The Righteous Mans Tower, Text 1 – Title page 3

The Righteous Mans Tower · Text 1 – Title page 3

p. 1THE RIGHTEOVS MANS HONOVR.

Iam. 2. 23.

And he was called the friend of God.

THe Apoſtle in this Chapter undertakes the correction of two great evils which were it ſeemes too common amongſt thoſe Chriſtian Iews, to whom he writes this Epiſtle.

The firſt was that mentioned, verſ. 1. p. 21Their having of the faith of Chriſt with reſpect of perſons. In reproving of which he continues to the end of the thirteenth verſe.

The ſecond evill was that, mentioned verſ. 14. A vaine boaſting of faith, where 2no ſuch thing was to bee found. A boaſting of a fruitleſſe and a barren faith. A faith that would eate, and yet would not worke. A faith that would bee ſaved, and yet did not manifeſt it ſelfe in ſuch things, and fruites as accompany ſalvation. Hee therefore tels them plainely, that ſuch a barren idle faith was no ſaving faith. And this hee proves unto them by divers arguments.

The firſt is taken from a compariſon of 1equals. There is the ſame reaſon of faith and charity. Now Charity that ſpeakes kindely, and gives good words, and yet ſtretches not out the hand to ſuccour, and relieve the wants of ſuch as are in Neceſſity, it is a Dead Charity. So is the caſe with faith. This is laid downe, verſe 15. 16. 17.

The ſecond is taken from the impoſſibility 2of the manifeſtation of faith without the fruites of it. Faith where ever it p. 3is, may bee, and will be manifeſted. It is with faith, as it was with Chriſt. He could not be hid.

A Faith that can keep houſe, and skulk, and lye cloſe is not a right bred Faith, verſ. 18.

The third is taken from an Abſurdity. 3It were an abſurd thing that a Chriſtian ſhould have no better a faith, then the devils in Hell have. And ſuch a faith may they have. verſ. 19.

The fourth is taken from an Adjunct 4of Privation. Becauſe ſuch a faith as is without workes is a Dead Faith. How can hee bee a living Chriſtian whoſe Faith is Dead? That is laid downe verſ. 20. How can a Dead Faith bring a man to life.

The fifth is taken from a compariſon 5from the leſſe. Becauſe ſuch a faith cannot Iuſtifie. If not Iuſtifie, then not ſave. If not the leſſe, then not the greater. And this argument he illuſtrates by two examples, of Abraham, and Rahab. In the example of Abraham, there be theſe things conſiderable.

Firſt, He layes downe his propoſition, 1That Abraham was juſtified by a working p. 4faith, verſ. 21. For that is the meaning of thoſe words, and the Apoſtle by workes underſtands faith, which hath workes, as appeares by that, verſ. 18. Thou haſt faith, it is a naked and empty faith without workes. I have workes, that is, faith which breakes forth, and manifeſts it ſelfe in workes: when therefore the Apoſtle ſaies that Abraham was Iuſtified by workes, he meanes, that his faith, by which hee was juſtified, was not a naked faith empty of workes. That hand of faith by which hee laid hold on Chriſt, as it was an apprehending, and an applying hand, ſo was it an acting, and a working hand.

Secondly, he proves that Abrahams faith 2by which he was juſtified, was not a faith which did not worke, by the offering of his ſonne, verſ. 21.

Thirdly, Hee cals ſuch vaine boaſters 3to a ſerious conſideration of what hee had ſaid. Seeſt thou not how faith, &c. And two things hee would have them conſider.

1. That Abrahams faith did worke 1together with his workes. That his workes did flow from the principle of p. 5faith, and that his faith did concurre unto his workes, that they might bee right, and pleaſing to God, for without faith it is impoſſible to pleaſe God, Hebrewes 11. 6.

2. That his faith was made perfect 2by his workes. That is, by theſe workes of his it was clearely manifeſted that his faith was a lively, true, and perfect faith, verſ. 22.

Fourthly, Hee concludes that which he had laid downe at firſt, That Abraham 4was juſtified not by an idle, but by a lively working faith. And this concluſion he proves by a teſtimony of Scripture, verſ. 23. The teſtimony is taken from Gen. 15. 6. for by the workes of Abraham it appeares that faith, of which Moſes there ſpake was not a ſloathfull, but a working faith. And that faith of Abrahams hee ſets forth by another conſequent, that followed upon it beſides that which is ſpecified in the Teſtimony of Scripture, for take the words together, and Abrahams faith is ſet forth by two ſpeciall things that followed upon it.

The firſt was his Iuſtification. Abraham p. 61beleeved, and it was imputed unto him for righteouſneſſe.

The ſecond was, the favour and 2friendſhip of God. And hee was called the friend of God. Hee was called, that is, hee was, and became the friend of God. So Matthew 5. 9. Bleſſed are the peace-makers, for they ſhall bee called the ſonnes of God, that is, they ſhall be the ſons of God.

From the words then, wee may learne this point.

The great Honour, and Happineſſe of the Doct. faithfull. The Honour of the people of God. They have the Honour, and the Happineſſe to bee Gods friends. Abraham was the father of the faithfull, and hee is three ſeverall times honoured in Scripture with the Title of Gods friend: once here in this Text. Another time, 2 Chron. 20. 7. And gaveſt it to the ſeed of Abraham thy friend for ever. A third time, Iſay 41. 8. and that by God himſelfe. And thou Iſrael art my ſervant, the ſeed of Abraham my friend. And therefore ſo often given to Abraham the father of the faithfull, that it might haereditarily deſcend upon all the children of faithfull Abraham. That as amongſt p. 7the German Nobility, every ſonne beares the title of his fathers Honour, ſo in this caſe, all that are his children are alſo Heires of his Honourable Title. All the children as their father, friends of God. Therefore not peculiar to Abraham alone, but given to others in Scripture alſo. It is given to Moſes, Exod. 33. 11. And the Lord ſpake to Moſes face to face, as a man ſpeaketh unto his friend. It is given to the diſciples, Ioh. 15. 14. 15. Yee are my friends. Henceforth I call you friends. I have called you friends. Not onelyonly I will call you friends, but I have called you friends, as implying, it was uſually his manner of compellation to call them by that Name, when hee ſpake to them, of which wee have an example, Luke 12. 4. And Iſay unto you my friends, fear not. There is an intimate, intire and mutuall friendſhip betweene Chriſt, and the faithfull. Hee is their friend, They are his friends. Hee cheeres them up by that name, Cant. 5. 1. Eate O friends, Drinke, yea drinke aboundantly O beloved. They are therefore friends, and not onelyonly friends, ordinary and common friends, but Beloved friends.

p. 8This is not every ones portion to have a ſhare in ſuch Honour, and favour. Look upon men in their naturall condition, and they are ſtrangers to God, and God a ſtranger to them, there is no acquaintance betweene God and them. They are ſtrangers as from the Life of God, Epheſ. 4. 18. ſo ſtrangers from the covenants of promiſe, Epheſ. 2. 12. and ſtrangers to God himſelfe, for both goe there together, ſtrangers from the covenants of promiſe, and without God in the world. They are born ſtrangers, Pſal. 58. 3. The wicked are eſtranged from the wombe. And ſo they live ſtrangers, there is no more familiarity, and acquaintance betweene God and them, then is betweene ſtrangers that never ſaw, or heard each of other. God is ſuch a ſtranger to them, that if hee doe offer them any manner of acquaintance, they ſhake him off as a ſtranger, Iob. 20. 14. 15. They ſay unto God, Depart from us, for wee deſire not the knowledge of thy wayes, what is the Almighty? They uſe him as a ſtranger, they wiſh him to bee gone, they care not for, nor deſire his acquaintance, they deſire to bee ridde of him. And therefore God carries himſelfe as a very ſtranger to them. And as p. 9men are not well pleaſed, when ſtrangers are brought into their houſes, whom they know not who, nor what, nor whence they are: ſo is God highly diſpleaſed, when ſuch perſons are brought into his houſe, and that becauſe they be ſtrangers, Ezek. 44. 7. Yee have brought into my Sanctuary ſtrangers, uncircumciſed in heart. God had as lieve have their roome as their company, as we uſe to ſay of meere ſtrangers to us: Such is the condition of men by nature. But contrarily of the faithfull it may be ſaid, as Epheſ. 2. 19. Now therefore yee are no more forrayners and ſtrangers. What are they then? not onelyonly as their fellowes; But fellow citizens, &c. But they are more, they are the friends, and acquaintance, the beloved friends, and favourites of God.

Nay, look upon men in the ſtate of nature, and they are in a worſe condition then ſtrangers. It is condition bad enough to bee ſtrangers, to have no acquaintance with God, but it is worſe to bee Gods enemies, to have God our enemy, and to be enemies to him. And that is the caſe of a man in his naturall condition, God and hee are enemies: Therefore the Apoſtle p. 10inſtances in both. Coloſ. 1. 21. You that were alienated, and enemies, you were ſtrangers, but thats not All: yee were worſe, you were enemies to God, you hated God and God hated you, you oppoſed God, and God oppoſed you, there were hoſtile affections, diſpoſitions, and carriages betweene God and you, ſuch was your naturall condition. And that is the miſery of naturall men, they are Gods enemies: but this is the honour, and happineſſe of the godly, that they are the friends of God. There is no relation betweene God and his, but there is honour & happineſſe in it. Sometimes they are called his people, and he their God. To be Gods people and ſubjects, is an honourable and happy thing, Pſal. 144. 15. Happy is that people, whoſe God is the Lord. It is an happy thing to be Gods people. For they are a people nigh unto him. Pſal. 148. 14. Sometimes they are called the ſervants of God. It is an honourable and happy thing to be Gods ſervants. Happy are thy ſervants, ſaies the Queene of Sheba, of Salomons ſervants 1 King. 10. 8. And if an happineſſe in being Salomons, how much more in being Gods ſervants? David ſeemes to count it p. 11more honour to write himſelfe, The ſervant of the Lord, than the King of Iſrael. The 36. Pſalme hath this Title, A Pſalm of David, the ſervant of the Lord: I finde not any Pſalme with that Title, A Pſalme of David, the King of Iſrael. Now if ſuch an honour and happineſſe to bee the ſervants of the Lord, nay, if ſuch an happineſſe and honour to be the people and ſubjects of the Lord, which is not ſo neare and cloſe a relation, as to bee his ſervants; for to bee the Kings ſervant, is more than to be his ſubject: how great honour, and happineſſe is it then to be the friends and favourites of the King, and God of Heaven? The which happineſſe and honour, that it may the better appeare, conſider the benefites and priviledges that follow thereupon. They are theſe.

Firſt, Communion with God, and Chriſt: 1All friendſhip ſtands in Communion: there is a great deale of ſweetneſſe, and excellent contentment in a friend, by reaſon of communion, Prov. 27. 9. Oyntment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a mans friend, by heartie counſell. The communion that is between friends, is an Oyntment, and a Perfume that rejoyces p. 12the heart. And when a man findes a true friend, hee findes hony, Prov. 25. 16. Haſt thou found honey? that is, haſt thou found a friend? But why ſayes he, Haſt thou found honey? Becauſe of the ſweetneſſe that is in communion with a friend. What is ſweeter than honey? Judg. 14. 18. Nothing ſweeter than honey to a mans taſte, and nothing ſweeter than a perfume to a mans ſmell: and a friend hath the ſweetneſſe of both, of Honey, and a Perfume. Now the godly having God for their friend, they have communion with him, ſweet communion with him, ſuch ſweetneſſe in their communion with this their friend, as is above the ſweetneſſe of honey, ſuch as rejoyces the heart above all oyntment and perfume. Looke what communion is between heartie and entire friends, ſuch there is in all poynts between God and the faithfull, by vertue of their friendſhip between God and them. Communion between friends, ſtands commonly in theſe things:

In Communication of their ſecrets mutually 1each to other. A man will let his friend know his greateſt ſecrets, wil make knowne his minde to him in his moſt ſecret p. 13ſecrets. Indeed to a ſtranger, with whom a man hath little or no familiaritie and friendſhip, or to one from whom his heart is alienated, and eſtranged, a man will not communicate his ſecrets, no not common and triviall matters, that are but matters of ordinary courſe. But where there is friendſhip, and inward intireneſſe, there the boſome ſecrets are diſcloſed and imparted: the very ſecret cabinet is unlockt and ſet open, for a friend to look into; friends have all things common, common ſecrets, Iob. 19. 19. All my inward friends abhorred me. The words are, All the foreign. Chryſ. in Epheſ. hom. 9.men of my ſecret, that is, my ſpeciall friends to whom I communicated my ſecrets. A friend is another ſelfe. Now a man cannot conceale any ſecret from himſelfe; and therefore not from his friend. And therefore when David would deſcribe that communion which was between him and his friend, he ſets it out by this, Pſalm. 41. 9. Mine owne familiar friend in whom I truſted. A man will truſt his friend with his boſome ſecrets. Thus is it betweene God and the faithfull, being once his friends, he will have ſweet communion with them, in revealing, diſcloſing, and p. 14manifeſting his ſecrets unto them, Pſalm. 25. 14. The ſecret of the Lord is with thoſe that feare him. Prov. 3. 32. His ſecret is with the righteous, 1 Cor. 2. 16. Wee have, that is, we know the minde of Chriſt, Luke 8. 10. Ʋnto you it is given to know the myſteries of the kingdome of God, the very Arcana Imperii: and upon this ground it is given, becauſe friends of God. It is ſome favour and priviledge to bee of the Kings Court; but it is a farre greater to bee of the Kings Counſell. Courtiers they know ſomewhat more than thoſe that live in the remote parts of the land; they know the Kings perſon, his common courſes and actions, better than forraigners in other countries, and better than countrey people doe, that dwell farre off in the ſame kingdome, who doe not belong unto, nor follow the Court: but what is that to what a privie Counſellour knowes? The king acquaints them with ſpeciall ſecrets, with the myſteries of ſtate. They that are his Privie Counſellours, they know his mind, they are not onelyonly of the Court, but of the Counſell alſo. Hypocrites and carnall perſons, that live in the Church, and under the miniſtery, they doe know many p. 15truths that Heathens, and ſuch as live not under the meanes, know not; but yet they are but of the common ſort that follow the Court. It is the priviledge of the godly, that they are ſet at the Counſell table, where the very ſecret myſteries of the kingdome are diſcloſed. It is ſomething which is ſpoken, Pſal. 45. 15. They ſhall enter into the Kings Palace. It is ſomwhat to be Courtiers, to bee outwardly members of the Church; but yet this is not all the priviledge of the faithfull, there is a further matter, Cant. 1. 4. The King hath brought me into his Chambers: they come not onelyonly into the King Palace, but into the Kings Chambers. The Kings chamber is the place of greateſt ſecreſie, 2 King. 6. 12. Eliſha the Prophet that is in Iſrael, telles the King of Iſrael the words thou ſpeakeſt in thy bed-chamber. The King hath brought mee into his Chambers: he hath revealed and imparted unto me the ſecrets of his heart, made them knowne to mee in his privie chamber. So that the priviledge of the godly is, that they are not onelyonly of the Court, but of the Counſell; they doe not onelyonly know the Kings face, but the Kings heart, and the ſecrets in his breaſt. Nay, the p. 16godly are not onelyonly of the Court, and the Counſell, but they are the choyce and peculiar friends and favourites of God. It is ſayd of Zabud that he was principal officer, and the Kings friend, 1 King. 4. 5. Hee was Solomons favourite; and a favourite is more than a Counſellour, and is acquainted with thoſe ſecrets that every ordinary Counſellour knowes not, even with Cabinet ſecrets. All Gods people are Zabuds, Gods friends and favourites; and therefore God communicates his ſecrets to them. Abraham is here called Gods friend, and ſee how God ſpeakes of him, Gen. 18. 17. Shall I hide from Abraham the thing that I will doe? As if he had ſayd, Abraham is my friend, and therefore I may not conceale my minde from him. It will not ſtand with the lawes of friendſhip to hide my purpoſe from him. Ioh. 15. 15. Henceforth I call you not ſervants, for the ſervant knowes not what his Lord doth; but I have called you Friends: and ſo I will uſe you as friends. But how? In entertaining communion with you, and communicating my ſecrets unto you: For all things that I have heard of my Father, I have made knowne unto you. See what a priviledge p. 17followes being the friends of Chriſt. When friends doe conceale ſecrets each from other, and communicate onelyonly ſome trifling common things one to another, it is a ſigne of a crazed, and a looſened foreign Chryſoſt. ubi ſupra.friendſhip, not of a true entire love, but only of an artificiall perſonated complementall kinde of love, onelyonly for faſhion ſake, to hold ends together; but true friendſhip makes a man communicative of his greateſt and choyceſt ſecrets. It had ſome ſtrength in it which Delilah ſpake to Samſon, Iudg. 16. 15. How canſt thou ſay, I love thee, when thine heart is not with mee? that is, when thou wilt not diſcloſe the ſecrets of thine heart to mee, as appeares verſ. 17, 18. ſhee therefore concludes, his hart was not with her, becauſe he told her not all his heart. But now Gods people, being his friends, the Lords heart is with them, and therefore hee telles them all his heart, the very deepe ſecrets of his heart, 1. Cor. 2. 7. - 12. Eph. 1. 7-9. When once men have God for their friend, hee will not bee daintie of his ſecrets, but will communicate them unto them. And the more inward and entire the friendſhip is, the greater ſecrets he wil communicate unto p. 18them. All his Diſciples were his friends, and therfore Iohn 15. 15. he made known unto them all things he had heard of his Father. But yet there was one Diſciple, which was the Diſciple whom Ieſus loved, Ioh 13. 23. and he leaned on Ieſus boſome. Iohn was that Diſciple that was his ſpeciall beloved boſome-friend: and therefore when Peter deſired to know that ſecret, which of them it was that ſhould betray him, he beckned to Iohn, that hee ſhould aske, who it ſhould be of whom he ſpake, Ioh 13. 24. Peter knew he was his boſome-friend, and therefore the likelier upon asking, to come acquainted with that ſecret; and upon his asking it is revealed to him, verſ. 25. 26. Nay, Iohn being the boſome friend of Chriſt, hee did not onelyonly when on earth uſe him as a friend, in communicating ſpeciall ſecrets to him, that not to the reſt; but after hee was aſcended into heaven, did ſtill uſe him as his boſome friend, in revealing to him greater ſecrets and myſteries than to any of the reſt: To him he revealed all thoſe myſteries and ſecrets which are comprehended in the booke of the Revelation, The Revelation of Ieſus Chriſt, &c. And hee p. 19ſent and ſignified it by his Angell unto his ſervant Iohn, Apoc. 1. 1. But why unto Iohn? Why not unto Peter? Why not unto ſome of the reſt? Becauſe Iohn was the Diſciple whom hee loved; Iohn had lien in his boſome: and therefore being his boſome friend, hee ſhould have the honour and the favour to have theſe boſome ſecrets imparted unto him. Speciall ſecrets revealed to Iohn, becauſe Iohn a ſpeciall friend and favourite: yea when men are ſpeciall friends indeed, God will whiſper in their eares, and diſcover ſuch ſecrets to them, as not to others. It is ſaid, 1. Sam. 9. 15. That God told Samuel in his eare of Sauls comming, a day before hee came: A man will whiſper in his friends eare, and tell him a ſecret that other ſhall not know; ſo doth the Lord deale with his friends: hee hath his ſecret whiſperings with his Saints, and tells them ſecretly in their eares, that which every one ſhall not know. So Chriſt dealt with Iohn, in diſcovering Iudas to be the traytour; he ſpake it not out, but ſecretly whiſpered that in his eare which he ſpeakes to him, Ioh. 13. 26: The reſt of the Diſciples heard it not, as appears verſ. 28, 29, If Chriſt had p. 20ſpoken that in the hearing of all the Diſciples, that he ſpake to Iohn, they might eaſily have underſtood our Saviours meaning in his ſpeech to Iudas: And ſo ſtill doth God deale with the godly, which were his friends, hee ſecretly reveales that in their eares, which neither eye hath ſeen, nor eare hath heard, nor hath entred into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9. Indeed men of the world, they beleeve not that a godly man hath any ſuch priviledge as to be acquainted with Gods ſecrets more than themſelves; they meaſure a godly man by themſelves, and therefore ſay in this caſe, as Eliphaz ſpake to Iob in that caſe, Iob. 15. 8, 9, 11. Haſt thou heard the ſecret of God? What knoweſt thou that we know not? What underſtandeſt thou that is not in us? Is there any ſecret thing with thee? But yet a godly man doth know that a worldly man knowes not; he doth underſtand ſomething that is not in him: there is ſome ſecret thing with him, and hee hath heard the ſecret of God, which hee hath not heard. The ſecret of the Lord is with them that feare him, Pſalm. 25. And this is the firſt thing in which p. 21their communion with God ſtands, namely, his communication of his ſecrets unto them, being his friends.

Communion between friends ſtands in 2Conſultation. A man when he is in a pinch, or ſtreight, and knowes not well which way to winde, or turne himſelfe, whither goes hee for counſell, advice, and direction, but to his friends? And wherein doth or can a friend ſhew greater love, than in communicating unto him the beſt advice, and counſell that he can? No man conſults with ſtrangers, or enemies, neither doe nor will ſuch give a man counſell in his need, whats the beſt courſe to be taken? Prov. 27. 9. Oyntment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a mans friend by heartie counſell, or counſell from the heart, from the ſoule. A friend hee gives heartie counſell, counſell from the heart, and that which comes from the heart, goes to the heart: and the ſweetneſſe of a friend, his oyntment, and perfume never ſmells ſo ſweet, as in his heartie counſells. See how David ſpeakes of him whom he had taken for his faithfull friend, Pſal. 55. 14. Wee tooke ſweet counſell together; not onelyonly counſell, but ſweet p. 22counſell. In thoſe ſweet counſels there was the ſweet oyntment, and ſweet perfume that rejoyced the heart. There is a great deale of ſweetneſſe in friendſhip by reaſon of communion in this kinde. There was a wondrous entire friendſhip between David and Ionathan, The ſoule of Ionathan was knit unto David, and Ionathan loved him as his owne ſoule, 1 Sam. 18. 1. He was a true and a cloſe friend to him. And ſee wherein hee ſhewed himſelfe a friend unto him indeed; in nothing more than in his counſels. See 1 Sam. 19. 2, 3. and 1. Sam. 20. through the whole chapter. When David was in danger and ſtreights, Ionathan gave him counſell and advice what to doe in thoſe ſtreights: therein he ſhewed himſelfe a friend, and did a true friends office unto David. And thus doth God ſhew himſelfe a friend to his people, and thus hee communicates himſelfe to them in the ſweet counſells he gives them. Hee gives them counſell from the heart; their pinches & exigents are many times very ſore, they know not which way to winde, or turne themſelves. In ſuch ſtreights they goe to God, as to their friend, and they aske counſell of him, and p. 23hee gives them counſell, and ſo adviſes and directs them, that their hearts are eaſed, and a way ſhowne them how to extricate themſelves out of their difficulties. David was much diſquieted and troubled in his ſpirit about that caſe of the proſperitie of the wicked, and the afflictions of the godly, Pſa. 73. His feet were almoſt gone, his ſteppes had well-nigh ſlipt, verſ. 2. His heart was grieved, and he was prickt in his reines, verſ. 21. He goes into the Sanctuarie, to aske counſell of God, and God did give him counſell, Thou holdeſt mee by my right hand, thou ſhalt guide me with thy counſell, verſ. 23, 24. God in this perplexitie ſo counſeld him, that his heart was eaſed. We finde David in a perplexitie of ſpirit upon an harder caſe than this, Pſalm. 13. He was under a deſertion, God ſeemed to forget him, and to hide his face from him; and ſee verſ. 2. How long ſhall I take counſell in my ſoule, having ſorrow in mine heart daily? David calles all his thoughts and wits to counſell in this ſtreight, ſets all the powers of his ſoule on worke, for the clearing of this queſtion, hee takes counſell in his ſoule long, and his heart is daily diſquieted, and full of heavineſſe: p. 24And yet in the end of the Pſalme we find his heart eaſed, and the caſe cleared to him. But how came it ſo? ſurely by that very way that is ſpecified, Pſalm. 16. 7. I will bleſſe the Lord, who hath given mee counſell, my reines alſo inſtruct mee in the night ſeaſons. Though Gods people at one time may ſay, How long ſhall I take counſell in my ſoule? yet they ſhall have cauſe to ſay at another time, I will bleſſe the Lord who hath given mee counſell. Though at one time they are pricked in their reines, Pſalm. 73. 21. yet at another time their reines ſhall inſtruct them. That's the happineſſe of Gods people, that howſoever they may have pinching exigents, and ſtreights, that may make them with Iehoſhaphat, ſay, Lord, wee know not what to doe, 2 Chron. 20. 12. yet they have a great, and a good friend in heaven, that failes them not, but as he is mightie in counſel, ſo he is ready in his counſels, and will counſell them what to doe in all their ſtreights. An hard caſe it is, when a mans ſpirit is in ſtreights, to bee friendleſſe, not to have a friend with whom a man may conſult, and into whoſe boſome hee may emptie and powre out his heart; but it is the happy p. 25condition of the godly, that in their ſtreights they have him who is the mighty God to be their friend, and counſellour, Iſai. 9.

Communion between friends, ſtands in 3ſocietie, cohabitation, dwelling together; foreign. Ariſt. Ethic. 8. c. 3. foreign. Id. Ethic. 8. c. 5.friends deſire to live and dwell together, as much as may be, that they may have as much occaſion as may be of ſhewing, and expreſſing their love each to other. When Barzillai the Gileadite had ſhewed himſelfe ſo true a friend to David, he was loath to part with him, he deſired his ſocietie, ſo as to have him live with him; Come thou over with me, and I will feed thee with me in Ieruſalem, 2. Sam. 19. 33. Friends alwayes deſire the preſence of their friends: for howſoever as the Philoſopher obſerves, that diſtance of place diſſolves foreign. Ariſt. Ethic. 8. c. 5.not friendſhip, yet notwithſtanding it hinders the many acts of friendſhip that cannot bee exerciſed betweene friends in their abſences, and diſtances each from other; and therefore the dearer friends are, the nearer they deſire to be, to be under the ſame roofe. And thus doth God ſhew himſelfe a friend in this communion; though his dwelling bee in p. 26the higheſt heavens, yet he will come down to them, and dwell, and make his abode with them, Ioh, 14. 23. If any man love mee, hee will keepe my words, and my Father will love him, and wee will come unto him, and make our abode with him. Such an abode as to take up our dwelling with him. Happy is that man, that is Hoaſt to ſuch Gueſts: And that is the happineſſe of the godly, who having the Lord to their friend, are alſo ſure to have him for their Gueſt, not a gueſt for a night, and ſo away; but a gueſt that will make his abode with them.

Communion betweene friends ſtands 4in Coambulation, & Confabulation, in converſing, in walking and talking together. Friends take great delight in communion of this kinde, Pſalm. 55. 24. We walked together, wee had a great deale of chat and friendly talke together. Can two walke together except they be agreed? Am. 3. and ſo can two bee agreed and knit together in the bonds of love and friendſhip, but they will walke together? It is that which exerciſes and increaſes love, and friendſhip. And thus doth God vouchſafe cōmunion with the godly being his friends. He will as a friend come walke and talke with p. 27them. Hee takes turnes with them in his walkes and galleries, Cant. 1. 17. Our galleries are of firre, yea as one friend fallen in company with another is ſo tyed that hee knowes not how to part, and come away, ſo Cant. 7. 5. The king is held, tyed or bound in the galleries, as if the Lord were loath to leave thoſe walkes in his ordinances, in which he converſes with his people. Hee cals out his friends to take a walke with him, Cant. 7. 11. Come my beloved, let us goe forth into the fields, let us get up early into the vine yards, let us ſee if the vine flouriſh. Come let us walke out together into the fields, let us have a walke into the vineyards. And as they commune with the Lord in the ſecret of their ſoules, ſo God doth commune with them by his ſpirit, he hath his ſweet and ſecret conferences, and Colloquies with them: Gen. 17. 22. The Lord left off talking with Abraham, Gen. 18. 33. And the Lord went his way as ſoone as hee had left communing with Abraham. Exod. 31. 18. And he gave unto Moſes when he had made an end of communing with him, two Tables of Teſtimony. And ſee in what a familiar manner the Lord uſed to talke with Moſes, Exo. 33. 11. And the Lord ſpake unto Moſes p. 28face to face, as a man ſpeakes unto his friend. And though no man may come neere to Moſes, in that ſpeciall priviledge of familiarity, yet in that meaſure and proportion the Lord vouchſafes unto all his Saints theſe familiar and friendly conferences in a ſpeciall manner.

Fifthly, communion between friends ſtands in mutuall friendly viſitations. One friend 5will viſit another, and where there is an entire friendſhip indeed, there will bee an entercourſe of frequent viſits each of other. Mary went to Elizabeth to viſit her at her houſe in the hill country. And ſo God hath his times when hee makes his viſits with his people. Ioh. 14. 23. Wee will come unto him, Pſal. 106. 4. Remember me, O Lord, with the favour thou beareſt unto thy people, O viſit me with thy ſalvation. As if hee had ſaid, Lord remember me to be one of thy friends, and vouchſafe me ſome ſuch gracious friendly viſits, as thou uſeſt to afford to thy friends, and favourites. Hee ſhewes his friends hearts by his viſitations, ſheds his love into their hearts by the Holy Ghoſt, gives them ſweet aſſurances of his favour, filles their hearts with peace, hee comes and brings them the hidden manna, p. 29and the white ſtone, brings his friendly tokens with him.

Sixthly, Communion betweene friends 6ſtands in mutuall feaſting, and banqueting each with other. Friends will invite each other, will call their friends to their tables, and will goe to their friends tables. Pſal. 41. 9. My familiar friend that eate of my bread. He therefore uſed to have his familiar friend at his table, and to feaſt him with his good cheere. So God deales with his people, and holds communion with them of this kinde. Apoc. 3. 20. If any man will open unto mee, I will come in unto him, and I will ſuppe with him and hee with mee, Canticles 5. 2. Eate O Friends, and drinke abundantly O beloved. Looke what ſweete communion friends have together in mutuall feaſtings each of other, ſuch ſweet ſpirituall communion vouchſafes the Lord to his people.

Laſtly, there is yet another expreſſion 7of that communion that is betweene friends. That which was betweene David and Jonathan, 1 Sam. 20. 41. And they kiſſed one another, and 2 Sam. 19. 39. David kiſſed Barzillai. So of ancient friends uſed to expreſſe their friendly love each to other. p. 30And thus doth God expreſſe his communion with his people: as they kiſſe the Sonne. Pſal. 2. and Cant. 8. 1. When I ſhould finde thee without, I would kiſſe thee, ſo doth the Lord kiſſe them as his friends, Cant. 1. 1. Let him kiſſe mee with the kiſſes of his mouth. Thats a great Honour and Happineſſe. It is an honour, and a favour to kiſſe the kings hand, but when once wee are the friends of Chriſt, the friends of God, he gives us not his hand, but his lips, his mouth to kiſſe. And thus in thoſe things the godly have commnnion with God, and this communion they have by being his friends: and this is the firſt benefit wee have by having him our friend.

The ſecond benefit by having God their friend is, Boldneſſe and Familiarity of 2Acceſſe to God in all our wants and neceſſities. When God is once our friend, wee may with an holy boldneſſe, and familiarity come into his preſence, and make knowne our wants unto him: when God is a mans enemy, or when God is but a ſtranger to a man, hee cannot bee ſo bold with him. It is the rule wee live by amongſt men. If a man bee our enemy, p. 31though wee ſtand in need of him, and hee might be beneficiall to us, yet we will not, wee cannot have the face to bee ſo bold and familiar with him, as to acquaint him with our neceſſities, becauſe being our enemy, wee conceive hee will but deſpiſe us, and bee glad of an occaſion that hee may looke darkely, and angrily upon us. Nay if a man bee but a ſtranger unto us, though there be no unkindneſſe, or quarrell betweene us, wee cannot indure to make bold with him. If wee bee put upon it, our plea is, Alas hee is a meere ſtranger to me, hee is one with whom I have very ſlender or no acquaintance at all, hee will wonder I ſhould make ſo bold with him. But now if a man have a ſpeciall friend with whom hee is inwardly well acquainted, if he want his helpe, his counſell, his good word to ſpeake for him, hee can without any adoe make bold with him. A man we uſe to ſay, may be bold with his friends. And who ſhould a man make bold with but with his friends? The caſe is ſo here, whileſt God is our enemy, or a ſtranger unto us, we cannot have the face, or the heart to goe to him in our wants, and to make our caſes knowne unto him: p. 32we thinke that hee may well give us ſuch anſwer as Iſaac gave to Abimelech and the reſt that came with him, Gen. 26. 27. Wherefore come yee to mee, ſeeing ye hate me? what meane you to come to mee who am your enemy, who am at the eaſieſt a ſtranger to you, in whom you have no manner of Intereſt? Did yee not hate me, ſaies Iephthah to them. Iudges 11. 7. And why are yee come unto me, now when yee are in diſtreſſe? And ſuch anſwers our miſgiving hearts will tell us, we may expect, when wee are enemies to God. But when once we are Gods friends, then wee may boldly goe to him, and make our minds knowne to him. Heb. 4. 16. Let us therefore come boldly to the throne of grace, that wee may obteine mercy, and finde grace to helpe in the time of neede. Gods people therefore may not onelyonly goe, but goe boldly to the throne of Grace. But whence comes it that they may doe it? Even from hence, becauſe they are the Lords friends. It is the priviledge of Gods friends that they may goe boldly into his preſence, Epheſ. 3. 12. In whom wee have boldneſſe, and acceſſe with confidence by the faith of him. In Chriſt wee have this boldneſſe, becauſe in and by p. 33him, wee come to bee the friends of God. It is a bold part for a man to goe to his neighbour, at midnight, when he is in his bed, the doors ſhut to, and to diſturb, and raiſe him then out of his bed; Lu 11. 5. 8. but yet this excuſes all, hee is his friend to whom he goes, which of you ſhal have a friend & ſhal go unto him at midnight, and ſhall ſay friend, lend mee three loaves? It is a bold part for a man in his Iourney to come at midnight to a friends houſe, and yet he to whom hee comes blames him not, but goes out at that time to make proviſion for him, and this makes him ſwallow all, Luke 11. 6. For a friend of mine in his journey is come unto mee. It was the friendſhip that was betweene them that makes the traveller ſo bold, as to come at that time of night, and put him to ſuch trouble. Friends may make bold one with another. And it is the happineſſe of Gods people being his friends, that they make holily bold with God. Their comming to him is never troubleſome.

The third benefit by having God their 3friend is Aſſurance and certainety of ſpeede in all their lawfull and convenient ſuites, and prayers they make to God. To bee bold, and p. 34not to bee welcome is to little purpoſe, but to be bold, and welcome both that is a great matter. Gods people cannot be ſo bold as welcome, as one friend uſes to ſay to another. It will not ſtand with Humanity, and with the lawes of friendſhip for a man to deny his friend any thing, a man knowes not how to ſay his friend nay; friends, whileſt they aske they command. And when a friend askes, his friends anſwers, you may command mee any thing. And therefore when God bids his people aske of him, he as one that ſpeakes in a friends language, to ſhew as the power and force of prayer, ſo alſo the force and power of friendſhip, bids them alſo command him, Iſa. 45. 11. Aske of mee, and concerning the worke of mine bands, command yee mee, for friends petitions are commands. God once being a mans friend, his petitions being rightly qualified, hee may be ſure God cannot ſay his friend, nay, but hee will doe for him what ever his hearts deſire is. After Ionathans ſoule was knit to David, and that hee loved him as his owne ſoule, and had made him his choyce, and deere friend, ſee how hee ſpeakes to David, 1 Sam. 20. 4. Whatſoever thy ſoule p. 35deſires, I will doe it for thee, or, ſay what is thy minde, or what thy ſoule ſpeakes, or thinkes, and I will doe it for thee. And ſo afterward David to Barzillai, when hee had ſhowne himſelfe ſo true a friend unto him, 2 Sam. 19. 38. Whatſoever thou ſhalt require of mee, that will I doe for thee, ſuch a prevalent power hath a friend in his ſuites, and deſires to his friend, that as Zedekias ſaid to the princes, Ier. 38. 5. The king can deny you nothing, ſo one friend can deny another nothing. Zabud 1 King. 4. 5. was the kings friend, how could then the king deny him any thing? It is the priviledge of the kings friend to have the kings eare. The kings eare, and the kings hand, are both open to the kings friend, and favourite. If Zabud be Salomons friend, Salomon can deny him nothing. If a friend aske, though he ſeeme to aske unreaſonable, and unſeaſonable things, yet ſuch is the commanding power of friendſhip, that a man is neceſſitated to gratifie him.

That ſame Lu. 11. 9. And I ſay unto you, ask, and it ſhall be given you, ſeeke, and ye ſhall find, &c. is but an inference upon all that which is laid down in the foure former verſes, in p. 36which hee preſſes to prayer upon the ground of aſſurance to ſpeed. As if hee had ſaid, pray, and yee ſhall bee ſure to ſpeed. But why ſhall we be ſure? becauſe God is our friend. Amongſt men friends prevaile with their friends, and therefore God being your friend, you ſhall bee ſure alſo to prevaile with him. He takes his argument from a compariſon of the leſſe to the greater, and there bee divers arguments couched in thoſe words, to aſſure men of ſpeed in their prayers, they being Gods friends.

The firſt is this. If ſo be that a man will not deny his friend asking a petition, or 1making a requeſt unto him: then much leſſe will God deny his people, who are his friends. They are the Lords deere friends, therefore ſhall they bee ſure to ſpeede.

The ſecond argument is this. If a 2friend comming to his friend at an unſeaſonable time, even at midnight. verſ. 5. when it muſt needs bee a trouble to him, when his children are at reſt, and the doore ſhut, verſ. 7. yet for all this prevailes with his friend, and ſpeeds in his ſuite. How much more then will God grant the ſuits p. 37which his friends make to him, to whom no time is unſeaſonable. All times to God are ſeaſonable, hee is as ready at one time as at another. God is ready at all times and hours. His court of audience is alwaies open. His doores ſhut at no time. It is not with God as with men. To men a time of petitioning may bee unſeaſonable, becauſe it may be.

Firſt, a time of his owne neceſſary reliefe 1and refreſhment. A man may bee at his neceſſary repaſt, a man may bee in his bed, at his reſt and ſleepe.

Secondly, Hee may want power at 2ſome time to doe that which is deſired.

Thirdly, Hee may have buſineſſe, and occaſions of his owne, his owne 3imployments may neceſſarily wholly take him up.

Fourthly, Hee may bee taken up with 4helping ſome other friend, he cannot doe for all at once. And therefore a man may come and deſire his friends helpe unſeaſonably, but it is not ſo with God. All times are ſeaſonable with him. David will pray thrice a day, Pſal. 55. 17. If David will be ſo oft at leaſure to pray, God will bee p. 38as oft at leaſure to heare. With my ſoule I have deſired thee in the night. Iſa. 26. 9. yea David will pray at midnight, Pſal. 119. 62. To come in the night, ſpecially at midnight is unſeaſonable to man, not ſo to God. Morning, evening, noone, night, midnight, any time is a ſeaſonable time with God. Come when you will, Gods doore, and Gods eare is alwayes open. What aſſurance of ſpeed gives this to thoſe that be Gods friends? A man will helpe his friend at midnight, when hee is in bed, he will riſe to pleaſure him, though he come unſeaſonably, and will not God therefore much more helpe his friends that can never come unſeaſonably to him? we may not imagine, that men can bee more kinde and friendly to their friends, then God is unto his.

The third argument is this. If a friend 3will give unto him, or for his uſe, with whom he hath no familiarity, or acquaintance, as here the friend in bed gives to his friend at the doore, three loaves, not for his owne uſe, but for his friends that is come unto him, a meere ſtranger to him: then how much more will God give unto his people, who are his friends, that which p. 39they aske for their owne neceſſity? The friend here in bed might have anſwered his friend at the doore thus, if thou thy ſelfe, or any of thy children had wanted bread, I would not have denyed to have given thee what thou askeſt, but in as much as thou askeſt for one that is unknown to me, take it not ill that I doe not gratifie thee in this thing that thou deſireſt. But yet wee ſee here is no ſuch anſwer. Such is the power of friendſhip, that it bindes a man to doe for his friends friend, though a ſtranger to him. And if it binde a man to doe for his friends friend, how much more for a friend himſelfe? And if humane friendſhip be thus obligatory, that it will make a man doe for a ſtranger, for a friends ſake, then how much more is that divine love of God powerfull to make him doe for his people they being his friends? God loves not his friends, leſſe then a man loves his.

The fourth argument is this. If a friend bee content to give thoſe loaves to his 4friend, which yet hee cannot give unto him without diſquieting, and troubling of himſelfe and his, but though hee be in p. 40bed with his children, though the doore be ſhut, yet for all that he riſes, and gives him what he needs, though with ſo much trouble to him; if I ſay a friend will doe this for his friend, which hee cannot doe without ſo much trouble, then how much more will God grant the petitions of his people which are his friends, who can without any the leaſt trouble that is performe what they deſire of him? will a friend amongſt men, helpe his friend though it be to his owne trouble, and the trouble of his? then how can it ſtand with Gods love to his friends not to helpe them when hee can helpe them without any trouble at all? ſhall friendſhip betweene man and man be more prevalent then friendſhip betweene God and his friends? God is not troubled with ſleepe. He that keepes Iſrael neither ſlumbers, nor ſleepes, Pſal. 121. 4. And all that waite upon him in heaven are waking, they cannot be diſquieted, the gates and doores of heaven are never ſhut, it is no trouble at all therefore to God to helpe. Suppoſe it were a trouble to God to gratifie his people in their prayers, yet why ſhould not hee doe as much for his friends, as one p. 41friend amongſt men will doe for another? A friend will helpe his friend though it be to his trouble; and therefore though it were with trouble to the Lord, why ſhould it bee thought that hee will not helpe his friends? And if hee would heare them, and helpe them, and doe for them that they aske, though it were to his trouble, then how much more may they bee aſſured that hee will give them what they aske, when it is no trouble at all to him? If a man ſhould deſire his friend that hee might fetch water at his pond, and hee ſhould deny him, would not all men condemne him, that he ſhould refuſe to gratifie him in that which might bee done with ſo little trouble to him? Now the Lord hee can doe the greateſt, and the hardeſt things wee aske with more eaſe then man can doe the eaſieſt: wee cannot with that eaſe ſay to a friend, take that Deus omnia creavit facilimo opere, Dicendo ſcilicet, ut non plus nego… deo ſit in creatione, quam nobis in appellatione. Luther in Geneſ. 1.Gen 1thou askeſt, that God can give the greateſt thing we aske. God without any trouble at all can give the greateſt thing wee aske. In the creation of the world God ſaid, let there be light, and there was light. He created the world by his word, Hee ſaid, To ſhew the eaſineſſe of the creation p. 42to him. It was no more to him to make the world, than it is to us to ſpeake a word. Nay, with more eaſe than we can ſpeake did God make the world; for we cannot ſpeake without the help of God, In him wee live, move, and have our being, Act. 17. But he is Independent, All-ſufficient in, and of himſelfe, needing no help, or aſſiſtance from any other: and therefore eaſier for him to make the world, than for us to ſpeake. And if God with ſuch eaſe created the world, then with how much eaſe can hee make good our petitions? Even juſt with the ſame eaſe, Luk. 7. 7. OnelyOnly ſay the word, and my ſervant ſhall be healed. What an eaſie thing is it for God to ſpeake a word? If therefore a friend will doe for his friend, though with his verie great trouble, diſeaſe, moleſtation and diſquiet, then ſurely God being our friend will not deny us what we aske, in as much as he can do it with as little trouble as the ſpeaking of a word. It is little he will doe for his friend, that will not ſo much as ſay a word for him. Certainely, God will both ſpeake and doe for his friends.

The fifth Argument is this. If a friend p. 435that at firſt refuſes his friend, and puts him off with excuſes, Trouble mee not, &c. yet after is by his friend overcome, how much more will God who invites us, calles upon us to ſeeke him, and promiſes to heare us when wee pray? ſhall a denying friend bee overcome, and ſhall not a promiſing God be prevailed withall? It were ſtrange if God, bound by his promiſe ſhould not be more prevailed withall by his friends, then a man that hath made no promiſe, but a flat denyall. And marke upon what ground the denying friend is prevailed withall verſ. 8 I ſay unto you, though he will not (that is, if he will not) riſe and give him becauſe he is his friend, yet &c. That implies that our Saviour made account that that was a ſpeciall motive to worke upon him, becauſe he was his friend, and that that vvere enough to make him grant his deſire, it is troubleſome, it is unſeaſonable, &c. but yet I muſt yeeld, it is my friend that askes. In all vvhichwhich paſſage vve ſee how many ſtrong reaſons our Saviour brings to aſſure us▪ that God vvill grant our deſires, and they are grounded upon this, that vve are the friends of God. This p. 44is therefore the great priviledge and benefit of being Gods friends that they ſhall be ſure to ſpeed with God when they ſeeke to him. Indeed many times in caſes of neceſſity a man ſhall finde but poore helpe from his friends, Prov. 19. 7. All the brethren of the poore doe hate him, how much more doe his friends goe farre from him? hee purſues them with words yet they are wanting unto him. But it is not ſo with God, he ownes and agnizes his friends in their neceſſities, he vvill not be wanting to his friends. Doe but ſee vvhat Chriſt hath done for his friends. Iohn 15. 13. greater love hath no man then this, that a man lay downe his life for his friends. Did not Chriſt make dainty of his blood, of his life for his friends? and ſhall vve thinke that he will be ſtraight handed, or ſtreight hearted to them in ſmaller matters? That friend that vvill lay downe his life for his friends, will he deny his friends his purſe? vvill he deny them three loaves? no ſuch matter. They ſhall be vvelcome though they come at midnight. So happy a thing it is to have God for a friend. It is an happy thing vvhen a man hath a faithfull friend to whom he may breake his minde p. 45when his heart is troubled. It is an eaſe to disburdon ones mind into the boſome of a friend, though he cannot helpe us, and give us remedy againſt our griefe. How much more then is it an happineſſe to have God for our friend, into whoſe boſome we may disburdē our minds in prayer, when he is ſuch a friend as will make good the prayers of his people, and helpe them in their needs. How many prayers doe many make to God, how many petitions put they up, and yet ſpeed not? How many begge three loaves, and yet get not one; and whats the reaſon? they have not God their friend, they are none of Gods friends, and therefore their ſpeed is ſuitable.

The fourth benefit the godly have by 4having God for their friend is defence and protection in all caſes of wrong, injury and oppreſſion, at leaſt pitty, and compaſſion, and a fellow-feeling with them in their troubles: yea ſuch a pitty and compaſſion as will ſtirre up God to ſtand to them, and by them in all their afflictions, ſo it is with friends amongſt men. If a man ſee his friend in miſery, and trouble, his heart earnes towards him, and his ſoule bleeds p. 46within him, and all his thoughts and wits Adverſas vero res ferre difficile eſſet ſine eo qui illas graviùs etiā quam tu ferret. Cicer. in Lelio.are vvorking to take a courſe for his help and reliefe. See how Iob ſpeakes, Iob 19. 21. Have pitty vponupon me, have pity upon me, O ye my freinds. But vvhy ſhould he call upon his friends to pitty him? ſee the reaſon. Iob 6. 14. To him that is afflicted pity ſhould bee ſhewed from his friend. It is a friends part, and duty to be compaſſionate to his friend in his extremity, and when friends doe not ſo, it is a ſigne that they forſake the feare of the Almighty, as there Iob ſpeakes. We ſee when Iobs three friends heard of all the evill that was come upon him, they come every one from his owne place, for they had made an appointment together to come to mourne with him, and to comfort him, Iob 2. 11. That was a friendly part, ſo ſhould friends doe, and ſo will friends doe. Prov. 18. 24. There is a friend that ſtickes cloſer than a brother. And therefore well might Iob complaine of it as a ſtrange caſe, Iob 19. 19. All mine inward friends abhor me, and Iob 16. 20. my friends are my ſcorners. Your friend will not only have compaſſion but if it be in his power, he will ſtand to, and by his friend to maintaine his cauſe, and his right againſt all p. 47ſuch as would wrong and abuſe him. A mans blood riſes when hee heares or ſees his friend wronged, and many a man loſes his life in his friends quarrell. Marke how David ſpeakes to Abiathar, 1 Sam. 22, 23. Abide thou with mee, feare not, hee that takes thy life ſhall take my life alſo, as ſome Tranſlations have it. And thus is it with the people of God being his friends: God will have compaſſion upon them in all their afflictions, his friendly heart will have a fellowfeeling with them in all their miſeries. Iſay 63. 10. Hee was turned to be their enemy, and he fought againſt them, but before that hee vvas their friend, till by their ſinnes they made him their enemy. And vvhen he was their friend, then it was otherwiſe, ver. 9. in all their affliction he was afflicted. God as a friend ſympathized with them in their ſorrowes, yea and hee will friendly ſtand to them, & by them in all their vvrongs, he is a friend that ſticks cloſer then a brother. When Paul vvas impriſoned, Acts 23. 11. The Lord ſtood by him and ſaid, feare not. The Lord as a friend came to him in priſon, as a friend encouraged him, and animated him therein, making good Salomons proverb, p. 48Prov. 27. 17. Iron ſharpens Iron, ſo a man ſharpens the countenance of his friend. When a man is dejected, diſconſolate and ſad of countenance, if his friend come to him, and comfort and cheere him with words of conſolation, it refreſhes his ſpirit, and puts ſuch life into him as makes his countenance lightſome. Thus the Lord as a good friend comes to Paul in priſon, and cheares his ſpirit, and ſharpens his countenance. It was no friendly part of thoſe, 2 Tim. 4. 16. At my firſt anſwere no man ſtood Paravit animum adverſus vinculalaturum opem. Cum primum crepuerit catena, diſcedet. Senec. ep. 9.with me, but all men forſooke me. Thoſe that profeſt themſelves Pauls great friends durſt not owne him when he was convented before Nero, there his friends failed him, but yet verſ. 17. The Lord ſtood with me and ſtrengthned me, God ſhewed himſelfe a faithfull friend to Paul, hee did goe to the barre with Paul, and ſtood with him there, and ſtrengthened him there. And to this purpoſe is that worth the noting, that when our Saviour was to hearten and encourage his Diſciples againſt the feare of perſecutions he calls them by the name of friends, Luke 12. 4. And I ſay unto you, my friends, bee not afraid of them that kill the body, &c. As if he ſhould have p. 49ſaid, you ſhall meete with a great deale of hard meaſure in the world, you ſhall be perſecuted to the very death, but yet be not afraid of theſe perſecutors. And why not afrayd? I ſay unto you my friends, be not afraid. You are my friends, and therefore I will not be wanting unto you, I will ſtand by you, either to deliver you, or to ſtrengthen you, and at laſt to right you in all your wrongs. And ſo when the Lord would comfort and encourage his people againſt the feare of their adverſaries, and their wrongs, and when hee would terrifie the enemies of his Church, he doth both upon this very ground, that he is his peoples friend, and they his. See Iſai 41. 10, 11, 12, 13. what encouragements unto his people not to feare, and what terrour to their enemies, and ſee upon what ground, verſ. 8. But thou Iſrael art my ſervant, Iacob whom I have choſen, the ſeed of Abraham my friend. And therefore feare not, you are the ſeed of my friend, and therefore I will helpe you, aſſiſt you and protect you, and take your part againſt your enemies, and will be ſeverely revenged upon all ſuch as oppoſe you, and oppreſſe you. Such an advantage p. 50there is in being the ſeed of Gods friend. And therefore Iehoſaphat when hee was in feare and danger pleads with God by this very argument, 2 Chr. 20. 7. Thou gaveſt this land to the ſeed of Abraham thy friend for ever. Thou gaveſt this land to thy friend, and to his heires: now therefore Lord maintaine the cauſe of thy friend, and the title of thy friend. If a man ſee his friend wronged, and others offering injuriouſly to thruſt him out of his poſſeſſion, and inheritance, it concernes a friend to maintaine his friends right to the utmoſt, therefore ſaies Iehoſhaphat, Lord ſtand for thy friend, take thy friends part, and maintaine thy friends right. If a man ſee his friend wronged and others offering to thruſt him out of his poſſeſſion and inheritance, it concernes a friend to maintaine the right of his friend, and his heires to the utmoſt, therefore Lord ſtand to thy friend, and maintaine the poſſeſſion thou gaveſt to thy friend. And ſurely herein the Lord failes not, but hee ſtands cloſe to his friends. Indeed men doe not alwaies ſtand cloſe to their friends, Pſal. 38. 12. My lovers and my friends ſtand aloofe from my ſore, and my kinſmen ſtand afarre of. p. 51The Samaritans when it went well with the Jewes, would claime kindred of them, and profeſſe great friendſhip to them, but when things went croſſe with them, and they were in ſtreights, then they would have nothing to doe with them. But it is not ſo with the Lord, hee is not ſuch a friend. The rich hath many friends. Prov. 14, 10. and Prov. 19. 7. All the brethren of the poore doe hate him, how much more doe his friends goe farre from him? hee purſues them with words, yet they are wanting to him. That is indeed the common courſe of the world, but the Lord hee is like that true friend, Prov. 17. 17. A friend loves at all times, yea God loves at no time more then when his people are moſt friendleſſe. And I ſay unto you my friends, feare not, Luke 12. 4. why doth hee call them friends then more then at other times, why friends now he ſpeaks of perſecution? Certainely to ſhew that hee will never bee a greater friend, and that hee will never ſhew himſelfe more a friend unto them then when men ſhall ſhew moſt malice and enmity againſt them. He ſhewes greateſt friendſhip when men ſhew greateſt enmity; Chriſt will ſtand by his friends in their p. 52greateſt pleaſures. The Apoſtle Iohn was the beloved Diſciple, whom Chriſt made his ſpeciall friend. And John carried himſelfe to him as a faithfull friend againe, when Chriſt vvas in the high Prieſts hall Iohn was with him there, and when Chriſt hung upon the Croſſe, Iohn ſtood by him there, Iohn 19. 26, the Diſciple ſtanding by whom Ieſus loved. He ſhewed himſelfe a friend to Chriſt, that would not forſake him then, but would bee with him, and ſtand by him to the laſt. Juſt ſuch a friend doth Chriſt ſhew himſelfe to his people, he will not forſake them in their troubles and leave them in their extremities, but he will ſtand by them to the laſt, hee will ſtand by them at the barre, hee will ſtand by them even on their croſſes, when they hang there, hee will ſtand by them when they ſtand at the ſtake. The Martyrs found this true, they ever found God moſt friendly when their enemies uſed them moſt curriſhly: what made them ſo cheerefull and comfortable in their ſolitude when kept from all company? God their friend hee viſited them and kept them company in their priſons, hee did with them as with Ioſeph, Gen. 39. 20, 21. p. 53Ioſephs maſter took him & put him in priſon, and hee was there in priſon, but the Lord was with Ioſeph, and ſhewed him mercy. God was with Ioſeph, in the priſon with Ioſeph: what a true friend was Oneſiphorus to Paul, that he ſought out Paul, and came to him in priſon and oft refreſhed him. It was a true and kinde friends part indeed that hee did, 2 Tim. 1. 16, 17. So kinde a friend is God to his ſervants, he finds them out in their priſons, comes to them, viſits them oft, refreſhes them oft. Their priſons were naſty ſtinking places, how was it that they were able to abide them? See the reaſon Prov. 27. 9. Oyntment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a friend. The ſweetneſſe of this friend that viſited them kept them company, and refreſhed them in their priſons and dungeons, made their priſons and dungeons ſweet, made them Paradiſes and delectable hortyardes, as Algerius Act. & Mo.that Italian Martyr calles the leonine priſon from whence hee wrote that comfortable letter of his. The ſweetneſſe of ſuch a friend perfumes priſons and dungeons, and overcomes the naſtineſſe and noyſomneſſe of them. If God bee with us who can be againſt us? if God bee our p. 54friend who ſhall be our foe? or what matters it who bee our foe? this is one of the benefits and great priviledges wee have by being the friends of God.

The fift benefit the godly have by having God their friend is friendſhip with, and ſervice of all the creatures. Whiles wee are Gods enemies wee have all the creatures for our enemies: the Angels are our enemies, Pſal. 35. 5, 6. Let the Angell of the Lord chaſe them, let the Angell of the Lord perſecute them. Men, even ſuch as in neereſt bonds to us are bitter enemies to us. Tit. 3. 3. Living in malice and envy, hatefull, and hating one another. Our owne hearts and conſciences are at enmity with us, never quiet, but ever pinching and vexing us, nothing but clamouring and brawling againſt us. There is no peace to the wicked, ſaith my God, Iſai. 57. 21. yea the beaſts of the field are enemies to us, Levit. 26. 22. If you walke contrary unto mee, I will ſend wild beaſts amongſt you which ſhall rob you of your children. If you bee enemies to mee, I will make the beaſts enemies to you. But when once wee are friends vvith God, and hee is become our friend, then all his ſervants become both friends and p. 55ſervants unto us. The Angels become our friends, Pſal. 34. 7. The Angell of the Lord encampeth round about them that feare him, and delivereth them. A mans enemies become his friends, Prov. 16. 7. When a mans waies pleaſe the Lord, hee maketh even his enemies, his deadly profeſt enemies, to bee at peace with him. The reſt of the creatures become his friends, Iob 5. 8. I would ſeeke unto God, I would ſeeke to be friends with him, but what ſhall be gotten by it? Amongſt other things, that verſ. 21, 22, 23. Thou ſhalt be hid from the ſcourge of the tongue, neither ſhalt thou bee afraid of deſtruction when it comes: at deſtruction and famine ſhalt thou laugh, neither ſhalt thou bee afraid of the beaſts of the earth, for thou ſhalt be in league with the ſtones of the field, and the beaſts of the field ſhall bee at peace with thee. Yea God will make a covenant for his people with the beaſts of the fields, and with the fowles of Heaven, and with the creeping things of the ground, Hoſ. 2. 18. Yea all theſe ſhall not onelyonly lay aſide their enmity, but ſhall be ready to bee ſerviceable to them. When Ahab and Iehoſaphat had made a league of friendſhip each with other, ſee how Iehoſaphat ſpeakes to him, p. 561 King. 22. 4. I am as thou art, my people as thy people, my horſes as thy horſes. So when once God, and we are in league of friendſhip, hee will ſay unto us, my ſervants are your ſervants, mine Angels are your Angels, mine hoſts are your hoſts, my creatures are your creatures, Al things are yours, 1 Cor. 3. 21. And all things ſhall work together for good to them that love God, and are his friends. If a man be a traytor & the Kings enemy, every man not onelyonly eſtranges, but ſets himſelfe againſt him? but let the King but pitch upon a man to make him his friend and favourite, how then doth every one ſeek to him & ſmile upon him, & happy is he that can ingratiate himſelf with him, and doe any ſervice to him that is the Kings favourite. A man that is once the Kings friend ſhall be ſure to want no friends, no reſpect, no ſervice, Zabud was the Kings friend, 1 King. 4. 5. and who then would not be a friend to Zabud, full glad was hee that could bee Zabuds ſervant. So if once we be Gods friends, God will raiſe us up friends enow. Eliphaz his argument was good, Iob 22. 21. Acquaint thy ſelfe now with him, and be at peace. Get to be Gods friend, and one of his inward acquaintance. p. 57Well, ſuppoſe we doe, vvhat ſhall we get by it? And thereby ſhall good come unto thee. And this good amongſt the reſt that the creatures ſhall bee in a league of friendſhip with thee. Indeed ſome creatures there are that the more we are Gods friends, the more they will bee our enemies, yea therfore our profeſſed enemies, becauſe wee are Gods friends, Satan and his ſworne ſervants will bee the more bitter enemies againſt us becauſe God ownes us for his friends, as Eſau hated Iacob for the bleſſing. But yet the Angels in Heaven that rejoyce at the converſion of a ſinner on earth, and that hee becomes friends vvith God, all good men, and the creatures will be our faithfull friends, yea and many times hee vvill make vvicked men doe his people many a friendly turne, or at leaſt vvill make their emnity beneficiall, and advantagious to them. And theſe be the benefits that Gods people have by having God their friend. Come vve now to the uſes of this point. And they are theſe.

The honour and happineſſe of being Vſe 1 Gods friends being ſo great and beneficiall withall, it ſhould ſtirre up every man p. 58to get this happineſſe of being the friends of God. Zabud was the Kings friend, 1 King. 4. 5. Now when people ſaw how familiar Zabud was with the King, what communion was betweene him and Salomon, how hee communicated to him his ſecret counſels, how potent he was with him in all ſuites, how cloſe Salomon ſtood to him upon all occaſions, how ſerviceable all the Courtiers and Subjects were to him, did they not, thinke wee, all thinke his condition happy? Did they not ſecretly wiſh, Oh that I were in his caſe, oh that I were as Zabud is, that I had the Kings heart, the Kings eare, the Kings hand as he hath? And if they had knowne of any project, of any courſe by which they might have advanced themſelves to Zabuds condition, would they not ſpeedily have ſet upon it? would they not have ſtrained and tentred their wits to the utmoſt? would they have ſpared for any coſt, or paines, to have gotten into Zabuds condition? Wee now therefore ſeeing what the happy condition of Gods people is, that they are Gods friends, and have all thoſe great priviledges thereby, how ſhould it ſtirre up our hearts to p. 59looke, and labour for this happineſſe of being Gods friend. And that ſo much the rather,

Becauſe God may have, and hath many friends at once, that are his inward entire 1familiars: not ſo alwayes amongſt men. Affection is ſometimes ſo pitcht upon ſome one, that that one engroſſes all a mans affections; and they are ſo caried wholly upon ſome one, that there is ſcarce any roome in the heart left for any other. The whole ſtreame of ſome mens affections is ſo carried in one channell, that there is no over float to any other. All their water is little enough to drive one mill. Kings uſe not to have many favourites, but pitch upon ſome one. But now it is otherwiſe with God, hee hath many friends and favourites, and all his friends are favourites; Gods heart and his love is ſo large, that there is roome enough in it for a multitude of favourites at once.

Becauſe there bee projects and courſes 2to be uſed, that will effect, and compaſſe this for us, to make us Gods friends. Some policies men have, and uſe, to get the friendſhip and favour of Princes, & great ones; but yet their projects alwayes take p. 60not, their policies ſpeed not, they doe not compaſſe the thing they deſire, but for the getting of Gods favour, and friendſhip, there be waies to be uſed that will ſurely doe the deed, and will worke us in to be Gods friends, and favorites.

What then bee thoſe waies by which Queſt. we may get this honour to have God our friend, and to be his friends?

Firſt, the way to get in with God is by Anſw. 1 faith. We are by nature ſtrangers to God, nay enemies, Col. 1. 21. Now God of his infinite mercy though hee bee the party wronged, and offended, yet he is pleaſed thus much to forget himſelfe, and to ſtoope thus low, as not onelyonly to offer us peace and friendſhip, but hee entreates and beſeeches us to bee reconciled, and become friends, 2 Cor. 5. 20. Now then if wee will believe the Goſpell, and the words of Reconciliation, thats the chiefe condition that God requires, and upon that he will take, and owne us for his friends. Thats here in the text, Abraham was called the friend of God; a great honour, but how came Abraham by it? Abraham, ſaies the Apoſtle, believed God, and he was called p. 61the friend of God. So that by faith Abraham became Gods friend. So Ioh. 16. 27. The father himſelfe loveth you, God is your friend, and takes you for his friends, and why ſo? Becauſe ye have believed that I came out from God. Chriſt hath made an attonement, and a reconciliation by his blood, faith lays hold on that reconciling blood, and ſo God and we become friends. Col. 1. 20, 21, 22, 23. You that were enemies hath he now reconciled in the body of his fleſh through death. If ye continue in the faith. Hee that will get in with God muſt doe theſe three things.

1. He muſt get in with Gods favorite. That is the way to get the Kings friendſhip, yea any ordinary mans friendſhip. If a man honour and regard the favourite, and get in with him, and bee gracious with him, and he will procure a man the Kings favour, hee will bring him in with the King: it is not poſſible to have the Kings favour and bee out and at oddes with the favourite. So here, If we would get in with God, and be his friends then get in with his favourite. The Lord Ieſus Chriſt is Gods favourite, Zech. 13. 7. Hee is called Gods fellow-friend. Awake O ſword p. 62againſt my ſhepheard, and againſt the man that is my fellow, or my fellow-friend, as the word may be tranſlated: the Diſciple whom Chriſt loved lay in his boſome, Iohn 13, And Chriſt is in the boſome of his father, Ioh. 1. 18. He is his boſome-friend and favourite, and as to his boſome-friend communicates all his boſome ſecrets to him, Iohn 5. 20. For the Father loves the Sonne, and ſhewes him all things that himſelfe doth. Now then get but in with Chriſt, and be gracious with him, and then wee ſhall bee ſure to bee friends of God, he will preſently ſmile upon us and accept of us for his deere friends. Sometimes Gods people after they are made friends, doe that which may make God fall out with them, and frowne upon them. Now when it is ſo, it is Chriſt that makes us whole againe, 1 Iohn 2. 1. If any man ſinne, we have an Advocate with the Father, Ieſus Chriſt the Righteous, and hee it is that by his Advocation mediates our cauſe with God, and ſets us in joynt againe, and makes all well againe betweene God and us. And as it is hee that doth repaire and heale all breaches betweene God and us after wee be friends, p. 63ſo it is that muſt firſt bring us into acquaintance and favour with God. Chriſt is Gods fellow-friend, and Chriſt and his people are fellow-friends, Cant. 5. 16. The Church calles Chriſt her fellow-friend, This is my beloved, and this is my friend, or my fellow-friend, as ſome tranſlate it. And Cant. 2. 10. Chriſt calles his Church his fellow-friend, Riſe up my love, or my fellow-friend, as ſome read it. It comes from a word that ſignifies to feed, and ſo ſignifies ſuch friends as feed together at one & the ſame table, that live fellowly, and familiarly together. Now then the onelyonly way to become Gods friend is to become a fellow-friend with Gods fellow-friend, be a fellow-friend with Chriſt who is Gods fellow-friend: and that is done by faith, by believing wee become his friends, and ſo the friends of God falling in with his favorite by faith.

He that would bee Gods friend, muſt 2have a care to pleaſe God. Amongſt men they that will ſeek friendſhip with others, muſt bee carefull to pleaſe thoſe whoſe friendſhip they ſeeke. Hee that is ambitious of the friendſhip of his betters, muſt endevour to pleaſe them; where p. 64there is no obſervance nor care to pleaſe, there friendſhip will never cloſe. It is ſo in this caſe, we cannot be Gods friends, till we lay to pleaſe him; If once we can but pleaſe him, he will be graciouſly pleaſed to be our friend: pleaſe him, and hee will make our enemies our friends; and therefore he himſelfe will be our friend much more. Now faith is the way to pleaſe him. Enoch had this teſtimony, that hee pleaſed God; but without faith it is impoſſible to pleaſe God, Heb. 11. 5, 6. Faith then is that which pleaſes him, and pleaſes him ſo much, that upon it hee will be friends with us.

He that will bee Gods friend, muſt bee a childe of Abraham. Abraham was called 3the friend of God, and hee that will bee Gods friend, muſt be a ſonne of Abraham. I will be thy God, and the God of thy ſeed; and ſo, I will bee thy friend, and the friend of thy ſeed. They muſt be of Abrahams ſeed that will bee in the number of Gods friends. How come we to bee the ſeed of Abraham? That we ſee Rom. 4. 16. There is a ſeed which is of the faith of Abraham, which is the father of us all. When wee have the faith that was in our father Abraham, and p. 65when we walke in the ſteppes of that faith of our Father Abraham, Rom. 4. 12. then we are the ſeed of Abraham: look what makes us the ſeed of Abraham, that makes us as Abraham, the friends of God: and ſo faith making us Abrahams ſeed, makes us Gods friends. We muſt be Abrahams children, the children of Gods friends, before wee can be the friends of God. Now faith is that by which we come to be the children of Abraham, Gal. 3. 7. Know ye therefore that they which are of faith, the ſame are the children of Abraham. This day is ſalvation come to this houſe, for ſo much as hee alſo is the ſonne of Abraham, ſayd our Saviour of Zacheus: ſo ſoone as he beleeved, he was a ſonne of Abraham; and ſo ſoone as a ſonne of Abraham, a friend of God.

By Repentance: ſinne is that which cauſes 2all enmitie between God and us: that's the make-bate between God & man. The falling out with ſinne makes way for falling in with God, and upon repentance God will manifeſt himſelfe a friend unto us. Ier. 3. 1. Yet returne againe to mee, ſayth the Lord, as if he had ſayd, Doe but repent, and we will be friends, and all ſhal be well againe. When two friends are p. 66fallen out, three things muſt bee done to make them friends againe. 1. Firſt, there muſt be a meeting: for if they keep aſunder, and one decline another, and will not come each at other, they will never be friends: but if they will be friends, they muſt meet. So when God and wee are out, unleſſe he and wee meet, we ſhall never bee friends. Now repentance that makes a mans ſtout and proud heart come down, makes him come out to meet God, Am. 4. 12. Prepare to meet thy God, O Iſrael. Then there is a poſſibilitie of friendſhip and reconciliation, if by repentance wee goe out to meet the Lord. And when we goe out to meet God, God will come forth to meet us; and hee will meet us, as Eſau met Jacob, Gen. 33. 3. 4. Iacob bowed himſelfe to the ground ſeven times, untill hee came neere to his brother, and Eſau ran to meet him, and embraced him, and fell on his necke, and kiſſed him, and ſo became friends with him. So when we come out to meet God, and bow, and humble our ſoules before him, hee will run to us, and embrace us, and kiſſe us in token of heartie friendſhip, and reconciliation, Luk. 15. 20. When he was a great way off, but making p. 67towards him, his father ſaw him, and had compaſſion, and ranne, and fell on his neck and kiſſed him. 2. Secondly, there muſt be an acknowledgement on the offenders part, of his errour, that hee hath done amiſſe, that he is ſorry, and grieved, and that if it were to doe againe, hee would not doe it. Though a man have done another wrong, and have made a friend an enemy; yet upon his ſubmiſſion, and fault acknowledged, all is healed, and the breach made up againe: yea, our Saviours commandement is in ſuch caſes, that there ſhould be an heartie redintegration of love and friendſhip. Luke 17. 3. 4. If thy brother treſpaſſe againſt thee, rebuke him, and if he repent, forgive him. And if hee treſpaſſe againſt thee ſeven times in a day, and ſeven times in a day turne againe to thee, ſaying, I repent, thou ſhalt forgive, & be good friends with him. Thus is it much more with God, though wee have ſinned and offended many a time againſt him, yet if wee come with ſubmiſſion, and acknowledgement, Gods friendly and fatherly heart will come off. If thou have ſinned againſt God, and treſpaſſed againſt him many, & many a time, yet if thou turn to him again p. 68and ſay, I repent, hee will aſſuredly forgive thee, and will bee good friends with thee. We may not imagine, that God wil in this caſe require more of us than hee will do himſelfe: If he require thus much of us, whoſe mercies are but drops to his Ocean, what will hee doe, who is the father of bowels, that hath multitude of bowels, Iſai. 63. 15. and the God that multiplies to pardon, Iſai. 55. 7. God is quickly friends with an humbled ſoule, if hee ſees a man droope, and mourn for having offended, he is very inclinable to entertaine termes of friendſhip with ſuch an one. 3. Thirdly, there muſt bee a cloſing with ſuch an one againſt his common enemies, and an hating and oppoſing of them. This very thing cloſes mens hearts many times in a ſtrong league, and bond of friendſhip. So here, if wee would bee Gods friends, wee muſt fall out with our ſelves, with our luſts, and maintaine an oppoſition and an hatred, even a deadly feud againſt them. Now this repentance teaches a man to doe. True repentance makes a man to fall out bitterly with himſelfe, filles him with a mortall vindictive hatred againſt his luſts and corruptions. And when the p. 69Lord ſees that, he then reſolves that ſuch an one whom he ſees ſo cordial an enemy to his enemies ſhall become his friend. And thus by Repentance are we made the friends of God.

Thirdly, by obedience to God, and his 3Commandements. It is true that it is faith that firſt makes God and men friends, but after faith hath knit that band of amity betweene God and us, that friendſhip is encreaſed and more and more confirmed by yeelding God obedience, Iob 22. 21, 22. Acquaint thy ſelfe now with him, and be at peace, ſeeke to bee friends with God, and get inward acquaintance with him, not onelyonly get peace, but labour to grow ſuch friends with him that thou mayeſt be of his familiar acquaintance. Thats the thing, thou wilt ſay, that thou wouldeſt faine doe, but thou wouldeſt know how that may bee done. Marke therefore what followes in the next words, Receive I pray thee the Law from his mouth, and lay up his words in thine heart. If thou wouldeſt bee acquainted with God bee acquainted with his word, lay that up in thine heart, and yield obedience to that in thy life. And ſo Chriſt p. 70tels his Diſciples, Iohn 15. 14. Ye are my friends, if ye doe whatſoever I command you. By your obedience you ſhall manifeſt your ſelves to bee my friends, and by this meanes you ſhall encreaſe, advance, and Ea eſt jucundiſſima amicitia, quā morum ſimilitudo conjugavit. Cicer. offic. 1.confirme that friendſhip that is betweene us. Amongſt men there is nothing ſo conciliates mens hearts, ſo glewes and ſoders mens ſpirits as a ſimilitude and conformity of manners and diſpoſitions: when there is a ſuitableneſſe of mens ſpirits and inclinations they quickly cloſe, and ſo the Philoſopher obſerves that a ſpeciall conciler of friendſhip is a likeneſſe according to vertue. So it is here, when foreign Ariſtot.there is in us a conformity to Gods will, and a conformity to his nature, that wee are holy as hee is holy, mercifull as hee is mercifull, pure as he is pure, walking in all obedience and purity of life; it much encreaſes the friendſhip betweene God and us. That as Salomon ſpeakes, Prov. 22. 11. Hee that loveth pureneſſe of heart, for the grace of his lips the King ſhall bee his friend. So much here, hee that loves pureneſſe of heart, and pureneſſe of life, that is pure as God is pure, for that holineſſe, and purity the King of Heaven ſhall bee his p. 71friend. Yet God is good to Iſrael, even to the pure in heart. Pſal. 73. 1. God is a good friend to ſuch, and a true friend to them though they may have many back friends in the world.

Fourthly, by our love to God. Amongſt 4men love winnes, gaines, and kindles love. As a man that hath friends muſt ſhew himſelfe friendly. Prov. 18. 24. So a man that Quaeris quo modo amicum cito facturus ſit ſapians? Dicam. Hecaton ait, ego tibi monſtrabo amatorium ſine medicamento, ſine herba, ſine ullius veneficae carmine: ſi vis amari, ama. Senec. cp. 9.will further engage his friend to him, and kindle his affection to him muſt by offices, and expreſſions of friendſhip ſtill gaine his friendſhip more and more. Friendlineſſe makes friends more friendly, Ioh. 14. 23. Hee that loveth mee ſhall be loved of my Father, and I will love him. Not that wee love God, or Chriſt firſt, and then hee loveth us; He loves us firſt, as the Apoſtle ſpeakes. It is not therefore meant of Gods firſt love, or Chriſts firſt love that hee ſhewes to us, but of after and following Acts of his love. Hee loves us and is our friend: now if wee ſhew a friends love to him, hee will adde further degrees of his love, or hee will love, that is hee will vouchſafe us further expreſſions of his love, as Chriſt there explaines himſelfe, I will love him, and manifeſt my ſelfe p. 72to him. So that upon our friendly love to Chriſt, though hee loves us before wee love him, yet hee will more cleerely manifeſt and expreſſe his friendſhip to us.

Fiftly, by a frequent uſe of the duty of prayer. A man that deſires another mans friendſhip muſt bee often in his company, muſt have converſe with him, and frequent conference with him. It was a neere bond of love and friendſhip that was betweene David and Ionathan, 1 Sam. 18. 1. The ſoule of Ionathan was knit with the ſoule of David, and Ionathan loved him as his owne ſoule. But how and upon what grew this friendſhip, how came Ionathan ſo to affect David? ſee the beginning of the verſe, And it came to paſſe that as David had made an end of ſpeaking unto Saul. Hee was in Davids company, he heares him ſpeake and ſees a ſweet ſpirit in him, and thereupon hee is wonderfully taken with him. If David had not beene in Ionathans preſence, and company: if Ionathan had not ſeene him and heard him ſpeake, hee had never been ſo taken with him as to make him his choyce, and deare friend: but now when hee is in Ionathans company, p. 73and there ſpeakes in his audience, it came to paſſe that as hee had made an end of ſpeaking, that the ſoule of Ionathan was knit unto the ſoule of David. In that converſe that Ionathan had with David was his heart knit to him. It is ſo here, in prayer a man converſes with God, hath conferences, and ſoliloquies with him, and ſo by the often frequenting of Gods company, and converſing with him he growes into acquaintance with him. See how Chriſt ſpeakes to his Church, Cant. 2. 14. Let mee ſee thy countenance, let me heare thy voyce, for ſweet is thy voyce, and thy countenance comely. A praying countenance is comely in Chriſts eye, and a praying voyce is ſweet in his eare. And as he deſires to ſee that countenance, Let mee ſee thy countenance, and as hee deſires to heare that voyce, Let mee heare thy voyce, ſo when he doth heare that ſweet voyce and ſee that comely countenance, hee is wonderfully taken with it, falles exceedingly in love with it, Cant. 4. 9. Thou haſt raviſhed mine heart my ſiſter, my Spouſe; thou haſt raviſhed mine heart with one of thine eyes. Thou haſt wounded mine heart, or thou haſt taken my heart out of me, foreign, as the Greeke hath it. Thou p. 74haſt unhearted me, as a friends heart lives Bene quidam dixit de amico ſuo, dimidium animae meae. Nam ego ſenſi animam meam, & animam illius unam fuiſſe animam in duobus corporibus, & ideo mihi horrori erat vita, quia nolebam dimidius vivere, & ideo forte mori metuebam, ne totus ille morreretur, quē multum amaveram. Auguſt. Confeſſ. lib. 4. cap. 6.in his friends boſome, it is gone from himſelfe unto his friend. Thou haſt taken away mine heart from mee with one of thine eyes. If one eye did it, what would both have done? All ſerves to ſhew how Chriſts heart is wonne in prayer, that looke as ſoone as David had made an end of ſpeaking, Ionathans heart went out of himſelfe, and his ſoule was knit with the ſoule of David, ſo after a faithfull ſoule hath done ſpeaking in prayer, Chriſts ſoule is knit to his ſoule, and ſuch converſe makes Chriſt love a man as his owne ſoule. Nothing more knits and rivets the heart of Chriſt and a Chriſtian together in a league of ſweet acquaintance then converſing with him in the duty of prayer. In this duty God and his people take acquaintance one of another, and grow into a familiarity each with other. See Zech. 13. 9. I will ſay it is my people, and they ſhall ſay, The Lord is my God. I will take acquaintance with them, and they ſhall take acquaintance with mee, I will owne them, and they ſhall owne me, and there ſhall be a mutuall ſtipulation of friendſhip, and familiarity betweene us. Well, p. 75but when ſhall this be done? marke the words immediately going before, They ſhall call upon my Name, and I will ſay &c. This entercourſe of kindneſſe, and familiarity ſhall bee in and upon the duety of prayer. In and upon that ſhall there bee theſe mutuall friendly paſſages, and owning each of other. Yea if at any time we doe that which may cauſe God to fall out with us, and to looke ſtrange upon us, yet prayer is a ſpeciall meanes to worke us in with God againe, and a godly man prayes himſelfe friends with God. The Apoſtle Peter hee adviſes married couples to love each other, and to live together in conjugall friendſhip, that their prayers may not bee interrupted, 1 Pet. 3. 7. And ſo a man may wiſh them to pray together that their loves bee not interrupted. As love will keepe prayers from interruption, ſo prayers will keepe love from interruption. As it is true, keepe friends that you may pray, love that you may pray; ſo it is true, pray that you may keepe friends, pray that you may love. Prayer is that which will keepe them friends. But ſometimes it may be, there may be ſome breach betweene man and p. 76wife. It is poſſible there may be ſome interruption of their love, there may bee a rupture in conjugall friendſhip. What is to be done then? let both goe together to God in prayer, and hee will ſet all in joynt, and ſend them from him better friends then ever. Prayer will make up ſuch rupture againe. So is it in this caſe: Prayer will prevent an interruption of our friendſhip with God; or if we do that which may cauſe a rupture, yet if we doe but goe to the Lord in prayer, and ſeeke earneſtly to him in that duty, hee will at laſt bee friends with us againe, and ſend us better friends from him then before. Prayer will pervert, and will heale ruptures in this bleſſed friendſhip.

Thus now wee ſee how we may come to get this honour and happineſſe of being Gods friends, and therefore now let us ſeriouſly ſet upon this courſe, and make triall of theſe concluſions. I pray thee, ſaies Eliphaz, acquaint thy ſelfe with him, and be at peace with him, thereby ſhall good come to thee, Iob 22. 21. All this good of communing with God, of boldneſſe with him, of ſpeeding in the petitions, of defence and aſſiſtance in time p. 77of troubles, of peace and friendſhip with the creatures, all this good ſhall come to thee upon friendſhip with God. So much good, how ambitious ſhould it make us of this honour of being Gods friends? How many waſte their very eſtates out of a deſire to have the friendſhip and favour of the great ones of the earth, and yet hardly get, or more hardly keepe it when they have done? Many a man is undone with the friendſhip of great ones, and looſe by it, and many times bring their houſes to ruine by it, but this friendſhip is for good, there is gaine by it, never did or ſhall any man looſe by it, by having God for his friend. There be three times in ſpeciall that a man ſhall finde it to ſtand him in ſtead to have God for his friend, and to be in the number of his friends:

Firſt, at the Time of the Sacrament: when 1a man comes to the Sacrament, to the Lords Table, it is good then being Gods friend. Whoſoever comes to the Sacrament, and hath not firſt made himſelfe Gods friend, is like to meete with a very cold welcome. When a man comes to the Sacrament, he comes to the Lords Table, p. 78God will bid none welcome to his Table but his very friends. The Sacrament is a feaſt, and it is a feaſt that God makes only for his friends, and if a man thruſt in that is none of his friends, his welcome is like to be thereafter. If a man make a feaſt, it is for his friends; no man will invite, much leſſe welcome his enemies to his table. If a mans enemy ſhould bee ſo impudent as to thruſt in at a feaſt to his table, a man could not but lowre upon him, and give him ſowre lookes, if not ſowre words; a man would be ſtarke ſicke of him to ſee him at his table. And doe wee thinke that God will ſmile upon, and cheere up his enemies at his Table? Indeed amongſt men, if a ſtranger comes to a mans table that hath relation to ſome friend from whom, or with whom hee comes, we will in civility give him courteous entertainement; but if hee bee a meere ſtranger that comes wee know not whence, and goes we know not whither, we will not be forward to entertaine ſuch an one: but if an enemy, we cannot brook his preſence, nor the ſight of him. And though wee will welcome ſtrangers for our friends ſake, yet ſo will not God: p. 79every man muſt come to Gods Table by vertue of his owne intereſt in God. If a man come a ſtranger to the Lords Table, God will looke upon him as a ſtranger, and if a man come as an enemy, God will looke as an enemy upon him. Who would goe to another mans table if the good man will not welcome him, and bid him eate and fall to? and what ſhould a man doe at the Lords Table, if God will not bid him welcome, and cheare him up, and bid him eate? But now at ſuch a time when a man goes to the Lords table, it is good being Gods friend. Gods friends ſhall be ſure to be bid heartily welcome, and they ſhall bee ſure to finde friendly welcome indeed. Take, eate, ſaies Chriſt: I but who be they that bee called upon to eate? That we ſee Cant. 5. 2. Eate, O friends, and drinke, yea drinke abundantly, O beloved. There was one Math. 22. that came in to that ſupper without his wedding-garment; and what was his welcome? friend how cameſt thou in hither? Indeed he is called by the name of friend, becauſe happily hee would needs ſeeme to bee ſo; or elſe it is onelyonly uſed as a word of courſe, as we uſe to ſpeak to a p. 80ſtranger and ſay, My friend, but yet though he had a friends title he had but a foes welcome. And ſuch welcome muſt they looke for that being not Gods friends will bee impudently thruſting into the Lords Table. Oh happy man whom Chriſt ſhall cheere up in the Sacrament, and bid him eate and drinke, and tell him that hee is heartily welcome to him. Would wee then have this happineſſe? looke to it then, and labour for it to be of the number of his friends. Chriſts friends and onelyonly they are and ſhall bee welcome to him. A man is not fit to goe to the Sacrament if he be not friends with his neighbour, and before hee come he muſt ſeeke to be friends, Math. 5. 23, 24. And therefore much more concernes it men to bee Gods friends, to be in termes of friendſhip with God before they come to the Sacrament.

Secondly, in a Time of common calamity. 2in a time of feare and diſtreſſe. Providence may caſt a man into ſuch times as thoſe, Luke 21. 25, 26. Ʋpon the earth diſtreſſe of nations with perplexity, mens hearts failing them for feare, and for looking after thoſe things which are comming upon the p. 81earth. When ſuch a time ſhall come that mens hearts ſhall faile them for feare, how happy ſhall they bee that ſhall have a friend in Heaven, that ſhall not faile them, when their owne hearts faile them? At ſuch a time what will a friend in Heaven be worth to a man in ſuch a caſe? The ſaying is that a friend at Court is better then a penny in a mans purſe. To be ſure at ſuch a time, a friend in heaven, and to have God in Heaven to be our friend is better then all the money in a mans bags. When ſuch times of diſtreſſe, and calamity come, God ſtill exempts ſome from common calamities, Luke 21. 36. Watch yee therefore, and pray alwaies that yee may bee accounted worthy to eſcape all theſe things that ſhall come to paſſe. Therefore when thoſe things ſhould come to paſſe there ſhould be ſome that ſhould be counted worthy to eſcape them. And who are they likely to be? Surely none likelier then Gods friends. If God will hide, and exempt any, he will doe it for his friends. Abraham was called the friend of God. God tels Abraham of a ſore calamity that ſhould befall his poſterity. Gen. 15. 13. Know of a ſurety that thy ſeed ſhall be a ſtrangers p. 82in a land that is not theirs, and ſhall ſerve them, and they ſhall afflict them foure hundred yeares. But how then will God deale with Abraham his friend? verſ. 15. Thou ſhalt goe to thy fathers in peace, thou ſhalt be buried in a good old age, Thou art my friend, and therefore I will take an order to hide thee, that thine eyes ſhall not ſee that calamity. When Iſrael deſtroyed Iericho, and put all to the ſword, Ioſh. 6. 25. yet Ioſhua ſaved Rahab the harlot alive and all her family. And what was the reaſon that he exempted her, and hers from the common calamity? Becauſe ſhe was Iſraels friend, and ſhewed her ſelfe a faithfull friend to them in the buſineſſe of the ſpies. So when God brings a generall calamity upon a place, and a people, he looks out in ſuch a place who are his friends, and takes order for their ſafety, and exemption of them from the common danger. A man that hath friends muſt ſhew himſelfe friendly, Prov. 17. 17. And herein the Lord ſhewes himſelfe friendly in taking ſpeciall care for the ſafety of his friends in the caſes of common danger. The Name of the Lord is a ſtrong Tower, Prov. 18. 10. And they that p. 83get into that Tower they are ſafe what ever comes. And who be they that have admiſſion into that Tower? The righteous runne into it, and are ſafe. The Righteous are Gods friends, and the gate of that Tower ſtands open to Gods friends. God provides a Tower, and a place of refuge for his friends. None can looke for admiſſion into that Tower but ſuch as are the friends of God. In a time of danger, how great a priviledge is it to have the liberty of entrance into that Tower? As wee prize that, ſo prize this priviledge of being the friends of God.

A third time is the Time of death. When death comes, that turnes a man out of 3houſe, and home, that takes a man from all his friends, then hee muſt leave all his friends hee hath in this world. Oh how happy is that man that when all his friends muſt leave him, and hee leave them, hath the Lord God for his friend! It is a ſad thing to part with all a mans friends at his death, and to goe utterly friendleſſe out of the world: but thats the happy condition of ſuch as are Gods friends, when all their friends muſt leave p. 84them, then will God ſticke cloſeſt to them, and that which parts a man and his deareſt friends in the world ſhall joyne them and their beſt friend together. Death parts not God and his friends, it doth but bring them home to their friends houſe. I deſire to be diſſolved, and to be with Chriſt which is beſt of all, Philip. 1. Death makes a diſſolution of ſoule and body, but this diſſolution makes way for a bleſſed union with Chriſt. All things are yours ſaith the Apoſtle, death is yours, 1 Cor. 3. 21, 22. Death theirs? what priviledge is that? is not death any mans? no. Wicked men, death is not theirs; but they are deaths, Let death ſeaze upon them, Pſal. 55 15. Death feeds upon them. Pſal. 49. 14. But for godly men that are Gods friends, death is theirs, theirs to doe them ſervice, theirs to doe them the beſt good turne that was ever done them, to open the doore into their beſt friends houſe, to bring them to the preſence of their friend after whoſe ſociety ſo long they have longed: for they that have lived Gods friends ſhall die Gods friends, and God will be their friend in, at, and after their death for ever. So happy it is to have God p. 85and Chriſt our friends. And therefore as our Saviour ſpeakes in that caſe, Luk. 16. 9. And I ſay unto you, make to your ſelves friends of the mammon of unrighteouſneſſe, that when you faile they may receive you into everlaſting habitations; So in this caſe, I ſay unto you, make to your ſelves friends of the God of Heaven, and the Lord Chriſt his Sonne, that when ye faile, and all your friends in the world faile, and death ſhall part you from all other friends, and ſhall turne you out of houſe and home, they may receive you into everlaſting habitations. All this conſidered be wee awaked, and ſtirred up to make God our friend.

God having honoured us ſo highly as to make us his friends, let it be our care Vſe 2 to take heed of all ſuch things as may any way craze or cruſh friendſhip with God: bee carefull to maintaine friendſhip with God, and doe that which may continue, and keepe us his friends. And that ſtands in theſe things.

Firſt, In making worthy of Gods acquaintance, 1and friendſhip. A man that is entertained into the friendſhip, and familiarity of men of ranke, and quality, they being p. 86pleaſed to honour him with their friendſhip, he will be wondrous careful to carry himſelfe ſuitably. If hee carry himſelfe baſely, men of faſhion will diſcarde him, and ſhake him off as a fellow unworthy of their friendſhip, becauſe the diſhonour of his courſes will reflect upon them his friends. How carefull thinke wee, was Zabud to carry himſelfe nobly, honourably, and fairely, that ſo Salomon might not have any impeachment by him? If Zabud being Salomons friend ſhould have gone to hedging and ditching, to plough and cart, ſpecially if hee had beene an haunter of ale-houſes, a drunkard, a potcompanion, would Salomon ſtill have entertained him into his friendſhip? would he not rather being aſhamed of him, have caſt him off? Therefore queſtionleſſe Zabud was very carefull to carry himſelfe worthy of the honour of the Kings friendſhip, and to doe nothing that might miſbeſeeme and unbecome the man that was the Kings friend. Thus muſt it be with us, if Gods friends. If God have honoured us ſo much as to make us his friends, then be wee carefull to keepe in with God, and to walke ſo worthy of this honour p. 87as that God diſclaime us not. What? Gods friends, and bee debaucht drunkards? Gods friends, and prophane ones? Gods friends, and uncleane perſons? ſuite ſuch carriages with ſuch an honour? God is not aſhamed to be called their God, Heb. 11. 16. and to bee called their friend, but if they had beene ſuch kinde of perſons as thoſe, hee would have beene aſhamed of them. This is the next way to make God aſhamed of us, and utterly to caſt us off for being his friends. God will owne no ſuch for his friends; yea there is nothing that more diſhonours God, and moves him more to diſpleaſure then this, when ſuch as profeſſe themſelves his friends ſhall walke ſo baſely, as that he ſuffers by it. If a man have a friend that hee makes much of, that is of his inward acquaintance, and hee behave himſelfe baſely and diſhoneſtly, doe not that mans enemies lay his friend in his diſh, and twit him with him and ſay, This is your friend, the man that you are ſo familiar and inward withall? And thus is God diſhonoured when men ſhall take occaſion by the evill lives of ſuch as profeſſe themſelves Gods friends, to ſay, oh theſe bee p. 88the men that bee Gods friends, theſe forſooth be the Lords favourites. And when God ſuffers ſuch diſhonour by us, what can wee looke for but to loſe his friendſhip? how can wee hold in with him, and thinke hee ſhould owne us for his friends, when wee cauſe dirt to be flung into his face? Gods friends muſt bee of another manner of carriage then ſo. Abraham was called the friend of God. That was Abrahams honour; and what muſt Abrahams carriage then be? See Gen. 17. 1. I am the Almighty God, and I have called thee my friend, walke before me, and be thou perfect, or upright and ſincere. I have honoured thee to bee my friend, doe thou honour me who am thy friend.

Secondly, Have a care to deale ſeriouſly, 2and in good earneſt with God in being friends with him, and loving him as a friend ſhould be loved. Hearty love, and friendſhip will maintaine hearty love, and friendſhip. There muſt be an foreign betweene friends, a reciprocation of affection, a counter-loving betweene friends, that muſt keepe them knit together. That is the Soder, the Caement, the Glue that holds friends faſt together, Prov. 18. 24. p. 89He that hath friends ought to ſhew himſelfe friendly, namely if he meane to keepe his friends. Hee muſt anſwer love with love, hee muſt retribute love for love, meete love with love. A friend ſhould be loved with a friends love. A friends love is hearty, and durable.

Firſt, it is hearty. It is not in cringes, congies, phraſes, courtſhip, and complementall 1formalities. It is ſerious, and hearty, Deut. 13. 6. If thy friend which is as thine owne ſoule. Therefore a mans friend is as his owne ſoule, Prov. 18. 24. A friend is neerer then a brother, 1 Sam. 18. 1. Ionathans ſoule was knit to the ſoule of David, and he loved him as his owne ſoule. Such love as this is knitting, and ſodering love, and when a friend is loved thus, hee will hold friendſhip with us. But if a man ſeriouſly and in good earneſt offer friendſhip to another, and hee ſees no returne, no reflexion of love and like affection, onelyonly ſome outward faire carriages, ſome reſpective formalities, ſome formall viſits, and invitations, but the mans heart cloſes not with him, hee will happily for ſome reſpects hold faire, but yet he makes him but a friend for his credit, but will p. 90have another for his counſell, and ſecrecies. Here ſuch a man though he earneſtly deſired friendſhip, yet finding not that knitting love that ſhould bee betweene friends, he gives over to woo a friend that at beſt will bee but a friend with his reſerved diſtances, and ſo lets his friendly affection die, and gradually quench, and goe out. If he muſt be onelyonly a friend for a turne, to put ſome credit and reſpect upon another, or to accommodate him onelyonly with ſome conveniences, but the heart of the man holds off, and goes another way, ſuch a man hath in ſuch a caſe the wiſedome to have done, and let ſuch an one goe.

Secondly, a friendly love is a durable, continuing love, Prov. 17. 17. A friend loves 2at all times. Not for a time till hee hath foreign. Ariſtot. Rhetor. 2. Amicitia quae deſinere potuit, nunquam vera ſuit. Senec.his fill, and his glut, and then falls off, and gives up, but at all times, Prov. 27. 10. Thine owne friend, and thy fathers friend forſake thou not. If a man have choſen a friend upon whom hee ſets his heart, and hee perceives his friends affections to ſlake, to chill, and at laſt to fall quite off, this unglues and diſſolves the joynt of friendſhip.

p. 91Now thus it is in this caſe. God hath made us his friends, and therefore hee muſt have a friends love from us, we muſt ſhew our ſelves friendly to him.

Firſt, our love to him muſt be an hearty 1love. Thou ſhalt love the Lord thy God with all thine heart, with all thy ſoule, Luk. 10 27. This will keepe us in Gods friendſhip and keep him our friend. But if wee complement with God, and hold faire with him in the outward performance of the duties of his worſhip, wil pray, will come to Church and heare, and receive Sacraments, and will profeſſe our ſelves the friends of God, becauſe it would otherwiſe turne to our diſcredit and diſgrace, to be out with, or ſtrangers to him If wee make him our friend onelyonly for our ends, to ſerve a turne upon him, have him our friend for our credit, reſpect, profit, but yet make him not our friend for our counſels and comforts, but will have the world, our profits, our pleaſures for our choyce friends, and our hearts cloſe, and goe with them, God will doe in this caſe, as any wiſe man would doe. Any man ſo uſed can have the wit to ſee how the world goes, and can returne complement p. 92for complement, but never put ſuch an one into the catalogue of his friends, neither will hee let out his heart and affections to ſuch an one, nor have hearty and intire communion with ſuch as with familiar friends. And ſo will the Lord doe, if men complement with him, if hee be not unto them as their owne ſoule, if mens hearts bee not knit unto him ſo as to love him as their owne ſoules, hee ſees that their love is not hearty and ſerious, he will ſhake them off, and keepe aloofe, and keep diſtance as well as they do, they ſhall never have Abrabams honour to bee called the friends of God. Thoſe the Prophet ſpeakes of. Iſai. 58. 2. and Ezek. 33. 31, 32. They heare thy words, but they will not doe them, for with their mouth they ſhew much love, but their hearts goe after their covetouſneſſe, thoſe were pretenders of friendſhip, but God ſaw them to be formall complementers, and hee kept his heart as far from them, as they kept theirs from him.

Secondly, our love to God it muſt bee 2durable, wee muſt love him for ever. Thine owne friend, and thy fathers friend forſake thou not. He is our friend, and the friend p. 93of our father Abraham, he muſt bee loved at all times, hee muſt never bee forſaken. If we once let fall our affections to God, and let the ſtream of them runne another way, he will have done with us, and wee looſe a friend of him. We ſee it is ſo with friends amongſt men: if a man have had ever ſo deere a friend in the ſweeteneſſe of whoſe ſociety hee hath beene much delighted, and their hearts have beene cloſe knit, yet if hee ſee his friend beginne to bee remiſſe, and that hee ſits looſe, and communion is entertained with another, with the neglect, and a ſlighting diſ-regard of the firſt, yea with an excluſion of him, what followes but a ſlaking of his affections thus ſlighted, excluded, and neglected? In like manner, if God ſees our affections cooling, and ſlaking, and new acquaintances taken up, and wee and our new friend, never well but when together, and cloſely together, and himſelfe ſcarce minded or looked after, God will in ſuch a caſe caſheere us, and out us, hee will have nothing to doe with ſuch ſlippery, leviculous, and fickle fancied friends. We ſhall goe for him, as good loſt as kept. p. 94If therefore we would keep in with God, and hold friends with him, love him with a friends love, with an hearty and a laſting durable affection.

Thirdly, Have a care to make much of 3Gods friends. Be a true, and hearty friend to all Gods friends. A man that either is or meanes ſeriouſly to be, and continue another mans friend, will bee kinde and friendly to all his friends, and will make thoſe his friends whom hee ſees to affect for his choyce friends. Great was the friendſhip that was betweene David and Ionathan. And Ionathan being Davids friend, David ſhewes a great deale of kindneſſe unto Mephiboſheth for Ionathans ſake. On the other ſide, this is that which will ſeparate very friends, or as Salomon ſpeakes in that caſe, chiefe friends, Prov. 16. 28. When a man ſhall ſlight, and ſet light by his friends friends, eſpecially if hee ſhall oppoſe and hate thoſe whom hee cordially affects. We will not, wee cannot cloſe kindly with thoſe that ſlight our deareſt friends, though they ſeeme to deſire our friendſhip ever ſo much, it is a provocation to enmity, and cannot but breed ill blood. Now thus it is here: all p. 95Gods people are his friends; if we would hold in and maintaine friendſhip with God, we muſt be friends, kinde and cordial friends to them. Many talke of being Gods friends, and yet are but backe-friends unto, and ſlighters of his friends: they looke coyly, and ſtrangely upon them, cannot afford them a good word, doe ſcorne and abuſe them, and yet they will needs goe for Gods friends. But how can this be? Iudge by your ſelves. Let a man make a common practiſe of wronging and abuſing your friends, and will you count ſuch your friends, and will you hold friendſhip with them? Nay, though you have counted them your friends before, yet upon ſuch carriage you will let fall affection to them. Chriſt calles his Spouſe his fellow-friend, Cant. 2. 10. now lay the caſe there. A mans wife is his deereſt friend. Is there any man ſo witleſſe, and ſo ſilly to hold friendſhip with any though profeſſing ever ſo great a deſire of it, ſo long as hee ſees ſuch to ſlight his wife, and to diſ-regard her, or to uſe her as an enemy: well then, and thinke yee that Chriſt will ever have or hold any friendſhip with you ſo long as p. 94duplicate page p. 95duplicate page p. 96you abuſe, and ſcorne his beſt and deereſt fellow-friend, his Spouſe? Thinke that Chriſt is as true to his, as we are, or can be to our friends.

Fourthly, Have a care, and take heed of 4comportment with his enemies. As friends Eadem velle & eadem nolle firma Amicitia eſt. Hieronym. ad Ruffin. Eadem cupere, eadem odiſſe, eadem metuere homines in unum cogunt. Saluſt.that will hold in muſt have common friends, ſo they muſt have common enemies. Wee our ſelves will not take him for our friend that is entire and inwardly familiar with our profeſt adverſaries, we will not have communion with him that hath communion and correſpondence with our enemies. Friends communicate their ſecrets to their friends, and how ſhall a man truſt him with his ſecrets, who being a friend to his enemy will communicate them to him againe. Zabud was Salamons friend. Salomon had three ſpeciall enemies, Hadad, Rezon, and Ieroboam, 1 King. 11. And this laſt Salomon ſought to kill: now if Zabud went to hold in with Salomon, it had beene no wiſedome in the world for him to hold intelligence, or correſpondency with any of theſe, it had beene enough to have loſt Salomons friendſhip for ever. But Zabud being Salomons friend, his wiſeſt courſe was to be p. 97a profeſt enemy to all theſe, if hee were then living at that time. Let a man ſet ever ſo good a face upon it, and make ever ſo deepe proteſtations of love, yet if hee cloſe and knit with our profeſſed enemies, wee can have the wit not to truſt him nor to judge him any of our truſty friends. It is ſo in this caſe; If wee hold comportment, and entireneſſe with Gods enemies, hee will ſoone have done with us, and leave us to our new acquaintances, hee will ſhake us off, hee will truſt us for none of his friends. Take heed of cloſing with Gods enemies, whether they be perſons or things. Take heed of cloſing in friendſhip, and falling into familiarity with wicked perſons. We know how Iehu pincht Iehoſhaphat, 2 Chron. 19. 2. when hee made a league of friendſhip with Ahab, Wouldſt thou helpe the wicked, and love them that hate the Lord? As if he had ſaid, what? Thou Gods friend, and cloſe with Gods enemies? The Iewes malignantly charged our Saviour, that hee was a friend of Publieanes and ſinners, becauſe hee tooke occaſion by common converſe with them to doe them good, but otherwiſe he was no friend to them in their ſinfull courſes, p. 98he delighted not in friendſhip, and familiar ſociety with their perſons. Now if hee had ſo beene a friend to Publicanes, and ſinners, they had had ſome thing juſtly againſt him. If we be Gods friends, we muſt in this ſenſe take heed of being friends to Publicans and ſinners, of being entire friends and companions of ſinfull, and ungodly perſons. Wee know how the Jewes daſht Pilates good intentions towards Chriſt, when hee would have ſtood his friend to let him goe free, Iohn 19. 12. If thou let this man goe, thou art not Caeſars friend, and we ſee how it wrought with him verſ. 13. When Pilate heard that ſaying, he brought Ieſus forth, and ſate downe in the Iudgement-ſeate, &c. Rather then hee will give the leaſt ſuſpition that hee was not Caeſars friend, hee will not bee Chriſts friend. If thou bee his friend, thou art none of Caeſars friend. It is ſo here alſo. If thou be a friend of wicked and ungodly ones thou art none of Gods friend, he will renounce thee for being any of his friends. If thou wilt be Gods friend thou muſt make Gods enemies thine. Thou muſt doe as David, Pſal. 139, 21, 22. Doe not I hate them O Lord, that hate thee, and am p. 99not I grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred, I count them mine enemies. As if he had ſaid, Lord thou haſt honoured mee to be one of thy friends, and therefore I have made thine enemies mine.

Take heed alſo of friendſhip with wicked things. Every luſt is an enemy to God. The miſorder of the fleſh is enmity againſt God. Rom. 8. 7. Hee ſaies not, it is an enemy, but it is enmity it ſelfe. And if the wiſdome of the fleſh bee enmity againſt God, what is the folly of it? Every luſt is an enemy to God, and enmity to God. An enemy may bee reconciled, but enmity cannot bee reconciled. If therefore wee cloſe with our luſts, and make them our friends, it will utterly cracke friendſhip betweene God and us. If wee hold friendſhip with them, wee looſe it with God. See how the Apoſtle ſpeakes. Iam. 4. 4. Ye adulterers, and adultereſſes, know ye not that the friendſhip of the world is enmity with God? whoſoever therefore will bee a friend of the world, is the enemy of God. Love of the world is adultery. An adulterer that ſets his heart upon an harlot, and makes her his friend, cannot bee a p. 100friend to his wife, becauſe there is aviolation of conjugall love & friendſhip. Any luſt carnall, or worldly foſtered, and made a friend, and a favourite luſt will make us turne enemies to God. Take heed therefore how wee ſuffer our hearts to cleave to any luſt, friendſhip with our luſts, and friendſhip with God will not ſtand together, but if wee be friends to the one, wee muſt be enemies to the other.

Fiftly, Take heed of too much abſence from 5God, and of diſcontinuance of acquaintance, converſe, and familiarity with him. Some things doe diſſecare amicitiam, choppe friendſhip aſunder, and ſome things doe diſſuere, unſow and unrip it. Now long abſence from friends, and diſcontinuance of converſe, and familiarity, and letting fall the performance of friendly offices; though theſe choppe not friendſhip a ſunder, yet they doe by degrees unrip it. And though there bee no quarrell or unkindneſſe, yet meere abſence when it is overlong, and meere diſcontinuance of friendly viſits, colloquies and the like entercourſe of kindneſſe will abate and ſlake affections, and by degrees let them die. An over-long abſence of friends p. 101each from other and ſilence or letting fall foreign. Ariſt. cib. lib. 8. cap. 5.ſuch ſalutations, friendly compellations, and conferences that uſe to be betweene friends, are things as the Philoſopher obſerves, that diſſolve friendſhip. Every act of love and expreſſion of friendſhip encreaſes, and ſetles friendly love. Lay a ſide mutuall viſitations, and conferences, and without a quarrell friendſhip will decay. And hence is the proverbe of Amicitia Academica, univerſity friendſhip, that holds onelyonly for a time. Schollers in the Univerſity are many times great acquaintance, very familiar loving friends, but afterwards when they come to bee diſperſt abroad into remote parts each from other the grow ſtrangers one to another, becauſe being farre and long abſent one from another, and entercourſe of friendſhip ceaſing in mutuall viſits, walkings and talkings together their acquaintance dies. The caſe is the ſame here: Abſence from God, diſuſe and diſcontinuance of communion with him, not frequenting Gods company, and the not often reſorting to him and ſpeaking to him will let our acquaintance fall with him, will diſſolve our friendſhip p. 102with him. It muſt bee our care then to maintaine our friendſhip and acquaintance with him by our frequent communion and converſe with him, by often and daily viſiting of him: bee often at his houſe, bee frequent in praying, hearing, reading, and meditation: be frequent in thy ſoliloquies with him. God meets thoſe that remember him in his waies, Iſai. 64. 5. That is, in his ordinances which are the waies in which God walkes, and is to bee met with. Viſit thoſe waies and walks, and there often meete with God: the more this is done, the better and firmer friends ſhall God and we be, and the more diſuſe and diſcontinuance, of thoſe things, the leſſe friendſhip. Many would bee in the number of Gods friends, and yet ſeldome are at his houſe, and ſeldome in private with him, ſeldome viſit him, except it be at a pinch when they know not how to ſhift it. Alaſſe this will not goe, nor ſerve the turne amongſt men. If one profeſſe great and more then ordinary friendſhip to another, and yet never ſpeakes to him but when hee meetes him at the Church, or at market, never comes at his houſe, never viſits him, ſits with him, nor hath p. 103any private conference with him, no man will judge ſuch a man a friend. A good quiet peaceable neighbour may hee be, but not an intire friend. If wee would maintaine acquaintance with God, wee muſt come often to him, and bee often in private with him, and the more the better. True it is, that there is a wiſedome and diſcretion to be uſed amongſt friends amongſt men. Though a man have a good friend that loves him deerely, yet a man may bee troubleſome to him and burthenſome to him by comming too often to him. A man may have his fill even of a good friend indeed, Rom. 15. 24. If I be ſomewhat filled with your company. Indeed Honey is ſweet, and the company of a friend ſweet, but if a wiſedome be not uſed, a man may bee ſo filled with honey that hee may ſurfeit with it, his ſtomacke may bee ſo overcharged with it that it may grow loathſome. And to this end is Salomons counſell uſefull, Prov. 25. 16, 17. Haſt thou found honey? eate ſo much as is ſufficient for thee; that is, haſt thou found a good friend? doe not cloy and over-cloy him with thy ſociety, leaſt hee grow weary of thee; Withdraw thy feote p. 104from thy neighbours houſe, or let thy foote be ſeldome, that is, not over-often in thy neighbours houſe, leaſt he grow weary of thee, or leaſt he be full of thee, and ſo hate thee. A man may looſe his friend, as by too much abſence, ſo by too much preſence. But now it is not thus with God, wee cannot viſit him ſo often, nor come ſo frequently to him as to cloy him, or to bee cloyed with him. The oftner we come to him, and be with him, the welcommer ſhall we be, and the ſweeter will this honey grow. Eate this honey as often and as much as God bids us eate of it, and we ſhall never ſurfeit, it ſhall grow loathſome on neither ſide.

Sixtly, Take heed of treachery againſt 6God, and playing falſe with him. There is nothing ſo diſunites, and disjoynts friends as that does. There is nothing ſo cuts a friend to the heart as that, and ſo ſoone cuts aſunder the bonds of friendſhip. Pſal. 55. 12, 13. For it was not an enemy that reproached mee, then I could have borne it, &c. But it was thou, a man, mine equall, my guide and mine acquaintance. And Pſal. 41. 9. Yea mine owne familiar friend in whom I truſted, which did eate of my bread, hath p. 105lift up his heele againſt me. Obad. 7. They that have eate thy bread, the men of thy bread have layd a wound under thee. There is a great deale of wiſedome, and canonicall Truth in that Apocryphall paſſage. Ecclus. 22. 21, 22. Though thou dreweſt a ſword at thy friend, yet diſpaire not, for there may bee a returning to favour: if thou haſt opened thy mouth againſt thy friend feare not, for there may bee a reconciliation: except for upbrayding, or pride, or diſcloſing of ſecrets or a treacherous wound, for for theſe things every friend will depart. When out of fickleneſſe of ſpirit a new friend is choſen, and that not onelyonly with the deſertion of the old, but beſides there is a great deale of treachery and underhand falſe dealing with a ſpice of malignity: this will unſoder the cloſeſt friends, this will ſeparate very friends indeed. So here: Gods beſt friends may have, and often have their faylings, upon which God many times may give them ſome round language, and may make him fall out with them, but yet for all that he will keepe friends with them ſtill. But if men begin once to fall off from God, and ſhall chooſe ſome other new friend, ſo as an imputation is caſt p. 106upon God, as if the new choyce were better, and errours and falſe religions are ſo embraced as that there is an undermining of the truth with ſome tacke of malignity; this is treachery, this is a treacherous wound, Ierem. 3. 20. Surely as a wife treacherouſly departes from her husband, or as the originall hath it, from her friend, ſo have ye dealt treacherouſly with me, O houſe of Iſrael, ſaith the Lord. This the Lord cannot digeſt. Seldome doe wee ſee ſuch ever recover friendſhip with God againe. Apoſtaſie is treachery, and it is that which God takes ſo unkindly, and layes it ſo to heart, as he knowes not how to ſwallow it. It is that wee ſee amongſt men that makes an incurable rupture of friendſhip.

Seventhly, Take heed of doing that which 7thou knoweſt will vex, anger, and provoke the Lord. That's the next way to looſe any mans friendſhip. If I know the doing of ſuch a thing will vexe and provoke a friend, and yet vext let him be, I am reſolved I will doe it, this will ſhatter friends aſunder, friendſhip cannot hold in ſuch a caſe. This is a diſſecation, a chopping, and cutting of friendſhip aſunder. p. 107So when wee know that ſuch a thing will vexe, and anger God whoſe friends wee ſay wee are, and yet will doe it; this will ſoone ſunder God and us; and of a friend will make him turne our enemy, Iſai. 63. 10. But they rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and he fought againſt them. How many are there that will needs bee of Gods friends, and take themſelves to bee wronged to bee otherwiſe conceived of, and yet uſe him moſt unfriendly, ſticke not to doe that which they know will deepely diſpleaſe him. How many ſay that they be Gods friends, and yet wound and ſtabbe and teare God in pieces by their horrid oathes? To ſuch may it bee ſaid, as Abſalom ſpake to Huſhai, 2 Sam. 16. 17. Is this thy kindneſſe to thy friend? Is this friendly dealing to ſtabbe thy friend? He that will ſtabbe a friend, doth he not ſtab and wound friendſhip? God is wounded, ſtabbed, and pierced by mens oathes and blaſphemies, as it is ſaid of the blaſphemer, Levit. 24. That hee pierced God. And how comes God by theſe wounds, who gives him theſe ſtabbes? Surely the Lord may take up thoſe words, Zech. 13. 6. Theſe p. 108bee the wounds with which I was wounded in the houſe of my friends. Now was it not enough, that Chriſt was wounded for our tranſgreſſions. Iſai. 53. but that men will profeſſe themſelves his friends, and yet wound him with their tranſgreſſions, and their piercing blaſphemies? I will not, nor dare not ſay that ſuch as theſe are Gods friends, but yet even ſuch as doe thus, doe ſay of themſelves that they are his friends. And what! you Gods friends, and prophane and blaſpheme Gods Name? you Gods friends? nay the divels rather. But ſuppoſe you were his friends, could it be poſſible that your friendſhip ſhould hold when his bleſſed Name is ſo horribly abuſed by you? No ſuch matter, but a friend ſo uſed by doing that you know will vexe him, wonder not at it, blame him not to ſee him prove your bitter enemy.

It is a point of great comfort to Gods Vſe 3 people. No men, many times, ſo friendleſſe as they; none more enemies, none fewer friends. But what ever friends they want on earth, they have a great and a good friend in Heaven. No reaſon then to be diſconſolate in the want of worldly p. 109friends. Why weepeſt thou, ſaies Elkanah to Hannah, am not I better to thee then ten ſonnes? why art thou ſad in the want of friends in the world? Is not God thy friend; and is not hee better to thee then all the friends in the world? As hee hath no friends that hath not God for his friend; ſo he wants not friends, that hath the Lord his friend, he is the beſt be friended man in the world.

It is matter of terrour to all their enemies Ʋſe 4 that wrong and abuſe them. Wot yee well what you doe? Know yee not whoſe friends they are? Thinke you that their friend will put up their wrongs? Men are very ſhy of abuſing and wronging ſuch as they know have great and potent friends. Oh, ſay men, if hee had not ſuch great friends, I would make him ſmart; but ſuch a great man is his great friend, and if I ſhould ſtirre againſt him, I ſhould bee cruſht, and therefore I were as good ſit ſtill, there is no medling with him, but I ſhall pull his friends upon me. Such wiſdome would not doe amiſſe in this caſe. If thou let this man goe, thou art not Caeſars friend, ſay they to Pilat. That was falſe, he could not have ſhewed p. 10himſelfe a better friend to Caeſar then in being a friend to Chriſt. And the better friend to Chriſt, the better friend to Caeſar, And the better friend Pilat had beene to Chriſt, the better friend he had beene to himſelfe, & had found Caeſar alſo the better friend to himſelfe. He gave Chriſt into their hands for feare Caeſar ſhould not be his friend, & yet for this act by Gods juſtice he after loſt Caeſar for being his friend; If thou let him goe, thou art not Caeſars friend. Nay, if thou doe not let him goe, thou art not Gods friend. Nay much more ſhould Pilat have feared to have wronged him being Gods friend. If thou wrong him Pilat, & putteſt him to death, thou putteſt to death the deere friend of God. Have thou nothing to doe with that juſt man, ſaies his wife in her meſſage to him on the bench. And ſurely upon this very ground it had bin wiſdome for him to have done nothing againſt him becauſe hee was Gods friend. It is not ſafe to provoke God by the abuſe of his friends. God will make ſuch ſmart as wrong his friends. That ſame paſſage is worth our marking, Numb. 12. 8. With Moſes will I ſpeake mouth to mouth; that is, face to face, as a man ſpeakes with p. 111his friend, Exod. 33. 11. Wherefore then were yee not afraid to ſpeake againſt my ſervant Moſes. As if he had ſayd, you know Moſes is one of my familiar friends, and why then were you not afraid to ſpeake againſt my friend. Doe yee thinke I will ſuffer my friend to bee abuſed? doe yee thinke that I will not ſee my friend righted? Certainely I will make you know what it is to ſpeak againſt my friend. And we ſee what Miriam got by it in the ſtory, verſ. 12. Let her not bee as one dead of whom the fleſh is halfe conſumed, when hee comes out of his mothers wombe. That was it ſhe got by ſpeaking againſt Moſes the friend of God. And if ſo dangerous but to ſpeake againſt Gods friends, what is it then to perſecute, to ſhed the blood & take away the life of Gods friends? Gods people are his friends, and therfore let their enemies take heed how they wrong them. That wilbe the plague of ſuch as are enemies to Gods friends that is threatned againſt the enemies of Ieruſalem, Zech. 14. 12. Their fleſh ſhall conſume away while they ſtand upon their feet, and their eyes ſhall conſume away in their holes, and their tongues ſhall conſume away in their mouth. God will rot thoſe hands, p. 112thoſe eyes, thoſe tongues that ſhall abuſe themſelves in the abuſe of his friends. So dangerous it is to bee enemies to Gods friends.

FINIS.

THE RIGHTEOVS MANS CONVERSATION: OR, A life in Heaven, Handled upon Phil. 3. 20.

Publiſhed By Ier. Dike, Miniſter of Epping.

MATT. 24. 28.

Whereſoever the carcaſe is, there will the Eagles be gathered together.

Proſper. Sent.

Duas in toto mundo civitates faciunt duo amores. Hieruſalem facit amor dei, Babyloniam amor ſaeculi. Interroget ergo ſe quiſque quid amet, & inveniet unde ſit civis.

LONDON, Printed by E. G. for I. Rothwell, and are to be ſold at his ſhop, at the ſigne of the Sunne, in S. Pauls Church-yard. 1639.