold day; yet may not Officers forbear to beat these hedges. If Officers be mild, and the Drunkard merry, little Reformation in our Townes may be expected of this vice.

Thirdly, I delnesse is another meanes to bring a man to the want of bread, Prov. 20.4, The sluggard will not plough by rea­son of the cold, therefore shall be begg in Havest and have no­thing. By plowing, Prov. 20.4. the workes of a mans calling is to be under­stood, (that calling being put for the rest of his labours) and by Winter understand all seasons that seem hard, or troublesome, to him, that would be at ease; and eat the bread of Idlenesse. Such a one in Harvest, shall reap the fruit of his sloathfulnesse, as others do of their Labour: theirs shall be plenty, his mise­ry and want; When others fill their bosomes binding up their sheaves, he shall beg for gleanings, and be denyed, Psal. 126. P.ov. 6.9, 10, 11. Prov. 6.9, 10, 11. want shall come on such, like an armed man, there shall be no resisting of it. These are but as Canker wormes in the pla­ces where they inhabit, every green thing they spoil and then fly away, Nahum 3.16. leaving their charge to the Parish. Nah. 3.16.

Fourthly, Prodigality and wastfulnesse, is another devourer, and brings their want upon men, Prov. 18.9. He is Brother to the slouthfull; Both give Beggary for their Armes, Prov. 18.9. Dr. Jerm. in loc. onely this is the difference; The Prodigall runs to beggary, and the idle and sloathfull person, sits still till it comes to him. We have an example in that prodigall, Luke 15.11. He was a waster of his Portion of Goods that his Father gave him, Luke 15.13. and that brought him (as you may read afterwards) to the Hogs-trough. It is ill trade that Prodigality drives; wasters will be wan­ters, such Prodigalls may be resembled to the Catterpillar: for albeit they have but one hand to receive, yet they have many feet, which carry them to all excesse of Ryot; they run with [Page 96]them, with all the might they have, and (like an hour-glasse turned up) they never leave running till all be out. All these, both in Publique and in Private, take the way to inflict bar­renness upon a Land, and bring the want of bread both on them­selves and others; which is so great a Judgement.

Use 3 If the want of Bread be so great a want, (as you have heard it is,) then what cause have we to magnifie Gods goodnesse to­wards this Land, and Nation, who hath not punished us with this sore judgment of Dearth, and Famine, (as our sins deserve) but on the other side blessed us with such plenty of corn and grain, thar our Garners are now full, affording all manner of store, Psal. 144.13.15. Psal. 144.13. which is one of those blessings that make a Nation happy, verse 15.

That we may the better feel this mercy, Anne Dom. 1653. which we now en­joy, and apprehend the sweetnesse of it, and be stirred up to true thankfulnesse for it: let us cast our eye a little, upon the face of Famine, and then reflect home upon our selves, ta­king notice of our own deserts that so God may be the better glorified, for his mercy towards us.

Famine, Revel. 6.5, 6. is the Rider that sits upon the Black horse menti­oned, Revel. 6.5, 6. with a paire of Ballances, in his hand, cry­ing a measure of wheate for a penny, and three measures of Barley for a penny. The Ballances shew that bread should be delivered out by measure, as is threatned, Deut. 26. Ezek. 4.6. And that men should be stinted in their allowance. The Measure there spoken of, was a pint and a quarter, say some; a quart, say others. But so much onely as was allowed a servant for his maintenance, [...] is generally agreed upon. The Penny, was the labourers hire for a day; as we read, Math. 20.9. (The old Roman penny being as much as twelve pence sterling, (as some think.) Now it must go very hardwith a man, when (having a wife and Children to sustain) the wages of the day's work would do no more then buy bread for himself alone. This want and scar­city, is a waiter (in ordinary) upon War. The Black horse, fol­lowes the Red at the very heels, and is a soarer judgement than the sword, Lament. 4.9. as the Prophet Ieremiah telleth us; Lament. 4.9.

The direfull, and sad effects of Famine, and want of bread [Page 97]being considered; will further discover unto us the gas [...]nesse, and horrour of it. Read Deut. 28.53, -58. [ Thou shalt eat the fruit of thy own Body.] This is a Monster, Deut. 28.53, -58. that turns men in­to Canibals, and causeth the [...] (unnaturally) to devour humane flesh. At Turw [...]n in France, the Famine was so great that mans flesh was sold for tood: and pone pretium humanae carni, was o­penly proclaimed at Rome, Alsted. Chron. p. 300. in the Reign of Honorius the Empe­rour. Nay, it will not only constrain men to eat mans flesh but their own flesh too, Isay 9.20. Isay 9.20. every man shall eat the flesh of his arme; (This hath b [...]n off observed of such as have bin hanged alive in Chaines.) And what else are Children; but devided pieces of a mans self? parts cut off from the substance of their P [...]en [...]s. [Thou shall eat the flesh of thy Sons and the flesh of thy Daughters which God hath given thee.] Famine will enforce thee to neglect natural affection, (otherwise invincible) Deut. 28 verse 54.55. [his eye shall be evill, &c.] that is, he shall grudge to part with a bit to any an [...]en [...]ie those that eat. Deut. 28.54, 55. (As when Athens was besieged by Demetrius, the famine was so great that the Father and the Son tought with bloody swords for a mouse that fell down dead from the top of an house): Or else so evil that the Husband, will not spare to feed on the flesh of the Wise, nor the wise of the Hu [...]ban [...]'s, &c. verse 56.57. [The eye of the Mother who hath bin tender and delicate shall be evil towards her new-born infant,] so that she shall re-womb, and re­in [...]omb the train of her body, to [...]ari [...]ie her hunger; yea she shall de [...]our her after-b [...]rith or Secundine, (which at ot [...]er times she would have buried of burned) she shall ea [...] it secretly, saith the Text, either for fear (saith Osiander) least some might p [...]uck the meat out of her mouth: [An instance of thi [...] we have in the siege of Samaria, 2 Kings 2.29. and [...]menred by the Prophet Ieremiah Lament. 4.10. Or else out of womanly mo­desty, 2 King. 6.19. Lament. 4.10. being ashamed to be seen to eat i [...].

And then Read again Lament. 2.20. In all the whole body of story, you shall not finde such an expression of the misery of Famine as the Holy Ghost there useth, Lament. 2.20. women eat their fruit, and Children of a span long: that is, (say some Expositors) Children new born, and as [...]oon as the joynts were et by the hand, wenz. or span of the Midwife. Others thus understand the place, Dr. Down. They shall [Page 98](by some meanes or other) procure abortions, and untimely births of those Children, that were in their bodies, that they might have so much flesh to eat. All these threatenings, were litterally and punctually fullfilled upon the Jewes, at the last destruction of Jerusalem, 2. Thes. 2. Joseph de bello Jud. l. 7. cap. 7.8. Euseb. Eccles. Hist. l. 3. c. 6. Nic. Eph. Hist. l. 3. c. 7. at which time wrath came upon them to the utmost: of which Famine Iosephus, and others, make so sad a relation, that I know not, who can read it with dry eyes.

Our own Chronicles, present unto our view the gastly Pi­cture of Famine: we of this Nation have bin often smitten with this scourge. In the Reign of Edward the Second, we read of a terrible Famine in the Land which happened through aboun­dance of raine that fell in Harvest; insomuch that horse-flesh, Dogs and Cats were held great dainties: Children were stolen for food. Speed. Hist. Parents did eat the flesh of their own Children, which they hid in secret places: And Theeves newly brought into the Goal were torn in pieces: and eaten half alive, by those who had bin longer there. Many other terrible famines, are mentioned, (as in the dayes of Henry the sixth, and in the dayes of Henry the Eighth: 1440.1527. and many times since, God hath sent fa­mine amongst us, to cleanse those teeth that have bin furred and fowled with excesse.)

If you think I present the face of famine to you at too far a distance, At the siege of Colchester. I will bring it nearer and beseech you to veiw it; in our near Neighbours glasse. Was not Dogs-flesh, and Cat-flesh, Rats, Mice, &c. in that streight siege of theirs, as dainties esteemed with them? Oh the miseries that they suffered, and had not God remembred them in mercy, to what extreamities they might have bin brought, the Lord onely knoweth. But God hath both freed them, In the Year 1654. and 1655. and us, even this whole Nation, and in stead of Famine so much feared, (and which justly might be expected) he hath powred down such a plenty, as that the Markets in all places are stored to a glut: mens Sellars and Granaries richly furnished: The Husband man, and Tillager have no vent, whereby to make their Rent: And (as it is thought) should there be neither seed-time, nor harvest with us, yet the present plentie is such, that there is enough to suffice the Nation for divers years ensuing: which makes some [Page 99]presumtuously confident, that we shall never any more know what Famine, or the want of bread-corn, meanes.

But such bold confidence, oftentimes comes bleeding home. 2 Kings 7. [...] That Prince of Samaria would not believe that any such plenty could be, as the Prophet had foretold; Albeit God should make windowes in Heaven, and rain down wheat amongst them. Nor will some men believe (on the other side), that ever there shall be scarcity and want of bread-corn, amongst us, Albeit God should make our Heavens brasse, and our Earth Iron. But we may do well to remember, that next to Pharaohs full eares came Pharoahs blasted eares; next Pharoahs fat kine, came Pharaohs lean kind; next the Red horse, comes the black horse: many wayes God hath to inflict this Judgement on us; some­times it comes clad, in a roab of immoderate raine, and showers; drowning the worlds plenty, and the Earths provision; some­times it is attended with Catterpillars innumerable to eat up the fruits of the Earths; and sometimes with blasting and mildew. He hath a Band of Midianities, Judg. 6.3,11. Jerom. 6.25. to thresh out the corn that we have sowed. A Nation he may bring upon us, who shall eat up our Harvest, and our bread, which our Sons and Daughters should eat. Besides, God sets the Markets; some­times a measure of fine flowre for a Shekle, and two measures of Barely for a Shekle. And sometimes an Asses head at four­score pieces of silver, 2 Kings 6.25. and a Cab of Doves dung at five pieces of Sil­ver. It exceeds belief to tell, at what high rates a little mouse hath bin sold, and puddings made of Dogs guts. If he raise our Markets, all the Power under Heaven cannot pull down the prices. And what assureance have we, that he will not do it?

Object. But there is no likelihood of that; This is but to possesse the hearts of people, with needlesse fears and jealousies.

Resp. And was there not as great unlikelyhood, some few years be­fore these wars began, that we should see this Land so plowed and harrowed with the sword? sowed with the Carkasses of men; and watered with humane blood? This was not belie­ved, (albeit foretold by the Prophets of the Lord) but we have seen it verified, to our sorrow, (oh that it were a godly sorrow.)

Again, are not tho [...]e very sins now rife, and reigning a­mongst us, which God hath heretofore punished with Famine and want of bread? Ezeck. 14.13, 14. more particularly, A­buse of plenty to Drunkennesse, Ezek. 14.13, 14. Isay 5.11.12. 2 S [...]m. 21. 1. Jer. 11.21.22. Jer. 27.8. Amos 6.4.6. Levit. 26.24, 25, 26. Jer. 13.22.-27, & 14, 1, -7 33, 14, 15, 16. Psal. 2.11. and riot, Isay 5.11, 12, 13. Murthering of Innocents, 2 Sam. 21.1. Rejecting, opposing, thre [...]tning, and persecuting Gods Ministers, for delivering their message, Jer. 11.21, 22. Refusing to submit to that yoak of Government, which God hath put upon us. Ier. 27.8. Insen­siblenesse of the wants of those distressed, Amos 6.4.6. Obstina­cy and incurablenesse in our iniquities, Levit. 26.24 25, 26. Ier. 13.22,-27. compared with 14 1,-7, 33, 14, 15, 16. So that you may see, this warning is not needlesse, wherefore as we have cause to be excited to thankfulnesse for our present abundance; so to be admonished, to serve the Lord with fear; that our sins may not draw this heavy judgement on us, which is so little feared by us.

Use. Yet we have one Use more to make of this; for if the want of bread for the sustinance of our Bodies, be so great a want; then let us Reason from the lesse, to the greater; what a judgement must it be, to want bread for the sustinance of our soules? This is that Bread spoken of, Isay 55.2. Math. 15.16. Isay 55.2. Math. 15.26. Luke 14.15. John 6.32,- 35. Amos 8.11. Luke 14.15. Iohn 6.32,-35. And there is a Fa­mine of this Bread as well as of the other, threatened, Amos 8.11. as a far greater judgement, by how much the Soul is more ex­cellent then the Body. This takes away the Beauty of the soul; and brings heavinesse upon it, Psal. 106.15. Lament. 4.7, 8.9. It causeth a man to feed on rottennesse, and filth (as Drusus did on the very stuffings of his bed, Psal. 106.15. Lament. 4 7, 8, 9. when by Tiberius he was kept us in a Room, and denyed meat.) In the Roman Church for want of this Bread, they fed on Lying Legends, stuffed with Fables; and on lying fictions. It brings Death upon the sould in­evitably, Prov. 23.18. Hos. 4.6. Amos 8.14. Prov. 29.18. Hos. 4.6. So Amos 8.14. both fair Virgines and young men shall fall and never rise up again. And yet how insensible are men of the want of this Bread? how little do we lay to heart the condition of those who are under it?

When Ieremiah bewayled the state of the Jews, in their Captivity, he begins his Lamentation with this that the wayes of [Page 101]Sion lamen [...]ed; no man came unto her solemn feasts, Lament. 1.4. all her gates were desolate, and her Priests did sigh: Infinite were the miseries that were upon that City in tho [...]e 18. months: whilst that siege lasted, as afterwards he mentions, but not before he had groaned out most pitifull complaints for the spirituall Famine, that they were under, in that the worship of God was ceased a­mongst the people. And, is there not cause to lament the neg­lect of Gods woship and service that is among us in these daies? for albeit we are not (through Gods goodnesse) come to that; to travell from Coast to Coast to meet with a Prophet, yet the case of many of us is like that of Tantalus; who had Apples at his lips, and water at his Chin, yet pined for want; we Famish in the midst of Plenty. But thus much of the want, now fol­lowes the course he takes to supply it.

Text. [ And shall go unto his Friend at Mid-night, &c.]

And here take notice, first of his Addresse, vers. 5.6. Second­ly of his Repulse, vers. 7.

In the former; observe, first to whom he addresses himself, un­to [his Friend.] Secondly, how and in what manner, he doth it, He goeth to him and saith, &c. First, of the Persons to whom the addresse himself, in this his want.

[His Friend]

not to a Kinsman; nor a Brother; nor a stranger; He knocks not, at his next neighbour's door; But to his Friend he goes; there he had most hope, to speed. Indeed.

A true Friend is a safe Neighbour. A good Resuge (he is) in the time of trouble. Litter. Doct.

When Saul sought the life of David, and hunted him as a Partridge upon the mountaines, he presently flies to Jona­than and acquaints him with his sad condition as we read, 1 Sam, 20.1. and adviseth with him concerning his sayety. 1 Sam. 20.1. Nature taught that wretched man Haman, when he was full of hea [...]i­nesse for the honour that was done to Mordecai; to ease his heart and asswage his grief this way; he gets him home and ac­quaints his Friends with what had happened, Ester 6.19. Ester. 6.13. And this is the course that Solomon adv [...]seth us to take in the time of [Page 102]trouble. Thy own Friend and thy Fathers Friend forsake not, nei­ther go into thy Brothers house in the day of thy Calamity, Prov. 27.10. Prov. 27.10. As if he should have said, when thou art in any trouble or affliction go not to any of thy Kindred to crave succour and help from them, but go to thy faithfull and tryed Friend: he gives his reason for it.

Reas. [For better is a Friend that is near then a Brother that is a farr off,] that is, though thy Brother or Kinsman be near thee in blood, yet he may be far from thee, in respect of any true af­fection, or comfort that he affords thee; Nature, may be without good will, Amicitiarerum omnium est vinculum. Amh. de fid. rer. in­visib. Prov. 18.22. (and often is,) but Friendship, cannot. The love of Friendship tyes faster, then the love of Nature and stickes closer; according to that of Solomon, Prov. 18.24. There is a Friend that sticketh faster then a Brother. Frater est fere alter, A Brother is almost another, but Amans est alter idem cum ama­to; Another the same, with the beloved party. Friends are not onely like the Cherubins, whose faces were one towards ano­ther; Confes l. 4. c. 6. but like Ezekiel's wheeles One within another. St Au­stine speaking of one that used to say, that his Friend was Dimi­dium an [...]mae, concludes that he sayd well, in so saying; for I well perceive (saith he) that my soul, and my Friend's, are but as one soul in two bodies, by the vertue and efficacy of our stedfast love: wherefore my Friend being dead, it was horrour for me to live; and a longer life was loathsome to me, but therefore onely I stop the current of my death, least in my body two souls should lose their breath. Prov. 17.17.

Other Reasons Solomon renders us of this point, Prov. 17.17. A Friend loveth at all times, and a Brother is born for Ad­versity; [He loveth at all times,] his love is an warm in winter, as in summer; Dividi locis, charitas non potest: nam & si corpore longè distinguimur mente tamen tudivisibiles sumus, Greg. l. 8. Eip. ist. 42. and his heart is as open at Mid-night, as at Noonday: no distance of place, no change of States can cause any alteration in a Friend's affections. Ruth was no lesse loving and respective to Nahemi at her return to Judah empty, then when she came to Moab full; In every place & in every estate she was all one, after that they two had grown to be one. (And a Brother is born for adversity) that is, such a Friend as loveth at all times, and is to be accounted as a Brother, and nearer then a Brother; he is born and brought forth (as it were) into the [Page 103]world to be made use of, in dayes of trouble, and times of tryall. Not, but that he is likewise born for Prosperity, (for we are as well to communicate with him our joyes as sorrows, as we read, Luke 15.9.) But Adversity is the more principall end (especially in our sinfull and sorrowfull estate) for which God hath linked men together in the bond of Friendship. And this the wisest sort of Heathens, saw by the light of Nature, and held that man's, Perfection depended upon a Friend.

Use. Wherefore, if God send afflictions to prove thee, desire that he would be pleased of his goodnesse to raise up a Friend to help, and succour thee. Offic. l. 3. Nullius boni sine socio ju­cunda possessio est. Senec. epist. Dr. Hall. Cha­rac. of a true friend. Psal. 88.18. It is one of the chiefest comforts of this life, which sweetens worldly miseries, to have a Friends to make our cases known unto: (as Ambrose shews). It is a Clame and clear sea to a storm-beaten Mariner; He is the com­fort of miseries, the guide of difficulties, the medicine of life, the treasure of the earth, and no other then a good Angle cloath­ed with flesh and blood.

David bitterly laments the want of Friends, in time of trouble; that was a greater affliction to him, that his Friends were removed from him, than all the outward afflictions that he suffered. A friendlesse man is a man unfenc't, unsheltered; like a house unroof'd: no way able (in respect of humane help) to bear off the gusts of the world, that blow upon him. It mak [...]s a man a most impotent Creature (albeit he be neither blind, nor lame) as wanting the most necessary limbs of life; without which other limbs, are no better, Solem è mundo tollunt, qui tollunt amici­tiam Amb. take away friendship from amongst men, and take away the Sun out of the Firma­ment. (But of this before.)

Use. 2 You see from hence, what use to make of Friends: They are like those fair Havens which St. Paul makes mention of, A & s 27.8. Acts 27.8. A comfortable harbour, against wind and weather. To Christian Friends, let us then resort both for counsell, and com­fort in any stresse of weather, and unbosome our selves so far as is fitting) unto such, Robins. Essays. Nec prosperitas amicum indi­cat, nec adver­sitas inimicum celat. Greg. mor. l. 7. of whose wisdome and fidelity we are confident. Now there are two sorts of Friends to make use of: some Living and some Dead. Living Friends are three sorts.

Some Friends there are (saith one) which are rather to be used, [Page 104]then to be trusted; Being more able, t [...]en entire and true hear­ted. Time of adversity, Amicos secun­dae res optimè parant, a [...]versae certissimè pro­bant. Seneca. and trouble, discovers t [...]ese, (as you have heard): for albeit wealth makes Friends, yet adversity proves them. When thou art in any affliction, or misery, that is the time to [...]iscover, whether the [...]o [...]e of thy Friend besound, and substantiall; or only, frothy. This is one Commodity that distresse brings with it, for so uncertain is Friendship in Prospe­rity, as that it is questionable, whether the Person of a man or his Prosperous estate be the Beloved. It is mi [...]ery indeed that the knowledge of such a happinessed (as a Friend) cannot be had, nor fully known, without our own hard hap of bei [...]g in some sad condition; but being so, take thou the opportunity, and now try such Friends in lesser matters, that you may know how to trust them afterwards in greater tro [...]bles.

And some Friends there are, who are [...]ather to be trusted then u­sed (save in case of-extream necessit [...]) & then also sparingly. These are those, whose truly loving Affections exceed their abi [...]ities; and a [...]e apt to be call down with excessive sorrows, for that Af­fliction which hath or may befall us. There are few such Friends in the world, yet some there are. These should not be over­burthened by us, 2 Cor. 8, 2, 13.

Some Friends there are who are both to be used, and trusted; of whose ability, and sufficiency, we have sufficient proof. No earthly thing is more deligthfull then the sweet society of these. Oyntment and perfume rejoyce the heart, so doth the sweetnesse of a mans Friend by hearty counsell, Prov. 27.9. The [...]ociety and company of such a Friend is weet and gracious; Prov. 27.9. as ointment, and perfume is comfortable to the [...]pirits of man; Solatium buius vilae est ut ha­beas cui pectus tuum apcri [...]s, cui arcana communices, cui secreta tua p [...]ctoris com­mittas. Amb. de offic. lib. 3. Lord Bacon his Essays, p. 151. o Friend­ship, Chap. 27. That findes enterance through the po [...]es of the bodies, and having made way for it self, to go in, it lets out the thick vapours, which clog the body, an r [...]joyceth the heart; so the advi [...]e and coun­sell of a faith [...]ull Friend, (being admitted) it excludes those passions which disturb the soul, and bringeth ease unto it. The fuln [...]sse and swellings of the heart cau [...]ed by passions all sorts; (no lesse dangerous to the soul, then stoppings and suffocations, are to the body) are eased and di [...]charged thereby, you may, (saith a great States-man in his time) take Sarza, to open the Liver; sleele, [...]o open the speen; flowers of Sulphur, for the Lungs; [Page 105]Castoreum for the brain; but no receipt openeth the heart but a true Friend. So saith Cassiodorus, A man without a Friend, Cassiod. de A­micit. hath not to whom he may evaporate the troubles that grow upon him, but Optima medicina est homo homini, The best Physick for man, is man; such a man, as is an able and faithfull Friend, to whom we may impart our joyes, fears, griefs, hopes, Amicitia & prosperas res dulciores facit, & adversas communione temperat & leviores reddit. Isid. l. 3. de summo bone. counsells, or whatsoever lyeth upon the heart, to oppresse it; By commu­cating the one, ( viz. our joyes and comforts) we double them, by joying the more. And by imparting out griefs, and sorrows, we cut them as it were in half, and so mourn the lesse.

Besides these Living Friends, there are Dead Friends to whom we may addresse our selves, in the time of our distresse, and these are the Good Books and writings of Godly, and Orthodox Divines. A living Friend, hath this privile [...]ge, above the dead; he can better meet with our grievances, and more aptly sure his advice to the Occasion; what he saith, is apprehended with more ease, and lesse plodding, and bent of mind: But dead Friends have bin esteemed the best Counsellours, Alphonsus. in regard of Impartiality, and sincerity. Sir Thomas Moore gave this ad­vice to K. Henry the 8. that he would consult with the Ancient Fathers concerning his Divorce from the Lady Katherine, rather then with the Living, who were apter to deceive him with their flatteries, then to trouble him with the truth. Indeed the counsell that these give, is dry, and well advised; but yet above all books, the Bible is to be preferred: None to that.

Use. 3 Let me not forget, to leave one word of Use, with you, that professe Friendship: (before I dismisse the point). See that you be faithfull in Friendship; and stick close to your Friends in the day of their adversity, when they stand in most need of you. A Friend in need is a Friend indeed. To find Friends, Joseph. Antip. l. 11. c. 8. when there is no need of them, and to want them when there is need; are both alike easie, and common. Such Friends, were the Sa­maritans to the Jewes, who claimed kindred of them in their Prosperity, but in their Adversity, they would not own them. Is this thy kindness to thy Friend? said Absolom to Hushai (when as he supposed, he had deserted his Friend David, 2 Sam. 16.17. notwithstan­ding that he pretended great love unto him;) but the question [Page 106]may be more truly put to many in these dayes, who do not only forsake their Friends in the day of their distresse, Tuta frequens: que via est, &c. Prov. 27.6. Dr. Jermin in loc. Tremel. Melius est cum severitate dili­gere, quàm cum levitate decipe­ [...]e. Aug. conf. 9. but treacher­ouslie undermine them, and betray them under a shew of Friendship. Faithful are the wounds of a Friend (saith Solomon) but the kisses of an enemy are deceitful, or (as some render the Proverb,) the wounds of a Friend are to be nourished: that is, his Reproofs, Corrections, and Chastisements, are to be received and esteemed as the fruits and effects of Love. But the kisses of an enemy are to be prayed against: the flattering speeches and fawning curtesies, of pretended Friends, we must desire God to keep us from the danger of; for that they proceed from a de­ceitfull mind: (As Abner and Amasa found by wofull experi­ence, 2 Sam. 20.9, & 13, 18. Psal. 28.3. Peior est falsus amor, quàm verum odium. and our blessed Saviour who was betrayed with a kisse.) Such Friends David puts in his Letanie. And Antigonus of purpose kept a Priest to pray and to offer up sacrifice to his gods, that he might be kept from the Danger of them. As for his open foes (he said) he would be carefull to defend himself.

Ah vile shame, that amongst Christians lesse faithfullnesse in Friendship should be found then was amongst the Heathens! we all professe our selves to be of the family of Christ: would it were with us as in that, that there were but one of 12 were un­faithfull to God, and their Friend; but we find it otherwise, not one amongst twelve, that are found faithfull: The false dealing of Counterfeit Friends have more afflicted good men, then all the wrongs that they have received by open enemies, Psal. 41.9. It was the Complaint of Luther; Psal. 41.9. A falsis amicis plus est mihi periculi, quàm ab ipso toto Papatu. This hath given just cause for some to say of their Friends (as Nazianzen some­times did to Basil) that he had got nothing by their Friendship, Basil. Epist. 31. but onely learned this Lesson, not to trust a Friend.

The Naturalists tell us of a Gem, or pretious stone, which they call Ceraunias) that glisters most when the skye is Cloudy, and overcast with darknesse, and to be found soonest (as we say of Eeles) in a day of thunder: True Friends are like this Gem; Not like those Brooks that Iob speaks of, (& whereunto he com­pares his Friends) which fail when there is most need of them. If thou seest thy Friend in trouble, and that he flies to thee for harbour, Iob 6.15, 19. prove not (like the Bramble unto the sheep) a means [Page 107]of his further sorrow, and entanglement; but afford him the best advice, and help thou canst. Remembring what Solomon saith, that thou wert born to help him in that hour. And to deny help unto thy distressed Friend and Brother, when power is in thy hand, is (in a manner) to deny thy birth. And it is pitty that ever he was born, who denyes to do that which he was born for. And thus much we have gathered from the letter of the Parable: now to the spirituall meaning. And thence we are taught, that

God is that Friend to whom the Godly addresse themselves in all their wants and troubles. Myst. Doct. His bosome is their Refuge in the day of their Calamity.

This is confirmed, by that of David, Psal. 32.5, 6. Every one that is Godly shall pray unto thee; Psal. 32.5, 6. As if he should say, he that is Godly, and holy, will come to thee, and pour forth his griev­ances into thy bosome: yea every such one will do it, of what degrees or rank soever. So elsewhere; unto thee shall all flesh come, Psal. 65.2. that is, All sorts of men that are converted, and brought into a League of Friendship with thee, Psal. 65.2. (for flesh is there so to be taken, (as elsewhere, Psal. 145.21. Acts 2.17.) they shall fly to thee, and resort to thee, as to their only Refuge in all their troubles.

Thus did Jacob (a Patriarch) in the day of his distresse, Gen. 32.9. Hos. 12.4. Moses and Aaron amongst the Priests. Gen. 32.9. Hos. 12.4. Numb. 16.18, 19, & 20, 6. 1 Sam. 8.21. Psal. 99.6. 2 Chron. 20.12. 2 King. 19.14, 15. 1 Sam. 1.15. Psal. 34 6. Prov. 18.10. In all their tribulations, they may be found at the door of the Ta­bernacle, Numb. 16.18, 19, & 20, 6. And Samuel amongst the Prophets, 1 Sam. 8.21. These called upon the name of the Lord in the day of their Calamity, Psal. 99.6. The like did Jehosaphat and Hezekiah amongst the Kings of Judah. As we read, 2 Chron. 20.12. 2. King. 19.14, 15.

Time would faile me, if I should instance in all; of all sorts, and rankes. Women, have made this Friend their Refuge as well as men, 1 Sam. 1.15. Poor, as well as Rich, Psal. 34.6. In short; the Name of the Lord is a strong Tower, (saith Solomon Prov. 18.10.) that is; Look what a strong Tower is in time of Danger, such is God, His power, Providence, Mercy, Goodnesse, (for by these, is God knowen, as men are known by their names) to [Page 108]these that have recourse unto him. Reas. This the Godly well know; and therefore in all their troubles and calamities they fly to him; Psal. 123.1, 2. Psal. 141.2. Lam. 3.41. Psal. 25.1. their eyes are lifted up; their hands are stretched out; their hearts are carryed, and that with speed; as being well ac­quainted with the way, and there they know they are safe. For it is a Tower, as high as Heaven it self; as strong, as strength it self; and such a defence, that all the Assaults that can be made against it, are but like the blowing of leaves, or paper bullers, against a wall of brasse.

Object. But if God be this Friend that must be sought unto, what need we other? and whereto tends that before delivered, of seek­ing Earthly Friends in the day of our distresse?

Resp. This Doctrine, we have now delivered, doth not trip up the heeles of the former point, for albeit other Friends, are to be made use of, and resorted unto; yet God is our Friend Para­mount, our choisestand best Friend, for.

First, all our earthly Friends are but Subservient under God, and for God: It is he that raiseth them up unto us, Prov. 16.7. he it was that gave Joseph favour in the sight of the keeper of the prison (as we read, Prov. 16.7. Gen. 39.21. Exod. 3.21. Psal. 106.46. Psal. 88.18. Gen. 39.21.) And the Children of Israel favour in the sight of the Aegyptians, Exod. 3.21. And the Jewes, that were in Babel and other places, he gave them favour in the sight of all that led them away Captives, Psal. 106.46. And it is he that taketh away Friends, and removes them far from us, Psal. 88.18. so that in them, out of him, there is no safe repose for help.

Secondly, Earthly Friends, can but befriend us in some par­ticular troubles, and wants; some in one kinde some in another, none in all: (which is the Reason that we stand in need of a multitude of Friends) nor can all our Earthly Friends afford sufficient help, in all our necessities. There is some choise mer­cy, that God reserveth for himself (immediately); as peace of conscience; joy in the holy Ghost; and the graces of his spirit: which however they are bestowed on us in the means, yet with­out the concurrence of divine grace, Gen. 30.1, 2. they can do nothing: Give me Children (saith Rachel, to Iacob.) or I dye; Am I in God's stead (saith Iacob) that I should give thee Children? So shouldst thou come to thy best Friend on Earth, and say, Give me Faith; [Page 109]Give me Repentance: Give Peace of Conscience; must not he answer thee as Iacob did his beloved Rachel, 2 King. 6.26, 27. or as the King did to the woman in the siege of Samaria, If God do not help, how can I? Were it in our power to help you to grace, there is not one of you that should this day return home, without it. It is God only that is able to do all for you, Ephes. 3.20.

Thirdly; Earthly Friends cannot befriend us in all Places; should they be both able, and willing, to help us, yet they can­not be in all places at once, here, and there too: I may be shut up in close prison; banished out of the kingdome; cast into a Den of Lyons, or be where I cannot send unto my Friend: But God is such a Friend, as is every where, where we are; on this side the sea's or beyond them. Jer. 23.32, 24. Am I a God at hand and not a far off, saith the Lord? do not I fill heaven and earth? Jer. 23.23, 24. When Abraham was called out of his own Country, Psal. 139.7, 8. God went with him, when Ioseph was in prion, God was with him, &c. He is a Friend in Court; City, Country. David found him in all places, in his meditations, Psal. 139.7.8. And in all places he is ready to supply our wants. No Friend like him.

Fourthly, the friendship of our earthly Friends, proves (ma­ny times) vain, for every man at his best estate is altogether vanity, Psal. 39.5. Psal. 39.5. And their purposes and promises prove no better; they fail us in undertaking for us, sometimes above abilities; or else through heedlesnesse, and forgetfulnesse, or other weaknes­ses, frustrating their good intentions. If not so; yet their breath goeth forth, they return to the earth, and in that very day their thoughts, Psal. 146.3, 4. (which they had of helping and doing us good) perish with them. Therefore put not your trust in Princes (saith David) nor in any Son of man, Psal. 146.3, 4. And why not? there is no help in them: and why no help in them? their breath goeth forth, they Return to the Earth, and their very thoughts do perish.

Object. But it seems by this, that no mortall man is to be trusted, be he never so able or faithfull.

Resp. Here, we must distinguish between that trust, we put in men; and that we put in God: Trust in men, is that Credit, which one puts in another, in our mutuall and wordly dealings; spoken of Prov. 31.11. This is Civil: Trust in God is the Affiance and confidence of our hearts in him, Prov. 31.11. relying upon his provi­dence [Page 110]and promise both for the removing of evil, Psal. 37.3. 1 Tim. 6.17. and bestowing of good spoken of, Psal. 37.3. 1 Tim. 6.17. This is Religious: There is a Civil trust, due to men; who are raised up as means under him, to succour us, and do us good; and that is lawful; But it must be subservient to that Religious trust which we are to put in God; nor can that be put in any Creature, without Idolatry, and therefore forbidden to be put in man, or in any earthly Creature. Now let us come to the Application of the point.

Use. What shall we say to those, who in the day of their distresse withdraw their hearts and hopes from the Al­mighty, and put their confidence in the Creature? (some in one, some in another:) but few there are that make the bo­some of God their chiefest refuge, and fly to him, as to their best Friend in the time of trouble.

To which of the Saints wilt thou turn? said Eliphaz to Iob, Iob. 5.1. Iob 5.1. Had he put that Question to a Papist, he would readily have answered, to St. Sithe for my pursse; to St. Loy to save mine horse; for my teeth to St. Apoline; to St. Iob for the Pox; to St. Luke to save mine Ox; Fox. Martyr. to St. Anthonie to save my Swine, &c. They have Saints enough, to turn unto; As men do please, for every disease, they have a Saint particularly. Such is the grosse Idolatry of the Church of Rome, who set up some such, to be prayed unto, and put confidence in, as never had any true being, but were meer Phantasies, and Imaginations of mens brain. And o­thers, such, as we may conceive (without breach of Chari­ty) are damned wretches in Hell. And for the best of them (who were indeed true Saints on earth, and now glorious in Heaven) it cannot be done to them, without infinite wrong offered both to the Father; Son; and Holy Ghost. Call upon me, Psal. 50.15. John 16.23. Rom. 8.15. (saith God) in the day of trouble. Psal. 50.15. not on that Saint, nor this Angel. Ask my Father in my name (saith Christ) and he will give you, John 16.23. He is the onely Mediator, both of Redemption and Intercession, between God and us, 1 Tim. 2.5. An (the Holy Ghost teacheth us to cry Abba Father, Bishop King. Rom. 8. Should we take (saith one) the Pen of a ready writer, and be­gin at Genefis, and proceed to the end of the Revelation and note, all the Prayers, and supplications (which are many) yet not [Page 111]one that is made to any other, then the true God; Nor shall we find any Commandement; Promise; or warrantable example, for that practice. Indeed, we read of a damned wretch in Hell, who did addresse himself to Abraham, Luke 16.24. Father Abraham (said he) have mercy on me, Luke 16. vers. 24. but that example will not affoard them, one drop of water to coole the tip of their tongues. Jer. 17.5.

Others fly to mortall men, and rest on earthly meanes, in the day of their Calamity. They make flesh their arm, and with­draw their hearts from God; some relye on great mens favours, and put their trust under the shaddow of their wings. Isay 7.12. So did Ahaz that wicked King of Iudah, who notwithstanding he had pro­tection offered him from the Lord, together with a signe (such as himself should chuse for the confirmation of his faith in that hehalf,) yet he would needs put himself upon the King of Ashur, whom he hired (with his army) to be his defence, and safeguard, Isay 7.18. the hypocriticall Isralitees did fly for suc­cour to Aeygpt and trusted to their horses and chariots, because they were many: (forwhich cause a wo is denounced against them Isay 31.1.) And Iudas, being in horrour of Conscience, Isay 31.1. Math. 27.3, 4. runs to the chief Priests; (who afforded him, but small comfort. 2 Sam. 16.21. Psal. 49.8. Iob 31.24.) Others trust to their own wit; (as did Achitophel, 2 Sam. 16.21.) or to their wealth, or riches, Psal. 49.8. They say to the wedge of gold, thou art my confidence, Iob. 31. when alasse! neither silver, nor gold, shall be able to deliver in the day of wrath. All these will prove but as butrushes to a drowning man: or like the Aegyptian- Reed which will not only fail them, but pierce them with the splinters, and wound them deeply in the end. Of all these (and others like to these) we may take up the Prophet's patheticall exclamation, Be astonished oh ye Heavens, at this, Jer. 2.12, 13. and be ye horribly affraid, for my people have committed two evils, they have for saken me, the fountain of living waters, and he wed them out Cisterns, broken Cisterns that will hold no water, Ier. 2.12, 13.

But, the sharpest Rebuke belongs to those, that fly to Hell for succour, and make the Devill that Friend of theirs to whom they have resort in calamitous times. Exod. 7.11. 1 Sam. 28.7. 2 King. 1.3. Num. 22.5. Pharoahs he sends to Jannes and Iambres, his Magicians: Saul to the witch of Endor; A­haziah, to Baalzebub the God of Ekron: Balaac, to Balaam [Page 112]the witch of Pechor, A sin ordinary, and common, to be found even amongst those that professe the Gospel. The Jewes could Reason thus. John 10.20. He hath a Devil, why hear ye him? (a damnable aspersion cast upon Christ) but these fly to the Devil, and will hearken to none sooner, then to such as have Devils. A sinne that we read not (in Scripture,) that ever any godly man fell into; but such onely as were given up, and forsaken of God. Saul did it not before God was gone from him. 1 Sam. 28.15. It is expresly forbidden by the Word, Levit. 20.6. Levit. 20.6. and severely threatned. Death is pronounced by the Law, not onely on the witch, but seekers to them, Deut. 18.10. Deut. 18.10. Let me tell such, that it is much better to dye, of Gods wounds; then be cured with the Devils Salves. And let all such, as betake themselves to sinfull shifts, for procuring themselves safety from troubles, or deliverance out of troubles; and make the Devil (not God) their Refuge; consider seriously of that they read, Isay 28.15, 17. Isay 28.15, 17. and lay it to their hearts. It may be a meanes, to awaken them and bring them to Repentance.

Use. 2 And let us be perswaded and directed from the Doctrine de­livered, to have recourse to God, in all our needs and troubles: Say with the Psalmist, Psal. 73.26. Psal. 37.26. whom have I in Heaven but thee, O Lord, and there is none upon Earth that I desire besides thee. None but thee, none but thee; to whom I fly. This that you may comfortably do, see first, that you make sure your interest in God, (that he is your Friend) and then improve that interest you have in him to your comfort.

First, make sure your interest (the meanes we have before pre­scribed) till then you cannot come with boldnesse, unto him for help. An ill conscience shuns Gods presence, and will rather seek to any, in time of misery, then to God, whilst we appre­hend a man to be an enemy unto us, though we stand in need of him, and know that he hath Power to pleasure us, yet we shun him, 1 King. 21.20. 1 King. 22.8. Gen. 26.27. Judg. 11.7. (as Ahab did Elijah and Michajah) and will seek to any other, rather then to him. Did you not hate me, and why are you come unto me, now that you are in distresse, said Isaac to A­bimeletch, and Ieptha to his Bretheren. Such an answer will our misgiving hearts tell us, that we should have from God, (not being our Friend) Should we come unto him, or say that [Page 113]we apprehend him not as an Enemie; but as a stranger to us; one with whom we have no acquaintance, (much lesse Friend­ship) yet this alone will keep us from having any familiar resort unto him in our necessities. Should we be told of such a man that is well monyed, and hath it lying by him; and be advised to go to him for a supply of our want, you know what the Plea will be; Alass! he is a stranger to me, one whose face I never saw; I dare not make so bold with him, pray do you speak a good word for me, it may be for your sake he will do much: So is it with those that are enemies, or strangers to God; they dare not come to God themselves, Exod. 8.8. 1 Sam. 12.19. Acts 8.22.24. but (as Pharaoh did) they send (to Moses) to one of Gods Friends, and desire him to intreat for them: the like did Saul and Israel to Samuel, and Simon Ma­gus, to Simon Peter. But when once we come to make good our interest in God, we shall have great encouragement to come unto him, and that in a familiar way, as one Friend comes unto another. So we read, Isay. 63.16. Isay 63.16. The Church there pleads her interest in God, and thereupon expostulates with God, and asketh him a reason of his Judgments, and after a sort, blames him; why hast thou done thus to thy people? and giveth reasons why he should not be so angry with his people, verse 17, 18. many such Friendly and familiar passages we have in Scripture, that have passed betwixt God and the Godly. As Job. 13.24, Job. 13.24, 25. Psal. 13.1. & 44.23. & 89.46, 47. & 74.11. 25. wherefore hidest thou thy face and holdest me for thy enemie. So Psal. 13.1. & 89.46, 47. & Psal. 44.23. As if God were a sleep, when he should deliver his people, & 74.11. As though God were slack in releiving his necessities. Offer this now, to one of your Princes, Mal. 1.8. (saith the Prophet to the people in another case) and see if he will take it. So come to any Prince on Earth, or great Potentate, in such a familiar manner, say to him thus; I would your Highnesse would awake once and attend my businesse, and pluck your hand out of your bosome, and execute justice; would he take it well? although it were from his best Friend or Favou­rite? yet the Godly do thus, and God takes it well at their hands, for Friendship's sake; which is the only ground of this familiarity, Ephes. 3.12. Heb. 10.22. Ephes. 3.12. Heb. 10.22. Therefore make that good.

And then having made good your Interest, Improve it: And that, first by resorting, and flying to him in all your troubles, Jer. 16.19. The unreasonable Creatures by a naturall instinct, Jer. 16.19. betake themselves unto places of defence, when dangers threa­ten them, Psal. 104.18. Psal. 104.18. Birds fly to their Rowes in a storme; and Bees to their Hives; Pigeons to their Dove-coates: So must the Godly to the Lord, Isay. 26.20. Psal. 57.1. Psal. 62.8. Psal. 20.7. Isay. 26.20. Psal. 57.1.

Secondly; by trusting in this Friend, Psal. 62.8. It is a sweet straine which the Godly have in their song, Psal. 20.7. Hic curruum et illi equorum; Some in Charriots, and some in Horses; but we will remember the name of the Lord; We will re­member him so, as to put our trust in him, and settle our hope on him, alone. As for the transitory things of this world, they are all vaine, Psal. 33.16. as we read, Psal. 33.16.

Obj. But is a Horse vaine? an hoast of men vaine? is there no safe­ty in these things?

Resp. Good meanes of safety from trouble, and deliverance out of trouble, may not be neglected; but when the meanes are most promising, Pro. 21.31. we may not put our confidence in them: God must be eyed in the meanes, and on him the soul must look, over, and beyond the meanes, for a blessing; else all comes to nothing. It is better to trust in the Lord, then to put confidence in man; It is bet­ter to trust in the Lord, Psal. 148.8, 9. then to put confidence in Princes (saith the Psalmist): both are good; but the first, best. Not, as if it were unlawfull, to put any confidence in a Religious way, in any thing, (as hath been said) but in God alone; But it is better to put our whole confidence in God, then so much as a Civill trust, in any of the Sons of men. Men of quality are offended, if they be not trusted upon their words, and promises; how much more should we trust the Lord, upon promises made, of Pro­tection, and Preservation? The greatest dishonor to God, is, not to rely upon his word, 2 King. 17.19, it provokes God highly, as we find, 2 King. 17.19, 20. the Prince that beleeved not, was trodden to death: Jer. 17.5.7. psal. 146.5. Such as do not, are accursed by him, Jer. 17.5. but such as do, are blessed and happy, Ier. 17.7. Psal. 146.5.

Thirdly; we shall Improve our Interest, by disburdening our mindes unto him, and powring forth our hearts before him, giving a full vent to our soules in his bosome, Psal. 62.8. Psal. 62.8. The [Page 115]heart of a Friend, may not be like the nose of a Still, out of which water comes by drops: But as the mouth of a paile, which hath a large vent, Psal. 81.10. Nor like a spunge, Psal. 81.10. out of which water is squeezed; but it must come from a free spirit: Nor must it be like the powring out of oyle, or honey, or any such thick and oylie liquor, (which leaves some remainder of its sub­stance behind, on the side of the vessell,) but like water, which runnes all from the sides. Our whole heart must be opened to the Lord, (but of this more hereafter. Lament. 2.19.) This shall serve for the second Use.

Use. In the last place: let all Gods Friends, take notice of their priviledge, and rejoyce in this that they have such a Friend to go unto in all their wants. A Friend, Psal. 14.6. that is a Refuge for us to fly unto for succour, and security, (as were the Citties of Re­fuge to the manslayer, when the pursuer of blood, (by unjust oc­casions) follows us.)

A Friend, that is a shelter for us, when any storme, Psal. 61.3. or tempest of outward Oppression, or inward Temptation, overtakes us in our journey, Isay. 4.6. Psal. 3.3. Isay. 4.6.

A Friend, that is a Sheild and Buckler to us, to keep off the push of pike, force of sword, dint of dart, that are flying at us, by bloody Persecutors, either with tongue, Psal. 18.2. Psal. 31.2.11.8. or hand.

A Friend, that is a Castle Fortresse, strong habitation and house of defence for us, so that we need not be affraid of ten thousand enemies that shall beset us round. Psal. 3.6. Psal. 32.7. & 119.114. Isay. 32.2.

A Friend, that is a hiding place unto us, on whom we may on all occasions repose our selves, and rest secure, whether sleeping or wakeing; and to whom we may fly when we are hunted, and pursued by our enemies: There, in him, we may comfortably live and peaceably dye, (as the Bee in the Hive, or Beast in the Den.) In a word, having Interest in God, thou canst not be so beaten out of earthly comforts, but that thou hast, A Friend to heare thee when thou cryest, A Friend to answer thee when thou callest: A Friend to succour thee, when thou wantest: A Friend to pitty thee, when thou mournest: A Friend to defend thee, when thou sufferest, wherefore having God to our Friend, conclude, Happy are we in being in such a Case, blessed are we in having this God for our Friend. And so we passe from the Person, Psal. 144.15. to whom [Page 116]he makes his Addresse, to his Carriage and Behaviour: which is seen by that he did, and by that he said. By that he did, [he goes unto his Friend at Midnight.]

Where we have, first his Action [shall go unto his Friend.] Se­condly the Amplification from the circumstance of time, [at Midnight.]

[Shall go.]

He sends not to his Friend, by a Servant: he sitts not still un­der a sense of want, but he gets out of dores, and useth the meanes to make supply of his present necessity. You may con­clude from the History, that,

In distresse, Doct. Litt. dilligence must be used, and paines taken, for Re­dresse: when we are in misery, honest paines and industry may not be neglected to find out a remedy.

It is not for us to say, Jer. 10.19. I'le beare it: but paines must be taken and used, that we may remedy it.

This must be done in all wants, both Temporall, and Spiritu­all; In outward wants, that concerne this Life; meanes must be used for supply, Ephes. 4.28. 1 Thes. 4.11, 12. 1 Cor. 4.11, 12. They wrought with their own hands, Ephes. 4.28. 1 Thes. 4.11, 12. 1 Cor. 4.11, 12 Acts 20.24. Pro. 2.5. to sweat out a poore liv­ing, so Acts 20.35. (more shame for them to suffer it, yet they did it.) And in our Spirituall wants, the like dilligence is to be used for a supply of them, Cant. 1.8. & 3.2, 3. Isay. 2, 3. & 55.1. & 26.8, 9. Dan. 12.4.

Reas. Why else hath God afforded meanes of Redresse, but that they should be sought and used? God, and meanes, may not be severed; meanes being the hand of Divine Providence, whereby he worketh: And to be carelesse herein is to neglect the Divine Providence, for our good, and no better then a tempting of God, Math. 4.7. Math. 4.7.

Besides, the promises, both of things earthly, and hea­venly, are made to such as use endeavours to obtaine them; Heb. 6.12. and no further can we expect them, then meanes is used, that God hath ordained for the obtayning of them.

Use. 1 That Paradox then, held (by some seducers) in these last and worst dayes, is false, and impious: that Carelesse Christians, are the choisest Beleevers. This is some of the trash of the Tras­kites [Page 117]which they would make good, by the Word, Phil. 4.6. 1 Pet. 5.7. Math. 6.34. But none of these places, Phil. 4.6. 1 Pet. 5.7. Math. 6.34. forbid a Provident care in using of the meanes, but a wringing, perplex­ing, and distrustfull care, proceeding from unbeleefe; Nor hath any been more confident, of Gods making good his promises, then those, who have been most carefull in using meanes to ob­taine them, Acts 27.22.31 Obj. John 6.27. Resp. Math. 20.6. Asts. 27.22.31.

But Iohn 6.27. Labour, seemes to be forbidden.

So then, it seemes, if the question should be asked (as it was by him in the Gospel) why stand you here all the day idle? it may be answered, (not because none hath hired us, but) because we are forbidden to labour. What then shall we do for food or ray­ment (if that be so) why then do we not supinely gape, till the showres of Providence shall raine down Quailes into our mouthes? expect the stony Rocks to cleave into cups, and afford us drink, for our thirsty pallats? and (out of a conceit, of a law­full sloath) expect bowells of mercy, from the Birds of prey; and waite for the Ravens to be our Carvers? Let us slumber, Pro. 6.10. and sleep, and fold our hands (and with the Lillies in the Field, neither labour nor spin; and yet expect that the hand-maids of Nature, shall cloath us, and get us ready? All this might be done, if that precept were meerly Negative, but the meaning is, Labour, not only and principally, for that meat that perisheth, but for another food; viz: that which indures to eternall Life. If earthly things will not be had without labour, and toyle, think not that the things of Heaven, which are farr more excellent, will be had by idlenesse, and be cast upon you, whether you will or no, or that Grace will grow like weeds, without sowing, or tilling.

Use. 3 Wherefore sit not still at home; live not in idlenesse, and yet think to have your wants supplyed; but get up, and go forth of dores: use the meanes dilligently, that God hath appointed for your good. It is the dilligent hand that maketh rich, Prov. 10.4. (saith Solo­mon.) The sluggard shall be cloathed with raggs; when such as are dilligent, shall stand before Princes, Pro. 22.29. Pro. 22.29. God hath given us a double Calling: Generall, and Particular; and in both we are to serve his Providence. Our Particular Calling, (dilligent­ly followed) makes a supply of our outwardwants: and the fol­lowing [Page 118]of our Generall Calling of our Spirituall; The former ap­peares by that of the Apostle, 1 Thes. 4.11, 12. 1 Thes. 4.11, 12. there is no Calling, be it never so meane, (if honest and industriously fol­lowed) but is accompanyed with a blessing, Pro. 14.23. Pro. 14.23. In all labour there is abundance; (or profit) the labourers hire, is never kept back by God, Pro. 28.1.2. Pro. 28.1, 2. It is not simply a Calling, but Diligence in it, that brings the blessing with it. No honest calling, but hath yielded competency to them that follow it; If not, the fault is in our selves, not in our Callings. And for a supplying of our Spirituall wants; the works of our Generall Calling must be followed as diligently. It is not enough to have the meanes, but use the meanes; Follow these markets, as diligently as you do the other: play not the part of that Carter in Isidore, who having overthrown his waggon, prayd'd his God Iupiter to helpe him; but would not put to his shoulders. And yet trust not to the meanes, but desire God to blesse the meanes unto you.

Sense Spiritual.And indeed our Saviour's drift is (principally) to stirr us up to the duty of Prayer: and from what this man did in going to his Friend, to supply his wants, he would give us to understand thus much, that,

Doct. Prayer is the best meanes of provision. It is the surest course that can be taken, to supply our wants: The best remedy in the day of our calamity.

It must needs be so: First, because it is sanctified by God; and established by Divine wisedome, for obtaining of all things needfull, that concerne this Life, and the Life to come, Psal. 50.15. Isay. 19, 20, 21. Phil. 4.6. Heb. 4.6. Psal. 50.15. Isay. 19, 20, 21. Phil. 4.6. Heb. 4.6. Now God having prescribed this (who is the Fountaine of all blessing, and Author of all help) it must needs follow, that it is the best meanes that can be used.

Secondly, this hath to do above: It comes to the Throne of Grace, lays hold on Gods name, (from whom alone all our help cometh, Psal. 124.8.) when as all other meanes, and helps, have to do below on earth, and with earthly things; and can go no further then mens Counsells, Persons, or Purses can reach.

Thirdly, this is a true Catholicon, a Generall remedy for every malady, (It is like the Indian stone, that remedieth all diseases,) as appeares, 1 King. 8. whatsoever plague, 1 King. 8. from verse 33. to verse 40. and from verse 44. to verse 51. whatsoever sicknesse or other misery, doth befall us, Prayer will remedy it: No such universall and generall help in all extreamities as this is. Physitians for divers diseases have divers remedies, but the Christian hath this one which is better then all; Prayer.

Fourthly, it is the Readyest remedy: evermore at hand; in what place soever you are, you may help your selves, and others by it, 1 Tim. 2.8. Jeremiah prayes in the Dungeon, 1 Tim. 2.8. Lament. 3.55. Jon. 2.1. Acts 12. & 16. Ionah in the Whales belly; Peter in the Prison, Paul in the Stocks. In the Fields, on the Leads, in the Chamber, in the Closet, in Caves, and Denns of the Earth; it may be ta­ken, and used.

Fifthly, it is the speediest remedy, no sooner are our Pray­ers out of our mouths; nay, in our hearts, but they are in Heaven; and no sooner are they in Heaven, but we shall find the benefit of them, Dan. 9.21, 22, 23. Gen. 24.15. Acts 4.31. Dan. 9.21, 22, 23. Gen. 24, 15. Acts. 4.31.

Lastly, it is an approved remedy; it hath its Probatum est, upon constant experience of Gods Saints; who have ever found it to be the best Leaver, at a dead lift, 2 Sam. 22.4.7. Psal. 118.5. 2 Sam. 22.4.7. Psal. 118.5.

Obj. But if this be the best meanes; what need we use any other? and whereto tended the former Doctrine de­livered?

Resp. Meanes must be used, to serve Gods Providence, (as was shewed,) but yet Prayer is to be preferred; as that whereby all other meanes are sanctified, and blessed to us (as God willing in the Applicatory part of this Parable, shall be further shew­ed.)

Use. Let such as neglect Prayer know, that they neglect the chiefe means of their own good: Elihu tells us of many that were op­pressed and cryed out, by reason of the Arme of the Almighty, Job. 35.9, 10. but none said, Where is God my maker? Such is the case of many of us in our distresses. If we can make any shift, (although it be but (with the Prodigall) in tending swine, and feeding with them [Page 120]at the trough) we never seek by Prayer to God our Father. The wickednesse, and cursed Atheism of our hearts, is discover­ed by nothing more then by the neglect of this Duty. And this is the Reason why men in their need and necessities, lust, but have not; desire to have, and yet do not obtaine: even because they ask not, as St. Ieames tells us, Iames 4.2. He that shall neg­lect, or despise this meanes, which God in his divine wisdome hath established, and commanded to be used for obtayning help in all our necessities, shall find all other meanes, and courses that he shall use, to be unprofitable, and unavaileable, yea accur­sed to him.

Use. 2 This makes for the comfort and encouragement of such as have the Spirit of Prayer. There is no distresse that they can be in, but they may find a Remedy. It was said of the Pope, that he could never want mony, so long as he was able to hold a pen in his hand. It may be truly said of a godly Christian, that so long as he holds the Spirit of prayer in his heart, and is able to put up a prayer to Heaven, he cannot want what is good for him. It is a grosse deceit, for any good man to think that their case is hard, because they are without mony, without stock, without meanes. His case is hard, that hath a hard heart, and either cannot pray, or will not pray, but it cannot be hard with him that can pray, and doth pray; which will remedy all. We shall speak hereafter more fully to the point in its proper place. We so passe from this mans Action, to the Amplification of it from the time.

[At Midnight.]

An unseasonable time, one would think to seek out for bread. When Night comes, the beasts of prey creep forth of their Dens, but man betakes himself unto his rest (as David shews, Psal. 104.20.23.) Had this man pleaded for himselfe, to that Friend that came so late to visite him, as his Friend did, (of whom he came to borrow,) trouble me not now, it is very late, and I cannot make that provision for you, that I would if it were day; he might have been excused; But without excuse, up he gets, out of dores he goes, at that dead time of night, for to accom­modate his Friend, and manifest his Affection, that he bore him: From hence observe we,

Doct. True Love is not Lazie. It is content to abridge it se [...]fe, of its own ease, and liberty; and take paines for the good and com­fort of the beloved party.

Love seeketh not her own (saith the Apostle, 1 Cor. 13.5. 1 Cor. 13.5.) the meaning is; not, that Love is regardlesse of it selfe: but, that it is, so imployed about the good, and wellfare, of the beloved par­ty, as that a man may easily discerne in it, a neglect of its own pleasure, and profit for another's benefit: It is so taken up with the party, that it doth affect, as that it is oftentimes negligent of it self, and will not take all the Liberty that it might lawfully. Thus it was with Abraham in his carriage towards Lot, Gen. 13.8, 9. Gen. 13.8, 9. he stood not strictly upon his right, (as being the elder and his Uncle, Gen. 11.27. and so might lawfully have pleaded his priviledge in choosing) but he, for the Love that he did bear to Lot; and out of a desire that concord should be continued be­tween them, makes himselfe, not only his equall, Luther in Gen. 14. but his inferi­our, in giving him the choyce of his habitation: choose you (saith Abraham) where you will dwell, &c. I will take that which you leave: Iacobs example (likewise) might be produced, who served a hard Prentiship for the Love he bore to Rachel, and yet they seemed to him but as a Few dayes. Gen. 29.20. Hos. 12.12.

It is given in charge by the Apostle▪ Look not every man on his own things, but every man also on the things of others, Phil. 2.4. Phil. 2.4. And he propounds the example of Christ therein, for us to imi­tate. Let the same mind be in you, which was also in Christ, who being in the forme of God, thought it no robbery to be equall with God, but made himself of no reputation, and took upon him the form of a Servant, &c: Phil. 2.5, 6, 7. he emp [...]ied himself, suspended, Phil. 2.5, 6, 7. and laid aside his glory, and majestly: and made himself, equall to his inferiours, for their everlasting good: The like we read, Rom. 15.2, 3. Rom. 15.2. Let every one of us please his neighbour for his good to edi­fication, (albeit he crosse himsel f in so doing,): which exhortati­on is (also) backt with Christs example, for even Christ pleased not himself, &c: verse 3. that is, he sought not his own profit, ease, nor content of nature in that he did, but our benefit, and profit. And elsewhere, Let no man seek his own, but every man anothers wealth, (saith the Apostle, 1 Cor. 10.24.): 1 Cor. 10.24.33. the meaning [Page 122]is, that no man shou d stand upon terms of right and liberty, or regard his own pleasure, or profit, in regard of the wellfare of others. And herein, he propounds his own practise, for our example, verse 33. even as I please all men in all things, (that is, so far as in godlinesse he might) not seeking mine own profit, but the profit of many that they might be saved, (as in sundry particulars he had instanced before) 1 Cor. 8.13. & 9.19. -24. and all was for the Gospel sake, and for Loves sake, (as he speaketh to Phile­mon.) Nay, he hath a higher expression of his Love then that: Philem. 8, 9. he was content that his salvation might be a while deferred, for the Love that he bore to the Philippians, c. 1.23.24, 25. Yea, and a higher then that too, Phil. 1.23, 24. Rom. 9.3. he could wish himself accursed from Christ for the Love, that he bore to the Jewes, his bretheren and Kins­men, according to the Flesh, Rom. 9.3.

Obj. But the rule is, Math, 23.39. Thou shalt Love thy Neighbour as thy self, and not better then thy self, or above thy self.

Then a man loveth another as himself, R [...]sp. when he is ready to do that for another, which (out of a right and sound judgement) he would have another do for him, in the like case, and kind; ac­cording to that of our Saviour, Whatsoever you would that men should do to you, Math. 7.12. do ye even so to them; for this is the Law and the Prophets, Math, 7.12. now (in some cases) who would not be glad, that his Friend, or Neighbour should prefer him before himself? his Necessity, before his own Conveniency, but we are more acute Doctors o [...] Passive, then faithfull Disciples of Active Charity, (as one speaketh.)

Magis bonum proximi praese­rendum minori proprio, sed non aequali.Againe, in regard of Affection, Love must be equall, but in re­gard of the Effect, there may be a difference: For the greater good of my Neighbour, is to be preferred to my own good, that is lesse, (but not where it is equall.) If there be an equality, be­twixt Person and Person, Danger and Danger, Necessity and Ne­cessity, of my self, and Neighbour; then I am to prefer my self both in things Spirituall and Temporall; (else I should Love my Neighbour better then my self) otherwise not. I am indeed, to love my own Soul better then my Neighbour's, and my own Body better then my Neighbour's, (if all be equall;) but where there is an inequality, either in Person, or in Necessity, or in Danger, it is otherwise. Thus, if my Neighbour should be in [Page 123]certaine danger of death, and I but in hazard to save him, I am to hazard my own Life to save his; (as did Aquila, and Pr [...]scil­la, to preserve Paul) Rom. 16.3, 4. (which seemes to be when he sojourned in their house, and had a hot combate, Rom. 16.3, 4. with the Jewes, so that he was enforced to leave them, and go to the house of one Justus.) And the spirituall good of my Neighbour, Acts. 18. I am to prefert to my own temporall; his soul before my own Body, for that the soul is more worth, then the body; and betwixt the soul, and the Body, there can be no equality; And this seems to be the meaning of St. John, 1 Epist. 3.17. hereby perceive we the Love of God, because he laid down his life for us, 1 Epist. Joh. 3.16. and we ought to lay down our lives for the Bretheren, that is: look as Christ laid down his life, and gave it for the spirituall life of his Children, so ought we to follow Christ therein, and lay down our lives for the salvation of their souls, as the good Shepherd is to do for his Sheep, John 10, 11. John 10, 11. Obj. 2.

Here, another doubt may be started: For, if I may not pre­fer the salvation of my Brother, before my own; why did the Apostle wish to be seperated from Christ, for his Bretheren's sake, Rom. 9.3? Rom. 9.3. Resp.

So far as God may have more glory by the salvation of others, then by my own, so far I am to prefer it; for the glory of God ought to be dearer to me then my own salvation, and the zeal of Gods glory, joyned with the love of his Bretheren, carryed St. Paul so far, as to make that wish, Exod. 32.31 Math. 5. (so it did Moses in the like case.) It were better that one member perish, then that the whole body should be cast into Hell (saith our Saviour.) So the respect that the Apostle had to the glory of God, in the salvation of that Nation, (as the whole body) moved him to this (saith Chryso­stome.) Nor did the Apostle absolutely wish this, but with con­dition (saith Pareus) as Christ desired the passing away of the cup of his death. Other an wers might be made to this Objection, but I hasten to make some Application of the Point.

Use. By this, we may discover, the great want of true Love that is amongst us, both to God, and man: To God, we beare little; for wherein do we abridge our selves of our own ease, profit, pleasure, liberty in the least, that we may (shall I say in the least [Page 124]way) though in the greatest kind, advance his glory, worship and service? He gave his Son for us, we will not part with a lust for him: Christ pleased not himself to please us; we displease him, to please our selves; All seek their own (saith the Apostle,) but not the things of Jesus Christ. Phil. 2.21. This sinfull self Love, and self­seeking, is the bane of true Religion. Self-loving, and self seek­ing Ministers, have been the bane of the Church. And self­loving, and self-seeking Hearers, have frustrated Gods Ordinan­ces: And what greater let, Ezek. 33.31. hath been to a hoped-for Reforma­tion, then sinfull Self-Love; love of ease, love of gaine, love of credit with men, have devoured up the true Love of God: Great cause we have to feare (saith one) (to whose judgment any ra­tionall man must subscribe,) that when the glory of our En­glish Church is dead, (as the Symptomes of death are on her) that it will be written on her Tomb: Self-Love hath laid her here.

As there is little Love to be found in the world, towards God and his Son Christ; So (if the Doctrine delivered be a truth,) (and a truth it is,) there is little true Christian Love to be found towards Men: Sinfull self-love hath almost driven it out of the world; much Love there is in shew, little in truth: loving tongues men have, Jam. 2.15, 16. Adrian. Jun. Emb. (as St. Iames shews,) but no loving hands, nor loving hearts. It is said of the Weasell, that it conceives at the eare, and brings forth at the mouth: Such is the Love of our times: it is often, hearing, but it brings forth only at the mouth, by talk­ing. In this is Love, John 2. Epist. v. 6. (saith St. Iohn) (not that we talk of Gods Com­mandements, but) that we walk after his commandements. It is a great walker; but no great talker; You may trace her by her steps, 1 Cor. 13.4-9. 1 Cor. 13.4.-9. there are sixteen in all, eight of the right foot, (in the Affirmative.) It suffers long, it is kind it rejoyceth in the truth; It beareth all things, beleeveth all things, hopeth all things, endureth all things, and it never faileth. And there are eight of the left foot, (in the Negative.) It envieth not, vaunteth not it self, it is not puffed up, it behaveth not it self unseemly, seeketh not her own; is not easily provoked; It thinketh no evill, rejoyceth not in iniquity. These are true Christian Love's paces; and where you find them, you may say, here Love hath been. I cannot stand to dilate on each of these, but if you search, Town, Citty, [Page 125]or Country, you shall hardly find the print of Love's feet. The Heathen were wont to say of the men of the Primitive Church, Ecce ut invicem se diligunt! Behold how they Love one another! they knew that Love was amongst them, by those steps of Love, which they discovered. But it may be said of us in these dayes, (saith one) Ecce ut invicem se oderunt; Zanch. Behold how they hate one another, envie one another, oppresse one another, slaunder one another; seek themselves, and not the good one of another. Self is the Bias in all our actions, as Lucullus somtimes told his guests, who (being bountifully entertained by him,) wondering and admiring at the magnificent cost that he was at, for their sakes; (as they said) he replyed, Somthing my Guests is for your sakes, but the greatest part is for Lucullus, his own sake; But this is far from Loving truly, Plut. Apoth. true Love is a free Affection, not a trade, nor traffique for Lucre's sake; It will not stand forecasting with it self, (as did those in Job,) what shall I get, Job. 21.16. or gain by this? It counts, it gaine sufficient, if it can do the beloved party any service. As for such selfe-Lovers, if they take paines to read 2 Tim. 3.2. they shall find themselves to begin that Black Bed­role. 2 Tim. 3.2.

Use. 2 And from this that hath been delivered, let us be stirred up to manifest the Truth and soundnesse of our Love, both to God and Man. Probatio amoris, exhibitio operis, (saith Gre­gory.) It is deeds and not words, that must manifest our Love.

True Love is the Daughter of Faith; and as Iudah said in a­nother case of Iacob and Benjamin, Gen. 44.30. Gal. 5, 6.13. his Life is bound up in the Childs Life? So may we say in this case; The Mother is lively, and working, and communicates with her Daughter of her live­linesse, working by her; Faith is like that thirsty houswife, we read of Pro. 31.19. Her own hands are to the spindle, Pro. 31.19. they hold the distaffe, she twists and spins a web to cloath the naked Soul: And all the while she is at work, she eyes her Daughter, sets her to labour, and suffers her not to eate the bread of idlenesse, but causeth her to embroider with her needle, her Tent (which is ho­linesse) and sends her forth with the garment which she hath wrought, imploying her about works of mercy. Whilst Faith keeps within, to defend the Conscience; Love walks a­broad [Page 126]to succour the needy, whist Faith (like the Mason) holds the Ladder with the one hand, Love with the other serves: Hence it is that Love and Labour are joyned together, 1 Thes. 1.3. Heb. 6.10. 1 Thes. 1.3. Heb. 6.10, she is no Lazie Daughter, of so painfull and laborious a Mother.

Some have resembled Love to the Plant of Paradife; having the knowledge of God, for the Root; Faith in Christ, for the stock; The Love of God and our Neighbour, for the maine boughes, and branches; Good meanings, desires, and purposes for the budds and blossomes. The leaves, are good speeches; and the Fruits are good works. Oh! that the house of God did flourish with such Trees; Such shall grow green for ever, and their fruit shall never wither. Be thou a Branch of this Tree▪ Do all the good thou canst for thy Christian Friend; Ride for him, run for him, visit him in health, and sicknesse; if he be hungry, feed him; if naked, cloath him; let thy Love be a sub­stantive, felt, heard, and understood; and be content to abate of thine own ease, and rest, to do thy Brother any office, or ser­vice of Love, much more to serve and seek the Publique good of Church and State. But I shall no further at this time carry this Doctrine, arising from the letter of the History, we come to the Mystery.

[At Midnight.]

Night, Gen. 8.22. 1. Cor. 11.23. Exod. 11.4. Judg. 16.3. Psal. 91.5. Isay. 21.12. properly signifyeth that space of time, wherein dark­nesse covereth the face of the Earth, (the Sun being absent) and Midnight is the death time of the Night, when all are at rest, and quiet, Judg. 16.3. Metaphorically, and Figuratively, it notes ca­lamity in Scripture, as Psal. 91.5. Isay. 21.12. And so Mid­night signifies extreamity of calamity, and misery. In both senses it may be here taken, and applyed; For God is a Friend at Midnight, both in respect of Time, and respect of Trouble. And our Saviour would give us, as much to understand, that we may not be discouraged from coming to God by Prayer, at any sea­son: For, it may be, some poor soul may say, I would gladly come unto God, (as to my Friend,) and seek unto him for a sup­ply of all my wants, but I feare that it is unseasonable; the day is spent, the night is come, my Afflictions are great, and the shaddowes of the Evening are stretched out upon me, Jer. 6.4. &c. No (saith [Page 127]Christ; let not this discourage you, for Friends stand not upon that. A Friend will go (if occasion be) unto his Friend at Mid­night, (albeit it be in it self an unseasonable time,) and hopes notwithstanding to speed in his suite. How much more then will God grant the suites which his Friends make unto him, (to whom no time is unseasonable,) come when they will, they shall be wellcome. If we take the words in the former sense, for the Time and Season: our Observation may be this.

Doct. God is a Friend, to whom we may resort at the deadest time of all the Night.

Prayer is as nigh to God, in the night time, as in the day. This Solomon intimates, 1 King. 8.59. 1 King. 8.59. be it at what houre of the night it will, faithfull Prayer shall come and stand nigh be­fore him, Iacob wrestled with God, by prayers, and supplicati­ons, all night long, and prevailed, Hos. 12.4. David will ri [...]e up at Midnight to pray, and give thanks, Hos. 12.4. Psal. 119.62. Psal. 119.62. Paul and Silas prayed, and sang prayses unto God at Midnight, and the Prisoners heard them, Acts 16.25. Act. 16.25. I have remembrance of thee in my Prayers Night and Day said Paul to Timothy, 2 Tim. 1.3. Luke. 6.12. 2 Epist. 1.3. And Christ himself (as we have it, Luke 6.12.) continu­ed all Night in Prayer.

Reas. And no marvell, for is not the Night his, as well as the Day? Psal. 74.16. hath not he prepared the Light and the Sun? Night and Day are all one to him. No time can be prescribed against the King, Nullum tempus occurrit. Regi. (as we were wont to say) and shall any time be pre [...]cribed against God? If our Prayers find but the way to him, (as they will in the darkest Night,) his promises (infallibly) will find a way to us.

Besides; Gods Spirit is as ready to assist us, at Mid­night as at mid-day; And our Mediator and Intercessor is both Night and Day at Gods right hand, Rom. 8.34. pleading our cause for us.

Use. 1 To omitt this Duty (then) of Prayer, under pretence of want of Time, or latenesse of the Night, can be no excuse. Davids reines did instruct him in the Night season, Psal. 16.7. that is, Psal. 16.7. his inward Affections and desires, did call upon him then to think [Page 128]upon God, and call upon his name; had we, such desires, and Affections as David had, and as we ought to have, (sanctifyed and reformed) we would find a time, and redeem it from our eyes, and eye-lids, to performe this Duty. But he that search­eth the reines; Revel. 3.23. Jer. 12.2. Psal. 36.4. Pro. 4.16. knowes full well, that He is far from their reines, who can break their sleep to devise mischiefe on their beds, and sleep not, unlesse they cause some to fall. So vehement are their de­sires unto evill, that the day is not long enough to practise it, the night must likewise be taken up in following it; And yet they can find no time to seek unto God by Prayer for pardon, whole nights they can spare to sport, to gaine, to revell: and yet not one houre, nor halfe a quarter of an houre, of the Night, to beg pardon for their Daye's transgressions.

That Italian was conceited, we may imagine, who writ a sup­plication to Candlelight, desiring it to disclose unto him the se­crets of its Kingdome. Surely the Sun, (that eye of Heaven) doth not see so much wickednesse and villany, as is committed by Candlelight. It would be a long Assize (only) to take her Confession and Inditement. It can tell of dores open at the dead time of night to let in the Adulterer, and let out the Drun­kard: It can discover a world of Unthrifts, revelling and ryot­ing, Carding and Dicing, swilling and swearing; till mony and wit were both together spent. How happy were it for such, if the least inch of Candle, were able to witnesse for them, of one poore piece of an houre spent in praying, reading, and such pious devotions: which if it could do, it would do more (I be­leeve) then the Sun in the Firmament can; for that never saw it. But let such remember that Gods eye is on them at Midnight; he looks on, when (it may be) we had rather He looked off. If we see him thus, as standing by us, looking on us; it would be a happy interview. How doth he, that is come abroad at Mid­night to do a mischiefe, sneak away, when he spyes the watch? and what a damp, would it necessarily cast upon a Sinner, to be­hold God, (that shall be his Judge) beholding him, at that time of night, committing sin? Oh take heed, lest he spye thee up, and working wickednesse at that time of night when thou shouldest be in bed, or being stolen to bed, find thee fast, without asking him blessing, or committing thy self to [Page 129]his gratious protection and keeping. Both these, are alike dangerous.

Use. 2 But this is comfortable, to the godly, that God is a Friend at Midnight; that they have such, and so great a God, to whom they may at all times resort, even at the deadest time of all the Night. The Persian Kings held it a piece of their silly glory, to deny an easie accesse of their greatest subjects; It was death for any to sollicite them, uncalled. Esther her self was affraid to do it: Esther. 4.11. but the Gates of Heaven alwayes stand open, to Faithfull Prayer; And Gods scepter is continually held forth to all; and we may safely approach to the Throne it self, where the King sits; and at what time we will, by day, or night, have audience in the Court of Heaven. We cannot rise up so early, but God is awake before us, and ready to attend us; nor lye down so late, but he is up later then we. He is up early, to refresh his Servants, Psal. 90.14. Hos. 6.3. and to destroy his enemies, Psal. 90.14. Hos. 6.3. Exod. 14.24. Pro. 8.17. Psal. 119.147▪ 148. Psal. 8. Psal. 19. Exod. 14.24. and he would have us early up, to observe his going forth, in the passages of his providence towards us, Pro. 8.17, David pre­vented the Night-Watches, and the dawning of the Day, as he saith, Psal. 119.147, 148. late at night, and early in the mour­ing; he gave himself to Prayer and Meditation; he had his Night Meditations, Psal. 8. and his Day Meditations, Psal. 19. and was at the one by Sun-rising, (observing his comming out like a Bridegroome) and at the other late in the evening, (when the Moon was up, and the Starrs gloriously appearing.) And else­where he tells us that he would be so early at his Prayers, as that he would prevent the Lord, Psal. 88.13. Psal. 88.13. In the morning (saith he) shall my prayer prevent thee, A very high expression; as if David could be at his prayers before God were awake, or went abroad; but that is not his meaning; it seemes to be this (ra­ther) that he would be with God, before any Crosse or Afflicti­on befell him, or any blessing met him. Weeping may endure for a night, but joy cometh in the morning, as he saith, Psal. 30.5. he doth not say, Weeping must endure for a Night, Psal. 30.5. (there was no necessity for that) but it may endure for a Night; but if weeping do endure all the Night, till the day break, yet then it comes cer­tainly and infallibly: but Davids Prayers, his Midnight Prayers, shall be with God, and prevent that joy, before that blessing be­falls [Page 130]him. And in this sense David may be understood, when he speaks of his early preventing of God, by his Prayers.

See then, that we make a right use of this our Priviledge, and come to the Throne of grace, early, and late. Hath any evill, any Affliction betided thee over Night? thou wentest to bed with thine eyes full of teares; thou slumberest, but canst not sleep, thou sleepest, yet canst take no rest; at Midnight thou awakest, thy Spirit is perplexed within thee; why, now embrace God in thine armes, by religious thoughts, and holy Meditations; put up thy Prayer to the God of thy Life, Psal. 42.8. so in the Night, his Songs shall be with thee. He may wipe away all teares from thine eyes, at Midnight; and put Songs of prayse and thanksgiving into thy mouth at Midnight; if thou pray unto him, and call upon him at Midnight; Therefore try him that way; But if that do not happen, yet the Lord will command (saith David) his Loving kindnesse in the day-time; that shall not faile to follow in the morn­ing▪ when the day breakes; and so thy Night Prayers shall pre­vent the morning Watches.

Quest. 1 There is a Question, or two, would be resolved, concerning the point delivered, (before I dismisse it.) First, it may be ques­tioned, whether it be not more seasonable, to come to God by Prayer in the Day-time, than in the Night, (it being a time of sleep and drowsinesse.)

As God hath sanctified all Places for Prayer, Resp. John 4.21. 1 Tim. 2.8. Ephes. 6.18. [...] John 4.21. 1 Tim. 2.8. so hath he all Times; yet (the duty being Affirma­tive,) we are not tyed to All, but to the season only: Pray always (saith the Apostle, Ephes. 6.18. that is in every season (as it is word for word in the Originall,) When you have an occasion, or opportunity to pray, then lay hold on it, be it in the day, or in the night, morning or evening; (for every part of time, is included; none excluded, (so it be seasonable.) Now Prayer may be considered, as it is more solemne, or more sudden; So­lemne Prayer, is that, which we compose our selves unto, in a more solemne manner; And it is, either Publique, or Private; Publique is that which is made in a publique place, (and in the Congregation. Isay. 56.7. Neh. 8.6. Joel. 2.16, 17.) There must be a publique place, and a publique meeting, to make publique Prayer, Isay. 56.7. Neh. 8.6. Joel 2.16, [Page 131]17. And a Publique Time, is most sutable for publique Prayer; So there were times limited under the new Testa­ment, for this duty. The third houre, the sixth, and the ninth; were their ordinary houres (which are our nine, twelve, and three in the afternoon.) Acts. 2.15. and 3.1. & 10.9. Acts. 2.15. Acts. 3.1. Acts. 10.9.

Private Prayer; is that which is more privately made, in some private place, or house, and that either by some few together (as the Master with his houshould or Family, Acts 10.30. Math. 6.6. Acts. 10.9. Acts. 10.30.) or more Secret by one alone (as Math. 6.6. Acts. 10.9.)

Concerning Domesticall Prayer, it must be daily performed, as may be gathered from that before delivered by our blessed Saviour, in this Chapter, Luk. 11, 3. And morning, Luke 11.3. and even­ing, are the most seasonable and fitting times of every day, for the performance of that religious Duty: Exod. 29.38. and 30.7, 8. Numb. 18.4. For that morning and evening, God did appoint (of old) for his service; and required morning and evening sacrifice. And we have the example of Gods Saints to warrant it, Psal. 5.3. Psal. 5.3. Psal. 141. 2. Psal. 92.2. There David was at his morning Prayer, and Psal. 141.2. there he was at evening Prayer; And Psal. 92.2. both are joyned. In the morning it is season­able, to call upon God, for that our Spirits are then most fresh, and apt to any undertaking, (as is implyed, Job. 11.17. Pro. 3.9. Exod. 34.19. Job. 11.17.) and for that God expects the first Fruits, Pro. 3.9. Exod. 34.19. the first that opened the matrix was to be the Lord's. So should the first glance of the eye, so soon as it is opened, be lifted up to Heaven, &c. And in the Evening, it is seasonable, to call upon God; for that men are then usually freest from distractions, occasioned by their worldly businesse, and employments; Provided that evening Prayer be not too late deferred, so that the Fami [...]y be­come sleepie and sluggish in the performance of that Duty, (which is a great fault, in many who yet make some Conscience of the performance of it.) Death, Mr. Thomas Fuller his med: on all kinds of Prayers, med. 9. (saith a very ab [...]e Divine) is compared to sleepe, well then may our Night Prayers be re [...]embled to the making of our Will; As we are carefull not to [...]ye in­testate, so should we be carefull not to deferr the making of our Wills, till we are not compos mentis; till the Lethargie of drow­siness ceaze up us; but being in perfect memory, bequeath our souls to God. But however sleepe, Fel ham Re­solves, Cent. 2. Resol. 67. be the Image and shadow of death (saith another) yet a man at rest in his Chamber, is like a [Page 132]sheep impenn'd in the fold; subject only to the unavoidable and more immediate hand of God; whereas in the day when he roves abroad, in open and wide pastures, he is then exposed to more unthought-of accidents, that contingently, and casually occur in the way; so that, albeit Prayer, morning, and evening, should be the godly mans Keyes to unlock, Clavis diei, sera noctis. and open for him, the blessings to be enjoyed in the day time; and to lock and shut up the discomforts and dangers of the night season, so that the Sun shall not smite by day, Psal. 91. Mr. Tho. Pa­get his demonst. [...]f familie du­ [...]ies. Propos. 22. nor the Moone by n [...]ght (as speaks a third) neither of which may be omitted; yet it is held to be more needfull in the morning (for the Reasons before rendered,) then when our bodyes do take their repose.

As for secret Prayer, performed by one alone in the Closet, or any other secret place, (no matter where, so we be free from distractions, in which respect) the night is very seasonable: then the soul may draw neere to God in a more familiar manner, (for that darknesse shutting the outward senses, and no noyse annoying them, the inward, are more free and fitted for medita­tion,): Hereto tends that of Chrysostome, Alwayes (saith he) en­deavour to pray both in the day time, [...]mys. in Gen. Hom. 30. an in the night; and ra­ther in the Night, for that no body then is troublesome unto us. Then have we a great tranquillity of our thoughts, when our bu­sinesses are not troublesome; when there is none that can hin­der us, from having free accesse to God; when our mind knit­ting it self together is able dilligently to make reference of all to the Physitian of our souls. In this respect, David wills us to commune with our hearts upon our beds, Psal. 4.4. and be still, Psal. 4.4. No way countenancing thereby that lazie practise of many, who deferr this Night Prayer, till they are a-bed, and then fall asleep before they have halfe done, and say they know not what; for we must mind well what we do, and with a modest quiet­nesse of mind, call our wayes to an a [...]count; And enter­taine our waking, (if at Midnight) with Godly thoughts and meditations.

Besides this solemne Prayer, (both publique and private) there is sudden and occasionall Prayer; when upon some sudden and unexpected accidents, Neh. 2.4. Ruth. 2.4.20. Judg. 6.12. the heart is instantly lifted up to God, as Nehem. 2.4. Ruth. 2.4.20. Judg. 6.12. such Prayers are [Page 133]called Ejaculations of the heart, and argue an holy familiarity with God, & manifest an heavenly mind. These come not under Rule; bind not men to any bodily observance; take not up any roome in the soul, are to be used, as salt, with every bit of meat we eate; They hinder us not from following any work of our calling; and are (saith one) as little Pinnces, Fuller. med. which may freely and safely come to the shoare, when greater Ships cannot come neere for the sands: when we are Time-bound, Place-bound, or Person bound▪ so that we cannot compose our selves to make a large solemne Prayer; this is the right instant, for these short eja­culations: yet these kind of Prayers must be so used, as that set and solemne Prayers, may not be neglected.

Quest. 2 What shall we think of Popish Night-Vigils, seeing Midnight-Prayers are commendable, and (at some times) seasonable.

Surely this; that they are superstitious, Resp. Vid. Rhem. An­not. in Acts 10. Sect. 6. Bellar. de bon. oper: lib. 1. c. 21. and not worthy of the time that is spent, in Confutation: Three Vigils they make▪ one at the beginning of the Night, another at Midnight, the last at the closing up of the Night, and appearing of the day. But they faile, for first they place Religion in observing of these houres, and seasons; a Religious observation of one houre more then another, is to be accounted no better then a beggerly ceremony, o [...] element, Gal. 4.9, 10. Gal. 4.9.15.

Secondly, they tye themselves to a stinted number of Prayers; so many Ave-Maries and Pater Nosters, which they post over, without any understanding, (saying them in Latine, which ma­ny of them are unskillfull in▪) and so without any devotion in their hearts: this is no better then meere babling and lip-labour condemned by our Saviour, Math. 6, 7. and by the Apostle, Math. 6, 7. 1 Cor. 14. 1 Cor. 14.

Thirdly, they tye themselves to the very houres, whence it comes to passe that they pray many times without Affection, (drousily and sluggishly,) when as we are to pray with an holy intention, which doth not alwayes jump with their set houres; We deny not, but that it is fit for certaine houres to be set apart both for Publique and Private prayers; which accordingly would be observed and kept constantly, but to put Religion in the very houre, and to tye all men to the same houre, or to a stinted number [Page 134]of Prayers, so many and no more, this we condemne. Our Midnight Prayers are to be performed as occasion is offered, and no otherwise. And so we come to the other sense; As Midnight notes Calamity and Affliction, and thence, Ob­serve.

Doct. God is to be sought unto in all our distresses, seem they never so great and desperate. No distresse whatever, should keep us from it.

Thus Hannah in the bitternesse of her soul, sought unto the Lord, 1 Sam. 1.10. 1 Sam. 1.10. so David being in the depths of trouble, came to God, Psal. 130.1. and cryed to him, Psal. 130.1. when the sorrowes of Hell compassed him about, and the snares of death prevented him, Psal. 18.5. when he was layed in the lowest pit in darknesse, Psal. 18.5. in the deep, Psal. 88.6, 7. when his spirit was overwhelmed within him, Psal. 88.6, 7. Psal. 142.3.4. refuge failed him, and no man cared for his soul, Psal. 142.3, 4. yet in this great Affliction he came to God and sought to him by Prayer. I might instance in Iehosophat, Hezekiah; and others (former­ly mentioned,) and in doing so, they did no more then Christ enjoynes, Luk. 21.25, 26. Luke 21.25, 26. when such times come, that mens hearts shall faile them, then Watch, and pray, that you may be ac­counted worthy to escape those things, verse 36.

Reas. God is Alsufficient; Infinite in power, wisdome, goodnesse, &c: he is able to help us in our greatest troubles, seeme they never so desperate, Psal. 68.20. Psal. 68.20. This Reason is given why our blessed Saviour in his Agonie, when his soul was heavy unto death, did then, fly unto God, and cry unto him; he knew that he was able to deliver him from death, Heb. 5.7. Heb. 5.7. And as God is Alsufficient, and able: So he is as ready, and wil­ling to be found at such times, Psal. 145.18. Psal. 46.1. as at any other, Psal. 145.18. yea sooner at such times then at any other, Psal. 46.1.

Use. 1 To blame, then, are such as are kept from seeking unto God, by reason of the extreamity of their Affliction. Hannah speaks in her song of such, as are silent in darknesse, and brands them for wicked persons, 1 Sam. 2.9. 1 Sam. 2.9. Such a wicked Person, did Saul prove himselfe to be, who being in extremity, when his griefe and vexation encreased, would meddle no more with God, and seek to him no further, 1 Sam. 13.8. 1 Sam. 13.8. So, many when they per­ceive [Page 135]outward meanes to fail them, wax desperate, and in stead of praying fall to blaspheaming, (with those Antichristians, Revel. 16.9.) As their Afflictions encreased; Revel. 16.9.10, 11.21. so did their blasphemies, verse 10, 11.21.) And this comes to passe, either, because they cast their eyes, and rest altogether on secundary causes, not considering that God hath a principall hand in all their distresses, that they are in, (of what kind soever) that he who formed the light, Created that darknesse likewise, and that he who makes peace, Isay. 45.7. did also Create that evill which they lye un­der: Or, through a distrust of Gods help; conceiving that ei­ther he is not able, to help in such a Midnight condition, (al­though he should open the Windowes of Heaven, to send forth light unto us,) or else that he is not willing to help them; not believing the gratious promises which he hath made to us, in our greatest troubles, if we call upon him.

Use. But let me proclaim with the Prophet Isay, Isay. 50.10, 11. cap. 50.10, 11. who is amongst you that feareth the Lord, that obeyeth the voyce of his servant, that walketh in darknesse, and hath no light? let him trust in the name of the Lord, and stay himself upon it. Art thou in a darke, and sad condition? art thou under the darknesse of Affliction? the darknesse of want, of poverty, of debt? dost thou sit in the darknesse of temptation, desertion, &c? is thy Sun set? hath the shadowes of the evening overspread thee? nay hath an horror of great darknesse fallen upon thee, (as did on Abraham, Gen. 15.12.) so that thou seest no light, Gen. 15.12. none within thee, none without thee, none about thee; yet if thou beest one that feareth God, that walketh in the way of his Com­mandements; be not out of hope; judge not thy case despe­rate, with those who sailed in the ship with Paul, (from whom all hope of being saved was taken away when they saw neither Sun, Acts 27.20. nor Star, for many dayes together) yet call upon thy God, (for all that) and stay thy selfe, upon the gratious promises that he hath made unto thee, as David resolved to do, what time I am affraid, (and you know the terrors of Midnight are fearfull) I will trust in thee: and how he will do that, Psal. 91: he shews in the words following, In God I will praise his word in God I will put my trust, Psal. 56.3, 4. as if he had said, Psal. 56.3, 4. what darknesse soever lyes upon me, what feares soever I am under, what distresse soever doth [Page 136]most disquiet me: I will fly to God, call upon his name, and trust upon the word of promise, for help and succour: No other way to find true comfort but this. Behold all ye that kindle a fire, that compasse your selves about with sparkes, walke in the light of your fire, and in the sparkes that ye have kindled (saith the Prophet Isay, in the place above mentioned) as if he had said, All ye that out of your own thoughts, and fancies, raise up to your selves imaginary succours, and seek not to God; make use of your own devices, please your selves in your own projects, and fol­low after that light, which you your selves have kindled out of your own Tinder-box: This you shall have of mine hand, you shall lye downe in sorrow, take this from mee, (and it is all that you are like to get from me in this case) that light which you walk after, shall afford you but light enough, to the pit of darknesse; It shall not light you long: before you go to bed, it shall out, and you will lye downe, in a very sad and disconsolate condition, And so much of the Time, when this man came to his Friend to supply his want; It was at Midnight.

Thus having heard, what this man did in his extreamity, now let us heare what he said.

Text. Friend, lend me three loves?

And here we have considerable, first the suite or Request made, secondly the Arguments to enforce it.

In the suite, we take notice, first of the manner, secondly of the matter of it.

For the manner, he comes not rudely, and abruptly, but insi­nuates himself into him, prefacing his request with a respectfull Compellation, [Friend]: thence we note that,

Doct. Honest motions, may not want the help of artificiall Insinuations. Let the motion be never so good, and honest in it selfe, yet it would have some Complement allowed, to make it more passe­able.

Not a Book in the world, wherein you read of fairer expressi­ons, and more ci [...]ill language used one to another then in the Scripture? where do we find more of that which we call Com­plement, then in Abigall's accesse and addresse to David, in the [Page 137]behalfe of her foolish Husband, when she interceded for him? Ʋpon me my Lord, upon me let this iniquity be, 1 Sam. 25.24. and let thine hand­maid I pray thee speake in thy audience, 1 Sam. 25.24. And what phrases of humility and diminution, and undervaluing himself, doth David use to Saul, to insinuate into his affections? After whom is the King of Israel come out 1 Sam. 24.14. 1 Sam. 26.19, 20. after whom dost thou pursue? after a dead dogg or flea, 1 Sam. 24.14. so 1 Sam. 26.19, 20. The like doth Bathsheba to David, my Lord thou swarest by the Lord thy God unto thine handmaid, 1 King. 1.17. 1 King. 1.17. O man of God, (said the Captaine unto Elijah) I pray thee let my life, and the life of these fifty thy Servants, be pretious in thy sight, 2 King. 1.13. Acts 26.2.27. & verse 25. Colos. 3.12. Acts 1.16. & 2.14.22.29. 2 King. 1.13. So St. Paul to Agrippa, Acts 26.2.27. and to Festus, verse 25. Such discreet and loving insinuations doth St. Paul use frequent­ly. Now therefore as the elect of God holy and beloved. So Peter, Men, brethren, &c: Asts 1.16. and 2.14.22.29. so Steven, Acts 7.2. I might abound with examples.

Use. 1 There is a generation in the world, that esteeme all faire ex­pressions, but as flatteries, and thinke all smooth language to be, but the dresse of flattery. Indeed: as that woman who is overcuriously dressed, is to be suspected, so is the speech, that is so: Iezabel did not more inveagle her Lovers, by her wanton dresse, than do some seducers, in these dayes, Rom. 16.18. their hearers and followers by their feyned speeches. The heart of many a spea­ker, is far from his tongue: but this concludes not, but that a faire heart, and a faire tongue, may very well consist together: That man aggravates his condemnation, that speaks faire, but meanes ill; but yet, he that meanes well, and expresseth him­selfe in a good forme, gives me Wine in a cleane glasse. Good forms, are letters commendatory, (as Queen Isabella was wont to say,) and adde much to a mans repute: By this, Sueton: Titus Vespasian gained the name of the Darling of the World. They are unwise, that affect masterfullnesse in speech, though it be to their equalls, or inferiours; much more they that use harsh and coor [...]e lan­guage to their superiours, to whom they must be beholding. So farr are some from an oylie tongue, that they are swollen in the mouth with a venomed and poysoned one, (as was Shemei 2 Sam. 16.5.) Thou man of blood, thou man of Beliall. 2 Sam. 16.5. Our carriage and behaviour should be (saith one) like our Apparrell; not [Page 138]too strait, but free for exercise: Yet (as the Taylor doth by gar­ments, so should we do by complements, cut them out with advantage rather then otherwise) better give too much, then come short of what is due. Faire words (we say) make fooles glad; and so they do wise men also.

Use. And if good formes, and faire expressions are to be used in our addresses one to another; Dic mihi si ve­lis hominem ro­gare [...]t sic inci­pias, Da mihi quod peto, non­ne arrogans vi­detur oratio? Gen. 18.27.30. 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Nehem. 1 5. Luke 11.2. how much more are we to use them in our accesses, and approaches to the God of Heaven? Oh let not my Lord be angry (saith Abraham) and I will speak but this once unto thee. And againe, Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes, &c. The Saints have ever made God glorious in his Titles, when they have been Suitors to him, 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Neh. 1.5. And our Saviour in that platforme, given his Dis­ciples in this Chapter doth preface it with Our Father: we may not rush rudely into his presence.

And here take notice, that those Names and Titles which we give to God, those notions, and attributes wherewith we pre­face our Prayers, would be such, as may strengthen our Faith in our speciall suits. This man, in this Terme of Friend, incourag­eth himself to speed in the suite he makes. Psal. 65.3. 1 Pet. 5.10. Dan. 9.4, 5. If many and gene­rall requests, be to be put up, then such Names and Titles would be used, as may encourage us, that all shall be heard as Dan. 9.4, 5. But if some particular petition be to be pressed, then God would be represented unto the mind, under such a name or no­tion, as may help the heart, and strengthen our Faith in that particular; So Abrahams Servant being to pray for good success in his Masters businesse, looketh upon God under that notion, as the God of his Master Abraham, Gen. 24.12. and 32.9. Psal. 94.1. Gen. 24.12. so Iacob fear­ing his Brother Esaus wrath, Gen. 32.9. So David praying against the enemies of God and his Church, Psal. 94.1. So when Peter entreated God to make choyce of an Apostle in the place of Iudas, Acts 1.24. Acts 1.24. So the Church seeking courage, and that wonders might be wrought set God before them as a God of pow­er, Acts. 4.29. Acts. 7.2. 1 Thes. 5.23. Rom. 15.5.13. 1 Tim. 1.17. Acts 4.24. So S [...]. Paul still, sets God before him, as having that in him, for which he prayeth, 1 Thes. 5.23. Rom. 15.5.13. and 16.20. 1 Tim 1 17. And seeking the consummation, or perfecting of the believing Hebrews, he considers God under [Page 139]an answerable notion, Heb. 13.20. Heb. 13.20. Learne this to help thy Faith, be acquainted well with the Name and Attributes of God, and accordingly make use of that, to preface thy Prayers, which may best serve to strengthen thy Faith, and enflame thy Affecti­ons. And so much of the manner, now to the matter of the re­quest.

Text. [ Lend me three Loves.]

Here we have, first the Thing desired [Lend me] secondly the motive to enforce it, which is taken from the Facility thereof. It was but three Loaves that he desired to borrow, he would not be overburthensome unto his Friend, he desires that which was in the power of his Friend to grant, and that without any preju­dice unto him.

We begin with the thing desired.

[ [...], da mihi mutuò; Lend me.]

It will not be amisse to acquaint you with the nature of the thing, and shew you what Lending is; and what kind of Lending it was which this man desired, (that we may make the better way to the Doctrine.) For albeit, Borrowing, and Lending was (as we think, never more used then in these dayes, yet upon a strict enquiry, we shall find that it was never more rare: for amongst many Lenders, there is scarce a Lender to be found, that doth perform aright this Christian duty to his Friend. Know then; that Lending is a Contract which transfers the right & dominion of a thing to another, for no Consideration of price or Recompence, What Lending is. but on­ly upon Covenant that the same kind of thing be rendered, and repay­ed againe, (saith Hemingius.) Or more briefly, thus. Heming: Com­ment in Jac. de mutuatione.

Lending is a kind of contrast, whereby things are alienated for a time without price.

A Contract, is the consent betwixt parties, concerning the alienation or permutation of things upon condition, which condition is either presently performed, or else for the future assured by obligations, either Verball, by word of mouth, or Writing. So ( Philem. 18.19.) St. Paul ingaged himself by word, Philem. 18.19. and writing to Philemon, for Onesimus his debt; or Reall, as by Pawnes, and Morgages (which under the Law was allowed, Exod. 22.6. Deut. 24. Pro. 20.16. Exod. 22.26. Deut 24. Pro. 20.16.) Or by Sureties and Hostages; [Page 140]so Gen. 42.36, Gen. 42.36, 37. and 43.8, 9, 10. & 44.32. 37. Reuben offered his two Sons in Hostage, and delivers them unto his Father as pledges, for the forth­comming of Benjamin: the like did Iudah, Gen. 43.8, 9.10. and 44.32.

This Contract we (now) speak of, concerns Alienation of Goods, and

Such Contracts, are either for the perpetuall alienation of them or but for a time only,

The perpetuall alienation, is both of the Use and Property of what is alienated, and that for ever. And it is either Free and Liberall, or for Recompence.

If it be free, and liberall. It is Donation or giving; if it be for Recompence, then it is Commutation, as ware for ware, (which is called Bartery) or mony for mony (which is called Exchange,) or ware for mony, (which is called selling) or mony for ware, (which is buying.)

The Alienation, which is but for a Time, is either of the Use only▪ or of the Property also.

That which is of the Ʋse only, for a Time; if it be liberall and free, is called Commodation, or lending to Use; (the property being still retayned.) But if it be for Recompence, then it is called Location or letting to Hire.

That which is not only of Ʋse, but of Property also; if it be liberall and Free, is called Mutuation or lending to spend, if it be Illiberall, and for gaine it is called Ʋsury.

Now the difference is to be taken notice of betwixt these two kindes of Lendings; Mutuatio Ac­commodatio. Mutuating, and Accommodating. When any doth mutuum dare, mutuate, he looks but for his own againe, in eadem specie, in the same kind. As when one lends Bread, Corne, Mony, to a Friend; he lends it not with condition to have the very selfe same Loaves againe, or graines of Corne, or pieces of Silver againe that were lent; but with condition that it should be repayed in the like kind, Bread for Bread: Corne for Corne (of the same kind and goodnesse): Mony for Mony so much, for so much; For here the Property and Domi­nion of the thing, lent, is transferred from the Lender to the Bor­rower; otherwise a man could not use them, in regard that [Page 141]the Use, and the Property, cannot besevered. And therefore this kind of Lending is called mutuum, Heming. in Jac. 5. (in which too words meum and tuum are contracted into one.) As if the Lender should say, this that is mine, I now make it thine, for a time; thine to do with what thou wilt: thine in Use and Property, both to lend, and spend, to give, &c: so thine, (that during the time of the loane of it) I will not call thee to an account for it, be­cause it is thine. And this kind of lending is only of such things as are spent in the Ʋse, and passe from man to man by number, weight, or measure.

Now when a man Accommodates, he looks to receive that which he lends, in Individuo; for as much as the Ʋse is only transferred, but not the Property, unto the Borrower, so that he cannot every way use it as his own, he cannot sell it, exchange it, or bestow it on whom he please. Should a man lend his Friend, his Horse; he may not, by vertue of that Lending, sell him to another, nor exchange him with another; for as much as the Lender did not make his Friend the owner of the beast, by trans­ferring the Property or dominion unto him, he only yeilds the Use of it for a time, and when the time is expired, he expects the same Beast againe, (and no other) in the roome of him. Now the Lending which our Text speaks of, is of the former kind call­ed Mutuation, being of such things, whose use consists in the con­summation of their substance, and whereof both Use and Property are passed over for a Time only, and not Perpetually; which Time being expired, the borrower is to restore the Principall, not the selfe same particular, or individuall loafe, or loaves, of bread; but so much in the same kind, or the same in valew.

Duo sunt con­tractus qui de natura sui gra­tuiti sunt, Mu­um et Commo­datum. Grat. decret, part. 2. Caus. 14. Quest. 3.Whether we Accommodate in passing over the Use only, but not the Property; or Mutuate in passing over both Use and Pro­perty; Lending must be free, and without price: for it is gratwi­tus contractus, and if any thing be taken for lending, the nature of lending is corrupted (saith Chemuitius.)

By this description of Lending it appeares, how it differs from all other Contracts: as first from Lettings, for in that we passe over the Use of a thing for a certaine price, retayning still the Property, but in this we many times passe over both Use [Page 142]and Property: but whether one, or both, it is alwayes without price.

It differs from selling: For that is a contract by which a thing is transferred, from one to another for a certaine price, and that for ever: both agree in the transferring and alienating the Pro­perty, with the Use; but herein they differ, the one is Liberall, the other not; the one is Temporall, the other for ever.

It differs from Exchange; which is the yeilding of one thing for another; As a Horse for a Cow, or this Horse, for that Barly, gold for Silver, &c: But when I lend, I look that the like should be restored, in the same kind, and that at the time ap­pointed.

It differs from Giving: in both there is a free passing over both Use, and Property; But he that gives me this, or that, gives it me with this intent, that it should become mine, and never be returned to him againe; but so doth not the Lender, in that which he passeth over unto me. These things I thought good to premise, that we may make better way to what I intend to propound unto you from hence, and make use of. The point shall be,

Doct. He that Lends me, befriends me.

This man doth intimate as much, in comming to his Friend to borrow, and prefacing his Request with such a Compellati­on as Friend: as if he should say, Wert thou not my Friend, I could not be so bold, but being my Friend, do so much for me for Friendship sake: as to Lend me three Loaves, &c.

When God brought Israel out of Aegypt, he wills Moses that the people should borrow every one of his neighbour, Jewels of Silver, and Jewels of Gold; a likely thing, (might the people say,) that the Aegyptians will lend to us their Jewells whom they so much hate, Well (sayes God,) I will give this people fa­vour in their sight, so that they shall lend unto them what they desire. And he did as he said; for the Lord gave the people favour in the sight of the Aegyptians, Exod. 3.21. & 11.2, 3. & 12.35, 36. so that they lent unto them, such things as they required, (saith the Text,) Exod. 12.36. They [Page 143]were no Friends to the Israelites, yet that God who fashioneth mens Spirits, wrought their hearts to favour them, and performe this Friendly office to them, When a mans wayes please God, Pro. 16.7. he will make his exemies become his Friends. You see then, that it is esteemed for a friendly favour, albeit little or no thanks was to be given to them for it.

Thus was that poore Widdow befriended, who was Wife to one of the Sons of the Prophets: she (bemoaning her condition to Elisha, that her Husband was dead, and dyed in debt, and that her two Sons were ready to be seized on by his Creditors, and taken for slaves,) was enjoyned by the Prophet, to Borrow yet more, Goe borrow thee Vessels abroad (saith he) of all thy Neigh­bours, 2 King. 4.3. 2 King. 4.7. Though they were but empty tubs that she was to borrow, yet it was a Friendly and Neighbourly part in them, that lent them to her, considering her poverty; for they might have been jealous of her, that she might borrow, to make them away, and by that meanes supply her present necessity, (for they could not be ignorant of her wants, and how that she had nothing to fill them with) yet like good Friends and Neigh­bours they lend, according to her desire.

A good man (saith David) sheweth favour, and lendeth, Psal. 112.5. Psal. 112.5. or doeth gratiously in lending (as some read.) A favour it is, and for a great favour it must be held, to be thus befriended. Such a good man was Nehemiah; I, my brethren, Neh. 5.10. and Servants (faith he) might exact of them mony and Corne (that is, if we should follow your example): but yet they did not, for they lent, and lent freely to those that were in need, and took no use of them, and that was Friendlily done of him. Amb. lib. de Tob. c. 2. And then Ambrose speaking of Tobias (saith,) that he performed the duty of a just and righteous man, in lending freely, according to that of David. An [...] Justin Martyr justifying the godly conversation of Christi­ans, saith that they did so far performe the friendly offices of hu­manity, Just. Mart. orat. Authen. pro Christianis. saith that they did so far performe the friendly offices of hu­manity, as that they loved not only their Friends, but their ene­mies likewise; and did lend to them, of whom they hoped not to receive any thing againe. A Friendly part indeed it was so do do, and agreed well with our Saviour's precept, Math. 5.42. Math. 5.42.

Use. 1 But how few are there amongst those many, that pretend friendship to their Neighbours, that are found friendly in this kind? No tune pleaseth some, but that of the Nurse to her suckling, buy, buy, buy; they hold it, both sin and shame in those that would borrow of them, and no lesse in themselves, if they should lend: They have an answer ready for him that craveth this kindnesse of them; Truly, I cannot lend, I have promised my Friends that I will not do it: I have sworne to the contrary, and I dare not break my oath: one shift or other they will have, to put the Borrower off: As Theocritus had, in answering those two men, who came to borrow his Bathing-comb (the one be­ing a stranger, the other of his acquaintance) you (said he) I know not, and you I know too well; I will lend to neither: so un [...]ociable and uncharitable, are men grown in this iron or steely age of ours.

Others there are, that will lend unto their Friend, and pre­tend much love this way, but in their love there is a great lack; for that they marr all, by some usurious contract. Doth a poore Neighbour want Corne, or money, or such like, they will sup­ply their wants, provided that he will give him a day or two's work in Harvest, or let him have his Horse to Cart, or plow, or pay him so much, over and above what was lent: but such a kind of lending is as much as nothing, and quite corrupts the nature of it (as before was shewed.)

It is accounted for an Act of Charity and Mercy to lend unto our Friend or Neighbour in his necessity, Deut. 15.4. and want, Deut. 15.4. Now, no act of Charity should be bought, and sold; to [...]ell Justice is unjust, we justly cry out against it; and to sell Charity, cannot be good. Dr. Down, on Psal. 15. pag. 250. Fenton on Usu­ry, lib. 2. c. 16. The one is Bribery, and the other Usury: Charity by such a mercenary lending is depraved, and per­verted, turning an act of Liberality, into an act of Selfe-Love, Covetousnesse, and Cruelty, as Divines ob­serve.

It is an act of Selfe-Love to lend in this manner unto a Friend; Boltons dicourse of Usury. p. 37. For whereas, Lending was ordained for the good of the Bor­rower, and not of the Lender; This good of the Borrower, is not sought at all, or at most but in a secondary respect, as it serveth or furthereth the Lenders gaine; Now Charity [Page 145] seeks not her own good; but the good of others, 1 Cor. 13.5. 1 Cor. 13.5.

It is an Act of Covetousnesse; for what is Covetousnesse but an unlawfull desire of having more? Now he who lends for the Lords sake, his needy Neighbour, looking for nothing again, is said to lend in Christian Charity. And he who lends looking for his own again, lends in civill Love and humanity. So he who lends, looking for more then his own againe, Luke 6.35. lends in Cove­tousnesse.

It is an Act of Cruelty and inhumanity. A good man (saith David) is mercifull and lendeth, Psal. 37.26. implying that he who lendeth not freely, Psal. 37.26. wanteth those bowells of mercy which good men have; Insomuch that Luther sticketh not to terme an Usurer, a blood-sucker of the people; Luth. in Decal. and Cato being asked What is was to be an Usurer, demanded againe What it was to be a Murtherer; implying, as was the one, Cicero de Offic. in fin. so the other.

Nor is Charity only perverted, and depraved, by such a kind of Lending, but everted, and extinguished thereby. In our fore-Fathers dayes, when Usury was held a deadly sin, Mosse on Vsu­ry. A poore couple, or young trader, might easily have borrowed of a rich Friend or Neighbour 40. or 50. s. yea 5. l. (or more) according to his need to be paid againe at convenient leasure: but in these dayes (wherein Charity is rather dead, then waxen cold) (a price being set upon lending,) free lending is scarce known; in­somuch that it is a hard matter for a poore Neighbour to borrow 10. shillings for a few dayes without some recom­pence.

Obj. But it should seeme by this, that it is unlawfull for a man to lend his Horse for hire, or Cowes for profit, &c.

In things lent out, wherein the Vse is only passed over for a time, but the Property retained, R [...]. there recompence may be re­ceived; for as much as such things are wearable, and returne not in the same perfection every way as they were lent, in conside­ration whereof (as likewise in regard of the hazard that the [Page 146]owner standeth unto) the lender may take reward: But where both the Vse and Property of what is lent, is passed over to the Borrower (as must be in those particulars mentioned, Deut. 23.19. Levit. 25.37. Deut. 23.19. Levit. 25.37. (for otherwise they could not be used) (as before hath been shewed.) And where the Lender stands not to the hazard, but the Borrower, there it is judged unlawfull. Sure it is, that recompence received both in the one kind and the other, doth passe it into another kind of contract, namely into Hire.

Quest. But may a man in no case receive some Recompence for Corne, or Money, that he lends unto his Friend or Neigh­bour?

Resp. In some case he may: as first, where losse is sustained by the lender, through the borrowers default. Say a man should lend his Neighbour Corne, or Money, freely for a certaine time, and, that time expired, the Corne or Money lent, is detained against the Lenders minde; now the Markets rise or fall, and for want of Money, the Lender is hindered from laying in his provision at the best hand; In such a case it is lawfull to receive recompence for the dammage suffered: But this is not to receive recom­pence for what is lent, but for the dammage susteyned, through the deteyning of what was lent, longer then the time that was contracted for.

And as it is lawfull to take for what was lent in a Recompen­cing way, so secondly it is lawfull in a Retributory way, to take some profit. The Borrower finds himself much benefired by the Lenders courtesie, and of his own accord, (in testimony of his Thankfullnesse,) freely gives to the Lender, who (when he lent) neither intended, nor expected it, (much lesse covenanted, or contracted with him for it): such profit, and encrease may lawfully be taken as well as given, as an acknowledgement for the courtesie received. And such receiving of gaine▪ or profit for what was lent, is by all Divines, both Papists and Protestants, allowed.

Use. 2 Be we exhorted, to shew our selves Friendly and Neighbour­ly one to another, in lending freely, as occasion shall be offered: Say not in thine heart, if the case be thus that if I lend, I must free­ly lend, my Money, Corne, bread, &c: and have no recom­pence, [Page 147]I will not lend at all: but consider seriously,

First, it is Gods command, that we should lend our Neigh­bour. In his Law he hath enjoyned it, Deut. 15.7.8. Deut. 15.7, 8. God having before provided that in the seventh yeare, no debt should be demanded, he foreseeing that when the seventh yeare should draw neere, the covetous would refuse to lend to them that were in need; straitly chargeth his people not to forbeare to lend in that yeare, more then in any other. Beware (saith he) that there be not a wicked thought in thine heart, &c. verse 9, 10. verse 9, 10. where he useth two effectuall Reasons, to perswade to the ef­fectuall performance of the duty; first, if they should forbeare to lend, it should be a Sin unto them, verse 9. (For no man is an absolute Lord of that he hath, but Gods Steward, Luke 16.1. & 19.13. who hath committed that we have into our hands to be imploy­ed to his glory, and our own & Neighbours good, and to such uses as he hath appointed.) Secondly, if they did thus chearfully and freely lend, as he required, then, because of this thing, God would blesse them in all their works, verse 10.

This is a duty likewise, charged upon us by our blessed Savi­our in his Gospel, Math. 5.42. Luke 6.35. Math. 5.42. Luke 6.35. It was a Pharisa­icall conceit, that their kindred, Friends, and such as had well deserved, should only be lent unto; but our Saviour shewes, that, that friendly office is owing to every one that needs, be he Friend or Foe, if he be willing and desirous (his necessity being such as compells him to borrow,) and thy estate such as inables thee to lend, ne averseris, turn thou not away, plead not excuse, make no delay, be so farr from denying this friendly favour, as that thou suffer not thy countenance, or gesture to be strange, to­wards him.

Thus we have both Law and Gospell for the duty; in observing whereof both our Obedience, and Faith will be discovered: we cannot say we love God, and trust in God, if we yield not obe­dience to him herein.

Secondly, take notice, that to deny to lend, is to offend against humane society, which cannot subsist without it. Usurers (and the Patrons of it) say so of Usury. It is so necessary, that Com­mon-wealths cannot stand without the practise of it: Without lending (indeed) they cannot, but without Vsury, they both [Page 148]might, and ought. Wherefore hath God made men sociable Creatures but to be helpfull one unto another upon such occasi­ons?

Thirdly, know that it is a greater sin, not to lend unto thy Friend, and Neighbour, then to be an Usurer unto him: As it is a greater offence; to deny food to him that is almost famished, then to sell it unto him at an unreasonable rate. Therefore many States, tollerate Usury, for the good, both of the Borro­wer and Lender: Of the Borrower, because his necessity is of­tentimes such, that it is farr better to borrow upon Usury, then not to borrow at all: Of the Lender because to lend upon mo­derate Usery, to them that must needs borrow, is a lesse sin, then not to lend at all. And yet how many are there, who will cry out upon the Vsurer, when they themselves are worse, in not being upon necessary occasion a Lender unto their Neighbour? Looke then upon this duty, not as arbitrary, and left to your own choyce, whether you will lend or not: for if our Brethrens necessities require it, we stand bound unto it; and rest as­sured that God will require it of us, if we do it not.

Obj. But say, A Friend should come to borrow of me, when I know he borrows only to feed his covetous humor, or to main­teyne his Lust, and Ryot, and I bound to lend in such a case?

Resp. Such as cannot borrow without sin, may not be lent unto, lest we be pertakers with them in their sins: Some covetous dealers, there are in the world, who by engrossing, or forestalling of commodities, seeke great matters unto themselves, (albeit it tends to the prejudice of the Common-wealth,) they borrow of purpose that they may buy Corne to hoard up, and so to in­haunce the price.

And there are others, who hypocritically and dissemblingly would be Borrowers, that they might be esteemed poore; and in debt, thereby to avoid publique or private taxes, and con­tributions: To such as these, we are not to lend, lest we make our selves accessary to their covetous practises.

Nor are such, as borrow for the maintenance of their Pride, and excesse of Ryot to consume upon their lusts, pleasures and vanities, fit Objects of this kind of Charity; To lend to these, is but to feed their sensuall humour. If we know that [Page 149]any Friend would borrow of us, for these, and such like sinfull purposes, we may not lend them, for not only the followers but the furtherers of sin are guilty, Rom. 1.31. Rom. 1.31.

Obj. But some would borrow of me, that in all likelihood, are not likely to repay againe.

Resp. In humane society, there are three sorts of men, that are Bor­rowers. Some are extreame poore, and unable to provide for themselves necessaries, by reason of blindnesse, lameness, or other defects of nature, yet their modesty (many times) keeps them from begging; they will be borrowing, albeit they know not which way to pay againe. To these we may not lend, but Give: Alms, are their due. Deut. 15.11. Levit. 25.22. Math. 5.42. Deut. 15.11. Levit. 25.22. Math. 5.52. Pro. 19.17. And in giving to these, we lend to the Lord, Pro. 19.17. he will restore, and repay it againe, for they cannot.

Some are Rich (at least comparatively) who yet at some times, and for good and necessary considerations, may stand in need, and have no way to supply their wants, but by borrowing of a Friend (unlesse they should much diminish their Inheritance, or impare their stock, and trade to their great prejudice); To these neither gift, nor Loane is due, (otherwise then of courtesie,) we may lend them (and it is a neighbourly and friendlily part to lend them, if we can well spare to supply their present needs,) but no man is strictly tyed in Conscience to lend them, inasmuch as they have wherewith to supply their wants, and make mony of, albeit (it may be) they should sell underfoot, or leave their grounds understocked, if they should so do. And if I lend to any such, I may expect the like courtesie from them; should I at another time have the like occasion: And this is that [...] spo­ken of Luke 6.34. Luke 6.34. which sinners (that is very Heathens) expect­ed and rested satisfyed withall.

And some there are, of a middle ranke (neither very poore, nor very Rich,) They have a Trade, a Calling, wherein they are able, comfortably to provide for themselves, and theirs, and whereby they may be enabled (through Gods blessing) to give every one their own, and repay what was lent them, & yet their estates may be such, as may minister occasion to them frequent­ly to borrow; Trading may be dead, Charge great, much hin­derance they may have by sicknesse, or other casualties, or being [Page 150]young beginners, they may want necessaries, (as Money, or stock to set up withall.) These are they, that we are bound by the bond of Christianity to lend unto, and that freely, in their ne­cessity, and if (in case,) we have just cause to doubt, or mistrust their credits; A pledge may be taken of them, provided first that it be not their Bed from under them, or such necessary things as they cannot well spare without hazard of their health, and livelyhood, Deut. 24.10, 11, 12.17. Exod. 22.26, 27. Deut. 24.10, 11, 12.17. Exod. 22.26, 27. for in so doing, we rather impoverish them, then pleasure them, nor do they save so much in borrowing, as they may, another way loose, for want of those necessaries, whereby they should get their liv­ing. Secondly, that the pledge or pawne be not used by thee, (for that would be Usury in thee:) The pledge, be it linnen, wollen, or such like may be the worse for the wearing, so is not thy Money in the borrowers hand. This is condemned, Amos 2.8. Amos. 2.8. Thirdly, if we see that what was borrowed, cannot be re­payed without hazard of the borrowers undoing, thou maist not take any advantage against thy poore brother, Math. 18.18. but shew compassion to him, in giving him a longer time, or wholly forgiving him the debt, restoring his pledge againe, so shall that poore man, to whom thou hast shewed mercy, blesse thee, and it shall be righteousnesse unto thee before the Lord thy God, Deut. 24.13. God will reckon it for a good work, Deut. 24.13. and gratiously reward it.

Obj. But it may be my Friend would borrow that of me, which I cannot well spare; It would tend to my losse, and dammage if I should send.

Though, Resp. Psal. 112.5. a good man sheweth favour, and lendeth; yet withall, he will guide his Affaires with discretion, Psal. 112.5. As our Neighbours necessities, so our own abilities is to be respected; God requires no more of thee, then he enables thee to do. Nor have we any command to lend, what cannot be well spared. But here the Rule is good, our super fluities must give way to our Neighbours Conveniences, and our Conveniences to their Necessi­ties, yea our Necessities, 2 Cor. 8.12. (though they be great) to their Extrea­mities, for the supplying of them. If we in lending, shall more damnifie our selves, then profit our Friend, or Neighbour; (in such a Case) we may not lend. The wise Virgins did well, and [Page 151]wisely, in keeping of their oyle, when they had not to spare, Math. 25.9. But take heed that this be not made a pretence only, Math. 25.9. (as it is made by many,) who cannot lend a shilling to their poore brother, when they can spend pounds in sinfull and lewd company,

Obj. But the way to keep a Friend, is not to lend, for if a man demand his own, he shall be hardly thought of; and it may be, lose, both Friend and Mony.

Resp. Such indeed there are (and too many of such) in the world, whose greatest care is, of whom to borrow, but take no care at all to repay againe; but they are branded in the Scriptures for wicked persons that do so, Psal. 37.21. Psal. 37.21. nor may others fare the worse for their fault. The Godly make Conscience of paying what they owe, as did the Son of the Prophets, (mentioned, 2 King. 6.5.) and that poore Widdow, 2 King. 6.5. 2 King. 4.1, 2. (which before we made mention of,) of whom we read, 2 King. 4.1, 2. &c. Nor may a necessary duty, be omitted for some mens faylings: It should only teach us to be the more carefull, in the discharge of it.

Wherefore, silence Reason, and exalt Faith; Remember it is a work of mercy to lend unto the needy, Math. 5.7. and such as shew mercy, shall find mercy at the hands of God, when they stand in most need of it. And in the performance of this Duty, see that it be in Christian Compassion, and Charity: lend not grudgingly, and repiningly, with an evill eye, pinching hand or heart. And so likewise have respect to Justice and Equity in your lend­ing, so as that it be not to the prejudice, but profit of your Neighbour, and in so doing, the greatest comfort and profit will redound to thy selfe in the end.

Use. And if it be so, that he is a Friend that doth lend▪ then let such as borrow, take it for a kindnesse that they are lent unto. Trouble not thy Friend with a businesse of this nature, unlesse there be great need, (For the Borrower, P [...]o. 22.7. is a servant to the Len der) (saith Solomon): and why should any man needlesly, lose his liberty, and make himself a slave; As the Apostle saith in ano­ther case, so in this, if thou canst be free, use it rather: 1 Cor. 7.21. If thou canst use any other lawfull shift, borrow not: He that goes a bor­rowing (we say) goes a sorrowing: and this many have found true, [Page 152](by wofull experience,) who have met with bitter reproaches, mocks, taunts, checks, reproofs, even in the house of their re­puted Friends, they have been thus smitten, when they have come upon this errand; wherefore be wary, borrow not over­greedily: Plato's law was, that no man should fetch water from his Neighbours Well, untill he had first digged in his own ground, to the Potters earth: But if thy necessity be urgent, the occasion necessary, the request reasonable, and that thou canst not otherwise make some honest supply of thy present want, then see that thou discharge the duty of a good Bor­rower.

First, borrow with a resolution to restore what is lent thee, and that at the time appointed. There are in these dayes (more then a few,) who by faire words and colourable pretences, and under the Cloake of Religion, creepe into their Neighbours bo­somes, borrow mony, take up wares of credit, (as far as they can be trusted,) never purposing to pay, but resolving before hand, that so soon as they have gotten their Neighbours goods into their own possession, voluntarily to break and turn Banck­rupts, and then an agreement must be sought with Creditors, and composition made for a third, fifth, or tenth part of what was borrowed: by which wicked course, many a conscionable, and well-minded Lender hath been brought to much want; when these unjust, and base-minded Borrowers have lived like Gentle­men upon their stollen goods, and the sweat of other mens la­bours. This is a pernitious-kind of theft, and in former ages scarce heard off: they steale more in a day or two, and with more security, then a High-way Robber doth all his life-time. But though the Law of man arraignes these not, yet the Judgment seate of of God, 1 Thes. 4.6. will not acquit them.

Secondly, repay truly and at the time appointed, abuse not thy Friend in denying the debt, and putting him to prove it, (which is the practise of too many) nor keep it from him, with a strong hand, longer then the time contracted for (which is the practise of more.) This is the cause of so many trouble­some, and chargeable suits at Law, to the undoing (in a manner) of many an honest Neighbour, who, if he will have his own, must come that way by it, or else lose it, which (if the debt be [Page 153]not very great) some peaceable minded man, had rather do then sue, and so he is defrauded of his due. And this is one cause why Friends are so backward in lending, and that such as have been pittifull, and compassionate this way formerly, have their hearts closed, and shut up against this duty. Hast thou borrow­ed of thy Neighbour ought, then know thou art a debtor, and debts must be paid. The Law of God, 2 King. 4.7. Joseph. Antiq. lib. 3. cap. 2. Oecolamp. in Proph. Abdi­am. Hier. Lyra in loc. and Conscience requires it, go pay to them, thou art indebted unto, (said Elisha to the Pro­phets Widdow) (whose Husband some think was good Obadiah, Ahabs Steward, who hid and mainteyned a hundred Prophets, in the time of Jezebells persecution, and by that meanes came greatly indebted, for the payment of which debts God wrought a miracle by Elisha,) 2 King. 4.7. her first care must be to pay what she owed, and then she and her Children were to live up­on what remained: whilst she had nothing, it was no sin to owe, but when she had wherewith, she could not have been guilt­lesse, if she had not paid, before she stored up for her selfe, and hers. Nor might she put it off from day to day, but do it pre­sently: the debt was due, and no delay might be made of payment, To detaine what is due, is all one, Aquin. 2.2 ae. q. 66. Art. 3. as if you robbed your Neighbour (saith the Schoolman.)

Thirdly; if what was borrowed of they Neighbour be lent, only to use (and is to be returned in the same individuall thing,) abuse it not: Use it, to that end, for which it was lent, and no further, then the Lender doth like of; and then restore (at the time appointed,) what was borrowed, safe, and entire, or other­wise, make it good. And herein many Borrowers come short, who care not to what Use they put their Neighbours goods, (not using them as they would their own; but, to save their own, abuse theirs) forgetting our Saviours Rule, Luke 6.13. As you would that men should do to you, so do you to them: They would not like it, should they be so dealt withall.

Lastly; Restore what thou hast borrowed, with thanks: as thou didst professe it to be a kindnesse, when it was lent; so make a returne with the like acknowledgment.

There are those who borrow with Thanks, but restore with Enmity; Let the Lender send for his own againe, or require it of them, they repay with crosse and cursed language, and that is all [Page 154]they have for their friendly kindnesse. And some there are so proud, and unthankfull, that they esteeme all that is done this way for them, but as matter of duty; you have done no more (say they) but what God commands you, and lesse then you ought to do: But God commands us not, to lend to such unthankfull persons; They are not yet poore enough, to be befriended this way: Nor is it Gods mind, that such as lend unto us, should be so ungratefully required. Nabals churlish requitall of David, and Gods punishment on him for it, makes it evident, 1 Sam. 25.28. 1 Sam. 25.28.

And thus you see your Duties, that are Borrowers: Borrow not more then is necessary: Repay truly: Use the borrowed thing honestly: and returne it thankfully to the owner.

Obj. But what if we be not able to repay? Say we have it not, what must be done in such a case?

As Solomon speaks in case of suretiship, Resp. Prov. 6.3. Dr. Jerm. in oc [...]? so do I in this. Go and humble thy selfe unto thy Creditor, and make sure thy Friend. The Riches of humility (saith one) are able to pay a debt, when there is nothing remaining to pay it. In all humble manner, go unto thy Friend, request him to be favourable to thee; if thou canst not repay the whole, repay in part, shew thy readinesse out of that thou hast, to make satisfaction to the full, and (according to the French Proverb) if thou bring no Mony in thy purse, yet bring Hony in thy mouth. And withall make sure thy Friend (saith Solomon) that is (say some) strengthen thy self with Friends, who may intercede for thee, and add their help to thine own humility: This do, and however (perhaps) men will not be satisfyed with it, yet in having a good Conscience, and doing what thou dost sincerely, God will be therewith well pleased, and accept of votall restitution for totall, what is affect­ed as if it were effected, the will for the deed. And this may comfort us, in as much as he is the Principall Creditor: Spirit: sense. In a spi­rituall sense we are given to understand thus much from the Text, that,

Temporall blessings are but borrowed things for a Time. Doct. Mystic. God is this Friend, (as you have heard,) to him we resort in all our wants, and what we have from him, is but lent us; they are not [Page 155]our free purchase, but had from God by way of Loane. [Friend lend me.]

Sold they are not: A sale, is the perpetuall Alienation of the property for a price (as before hath been shewed.) Now where do you find that God hath renounced his dominion and Lord­ship over these outward blessings that we enjoy? He challengeth still his right in all, Every beast of the Field is mine, and the Cat­tle upon a thousand hills, Psal, 50.10, 11. so Hos. 2.9. my Corn, Psal. 50, 10, 11. Hos. 2.9. 1 Sam. 25.11. my Wine, my Flax, &c: Those things that we call our own, (as Nabal did) my Bread, my Flesh, &c. God hath an interest in: and that very Mony, we buy these things withall from the hands of man, is Gods coyne too: we may read Him on the one side of it, as well as King, or State, on the other, Ioel. 2.5. Joel 3, 5. Hag. 2.8. Hag. 2.8.

Exchanged they are not: for in Exchange, one certaine thing is given and taken for another, as 1 King. 21.2. 1 King. 21.2. But we have nothing to give to God by way of Exchange, for these things: we came naked into this world, and shall carry nothing out of the world with us, Job. 1.12. 1. Tim. 6, 7. Job. 1.21. 1 Tim. 6, 7.

Let out unto us, they are not, neither by Lease, nor for yearly Rent: God takes no hire of us for them, nor may we use them as we please, nor can we be assured of the enjoyment of them for a day, Luke 12.19, 20. Luk. 12.19, 20.

Given they are not, (properly and in the strictest acceptati­on) (albeit the Scripture frequently speaks of them as things gi­ven us): for a gift, is a passing over of the Use, and Property of a thing for ever; but these temporall blessings are not ours for ever, Psal. 49.11, 12.

Lent us then, and only Lent they must be, Psal. 49.11, 12 and that freely (for all we have is of grace, and favour, Deut. 9.4, 5, 6. Deut. 9.4, 5, 6.) and but for a time, reserving power to Himself, to take away againe at pleasure, Iob. 1.22.

Thus David, Job. 1.22. in that thanksgiving of his acknowledgeth them to be: what am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own, have we given thee, 1 Chron. 29.14. 1 Chron. 29.14 Luke 19. And our blessi­ed Saviour in that Parable of the Pounds committed in trust, by a certaine Nobleman (that went into a far Country) unto his [Page 156]Servants confirms this. So that of all outward blessings that we enjoy in this life we may say, as he of the Axe-head (when it fell into the water, 2 King. 6.5.) 2 King. 6.5. Alasse Master, they are but borrowed; and Christen all our worldly comforts, as Hannah did her Son, calling them Samuell, Lent of God, 1 Sam. 1.20. 1 Sam. 1.20.

Use. 1 You see by this, that they are wonderfully mistaken, who boast of what they have, that it is their own, and that they are not beholding to any for what they have, when indeed, nothing that they have is properly their own, all that this world can af­ford, is but lent, and borrowed. Art thou Rich: that estate is lent thee; Art thou faire: it is but with borrowed beauty; Art thou in a high place and office, thou art but betrusted with it. Hast thou witt, strength, health, learning; why, all is owing for, and must be repayed back: We weare not out own haire, nor our own clothes; we eate not our own bread, spend not out own Mony, all is but lent for a time to use, and for all which in a short time we must be accountable. It were well, if this were well considered of by such boasters as say with those, Psal. 12. Psal. 12.4. our tongues are our own, who shall controule us? If thine own, how cam'st thou by them? The marke of the Creator and Maker of all is upon them. If they were not lent thee, where stol'st thou them? If but lent thee by him that made them; how sayest thou, that they are thine, and that thou art not indebted for them?

Use. 2 From whence we may be informed of the difference that is betwixt God, and Sathan, as concerning the disposing of the things of this Life: Satan boasts that all the Kingdomes of the world are at his dispose (with lye and all) (but when did God passe over all to him: Luke 4.6. or put these things into his hands? we reade otherwise, Deut. 10.14. Psal. 24.1. Deut. 10.14. Psal. 24.1.) And he seems to be very liberall, he will give them, and expects nothing but thanks for them; when indeed, had Christ accepted of that offer, it had been the dearest sold ware, that ever was any, (no lesse then the souls of all mankind must have paid for it.) Or if he Lends, (as sometimes he seemes to do) tempting to pleasure or profit, for (like an infernall Broaker) he must have the soul for pawne. And then he will give a longer day, (think not of [Page 157]repentance yet, time enough; old age shall serve, but he soon takes the forfeiture, and seizeth on the soul, (unlesse the Chan­cery, the Court of Mercy do relieve us.) But God (though he ab­solutely gives not, so as that we may do what we list, with that we have, yet) he lends freely to us, expecting no gaine, nor pro­fit from us: For wherein can we profit him, Psal. 16.2. our goodnesse ex­tendeth not to him, it is for our own good and benefit that he lends these things unto us. Indeed he expects that we should employ what he betrusts us with (as appeares by those Parables of the Pounds and Talents) but the advantage is ours, Luke 19. Math. 25. (albeit he be pleased to esteeme the gaine we get thereby, as advanta­gious to himself. Those Servants that shewed faithfullnesse in a little, they were recompense with much: They were Servants, before, but now Rulers; they returned pounds, but had as many Citties as they gained pounds, bestowed on them.

And it may further informe us of a different manner, of dis­pensing things, Temporall and Spirituall unto us. God is said to give with both hands. In his right hand, Pro. 3.16. are such gifts as ac­company salvation, (as justifying Faith, sound Hope, true Re­pentance, new Obedience.) In his left hand are Riches and Honour, health, and such like. What comes out of the right hand are absolutely given, and so given, 2 Pet. 1.4. as that they shall not any more be required, or returned to the giver againe, (for such gifts are without Repentance.) But what are given with the left hand shall be required, Luke 16.1.2.9. Luk. 16.1, 2.9. 1 Sam. 15.35. & 16.14. It is said that God repented that ever he made Saul a King, and took from him his spirit, (that is the gift of strength, and courage, and such like gifts as were fitting for Kingly Government) but we never read that he repented of making man a true Believer, a new Creature, a true Penitent. How happy is a true Christian in this, that albeit he hath the least share in things lent, yet he hath the greatest share in things that are given: better is a Mole-hill of a mans own, then a Mountaine of another bodies,

Use. 3 And from the Doctrine delivered, we may be exhorted to sundry duties, as first to Humility, and lowlinesse of spirit, 1 Cor. 4.7. for what hast thou, that thou hast not received; and if all be received, (and that by way of free loane) Wherefore boastest thou?

Thy food is from Gods Earth, thy Cloath from Beasts, thy silks from Wormes, thy riches from the Mines of the earth, thy Wine and Oyle from Trees, all are God's, and from him bor­rowed. Shall a Stage-player be proud of a rich rayment which he borrowed of a Broaker, to Act his part in, or thou proud of thy Rings, Jewells, goodly furniture all which must shortly be called for againe; surely thou hast little cause: Had every bird its own feather, the proud Popingay would be left stark naked.

Secondly; if all be but lent, then let us take heed least we abuse any Temporall blessing, wherewith we are betrusted, (as Health, Wealth, Strength of Body, Life, Liberty, or any mem­ber of our bodies, or power of our Souls,) but use all to those ends, for which they were lent us, otherwise we shall have little thanks or credit, when we come to restore them. Oh! that men would put the Question to their souls, when they go about any sinfull and wicked act. Did God lend me my senses, my sight, my hearing, smelling, tasting, feeling, to be thus employ­ed? was this Eye given me to behold vanity? this Eare to en­tertaine such discourse, &c? How shall I be able ever to look God in the face, when I shall be called to restore back these bor­rowed things? Surely this is one great cause why men are so loath to dye and depart this world, for that they well know, how they have polluted and abused that pretious soul of their's, which God lent them in Love.

Thirdly; if all be but lent, let us not be unwilling to part with any thing we have, when God sends for it. All we have we should make use of, as we do a borrowed book, or toole, not knowing how soon the owner may call for it; and when it is called for, return it with many thanks, and not seek to keep it against the owners mind. We count him unworthy of a kind­nesse, who will deale churlishly, and unkindly with a Friend (who lent him in love) either in denying of the debt, or returning with discontent; and yet we deale thus with God: somtimes we deny that ever we borrowed of him, and put him to prove the debt; or if we do acknowledge the receipt, yet when he sends for what was lent, be it Health, Wealth, Friend, Child, &c: what sighing is there, yea howling and crying upon the [Page 159]parting? Oh Absolon my Son, Absolon my Son, 2 Sam. 18.33 as if God offered us great injury in sending for his own so soon, when we have en­joyned mercyes many yeares, and were not worthy to be trusted one houre with any of them: few have learned to say Iobs Grace, Job. 1, 2. It is God that hath given, and God that hath taken away; Blessed be his Name.

Fourthly, let us be s [...]irred up to Thankfullnesse for what we have: seeing to lend, is a Friendly part, how infinitely are we engaged unto God? He lends us, and loades us daily with innu­merable blessings, he hath been lending us from day to day, ever since we came into the world, and is not hasty with us to call in his own. The Borrower is a Servant to the Lender, (as you heard in the former point.) Let us be so to God, let us come for him, go for him, run for him, ride for him, and think nothing too much to do for him, Psal. 116.12. who doth thus daily befrien us, Psal. 116.12. So say thou to thine own sol.

We have done with the request, now we come to consider of the Motive brought by this man in want, to move his Friend to condescend to his Request, and that is taken from the facility of it: It was but three Loaves he desired to borrow.

Text. Three Loaves.

As if he should say, my request is such, as you may easily graunt; It is but three Loaves of bread that I would borrow of you, I am not willing to be overtroublesome or burthen some unto you: Thence observe we, from the Letter.

Doct. Friends may not overburthen Friends with Suits. That would be requested, which may easily be granted, and condiscended unto.

It was Esther's wisdome, Ester. 5.3. when she had a promise of half the Kingdom, from Ahashuerosh the King, to request no more then needs must, only the Life of her selfe, and people; to which (likewse) she made way, by two other small requests, that the King would be pleased to come unto the banquet that was pre­pared for him. The like modesty, did Nehemiah shew in his suite to Artaxerxes, Neh. 2.5. Neh. 2.5. First he craves leave for his [Page 160]journey, and building, and then aide for both.

Thus David in his suite to Araunah for the threshing floore (to build there on an Altar for the Lord,) he desired not to have it of free cost, 2 Sam. 24.22.24. (although he might,) (for Araunah offered upon the first motion, more then was asked, As Oxen for Sacrifice, Carts and Ploughs and other Utensils of Husbandry for the wood) David desired to buy: Araunah would give all, but Da­vid would not take too much of a free heart, Nay (saith David) I will surely buy it of thee at a price, — so David bought the thresh­ing floare, and the Oxen for fifty shekels of Silver, 2 Sam. 24.22.24.

And such a suitor Bathsheba pretended to be in the behalfe of Adoniah, to her Son Solomon (albeit it proved otherwise,) 1 King. 2.20. I desire one small petition of thee, 1 King. 2.20. say me not Nay. Such a modest Suitor was old Barzillah; David remembred the kindnesse of this his old Friend, which he shewed him in the day of his distresse, and now by way of requitall invites him to the Court, where he should be royally entertayned and preferrd, but Barzillah modestly puts by the motion, he will be no Suitor for high place, or great preferment for himself, (who was too old to be a Courtier) but for his Son, he requests the King, to accept of him in his roome, and to deale with him as seemed good in his eyes, 2 Sam. 19.32.-38. And amongst divers other instances which might be brought, 2 Sam. 19.32.38. Phil. 2. that of Paul to Philemon in the behalfe of Onesimus would not be forgot. In all likelihood Onesimus had wronged his Master in his estate by pilfering, and purloyn­ing from him, and then running away when he had done: Paul becomes a Suitor to his Master, only that he would receive him againe: he did not desire that he would forgive him the debt, he undertakes for; he would see him paid: albeit if the businesse were brought into the Court of Conscience, he might have re­quired that and more, in as much as Philemon owed him a farr greater debt then that was (even himself besides) this (saith he) I do not say (albeit he might have said it, verse 19. Phil. 19.) he leaves that to Philemons most serious thoughts.

Use. 1 They are to blame then, who care not how they overburthen Friends, either with their overfrequent or unreasonable suits, some presse too much on free natures, as did that great man at [Page 161]Court, who having obteyned many a suite from Queen Eliza­beth, and still following her with Petitions, She asked him (at length) when he would leave begging; he made her this An­swer, when her Majesty would leave giving, and not before. We reade of one who begged of Archilaus, King of Macedon, (as he was at Supper) a cup of Gold, the King (being well acquainted with his begging humour) commanded it to be given to ano­ther, more worthy, saying, Thou art worthy to crave, but not to receive; but This man is worthy to receive, though he doth not crave. Thus by overburthening Friends with daily Suits, we our selves may become burthens, ere we be aware.

Propound not any thing then unto thy Friend, unlesse it carry with it a probability of obteyning it, engage your Friends in ho­nest causes only, make such motions as may beseem a Christian to graunt; if you desire their hand to help. If thou hast the face to desire any thing of thy Friend unjust, he must have the heart to deny thee in what thou requirest of him: should my Friend desire any thing of me which is at enmity with Reason, and holds no correspondence with Religion; I must take leave to answer with Pericles, I cannot satisfie you: Vs (que) ad aras. the bounds and limits of the Altar will not permitt it.

Use. 2 And if our Requests which we make to man, must be Christi­an and modest, much more ought our Requests to be such, which we put up to Heaven.

When Abraham made suite for Sodome, Gen. 18.23, 24, 25. how modestly and religiously did he behave himselfe; Wilt thou destroy the Righte­ous with the wicked? Peradventure there be fifty righteous within the City, wilt thou not spare the place for fifties sake? That be farr from thee to do after this manner, that be farr from thee. Shall not the Judge of all the earth do right? He desires nothing of God, but what might stand with righteousnesse, and truth, that God would not destroy the just, with the unjust, and make the case of both a like. And how doth he gaine upon God by degrees, he brings down Gods price from a greater, to a lesser number, from fifty to ten, and there he stayes (modestly) and goes no lo­wer; which if he had, who knowes whether God would not have come lower yet, for the saving of Sodome? It is very pro­bable [Page 162]that he would, for the Text saith He went not away, till he had left communing with Abraham; that is, till Abraham had no more to say unto him. Abraham had brought God down (at six severall times) so low, that he is loath to seeme immodest in his suite, yet it may be thought that the holy impudence which this Friend in our Parable had (of which in due place God wil­ling) might have done well in Abrahams case for So­dome.

But the Requests we put up to God, are far unlike to Abra­hams; Such things we ask as will not stand with the honour of God to give. Should God condiscend to our desires, he should deny himself, and contradict his Truth.

There are some, who would have God to forgive them their sinnes, to give them Heaven, and save their souls; yet have no desire to leave sin, not lead a new course of life; They sweare, and swill, and plod on in wickednesse, adding drunkennesse to thirst, dealing (herein) as Lewis the 11th. did, with his leaden Crucifix, (which he used to weare in his hat,) which after he had committed any wickednesse, or villany, he would kisse, and then to it againe, as f [...]esh as he did before; They run on into all excesse of Ryot, then cry God mercy, yet go on still in their wicked wayes, Deut. 29.19. blessing themselves therein, as we have it, Deut. 29. Now God hath passed his word, that he will not spare such, but his wrath shall smoake against that man and all the Curses that are written in the book of God shall fall upon him: should God hear thee, and grant thee thy desire, where were his Truth; how should his Justice be satisfied? Gen. 18.25. Shall not the Judge of all the world do right; If so, woe be to thee, that livest and dyest im­penitently.

So in craving Temporall things at the hands of God, how im­modest, and unreasonable are many in their Suits; James 4.2, 3. You lust and have not (saith St. James▪) ye kill and desire to have, and cannot ob­taine, &c: Hos. 7.14. you aske and receive not, because you ask amisse, that you may spend upon your lusts, so Hos. 7.14. Now is it not unrea­sonable, that you should begg blessings of God, that you may abuse them to his dishonour.

Clemens Alexandrinus, observeth of the Pythagoreans, Strom. lib. 4. that they cryed loud in their Prayers, not because they thought that their Gods did not hear them, but because they would have the world to hear that they prayed for nothing, but things justifia­ble. The Requests that many put up to Heaven, are such, that they would (or at least have cause to) blush, if they should be overheard by any man, to move for things, so vile, and shame­full, of the God of Heaven: If thou would'st speed with God, desire nothing at his hands, but what may stand with his Glory, so thou may'st be sure to be heard (as Austin told that Widdow, who desired him to direct her how to pray, so as she might be sure to speed.) But of this we shall heare in the Applicatory part of this Parable more fully.

More particularly; Consider we, first the Quality of the thing desired, and that was Bread; secondly the quantity, three Loaves. [Lend me three Loaves.]

Bread, as you heard before, is a comprehensive word, all other necessaries are comprized under it, Math. 6.11. Math. 6.11. But in this place it is not to be taken in so large a sense, but more properly and strictly, for that foode which is made of Corne; either Wheate, (as 1 King. 5.11.) or Barley, 1 King. 5.11. Judg. 7.13. 2 King. 4.22. Horat. l. 1. Epist. 10. whereof bread was most usually made, as Iudg. 7.13. 2 King. 4.42.) so bread is used for homely provision, and opposed to things deli­cious, and pleasing. This was that he desired of his Friend, to entertaine his other Friend withall. Intimating thus much unto us, that,

Bread is good fare at a Friends board. Lit. Doct.

In former times it was esteemed so: Friends entertained Friends with Barley-bread, and homely fare. The best cheare that Elisha had for a hundred Guests (Sons of the Prophets) was twenty Loaves of Barley, and full eares of Corne, 2 King. 4.42, 43, 44. in the husk. A present that was brought to him before, by a man from Baal­shalisha, 2 King. 4.42. verse 38. Indeed he had commanded that the great pot should be set on before that present came; but it was but homely Pottage that was made, Pottage made of Cole­worts without either Meate, or Oat-meale, or skilfull Cooke [Page 164](for they put in Wild-goards instead of better herbs) so that the Pottage could not be eaten, before he had thickned it and sweetened it with Meale, as appeares in the story.

Such homely provision it was, that David carryed his Bre­theren, (being sent unto them from his Father) an Epha of parch­ed Corne, 1 Sam. 17.17. and ten Loaves, 1 Sam. 17.17. And little better was the fare that his Friends brought to entertaine him and his Ser­vants with, after that he was annoynted King over Israel: they brought Wheate, and Barley, and Flower, parched Corne, Beanes, and Lentiles, and parched Pulse (with some other provision) for David and the people to eate, 2 Sam. 17.28, 29. 2 Sam. 17.28, 29. Fare home­ly enough for so great a Personage. Boaz a mighty man of Wealth, (and as good as great) and yet the Harvest provision which he made for his Reapers, Ruth. 2.14. was parched Corne, Ruth. 2.14. Nor was the food that Abraham entertayned Angells with, (though unawares) very costly, or dainty; Bread and Butter, Milke and veale he sets before them. And Sarah bakes Cakes upon the hearth, Gen. 18.5, 7.8. to welcome them withall. Gen. 18.5, 6.8. And our blessed Saviour feasted five thousand of his Auditors, with Barley-Bread, Mark. 6.41. and small Fishes, Mark. 6.41. you see by this how moderate they were in former times, in their enter­teynments, with what homely fare they used to enterteyne their Friends.

Use. Should we compare our times with former, it will soon ap­peare how far we exceed in voluptuousnesse and Epicurism. Hugo Cardinalis, tells us that the Devill had two daughters, Covetousnesse and Luxury; the former he marryed to the Iewes, the other to the Gentiles: but it is thought that we (upon whom the ends of the world are come,) have taken them both from their Husbands, and use them as our own: Nor is any Nation under Heaven, more guilty herein, then ours. Pride, is not more pro­per to Spaine, Lust to Italy, nor drunkennesse to Germany, then Epicurisme is to England: A sin so common and ordinary, so naturall and genuine unto our Country, as that it hath pur­chased to us (amongst other Nations) the name of sweet tooth'd Englishmen.

Gluttony amongst the Romans was then at the hight, when junkets of the Land could be fed upon at the Sea, and the Sea send her varieties to the Land for a Requitall, Lamprid. in vi­ta, Heliog. (so Heliogabalus being in the mid-land Country, and far from Sea, would al­wayes eate fish, and being neere the Sea Coast, would never eate fish, but flesh) when they invented new dishes, and mixed varie­ty of meates to please the pallate. Sucton. (So Vitellius caused to be mingled together, the Livers of divers fishes, the braines of di­vers Pheasants, and Peacocks, thousand of Creatures must be killed only for their tongues, and giblets, and but one dish of meate made of them all, and served in one platter (which for its unmeasurable greatnesse, he called Minerva her sheild.) And yet I have not read, that ever they were at such cost in laying of Napkins, or dressing a dish of Eggs, as hath been credibly reported some of our English Gallants have been at. Certaine it is, that Earth, and Aire, Land, and Sea, must concentour at some mens tables, in enterteyning their guests; all Markets must be laid out for dainties, and our tables spread as it were with St. Peters sheete (which he saw in a vision) representing the species of all sorts of Creatures, cleane, and uncleane; Acts 10. And our stomacks made like Noahs Arke, were it not that those Creatures eaten, are not preserved, but perish (with a deluge of drink which fol­lowes after.) As for our medlies, or mixtures of meate, they are such, that if some of our thirsty Ancestors were alive to see them, they would wonder what monsters were crept into our plat­ters, and desire some Interpreter to tell them the name, and use of them.

I would I knew, what Arguments to bring, praevalent enough, to reforme this fault amongst us: I might bring you many presidents of Temperance in Diet, both Christian, and Pa­gan (if I had hopes to prevaile with you by examples.) Hie­roms Temperance was so great, that he thought it Luxury if he had eaten any thing, that was boyled; Augustine in his Confessions, acknowledgeth, that however sometimes surfetting crept upon him unawares, and that he had therein somtimes exceeded the bounds of Necessity; yet he warred daily against his lusts: and for unnecessary refections, he had cleane cut them off, & did shun the company of gluttonous men, and was content with his [Page 166]own portion, exhorting his bretheren most earnestly, and lov­ingly, to do the like. Luther was a small meat-man, and a great faster; Melancthon observeth of him, that for many dayes to­gether, he contented himself with a little piece of Bread, and a Herring. Queen Elizabeth of England did seldome eate, but of one sort of meate, and alwayes rose from table with an Appetite; (King Edward the sixth was wont to call her his sweet Sister Temperance.) Nay, very Heathens, and Pagans, have exceeded many professed Christians herein. One asked Cyrus (marching with his Army) what he would have provided for his supper; he answered, Bread; and I hope (said he) we shall find a Foun­taine that will serve us for drink. Augustus was never curious in his diet, but was content with ordinary and common viands, and albeit, he was a liberall house-keeper, yet (saith Suetonius;) he had ordinarily but three dishes served to his table, and when he had most, but six: when he was alone, he was contented with houshold bred, small fishes, Curds, and green Figgs; And to re­strain the great Ryot that was wont to be amongst the Romans at their Feasts, it was forbidden by the Law of C. Fannius (which was long in force) to have any fowle, set on the Table except one Hen, and she should not be franked, or crammed: (A practise, saith Pliny, that the Inhabitants of Delos first be­gan,) yet they found a starting hole, and waved the Law, by cramming Capons, which the Law spake not of. (But this cramming of fowles is no newes to us.) And the Turks at this day when they feast most sumptuously, their fare is but Ryce and Mutton. Blunts voyage into Levant. So Ferdinands Embassadours, who had brought a great present to the great Turk Solyman, were feasted by his Bassaes, and that so plainly, and sparingly dressed (saith the Historian) as if they had thereby noted our gourmandise, and excesse. Much might be said of the Temperance of former times, and other Nations to the shame of ours, (if it might any whit prevaile with us.) But stronger motives we shall bring you to disswade from this vice then this from example, yet I shall but name them.

First; Luke 15.13. Phil. 3.19. we deale injuriously with God, in abusing of his bless­ings, and wasting them in vaine, Luke 15.13. to make our Bel­ly our God, is the worst Idolatry of any.

Secondly; It hinders Charity, and hardens the heart, so that the poore shall not be regarded, Luke 1, 6. Amos, Luk. 16.19.21. Amos 6.6. 6.6.

Thirdly, it hurts the body, and breeds diseases: who more unhealthfull then finest feeders: many graves there are of lust in our Country, Numb. 11.34. the Kitchin kills more then the Can­non.

Fourthly; It wasts the estate, and bringeth unto po­verty, Pro. 23.20, 21. such begin with Habeo, Pro. 23.20, 21 and end with Debeo.

Fifthly; It stirrs up Lust, and so endangers the soul; Ezek. 16.49. and it was one of the sins of Sodome, Ezek. 16.49. But when we have said all we can, we speak to the Bel­ly, that hath no eares, and what hope have we to be heard.

Oh that men were more dilligent and laborious in their Call­ings, and then plain food would relish, (as a messe of Potrage did with Esau, when he came weary from hunting): Gen. 25.30. Such a de­licate Cooke is Hunger, that it can season, and make savoury, that which fullnesse makes loathsome: many Servants can wit­nesse this, who when they have lived at their own hand, then that meate hath relished well with them, which at a Ma­sters table would not downe, (unlesse it were cast under the Ta­ble to the Dogs.)

Use. 2 And (by warrant of the Doctrine we have delivered unto you) let me add a word or two by way of Advice, in reference to your Invitations; you that invite your Neighbours, or en­tertaine your Friends (as comming unto you guest-wise) say not I am sorry, I have nothing that is good to set before you: When Plato invited Timothy the Athenian Duke, to supper, he entertained him with a Root, and a Sallet; but with a great deale of Philosophicall discourse: Timothy the day after gave him many thanks, saying that who so supped at his Table, should be much better for it many dayes after. Brown Bread with the Gospel (said Greenham) is good cheare; what thou want­est in outward provision, make up with wellcome, and Christian discourse. A plentifull Table to feed the body, without profita­ble discourse to feed the mind, is little better then a Manger. [Page 168]Nor let any that come to the Table of a Friend, judge of their entertaynment, by their full Cups, or variety of dishes; Think­ing there can be no true welcome where there is not excesse; A moderate Table, where there is an open heart of courtesie, is to be preferred before a sumptuous feast, (exceeding in abun­bance,) where love is wanting. Better is a dinner of green herbs (saith Solomon) where Love is, Prov. 15.17. then a stalled Oxe, and hatred there­with. If Love be the enterteyner, it matters not what the pro­vision be; let it be but a Sallet of herbs, yet comming out of Loves Garden, they will be sweet, and well relished, and wor­thy of acceptance, Jerm. in loc. (for that there is no poyson in them, nor Ser­pent that lyes under them.) But on the otherside, let a fatted Oxe be set before a man (never so many delicate and costly dishes) with hatred and ill will, such a feast cannot be savoury. A Feast is made for laughter, Eccles. 10.19. And yet all feasts are not so, Eccles. 10.19. 2 Sam. 13.28, 29. some are made for slaughter. Absolon made a feasts for him, he meant to kill. And some cunning Usurer makes a feast for that Prodigall heire, he meanes to undoe: They that dresse most meat, are not ever the friendlyest men. Christ en­terteynes his Disciples, with Barly Loaves, and a few small sprats, 1 Sam. 25.11. or some such like fish; when Nabal kills both Beeves, and Muttons, for his Sheep-shearers. If then thou beest called to the Table of thy Friend, be not discontented, although there be not many messes, nor variety of dishes, to please thy pal­late; If it be cheare that thou comest for, thou commest not with the affection of a Friend, but of a Glutton; If thou beest a Friend indeed, homely fare will be taken in good part; if thou art not a Friend, Bread is too good for such a one. And thus much of the Quality of the thing he desire to have lent unto him, wherewith to enterteyne his Friend [Bread.] Now of the Quantity, how much he would borrow of him [Three Loaves.]

Quest. But why three?

Resp. One Loafe was for himselfe, another for his Friend, Mald. in loc. and ano­ther in common; (if in case there should be any want,) for such was the custome (say some,) besides the bread that every one had unto himselfe peculiarly, there was some over and above at Ta­ble [Page 169](A custome not unlike to that which is amongst us, at some mens Tables.) And this gives occasion to note thus much un­to you;

Doct. In the Enterteynment of Friends, it is lawfull to exceed the bounds of ordinary provision. We may have at table somewhat more then is usuall, and be more liberall, at such times then others.

God allowed his Servants to meet together, thrice every yeare and then to feast together, for the space of seven dayes, and to lay out their monyes for Oxen, Sheep Wine, Strong drink, Deut. 14.26. & 16.15. or for whatsoever else, their hearts desired, Deut. 14.26. and 16.15. The bounty of God reacheth not only to our Life, but to our Contentment; nor doth he affoard us only the bread of sufficiency, but of Pleasure, that we may more then live even live happy; We reade of a marriage that was at Cana in Galilee and it seemes probable, that it was of some of Christs kindred, Joh. 2.1.-11. (for that blessed Mary, the Lords Mother, was there not as a guest, but as a Helper, and orderer of businesse, directing the waiters what to do.) Nor were they very rich, that were marryed, yet they had more then ordinary provision, for they made a feast: And at this feast, there was a defect of Wine, (not of water, there was water enough to quench thirst, yet) there was not Wine enough to cheare the spirits. The Virgin is troubled for this lack of superfluity, Christ miraculously makes a supply of that want, by turning six potts full of water (conteyning two or three firkins a piece) into Wine. Had he turned but one of those firkins of water into Wine, it had been a sufficient proofe of his power, and perhaps enough for the present necessity, (for that all had well drank before) yet he makes wine enough to serve above a hundred (had they been but new set down.) It was a Feast, and that quantity which at another time had been super­fluous, was now but necessary. Thus Mathew the Publican, Luke 5.29. Luke 19.7. Luke 10.38. when he enterteyned Christ, he made more then ordinary pro­vision for his entertainment: the like did Zacheus, and Martha, (who was not therefore blamed for making provision more then ordinary, but for that she exceeded the bounds of moderation and cumbred her self about much serving.)

Use. 1 So then, notwithstanding what hath been before delivered, that homely fare at a Friends table is good cheare, yet a pin­ching niggard inesse becomes it not. It is storied of Pertinax one of the Romane Emperours, that he was so miserable in his entertainments, that he would have his guests served with a plant of Lettice, di ided into two parts, and to appoint nine pound weight of flesh, unto three messes; and if any thing were left cold at any time, he would cause it to be set up to the next day; This might well beseem a poore man, but such niggardli­nesse at the table of a Person of such honour, was too farr beneath him: As Excesse is to be avoided, so too much pinching and spa­ringnesse; In Love will be no lack.

Use. 2 Let our care be to use our Liberty wisely, and not abuse it; first see that in your feastings, and friendly entertainments, you be wisely frugall in your preparations, as well as chearfull in your enterteinments: Too much, is a vanity; Enough is a Feast, Break not out into superfluity and excesse; your own calling, and abi­lities, are as well to be respected, as the call of Nature. It is taxed in Nabal, that being a Country Farmer, he would make a Feast like a King. And Tully taxeth some that would be feeding on Salmon, 1 Sam. 25. when they could scarce purchase a herring. It is a shame that any one should cause his Friend to turn Canibal, and invite him to devour his substance, Si in uno con­vivio tantum capis, quantum centum diebus sufficere potest, jam non panem quotidianum, sed mullorum dierum panem manducas. Aug. Serm. in monte. Pro. 23.1, 2. Jerm. in loc. eate him out of house and home, and pursse up at once, many dayes earnings in his Belly.

A great fault in the poorer sort, who will (upon some occasi­ons) so abound with unnecessary provision, that Wife and Chil­dren shall suffer for it a twelve-month after, and in one day wast the bread of many dayes.

Secondly; Watch over your Affections, set them not on meats and drinks: Every one of Eves Sonnes, hath her sweet tooth in their heads; but give not thy self to please thy appetite, Pro. 23.1, 2. put thy knife unto thy throat (that is, to the throat of thy greedinesse, put the knife of mortification) when the knife of our care is thus used, then we may safely use the knife for the food, that is before us: Better is the sight of the eyes, then the wan­dring of the desire, Eccles. 6.9. Eccles. 6.9. in dainty delicates and variety of meate, the sight of the eyes is better then the wandring of the [Page 171]Appetite, and it is better to please our selyes with looking on, then to please our Appetites with feeding on them.

Thirdly; Watch over thy practise, corrupt not thy self in the use of Gods plenty, abuse not his blessings to surfetting and drunkennesse. Those Love-Feasts mentioned in the Scripture, Mensa (saith Varro) quasi mesa, a media­trix betwixt men. were first intended for the preservation and encrease of Love but the first institution did languish into corruption, and they be­came luxurious; for some were drunken, and unchatitable, and some were hungry, 1 Cor. 11.21.) Remember Plety, be thank­full to God, for that plenty he allowes, 1 Cor. 11.21. and season your meates with savoury discourse. And Remember Charity, think of those who are poore and needy, Neh. 8.10. Luke. 14.13. Neh. 8.10. Luke 14.13. And so we have done with the Collections which the letter affords us: now come we to the spirituall sense and Applica­tion.

[Lend me three Loaves.]

Three is a mysticall number, as well as Seaven, In tribus autem panibus etiam illud significa­tur unius esse substantiae Tri­nitatem, Aug. Quaest. Evang. l. 2. cap. 21. Luther in Gen. 18. Quod si alia Trinitatis probatio non ess [...]t quam hae tres species, ego sane eamnon crederem, &c. and of speci­all use in Scripture, (in St. Austins judgement) the mystery of all mysteryes, even the mystery of the blessed Trinity is hereby taught.

But as Luther, in discussing the question, whether the Trini­ty of Persons might not be proved from, Gen. 18. where three men are said to appeare to Abraham, concludeth, that if there were no other proofe of the Trinity, but that; he should not believe the Trinity; so may we say concerning that mystery, as grounded upon this Text.

But withall he tells us, that we must not proceed alike in dis­putation with Adversaries, that deny the Truth, and in teaching and exhorting a Religious Auditory, that do already believe the Truth. There are places of Scripture for direct proofs, and there are places to exercise our meditations, and devotions, in things for which we need not any new proofe. When we dispute against the enemies of the Church, sollid, and firm arguments must be brought, (otherwise they laugh at us, Alia ratio dis­putandi contra adversarios. &c. and are rather confirmed in, then reclaimed from their errors) but in dealing with those who are Friends unto the Truth, we are content to [Page 172]use similitudinary and comparative Reasons to exercise devoti­on (as in military exercise, we content our selves with a foyle, and make not use of a sharp sword.) He instanceth in St. Paul, who after he had proved the Doctrine of Faith Dialectically and Logically to confute Adversaries, Gal. 4. (and used a sharp sword to that purpose,) he addeth an Allegory, (as a foyle,) to make that which was true in it self, more evident, and more accept­able.

Nobis autem jucunda sunt Trinitatis vesti­gia in creaturis ibid.And indeed it is a lovely and religious thing (saith a great Scholler, and learned writer of our times, agreeing therein with Luther) to find out vestigia Trinitatis, impressions of the Trinity in as many things as we can. It is the confession of a Trinity, which distinguisheth us from Turks and Jewes, and therefore the beames of it would be discerned in as many things as we may, for the refreshing and cherishing of that Faith we professe in it. And the knowledge and Faith we have of it, would be awakened, and quickened by all good meanes that are afforded us, either from the Scripture, or from the Creatures, and so that beame of the Trinity which this Text affords us, may be made use of, and higher I dare not carry it, upon this ground.

Qui autem sunt isti tres panes nisi mysterii cae­lestis alimentum Aug. de verb. Dom. Scr. 29.And yet, although that great mystery of the Trinity cannot safely be concluded from the three Loaves mentioned in my Text; other heavenly mysteries (happily) may, as the nourish­ment of our souls, by the graces of Gods Spirit, which our Savi­our seemes to intimate, verse 13. Others, (more particularly) understand thereby the bread, fish, and egg, afterwards menti­oned by our Saviour. Others, Faith, Hope, and Charity. Some understand thereby Grace working, co-working, consummating, but herein we may be over-curious. It is probable that by these three Loavs may be shadowed out, the three sorts of Bread that the Scripture mentions, Doctrinall, Ioh. 6.26. Sacra­mentall, 1 Cor. 11.28. and Eternall, Iohn 6.48.50. How­ever we may inferr from hence that,

Doct. The souls nourishment is to be sought after. Read Isay. 55.1, 2. Iohn 6.27. 1 Pet. 2.2. This the Apostle prayes for so often in the behalfe of others, Isay. 55.1, 2. John 6.27. 1 Pet. 2.2. 1 Tim. 1, 2. Grace, Mercy, and Peace. And this food say some of the Ancients, Christ directeth us to pray for, in that [Page 173]petition, Math. 6.11. taking bread there, Math. 6.11. (in a spirituall and mysticall sense) for that bread of life, which is the word of God, wherewith Christ' s flock must be fed, John 6.26, 27. John 6.26, 27. or Christ himself, who is that Bread which came down from Heaven, as he tells the Jewes, verse 33.35.48. Iohn 6.33.35.48. which bread we eate in the Sacrament, by a true and living Faith. These sorts of bread may be included, albeit not principally intended.

Reas. The soul hath its decayes, as well as the Body, and is subject to hunger, and thirst, as well as the body, and stands in as much need of daily repaire, as the body doth, and her leannesse, and faintings, wants and pinings, which she is subject unto, are no lesse dangerous then those of the body: Therefore it is necessa­ry to have a speciall regard of the souls nourishment, as well as of the Bodye's.

Obj. But the Soul is Spirituall, what then can bread do for the nou­rishment of that?

Resp. In all kind of nourishment, there must be an Assimilation: Bodyes feed not on spirituall things, nor Spirits on Corporall, but bodyes are susteyned by things bodily, and spirits by things spi­rituall; now that Bread that must be craved for the soul, is Bread from Heaven, spirituall food. Christ is Bread, John 6.35. Iohn 6.35. he is the souls nourishment, the graces of his spirit, are Bread, Isay. 55.2. The Ordinances of God are Bread, Isay. 55.2. Pro. 9.5. Job. 23.12. Pro. 13.10. Come eate of the Bread, and drink of the Wine that I have mixed, Pro. 9.5. so Iob. 23.12. Psal. 19.10. This the Godly have found their food, and sweeter then any earthly food could be.

Use. 1 The great neglect of seeking after these Loaves, for the soul's nourishment, is to be lamented; we are sensible of the want of the body, but senslesse of the soul's wants; The Bread of Life (the food of our souls) is to many of us, 2 Sam. 19.35. as Barzillai his bodily food was to him, it hath no taste, nor relish: Hath thy Servant any tast in that he eateth? (said he to David). So it may be said of Gods Ordinances; we relish them not. Nay some will not eate, they will not taste at all, but famish their souls willfully to death. Had the souls of divers of us present, but a grate to look through, and did we behold them with a spirituall eye, would not their hollow eyes, swarthy skin, lank entralls, dry bones astonish us? would not that lamentable cry which the soul [Page 174]makes for bread (like a Prisoner out of a grate, Bread for Christ his sake, Bread) move you to have compassion on it? Not one bit of bread dost thou put into the mouth of this thy soul, from one Sabbath to another, and when thou givest it any, one meale thou think'st enough for it (and that is but a grudg'd one too); so much you give it, and no more, than may help it to a lingring death. Though thou beest not sensible of other wants, yet pitty the starved condition of thine own poore soul.

Use. 2 Oh that men would do so, and be more sensible of their spiri­tuall wants? 2 King. 7.3. Why sit we here, said the Lepers (that sate in the gate of Samaria) untill we dye? i.e. be starved for want of food; so say I in this case, why sit you still and suffer your souls to pe­rish? Time was when we had sharp Appetites, after Gods ordi­nances, we would ride, we would run, no let should hin [...]er us from Gods house, (if God did not let us) and then as those we read of, 1 Sam. 14.32. 1 Sam. 14.32. we would fly upon the spoyle, and not stand upon ceremonies, no matter for a convenient seat, the ground should serve for a need, we valued not curious cookery so the food were good, and wholsome; But in these dayes we may say as the Apostle to the Corinthians, 1 Cor. 4.8. now ye are full, now ye are rich, &c: 1 Cor. 4.8. (all was but an Ironicall reprehension of them, for that high conceit which they had of their own parts) (as if they had no need of the Apostles help.) Such a conceite have many of us, of our selves. You know as much as the Mi­nister can teach you, and need not to be taught your dutyes, and are you not then full? And for Faith and Repentance that is not to be learned now; ye have enough of it, and are you not then Rich? You can find no leysure to frequent Gods Markets, and apply your selves to the meanes for supplying your wants, you have as good Sermons at home, and can profit as much by a Cob­ler, as at Church by a Minister; do you not then, as Kings reigne without us? I would to God (saith the Apostle) that you did reigne that we might reigne with you: But woe be to you that are full (saith our Saviour) for you shall hunger, Luke. 6.25. Luke 6.25. It is an unhappy thing to be full, and fat, and find no spitituall appe­tite after Grace, in the use of the meanes. I would that words might prevaile, or that I had such words to use as might prevaile [Page 175]with you to seek after this spirituall food. To sharpen your Appetites; I shall desire you to consider.

First, what our Saviour speaks of this food; It will endure for ever, Iohn 6.27. other food lasts not, John 6.27. the tast of yesterdayes bread is gone; but this lasts: twenty yeares after, a man may find the taste of a good Sermon: Philoxonus (the glutton) wish­ed, that he had a Neck as long as a Crane's, so that he might be long in tasting the sweetnesse of his meate; It doth so here; the sweetnesse continues, and the strength of it for ever.

Secondly; this Bread satisfies, Isay. 55.2. Isay. 55.2. other Bread doth not, outward things cannot content the soul, they are but those husks that the Prodigall fed on: can you satisfie a man with paint­ed cheare? or a Child with a painted bib? it must be substanti­all food that gives the soul content. None but Christ, none but Christ, said that Martyr Lambert.

Thirdly, it is the most pleasant and delicious bread of any. It is Manna, and hath the taste of every good thing (as was said that Manna had.) This bread is health to the sick, strength to the weak, comfort to the distressed, liberty to the captive: No food like this. To these Considerations add Pra­ctise.

First, Purge away the fowlnesse of your Stomach, 1 Pet. 2.2. as we are requi­red, 1 Pet. 2.2. lay aside envy, guile, mallice, &c: and then we shall desire that deceitlesse milk of the word. An Infant (you know) flyes to the breast withall his strength, nothing will con­tent but that, so would it be here; were our hearts purged from these vices, as they ought to be.

Secondly, work hard, follow the Plough; the smell of the earth procures an appetite, Plow up your fallow grounds daily, Jer. 4.3. Hos. 10.12. Ier. 4.3. Hos. 10.12. And then your stomacks will come to you.

Thirdly, use Exercise; As walking, especially with God, Psal. 116.9. & 26.11. & 101.2. Psal. 18.29. Psal. 119.32, 1 Cor. 9.32. Cant. 2.15. Psal. 116.9. & 26.11. Psal. 101.2. Leaping, Cant. 2. 8. David leaped over a wall, Psal. 18.29. so do you over temptations and the wall of security; Running, David used that recreation like­wise, Psal. 119.32. so 1 Cor. 9.32. Hunting, Cant. 2.15. [Page 176]Magistrates, Minsters, and others to assist, let these be your Exercises.

Fourthly, sharp sauce; In hot Countryes they used to steep their bread in Vinegar, Ruth. 2.14. to help Appetite as Ruth. 2.14. so think on thy mispent time, the fearfull account thou must make, suffer afflictions patiently, Heb. 12.3, 4, 5. and beare them profitably, Heb. 12.3, 4, 5. Use these meanes, and I doubt not, but you will have a better stomack to the food of your souls then formerly. To conclude, when Christ raised up Jairus his daughter, he commanded that they should give her meat; Luke 8.55. so when God rayseth up the soul of any from death to life? it is his will that they should give it Bread of Instruction, comfort, and resort to the Word, the Sa­ments. And if then thy soul be partaker of this happinesse, to be quickened and raysed up, take some pitty on it, feed that soul which thou hast so long starved, cloath that soul which thou hast stripped, and left naked; warme and thaw that soul, which hitherto hath been almost frozen to death with a cold devoti­on, and when thou providest bread for thy Family, when for Children, call for it; when for Servants, ask for it; forget not that Child, that Servant, that principall part of thy selfe, which is thy soul, If thou starvest it for want of Bread, thou wilt be in­dited, and arraigned one day for a Murtherer, and for a Soul-Murtherer, yea thy own Soul-Murtherer, in denying it that bread which God hath allowed for the Life and subsistance of it.

Yet there is somwhat else which our Saviour seemes to inti­mate unto us hence, (saith Chemnitius,) viz. that,

Doct. The desires of a Christian ought to be kept within their limits, and not suffered to exceed the bounds of moderation. Three Loaves were sufficient, and he desires no more.

Thus Iacob confined his desires, to bread to eate, & rayment to put on. If God (saith he) will be with me in this way that I goe, and will give me bread to eate, and rayment to put on, so that I come againe to my Fathers house in peace, then shall the Lord be my God, &c: Gen. 28.20, 21, 22. Gen. 28.20, 21, 22. He doth not say, if God will give me riches, or great revenewes, but food and rayment. And St. Paul having learned the same lesson, calls upon us to take it forth, 1 Tim. 6.8. 1 Tim. 6.8.

verse 3 Thus Agur in that excellent prayer of his, Pro. 30.7, 8. Pro. 30.7, 8. Two things have I required of thee; he commenceth not a multiplicity of suites, he beggeth not a monopoly of favours; Duo rogavi, two things have I required, that is, these two which are of spe­ciall concernment, and most expedient for me, and best sorting and suiting with my necessities. So our blessed Saviour in that blessed and absolute plat-forme of prayer, Luke 11.2. which he (before my Text) had prescribed to his disciples, limits all our desires for things earthly, and heavenly, within the bounds and limits of six distinct petitions; the three first concerne God, the other three Man, and that either in his life naturall, or spirituall. In desiring things temporall, we are limited to daily bread. Bread for quality (not bisket, no gorgious apparrell, stately houses, great livings, &c.) And for quantity, it must be daily; so much as is sufficient for the day, (not for a week, month, nor year; it must be ordinary, and convenient maintenance.) For spiritu­all blessings, there are larger bounds; Two petitions for one, and both larger then the other, yet they have also their limits, they are not boundlesse; No further do we desire God to forgive us, then we forgive others; nor can we expect to be delivered from evill further, then we avoid Temptations that lead there­unto.

Reas. For as the desires of the soul are very profitable, and comfort­able to it, if rightly regulated; so are they very dangerous, and pernitious, if they be not limited; For like wilde horses they will draw the Charriot of the soul, out of the way; and being out of the way, (having the reines given them) they run, no man knowes whither, and endager the overthrow of all. It is true that Seneca speaks; Naturall desires are finite, Senec. epist. 16.39. de benef. l. 2. c. 27. and content with a little, but when corrupted, they know no limits (till grace or­der them.) All naturall thirst is quenched with a draught or two, but that which is unnaturall and aguish, is not satisfyed with a whole vessell of drink: And needs must that be a corrupt desire which proceeds not from our want, but from our vice.

Use. 1 The covetous, and insatiable desires in men are to be reprov­ed. The Horse leach (saith Agur) hath two daughters which still cryout, Give, give, and never have enough. Pro. 30.15. The Horse-Leach of [Page 178]the soul, is the greedy desire of man, her two daughters, are Co­vetousnesse, Dr. Jermin. in loc. and Prodigality (saith a learned and judicious Expe­sitor upon the place): these two sisters, be of a contrary dispositi­on, yet they both cry out give, give, the one to hoard up, the other to spend wastfully, they cry give, they set out the throat, and are earnest in their wayes, and insatiable in their de­sires.

And there are four other things, (that the same wiseman men­tions in the same Chapter) which cry nunquam satis, they never have enough. Pro. 30.16. The Grave, the barren Womb, the Earth (that is not filled with water) and the Fire (that burnes all combustible matter): The two forementioned vices of Covetousnesse, and Prod gality are meant by the Grave and the Earth: And Lust and Ambition are to be understood by the barren Womb, and by Fire. Enough is a language that none of these can speak: many such Graves and barren Wombs there are, much of such Earth and Fire in all places; men who are infinitely addicted to worldli­nesse, and wickednesse, 2 King. 9.20. driving Iehu's pace, as if they were madd; But their desires after goodnesse is the pace of a snayle. Sancti­fyed affections are too feeble in us, drawing after them, the clogg of the flesh which lusts the contrary way; We would all be Gods: Gen. 43.34. Benjamins in respect of things of this Life, and have our messes double to our Neighbours; and our change of rayment, exceed our bretherens: we think we are not well dealt withall, unlesse it be so, nor can we be content to dwell with vertue in a meane estate; If God will give me food and rayment said Iacob, then God shall be my God. If God will give me so much riches, wealth, or promote me to such a high place, or office, fill full my cup, so that it doth run over, spread my table in the sight of mine enemies, why what then? speak out, what then, thou world­ling? why, then my gold, shall be my God, my belly my God, my meate, and drinke offering should be my morning, and evening sacrifice. But know that Hell doth enlarge it self for those, whose desires are enlarged as Hell it self, that they may spend upon their lusts.

Use. 2 I would I could teach you the art of limitting your desires, that they may keep within compasse; But it is God that must teach us that effectually; we may prescribe the Rules, but it is [Page 179]God that must give the blessing: give me leave then to do the one, and leave we the successe to him.

There are two bounds which the Holy Ghost hath made to hem, and keep in, the unruly desires of men, (which are as it were the pale, or Parke to keep these unruly Bucks within their compasse.) They concerne God, or our selves.

In respect of God, the Rule of Limitation is, his blessed will, Math. 26.39. Christ desired no otherwise, Math. 26.39. that the cup should passe from him, but as it might stand with Gods good will, and pleasure. Nor is it that part of Gods will which we call secret that must be the Rule, but that part of his will which is Revealed to us. A man may desire that which stands with the secret will of God, and yet highly offend; and on the other side he may de­sire that which is against Gods secret will, and yet not offend him in so doing, (St. Austin instanceth in a Childs praying for his sick Parent: the Father lyes upon the bed of sicknesse, August Euchir. c. 101. it is Gods will that the Father should dye of that Sicknesse, but that is secret to the Child; should the Child pray that his Father should live and recover, God is well pleased with the filiall af­fection of the Child: should he pray that he might not recover that Sicknesse, God would be highly offended with that Child for want of Duty,) submission we owe to the will of Gods purpose, and Counsell, and conformity to the will of his Command and pre­cept. Nothing is to be desired of us that stands not with the revealed will of God unto us.

Sit oratio quae pro temporali­bus est circa so­las necessitates, restricta, Bern.The Rule of limitation in respect of us, is our Necessities. And our Necessities are to be considered according to our two­fold condition, or estate, Corporall or Spirituall, either of soul or body: In both which respects, things may be said to be necessa­ry, Absolutely or Respectively, Absolutely necessity is that without which the Life, either of soul or body, cannot be susteyned: Respective necessity is that, without which neither the one, nor the other can be comfortably mainteyned: The former respects our Being, the latter our comfortable and Well-being.

Now let us shew how to apply these Rules for the limiting of our desires, both in things Corporall and Spirituall.

First, for worldly things. No more are to be desired by us of them, then God hath required us to seek, and promised to give. Things necessary (which concernes our Persons, and tends to the preservation of Nature and maintenance of our Bodyes in health, strength, and chearfullnesse, or which concernes our Places and conditions, (without which our civil conditions cannot be com­fortably mainteyned, neither in respect of our selves, nor others depending on us,) may be desired and prayed for, but not things superfluous (for then they goe beyond the bounds that God hath set them, 1 Tim. 6.8.) 1 Tim. 6.8. And exceed the measure of those ends, for which they were ordeyned, (which are to glorifie God, mainteyne our selves, and relieve others) and so cannot be law­full. This abundance, or superfluity, God forbids even Kings themselves, Deut. 17.16, 17. Deut. 17, 16.17. Yet who have greater uses, and fairer pretences for such things, then Princes? If Kings may not multiply above that which is enough, for the estate of a King; what prerogative have any other to do it? It is true, That is needfull, and may be desired by a man of one calling and condi­tion, that may not by another, that is of a divers condition, and calling, because respective and conditionall necessities follow the calling and condition of men. A King hath need of greater meanes to mainteyne his estate then any subject: and amongst subjects, one may have more need then another, ac­cording to their different callings (as there are warme dayes in Winter, and cold in Summer, respecting the season of the yeare; so there may be poore Lords, and rich Coblers, in respect of out­ward estates) yea amongst men of the same Rank, and place, that may be desired as necessary for one, which may be superfluous for another. Timotheus his complexion and state of body, requi­red that nessessarily, 1 Tim. 5.23. that another Minister's condition did not, 1 Tim. 5.23. Times, places, and conditions of men do much alter the case. Nor are we to judge what is needfull and requi­site for our Persons, or callings by our own covetous conceits, (for they have no limits) but what the godly of our rank and place, who are wise and frugall, declare by their practise to be needfull. These things may be desired of us, and yet not abso­lutely but so farr as God hath promised and engaged himself un­to us in things of this nature, that is so farr as they make for his glory, and our good.

Secondly, as our desires respect things spirituall, so we are to make use of the former rules of Limitation, both in the removing of evill, and obteyning of good.

First in desiring to have evill removed, our desires are to be ordered aright; And here we must distinguish of evil, which is of two sorts, first of Sin, second of Punishment; Evill that we do, and evill that we suffer. For the Evill of sin, here our desires are not to be limited, for as much as all Sin is a breach of Gods law; and however Sin will be committed by us in this Life, yet God hath forbidden all, as well as any, and our desires should reach farther then our abilities; we should desire to be freed from every wicked way, and sinfull worke, 2 Tim. 4.18. Psal. 119.128. & 66.18. 1 Pet. 2.1. 1 Thes. 5.22. 2 Cor. 7.1.