The Fast Friend, Text (3 of 11)

The Fast Friend · Text (3 of 11)

p. 83Nor was this Davids caſe alone, but good Jeremiahs too,Jer. 21.1, 2, 3.Jer 21:1Jer 21:2Jer 21:3 Ier. 12.1, 2, 3. he was never ſo near a conqueſt in any combate as in this: that God was righteous, he durſt not deny; but why a wicked man ſhould be ſuffered to proſper, and himſelf be ſo wretched (God being righteous) he could not apprehend. And ſtill to this day the Devil makes uſe of this temptation, which he hath found to be ſo prevayling in all ages. What, doth God love you? would he then thus afflict you? are you not in worſe caſe then thoſe who are ſtark naught? Were God ſuch a God as you hold him to be; you ſuch men, as you ſuppoſe your ſelves to be; this could not be. Wherefore it behoves us to arme our ſelves againſt this temptation that we be not foyled in the time of tryall. And for this end I have ſundry conſiderations to commend unto you.

Firſt conſider, that though thou art in want,Prov. 15.16, & 16, 18.Prov 15:16Prov 16:18 when the wicked have a fulneſſe, yet thou art in a better eſtate then any wicked worldling is or can be (as we ſhewed you before.) If this be yet doubted of:Luke 16.19.Luke 16:19 let Lazarus and Dives be the men that ſhall decide the matter: you know what the Scripture ſaith of them: one wanted crumbs of bread, the other fared well and feaſted daily: one wanted Raggs to cover his ſoares; the other was arrayed in purple and fine linnen; now which of theſe two, were in the beſt condition, think you?

And this muſt needs be ſo, for firſt that which you have, (be it but a little) yet it is your own, you have the higheſt title to it, that can be had; for you hold all in Capite as the Apoſtle ſheweth, 1 Cor. 3.21, 23. Rom. 8.32. this the wicked have not,1 Cor. 3.21.23. Rom. 8.32. 1 Tim. 4.3, 5.1 Cor 3:211 Cor 3:23Rom 8:321 Tim 4:31 Tim 4:5 do not.

Secondly, that which you have; ſhall do you good, and no hurt, it is ſanctified unto you, 1 Tim. 4.3, 5. where the Apoſtle ſhewes, that no creature is good, but to them that beleeve and know the truth, and renders that as a reaſon, for it is ſanctified by the Word and by Prayer. What you have, you have without ſorrow, without the curſe: your want and poverty, ſhall be no hindrance to your happineſſe; but it ſhall further it, Rom. 8.35. Now it is otherwiſe with the wicked, (as hath bin ſhewed,Rom. 8.37.Rom 8:37) ſhould the caſe be put unto you whether a poor and needy condition, may help a man to Heaven; Or a proſperous p. 84and opulent eſtate, that may haſten a man to Hell, is to be preferred; would it not be ſoon determined?

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

2Secondly, conſider, that as you want much; ſo you enjoy much: many good things you have which others want, and which you deſerve not. What hadſt thou, when thou cameſt firſt into the world? and when thou goeſt out, what wilt thou carry with thee?Job 1.21. 1 Tim. 6.7.Job 1:211 Tim 6:7 Iob 1.21. 1 Tim. 6.7. The richeſt that is, ſhall go out of the world as poor as thy ſelf, and came as naked into it as did thy ſelf, ſo that thou haſt no cauſe to complain. Some Husbands uſe to ſay to their wives, I ſhall leave you as well as I found you; you are for preſent better; Beſides you deſerve nothing of that you have, thou doſt not earn that bit of bread thou eateſt. Is not all thou haſt of Gift and Almes? and ſhall a Beggar repine at the Alms that is given him? much more cauſe thou haſt to bleſſe God that thou art ſo well dealt withall, than to repine or grieve that thou art no better. Doth God lay loſſes on thee? why, he might have left thee without a ragg on thy back. Doth he afflict with ſickneſſe? he might with death, &c. In what want ſoever we are, or what diſtreſſe ſoever we lye under, we may bleſſe God that it is no worſe with us: our ſufferings are far leſſe,Lament. 3.22. Pſal. 103.10. Ezra 9.13.Lam 3:22Ps 103:10Ezra 9:13 then our ſins deſerve, Lament. 3.22. Pſal. 103.10. Ezra 9.13. we may admire, our ſufferings are ſo ſmall and eaſie, when our ſins are ſo great and weighty. And then remember withall, how many there are who deſerve better then thy ſelf, who yet come ſhort of thee in outward things being without cloaths; without bed; without harbour; without work; without health; without ſtrength; Lactantius (that Chriſtian Cicero, as Hierom calls him,) was ſo needy that he p. 85wanted neceſſaries. And in Queen Maries dayes, we read of ſome that were enforced to drink their own water, therewith to quench their thriſt: (as Robert Samuel, Martyr). I cannot paſs by that which we read of Muſculus a very learned and godly man, (as any that li…ed in his time,Melch. Adams in vita Muſcul.) yet after he had laboured much in Gods Vineyard; wrote many excellent books, and large Comments; he was ſo ill uſed of the world, that he was enforced to get into a Weavers houſe, and learn to weave for his living; to get bread for himſelf and Family, and being within a while turned out of the houſe, (by the Maſter, the weaver, who liked not his ſtrictneſſe of Religion,) he was enforced to go and work with his ſpade, in the Common ditch of the Town to get a living by: read Heb. 11.36. And ſhall we repine or murmer under our wants when ſuch as theſe want: ſurely there are none ſo poor, but there are ſome yet poorer then they, (ſo ſaid the beggar to his Companion, of the Mouſe,) there are ſome would be glad of our leavings.

Thirdly conſider, that it is from the Lord,1 Sam. 2.7.1 Sam 2:7 (whoſe power it is to diſpoſe of all at pleaſure) that thy want and poverty cometh; It is his providence that he hath ſo diſpoſed of thy eſtate; thou art a Counter that he with his own hand hath layd in that low place: he knows thy poverty, and ſees thy wants, Math. 6.32. Revel. 2.9. nor doth he ſuffer this want to befall thee, without great reaſon: he hath promiſed not to leave thee,Pſal. 37.3, 9, & 34, 10, & 84, 11.Ps 37:3Ps 37:9Ps 34:10Ps 84:11 but to provide for thee. And his truth cannot fail; Nor is his power any whit ſhortned; he hath all at his Command, and will ſupply thy wants in ſome kind of way, or other; many wayes he hath to do it.

Sometimes, he hath wrought extraordinarily, and, by ſtrange wayes, ſupplyed the wants of his: As in feeding of Eliah by Ravens, (who naturally hate her own brood,1 King. 17.5, 6.1 Kgs 17:51 Kgs 17:6 and were more likely in that time of famine to have fed upon his dead carkaſſe, then to have fed him). So in ſupplying the wants of the widdow of Sarepta in that long famine of three years and a half;1 King. 17.16. Luke 4.25.1 Kgs 17:16Luke 4:25 ſo that neither the little meale in the barrell, nor the oyle in the cruſe did waſt in all that time. Nor hath God left himſelf without witneſſe, in this latter Age of the world, in providing for his, by ſtrange and unexpected means. Aretius (a Divine of good p. 86note) doth confidently affirm,Problem. Theolog. part 2. lect. 119. that in ſome parts of Austria and Baccaria, it rained down wheat which the people gathered, and made wholeſome bread thereof. When a generall famine was over all England, Anno 1555. at Alborough in Suffolk, on the Sea coaſt there grew on the Rocks ſuch plenty of peaſe, which came to perfect maturity, that they abated the prices of the Market,Cambd. Brittannia p. 466. and ſaved the lives of many poor people.

Cambden relateth when Rochel was beſieged in the heat of civil wars in France, (rayſed againſt the profeſſors of the Reformed Religion) and they brought into great extreamity for want of Victualls (their ſtore being ſpent; God ſent into their Haven, ſuch multitudes of ſhell-fiſhes daily, (which caſt themſelves upon the Shore) that the people were therewith relieved during that ſiege, which was no ſooner broken up and removed,Hiſt. de ſtatu Relig. & Reip. in Regno Galliae lib. 11. but they departed alſo; the like kind of fiſh was never ſeen there, before, nor ſince. Merlyn being hid in a haymow in the maſſacre of Paris, was there nouriſhed for a Fortnight together with an egg a day, which a Hen that came thither layd by him every morning:Dikes Mich. and the Drag. p. 266. Melch. Adam. Muſculus (of whom we made ſome mention before) when his wife and Children came and begged bread of him in the time of his baniſhment, to divert his care he fell to verfifying, Eſt Deus in coelis qui providus omnia curat, Nunquam credentes destituiſſe potest. No ſooner were his verſes ended, but a Neighbour of his brought him a loafe, which ſupplyed the want of his family. Not far unlike to this is that which I have heard from the mouth of a Reverend Divine,Mr. Rich. Hunt. (yet living) that there being a great Famine in Lancaſhire, his Father wanting bread for his Family, went according to his uſuall manner to morning prayer, in Mancheſter Church: no ſooner was prayer ended, but riſing to go home, (caſting his eyes in the next Seate,) there he ſpyed a great loaf, (how it came there he could not tell) which he with a thankfull heart received, and therewith relieved the neceſſities of his Family. Other inſtances we may give (for theſe are but a few Annotations in the margent of that great volume of Divine Providence) of Gods ſupplying the wants of his by extraordinary wayes and meanes. Or if he doth not this, yet he hath many ordinary wayes to ſuccour his, ſometimes by giving p. 87ſtrength of body and ability to beare the want: If you take away my meate, ſaid one in Q. Maries dayes, (to her bloody Perſecutors,) God will take away my ſtomack.Acts & mon. fal. 1547. And when the Biſhop of Norwich kept Robert Samuell, Martyr, without meat or drink in the priſon, two or three dayes together, ſo that he was almoſt famiſhed, he being in a ſlumber, thought he ſaw one ſtand in white before him, ſaying, Samuell, Samuell be of good cheare, for after this day thou ſhalt neither be hungry nor thirſty, and accordingly from that time, to the time of his burning, (which was not many dayes after) he neither hungred nor thirſted. This (as the ſtory tells us) he ſaid, that he related to this end, that all men might behold the wonderfull work of God. Sometimes againe he doth ſo bleſſe the poore meanes of maintenance and nouriſhment to his, as that a little ſhall go farre, ſo we reade, 2 King. 4.6. and Math. 14.20, 21.Dan. 1. 2 King. 4.6. Math. 14.20, 21.Dan 12 Kgs 4:6Matt 14:20Matt 14:21 Five thouſand were fed with five Loaves, and two Fiſhes. So (ſaith one,) God hath bleſt to many the fifth part of their own loafe, taken from them, ſo that they and theirs live comfortably with it, when the other four parts cannot keep life and ſoul together,Mr. Tho. Fuller. in them that have it. Or elſe God will ſupply their wants with counter bleſſings of another kind, as Spirituall, for Corporall: eternall,1 Cor. 6.10. Jam. 2.10.1 Cor 6:10Jas 2:10 for temporall: thy loſſe ſhall be thy riches; And the leſſe thou haſt here, the more is behind, for God is a good pay-Maſter, the longer he forbeares, the better payment he makes in the end. What Lazarus wanted here on Farth, he ſound in Abrahams boſome.

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

Let theſe things be well diſgeſied, and we ſhall not judge want, to be ſo terrible, as the world imagines; nor inferr that we are any whit the leſſe in Gods favour, becauſe of it. Let us labour rather to ſee the want of Faith, and complain of that, as the greateſt want, reſting aſſured, that God will rather work miracles, (when ordinary meanes fail) then ſuffer the Faith of his to ſink, for want of ſuppo…tation. If we know not what to do, let us lift up our eyes to him, from whom, both poverty, and p. 88riches comes: And if thy thoughts, be at any time inquiſitive as were Iſaac's, Gen. 22.7, 8.Gen 22:7Gen 22:8Where is the Lamb; How ſhall I do, for this or that? ſay to thy ſoul, as Abraham did to Iſaac, God will provide. His Friends are all of his Family, and he is worſe then an Infidell, that provides not for his Family, 1 Tim. 5.8. Math. 6.30.1 Tim 5:8Matt 6:30(ſaith the Apoſtle, 1 Tim. 5.8.) He provides liberally for all his Poultry, (the foules of Heaven): And are not yee much better then they? Oh yee of little Faith.

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

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

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

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

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

This want, brought Jacobs Sonnes to their witts end; they ſtood gazing one upon another, not knowing which way to turn them;Gen. 42.1, 2.Gen 42:1Gen 42:2 as their Fathers ſpeech unto them imports, Gen. 42.1. It threatened death: Get you down, (ſaid he unto them) and buy Corne, that we may live and not dye, verſe 2. For want of bread the whole land of Aegypt fainted,Gen. 47.13.Gen 47:13 Gen. 47.13. or, as Junius hath it, furebat, it raged and was well neere madd: but whether they fretted, or fainted, for lack of bread; it appeares, that they apprehended it to be no ſmall Affliction, but a heavie Judgement.

Indeed it is threatened as a Judgment,Levit. 26.16. Deut. 28.51. Ezek. 4.16.17. & 5.16. & 14.13.21,Lev 26:16Deut 28:51Ezek 4:16Ezek 4:17Ezek 5:16Ezek 14:13Ezek 14:21 and put in the Catalogue of curſes, that were fearfull Judgements, Levit. 26.26. Deut. 28.51. Ezek. 4.16.17. It is one of the deadly Arrowes, p. 89that are in Gods quiver, which he ſhoots againſt a nation and people, when he is provoked, Ezek. 5.16. and 14.13.21. So Jer. 25.6. Amos 4.6. and this want is bitterly lamented,Jer. 25.6. Amos. 4.6. Lament. 1.11. Reaſ.Jer 25:6Amos 4:6Lam 1:11 Lament. 1.11.

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

It is called in Scripture the Staffe or ſtay of a mans life,Pſal. 105.16Ps 105:16 Pſal. 105.16. As old men ſtay themſelves upon their ſtaffe, ſo the life of man is upheld, and ſtayed by Bread; and the breaking of the ſtaffe is the taking away of the prop, and ſtay of life,Iſay. 3.1.Isa 3:1 Iſay. 3.1. And the Neceſſity of it may farther appeare; Firſt,Gen. 3.19. Exod. 23.25. Pro. 20.13. Pſal. 41.9. Job. 42.11. Math. 6.11, Varro.Gen 3:19Exod 23:25Prov 20:13Ps 41:9Job 42:11Matt 6:11 in that all neceſſaries that appertaine to mans being, or well being, are compriſed under the name of Bread, in Scripture, as Pſal. 41.9. Iob. 42.11. Math. 6.11. And thence it is, that ſome derive Panis of the Greek word foreign; for that it is instar omnium inſtead of all. Others derive it a paſcendo from feeding, in which ſenſe it imports all neceſſary food.

All Nations, and People in the world, have ſet a high price on Bread: When the Aegyptians wanted bred, they were content to part with all their mony for it, Gen. 47.14. and not only with that, but with all their Cattell, their Land,Gen. 47.14. verſ. 17.19.Gen 47:14 and themſelves too, to purchaſe it, verſe. 17.19. They have eſteemed it as their cheifeſt food: In inviting of their gueſts, they invite them to eate Bread with them, as their beſt diſh. And whereas ſome Nations have abſtained from ſome kind of meates, (as the Jewes and Turks do at this day; And Papiſts from fleſh and white-meats in time of Lent) yet no Nation, or people (except Caniballs) abſtaine from Bread. Bread and water have been uſed by ſtricteſt Poenitents, in their faſtings, humiliations;Fortiſſimum jejunium eſt aqua & panis, &c. Hier. lib. 18. cap. 11. Gen. 14.2. & 14.18.Gen 14:2Gen 14:18 and been eſteemed for the chiefeſt Faſts. Nor was the uſe of Bread ever forbad by any Politique Law; (as the uſe of other meates have been,) from the very beginning of the world, Bread was had in great account, and was in uſe, Gen. 14.2. and 14.18. Albeit ſome Countryes were long without the uſe of Corne, yet they uſed Pulſe, and Dates, and Acorns, inſtead of bread: and p. 90although the art of Baking, was not found out a long time, yet they made bread, of boiled Corne. It is counted a more wholſome food then any other, and without this, other meates, rather clogg the ſtomach then nouriſh it; they are not well reliſhed without it; but Bread is ſavory, without the other. This (then) being one of the chiefeſt comforts of Life, the want thereof, muſt needs be one of the greateſt wants.

Secondly; The want of no Temporall bleſſing, brings a man to ſuch diſtreſſe, as the want of Bread doth: This (eſpecially) cauſeth Famine, (whereupon by a kind of propriety it is called a Famine of Bread, Amos. 8.11.Amos 8:11Amos 8.11.) It is not the want of fiſh, fleſh, fowl, or fruit; that brings it. It is very probable, that the, Aegyptians were not without theſe, in the time of their ſcarcity;Gen. 47.14.Gen 47:14 and it is certaine that Jacob had ſtore of Cattell, when they ſent into Aegypt, and yet for want of Bread-Corn, they were like to periſh;Lament. 4.7.8Lam 4:7Lam 4:8 and yet for want of Bread-Corn, they beauty and complexion to fade; procureth divers diſeaſes, got by ſurfets on other meates, eaten without it; and in the end brings an untimely Death.

Uſe. From hence we may take juſt occaſion to ſpeak ſomething in the commendation of Tillage, which as it is very Ancient, (being the firſt calling that ever was; aſſigned by God himſelf, to Adam who was an Husbandman, and his eldeſt Son a tiller of the ground,Gen. 3.19. & 4.2. 2 Chron. 26.10.Gen 3:19Gen 4:22 Chr 26:10 Gen. 3.19. and 4.2.) and very Honourable, (inſomuch that Kings loved it, and followed it) (as we reade of Ʋzziah, 2 Chron. 26.10. and Cyrus King of the Perſians, who was accuſtomed to ſow Corne, and plant trees,) ſo it it likewiſe very uſefull and profitable. No Calling that brings a more generall good, to the outward man, then doth the Husbandman, by the tillage of the Field; according to that of Solomon, Pro. 14.4.Pro. 14.4.Prov 14:4 Where no Oxen are, the Crib is cleane, but much encreaſe is by the strength of the Oxe; the meaning is, that where the meanes of Husbandy are neglected, the Barne or Crib is clean, and empty; there is a want of neceſſaries, (as of wheat or other graine): but by the care and paines of Tillage, there ariſeth great plenty; not only the bellyes of men are filled, but their Purſes alſo:Eccleſ. 5.9.Eccl 5:9 Not only lives of men are preſerved, but their ſtate is likewiſe encreaſed. So Eccleſ. 5.9. The profit of the earth is for all. Some callings there are, which bring no profit at all to others: p. 91(therefore not warrantable.) Other Callings there are, that bring profit to a few, (and but to a few,) but the profit of the Field, is of a generall concernment; yea the King himſelf (ſaith Solomon) is ſerved by the Field. What are all the Revenewes of a Kingdome, but wages (as it were) which the Field payeth? And yet who are more contemned and diſpiſed then theſe laborious Piſmires?

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

There are four Creatures mentioned by Joel, Joel. 1.4.Joel 1:4(great enemies to Tillage,) which did waſte the Corne, and devoure the harveſt of the Field. The Palmer-worm, the Locuſt or Graſhopper, the Canker-Worm, and the Catterpillar: what one left, the other devoured, and ſo brought great dearth, and ſcarcity upon the people, and was a meanes of the overthrow of their Country.

The Palmer-worm, was a flying Creature, and ſo called from his wandering diſpoſition. To which we may aptly reſemble the mighty Nimrods of our time: Of this Nimrod we read, Gen. 10.8.9.10. he was the Son of Chus: and Nimrod ſignifies Rebellious; he was one that ſought to make himſelf great,Gen. 10.8, 9, 10.Gen 10:8Gen 10:9Gen 10:10 (even to a Proverb, verſe 9.) he was a mighty Hunter. Moſes ſhewes, (in the verſe following,) he hunted for a Kingdom. But this Hunting in Scripture, is applyed to the hunting of men, by Perſecution and Oppreſſion, Ier. 16.16. Hunters are no good Friends to the Husbandman; they fling open gaps, ride over the Corne;Ier. 16.16.Jer 16:16 not ſuffering what is ſown, to come to ripeneſſe, and perfection: It was a juſt puniſhment that ſometimes Frederick, Duke of Saxonie impoſed on ſome of his followers, for that fault, who gave charge, that they ſhould not have a bit of bread to ſupper, (with their meſſes of meat,) that they might know the worth of that good Creature, which they ſpoiled: But myſtically the Oppreſſor is a far worſe Hunter, then theſe; he imployes both arme, and braine, to hunt the poore out of his habitation, Mic. 2.2. It is a good Item that Solomon gives to theſe,Mic. 2.2. Pro. 23.10, 11.Mic 2:2Prov 23:10Prov 23:11 Pro. 23.10, 11. enter not into the Fields of the Fatherleſſe, (i. e. to wrong them and oppreſſe them) For their Redeemer is strong, and he will plead their cauſe.

p. 92Secondly; the Locuſt is another Creature that is an enemie to Corne.Amos 7.1.Amos 7:1 Theſe devoure the Fruit of the Earth, Amos 7.1. every green thing they eate, and in hard weather, lye under hedges. They ſay of this Creature, that it is all Belly, (which is joyned to his mouth, and endeth at his taile.) Our Monopolists, Ingroſſers, and Hoarders up of Corne, (and others of that make) may be reſembled to theſe Locuſts: they get commodities into their own hands, (what Corne they can, into their own Granaries,) purpoſely to make dearth, and ſo a prey of the poore.

Such were they, that we read of, Amos 8.4, 5, 6. They had hoarded up Corne to make it deare,Amos 8.4.5, 6.Amos 8:4Amos 8:5Amos 8:6 and now the Markets grew quick, they muſt bring it forth, in all haſte, but it was only to make a prey of the poor and needy. Had they (with Ioſeph) bought up the ſuperfluitie of plenty, to prevent a dearth; or had they laid up,Gen. 41.47.48Gen 41:47Gen 41:48 out of the abundance of one yeare to prevent ſcarcity in another; this had been a wiſe and diſcreet providence. Ioſeph by ſuch a Provident care, brought it to paſſe, that when a dearth was in all other Lands, there was Bread to be had in the Land of Aegypt: But when the Markets are unfurniſhed, then to buy up, or hoard up, to raiſe the price; this is an unlawfull practiſe,Pro. 11.26.Prov 11:26 and followed with a curſe, Pro. 11.26. And Gods curſe as well as the Poor's follows it. We read, in Henry the 3d. his dayes of one Walter Grey, Stow. Chron.Arch-Biſhop of Yorke, who in a great dearth had five years Corn hoarded up; and fearing leſt it ſhould be deſtroyed by Vermine, gave command that it ſhould be delivered to Husband-men that dwelt in his Mannors, upon condition to pay as much new Corne at Harveſt following; But when they came to a great ſtack of Corn, nigh to the Town of Ripon, (belonging to the Arch-Biſhop) intending to threſh it out, multitude of Serpents, Toads, Adders, appeared in the ſheaves, ſo that the Bailiffs were enforced to ſet it all on fire, to conſume thoſe venomous creatures that were in it.

Thirdly, the Canker-worme, is another devourer and ſpoiler of Corne,Nah. 3.16.Nah 3:16 that ſpoileth, and then flyeth away (ſaith Nahum.) To this we may reſemble the mercileſſe and cruell Landlord, who by racking Rents, exceſſive fines, impoſition of Carriages (more p. 93than by Covenant was agreed on,) doth ſo tenter-ſtretch the poor Tillager, that he is never his own man again. Queſtionles Lands and Rents, may be improved; ſo that it be with charitable minds, and that the Tenant may both pay his Rent, and comfortably ſubſiſt by his labours, and maintain himſelf and his, in an honeſt ſort; Otherwiſe ſuch Landlords do but grind the faces of the poore, chop them ſmall as herbs for the Pot, Mich. 3.3. they ſeethe a Kid in the Mothers milk, Mich. 3.3. Exod. 23.19.Mic 3:3Exod 23:19old and young together, in one anothers blood. And in rayſing their Rents, they do their utmoſt endeavours to raiſe the Markets, (for how elſe can Tenants pay their Rents?) and in ſo doing, they ſeek to bring a dearth upon the Land.

The laſt, of theſe waſting Creatures, is the Catterpillar, which in the Eaſt, was a horned worme with 16. Feete, (termed by Jeremiah, the Rough Catterpillar,) this was a great ſpoyler,Jer. 21.27. Pſal. 78.46. & 105.34.Jer 21:27Ps 78:46Ps 105:34 and waſter of Corne, Pſal. 78.46. & 105.34, And ſuch a horned worme is the Depopulatour, (which abound moſt in the North-Eaſt) they throw down whole Villages, and inſtead of one or two hundred Perſons, who have there lived, and comfortably maintained themſelves, and Families; now no more is to be ſeen, then a Sheephard, and his Dog. Theſe do not only take away the gleanings from the poore,Job. 24.10. Deut. 24.19. Iſay. 5.8.Job 24:10Deut 24:19Isa 5:8 Job. 24.10. (Contrary to the Law, Deut. 24.19.) but the fields and all, Iſay. 5.8.

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

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

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

Firſt by Whoredome. This the wiſe man obſerved in his time,Pro. 29.7.Prov 29:7 Prov. 29.3. he that keepeth company with Harlots ſpendeth his ſubſtance; Or he that feedeth Harlots (for ſo the words may be rendered, and are in ſome tranſlations,) for they ſtick like Horſe-Leaches, till they have fed, and filled themſelves; and then they fall off, when they have emptyed thoſe who fed them. So Pro. 6.26. by the meanes of a whoriſh woman, Prov. 6.26.Prov 6:26a man is brought to a morſell of bread; To a bit or a ſcrap of it: Gods curſe is upon a mans eſtate, and labours, for this ſin; Beſides it is a coſtly ſin, (though it be baſe and brutiſh,) and bought at the higheſt rate: the Wife, and many Children are not ſo chargeable as one Harlot is: A price ſhe ſets on her body: none on her ſoul, (that ſhe gives away.) Theſe are like the Palmer-Worm, for their gadding and wandering diſpoſition,Prov. 11.7. Jude 7.Prov 11:7Jude 1:7 Pro. 11.7. No fleſh pleaſes them, ſo well as ſtrange fleſh, Jude 7. For ſuch is reſerved the Vengeance of eternall Fire.

Secondly;Prov. 23.21.Prov 23:21 by Drunkenneſſe, Pro. 23.21. the Drunkard and Glutton ſhall ſurely come to poverty. A puniſhment threatened to the Drunkards of Judah, Joel. 1.5.Joel 1:5Ioel. 1.5. God brought upon them a time of dearth, and famine, for abuſing their plenty in exceſſive drinking. Experience verifies this, in moſt places, and Pariſhes; and I doubt not but you can produce Inſtances (more then enough.) If you would keep your Town from beggery, have a care to ſuppreſſe this ſin, what may be. The onelyonly way to deſtroy ſome Vermine, is to ſhave off the hair; and to deſtroy noyſome foules, is to deſtroy their neſts. So the way to ſuppreſſe Drunkenneſſe is to put down their harbours, where the diſſolute wretch ſits ſecurely, and buyes beggery at a deare rate: the Wife and Children being at home wanting bread, whilſt he ſpends all his ſubstance, (his whole daye's earnings) laviſhly p. 95in drink. The provident care of our Governours, hath made good lawes for the reſtraining of this vice, and few of our Ale houſe-keepers, but are bound to ſuffer no drunkenneſſe in their houſes: yet (they muſt acknowledge) if it were not for their old Guest drunkenneſſe, they might ſhut up their doores, and ſhould not be able to pay their Rent. Theſe Drunkards are as thoſe Crowned Locusts mentioned, Nahum 3.17. and they have great Graſhoppers for their Captains, Nah. 3.17,Nah 3:17which Camp in the hedges in cold day; yet may not Officers forbear to beat theſe hedges. If Officers be mild, and the Drunkard merry, little Reformation in our Townes may be expected of this vice.

Thirdly, I delneſſe is another meanes to bring a man to the want of bread, Prov. 20.4, The ſluggard will not plough by reaſon of the cold, therefore ſhall be begg in Havest and have nothing. By plowing, Prov. 20.4.Prov 20:4the workes of a mans calling is to be underſtood, (that calling being put for the reſt of his labours) and by Winter underſtand all ſeaſons that ſeem hard, or troubleſome, to him, that would be at eaſe; and eat the bread of Idleneſſe. Such a one in Harveſt, ſhall reap the fruit of his ſloathfulneſſe, as others do of their Labour: theirs ſhall be plenty, his miſery and want; When others fill their boſomes binding up their ſheaves, he ſhall beg for gleanings, and be denyed,Pſal. 126. P.ov. 6.9, 10, 11.Ps 126 Prov. 6.9, 10, 11. want ſhall come on ſuch, like an armed man, there ſhall be no reſiſting of it. Theſe are but as Canker wormes in the places where they inhabit, every green thing they ſpoil and then fly away, Nahum 3.16. leaving their charge to the Pariſh.Nah. 3.16.Nah 3:16

Fourthly, Prodigality and waſtfulneſſe, is another devourer, and brings their want upon men, Prov. 18.9. He is Brother to the ſlouthfull; Both give Beggary for their Armes,Prov. 18.9.Prov 18:9 Dr. Jerm. in loc. onelyonly this is the difference; The Prodigall runs to beggary, and the idle and ſloathfull perſon, ſits ſtill till it comes to him. We have an example in that prodigall, Luke 15.11. He was a waſter of his Portion of Goods that his Father gave him,Luke 15.13.Luke 15:13 and that brought him (as you may read afterwards) to the Hogs-trough. It is ill trade that Prodigality drives; waſters will be wanters, ſuch Prodigalls may be reſembled to the Catterpillar: for albeit they have but one hand to receive, yet they have many feet, which carry them to all exceſſe of Ryot; they run with p. 96them, with all the might they have, and (like an hour-glaſſe turned up) they never leave running till all be out. All theſe, both in Publique and in Private, take the way to inflict barrenneſs upon a Land, and bring the want of bread both on themſelves and others; which is ſo great a Judgement.

Uſe 3 If the want of Bread be ſo great a want, (as you have heard it is,) then what cauſe have we to magnifie Gods goodneſſe towards this Land, and Nation, who hath not puniſhed us with this ſore judgment of Dearth, and Famine, (as our ſins deſerve) but on the other ſide bleſſed us with ſuch plenty of corn and grain, thar our Garners are now full, affording all manner of ſtore,Pſal. 144.13.15.Ps 144:13Ps 144:15 Pſal. 144.13. which is one of thoſe bleſſings that make a Nation happy, verſe 15.

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

Famine, Revel. 6.5, 6.Rev 6:5Rev 6:6is the Rider that ſits upon the Black horſe mentioned, Revel. 6.5, 6. with a paire of Ballances, in his hand, crying a meaſure of wheate for a penny, and three meaſures of Barley for a penny. The Ballances ſhew that bread ſhould be delivered out by meaſure, as is threatned, Deut. 26. Ezek. 4.6. And that men ſhould be ſtinted in their allowance. The Meaſure there ſpoken of, was a pint and a quarter, ſay ſome; a quart, ſay others. But ſo much onelyonly as was allowed a ſervant for his maintenance,foreign is generally agreed upon. The Penny, was the labourers hire for a day; as we read, Math. 20.9. (The old Roman penny being as much as twelve pence ſterling, (as ſome think.) Now it muſt go very hardwith a man, when (having a wife and Children to ſuſtain) the wages of the day's work would do no more then buy bread for himſelf alone. This want and ſcarcity, is a waiter (in ordinary) upon War. The Black horſe, followes the Red at the very heels, and is a ſoarer judgement than the ſword,Lament. 4.9.Lam 4:9 as the Prophet Ieremiah telleth us; Lament. 4.9.

The direfull, and ſad effects of Famine, and want of bread p. 97being conſidered; will further diſcover unto us the gaſ…neſſe, and horrour of it. Read Deut. 28.53, -58. [Thou ſhalt eat the fruit of thy own Body.] This is a Monſter,Deut. 28.53, -58.Deut 28:53–58 that turns men into Canibals, and cauſeth the… (unnaturally) to devour humane fleſh. At Turw…n in France, the Famine was ſo great that mans fleſh was ſold for tood: and pone pretium humanae carni, was openly proclaimed at Rome, Alſted. Chron. p. 300.in the Reign of Honorius the Emperour. Nay, it will not only conſtrain men to eat mans fleſh but their own fleſh too,Iſay 9.20.Isa 9:20 Iſay 9.20. every man ſhall eat the fleſh of his arme; (This hath b…n off obſerved of ſuch as have bin hanged alive in Chaines.) And what elſe are Children; but devided pieces of a mans ſelf? parts cut off from the ſubſtance of their P…en…s. [Thou ſhall eat the fleſh of thy Sons and the fleſh of thy Daughters which God hath given thee.] Famine will enforce thee to neglect natural affection, (otherwiſe invincible) Deut. 28 verſe 54.55. [his eye ſhall be evill, &c.] that is, he ſhall grudge to part with a bit to any an …en…ie thoſe that eat.Deut. 28.54, 55.Deut 28:54Deut 28:55 (As when Athens was beſieged by Demetrius, the famine was ſo great that the Father and the Son tought with bloody ſwords for a mouſe that fell down dead from the top of an houſe): Or elſe ſo evil that the Husband, will not ſpare to feed on the fleſh of the Wiſe, nor the wiſe of the Hu…ban…'s, &c. verſe 56.57. [The eye of the Mother who hath bin tender and delicate ſhall be evil towards her new-born infant,] ſo that ſhe ſhall re-womb, and rein…omb the train of her body, to …ari…ie her hunger; yea ſhe ſhall de…our her after-b…rith or Secundine, (which at ot…er times ſhe would have buried of burned) ſhe ſhall ea… it ſecretly, ſaith the Text, either for fear (ſaith Oſiander) leaſt ſome might p…uck the meat out of her mouth: [An inſtance of thi… we have in the ſiege of Samaria, 2 Kings 2.29. and …menred by the Prophet Ieremiah Lament. 4.10. Or elſe out of womanly modesty, 2 King. 6.19. Lament. 4.10.2 Kgs 6:19Lam 4:10being aſhamed to be ſeen to eat i….

And then Read again Lament. 2.20. In all the whole body of ſtory, you ſhall not finde ſuch an expreſſion of the miſery of Famine as the Holy Ghoſt there uſeth,Lament. 2.20.Lam 2:20 women eat their fruit, and Children of a ſpan long: that is, (ſay ſome Expoſitors) Children new born, and as …oon as the joynts were et by the hand,wenz. or ſpan of the Midwife. Others thus underſtand the place,Dr. Down. They ſhall p. 98(by ſome meanes or other) procure abortions, and untimely births of thoſe Children, that were in their bodies, that they might have ſo much fleſh to eat. All theſe threatenings, were litterally and punctually fullfilled upon the Jewes, at the laſt deſtruction of Jeruſalem, 2. Theſ. 2. Joſeph de bello Jud. l. 7. cap. 7.8. Euſeb. Eccles. Hiſt. l. 3. c. 6. Nic. Eph. Hiſt. l. 3. c. 7.2 Thess 2at which time wrath came upon them to the utmoſt: of which Famine Ioſephus, and others, make ſo ſad a relation, that I know not, who can read it with dry eyes.

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

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

But ſuch bold confidence, oftentimes comes bleeding home.2 Kings 7.…2 Kgs 7 That Prince of Samaria would not believe that any ſuch plenty could be, as the Prophet had foretold; Albeit God ſhould make windowes in Heaven, and rain down wheat amongſt them. Nor will ſome men believe (on the other ſide), that ever there ſhall be ſcarcity and want of bread-corn, amongſt us, Albeit God ſhould make our Heavens braſſe, and our Earth Iron. But we may do well to remember, that next to Pharaohs full eares came Pharoahs blasted eares; next Pharoahs fat kine, came Pharaohs lean kind; next the Red horſe, comes the black horſe: many wayes God hath to inflict this Judgement on us; ſometimes it comes clad, in a roab of immoderate raine, and ſhowers; drowning the worlds plenty, and the Earths proviſion; ſometimes it is attended with Catterpillars innumerable to eat up the fruits of the Earths; and ſometimes with blaſting and mildew. He hath a Band of Midianities, Judg. 6.3,11. Jerom. 6.25.Judg 6:3Judg 6:11to threſh out the corn that we have ſowed. A Nation he may bring upon us, who ſhall eat up our Harveſt, and our bread, which our Sons and Daughters ſhould eat. Beſides, God ſets the Markets; ſometimes a meaſure of fine flowre for a Shekle, and two meaſures of Barely for a Shekle. And ſometimes an Aſſes head at fourſcore pieces of ſilver, 2 Kings 6.25.2 Kgs 6:25and a Cab of Doves dung at five pieces of Silver. It exceeds belief to tell, at what high rates a little mouſe hath bin ſold, and puddings made of Dogs guts. If he raiſe our Markets, all the Power under Heaven cannot pull down the prices. And what aſſureance have we, that he will not do it?

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

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

p. 100Again, are not tho…e very ſins now rife, and reigning amongſt us, which God hath heretofore puniſhed with Famine and want of bread? Ezeck. 14.13, 14. more particularly, Abuſe of plenty to Drunkenneſſe,Ezek. 14.13, 14. Iſay 5.11.12. 2 S…m. 21. 1. Jer. 11.21.22. Jer. 27.8. Amos 6.4.6. Levit. 26.24, 25, 26. Jer. 13.22.-27, & 14, 1, -7 33, 14, 15, 16. Pſal. 2.11.Ezek 14:13Ezek 14:14Isa 5:11Isa 5:12Isa 5:2Jer 11:21Jer 11:22Jer 27:8Amos 6:4Amos 6:6Lev 26:24Lev 26:25Lev 26:26Jer 13:22–27Jer 14:1–7Ps 2:11 and riot, Iſay 5.11, 12, 13. Murthering of Innocents, 2 Sam. 21.1. Rejecting, oppoſing, thre…tning, and perſecuting Gods Miniſters, for delivering their meſſage, Jer. 11.21, 22. Refuſing to ſubmit to that yoak of Government, which God hath put upon us. Ier. 27.8. Inſenſibleneſſe of the wants of thoſe distreſſed, Amos 6.4.6. Obſtinacy and incurableneſſe in our iniquities, Levit. 26.24 25, 26. Ier. 13.22,-27. compared with 14 1,-7, 33, 14, 15, 16. So that you may ſee, this warning is not needleſſe, wherefore as we have cauſe to be excited to thankfulneſſe for our preſent abundance; ſo to be admoniſhed, to ſerve the Lord with fear; that our ſins may not draw this heavy judgement on us, which is ſo little feared by us.

Uſe. Yet we have one Uſe more to make of this; for if the want of bread for the ſuſtinance of our Bodies, be ſo great a want; then let us Reaſon from the leſſe, to the greater; what a judgement muſt it be, to want bread for the ſuſtinance of our ſoules? This is that Bread ſpoken of, Iſay 55.2. Math. 15.16.Iſay 55.2. Math. 15.26. Luke 14.15. John 6.32,- 35. Amos 8.11.Isa 55:2Matt 15:26Luke 14:15John 6:32–35Amos 8:11 Luke 14.15. Iohn 6.32,-35. And there is a Famine of this Bread as well as of the other, threatened, Amos 8.11. as a far greater judgement, by how much the Soul is more excellent then the Body. This takes away the Beauty of the ſoul; and brings heavineſſe upon it, Pſal. 106.15. Lament. 4.7, 8.9. It cauſeth a man to feed on rottenneſſe, and filth (as Druſus did on the very ſtuffings of his bed,Pſal. 106.15. Lament. 4 7, 8, 9.Ps 106:15Lam 4:7Lam 4:8Lam 4:9 when by Tiberius he was kept us in a Room, and denyed meat.) In the Roman Church for want of this Bread, they fed on Lying Legends, ſtuffed with Fables; and on lying fictions. It brings Death upon the ſould inevitably,Prov. 23.18. Hoſ. 4.6. Amos 8.14.Prov 23:18Hos 4:6Amos 8:14 Prov. 29.18. Hoſ. 4.6. So Amos 8.14. both fair Virgines and young men ſhall fall and never riſe up again. And yet how inſenſible are men of the want of this Bread? how little do we lay to heart the condition of thoſe who are under it?

When Ieremiah bewayled the ſtate of the Jews, in their Captivity, he begins his Lamentation with this that the wayes of p. 101Sion lamen…ed; no man came unto her ſolemn feaſts, Lament. 1.4.Lam 1:4all her gates were deſolate, and her Prieſts did ſigh: Infinite were the miſeries that were upon that City in tho…e 18. months: whilſt that ſiege laſted, as afterwards he mentions, but not before he had groaned out moſt pitifull complaints for the ſpirituall Famine, that they were under, in that the worſhip of God was ceaſed amongſt the people. And, is there not cauſe to lament the neglect of Gods woſhip and ſervice that is among us in theſe daies? for albeit we are not (through Gods goodneſſe) come to that; to travell from Coaſt to Coaſt to meet with a Prophet, yet the caſe of many of us is like that of Tantalus; who had Apples at his lips, and water at his Chin, yet pined for want; we Famiſh in the midſt of Plenty. But thus much of the want, now followes the courſe he takes to ſupply it.

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

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

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

[His Friend]

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

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

When Saul ſought the life of David, and hunted him as a Partridge upon the mountaines, he preſently flies to Jonathan and acquaints him with his ſad condition as we read, 1 Sam, 20.1. and adviſeth with him concerning his ſayety.1 Sam. 20.1.1 Sam 20:1 Nature taught that wretched man Haman, when he was full of hea…ineſſe for the honour that was done to Mordecai; to eaſe his heart and aſſwage his grief this way; he gets him home and acquaints his Friends with what had happened,Eſter 6.19. Eſter. 6.13. And this is the courſe that Solomon adv…ſeth us to take in the time of p. 102trouble. Thy own Friend and thy Fathers Friend forſake not, neither go into thy Brothers houſe in the day of thy Calamity, Prov. 27.10.Prov 27:10Prov. 27.10. As if he ſhould have ſaid, when thou art in any trouble or affliction go not to any of thy Kindred to crave ſuccour and help from them, but go to thy faithfull and tryed Friend: he gives his reaſon for it.

Reaſ. [For better is a Friend that is near then a Brother that is a farr off,] that is, though thy Brother or Kinſman be near thee in blood, yet he may be far from thee, in reſpect of any true affection, or comfort that he affords thee; Nature, may be without good will,Amicitiarerum omnium eſt vinculum. Amh. de fid. rer. inviſib. Prov. 18.22.Prov 18:22 (and often is,) but Friendſhip, cannot. The love of Friendſhip tyes faſter, then the love of Nature and ſtickes cloſer; according to that of Solomon, Prov. 18.24. There is a Friend that sticketh faster then a Brother. Frater eſt fere alter, A Brother is almoſt another, but Amans eſt alter idem cum amato; Another the ſame, with the beloved party. Friends are not onelyonly like the Cherubins, whoſe faces were one towards another; Confes l. 4. c. 6.but like Ezekiel's wheeles One within another. St Auſtine ſpeaking of one that uſed to ſay, that his Friend was Dimidium an…mae, concludes that he ſayd well, in ſo ſaying; for I well perceive (ſaith he) that my ſoul, and my Friend's, are but as one ſoul in two bodies, by the vertue and efficacy of our ſtedfaſt love: wherefore my Friend being dead, it was horrour for me to live; and a longer life was loathſome to me, but therefore onelyonly I ſtop the current of my death, leaſt in my body two ſouls ſhould loſe their breath.Prov. 17.17.Prov 17:17

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

Uſe. Wherefore, if God ſend afflictions to prove thee, deſire that he would be pleaſed of his goodneſſe to raiſe up a Friend to help, and ſuccour thee.Offic. l. 3. Nullius boni ſine ſocio jucunda poſſeſſio eſt. Senec. epiſt. Dr. Hall. Charac. of a true friend. Pſal. 88.18.Ps 88:18 It is one of the chiefeſt comforts of this life, which ſweetens worldly miſeries, to have a Friends to make our caſes known unto: (as Ambroſe ſhews). It is a Clame and clear ſea to a ſtorm-beaten Mariner; He is the comfort of miſeries, the guide of difficulties, the medicine of life, the treaſure of the earth, and no other then a good Angle cloathed with fleſh and blood.

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

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

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

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

Some Friends there are who are both to be uſed, and truſted; of whoſe ability, and ſufficiency, we have ſufficient proof. No earthly thing is more deligthfull then the ſweet ſociety of theſe. Oyntment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a mans Friend by hearty counſell, Prov. 27.9. The …ociety and company of ſuch a Friend is weet and gracious;Prov. 27.9.Prov 27:9 as ointment, and perfume is comfortable to the …pirits of man;Solatium buius vilae eſt ut habeas cui pectus tuum apcri…s, cui arcana communices, cui ſecreta tua p…ctoris committas. Amb. de offic. lib. 3. Lord Bacon his Eſſays, p. 151. o Friendſhip, Chap. 27. That findes enterance through the po…es of the bodies, and having made way for it ſelf, to go in, it lets out the thick vapours, which clog the body, an r…joyceth the heart; ſo the advi…e and counſell of a faith…ull Friend, (being admitted) it excludes thoſe paſſions which diſturb the ſoul, and bringeth eaſe unto it. The fuln…ſſe and ſwellings of the heart cau…ed by paſſions all ſorts; (no leſſe dangerous to the ſoul, then ſtoppings and ſuffocations, are to the body) are eaſed and di…charged thereby, you may, (ſaith a great States-man in his time) take Sarza, to open the Liver; ſleele, …o open the ſpeen; flowers of Sulphur, for the Lungs; p. 105Caſtoreum for the brain; but no receipt openeth the heart but a true Friend. So ſaith Caſſiodorus, A man without a Friend,Caſſiod. de Amicit. hath not to whom he may evaporate the troubles that grow upon him, but Optima medicina eſt homo homini, The beſt Phyſick for man, is man; ſuch a man, as is an able and faithfull Friend, to whom we may impart our joyes, fears, griefs, hopes,Amicitia & proſperas res dulciores facit, & adverſas communione temperat & leviores reddit. Iſid. l. 3. de ſummo bone. counſells, or whatſoever lyeth upon the heart, to oppreſſe it; By commucating the one, (viz. our joyes and comforts) we double them, by joying the more. And by imparting out griefs, and ſorrows, we cut them as it were in half, and ſo mourn the leſſe.

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

Uſe. 3 Let me not forget, to leave one word of Uſe, with you, that profeſſe Friendſhip: (before I diſmiſſe the point). See that you be faithfull in Friendſhip; and ſtick cloſe to your Friends in the day of their adverſity, when they ſtand in moſt need of you. A Friend in need is a Friend indeed. To find Friends,Joſeph. Antip. l. 11. c. 8. when there is no need of them, and to want them when there is need; are both alike eaſie, and common. Such Friends, were the Samaritans to the Jewes, who claimed kindred of them in their Proſperity, but in their Adverſity, they would not own them. Is this thy kindneſs to thy Friend? ſaid Abſolom to Huſhai (when as he ſuppoſed, he had deſerted his Friend David, 2 Sam. 16.17.2 Sam 16:17notwithſtanding that he pretended great love unto him;) but the queſtion p. 106may be more truly put to many in theſe dayes, who do not only forſake their Friends in the day of their diſtreſſe,Tuta frequenſ: que via eſt, &c. Prov. 27.6. Dr. Jermin in loc. Tremel. Melius eſt cum ſeveritate diligere, quàm cum levitate decipe…e. Aug. conf. 9.Prov 27:6 but treacherouſlie undermine them, and betray them under a ſhew of Friendſhip. Faithful are the wounds of a Friend (ſaith Solomon) but the kiſſes of an enemy are deceitful, or (as ſome render the Proverb,) the wounds of a Friend are to be nouriſhed: that is, his Reproofs, Corrections, and Chaſtiſements, are to be received and eſteemed as the fruits and effects of Love. But the kiſſes of an enemy are to be prayed againſt: the flattering ſpeeches and fawning curteſies, of pretended Friends, we muſt deſire God to keep us from the danger of; for that they proceed from a deceitfull mind: (As Abner and Amaſa found by wofull experience,2 Sam. 20.9, & 13, 18. Pſal. 28.3. Peior eſt falſus amor, quàm verum odium.2 Sam 20:92 Sam 13:18Ps 28:3 and our bleſſed Saviour who was betrayed with a kiſſe.) Such Friends David puts in his Letanie. And Antigonus of purpoſe kept a Prieſt to pray and to offer up ſacrifice to his gods, that he might be kept from the Danger of them. As for his open foes (he ſaid) he would be carefull to defend himſelf.

Ah vile ſhame, that amongſt Chriſtians leſſe faithfullneſſe in Friendſhip ſhould be found then was amongſt the Heathens! we all profeſſe our ſelves to be of the family of Chriſt: would it were with us as in that, that there were but one of 12 were unfaithfull to God, and their Friend; but we find it otherwiſe, not one amongſt twelve, that are found faithfull: The falſe dealing of Counterfeit Friends have more afflicted good men, then all the wrongs that they have received by open enemies, Pſal. 41.9. It was the Complaint of Luther; Pſal. 41.9.Ps 41:9A falſis amicis plus eſt mihi periculi, quàm ab ipſo toto Papatu. This hath given juſt cauſe for ſome to ſay of their Friends (as Nazianzen ſometimes did to Baſil) that he had got nothing by their Friendſhip,Baſil. Epiſt. 31. but onelyonly learned this Leſſon, not to truſt a Friend.

The Naturaliſts tell us of a Gem, or pretious ſtone, which they call Ceraunias) that gliſters moſt when the skye is Cloudy, and overcaſt with darkneſſe, and to be found ſooneſt (as we ſay of Eeles) in a day of thunder: True Friends are like this Gem; Not like thoſe Brooks that Iob ſpeaks of, (& whereunto he compares his Friends) which fail when there is moſt need of them. If thou ſeeſt thy Friend in trouble, and that he flies to thee for harbour,Iob 6.15, 19.Job 6:15Job 6:19 prove not (like the Bramble unto the ſheep) a means p. 107of his further ſorrow, and entanglement; but afford him the beſt advice, and help thou canſt. Remembring what Solomon ſaith, that thou wert born to help him in that hour. And to deny help unto thy diſtreſſed Friend and Brother, when power is in thy hand, is (in a manner) to deny thy birth. And it is pitty that ever he was born, who denyes to do that which he was born for. And thus much we have gathered from the letter of the Parable: now to the ſpirituall meaning. And thence we are taught, that

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

This is confirmed, by that of David, Pſal. 32.5, 6. Every one that is Godly ſhall pray unto thee; Pſal. 32.5, 6.Ps 32:5Ps 32:6As if he ſhould ſay, he that is Godly, and holy, will come to thee, and pour forth his grievances into thy boſome: yea every ſuch one will do it, of what degrees or rank ſoever. So elſewhere; unto thee ſhall all fleſh come, Pſal. 65.2. that is, All ſorts of men that are converted, and brought into a League of Friendſhip with thee,Pſal. 65.2.Ps 65:2 (for fleſh is there ſo to be taken, (as elſewhere, Pſal. 145.21. Acts 2.17.) they ſhall fly to thee, and reſort to thee, as to their only Refuge in all their troubles.

Thus did Jacob (a Patriarch) in the day of his diſtreſſe, Gen. 32.9. Hoſ. 12.4. Moſes and Aaron amongſt the Prieſts. Gen. 32.9. Hoſ. 12.4. Numb. 16.18, 19, & 20, 6. 1 Sam. 8.21. Pſal. 99.6. 2 Chron. 20.12. 2 King. 19.14, 15. 1 Sam. 1.15. Pſal. 34 6. Prov. 18.10.Gen 32:9Hos 12:4Num 16:18Num 16:19Num 20:61 Sam 8:21Ps 99:62 Chr 20:122 Kgs 19:142 Kgs 19:151 Sam 1:15Ps 34:6Prov 18:10In all their tribulations, they may be found at the door of the Tabernacle, Numb. 16.18, 19, & 20, 6. And Samuel amongſt the Prophets, 1 Sam. 8.21. Theſe called upon the name of the Lord in the day of their Calamity, Pſal. 99.6. The like did Jehoſaphat and Hezekiah amongſt the Kings of Judah. As we read, 2 Chron. 20.12. 2. King. 19.14, 15.

Time would faile me, if I ſhould inſtance in all; of all ſorts, and rankes. Women, have made this Friend their Refuge as well as men, 1 Sam. 1.15. Poor, as well as Rich, Pſal. 34.6. In ſhort; the Name of the Lord is a ſtrong Tower, (ſaith Solomon Prov. 18.10.) that is; Look what a ſtrong Tower is in time of Danger, ſuch is God, His power, Providence, Mercy, Goodneſſe, (for by theſe, is God knowen, as men are known by their names) to p. 108theſe that have recourſe unto him. Reaſ. This the Godly well know; and therefore in all their troubles and calamities they fly to him;Pſal. 123.1, 2. Pſal. 141.2. Lam. 3.41. Pſal. 25.1.Ps 123:1Ps 123:2Ps 141:2Lam 3:41Ps 25:1 their eyes are lifted up; their hands are ſtretched out; their hearts are carryed, and that with ſpeed; as being well acquainted with the way, and there they know they are ſafe. For it is a Tower, as high as Heaven it ſelf; as strong, as ſtrength it ſelf; and ſuch a defence, that all the Aſſaults that can be made againſt it, are but like the blowing of leaves, or paper bullers, againſt a wall of braſſe.

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

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

Firſt, all our earthly Friends are but Subſervient under God, and for God: It is he that raiſeth them up unto us, Prov. 16.7. he it was that gave Joſeph favour in the ſight of the keeper of the priſon (as we read,Prov. 16.7. Gen. 39.21. Exod. 3.21. Pſal. 106.46. Pſal. 88.18.Prov 16:7Gen 39:21Exod 3:21Ps 106:46Ps 88:18 Gen. 39.21.) And the Children of Iſrael favour in the ſight of the Aegyptians, Exod. 3.21. And the Jewes, that were in Babel and other places, he gave them favour in the ſight of all that led them away Captives, Pſal. 106.46. And it is he that taketh away Friends, and removes them far from us, Pſal. 88.18. ſo that in them, out of him, there is no ſafe repoſe for help.

Secondly, Earthly Friends, can but befriend us in ſome particular troubles, and wants; ſome in one kinde ſome in another, none in all: (which is the Reaſon that we ſtand in need of a multitude of Friends) nor can all our Earthly Friends afford ſufficient help, in all our neceſſities. There is ſome choiſe mercy, that God reſerveth for himſelf (immediately); as peace of conſcience; joy in the holy Ghoſt; and the graces of his ſpirit: which however they are beſtowed on us in the means, yet without the concurrence of divine grace,Gen. 30.1, 2.Gen 30:1Gen 30:2 they can do nothing: Give me Children (ſaith Rachel, to Iacob.) or I dye; Am I in God's ſtead (ſaith Iacob) that I ſhould give thee Children? So ſhouldſt thou come to thy beſt Friend on Earth, and ſay, Give me Faith; p. 109Give me Repentance: Give Peace of Conſcience; muſt not he anſwer thee as Iacob did his beloved Rachel, 2 King. 6.26, 27.2 Kgs 6:262 Kgs 6:27or as the King did to the woman in the ſiege of Samaria, If God do not help, how can I? Were it in our power to help you to grace, there is not one of you that ſhould this day return home, without it. It is God only that is able to do all for you, Epheſ. 3.20.

Thirdly; Earthly Friends cannot befriend us in all Places; ſhould they be both able, and willing, to help us, yet they cannot be in all places at once, here, and there too: I may be ſhut up in cloſe priſon; baniſhed out of the kingdome; caſt into a Den of Lyons, or be where I cannot ſend unto my Friend: But God is ſuch a Friend, as is every where, where we are; on this ſide the ſea's or beyond them.Jer. 23.32, 24.Jer 23:32Jer 23:24 Am I a God at hand and not a far off, ſaith the Lord? do not I fill heaven and earth? Jer. 23.23, 24. When Abraham was called out of his own Country,Pſal. 139.7, 8.Ps 139:7Ps 139:8 God went with him, when Ioſeph was in prion, God was with him, &c. He is a Friend in Court; City, Country. David found him in all places, in his meditations, Pſal. 139.7.8. And in all places he is ready to ſupply our wants. No Friend like him.

Fourthly, the friendſhip of our earthly Friends, proves (many times) vain, for every man at his beſt eſtate is altogether vanity, Pſal. 39.5.Ps 39:5Pſal. 39.5. And their purpoſes and promiſes prove no better; they fail us in undertaking for us, ſometimes above abilities; or elſe through heedleſneſſe, and forgetfulneſſe, or other weakneſſes, fruſtrating their good intentions. If not ſo; yet their breath goeth forth, they return to the earth, and in that very day their thoughts, Pſal. 146.3, 4.Ps 146:3Ps 146:4(which they had of helping and doing us good) periſh with them. Therefore put not your trust in Princes (ſaith David) nor in any Son of man, Pſal. 146.3, 4. And why not? there is no help in them: and why no help in them? their breath goeth forth, they Return to the Earth, and their very thoughts do periſh.

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

Reſp. Here, we muſt diſtinguiſh between that truſt, we put in men; and that we put in God: Truſt in men, is that Credit, which one puts in another, in our mutuall and wordly dealings; ſpoken of Prov. 31.11. This is Civil: Truſt in God is the Affiance and confidence of our hearts in him,Prov. 31.11.Prov 31:11 relying upon his providence p. 110and promiſe both for the removing of evil,Pſal. 37.3. 1 Tim. 6.17.Ps 37:31 Tim 6:17 and beſtowing of good ſpoken of, Pſal. 37.3. 1 Tim. 6.17. This is Religious: There is a Civil truſt, due to men; who are raiſed up as means under him, to ſuccour us, and do us good; and that is lawful; But it muſt be ſubſervient to that Religious truſt which we are to put in God; nor can that be put in any Creature, without Idolatry, and therefore forbidden to be put in man, or in any earthly Creature. Now let us come to the Application of the point.

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

To which of the Saints wilt thou turn? ſaid Eliphaz to Iob, Iob. 5.1.Job 5:1Iob 5.1. Had he put that Queſtion to a Papiſt, he would readily have anſwered, to St. Sithe for my purſſe; to St. Loy to ſave mine horſe; for my teeth to St. Apoline; to St. Iob for the Pox; to St. Luke to ſave mine Ox; Fox. Martyr.to St. Anthonie to ſave my Swine, &c. They have Saints enough, to turn unto; As men do pleaſe, for every diſeaſe, they have a Saint particularly. Such is the groſſe Idolatry of the Church of Rome, who ſet up ſome ſuch, to be prayed unto, and put confidence in, as never had any true being, but were meer Phantaſies, and Imaginations of mens brain. And others, ſuch, as we may conceive (without breach of Charity) are damned wretches in Hell. And for the beſt of them (who were indeed true Saints on earth, and now glorious in Heaven) it cannot be done to them, without infinite wrong offered both to the Father; Son; and Holy Ghoſt. Call upon me, Pſal. 50.15. John 16.23. Rom. 8.15.Ps 50:15John 16:23Rom 8:15(ſaith God) in the day of trouble. Pſal. 50.15. not on that Saint, nor this Angel. Ask my Father in my name (ſaith Chriſt) and he will give you, John 16.23. He is the onelyonly Mediator, both of Redemption and Interceſſion, between God and us, 1 Tim. 2.5. An (the Holy Ghoſt teacheth us to cry Abba Father, Biſhop King.Rom. 8. Should we take (ſaith one) the Pen of a ready writer, and begin at Genefis, and proceed to the end of the Revelation and note, all the Prayers, and ſupplications (which are many) yet not p. 111one that is made to any other, then the true God; Nor ſhall we find any Commandement; Promiſe; or warrantable example, for that practice. Indeed, we read of a damned wretch in Hell, who did addreſſe himſelf to Abraham, Luke 16.24.Luke 16:24Father Abraham (ſaid he) have mercy on me, Luke 16. verſ. 24. but that example will not affoard them, one drop of water to coole the tip of their tongues.Jer. 17.5.Jer 17:5

Others fly to mortall men, and reſt on earthly meanes, in the day of their Calamity. They make fleſh their arm, and withdraw their hearts from God; ſome relye on great mens favours, and put their truſt under the ſhaddow of their wings. Iſay 7.12.Isa 7:12So did Ahaz that wicked King of Iudah, who notwithſtanding he had protection offered him from the Lord, together with a ſigne (ſuch as himſelf ſhould chuſe for the confirmation of his faith in that hehalf,) yet he would needs put himſelf upon the King of Aſhur, whom he hired (with his army) to be his defence, and ſafeguard, Iſay 7.18. the hypocriticall Iſralitees did fly for ſuccour to Aeygpt and truſted to their horſes and chariots, becauſe they were many: (forwhich cauſe a wo is denounced againſt them Iſay 31.1.) And Iudas, being in horrour of Conſcience,Iſay 31.1. Math. 27.3, 4.Isa 31:1Matt 27:3Matt 27:4 runs to the chief Prieſts; (who afforded him, but ſmall comfort.2 Sam. 16.21. Pſal. 49.8. Iob 31.24.2 Sam 16:21Ps 49:8Job 31:24) Others truſt to their own wit; (as did Achitophel, 2 Sam. 16.21.) or to their wealth, or riches, Pſal. 49.8. They ſay to the wedge of gold, thou art my confidence, Iob. 31. when alaſſe! neither ſilver, nor gold, ſhall be able to deliver in the day of wrath. All theſe will prove but as butruſhes to a drowning man: or like the Aegyptian- Reed which will not only fail them, but pierce them with the ſplinters, and wound them deeply in the end. Of all theſe (and others like to theſe) we may take up the Prophet's patheticall exclamation, Be astoniſhed oh ye Heavens, at this, Jer. 2.12, 13.Jer 2:12Jer 2:13and be ye horribly affraid, for my people have committed two evils, they have for ſaken me, the fountain of living waters, and he wed them out Cisterns, broken Cisterns that will hold no water, Ier. 2.12, 13.

But, the ſharpeſt Rebuke belongs to thoſe, that fly to Hell for ſuccour, and make the Devill that Friend of theirs to whom they have reſort in calamitous times.Exod. 7.11. 1 Sam. 28.7. 2 King. 1.3. Num. 22.5.Exod 7:111 Sam 28:72 Kgs 1:3Num 22:5 Pharoahs he ſends to Jannes and Iambres, his Magicians: Saul to the witch of Endor; Ahaziah, to Baalzebub the God of Ekron: Balaac, to Balaam p. 112the witch of Pechor, A ſin ordinary, and common, to be found even amongſt thoſe that profeſſe the Goſpel. The Jewes could Reaſon thus.John 10.20.John 10:20 He hath a Devil, why hear ye him? (a damnable aſperſion caſt upon Chriſt) but theſe fly to the Devil, and will hearken to none ſooner, then to ſuch as have Devils. A ſinne that we read not (in Scripture,) that ever any godly man fell into; but ſuch onelyonly as were given up, and forſaken of God. Saul did it not before God was gone from him.1 Sam. 28.15.1 Sam 28:15 It is expreſly forbidden by the Word,Levit. 20.6.Lev 20:6 Levit. 20.6. and ſeverely threatned. Death is pronounced by the Law, not onelyonly on the witch, but ſeekers to them,Deut. 18.10.Deut 18:10 Deut. 18.10. Let me tell ſuch, that it is much better to dye, of Gods wounds; then be cured with the Devils Salves. And let all ſuch, as betake themſelves to ſinfull ſhifts, for procuring themſelves ſafety from troubles, or deliverance out of troubles; and make the Devil (not God) their Refuge; conſider ſeriouſly of that they read,Iſay 28.15, 17.Isa 28:15Isa 28:17 Iſay 28.15, 17. and lay it to their hearts. It may be a meanes, to awaken them and bring them to Repentance.

Uſe. 2 And let us be perſwaded and directed from the Doctrine delivered, to have recourſe to God, in all our needs and troubles: Say with the Pſalmist, Pſal. 73.26.Ps 73:26Pſal. 37.26. whom have I in Heaven but thee, O Lord, and there is none upon Earth that I deſire beſides thee. None but thee, none but thee; to whom I fly. This that you may comfortably do, ſee firſt, that you make ſure your intereſt in God, (that he is your Friend) and then improve that intereſt you have in him to your comfort.

Firſt, make ſure your intereſt (the meanes we have before preſcribed) till then you cannot come with boldneſſe, unto him for help. An ill conſcience ſhuns Gods preſence, and will rather ſeek to any, in time of miſery, then to God, whilſt we apprehend a man to be an enemy unto us, though we ſtand in need of him, and know that he hath Power to pleaſure us, yet we ſhun him,1 King. 21.20. 1 King. 22.8. Gen. 26.27. Judg. 11.7.1 Kgs 21:201 Kgs 22:8Gen 26:27Judg 11:7 (as Ahab did Elijah and Michajah) and will ſeek to any other, rather then to him. Did you not hate me, and why are you come unto me, now that you are in diſtreſſe, ſaid Iſaac to Abimeletch, and Ieptha to his Bretheren. Such an anſwer will our miſgiving hearts tell us, that we ſhould have from God, (not being our Friend) Should we come unto him, or ſay that p. 113we apprehend him not as an Enemie; but as a stranger to us; one with whom we have no acquaintance, (much leſſe Friendſhip) yet this alone will keep us from having any familiar reſort unto him in our neceſſities. Should we be told of ſuch a man that is well monyed, and hath it lying by him; and be adviſed to go to him for a ſupply of our want, you know what the Plea will be; Alaſs! he is a ſtranger to me, one whoſe face I never ſaw; I dare not make ſo bold with him, pray do you ſpeak a good word for me, it may be for your ſake he will do much: So is it with thoſe that are enemies, or ſtrangers to God; they dare not come to God themſelves,Exod. 8.8. 1 Sam. 12.19. Acts 8.22.24.Exod 8:81 Sam 12:19Acts 8:22Acts 8:24 but (as Pharaoh did) they ſend (to Moſes) to one of Gods Friends, and deſire him to intreat for them: the like did Saul and Iſrael to Samuel, and Simon Magus, to Simon Peter. But when once we come to make good our intereſt in God, we ſhall have great encouragement to come unto him, and that in a familiar way, as one Friend comes unto another. So we read,Iſay. 63.16.Isa 63:16 Iſay 63.16. The Church there pleads her intereſt in God, and thereupon expoſtulates with God, and asketh him a reaſon of his Judgments, and after a ſort, blames him; why haſt thou done thus to thy people? and giveth reaſons why he ſhould not be ſo angry with his people, verſe 17, 18. many ſuch Friendly and familiar paſſages we have in Scripture, that have paſſed betwixt God and the Godly. As Job. 13.24,Job. 13.24, 25. Pſal. 13.1. & 44.23. & 89.46, 47. & 74.11.Job 13:24Job 13:25Ps 13:1Ps 44:23Ps 89:46Ps 89:47Ps 74:11 25. wherefore hidest thou thy face and holdest me for thy enemie. So Pſal. 13.1. & 89.46, 47. & Pſal. 44.23. As if God were a ſleep, when he ſhould deliver his people, & 74.11. As though God were ſlack in releiving his neceſſities. Offer this now, to one of your Princes, Mal. 1.8.Mal 1:8(ſaith the Prophet to the people in another caſe) and ſee if he will take it. So come to any Prince on Earth, or great Potentate, in ſuch a familiar manner, ſay to him thus; I would your Highneſſe would awake once and attend my buſineſſe, and pluck your hand out of your boſome, and execute justice; would he take it well? although it were from his beſt Friend or Favourite? yet the Godly do thus, and God takes it well at their hands, for Friendſhip's ſake; which is the only ground of this familiarity,Epheſ. 3.12. Heb. 10.22.Eph 3:12Heb 10:22 Epheſ. 3.12. Heb. 10.22. Therefore make that good.

p. 114And then having made good your Intereſt, Improve it: And that, firſt by reſorting, and flying to him in all your troubles, Jer. 16.19. The unreaſonable Creatures by a naturall inſtinct,Jer. 16.19.Jer 16:19 betake themſelves unto places of defence, when dangers threaten them,Pſal. 104.18.Ps 104:18 Pſal. 104.18. Birds fly to their Rowes in a ſtorme; and Bees to their Hives; Pigeons to their Dove-coates: So muſt the Godly to the Lord,Iſay. 26.20. Pſal. 57.1. Pſal. 62.8. Pſal. 20.7.Isa 26:20Ps 57:1Ps 62:8Ps 20:7 Iſay. 26.20. Pſal. 57.1.

Secondly; by truſting in this Friend, Pſal. 62.8. It is a ſweet ſtraine which the Godly have in their ſong, Pſal. 20.7. Hic curruum et illi equorum; Some in Charriots, and ſome in Horſes; but we will remember the name of the Lord; We will remember him ſo, as to put our truſt in him, and ſettle our hope on him, alone. As for the tranſitory things of this world, they are all vaine,Pſal. 33.16.Ps 33:16 as we read, Pſal. 33.16.

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

Reſp. Good meanes of ſafety from trouble, and deliverance out of trouble, may not be neglected; but when the meanes are moſt promiſing,Pro. 21.31.Prov 21:31 we may not put our confidence in them: God muſt be eyed in the meanes, and on him the ſoul muſt look, over, and beyond the meanes, for a bleſſing; elſe all comes to nothing. It is better to truſt in the Lord, then to put confidence in man; It is better to truſt in the Lord,Pſal. 148.8, 9.Ps 148:8Ps 148:9 then to put confidence in Princes (ſaith the Pſalmiſt): both are good; but the firſt, beſt. Not, as if it were unlawfull, to put any confidence in a Religious way, in any thing, (as hath been ſaid) but in God alone; But it is better to put our whole confidence in God, then ſo much as a Civill truſt, in any of the Sons of men. Men of quality are offended, if they be not truſted upon their words, and promiſes; how much more ſhould we truſt the Lord, upon promiſes made, of Protection, and Preſervation? The greateſt diſhonor to God, is, not to rely upon his word,2 King. 17.19,2 Kgs 17:19 it provokes God highly, as we find, 2 King. 17.19, 20. the Prince that beleeved not, was trodden to death:Jer. 17.5.7. pſal. 146.5.Jer 17:5Jer 17:7 Such as do not, are accurſed by him, Jer. 17.5. but ſuch as do, are bleſſed and happy, Ier. 17.7. Pſal. 146.5.

Thirdly; we ſhall Improve our Intereſt, by disburdening our mindes unto him, and powring forth our hearts before him, giving a full vent to our ſoules in his boſome,Pſal. 62.8.Ps 62:8 Pſal. 62.8. The p. 115heart of a Friend, may not be like the noſe of a Still, out of which water comes by drops: But as the mouth of a paile, which hath a large vent, Pſal. 81.10. Nor like a ſpunge,Pſal. 81.10.Ps 81:10 out of which water is ſqueezed; but it muſt come from a free ſpirit: Nor muſt it be like the powring out of oyle, or honey, or any ſuch thick and oylie liquor, (which leaves ſome remainder of its ſubſtance behind, on the ſide of the veſſell,) but like water, which runnes all from the ſides. Our whole heart muſt be opened to the Lord, (but of this more hereafter.Lament. 2.19.Lam 2:19) This ſhall ſerve for the ſecond Uſe.

Uſe. In the laſt place: let all Gods Friends, take notice of their priviledge, and rejoyce in this that they have ſuch a Friend to go unto in all their wants. A Friend,Pſal. 14.6.Ps 14:6 that is a Refuge for us to fly unto for ſuccour, and ſecurity, (as were the Citties of Refuge to the manſlayer, when the purſuer of blood, (by unjuſt occaſions) follows us.)

A Friend, that is a ſhelter for us, when any ſtorme,Pſal. 61.3.Ps 61:3 or tempeſt of outward Oppreſſion, or inward Temptation, overtakes us in our journey,Iſay. 4.6. Pſal. 3.3.Isa 4:6Ps 3:3 Iſay. 4.6.

A Friend, that is a Sheild and Buckler to us, to keep off the puſh of pike, force of ſword, dint of dart, that are flying at us, by bloody Perſecutors, either with tongue,Pſal. 18.2. Pſal. 31.2.11.8.Ps 18:2Ps 31:2Ps 31:11Ps 31:8 or hand.

A Friend, that is a Caſtle Fortreſſe, ſtrong habitation and houſe of defence for us, ſo that we need not be affraid of ten thouſand enemies that ſhall beſet us round.Pſal. 3.6. Pſal. 32.7. & 119.114. Iſay. 32.2.Ps 3:6Ps 32:7Ps 119:114Isa 32:2

A Friend, that is a hiding place unto us, on whom we may on all occaſions repoſe our ſelves, and reſt ſecure, whether ſleeping or wakeing; and to whom we may fly when we are hunted, and purſued by our enemies: There, in him, we may comfortably live and peaceably dye, (as the Bee in the Hive, or Beaſt in the Den.) In a word, having Intereſt in God, thou canſt not be ſo beaten out of earthly comforts, but that thou haſt, A Friend to heare thee when thou cryeſt, A Friend to anſwer thee when thou calleſt: A Friend to ſuccour thee, when thou wanteſt: A Friend to pitty thee, when thou mourneſt: A Friend to defend thee, when thou ſuffereſt, wherefore having God to our Friend, conclude, Happy are we in being in ſuch a Caſe, bleſſed are we in having this God for our Friend. And ſo we paſſe from the Perſon, Pſal. 144.15.Ps 144:15to whom p. 116he makes his Addreſſe, to his Carriage and Behaviour: which is ſeen by that he did, and by that he ſaid. By that he did, [he goes unto his Friend at Midnight.]

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

[Shall go.]

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

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

It is not for us to ſay,Jer. 10.19.Jer 10:19 I'le beare it: but paines muſt be taken and uſed, that we may remedy it.

This muſt be done in all wants, both Temporall, and Spirituall; In outward wants, that concerne this Life; meanes muſt be uſed for ſupply, Epheſ. 4.28. 1 Theſ. 4.11, 12. 1 Cor. 4.11, 12. They wrought with their own hands,Epheſ. 4.28. 1 Theſ. 4.11, 12. 1 Cor. 4.11, 12 Acts 20.24. Pro. 2.5.Eph 4:281 Thess 4:111 Thess 4:121 Cor 4:111 Cor 4:12Acts 20:24Prov 2:5 to ſweat out a poore living, ſo Acts 20.35. (more ſhame for them to ſuffer it, yet they did it.) And in our Spirituall wants, the like dilligence is to be uſed for a ſupply of them, Cant. 1.8. & 3.2, 3. Iſay. 2, 3. & 55.1. & 26.8, 9. Dan. 12.4.

Reaſ. Why elſe hath God afforded meanes of Redreſſe, but that they ſhould be ſought and uſed? God, and meanes, may not be ſevered; meanes being the hand of Divine Providence, whereby he worketh: And to be careleſſe herein is to neglect the Divine Providence, for our good, and no better then a tempting of God, Math. 4.7.Math. 4.7.Matt 4:7

Beſides, the promiſes, both of things earthly, and heavenly, are made to ſuch as uſe endeavours to obtaine them;Heb. 6.12.Heb 6:12 and no further can we expect them, then meanes is uſed, that God hath ordained for the obtayning of them.

Uſe. 1 That Paradox then, held (by ſome ſeducers) in theſe laſt and worſt dayes, is falſe, and impious: that Careleſſe Chriſtians, are the choiſeſt Beleevers. This is ſome of the traſh of the Traskites p. 117which they would make good, by the Word, Phil. 4.6. 1 Pet. 5.7. Math. 6.34. But none of theſe places,Phil. 4.6. 1 Pet. 5.7. Math. 6.34.Phil 4:61 Pet 5:7Matt 6:34 forbid a Provident care in uſing of the meanes, but a wringing, perplexing, and diſtrustfull care, proceeding from unbeleefe; Nor hath any been more confident, of Gods making good his promiſes, then thoſe, who have been moſt carefull in uſing meanes to obtaine them,Acts 27.22.31 Obj. John 6.27. Reſp. Math. 20.6.Acts 27:22Acts 27:31John 6:27Matt 20:6 Asts. 27.22.31.

But Iohn 6.27. Labour, ſeemes to be forbidden.

So then, it ſeemes, if the queſtion ſhould be asked (as it was by him in the Goſpel) why ſtand you here all the day idle? it may be anſwered, (not becauſe none hath hired us, but) becauſe we are forbidden to labour. What then ſhall we do for food or rayment (if that be ſo) why then do we not ſupinely gape, till the ſhowres of Providence ſhall raine down Quailes into our mouthes? expect the stony Rocks to cleave into cups, and afford us drink, for our thirſty pallats? and (out of a conceit, of a lawfull ſloath) expect bowells of mercy, from the Birds of prey; and waite for the Ravens to be our Carvers? Let us ſlumber,Pro. 6.10.Prov 6:10 and ſleep, and fold our hands (and with the Lillies in the Field, neither labour nor ſpin; and yet expect that the hand-maids of Nature, ſhall cloath us, and get us ready? All this might be done, if that precept were meerly Negative, but the meaning is, Labour, not only and principally, for that meat that periſheth, but for another food; viz: that which indures to eternall Life. If earthly things will not be had without labour, and toyle, think not that the things of Heaven, which are farr more excellent, will be had by idleneſſe, and be caſt upon you, whether you will or no, or that Grace will grow like weeds, without ſowing, or tilling.

Uſe. 3 Wherefore ſit not ſtill at home; live not in idleneſſe, and yet think to have your wants ſupplyed; but get up, and go forth of dores: uſe the meanes dilligently, that God hath appointed for your good. It is the dilligent hand that maketh rich, Prov. 10.4.Prov 10:4(ſaith Solomon.) The ſluggard ſhall be cloathed with raggs; when ſuch as are dilligent, ſhall ſtand before Princes, Pro. 22.29.Prov 22:29Pro. 22.29. God hath given us a double Calling: Generall, and Particular; and in both we are to ſerve his Providence. Our Particular Calling, (dilligently followed) makes a ſupply of our outwardwants: and the following p. 118of our Generall Calling of our Spirituall; The former appeares by that of the Apoſtle,1 Theſ. 4.11, 12.1 Thess 4:111 Thess 4:12 1 Theſ. 4.11, 12. there is no Calling, be it never ſo meane, (if honeſt and induſtriouſly followed) but is accompanyed with a bleſſing,Pro. 14.23.Prov 14:23 Pro. 14.23. In all labour there is abundance; (or profit) the labourers hire, is never kept back by God,Pro. 28.1.2.Prov 28:1Prov 28:2 Pro. 28.1, 2. It is not ſimply a Calling, but Diligence in it, that brings the bleſſing with it. No honeſt calling, but hath yielded competency to them that follow it; If not, the fault is in our ſelves, not in our Callings. And for a ſupplying of our Spirituall wants; the works of our Generall Calling muſt be followed as diligently. It is not enough to have the meanes, but uſe the meanes; Follow theſe markets, as diligently as you do the other: play not the part of that Carter in Iſidore, who having overthrown his waggon, prayd'd his God Iupiter to helpe him; but would not put to his ſhoulders. And yet truſt not to the meanes, but deſire God to bleſſe the meanes unto you.

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

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

It muſt needs be ſo: Firſt, becauſe it is ſanctified by God; and eſtabliſhed by Divine wiſedome, for obtaining of all things needfull, that concerne this Life, and the Life to come, Pſal. 50.15. Iſay. 19, 20, 21. Phil. 4.6. Heb. 4.6.Pſal. 50.15. Iſay. 19, 20, 21. Phil. 4.6. Heb. 4.6.Ps 50:15Isa 19:20Isa 19:21Phil 4:6Heb 4:6 Now God having preſcribed this (who is the Fountaine of all bleſſing, and Author of all help) it muſt needs follow, that it is the beſt meanes that can be uſed.

Secondly, this hath to do above: It comes to the Throne of Grace, lays hold on Gods name, (from whom alone all our help cometh, Pſal. 124.8.Ps 124:8) when as all other meanes, and helps, have to do below on earth, and with earthly things; and can go no further then mens Counſells, Perſons, or Purſes can reach.

p. 119Thirdly, this is a true Catholicon, a Generall remedy for every malady, (It is like the Indian ſtone, that remedieth all diſeaſes,) as appeares, 1 King. 8. whatſoever plague,1 King. 8. from verſe 33. to verſe 40. and from verſe 44. to verſe 51.1 Kgs 8 whatſoever ſickneſſe or other miſery, doth befall us, Prayer will remedy it: No ſuch univerſall and generall help in all extreamities as this is. Phyſitians for divers diſeaſes have divers remedies, but the Chriſtian hath this one which is better then all; Prayer.

Fourthly, it is the Readyest remedy: evermore at hand; in what place ſoever you are, you may help your ſelves, and others by it, 1 Tim. 2.8. Jeremiah prayes in the Dungeon, 1 Tim. 2.8. Lament. 3.55. Jon. 2.1. Acts 12. & 16.1 Tim 2:8Lam 3:55Jonah 2:1Acts 12Ionah in the Whales belly; Peter in the Priſon, Paul in the Stocks. In the Fields, on the Leads, in the Chamber, in the Cloſet, in Caves, and Denns of the Earth; it may be taken, and uſed.

Fifthly, it is the ſpeedieſt remedy, no ſooner are our Prayers out of our mouths; nay, in our hearts, but they are in Heaven; and no ſooner are they in Heaven, but we ſhall find the benefit of them,Dan. 9.21, 22, 23. Gen. 24.15. Acts 4.31.Dan 9:21Dan 9:22Dan 9:23Gen 24:15Acts 4:31 Dan. 9.21, 22, 23. Gen. 24, 15. Acts. 4.31.

Laſtly, it is an approved remedy; it hath its Probatum eſt, upon conſtant experience of Gods Saints; who have ever found it to be the beſt Leaver, at a dead lift,2 Sam. 22.4.7. Pſal. 118.5.2 Sam 22:42 Sam 22:7Ps 118:5 2 Sam. 22.4.7. Pſal. 118.5.

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

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

Uſe. Let ſuch as neglect Prayer know, that they neglect the chiefe means of their own good: Elihu tells us of many that were oppreſſed and cryed out, by reaſon of the Arme of the Almighty, Job. 35.9, 10.Job 35:9Job 35:10but none ſaid, Where is God my maker? Such is the caſe of many of us in our diſtreſſes. If we can make any ſhift, (although it be but (with the Prodigall) in tending ſwine, and feeding with them p. 120at the trough) we never ſeek by Prayer to God our Father. The wickedneſſe, and curſed Atheiſm of our hearts, is diſcovered by nothing more then by the neglect of this Duty. And this is the Reaſon why men in their need and neceſſities, luſt, but have not; deſire to have, and yet do not obtaine: even becauſe they ask not, as St. Ieames tells us, Iames 4.2. He that ſhall neglect, or deſpiſe this meanes, which God in his divine wiſdome hath eſtabliſhed, and commanded to be uſed for obtayning help in all our neceſſities, ſhall find all other meanes, and courſes that he ſhall uſe, to be unprofitable, and unavaileable, yea accurſed to him.

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

[At Midnight.]

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

p. 121Doct. True Love is not Lazie. It is content to abridge it ſe…fe, of its own eaſe, and liberty; and take paines for the good and comfort of the beloved party.

Love ſeeketh not her own (ſaith the Apoſtle,1 Cor. 13.5.1 Cor 13:5 1 Cor. 13.5.) the meaning is; not, that Love is regardleſſe of it ſelfe: but, that it is, ſo imployed about the good, and wellfare, of the beloved party, as that a man may eaſily diſcerne in it, a neglect of its own pleaſure, and profit for another's benefit: It is ſo taken up with the party, that it doth affect, as that it is oftentimes negligent of it ſelf, and will not take all the Liberty that it might lawfully. Thus it was with Abraham in his carriage towards Lot, Gen. 13.8, 9.Gen 13:8Gen 13:9Gen. 13.8, 9. he ſtood not ſtrictly upon his right, (as being the elder and his Uncle, Gen. 11.27. and ſo might lawfully have pleaded his priviledge in chooſing) but he, for the Love that he did bear to Lot; and out of a deſire that concord ſhould be continued between them, makes himſelfe, not only his equall, Luther in Gen. 14.Gen 14but his inferiour, in giving him the choyce of his habitation: chooſe you (ſaith Abraham) where you will dwell, &c. I will take that which you leave: Iacobs example (likewiſe) might be produced, who ſerved a hard Prentiſhip for the Love he bore to Rachel, and yet they ſeemed to him but as a Few dayes.Gen. 29.20. Hoſ. 12.12.Gen 29:20Hos 12:12

It is given in charge by the Apoſtle▪ Look not every man on his own things, but every man alſo on the things of others, Phil. 2.4.Phil 2:4Phil. 2.4. And he propounds the example of Chriſt therein, for us to imitate. Let the ſame mind be in you, which was alſo in Chriſt, who being in the forme of God, thought it no robbery to be equall with God, but made himſelf of no reputation, and took upon him the form of a Servant, &c: Phil. 2.5, 6, 7. he emp…ied himſelf, ſuſpended,Phil. 2.5, 6, 7.Phil 2:5Phil 2:6Phil 2:7 and laid aſide his glory, and majeſtly: and made himſelf, equall to his inferiours, for their everlaſting good: The like we read,Rom. 15.2, 3.Rom 15:2Rom 15:3 Rom. 15.2. Let every one of us pleaſe his neighbour for his good to edification, (albeit he croſſe himſel f in ſo doing,): which exhortation is (alſo) backt with Chriſts example, for even Chriſt pleaſed not himſelf, &c: verſe 3. that is, he ſought not his own profit, eaſe, nor content of nature in that he did, but our benefit, and profit. And elſewhere, Let no man ſeek his own, but every man anothers wealth, (ſaith the Apoſtle, 1 Cor. 10.24.):1 Cor. 10.24.33.1 Cor 10:241 Cor 10:33 the meaning p. 122is, that no man ſhou d ſtand upon terms of right and liberty, or regard his own pleaſure, or profit, in regard of the wellfare of others. And herein, he propounds his own practiſe, for our example, verſe 33. even as I pleaſe all men in all things, (that is, ſo far as in godlineſſe he might) not ſeeking mine own profit, but the profit of many that they might be ſaved, (as in ſundry particulars he had inſtanced before) 1 Cor. 8.13. & 9.19. -24. and all was for the Goſpel ſake, and for Loves ſake, (as he ſpeaketh to Philemon.) Nay, he hath a higher expreſſion of his Love then that:Philem. 8, 9. he was content that his ſalvation might be a while deferred, for the Love that he bore to the Philippians, c. 1.23.24, 25. Yea, and a higher then that too,Phil. 1.23, 24. Rom. 9.3.Phil 1:23Phil 1:24Rom 9:3 he could wiſh himſelf accurſed from Chriſt for the Love, that he bore to the Jewes, his bretheren and Kinſmen, according to the Fleſh, Rom. 9.3.

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

Then a man loveth another as himſelf,R…ſp. when he is ready to do that for another, which (out of a right and ſound judgement) he would have another do for him, in the like caſe, and kind; according to that of our Saviour, Whatſoever you would that men ſhould do to you, Math. 7.12.Matt 7:12do ye even ſo to them; for this is the Law and the Prophets, Math, 7.12. now (in ſome caſes) who would not be glad, that his Friend, or Neighbour ſhould prefer him before himſelf? his Neceſſity, before his own Conveniency, but we are more acute Doctors o… Paſſive, then faithfull Diſciples of Active Charity, (as one ſpeaketh.)

Magis bonum proximi praeſerendum minori proprio, ſed non aequali.Againe, in regard of Affection, Love muſt be equall, but in regard of the Effect, there may be a difference: For the greater good of my Neighbour, is to be preferred to my own good, that is leſſe, (but not where it is equall.) If there be an equality, betwixt Perſon and Perſon, Danger and Danger, Neceſſity and Neceſſity, of my ſelf, and Neighbour; then I am to prefer my ſelf both in things Spirituall and Temporall; (elſe I ſhould Love my Neighbour better then my ſelf) otherwiſe not. I am indeed, to love my own Soul better then my Neighbour's, and my own Body better then my Neighbour's, (if all be equall;) but where there is an inequality, either in Perſon, or in Neceſſity, or in Danger, it is otherwiſe. Thus, if my Neighbour ſhould be in p. 123certaine danger of death, and I but in hazard to ſave him, I am to hazard my own Life to ſave his; (as did Aquila, and Pr…ſcilla, to preſerve Paul) Rom. 16.3, 4. (which ſeemes to be when he ſojourned in their houſe, and had a hot combate,Rom. 16.3, 4.Rom 16:3Rom 16:4 with the Jewes, ſo that he was enforced to leave them, and go to the houſe of one Juſtus.) And the ſpirituall good of my Neighbour,Acts. 18.Acts 18 I am to prefert to my own temporall; his ſoul before my own Body, for that the ſoul is more worth, then the body; and betwixt the ſoul, and the Body, there can be no equality; And this ſeems to be the meaning of St. John, 1 Epiſt. 3.17. hereby perceive we the Love of God, becauſe he laid down his life for us, 1 Epiſt. Joh. 3.16.John 3:16and we ought to lay down our lives for the Bretheren, that is: look as Chriſt laid down his life, and gave it for the ſpirituall life of his Children, ſo ought we to follow Chriſt therein, and lay down our lives for the ſalvation of their ſouls, as the good Shepherd is to do for his Sheep, John 10, 11.John 10, 11. Obj. 2.John 10:11

Here, another doubt may be ſtarted: For, if I may not prefer the ſalvation of my Brother, before my own; why did the Apoſtle wiſh to be ſeperated from Chriſt, for his Bretheren's ſake, Rom. 9.3?Rom. 9.3. Reſp.Rom 9:3

So far as God may have more glory by the ſalvation of others, then by my own, ſo far I am to prefer it; for the glory of God ought to be dearer to me then my own ſalvation, and the zeal of Gods glory, joyned with the love of his Bretheren, carryed St. Paul ſo far, as to make that wiſh,Exod. 32.31 Math. 5.Exod 32:31Matt 5 (ſo it did Moſes in the like caſe.) It were better that one member periſh, then that the whole body ſhould be cast into Hell (ſaith our Saviour.) So the reſpect that the Apoſtle had to the glory of God, in the ſalvation of that Nation, (as the whole body) moved him to this (ſaith Chryſostome.) Nor did the Apoſtle abſolutely wiſh this, but with condition (ſaith Pareus) as Chriſt deſired the paſſing away of the cup of his death. Other an wers might be made to this Objection, but I haſten to make ſome Application of the Point.

Uſe. By this, we may diſcover, the great want of true Love that is amongſt us, both to God, and man: To God, we beare little; for wherein do we abridge our ſelves of our own eaſe, profit, pleaſure, liberty in the leaſt, that we may (ſhall I ſay in the leaſt p. 124way) though in the greateſt kind, advance his glory, worſhip and ſervice? He gave his Son for us, we will not part with a luſt for him: Chriſt pleaſed not himſelf to pleaſe us; we diſpleaſe him, to pleaſe our ſelves; All ſeek their own (ſaith the Apoſtle,) but not the things of Jeſus Chriſt. Phil. 2.21.Phil 2:21This ſinfull ſelf Love, and ſelfſeeking, is the bane of true Religion. Self-loving, and ſelf ſeeking Miniſters, have been the bane of the Church. And ſelfloving, and ſelf-ſeeking Hearers, have fruſtrated Gods Ordinances: And what greater let,Ezek. 33.31.Ezek 33:31 hath been to a hoped-for Reformation, then ſinfull Self-Love; love of eaſe, love of gaine, love of credit with men, have devoured up the true Love of God: Great cauſe we have to feare (ſaith one) (to whoſe judgment any rationall man muſt ſubſcribe,) that when the glory of our Engliſh Church is dead, (as the Symptomes of death are on her) that it will be written on her Tomb: Self-Love hath laid her here.