The Fast Friend, Text (2 of 11)

The Fast Friend · Text (2 of 11)

p. 41This cauſed Alexander, Am. Marcel. l. 25. Prov. 27.10.Prov 27:10when one deſired to ſee his Treaſure, to command his Servants to ſhew him, (not his Talents of ſilver, but) his friends: not foreign but foreign. A true Friend ſaith Solomon, is nearer than a Brother; or any carnall Kindred: therefore in Scripture, Deut. 13.6. after Brother, Son, Daughter, and Wife of the boſom, a Friend is placed, (who is ſaid to be as our own ſoul) neerer and dearer then all theſe unto us: And of ſuch account, have faſt Friends bin in former times, that ancient Menander eſteemed him a happy man, who had found but a ſhadow of him: (And, well he might, for vix invenienda poſſeſſio, the ſubſtance is not ſo ſoon had.) And a Souldier of Cyrus, having won a Race, being asked by the King, what he would take for his Horſe, anſwered, Not a Kingdom, and yet ſaid he, I would be content to part with him for a true Friend, knew I where to find him. He is an Angel, ſaith one, cloathed with fleſh and blood: No ſweeter contentment upon Earth; than a true Friend, (as hereafter we ſhall ſhew more fully.)

And the more pretious the Treaſure is,Amicus verus diu quaeritur, vix invenitur, difficile ſervatur. Hier. Epiſt. ad Ru. l. 2. Epiſt. 11. Caſſiod. de Amicitia. Prov. 27.17. Dr. Jerm. in Loc. Qui loeditur, laedenti eſſe amicus non deſinit, &c. Caſſiod.Prov 27:17 the greater ſhould be our care to preſerve it: A true Friend is long ſought for, ſeldom found, and hardly kept: (ſaith Hierom,) ſuch a narrowneſs there is of true Love in the very beſt. It is true, that Caſſiodorus ſaith of a true Friend, he is hardly provoked, or made angry; and yet unkind uſage may move him, who is hardly moved: Hereto tends that of Solomon, Prov. 27.17. As Iron ſharpens Iron, ſo a man ſharpneth the countenance of his Friend; rub Iron hard often upon Iron, and it giveth an edge unto it; ſo if a Friend be often rubbed, and galled, by unkind uſage, it will likewiſe ſharpen his countenance to diſcontent, and anger: And it is well obſerved, that Solomon in that Proverb, ſaith not ſo, A mans Friend ſharpneth the countenance of his Friend; but ſo, A p. 42man ſharpeneth the countenance of his Friend, for he that is wronged, ceaſeth not preſently to be a Friend, to him that doth the wrong; but he that doth the wrong to his Friend, is gone from a Friend, and is ſtyled A man. It is the wiſdom and patience of a Friend, not to regard every ſmall diſcourteſie, not to be moved, till after a long forbearing; And it is the part of a friend, not willingly to offer any diſcourteſie to his Friend; much leſſe, to perſiſt in the provoking of him: Some injuries, are ſuch as cannot ſtand with a friendly heart; but do plainly argue an evil and envious Affection, (ſuch were thoſe that David found from the hands of his pretended Friends.) Some again are ſuch, as may ſcape him that truly loveth, through negligence, raſhneſs, or other infirmities: Theſe, friendſhip ſhould diſgeſt, and will: He that ceaſeth to bear with me, ceaſeth to love me, ſaith Austine: Qui deſinit ſuſtinere deſinit amare. Aug.and who ſo in this kind, will bear more from others, then from their Friends, are unworthy of Friends: Better to bear ſome kind of wrongs and injuries, (which yet a true Friend will be loath to offer) then by taking every offence, to imbitter our own hearts, and theirs, to the ruine of Friendſhip: wherefore bear with ſome infirmities in thy Friend; forbear injuries, and beware of every thing that may cauſe fraction, or diviſion, between thy Friend and thee, remembring what Solomon ſaith,Prov. 18.19.Prov 18:19 Prov. 18.19. Diviſions amongſt Friends, are oftentimes compoſed with more difficulties, then contentions amongſt others: Seldom do ſuch piece together again, as break, having b…n before intimate: the more ſtrongly united any thing is, being whole, when it is broken, it is fartheſt from being made whole again: you ſee this between a ſtick of wax, and a ſtick of wood, the wax may be more eaſily conjoyned, then the wood. A twine thred, if it be broken, is more eaſily knit together, then a Cable: And the hard Adamant, if broken with a Hammer, flies into ſmall duſt, ſo that it is ſcarce diſcernable: ſo are the diviſions of Friends more hardly compoſed, then the diviſions of ſtrangers. Therefore avoid all what may be, every thing that may cauſe fraction in friendſhip.

Uſe 3 Thirdly, This that hath bin delivered, may make us bluſh for ſhame, that there ſhould be ſo few true Friends, and ſo little Faith found amongſt us, inſomuch, that the very Heathens ſeem p. 43therein to have excelled us: we read of a Damon and Pythias; a Pylades and Oreſtes, a Titus and Giſippus; of an Euryalus and Niſus; Scipio and Laelius, Polyſtratus and Hippoclides; All famous for their Friendſhip, each to other in their Generations, Examples not to be paralled amongſt us, who profeſs better things: Faithful friendſhip being in theſe dayes degenerated into Policy and Flattery, and no other (amongſt many) then vox artis, a word of Art, (and ſo in no Praedicament.) The Ancients, painted Friendſhip, and reſembled it, to a fair young man, bare-headed, in a poor Garment: At the bottom, was written, Death and Life above, Summer and Winter: his Boſom was open, (ſo that his heart might be ſeen,) whereon was written, Longè Prope, at hand, and a far off: But the friendſhip that is now, hath a ſmiling face, a Courtly Congye, a popular voice, words fair and glorious, a Salutation more then ſuperſtitious: I am glad to ſee you, I would I could ſerve you, I wiſh no longer to live, then to love you, are the Mottoes. But put this Friend to the tryal, then I am at your ſervice in any other matter, but in this I am neceſſitated to deny you. A handful of old Friendſhip, is worth an armful of this new; (but of this, more hereafter.)

Uſe 4 Laſtly, If we find amongſt many Friends, few true and faithful to us, upon tryal, wonder not at the matter, nor repine at it; ſay not, never was man ſo dealt with by his Friends, as I am, but make a better uſe thereof; examine thy own heart, upon what grounds your friendſhip grew; how came you to be acquainted? was not your friendſhip procured by gifts, or flattery, (the way that many take, as I ſhall ſhew in the next point,) and can you think that ſuch friendſhip will be laſting? Reſt aſſured, if the unity of Paraſitical friends is ſo fickle, that the inconſtancy of time and ſtate will ſtern its Nature.

Or haſt thou not bin injurious to thy friends? undervalued him, or proved falſe unto him in action, or intention? apprehended a diſcourteſie by a wrong ſuſpect, that was never intended by a willing act, or lent an eare to ill tongues, and entertained falſe tales, ſlanderous reports againſt thy friend? Prov. 16.18.Prov. 16.18.Prov 16:18 If ſo, no marvail if thy Friend fail thee, who haſt failed in point of friendſhip.

p. 44Or, on the other ſide, haſt thou not idolized thy Friend, and ſlayed thy heart upon him? have not thy Applications bin more frequent to him, then thy Addreſſes to thy Maker? Haſt thou not more loved his ſmiles, then feared Heavens frowns? and his anger grieved thee more then thy ſins? Woodden Pillars will bow,Greenham, on Friendſhip. or break, upon which you ſay too much weight: God is pleaſed in ſuch a caſe, to ſuffer Friends to fail us, that we may learn to truſt in him alone, who will never fail us, Mich. 7.5. 1 Tim. 5.5. Something or other, upon a ſtrict examination, thou wilt find to be amiſſe, which (thou haſt good cauſe to think, that) God corrects in thee, by thy Friends unkindneſs, or unfaithfulneſs. Labour for the future,Ecclus. 6.16, 17Sir 6:16Sir 6:17 to approve thy ſelf in Gods preſence, ſo ſhalt thou ever have, or not need, the friendſhip of man: And this is the way to profit by this Affliction. Now we come from the manner of propoſing, to the matter propoſed.

Text. Which of you ſhall have a Friend? &c.

And here conſider, Firſt, whoſe caſe it was, and who was concerned in it. Secondly, What it was: The caſe is yours, [which of you] q. d. it concerns you my Diſciples, and every good man, as we…l as you: It ſeems then by this, There is none, but may find the want of a true Friend. The men of Tyre and Sidon, found the need of one, when Herod was offended with them, and therefore made Blastus their Friend,Acts 12.20. Gen. 38.12. 2 Sam. 13.3. & 15.37. 1 K…ng. 4 5. Bacons Eſſay.Acts 12:20Gen 38:122 Sam 13:32 Sam 15:372 Sam 15:1 Act. 12.20. Judah was not without his Friend Hirah. Gen. 38.12. Ammon had his Friend, Jonadab. 2. Sam. 13.3. David his Friend, Huſhai. 2 Sam. 15.37. Solomon his friend, Zadock, 1 King. 4.5. Kings, (one would think) ſtand in leſſe need of friends then any, and yet they have valued friendſhip at ſo high a rate, that they have many times purchaſed it, at the hazard of their own ſafety, and greatneſs.

Reaſ. Man, is like unto a Bee; he cannot poſſibly live alone, his birth and bringing up confirm it. No Creature hath ſuch need of friendly help,Socialis eſt homo &c. Lactant. l. 5. c. 18. Other Creatures do no ſooner come into the world, but they are able by their own proper ſtrength, to raiſe themſelves upon their feet, and help themſelves; but it is otherwiſe with man: from the work of the Midwife in bringing us out of the womb of our Mother, even to the laſt work of p. 45him or her, that puts us into the womb of the Earth, we muſt depend upon others: our being in this world, is nothing elſe, but a meer dependency;1 Cor. 12.12.1 Cor 12:12 all ſtand in need of one anothers perfections (as the Apoſtle ſhewes excellently by a ſimilitude from the body of a man, 1 Cor. 12. from the 12th to the end.)

Uſe 1 And yet ſuch is the pride of ſome mens ſpirits, that out of a conceit, and opinion which they have of their own ſufficiency, they deſpiſe the friendſhip of all. Tuſh, ſaith the rich, I would have you know, that I can live without you, I am not beholding unto you, nor ever will. And, many a poor mans ſtomach is ſo big, that if he have but a groat in his purſe before-hand, he will crow too, upon his Dunghill: I live of my ſelf, as well as the beſt of them, I am beholding to never a Churl of them all, for a meales meat, &c. The very Heathens could ſay, that a Friend, is more neceſſary then fire, or water. If a fine were ſet upon the heads of ſuch proud ſpirits, and they forbid the uſe of fire and water; by the want of them, they would ſoon find the worth of them: But what art thou, who thus boaſteſt of thy ſelf? Let thy Mountain be never ſo ſtrong for preſent, yet what aſſurance haſt thou, that thou ſhalt never be removed? That Shunamite, 2 King. 4.13. cap. 8.5. Judg. 11.6.2 Kgs 4:13Judg 11:6that once refuſed to be ſpoken for unto the King, by a Prophet, little thought, that afterward ſhe ſhould ſtand in need to crave that courteſie of his man Gehezi. And as little thought thoſe Elders of Gilead, that had thruſt out Jeptha for a Bastard, that they ſhould be compelled to ſeek unto him, and crave his return: God oftentimes brings it ſo about, that thoſe we ſcorn to be beholding unto, in our proſperity, we are forced in our want, to ſeek unto for help. The goodlieſt houſe, may ſometimes ſtand in need of a little ſhoare. It is not our wealth, and fulneſs, which allowes us the liberty of needing no man. Thoſe that ſtand faſteſt on Earth, have but ſlippery footing. No man can ſay, that he ſhall not need a Frien…. There be infinite accidents belonging to mortality, which either preſently, or hereafter, may make us glad to find a Friend.

Uſe 2 Let our ſtate (then) for preſent, be what it will be; yet it ſhall be our wiſdom, to make ſure a Friend, Prov. 6.3.Prov 6:3Prov. 6.3. or (as the words in the Original will bear) to ſtrengthen our ſelves with Friends. Our Saviour commends this point of wiſdom to p. 46us in that Parable,Luk. 16.9.Luke 16:9 Luk. 16.9. from the example of the unjuſt Steward, who did the like. Now one great point of wiſdom is; in making of our ſelves Friends, to make a good choyce: Give me leave therefore, to ſhew you: Firſt, what Friends you are to make choyce of. Secondly, the meanes which you are to uſe, that you may obtain them. Antisthenes uſed to wonder at thoſe who were curious in buying but an Earthen diſh, and yet were careleſs in the choyce of Friends: wherefore

In chuſing of a Friend, let me ſhew you, firſt, whom you are to avoid and take heed of. Secondly, whom you are to pitch your affections upon, and enter into a league of friendſhip with.

There are ſundry ſorts of men, that it is not wiſdom to enter into ſerious friendſhip withall. The firſt is the Angry man, make no friendſhip with an angry man, Prov. 22.24.Prov 22:24(ſaith Solomon) and with the furious man thou ſhalt not go, Prov. 22.24. But here we muſt diſtinguiſh of Anger. There is Anger mortified and ſubdued in a man, and Anger raigning; with the former nothing hinders, but we may be familiar friends. Some Friends may by Nature, be ſomewhat haſty: Friendſhip with theſe may not be excluded, when through Gods grace, they bridle themſelves in ſome good meaſure. But with the latter, ſuch a one, as is a man of Anger, whoſe Anger is his Lord and Maſter, that cannot command his paſſion, but is in bondage to it, make no friendſhip with him: the Reaſon the wiſe man renders, verſ. 29. leſt thou learn his wayes, and get a ſnare to thy ſoul. The love of Friends will quickly breed, a love of their doings; and ſo inſtead of getting a Friend, thou wilt get a ſnare unto thy ſoul, and fall into ſome evil, and miſchief, into which Anger and Fury driveth men.

Secondly, the Covetous man is not fit to be entred withall into a league of friendſhip; for that friendſhip is ill made, which is ſoon broken,Actum eſt de amicitia. Prov. 1.19. 1 Tim. 6.10. 2 Sam. 16.3. 1 Sam. 25.10. 2 Tim. 4 10. Mat. 26.14, 15.Prov 1:191 Tim 6:102 Sam 16:31 Sam 25:102 Tim 4:10Matt 26:14Matt 26:15 and no band of friendſhip or amity will hold with the covetous perſon, (if ought may be gained by the breach of it. And ſuch are the wayes of every one that is greedy of gain, he will not ſtick to take away life from the owner, Prov. 1.19. Covetouſneſs is the Root of all evil, 1 Tim. 6.10. No ſin ſo barbarous as it, Experience verifieth this: It breaks all bands of amity, nature, duty, as might be exemplified in Ziba, Nabal, Demas Judas: Love of Lucre cauſeth a man to betray the beſt Friend p. 47living. All the kindneſs of the covetous, is but like the Fowlars ſhrap, wherein he caſts meat, not our of kindneſs to relieve the Birds, but treachery, to enſnare them.

Thirdly, the Drunkard is as unfit a piece of Timber for this Building, as either of the former; for (beſides the learning of his vices,) there is no truſting him with our ſecrets: his mind and ſtomach are alike, neither can retain what they receive. In his Cups, Friends and ſoes are alike: Familiars and ſtrangers are of equal eſteem, Prov. 23.29. Who hath contentions, Prov. 23 29. Nec verboſum arbitror eligendum. Aug. de amici…. c. 14.Prov 23:29who hath bablings, &c. but the Drunkard? Alexander killed his friend in his drunkenneſs. Any ſecret ſhall in drink be revealed of Friends, Wife, State, through his much babling; yea, his own heart ſhall come up, as eaſily as ſome of his drink: no hope of a Drunkards ſecreſie, till his tongue be wormed.

Fourthly, The crafty, worldly, and carnal Politician, is held to be one of the worſt ſort of men, to make a friend of. Subtile heads, have not the faithfuleſt hearts; uſually, where a politique head ſowes, a falſe heart waters; and there God gives no increaſe. An inſtance we have in Achitophel, who for worldly wiſdom and policy, was like the Oracle of God: 2 Sam. 16.23.2 Sam 16:23but he was like the Oracle of the Devil, for his deceitfulneſs, and treachery: whileſt David ſwayed the Scepter, who more loyal then Achitophel? but when David was in baniſhment, who more perfidious, and falſe-hearted?Felth. Reſolves. pag. 256. Policy in friendſhip (ſaith one) is like Logick in Truth; it is ſomewhat too ſubtil, it is too full of Cranks, and Angles, for the diſcovery of a plain familiar. Seek not a friend amongſt theſe; for they ſo often remove their Habitation, that you will not know where to find them, when you ſtand in moſt need.

Fifthly, Nor is one of noted duplicity, or double dealing, fit for friendſhip; ſuch David ſpeaks of, Pſal. 12.2. he that is juſtly taxed with this aſperſion, that he is double-tongued, Pſal. 12.2.Ps 12:2or double-faced, he is not to be truſted; for although he ſpeaks fair, believe him not, for there are ſeven abominations in his heart, ſaith Solomon, Prov. 26.25. Leave this Dipthong out of your Alphabit; much more out of your Creed.

p. 48Laſtly,Ecclus. 12.10.12.Sir 12:10Sir 12:12 A reconciled Enemy, we are warned to take heed of, by the Son of Syrach. As Iron ruſteth, ſo doth his wickedneſs: therefore ſet him not by thee, leſt he deſtroy thee. The very guilt of having done a wrong, hath ſuch deep Impreſſion in the injurer, as that he ſcarce ever after, will confide in the perſon injured, nor treat with him in ſincerity. He loves without truſt, as if he would one day hate, and his friendſhip is alwayes ſtartled with ſuſpition; for being conſcious of his own unfaithfulneſs, he will be alwayes jealous of thine, through his own guiltineſs. And yet herein many circumſtances are to be weighed, and well conſidered, before we refuſe to receive one into our former friendſhip and favour, who hath ſhewed himſelf an enemy unto us, and dealt falſly with us: As firſt, whether the wrong he did us, was out of weakneſs and frailty, or out of envy and ſpight. Secondly, whether he hath ſhewed any tokens or evidences of unfeigned ſorrow, for the wrong done. Hath he humbled himſelf, and begged pardon of God and thee? If ſo, and that thou art perſwaded of his Repentance, nothing hinders, but that thou mayſt embrace him again as a Friend: (ſo dealt our Saviour with Peter, Mark 16.7.Mark 16:7Mark 16.7.) But if he have offended malitiouſly, and ſhewed no evident ſign of ſorrow and Repentance, for his fault; put no confidence in him: He had need ſit ſure, that backs that Horſe, which hath once caſt his Rider. It was Sampſons fault and folly,Judg. 16.8.12.17.Judg 16:8Judg 16:12Judg 16:17 to truſt Dalilah on her word, when he had bin once, and again, deceived by her; well deſerves he, to break his ſhins, that ſtumbles twice at one ſtone. And thus you have heard, who are not fit to be made choyce of, for intimate friends: now for the Affirmative, whom we are to chuſe, and where.

A good and gracious man,Vera amicitia tantum inter bonos oritur, inter bones profuit, inter optimos conſummatur. Caſſiodor. 5. Pſal. is fit only to make a faſt friend of.

There are that make three kinds of friendſhip.

1. Profitable, where profit is the bond.

2. Pleaſant, where pleaſure is the linck of our Affections.

3. Honeſt, where virtue is the Load-ſtone. And the praeeminence, (by the confeſſion of the very Heathen) is given to the laſt, which (they ſay) is the only perfect friendſhip: For beſides, in this friendſhip (above all other) there is a ſimilitude of Manners and Affections. The godly being quickned by the p. 49ſame Spirit, cannot but mind the ſame thing, and affect the ſame thing; and what gratious Affections are in any of us, the ſame are in others, which partake of the ſame ſpirit:) this praeeminence it hath that nothing can diſſolve it; no Sword can cut this Gordian knot in two. They love in the truth, and truth will abide for ever. For as Religion ties a man to God, ſo inſeparably, that all the Gates of Hell cannot ſever him; ſo it unites one Chriſtian ſoul, to another, ſo firmly, that no outward occurrences, no tortures, no torments, no temptations, can diſſolve it: (as appeares in the Primitive and latter times, when Chriſtians could not be brought one to betray another, by any meanes that could be uſed.) But till Religion tye, and Faith binde, all friendſhip whatſoever, is but (as Claudius ſpake of Seneca's ſtyle in writing) as Sand without Lime, or a Beeſom unbound. No firmneſs can there be in that love which is not founded on God, and godlineſs.

The Heathen, have much gloried in thoſe golden payres of ſtedfaſt friends,Cicero. lib. de amicitia. who have bin ready to lay down their lives one for another (mentioned before.) Howbeit, in all ages and times of the World, they were able to reckon up but very few ſuch; and thoſe (for the moſt part) forged and counterfeit; rather to teach what ſhould be done, then what was truly done; And yet if ſuch friendſhip had bin ever practiſed, and ſuch friends ever extant, it had bin begun and ended in the fleſh, and therefore no other then corrupt and carnal: for where God doth not couple together, and tye the knot, and where the glory of his name is not the mark we aim at, there the life of true friendſhip is wanting. The former examples of ſuppoſed friends, being faſtned together, without the glew of Religion, and the true fear of God, (albeit, it made a goodly ſhew of rare love in the eyes of natural men,) yet it is not to be marched with that friendſhip which is inter bonos, between thoſe that are truly godly, and religions, who have the bond of the ſpirit, and a good conſcience, to joyn them together. You are my old acquaintance, ſaith Auſtin, to a friend of his; but never my true friend, antequam Chrſti ſanguine glutinati, before we were caemented by the blood of Chriſt. And Conſtantine the great, was of this Reſolution, p. 50in the choyce of friends and ſervants, that none could be true to him that was not true to his God. It is grace that conglutinates hearts, and ties them faſt together: neither nature, education, benefits, nor any of theſe, not all theſe together that can tie ſo ſtrong a Love-knot, as Faith doth, and will do.

See then, that you get into the Communion of Saints, ſeek for a Friend in that Society where men are joyned together, in the unity of the Spirit, and ratified by the bond of Faith. Common friendſhip we may and ought to have with others (as to cat and drink, buy and ſell, viſit, and have civil commerce with them;) but for this inward and ſtrict friendſhip, whereby out hearts are united in neerneſs and dearneſs; think not to find it any where, but in that Communion. When other friends forſake us, they that are truly Religious, will ſtick faſteſt to us: Say not then in chuſing of thy Friend as Joram ſaid to Jehu, 2 King. 9.22.2 Kgs 9:22Is it peace Jehu? ſo, Is it wealth is it pleaſure? is it honour? if thus, then be thou my Friend: But is it Religion? is it grace? is it vertue? if ſo, then as Jehu ſaid to Jehonadab, the Son of Recab, Give me thy hand. 2 King 10.15.2 Kgs 10:15It is Religion only, and godlineſs that unites ſouls.

Quest. Is every one of that Communion, fit to make a boſom Friend of? may not one be preferred before another, in point of friendſhip?

Even in Chriſtianity,Reſp. there is a difference of love. All the Saints are to be loved (as true Chriſtian friends) of us, yet our hearts may b… enlarged to one, more then to another: and the ſuperlative of our Affection may be place on ſome (whom we make our boſom friend) that is not on the reſt; without any diſparagement at all to our diſcretion, or charity. Our bleſſed Saviour, (whoſe Affections were moſt pure,) had one Di…ciple, whom he loved above the reſt, that leaned on his boſom. Joh. 21.20. He loved all (except Judas, John 21.20.John 21:20) and that with an everlaſting and endleſs love, yet John was the beloved one; this ſpecial Affection of Chriſt towards him was holy, yet humane, and proves the lawfulneſs of preferring one before another, in point of friendſhip.

p. 51Secondly, Friendſhip is aptly reſembled unto marriage, in many reſpects; amongſt others this is not the leaſt, As there muſt be ſome equality betwixt thoſe who are to be married, ſo there muſt be ſome equality betwixt thoſe who are intimate & boſom Friends: Every good man is not a fit march for every good woman. It is not enough to be vertuous, and religious, but to be ſutable. There muſt be ſome parity, and equality, and fitneſſe in Paires: (as is in a paire of Gloves, or a paire of Shooes, ſo in a paire of Friends.Cavendum eſt in ipſa electione vel dilectione, nenimis cito d…ligamus. Aug. de amicir. c: 15. Tu omnia cum omico delibera ſed de ipſo prius. Senec. de benif: lib. 6. c. 34.) Him whom we take ſo near unto us for a ſerious friend, freely to communicate our ſelves unto, we may not leightly make choice of, but either after long experience of his fidelity, and wiſdome or upon ſome ſingular motive, we are wi…ely to judge, and freely to credit. And thus much of the choice of Friends, for want of which wiſdome there is ſo much complayning (as was ſaid before.) Now a word or two of the way how to get, and procure Friends.

It is an ill way that ſome men take to procure Friendſhip, and that is with the price of ſome ſin: So Abraham by fordid flatery ſtoal away the hearts of his Fathers ſubjects, 2 Sam. 15.5. And Hezekiah endeavoured to obtain Senacheribs favour by ſacriledge, 2 King 18.16. But the friendſhip thus purchaſed was not long enjoyned;2 King. 18.16.2 Kgs 18:16 for Senacherib ſtill perſiſted in his enmity againſt the Jewes, as appears in the words following. Yea, ſometimes it falls out that Friends ſo procured with hate us more then they loved us before; As Ammon did Thamar, after he had defiled her, 2 Sam. 13.15. And Henry the fifth coming to the Crown repenting of his riotous courſe in his youth, baniſhed from the Court all thoſe that had ſeduced him.

And, there is a way which moſt of the world take to procure Friendſhip, by large gifts and preſents; of which Solomon ſpeaks Prov. 19.4. But friendſhip thus obtained (as one ſaith) is but like a fire of ſtraw, or ſtubble;Pro. 19.4.Prov 19:4 which burns brightly whilſt it ha's matter to feed upon, but that being neglected, it is ſoon extinguiſhed and comes to nothing. Gifts may be uſed to continue friendſhip; But not to begin it. If thou gi…eſt any thing, let i… be, becauſe he is thy Friend, not becauſe thou wouldeſt have him to be ſo.

p. 52And yet there is a good way of procuring friends by gifts and benefits (which the world takes no notice of,) commended to us by our Saviour,Luke 16.9.Luke 16:9 Luke 16.9. Make you friends of unrighteous mammon (i.e. of the wealth of the world, which moſt men truſt in,) that they (thoſe Friends) may receive you into everlaſting habitions.

Thoſe Friends eſpecially there intended are the Fodly poor and needy. Alas (you will ſay) what can ſuch friends do? why more for thee (being godly) then the greateſt Prince in Chriſtendom; by their prayers and teſtimonie of thy Charity. This is a Parodox to …ich men, as it ſeemeth to be unto the Phariſees who hearing our Saviour give ſuch Counſell, mocked him for his paines (which cauſed him to propound that other Parable of the Rich man and Lazarus, verſ. 14. clearly ſhewing that ſuch a friend as Lazarus might have been made,Luke 16.14.Luke 16:14 by a few crumbs of bread, had been worth much.) For albeit the poor are able to do little for us, yet in making them our friends we make many friends at once. God will be our Friend, who hath undertaken to recompence us,Prov. 19.17.Prov 19:17 Prov. 19.17. (and if he be our Friend we can want none; he will raiſe up for us Friends enow, Prov. 16.7.) Chriſt will be thy Friend; in that thou haſt relieved him, in his poor and diſtreſſed members: and will acknowledge that what thou didſt to them was done to himſelf,Math. 25.35.Matt 25:35 Math. 25.35. (and ſuch a Friend at Court is better then a pennie in a mans purſe.) It is He that muſt judge us. The Angels will be our Friends, as they were to Lazarus; and that both in life, and death, and after death, Heb. 1.14. Luke 16.22. Mark. 13.27. Laſtly thou wilt make thy ſelf a friend unto thy ſelf, by laying up a good foundation in works of mercy againſt the time to come, 1 Tim. 6.18, 19. So that as David ſaid of Goliah's ſword, none to that, give it me;1 Sam. 21.9.1 Sam 21:9 ſo we may ſay of this way, none like that, and that way I will take.

Object. But all this concerns the Rich: the Poor, it may be, may ask as the people did John the Baptiſt, And what ſhall we do then? Luke 3.10.

I can anſwer, as the Baptiſt did: He that hath two coats let him impart to him that hath none; Reſp. Math. 10.41.Matt 10:41and he that hath meat let him do likewiſe. Heaven may be had for a Cup of cold water, if rightly p. 53given (ſaith Auſtin), for a morſell of bread,Cryſ. Serm. 41. ſaith Chryſologus. If thou haſt not a Coat to give, Bread to ſpare; yet be doing ſomething for the needy and diſtreſſ…d Chriſtian, according to thy ability. Every man (ſaith a grave Divine) hath not conſerves, nor preſerves, to carry to the ſick;Harris on the Beatitudes. but the Pooreſt hath a warden (at leaſt;) or an Apple to take with them. God will accept according to that we have, and not according to that we have not. 2 Cor. 8.12. as he did of the widdows two mites,Animi qualitas potius ſoectatur, quam Eleemoſynae quantitas. Mark. 12.43, 44.Mark 12:43Mark 12:44 Mark. 12.43, 44. it was all ſhe had, and that ſhe caſt into the treaſury, and in ſo doing ſhe was richly liberall; and for ſo doing, ſhe was highly honoured by our Saviour, and her name Regiſtered in the Goſpell to her eternall praiſe. It is fabled o… Midas that whatſoever he touched was turned into Gold; but whatſoever the hand of Chriſtian Charity toucheth, be it but a cruſt of bread; a cup of Adams Ale, (as one ſpeaketh) cold water; it turns the ſame (not into Gold) but into Heaven it ſelf, where the Almighty ſhall be thy gold, and thou ſhalt have ſilver of strength, Job 22.24, 25.Job 22.24, 25.Job 22:24Job 22:25 Other means of procuring Friends might be ſhewed: but more of that, hereafter.

And ſo much of the Perſons (litterally conſidered) whom the caſe concerns. Now a word or two of the Caſe it ſelf, (before we come to ſpeak of the myſticall Application.) It is evident enough by the whole Hiſtoricall Narration, that it is a Caſe of Neceſſity, and want that this Friend was in, he wanted wherewith to entertain his Friend, he had not to ſet before him, and indeed,

It is a ſad caſe to be in want.

Doct. Want is of two ſorts; Corporall and Spirituall: the former is of the Outward comforts of this life: (as of health, ſtrength, riches of the Earth.) And of this kind of want there be two degrees, Firſt Common want, when a man hath to maintain life, but in great ſcarcity, and penury, ſo,Deſunt multa omnibus, omnia mulus. Seneca Epeſt. 108. Luke 21.2. Secondly Extream want, when a man without relief from others cannot poſſibly ſuſtain his life, nor ſubſiſt: ſuch was the want of that poor Beggar, who lay at the Rich mans gate, Luke 16.20. It is a ſad caſe, to be in ſuch want. Agur prayes againſt it, Prov. 30.8. And it is threatned as a judgment to the Rebellious,Prov. 30.8. Deut. 28.48.Prov 30:8Deut 28:48 and a diſobedient, Deut. 28.48. But this ſeems not to be the p. 54caſe of him, this Parable ſpeaks of; he was in want; but his want was but a Common; or an occaſionall want, he had not (at this time) bread to ſet before his Friend, who came to viſit him; yet it was ſad with him that he had it not.

Spir…tuall want, is of ſpirituall riches (as of the grace of God, favour of Chriſt,) and this is of two ſorts; In Truth as, Revel. 3.17. Jer. 5.4. Or in Eſteem onelyonly, (ſo the godly judge themſelves to be, Iſay 66.….) When it is in truth, it is a ſad caſe indeed; for this kind of want is greater then the other, and pincheth moſt at the laſt: But if it be want of the latter kind, it is not ſad (otherwi…e then to the ſenſe) for a man is bleſſed under it.Matth. 5.3.Matt 5:3 Matth. 5.3.

Uſe 1 Let us not paſſe this general without ſome particular uſe; for if it be ſo ſad a caſe to be in want, then thoſe whoſe caſe it is, ſhould be pittied, and relieved of us; eſpecially, if they be in extreme want and indigence. Water (you know) pen't up in a Channel, at length runs over; Fite ſhut up in a Cloud, breaks out to Thunder; So is it with man, that is pent up in a room, leſſe then himſelf, whoſe meanes cannot ſupply his wants. When the Infant cryes, it hath no food; The Mother cryes, ſhe hath no milk. Children cry, they have no bread. The Parent ſighes, he hath not wherewith to buy it: Oh, this want pincheth to the quick; and being pinched, how can they do leſſe then complain as a Beaſt under a …oar load?Gen. 21.16. 1 King. 19.4.Gen 21:161 Kgs 19:4 Then there is lamenting and mourning on all hands: (As Hagar did, when the water was all ſpent, and the bottle empty; Or as Elijah, ſitting under the Juniper-tree hungry and weary,) Lord take away my life, I have lived long enough; And if God ſtay not, ſtrengthen not, how ſoon doth ſuch extreme want draw on to ſhif…ing courſes, and drive to indirect actions?Job. Man that is in ſuch want and miſery, ſhould be pittied of his Neighbours, but that men have for ſaken the fear of the Almighty: little doth the full belly know, what the empty meanes.

Uſe 2 And let every one be wary, leſt they raſhly, or heedleſly bring themſelves into ſuch want, and ſo make this mans caſe their own.2 Sam. 14.19.2 Sam 14:19 Is not the hand of Jo…b in all this, ſaid David to the p. 55wiſe woman of Tekoa? So ask thy Conſcience, if thou beeſt in want: Is not the hand of Idleneſs in it?Prov. 10.4. & 20.4. Prov. 23.21. Luk 15.14. Prov. 11.24. Luk. 19, 20.26. Prov. 10 4. & 13.11. & 21.6. & 22.16.Prov 10:4Prov 20:4Prov 23:21Luke 15:14Prov 11:24Luke 19:20Luke 19:26Prov 13:11Prov 21:6Prov 22:16 (as Prov. 10 4. & 20.4.) or the hand of wastfulneſs and prodigality? (as Prov. 23.21.) waſters, will be wanters, as we find, Luk. 15. Or the hand of covetouſneſs and niggardlineſs? (as Prov. 11.24.) He that hid his Taient, had it taken from him. Luk. 19.20.26. Or the hand of iujustice and wrongful dealing? Prov. 10.4. & 13.11. & 21.6. & 22.16. They that think to prevent want by ſinful courſes, will in the long run, meet that evil in the teeth, which they hoped to eſcape: theſe are the paths which lead to pove…ty and want, which who ſo walks in, ſhall meet with that armed man. Prov. 6.11. But if we carefully avoid theſe wayes, then if God do ſend it on any of us, he will ſanctifie it unto us,Prov. 6.11.Prov 6:11 (as he doth other croſſes and afflictions to the godly.) And indeed it may befall the beſt, for the tryal of their graces, as we ſhall diſcover to you from the particulars, when we come unto them.

Uſe 3 Yet we may carry this higher, to that one thing neceſſary, that our Saviour ſpeaks of Luke 10.42.Luk. 10.42.Luke 10:42 Martha was cumbred about many things, Mary choſe the better part, both were Siſters, and lodged in one houſe, and were buſie about Chriſts entertainment. But Mary was preferred for her care after her ſouls ſalvation. Thus the Body and Soul are Siſters, both muſt be buſie, and both are beloved of Chriſt. The body is troubled about many things, curious feeding, wanton cloathing, &c. but if the ſoul want that one thing needful, (the care of its ſalvation) which it ought to have, it is a ſad caſe indeed, better you want all then that; yet we prefer all before that: let this want of care be lamented of us.

Thus, having diſpatched ſundry inferiour Obſervations (not to be neglected) we come now to look into the mystical and more noble ſenſe, which is by our Saviour principally intended? His ſcope is (as you have heard) to preſſe upon us, this ſo much neglected duty of prayer, upon the ground of aſſurance, to be heard in all our neceſſities and wants, inaſmuch as God is our Friend: And he ſeems to reaſon thus.

It is an happy thing, when a man hath a faithful Friend, to whom he may reſort in time of need, and break his minde, p. 56when his heart is troubled; But you have God for your Friend. into whoſe boſom you may disburden your minds in Prayer, and from whom you may expect help in your greateſt wants,Senſe ſpiritual. and therefore you are happy; ſo then

Doct. God is the good man's Friend.

There is a ſpecial obligation of Amity between God, and the godly; this Chriſt concludes upon, as undeniable.

I have acquainted you before, what friendſhip is, and ſhewed you the kindes of it, common and imperfect, or perfect and more peculiar. Such is the friendſhip that God beareth to mankind.Act. 17.27. Prov. 8.31. Rom. 5.8.Acts 17:27Prov 8:31Rom 5:8 He is a Friend to all, in a general and univerſal way of Friendſhip, As he is near unto us, and hath his delight with the Sons of men, and ſent his Son to die for us: In all which reſpects, we may ſay of God, as the Jewes ſaid of Chriſt, (when he wept at the raiſing up of Lazarus) Behold, how he loved him; So behold what a Friend God is become unto us, thus to love us, in giving his own Son to bleed,Joh. 11.36.John 11:36 to die for us; even then, when we were enemies to him. Rom. 5.8. Luk. 2.14.Rom 5:8Luke 2:14And of this Friendſhip, the Angels ſang at the birth of Chriſt, Good will towards men, Luk. 2.14. Thus thoſe in the viſible Church, are all Friends. Mat. 22.12.

Yet he is a Friend to the Godly, in a more ſpecial & peculiar manner: his Friendſhip with them, is Perfect Friendſhip; Amity in the higheſt degree that can be wrought,1 Sam. 18.1.3.1 Sam 18:11 Sam 18:3 eſtabliſhed, and ratified, by ſolemn Covenant and promiſe. (As was the Friendſhip betwixt Jonathan and David.)

Thus Abraham was Gods Friend; 2 Chron 20.7. Iſa. 41.8. Jam. 2.23.2 Chr 20:7Isa 41:8Jas 2:23ſo he is ſtyled (more then once) 2 Chron. 20.7. Iſa. 41.8. James 2.23. And the Church in the Canticles, the Friend of Chriſt Cant. 5.1. Conjugall Friendſhip is the ſweeteſt,Joh. 15.14, 15John 15:14John 15:15 and moſt intimate Friendſhip of any other. Chriſt telleth his Diſciples, that they were his Friends and that he had called them ſo, John 15.14 15. implying that it was his uſual manner of compellation,Luk. 12.4. Joh. 11.11.Luke 12:4John 11:11 as appeares, Luk. 12.4. I ſay unto you my Friends, fear not. So John 11.11. Our (Frica…) Lazarus is dead. And that it is thus, may appear.

p. 57Reaſ. Firſt, Gen. 15.18. & 17.1.2. Exod. 19.5. Jer. 31.33. Ezek. 37.26.Gen 15:18Gen 17:1Gen 17:2Exod 19:5Jer 31:33Ezek 37:26By his entring into a ſolemn League and Covenant with us, as he did with Abraham, Gen. 15.18. & 17.1.2. and ſo afterwards with the ſeed of Abraham, Exod. 19.5. the ſum and ſubſtance of which Covenant is, to become our God, and take us for his peculiar people. Jer. 31.33. Ezek. 37.26. So the Apoſtle rehearſing the Covenant, mentioneth the very words, wherein it was firſt made, and often ſince renewed, Heb. 8.10. yea, it is a Matrimonial Covenant, Hoſ. 2. So that he is ours, and we are his. Cant. 2.16. we have given up our ſelves to him, and are no more our own: ſo hath he given himſelf to us, and is become ours,

Secondly, By the Comumnion he hath with the Godly it may appear, he is their Friend: look what Communion there is betwixt Friends, the ſame Communion is betwixt God and the faithful.

Firſt, Friends communicate their Counſels. and ſecret purpoſes one unto another, (as appeares by that ſpeech of David, concerning him whom he took for his familiar Friend,Pſal. 55.14.Ps 55:14 Pſal. 55.14.) Friendſhip, doth not ſo much open the purſe, as it doth open the heart (as we may hereafter hear) in which regard, it is truly ſaid, that Amicus eſt animi custos, a friend, is the keeper of the ſoul of his Friend. Thus God makes known his ſecrets unto the godly, Pſal. 25.14. Prov. 3.32.Pſal. 25.1. Prov. 3.3….Ps 25:1Prov 3:3 So he did to Abraham, Lot, Moſes, David, Samuel, Elijah, Eliſha, Daniel, Iſaiah, and other, his Prophets and Friends according to that we read,Amos 3.6, 7.Amos 3:6Amos 3:7 Amos 3.6, 7. They are of his Cabinet Counſel. Thus did Chriſt unboſom himſelf freely to his, Luk. 8.10.Luk. 8.10.Luke 8:10 acquainting his Diſciples with thoſe ſecrets of the Kingdom, which he did not to others. John 15.15.Joh. 15.15.John 15:15 And all this (as Tiberius ſometimes ſaid to Trajanus, pro amicitia nostra non occultavi) for Friendſhip ſake. And the more perfect this Friendſhip is, the more we know of Gods Counſel. John was the beloved Diſciple, he leaned on Chriſts boſom, and he could fetch any thing out of it, that was fit to be known: This Peter knew full well, when he beckned to him, that he would ask him who it was that ſhould betray him; as we read, John 13.25.26. and upon his asking,Joh. 13.25, 26John 13:25John 13:26 it was told him, (albeit in his eare, for the reſt of his Diſciples heard it not, verſ. 28.29.) And after Chriſts Aſcenſion, there p. 58were more ſecrets revealed unto him, then to all the reſt of the Apoſtles, Revel. 1.1. A boſom Friend ſhall have that whiſpered in his eare, which the world knowes not of, 1 Cor. 2.12.16. and the nearer to Gods boſom, the deeper ſecrets ſhall be diſcovered.

2. Friends love to walk and talk together, they delight to have Communion one with another, in this kind: We walked together,Pſal. 55.14. Gen. 17.1.22. & 18 33.Ps 55:14Gen 17:1Gen 17:22Gen 18:33 (ſaith David) in Company unto the Houſe of God. Pſal. 55.14. Thus Abraham being the Friend of God, walked with God▪ Gen. 17.1. and talked in Friendly manner with him, verſ. 22. & 18.33. And it is ſaid of Moſes, that God ſpake unto him, face to face, Exod. 33.11. Cant. 7.11.Exod 33:11Song 7:11as one ſpeaketh unto his Friend, Exod. 33.11. And thus Chriſt and his Church, walk and talk together, Cant. 7.11. And the more refined the Friendſhip is, the more familiar, is the talk, and parley.

3. Friends deſire the preſence of Friends, they delight to dwell together, to eat and drink together; (however) they muſt often viſit one another,2 Sam. 19.33.2 Sam 19:33 2 Sam. 19.33. God ſhewes himſelf a Friend to the faithful, in this kind of Communion; for although he dwell in the higheſt Heavens, yet he dwells alſo in the godly, and makes his aboad with them, Joh. 14.23. 1 Cor. 6.13. 1 Cor. 3.16, 17. Cant. 5.2. Revel. 3.20.John 14:231 Cor 6:131 Cor 3:161 Cor 3:17Song 5:2Rev 3:20John 14.23. In which regard, our bodies are called the Temples of the Holy Ghost, 1 Cor. 6.19. and ſo the Temples of God, 1 Cor. 3.16, 17. And he is ſaid to eat and drink with them, Cant. 5.2. and to ſup with them, Revel. 3.20. Thus by this Communion, that God hath with his, it appeares, that he is their Friend.

Thirdly, The friendſhip of God towards the godly, appears by his readineſs to hear them, and to pleaſure them, in any thing that they ſhall deſire of him, (as the Parable ſhewes at large.) God is prevailed with by the faithful, as one Friend is by another: You ſhall command me in any thing (ſaith a Friend to his Friend) Whatſoever thy ſoul deſires of me, I will do it for thee, ſaid Jonathan to David, 1 Sam. 20.4. 2 Sam. 19.38.1 Sam 20:42 Sam 19:381 Sam. 20.4. The like ſaid David to Barzillah, Whatſoever thou ſhalt require of me, that will I do for thee. So God ſpeaks to the faithful, in a friendly Language: Command me (ſaith he) Iſa. 45.11. Oh!Iſa. 45.11.Isa 45:11 what a tranſcendent priviledge is t…is? How ready God hath bin, to be commanded by Abraham, Moſes, and other of his faithful Servants, we ſhall more p. 59fully ſhew you, if God give leave in the proſecution of this Parable, This may ſuffice at preſent, for the Explanation and Confirmation of the poynt, now to Application.

Uſe 1 We muſt needs infer from hence, that it is a high honour which God hath put upon the Godly, thus to enter in a League of Friendſhip with them: we count it a great priviledge, to be a Prince's Friend, or Favoutite, or have ſome great man for our Friend: And a high ſtyle it was of old, to be the Kings Friend. Euſebius the Hiſtorian, held it for an honour,2 Sam. 15.37. 1 King. 4, 5.2 Sam 15:371 Kgs 4:5 to be the Friend of Pamphilus the Martyr; and would be called Euſebius Pamphili, for the love that was betwixt them, (as Hierom teſtifieth.) And the old Lord Brook cauſed it to be engraven on his Tombe, as one of his Titles, Friend to Sir Philip Sidney. Scylla ſir-named Faelix, accounted it not the leaſt part of his happineſs, that Metellus ſir-named Pius, was his Friend? How happy then is he, that hath not only godlines, but God himſelf to be his friend? yet ſuch honour have all the Saints. A Title far above that of Son or Servant. David boaſted more, that he was a Servant of God,Pſal. 36. Title Pſal. 116.16.Ps 36Ps 116:16 then that he was a King (as appeares, Pſal. 36. the Title & ſo elſe-where.) And St. Paul more, that he was a Servant of Jeſus Chriſt, then that he was an Apostle, Rom. 1.1. Tit. 1.1. Joh. 15.15.Rom 1:1Titus 1and therefore ſets that in the firſt place in his Epiſtles, as a Title of greateſt honour. Yet remember what our Saviour ſaith, John 15.15. Henceforth I call you not Servants, but Friends. So that it is a higher honour to be a Friend, then to be a Servant.

Uſe 2 Let us from hence be exhorted, an… directed, whither to go to find a Friend, and whom to make our Friend, in this ſo great a ſcarcity of faithful Friends. There are three, that are very deſirous of our friendſhip, and pretend much love unto us, of whom we muſt take heed. I will name them to you; In the firſt place,

The firſt deceitful Friend, to be taken heed of, is the World: whoſe Friendſhip moſt are much affected with, becauſe of the great Command it hath, and promiſes that it makes to thoſe, who will take it for a Friend; But it is but a Time-ſerving Friend, and its friendſhip is very brittle and changeable; ſoon on, and ſoon off. It was ſaid of Andronicus the Greek Emperour, whom p. 60but yeſterday,Turk Hiſt. he had uſed moſt kindly, and entolled amongſt his beſt friends, to day he frowned upon, and tyrannized moſt cruelly over; ſo that you might have ſeen the ſame man, the ſame day, to be graced and diſgraced, crowned and beheaded: ſuch is the friendſhip of the world; in the love of it, there is no aſſurance: (as was ſaid of Tiberius, and of Mahomet, the firſt Emperour of the Turks): This thouſands have found by ſad experience. Beſides, the world is both angry, and covetous. Angry it is,1 Sam. 25.17.1 Sam 25:17 ſo that nothing will pleaſe it, as Nabals Servant ſaid of his Maſter, (we may impute it to Age, for it is very old.) And if we add to this, the covetouſneſs of it, we muſt conclude, that the beſt friendſhip of it, is not worth the whiſtling for. Of the friendſhip of it St. James ſpeaks,Jam. 4.4.Jas 4:4 Cap. 4.4. No man can be the Friend of God, and friend to It. If the World will be needs our friend, then let us put it in the number of thoſe friends, that are rather to be uſed then truſted, as St. Paul did.

The fleſh will needs enter into a league of friendſhip with us,1 Cor. 7.30.1 Cor 7:30 and will not (during life) be quite ſhaken off. It pleades more than ordinary acquaintance, and familiarity, even Inherence; One houſe hath held us, one breath ſerved us, one nutriment fed us, one conception bred us: It promiſeth much content, and delight unto us; but it is a Table Friend, a back, or belly-friend. This hath bin found to be deceitful, and of doubledealing. It brings forth meat in a Lordly diſh, as Jael did to Siſera, Judg. 5.25, 26.Judg 5:25Judg 5:26and calls, Come in my Lord, come in. It preſents delicates to our view, but withall, it puts the hand to the n…yl, and workmans. Hammer, with the Hammer ſmites ſhe Siſera, ſhe ſmites off his head,Rom. 13.13. Gal. 5.21.Rom 13:13Gal 5:21 after ſhe hath pierced the Temples. And withall, it is given to drunkenneſs, and exceſs; It will pleaſe the Appetite, what e…er come of it; but if you cool the por, the friendſhip of the fleſh cools with it: make no choyce therefore of the fleſh, for a friend, if you be wiſe.

The Devil pretends great friendſhip to us,Gen. 3.21. Math. 4.9.Gen 3:21Matt 4:9 as he did to our firſt Parents, You ſhall be as Gods: And ſo to our bleſſed Saviour, All this will I give thee: But he is a treacherous friend; his aim is to betray us, and throw us down headlong from happineſs. He is too ſubtle a Politician, to be a true friend unto us, and being an enemy from the beginning, it is no truſting of p. 61him, though he ſeemingly be reconcil'd; for his malice is implacable. Theſe are the three, you muſt avoid in point of Friendſhip.

Queſt. There is a fourth that offers Friendſhip to us who is onelyonly worthy. And that is God himſelf; who is deſirous to enter into a League of Friendſhip with us, and ſends forth his Ambaſſadours, (his Miniſters,) for this end intreating us to be reconciled, 2 Cor. 5.20.2 Cor. 5.20.2 Cor 5:20 There was a time when God and man were Friends, elſe reconciliation could not be (for reconciliation is but the renewing of a former Friendſhip that hath bin interrupted and broken.) This Friendſhip God meant not to break, not had he purpoſe to fall out with man, nor had he done any thing, by any purpoſe of his, towards the violation of that Friendſhip; man did the wrong, yet he (continuing his everlaſting goodneſſe to man) invites him to return, to his obedience, and accept of the means of reconciliation & return to the ſame ſtate of friendſhip which he had at firſt; And ſuch a reconciled Friend (as he is) will be a Friend indeed unto us. Not to our wealth, not to our riches, he needs not our Thouſands of Rams, nor our ten thouſand Rivers of oyl,Mich. 6.7.Mic 6:7 but it is for his own ſake, that he ſets his heart upon us, and for our ſakes too, that we may be e…erlaſtingly happy in his Friendſhip. Nor is his Friendſhip ſickle, but conſtant; not a Friend to day, and a Foe to morrow; but a Friend for ever: he uſeth not his Friends, as we do our Ladders, bear them on our ſhoulders whilſt we hope to climbe high by them, and then throw them down, and lay them on the ground: nor as we do flowers, keep them in our boſome whilſt they be freſh, and when they fade, fling them on the Dunghill.Dent. 31.8. Joſh. 1.5. Heb. 13.5, 6. Pſal. 73.25.Josh 1:5Heb 13:5Heb 13:6Ps 73:25 He will never fail us nor forſake us, It we be not aſhamed of him, he will not be aſhamed of us. Say then as David, Pſal. 73.25. Whom have I in Heaven but thee, whom deſire I, for my friend but thee. None but Chriſt, none but Christ. But how may I be ſo happy as to have God my Friend, what muſt be done to obtain his Friendſhip, (ſeeing by nature we ſtand in a ſtare of Enmity?)Reſp.

Firſt, take the Courſe that the Tyrians and Sydonians did.Acts 12.20. foreign, Germen.Acts 12:20 Acts 12.20. Herod was offended with them, they make a Friend at p. 62Court,Zarh. 3.8 & 6, 12. John 1.18. Zach. 13.7.John 1:18Zech 13:7 Blastus the Kings Chamberlaine by whoſe mediation Herod was reconci ed: We have a Blaſtus, that Germen, the Branch (as the Prophet calls him,) who is Gods favorite or fellow-friend as he is termed. Zach. 13.7. a boſome friend, Iohn 1.18. get him to medi…e for thee, and then for his ſake God will be reconciled, and become thy friend. Shall Herod be appeaſed by Blastus his Interceſſion, and not God by Chriſts? Read 1 Iohn 2.1, 2.

Secondly,2 Cor. 5.18.2 Cor 5:18 there is an Instrument of Reconciliation drawen betwixt God, and Man, which you muſt ſubſcribe and put your hands unto, 2 Cor. 5.18. This word of Reconciliation is the Miniſtery of the Goſpel; all that is required there, is to Believe and Repent (which is the ſum of all) this muſt be ſubſcribed unto: dip your pens in the blood of the Lamb, ſubſcribe your names by acceptation of the offers of Reconciliation, in the Goſpel made; do but ſubſcribe; accept; and then God and Man will become Friends.

Thirdly; if thou woudlſt have God to be thy Friend, ſee that thou beeſt of his acquaintance, converſe often with him, and be often in his Company. It is true (as before you have heard) Acquaintance is not friendſhip; yet without Acquaintance no friendſhip can be had. Good will a man may bear to him that he never ſaw; But perfect friendſhip cannot be had, betwixt ſuch, as never had the ſight, nor enjoyed the Company each of other: It requires a mutuall frequentation, and familiar converſation. We read, 1 Sam. 18.1. that the ſoul of Ionathan was knit with the ſoul of David, and that Ionathan loved David as his own ſoul. How this came to paſſe the Text ſhews in the words foregoing.1 Sam. 18.1.1 Sam 18:1 It came to paſſe that as David had made an end of ſpeaking unto Saul, &c.

Had not David bin in the preſence of Ionathan; had he not heard David ſpeak, and ſeen his carriage, and ſpirit, he had never been ſo taken with him as be was; but now being in his Company, and converſing with him, his heart was faſt knit, and glewed to him: And ſo it falls out betwixt God and us; If we come into his preſence, frequent his Ordinances, converſe with him, ſpeak frequently by prayer unto him; then his heart will be knit unto us, and he will be our friend, hereto p. 63to tends that of Eliphaz, Iob 22.31.Job 22.21.Job 22:21 Acquaint thy ſ…lf with him and be at peace; that is, by acquainting thy ſelf thus with him, a league of friendſhip will be made between you; whereby, good ſhall come unto thy ſoul, ſo the Promiſe is Zach. 13.9.

Fourthly,Zach. 13.9. Similitudo mo…um par micitiam.Zech 13:9 ſee that thou conform thy ſelf to Gods will and Nature. Among men, there is nothing ſo glewes and ſoders mens ſpirits as a ſimilitude, and conformity of manners, and diſpoſition: when there is a ſutableneſs of nature and inc…ination, there will quickly be a cloſing; (as you have hear) ſo it is here. He that loves pureneſſe of heart for the grace of his lips the King ſhall be his Friend, (ſaith Solomon) Prov. 22 11.Prov. 22.11. Math. 5.48. Luke 6.36. 1 Per. 1.16.Prov 22:11Matt 5:48Luke 6:36Luke 6:1 Love pureneſſe or heart and pureneſſe of life; Be holy as God is holy: mercifull as God is mercifull, &c. Strive to be like him (for likeneſſe breeds further love and likeing): labour to be made partaker of the Divine nature; conforme to his image, ſo thou ſhalt have the King of Heaven for thy Friend,2 Pet. 1.4.2 Pet 1:4 he will ente… into a league of friendſhip with thee, and become a faſt Friend unto thee for ever.

Uſe 3 Again, if God be the good man Friend, it may afford ſingular comfort to the godly, in that they have ſuch a Friend …o go unto: Uſually none have more enemies on earth then they, none fewer friends, and yet none better befriended, having the great God of Heaven theirs; who will not be wanting in any point of friendſhip to them, for he that inſpires friendſhip into others, will undoubtedly keep the laws of friendſhip himſelf & ſo eſteem our friends his, and our enemies his: He will inſtruct us and counſell us, protect us, and provide for us. And as Jehoſaphat ſaid to Ahab, when they had entred into a League of friendſhip eath with other, I am as thou art, 2 Chron. 18.3.2 Chr 18:3my people are as thy people, my horſes as thy horſes: ſo ſaith God to his friends my Angels are your Angels; my Hoſts your Hoſts; my ſervan s yours, my Creatures yours; He makes a Covenant even with the Beaſts of the field in the behalf of the god y,Hoſ. 2.18. Job 5.21, 22, 23.Hos 2:18Job 5:21Job 5:22Job 5:23 Iob. 5.21, 22, 23. Indeed Sathan and his Agents hate the Godly the more for this, becauſe they are the friends of God; but God will ſo diſpoſe of their malice, that they ſhall in hating of us, become friendly to us againſt their wi…ls,Prov. 16.7.Prov 16:7 Prov. 16.7. he will give a double triumph over their hatred, and over their power. No p. 64reaſon then to be ca…down with the want of Friends.1 Sam. 1.1 Sam 1 Am…not I better to thee then ten Sonnes, ſaid Elkanah to Hannah, why weepeſt thou? So may God ſay to us, why grieveſt thou, is not my Friendſhip better to thee, then the Friendſhip of a thouſand worlds?

Obj. This is comfortable indeed to thoſe that have aſſurance that God is their Friend, but how may I reſt aſſured of that?

Reſp. Firſt; Examine the frame of thy Affections, whether they are w…olly for God; and ſuite with his. Do you love what he loveth? do you hate what he hateth? As you find God to ſtand affected, ſo do you exerciſe every Affection? If he be diſhonoured, reviled, reproached; do you lay it to heart, as if the wrong were your own?Pſal. 69.7.9.Ps 69:7Ps 69:9 It was thus with David, Pſal. 69.7.9. If ſo, with thee, then reſt aſſured God is thy Friend, and thou his.

Secondly; True Friendſhip, excludeth all Neutralls; and Corrivalls (it being only between two,Unus mihi propopulo crit, et populus pro uno Senec. according to Aristotle.) The Love of Charity, is due to all, but that ſuperlative Affection, that is placed on a Friend, cannot well be diſperſed amongſt multitud…s. So there is a certaine Love that we muſt give to the Creature but there is a Love due to God, that no Creature muſt have beſides himſelf, neither Father, Mother, Wife, Child, nor ought elſe, muſt ſtep betwixt God and our hearts, Math. 16.24.Math. 16.24, 25. Luke 14.26. Pſal 44.17. Pro. 17.17. Ruth. 1.16. Revel. 2.10. Delicata eſtamiritia quae amico um ſequitur felicitatem. Hieron. Gen. 22.12.Matt 16:24Matt 16:25Luke 14:26Ps 44:17Prov 17:17Ruth 1:16Rev 2:10Gen 22:12 If it be thus, then thou mayeſt conclude thou art the Friend of God, and he thy Friend.

Thirdly; A true Friend is tryed in Adverſity, Prov. 17.17. It is proſperity (ſaith one) that gets Friends; but it is Adverſity that tryes Friends, as Naomi did Ruth. If thou beeſt the Friend of God, thou wilt cleave cloſe unto him in the hour of Temptation. Thus Chriſt proved his Friendſhip unto us, and ſo we muſt to him. God will fift and ſearch the ſtability of our Love, (as he did Abrahams) and if we ſhrink at every ſtorme, we are not Gods Friends, but Hypocrits and Apoſtates. True Friends rejoyce in their ſufferings for the name of Chriſt, as did Peter and Iohn, Act. 5.40.41. Nay (ſaith St. Paul,) we (rejoyce not only,Acts 5.40, 41.Acts 5:40Acts 5:41 but even) glory in our Afflictions, Rom. 5.3.5. and that becauſe of the Love of God in Chriſt,Rom. 5.35.39.Rom 5:35Rom 5:39 Rom. 8.35.39. which is p. 65ſhed into our hearts, by the Spirit that is given us: 1 Cor. 2.12. 1 Iohn 3.24.

Fourthly, a true Friend, is a Friend to his Friend's Friend; he will love his Friend's Friend's, and his Friend's Children, for his Friend's ſake: ſo Davids Friendſhip to Ionathan reached,2 Sam. 9.1.2 Sam 9:1 and extended to the Friends and Children of Ionathan. So it is here; if we be the Friends of God, we will be the Friends of thoſe that love God; we will count his Friends ours, and his enemies ours as Iehoſophat ſaid to Ahab. 1 King. 22.4. Pſal. 26.2. & 139.21.1 Kgs 22:4Ps 26:2Ps 139:21And thus David diſcovered himſelf to be the Friend of God, Pſal. 16.2.139.21.22.

Fifthly, and laſtly, a true Friend diſclaimes all ſelf ends and intereſts, in what he doth; all that he aimes at, is the good and wellfare of his Friend, which he deſires to promote:Senec. Epiſt. 9. ad Lucil. Seneca reproves ſuch as would chuſe a Friend, that he might relieve them in their wants, and viſite them in ſickneſſe; this (ſaith he) is but mercenary, I will chuſe a Friend that I may have one to ſhew Love unto, to viſit if he be ſick to help if he be in want, &c. So for men to chooſe God to be a Friend unto them, that they may be helped out of troubles, and have their eſtates bleſſed; that they may get ſuch and ſuch things by him; This is warrantable, and yet to make this the higheſt end of Gods Friendſhip is Mercenary; But to chooſe God for my Friend, that I may worſhip him, ſerve him; love, honour, and obey him for ever, this is right. See then that thou ſeekeſt God, more then thy ſelf;1 Cor. 10.24.1 Cor 10:24 let his honour and glory be preferred in all thy undertakings. Jonathan was a faſt Friend to David, and he valued nothing of a Kingdome for Davids ſake; he loved him, not that he expected good from him, but that he might have one to whom he might ſhew Love. Finde theſe things in thy ſelf, and then reſt aſſured that God is thy Friend, and thou the Friend of God.

Obj. But may not this Friendſhip betwixt God and us be broken off and loſt?

We have told you before, that Gods Friendſhip is not fickle.Reſp. Aug. l. de. Amicitia, Prov. 17.17.Prov 17:17 A true Friend (ſaith Solomon) loveth at all times, Prov. 17.17. By which ſaying, Solomon declareth plainly (ſaith Austin) that true Friendſhip is eternall; but if it ceaſe at any time, it was never true. Gods Friendſhip is eternall, and everlaſting: whom p. 66he loveth once, he alwayes loves, Iohn. 13.1. But yet, as we heard before, (in ſpeaking of humane Friendſhip) unkind uſage may ſharpen the countenance of a Friend againſt us,Numb. 11.1. Deut. 1.37. 1 King. 11.9. & 8.46. 2 King. 17, 18. Pſal. 2.11. & 7.6.11. & 76.6.Num 11:1Deut 1:371 Kgs 11:91 Kgs 8:462 Kgs 17:18Ps 2:11Ps 7:6Ps 7:11Ps 76:6 as Iron ſharpens Iron. God is of a wonderfull patient, and forbearing nature, ſlow to Anger, and of great kindneſſe; yet by unkind uſage, he may be provoked to anger, and hide his face and favour from us, (as Gods Children have found by ſad experience). Wherefore let care be had; firſt to avoid all things that may Alienate his affections from us; Secondly to do all that is required for the continuance of his Friendſhip with us.

Things to be avoided by us, whereby his Affection may be alienated, are theſe.

Firſt a jealouſie and ſuſpition of him and his wayes, as if he would not ſtick faſt unto us,Fidelem ſi putaveris, facies Senec. ep. 3. — quem etiam ſi metuimus jus officii laedimus Cicero. Orat. pro Roſcio 1 Sam. 20.9. John. 21.17. 1 Cor. 13.7. Pſal. 78.18, 19, 20, 21. Exod. 4.13, 14.1 Sam 20:9John 21:171 Cor 13:7Ps 78:18Ps 78:19Ps 78:20Ps 78:21Exod 4:13Exod 4:14 or could not help us. Friends love not to be ſuſpected: Jonathan was much troubled when David ſeemed to be ſomewhat jealous of him, 1 Sam. 20.9. And Peter was much grieved when Chriſt asked him the third time, if he loved him? Iohn. 21.17. Love beleeveth all things, hopeth all things, ſaith the Apoſtle; ſo that ſuſpition ariſeth from want of Love; God cannot indure that we ſhould be jealous of his promiſes, ſuſpect his wayes of power, and providence, Pſal. 78.18, 19, 20, 21. Can God furniſh a Table? &c. They ſaid not Poſitively, God cannot do it, they only queſtioned it, yet that provoked the moſt high God againſt them. So Exod. 4.13, 14. Moſes before had made many excuſes for not going on God errand about Iſraels deliverance out of Aegypt, and being preſſed ſtill to that ſervice, he ſeemes to give an utter denyall, and that with ſome kinde of paſſion. Send by whom thou ſhould'ſt ſend: At this the anger of the Lord was kindled, for God's eſpyed a jealouſie in him, as if God would not preſerve him from them that ſought his life (that was the reaſon of his backwardneſſe, whatever other pretence was made of his unfitneſſe for the ſervice,) (as appeares, by that God ſpake afterwards unto him, verſ. 19. All the men are dead which ſought thy life. Numb. 20.11.Num 20:11So Numb. 20.11. Moſes ſeemed to ſuſpect Gods power in bringing water out of the Rock, as appeares by his words and actions in ſmiting the Rock thrice, which God was much offended with, as appeares by that ſharp reproofe, verſe 12. God likes not that any Friend of his p. 67ſhould be jealous of him, and ſuſpect his fidelity as hatred, ſo love and confidence are indiviſibly united.

Secondly; murmuring at his Reproofes and Corrections, makes a breach betwixt God and his Friends. This appeares by that we read, Num. 14.1, 2, 3. &c. This provoked God againſt them,Numb. 14.1, 2, 3, 11, 12.Num 14:1Num 14:2Num 14:3Num 14:11Num 14:12 verſe 11.12. inſomuch, as he would have deſtroyed them had not Moſes interceded for them; and ſtood in the gap to turn away his wrath; However, this ſent them backwards the way they came, verſe, 25. Beware of theſe heart-boylings and murmurings againſt Gods proceedings. God is liſt of hearing, and heares the very repinings of the ſoul.

Thirdly; Ingratitude in abuſing former courteſies; in not walking anſwerable to favours received: For this God was offended with Solomon, 1 King. 11.9. God had appeared unto him twice,1 King. 11.9.1 Kgs 11:9 and yet he tranſgreſſed; this makes a breach betwixt God and us. Ingratitude is hatefull to him,Deut. 32.6. Iſay. 1.2. Jer. 22.-14 Jer. 3.20.Deut 32:6Isa 1:2Jer 22Jer 3:20 Deut. 32.6. So Ier. 22.-14. Iſay. 1.2.

Fourthly; Treacherous and perfidious dealing with God. Of this God complaines, Jer. 3.20. A treacherous Friend he will ſcarce truſt, Iohn 2.24.

Fifthly; Aſſociating our ſelves in a league of Amity with Gods enemies: For this, God was highly offended with his Friend Iehoſophat, 2 Chron. 19.2. Indeed every ſin is an enemie to God,1 Chron. 19.2.1 Chr 19:2 and ſo to be avoided, eſpecially known ſinnes, and preſumptuous ſinnes, for theſe grieve and vex his Spirit, Iſay. 63.10.Iſay. 63.16.Isa 63:16 Oh take heed of them.

As theſe ſinnes of Commiſſion muſt be avoided; ſo, no good duty may be omitted, whereby his Affection may in the leaſt kind be alienated from us.

Firſt: Obſerve him carefully, and ſtudy in all things to pleaſe him. It was the ſaying of Antigona, Sophocles in Antig.that ſhe ought to pleaſe thoſe with whom ſhe hoped to remaine for ever, (meaning the Citizens of Heaven) how much more ſhould we be carefull to pleaſe the God of Heaven, and harken to his Counſells, follow his advice, obſerve his precepts and commands? Gods Friends will do thus, Iohn 14.15, 21. & 15.14.John 14.15, 21. and 15.14.John 14:15John 14:21John 15:14 A Friend is grieved when he ſees his Counſell is ſlighted, or when he is thwarted or Croſſed by his Friend.

p. 68Secondly, Beware of intermitting, and letting fall your ordinary and wonted reſorts unto him. Intermiſſion of entercourſe breedes ſtrangeneſſe amongſt friends, and indeed they are never well but when they are in Company, one with another. A Friend will blame his Friend for viſiting him no oftner. Thus, reſort frequently to his houſe, come often to his Table; for as this begets friendſhip betwixt God and us, ſo it preſerves it being once had.

Thirdly, Stand out for him; ſpeak in his cauſe. No friend can delight to have his eare the grove of his Friends good name, to hear his friend wronged and be ſilent;Ecclus. 2.225.Sir 2 Nature did work on the dumb Son of Croeſus, when he ſaw his Father ready to be ſlain, ſo that the ſtrings of his tongue did break and he cryed out, oh kill not Croeſus. And ſhall not grace work as powerfully in us when we ſee God diſhonoured,Mal. 3.15, 16, 17.Mal 3:15Mal 3:16Mal 3:17 See Math. 3.15, 16, 17.

Fourthly, Love ſuch as are God's Friends. Friends account that that which is done for a friend is done for themſelves. So what is done for the godly, God takes as done to him, God will be offended if they be not regarded,Math. 25.34, 35, 44, 45.Matt 25:34Matt 25:35Matt 25:44Matt 25:45 Math. 25.45.

Fifthly, Rejoyce in God's friendſhip, above all things in the world: if you would have it continued. A Heathen being asked where his Treaſure was,Pſal. 4.6.7.Ps 4:6Ps 4:7 anſwered where Cyrus my friend is: make Gods love, and friendſhip your chief Treaſure. Thou Lord haſt promiſed all good things to them that love thee, (ſaith Auſtin) give me thy ſelf and it ſufficeth.

Sixthly and Laſtly, keep your hearts, and affections loyall to him: thine own friend and thy father's friend forſake thou not, ſaith Solomon, Prov. 27.10.Prov 27:10Prov. 27.10. God is both, let nothing draw our affections from him, neither world, fleſh nor Devil, nor any way diminiſh it. Obſerving theſe rules, you may reſt aſſured that as God is your friend, ſo he will continue to be your friend, if we forſake not him he will not forſake us;2 Chro. 15.2.2 Chr 15:2 he never breakes with us firſt.

Object. But put caſe we have been careleſſe hitherto, ſo as that the breach is already made through our default; is there any renewing of friendſhip? what muſt be done in that caſe.

p. 69Differences amongſt friends may ariſe;Reſp. Gen. 13.8. Act. 11.2, & 15, 39. Gal. 2.11. Math. 16.22.Gen 13:8Acts 11:2Acts 15:39Gal 2:11Matt 16:22 as did betwixt Abraham and Lot: Paul and Barnabas; Peter and Paul: Christ and Peter; God and the Godly. As betwixt him and Moſes, David, Solomon (as before was ſaid.) And it is very true that ſuch differences as ariſe betwixt friends, are many times compoſed with more difficulty, then the contentions that ariſe amongſt others, as have bin ſhewed, (which ſhould make us the more carefull that we break not) but however it falls out with Men yet it is otherwiſe with God; he is hardly provoked, being provoked, he is ſoon reconciled, if we defire it, and ſeek to him for it. Now the means to recover friendſhip again, in that caſe, are theſe.

Firſt give God a meeting: when friends fall out and keep aloofe, and come not near one another, they are not like to agree in haſte.

This is required, Amos 4.12.Amos 4.12.Amos 4:12 We muſt do herein as Iacob did when he went out to meet his Brother Eſau, divide our band into two troops, and ſend them before us with their preſents:Gen. 32.10, 33, 3.Gen 32:10Gen 32:33Gen 32:3 Body and Soul muſt go out to meet the Lord, and neither empty hand: each power of the ſoul, and part and member of the Body, muſt bring a preſent with it. And when we come near we muſt bow our ſelves to the ground ſeaven times, that is, very often. And then ſaith the Text, Eſau ran to his Brother and imbraced him, and fell on his neck and kiſſed him: ſo will God much more, if we thus go forth and meet him in his wayes and ordinances.

Secondly; Let us confeſſe our faults, and acknowledge our errours to God, promiſing to amend. This our Saviour enjoynes betwixt man, and man, Luke 17.3, 4. And ſuch muſt be our Carriage towards God. Thus did that Prodigall as we read, Luke 15.18, 20. and what followed thereupon?Luke 17.3, 4. Luke 15.18, 2.Luke 17:3Luke 17:4Luke 15:18Luke 15:2 The father ſaw him, and had compaſſion on him, and fell on his neck and kiſſed him. Oh how quickly will God be good Friends with an humbled ſoul? when he ſees thee to droop, and mourn under a ſenſe of thy faylings, he is ready to prevent thee with his mercies.

Thirdly, come to God in the mediation of his ſon Jeſus Chriſt; take him up in thy armes as Themiſtocles did Alexander whereby p. 70he pacified King Philip the father, who was offended with him. The ſtory tells us (if we may believe it) that Pilate, being called to Rome, to give an account unto the Emperour for ſome miſgovernment, and maſ-adminiſtration, he put on the ſeamleſſe Coat of Chriſt, and all the time that he had that Coat upon his back, Caeſars fury was abated: But the Sacred ſtory tells us this (and we believe it) that if we Cloath our ſelves with the Roabes of Chriſt's righteouſneſſe, and put them on by a lively faith, we ſhall have no cauſe to fear the want of Gods love and favour, we having ſuch an advocate with the Father as Jeſus Chriſt the righteous who is the Propitiation for our ſins, 1 John 2.1, 2.1 John 2:11 John 2:21 John 2.1, 2. Take this courſe, and doubt not but all breaches which have bin made betwixt God and you, will be ſoon made up to your endleſſe comfort. One uſe, yet remains.

Uſe 4 It is an Admonition to every of you, that you take heed leſt your wrong or offer injury to any of the godly: How ſhy are we of wronging any, who hath ſome great man to take his part? Oh, ſay ſome, I will not meddle with ſuch, or ſuch a man, for he is ſtrongly backed; he hath ſuch a Lord, or ſuch a Commander for his Friend, who will not ſuffer him to ſuffer; ſhould I ſtir againſt him, I am ſure I ſhould ſuffer for it: ſo a great man ſaid once to another of the Councel in King Henry the Eighth, his days, concerning Cramner, Let him alone for the King will not ſuffer his finger to ake. And is it ſafe think you to provoke God againſt us, by wronging any of his Friends. Whether were you not afraid (ſaith God) to ſpeak againſt my ſervant Moſes,Numb. 12.8.Num 12:8 Num. 12.8? Why, who was Moſes that he might not be ſpoke againſt? ſurely one of Gods familiar Friend, with whom God ſpake mouth to mouth, face to face, as a man ſpeaketh to his Friend. And do you think that God will ſee his Friend wronged and not right him? See what Miriam got by it,Numb. 12.11.Num 12:11 Num. 12.11. Miriam became leprous: but how eſcaped he was ſpared (ſaith Chryſostome,) or rather, he met God ſpeedily by Repentance, and ſo diſarmed his indignation. Doth thy conſcience tell thee, that ſuch a one is a man that truly loveth and feareth God? oh beware how thou wrongeſt him, or ſpeakeſt evil of him; for God takes the wrong as done unto himſelf, and firſt or laſt thou mayeſt aſſure thy ſelf that thou wilt p. 71hear of it, be thou never ſo great: for He hath reproved even Kings for their ſake, ſaying, Touch not mine anointed, and doe my Prephets no harm, Pſal. 105.15.

Thus you have ſeen in a ſpirituall ſenſe, who this friend is,Pſal. 105.15.Ps 105:15 proceed we now to take particular notice of the Indigent, and the Exigent he was put unto. The Indigent or Perſon that is in want, [a friend] The Exigent or the ſtraight that he was in, appears by his going to his friend at Might-night, &c. We begin with the Indigent or perſon ſpoken of.Literal Obſervation. And ſo we may obſerve,

Doct. A man that hath a Friend may yet be in want. This is true in the Hiſtory, 1 Sam. 20. & 21. &c.

Reaſ. 1 There is a great Narrowneſſe of affection, even in the very beſt. Pride and ſelf-love there is enough, yea too much of it which puffeth up and vaunteth it ſelf above that which is meet: it raiſeth up jealouſies and ſuſpitions, and cauſeth us to apprehend a diſcourteſie by a wrong ſuſpect: that was never intended by a willing act: This hindereth friendſhip in its proper work of ſuccouring and relieving a Friend in his want, (as you have heard before.)

2Again, it may ariſe through Narrowneſſe of Power: Friends may have large hearts, but ſhort hands. As ſome can help, but will not; ſo ſome would help, but cannot: their hearts are enlarged, but either diſtance of place (or ſome other impediment,) may prevent it, at leaſt poverty my curb their bounty.

3And further, there may be Narrowneſſe of Diſcretion in the Indigent, in not making known his want unto his Friend, through a too great baſhfulneſſe; and hence it is many times that Friends are in want, when they needed not, if they would make it known. (But this is not the Principall point that I intend,) A word of Uſe, ſhall ſuffice.

Uſe. Let not any ſay nor think that all ſuch are friendleſſe, as are in need. Seneca tells us, Sence Epiſt. 8.that when the Scholars of Theophrastus had ſhewed him two men, that were very familiar, and entire Friends; one of them being very Rich, and the other Poor: he ſaid, thus unto them. Si amici ſunt, quorſum alter ita dives, alter ita pauper? If theſe be ſuch Friends (as you ſpeak of,) how p. 72comes it to paſſe that the one is ſo rich, and the other poore? Indeed a true Friend will be helpfull to his Friend (as hereafter we ſhall heare); but yet, it may ſo fall out, that my Friend may condole my ſhipwrack, when he cannot afford me a plank to ſwim to ſhoare. All the wants of a Friend cannot be ſupplyed by a Friends deſires, and yet Friendſhip may be continued, (as now hath been ſhewed you).

It was well anſwered by Phocion (a famous Philoſopher in his age) to one who told him that Dionyſius the Tyrant ſcoffed at him for his Poverty. I am poore indeed (ſaid he) but Dionyſius is much poorer, for albeit, I want mony, yet I want not Friends, who are willing to ſuccour me:Xenoph. Orat. de Ageſilao. And it was the praiſe of Ageſilaus, that he reſpected ſuch Friends that would do him a courteſie, more then ſuch as did it, preferring the benevolence of the mind before the hand.

Uſe. 2 Put not too much confidence in earthly Friends, for they may faile us. They cannot do for us alwayes what they would,Myſticall ſenſe. nor keep us from want. Were we God's own Friends, we may look to taſte of that Cup; as followeth now, to ſhew. For it is true in a ſpirituall ſenſe.

Doct. Gods own Friends may be in a neceſſitous or needy condition, Pſal. 107.4, 5. Rom. 12, 13. 2 Cor. 8.14. Shall I bring you Inſtances? was not this Jacobs caſe?Gen. 42.2.Gen 42:2 did not he want bread for himſelf and Family, and was he not enforced to ſend into Aegypt for it to preſerve their lives (as well as the Cananites?) And was not this Elijahs caſe;1 King. 17.4.1 Kgs 17:4 who was able to bridle Heaven with his tongue, ſo that neither dew, nor raine, fell upon the Earth, but according to his word, yet he is faine to be fed, firſt by a Raven, and afterwards by a widdow, at Sarepta (who was likewiſe in a ſtrait her ſelf.) And the like neceſſitous condition, were all Gods Prophets in,1 King. 18.13.1 Kgs 18:13 at the ſame time; they were enforced to hide themſelves in Caves, and be fed with bread, and water, at Obadiahs finding. Elimelech and Naomi, are driven from their dwellings in Bethleem Juda, Ruth. 1.1.Ruth 1:1and enforced to ſojourne in the Land of Moab, for want of food: And Ruth (a holy Woman, and one of the Grand-Mothers of our Saviour) conſtrained by want, is enforced to go a gleaning, in other mens Fields, for the neceſſary ſuſtinance of her ſelf, and Mother in Law. What ſay you of Job; Ruth. 2.2.Ruth 2:2was not he ſtripped of all, and yet beloved of God? And p. 73what to David, Pſal 40.18.Ps 40:18did he not confeſſe himſelfe to be poore and needie? was he not ſo diſtreſſed for hunger, that he and his company were enforced to eate of the ſhew-bread,1 Sam. 21.3. Math. 12.4. 2 Cor. 11.27. 1 Cor. 4.11. Heb. 11.37. Heb. 1. Math. 21.18. John 19.28. Luke 8.3.1 Sam 21:3Matt 12:42 Cor 11:271 Cor 4:11Heb 11:37Heb 1Matt 21:18John 19:28Luke 8:3 which (out of the caſe of neceſſity) was not lawfull for any to eate, but the Prieſts only? was not Lazarus needie? Peter pennileſſe? St. Paul in hunger, cold, thirſt, nakedneſſe? And what read we of thoſe worthies, which the World was not worthy of? did they not wander up and down, in Sheep-skins, and Goats-skins, being destitute, afflicted, tormented? And did not Christ himſelf (the Son and Heire of the whole world) want both meat, and lodging, and other neceſſaries; inſomuch that others did administer to him of their ſubſtance? I ſuppoſe that you can make no doubt of the foreign, that it is ſo: but for the foreign, whence it comes to paſſe that is is ſo; you may make ſome queſtion. I ſhall therefore (in the next place) render you ſome Reaſons of it.

Reaſ. This may happen, firſt through the Inconſtancy, Revel. 12.1. 1 Pet. 1.24. Revel. 4.6.Rev 12:11 Pet 1:24Rev 4:6mutability, and mobility of all earthly things; Nothing under the Sun is of a laſting, and durable nature; they are like the Moon, ever in changing: Or like flowers which have their months; to day for the Boſome, to morrow for the Beſome. The world is a Sea of glaſſe; and thoſe that ſtand faſteſt on it, have but ſlippery footing, Such a Palſey, poſſeſſeth all ſecular things, that their joynts cannot hold together: One mans honour is ſhaken upon another mans back; one mans Inheritance, into another mans lap: There is nothing certaine and ſteady; Nor can we be more certaine of any thing amongſt them, then of the uncertainty of them all.

Secondly; This may fall out through the malice of Satan, and his Inſtruments; who, when they cannot miſchiefe the Godly in their ſouls, they will endeavour to do them what hurt they can, in their goods, and Eſtates: The firſt thing that Satan deſired againſt Job, was, that God would put forth his hand and touch all that he had, Job. 1.11.Job 1:11and deprive him of it. And the reaſon of it, Chryſostome gives,Chryſ. Hom. 2. de Jacob. he endeavoured to ſpoil him of his wealth, that he might ſpoile him of his worthy deeds.

Thirdly; the maine Reaſon of all is, Gods providentiall adminiſtration, who, as he ordereth, and diſpoſeth of all things p. 74under Heaven, for his own glory, and the good of his; ſo he doth this, in ſuffering his to be in want.

Firſt, that the Rich of the world, might not want an object of Charitie. The Rich are proved (ſaith Auſtin) by the poverty of others. Some good men ſhall be in want, to diſcover what pitty and compaſſion is in mens hearts:Deut. 15.11. Mark. 14.7. Math. 25.44.Deut 15:11Mark 14:7Matt 25:44 Deut. 15.11. & Mark. 14.7. And to leave the mercileſſe and hard-hearted without excuſe: We read Math. 25.44. the wicked will be ready to except againſt the ſentence of the Judge, Lord when ſaw we thee an hungry, or thirstie, &c? why; then, when that poore Widdow was ſent away without reliefe, that poore Orphan without ſuccour, will the judge anſwer them to their confuſion.

Secondly, his Providence doth thus diſpoſe, for the good of his, that their ſalvation may be furthered, and their better part, (their ſoules) perfected, ſo Deut. 8.15, 16. i. e. that he might humble thee, Deut. 8.15.16.Deut 8:15Deut 8:16with thy wants, and prove thee in thy wants, to do thee good in the end; ſo, Jer. 24.5. By this meanes, our proud natures come to be humbled; pride and ambition rooted out; corruption mortifyed. When Jeſurun waxed fat he kicked with the heel, Take away the provender from the unruly Steed, and he becomes more tractable.

Thirdly;Deut. 32.15.18. Revel. 13.10. Job. 1. Gen. 18.11.21.1.Deut 32:15Deut 32:18Rev 13:10Job 1Gen 18:11Gen 18:21Gen 18:1 our Faith, and Patience, are here exerciſed, and tryed, Revel. 13.10. ſo God dealt with Job, proved his Integrity againſt Sathan's accuſations. And the graces of his ſpirit, are hereby encreaſed in us. When it ceaſed to be with Sarah after the manner of other women, then Iſaac was conceived: ſo when it ceaſeth to be with the Godly after the manner of the world's favourites, then holy thoughts, and godly deſires are begotten and conceived in them.

Fourthly; his mercies are hereby ſweetened, and better reliſh with us: Hunger is the beſt ſawce, Sickneſſe makes Health more gratefull: paine, Pleaſure more delightfull: Affliction and miſery, Proſperity and happineſſe more deſireable: and Want, the worth of a bleſſing, more ſenſible. When Darius (in his flight from Alexander) had drank puddle water, polluted with dead Carkaſſes, he profeſſed, that he had never in all his life, drunk any thing more pleaſing: the Reaſon might be, for that he p. 75alwayes before that, uſed to drink ere he was a thirſt. Gods bleſſings ſeldome appeare to us in their full beautie, till they have turned their backs upon us, and are going or gone from us. Is it not ſo at this day? A Probatum est upon the head of this truth, you may putt.

Fifthly: By this meanes we come to be weaned from the world, and long for home; we are taught hereby, not to ſeek for true felicity upon earth, but to ſeek for that above: Till Naomi was left of her husband, and her two Sonnes were dead,Ruth. 1.6.Ruth 1:6 there is no ſpeech of her returning from Moab, to her own Countrey; And before the Prodigall was in want, he thinks not of going home to his Father's houſe. Were the world better to us, our hearts would cleave faſter to it;Luk. 15.17.18.Luke 15:17Luke 15:18 it is the worlds veniſon that cauſeth us to loſe our Fathers bleſſing. And thus you ſee how God in diſpenſing of theſe outward things, hath reference to the good and wellfare of his people.

Thirdly, and laſtly: It is not without Reference to his own glory, God will have his Wiſdome ſeen, in ſuiting every one with an eſtate anſwerable to his ſtation. In the Body there are many members, and every member hath its proper uſe and function; There is a Foot, as well as a hand, and head;1 Cor. 12.1 Cor 12 and for the Foot, a ſhoe of leather, is as fitt; as for the Head, a hat of Bever: So in Gods houſe he ſuits men, and gives wages according to their parts, and abilities. And as his Wiſdom is herein ſeen, ſo hereby, is his Power known, in diſpoſing all things according to his own will, (not our pleaſure,) Deut. 8.17.18. And likewiſe in the preſerving of his Servants by weak meanes;Deut. 8.17.18.Deut 8:17Deut 8:18 Or (from ſo mean a condition) in advancing of them to great promotion, Deut. 8.3. Herodotus tells us,Herodot. l. 3. that Polycrates the Tyrant very much exerciſed Roberie, and Pyracie, both by Sea, and Land; and his cuſtome was to ſpoile his Friends as much as his Enemies; and this was the Reaſon which he gave, that when he ſhould afterwards underſtand that his Friend was robbed of any thing he might gratifie that Friend more, in reſtoring that which was loſt, then if he had taken nothing from him: The practiſe was badd, but the Reaſon (ſaith one) hath witt and meaning, and he applies it thus: God knowes,Biſhop Abbot on John 10. Lect.John 10 that when himſelfe taketh from us ſuch things as are not ours, (for we are but p. 76his diſpoſers and Tennants at will unto him) he maketh us ſo much the more embrace his mercy, who ſends Grace in wretchedneſſe, and comfort in extremitie. Thus you have here the Reaſons. Now before we apply the point, let us Anſwer ſome objections.

Obj. 1 That which we read in Pſal. 34.10. may be objected againſt what hath been delivered,Pſal. 34.10. Pſal. 84.11.Ps 34:10Ps 84:11 The Lyons ſhall lack and ſuffer hunger, but they that ſeek the Lord ſhall want no good thing, and Pſal. 84.11. No good thing will he with hold from thoſe that walke uprightly.

Reſp. To this we Anſwer.

Firſt in Generall; Theſe promiſes of temporall things, are not abſolutely made, but with reſervation of the Croſſe; and with this limitation, ſo farr as may make for Gods glory; and his Childrens good.

Secondly; more particularly, the promiſe is not ſimply, that ſuch as feare him ſhall never be in neceſſitie and want, but that they ſhall not want any thing that is good; Now albeit wealth and riches, and the outward comforts of this life, are Gods good bleſſings in themſelves, yet are they not abſolutely good; ſo as to make them good that have them; But they are of an indifferent nature, and mutably good, or bad, as they are uſed; Good they are to the good, evill to them that abuſe them. Albeit then they are good in themſelves, yet God ſees they would not be ſo to thee; Thy weak braines cannot bear ſuch ſtrong liquor; Did God ſee, that it were good for thee to have them, thou ſhouldſt not be without them; but he knows it is better for thee to be without them. And ſo he fullfills his promiſe to thee, in withholding theſe things from thee; For want to thee is good,Rom. 8.28.Rom 8:28 and for thy beſt, Rom. 8.28. If thou beeſt one that feareth God, thou mayeſt aſſure thy ſelfe, that that Promiſe ſhall never fail thee.

Obj. 2 But want is threatned as a Curſe, to the Rebellious and diſobedient,Deut. 28.48. Pſal. 109.9, 10. 1 Sam. 2.36. Reſp.Deut 28:48Ps 109:9Ps 109:101 Sam 2:36 Deut. 28.48. And, that they ſhall begg their bread, Pſal. 109.9, 10. 1 Sam. 2.36.

Reſp. It is ſo indeed to the wicked: but let us here diſtinguiſh.

p. 77There are two ſorts of Perſons that are in want. Firſt, Impotent poore ones; ſuch as fall into want, through ſickneſſe, age, or other caſualties; (as by Fire, Water, Theeves, Robbers, or ſuch like men.) And there are Impudent poore ones; ſuch as by ſinfull and licentious courſes, bring want upon themſelves; To theſe latter ſort want is a curſe: But to the former, though it be a Croſſe, yet it is no Curſe, but a Tryall for exerciſing of their Graces.

Secondly, Although God ſhould ſend want upon ſuch, as a juſt Judgement for their ſinnes; yet if a man be brought thereby unto Repentance, and be humbled for his ſinnes, and reforme his wayes, although the enterance into that eſtate be in a Curſe, yet it ſhall be turned into a bleſſing; in that it works for his good and everlaſting happineſſe.

Obj. 3 But David ſaith, that he never ſaw the Righteous forſaken, nor his ſeed, begging bread, Pſal. 37.25.Pſal. 37.25.Ps 37:25 This hath much perplexed the Spirits of the Godly.

Reſp. Firſt, David may be underſtood as ſpeaking of a trade of Begging, or a conſtant courſe of ſtreet-beggery, (which in theſe dayes is become a kind of a Calling, and whereof there is a Corporation, ſome Parents bring up their Children to it, others take Apprentices to learne them the Trade. They teach them how to look, what to ſay, how to lye, how to cry, &c.) The Prophet never knew any Godly man, to be of this Profeſſion, or to drive this Trade. The Profeſſion, and ſtate of begging was prohibited by the law of God, and accurſed by him; ſo that no Godly man would offend againſt that Law, and bring that Curſe upon himſelfe. Such are ſo farr from being Righteous, as that they live without God in the world, and are like to periſh without Chriſt, in the world to come; being Atheiſts, Blaſphemers, Sabbath-breakers, Theeves, Whoremongers; the worſt of Infernall Spirits have not leſſe ſenſe of Piety, but more ſenſe of a Diety then theſe. Theſe are the Vermin of the Common-wealth, and ſhould not be ſuffered to devour that which Impotent poor ſhould have: But why touch I theſe?

Secondly; David may be underſtood as ſpeaking of his own experience: for he ſaith not, that the Righteous were never driven p. 78to ſo bad an Exigent as to begg their bread; but that he never ſaw it. And indeed it is a rare, and unuſuall thing, to ſee;Luke 16.Luke 16 (Albeit it may ſo fall out), (for we read of Lazarus lying at Dives his gate) and I believe the Eldeſt man living, cannot point out many inſtances. However, David in all his time, never ſaw it that a truly righteous perſon, was brought (although to want, yet not) to beggery.

Thirdly; David may be underſtood as ſpeaking of the Righteous and their ſeed both: for if God be ſo pleaſed to lay this affliction on any of his ſervants, to chaſtiſe them for their ſins, or for the tryall of their graces; yet God in mercy remembers their Poſterity; (if they walk in obedience before him) and his ſeed ſhall inherit the bleſſing.Pſal. 25.13.Ps 25:13

Fourthly, the Prophet's meaning may be this, that albeit they were brought to ſuch extremity of want as to begg their bread, yet he never ſaw them to be forſaken in that extreamity, but God hath ſtirred up the hearts, of ſome good people, (even then) to ſuccour them, and relieve them: yea he himſelf, rather then fail, will be the reliever of them, (as he was of Lazarus, who had his wants ſupplied, and was ſuccoured by God, (as his name imported.Luke 16.Luke 16) And when they are moſt ſcanted, they are not forſaken: for what they are ſcanted in Temporals, they are ſupplyed in Spirituals. And this (I take to be moſt genuine, and it) agrees well, with the former Aphoriſm; though they fall into outward miſery, yet God puts to his helping hand. So much for the clearing of the point. Now for the Uſe.

Uſe. And firſt to you that feel, and find no want: your Paſtures have alwayes been, and yet are, green; your Cup overflowes, you have never known to this hour what want means; Great cauſe you have, to bleſs God for that; many, as good as you, and as dear to Chriſt, bought with as great a price as you; cannot ſay as you ſay. But, what then? will you judge your ſelves the more happy, and others more miſerable, and ſinfull, becauſe of this? I tell you, worldly abundance is no more ſign of a good condition, then a painted face is of a good complexion.

Firſt,Conſid. 1. know thou mayſt abound with theſe outward bleſſings have a fullneſs, and plenty of them, and yet be never the more favoured,Eccles. 9.1, 2.Eccl 9:1Eccl 9:2 and reſpected of God, in that reſpect. The Scripture teacheth that by theſe outward things, no man can judg either of p. 79Gods love or hatred. And Experience teacheth as much; for we find that the moſt wicked, moſt flouriſh in plenty and abundance, this Job ſheweth, 21.6, 7, 8. the like doth David, Job 21.6, 7, 8. Pſal. 73.1.2. Jer. 12.1.Job 21:6Job 21:7Job 21:8Ps 73:1Ps 73:2Jer 12:1Pſal. 73.1, 2, and ſo Jeremiah 12.1. And by this Argument we might inferr that Eſau was the beſt beloved Son, and Judas the moſt beloved Diſciple; and that the Turk and Perſian and other Infidels are beſt beloved of God; for that they moſt abound with worldly bleſſings. Examine all Hiſtory, (ſacred and prophane) and you ſhall find that the moſt loathſome and abominable creatures that ever breathed aire, or ſaw the Sun, have ſayled through the Sea of the world, in the talleſt and greateſt veſſels. And yet (as one ſpeaks of the territory of the great Turk) they are but as a little bone caſt to that great Dog: and indeed were they any better then bones, the Doggs of the world ſhould never have them; were they bread, Gods children ſhould never be without them.

There is indeed a Common love extended to Man and Beaſt, of which David ſpeaks, Pſal. 36.6.Pſal. 36.6. John 4.9, 10.Ps 36:6John 4:9John 4:10 And there is a ſpeciall love which God beareth to his own in Chriſt, 1 Iohn 4.9, 10. Temporall bleſſings are fruits of Gods Common Love, but no ſignes of ſpeciall love and favour. A man may ſafely conclude God is good to me, and loveth me, elſe he would not provide for me as he doth: but he cannot conclude God loveth me with that love which he beareth to his Children, becauſe of theſe things. Can a Traytor comfort himſelf in his Princes favour, becauſe he hath good lodging and good diet provided for him in the Tower, till matters be ripe, and all things ready for his Arraignment, and execution? or the Oxe that is fatted (if it had Reaſon to diſcourſe) to ſay, My owner loves me, in putting me in paſtures where I feed up to the very eyes? Alas! it is but to fat it, againſt the day of ſlaughter.

In the ſecond place (therefore) know, that albeit outward comforts of this life, be in themſelves the good bleſſings of God; yet to thee that art not reconciled to God in Chriſt, but an enemy unto him, they are not good, but pernicious, and hurtfull; curſes, and not bleſſings,Mal. 2.2.Mal 2:2 Mal. 2.2. So as thou mayſt ſay, as that poor woman did to her Phyſitian, (who being deadliſy ſick, and telling him of the Symptoms of her diſeaſe, which p. 80he hearing told her, all were good) Woe is me, then, (ſaid ſhe) good hath undone me: So woe to thee, thy good undoes thee, Gods curſe is on them ſo, that they are a ſnare unto thee, Rom. 11. verſe 9.Rom. 11.9. Job 20.14. Eccles. 5.13. Prov. 1.32. Job 18.15.Rom 11:9Job 20:14Eccl 5:13Prov 1:32Job 18:15 thy meat ſhall turn to gall in thy bowels, yea prove as the gall of Aſpes, Iob 20.14. thy Riches ſhall be reſerved for thy hurt, Eccleſ. 5.13. and thy Proſperity tend to thy deſtruction, Prov. 1.32. Bildad gives that reaſon of it, Iob 18.15. Becauſe it is none of thine, thou haſt no juſt title to it. A Civil right, thou mayſt have before men, ſo that he is a Thief and a Robber, that takes any of theſe things from thee; But a ſpirituall right (which is the onelyonly comfortable right) thou haſt nor, nor canſt have, till thou beeſt in Chriſt. Put caſe a man hath a fair piece of Evidence, duly ſealed, authentically teſtified, and delivered; if he have no land to hold by it, or Title to recover by it, would he be any whit the better for it? Evidences, are Evidences, to them who have a Title: So when a man hath a good Title to Heaven, when he hath a teſtimony of Gods ſpirituall Bleſſings, in the temporall, then are theſe temporall bleſſings good evidences: Otherwiſe, if thou haſt not the Grace of God, and ſpirituall bleſſings with theſe temporall; thou art not the nearer happineſſe, for earthly abundance. Theſe things are but as an Evidence in his hands who hath no Title: and that is very ſuſpitious, ſuch a one may well be thought, to have embezeled or purloyed thoſe Evidences: to have forged or counterfeited them, and ſo may be called to an account for them: ſo thoſe who have temporall bleſſings, without ſpirituall; they are but counterſeit, they cannot procure a minutes peace of Conſcience, nor a minutes refreſhing of the ſoul hereafter: But a heavy account muſt be made, how we got them, and how we employed them.

Thirdly, thou haſt little cauſe to judge thy ſelf happy in having plenty, and others miſerable that are needy, If thou doſt ſeriouſly conſider that the good mans worſt eſtate, is better then thy beſt, Prov. 19.1.Prov 19:1can be. This Solomon teacheth in his Proverbs 19.1. the meaning is, that he who hath a little wealth, and ſmall poſſeſſions, and yet endeavours to walk uprightly; to be juſt, and godly in his words, and works, is better then any wicked man (who in Solomons language is uſually termed a fool) being void of Grace, and goodneſſe; and full of vice, and ledwneſſe. p. 81And a greater and wiſer then Solomon teacheth this, in that his Sermon, Luke 6.20, 27. where, both poor, and rich;Luke 6.20, 21.Luke 6:20Luke 6:21 the righteous, and wicked, are preſented to us; the one in his worſt, the other in his beſt habit. The faithfull are conſidered in their poverty, hunger, ſorrow, and contempt, & pronounced Bleſſed in them all. Bleſſed hunger, Bleſſed thirſt, Bleſſed grief, Bleſſed contempt, and the wicked are conſidered in their Ruffe, ruffling it in their Riches, Satiety, Jollity, Honour; and pronounced wofull, and miſerable in all theſe: woe to you that are rich; woe to you that are full; woe to you that laugh; woe to you when men applaud you. A wofull generation they are in their beſt condition. A woe is entayled to all thoſe things, wherein you place your beſt wellfare. Judge now I pray you, whoſe eſtate is the better.

Wherefore be adviſed, not to repreſent your own eſtates nor the eſtates of other, to the eyes of your mindes, in this deceitfull glaſſe, of your outward eſtates, in reſpect of things of this world. Nothing is more deceiveable, and leſſe to be truſted, then the viſible eſtate of any man, in reſpect of Temporalities: and yet how ordinary is it, to be herein deluded?

We read of one Argolandus a Prince of Affrica, who coming to the Court of Charles the great, King of France, with a purpoſe to forſake his Heatheniſm, and embrace the Goſpel, ſeeing two tables full of Gueſts, ſitting with him in his Hall at meat; One at the upper end, full of Gallants, with gold-chains and rich attire, the other at the lower end of the Hall, full of Gueſts in ragged robes, he asked the King what they were? he anſwered, they ſo rich at the upper end, were his Friends and Servants, that attended on his Perſon: and they in rags are thoſe (ſaid he) whom I alwayes feed at my table, in memory of my Maſter, and his Friends: Why, what Maſter, and what Friends, ſaid the Prince? of my Maſter Chriſt, and his Apoſtles ſaid the King: If the caſe be ſo, replyed the Prince, that your Maſter uſeth his Friends no better, I ſhall not care for his friendſhip, nor do I mean to be any of thoſe Friends of his. Thus many are ready to fall into a diſdaine of God, and the profeſſion of the Goſpel, becauſe of the poverty of his Children and Servants p. 82But to conclude this Uſe, remember that when Ephraim and Manaſſes were brought before Iacob; Ephraim was ſet at Iacobs left hand, and Manaſſes at his right; But Iacob croſſed his hands and laid his right hand upon Ephraims head,Gen. 48.13, 14.Gen 48:13Gen 48:14 and his left on the head of Manaſſes: ſo it falls out in regard of outward bleſſings, oftentimes thoſe who ſeem to ſtand now at Gods right hand, ſhall be ſet at his left; and many who ſeem now to ſtand at his left hand, ſhall be ſet at his right, Luk. 16.25. Math. 25.32.

Uſe 2 And ſeeing it is ſo that Gods own Friends may be in want, of outward comforts of this life; Let this be a ſtay to uphold ſuch as are good, (and yet in a needy condition) from murmuring, and repining, or too much dejectneſſe of ſpirit under that condition: for albeit you be poor, and in want, you have no cauſe to think the more meanly of your ſelves (as in Gods preſence,) for theſe are not the things, that are purchaſed for us with his blood; but the graces of his Spirit: Nor ſhould any mans temporall condition, be the leaſt occaſion to call his ſpirituall, or eternall eſtate, into queſtion. Sathan indeed will not be wanting to ſet upon us in our wants, by his violent temptations; carrying the eye of the godly, and ſetting it upon ſuch impious perſons, as are free from that miſery which they lye under; and then cauſing them to reflect home upon themſelves, and ponder on their own wants, thence to conclude againſt Gods gracious providence, and their own Adoption.

There are not a few,Math. 4.3.Matt 4:3 that have been aſſaulted with this ſuggeſtion. Gods own ſon was tempted with this hungry temptation, Math. 4.3. If thou art the Son of God? he would perſwade, that want of bread, argued him to be no Son: So he tempts Gods Children to believe that their want and poverty, is inconſiſtent with their Sonſhip: And albeit Sathan could not perſwade with Him; yet he hath foyled many with it. How deeply was David diſcomfited hereat? ſo that he began to think well of wicked mens eſtates, and to queſtion his own, when he ſaw the proſperity of ſinners, and the miſery of himſelf: hear what he ſaith.Pſal. 73.1.- 5.Ps 73:1–5 Pſal. 73.1, 2, 3, 4, he was almoſt gone beſides himſelf to conſider it.