The Fast Friend, Text (1 of 11)

The Fast Friend · Text (1 of 11)

p. 1A Friend at Mid-night.

The Text, Luke 11.5,-11.

And he ſaid unto them, Which of you ſhall have a friend, and ſhall go unto him at midnight, and ſay unto him; Friend, Lend me three Loaves; for a Friend of mine in his journey, is come unto me, and I have nothing to ſet before him, &c.

THe occaſion of propounding this parable,The Occaſion. is intimated in the beginning of this Chapter, ſo it was that as Christ was praying in a certain place, when he ceaſed one of his Diſciples ſaid unto him, Lord teach us to pray, as John alſo taught his Diſciples. They who followed Chriſt, could not but take notice, how abundant he was in that duty; and thereupon conceived, that Prayer was a buſineſſe of great importance, otherwiſe Chriſt would not have been ſo often at it: whereupon no ſooner had he made an end, (for they would not interrupt him, whilſt he was at his devotions) but one of them in the name of the reſt, as being all privie to their own infirmities, not knowing what to ask, nor how to ask, as they ſhould; deſires Chriſt to teach them how to pray: that is, to give them a form of prayer, to the end, that they might not fail either in the matter or manner of prayer: which requeſt they urge from Johns example, who (as it ſeems) had given his diſciples a plat-form of prayer,John 1.37.John 1:37 [and this they ſpake from their own experience, for ſome of them had been before times Diſciples unto Iohn.]

This requeſt of theirs, Chriſt is pleaſed preſently to grant,Verſe 2, 3, 4. and preſcribes a form, verſe 2, 3, 4. This he willeth them to uſe, and that not onelyonly as a perfect and genuine Rule of prayer, whereby p. 2they were to frame all prayers that they made to God, (which is the opinion of the Anabaptiſts, and other Sectaries grounded on Math. 6.9.) but as a prayer, even word for word; uſe it, when you pray, ſay; ſay what? even theſe words which now I put into your Mouthes. Our Father which art in Heaven, &c. A…beit we may not think that it was the intent of Chriſt, to binde us ſtrictly to that form of words, (ſo that we muſt alwayes uſe them and no other) but to the matter and affections of this prayer, we are principally tied; and if we compare theſe two Evangeliſts together, it will appear that both this very form may be uſed, and that other formes alſo may be framed, anſwerable to this.

The Scope.The Plat-form being given, our Saviour proceeds to preſſe the Uſe; Aſſuring them of good ſucceſſe, if they do not faint nor flagg in the performance of that dutie: and to that purpoſe propounds two Parables; the one now read, wherein God is preſented to us, as a friend, who is ready at all times to ſupply the wants of his friends for friendſhip ſake, the other of a Father who will not be wanting to his Child, in ſupplying of his need as occaſion ſerves, verſe 11.12, 13. In both he argues from the leſſe unto the greater, If a friend will do thus and thus for his friend; and an Earthly Father ſo and ſo for his Child; then doubt not but God who is both you friend and father, (and you dearer to him then any friend can be unto his friend, or Son to an Earthly Parent) will give you audience (come when you will) and ſupply your wants, (be they what they will be): for God loves not his friends and his Children leſſe then men do theirs, but far more abundantly.

In this Parable of a friend coming to his friend at Mid-night, Analyſis.we have conſiderable, the praeface to it, and then the body of it.

The Praeface in theſe words, [and he ſaid unto them]. Wherein is notifyed, firſt, the Perſon ſpeaking, [he ſaid.] He who had before, both by doctrine and example taught them to pray. Secondly, The Perſons ſpoken unto, [unto them] that is thoſe who had before deſired him to teach them how to pray, and to whom he had preſcribed a platform, even to them who were his own Diſciples.

The Body of the Parable follows, and containeth in it a Propounding, …nd an Applying part.

The part P…opounding is contained in thoſe words, Which of you p. 3ſhall have a Friend, &c. to verſe 9. And therein we have a caſe Put, and Reſolved.

The caſe is put verſe 5.6, 7. And there we may take notice, both of the manner of propoſing it, and the matter propoſed.

The manner of propoſing, it is by way of Interrogation, intimating the ſeriouſneſſe of the matter; and by way of Suppoſition, importing the Rarity of the thing.

The matter propoſed is the caſe it ſelf [which of you ſhall have a Friend and ſhall go unto him at Mid-night, &c.] And there we are informed whoſe caſe it was, and what it was.

Whoſe it was, it was a friend's caſe in Generall, but the Diſciples caſe, in Speciall [which of you] q. d. it concerns you all.

What it was, we find it to be a caſe of neceſſity, or want (a pittyfull caſe indeed) as will appear, if we take notice, firſt of the Indigent, or perſon in want, he was ſuch a one as had a friend, he was not friendleſſe, and yet in want; ſecondly his Exigent, and that ſhews us

Firſt the thing wanted [Bread] which is one of the greateſt wants that can befall a man.

Secondly the Courſe he was enforced to take for the ſupplying of that his want, He goes unto his friend at Mid-night, &c.

Where take notice firſt of the Addreſſe he made verſe 5, 6. Secondly of the Repulſe that he received, verſe 7.

In his Addreſſe obſerve, firſt to whom he makes it, he addreſſeth himſelf unto his friend, and to no other. Secondly, in what manner he doth it, intimated both in that he did, and by that he ſaid.

Firſt, in that he did, [he goeth to him at Mid-night]; where, his Action, he goes, he ſitts not ſtill, under a ſenſe of that his want, he ſends not a ſervant to ſeek out for ſupply, but gets out adoores himſelf, and goes unto his friend. And the Amplification, from the Circumſtance of Time, it was at Mid-night, when one would think fitter for him to be in bed, then out of doores.

Secondly, By that he ſaid, [Friend lend me three loaves; for a friend of mine, &c.] And there we have his ſuit firſt Propounded, and then Proſecuted.

It is Propoſed and made known in thoſe words, [Friend lend me three loaves] and there the manner and the matter is conſiderable.

p. 4For the Manner he propoſeth it Rhetorically, by way of inſinuation, prefacing it with a loving Compellation, [friend] as if he ſhould have ſaid, I hold you for my friend, and that Emboldens me at this time to trouble you.

The Matter [lend me three Loaves]: And there we have the thing deſired, which was to Lend, [Lend me] he deſireth not any thing of gift, he would onelyonly borrow, and ſo repay again; and then the facility of it (covertly uſed as a motive); he deſired not to borrow of him gold or ſilver, but three loaves of bread; Bread for Quality, and three Loaves for Quantity. Lend me three Loaves.

This Requeſt is Proſecuted and Preſſed, verſe 6. [For a friend of mine in his journey is come unto me, &c.] And here the Impulſive cauſe is unfolded of his coming to borrow at ſuch a time of night, Neceſſity compelled him to do it, and that partly in reſpect of his gueſt, and partly of himſelf.

In reſpect of his gueſt, [A friend of mine in his journey is come unto me]: Where obſerve; firſt the Relation that his gueſt had unto him, he was a friend of his; ſecondly, the Man…feſtation of that friendſhip, by the fruit thereof, in coming out of his way to viſit him.

In reſpect of Himſelf, [I have nothing to ſet before him] as if he ſhould have ſaid, I ought to ſhew my ſelf friendly to my friend, and give him courteous entertainment, who comes thus in a friendly way to viſit me: but alas ſuch is my condition, that I have not ſo much as bread to ſet before him; had I of mine own, I would not at this time be troubleſome unto thee, but want is the cauſe (at preſent) of my putting you to this trouble.

The Repulſe that he received in his ſuit, followeth verſe 7. [And he from within ſhall anſwer, and ſay, Trouble me not, &c.] Where obſerve, firſt by whom his ſuite is anſwered, [He from within ſhall anſwer] that is, the friend he had addreſſed himſelf unto: Secondly, the Anſwer it ſelf that was given, containing in it an Inhibition and Reſolution.

The Inhibition [trouble me not now]; where the thing Inhibited, trouble me not, i. e. do not vex me nor moleſt me at this time of night. Secondly, the Reaſons-rendered, firſt the door was ſhut, and ſo not ſafe to open it; ſecondly, his Children all abed, and quiet, and not fit that they ſhould be diſturbed ſo unſeaſonably.

Secondly, His Reſolution upon the former grounds and reaſons, [I cannot riſe and give thee] which was as much as to ſay, I will p. 5not: thus he concludes, …ound…y, and reſolutely; and ſo we have the caſe put and ſtated.

It is Reſolved, verſe 8. [I ſay unto you, Though he will not riſe and give him, &c. where firſt the Perſon Reſolving [I ſay] and Reſolved [you] my Diſciples.

Secondly; the Reſolution it ſelf [though he will not riſe and give him, &c.]. There we have, firſt, a Conceſſion, Grant it be ſo (for …o it may be, as before was ſaid) he will not preſently ariſe and give; Secondly, an Aſſertion [yet becauſe of his importunity he will ariſe and give,] where firſt the thing Aſſerted, and Affirmed: Secondly, the Grounds and Reaſons rendered.

The thing Aſſerted is [he will ariſe and give him as many as he needeth]. Where firſt his Vigilancie, he ſhakes of ſloath at laſt being well awaked, and riſeth up: Secondly; his bounty in giving more then was deſired. He gives [not lends] not three loaves only but ſupplyeth his neceſſity, giving him as many as he ſtands in need of.

The Grounds and Reaſons, are laid down firſt, Negatively; ſecondly, Affirmatively. Negatively [not becauſe he is his fr…end,] Albeit that were enough to move him to condiſend to his Requeſt. Affirmatively [becauſe of his importunity] that was the prevailing Argument, and prevailed more then friendſhip did.

The Apodoſis or Applying part of the Parable followes [And I ſay unto you, Ask▪ and it ſhall be given you, Seek and ye ſhall finde, &c. verſe 9.-14.] therein firſt a Mandate, Secondly, the Motive to enforce it.

In the Mandate or Command we have, firſt, a Warrant [I ſay unto you]; ſecondly, the Duty it ſelf or the work impoſed, laid down in three ſeverall termes, Ask, Seek, Knock: here are three Acts, but the Duty is one, and the ſame; All is but Prayer.

The Motive, or Argument wherewith it is preſſed, is taken from a Gratious promiſe of Audience verſe 9, 10. And that is Aſſerted, and then Amplified.

The Aſſertion is three fold, (according to the three fold urging of the Duty) and enfolded with the Precept Ask and [it ſhall be given unto you] Seek and [you ſhall finde] Knock and [it ſhall be opened unto you]. It is Amplified, and enlarged, verſe 10. [For every one that asketh, receiveth]. And wherein we may take notice, firſt, of the Extent of the Grant, it reacheth to every one that asketh, p. 6and ſecondly of the Truth of the thing, for it is a known caſe, and confirmed by Experience, none can deny it.

And thus you ſee, this Parable is like a goodly ſpreading tree; from the Body whereof proceedeth ſundry Armes; from them, ſundry Branches; each Branch hath its leſſer twiggs; and not a Twigg, without ſome fruit growing on it, notwithſtanding we may not overreach our ſelves in the gathering; as for the outboughs, a little ſhake ſhall ſerve; I may touch upon them, but not ſtand on them: The Muſitian, in playing ſome Leſſons upon his Inſtrument, tunes every ſtring, albeit ſome of them be ſcarſe once ſtruck, or toucht in playing of the Leſſon; ſo in the opening of this Parable, divers things for Method's ſake are brought into our Diviſion, which needs not any large Proſecution: we look not on every particular colour in a well drawn Picture, but on the whole peice; it is enough in opening of a Parable, to caſt our eye principally upon the generall intention and ſcope, albeit we vievv not exactly every particular Circumſtance; As vve ſay of curious Watches, ſo may vve ſay of curious Obſervations from Parables; Not one of many, that goeth true.

Parables, are (by reverend Antiquity) reſembled to that Role,Ezek. 2.10. Hier. in cap. 2. Ezek.Ezek 2:10 which Ezekiel ſaw in a viſion, ſpread before him; which was written intus, & à tergo▪ within and without; without in the Hiſtory, and within in the Mystery; without, in verborum foliis; within, in radice rationis, (as Ierom elegantly expreſſeth it): the former is like the Golden pot; the latter, as the Manna that was hid therein.

Now as thoſe who deal in curious ſtuffs, that are wrought on both ſides, view the flowers as well in the inſide as on the outſide of it; ſo in our opening and applying of this Parable, we are to take ſpeciall notice of the inſide, which is the Myſticall Reference, and not to faſten our eyes altogether upon the outſide, the Hiſtoricall Relation. And ſo

Senſe Myſticall.By the friend in want that ſeeks unto his friend, underſtand we every Chriſtian man and woman, with whom God hath entred into to Covenant and League of friendſhip, Iohn 15.14, 15.

By the friend that is ſought unto, underſtand we God himſelf who loves all, and would the Salvation of all, (ſaith Theophylact.) And thus much our Saviour gives us to underſtand in the Appliing part of this Parable.

p. 7By the Travelling friend, that came to viſit his friend,Amicus enim meus advenit, hoc eſt Angelus qui animam aſſumit, &c. Theoph. in Loc. Theophylact underſtands the Angells of Heaven, who rejoyce at the converſion of a ſinner, Luke 15.10.

**Ego quidem amicumvenientem ad me non alium intelligo quam meipſum: nemo quippe charitor mihi, nemo germanior eſt. Ad me ergo de viā venit amicus, cum tranſitoria deſerens ad cor redeo, &c. Bern. Sermo in Rogat. de trib. pan.But Bernards opinion is more approved, who by this friend underſtands man himſelf, or the heart of every man; which when it returnes from the Love of ſin, it comes out of the way, (wherein it naturally is,) to viſit him; And thus it is ſaid of the Prodigall that he came unto himſelf, when he began to think of leaving his feeding Hoggs and Swine, and of returning to his Fathers houſe, Luke 15.17. and this is required of transgreſſors ut ad cor redeant, Iſai. 46.8. that they return to their hearts again: for indeed ſinners are men without mindes, their hearts are loſt; and when they repent and turn, then their hearts come to them again; as Nebuchadnezars did to him. And ſo Auguſtine to the ſame purpo…e, Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Queſt. Evang. Lib. 2. cap. 21.

**Theoph. in Loc. Aug. Queſt. Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn. Harm. cap. 107. p. 1993. Qui ſunt iſti tres panes niſi Myſterii coeleſtis alimentum? Amroſ in Loc.By the Three loaves which his friend would borrow, ſome Myſtically underſtand, Faith in the holy and bleſſed Trinity: as, in the Fathers, power, to ſtrengthen our infirmities; In the Son's wiſdom to enlighten our underſtandings; And in the operation of the bleſſed Spirit to enflame our wills: Others underſtand thereby Faith, Hope, and Charity▪ thoſe three Cardinall virtues, or Graces, (as they call them). Bernard underſtands thereby Truth, Charity, and Fortitude; The firſt is neceſſary; that underſtanding what Truth is, we may do it: The ſecond neceſſary, that we may love God: The third neceſſary, for ſubduing of the fleſh. But we may herein be over-curious: our Saviour ſeems to allude to the ordinarie cuſtome of friends in entertaining of their Gueſts, who would have ſufficient, yet not ſuperfluous: And hereby would give us to underſtand, that our deſires muſt be limited within the bounds of Piety, Equity, and Conveniencie; both for ſoul and body, (other Myſtery I conceive none to be therein, ſave the nouriſhment of our ſouls with ſpirituall and di…ine graces.)

††Mediam noctem quidem inquit eſſe extremum vitae, &c. Theophyl. in Loc. Nox … denotare poteſt tempus neceſſitatis Chem. Harm. c. 107. p. 1…91.By Mid-night (the time mentioned of the friends coming to borrow) ſome underſtand the end of a mans life; when a man haſtens to God, and hopes to receive good from him: Others the time of neceſſity, temptation, and tryall, and that is a time wherein we uſually ſeek to God and fly to him for help: Iſa. 26. [with my ſoul have I deſired thee in the night] that is, ſaith Chemnitius p. 8in the time of my neceſſity and tribulation:Nox enim; omnis tentatio; media autem nox, omnis tentationis fervor. Theophil. Hoc eſt oſtium quod aperiri ſibi, etiam Paulus expoſcit. Ambroſ. in Loc. Aug. queſt. Evang. Lib. 2.21. Coloſ. 4.3. Amos 8.11. Math. 25.16. Luke 13.25.Col 4:3Amos 8:11Matt 25:16Luke 13:25 That time of night is mentioned, becauſe then all are at reſt, and none will riſe out of their bed without much calling: And it may intimate the ſtrength of temptation and trouble, under which we are.

By the Door ſhut, Ambroſe underſtands that Door which St. Paul prayed might be opened, that he might ſpeak the Myſtery of Chriſt, for which he was in bonds, Coloſ. 4.3. So Auſtine underſtands it to be meant of the Famine of the word, ſpoken of, Amos 8. It was ſhut to the Jews, when the Apoſtles turned to the Gentiles; And afterwards when bloody perſecution did ariſe for preaching of the Goſpel. I conceive, we may underſtand it in a larger ſenſe; for when any oportunity is loſt of doing good; the Door is ſaid to be ſhut, by a Metaphor.

By the Children in bed, ſome would that the bleſſed eſtate of the Church Triumphant in Heaven ſhould be underſtood; there indeed all is quiet and at reſt, with Chriſt their Head. Others underſtand thereby the members of the Church Militant here on Earth,Pueri autem, qui in lecto quieſcunt, ſunt hi qui conve…ſi ſunt & facti ſunt pueri, & digni habiti ſunt qui quieſcerent cum Domino. Theoph. Aug. Tom. 4. Quaeſt. Evang. Lib. 2. c. 22. who are converted, and become as little Children: theſe are ſaid to be in bed with God, in regard of his care and protection over them, nor is he willing that any of them ſhould be diſquieted of their reſt and tranquillity of mind. Others conceive that all Creatures in generall are meant thereby, for God is the Father of all, and they are a bed with him, being no way able to help and ſuccour us in our miſery, if God doth not ariſe to help us. And this ſeemes moſt Genuine.

By the Bread, Fiſh, Egg, mentioned in the Applying part of the Parable, ſome are of opinion the ſame is meant that was before by the three loaves. Auſtine underſtands by Bread, Charity; by the Fiſh Faith; by the Egge, Hope. It appears that the Gifts of the Spirit are meant thereby, by what our Saviour ſpeaks, verſe 13. To all theſe particulars, we ſhall ſpeak more fully in due place.

We begin with the preface or introduction [foreign. And he ſaid unto them.]

The Perſon teaching is Chriſt: the Perſons taught, are his Diſciples: his Domeſticall ſervants, The twelve who were conſtantly with him and attending on him: being of his family, to whom he had preſcribed the former plat-form of Prayer; and being now in a private place, and free from Companie, [he ſaid to Them.]

The Analytical Table: OR, A View of the Method obſerved and followed in this enſuing Expoſition of that Parable, Which of you ſhall have a Friend, &c.

Luke 11.5.-11. In which Parable, we have conſiderable,

The Preface to it, And he ſaid unto them, where

The Perſon ſpeaking [He ſaid]

The Per…ons ſpoken to [unto them]

The Body of it; wherin

The Protaſis, or part propounding, verſ. 5.-9. Wherein

A caſe put, verſ. 5, 6, 7. And there

The manner of propoſing it, which is

By way of Interrogation [Which of you]

By way of Suppoſition [Shall have a Friend]

The matter propoſed ſhewing

Whoſe caſe it was

A Friend's in general.

The Diſciples in ſpecial.

What it was, a caſe of Neceſſity; where

The Indigent, or perſon in want, who was a Friend.

His exigent, where to take notice of the

Thing wanted

The courſe he takes to ſupply it, and there

[Bread]

His Addreſs, And ſhall go unto him at Mid-night, &c. Where we ſee

To whom he goes [unto him that is his friend]

In what manner he makes it ſeen.

By what he did, he goes unto his friend at Mid-night, where

His Action he ſends not, but (He goes)

The Amplification, from the Circumſtance of Time (at Mid-night.)

By the Requeſt he made which is

Propoſed, and there

The manner of propoſing it, which was

By way of Inſinuation.

With a reſpective compellation (Friend.)

The matter of it, where

The thing deſired (Lend me)

The motive, it being an eaſie requeſt.

Bread, for quality.

Three loave for quantity.

Preſſed from the compulſive ca…ſe, and that

In reſpect of his Gueſt, where

The relation he had unto him he was his Friend.

A Friend of mine.

His friendly viſitation of h…m for

Being in his j…n…y, he is come to me.

In reſpect of himſelf, who at that time was unprovided to entertain him.

I have nothing to ſet before him.

His Repulſe, verſ. 7. And he from within, &c. Where

Who anſwers him, [He from within.]

What anſwer is given, Trouble me not, &c. where

An Inhibition, and in it

The thing inhibited, Trouble me not now.

The Reaſons rendered,

The Door is now ſhut.

My Children are with me in bed.

The Reſolution

I cannot riſe,

And give thee

Reſolved, ver. 8. where

The Perſons

Reſolving [I ſay]

Reſolved [unto you]

The Determination, and in it

A Conceſſion, though he will not riſe and give.

An Affirmative Atteſtation, where

The thing atteſted, He will riſe, &c. Either

His vigilancy, for (he riſeth.)

His Bounty ſeen, in that

[He gives] not lends.

Not three loaves onelyonly, but [As many as he needeth.]

The Reaſons rendered

Negative; Not becauſe he is his Friend.

Affirmative; becauſe of his Importunity.

The Apodoſis, o… the part applying, verſ. 9, 10. containing in it

A Mandare, verſ. 9. where

The Warrant [I ſay]

The work impoſed, expreſſed by three Acts.

Ask

Seek

Knock

The motive from a gracious Promiſe of Audience, which is

Enfolded with the Duty

It ſhall be given you

You ſhall finde

It ſhall be opened unto you

And amplified, ver. 10. For every o… …e that asketh, receiveth, &c. and there

The Extent of the Grant, which reacheth to every one [Every one that asketh, &c.]

The truth of the Thing; It being a try'd Caſe [For every one]

p. 9[He ſaid]

In his own Perſon; mouth to mouth; face to face; and not by his Servants and Meſſengers (as he ſpake in former times, nor as he ſpeakes in theſe …atter times to us): but,Heb. 1.1.2.Heb 1:1Heb 1:2 as the beſt and higheſt Fourms are taught by the Maſter himſelf, ſo were theſe by Chriſt, this duty of Prayer.

Had we no other Reaſon to embrace the Doctrine delivered in the Parable propounde, and cauſe us to be in love with the Duty of Prayer therein preſſed this were enough, It is the voyce of our wel-beloved that requires it, Chriſt himſelf, whoſe lips are like Lillyes dropping ſweet-ſmelling m…rrhe.Cant. 5.5.Song 5:5 Cant. 5.5. he, who came from heaven out of the boſome of the Father, he puts the meat into our mouths, teacheth us how to pray, and encourageth us in the Duty.

He ſaid,

Verſ. 1 He that was himſelf abundant in the duty, (although he had not that need to pray as we have; having no ſin of his own to beg pardon for) He, who immediately before, had been at Prayer, and but newly made an end, (as we read verſ. 1.) He it is who calls on them and encourageth them to Prayer: ſtop we here a little, and obſerve.

Doct. Praeſcribers ſhould doe well to exemplify their praeſcripts by their owne practice.

Be thou an example (ſaith Paul to Timothy) in word and converſation, 1 Tim. 4.12.1 Tim 4:12in Charity, in Spirit, in Faith, in Purity, (the onelyonly way to preſerve his youth from contempt and ſcorne) 1 Tim. 4.12. Whilſt our lives condemn our Doctrine, or our Doctrine our lives; both our Perſons, and Prae…ripts, wi…l grow contemptible.

In all things ſhew thy ſelf a pattern of good works (ſaith the ſame Apo…tle): other Patterns Titus …ight ha…e propounded many, but that was not ſufficient; ſhew thy ſelf one. Tit. 2.7.

And thus St. Paul, propounds himſelf a Pattern to be followed, 1 Cor. 7.7. Phil. 3.17. And yet no farther then he followed Chriſt. He is our beſt, and moſt abſolute Pattern,1 Cor. 7.7. Phil. 3.17.1 Cor 7:7Phil 3:17 & hath propounded his own example to be followed by us. Joh. 13.15. I have p. 10Joh. 13.15.John 13:15given you an example that ye ſhould do, Orig. in Math.as I have done; Now there was not one point of Doctrine which he taught (as Origen obſerves) that was not exemplified in himſelf: Bleſſed (ſaith he) are the poor in ſpirit: Math. 5.Matt 5Bleſſed are the meek: Bleſſed are the mercifull: Bleſſed are the peace-makers &c. And who ſo humble? who ſo meek? who ſo merciful? who ſuch a Peace-maker as he was? and hence it was,Math. 7 29.Matt 7:29 that (as the Evangeliſt ſpeakes) he taught (not as the Scribes and Phariſees did, but) with Authority. Math. 7.29.

Uſe. This concerns all ſuch, Jam. 3.1.Jas 3:1as would become teachers of others (and the world hath many ſuch; many Maſters, but few ſchollars). The onelyonly way to teach profitably; is to preach methodically; and no method like to this of our Saviour, who did firſt, do and then teach, Acts 1.1.Acts 1:1as we find, Act. 1.1.

We that are in the Miniſterial calling muſt obſerve this Method in our Teaching. That wiſdome praeſcribed by our Saviour is rarely found in them that heat us, All whatſoever they bid you, obſerve and do; but do not ye after their works. Math. 23.3. Men are readier to live by ſight and ſenſe then faith,Math. 23.3.Matt 23:3 unleſs they ſee (as Thomas in another caſe) they will not believe what we ſay.John 20.25.John 20:25 When they perceive a neglect of thoſe duties in our ſelves, which we preſs on others, they imagine that the duty is not ſo neceſſary, nor the ſin ſo dangerous as we would make them to believe. All ſeemes but fabula that we teach de inferno, de coelo… at leaſt they imagine, that we propound what is impoſſible to be obſerved; Our actions ſpeak lowder then our Sermons; Our preaching is our ſpeech; Ou… Good life, is our Eloquence; Our Doctrines are but nakedly propounded, when our life is not anſwerable: Then there is life in our doctrin, when there is doctrin in our life:Math. 12.15.Matt 12:15 where theſe are ſevered, there is a Miniſtery divided; And (as Chriſt ſpake of a Houſe or a Kingdom divided againſt it ſelf that it cannot ſtand, ſo may we ſay of ſuch a Miniſtery,) it cannot proſper, for one hand puls down, what the other hand builds up:Rev. 1.16.Rev 1:16 But when Doing and Teaching are rejoyned, then our Sermons are like that two-edged ſword, which proceeded out of the mouth of the Lamb,Heb. 4.12.Heb 4:12 able to divide betwixt the marrow and the bone, betwixt the ſoul and the darling corruption which we would have amended.

p. 11Object. But St. Paul diſclaimes the Preaching of himſelf, 2 Cor. 4.5. and by denying it in his own practiſe,2 Cor. 4.5.2 Cor 4:5 he ſeemes to condemn it in all others; and is not this to preach a mans ſelf, to teach by our own example?

Reaſ. But this preaching of a mans ſelf is of another nature: To cry up our own parts, and excellencies, we are forbidden; but thus far a man may and ought to preach himſelf, to preach out of his own hiſtory, and by his own Example: Solomon did thus preach himſelf to good purpoſe in his Eccleſiaſtes; Dr. Donn.and in ſo preaching the beſt Arguments are raiſed to prove his ſalvation, ſaith a Reverend Divine.

And you that are Parents, Maſters, and Governours of Families, this concerns you, as well as it doth us; for as the eye of the Church is upon the Pastor thereof, ſo is the eye of the Family upon the Governour thereof: they learn their Catechiſm by the eye, and do what they ſee done, framing to themſelves rules, by their ſuperior's examples, (which are to them,Gen. 30.39.Gen 30:39 like the ſpeckled rods which Jacob layd in the watering troughs, according to which the Goates conceived.) This Conſtantine knew full well, and therefore cauſed the Image of himſelf,Euſeb. de vit. Conſt. 4.15. kneeling unto his God in Prayer, to be ſtamped upon his Coyn. Other Emperours were coined, triumphing in Chariots; or preparing for triumphs in battailes, and victiories: but he would be coined in that poſture Praying, that he might be an example to all his ſubjects, in that pious action: his coin he knew would paſſe through every family; and to every family he deſired to be an example of piety: Every piece of ſingle money was a Catechiſm, and taught every ſubject Religion, and Devotion; And yet this Symbolicall Catechiſticall coine of Conſtantine, was not ſo convincing a teſtimony of his piety to his ſubjects, (for he might be ſo coined praying, and yet never pray) as is thy actuall, reall, daily, duly performance of ſuch Chriſtian duties in thy family.Judg. 7.17. Validiora ſunt exempla quam verba, & plenius opere dicitur quàm voce. Leo papa de jejun. 1.Judg 7:17

Wherefore as Gideon ſaid unto his Souldiers, look on me and do likewiſe; As I do, ſo ſhall you do: ſo ſay ye, that be governours of families▪ to all that are under your charge. Think it not enough to give Praecepts; let them ſee the force of the Rule in your Example. Of all proofs Demonſtration is moſt powerfull, p. 12when an inferiour hath juſt reaſon to think that his Superiours would have it thus, or thus, this is Muſick to his heart (for that he hopes in ſo doing he ſhall pleaſe his Maſter) when he hears him ſay that he would have it to be thus, or thus; this is as Rhetorick to his ſoul, and prevails with him to be doing when he ſees the Law of his Superior enjoyning it, to be thus, or thus; this is as Logick to his Conſcience; he concludes accordingly, but when an inferiour ſees his ſuperiour actually, and really, clearly, and conſtantly, do thus or thus, this is as a Demonſtration to him; the powerfulleſt proof, and moſt prevailing.

It may be, thou reprooveſt ſwearing, lying, in thy child or ſervant, and yet thou thy ſelf art guilty. But when, think you, wi…l a lewde ſervant be diſſwaded from licentious courſes, by the word of a Licencious Maſter? or that child prove chaſte, that ſcarce can reckon up the Whoredomes and Adulteries of his Parent, without a dozen of Stops and intermiſſions as one ſpeaketh?Dr. Dunn. What thou reproveſt in another, amend firſt in thy ſelf: and what good dutie thou requireſt of an inferiour, practiſe thy ſelf: ſay not Go but come, (which was the wont, ſaith Tully, of Julius Caeſar;) and remember, though the Eloquence of Inferiours is in words, yet the Eloquence of ſuperiours is in Action.

In a word,Phil. 2.15.16.Phil 2:15Phil 2:16 there is none preſent but may make good uſe of the point delivered, (as is enjoyned, Phil. 2.15, 16.) Nor is it enough to give good advice, and counſell, unleſſe we take it; otherwiſe we ſhall (ſometimes or other) be choaked with that Proverbiall ſpeech, Luke 4.23. Phyſitian, heal thy ſelf: nor ſhall we ever be able to make our peace with that ſame Text,Luke 4.23.Luke 4:23 Math. 5.20. Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phar…ſees, Math. 5.20.Matt 5:20you ſhall in no caſe enter into the Kingdome of Heaven: The Phariſees were verball but not Practicall; we muſt be both, if we hope for Heaven: In hearing of the word, reſorting to Gods houſe, we do outwardly celebrate the Sabbath; but in practiſing that we hear, and being examples to others, we turn all the week into a Sabbath: and that is a ſavour of reſt in the Noſtrills of the Lord: When the glaſſe is runn we ſay the Sermon is ended, the Miniſter hath now done, but we p. 13miſtake, it is not done till the week be done; nor may it be ended then neither. If the Miniſter follow his own Doctrine that he delivered, and thou that which thou heardſt on the Sabbath enjoyned; then that Sermon was a good Sermon, and done indeed. Otherwiſe, that wherewith the Diſciples were unjuſtly charged, Acts 2.13. we may be juſtly charged withall, that we were in a manner drunk upon the Sabbath day; for it is one ſigne of a drunken man to forget both what he ſaid, and heard. Thus much of the Perſon teaching: now of the Perſons taught foreign.

[Unto them]

Text. Not unto the Scribes and Phariſees, who neither reſpected his Perſon, (for that they derided,) nor praying, (for they ſcorned to be taught by him;) but to thoſe he ſpake, who were willing to hear, and deſirous to learn as appereas before by the Requeſt they made verſ. 1. Lord teach us to pray: whence note,

Doctr. Chriſt makes choice of tractable ſpirits to inſtruct and teach in the wayes of piety. Such as are of a tractable diſpoſition, and willing to be inſtructed in the wayer of ſalvation, ſhall be taught by Chriſt. Theſe, and onelyonly theſe, Chriſt makes choice of to reveal the Myſteries of the Kingdom unto, and inſtruct in holy Duties.

When the High Prieſt queſtioned with our Saviour about the deſtroying of the Temple, and building it up again in three deies, he anſwered him nothing Mark 14.60. And when Herod queſtioned with him about many things,Mark. 14.60.Mark 14:60 neither would our Saviour make him any anſwer, Luke 23.9. So when Pilate asked him what was truth,Luke 23.9.Luke 23:9 our Saviour (though he was not wont to ſmoother or ſuppreſſe the truth,) yet he did not inſtruct him therein, as appears,John 18.38.John 18:38 John 18.38. He knew that theſe were not fit Auditors to hear of ſuch matre…s; but when his Diſciples came unto him, and moved queſtions, about Religion, he ſtill inſtructs them, and ſatisfies them in all their doubts; for that he knew them to be men of tractable minds, and ſpirits, Math. 13.11, 12, 36, 51.

Our Saviour, did many things in Capernaum of his own accord, which he refuſed to do in his own Country, (albeit earneſtly p. 14requeſted) and the reaſon we have,Luke 4.24.Luke 4:24 Luke 4. verſe 24. his own Country men were wayward and perverſe, and would not accept of a Prophet in his own Country; for father confirmation of the point delivered, ſee, Pſal. 25.9. Iſai. 2.3, & 28.9. Math. 11.25, 28.

Uſe. You that deſire to be taught of God, ſee that you bring with you to the hearing of the word, hearts docible, and tractable; deſirous to learn, and be informed; and ſo you ſhall want neither direction nor encouragement: find you but ears, hearts, and Chriſt will find a mouth. There wants no ability in him to reveale his fathers will unto thee,Joh. 1.18. Coloſ. 2.3. Joh. 17.8.John 1:18Col 2 John 1.18. Coloſ. 2.3. Nor is there in him any want of will to inſtruct and teach; he teacheth freely, John 17.8. Wouldſt thou be made clean, (ſaith Chriſt to the Leper) why, Be thou clean; So wouldſt thou be inſtructed in the way to Heaven, and myſteries of ſalvation, deſireſt thou to know what the good will and pleaſure of the Lord is, that thou mayeſt obey it, and ſerve him, fear not then, God will not be wanting to ſuch, as are not wanting to themſelves.

It is no matter what the Capacity, or incapacity of the Schollar be, when there is ſuch a teacher, for Chriſt doth not onelyonly bring Doctrine, but he brings, wit, grace, and ability to the inward man: Let none diſtruſt if they be tractable and will attend the meanes. But if thou bringeſt a wayard, and perverſe ſpirit, an ill-affected heart to Gods Ordinances; God will then anſwer thee according to the ſtumbling block of the iniquity that is in thee;Ezek. 14.3.Ezek 14:3 and hide thoſe things from thee, that may make to the eternall good, and wellfare of thy ſoul. To conclude, think often on that parable, Prov. 10.8. The wiſe in heart will receive Commandements: he that is deſirous to hear, that he may learn, ſuch a one ſhall not want inſtruction; But a prating fool (ſuch as will quarrell with the Preacher, Object againſt his Doctrine, out of a diſtempered affection) he ſhall fall into miſery and trouble, Rom. 2.8, 9.

[Unto them]

Whom, if we conſider (yet again) as they ſtood in Relation unto Chriſt, being of his own family, and houſhold; then this may be further collected thence.

p. 15Doct. Our principal care ought to be of our own Cure; This we gather from Chriſts practiſe, whoſe greateſt care, was over thoſe whom he had ſpecial charge of.

Every action of Chriſt, is for our Inſtruction; but not ever for our Imitation: we may not imitate him in works miraculous, and proper to him as Mediator, otherwiſe then by Similitude, tranſlating that to our ſpiritual life, which he as Mediator did. (So as he dyed we muſt dye, and as he roſe again, we muſt ariſe likewiſe.) Nor may we imitate him in his Infirmities, as to be hungry, thirſty, ſleepy, weary, &c. For albeit they were not ſinful, but only natural, and ſo unblameable, and are in every one of us; yet we need not ſtrive the attainment of them. But we muſt imitate him in his imitable graces and actions, as we are willed, 1 Pet. 2.9. ſhew forth the vertues of him that hath called us, 1 Pet. 2.9. foreign.1 Pet 2:9&c. we muſt preach them abroad (as the word ſignifies) ſo clearly practiſe them, that our lives ſhould be a Sermon upon Christs life.

His life is a perfect Sampler, and every flowre of vertue, that his hand hath pricked forth for us, we ought to take out after the beſt manner that we can: And this is one amongſt many other, fit for all that have charge of ſouls, in any degree (whether he be Miniſter, or Governour of a Family). After his example, we ought to teach and inſtruct our Families in neceſſary points of piety and godlineſs.

This is a Duty frequently enjoyned in Scripture, God commands his people,Deut. 4.9, 10. & 6, 7.20. & 11.19, 20.Deut 4:9Deut 4:10Deut 6:7Deut 6:20Deut 11:19Deut 11:20 that his Lawes ſhould be written upon the poſts of their Houſes and Gates, in regard of thoſe under Government. All that went in, and came out, were to be inſtructed. There was an Act and Ordinance,Pſal. 81.5.6.Ps 81:5Ps 81:6 made to eſtabliſh the practiſe of it.

And this was commended, in godly and Religious Governours from time to time, as in Abraham, Gen. 18.19. In Jacob, Gen. …5.2.3. in Joſh. 24.15. in David, Pſal. 101.2, 3. Prov. 4.4. in Bathſheba, Prov. 31.26.

In the new Teſtament; we have Examples, many: In Nobles, John 4.53. Act. 18.8. Captains, as in Cornelius, Act. 10.2. in men of high place, Luk. 19.9. In men of mean rank, Act. 16.34. and in Wemen, Act. 16.18. All theſe, performed the Duties p. 16of good and religious Governours, in ſeeking the Salvation of their Families, and promoting their ſoul's welfare.

Reaſ. Great Reaſon we have for it, 1. In reſpect of God, whoſe honour above all things, we ſhould indeavour to advance, and what better courſe can be taken for it, then to ſet up his worſhip and ſervice in our Families?Iſa. 38.19.Isa 38:19 Iſa 38.19. The living ſhall prayſe thee, &c.] And how ſhall they do this? The (Father to Children ſhall make known thy Truth) which words are not to be reſtrained to Natural Parents, but to thoſe that are in the place of Parents,Exod. 20.12. 2 King. 5.13.Exod 20:122 Kgs 5:13 (as all maſters and Governours of Families are:) there is no way to win glory to God, more then by winning ſouls unto him;Joh. 21.15.17.John 21:15John 21:17 no way of expreſſing our love to Chriſt more, then by feeding his ſheep and Lambs.

Secondly, in reſpect of the Church, (which, next to God and Chriſt his Son, ſhould be moſt dear unto us) care ſhould be had,Dyke in Phil. Epiſt. Ded. that our Families be religious. The Family, the Church, and the Common wealth, Luther termes three Heavenly Hierarchies; but how is the Family heavenly, ſaith one, unleſs the Church be in it? without Religion be ſet up therein, it will prove but a helliſh Hierarchy, not a heavenly; and it will poyſon both the other. A Family is the firſt Society of all other; the foundation of the reſt: now if the Fountain be poyſoned, can the ſtreams be ſweet? if Families are poyſoned, how will Towns, Cities, Kingdoms flouriſh? your Families are the Nurſeries of the Church, and to be more regarded in that reſpect, than old Trees; If they be nipt, or bitten young, if the Canker take them, what an Orchard ſhall we have? if there be ignorance in our Families, prophaneneſs in our Families diſcord and contention in our Families; you ſhall ſoon find it in a Church and State; for in the chain of Order, every link depends one upon another, and begins below, albeit, it reach very high: let Inferiours in Families, forget their duties to Superiours; Superiours to Magiſtrates, and Miniſters; Magiſtrates and Miniſters, to Princes; in the end, all will forget their duties unto God, who is above all: therefore as Eliſha healed the naughty waters,2 King. 2.21.2 Kgs 2:21 by caſting in Salt at the Spring head; ſo let us heal diſorders in the Church and Nation, by ſeaſoning our Families with piety and Religion; then as the Prophet ſaid, will God ſay, I p. 17have healed theſe waters, there ſhall not be any more, pſal. 78.4, 5, 6, 7, 8.from them, death or barren land. Never look to have the Church or State to flouriſh, till our Families flouriſh in piety.

Thirdly, in a Self-reſpect, Governours of Families ſhould make conſcience of this duty, For

Verſ. 27 Firſt,Phil. verſ. 11. the Profit is great that comes unto you thereby. St. Paul writing to Philemon, in the behalf of Oneſimus (after his converſion) telleth him, that however he had bin before unprofitable, yet now he ſhould find him a profitable Servant. Thoſe who are faithful to God, will be likewiſe faithful to Man: ſo was Abrahams Servant, who being ſent about his Maſters buſineſs, (and a great buſineſs too) to take a Wife for Iſaac, his Maſters Sonne, he begins his work with Prayer,Gen. 24.12.Gen 24:12 Gen. 24.12. Lord God of my Maſter Abraham, ſend me good ſpeed. And when he ſaw that God began to proſper what he had took in hand, he was at prayer again, and rendered thanks for his good ſucceſs, verſ. 27. Bleſſed be the Lord God of my Maſter Abraham, and how faithful he was to his Maſter, in the whole carriage of the buſineſs, the ſtory teſtifieth. But in what Family was this Servant trained up? out of what Family came he? why, out of a Religious Family, he was trained up, under a godly and Religious Maſter, one that would command his Servants, to walk after God. And you may, in the ſame Chapter, find a Sonne of the ſame Family (too:) going into the Fields to pray and meditate, Verſ. 63 verſ. 63. Thus Sonnes and Servants, in ſuch Families as are religious, will go about their buſineſs, praying, and meditating, and ſo have a bleſſing attend them; (without which early riſing, and late going to bed, is to no purpoſe,) when Servants that are untaught,Pſal. 127.2.Ps 127:2 and live in irreligious Families, go about their buſineſs, mumblingly and mutteringly; rayling, and reviling, curſing, and ſwearing, and ſo have the curſe of God following them, in all that they put their hands unto. There is no ſuch way to bring Servants and Children to obedience, as to endeavour, that the fear of God may be planted in their hearts. That will cauſe them to do their work for Conſcience ſake, to be faithful, as well in their Governours abſence, as preſence; and ſtir them up to pray for p. 18good ſucceſs upon their labours and indeavours; and that is it, which brings the bleſſing of God upon a Family:Gen. 39.2. Gen. 31.30.Gen 39:2Gen 31:30 Thus was Potiphars Family bleſſed for Joſephs ſake, and Labans for Jacobs.

Secondly, it is a great honour to a Family, to be godly, and Religious, ſuch Families are Churches, and are dignified with that Title (Rom. 16.2.3. 1 Cor. 16.19. Col. 4.15. Philem. 2.) This is an honourable Appellation;Rom. 16.2.3. 1 Cor. 16.19. Coloſ. 4.15. Philem. 2. Sirac. 10.2.Rom 16:2Rom 16:31 Cor 16:19Col 4:15Phlm 1:2 It honours the Governours themſelves, who are beſt known by their Servants and Children: (they being but as their ſhadows, Prov. 28.7. & 29.12.) And it honours thoſe, that are members of that Family▪ in that they are become the Children of God, and Heirs of Grace.

Thirdly, it brings much comfort to Governours, when thoſe under their charge become Religious,3 Epiſt. Joh. 4. Prov. 10.1. & 23, 24, 25. 1 Theſ. 2.20.John 4Prov 10:1Prov 23:24Prov 23:251 Thess 2:20 the comfort and contentment of a mans life, lies much in his Family. Ye are our joy, and Crown of rejoycing, ſaid Paul, in another caſe, 1 Theſ. 2.20. ſo may Governours ſay of a Religious and well governed Family: But on the other ſide, looſneſs and diſorder in a Family, makes the lives of the Governours thereof to be very uncomfortable (ſo the rude, and untoward behaviour of the Wives of prophane Eſau, Gen. 27.46.Gen 27:46did vex the ſouls of Iſaac and Rebeckah, Gen. 27. ult. ſo Prov. 17.21. & 19.13. the ſame of Servants.)

Fourthly, the great account that Governours are to make to God, for the neglect of their Duties herein, ſhould make them the more careful. Our Servants and our Children are not our own,Ezek. 16.20.Ezek 16:20 but Gods, Ezek. 16.20. they are born to him, and muſt be educated and brought up for him. You are but Gods Deputies, and govern for him: All the power that thou canſt challenge in thy Family, is ſubordinate; we truſt our Servants with our goods, and God truſts us with their ſouls; and he hath given a ſtrait charge unto us, of every one that comes under our Roof, (not much unlike that in the Parable, 1 King. 20.39. Look to this man, if by any means he be miſſing thy life goes for his life: So) look to this thy Child,1 King. 20.39.1 Kgs 20:39 thy Servant; if he be wanting, or miſſing, if his ſoul periſh through thy negligence, thy ſoul dies for his. Thus Ely was charged with the ſins of his Children,1 Sam. 2.29.1 Sam 2:29 1 Sam. 2.29. (And, as you know, many a man is undone by Suretiſhip): But if p. 19you can ſay at the laſt day, Here am I O Lord, Iſa. 8.18. Joh. 17.12.Isa 8:18John 17:12and the Children that thou hast given me: or as Chriſt in that Prayer of his, I have loſt none of them that thou haſt given me, but that Sonne of perdition which was loſt before, this will further our Account to our endleſs comfort. And thus (in many reſpects) if we love our ſelves, we ſhould teach our Families to be Religious.

Fifthly and laſtly, the tender love and compaſſion, that we bear at leaſt pretend to bear to thoſe that are under our charge, ſhould put us upon the Duty.Ecclus. 33.29.Sir 33:29 If thou have a faithful Servant (ſaid the Sonne of Syrach,) let him be unto thee as thy own ſoul. The ſoul is near and dear to us, (I am ſure it ought to be.) Now he that loves his ſoul, will have a care to teach and inſtruct that ſoul; ſo ſhould thoſe Governours have a care to inſtruct and teach their Families, that love their Families. Meat, Drink, Apparel, and other neceſſaries of Nature, are not more needful for their bodies preſervation, then holy Inſtruction is for their ſouls ſalvation. Thus you ſee, what Reaſon you have to do, as you from Chriſts example are here taught to do, viz. to take care, that thoſe under your charge, be taught Religion, and inſtructed in the wayes to Heaven.

Uſe 1 The want of this care in Governours, cannot be enough lamented! What Maſter or Governour of a Family is there, that treads in our Saviours ſteps, and makes Conſcience of inſtructing thoſe under their charge and Command, in Religious Duties? Cyprian brings in many Children, pittifully complaining againſt their Parents, for want of Inſtruction: And the like complaint methinks in theſe dayes, I hear ſounding in mine eares, made by many Families againſt their Governours: Alaſſe! what have we done, that we are thus miſerably tormented; The negligence, or treachery, or miſguided zeal of our Parents and Maſters, have brought all this miſery upon us: They have proved our Murtherers, who ſhould have bin our Inſtructers; they have deprived us of the wholſom nouriſhment of the word, & gave us a Scorpion inſtead of a fiſh: they have plunged us in the myre of ſenſual pleaſures, when they ſhould have dipped us in the ſacred Laver of Regeneration: they kept us from God our Father, and the Church our Mother. Had they bin godly, we might have bin everlaſtingly happy.

p. 20The reaſon of this great neglect, ariſeth partly from; Ignorance partly, from Careleſneſs; partly from Pride▪ & partly from Prophaneſs. It is a true ſaying, Ignorantia Judicis, eſt calamitas innocentis, and it is alſo true that Ignorantia Domini, eſt calamitas ſervi; yet Ignorance is all the plea that ſome have for the omiſſion of their dutie: call upon them to teach and inſtruct their families, and break unto them the bread of life, they anſwer in effect as the widow of Zarephta did Elijah when he asked of her a morſell of bread;2 King. 17.17.2 Kgs 17:17 As the Lord liveth I have not a cake, but a handful of meal in a barrel, and a little oyle in a cruſe, and behold I am gathering two ſticks that I may go in and dreſſe it for me, and my ſon, that we may eat and dye. I can ſay the Lords prayer, the Creed, the ten Commandements, and what I can ſay I teach them, (albeit I underſtand not the meaning of them) as for other points of Religion, I am to ſeek therein my ſelf, how then ſhould I inſtruct others? If this that I do, will not ſerve the turn, they muſt dye, or do, as God ſhall pleaſe.

But as Chriſt ſaid to Nicodemus, John 3.10.John 3:10ſo may I to thee, Art thou a Master in Iſrael and knoweſt not theſe things? Haſt thou entered into a marryed eſtate? art thou become a father, or maſter of a family? haſt thou children and ſervants under thy command, and yet art ignorant of the firſt principles of Chriſtian Religion? A ſhameful excuſe: Marriage was not ordained altogether for Procreation, but for Education and Regeneration of Children. This world might be filled full enough of Children, though there were no marriage; but Heaven could not be filled, nor the place of fallen Angels ſupplyed, without the care of religious Education, which from parents (in lawfull marriage) they are likelyeſt to receive, and God expects that from them they ſhould receive it. And art thou ignorant? This thou ſpeakeſt to thy ſhame that ſo ſpeakeſt.

Others have knowledge (enough) themſelves, and are able to inſtruct their families;Acts 1….17.Acts 1:17 but they are of Gallio's opinion and temper, imagining that matters of Religion belongs not to them to teach; but to Miniſter. To Church they bring their family, and that's as much as is required of them, (as they think.)

And it is well done in doing ſo;… Sam. 1.21. Elkanah did the like, 1 Sam. 1.21. and I could wiſh that more of us would do, as much; p. 21but I muſt further tell you, that this is not enough: were this all that is required of Houſhold Governors, why did the Apoſtle ſend women to learn at home of their Husbands? Believe it, every Governour of a family is as deeply charged with the ſouls of thoſe who are under his Government,Pſalm. 78.5. Epheſ. 6.4.Ps 78:5Eph 6:4 as any Paſtor is with the ſouls of that Flock which is committed to his Charge; Nor will the publick Miniſtery become fruitfull, if that ſeed which is ſowen in publick, be not watred in private, by Conference, Examination, and good inſtruction, (as in theſe ſad times Experience doth verifie.) Miniſters in theſe dayes are both Eloquently learned, and learnedly eloquent; mighty in word, and deed, in doctrine and in life; and yet little good is done, by our preaching: And to what can we impute the unprofitableneſſe of our Miniſtery ſo much, as to Parent's and Maſter's omiſſion of family duties? Know then thus much, that as you call our Congregations our charge, (and ſo they are); and cry ſhame on us if we be dumb, and idle, (as well you may): ſo are your families your care, which to neglect the inſtructing of, is no leſſe ſin, and ſhame for you, then for us in the other caſe.

Others there are, that both can, and would (as they ſay) ſet up Religion in their houſes and perform Religious duties, but they think it a diſgrace unto them, a blemiſh to their Reputation to ſtoop ſo low.

Alaſs! that duſt and aſhes ſhould be ſo proud,2 Sam. 6.22.2 Sam 6:22 as to think it any diſparagement to worſhip at the Lords feet in the ſight of his Saints! Am I vile? I will yet be more vile ſaid David to Michal (when ſhe ſcorned him for dancing before the Ark;) He knew no ſhame belonging to that, nor is there to this.Euſeb. Lib. 4. de vita Conſtant. Euſebius reports of Conſtantine's Palace that the form of a Church was in it, where was reading of the word, prayer, ſinging of pſalms, which he himſelf uſually would begin and ſet.Melanct. de Georg. Princ. Anthaltino in Praef. 5. Tom. oper. Lutheri. And Melancthon, of George Prince of Anhalt that his Chamber, was a Church, an Univerſity, and a Court; for, beſides the diſpatch of civil buſineſs, there was daily praying; reading; yea and preaching too. I ſpare to ſpeak of other Preſidents, we have Chriſts own example, who Catechiſed his family frequently; ſaid grace at meat, ſung pſalms with his diſciples: prayed with them, taught them to pray: p. 22And who art thou then, or what is thy fathers houſe, that thou thinkeſt thy ſelf to good to ſerve thy God in the performance of ſuch duties? wert thou an Angel, and hadſt thou thy ſeat above the Clouds, yet would it be no diſparagement unto thee, to be ſent down from thence to teach and inſtruct thy inferiours in Religious matters, Dan. 9.21. Luke 1.19.

And yet there are a worſer ſort then theſe to be met withall, ſuch are they as are ſo farr from teaching their Families to be Religious,Pſal. 123.4.Ps 123:4 that if in caſe, any that comes under their Roof, be taught unto their hands, they unteach them again, by diſgracing prayer, ſinging, reading of the word, and deriding them that uſe it. Let ſuch ſcoffing Iſmaels, and jeering Michals, hear how the Apoſtle ſtyles them; Children of the Devil, Enemies of Righteouſneſſe, Act. 13.10.Acts 13:10and further chargeth them to be ſuch as ceaſe not to prevert the ſtrait way of God, Act. 13.10. But enough of Reproof: ſuffer now I beſeech you the word of Exhortation.

Uſe 2 Be perſwaded to plant Religion in your families, and promote Grace and Godlineſſe in your houſes; endeavour that it may flouriſh in your habitations: think it not enough, that your ſelves and children and wives be religiouſly given, but endeavour likewiſe that the meaneſt ſervant under your roof be religious alſo:Dan. 2.31.32.Dan 2:31Dan 2:32 Otherwiſe your families will be but like Nebuchadzars Image; the head gold, the ſhoulders ſilver, the arms braſſe, the legs iron, the feet clay; the lower ſtill the worſer.

We have long looked for a Reformation both in Church and State, and promiſed our ſelves, much that way; but the harveſt is paſt, Jer. 8.20.Jer 8:20the ſummer is ended, and yet we are not ſaved: the Church is unreformed, Religion is unſetled, Diſcipline neglected. To reforme all, let us begin at home. Tis a madneſſe to think that our Congregations will not be reformed, ſo long as our families are poyſoned with ignorance, and prophanneſſe. Our Congregations will not be pure Churches, till our families be turned into Churches. Oh that we might live to ſee that day when we might ſend our Salutations as St. Paul did Rom. 16.5. (and elſe where) Salute ſuch a one, and ſuch a one, with the Church, which is in thy houſe. That we could ſay of your families, as was ſaid of the family of Juliana, to whom St. Auſtine p. 23and Alipius writes,Epiſt. 143. domum veſtram non parvam Christi Eccleſiam deputamus, we account your houſe no ſmall Church of Chriſt. So God will delight to dwell in your houſes with you. And very ſtrangers coming under your Roofs will ſay as Jacob did of Bethel, Surely God is in this place. Gen. 28.16.Gen 28:16Would you know how this may be done? Why then, let me make a little ſtop in my way to tell you.See Mr. Daniel Dykes Platform of houſehold Government in his Expoſ. on the Epiſt. to Phil. verſ. 2. If in caſe you would that your houſes ſhould be Churches, and deſerve that honour to be ſo ſtyled and eſteemed, ſee that the form of Church-Government, by ſome praeſcribed; be by you obſerved.

Firſt, care muſt be had in the Collecting and gathering of it, (what may be) that none be admitted into your families whom God hath not before admitted into his: we may not hand over head entertain into our ſociety all indifferently, that offer themſelves unto us, but ſuch as are of the houſhold of faith. The members of a viſible Church are the Saints, Prociel este prophani.(at leaſt ſo by outward profeſſion.) Nor doth the Church indifferently receive all comers into her ſociety; It admits not (by the Sacrament of Baptiſm) Children of Turks and Infidels, but ſuch as are of a holy ſeed; the off-ſpring of Religious Parents: The like care muſt be had by thoſe who would have their families baptized with the name of a Church. This care had David, Pſal. 101.6.7.Ps 101:6Ps 101:7Pſal. 101.6, 7. His eyes were upon the faithfull of the Land; that they might dwell with him; ſuch as walked in a perfect way ſhould ſerve him; As for Lyers, flatterers, Drunkards, and deceitfull workers, he would have none of them under his Roof, (if known.) Which Pſalme, Biſhop Ridley read often over to his family, hiring them to learn it by heart, that they might be an example to others of holineſſe and virtue.

And ſurely here is a great failing in Houſholders in the choice of Servants: moſt chuſe as Solomon did Jeroboam, 1 King. 11.28.1 Kgs 11:28he ſaw that the young man was fit for the work, and ſo (without any more ado) entertained him into his ſervice: but it had been well for Solomon if a man of more conſcience,Mr. Dyke his Epiſt. Ded. to the Expoſ. on Phil. though leſſe skill had been retained; (as one ſaith well): for he ſought and wrought the ruine of his houſe, and whole Family. Thus many Maſters and Governours of Families, look no further then to the outward abilities of thoſe they entertain. p. 24If they be fit for their ſervice, meet for their work; if they be good husbands, can plough well; threſh well, &c. Albeit they are very Jeroboams otherwiſe, and of an unſound Religion, looſe converſation, they ſhall be entertained (with curſe and all which followeth them;) But is this the way to have your Familes become Churches, in ſuffering them to be Receptacles for Swearers, Drunkerds, and ſuch like vicious perſons? nay rather, Stables of ſwine, and Cages of unclean birds (as the Holy Ghoſt ſpeaks of Babylon, Rev. 18.2.) were our Houſes Churches before; yea, ſuch Metamorphiſe men, (as the Jewes did the Lords houſe, which of a houſe of Prayer they made a Denn of Thieves.) And it brings the Prophets curſe upon your Tabernacles,Iſal. 13.21.22. the Zim of Ochin do lodge there, and Satyres, (unclean ſpirits) dance there.

Wherefore, it behoves you to be ſomewhat ſhy, and wary whom you entertain to ſerve you: were you to plant an Orchard, you would not run to every hedge for trees to plant it with, but ſend far and near for choiſeſt fruit; much more ſhould care be taken in planting a Church in your Families, if you would have it glorious.

When thou haſt gathered a Church and erected and ſet it up in thy Family, then ſee that it be rightly ordered, and governed, as a Church ſhould be.1. Pet. 5.2.1 Pet 5:2 Feed the flock of God which is among you, taking the overſight thereof, not by conſtraint, but willingly; was the Paſtoral charge given by St. Peter to the Elders of the Church, 1 Pet. 5.2. The like charge, is laid on you that are the Elders of a Family: firſt you are to diſcharge the duty of a Paſtor in feeding of your Family; that is, in well ordering and governing of it (for ſo the word is uſed,) 2 Sam. 2.5. & 7, 7. Pſal. 78.71.) and in Instructing of it in the things that pertain to life and godlineſſe. Secondly, the office of a Biſhop in a carefull obſerving of your flock, with a vigilant and watchfull eye; that if any diſorders be ready to break in upon your Families, they may be ſpeedily prevented, or reſiſted:

p. 25You are to feed your Families, as the Paſtor of the Church is to feed his Flock. There are two Pastorall staffes that are ſpoken of,Zech. 11.7.Zech 11:7 Zech. 11.7. ult. whereby Gods Flock was fed and guided; the one called Beautie, which was a ſtaffe of mercy, and divine protection: The other called Bands, which was the ſtaffe of unitie, for the conjoyning of the Church; or of Correction and juſt cenſure of Offenders. To theſe two ſtaves we may reſemble Doctrine and Diſcipline: As theſe muſt be in a Pastor's hand for the well governing of a Church; ſo muſt they be in the hand of that Governour of a Familie, that would govern it rightly, as it ſhould be governed.

Doctrine, is a principall note of a true Church: Deut. 6.6, 7, 8, 9; 2 Tim. 3.15.Deut 6:6Deut 6:7Deut 6:8Deut 6:92 Tim 3:15ſo is pious inſtruction to edification and profit, of a Godly Familie. The Scriptures muſt be read; Gods name called upon; Children and Servants, Catechiſed in the principles of true Religion; & other Religious exerciſes uſed, wherein whole Families ought to joyne together, (if it may be) reſembling therein our Church-Aſſemblies, wherein the Worſhip and Service of God is joyntly performed by the Congregation, Neh. 8.1. 1 Cor. 11.33. The Pastor being there the mouth of the reſt, as the Governour of the Family muſt be here, 2 Kings 22.10. Neh. 8.6. Acts 27.35.

Oh that you governours had this care to ſee Religion flouriſh in your houſes! the want whereof is a cauſe that Gods bleſſing is wanting on all other cares you take; and that your Children and Servants remaine, the Children and Servants of the Divell; you neglecting thoſe meanes, whereby they ſhould be made the Children and Servants of God: Is he worſe then an Infidell, 1 Tim. 5.8.1 Tim 5:8who provides not food and rayment for his Family? What are you then who ſuffer the ſou'es of your Families to ſtarve for want of Inſtruction; & to go naked and ragged for want of that which ſhould be unto them both food and cloathing?

To Doctrine, Diſcipline muſt be joyned; this though it be not of the Being of a Church; yet it makes for the well being of it, without which a Church is defective, and will ſoon corrupt and come to nought, ſo it is in your Families: Diſcipline may be no more wanting in the houſe, then in the Church. That is the Broom that ſweeps the houſe, makes all faire, and clean for Gods enterance.Luke 15.Luke 15 It muſt reſemble Church-Diſcipline both in reſpect of Order and Cenſure.

p. 26Order, 1 Cor. 14.40.1 Cor 14:40muſt be in your Family, (for God is the God of Order, and not of Confuſion.) This is required of a Biſhop, 1 Tim. 3.4. he muſt have his Children in ſubjection, 1 Tim. 3.4.1 Tim 3:4with all gravity or comlineſs, (as ſome render it.) Now every Governour is a Biſhop in his own houſe; and muſt ſee that there be a decorum kept, and obſerved of all; each one carrying himſelf according to his place, for the good of the whole: There is a comlineſſe, peculiar to the ſubjection of the Wife; and a comlineſſe peculiar to the ſubjection of a Child; and a comlineſſe peculiar to the ſubjection of a Servant; A comlineſſe of the inferiour, in obeying; a comlineſſe of the ſuperiour, likewiſe in commanding and ruling: Where this comely Order is not maintained; (every one keeping his ſtation, and doing that which is proper to his Place,) there is no reſemblance of the Church (which is ſaid to be beautifull, Cant. 6.4.Song 6:4like an Armie with Banners,) but of that Iſraeliticall Anarchie rather (ſpoken of Judg. 17.) when every man did that which was good in his own eyes:2 Sam. 17.23,2 Sam 17:23 And who ſo neglects thus to Order his Family, may be thought worſe then Achitophell, who (albeit he hanged himſelfe, yet) had a care to order his own houſhold before he deſtroyed himſelf.

As there muſt be houſhold Order, ſo there muſt be houſhold Cenſure: Math. 18.15, 16, 17.Matt 18:15Matt 18:16Matt 18:17And therein our Saviour's direction would be followed, Math. 18.15, 16, 17. Yet in Sinnes manifest, and publick, we are not tyed to this Order; but, according to the nature, and qualitie of the offence, we muſt begin, ſomtimes at the laſt (as was the proceeding with the inceſtuous Corinthian 1 Cor. 5.) Sometimes with the ſecond as 1 Tim. 5.20. But if leſſe ſcandalous and private the Order before preſcribed, is to be obſerved.

Firſt Offenders, muſt be Admoniſhed and reproved in private; If that prevaile not, then let it be done more publiquely before others; if no Reformation follow, then muſt we proceed to Excommunication, and caſting of them out, Pſal. 101.4, 5. Him that is ſuch a one I will not, Pſal. 101.4, 5.Ps 101:4Ps 101:5(that is, as is added by our Tranſlators) ſuffer: ſuch rotten members muſt be cut off, leſt the ſound ones be infected by their contagion: If Iſmael turne Scoffer, out of dores with him, (though it be never ſo grievous to thee to do it,Gen. 21.9.10.12.Gen 21:9Gen 21:10Gen 21:12 as it was to Abraham.) Let that Servant be as thy right eye, or hand, very uſefull and ſerviceable, yet if he endanger p. 72danger thy ſoul, or the ſouls of thy Children, by lewd ſwearing, and open vitiouſneſſe; ſpare him not: Our Saviours ſpeech is peremptorie, Erue, Abſcinde, pul out, cut off; caſt away with indignation,Math. 5.29.30.Matt 5:29Matt 5:30 Math, 5, 29, 30. rather want both eye and hand, then ſuffer corruption in either.

As thou muſt diſcharge the office of a Paſtor to thy Family in Feeding of it, ſo of a Biſhop in viſiting and overſeeing it. Be dilligent to know the ſtate of thy Flocks, Pro. 27.23.Prov 27:23and look well to thy herds (ſaith Solomon, Prov. 27.23.) Conſider the Condition of them, look to the Number of them, behold them with thine own eye. This David profeſſeth and promiſeth to do, Pſal. 32.8. he would keep a watchfull eye, over them whom he was to guide & govern,Pſal. 32.8.Ps 32:8 leſt they might be turned out of the way, wherein they ſhould walk: ſuch a vigilant eye had Jacob over his Family, as appeares, Gen. 35.2. the like had Job over his,Gen. 35.2. Job 1.5.Gen 35:2Job 1:5 Job. 1.5. The good Emperour Antoninus uſed every year to have his houſe thus viſited, he would ſtrictly examine what diſorders were in it; who were vitious; And what order the Viſitors did ſet down for Reformation, was preſently put in execution. This is to Biſhop it aright,foreign ab foreign et foreign. as one ſpeaks. And from this carefull viſiting and overſeeing is the name given, Act. 20.20.

The want of this Vigilancie in Governours, is the Fountain & original of moſt diſorders, in the beſt Families: Some are careful that there be no iniquitie found in their hands▪ Pſal. 7.3. but have little or no regard of the iniquitie of their heels; Pſal. 7.3.Ps 7:3Pſal. 49.5. Children and Servants may run where they liſt;Pſal. 49.5.Ps 49:5 ſay what they liſt, do what they liſt; and little notice taken thereof, (eſpecially on the Sabbath): if they follow their buſineſſe on the week dayes, and keep cloſe unto their work; then let them go where they will, or do what they will, on the Lords day, they paſſe not. Were ſome of you (who are preſent here this day) asked, Where are your Sonnes, your Daughters, men-Servants, maid Servants? You are here, but where are they; would it not be a poſing queſtion? were you able to give a reaſonable anſwer it to? Let them be out of your work, but an hour in a day, there is examining, Where were you; what have you been doing? then there is chiding, brawling, fighting, &c. But on this day, let them make an Ale-houſe their Temple; Act. 20.7.Acts 20:7and the Pot their morning and evening p. 28Sacrifice, and continue drinking, as long as Paul did preaching till Mid-night: againſt ſuch there is no law, no threat, no reprooſe, no puniſhment (ſaith an excellent Divine).

I beſeech you, carry a more watchfull eye, over your Families (even in that reſpect) then heretofore you have done; God will certainly call you to an account, for your not calling them unto it; what though you your ſelves frequent Gods houſe; returne thence home, ſtirre not abroad, &c: yet Their ſinnes (through your neglect) run upon your ſcoare.

A Miniſter may be Paſtorally Non-reſident, Albeit he be not Perſonally ſo. If he be a ſtranger to his Pulpit, though he be no ſtragler out of the bounds of his own Pariſh, he reſides not: (And indeed that is the worſt Non-reſidencie of the two). This may be thy caſe; thou mayeſt keep at home, but if thou behaveſt not thy ſelf there wiſely in a perfect way, Pſal. 101.2.Ps 101:2but neglecteſt thy dutie; thou art guilty of the ſin of Non-reſidencie, and if any of thy flock miſcarry (through thy neglect) by the ſcab, fly, or rott, &c. you muſt make it good to the great Shepherd of the ſheep, at the day of Reckoning.

Obj. 1 But youth will be youth (you ſay) do what we can; In the beſt and moſt religious Families, there are as many bad Servants, as in the worſt.

It is with our Families as with our viſible Congregations;Reſp. no Church on Earth is compleatly perfect: there will be a mixture of good and bad, (eſpecially in great Families); as in a great Herd it is a venture, if there be not ſome Raſcall deere to be found in it; Neither Noah nor Lot had all their Servants in obedience to God, (yet they might ſeem good, and their Maſters might think well of them, becauſe they could not diſcerne the heart, but God found them otherwiſe, as it is likely). Good Eliſha had a lying covetous & ſacrilegious Gehezi to ſerve him; And in Chriſts own Family there was a Judas, (albeit he played his prize cloſely,): but none of theſe ſuffered open vitiouſneſſe to abide under their Roofs, nor may we: Do you your duty, let your care be that God may be honoured, and worſhipped, your Families well ordered, Chriſtian duties ſolemnly performed: and then though the ſucceſſe be not anſwerable to your endeavours, that you cannot prevaile with your p. 29Children and Servants (as were to be wiſhed) yet in doing your beſt endeavour to promote Religion, in your Families; you ſhall have comfort and deliver your own ſouls.Ezek. 3.19.Ezek 3:19 And albeit ſome (and the greateſt ſome too) be rotten and unſound, yet your houſes ſhall be honoured with the name of a Church, Prov. 12.7.14 11. Gen. 4.14.Prov 12:7Prov 12:14Gen 4:14from the better part (which alwaies gives the denomination) as Adams houſe was called the Face of God; albeit Cain a caſt-away was therein born, and brought up, Gen. 4.14. And your Tabernacles ſhall ſtand long and flouriſh.

Obj. 2 If Governours and Maſters be thus ſtrict, and look ſo narrowly to their Servants, what Servants will abide by it; work muſt be left undone, or we muſt do it our ſelves. (Say ſome.)

Bad Servants indeed will (it may be) rather leave thy ſervice, then be drawn to ſerve the Lord;Reſp. but if they be unwilling to keep the Commandements of God, their room is better then their companie: and this be ſure of, that a few Servants fearing God, will be better for you, and bring a greater bleſſing upon their labours, then a many of wicked and deboiſt Servants will, or can: for they but corrupt others, and ſpeak of wicked blaſphemy; vex the beſt; and perhaps bring a curſe upon the Family wherein they live.

Secondly, the world is not ſo bad and barren, but ſome good Servants may be found, who will delight to dwell in Religious Families: Abraham was very ſtrict in ſeeing that his Servants ſerved God; and yet he had ſo great a Familie,Gen. 14.14.Gen 14:14 that on a ſudden he was able to arme 318. fighting men, Gen. 14.14. Nor did Ioſhua, nor David, Hester, nor Cornelius want Servants, Albeit they did carefully ſee, that their Servants were Religious; Doubt not then but if you your ſelves be good, you ſhall meet with ſome Servants that are good.

Obj. 3 Times were better then, than now, and more good Servants might be had.

Rather; Maſters, Parents and Governours were better then,Reſp. than now, they uſed more meanes to bring Servants unto good, then now they do; and God accordingly bleſſed their endeavors. Walke you in the ſame path, that they did, and then complaine if you have cauſe; ſee if you have not, as good Children, and Servants, as they had: Teach them, pray for them, regard p. 30them, reward them: and you ſhall have ſuch, as will think it a happineſſe, to live under your Roofes.

I conclude this Uſe, with a ſpeech of Austine. Notwithſtanding, my deare Friends (ſaith he),Aug. in Pſal. 50. pag. 596.Ps 50 in ſo great a difference of manners, and ſuch abominable corruptions, governe your houſes, governe your Children, govern your Families. As it behoves us to ſpeak to you in the Church, ſo it pertaines to you to do in your houſes (which is likewiſe, or ought to be, the houſe of God) that you may be able to give a good account to God of thoſe who are under you.

Uſe. 3 I have a word or two, for all inferiours, and ſuch as live under Government, (before I diſmiſſe the point:) Are your Governours bound to inſtruct and teach you? then queſtionleſſe you muſt be content to be inſtructed and taught by them in the wayes of pietie, and ſubmitt unto their Government. For three things (ſaith the wiſe man Agur) the Earth is mooved, Pro. 30.31.Prov 30:31and for the fourth it cannot ſuſtaine it ſelf: and the firſt of the four is, when a Servant will reigne, Prov. 30.21. that is, when a Servant deſpiſeth his Maſters Government, and followeth his own wayes. This diſquiets the whole Earth: Family, Town, Citty, Country, all are diſquieted thereby, & eſpecially if you refuſe to be tractable and ſubmit to them that have the overſight of you, in the wayes of Religion. And yet ſuch a licentious liberty do many Servants affect, that (to chooſe) they will live in ſuch Families, wherein all things are lawfull (except godlineſſe:) Of all Maſters they care not for living with theſe Religious Maſters; who if they call on them to hear the word, reſort to Gods houſer, or to be Catechized, or conferred with about what they have heard; then with the Prodigal,Luke 15.Luke 15 in the Goſpel, they will up and be gone, and chuſe rather to live where they may feed with ſwine, and eate husks, then to live in ſuch a houſe, where is bread enough: But remember you that Exhortation,Prov. 1.8, 9.Prov 1:8Prov 1:9 Prov. 8, 9. my Sonne hear the inſtruction of thy Father, and forſake not the law of thy Mother, for they ſhall be an ornament of Grace unto thy head, and chains about thy neck.

It was Davids prayer, in the behalfe of the proſperitie of the Iſraelites, that their Sonns and Daughters might be as corner stones polliſhed after the ſimilitude of a Pallace, Pſal. 144.12.Ps 144:12upon which the ſtructure p. 31of a faire and laſting pile might be raiſed; What building ſo glorious as the houſe of God? Whilſt thou art in thy naturall eſtate, thou art a rough and unpolliſhed ſtone, & no way fit to be laid in Gods Temple; be content (then) to be hewen and ſquared, by Doctrine and Diſcipline, under a Religious Government, that you may be able to ſay, I am one of the living stones, that help to the making up of the Church in this houſe. And ſo Parents, Maſters, Servants, Children, keeping houſe together in the feare of God, ſhall hereafter keep houſe together,2 Cor. 5.2 Cor 5 in a houſe not made with hands, but eternall in the Heavens which is our greateſt happineſſe, Pſal. 144.15.

Text. Which of you ſhall have a Friend, and ſhall go unto him at Midnight, and ſay unto him, Friend lend me three Loaves, &c.

I have been ſomewhat prolix in the proſecuting of this point: if it be a fault bear with it, the neceſſitie and uſefulneſſe of the point may excuſe me. I paſſe from the Praeface or Introduction, and come to the Narration.

Two parts we have conſiderable, in this Parable (as you have heard) the Part propounded, from verſe 5-9. and the Part applying from verſe 9-14. In the propounding part we have a Caſe put. 2ly. Reſolved. As it is Put; we will take notice, both of the Manner and Matter of it.

The Manner of propoſing: which is firſt by way of Interrogation: 2ly. by way of Suppoſition.

Firſt of the Interrogation: (which of you?)

It is ordinary in Scripture,Obſ. Math. 6.25.26, 27, 30.Matt 6:25Matt 6:26Matt 6:27Matt 6:30 this way to Miniſter inſtruction unto us; Chriſt did it frequently as we find in that excellent Sermon of his preached upon the Mount (Math. 6.25.26.27.30.) Why and why do you ſo? So elſe where (as Math. 16.13.15.) Ipſe Christus Catechiſta (ſaith one) Chriſts preaching ſeems to be a Catechizing: when he was but twelve yeares old,Caniſ. we reade, that he was in the Temple, ſitting among the Doctors:Luke 2.45. Ejuſdem ſcientiae eſt ſcire quid interroges, quidve …eſpondeas. Orig.Luke 2:45 & audiens, & interrogans, both hearing and asking queſtions, Luke 2.45. He heard what they would ſay, and he moved queſtions to heare what they could: It is a teſtimony of as much knowledg to aske a pertinent queſtion, as to give a pertinent Anſwer.

But ſo it is (and it is to be much wondered at, that it ſhould be p. 32ſo) that this way and forme of teaching, and inſtructing others, is grown quite out of Credit with us: we love not to propound queſtions to others about Religious matters; nor do we like to be queſtioned about them: Let one come unto us in the meekeſt and moſt reſpective manner, and propound a queſtion concerning ſome fundamentall point of Chriſtian Religion, we are ready to anſwer (with another croſſe one) as the Hebrew did Moſes, Exod. 2.Exod 2Who made thee a Iudge, or a man in Authoritie, to examine me?

Questions are ſuſpected for Examinations; and men are affraid leſt they ſhould have ſome ſecret pickt, which they would not have diſcovered.Penitent Citizen, on Luke 7.40.Luke 7:40 This ought not to be; the Rule is, Be ready to give a Reaſon of your Faith to him that asketh. But of this point more hath been ſaid in another Parable, I therefore paſſe it briefly.

The uſe of Interrogations is, either to informe the judgment, (as Gen. 3.9. Revel. 7.13.) Or to preſſe ſome matter of weight upon the Conſcience, (as Deut. 10.1…. Iſa. 5.3. Mich. 6.) Any thing propounded unto us after an Interrogatory way, carrieth with it greater force and Emphaſis. It ſtirrs up the hearer, not onelyonly to Attention, but to a due Conſideration of the matter, as if he were preſently to paſſe cenſure, and put in his Anſwer: Now in that our Saviour propounds this Parable after ſuch a forme and manner, it may inſtruct us, that are his Miniſters, to look as well to the Manner, as to the Matter of our Preaching.

Doct. Serious Doctrine or matters weighty, muſt be preſſed upon the conſcience of our Hearers, the beſt way we may. It is not enough to deliver what is ſound, and good, but we muſt ſo deliver it, that an edge be ſet upon it, and thoſe that hear us be ſtirred up to a communing with their own ſouls about that which is taught.

The words of the wiſe (ſaith Solomon) are like Goads and Nails fastened by the Maſter of Aſſemblies which are given from one Shepheard. Eccleſ. 12.11.Eccl 12:11Salvian de prov. l. 1. c. 1.He ſaith not (ſaith Salvian) that they are ſweet powders, but medicines; not Criſping pinnes to curie the haire, or locks, but Goades and Nayls, to enter through the thick skin, and peirce the heart: ſuch were the words of our Saviour, Math. 7. ult. and 21.44. and ſuch muſt ours be, who are his Servants, 1 Cor. 2.4. 1 Cor. 14.24.25. Luke. 3.10. ſo forcible are right words.Job. 6.25.Job 6:25

p. 35Uſe. St. Bernard loved, and always wiſhed to heare that Miniſter, Am…vocem illius paſtoris quinon ſibi plauſum ſel mihi planctum &c. Bern. in Cant.at whoſe Sermons the people hemmed not, but ſighed; clapped not their hands (as at a Play,) but knocked their breaſts, (as at a Funerall) who drew teares, from the eyes of their people, rather then commendations from their tongues.

Chryſostome complaines of the plaudite's, and the acclamations uſed by his hearers; Non Theatrum Eccleſi…, the Church is not a Theater. What meane you by theſe Plaudite's? what get I by them? I had rather have one ſoul, then all theſe hands and eyes: The care of this reverend Father, was to deliver weightie matter in termes, rather ſignificant, than elegant; and and laboured more for force of Argument, then Ornament of ſpeech; and yet the Preacher ſought out for acceptable words, Eccleſ. 12.10. Such words, as might procure, not onelyonly an underſtanding, but willing and obedient attention: He delights to be heard, and to be heard with delight. Auſtin doth not onelyonly profeſſe of himſelf, that he ſtudied at home to make his language ſweet, and harmonious, and acceptable to Gods people; but he beleeves alſo, that St. Paul himſelf, and all the Apoſtles had a delight, and a holy melting of the bowels, when the Congregation liked their Preaching. Oh that God would give you ſuch Miniſters; Oh that God would be pleaſed to ſend us ſuch Hearers! It was ſaid of Luther, by ſome that heard him, that he did preach as if he had been within a man:Lutherus me alloquitur quaſi me intra erat. 2 Cor. 3.6. Hebr, 4.12.2 Cor 3:6 It is the life and excellencie of Preaching, to be an able Miniſter of the ſpirit, and where, were the ſpirit in it, if it ſhould not diſcerne the ſpirits, and divide betwixt the Marrow and the bone? Thy own heart, and conſcience, is the ſubject wherein the virtue and efficacie of Preaching is to be found: if that be moved to beleeve, and repent; ſuch a one is a powerfull Preacher (at leaſt to thee) and ſo eſteem him.

As the Caſe is put by way of Interrogation (Which of you, &c?) ſo by way of ſuppoſition (ſhall have a Friend] he ſpeaks not poſitively, Quis veſtrum & qua… dicae pauci ſunt. Salmēr…. Doct.you my Diſciples that have Friends, but, put the caſe you ſhall have one, intimating by this manner of ſpeech, that,

A faſt and faithfull friend is hard to find: He is ſo great a rarity, that it may well be queſtioned, who hath him? Job ſpeaks to the point, Job. 5.15. He compares his Friends to the Brooks,Job. 5.15.Job 5:15 by which the Merchants do travell; unto Teman frozen in Winter, p. 34and dryed up in Summer; In the time of raine, they overflow: ſurely ſaith Job, you are very like unto it, verſe 21. In my proſperitie you were my onelyonly Friends, when I had no need of you; when I had ſhowres of bleſſing from above, you overflowed with kindneſſe, but in my miſery and drought, (when I had moſt need of refreſhing,Job. 16.20.Job 16:20) you add affliction to affliction, ſo Iob. 16.20. my friends ſcorne me; many pretended love and friendſhip, but now in my calamitie they will not own me; they ſcorne me, when they ſhould comfort me: The like complaint makes David, Pſal. 38.11.41.9.Ps 38:11Ps 38:41Ps 38:9Pſal. 38.11. My Lovers and my Friends stand aloof from my ſoare. And elſewhere, that his familiar Friend in whom he truſted, which did eate of his bread, had lift up his heel againſt him, Pſal. 41.9. The Church of God laments this;Lament. 1.2.Lam 1:2 Lament. 1.2. All her Friends dealt treacherouſly with her. And Chriſt himſelf, the head of the Church (who here puts the caſe to his Diſciples) found it experimentally true. I was wounded in the houſe of my Friends, Zach: 13.6.Zach. 13.6. (The Prophet ſpeaking there Prophetically, of the Paſſion of Chriſt.)

There are three Reaſons that may be rendered for this, why faithfull Friends are ſcarcely found.

Reaſ. Firſt, 1. Prov. 20.6. Vera amicitia tantum inter honos oritur, inter optimos conſummatur Caſsiand…in Pſ.Prov 20:6Divinity affords us this for one, there are few good amongſt many. Every man will proclaime his own goodneſſe (ſaith Solomon) but who ſhall find a faithfull man? that is, amongſt thoſe many, w…o ſhall find one faithfull, and cordiall? Neither can true friendſhip be but amongſt thoſe that are good: Grace and Virtue is the cement which conglutinates hearts, and makes true Friends (as hereafter ſhall be ſhewed.) Now the number of godly and virtuous men being ſmall, the number of faithfull Friends cannot be great.

Reaſ. Morall Philoſophy renders another, in telling us it is likeneſſe of minds, 2. Phil. 2.20.Phil 2:20and manners, that makes the true Love-knot of Friendſhip; when we find another of the ſame diſpoſition with our ſelves,Firmiſsimainter pares amicitia Q. Curt. l. 2. Inter diſpares mores, firma non poteſt eſſe amicitia. Aug de amicitia, c. 14. we find alter ego another ſelf: the ſame ſoul as it were in a divided body. And Nature that makes us love our ſelves, makes us (with the ſame reaſon) love thoſe that are like us: Now then, if to goodneſſe and virtue, there muſt be added a likeneſſe of manners, temper, and diſpoſition; it is no mervail if there be ſo little friendſhip in the world, ſeeing it is with tempers, p. 35and humors, as it is with faces, not two amongſt many that agree in all points.

Reaſ. 3 Experience furniſheth us with a third: Friendſhip was ever rare to find, but more rare then ever, by how much the world is more corrupt then ever. Machiavells Tenents are more ſet by, (ſhall I ſay, then the Rules of Ariſtotle, Plato or any Philoſopher, nay) then the Tenants of Chriſt himſelf; His Schollars have ſo well profited in his School, that many of them are able to teach their Maſter; Profeſſe (ſaith he) Love and Friendſhip to thy Neighbour, who if he be up to the knees in water, then lend him thy hand to pull him out; Is he up to the Waſt? do thy beſt then; to help him: but if he be up to the chin, then thy hand upon his head, and duck him under, ſuffer him not to riſe any more: Such is the friendſhip of this age, wherein the habits of mens minds, are as much changed, as the habit of their bodies. That friendſhip, and honeſtie which in times paſt, had the hand on the Heart, now hath it on the Toe: Faithfull, and Cordiall dealing, is now grown cleane out of faſhion, and nothing left but Cringes and Complements. Thus you have the Grounds, and Reaſons, of the point. Let us apply it.

Vſe. If true Friends are ſcarce, then the world is much miſtaken in point of Friendſhip: Such a one we ſay hath many Friends; And who boaſts not of the friendſhip of ſuch, or ſuch a man, and that they are their faſt Friends: when if the point be well exaamined, they ſhall have cauſe to ſay with Socrates, Oh! foreign.my Friends, there is no true Friend amongst you. The miſery of Travellers is the miſery of Chriſts Diſciples, to find many Hoſts, but few faſt Friends amongſt them.

Keckerman relates a ſtorie of an old man,Ethic. p. 369. E. who upon his death bed, asked his Sonne, What Friends he had: he anſwered him, Very many: well, ſaid the Father, I have lived ſo long in the world, and yet have found but half a Friend: But this do, try thy Friends before thou need'ſt them; Goe kill a Calfe, put it into a ſack, and pretend that it is a Child which thou haſt untimely ſlaine, deſire their advice, and counſell, and that they would conceal the fact: he did ſo, and upon tryall, found, that all his Friends deſerted him; not one that ſtuck cloſe unto him: Then by his Fathers advice, he went unto his half-Friend, who preſently p. 36aſſented to the burying of it: in the meane time his other Friends, had accuſed him (for that ſuppoſed fact) and had brought him to Execution; had not the matter been diſcovered.

Guecarra obſerves as much: By my own Experience (ſaith he) if thou wilt beleeve me, I know not any thing wherein thou maiſt be ſooner deceived, then in this point of Friendſhip: Forty yeares (and more) with ſome judgment I remember the world, in which time, I have found, ſuch alteration in mens minds, and manners, that if they ſhould decline as faſt from evil to worſe, after fortie yeares more, it will be a hard matter to find a faithfull Friend, or an honeſt man.

For the better clearing, and fuller evincing of the point delivered unto you, it will not be amiſſe to take notice, what friendſhip is; with the ſeverall ſorts and kinds of it: which when we rightly underſtand, it will appeare that we are much miſtaken in the point of Friendſhip, and that amongſt thoſe many we take for Friends, there is ſcarce a true Friend to be found amongſt them all.

Freindſhip, what it is.Friendſhip is by ſome deſcribed to be the ſweetneſſe, intimateneſſe and ſtrength of Love; Or (as others) more large…y; A ſpeciall obligation of Amitie, or good will: uniting the hearts of men together, in a greater neerneſſe and dearneſſe, then ordinarily is either required or to be found, amongst them.

By which it appeares,Hart's. Caha. 21. firſt, that Acquaintance is not Friendſhip; That is but the firſt draught of it: that is (ſaith one) as the Herd; Friendſhip is the Paire, that is taken or choſen out of it: That (in ordinary uſe) is but a ſharing of talke, news, meat, complement: A thin… eaſily created, once being in companie doth it: But Friendſhip hath Power, and Admittance into the inward parts of the ſoul. I may have Great Acquaintance, and yet but Few Friends for all that.

Secondly,Galat. 1.18, 19.Gal 1:18Gal 1:19 there is a difference betwixt Good-will and Friendſhip Good wil we ſhould beare to thoſe we never ſaw, that know us not, (As St. Paul did to Peter, Jeams and John, before he ever ſaw their faces) But we have Friendſhip onelyonly with ſuch men, as we have both ſeen, and known, and been converſant withall, and taken great liking of.

Thirdly; betwixt Love and Friendſhip, there is a difference. p. 37A man may love thoſe, who love not him; but friendſhip is mutuall. Seneca compares it to a game at Tennis, wherein the ball is toſſed, and not ſuffered to fall; if it do, he forfeits who miſſeth the ſtroake? Or like two Lutes meeting in pitch and neerneſſe, the ſtriking of the one makes the other ſound. So is it with true Friends; And ſo it was between Jonathan and David, and between Baſill and Nazianzen, of whom it was ſaid that anima una erat incluſa in duobus corporibus; they ſeemed to have one ſoul, in two bodyes: Yea many bodies and many ſouls, are by Friendſhip made but one; for if a hundred men love together as they ought, there is but one heart amongſt them, Act. 4, 32. Theſe things, duly conſidered,Acts 4.32.Acts 4:32 will evidently cleare it, that many are miſtaken in point of Friendſhip.

Secondly, let us diſtinguiſh (as Scripture doth) of Friendſhip. A Friend is taken ſometimes, largely for a common or ſeeming Friend (as Prov. 14.20.) The Rich hath many Friends: This is Imperfect Friendſhip. Pro. 14.20.Prov 14:20Sometimes it is taken strictly for a faithfull Friend indeed, (ſo Prov. 18.24.) There is a Friend that stieketh cloſer then a Brother. Theſe Friends that are faſt and faithfull,Prov. 18.24.Prov 18:24 are joyned together in the Truth of Affection and Religion, Tit. 3.15. Greet them that love us in the Faith: And it ariſeth from effectuall good-will of one to another,Tit. 3.15.Titus 3:15 and is grounded on morall goodneſſe, this is perfect Friendſhip, and cannot be but amongſt the good. The other ſort of Friends, falſe and fained, are ſuch as are not united to us by Religion, and true Affection, but for by, and ſiniſter ends;Vulgus amicitias utilitate prebat. Et cum fortunâ ſtat que cadit que fides. Pro. 19.6, 7.Prov 19:6Prov 19:7 grounding their Friendſhip on Profit Pleaſure, and the like, as Prov. 19.6. Theſe are Friends by Accident: and their Friendſhip lives, and dyes, as Profits and Delights live and dye in us, Prov. 19.7. Of theſe ſort of Friends there are enow; but of faſt Friends, few.

The Sonne of Sirach mentions divers ſorts of theſe counterfeit and feined Friends in his Book of Eccleſiaſticus, cap. 6.8, 9, 10. which we may do well to take notice of.

Firſt; A Time-ſerving Friend there is, who is a Friend for his own occaſion, and will not abide in the day of trouble: Ecclus. 6.8.Sir 6:8Theſe are aptly reſembled to the Dolphin, which in faire weather is never from the ſides of a ſhip, but when a ſtorme ariſeth, you have no more her companie: Or like the Swallow, which in Summer is p. 38chattering about your Windows, and in your Chimneys, but in Winter takes her flight, and leaves nothing behind, but durt and dung, as a pledge of her Affection. They are like Mice in a Barne, or Waſps about a Galley pot; they ſwarme about us whilſt ſomething may be had; So long as we are in a flouriſhing eſtate, they will (as birds in Summer) build in our boughes; but the leaves being fallen, they delight not in our ſhadow: Such were Adoniahs Friends; no ſooner had he uſurped the Crown, and proclaimed himſelf King, but many joyned with him; As Joab the Generall of Davids Army,1 King. 1.7.1 Kgs 1:7 and moſt of the chief Captaines, and Commanders; beſides Abiathar the high Prieſt: And yet (ſaith the Text,verſ. 8.) the mighty men that belonged to David were not with him; He had not the ſtrength of the Armie on his ſide (albeit he had moſt of the mighty Commanders of Soldiers) for that they were not true unto him; For all the ſhew that they made, they did not reſpect Adoniah ſo much, as their own ends; therefore no ſooner was Solomon proclaimed, but they left Adoniah to himſelf, to make good his own Title. Such Friends David found in his proſperity; Shemei was no Railer, nor yet Achitophell a Traitor;2 Sam. 15.31. 2 Sam. 16.5.13. Eſter. 7, 8, 9.2 Sam 15:312 Sam 16:52 Sam 16:13 but when the times turned, they could turne with them and prove both. Hamans Friends, (who had before ſmiled in his face, and kiſſed his feet, now) finding the King incenſed againſt him, are ready to cover his head, and help him to the halter.2 Tim. 4.16.2 Tim 4:16 And ſuch Friends St. Paul found, many who pretended love, yet in his trouble forſook him, and would not ſtand by him: If they follow him, it ſhall be with Peter a farre off, And ſuch a Time-ſerving Friend, was Pompey to Cicero (as we read in a ſtorie) who ſlipt out at a back dore, when Cicero flew to him for ſafe-guard of his life, and ſo left him, to the mercy of his enemies. Such Friends as theſe, you may have many who ſing, to the tune of Fortune: (as they ſay) they keep time, but ever ſing the Baſe (ſaith one), So that the caſe (albeit theſe abound) may be ſtill put unto you, Which of you ſhall have a Friend?

Secondly;Ecclus. 6. Verſ. 9. Pro. 26.23. Pſal. 118.12.Sir 6Prov 26:23Ps 118:12 there is a Treacherous and a Perfidious Friend, that turneth to enmitie; and taketh part against thee, and in contention he will declare thy ſhame. Solomon reſembles theſe to Potſheds overlaid with ſilver droſſe, Prov. 26.23. David to Bees, they come p. 39about me like Bees (ſaith he, Pſal. 118.12.) The Bee hath both hony, and a ſting; ſo theſe have hony in their mouths, but gall in their hearts. One compares theſe to ſilken halters; Mel in ore, Fel in corde.to halters for that they will ſtrangle and choake a man; to ſilken ones, for that their words are ſmooth and ſoft, as David found, Pſal. 55.21. Others reſemble them to Hangmen, Diog. Laertius.who with the one hand embrace a man, when with the other they pluck out his bowels, Or to Butchers, who claw the Oxe on the …ibs, that they may have the fairer blow at his head.

Of ſuch Friends as theſe, Jeremiah gives warning,Jer. 9.4.8. Judg. 9.6.23. 1 Sam. 18.17. & 22.9.Jer 9:4Jer 9:8Judg 9:6Judg 9:231 Sam 18:171 Sam 22:9 cap. 9.4.8. Such Friends were the Sichemites to Abimelech, Judg. 9.6.23. Saul and Doeg to David, 1 Sam. 18, 17. and 22.9. And ſuch Friends to Chriſt, were thoſe ſpyes, ſent forth by the Scribes and Phariſes; who feined themſelves to be good men, that they might the ſooner entrap him in his talk, Luke 20.20. Caſſius and Brutus (of whom the Hiſtory makes mention) were ſuch treacherous Friends to Caeſar: Ptolomie King of Aegypt, to Pompey, Luk. 20.20.Luke 20:20(whoſe head he ſent to Caeſar for a preſent), Antipater to Alexander, Zophyrus to the Babylonians (who betrayed them to Darius.) And ſuch a one was Baneſter, who betrayed the Duke of Buckingham his Maſter, in the dayes of Richard the third, (which treachery was revenged by God, both on him and his, as our Chronicles mention.) Theſe Friends are like Familiar Divells, which forſake their Witches when they have brought them into fetters; or at beſt, but like Moſes-rod, they will ſeemingly be for a while, a ſtaffe to ſtay us; but anon of a rodd, they are turned into a Serpent, mortally to ſting us. Many ſuch Friends the world is full of, but not a true Friend is to be found amongſt them all.

Thirdly;Verſ. 10.11.18. there is another kind of Friend (that the Sonne of Syrach makes mention of.) A Back and Belly Friend, who is a Companion at our Tables, and will be, as we our ſelves in proſperity. The heart of theſe Friends, are in our P…ts, or Pockets;Aes in praeſenti perfectum format amorem. find them ſomewhat to give, and they will find in their hearts to Love; Theſe, are like the Reflexion of a Looking-glaſſe, they will imitate any geſture that you uſe: right Dotterell-catchers; if you ſmile, they will ſmile, if you frown they will do ſo, if you make a ſtand, they will; if you ſpread out a wing, ſo will they; if you hold the neck aſide, they will do the like. (As did Alexander's p. 40flatterers) if thou ſtoopeſt with thy ſhoulders ſo will they do as did Plato's Schollars in imitation of their Maſter. As thou art, they will be; as thou doeſt, they will do.

Such Friends, were thoſe ſpoken of, Hoſ. 7.3 -6.Hoſ. 7.3.6. John 6.26.Hos 7:3Hos 7:6John 6:26 who make Princes glad with their lies and flatteries. And thoſe the like, who followed our Saviour, for the Loaves and Fiſhes, more for the meat then for the miracle: Hic dat epulis accumbere Divum.They ſeemed to ſay with Aeolus in Virgil, this man keeps a good houſe, come we will after him; whilſt the pot boiles, their affections will. Many ſuch there are in the world, who like Flyes come to the Honey pot; like Ants come to the Wheat, yet, ſaith Seneca, the Flyes are no Friends to the Honey; nor the Ants to the Wheat. Many of theſe Friends you may have, and yet the queſtion may be asked, Which of you ſhall have a Friend? As for true Friendſhip, we may ſay of it, as ſometimes the Duke of Buckingham ſaid to Biſhop Morton, in Richard the third's dayes. It is gone on Pilgrimage, and no man knowes when it will returne.

Wherefore,Dan. Hiſt. 231. be not deceived in point of Freindſhip; think not to find all them Friends, that would be counted ſo; Julian the Apostate is not preſently a Friend to Baſil, though in writing unto him, he ſtyled himſelf foreign, thou art my Friend and beloved Brother. Scarce a lettter comes unto thee, but either the ſuperſcription or ſubſcription mentions a Loving Friend. But as it was ſaid of Adrian, by the multitude of Phyſitians the Emperour is dead; ſo it may be as truly ſaid by the multitude of Friends (ſuch as pretend themſelves to be ſo) many a man is undone for want of a true Friend: In ſhort; Eſteem not every hanger-by, that pretends Friendſhip to you in proſperitie, a faſt Friend, take away the Idoll-gold, and then they will kick the Aſse, which before they worſhipped for the Gold's ſake: Eſteem not them for Friends that flatter you; their Ave, threaten a vae, like thoſe in Ariſtophanes, that cry foreign good good; when indeed it is bad, too bad: Nor thoſe Friends that would ſeduce you: I know not, ſaid a ſcottiſh Martyr why they called themſelves my Friends, which ſo greatly laboured to convert me, (or pervert me rather,) neither will I more eſteem them then the Midianites, Acts and mon. fol. 1153.which in time paſt called the Children of Iſrael to do ſacrifice to their Idolls.

p. 41Uſe 2 If a true Friend be ſo rare to find, then it may admoniſh you that have a Friend indeed, to prize him; and take heed of loſing of him.

In finding ſuch a one, Ecclus. 6.14.Sir 6:14(ſaith the Son of Syrach) we have found a Treaſure; the weight of gold and ſilver, is not to be compared to the goodneſs of his Faith, nor ought he to be changed for any thing in this world.