for the third use The fourth use is for caution and that in four particulars 1 Take heed of pleading for or being contented with a moderation in matters of religion Moderation in religion is accounted a vertue in these times whereas Jesus Christ would have spued us out of his mouth If Jesus Christ commend an holy violence in the matters of religion what becomes of this moderation Indeed for men to be moderate in things that are lawfull is good It is the advice of the Apostle Phil. 4. 5. Let your moderation be known unto all men the Lord is at hand that is let your moderation be in the love and desire of things lawfull and indifferent of things in this world be moderate in those things that they may not hinder you in your course towards heaven but not in any case to be moderate in religion and that I shall make appear in these four particulars 1 Moderate estates do not content you in the world Men rise up early and go to bed late and eat the bread of carefulnesse and are eager and indefatigable in their pursuits of the world If you get not so much this year you will indeavour to get more the next year no man hath moderation after the things of this world no man is contented with that estate they are in but labours to improve it Like the Chaldeans of whom it is spoken Habak 2. 5. He inlargeth his desire as hest and is as death and cannot be satisfied But gathereth unto him all nations and heapeth unto him all people And is it reason that you that are so immoderate in the pursuit and desire of the things of this world should be moderate in the things of heaven 2 You have been very immoderate in your desires after your lusts before your conversion and therefore in all reason you should not now be moderate in your desires after God and the things of God How many times have you bin as it were sick till you have you accomplisht your ends in a sinful course and will you not now be sick of love after Christ and after heavenly things Hast thou not burnt in lust and will you now be key-cold in religion 3 God doth expresse as great yea more dislike of lukewarmnesse in religion as if a man were of no religion Famous is that instance of Laodicea Revel 3. 15 16. I would thou were either cold or hot So then because thou art lukewarm neither cold nor hot I will spâ—â—e thee out of my mouth Not that God would have men to continue in or return to Paganisme or Judaisme both of which his soul abhors but onely because he doth exceedingly distaste lukewarmnesse in the prefession of Christianity 4 In a false religion men have shewed much zeal and forwardnesse Isa 46. 6. I hey lavish gold out of the bag and weigh silver in the balance hire a Goldsmith and he maketh it a god they fall down yea they worship c. The people were so violent in an Idolatrous religion that they did spare no cost nor pains to accomplish it So those false Prophets those prophets and worshippers of Baal 1 King 18. 28. They cried aloud and cut themselves after their manner with knives and lancers till the blood gushed out upon them So Paul when he was a Jew and adversary to Christianity beyond measure he persecuted the Church of God and wasted it Gal. 1. 13. Jerem. 32. 35. Those superstitious Jews built the high places of Baal which are in the valley of the son of Hinnom to cause their sons and their daughters to passe through the fire unto Moloch which I commanded them not So zealous and servent were they in their Idolatrous worship and service that they would cause their children to be burnt as a sacrifice to their false god So likewise among us the Papists are zealous and eager for their worship witnesse their whippings and scourgings and fastings and other penances If men be thus zealous in false wayes how servent should we be in a true But so much for the first branch of the Caution Caution 2 2 Take heed you do not think you shall ever go to heaven without this holy zeal and violence It was onely the violent in John Baptists dayes that took heaven You can never go to heaven except you strive to enter in at the strait gate You must strive till you sweat you must strive with all your might and all will be little enough Take heed therefore you do not think it an easie thing to go to heaven But withall take this though you cannot go to heaven without this holy violence you shall never go to heaven for it James 1. 25. Whosoever looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer of the Word but a doer also this man shall be blessed in his deed So that you see a man shall not go to heaven for his doing though he cannot go to heaven without it Caut. 3 3 When you see the servants of God zealous and violent in the wayes of God take heed you do not judge of this as the world doth that you do not judge it a vain and needlesse thing or that you do not judge it folly and madnesse When Paul was thus violent for the propagation of the Gospel when he came before Festus Festus told him that much learning had made him mad But Paul said I am not mad but speak forth the words of truth and sobernes Caut. 4 4 Take heed thou doest not abate thy â—â—al in the matters of religion because it may be thou meetest with much reproach and many scandals from the men of the world for the sake of religion David was more eager in his dancing before the Ark notwithstanding the scoffings of his wife 〈◊〉 scandals and reproaches and troubles will make thee abate thy zeal for God hou wilt never be able to hold out to the end I will never believe that man will indure a rack for his religion that cannot bear a reproach He that cannot indure a frown for it will never indure fire and faggot if thou canst not indure a taunt or jeer for thy profession of religion much lesse wilt thou endure a Gibbet And so much for the use of Caution Use 5 The next use is this This Doctrine may stirre up in us an holy lamentation If it vvere so that in the dayes of John the Baptist men were so holily violent after Jesus Christ and his Ordinances then how should we lament and bewail our times when we consider hovv defective men are novv adayes and hovv much vve fall short of those converts at the first plantation of the Gospel We fall short of them 1 In regard of their love and union It was observed that the primitive Christians were so full of love and affection to one another that they could be acquainted together as well in half
fear nor wit can restrain them no dangers nor threatnings either from God or man can keep them in Jerem. 2. 23. They are as a swift Dromedarie traversing her wayes Their course is evill and their force is not right Jeremy 23. 10. Their hearts are fully set in them to do evill Eccles 8. 11. They weary themselves to commit iniquity Jeremy 9. 5. The people labour in the fire and weary themselves for very vanity Habak 2. 13. They sleep not except they have done mischief and their sleep is taken away except they cause some to fall Prov. 4. 16. 2 This reproves those that instead of an holy violence are guilty of tumultuous violence that by force and power disturbe humane societies destroying laws and government that do as Antiochus did Dan. 7. 25. He spoke great words against the most high and were out the Saints of the most high and thought to change times and laws 3 This reproves those that instead of an holy violence are guilty of oppressing violence which is the sin chiefly of rich men Mic. 6. 12. For the rich men thereof are full violence It is they that grinde the faces of the poor Mic. 2. 2. They covet fields and take them by violence houses take them away and so they oppresse a man and his house Amos 3. 10. They know not to do right who store up violence and robbery in their palaces Prov. 4. 17. They eat the bread of wickednes drink the wine of violence 4 This reproves those who are eager violent in their pursuits after the things of this life but not so after spiritual things we are all upon the spur all upon the wing after the world here is violence upon violence labour upon labour for these things which we may have and yet be never the better and want them and yet be never the worse Covetous men are said to pant after the dust of the earth Amos 2. 7. So eager are they in their pursuit after the world as if they were almost out of breath Psal 59. 6 14. They return at evening they make a noise like a dog and go about the city No creature is so sensible of hunger as a dog Covetous men are like dogs towards the world as if they were made up all of desires but towards the things of eternity we are as if we were all Stoicks and had no passions in us As hot as fire for earth and as cold as any ice for heaven Oh how many pant after the earth who have no breathing after heaven 5 This reproves those who are violent opposers of the Gospel As the former may be called a worldly violence so this may be called a persecuting violence Such was the violence of Paul before his conversion Act. 26. 11. I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even unto strange Cities The Scribes and Pharisees are said to be filled with madnesse against Christ after the miracle was wrought in curing the man with the withered hand Luke 6. 11. There are some that understand my Text of this persecuting violence This is called a rage reaching up to heaven 2 Chron. 28. 9. 6 This reproves such who account an holy zeal and violence in the wayes of religion to be onely a furious frensie Such were they Act. 2. 13. that said These men are filled with new wine vvhen the Apostles were zealous in the preaching of the Gosgel Such were the friends of Christ when he was zealous and servent in the doing of his Fathers will and so intent upon it that he had no leasure to eat his meat They went to lay hold of him for they said He is beside himself Mark 3. 21. The like censure did Fest us passe on Paul when he was zealous to win men to the Gospel he said Thou art beside thy selfe much learning doth make thee mad Act. 26. 24. Basil when he was passionately eager against the Arrian heresie it was interpreted a symptome of his dotage If men will not be bafled out of their religion reformation c. they are esteemed but furious zealots men of violent spirits Thus it fared with zealous Paul 2 Cor. 5. 13. Whether we are beside our selves it is to God or whether we be sober it is for your cause 7 This reproves those who were once violent and zealous in religion but now their zeal is abated We have a proverb Nothing that is violent is durable if the violent motion proceeds from some externall artificiall cause and not from a rooted stirring principle within Many that go in the wayes of God meerly from an externall principle it may be credit or profit though they may be seemingly violent for a time yet their violence will not last they will not be stedfast in the wayes of religion and in a Christian course Some who have flourished in the Spring have had a withering time their fruit decayed as the leaves fall off in Autumn It may be said of many in regard of their souls as it was said of David in regard of his body When he was old and stricken in years they covered him with cloaths and he gat no heat 1 King 1. 1. Many though they are plied with ordinances can get no heat in them Augustine observes it of many in his dayes that would at their first conversion pray frequently live holily but after a while they would grow more remisse and pray more coldly and slightly then they did before There are few of whom after a long profession of religion it can be said as was said of Moses Deut. 34. 7. His eye was not dim nor his naturall force abated Many are like Asa their end is worse then their beginning 8 This reproves those that content themselves with moderation in the matters of religion that account a dram of zeal enough for a talent of discretion as Mr. Greenham said Many men are of this opinion that religion is dangerous and that an holy violence in religion is attended with troubles and dangers and therefore it is best to be moderate in religion There are many of these men in our dayes otherwise religion had never come to so low an ebbe as now it is It was the saying of one that men may be religious but then they must not be too zealous they must not be too violent for the wayes of God for then they are called men of hot furious spirits Men it seemes must not love religion too much Amama quotes Tarnovius who mentions a sort of men that brought in an opinion which he cals a new Gospel that if a man perform the externall duties of religion if he go to the Church hear the word pray c. it was sufficient for salvation Of this temper Gallio was Act. 18. 17. Gallio cared for none
had been slain by it as slaying in my bones Moses vvas a man very meek in his ovvn vvrongs Numb 12. 3. Moses was very meek above all the men that were upon the face of the earth but in the cause of God Exod 32. he carried himselfe as if he had been a man made up all of passion he broke the tables of stone So Jesus Christ vvas famous for his gentlenesse he vvas a lambe for meeknesse and yet in the cause of his Father he applied that to himselfe The zeal of thine house hath eaten me up John 2. 17. 2. He never thinks that he began to serve God soon enough or did him work enough Psal 63. 1. Early will I seek thee and v. 8. My soul followeth hard after God Act. 13. 22. God gave David this testimony and said I have found David the son of Jesse a man after mine ovvn heart vvhich shall fulfill all my vvill Psal 119. 6. Then shall I not be ashamed when I have respect to all thy commandments 3. He is desirous to glorifie God by suffering as vvell as by doing to follow the lamb whitherscever he goes to the vvildernesse as vvell as to paradise to a prison as vvell as to a palace Jer. 2. 2. I remember the kindeness of thy youth when thou wentest after me in a land that was not sowne Cant. 8. 5. Who is this that cometh up from the wildernesse leaning upon her beloved from the wildernesse of afflictions Matth. 8. 19. A certain Scribe came to him and said Master I will follow thee whithersoever thou goest He would follow Christ in doing but not in suffering as cloth doth last in wearing but shrink in wetting for when Christ told him The foxes have holes the birds of the air nests but the son of man hath not where to lay his head verse 20. his courage was abated 4 He lookes more after duty then reward and complains more of his defects in it then for want of expected returnes to it Many men are content to follow God so long as there is any advantage in so doing they wil do their duty but they do not care for duty but upon expectation of rewards Remiss spirits follow God as a dog doth his master till he comes by a carrion then he leaves his master and turns aside to it So wicked men follow God till they come at a carrion till they meet with some stinking lust some occasion or object of sin but then they depart from God and close with it But on the contrary David followed after God and thirsted for God even then when he was in a drie and thirsty land where no water was Psal 63. 1. Had we been in Davids case we should have said O Lord give me drink had we been in a barren land we should have said O Lord give me food but David in a barren and thirsty land cries O Lord give me thy self That is the spirit of a man that is truly zealous after the Gospel 5 Difficulties and opposition do rather quicken then abase his endevours what adventures will he not make what paines will he not take what hazards will he not run for God And as it is with the fire in the Smiths forgeâ— that growes hotter and more violent when the water is sprinkled upon it or as fire burnes the most vehemently in a cold and frosty day So that opposition that is made against a zealous man doth but make it the more eager and fervent by a holy Antiperistasis Thus it was in the dayes of Christ the harder it was to get to him the more violent and restlesse were they till they came to him They trod one upon another being an innumerable multitude of people Luke 12 1. Some forced their passage to Christ as we say hunger doth to meat through stone walls Mark 2. 4. And when they could not come nigh unto Christ for the preasse they uncovered the roof where he was and when they had broken it up they let down the bed c. Such was the temper of that Syrophenician whose zeal vvas not quenched but increased by opposition though even Christ did set himselfe against her as an adversary When Christ said It is not meet to take the childrens bread and give it to dogs Mark 7. 27. Here is cold vvater one vvould think enough to quench the zeal of many a professour but the fire of her zeal made fuel of this cooling expression She answered Yet the dogs under the table eat of the childrens crumbs verse 28. One compares a violent Christian to a burre the more paines you take to get it off it sticks the faster on So a zealous Christian the more you endevour to pull him from God he cleaves the closer to him This vvas Davids disposition vvhen he danced before the Lord vvhen Michal despised him and reproved him and fell foul upon him for it he ansvvers I will yet be more vile then thus will be base in mine own sight for it was before the Lord 2 Sam 6. 21 22. And thus much for the third particular the discovery of this holy violence I novv come to the fourth The fourth particular is the difference betvvixt an heady and rash and an holy and religious violence Novv I shall shevv that in 10 particulars 1 It is most seen in triviall and circumstantiall matters Such vvas the violence of the Pharisees about vvashing their vessels and their hands before meat but they never lookt after the vvashing of the heart So the Prelaticall party shevved much heat and violence about ceremonies vvhereas they vvere lukevvarm yea cold in more substantiall matters the observation of the Sabbath and the strict exercise of holinesse c. They were very violent for the linnen Ephod though it may be there was a leprous skin under it they took great care to have railes about the Communion-table but never took care to make a rail to keep prophane persons from the prophanation of the Sacrament but now a godly man is most conversant about that which may be most advantagious to him which will bring him neerest heaven which will be of most use to him to glorifie God and to save his soul 2 It is kindled by passion and vain glory in the one by a zeal and holy indignation in the other Thus many men are zealous in the broaching of errours when they cannot get glory by holding the truth then they will give up themselves to vent errours Whereas true violence comes from a better principle and aimes at an higher end The fire of the Altar was to come from heaven Levit. 9. 24. And when Nadab and Abihu offered sacrifice with strange fire it was not accepted nay they were slain in their enterprize Our zeal should be a fire from heaven God accounts that strange fire we fetch from our own hearts 3 Violent rash zeal makes a man go beyond the bounds
of his place and calling Samuel reprov'd Saul for his heady violence 1 Sam. 13. 13. When Saul had taken upon him to offer sacrifice Samuel said Thou hast done foolishly Yet Saul pleaded a fair excuse verse 11 12. Saul said Because I saw that the people were scattered from me and that thou camest not within the dayes appointed and that the Philistines gathered themselves together to Michmash therefore said I The Philististines will come down now upon me to Gilgal and I have not made supplication unto the Lord. I forced my selfe therefore and offered a burnt-offering You see Saul had much to say yet all would not serve to justifie his invasion into the Priests office Such was the violence of Peter Matth. 26. 51. He stretched out his hand and drew his sword and strook a servant of the High Priest and smote off his ear But an holy violence makes a man zealous in his place A zealous Magistrate will severely punish sin let other Justices indulge it A zealous Minister will be faithfull and fervent in the reproving of sin though others prove dumb dogs or flatterers that sowe pillowes under mens elbowes So a zealous master of a family resolves with good Joshua That he and his house will serve the Lord Josh 24. 15. whatever other masters and other families do Fire in its place is good and usefull but out of its place how hurtfull and destructive MATTHEW 11. 12. And from the dayes of John the Baptist untill now the Kingdom of heaven suffereth violence and the violent take it by force 4 AN heady violence is more eager at first then at the latter end This difference the Philosopher puts between naturall and violent motions that naturall motions are slow at the beginning but swifter when they come neerest their journeys end as a falling stone moves very slow when it first begins to fall but faster when it comes neerer its center On the contrary violent motions are swifter in the beginning slower in the conclusion As an arrow shot out of a bow moves exceeding swiftly at the first but afterwards flags and growes remisse 〈◊〉 at last the motion of it cease An heady violence is like the violent motion swift at first slow afterward But contrarily an holy violence is like a naturall motion that acts vvith more vigour in the end then in the beginning This vvas the commendation of the Church of Thyatirâ— That her last workes were more then her first Revel 2. 19. 5 Heady violence vvill be discouraged in religion by small difficulties Such vvas the violence of that man forementioned that was earnest to come to Christ but when Christ told him The foxes have holes and the birds of the air have nests but the son of man hath not where to lay his head Matth. 8. 20 his zeal was abated But an holy violence is quickened not abated by opposition Joh 32. 19. Behold my belly is as wine which hath no vent it is ready to burst like new bottles 6 An heady violence is led more by example then rule like that violence of the people of Ephesus for Diana Act. â—9 Some cried one thing and some another and the most part knew not wherefore they were come together Such was the violence of the Scribes and I haâ— sees John 〈…〉 48 49 Then answered him the 〈…〉 you also deceived Have any of 〈…〉 the Pharisees believed on him But this people who know not the law are cursed But an holy violence is led by Scripture-rule not by popular example The word was the rule that guided Joshua to that resolution That he and his house would serve the Lord. 7 One that hath this heady violence is most busied with controversials and circumstantials in religion Thus Saul was violent against the eating of the blood of the sacrifices yet made no conscience of shedding the blood of fourscore and five of the Priests of the Lord But an holy violence makes a man conversant in the practicals of Christianity Tit. 2. 14. The people of God are a people zealous of good workes There was lesse of the power of religion in those times wherein the Schoolmen most flourished and the heat of mens spirits was spent in curious and frivolous speculations while they that should have instructed the people turn'd disputants the poor multitude became Atheists It was an heady violence betwixt the Eastern and Western Churches touching the time of the observation of Easter when many other truths of God that lay a bleeding were neglected and they did not contend earnestly for many of the doctrines of faith that was once delivered to the Saints So many men among us spend all their time about notions and disputes and this hath proved a very canker to eat out the power of godlinesse In the City of Megara there was a great contention between two men which of them should stand in the shadow of an asse upon a Sun-shine day Such was the violence of Paul before his conversion Gal. 1. 14. He was exceedingly zealous for the traditions of his fathers 8 An heady violence is an uneven violence there is no uniformity in it it is a violence against some sins not all it is for some duties not others to act some graces but not all Such was the violence of Jehu He was very hot and violent against the Priests and worship of Baal 2 Kings 10. 28. Jehu destroyed Baal out of Israel But Jehu departed not from the sins of Jeroboam which made Israel to sin verse 31. Such was the violence of Saul for sacrifice but not for obedience But now an holy violence is uniform it carries a man out against every sin for every duty it makes a man to walk in all the commandements of God 9 This heady violence will make a man disturbe humane societies and civil government anticipate authority But an holy violence though violent towards God yet is quiet and peaceable towards men though he pursue heaven with violence yet he lives in the earth with meeknesse and quietnesse 2 Pet. 2. 10. Those ancient hereticks were such as did despise government presumptuous self-willed and were not afraid to speak evill of dignities But the wisdome that is from above is first pure then peaceable gentle easie to be intreated c. I am 3. 17. 10 Heady violence is accompanied with stoutnesse of heart both towards God and men it proceeds from a naturall rashnesse But holy violence is accompanied with humiliation Revel 3. 19. The Church of Laodicea is commanded to be zealous and repent Their zeal for God must be joyned with the breaking of their own hearts So the zeal of the Corinthians 2 Cor. 7. 11. was accompanied with a godly sorrow with fear with indignation against themselves with revenge And thus much shall suffice for the fourth particular and last branch of the use of instruction namely the difference between heady and holy violence And so much
meat with Publicans and sinners they said He was a friend of Publicans and sinners Do not entertain hard thoughts of Christ not of the wayes of Christ for that Indeed if religion were any cloak for sin if it did countenance and incourage men in sin it were something but it is that which makes of a sinner a Saint Conversion though it finde us vile and bad it doth not leave us so 2 Take heed you do not suck this poison from it that when you hear the worse men are before conversion the better they will be after conversion Some it may be will draw this inference from it That it is the best to be as vile and wicked as one can for so one shall be most zealous afterward Take heed of that For 1 It is a great question whether God will convert thee or not and if thou be not converted all thy sins will be so many cords to tie thee in hell the aggravations of thy sin will be additions to thy torment and punishment 2 The deeper thou art in sin the greater must thy humiliation be Will any wise man break his leg because a broken bone well set and knit again will be stronger then ever it was before Knotty timber shall have most blowes 3 The longer thou continuest in sin the longer will God keep thee under suspension and it will be long before he vouchsafeth the comforts of his Spirit he will fill thee with indignation and horrour Though great sins cannot vast are gratiam lay waste the grace of God yet they may vast are conscientiam lay waste the peace of conscience though it may be they will not put thee into a state of ejection yet they will bring thee into a state of dejection if thou art not cast off yet thou shalt he cast down and therefore take heed thou doest not abuse this precious doctrine And so much for this last use And so I have done with both Doctrines and finished the Text And from the dayes of John the Baptist untill now the Kingdom of heaven suffereth violence and the violent take it by force FINIS The Zealous CHRISTIAN Holding Communion with God in wrastling and importunate Prayer LUKE 11. 8. I say unto you though he will not rise and give him because he is his friend yet because of his importunity he will give unto him as many as he needeth MY Text is the conclusion of a familiar Parable used by Christ whereby he instructs his Disciples touching the Doctrine and use of prayer The occasion offered to Christ-to fall upon this Subject is intimated ver 1. of this chapter One of his Disciples said unto him Lord teach us to pray as John also tought his disciples Whether it was a one of the twelve Apostles or one of the seventy Disciples that propounded the question is not easie to determine nor is it materiall to know Hereupon Christ gives them a plâ—â— for me or directions for prayer to direct them about the matter and withall gives them a parable to informe concerning the manner of praying For the matter of it you have it in these words when you pray say Our father c. Not as though it were a command from Jesus Christ that alwayes when we pray we should use that forme of speech which is here set down Jesus Christ indeed intended it for a platforme or a patterne to direct us in the making of our prayers for there is nothing we stand in need of and goe to God for but it is to be found in these words but he never intended to tye up his people to this forme And that I will prove by some reasons Reas 1 1. Because though Luke here saith when you pray Say Our c. yet Matthew varies in his expression and saith when you pray say after this manner Mat. 6. 9. to reach us that we are to stick to the matter contained in this prayer but we are not confined every time we pray to use the same expressions By Luke we learne that the using of this forme of words is lawfull by Matthew that it is not necessary Reas 2 2. A second reason is this Because in the recitall of the Lords prayer by Matthew and Luke there is much difference and though the difference be not materiall yet it is verball which is enough to prove what I intend to wit that we are not bound to the words In the third Petition it is thus in Matthew Thy will be done in earth as it is in heaven In Luke it is thus thy will be done as in heaven so in earth In the fourth Petition it is said in Matthew Give us this day our daily bread In Luke it is said Give us daily day by day our daily bread In the fifth Petition it is said in Matthew and forgive us our debts In Luke it is said for we forgive every one that is indebted to us Lastly it is said in Matthew For thine is the Kingdome the power and the glory for ever Amen But these words are wholly left out in Luke Which variance teacheth us thus much that you must not recede from the matter or purport of the words yet we are not to be superstitious and sollicitous about the expressions as Chemnitius observes Reas 3 3. Another reason to prove that we are not limited to that forme is this Because Jesus Christ himselfe and all his Apostles did never use this forme in all their prayers And if there had been a necessity that we should have used it Christ would as he might easily have left a command behinde him in the word and also he would have practised it himselfe that it might have been our example This reason Chemnitius gives There are many prayers in Davids Psalmes many in the Prophets many in the Acts of the Apostles many in the Epistles of Paul which are different in expression from this forme and yet doubtlesse received acceptance from God 4. Reas Another argument is this Because it is the worke and office of the Spirit of God not onely to help the people of God in the manner how but also in the matter what to pray to put even words into our mouthes Rom. 8. 76. We know not what we should pray for as we ought but the Spirit helpes our infirmities And upon these grounds it appeares that we are not bound to use that forme of words Ministers doe sometimes use this forme of prayer to justifie the lawfulnesse of it and sometimes they doe not use it lest people should dote too much upon set formes And so much for the matter of prayer I come now to the manner and that is expressed in this Parable which Parable is laid down in the 5 6 7 8. verses And be said unto them which of you shall have a friend and shall goe unto him at midnight and say unto him Friend lend me three loaves For a friend of mine in his journey is come to