The Fast Friend, Text (4 of 11)
As there is little Love to be found in the world, towards God and his Son Chriſt; So (if the Doctrine delivered be a truth,) (and a truth it is,) there is little true Chriſtian Love to be found towards Men: Sinfull ſelf-love hath almoſt driven it out of the world; much Love there is in ſhew, little in truth: loving tongues men have,Jam. 2.15, 16. Adrian. Jun. Emb. (as St. Iames ſhews,) but no loving hands, nor loving hearts. It is ſaid of the Weaſell, that it conceives at the eare, and brings forth at the mouth: Such is the Love of our times: it is often, hearing, but it brings forth only at the mouth, by talking. In this is Love, John 2. Epiſt. v. 6.(ſaith St. Iohn) (not that we talk of Gods Commandements, but) that we walk after his commandements. It is a great walker; but no great talker; You may trace her by her ſteps,1 Cor. 13.4-9. 1 Cor. 13.4.-9. there are ſixteen in all, eight of the right foot, (in the Affirmative.) It ſuffers long, it is kind it rejoyceth in the truth; It beareth all things, beleeveth all things, hopeth all things, endureth all things, and it never faileth. And there are eight of the left foot, (in the Negative.) It envieth not, vaunteth not it ſelf, it is not puffed up, it behaveth not it ſelf unſeemly, ſeeketh not her own; is not eaſily provoked; It thinketh no evill, rejoyceth not in iniquity. Theſe are true Chriſtian Love's paces; and where you find them, you may ſay, here Love hath been. I cannot ſtand to dilate on each of theſe, but if you ſearch, Town, Citty, or Country, you ſhall hardly find the print of Love's feet. The Heathen were wont to ſay of the men of the Primitive Church, Ecce ut invicem ſe diligunt! Behold how they Love one another! they knew that Love was amongſt them, by thoſe ſteps of Love, which they diſcovered. But it may be ſaid of us in theſe dayes, (ſaith one) Ecce ut invicem ſe oderunt; Zanch.Behold how they hate one another, envie one another, oppreſſe one another, ſlaunder one another; ſeek themſelves, and not the good one of another. Self is the Bias in all our actions, as Lucullus ſomtimes told his gueſts, who (being bountifully entertained by him,) wondering and admiring at the magnificent coſt that he was at, for their ſakes; (as they ſaid) he replyed, Somthing my Gueſts is for your ſakes, but the greateſt part is for Lucullus, his own ſake; But this is far from Loving truly,Plut. Apoth. true Love is a free Affection, not a trade, nor traffique for Lucre's ſake; It will not ſtand forecaſting with it ſelf, (as did thoſe in Job,) what ſhall I get,Job. 21.16. or gain by this? It counts, it gaine ſufficient, if it can do the beloved party any ſervice. As for ſuch ſelfe-Lovers, if they take paines to read 2 Tim. 3.2. they ſhall find themſelves to begin that Black Bedrole.2 Tim. 3.2.
Uſe. 2 And from this that hath been delivered, let us be ſtirred up to manifeſt the Truth and ſoundneſſe of our Love, both to God and Man. Probatio amoris, exhibitio operis, (ſaith Gregory.) It is deeds and not words, that muſt manifeſt our Love.
True Love is the Daughter of Faith; and as Iudah ſaid in another caſe of Iacob and Benjamin, Gen. 44.30. Gal. 5, 6.13.his Life is bound up in the Childs Life? So may we ſay in this caſe; The Mother is lively, and working, and communicates with her Daughter of her livelineſſe, working by her; Faith is like that thirſty houſwife, we read of Pro. 31.19. Her own hands are to the ſpindle, Pro. 31.19.they hold the diſtaffe, ſhe twiſts and ſpins a web to cloath the naked Soul: And all the while ſhe is at work, ſhe eyes her Daughter, ſets her to labour, and ſuffers her not to eate the bread of idleneſſe, but cauſeth her to embroider with her needle, her Tent (which is holineſſe) and ſends her forth with the garment which ſhe hath wrought, imploying her about works of mercy. Whilſt Faith keeps within, to defend the Conſcience; Love walks abroad to ſuccour the needy, whiſt Faith (like the Maſon) holds the Ladder with the one hand, Love with the other ſerves: Hence it is that Love and Labour are joyned together,1 Theſ. 1.3. Heb. 6.10. 1 Theſ. 1.3. Heb. 6.10, ſhe is no Lazie Daughter, of ſo painfull and laborious a Mother.
Some have reſembled Love to the Plant of Paradife; having the knowledge of God, for the Root; Faith in Chriſt, for the ſtock; The Love of God and our Neighbour, for the maine boughes, and branches; Good meanings, deſires, and purpoſes for the budds and bloſſomes. The leaves, are good ſpeeches; and the Fruits are good works. Oh! that the houſe of God did flouriſh with ſuch Trees; Such ſhall grow green for ever, and their fruit ſhall never wither. Be thou a Branch of this Tree▪ Do all the good thou canſt for thy Chriſtian Friend; Ride for him, run for him, viſit him in health, and ſickneſſe; if he be hungry, feed him; if naked, cloath him; let thy Love be a ſubſtantive, felt, heard, and underſtood; and be content to abate of thine own eaſe, and reſt, to do thy Brother any office, or ſervice of Love, much more to ſerve and ſeek the Publique good of Church and State. But I ſhall no further at this time carry this Doctrine, ariſing from the letter of the Hiſtory, we come to the Myſtery.
[At Midnight.]
Night, Gen. 8.22. 1. Cor. 11.23. Exod. 11.4. Judg. 16.3. Pſal. 91.5. Iſay. 21.12.properly ſignifyeth that ſpace of time, wherein darkneſſe covereth the face of the Earth, (the Sun being abſent) and Midnight is the death time of the Night, when all are at reſt, and quiet, Judg. 16.3. Metaphorically, and Figuratively, it notes calamity in Scripture, as Pſal. 91.5. Iſay. 21.12. And ſo Midnight ſignifies extreamity of calamity, and miſery. In both ſenſes it may be here taken, and applyed; For God is a Friend at Midnight, both in reſpect of Time, and reſpect of Trouble. And our Saviour would give us, as much to underſtand, that we may not be diſcouraged from coming to God by Prayer, at any ſeaſon: For, it may be, ſome poor ſoul may ſay, I would gladly come unto God, (as to my Friend,) and ſeek unto him for a ſupply of all my wants, but I feare that it is unſeaſonable; the day is ſpent, the night is come, my Afflictions are great, and the ſhaddowes of the Evening are stretched out upon me, Jer. 6.4.&c. No (ſaith Chriſt; let not this diſcourage you, for Friends ſtand not upon that. A Friend will go (if occaſion be) unto his Friend at Midnight, (albeit it be in it ſelf an unſeaſonable time,) and hopes notwithſtanding to ſpeed in his ſuite. How much more then will God grant the ſuites which his Friends make unto him, (to whom no time is unſeaſonable,) come when they will, they ſhall be wellcome. If we take the words in the former ſenſe, for the Time and Seaſon: our Obſervation may be this.
Doct. God is a Friend, to whom we may reſort at the deadest time of all the Night.
Prayer is as nigh to God, in the night time, as in the day. This Solomon intimates,1 King. 8.59. 1 King. 8.59. be it at what houre of the night it will, faithfull Prayer ſhall come and ſtand nigh before him, Iacob wreſtled with God, by prayers, and ſupplications, all night long, and prevailed, Hoſ. 12.4. David will ri…e up at Midnight to pray, and give thanks,Hoſ. 12.4. Pſal. 119.62. Pſal. 119.62. Paul and Silas prayed, and ſang prayſes unto God at Midnight, and the Priſoners heard them,Acts 16.25. Act. 16.25. I have remembrance of thee in my Prayers Night and Day ſaid Paul to Timothy, 2 Tim. 1.3. Luke. 6.12.2 Epiſt. 1.3. And Christ himſelf (as we have it, Luke 6.12.) continued all Night in Prayer.
Reaſ. And no marvell, for is not the Night his, as well as the Day? Pſal. 74.16.hath not he prepared the Light and the Sun? Night and Day are all one to him. No time can be preſcribed againſt the King,Nullum tempus occurrit. Regi. (as we were wont to ſay) and ſhall any time be pre…cribed againſt God? If our Prayers find but the way to him, (as they will in the darkeſt Night,) his promiſes (infallibly) will find a way to us.
Beſides; Gods Spirit is as ready to aſſiſt us, at Midnight as at mid-day; And our Mediator and Interceſſor is both Night and Day at Gods right hand,Rom. 8.34. pleading our cauſe for us.
Uſe. 1 To omitt this Duty (then) of Prayer, under pretence of want of Time, or lateneſſe of the Night, can be no excuſe. Davids reines did instruct him in the Night ſeaſon, Pſal. 16.7. that is,Pſal. 16.7. his inward Affections and deſires, did call upon him then to think upon God, and call upon his name; had we, ſuch deſires, and Affections as David had, and as we ought to have, (ſanctifyed and reformed) we would find a time, and redeem it from our eyes, and eye-lids, to performe this Duty. But he that ſearcheth the reines; Revel. 3.23. Jer. 12.2. Pſal. 36.4. Pro. 4.16.knowes full well, that He is far from their reines, who can break their ſleep to deviſe miſchiefe on their beds, and ſleep not, unleſſe they cauſe ſome to fall. So vehement are their deſires unto evill, that the day is not long enough to practiſe it, the night muſt likewiſe be taken up in following it; And yet they can find no time to ſeek unto God by Prayer for pardon, whole nights they can ſpare to ſport, to gaine, to revell: and yet not one houre, nor halfe a quarter of an houre, of the Night, to beg pardon for their Daye's tranſgreſſions.
That Italian was conceited, we may imagine, who writ a ſupplication to Candlelight, deſiring it to diſcloſe unto him the ſecrets of its Kingdome. Surely the Sun, (that eye of Heaven) doth not ſee ſo much wickedneſſe and villany, as is committed by Candlelight. It would be a long Aſſize (only) to take her Confeſſion and Inditement. It can tell of dores open at the dead time of night to let in the Adulterer, and let out the Drunkard: It can diſcover a world of Unthrifts, revelling and ryoting, Carding and Dicing, ſwilling and ſwearing; till mony and wit were both together ſpent. How happy were it for ſuch, if the leaſt inch of Candle, were able to witneſſe for them, of one poore piece of an houre ſpent in praying, reading, and ſuch pious devotions: which if it could do, it would do more (I beleeve) then the Sun in the Firmament can; for that never ſaw it. But let ſuch remember that Gods eye is on them at Midnight; he looks on, when (it may be) we had rather He looked off. If we ſee him thus, as ſtanding by us, looking on us; it would be a happy interview. How doth he, that is come abroad at Midnight to do a miſchiefe, ſneak away, when he ſpyes the watch? and what a damp, would it neceſſarily caſt upon a Sinner, to behold God, (that ſhall be his Judge) beholding him, at that time of night, committing ſin? Oh take heed, leſt he ſpye thee up, and working wickedneſſe at that time of night when thou ſhouldeſt be in bed, or being ſtolen to bed, find thee faſt, without asking him bleſſing, or committing thy ſelf to his gratious protection and keeping. Both theſe, are alike dangerous.
Uſe. 2 But this is comfortable, to the godly, that God is a Friend at Midnight; that they have ſuch, and ſo great a God, to whom they may at all times reſort, even at the deadeſt time of all the Night. The Perſian Kings held it a piece of their ſilly glory, to deny an eaſie acceſſe of their greateſt ſubjects; It was death for any to ſollicite them, uncalled. Esther her ſelf was affraid to do it:Eſther. 4.11. but the Gates of Heaven alwayes ſtand open, to Faithfull Prayer; And Gods ſcepter is continually held forth to all; and we may ſafely approach to the Throne it ſelf, where the King ſits; and at what time we will, by day, or night, have audience in the Court of Heaven. We cannot riſe up ſo early, but God is awake before us, and ready to attend us; nor lye down ſo late, but he is up later then we. He is up early, to refreſh his Servants, Pſal. 90.14. Hoſ. 6.3. and to deſtroy his enemies,Pſal. 90.14. Hoſ. 6.3. Exod. 14.24. Pro. 8.17. Pſal. 119.147▪ 148. Pſal. 8. Pſal. 19. Exod. 14.24. and he would have us early up, to obſerve his going forth, in the paſſages of his providence towards us, Pro. 8.17, David prevented the Night-Watches, and the dawning of the Day, as he ſaith, Pſal. 119.147, 148. late at night, and early in the mouring; he gave himſelf to Prayer and Meditation; he had his Night Meditations, Pſal. 8. and his Day Meditations, Pſal. 19. and was at the one by Sun-riſing, (obſerving his comming out like a Bridegroome) and at the other late in the evening, (when the Moon was up, and the Starrs gloriouſly appearing.) And elſewhere he tells us that he would be ſo early at his Prayers, as that he would prevent the Lord, Pſal. 88.13.Pſal. 88.13. In the morning (ſaith he) ſhall my prayer prevent thee, A very high expreſſion; as if David could be at his prayers before God were awake, or went abroad; but that is not his meaning; it ſeemes to be this (rather) that he would be with God, before any Croſſe or Affliction befell him, or any bleſſing met him. Weeping may endure for a night, but joy cometh in the morning, as he ſaith, Pſal. 30.5. he doth not ſay, Weeping muſt endure for a Night,Pſal. 30.5. (there was no neceſſity for that) but it may endure for a Night; but if weeping do endure all the Night, till the day break, yet then it comes certainly and infallibly: but Davids Prayers, his Midnight Prayers, ſhall be with God, and prevent that joy, before that bleſſing befalls him. And in this ſenſe David may be underſtood, when he ſpeaks of his early preventing of God, by his Prayers.
See then, that we make a right uſe of this our Priviledge, and come to the Throne of grace, early, and late. Hath any evill, any Affliction betided thee over Night? thou wenteſt to bed with thine eyes full of teares; thou ſlumbereſt, but canſt not ſleep, thou ſleepeſt, yet canſt take no reſt; at Midnight thou awakeſt, thy Spirit is perplexed within thee; why, now embrace God in thine armes, by religious thoughts, and holy Meditations; put up thy Prayer to the God of thy Life, Pſal. 42.8.ſo in the Night, his Songs ſhall be with thee. He may wipe away all teares from thine eyes, at Midnight; and put Songs of prayſe and thankſgiving into thy mouth at Midnight; if thou pray unto him, and call upon him at Midnight; Therefore try him that way; But if that do not happen, yet the Lord will command (ſaith David) his Loving kindneſſe in the day-time; that ſhall not faile to follow in the morning▪ when the day breakes; and ſo thy Night Prayers ſhall prevent the morning Watches.
Queſt. 1 There is a Queſtion, or two, would be reſolved, concerning the point delivered, (before I diſmiſſe it.) Firſt, it may be queſtioned, whether it be not more ſeaſonable, to come to God by Prayer in the Day-time, than in the Night, (it being a time of ſleep and drowſineſſe.)
As God hath ſanctified all Places for Prayer,Reſp. John 4.21. 1 Tim. 2.8. Epheſ. 6.18. foreign John 4.21. 1 Tim. 2.8. ſo hath he all Times; yet (the duty being Affirmative,) we are not tyed to All, but to the ſeaſon only: Pray always (ſaith the Apoſtle, Epheſ. 6.18. that is in every ſeaſon (as it is word for word in the Originall,) When you have an occaſion, or opportunity to pray, then lay hold on it, be it in the day, or in the night, morning or evening; (for every part of time, is included; none excluded, (ſo it be ſeaſonable.) Now Prayer may be conſidered, as it is more ſolemne, or more ſudden; Solemne Prayer, is that, which we compoſe our ſelves unto, in a more ſolemne manner; And it is, either Publique, or Private; Publique is that which is made in a publique place, (and in the Congregation.Iſay. 56.7. Neh. 8.6. Joel. 2.16, 17.) There muſt be a publique place, and a publique meeting, to make publique Prayer, Iſay. 56.7. Neh. 8.6. Joel 2.16, 17. And a Publique Time, is moſt ſutable for publique Prayer; So there were times limited under the new Teſtament, for this duty. The third houre, the ſixth, and the ninth; were their ordinary houres (which are our nine, twelve, and three in the afternoon.) Acts. 2.15. and 3.1. & 10.9.Acts. 2.15. Acts. 3.1. Acts. 10.9.
Private Prayer; is that which is more privately made, in ſome private place, or houſe, and that either by ſome few together (as the Maſter with his houſhould or Family,Acts 10.30. Math. 6.6. Acts. 10.9. Acts. 10.30.) or more Secret by one alone (as Math. 6.6. Acts. 10.9.)
Concerning Domeſticall Prayer, it muſt be daily performed, as may be gathered from that before delivered by our bleſſed Saviour, in this Chapter, Luk. 11, 3. And morning,Luke 11.3. and evening, are the moſt ſeaſonable and fitting times of every day, for the performance of that religious Duty:Exod. 29.38. and 30.7, 8. Numb. 18.4. For that morning and evening, God did appoint (of old) for his ſervice; and required morning and evening ſacrifice. And we have the example of Gods Saints to warrant it, Pſal. 5.3.Pſal. 5.3. Pſal. 141. 2. Pſal. 92.2. There David was at his morning Prayer, and Pſal. 141.2. there he was at evening Prayer; And Pſal. 92.2. both are joyned. In the morning it is ſeaſonable, to call upon God, for that our Spirits are then moſt freſh, and apt to any undertaking, (as is implyed,Job. 11.17. Pro. 3.9. Exod. 34.19. Job. 11.17.) and for that God expects the firſt Fruits, Pro. 3.9. Exod. 34.19. the firſt that opened the matrix was to be the Lord's. So ſhould the firſt glance of the eye, ſo ſoon as it is opened, be lifted up to Heaven, &c. And in the Evening, it is ſeaſonable, to call upon God; for that men are then uſually freeſt from diſtractions, occaſioned by their worldly buſineſſe, and employments; Provided that evening Prayer be not too late deferred, ſo that the Fami…y become ſleepie and ſluggiſh in the performance of that Duty, (which is a great fault, in many who yet make ſome Conſcience of the performance of it.) Death, Mr. Thomas Fuller his med: on all kinds of Prayers, med. 9.(ſaith a very ab…e Divine) is compared to ſleepe, well then may our Night Prayers be re…embled to the making of our Will; As we are carefull not to …ye inteſtate, ſo ſhould we be carefull not to deferr the making of our Wills, till we are not compos mentis; till the Lethargie of drowſineſs ceaze up us; but being in perfect memory, bequeath our ſouls to God. But however ſleepe, Fel ham Reſolves, Cent. 2. Reſol. 67.be the Image and ſhadow of death (ſaith another) yet a man at reſt in his Chamber, is like a ſheep impenn'd in the fold; ſubject only to the unavoidable and more immediate hand of God; whereas in the day when he roves abroad, in open and wide paſtures, he is then expoſed to more unthought-of accidents, that contingently, and caſually occur in the way; ſo that, albeit Prayer, morning, and evening, ſhould be the godly mans Keyes to unlock,Clavis diei, ſera noctis. and open for him, the bleſſings to be enjoyed in the day time; and to lock and ſhut up the diſcomforts and dangers of the night ſeaſon, ſo that the Sun ſhall not ſmite by day, Pſal. 91. Mr. Tho. Paget his demonſt. …f familie du…ies. Propoſ. 22.nor the Moone by n…ght (as ſpeaks a third) neither of which may be omitted; yet it is held to be more needfull in the morning (for the Reaſons before rendered,) then when our bodyes do take their repoſe.
As for ſecret Prayer, performed by one alone in the Cloſet, or any other ſecret place, (no matter where, ſo we be free from diſtractions, in which reſpect) the night is very ſeaſonable: then the ſoul may draw neere to God in a more familiar manner, (for that darkneſſe ſhutting the outward ſenſes, and no noyſe annoying them, the inward, are more free and fitted for meditation,): Hereto tends that of Chryſostome, Alwayes (ſaith he) endeavour to pray both in the day time,…myſ. in Gen. Hom. 30. an in the night; and rather in the Night, for that no body then is troubleſome unto us. Then have we a great tranquillity of our thoughts, when our buſineſſes are not troubleſome; when there is none that can hinder us, from having free acceſſe to God; when our mind knitting it ſelf together is able dilligently to make reference of all to the Phyſitian of our ſouls. In this reſpect, David wills us to commune with our hearts upon our beds, Pſal. 4.4.and be ſtill, Pſal. 4.4. No way countenancing thereby that lazie practiſe of many, who deferr this Night Prayer, till they are a-bed, and then fall aſleep before they have halfe done, and ſay they know not what; for we muſt mind well what we do, and with a modeſt quietneſſe of mind, call our wayes to an a…count; And entertaine our waking, (if at Midnight) with Godly thoughts and meditations.
Beſides this ſolemne Prayer, (both publique and private) there is ſudden and occaſionall Prayer; when upon ſome ſudden and unexpected accidents,Neh. 2.4. Ruth. 2.4.20. Judg. 6.12. the heart is inſtantly lifted up to God, as Nehem. 2.4. Ruth. 2.4.20. Judg. 6.12. ſuch Prayers are called Ejaculations of the heart, and argue an holy familiarity with God, & manifeſt an heavenly mind. Theſe come not under Rule; bind not men to any bodily obſervance; take not up any roome in the ſoul, are to be uſed, as ſalt, with every bit of meat we eate; They hinder us not from following any work of our calling; and are (ſaith one) as little Pinnces, Fuller. med.which may freely and ſafely come to the ſhoare, when greater Ships cannot come neere for the ſands: when we are Time-bound, Place-bound, or Perſon bound▪ ſo that we cannot compoſe our ſelves to make a large ſolemne Prayer; this is the right inſtant, for theſe ſhort ejaculations: yet theſe kind of Prayers muſt be ſo uſed, as that ſet and ſolemne Prayers, may not be neglected.
Queſt. 2 What ſhall we think of Popiſh Night-Vigils, ſeeing Midnight-Prayers are commendable, and (at ſome times) ſeaſonable.
Surely this; that they are ſuperstitious, Reſp. Vid. Rhem. Annot. in Acts 10. Sect. 6. Bellar. de bon. oper: lib. 1. c. 21.and not worthy of the time that is ſpent, in Confutation: Three Vigils they make▪ one at the beginning of the Night, another at Midnight, the laſt at the cloſing up of the Night, and appearing of the day. But they faile, for firſt they place Religion in obſerving of theſe houres, and ſeaſons; a Religious obſervation of one houre more then another, is to be accounted no better then a beggerly ceremony, o… element, Gal. 4.9, 10.Gal. 4.9.15.
Secondly, they tye themſelves to a stinted number of Prayers; ſo many Ave-Maries and Pater Nosters, which they poſt over, without any underſtanding, (ſaying them in Latine, which many of them are unskillfull in▪) and ſo without any devotion in their hearts: this is no better then meere babling and lip-labour condemned by our Saviour, Math. 6, 7. and by the Apoſtle,Math. 6, 7. 1 Cor. 14. 1 Cor. 14.
Thirdly, they tye themſelves to the very houres, whence it comes to paſſe that they pray many times without Affection, (drouſily and ſluggiſhly,) when as we are to pray with an holy intention, which doth not alwayes jump with their ſet houres; We deny not, but that it is fit for certaine houres to be ſet apart both for Publique and Private prayers; which accordingly would be obſerved and kept conſtantly, but to put Religion in the very houre, and to tye all men to the ſame houre, or to a ſtinted number of Prayers, ſo many and no more, this we condemne. Our Midnight Prayers are to be performed as occaſion is offered, and no otherwiſe. And ſo we come to the other ſenſe; As Midnight notes Calamity and Affliction, and thence, Obſerve.
Doct. God is to be ſought unto in all our diſtreſſes, ſeem they never ſo great and deſperate. No diſtreſſe whatever, ſhould keep us from it.
Thus Hannah in the bitterneſſe of her ſoul, ſought unto the Lord,1 Sam. 1.10. 1 Sam. 1.10. ſo David being in the depths of trouble, came to God,Pſal. 130.1. and cryed to him, Pſal. 130.1. when the ſorrowes of Hell compaſſed him about, and the ſnares of death prevented him, Pſal. 18.5. when he was layed in the lowest pit in darkneſſe, Pſal. 18.5.in the deep, Pſal. 88.6, 7. when his ſpirit was overwhelmed within him, Pſal. 88.6, 7. Pſal. 142.3.4.refuge failed him, and no man cared for his ſoul, Pſal. 142.3, 4. yet in this great Affliction he came to God and ſought to him by Prayer. I might inſtance in Iehoſophat, Hezekiah; and others (formerly mentioned,) and in doing ſo, they did no more then Chriſt enjoynes,Luk. 21.25, 26. Luke 21.25, 26. when ſuch times come, that mens hearts ſhall faile them, then Watch, and pray, that you may be accounted worthy to eſcape thoſe things, verſe 36.
Reaſ. God is Alſufficient; Infinite in power, wiſdome, goodneſſe, &c: he is able to help us in our greateſt troubles, ſeeme they never ſo deſperate,Pſal. 68.20. Pſal. 68.20. This Reaſon is given why our bleſſed Saviour in his Agonie, when his ſoul was heavy unto death, did then, fly unto God, and cry unto him; he knew that he was able to deliver him from death,Heb. 5.7. Heb. 5.7. And as God is Alſufficient, and able: So he is as ready, and willing to be found at ſuch times,Pſal. 145.18. Pſal. 46.1. as at any other, Pſal. 145.18. yea ſooner at ſuch times then at any other, Pſal. 46.1.
Uſe. 1 To blame, then, are ſuch as are kept from ſeeking unto God, by reaſon of the extreamity of their Affliction. Hannah ſpeaks in her ſong of ſuch, as are ſilent in darkneſſe, and brands them for wicked perſons, 1 Sam. 2.9.1 Sam. 2.9. Such a wicked Perſon, did Saul prove himſelfe to be, who being in extremity, when his griefe and vexation encreaſed, would meddle no more with God, and ſeek to him no further,1 Sam. 13.8. 1 Sam. 13.8. So, many when they perceive outward meanes to fail them, wax deſperate, and in ſtead of praying fall to blaſpheaming, (with thoſe Antichriſtians, Revel. 16.9.) As their Afflictions encreaſed;Revel. 16.9.10, 11.21. ſo did their blaſphemies, verſe 10, 11.21.) And this comes to paſſe, either, becauſe they caſt their eyes, and reſt altogether on ſecundary cauſes, not conſidering that God hath a principall hand in all their diſtreſſes, that they are in, (of what kind ſoever) that he who formed the light, Created that darkneſſe likewiſe, and that he who makes peace, Iſay. 45.7.did alſo Create that evill which they lye under: Or, through a diſtruſt of Gods help; conceiving that either he is not able, to help in ſuch a Midnight condition, (although he ſhould open the Windowes of Heaven, to ſend forth light unto us,) or elſe that he is not willing to help them; not believing the gratious promiſes which he hath made to us, in our greateſt troubles, if we call upon him.
Uſe. But let me proclaim with the Prophet Iſay, Iſay. 50.10, 11.cap. 50.10, 11. who is amongſt you that feareth the Lord, that obeyeth the voyce of his ſervant, that walketh in darkneſſe, and hath no light? let him truſt in the name of the Lord, and ſtay himſelf upon it. Art thou in a darke, and ſad condition? art thou under the darkneſſe of Affliction? the darkneſſe of want, of poverty, of debt? doſt thou ſit in the darkneſſe of temptation, deſertion, &c? is thy Sun ſet? hath the ſhadowes of the evening overſpread thee? nay hath an horror of great darkneſſe fallen upon thee, (as did on Abraham, Gen. 15.12.) ſo that thou ſeest no light, Gen. 15.12.none within thee, none without thee, none about thee; yet if thou beeſt one that feareth God, that walketh in the way of his Commandements; be not out of hope; judge not thy caſe deſperate, with thoſe who ſailed in the ſhip with Paul, (from whom all hope of being ſaved was taken away when they ſaw neither Sun,Acts 27.20. nor Star, for many dayes together) yet call upon thy God, (for all that) and ſtay thy ſelfe, upon the gratious promiſes that he hath made unto thee, as David reſolved to do, what time I am affraid, (and you know the terrors of Midnight are fearfull) I will truſt in thee: and how he will do that,Pſal. 91: he ſhews in the words following, In God I will praiſe his word in God I will put my truſt, Pſal. 56.3, 4. as if he had ſaid,Pſal. 56.3, 4. what darkneſſe ſoever lyes upon me, what feares ſoever I am under, what diſtreſſe ſoever doth moſt diſquiet me: I will fly to God, call upon his name, and truſt upon the word of promiſe, for help and ſuccour: No other way to find true comfort but this. Behold all ye that kindle a fire, that compaſſe your ſelves about with ſparkes, walke in the light of your fire, and in the ſparkes that ye have kindled (ſaith the Prophet Iſay, in the place above mentioned) as if he had ſaid, All ye that out of your own thoughts, and fancies, raiſe up to your ſelves imaginary ſuccours, and ſeek not to God; make uſe of your own devices, pleaſe your ſelves in your own projects, and follow after that light, which you your ſelves have kindled out of your own Tinder-box: This you ſhall have of mine hand, you ſhall lye downe in ſorrow, take this from mee, (and it is all that you are like to get from me in this caſe) that light which you walk after, ſhall afford you but light enough, to the pit of darkneſſe; It ſhall not light you long: before you go to bed, it ſhall out, and you will lye downe, in a very ſad and diſconſolate condition, And ſo much of the Time, when this man came to his Friend to ſupply his want; It was at Midnight.
Thus having heard, what this man did in his extreamity, now let us heare what he ſaid.
Text. Friend, lend me three loves?
And here we have conſiderable, firſt the ſuite or Requeſt made, ſecondly the Arguments to enforce it.
In the ſuite, we take notice, firſt of the manner, ſecondly of the matter of it.
For the manner, he comes not rudely, and abruptly, but inſinuates himſelf into him, prefacing his requeſt with a reſpectfull Compellation, [Friend]: thence we note that,
Doct. Honeſt motions, may not want the help of artificiall Inſinuations. Let the motion be never ſo good, and honeſt in it ſelfe, yet it would have ſome Complement allowed, to make it more paſſeable.
Not a Book in the world, wherein you read of fairer expreſſions, and more ci…ill language uſed one to another then in the Scripture? where do we find more of that which we call Complement, then in Abigall's acceſſe and addreſſe to David, in the behalfe of her fooliſh Husband, when ſhe interceded for him? Ʋpon me my Lord, upon me let this iniquity be, 1 Sam. 25.24.and let thine handmaid I pray thee ſpeake in thy audience, 1 Sam. 25.24. And what phraſes of humility and diminution, and undervaluing himſelf, doth David uſe to Saul, to inſinuate into his affections? After whom is the King of Iſrael come out 1 Sam. 24.14. 1 Sam. 26.19, 20.after whom dost thou purſue? after a dead dogg or flea, 1 Sam. 24.14. ſo 1 Sam. 26.19, 20. The like doth Bathſheba to David, my Lord thou ſwarest by the Lord thy God unto thine handmaid, 1 King. 1.17.1 King. 1.17. O man of God, (ſaid the Captaine unto Elijah) I pray thee let my life, and the life of theſe fifty thy Servants, be pretious in thy ſight, 2 King. 1.13. Acts 26.2.27. & verſe 25. Coloſ. 3.12. Acts 1.16. & 2.14.22.29.2 King. 1.13. So St. Paul to Agrippa, Acts 26.2.27. and to Feſtus, verſe 25. Such diſcreet and loving inſinuations doth St. Paul uſe frequently. Now therefore as the elect of God holy and beloved. So Peter, Men, brethren, &c: Asts 1.16. and 2.14.22.29. ſo Steven, Acts 7.2. I might abound with examples.
Uſe. 1 There is a generation in the world, that eſteeme all faire expreſſions, but as flatteries, and thinke all ſmooth language to be, but the dreſſe of flattery. Indeed: as that woman who is overcuriouſly dreſſed, is to be ſuſpected, ſo is the ſpeech, that is ſo: Iezabel did not more inveagle her Lovers, by her wanton dreſſe, than do ſome ſeducers, in theſe dayes,Rom. 16.18. their hearers and followers by their feyned ſpeeches. The heart of many a ſpeaker, is far from his tongue: but this concludes not, but that a faire heart, and a faire tongue, may very well conſiſt together: That man aggravates his condemnation, that ſpeaks faire, but meanes ill; but yet, he that meanes well, and expreſſeth himſelfe in a good forme, gives me Wine in a cleane glaſſe. Good forms, are letters commendatory, (as Queen Iſabella was wont to ſay,) and adde much to a mans repute: By this,Sueton: Titus Veſpaſian gained the name of the Darling of the World. They are unwiſe, that affect maſterfullneſſe in ſpeech, though it be to their equalls, or inferiours; much more they that uſe harſh and coor…e language to their ſuperiours, to whom they muſt be beholding. So farr are ſome from an oylie tongue, that they are ſwollen in the mouth with a venomed and poyſoned one, (as was Shemei 2 Sam. 16.5.) Thou man of blood, thou man of Beliall. 2 Sam. 16.5.Our carriage and behaviour ſhould be (ſaith one) like our Apparrell; not too ſtrait, but free for exerciſe: Yet (as the Taylor doth by garments, ſo ſhould we do by complements, cut them out with advantage rather then otherwiſe) better give too much, then come ſhort of what is due. Faire words (we ſay) make fooles glad; and ſo they do wiſe men alſo.
Uſe. And if good formes, and faire expreſſions are to be uſed in our addreſſes one to another;Dic mihi ſi velis hominem rogare …t ſic incipias, Da mihi quod peto, nonne arrogans videtur oratio? Gen. 18.27.30. 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Nehem. 1 5. Luke 11.2. how much more are we to uſe them in our acceſſes, and approaches to the God of Heaven? Oh let not my Lord be angry (ſaith Abraham) and I will ſpeak but this once unto thee. And againe, Behold now I have taken upon me to ſpeak unto the Lord, who am but dust and aſhes, &c. The Saints have ever made God glorious in his Titles, when they have been Suitors to him, 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Neh. 1.5. And our Saviour in that platforme, given his Diſciples in this Chapter doth preface it with Our Father: we may not ruſh rudely into his preſence.
And here take notice, that thoſe Names and Titles which we give to God, thoſe notions, and attributes wherewith we preface our Prayers, would be ſuch, as may ſtrengthen our Faith in our ſpeciall ſuits. This man, in this Terme of Friend, incourageth himſelf to ſpeed in the ſuite he makes.Pſal. 65.3. 1 Pet. 5.10. Dan. 9.4, 5. If many and generall requests, be to be put up, then ſuch Names and Titles would be uſed, as may encourage us, that all ſhall be heard as Dan. 9.4, 5. But if ſome particular petition be to be preſſed, then God would be repreſented unto the mind, under ſuch a name or notion, as may help the heart, and ſtrengthen our Faith in that particular; So Abrahams Servant being to pray for good ſucceſs in his Maſters buſineſſe, looketh upon God under that notion, as the God of his Master Abraham, Gen. 24.12. and 32.9. Pſal. 94.1.Gen. 24.12. ſo Iacob fearing his Brother Eſaus wrath, Gen. 32.9. So David praying againſt the enemies of God and his Church, Pſal. 94.1. So when Peter entreated God to make choyce of an Apoſtle in the place of Iudas, Acts 1.24.Acts 1.24. So the Church ſeeking courage, and that wonders might be wrought ſet God before them as a God of power, Acts. 4.29. Acts. 7.2. 1 Theſ. 5.23. Rom. 15.5.13. 1 Tim. 1.17.Acts 4.24. So S…. Paul ſtill, ſets God before him, as having that in him, for which he prayeth, 1 Theſ. 5.23. Rom. 15.5.13. and 16.20. 1 Tim 1 17. And ſeeking the conſummation, or perfecting of the believing Hebrews, he conſiders God under an anſwerable notion, Heb. 13.20.Heb. 13.20. Learne this to help thy Faith, be acquainted well with the Name and Attributes of God, and accordingly make uſe of that, to preface thy Prayers, which may beſt ſerve to ſtrengthen thy Faith, and enflame thy Affections. And ſo much of the manner, now to the matter of the requeſt.
Text. [Lend me three Loves.]
Here we have, firſt the Thing deſired [Lend me] ſecondly the motive to enforce it, which is taken from the Facility thereof. It was but three Loaves that he deſired to borrow, he would not be overburthenſome unto his Friend, he deſires that which was in the power of his Friend to grant, and that without any prejudice unto him.
We begin with the thing deſired.
[foreign,da mihi mutuò; Lend me.]
It will not be amiſſe to acquaint you with the nature of the thing, and ſhew you what Lending is; and what kind of Lending it was which this man deſired, (that we may make the better way to the Doctrine.) For albeit, Borrowing, and Lending was (as we think, never more uſed then in theſe dayes, yet upon a ſtrict enquiry, we ſhall find that it was never more rare: for amongſt many Lenders, there is ſcarce a Lender to be found, that doth perform aright this Chriſtian duty to his Friend. Know then; that Lending is a Contract which transfers the right & dominion of a thing to another, for no Conſideration of price or Recompence, What Lending is.but only upon Covenant that the ſame kind of thing be rendered, and repayed againe, (ſaith Hemingius.) Or more briefly, thus.Heming: Comment in Jac. de mutuatione.
Lending is a kind of contrast, whereby things are alienated for a time without price.
A Contract, is the conſent betwixt parties, concerning the alienation or permutation of things upon condition, which condition is either preſently performed, or elſe for the future aſſured by obligations, either Verball, by word of mouth, or Writing. So (Philem. 18.19.) St. Paul ingaged himſelf by word, Philem. 18.19.and writing to Philemon, for Oneſimus his debt; or Reall, as by Pawnes, and Morgages (which under the Law was allowed,Exod. 22.6. Deut. 24. Pro. 20.16. Exod. 22.26. Deut 24. Pro. 20.16.) Or by Sureties and Hoſtages; ſo Gen. 42.36,Gen. 42.36, 37. and 43.8, 9, 10. & 44.32. 37. Reuben offered his two Sons in Hoſtage, and delivers them unto his Father as pledges, for the forthcomming of Benjamin: the like did Iudah, Gen. 43.8, 9.10. and 44.32.
This Contract we (now) ſpeak of, concerns Alienation of Goods, and
Such Contracts, are either for the perpetuall alienation of them or but for a time only,
The perpetuall alienation, is both of the Uſe and Property of what is alienated, and that for ever. And it is either Free and Liberall, or for Recompence.
If it be free, and liberall. It is Donation or giving; if it be for Recompence, then it is Commutation, as ware for ware, (which is called Bartery) or mony for mony (which is called Exchange,) or ware for mony, (which is called ſelling) or mony for ware, (which is buying.)
The Alienation, which is but for a Time, is either of the Uſe only▪ or of the Property alſo.
That which is of the Ʋſe only, for a Time; if it be liberall and free, is called Commodation, or lending to Uſe; (the property being ſtill retayned.) But if it be for Recompence, then it is called Location or letting to Hire.
That which is not only of Ʋſe, but of Property alſo; if it be liberall and Free, is called Mutuation or lending to ſpend, if it be Illiberall, and for gaine it is called Ʋſury.
Now the difference is to be taken notice of betwixt theſe two kindes of Lendings;Mutuatio Accommodatio. Mutuating, and Accommodating. When any doth mutuum dare, mutuate, he looks but for his own againe, in eadem ſpecie, in the ſame kind. As when one lends Bread, Corne, Mony, to a Friend; he lends it not with condition to have the very ſelfe ſame Loaves againe, or graines of Corne, or pieces of Silver againe that were lent; but with condition that it ſhould be repayed in the like kind, Bread for Bread: Corne for Corne (of the ſame kind and goodneſſe): Mony for Mony ſo much, for ſo much; For here the Property and Dominion of the thing, lent, is transferred from the Lender to the Borrower; otherwiſe a man could not uſe them, in regard that the Uſe, and the Property, cannot beſevered. And therefore this kind of Lending is called mutuum, Heming. in Jac. 5.(in which too words meum and tuum are contracted into one.) As if the Lender ſhould ſay, this that is mine, I now make it thine, for a time; thine to do with what thou wilt: thine in Uſe and Property, both to lend, and ſpend, to give, &c: ſo thine, (that during the time of the loane of it) I will not call thee to an account for it, becauſe it is thine. And this kind of lending is only of ſuch things as are ſpent in the Ʋſe, and paſſe from man to man by number, weight, or meaſure.
Now when a man Accommodates, he looks to receive that which he lends, in Individuo; for as much as the Ʋſe is only transferred, but not the Property, unto the Borrower, ſo that he cannot every way uſe it as his own, he cannot ſell it, exchange it, or beſtow it on whom he pleaſe. Should a man lend his Friend, his Horſe; he may not, by vertue of that Lending, ſell him to another, nor exchange him with another; for as much as the Lender did not make his Friend the owner of the beaſt, by tranſferring the Property or dominion unto him, he only yeilds the Uſe of it for a time, and when the time is expired, he expects the ſame Beaſt againe, (and no other) in the roome of him. Now the Lending which our Text ſpeaks of, is of the former kind called Mutuation, being of ſuch things, whoſe uſe conſiſts in the conſummation of their ſubſtance, and whereof both Uſe and Property are paſſed over for a Time only, and not Perpetually; which Time being expired, the borrower is to reſtore the Principall, not the ſelfe ſame particular, or individuall loafe, or loaves, of bread; but ſo much in the ſame kind, or the ſame in valew.
Duo ſunt contractus qui de natura ſui gratuiti ſunt, Muum et Commodatum. Grat. decret, part. 2. Cauſ. 14. Queſt. 3.Whether we Accommodate in paſſing over the Uſe only, but not the Property; or Mutuate in paſſing over both Uſe and Property; Lending muſt be free, and without price: for it is gratwitus contractus, and if any thing be taken for lending, the nature of lending is corrupted (ſaith Chemuitius.)
By this deſcription of Lending it appeares, how it differs from all other Contracts: as firſt from Lettings, for in that we paſſe over the Uſe of a thing for a certaine price, retayning ſtill the Property, but in this we many times paſſe over both Uſe and Property: but whether one, or both, it is alwayes without price.
It differs from ſelling: For that is a contract by which a thing is transferred, from one to another for a certaine price, and that for ever: both agree in the transferring and alienating the Property, with the Uſe; but herein they differ, the one is Liberall, the other not; the one is Temporall, the other for ever.
It differs from Exchange; which is the yeilding of one thing for another; As a Horſe for a Cow, or this Horſe, for that Barly, gold for Silver, &c: But when I lend, I look that the like ſhould be reſtored, in the ſame kind, and that at the time appointed.
It differs from Giving: in both there is a free paſſing over both Uſe, and Property; But he that gives me this, or that, gives it me with this intent, that it ſhould become mine, and never be returned to him againe; but ſo doth not the Lender, in that which he paſſeth over unto me. Theſe things I thought good to premiſe, that we may make better way to what I intend to propound unto you from hence, and make uſe of. The point ſhall be,
Doct. He that Lends me, befriends me.
This man doth intimate as much, in comming to his Friend to borrow, and prefacing his Requeſt with ſuch a Compellation as Friend: as if he ſhould ſay, Wert thou not my Friend, I could not be ſo bold, but being my Friend, do ſo much for me for Friendſhip ſake: as to Lend me three Loaves, &c.
When God brought Iſrael out of Aegypt, he wills Moſes that the people ſhould borrow every one of his neighbour, Jewels of Silver, and Jewels of Gold; a likely thing, (might the people ſay,) that the Aegyptians will lend to us their Jewells whom they ſo much hate, Well (ſayes God,) I will give this people favour in their ſight, ſo that they ſhall lend unto them what they deſire. And he did as he ſaid; for the Lord gave the people favour in the ſight of the Aegyptians, Exod. 3.21. & 11.2, 3. & 12.35, 36.ſo that they lent unto them, ſuch things as they required, (ſaith the Text,) Exod. 12.36. They were no Friends to the Iſraelites, yet that God who faſhioneth mens Spirits, wrought their hearts to favour them, and performe this Friendly office to them, When a mans wayes pleaſe God, Pro. 16.7.he will make his exemies become his Friends. You ſee then, that it is eſteemed for a friendly favour, albeit little or no thanks was to be given to them for it.
Thus was that poore Widdow befriended, who was Wife to one of the Sons of the Prophets: ſhe (bemoaning her condition to Eliſha, that her Husband was dead, and dyed in debt, and that her two Sons were ready to be ſeized on by his Creditors, and taken for ſlaves,) was enjoyned by the Prophet, to Borrow yet more, Goe borrow thee Veſſels abroad (ſaith he) of all thy Neighbours, 2 King. 4.3.2 King. 4.7. Though they were but empty tubs that ſhe was to borrow, yet it was a Friendly and Neighbourly part in them, that lent them to her, conſidering her poverty; for they might have been jealous of her, that ſhe might borrow, to make them away, and by that meanes ſupply her preſent neceſſity, (for they could not be ignorant of her wants, and how that ſhe had nothing to fill them with) yet like good Friends and Neighbours they lend, according to her deſire.
A good man (ſaith David) ſheweth favour, and lendeth, Pſal. 112.5.Pſal. 112.5. or doeth gratiouſly in lending (as ſome read.) A favour it is, and for a great favour it muſt be held, to be thus befriended. Such a good man was Nehemiah; I, my brethren,Neh. 5.10. and Servants (faith he) might exact of them mony and Corne (that is, if we ſhould follow your example): but yet they did not, for they lent, and lent freely to thoſe that were in need, and took no uſe of them, and that was Friendlily done of him.Amb. lib. de Tob. c. 2. And then Ambroſe ſpeaking of Tobias (ſaith,) that he performed the duty of a juſt and righteous man, in lending freely, according to that of David. An… Juſtin Martyr juſtifying the godly converſation of Chriſtians, ſaith that they did ſo far performe the friendly offices of humanity,Juſt. Mart. orat. Authen. pro Chriſtianis. ſaith that they did ſo far performe the friendly offices of humanity, as that they loved not only their Friends, but their enemies likewiſe; and did lend to them, of whom they hoped not to receive any thing againe. A Friendly part indeed it was ſo do do, and agreed well with our Saviour's precept, Math. 5.42.Math. 5.42.
Uſe. 1 But how few are there amongſt thoſe many, that pretend friendſhip to their Neighbours, that are found friendly in this kind? No tune pleaſeth ſome, but that of the Nurſe to her ſuckling, buy, buy, buy; they hold it, both ſin and ſhame in thoſe that would borrow of them, and no leſſe in themſelves, if they ſhould lend: They have an anſwer ready for him that craveth this kindneſſe of them; Truly, I cannot lend, I have promiſed my Friends that I will not do it: I have ſworne to the contrary, and I dare not break my oath: one ſhift or other they will have, to put the Borrower off: As Theocritus had, in anſwering thoſe two men, who came to borrow his Bathing-comb (the one being a ſtranger, the other of his acquaintance) you (ſaid he) I know not, and you I know too well; I will lend to neither: ſo un…ociable and uncharitable, are men grown in this iron or ſteely age of ours.
Others there are, that will lend unto their Friend, and pretend much love this way, but in their love there is a great lack; for that they marr all, by ſome uſurious contract. Doth a poore Neighbour want Corne, or money, or ſuch like, they will ſupply their wants, provided that he will give him a day or two's work in Harveſt, or let him have his Horſe to Cart, or plow, or pay him ſo much, over and above what was lent: but ſuch a kind of lending is as much as nothing, and quite corrupts the nature of it (as before was ſhewed.)
It is accounted for an Act of Charity and Mercy to lend unto our Friend or Neighbour in his neceſſity,Deut. 15.4. and want, Deut. 15.4. Now, no act of Charity ſhould be bought, and ſold; to …ell Juſtice is unjuſt, we juſtly cry out againſt it; and to ſell Charity, cannot be good.Dr. Down, on Pſal. 15. pag. 250. Fenton on Uſury, lib. 2. c. 16. The one is Bribery, and the other Uſury: Charity by ſuch a mercenary lending is depraved, and perverted, turning an act of Liberality, into an act of Selfe-Love, Covetouſneſſe, and Cruelty, as Divines obſerve.
It is an act of Selfe-Love to lend in this manner unto a Friend;Boltons dicourſe of Uſury. p. 37. For whereas, Lending was ordained for the good of the Borrower, and not of the Lender; This good of the Borrower, is not ſought at all, or at moſt but in a ſecondary reſpect, as it ſerveth or furthereth the Lenders gaine; Now Charity ſeeks not her own good; but the good of others, 1 Cor. 13.5.1 Cor. 13.5.
It is an Act of Covetouſneſſe; for what is Covetouſneſſe but an unlawfull deſire of having more? Now he who lends for the Lords ſake, his needy Neighbour, looking for nothing again, is ſaid to lend in Chriſtian Charity. And he who lends looking for his own again, lends in civill Love and humanity. So he who lends, looking for more then his own againe, Luke 6.35.lends in Covetouſneſſe.
It is an Act of Cruelty and inhumanity. A good man (ſaith David) is mercifull and lendeth, Pſal. 37.26. implying that he who lendeth not freely,Pſal. 37.26. wanteth thoſe bowells of mercy which good men have; Inſomuch that Luther ſticketh not to terme an Uſurer, a blood-ſucker of the people;Luth. in Decal. and Cato being asked What is was to be an Uſurer, demanded againe What it was to be a Murtherer; implying, as was the one,Cicero de Offic. in fin. ſo the other.
Nor is Charity only perverted, and depraved, by ſuch a kind of Lending, but everted, and extinguiſhed thereby. In our fore-Fathers dayes, when Uſury was held a deadly ſin,Moſſe on Vſury. A poore couple, or young trader, might eaſily have borrowed of a rich Friend or Neighbour 40. or 50. s. yea 5. l. (or more) according to his need to be paid againe at convenient leaſure: but in theſe dayes (wherein Charity is rather dead, then waxen cold) (a price being ſet upon lending,) free lending is ſcarce known; inſomuch that it is a hard matter for a poore Neighbour to borrow 10. ſhillings for a few dayes without ſome recompence.
Obj. But it ſhould ſeeme by this, that it is unlawfull for a man to lend his Horſe for hire, or Cowes for profit, &c.
In things lent out, wherein the Vſe is only paſſed over for a time, but the Property retained,R…. there recompence may be received; for as much as ſuch things are wearable, and returne not in the ſame perfection every way as they were lent, in conſideration whereof (as likewiſe in regard of the hazard that the owner ſtandeth unto) the lender may take reward: But where both the Vſe and Property of what is lent, is paſſed over to the Borrower (as muſt be in thoſe particulars mentioned,Deut. 23.19. Levit. 25.37. Deut. 23.19. Levit. 25.37. (for otherwiſe they could not be uſed) (as before hath been ſhewed.) And where the Lender ſtands not to the hazard, but the Borrower, there it is judged unlawfull. Sure it is, that recompence received both in the one kind and the other, doth paſſe it into another kind of contract, namely into Hire.
Queſt. But may a man in no caſe receive ſome Recompence for Corne, or Money, that he lends unto his Friend or Neighbour?
Reſp. In ſome caſe he may: as firſt, where loſſe is ſuſtained by the lender, through the borrowers default. Say a man ſhould lend his Neighbour Corne, or Money, freely for a certaine time, and, that time expired, the Corne or Money lent, is detained againſt the Lenders minde; now the Markets riſe or fall, and for want of Money, the Lender is hindered from laying in his proviſion at the beſt hand; In ſuch a caſe it is lawfull to receive recompence for the dammage ſuffered: But this is not to receive recompence for what is lent, but for the dammage ſuſteyned, through the deteyning of what was lent, longer then the time that was contracted for.
And as it is lawfull to take for what was lent in a Recompencing way, ſo ſecondly it is lawfull in a Retributory way, to take ſome profit. The Borrower finds himſelf much benefired by the Lenders courteſie, and of his own accord, (in teſtimony of his Thankfullneſſe,) freely gives to the Lender, who (when he lent) neither intended, nor expected it, (much leſſe covenanted, or contracted with him for it): ſuch profit, and encreaſe may lawfully be taken as well as given, as an acknowledgement for the courteſie received. And ſuch receiving of gaine▪ or profit for what was lent, is by all Divines, both Papiſts and Proteſtants, allowed.
Uſe. 2 Be we exhorted, to ſhew our ſelves Friendly and Neighbourly one to another, in lending freely, as occaſion ſhall be offered: Say not in thine heart, if the caſe be thus that if I lend, I muſt freely lend, my Money, Corne, bread, &c: and have no recompence, I will not lend at all: but conſider ſeriouſly,
Firſt, it is Gods command, that we ſhould lend our Neighbour. In his Law he hath enjoyned it, Deut. 15.7.8.Deut. 15.7, 8. God having before provided that in the ſeventh yeare, no debt ſhould be demanded, he foreſeeing that when the ſeventh yeare ſhould draw neere, the covetous would refuſe to lend to them that were in need; ſtraitly chargeth his people not to forbeare to lend in that yeare, more then in any other. Beware (ſaith he) that there be not a wicked thought in thine heart, &c. verſe 9, 10.verſe 9, 10. where he uſeth two effectuall Reaſons, to perſwade to the effectuall performance of the duty; firſt, if they ſhould forbeare to lend, it ſhould be a Sin unto them, verſe 9. (For no man is an abſolute Lord of that he hath, but Gods Steward, Luke 16.1. & 19.13.who hath committed that we have into our hands to be imployed to his glory, and our own & Neighbours good, and to ſuch uſes as he hath appointed.) Secondly, if they did thus chearfully and freely lend, as he required, then, becauſe of this thing, God would bleſſe them in all their works, verſe 10.
This is a duty likewiſe, charged upon us by our bleſſed Saviour in his Goſpel, Math. 5.42. Luke 6.35.Math. 5.42. Luke 6.35. It was a Phariſaicall conceit, that their kindred, Friends, and ſuch as had well deſerved, ſhould only be lent unto; but our Saviour ſhewes, that, that friendly office is owing to every one that needs, be he Friend or Foe, if he be willing and deſirous (his neceſſity being ſuch as compells him to borrow,) and thy eſtate ſuch as inables thee to lend, ne averſeris, turn thou not away, plead not excuſe, make no delay, be ſo farr from denying this friendly favour, as that thou ſuffer not thy countenance, or gesture to be ſtrange, towards him.
Thus we have both Law and Goſpell for the duty; in obſerving whereof both our Obedience, and Faith will be diſcovered: we cannot ſay we love God, and truſt in God, if we yield not obedience to him herein.
Secondly, take notice, that to deny to lend, is to offend againſt humane ſociety, which cannot ſubſiſt without it. Uſurers (and the Patrons of it) ſay ſo of Uſury. It is ſo neceſſary, that Common-wealths cannot ſtand without the practiſe of it: Without lending (indeed) they cannot, but without Vſury, they both might, and ought. Wherefore hath God made men ſociable Creatures but to be helpfull one unto another upon ſuch occaſions?
Thirdly, know that it is a greater ſin, not to lend unto thy Friend, and Neighbour, then to be an Uſurer unto him: As it is a greater offence; to deny food to him that is almoſt famiſhed, then to ſell it unto him at an unreaſonable rate. Therefore many States, tollerate Uſury, for the good, both of the Borrower and Lender: Of the Borrower, becauſe his neceſſity is oftentimes ſuch, that it is farr better to borrow upon Uſury, then not to borrow at all: Of the Lender becauſe to lend upon moderate Uſery, to them that muſt needs borrow, is a leſſe ſin, then not to lend at all. And yet how many are there, who will cry out upon the Vſurer, when they themſelves are worſe, in not being upon neceſſary occaſion a Lender unto their Neighbour? Looke then upon this duty, not as arbitrary, and left to your own choyce, whether you will lend or not: for if our Brethrens neceſſities require it, we ſtand bound unto it; and reſt aſſured that God will require it of us, if we do it not.
Obj. But ſay, A Friend ſhould come to borrow of me, when I know he borrows only to feed his covetous humor, or to mainteyne his Luſt, and Ryot, and I bound to lend in ſuch a caſe?
Reſp. Such as cannot borrow without ſin, may not be lent unto, leſt we be pertakers with them in their ſins: Some covetous dealers, there are in the world, who by engroſſing, or foreſtalling of commodities, ſeeke great matters unto themſelves, (albeit it tends to the prejudice of the Common-wealth,) they borrow of purpoſe that they may buy Corne to hoard up, and ſo to inhaunce the price.
And there are others, who hypocritically and diſſemblingly would be Borrowers, that they might be eſteemed poore; and in debt, thereby to avoid publique or private taxes, and contributions: To ſuch as theſe, we are not to lend, leſt we make our ſelves acceſſary to their covetous practiſes.
Nor are ſuch, as borrow for the maintenance of their Pride, and exceſſe of Ryot to conſume upon their luſts, pleaſures and vanities, fit Objects of this kind of Charity; To lend to theſe, is but to feed their ſenſuall humour. If we know that any Friend would borrow of us, for theſe, and ſuch like ſinfull purpoſes, we may not lend them, for not only the followers but the furtherers of ſin are guilty, Rom. 1.31.Rom. 1.31.
Obj. But ſome would borrow of me, that in all likelihood, are not likely to repay againe.
Reſp. In humane ſociety, there are three ſorts of men, that are Borrowers. Some are extreame poore, and unable to provide for themſelves neceſſaries, by reaſon of blindneſſe, lameneſs, or other defects of nature, yet their modeſty (many times) keeps them from begging; they will be borrowing, albeit they know not which way to pay againe. To theſe we may not lend, but Give: Alms, are their due. Deut. 15.11. Levit. 25.22. Math. 5.42.Deut. 15.11. Levit. 25.22. Math. 5.52. Pro. 19.17. And in giving to theſe, we lend to the Lord, Pro. 19.17. he will reſtore, and repay it againe, for they cannot.
Some are Rich (at leaſt comparatively) who yet at ſome times, and for good and neceſſary conſiderations, may ſtand in need, and have no way to ſupply their wants, but by borrowing of a Friend (unleſſe they ſhould much diminiſh their Inheritance, or impare their ſtock, and trade to their great prejudice); To theſe neither gift, nor Loane is due, (otherwiſe then of courteſie,) we may lend them (and it is a neighbourly and friendlily part to lend them, if we can well ſpare to ſupply their preſent needs,) but no man is ſtrictly tyed in Conſcience to lend them, inaſmuch as they have wherewith to ſupply their wants, and make mony of, albeit (it may be) they ſhould ſell underfoot, or leave their grounds underſtocked, if they ſhould ſo do. And if I lend to any ſuch, I may expect the like courteſie from them; ſhould I at another time have the like occaſion: And this is that foreign ſpoken of Luke 6.34.Luke 6.34. which ſinners (that is very Heathens) expected and reſted ſatisfyed withall.
And ſome there are, of a middle ranke (neither very poore, nor very Rich,) They have a Trade, a Calling, wherein they are able, comfortably to provide for themſelves, and theirs, and whereby they may be enabled (through Gods bleſſing) to give every one their own, and repay what was lent them, & yet their eſtates may be ſuch, as may miniſter occaſion to them frequently to borrow; Trading may be dead, Charge great, much hinderance they may have by ſickneſſe, or other caſualties, or being young beginners, they may want neceſſaries, (as Money, or ſtock to ſet up withall.) Theſe are they, that we are bound by the bond of Chriſtianity to lend unto, and that freely, in their neceſſity, and if (in caſe,) we have juſt cauſe to doubt, or miſtruſt their credits; A pledge may be taken of them, provided firſt that it be not their Bed from under them, or ſuch neceſſary things as they cannot well ſpare without hazard of their health, and livelyhood,Deut. 24.10, 11, 12.17. Exod. 22.26, 27. Deut. 24.10, 11, 12.17. Exod. 22.26, 27. for in ſo doing, we rather impoveriſh them, then pleaſure them, nor do they ſave ſo much in borrowing, as they may, another way looſe, for want of thoſe neceſſaries, whereby they ſhould get their living. Secondly, that the pledge or pawne be not uſed by thee, (for that would be Uſury in thee:) The pledge, be it linnen, wollen, or ſuch like may be the worſe for the wearing, ſo is not thy Money in the borrowers hand. This is condemned, Amos 2.8.Amos. 2.8. Thirdly, if we ſee that what was borrowed, cannot be repayed without hazard of the borrowers undoing, thou maiſt not take any advantage againſt thy poore brother,Math. 18.18. but ſhew compaſſion to him, in giving him a longer time, or wholly forgiving him the debt, reſtoring his pledge againe, ſo ſhall that poore man, to whom thou haſt ſhewed mercy, bleſſe thee, and it ſhall be righteouſneſſe unto thee before the Lord thy God, Deut. 24.13. God will reckon it for a good work,Deut. 24.13. and gratiouſly reward it.
Obj. But it may be my Friend would borrow that of me, which I cannot well ſpare; It would tend to my loſſe, and dammage if I ſhould ſend.
Though,Reſp. Pſal. 112.5. a good man ſheweth favour, and lendeth; yet withall, he will guide his Affaires with diſcretion, Pſal. 112.5. As our Neighbours neceſſities, ſo our own abilities is to be reſpected; God requires no more of thee, then he enables thee to do. Nor have we any command to lend, what cannot be well ſpared. But here the Rule is good, our ſuper fluities muſt give way to our Neighbours Conveniences, and our Conveniences to their Neceſſities, yea our Neceſſities, 2 Cor. 8.12.(though they be great) to their Extreamities, for the ſupplying of them. If we in lending, ſhall more damnifie our ſelves, then profit our Friend, or Neighbour; (in ſuch a Caſe) we may not lend. The wiſe Virgins did well, and wiſely, in keeping of their oyle, when they had not to ſpare, Math. 25.9. But take heed that this be not made a pretence only,Math. 25.9. (as it is made by many,) who cannot lend a ſhilling to their poore brother, when they can ſpend pounds in ſinfull and lewd company,
Obj. But the way to keep a Friend, is not to lend, for if a man demand his own, he ſhall be hardly thought of; and it may be, loſe, both Friend and Mony.
Reſp. Such indeed there are (and too many of ſuch) in the world, whoſe greateſt care is, of whom to borrow, but take no care at all to repay againe; but they are branded in the Scriptures for wicked perſons that do ſo, Pſal. 37.21.Pſal. 37.21. nor may others fare the worſe for their fault. The Godly make Conſcience of paying what they owe, as did the Son of the Prophets, (mentioned, 2 King. 6.5.) and that poore Widdow,2 King. 6.5. 2 King. 4.1, 2. (which before we made mention of,) of whom we read, 2 King. 4.1, 2. &c. Nor may a neceſſary duty, be omitted for ſome mens faylings: It ſhould only teach us to be the more carefull, in the diſcharge of it.
Wherefore, ſilence Reaſon, and exalt Faith; Remember it is a work of mercy to lend unto the needy,Math. 5.7. and ſuch as ſhew mercy, ſhall find mercy at the hands of God, when they ſtand in moſt need of it. And in the performance of this Duty, ſee that it be in Chriſtian Compaſſion, and Charity: lend not grudgingly, and repiningly, with an evill eye, pinching hand or heart. And ſo likewiſe have reſpect to Juſtice and Equity in your lending, ſo as that it be not to the prejudice, but profit of your Neighbour, and in ſo doing, the greateſt comfort and profit will redound to thy ſelfe in the end.
Uſe. And if it be ſo, that he is a Friend that doth lend▪ then let ſuch as borrow, take it for a kindneſſe that they are lent unto. Trouble not thy Friend with a buſineſſe of this nature, unleſſe there be great need, (For the Borrower, P…o. 22.7.is a ſervant to the Len der) (ſaith Solomon): and why ſhould any man needleſly, loſe his liberty, and make himſelf a ſlave; As the Apoſtle ſaith in another caſe, ſo in this, if thou canst be free, uſe it rather: 1 Cor. 7.21.If thou canſt uſe any other lawfull ſhift, borrow not: He that goes a borrowing (we ſay) goes a ſorrowing: and this many have found true, (by wofull experience,) who have met with bitter reproaches, mocks, taunts, checks, reproofs, even in the houſe of their reputed Friends, they have been thus ſmitten, when they have come upon this errand; wherefore be wary, borrow not overgreedily: Plato's law was, that no man ſhould fetch water from his Neighbours Well, untill he had firſt digged in his own ground, to the Potters earth: But if thy neceſſity be urgent, the occaſion neceſſary, the requeſt reaſonable, and that thou canſt not otherwiſe make ſome honeſt ſupply of thy preſent want, then ſee that thou diſcharge the duty of a good Borrower.
Firſt, borrow with a reſolution to reſtore what is lent thee, and that at the time appointed. There are in theſe dayes (more then a few,) who by faire words and colourable pretences, and under the Cloake of Religion, creepe into their Neighbours boſomes, borrow mony, take up wares of credit, (as far as they can be truſted,) never purpoſing to pay, but reſolving before hand, that ſo ſoon as they have gotten their Neighbours goods into their own poſſeſſion, voluntarily to break and turn Banckrupts, and then an agreement muſt be ſought with Creditors, and compoſition made for a third, fifth, or tenth part of what was borrowed: by which wicked courſe, many a conſcionable, and well-minded Lender hath been brought to much want; when theſe unjuſt, and baſe-minded Borrowers have lived like Gentlemen upon their ſtollen goods, and the ſweat of other mens labours. This is a pernitious-kind of theft, and in former ages ſcarce heard off: they ſteale more in a day or two, and with more ſecurity, then a High-way Robber doth all his life-time. But though the Law of man arraignes theſe not, yet the Judgment ſeate of of God,1 Theſ. 4.6. will not acquit them.
Secondly, repay truly and at the time appointed, abuſe not thy Friend in denying the debt, and putting him to prove it, (which is the practiſe of too many) nor keep it from him, with a ſtrong hand, longer then the time contracted for (which is the practiſe of more.) This is the cauſe of ſo many troubleſome, and chargeable ſuits at Law, to the undoing (in a manner) of many an honeſt Neighbour, who, if he will have his own, muſt come that way by it, or elſe loſe it, which (if the debt be not very great) ſome peaceable minded man, had rather do then ſue, and ſo he is defrauded of his due. And this is one cauſe why Friends are ſo backward in lending, and that ſuch as have been pittifull, and compaſſionate this way formerly, have their hearts cloſed, and ſhut up againſt this duty. Haſt thou borrowed of thy Neighbour ought, then know thou art a debtor, and debts muſt be paid. The Law of God,2 King. 4.7. Joſeph. Antiq. lib. 3. cap. 2. Oecolamp. in Proph. Abdiam. Hier. Lyra in loc. and Conſcience requires it, go pay to them, thou art indebted unto, (ſaid Eliſha to the Prophets Widdow) (whoſe Husband ſome think was good Obadiah, Ahabs Steward, who hid and mainteyned a hundred Prophets, in the time of Jezebells perſecution, and by that meanes came greatly indebted, for the payment of which debts God wrought a miracle by Eliſha,) 2 King. 4.7. her firſt care muſt be to pay what ſhe owed, and then ſhe and her Children were to live upon what remained: whilſt ſhe had nothing, it was no ſin to owe, but when ſhe had wherewith, ſhe could not have been guiltleſſe, if ſhe had not paid, before ſhe ſtored up for her ſelfe, and hers. Nor might ſhe put it off from day to day, but do it preſently: the debt was due, and no delay might be made of payment, To detaine what is due, is all one,Aquin. 2.2 ae. q. 66. Art. 3. as if you robbed your Neighbour (ſaith the Schoolman.)
Thirdly; if what was borrowed of they Neighbour be lent, only to uſe (and is to be returned in the ſame individuall thing,) abuſe it not: Uſe it, to that end, for which it was lent, and no further, then the Lender doth like of; and then reſtore (at the time appointed,) what was borrowed, ſafe, and entire, or otherwiſe, make it good. And herein many Borrowers come ſhort, who care not to what Uſe they put their Neighbours goods, (not uſing them as they would their own; but, to ſave their own, abuſe theirs) forgetting our Saviours Rule,Luke 6.13. As you would that men ſhould do to you, ſo do you to them: They would not like it, ſhould they be ſo dealt withall.
Laſtly; Reſtore what thou haſt borrowed, with thanks: as thou didſt profeſſe it to be a kindneſſe, when it was lent; ſo make a returne with the like acknowledgment.
There are thoſe who borrow with Thanks, but reſtore with Enmity; Let the Lender ſend for his own againe, or require it of them, they repay with croſſe and curſed language, and that is all they have for their friendly kindneſſe. And ſome there are ſo proud, and unthankfull, that they eſteeme all that is done this way for them, but as matter of duty; you have done no more (ſay they) but what God commands you, and leſſe then you ought to do: But God commands us not, to lend to ſuch unthankfull perſons; They are not yet poore enough, to be befriended this way: Nor is it Gods mind, that ſuch as lend unto us, ſhould be ſo ungratefully required. Nabals churliſh requitall of David, and Gods puniſhment on him for it, makes it evident, 1 Sam. 25.28.1 Sam. 25.28.
And thus you ſee your Duties, that are Borrowers: Borrow not more then is neceſſary: Repay truly: Uſe the borrowed thing honeſtly: and returne it thankfully to the owner.
Obj. But what if we be not able to repay? Say we have it not, what muſt be done in ſuch a caſe?
As Solomon ſpeaks in caſe of ſuretiſhip, Reſp. Prov. 6.3. Dr. Jerm. in oc…?ſo do I in this. Go and humble thy ſelfe unto thy Creditor, and make ſure thy Friend. The Riches of humility (ſaith one) are able to pay a debt, when there is nothing remaining to pay it. In all humble manner, go unto thy Friend, requeſt him to be favourable to thee; if thou canſt not repay the whole, repay in part, ſhew thy readineſſe out of that thou haſt, to make ſatisfaction to the full, and (according to the French Proverb) if thou bring no Mony in thy purſe, yet bring Hony in thy mouth. And withall make ſure thy Friend (ſaith Solomon) that is (ſay ſome) ſtrengthen thy ſelf with Friends, who may intercede for thee, and add their help to thine own humility: This do, and however (perhaps) men will not be ſatisfyed with it, yet in having a good Conſcience, and doing what thou doſt ſincerely, God will be therewith well pleaſed, and accept of votall reſtitution for totall, what is affected as if it were effected, the will for the deed. And this may comfort us, in as much as he is the Principall Creditor: Spirit: ſenſe.In a ſpirituall ſenſe we are given to underſtand thus much from the Text, that,
Temporall bleſſings are but borrowed things for a Time. Doct. Myſtic.God is this Friend, (as you have heard,) to him we reſort in all our wants, and what we have from him, is but lent us; they are not our free purchaſe, but had from God by way of Loane. [Friend lend me.]
Sold they are not: A ſale, is the perpetuall Alienation of the property for a price (as before hath been ſhewed.) Now where do you find that God hath renounced his dominion and Lordſhip over theſe outward bleſſings that we enjoy? He challengeth ſtill his right in all, Every beast of the Field is mine, and the Cattle upon a thouſand hills, Pſal, 50.10, 11. ſo Hoſ. 2.9. my Corn, Pſal. 50, 10, 11. Hoſ. 2.9. 1 Sam. 25.11.my Wine, my Flax, &c: Thoſe things that we call our own, (as Nabal did) my Bread, my Fleſh, &c. God hath an intereſt in: and that very Mony, we buy theſe things withall from the hands of man, is Gods coyne too: we may read Him on the one ſide of it, as well as King, or State, on the other, Ioel. 2.5.Joel 3, 5. Hag. 2.8. Hag. 2.8.
Exchanged they are not: for in Exchange, one certaine thing is given and taken for another, as 1 King. 21.2.1 King. 21.2. But we have nothing to give to God by way of Exchange, for theſe things: we came naked into this world, and ſhall carry nothing out of the world with us, Job. 1.12. 1. Tim. 6, 7.Job. 1.21. 1 Tim. 6, 7.
Let out unto us, they are not, neither by Leaſe, nor for yearly Rent: God takes no hire of us for them, nor may we uſe them as we pleaſe, nor can we be aſſured of the enjoyment of them for a day, Luke 12.19, 20.Luk. 12.19, 20.
Given they are not, (properly and in the ſtricteſt acceptation) (albeit the Scripture frequently ſpeaks of them as things given us): for a gift, is a paſſing over of the Uſe, and Property of a thing for ever; but theſe temporall bleſſings are not ours for ever, Pſal. 49.11, 12.
Lent us then, and only Lent they muſt be,Pſal. 49.11, 12 and that freely (for all we have is of grace, and favour, Deut. 9.4, 5, 6.Deut. 9.4, 5, 6.) and but for a time, reſerving power to Himſelf, to take away againe at pleaſure, Iob. 1.22.
Thus David, Job. 1.22.in that thankſgiving of his acknowledgeth them to be: what am I, and what is my people, that we ſhould be able to offer ſo willingly after this ſort? for all things come of thee, and of thine own, have we given thee, 1 Chron. 29.14.1 Chron. 29.14 Luke 19. And our bleſſied Saviour in that Parable of the Pounds committed in truſt, by a certaine Nobleman (that went into a far Country) unto his Servants confirms this. So that of all outward bleſſings that we enjoy in this life we may ſay, as he of the Axe-head (when it fell into the water,2 King. 6.5.) 2 King. 6.5. Alaſſe Master, they are but borrowed; and Chriſten all our worldly comforts, as Hannah did her Son, calling them Samuell, Lent of God, 1 Sam. 1.20.1 Sam. 1.20.
Uſe. 1 You ſee by this, that they are wonderfully miſtaken, who boaſt of what they have, that it is their own, and that they are not beholding to any for what they have, when indeed, nothing that they have is properly their own, all that this world can afford, is but lent, and borrowed. Art thou Rich: that eſtate is lent thee; Art thou faire: it is but with borrowed beauty; Art thou in a high place and office, thou art but betruſted with it. Haſt thou witt, ſtrength, health, learning; why, all is owing for, and muſt be repayed back: We weare not out own haire, nor our own clothes; we eate not our own bread, ſpend not out own Mony, all is but lent for a time to uſe, and for all which in a ſhort time we muſt be accountable. It were well, if this were well conſidered of by ſuch boaſters as ſay with thoſe, Pſal. 12.Pſal. 12.4. our tongues are our own, who ſhall controule us? If thine own, how cam'ſt thou by them? The marke of the Creator and Maker of all is upon them. If they were not lent thee, where ſtol'ſt thou them? If but lent thee by him that made them; how ſayeſt thou, that they are thine, and that thou art not indebted for them?
Uſe. 2 From whence we may be informed of the difference that is betwixt God, and Sathan, as concerning the diſpoſing of the things of this Life: Satan boaſts that all the Kingdomes of the world are at his diſpoſe (with lye and all) (but when did God paſſe over all to him:Luke 4.6. or put theſe things into his hands? we reade otherwiſe,Deut. 10.14. Pſal. 24.1. Deut. 10.14. Pſal. 24.1.) And he ſeems to be very liberall, he will give them, and expects nothing but thanks for them; when indeed, had Chriſt accepted of that offer, it had been the deareſt ſold ware, that ever was any, (no leſſe then the ſouls of all mankind muſt have paid for it.) Or if he Lends, (as ſometimes he ſeemes to do) tempting to pleaſure or profit, for (like an infernall Broaker) he muſt have the ſoul for pawne. And then he will give a longer day, (think not of repentance yet, time enough; old age ſhall ſerve, but he ſoon takes the forfeiture, and ſeizeth on the ſoul, (unleſſe the Chancery, the Court of Mercy do relieve us.) But God (though he abſolutely gives not, ſo as that we may do what we liſt, with that we have, yet) he lends freely to us, expecting no gaine, nor profit from us: For wherein can we profit him,Pſal. 16.2. our goodneſſe extendeth not to him, it is for our own good and benefit that he lends theſe things unto us. Indeed he expects that we ſhould employ what he betruſts us with (as appeares by thoſe Parables of the Pounds and Talents) but the advantage is ours,Luke 19. Math. 25. (albeit he be pleaſed to eſteeme the gaine we get thereby, as advantagious to himſelf. Thoſe Servants that ſhewed faithfullneſſe in a little, they were recompenſe with much: They were Servants, before, but now Rulers; they returned pounds, but had as many Citties as they gained pounds, beſtowed on them.
And it may further informe us of a different manner, of diſpenſing things, Temporall and Spirituall unto us. God is ſaid to give with both hands. In his right hand, Pro. 3.16.are ſuch gifts as accompany ſalvation, (as juſtifying Faith, ſound Hope, true Repentance, new Obedience.) In his left hand are Riches and Honour, health, and ſuch like. What comes out of the right hand are abſolutely given, and ſo given,2 Pet. 1.4. as that they ſhall not any more be required, or returned to the giver againe, (for ſuch gifts are without Repentance.) But what are given with the left hand ſhall be required, Luke 16.1.2.9.Luk. 16.1, 2.9. 1 Sam. 15.35. & 16.14. It is ſaid that God repented that ever he made Saul a King, and took from him his ſpirit, (that is the gift of ſtrength, and courage, and ſuch like gifts as were fitting for Kingly Government) but we never read that he repented of making man a true Believer, a new Creature, a true Penitent. How happy is a true Chriſtian in this, that albeit he hath the leaſt ſhare in things lent, yet he hath the greateſt ſhare in things that are given: better is a Mole-hill of a mans own, then a Mountaine of another bodies,
Uſe. 3 And from the Doctrine delivered, we may be exhorted to ſundry duties, as firſt to Humility, and lowlineſſe of ſpirit,1 Cor. 4.7. for what haſt thou, that thou haſt not received; and if all be received, (and that by way of free loane) Wherefore boasteſt thou?
Thy food is from Gods Earth, thy Cloath from Beaſts, thy ſilks from Wormes, thy riches from the Mines of the earth, thy Wine and Oyle from Trees, all are God's, and from him borrowed. Shall a Stage-player be proud of a rich rayment which he borrowed of a Broaker, to Act his part in, or thou proud of thy Rings, Jewells, goodly furniture all which muſt ſhortly be called for againe; ſurely thou haſt little cauſe: Had every bird its own feather, the proud Popingay would be left ſtark naked.
Secondly; if all be but lent, then let us take heed leaſt we abuſe any Temporall bleſſing, wherewith we are betruſted, (as Health, Wealth, Strength of Body, Life, Liberty, or any member of our bodies, or power of our Souls,) but uſe all to thoſe ends, for which they were lent us, otherwiſe we ſhall have little thanks or credit, when we come to reſtore them. Oh! that men would put the Queſtion to their ſouls, when they go about any ſinfull and wicked act. Did God lend me my ſenſes, my ſight, my hearing, ſmelling, taſting, feeling, to be thus employed? was this Eye given me to behold vanity? this Eare to entertaine ſuch diſcourſe, &c? How ſhall I be able ever to look God in the face, when I ſhall be called to reſtore back theſe borrowed things? Surely this is one great cauſe why men are ſo loath to dye and depart this world, for that they well know, how they have polluted and abuſed that pretious ſoul of their's, which God lent them in Love.
Thirdly; if all be but lent, let us not be unwilling to part with any thing we have, when God ſends for it. All we have we ſhould make uſe of, as we do a borrowed book, or toole, not knowing how ſoon the owner may call for it; and when it is called for, return it with many thanks, and not ſeek to keep it againſt the owners mind. We count him unworthy of a kindneſſe, who will deale churliſhly, and unkindly with a Friend (who lent him in love) either in denying of the debt, or returning with diſcontent; and yet we deale thus with God: ſomtimes we deny that ever we borrowed of him, and put him to prove the debt; or if we do acknowledge the receipt, yet when he ſends for what was lent, be it Health, Wealth, Friend, Child, &c: what ſighing is there, yea howling and crying upon the parting? Oh Abſolon my Son, Abſolon my Son, 2 Sam. 18.33as if God offered us great injury in ſending for his own ſo ſoon, when we have enjoyned mercyes many yeares, and were not worthy to be truſted one houre with any of them: few have learned to ſay Iobs Grace, Job. 1, 2.It is God that hath given, and God that hath taken away; Bleſſed be his Name.
Fourthly, let us be ſ…irred up to Thankfullneſſe for what we have: ſeeing to lend, is a Friendly part, how infinitely are we engaged unto God? He lends us, and loades us daily with innumerable bleſſings, he hath been lending us from day to day, ever ſince we came into the world, and is not haſty with us to call in his own. The Borrower is a Servant to the Lender, (as you heard in the former point.) Let us be ſo to God, let us come for him, go for him, run for him, ride for him, and think nothing too much to do for him,Pſal. 116.12. who doth thus daily befrien us, Pſal. 116.12. So ſay thou to thine own ſol.
We have done with the requeſt, now we come to conſider of the Motive brought by this man in want, to move his Friend to condeſcend to his Requeſt, and that is taken from the facility of it: It was but three Loaves he deſired to borrow.
Text. Three Loaves.
As if he ſhould ſay, my requeſt is ſuch, as you may eaſily graunt; It is but three Loaves of bread that I would borrow of you, I am not willing to be overtroubleſome or burthen ſome unto you: Thence obſerve we, from the Letter.
Doct. Friends may not overburthen Friends with Suits. That would be requeſted, which may eaſily be granted, and condiſcended unto.
It was Eſther's wiſdome,Eſter. 5.3. when ſhe had a promiſe of half the Kingdom, from Ahaſhueroſh the King, to requeſt no more then needs muſt, only the Life of her ſelfe, and people; to which (likewſe) ſhe made way, by two other ſmall requeſts, that the King would be pleaſed to come unto the banquet that was prepared for him. The like modeſty, did Nehemiah ſhew in his ſuite to Artaxerxes, Neh. 2.5.Neh. 2.5. Firſt he craves leave for his journey, and building, and then aide for both.
Thus David in his ſuite to Araunah for the threſhing floore (to build there on an Altar for the Lord,) he deſired not to have it of free coſt,2 Sam. 24.22.24. (although he might,) (for Araunah offered upon the firſt motion, more then was asked, As Oxen for Sacrifice, Carts and Ploughs and other Utenſils of Husbandry for the wood) David deſired to buy: Araunah would give all, but David would not take too much of a free heart, Nay (ſaith David) I will ſurely buy it of thee at a price, — ſo David bought the threſhing floare, and the Oxen for fifty ſhekels of Silver, 2 Sam. 24.22.24.
And ſuch a ſuitor Bathſheba pretended to be in the behalfe of Adoniah, to her Son Solomon (albeit it proved otherwiſe,) 1 King. 2.20. I deſire one ſmall petition of thee,1 King. 2.20. ſay me not Nay. Such a modeſt Suitor was old Barzillah; David remembred the kindneſſe of this his old Friend, which he ſhewed him in the day of his diſtreſſe, and now by way of requitall invites him to the Court, where he ſhould be royally entertayned and preferrd, but Barzillah modeſtly puts by the motion, he will be no Suitor for high place, or great preferment for himſelf, (who was too old to be a Courtier) but for his Son, he requeſts the King, to accept of him in his roome, and to deale with him as ſeemed good in his eyes, 2 Sam. 19.32.-38. And amongſt divers other inſtances which might be brought,2 Sam. 19.32.38. Phil. 2. that of Paul to Philemon in the behalfe of Oneſimus would not be forgot. In all likelihood Oneſimus had wronged his Maſter in his eſtate by pilfering, and purloyning from him, and then running away when he had done: Paul becomes a Suitor to his Maſter, only that he would receive him againe: he did not deſire that he would forgive him the debt, he undertakes for; he would ſee him paid: albeit if the buſineſſe were brought into the Court of Conſcience, he might have required that and more, in as much as Philemon owed him a farr greater debt then that was (even himſelf beſides) this (ſaith he) I do not ſay (albeit he might have ſaid it,verſe 19. Phil. 19.) he leaves that to Philemons moſt ſerious thoughts.
Uſe. 1 They are to blame then, who care not how they overburthen Friends, either with their overfrequent or unreaſonable ſuits, ſome preſſe too much on free natures, as did that great man at Court, who having obteyned many a ſuite from Queen Elizabeth, and ſtill following her with Petitions, She asked him (at length) when he would leave begging; he made her this Anſwer, when her Majesty would leave giving, and not before. We reade of one who begged of Archilaus, King of Macedon, (as he was at Supper) a cup of Gold, the King (being well acquainted with his begging humour) commanded it to be given to another, more worthy, ſaying, Thou art worthy to crave, but not to receive; but This man is worthy to receive, though he doth not crave. Thus by overburthening Friends with daily Suits, we our ſelves may become burthens, ere we be aware.
Propound not any thing then unto thy Friend, unleſſe it carry with it a probability of obteyning it, engage your Friends in honeſt cauſes only, make ſuch motions as may beſeem a Chriſtian to graunt; if you deſire their hand to help. If thou haſt the face to deſire any thing of thy Friend unjuſt, he muſt have the heart to deny thee in what thou requireſt of him: ſhould my Friend deſire any thing of me which is at enmity with Reaſon, and holds no correſpondence with Religion; I muſt take leave to anſwer with Pericles, I cannot ſatisfie you:VſUs que ad aras. the bounds and limits of the Altar will not permitt it.
Uſe. 2 And if our Requeſts which we make to man, muſt be Chriſtian and modeſt, much more ought our Requeſts to be ſuch, which we put up to Heaven.
When Abraham made ſuite for Sodome,Gen. 18.23, 24, 25. how modeſtly and religiouſly did he behave himſelfe; Wilt thou deſtroy the Righteous with the wicked? Peradventure there be fifty righteous within the City, wilt thou not ſpare the place for fifties ſake? That be farr from thee to do after this manner, that be farr from thee. Shall not the Judge of all the earth do right? He deſires nothing of God, but what might ſtand with righteouſneſſe, and truth, that God would not deſtroy the juſt, with the unjuſt, and make the caſe of both a like. And how doth he gaine upon God by degrees, he brings down Gods price from a greater, to a leſſer number, from fifty to ten, and there he ſtayes (modeſtly) and goes no lower; which if he had, who knowes whether God would not have come lower yet, for the ſaving of Sodome? It is very probable that he would, for the Text ſaith He went not away, till he had left communing with Abraham; that is, till Abraham had no more to ſay unto him. Abraham had brought God down (at ſix ſeverall times) ſo low, that he is loath to ſeeme immodeſt in his ſuite, yet it may be thought that the holy impudence which this Friend in our Parable had (of which in due place God willing) might have done well in Abrahams caſe for Sodome.
But the Requeſts we put up to God, are far unlike to Abrahams; Such things we ask as will not ſtand with the honour of God to give. Should God condiſcend to our deſires, he ſhould deny himſelf, and contradict his Truth.
There are ſome, who would have God to forgive them their ſinnes, to give them Heaven, and ſave their ſouls; yet have no deſire to leave ſin, not lead a new courſe of life; They ſweare, and ſwill, and plod on in wickedneſſe, adding drunkenneſſe to thirſt, dealing (herein) as Lewis the 11th. did, with his leaden Crucifix, (which he uſed to weare in his hat,) which after he had committed any wickedneſſe, or villany, he would kiſſe, and then to it againe, as f…eſh as he did before; They run on into all exceſſe of Ryot, then cry God mercy, yet go on ſtill in their wicked wayes,Deut. 29.19. bleſſing themſelves therein, as we have it, Deut. 29. Now God hath paſſed his word, that he will not ſpare ſuch, but his wrath ſhall ſmoake against that man and all the Curſes that are written in the book of God ſhall fall upon him: ſhould God hear thee, and grant thee thy deſire, where were his Truth; how ſhould his Juſtice be ſatisfied?Gen. 18.25. Shall not the Judge of all the world do right; If ſo, woe be to thee, that liveſt and dyeſt impenitently.
So in craving Temporall things at the hands of God, how immodeſt, and unreaſonable are many in their Suits;James 4.2, 3. You luſt and have not (ſaith St. James▪ ) ye kill and deſire to have, and cannot obtaine, &c:Hoſ. 7.14. you aske and receive not, becauſe you ask amiſſe, that you may ſpend upon your lusts, ſo Hoſ. 7.14. Now is it not unreaſonable, that you ſhould begg bleſſings of God, that you may abuſe them to his diſhonour.
Clemens Alexandrinus, obſerveth of the Pythagoreans, Strom. lib. 4.that they cryed loud in their Prayers, not becauſe they thought that their Gods did not hear them, but becauſe they would have the world to hear that they prayed for nothing, but things juſtifiable. The Requeſts that many put up to Heaven, are ſuch, that they would (or at leaſt have cauſe to) bluſh, if they ſhould be overheard by any man, to move for things, ſo vile, and ſhamefull, of the God of Heaven: If thou would'ſt ſpeed with God, deſire nothing at his hands, but what may ſtand with his Glory, ſo thou may'ſt be ſure to be heard (as Austin told that Widdow, who deſired him to direct her how to pray, ſo as ſhe might be ſure to ſpeed.) But of this we ſhall heare in the Applicatory part of this Parable more fully.
More particularly; Conſider we, firſt the Quality of the thing deſired, and that was Bread; ſecondly the quantity, three Loaves. [Lend me three Loaves.]
Bread, as you heard before, is a comprehenſive word, all other neceſſaries are comprized under it, Math. 6.11.Math. 6.11. But in this place it is not to be taken in ſo large a ſenſe, but more properly and ſtrictly, for that foode which is made of Corne; either Wheate, (as 1 King. 5.11.) or Barley, 1 King. 5.11. Judg. 7.13. 2 King. 4.22. Horat. l. 1. Epiſt. 10.whereof bread was moſt uſually made, as Iudg. 7.13. 2 King. 4.42.) ſo bread is uſed for homely proviſion, and oppoſed to things delicious, and pleaſing. This was that he deſired of his Friend, to entertaine his other Friend withall. Intimating thus much unto us, that,
Bread is good fare at a Friends board.Lit. Doct.
In former times it was eſteemed ſo: Friends entertained Friends with Barley-bread, and homely fare. The beſt cheare that Eliſha had for a hundred Gueſts (Sons of the Prophets) was twenty Loaves of Barley, and full eares of Corne,2 King. 4.42, 43, 44. in the husk. A preſent that was brought to him before, by a man from Baalſhaliſha, 2 King. 4.42.verſe 38. Indeed he had commanded that the great pot ſhould be ſet on before that preſent came; but it was but homely Pottage that was made, Pottage made of Coleworts without either Meate, or Oat-meale, or skilfull Cooke (for they put in Wild-goards inſtead of better herbs) ſo that the Pottage could not be eaten, before he had thickned it and ſweetened it with Meale, as appeares in the ſtory.
Such homely proviſion it was, that David carryed his Bretheren, (being ſent unto them from his Father) an Epha of parched Corne, 1 Sam. 17.17.and ten Loaves, 1 Sam. 17.17. And little better was the fare that his Friends brought to entertaine him and his Servants with, after that he was annoynted King over Iſrael: they brought Wheate, and Barley, and Flower, parched Corne, Beanes, and Lentiles, and parched Pulſe (with ſome other proviſion) for David and the people to eate,2 Sam. 17.28, 29. 2 Sam. 17.28, 29. Fare homely enough for ſo great a Perſonage. Boaz a mighty man of Wealth, (and as good as great) and yet the Harveſt proviſion which he made for his Reapers,Ruth. 2.14. was parched Corne, Ruth. 2.14. Nor was the food that Abraham entertayned Angells with, (though unawares) very coſtly, or dainty; Bread and Butter, Milke and veale he ſets before them. And Sarah bakes Cakes upon the hearth, Gen. 18.5, 7.8.to welcome them withall. Gen. 18.5, 6.8. And our bleſſed Saviour feaſted five thouſand of his Auditors, with Barley-Bread, Mark. 6.41.and ſmall Fiſhes, Mark. 6.41. you ſee by this how moderate they were in former times, in their enterteynments, with what homely fare they uſed to enterteyne their Friends.
Uſe. Should we compare our times with former, it will ſoon appeare how far we exceed in voluptuouſneſſe and Epicuriſm. Hugo Cardinalis, tells us that the Devill had two daughters, Covetouſneſſe and Luxury; the former he marryed to the Iewes, the other to the Gentiles: but it is thought that we (upon whom the ends of the world are come,) have taken them both from their Husbands, and uſe them as our own: Nor is any Nation under Heaven, more guilty herein, then ours. Pride, is not more proper to Spaine, Lust to Italy, nor drunkenneſſe to Germany, then Epicuriſme is to England: A ſin ſo common and ordinary, ſo naturall and genuine unto our Country, as that it hath purchaſed to us (amongſt other Nations) the name of ſweet tooth'd Engliſhmen.
Gluttony amongſt the Romans was then at the hight, when junkets of the Land could be fed upon at the Sea, and the Sea ſend her varieties to the Land for a Requitall,Lamprid. in vita, Heliog. (ſo Heliogabalus being in the mid-land Country, and far from Sea, would alwayes eate fiſh, and being neere the Sea Coaſt, would never eate fiſh, but fleſh) when they invented new diſhes, and mixed variety of meates to pleaſe the pallate.Sucton. (So Vitellius cauſed to be mingled together, the Livers of divers fiſhes, the braines of divers Pheaſants, and Peacocks, thouſand of Creatures muſt be killed only for their tongues, and giblets, and but one diſh of meate made of them all, and ſerved in one platter (which for its unmeaſurable greatneſſe, he called Minerva her ſheild.) And yet I have not read, that ever they were at ſuch coſt in laying of Napkins, or dreſſing a diſh of Eggs, as hath been credibly reported ſome of our Engliſh Gallants have been at. Certaine it is, that Earth, and Aire, Land, and Sea, muſt concentour at ſome mens tables, in enterteyning their gueſts; all Markets muſt be laid out for dainties, and our tables ſpread as it were with St. Peters ſheete (which he ſaw in a viſion) repreſenting the ſpecies of all ſorts of Creatures, cleane, and uncleane;Acts 10. And our ſtomacks made like Noahs Arke, were it not that thoſe Creatures eaten, are not preſerved, but periſh (with a deluge of drink which followes after.) As for our medlies, or mixtures of meate, they are ſuch, that if ſome of our thirſty Anceſtors were alive to ſee them, they would wonder what monſters were crept into our platters, and deſire ſome Interpreter to tell them the name, and uſe of them.
I would I knew, what Arguments to bring, praevalent enough, to reforme this fault amongſt us: I might bring you many preſidents of Temperance in Diet, both Chriſtian, and Pagan (if I had hopes to prevaile with you by examples.) Hieroms Temperance was ſo great, that he thought it Luxury if he had eaten any thing, that was boyled; Auguſtine in his Confeſſions, acknowledgeth, that however ſometimes ſurfetting crept upon him unawares, and that he had therein ſomtimes exceeded the bounds of Neceſſity; yet he warred daily againſt his luſts: and for unneceſſary refections, he had cleane cut them off, & did ſhun the company of gluttonous men, and was content with his own portion, exhorting his bretheren moſt earneſtly, and lovingly, to do the like. Luther was a ſmall meat-man, and a great faſter; Melancthon obſerveth of him, that for many dayes together, he contented himſelf with a little piece of Bread, and a Herring. Queen Elizabeth of England did ſeldome eate, but of one ſort of meate, and alwayes roſe from table with an Appetite; (King Edward the ſixth was wont to call her his ſweet Siſter Temperance.) Nay, very Heathens, and Pagans, have exceeded many profeſſed Chriſtians herein. One asked Cyrus (marching with his Army) what he would have provided for his ſupper; he anſwered, Bread; and I hope (ſaid he) we ſhall find a Fountaine that will ſerve us for drink. Augustus was never curious in his diet, but was content with ordinary and common viands, and albeit, he was a liberall houſe-keeper, yet (ſaith Suetonius;) he had ordinarily but three diſhes ſerved to his table, and when he had moſt, but ſix: when he was alone, he was contented with houſhold bred, ſmall fiſhes, Curds, and green Figgs; And to reſtrain the great Ryot that was wont to be amongſt the Romans at their Feaſts, it was forbidden by the Law of C. Fannius (which was long in force) to have any fowle, ſet on the Table except one Hen, and ſhe ſhould not be franked, or crammed: (A practiſe, ſaith Pliny, that the Inhabitants of Delos firſt began,) yet they found a ſtarting hole, and waved the Law, by cramming Capons, which the Law ſpake not of. (But this cramming of fowles is no newes to us.) And the Turks at this day when they feaſt moſt ſumptuouſly, their fare is but Ryce and Mutton. Blunts voyage into Levant.So Ferdinands Embaſſadours, who had brought a great preſent to the great Turk Solyman, were feaſted by his Baſſaes, and that ſo plainly, and ſparingly dreſſed (ſaith the Historian) as if they had thereby noted our gourmandiſe, and exceſſe. Much might be ſaid of the Temperance of former times, and other Nations to the ſhame of ours, (if it might any whit prevaile with us.) But ſtronger motives we ſhall bring you to diſſwade from this vice then this from example, yet I ſhall but name them.