page 57 And is very Familiar with them page 58 Friendship of three kindes page 48 True Friendship what it is page 36 It is to be Found only in the Communion of Saints page 50 It is resembled to marriage page 51 Friendship is degenerated in these dayes page 43 Some Heathens have excelled Christians in point of Friendship page 43 One may be preferred before another Christian in point of Friendship page 50 Self ends disclaimed in true Friendship page 65 The Love of Friendship tyes faster then the Love of nature page 102 Dutyes of Friendship reciprocall page 190 Friendship had need sometimes to be awakened page 335 That Friendship be continued where it is what must be done page 41 Friendship should digest smal injuryes page 42 Friendship with God how obtayned page 61 What must be done to preserve it page 67 How to recover it being lost page 69 How to imp ove Gods Friendship to to us page 114 Gods Friendship is lasting page 66 G. SAtan is a foule Gamster page 114 All we have is of free Gift page 409 God gives sometimes unask't page 400 In the first Grace he is a giver but in the second Grace a Helper page 417 God gives bountifully page 445 Rules to be observed in our Giving page 337 How by Gifts we may procure Friends page 51. 52 Glory of God to be preferred to mans Salvation page 123 Gluttony the vice of the English page 165 Arguments against Gluttony page 166 God how represented to us in Scripture page 385 God is Almighty page 220 Good should be considered in the degrees of it page 258 A lesse Good may noâ— crow'd out the greater nor an uncertaine good exclude a certaine page 257 258 Governours Bishops in their own houses page 26 They must oversee their Familyes page 27 They must not be Non resident page 28 No Governour too great for that duty page 21 They have charge of Souls page 21 And must give account to God thereof page 18 Grace not absolutely to be desired in every degree thereof page 181 Our Salvation lyes in the positive degree of Grace but much of our Consolation in the comparative page 182 What degree of Grace may absolutely be desired page 182 Grace that is our house page 198 A good Guide is to be gotten in our journey page 200 H. HAnds both must be used in knoâ—king at the Gate of Heaven page 429 Pure Hands are fittest to knock at that Gate page 430 The right Hand which is the working Hand God stands at with a Blessing page 417 Faith is the Hand of the Soul page 4â—0 God is ready to Heare us calling page 218 Heaven is Gods Habitation page 217 How God is there page 217 Hell How God is said to be there ibid. Heretâ—ques disturb the peace of the Church page 279 Hinderances in doing good whence they ari e page 332 Hoarders up of Corne resemble the Locust page 92 Humility one of the paths of peace page 285 Hunger is a delicate Cooke page 107 Hunters no good Friend to the Husbandman page 91 Husbandry highly to be respected page 90 Fowre Creatures great enemyes to Husbandry page 91 Hypocrites disquiet the Church page 281 I. IDlenesse brings want page 95 Idle Persons want no shift page 236 Ignorance in the Superiour is the calamity of the Inferious page 20 Image of God wherein it consisted page 412 Imitation of Christ how farr lawfull page 15 Importunity a powerfull Oratour page 356 Importunacy in Prayer wherein it standeth page 357 Importunity twofold page 362 Importunacy hath something in it of that we call Impudency page 361 Some kind of Importunity God likes not page 362 Infirmityes what they are page 327 Interrogations the use of them page 32 Journey we are all in page 199 Our Journey to be provided for page 200 K. Key of Heaven Prayer is page 433 It is the Key that opens Gods treasury page 404 The keyes at the Popes girdle will not unlock heaven page 427 Kindnesse is to be returned page 192 The bruit Creatures are kind in their kind page 193 Knocking what it imports page 425 Many knock at Heaven that shall not be admitted page 432 Knowledge experimentall is all in all page 454 L. LAndlords that are cruell are like the Cankerworme page 92 Lending what it is page 239 How it differs from other Contracts page 141 It is the part of a Friend to Lend page 143 It is an act of Charity page 144 which mercenary lending overthrowes ibid. How a man may receive recompence for what he lends page 146 It is Gods command to lend freely page 147 A geater sin not to lend than to take Usury page 148 In what Cases it is unlawfull to lend page 150 Difference betwixt God and Sathan in lending page 156 Leveller a horned worme page 95 Liberality of all sorts not commendable page 353 It must be made up of matter and forme page 453 A vile person may seeme Liberall page 351 The Devill would be thought to be so page 352 Some Liberall of what is not their own page 353 Some mens Liberality tends to sin page 354 Lost we are all by nature page 411 A man may be a Loser in spirituall things many wayes page 413 Love is a substantive page 126 Loves paces that she takes page 124 The print of her feet hardly discerned page 125 Love is one of the paths of Peace page 286 Love seeks not her own page 121 Love our Neighbours as our selves how to be understood page 122 Self Love the bane of Religion page 124 Persecutors pretend Love in all their Persecutions page 278 God is to be loved who first loved us page 295 Our hearts may be enlarged in love to one Christian more then to another page 50 M. MArkets God sets page 99 Gods Markets are well furnished yet it hath not for all Commers page 405 Marriage and Friendship compared page 51 Meanes to be used but not trusted unto page 114 Meanes to be used for supply of our wants page 116 It is dangerous to contemne the Meanes page 262 Whil'st the Meanes are continued there is hope page 260 Meanes must be used which God hath rescribed page 418 Prayers psanctifies the Meanes page 418 We May neither trust in them nor slight them page 419 Many failings in works of mercy page 337 Merit confuted page 408 What is required to make an act Meritorious ibid. Gods Mercy is mans Merit page 410 Ministers are to set an edge on their Doctrines page 32 The publique Ministery why so unfruitfull page 21 A like-mindedness to be endeavoured and how it may be comfortably effected page 284 Mony Prayer is like unto page 406 How it answers all things page 404 N. NEcessity twofold page 179 It is a powerfull Goddesse and prevailes much page 183 In our Requests to God or man it may be pressed page 184 Many plead Necessity where is none page 184 Things Necessary may be desired but not things superfluous page 180 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 enteâ— 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 â—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 wiâ—ls Prov. 16.7 Prov. 16.7 he will give a double triumph over their hatred and over their power No reason then to be caâ—â—down with the want of Friends 1 Sam. 1. Amâ—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 wâ—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 multitudâ—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 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 he loveth once
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 oâ— 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 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 Prâ—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 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 self-seeking is the bane of true Religion Self-loving and self seeking Ministers have been the bane of the Church And self-loving 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 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
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 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 1â— 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 â— Sam. 1.21 Elkanah did the like 1 Sam. 1.21 and I could wish that more of us would do as much 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
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 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 bâ— 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 Diâ—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 dâ—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 wiâ—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 giâ—est any thing let iâ— 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
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 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
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 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 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 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
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 Sion lamenâ—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 thoâ—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 heaâ—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 advâ—seth us to take in the time of 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 anâ—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. i st 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 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
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 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 seâ—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 empâ—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 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 Râ—sp when he is ready to do that for another which out of a right and sound judgement he would have another do for
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 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 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 riâ—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 preâ—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 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
If it be so that he cannot yet he will ever have a ready minde to make some Returne although his hand be shortened Use 3 It may direct us in a course how to get Love I will tell thee saith Seneca Senec. Epist 9. Ut ameris am a. how thou may'st make another Love thee without a Love-Potion Spell or Witchcraft If thou desirest to be beloved Love thou first sincerely and entirely This is a compendious way to be beloved Austin excellently to this purpose Nulla est major provocatio ad amandum c Aug. lib. de cat rud There is no greater provocation to Love then to prevent in loving Love is the Loadstone of Love he must have a very hard heart which though he will not of his own accord yield Love will refuse to requite it Thus the bands of Syria were overcome with kindnesse 2 King 6.23 2 King 6.23 Use 4. And to carry this yet a little higher it may be of use unto us to stirr us up to Love God againe who hath Loved us first and given his Son for us 1 John 4.16 he loved us not-existing 1 John 4.16 Tantus tautum gratis tantillos et tales Bern de dil Dei Luke 7.37 nay resisting and shall we make no returne None breathed more Love then St. John nor was any more beloved then he Mary could not but love much having much forgiven her Luke 7.37 Certainly the loving kindnesse of God hath such an operative vertue in it that it cannot but deeply affect those who seriously fix their minds upon it as fire heateth those who stand neerer it You may read 1 Sam. 24.17 1 Sam. 24.17 how Davids kindnesse in sparing Saul wrought upon him and how it thawed his frozen heart and made him relent and kindle a fire of affections of Love in him Come againe my Son David thou art more Righteous then I c So the Consideration of Gods kindnesse in sparing of us from Hell and not only so but in giving his Son to dye for us cannot but affect us and cause us to returne back Love for Love if our hearts be not extreamly hardened 2 Cor. 5.14 2 Cor. 5.14 Pro. 8.17 John 14.21 Bern. Epist 107. Nor can any of us have any comfortable assurance that God Loves us if we Love not him againe Pro. 8.17 John 14.21 Let me conclude this Use with that of Bernard Let no man whose heart can truly testifie for him that he loveth Christ make any doubt but that Christ loveth him for how can he choose but Love thee when thou Lovest him who loved thee when thou lovest him not You have heard how this man was necessitated to seek out on his Friends behalfe in the next place take notice of his own want which did occasion this trouble at this time of Night Text. I have nothing to set before him that is no fitting provision for the enterteynment of such a Friend as he is Observe hence that Doct. It is sense of want that makes us to seek out It was want that caused Abraham to goe down into Aegypt Gen. 12.10 Gen. 12.10 Gen. 26.1 Gen. 42.2 Gen. 43.2 Isaac into Gerar Gen. 26.1 Iacob to send his Sons into Aegypt Gen. 42.2 And a second time to part with his beloved Benjamin Gen. 43.2 Elimelech was enforced through want to goe down into the Country of Moab with his Wife and two Sons Ruth 1.1 2. and continue there Ruth 1.1 2. It was want of water that enforced Ahab to seeke to Elijah the Prophet 1 King 18.16 1 King 18.16 2 King 3. And Iehoram to seek to Elisha 2 King 3. And want of food that caused those Lepers that sate at the gate of Samaria 2 King 7.3 to flye to the Camps of their enemies 2 King 7.3 And the want that the Prodigall fell into by reason of his Prodigality was that which caused him to returne to his Fathers house Luke 15.14 Math. 9.12 Luke 15.14 Hereto tends that of our Saviour The whole have no need of the Physitian but the sick Math. 9.12 Reas For first Nature is proud and loath to be beholding to any till needs must every man naturally loves in the first place to be beholding to himself in any extremity and if his own wit or his own purse or his own projects or endeavours will help him he will seek no further he had rather pay then pray Then againe Life is deare and Nature is forcible to seek out for the preservation of it selfe when it is necessitated and put to it it will seek out before it suffer too much and break through stone Walls rather then famish Use 1 From hence we may conclude that there is some good comes unto us by want some profit we may have by it It teacheth us the worth of things most truly and maketh us valew the mercy as we should at least farr better then otherwise we would It is the sharp Winter that makes the Spring to be sweet and pleasant and the Night's darknesse that makes the light of the Sun to be desirable So sicknesse makes health more gratefull Paine Pleasure more delightfull Want Plenty more Comfortable And it makes exceedingly for the preservation of Love and Unity amongst Neighbours and towards the maintenance of civill society and commerce amongst Christians And this is one Reason why it hath pleased the manifold wisdome of God to enrich severall Countryes with severall Commodities Non omniâ—â— omnia tellus divers gifts to severall Persons not all to any one that our wants may be supplyed by their fullnesse and one be beholding to another for a supply of his necessity which otherwise would not be Laish was a secure and carelesse people and the Reason is rendered to be this they had no want Judg. 18.10 Judg. 18.10 A fullnesse causeth us to contemne and scorne those whom in our wants we are glad to make use of So we read Judg. 11.6 Judg. 11.6 The Elders of Israel did of Jeptha And Sampson of the jaw-bone of that Asse wherewith he had killed many Philistims which he threw away but after being athirst he runs to that contemned jaw-bone for water Judg. 15.17 18 19. Judg. 15.17 18 19. that indeed was Gods work he clave the hollow of the jaw-bone and caused water to flow from thence And so is this to bring good out of want to us and therefore despise it not Want is a good Neighbour a good Townsman it will send it will visit it will use good words give faire language c It is a good Market-man it will tend to the Market raine or Sunshine it knowes the worth of blessings of Health Peace Plenty and it is willing to come to the price though it pawne the coate it will buy And it is a good Church-man too it carryes a man to the Word to the Sacrament to Prayer c And therefore although want goes in meane cloathes with a patcht-coate
let us be assured Ephes 6.16 Psal 140.4 5. we shall be way-laid Psal 140.4 5. Fifthly Hold out to the end play Ruths part not Orphahs Ruth 1.14.16 Ruth 1.14.16 Let no temptation on the right hand stop thy journey A Pilgrim travailing to Jerusalem saith the story came to a City where he saw a goodly training and mustering there he had a mind to stay but that he remembered that was not Jerusalem he passed by another where he saw great sports and pastimes and by a third where were goodly buildings faire Ladyes c in all these he had a good mind to stay but still he remembred Jerusalem the place to which he was going So must we think when we meet with earthly delights in our journey faire houses goodly furniture yet this is not Heaven Nor may we be discouraged on the other hand with stormes tempests or harsh usage that we meet withall Regard not the difficult passage but the good end and whither it tends if it be easie thou may'st suspect it if hard yet endure it Dr. Taylor leapt when he came neare the stake for that he had but one stile more to his Fathers house But I will carry this Point no further I now dismisse it and proceed In that this Friend came to his Friend in the behalfe of his Friend our Saviour seemes to hint thus much unto us that Doct. God is to be sought unto in the behalfe of others especially of those whom we most affect as well as on our own behalfe Whom we Love and truly affect them we will pray for yea the more earnestly we Love any the more fervently shall we pray for them 1 Sam. 12.23 God forbid saith Samuel that I should cease to pray for you What could move him to do this 1 Sam. 12 23. Psal 35.13 Rom. 9.3 10.1 Rom. 1.9 10. Colos 1.3 4.3 Philem. 1.3 2 Tim. 1.3 Philem. 4. Luke 22.32 John 17.9 Gab. Biel. Nominativo Pro seipso Psal 51.1 69.1 Luke 18.13 Genitivo Pro patre matre c. but Affection Thus David manifested his Affection to his enemies and St. Paul to his Country-men Rom. 10.1 and 9.3 And so he testifieth his Love to all Christian Churches in the beginning of his Epistles by thank givings and prayers so to Particular persons 2 Tim. 1.3 Philem. 4. So Christ for Peter Luke 22.32 and for all his John 17.9 Some Schoole-men for memory sake lead us through all the Grammaticall cases in the performance of this duty which we may take notice of if it be not thought Fryer-like 1. A Christian is to pray for himselfe Psal 69.1 51.1 Luke 18.13 If you Love your selves lay open your own states to God declare your wants and pray for grace till you can pray for your selves you shall not be able to pray for others pretend what you will 2. We are to pray for those we have Relation unto that have begot us or are begotten of us from whom we have our being or well-being our Parents and Kindred must be remembered in our Prayers whether they be Temporall or Spirituall Temporall Parents as the Father of the House whether he be so by Nature Pro. 30.11 Or by Constitution and office Pro. 30.11 Gen. 24.12 as the Master of the Family Gen 24.12 Or Parents of the Country to whom we should beare Loyall Affection Jer. 29.7 Ezra 6.10 1. Tim. 2.12 Jer. 29.7 Ezra 6.10 1 Tim. 2.12 Albeit in these dayes Kings were Idolaters Infidels Tyrants and Persecutors Nero was then Emperor who was the first that drew out the sword of Persecution saith Tertullian Our Spirituall Parents must likewise be prayed for for by these we are begotten unto God 1 Cor. 4.15 Gal. 4.19 Thus Moses prayed for the Tribe of Levi 1. Cor. 4.15 Gal. 4.19 Deut. 33.8 Rom. 15.30 Ephes 6.9 1 Thes 5.25 2 Thes 3.1 1 Cor. 2.1.11 Deut. 33.8 this if frequently enjoyned as Rom. 15.30 Ephes 6.9 1 Thes 5.25 2 Thes 3.1 1 Cor. 2.1.11 Heb. 13.18 Great need is there that we pray for them and they for us againe The thriving of the sheep depends on the Shepheard's safety And Lege Talionis the same againe by Parents for Children Job 1.5 Gen. 17 18. Masters for Servants Ruth 2.4 Math. 8.6 So Kings and Governours for subjects Heb. 13.18 Job 1.5 Gen. 17 18. Ruth 2.4 Math. 8.8 1 King 6.8 2 Sam. 24.17 Psal 51.18 Levit. 5,6 Rom. 1.9 Gen. 4.29 Acts 4.29 Dativo Pro Fundatoribus et benefuctoribus Ruth 1.8 2.19 1 Sam. 25.33 2 Tim. 1.18 Accusativo Pro inimicis accusatoribus Math. 5.44 Rom. 12.14 Psal 35.14 1 Sam. 13.23 Acts. 1.60 Vocativo Pro Peccutoribus Infidelibus 1 Tim. 2.1 2. 1 King 6.8 2 Sam. 24.17 Psal 51.18 Ministers for People So Levit. 5 6. and Rom. 1.9 Brother for Bretheren Gen. 4.29 One for another Act. 4.29 12.5 15.40 3. Those who have been Benefactors to us are to be remembred Such as have done us or ours any good so Ruth 1.8 and 2.19 Thus David prayed for Abigail in that she gave him good counsell 1 Sam. 25.33 This is our best requitall to pray for them 2 Tim. 1.18 4. Our Enemies Persecutors and Slaunderers are to be prayed for Thus we are commanded to do Math. 5.44 Rom. 12.14 Such was Davids practise Psal 35.14 And Samuels 1 Sam. 12.23 and St. Steevens Act. 7.60 Christ himselfe hath left us his example to follow Luke 23.34 Hereby shall we manifest our selves to be the Children of God Math. 5.45 5. We are to pray for all those that belong to the Election of grace be they what they will be Jew or Turke Pope or Pagan This seemes to be the meaning of the Apostle 1 Tim. 2.1 2. God hath those who are yet uncalled but in his own time will call our Prayers must further it 6. Those who have taken from us our goods Ablativo Pro obtrectatoribus maledicis Jer. 18.18 19. 1 Cor. 4.13 James 5.14 15 16. 1 John 5.16 Perk. Reform Cathol de Purgat and good Name 1 Cor. 4.13 and all that are afflicted and deprived of Friends and comforts of this Life Such as are sick and sorrowfull must be prayed for yea and so farr as that Petition reacheth thy Kingdome come it may be granted that we are to pray for all such Indefinitely as have been taken from us by Death that they may be made partakers of the blessed Resurrection of the just in Gods own time But this warrants not any particular Prayer for any particular person deceased which is the practise of the Church of Rome and by the Orthodox Church justly condemned And thus you see whom we do Love or ought to Love we ought to pray for and whom we do Love we cannot but pray for and the more entirely we Love any the more earnest shall we be with God on their behalfe Use 1 Let none therefore pretend Love and Affection to any one that he
very Loving to us and makes us best welcome he hides his face againe chargeth us with bitter things whereof we think our selves Innocent and stand upon our Justification as Job did till search be made and then we find that in our sacks which we knew not of and would not believe to be there which when we find we stand amazed at And all this God doth to try the sincerity of our hearts and the Truth of our Love to Benjamin and to double our joyes in the end after we have been brought to a thorough Humiliation for our sins verse 14 Back againe they come with rent cloathes they humble themselves before Joseph casting themselves on the ground confessing their sin not this whereof they were accused for therein they were innocent but their cruelty towards Joseph verse 15 16 17 God hath found out the iniquity of thy Servants saith Judah of this all were guilty and confesse their deservings verse 15 -18 thus the Godly make good use of their present sufferings and look back to what they have deserved And then Judah he comes neer to Joseph verse 18. usque adâ—fin cap. craves favour to speak a word in his eare relates all the matter to Joseph as if he had been ignorant of the matter when he knew all as well as himself verse 18. to the end He acquaints him likewise with the danger of his old Father and sadnesse of his complaint at parting offering to be a bondman in his Brothers roome that he might preserve his Fathers Life And thus are we brought by our afflictons to powre forth our hearts before the Lord like him and acquaint him with all that hath happened as though God were ignorant of the businesse when he knowes all better then we our selves can know it After Judah had done thus then Joseph makes known himself Gen. 45.1 c. Gen. 45.1 c. Compassion and joy can be concealed no longer every man must be put out save his Bretheren he discovers his affection tells them he was Joseph their Brother bids them not be affraid but puts them withall in mind of their injury whom you sold into Aegypt yet comforts them with the consideration of what God had done sends for his old Father willeth them to bring all they had away and some live with him in Egypt which they did to all their comforts And the like is Gods dealing with us after he hath tryed us to the purpose brought us to a true sight and sorrow for sin he can refraine no longer Isay 42.14 He saith Isay 42.14 I am your Father whom you have injured and wronged in breaking my Lawes but I have pardoned and forgiven you and prepared an inheritance for you in the Heavens Therefore regard not the stuffe care not for the Lumber and trumpery come up quickly and tarry not the good of all the Land of the Living is yours And thus you see how Josephs dealing with his Bretheren when they came to buy Corne of him is a lively resemblance of Gods dealing with his oftentimes when they come unto him in their Afflictions Use It this be Gods way sometimes to appeare as an Enemy when he intends Friendship let us learne to hope even in a state hopelesse and love him chiding and trust in him killing as Job did Those that are well acquainted with Gods proceedings Job 13.15 know that cherishing ever followes after stripes as Cordialls do vehement Evacuations His Anger ever ends in Love and by it he prepares us for Love His Countenance resembles the picture of Diana at Delphos whose face though it seemed to frowne upon commers in yet it smiled upon them at their going out Examine me O Lord and prove me saith David Psal Psal 26.2 26.2 try my reines and my heart for thy Loving-kindnesse is ever before mine eyes he was to be tryed as Gold is tryed but he builds upon Gods Love If Gods Anger and not his Love had been before his eyes it had been but a fearfull Apparition and a dangerous issue to have gone upon but he saw Love in all and so long he could submit unto any furnace of his heaâ—ing If through those black and thick Coulds that compasse thee and seeme to interpose betwixt thy Prayers and the Throne of Grace thou could'st discerne the bright Sun-beames of Gods favour if thou could'st look beyond the Cloud of afflictions and see the Sun-shine on the other side if when God seemes to frown upon thee and be angry with thee thou could'st by the hand of Faith pluck off that maske and Vizard thou would'st then see a Loving heart through contrary appearances and pick love out of angry speeches Math 15 16 17. Hos 5.15 6.1 as the woman of Canaan did out of Whelp and Dog He hides himself when he meanes to be found he kills himself when he makes alive throwes down when he meanes to build up and intends to ease us of our burthens when he seemes to lay heavier upon us Say then with David when thou lyest under such temptation Psal 42. Why art thou cast down ô my Soul why art-thou disquieted within me Hope thou in God for I shall yet praise him who is the health of my Countenance and my God The Reasons rendered of this trouble pretended by the Friend within to the Friend without are now to be examined And they are two first the dore was now shut and it would be troublesome if not dangerous to arise at that time of night to open it Secondly his Children were with him in bed and at rest and it was not fit that he should disquiet them We begin with the first Text. The Dore is now shut There is no fault to be found with that The barr'd Dore keeps out the Thiefe Job 24.16 who in the Night-time breaks into houses which they have marked for themselves in the day And it may teach us a point of Wisdom To shut the Dore against dangers as did Elisha 2 King 6.32 Nature teacheth the brute beast to prevent danger 2 King 6.32 much more should Reason perswaâ—e men unto it and Religion alloweth it and commendeth the prudent man that fore-seeth the evill and avoideth it Pro. 22.3 Use Too too blame then are such as carry not a watchfull eye upon dangers to prevent them before they do come Prov. 22.3 Argus his eyes are to be preferred before Briareus his hands A provident eye for the preventing of future mischiefe is more excellent and usefull then a potent arme for the suppressing of that evill which is befallen us But this man who knockt at Dore at this time of Night came not to steale but to borrow he was no Enemy but a Friend and one that came in a friendly way unto him desiring this friendly courtesie from him and it was his fault to deny him so small a request under pretence of trouble When the Heart is open the Dore cannot be shut As before
Pastors in former Times Austin Aug de gest almost thirty Bishops besides himself out of modesty and humility agreed either to admit Partners into their Sees or else pro Christi unitate Episcopatum deponere for the Unity of the Church to lay down their Bishop-like Authority Thus they reasoned with themselves Did Christ descend from Heaven into our humane members that we might be his members and are we affraid to come down from our Sees to prevent division in Christs members Our lives should not be deare unto us so as we may fulfill our course with joy Acts 20.24 Acts 20.24 Concerning peace let us say as faithfull Mephibosheth did to David concerning his returne to his own house Let him i. e. Ziba 2 King 19.30 take all so long as my Lord the King is returned in peace Fourthly Rom. 12.10 Phil. 2.2 1 Pet. 3.8 Ephes 4.2 1 Cor. 13.4 Love and Charity is another way of Peace Rom. 12.10 1 Pet. 3.8 Ephes 4.2 that will cause us both to beare and forbeare It suffers long it is kind not easily provoked c 1 Cor. 13.4 It will not give offence carelesly nor take it causlesly If there be difference in judgment yet there may be no distance in Affection Still we should Love as Bretheren as did Paul and Peter Hierom and Austin This will keep us from judging and censuring those who dissent from us as Antichristian prophane Oh that we could tread in this path but iniquity abounds and love is grown cold Thus you have heard of the paths of peace and of that which makes for Peace which must be followed The third and last thing that must be done for procuring Rest to the Church Psal 122.6 Psal 51.18 53.6 Rom. 15.5 2 Thes 3.16 is Prayer Psal 122.6 Thus David frequently Psal 51.18 and 53.6 Psal 102.13 So Isay 62.7 Jer. 29.7 In all your Prayers let the Church of God find a Roome And thus you have heard what is to be done by us for procuring the Churches peace I have now only a word or two by way of Motive to say unto you I would faine set an edge upon what hath been delivered and quicken you to the Duty in seeking after the Rest of Gods Church And for this end Consider First you have a Call to do it and that may encourage you 1 Cor. 7.15 Colos 3.15 Heb. 13.10 1 Cor. 14.3 Isay 9.6 Ephes 6. 1 Cor. 7.15 Colos 3.15 If you look to Particulars you have the God of Peace for your Father The Prince of Peace for your Governour your Law is a Gospel of Peace your Titles Titles of Peace Sons of Peace you are Doves and Sheep not Doggs nor Swine No one duty more pressed nor called oftner upon then this of Peace Peace hold your Peace hath the Parents of our bodyes often said Now then let me use the Apostles words If there be any Consolation in Christ c if there be any such thing as the comfort of Love or the fellowship of the spirit fulfill you my joy yea your Fathers joy your Mothers joy your Bretherens joy that you be like minded c. Secondly Consider the good that followes upon the Churches Peace Behold how good and pleasant a thing it is Psal 133.1 Pax optima rerum It is good beyond expression Psal 133.1 every way good Behold it First in Reference to God so it is good It makes us fitter to praise him and do him service with greater comfort and encouragement as we see Rom. 14.5 Rom. 15.5 Now the God of Patience and Consolation grant you to be like-minded c. why to what end that you may with one mind and one mouth glorifie God even the Father c. Secondly it is Good in Reference to Christ the Head whose comming was to establish peace on earth as appeares by the Angells Luke 2.14 So Ephes 2.13 14. Colos 1.20 Rom. 5.10 Luke 2.14 Ephes 2.13 14. Colos 1.20 Rom. 5.10 John 14.21.23 Now whilst there is discord c the work that Christ came to do is undone hence is that of our Saviour in his Prayer John 17.21.23 Holy Father keep through thine own name those that thou hast given me that they may be one as we are that the world may beleeve that thou hast sent me that is that the world may be convinced of the efficacy of my comming seeing the Concord Vnity and good Agreement amongst the members of the Church Thirdly it is good in Reference to the Church for as it is in the naturall body not only the beauty but the strength and safety of the whole consists in the Union of the parts so is it in the Body Mysticall which like a tight ship makes head against the waves and whilst her sides hold and her planks lye close she worketh it out bravely in a storme but when they are disjoynted shipwrack followes Agree amongst your selves said Severus to his Soldiers and feare nothing Fourthly it is good in reference to our selves as being an evidence of our being in the Body and true members of the Church Isay 11.6 John 17.11 22. Jer. 29.7 Psal 122.6 Psal 34.12 13. 1 Pet. 3.10 Isay 11.6 John 17.11.22 And for outward Blessings our Peace depends on the Churches peace Jer. 29.7 Psal 122.6 There is plenty and prosperity attends the Churches peace never look to see good dayes till you see the Church enjoy her Rest Psal 34.12 13. 1 Pet. 3.10 Wherefore for Gods sake for Christ's sake for the Churches sake for your own sakes labour and endeavour after the peace of the Church Fifthly It is good in respect of those without for peace in the Church is as an Adamant it drawes men into it This was a prevailing Argument with the Sichemites to enterteyne Jacob The men are peaceable Gen. 34.11 said Sichem Gen. 34.11 So it drawes others to a Love of true Religion Thirdly if this prevaile not then consider the ill effects of her trouble and disquiet for hereby the Church comes to be scandalized One of the maine scandalls that the Jewes take against Christians is their dissentions in Religion And the Turke could say that he should sooner see all his fingers to be of one length then Christian Princes to be of one mind And Camerarius tells us of one Philip. Camer in oper suâ—c c. 30. who somtimes had been a Christian and a School-Master but afterwards he turned Turke and being sent Embassador to Steven the King of Poland did professe freely and openly that he was moved to renounce Christ by the discords and jarrings that he found amongst Christians in point of their Religion And one of the chiefest objections of the Papists against the reformed Churches at this day is our dissentions amongst our selves evident signes say they of an Hereticall Spirit Nay among our selves Religion suffers by our discords men of prophane mindes think Religion but a fancy or a phrensie as 1 Cor. 14.23 1
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 double-dealing 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 nâ—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 eâ—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 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 eâ—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 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 mediâ—â—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 to tends that of Eliphaz Iob 22.31 Job 22.21 Acquaint thy sâ—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 moâ—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 incâ—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