The Fast Friend, Text (5 of 11)

The Fast Friend · Text (5 of 11)

p. 166Firſt;Luke 15.13. Phil. 3.19.Luke 15:13Phil 3:19 we deale injuriouſly with God, in abuſing of his bleſſings, and waſting them in vaine, Luke 15.13. to make our Belly our God, is the worſt Idolatry of any.

p. 167Secondly; It hinders Charity, and hardens the heart, ſo that the poore ſhall not be regarded, Luke 1, 6. Amos, Luk. 16.19.21. Amos 6.6.Luke 16:19Luke 16:21Amos 6:66.6.

Thirdly, it hurts the body, and breeds diſeaſes: who more unhealthfull then fineſt feeders: many graves there are of lust in our Country,Numb. 11.34.Num 11:34 the Kitchin kills more then the Cannon.

Fourthly; It waſts the eſtate, and bringeth unto poverty, Pro. 23.20, 21. ſuch begin with Habeo, Pro. 23.20, 21Prov 23:20Prov 23:21and end with Debeo.

Fifthly; It ſtirrs up Luſt, and ſo endangers the ſoul;Ezek. 16.49.Ezek 16:49 and it was one of the ſins of Sodome, Ezek. 16.49. But when we have ſaid all we can, we ſpeak to the Belly, that hath no eares, and what hope have we to be heard.

Oh that men were more dilligent and laborious in their Callings, and then plain food would reliſh, (as a meſſe of Potrage did with Eſau, when he came weary from hunting):Gen. 25.30.Gen 25:30 Such a delicate Cooke is Hunger, that it can ſeaſon, and make ſavoury, that which fullneſſe makes loathſome: many Servants can witneſſe this, who when they have lived at their own hand, then that meate hath reliſhed well with them, which at a Maſters table would not downe, (unleſſe it were caſt under the Table to the Dogs.)

Uſe. 2 And (by warrant of the Doctrine we have delivered unto you) let me add a word or two by way of Advice, in reference to your Invitations; you that invite your Neighbours, or entertaine your Friends (as comming unto you gueſt-wiſe) ſay not I am ſorry, I have nothing that is good to ſet before you: When Plato invited Timothy the Athenian Duke, to ſupper, he entertained him with a Root, and a Sallet; but with a great deale of Philoſophicall diſcourſe: Timothy the day after gave him many thanks, ſaying that who ſo ſupped at his Table, ſhould be much better for it many dayes after. Brown Bread with the Goſpel (ſaid Greenham) is good cheare; what thou wanteſt in outward proviſion, make up with wellcome, and Chriſtian diſcourſe. A plentifull Table to feed the body, without profitable diſcourſe to feed the mind, is little better then a Manger. p. 168Nor let any that come to the Table of a Friend, judge of their entertaynment, by their full Cups, or variety of diſhes; Thinking there can be no true welcome where there is not exceſſe; A moderate Table, where there is an open heart of courteſie, is to be preferred before a ſumptuous feaſt, (exceeding in abunbance,) where love is wanting. Better is a dinner of green herbs (ſaith Solomon) where Love is, Prov. 15.17.Prov 15:17then a ſtalled Oxe, and hatred therewith. If Love be the enterteyner, it matters not what the proviſion be; let it be but a Sallet of herbs, yet comming out of Loves Garden, they will be ſweet, and well reliſhed, and worthy of acceptance,Jerm. in loc. (for that there is no poyſon in them, nor Serpent that lyes under them.) But on the otherſide, let a fatted Oxe be ſet before a man (never ſo many delicate and coſtly diſhes) with hatred and ill will, ſuch a feaſt cannot be ſavoury. A Feaſt is made for laughter, Eccleſ. 10.19. And yet all feaſts are not ſo,Eccleſ. 10.19. 2 Sam. 13.28, 29.Eccl 10:192 Sam 13:282 Sam 13:29 ſome are made for ſlaughter. Abſolon made a feaſts for him, he meant to kill. And ſome cunning Uſurer makes a feaſt for that Prodigall heire, he meanes to undoe: They that dreſſe moſt meat, are not ever the friendlyeſt men. Chriſt enterteynes his Diſciples, with Barly Loaves, and a few ſmall ſprats,1 Sam. 25.11.1 Sam 25:11 or ſome ſuch like fiſh; when Nabal kills both Beeves, and Muttons, for his Sheep-ſhearers. If then thou beeſt called to the Table of thy Friend, be not diſcontented, although there be not many meſſes, nor variety of diſhes, to pleaſe thy pallate; If it be cheare that thou comeſt for, thou commeſt not with the affection of a Friend, but of a Glutton; If thou beeſt a Friend indeed, homely fare will be taken in good part; if thou art not a Friend, Bread is too good for ſuch a one. And thus much of the Quality of the thing he deſire to have lent unto him, wherewith to enterteyne his Friend [Bread.] Now of the Quantity, how much he would borrow of him [Three Loaves.]

Queſt. But why three?

Reſp. One Loafe was for himſelfe, another for his Friend,Mald. in loc. and another in common; (if in caſe there ſhould be any want,) for ſuch was the cuſtome (ſay ſome,) beſides the bread that every one had unto himſelfe peculiarly, there was ſome over and above at Table p. 169(A cuſtome not unlike to that which is amongſt us, at ſome mens Tables.) And this gives occaſion to note thus much unto you;

Doct. In the Enterteynment of Friends, it is lawfull to exceed the bounds of ordinary proviſion. We may have at table ſomewhat more then is uſuall, and be more liberall, at ſuch times then others.

God allowed his Servants to meet together, thrice every yeare and then to feaſt together, for the ſpace of ſeven dayes, and to lay out their monyes for Oxen, Sheep Wine, Strong drink, Deut. 14.26. & 16.15.Deut 14:26Deut 16:15or for whatſoever elſe, their hearts deſired, Deut. 14.26. and 16.15. The bounty of God reacheth not only to our Life, but to our Contentment; nor doth he affoard us only the bread of ſufficiency, but of Pleaſure, that we may more then live even live happy; We reade of a marriage that was at Cana in Galilee and it ſeemes probable, that it was of ſome of Chriſts kindred,Joh. 2.1.-11.John 2:1–11 (for that bleſſed Mary, the Lords Mother, was there not as a gueſt, but as a Helper, and orderer of buſineſſe, directing the waiters what to do.) Nor were they very rich, that were marryed, yet they had more then ordinary proviſion, for they made a feaſt: And at this feaſt, there was a defect of Wine, (not of water, there was water enough to quench thirſt, yet) there was not Wine enough to cheare the ſpirits. The Virgin is troubled for this lack of ſuperfluity, Chriſt miraculouſly makes a ſupply of that want, by turning ſix potts full of water (conteyning two or three firkins a piece) into Wine. Had he turned but one of thoſe firkins of water into Wine, it had been a ſufficient proofe of his power, and perhaps enough for the preſent neceſſity, (for that all had well drank before) yet he makes wine enough to ſerve above a hundred (had they been but new ſet down.) It was a Feaſt, and that quantity which at another time had been ſuperfluous, was now but neceſſary. Thus Mathew the Publican, Luke 5.29. Luke 19.7. Luke 10.38.Luke 5:29Luke 19:7Luke 10:38when he enterteyned Chriſt, he made more then ordinary proviſion for his entertainment: the like did Zacheus, and Martha, (who was not therefore blamed for making proviſion more then ordinary, but for that ſhe exceeded the bounds of moderation and cumbred her ſelf about much ſerving.)

p. 170Uſe. 1 So then, notwithſtanding what hath been before delivered, that homely fare at a Friends table is good cheare, yet a pinching niggard ineſſe becomes it not. It is ſtoried of Pertinax one of the Romane Emperours, that he was ſo miſerable in his entertainments, that he would have his gueſts ſerved with a plant of Lettice, di ided into two parts, and to appoint nine pound weight of fleſh, unto three meſſes; and if any thing were left cold at any time, he would cauſe it to be ſet up to the next day; This might well beſeem a poore man, but ſuch niggardlineſſe at the table of a Perſon of ſuch honour, was too farr beneath him: As Exceſſe is to be avoided, ſo too much pinching and ſparingneſſe; In Love will be no lack.

Uſe. 2 Let our care be to uſe our Liberty wiſely, and not abuſe it; firſt ſee that in your feaſtings, and friendly entertainments, you be wiſely frugall in your preparations, as well as chearfull in your enterteinments: Too much, is a vanity; Enough is a Feaſt, Break not out into ſuperfluity and exceſſe; your own calling, and abilities, are as well to be reſpected, as the call of Nature. It is taxed in Nabal, that being a Country Farmer, he would make a Feaſt like a King. And Tully taxeth ſome that would be feeding on Salmon, 1 Sam. 25.1 Sam 25when they could ſcarce purchaſe a herring. It is a ſhame that any one ſhould cauſe his Friend to turn Canibal, and invite him to devour his ſubſtance,Si in uno convivio tantum capis, quantum centum diebus ſufficere poteſt, jam non panem quotidianum, ſed mullorum dierum panem manducas. Aug. Serm. in monte. Pro. 23.1, 2. Jerm. in loc.Prov 23:1Prov 23:2 eate him out of houſe and home, and purſſe up at once, many dayes earnings in his Belly.

A great fault in the poorer ſort, who will (upon ſome occaſions) ſo abound with unneceſſary proviſion, that Wife and Children ſhall ſuffer for it a twelve-month after, and in one day waſt the bread of many dayes.

Secondly; Watch over your Affections, ſet them not on meats and drinks: Every one of Eves Sonnes, hath her ſweet tooth in their heads; but give not thy ſelf to pleaſe thy appetite, Pro. 23.1, 2. put thy knife unto thy throat (that is, to the throat of thy greedineſſe, put the knife of mortification) when the knife of our care is thus uſed, then we may ſafely uſe the knife for the food, that is before us: Better is the ſight of the eyes, then the wandring of the deſire, Eccleſ. 6.9.Eccl 6:9Eccleſ. 6.9. in dainty delicates and variety of meate, the ſight of the eyes is better then the wandring of the p. 171Appetite, and it is better to pleaſe our ſelyes with looking on, then to pleaſe our Appetites with feeding on them.

Thirdly; Watch over thy practiſe, corrupt not thy ſelf in the uſe of Gods plenty, abuſe not his bleſſings to ſurfetting and drunkenneſſe. Thoſe Love-Feaſts mentioned in the Scripture,Menſa (ſaith Varro) quaſi meſa, a mediatrix betwixt men. were firſt intended for the preſervation and encreaſe of Love but the firſt inſtitution did languiſh into corruption, and they became luxurious; for ſome were drunken, and unchatitable, and ſome were hungry, 1 Cor. 11.21.) Remember Plety, be thankfull to God, for that plenty he allowes,1 Cor. 11.21.1 Cor 11:21 and ſeaſon your meates with ſavoury diſcourſe. And Remember Charity, think of thoſe who are poore and needy, Neh. 8.10. Luke. 14.13.Neh. 8.10. Luke 14.13.Neh 8:10Luke 14:13 And ſo we have done with the Collections which the letter affords us: now come we to the ſpirituall ſenſe and Application.

[Lend me three Loaves.]

Three is a myſticall number, as well as Seaven, In tribus autem panibus etiam illud ſignificatur unius eſſe ſubſtantiae Trinitatem, Aug. Quaeſt. Evang. l. 2. cap. 21. Luther in Gen. 18. Quod ſi alia Trinitatis probatio non eſſ…t quam hae tres ſpecies, ego ſane eamnon crederem, &c.Gen 18and of ſpeciall uſe in Scripture, (in St. Austins judgement) the myſtery of all myſteryes, even the myſtery of the bleſſed Trinity is hereby taught.

But as Luther, in diſcuſſing the queſtion, whether the Trinity of Perſons might not be proved from, Gen. 18. where three men are ſaid to appeare to Abraham, concludeth, that if there were no other proofe of the Trinity, but that; he ſhould not believe the Trinity; ſo may we ſay concerning that myſtery, as grounded upon this Text.

But withall he tells us, that we muſt not proceed alike in diſputation with Adverſaries, that deny the Truth, and in teaching and exhorting a Religious Auditory, that do already believe the Truth. There are places of Scripture for direct proofs, and there are places to exerciſe our meditations, and devotions, in things for which we need not any new proofe. When we diſpute againſt the enemies of the Church, ſollid, and firm arguments muſt be brought, (otherwiſe they laugh at us,Alia ratio diſputandi contra adverſarios. &c. and are rather confirmed in, then reclaimed from their errors) but in dealing with thoſe who are Friends unto the Truth, we are content to p. 172uſe ſimilitudinary and comparative Reaſons to exerciſe devotion (as in military exerciſe, we content our ſelves with a foyle, and make not uſe of a ſharp ſword.) He inſtanceth in St. Paul, who after he had proved the Doctrine of Faith Dialectically and Logically to confute Adverſaries,Gal. 4.Gal 4 (and uſed a ſharp ſword to that purpoſe,) he addeth an Allegory, (as a foyle,) to make that which was true in it ſelf, more evident, and more acceptable.

Nobis autem jucunda ſunt Trinitatis veſtigia in creaturis ibid.And indeed it is a lovely and religious thing (ſaith a great Scholler, and learned writer of our times, agreeing therein with Luther) to find out vestigia Trinitatis, impreſſions of the Trinity in as many things as we can. It is the confeſſion of a Trinity, which diſtinguiſheth us from Turks and Jewes, and therefore the beames of it would be diſcerned in as many things as we may, for the refreſhing and cheriſhing of that Faith we profeſſe in it. And the knowledge and Faith we have of it, would be awakened, and quickened by all good meanes that are afforded us, either from the Scripture, or from the Creatures, and ſo that beame of the Trinity which this Text affords us, may be made uſe of, and higher I dare not carry it, upon this ground.

Qui autem ſunt iſti tres panes niſi myſterii caeleſtis alimentum Aug. de verb. Dom. Scr. 29.And yet, although that great myſtery of the Trinity cannot ſafely be concluded from the three Loaves mentioned in my Text; other heavenly myſteries (happily) may, as the nouriſhment of our ſouls, by the graces of Gods Spirit, which our Saviour ſeemes to intimate, verſe 13. Others, (more particularly) underſtand thereby the bread, fiſh, and egg, afterwards mentioned by our Saviour. Others, Faith, Hope, and Charity. Some underſtand thereby Grace working, co-working, conſummating, but herein we may be over-curious. It is probable that by theſe three Loavs may be ſhadowed out, the three ſorts of Bread that the Scripture mentions, Doctrinall, Ioh. 6.26. Sacramentall, 1 Cor. 11.28. and Eternall, Iohn 6.48.50. However we may inferr from hence that,

Doct. The ſouls nouriſhment is to be ſought after. Read Iſay. 55.1, 2. Iohn 6.27. 1 Pet. 2.2. This the Apoſtle prayes for ſo often in the behalfe of others, Iſay. 55.1, 2. John 6.27. 1 Pet. 2.2. 1 Tim. 1, 2.Isa 55:11 Pet 2:21 Tim 1:2Grace, Mercy, and Peace. And this food ſay ſome of the Ancients, Chriſt directeth us to pray for, in that p. 173petition, Math. 6.11. taking bread there,Math. 6.11.Matt 6:11 (in a ſpirituall and myſticall ſenſe) for that bread of life, which is the word of God, wherewith Chriſt's flock muſt be fed,John 6.26, 27.John 6:26John 6:27 John 6.26, 27. or Christ himſelf, who is that Bread which came down from Heaven, as he tells the Jewes,verſe 33.35.48. Iohn 6.33.35.48. which bread we eate in the Sacrament, by a true and living Faith. Theſe ſorts of bread may be included, albeit not principally intended.

Reaſ. The ſoul hath its decayes, as well as the Body, and is ſubject to hunger, and thirſt, as well as the body, and ſtands in as much need of daily repaire, as the body doth, and her leanneſſe, and faintings, wants and pinings, which ſhe is ſubject unto, are no leſſe dangerous then thoſe of the body: Therefore it is neceſſary to have a ſpeciall regard of the ſouls nouriſhment, as well as of the Bodye's.

Obj. But the Soul is Spirituall, what then can bread do for the nouriſhment of that?

Reſp. In all kind of nouriſhment, there muſt be an Aſſimilation: Bodyes feed not on ſpirituall things, nor Spirits on Corporall, but bodyes are ſuſteyned by things bodily, and ſpirits by things ſpirituall; now that Bread that muſt be craved for the ſoul, is Bread from Heaven, ſpirituall food. Chriſt is Bread, John 6.35.John 6:35Iohn 6.35. he is the ſouls nouriſhment, the graces of his ſpirit, are Bread, Iſay. 55.2. The Ordinances of God are Bread, Iſay. 55.2. Pro. 9.5. Job. 23.12. Pro. 13.10.Isa 55:2Prov 9:5Job 23:12Prov 13:10Come eate of the Bread, and drink of the Wine that I have mixed, Pro. 9.5. ſo Iob. 23.12. Pſal. 19.10. This the Godly have found their food, and ſweeter then any earthly food could be.

Uſe. 1 The great neglect of ſeeking after theſe Loaves, for the ſoul's nouriſhment, is to be lamented; we are ſenſible of the want of the body, but ſenſleſſe of the ſoul's wants; The Bread of Life (the food of our ſouls) is to many of us,2 Sam. 19.35.2 Sam 19:35 as Barzillai his bodily food was to him, it hath no taſte, nor reliſh: Hath thy Servant any tast in that he eateth? (ſaid he to David). So it may be ſaid of Gods Ordinances; we reliſh them not. Nay ſome will not eate, they will not taſte at all, but famiſh their ſouls willfully to death. Had the ſouls of divers of us preſent, but a grate to look through, and did we behold them with a ſpirituall eye, would not their hollow eyes, ſwarthy skin, lank entralls, dry bones aſtoniſh us? would not that lamentable cry which the ſoul p. 174makes for bread (like a Priſoner out of a grate, Bread for Christ his ſake, Bread) move you to have compaſſion on it? Not one bit of bread doſt thou put into the mouth of this thy ſoul, from one Sabbath to another, and when thou giveſt it any, one meale thou think'ſt enough for it (and that is but a grudg'd one too); ſo much you give it, and no more, than may help it to a lingring death. Though thou beeſt not ſenſible of other wants, yet pitty the ſtarved condition of thine own poore ſoul.

Uſe. 2 Oh that men would do ſo, and be more ſenſible of their ſpirituall wants?2 King. 7.3.2 Kgs 7:3 Why ſit we here, ſaid the Lepers (that ſate in the gate of Samaria) untill we dye? i.e. be ſtarved for want of food; ſo ſay I in this caſe, why ſit you ſtill and ſuffer your ſouls to periſh? Time was when we had ſharp Appetites, after Gods ordinances, we would ride, we would run, no let ſhould hin…er us from Gods houſe, (if God did not let us) and then as thoſe we read of,1 Sam. 14.32.1 Sam 14:32 1 Sam. 14.32. we would fly upon the ſpoyle, and not ſtand upon ceremonies, no matter for a convenient ſeat, the ground ſhould ſerve for a need, we valued not curious cookery ſo the food were good, and wholſome; But in theſe dayes we may ſay as the Apoſtle to the Corinthians, 1 Cor. 4.8.1 Cor 4:8now ye are full, now ye are rich, &c: 1 Cor. 4.8. (all was but an Ironicall reprehenſion of them, for that high conceit which they had of their own parts) (as if they had no need of the Apoſtles help.) Such a conceite have many of us, of our ſelves. You know as much as the Miniſter can teach you, and need not to be taught your dutyes, and are you not then full? And for Faith and Repentance that is not to be learned now; ye have enough of it, and are you not then Rich? You can find no leyſure to frequent Gods Markets, and apply your ſelves to the meanes for ſupplying your wants, you have as good Sermons at home, and can profit as much by a Cobler, as at Church by a Miniſter; do you not then, as Kings reigne without us? I would to God (ſaith the Apoſtle) that you did reigne that we might reigne with you: But woe be to you that are full (ſaith our Saviour) for you ſhall hunger, Luke. 6.25.Luke 6:25Luke 6.25. It is an unhappy thing to be full, and fat, and find no ſpitituall appetite after Grace, in the uſe of the meanes. I would that words might prevaile, or that I had ſuch words to uſe as might prevaile p. 175with you to ſeek after this ſpirituall food. To ſharpen your Appetites; I ſhall deſire you to conſider.

Firſt, what our Saviour ſpeaks of this food; It will endure for ever, Iohn 6.27. other food laſts not,John 6.27.John 6:27 the taſt of yeſterdayes bread is gone; but this laſts: twenty yeares after, a man may find the taſte of a good Sermon: Philoxonus (the glutton) wiſhed, that he had a Neck as long as a Crane's, ſo that he might be long in taſting the ſweetneſſe of his meate; It doth ſo here; the ſweetneſſe continues, and the ſtrength of it for ever.

Secondly; this Bread ſatisfies, Iſay. 55.2.Isa 55:2Iſay. 55.2. other Bread doth not, outward things cannot content the ſoul, they are but thoſe huſks that the Prodigall fed on: can you ſatisfie a man with painted cheare? or a Child with a painted bib? it muſt be ſubſtantiall food that gives the ſoul content. None but Chriſt, none but Christ, ſaid that Martyr Lambert.

Thirdly, it is the moſt pleaſant and delicious bread of any. It is Manna, and hath the taſte of every good thing (as was ſaid that Manna had.) This bread is health to the ſick, ſtrength to the weak, comfort to the diſtreſſed, liberty to the captive: No food like this. To theſe Conſiderations add Practiſe.

Firſt, Purge away the fowlneſſe of your Stomach, 1 Pet. 2.2.1 Pet 2:2as we are required, 1 Pet. 2.2. lay aſide envy, guile, mallice, &c: and then we ſhall deſire that deceitleſſe milk of the word. An Infant (you know) flyes to the breaſt withall his ſtrength, nothing will content but that, ſo would it be here; were our hearts purged from theſe vices, as they ought to be.

Secondly, work hard, follow the Plough; the ſmell of the earth procures an appetite, Plow up your fallow grounds daily, Jer. 4.3. Hoſ. 10.12.Jer 4:3Hos 10:12Ier. 4.3. Hoſ. 10.12. And then your ſtomacks will come to you.

Thirdly, uſe Exerciſe; As walking, eſpecially with God,Pſal. 116.9. & 26.11. & 101.2. Pſal. 18.29. Pſal. 119.32, 1 Cor. 9.32. Cant. 2.15.Ps 116:9Ps 26:11Ps 101:2Ps 18:29Ps 119:321 Cor 9:32Song 2:15 Pſal. 116.9. & 26.11. Pſal. 101.2. Leaping, Cant. 2. 8. David leaped over a wall, Pſal. 18.29. ſo do you over temptations and the wall of ſecurity; Running, David uſed that recreation likewiſe, Pſal. 119.32. ſo 1 Cor. 9.32. Hunting, Cant. 2.15. p. 176Magiſtrates, Minſters, and others to aſſiſt, let theſe be your Exerciſes.

Fourthly, ſharp ſauce; In hot Countryes they uſed to ſteep their bread in Vinegar,Ruth. 2.14.Ruth 2:14 to help Appetite as Ruth. 2.14. ſo think on thy miſpent time, the fearfull account thou muſt make, ſuffer afflictions patiently,Heb. 12.3, 4, 5.Heb 12:3Heb 12:4Heb 12:5 and beare them profitably, Heb. 12.3, 4, 5. Uſe theſe meanes, and I doubt not, but you will have a better ſtomack to the food of your ſouls then formerly. To conclude, when Chriſt raiſed up Jairus his daughter, he commanded that they ſhould give her meat; Luke 8.55.Luke 8:55ſo when God rayſeth up the ſoul of any from death to life? it is his will that they ſhould give it Bread of Inſtruction, comfort, and reſort to the Word, the Saments. And if then thy ſoul be partaker of this happineſſe, to be quickened and rayſed up, take ſome pitty on it, feed that ſoul which thou haſt ſo long ſtarved, cloath that ſoul which thou haſt ſtripped, and left naked; warme and thaw that ſoul, which hitherto hath been almoſt frozen to death with a cold devotion, and when thou provideſt bread for thy Family, when for Children, call for it; when for Servants, ask for it; forget not that Child, that Servant, that principall part of thy ſelfe, which is thy ſoul, If thou ſtarveſt it for want of Bread, thou wilt be indited, and arraigned one day for a Murtherer, and for a Soul-Murtherer, yea thy own Soul-Murtherer, in denying it that bread which God hath allowed for the Life and ſubſiſtance of it.

Yet there is ſomwhat elſe which our Saviour ſeemes to intimate unto us hence, (ſaith Chemnitius,) viz. that,

Doct. The deſires of a Chriſtian ought to be kept within their limits, and not ſuffered to exceed the bounds of moderation. Three Loaves were ſufficient, and he deſires no more.

Thus Iacob confined his deſires, to bread to eate, & rayment to put on. If God (ſaith he) will be with me in this way that I goe, and will give me bread to eate, and rayment to put on, ſo that I come againe to my Fathers houſe in peace, then ſhall the Lord be my God, &c:Gen. 28.20, 21, 22.Gen 28:20Gen 28:21Gen 28:22 Gen. 28.20, 21, 22. He doth not ſay, if God will give me riches, or great revenewes, but food and rayment. And St. Paul having learned the ſame leſſon, calls upon us to take it forth, 1 Tim. 6.8.1 Tim. 6.8.1 Tim 6:8

p. 177verſe 3 Thus Agur in that excellent prayer of his,Pro. 30.7, 8.Prov 30:7Prov 30:8 Pro. 30.7, 8. Two things have I required of thee; he commenceth not a multiplicity of ſuites, he beggeth not a monopoly of favours; Duo rogavi, two things have I required, that is, theſe two which are of ſpeciall concernment, and moſt expedient for me, and beſt ſorting and ſuiting with my neceſſities. So our bleſſed Saviour in that bleſſed and abſolute plat-forme of prayer,Luke 11.2.Luke 11:2 which he (before my Text) had preſcribed to his diſciples, limits all our deſires for things earthly, and heavenly, within the bounds and limits of ſix diſtinct petitions; the three firſt concerne God, the other three Man, and that either in his life naturall, or ſpirituall. In deſiring things temporall, we are limited to daily bread. Bread for quality (not bisket, no gorgious apparrell, ſtately houſes, great livings, &c.) And for quantity, it muſt be daily; ſo much as is ſufficient for the day, (not for a week, month, nor year; it muſt be ordinary, and convenient maintenance.) For ſpirituall bleſſings, there are larger bounds; Two petitions for one, and both larger then the other, yet they have alſo their limits, they are not boundleſſe; No further do we deſire God to forgive us, then we forgive others; nor can we expect to be delivered from evill further, then we avoid Temptations that lead thereunto.

Reaſ. For as the deſires of the ſoul are very profitable, and comfortable to it, if rightly regulated; ſo are they very dangerous, and pernitious, if they be not limited; For like wilde horſes they will draw the Charriot of the ſoul, out of the way; and being out of the way, (having the reines given them) they run, no man knowes whither, and endager the overthrow of all. It is true that Seneca ſpeaks; Naturall deſires are finite,Senec. epiſt. 16.39. de benef. l. 2. c. 27. and content with a little, but when corrupted, they know no limits (till grace order them.) All naturall thirſt is quenched with a draught or two, but that which is unnaturall and aguiſh, is not ſatisfyed with a whole veſſell of drink: And needs muſt that be a corrupt deſire which proceeds not from our want, but from our vice.

Uſe. 1 The covetous, and inſatiable deſires in men are to be reproved. The Horſe leach (ſaith Agur) hath two daughters which ſtill cryout, Give, give, and never have enough. Pro. 30.15.Prov 30:15The Horſe-Leach of p. 178the ſoul, is the greedy deſire of man, her two daughters, are Covetouſneſſe, Dr. Jermin. in loc.and Prodigality (ſaith a learned and judicious Expeſitor upon the place): theſe two ſiſters, be of a contrary diſpoſition, yet they both cry out give, give, the one to hoard up, the other to ſpend waſtfully, they cry give, they ſet out the throat, and are earneſt in their wayes, and inſatiable in their deſires.

And there are four other things, (that the ſame wiſeman mentions in the ſame Chapter) which cry nunquam ſatis, they never have enough.Pro. 30.16.Prov 30:16 The Grave, the barren Womb, the Earth (that is not filled with water) and the Fire (that burnes all combuſtible matter): The two forementioned vices of Covetouſneſſe, and Prod gality are meant by the Grave and the Earth: And Luſt and Ambition are to be underſtood by the barren Womb, and by Fire. Enough is a language that none of theſe can ſpeak: many ſuch Graves and barren Wombs there are, much of ſuch Earth and Fire in all places; men who are infinitely addicted to worldlineſſe, and wickedneſſe,2 King. 9.20.2 Kgs 9:20 driving Iehu's pace, as if they were madd; But their deſires after goodneſſe is the pace of a ſnayle. Sanctifyed affections are too feeble in us, drawing after them, the clogg of the fleſh which luſts the contrary way; We would all be Gods:Gen. 43.34.Gen 43:34 Benjamins in reſpect of things of this Life, and have our meſſes double to our Neighbours; and our change of rayment, exceed our bretherens: we think we are not well dealt withall, unleſſe it be ſo, nor can we be content to dwell with vertue in a meane eſtate; If God will give me food and rayment ſaid Iacob, then God ſhall be my God. If God will give me ſo much riches, wealth, or promote me to ſuch a high place, or office, fill full my cup, ſo that it doth run over, ſpread my table in the ſight of mine enemies, why what then? ſpeak out, what then, thou worldling? why, then my gold, ſhall be my God, my belly my God, my meate, and drinke offering ſhould be my morning, and evening ſacrifice. But know that Hell doth enlarge it ſelf for thoſe, whoſe deſires are enlarged as Hell it ſelf, that they may ſpend upon their luſts.

Uſe. 2 I would I could teach you the art of limitting your deſires, that they may keep within compaſſe; But it is God that muſt teach us that effectually; we may preſcribe the Rules, but it is p. 179God that muſt give the bleſſing: give me leave then to do the one, and leave we the ſucceſſe to him.

There are two bounds which the Holy Ghoſt hath made to hem, and keep in, the unruly deſires of men, (which are as it were the pale, or Parke to keep theſe unruly Bucks within their compaſſe.) They concerne God, or our ſelves.

In reſpect of God, the Rule of Limitation is, his bleſſed will, Math. 26.39. Chriſt deſired no otherwiſe,Math. 26.39.Matt 26:39 that the cup ſhould paſſe from him, but as it might ſtand with Gods good will, and pleaſure. Nor is it that part of Gods will which we call ſecret that muſt be the Rule, but that part of his will which is Revealed to us. A man may deſire that which ſtands with the ſecret will of God, and yet highly offend; and on the other ſide he may deſire that which is against Gods ſecret will, and yet not offend him in ſo doing, (St. Austin inſtanceth in a Childs praying for his ſick Parent: the Father lyes upon the bed of ſickneſſe,Auguſt Euchir. c. 101. it is Gods will that the Father ſhould dye of that Sickneſſe, but that is ſecret to the Child; ſhould the Child pray that his Father ſhould live and recover, God is well pleaſed with the filiall affection of the Child: ſhould he pray that he might not recover that Sickneſſe, God would be highly offended with that Child for want of Duty,) ſubmiſſion we owe to the will of Gods purpoſe, and Counſell, and conformity to the will of his Command and precept. Nothing is to be deſired of us that ſtands not with the revealed will of God unto us.

Sit oratio quae pro temporalibus eſt circa ſolas neceſſitates, reſtricta, Bern.The Rule of limitation in reſpect of us, is our Neceſſities. And our Neceſſities are to be conſidered according to our twofold condition, or eſtate, Corporall or Spirituall, either of ſoul or body: In both which reſpects, things may be ſaid to be neceſſary, Abſolutely or Reſpectively, Abſolutely neceſſity is that without which the Life, either of ſoul or body, cannot be ſuſteyned: Reſpective neceſſity is that, without which neither the one, nor the other can be comfortably mainteyned: The former reſpects our Being, the latter our comfortable and Well-being.

Now let us ſhew how to apply theſe Rules for the limiting of our deſires, both in things Corporall and Spirituall.

p. 180Firſt, for worldly things. No more are to be deſired by us of them, then God hath required us to ſeek, and promiſed to give. Things neceſſary (which concernes our Perſons, and tends to the preſervation of Nature and maintenance of our Bodyes in health, ſtrength, and chearfullneſſe, or which concernes our Places and conditions, (without which our civil conditions cannot be comfortably mainteyned, neither in reſpect of our ſelves, nor others depending on us,) may be deſired and prayed for, but not things ſuperfluous (for then they goe beyond the bounds that God hath ſet them,1 Tim. 6.8.1 Tim 6:8) 1 Tim. 6.8. And exceed the meaſure of thoſe ends, for which they were ordeyned, (which are to glorifie God, mainteyne our ſelves, and relieve others) and ſo cannot be lawfull. This abundance, or ſuperfluity, God forbids even Kings themſelves,Deut. 17.16, 17.Deut 17:16Deut 17:17 Deut. 17, 16.17. Yet who have greater uſes, and fairer pretences for ſuch things, then Princes? If Kings may not multiply above that which is enough, for the eſtate of a King; what prerogative have any other to do it? It is true, That is needfull, and may be deſired by a man of one calling and condition, that may not by another, that is of a divers condition, and calling, becauſe reſpective and conditionall neceſſities follow the calling and condition of men. A King hath need of greater meanes to mainteyne his eſtate then any ſubject: and amongſt ſubjects, one may have more need then another, according to their different callings (as there are warme dayes in Winter, and cold in Summer, reſpecting the ſeaſon of the yeare; ſo there may be poore Lords, and rich Coblers, in reſpect of outward eſtates) yea amongſt men of the ſame Rank, and place, that may be deſired as neceſſary for one, which may be ſuperfluous for another. Timotheus his complexion and ſtate of body, required that neſſeſſarily,1 Tim. 5.23.1 Tim 5:23 that another Miniſter's condition did not, 1 Tim. 5.23. Times, places, and conditions of men do much alter the caſe. Nor are we to judge what is needfull and requiſite for our Perſons, or callings by our own covetous conceits, (for they have no limits) but what the godly of our rank and place, who are wiſe and frugall, declare by their practiſe to be needfull. Theſe things may be deſired of us, and yet not abſolutely but ſo farr as God hath promiſed and engaged himſelf unto us in things of this nature, that is ſo farr as they make for his glory, and our good.

p. 181Secondly, as our deſires reſpect things ſpirituall, ſo we are to make uſe of the former rules of Limitation, both in the removing of evill, and obteyning of good.

Firſt in deſiring to have evill removed, our deſires are to be ordered aright; And here we muſt diſtinguiſh of evil, which is of two ſorts, firſt of Sin, ſecond of Puniſhment; Evill that we do, and evill that we ſuffer. For the Evill of ſin, here our deſires are not to be limited, for as much as all Sin is a breach of Gods law; and however Sin will be committed by us in this Life, yet God hath forbidden all, as well as any, and our deſires ſhould reach farther then our abilities; we ſhould deſire to be freed from every wicked way, and ſinfull worke, 2 Tim. 4.18. Pſal. 119.128. & 66.18. 1 Pet. 2.1. 1 Theſ. 5.22. 2 Cor. 7.1.

As for the Evill that we ſuffer, that is of two ſorts, the Evill of Temptation, or the Evill of Affliction, but neither of theſe are abſolutely to be prayed againſt, for as much as it is Gods revealed will that we muſt taſte of them. As for Temptation to Sin from Sathan as it is a motion, and ſolicitation to evill, it is to be prayed againſt, but under correction, if it may ſtand with Gods good will and pleaſure; but ſo farr forth as it is a meanes to draw away our hearts from God, and turne us out of the way to Life, we are to deſire the Lord abſolutely to keep us from them, St. Paul prayed,2 Cor. 12.7, 8.2 Cor 12:72 Cor 12:8 2 Cor. 12.7, 8. to be (as it ſeemes) freed from the temptations of Sathan, but it is hard to ſay what St. Paul meaneth by that, however the words carry an Argument againſt abſolute praying, againſt all Temptations; my grace (ſaith God) is ſufficient for thee, I have as many Antidotes, as the Divell hath Poyſons; I have as much mercy, as the Divell hath malice; There muſt be Temptations, but Temptations add to Mine and to thy glory; God ſhould loſe by it, and we ſhould loſe by it, if there were no Temptations.Math. 6.13.Matt 6:13 That petition, Math. 6.13. is not meant from being aſſaulted by any temptation, or being attempted to evill, but from being ſwallowed up by it, ſo that we are not us utterly, as vehemently, to pray againſt temptations, as we are againſt Sin.

p. 182As for Afflictions, they are laid upon us by the hand of God, all come from him, and not to be deſpiſed not prayed againſt, Heb. 12.5, 6, 7. only ſo farr forth it is lawfull to pray againſt them,Heb. 12.5, 6, 7.Heb 12:5Heb 12:6Heb 12:7 as they are the puniſhments of a angry God, a part of the Curſe, and a meanes to drive us to impatiency. And thus of limiting of our deſires, in reſpect of Evill: Now of the Rules of Limitation, in reſpect of Good, a word or two.

In good things our deſires ought to be infinitely carryed after them (for this is the meaſure of our deſires in theſe things, to covet them above meaſure, 1 Cor. 12.31. & 14.1.1 Cor 12:311 Cor 14:11 Cor. 12.31. and 14.1.) An unlimited deſire is only there requiſite, where the Object thereof is Infinite, and ordeyned to perfect mans nature, but not where it is only a meanes appointed for his benefit, and comfort; Here then we muſt diſtinguiſh between ſuch ſpirituall things, which are abſolutely neceſſary to ſalvation: thoſe God hath abſolutely promiſed to give to his, and theſe may, yea muſt abſolutely be deſired and ſought for. And the Degrees of thoſe Graces that admitt of degrees, theſe may not abſolutely be deſired in every degree; becauſe it is the grace it ſelf, and not the degree that is abſolutely neceſſary.

Our Conſolation lyes much in the Comparative degree, but our Salvation lyes in the Poſitive. God doth diſpenſe with his gifts, and graces to every one as he ſees fitt, to one this meaſure, to another that. It is not warrantable to deſire as large a meaſure of grace, as ever any Saint had, Not that degree of Faith which Abraham had, of meekneſſe which Moſes had, of Wiſdome which Solomon had, of Patience which Job had, &c: God giveth his greateſt meaſure of graces to thoſe, he meanes to employ in greateſt, and weightieſt ſervices; Although thy Omer, or Ephah be not preſſed down, and running over, yet it is thy duty to be thankfull, but ſo as ſtill to uſe the meanes to encreaſe thy graces, deſiring God to bleſſe the meanes to that purpoſe, for as much as thou knoweſt not,Ames. de. Couſe, p. 147. to what encreaſings thou may'ſt attaine unto but no way to limit God. Yet ſuch a degree of grace thou may'ſt deſire abſolutely, as is neceſſary to keep thee from ſcandalous ſins, and enable thee to walk on in the wayes of piety, and to the keeping of Faith, and a good Conſcience, Pſal. 19.14. p. 183James 1.5, 6. 1 Cor. 10.13. And thus we have done with the Motive, taken from the facility of granting the thing deſired. It was but three Loaves he deſired to have lent him: Now let us ſee how he Proſecutes his ſuite. And with what Argument he doth preſſe it upon his Friend.

Text. verſe 6 [For a Friend of mine in his journey is come unto me, and I have nothing to ſet before him.] The occaſion of troubling you is urgent, a Friend of mine is come to be my gueſt, and I have not wherewith to enterteyne him; had I of my own at home, I would not be troubleſome, but I have it not, wherefore I am neceſſitated to ſeek out for a ſupply: you ſee then that,

Doct. Neceſſity carryes with it ſtrong force in Reaſoning. Or, An Argument taken from neceſſity, is very powerfull and weighty.

Chriſt commanded his Diſciples to uſe this Argument to any one that ſhall demand a Reaſon of their looſing and carrying away the Aſſe with her foale. The Lord hath need of them, and that ſhall ſatisfie,Math. 21.3.Matt 21:3 Math. 21.3. This Reaſon cauſed the Apoſtles to preach to the Jewes before they turned to the Gentiles, Acts 13.46. And why Paul was ſo diligent in preaching of the Goſpel, neceſſity is laid upon me, Acts 13.46. 1 Cor. 9.16. Rom. 13.5.Acts 13:461 Cor 9:16Rom 13:51 Cor. 9.16. ſo Rom. 13.5. you must needs be ſubject. It is as a ſtrong Argument for Abſtinence from things indifferent,Acts 15.28. Rom. 12.13. 1 John 3.17. Luke 10.42.Acts 15:28Rom 12:131 John 3:17Luke 10:42 Acts 15.28. To works of Charity and Mercy, Rom. 12, 13. 1 John 3.17. to ſeek after grace in attending on Gods Or…inances, Luke 10.42. Such force is in it, that it prevailed with Pilate to deliver an Innocent, againſt his Conſcience, into the hands of the Jewes to be crucifyed,Luke 23.17.Luke 23:17 Luke 23.17.

Reaſ. It hath the force of a Law with it, it doth command, yea it is above Law, for Neceſſity hath no Law, that is none that can command it and overpower it.Neceſſitas non habet legem ſed ſibi legem f. cit. It diſpenſeth with the Law (as David in eating Shew-bread, Circumciſion in the Wilderneſſe, Journeyings on the Sabbath, &c.) and yet it is a Law to it ſelf. Themiſtocles comming to the Andraeans for Tribute, told them that he was accompanyed with two Goddeſſes,Abbot, deſcript. of the world, p. 228. Eloquence and Violence, they replyed that they had two Goddeſſes as ſtrong which did deny, Neceſſity and Impoſſibility. They had it not p. 184neither was it poſſible to part with that which they poſſeſſed not, Neceſſity prevailes more then any other Goddeſſe.

Uſe. 1 Let us make uſe (but a right uſe) of this kind of arguing. There are ſome that plead Neceſſity where there is none, as Rich men, who pretend, neceſſity compells them to borrow, ſcrape together, &c: Some make it, and then plead it. A practiſe in theſe dayes ordinary. Some bring it for their juſtification in Sinfull courſes; as to Lye, Sweare, break the Sabbath, they cannot ſubſiſt, and of neceſſity they muſt do thus or thus, or elſe they muſt do worſe, and of two evills the leaſt is to be choſen: which albeit it be true, being rightly underſtood of the evills, of paine and puniſhment, (for there, è malis minimum.) (And ſo it was neceſſary that David ſhould make choyce of one of the three,1 Sam. 24.12, 13, 14.1 Sam 24:121 Sam 24:131 Sam 24:14 Famine, Sword, Pestilence, and it was his Wiſdome to make choyce of the leſſe,) yet this is not true of the evill of Sin, (for there è malis nullum, Rom. 3.8.Rom 3:8Rom. 3.8.) No man can be driven into ſuch a ſtraite as to be neceſſitated to Sin; he cannot be ſo encompaſſed betwixt two evills, but that he may find an outgoing, without a third. Herod was not neceſſitated to cut off John Baptiſts head, becauſe of his raſh oath; he ſhould have broak that bond. There cannot a caſe be imagined, wherein it ſhould be impoſſible to avoid one Sin, unleſſe it be by the committing of another. Therefore an Argument drawn from neceſſity in that caſe is invalid.

But in our Requeſts made to God or Man, as concerning things neceſſary,Gen. 47.18.Gen 47:18 and lawfull, it may be preſſed. To man; ſo Gen. 47.18. We will not hide it from my Lord, how that our mony is ſpent. So in caſe of debt,2 King. 4.1, 2.2 Kgs 4:12 Kgs 4:2 2 King. 4.1, 2. That diſtreſſed Widdow of one of the Sons of the Prophets, comes to Eliſha, and be moanes her condition; her Husband was dead, dyed in debt, and moves compaſſion from her neceſſitous condition; ſhe had nothing to pay, and her Creditors come and Arreſt her Sons, and carry them away for Bond-men, who were the only comfort of her L…fe remaining. This moves Eliſha to ſtudy to do her good, and relieve her wants by Counſell and Miracle. So the poore oppreſſed, made known their neceſſityes to Nehemiah, Neh. 5.1.-6.Neh 5:1–6c. 5.1.-6. which moved him exceedingly with Compaſſion towards them. p. 185And the Neceſſities of the Saints of Jeruſalem, is uſed as an Argument to ſtirr up Charity, 1 Cor. 8.2.1 Cor. 8.2.1 Cor 8:2

By the ſame Argument may our Requ…ſts to God be preſſed. So did Jehoſophat, 2 Chron. 20.12. So Hezekiah, 2 Chron. 20.12. 2 King. 19.14. Pſal. 70.5. & 86.1.2 Chr 20:122 Kgs 19:14Ps 70:5Ps 86:12 King. 19.14. So David, Pſal. 70.5. & 86.1. Many examples might be brought, Act. 4.27.29.

And indeed it is a great fault not to lay open thus our wants. Beggers much move by ſhewing their ſoares: man may turne away the eye, but God will not, and beholding us, he cannot but pitty us. David (Pſal. 25.18.) …eſired God to look upon his affliction,Pſal. 25.18.Ps 25:18 and his miſery: the Proph…t knew that having obteyned that, help would ſoon follow; His eye is a healing eye, a helping eye; So Moſes ſpeaking of the Fruitfullneſſe of the Land of Canaan, ren…ers this to be the Reaſon of it the Eyes of the Lord were alwayes upon it, Deut. 11.12.Deut 11:12from the beginning of the yeare, unto the end thereof, Deut. 11, 12. So, that poor dejected ſoul that lyes under wants and miſeries, ſhall have a chearfull Spring, a fruitfull Autumne that hath the Eye of God caſt upon it; his Eye makes our Mid-night, Noone; our Capricorne Cancer; our Winters, the Summers Solſtice. It ſanctifyes, yea it glorif…es all our Eclipſes, of poverty and want; it turnes our want into fullneſſe, our ſtones into Bread, our Water into Wine, if he pleaſe but to look upon us, he preſently remembers our caſe as he …id Peter's, Luke 22.65.Luke 22:65Luke 22.65. But this cannot be expected he ſhould do, till we urge this Argument, and preſſe it upon him; I am nothing, I have nothing, I am needy, and in …ant,Pſal. 12.5.Ps 12:5 behold my Affliction and my miſery. And then for the ſighing of the poore and needy, God will ariſe as Pſal. 12.5.

And as Pliny tells us of ſome Creatures which hatch their eggs only by looking on them,Plin. lib. 10. c, 9. ſo will God with his Eye help us, and hatch us up againe, be our Condition never ſo ſad.

Uſe. 2 And as our Neceſſities are a prevayling Argument with God, ſo they ſhould be alike praevalent with us, in reſpect of our Brethrens neceſſitous conditions. How often do we heare Need ſpeak, when yet the needy man ſaith nothing?Revel. 1.12.Rev 1:12 his Caſe cryes aloud when he is ſilent, St. John Revel. 1.12. ſpeaks of ſeeing a voyce; A man may ſee a ſound, a ſad aſpect, a pale look, a hollow p. 186cheek, a bloodleſſe lip, a trembling hand ſpeaks loud, and preſſeth this Argument of ſuch mens neceſſity, who yet are more perplexed to aske, then to want. Lay thine eare unto the ground, and harken after them that lye in the duſt, enquire after the neceſſities of the poore diſtreſſed, and let that Argument of Neceſſity prevaile with thee, which doth with God and all good men.

More particularly: This Neceſſity of his did ariſe from a double cauſe. The one reſpects his guest that was come unto him, the other himſelfe. In reſpect of his guest, Firſt he was no ſtranger, but a Friend of his, ſo that what was done on his behalfe, he judged as done for himſelf: Secondly, he in his journey had come out of his way to viſit him. And by the Law of equity, kindneſſe muſt be required with kindneſſe. Then in reſpect of himſelf, and preſent condition, which was ſuch that he had not wherewith to enterteyne his Friend, which did cauſe him to ſeek out at that time of Night: Of both ſomthing, briefly.

It was on his Friends behalfe, that he was at this time a Suitor, yet ſo as that he ſued as for himſelf, [Lend me for a Friend of mine.] Thence obſerve,

Doct. A true Friend, makes his Friend's caſe to be his own: what is done unto a Friend, or for a Friend, is eſteemed by a Friend as done to, and for himſelf. So David made Abiathars caſe his own,1 Sam. 22.23. 1 Sam. 20.34.41. Pſal. 35.14. Mark. 9.22.1 Sam 22:231 Sam 20:341 Sam 20:41Ps 35:14Mark 9:22 1 Sam. 22. ult. And Jonathan, Davids, 1 Sam. 20.34.41. This David intimates, Pſal. 35.14. I behaved my ſelf as though he had been my Friend: why how was that? in mourning for their ſadd eſtate, as though it had been my own. So Mark. 9.22. The Fat…er cryes come and help us, and have compaſſion on us, when it was his Child only that was poſſeſſed.

This is required and enjoyned of all Religious Friends,Rom. 12.25. Heb. 13.3.Rom 12:25Heb 13:3 Rom. 12.15. ſo Heb. 13.3. And this was the Apoſtles own practiſe, he joyed in the proſperity of the Church of Theſſalonica, as in his own▪ 1 Theſ. 3.7, 8, 9.1 Theſ. 3.7, 8, 9. 2 John 1.4. 2 Cor. 2, 3.1 Thess 3:71 Thess 3:81 Thess 3:92 John 1:42 Cor 2:3 So St. John to heare of the Children of the Elect Lady, that they walked in the Truth, 2 Epist. 1.4. ſo 2 Cor. 2.3. St. Paul is confident, that his joy, would be the joy of them all.

p. 187And ſo for Sorrowing at the Adverſity of Friends, ſee Neh. 1, 2, 3, 4. Dan. 9.4. Theſe were ſafe enough themſelves,Neh. 1, 2, 3, 4. Dan. 9.4. Eſth. 7.4. 2 Cor. 11.28, 29.Neh 1:2Neh 1:3Neh 1:4Dan 9:4Esth 7:42 Cor 11:282 Cor 11:29 yet their Friends caſe was their's. So Eſther. 7.4. and 2 Cor. 11.28.29.

Uſe. You that profeſſe Friendſhip to others, may make tryall thereof by the point in hand▪ whether your Friendſhip be ſound and good, either to God, or Man. To God, who would not be eſteemed for the Friend of God? but who are affected with Gods cauſe, as if it were their own? Should we be wronged in our Body, Name, or Goods: in our Wife, Children, Servants, how would we take it? alaſſe, our zeale would be ſtirred up we would not endure it. But doth not God ſuffer in theſe daily? and yet we are ſilent, and can well diſgeſt this; do we then herein make our Friends caſe to be our own? ſo on the other ſide, how chearfull are we, and joyfully affected when all things goe well with us and ours? Is it ſo with us in Gods cauſe, when it goes well with the Church? Alaſs it is otherwiſe, we make not this Friends caſe to be our own.

And in our Friendſhip towards others, which we pretend to beare, there we are much wanting. Every member of the body, hath a ſenſe of the injuries, the other members ſuffer, yet we heare and ſee the injuries of our Bretheren without remorſe, Amos, 6.6. Somtimes it may be,Amos 6.6.Amos 6:6 we can rejoyce with them that do rejoyce, but how ſeldome do we mourne with them that mourne, and weep? we are ſo taken up with our own eaſe and pleaſures, that we have no leaſure to think of the diſtreſſe and miſery that they are in, whom yet we pretend to beare much love unto. Chriſt told his Diſciples, that their Friend Lazarus was dead, this ſo affected them, that they made a motion one to another, to goe and dye with him, Iohn 11.16. Tell many of us,John 11.16.John 11:16 your Friend ſuch a one is weak, ſick, in great want, we are little moved therewith, &c.

Uſe. But let the godly be herein comforted: true Friends will lay to heart their caſe, and make it as their own, they will mourne with them, pray for them, as for themſelves, and though all our Friends on Earth ſhould fayle as,Iſay. 63.9.Isa 63:9 yet we have a faſt Friend in Heaven, who doth ſympathize with us in all our Afflictions; p. 188and is hungry, thirſty in us, and eſteemes our caſe to be his, as we have it,Math. 25.40.Matt 25:40 Math. 25.40. and hath been before ſhewed.

Secondly, in that this Friendly gueſt came to give his Friend a viſit, and that (not as the Samaritan did the wounded man, in tranſitu, Luke 10.33.Luke 10:33Luke 10.33. but) foreign de via, out of the way (ſaith the O iginall): we may ſtop here a little, and, for all our haſte, take up this uſeful Obſervation.

Doct. It is a Friendly part to viſit, albeit we goe ſomewhat out of our way to do it. David remembring the kindneſſe, that Nahaſh had ſhewed him, ſent and viſited Hanun his Son, as a teſtimony of true Love (albeit it was ill requited,2 Sam. 10.2.2 Sam 10:2 2 Sam. 10.2.) Joaſh pretending great Love, and bearing good will to Eliſha, gave him a viſit,2 King. 14.14.2 Kgs 14:14 2 King. 14.14. And St. Steeven mentions it as a Friendly office in Moſes, Acts 7.23. Luke 1.39.Acts 7:23Luke 1:39to goe and viſit his Brethren, Acts 7.23. Mary goes into the Hill-Country, to viſit Elizabeth, Luke 1.39. and Elizabeth being delivered, was viſited by her Neighbours. verſe 58.verſe 58. Barnabas and Paul reſolved thus to manifeſt affection to their Brethren,Acts 15.36. Rom. 15.24. Heb. 13.23. 1 Theſ. 3.6. Gal. 1.18.Acts 15:36Rom 15:24Heb 13:231 Thess 3:6Gal 1:18 Acts 15.36. This St. Paul promiſed the Romans to do, Rom. 15.24. The Theſſalonians deſired it, 1 Theſ. 3.6. He went up to Jeruſalem to ſee Peter, and aboade with him fifteen dayes. Gal. 1.18. And how many bouts did he fetch in his travailes, to come to thoſe whom he affected?

Reaſ. Things of like Nature deſire Union, and Communion: two flames of fire make one; and two Rivers, (if they meet) fall into one ſtream; Now Friends being of like affection, temperature and condition cannot be kept one from another; beſides, Love is of an uniting nature, and covets the preſence of the beloved party.

Uſe. This duty then would not be neglected, nor miſ-interpreted: ſtrangeneſſe alienates affection exceedingly, when Friendly ſociety doth enkindle it. A great cauſe of this neglect is miſ-conſtruction, as if Friends came to betray us, not to comfort us; So Hanun's Servants miſ-conſtrued Davids kindneſſe,2 Sam. 10.2 Sam 10 2 Sam. 10. But in the neglect of this duty, we rob our ſelves of much good, for great benefit ariſeth from Chriſtian viſitations hereby; Firſt, Love is preſerved, united, and mainteyned: Secondly, hereby p. 189the gifts that God hath betruſted us withall, are communicated to the good of others. Ferus on Mathew tells us, that it was an ancient practiſe of Monks, to meet together once in a week, and acquaint each other with their temptations, and with the meanes of reſiſtance, with the iſſue thereof.

Thirdly, the gifts of each other are hereby ſharpened, as iron by iron, and encreaſed, as flower to flower, which makes the ſweeter poſie.

Fourthly, hereby we become more encouraged, and emboldened in our Chriſtian courſe, as St. Paul was by ſome of the Bretheren that he mett with, Acts 28.14, 15.Acts 28.14, 15.Acts 28:14Acts 28:15 Let us then viſit one another, not ſo much with bagg and bottle to chatt and prattle, but that one may be better'd by another, with Chriſtian Counſell.

It was the ſpeech of Seneca, that he ſeldome or never came into company, but he departed worſe then he came; but whoſe fault was that, either he choſe not good company, or made no good uſe of it; It is a ſcandall that is caſt upon Religion, and the Profeſſors of it, that they are unneighbourly and unſociable, God himſelf loves ſociety, he loves holy meetings, he loves the Communion of Saints, the houſhold of Faith, and his delight is to be with the Sons of men, and well approves that the Sons of men ſhould be one with another, yet ſo, that he may not be excluded, but be eſteemed one of our viſitors in our meetings, and looks that as he viſits us, we ſhould viſit him in his houſe, and Ordinances, where we may viſit one another one day in leaven, if we viſit no where elſe, and at no time elſe, Pſal. 122.1.Pſal. 122.1.Ps 122:1

Againe, take notice how that this Friend, who came out of his way to viſit his Friend, cauſed this Friend thus viſited by him to goe out of his dores at this time of Night, to viſit another Friend on his behalf, that he might be the better enabled to manifeſt his friendly affection in the enterteynment of that Friend, who came thus to viſit him, from which intercourſe we may obſerve that,

Doct. Love amongſt Friends is Reciprocall. Courteſies paſſe interchangeably betwixt Friend and Friend.

p. 190If you obſerve it, you ſhall find that for the moſt part, whereſoever the obligation of Love and Friendſhip is mentioned in Scripture, the condition is expreſſed that it be mutuall, Be kindly affectioned one to another, with brotherly Love, ſaith the Apoſtle, Rom. 12.10. ſo Gal. 5.13. In Love ſerve one another. So in Hoſpitallity enterteyne one another, Rom. 12.10. Gal. 5.13. 1 Pet. 4.9. Gal. 6.2. Coloſ. 3.13. Rom. 16.16. 1 Theſ. 5.11. Jam. 5.16. 2 Cor. 6.13.Rom 12:10Gal 5:131 Pet 4:9Gal 6:2Col 3:13Rom 16:161 Thess 5:11Jas 5:162 Cor 6:131 Pet. 4.9. In Compaſſion beare one anothers burthen, Gal. 6.2. in Patience forbeare one another, Coloſ. 3.13. In Curteſy ſalute one another, Rom. 16.16. In Chriſtian Communication edifie one another, 1 Theſ. 5.11. In Devotion pray one for another, Jam. 5.16. Still St. Paul call for an foreign a recompenſing of the ſame Chriſtian duty, a reciprocallneſſe it it, as 2 Cor. 6, 13. his heart was enlarged, and their bowells ſhould not be ſtraitened. And where true Friendſhip hath been, it hath been alwayes thus, as betwixt David and Jonathan; 1 Sam. 18.4. 2 Sam. 9.1.1 Sam 18:42 Sam 9:1Jonathan ſhewes kindneſſe to David, and if David cannot ſhew the like to Jonathan, he will do it to Mephiboſheth for Jonathans ſake. So when Solomon and Hiram entered into a league of Friendſhip; Hiram will accommodate Solomon with Cedars, and Firr-Trees, for the building of the houſe of the Lord; and Solomon will re-accommodate Hiram, with Wheate and Oyle for food,1 King. 5.8.11.1 Kgs 5:81 Kgs 5:11 for his houſhold, 1 King. 5.8.11. The Church of the Theſſalonians was highly commended for this Reciprocation in Charity,1 Theſ. 3.6.1 Thess 3:6 2 Theſ. 1.3. ſo 1 Theſ. 3.6. you deſire greatly to ſee us (ſaith the Apoſtle) as we alſo to ſee you: Amongſt the Heathens the like hath been found, as betwixt Pylades and Orestes, Damon and Pythias, Scipio and Laelius, and divers others (before mentioned.)

Queſt. But what meane we by this reciprocality? muſt there be alwayes an equality in the returne, like for like, ſo much for ſo much, &c?

Reſp. That is not the meaning; for many times one Friend, may receive from another more curteſies, and greater benefits then he is able in like kind, or meaſure, to repay; either by rea…on of the great odds of the eſtare and condition of Friends,Danaeus de. amicit. or elſe for the difference of their wealth and ability; one may be very rich, and the other poore, one fortunate, the other miſerable, one exiled and baniſhed, the other living at home, in his native Country. In theſe and ſuch like caſes no man can requite ſo amply p. 191and beneficially as he received; yet he is to requite in as good a manner, and meaſure as he is able, (as David did in requiting Jonathan.) So that ſtill it is a truth (notwithſtanding this inequality,) Curteſies and favours amongſt Friends are alwayes mutuall and enterchangeable, albeit not alwayes alike and equall.

Reaſ. The Love of Friendſhip cannot but be mutuall, becauſe (as we have ſhewed) the foundation of it, is, a ſimilitude of manners and diſpoſitions: This ſimilitude being a Relation, cannot but be in both: Two Spirits warmed with the ſame heate, will eaſily ſolder together. So two Lutes (they ſay) meeting in a pitch, the one ſounds when the other is ſtruck.

Uſe. 1 Many actions of unkindneſſe are in theſe dayes, (wherein we live) commenced againſt pretended Friends for their breach of Friendſhip this way: Neighbour doth not only complaine of Neighbour, but neerer Relations, as Husbands of Wives, and Wives of Husbands; Parents of Children, and Children of Parents, Paſtors of people, and the People of their Paſtors, all ſay with the Apoſtle, 2 Cor. 12.15. the more I love, 2 Cor. 12.15.2 Cor 12:15the leſſe I am beloved: much kindneſſe I have ſhewed, but none returned. Gods Children have been much troubled at this,Pſal. 35.12, 13. Jer. 18.20, 21. Omnia te advorſum ſpeetantia, nulla retroſum. 2 Tim. 3.1, 2. Uſe. 2.Ps 35:12Ps 35:13Jer 18:20Jer 18:212 Tim 3:12 Tim 3:2 as Pſal. 35.12, 13. Jer. 18.20, 21. Indeed it is Lyon-like, not Love-like ſo to do; but it wi…l be ſo, ſo long as there is ſo much ſelf-Love (which like Charons Boate carryes all over the diſmall Lake (as they ſay) but brings none back) and ſo little Love of Friendſhip to be found in the world.

Uſe. 2 I would it were otherwiſe, but it cannot be expected that it ſhould; whilſt iniquity doth abound amongſt us,Math. 24.12.Matt 24:12 and true Love waxeth cold. Seneca aptly reſembleth the mutuall, and reciptocall duties of Friendſhip in giving, and receiving benefits, one from another, to a game at Tennis, where the Ball is toſſed backward, and forward, from one Racket to another, and never falleth to the ground, for if it fall, it is his forfeit who miſt the ſtroake. So every kind office wherewith our Friend ſerveth us, ought to be returned back unto him, that no curteſie fall to the ground.

p. 192To ſtirr us up to hold this faire quarter in Love, and Friendſhip, I ſhall commend a few things to your ſerious thoughts.

Firſt, remember that all Societies are like Arch-buildings (as one ſpeaketh) in which, unleſſe every ſtone upholds the other, the whole frame muſt ſuddenly fall.

Secondly, as affection is mutuall, ſo the gaine is reciprocall. As in a building, the Walls beare up the Roofe, and the Roofe keepes the Wall and Timber from rotting. It was a good ſaying of Chryſoſtome Naturally a man hath but one head to adviſe him, one tongue to ſpeak for him, two eyes to ſee for him, two hands to work for him, two feet to travaile for him: Now (ſaith he) had a man but that skill, and cunning, to make that one head, that one tongue, thoſe two hands, and two feet, many; he would hardly be circumvented by any carnall Policy. By mutuall Affection one with another, this is done.

Thirdly, very Nature calleth on us for this Reciprocallneſſe, and leanes to mutuall requitall. Doth not the Earth which receives moyſture from the skye, repay it back againe into vapors, and exhalations? Doth not the Rock which receives a ſound from the aire before it be fully given, returne it by an Eccho? Doth not the ſtony Wall being heated by the Sunbeames, reflect-back heat? Doth not my bed, and cloathes keep me warme all day, when I have warmed them? Are not all Creatures friendly to thoſe that do befriend them? The Lyon, the Dogg, the Storke are all returners of Love for Love. Shall I inſtance?Aul. Gul. We read in Hiſtory of one Androclus, who was a ſlave to a Noble man of Rome, and condemned to dye, he being brought out of priſon was to combate with a very great and ſtrong Lyon, (for to that kind of death, the Romans uſed to condemne ſome ſort of malefactors) (delighting much in that kind of combate between man and beaſts) when all expected that the combatant ſhould be ſuddenly devoured, and torne in pieces by the ſavage beaſt, the Lyon no ſooner ſaw the man, but he came unto him, fawned on him, and licked his hands and feet, holding up his own foot in the ſight of all the people: The matter being enquired into, it was found, that this Androclus being in Africa with his Maſter, (to whom the Government of that p. 193Province fell, ran away from him (through cruell uſage) into the deſerts, being there in a Cave, this Lyon came to him groaning and halting, and offered to him his paw grievouſly wounded with a ſtub: Androclus plucks out the ſtub, waſheth and dreſſeth the wound, and cures the Lyon; for which the Lyon (as a diligent Servant) brought every day to Androclus a part of his prey, for the ſpace of three yeares together, afterwards Androclus wandering from his Cave was found, and ſent to Rome to priſon by his Maſter: not long after the Lyon was likewiſe taken, and his fierce nature conquered by that good turne done him by Androclus, ſo that he would not hurt him; whereupon the Emperour pardoned Androclus, ſet him free, and gave him the Lyon, of whom the people uſually ſaid, Hic est Leo hoſpes hominis, hic eſt home medicus Leonis. This is the Lyon that fed the man, this is the man that medicin'd the Lyon. The horſe of Nicomedes, would never eate meate after his Maſter was ſlaine in the Warres, but waſting daily with ſorrow and emptineſſe, ſoone after dyed. And when the Turks had for their paſtime cut off five hundred captive Chriſtians by the middle, in Conſtantinople; their Carkaſſes lying on the ground where they were ſlaine, an Oxe comming into the field, finding his Maſters carkaſſe (amongſt the reſt) lifted it up with his hornes and carryed it away to another place, and returning, ſetcheth the other part and joyned them both together, which thing being brought to the eares of Mahomet the great Turke, he cauſed the parts of the body to be ſeperate againe, and brought to the former place, the Oxe following findeth out his Maſters Corps the ſecond time, and did as he had done before, which the great Turke beholding, cauſed all thoſe dead bodyes to be buryed, and the Oxe to be kept amongſt his own Cattle during life.

The kindneſſe and fidelity of Doggs towards thoſe who have daily fed them, is no leſſe remarkable (if it be not troubleſome nor offenſive to any, as I hope it will not) I ſhall only relate unto you what we reade in the French Hiſtory: A Gentleman of France being murthered, his Dogg would not depart from the ſlaine Corps, untill by the Kings command he was by force taken away; The Murtherer could not by any meanes be heard p. 194of untill it happened, that as the King was walking and taking a view of his men, the Dogg waiting upon the King, the Murtherer paſſed by, whom the Dogg no ſooner perceived, but he ran furiouſly upon him, and returning again to the King looked earneſtly in his face, as though he required Juſtice, and thus ran to and fro; barking and howling, ſo that the King and the reſt ſuſpected that he was the perſon that did the Murther; he was thereupon examined, but denyed the fact; Thereupon the King was purpoſed to make tryall what the Dogg would do, he gave leave to the Gentleman to uſe his ſword for his defence, and armed the Dogg with Leather, and ſo turned them both together; the Dogg aſſaulted the Gentleman with ſuch fury and violence, that perceiving himſelf like to be torn in pieces, and unable to defend himſelf from the Dogg (he deſiring to be freed from his fury) confeſſed the fact. The manner of this fight was commanded by the King to be drawen in a table for a memoriall, and to be kept in the Kings Court, where it was to be ſeen many yeares after. The like diſcovery we read was made by a Dogg of the Murtherer of his Maſter, in King Pyrrhus his Army.

Many ſtrange relations we find in good and credible Authors of Love and kindneſſe, ſhewed by bruit beaſts (in their kind) to thoſe that have been kind unto them, which might be mentioned to the ſhame of thoſe that are ungratefull: heare how God complaines of ungratefull Iſrael, Iſay. 1.3.Isa 1:3Iſay. 1.3. The Oxe knoweth his owner, and the Aſſe his Maſters Crib, but Iſrael doth not know, my people doth not conſider. But I forbeare, nor ſhould I have ſpent ſo much time in theſe things, were it not that I did ſpeak to the ſhame of many (who yet will know no ſhame) in not anſwering kindneſſe with kindneſſe. There ſhould be in all Recurſus gratiarum; they are beaſts and worſe then beaſts that do not ſo: A very ill diſpoſition is diſcovered to be in ſuch. A good Nature is loath to receive kindneſſe, where he cannot re-render it. If it be ſo, that he cannot, yet he will ever have a ready minde to make ſome Returne, although his hand be ſhortened.

Uſe. 3 It may direct us in a courſe how to get Love; I will tell thee ſaith Seneca, Senec. Epiſt. 9. Ut ameris am a.how thou may'ſt make another Love thee without a Love-Potion, Spell, or Witchcraft. If thou deſireſt to be beloved, p. 195Love thou firſt, ſincerely and entirely. This is a compendious way to be beloved. (Austin excellently to this purpoſe) Nulla eſt major provocatio ad amandum, &c: Aug. lib. de cat. rud.There is no greater provocation to Love, then to prevent in loving. Love is the Loadſtone of Love, he muſt have a very hard heart which (though he will not of his own accord yield Love) will refuſe to requite it. Thus the bands of Syria were overcome with kindneſſe, 2 King. 6.23.2 King. 6.23. Uſe. 4.2 Kgs 6:23

And (to carry this, yet a little higher) it may be of uſe unto us to ſtirr us up to Love God againe, who hath Loved us firſt, and given his Son for us, 1 John 4.16. he loved us not-exiſting;1 John 4.16. Tantus tautum gratis tantillos et tales Bern: de dil: Dei. Luke 7.37.1 John 4:16Luke 7:37 nay reſiſting, and ſhall we make no returne? None breathed more Love then St. John, nor was any more beloved then he; Mary could not but love much, having much forgiven her, Luke 7.37. Certainly the loving kindneſſe of God hath ſuch an operative vertue in it, that it cannot but deeply affect thoſe who ſeriouſly fix their minds upon it: (as fire heateth thoſe who ſtand neerer it.) You may read,1 Sam. 24.17.1 Sam 24:17 1 Sam. 24.17. how Davids kindneſſe in ſparing Saul wrought upon him, and how it thawed his frozen heart, and made him relent, and kindle a fire of affections of Love in him, Come againe my Son David, thou art more Righteous then I, &c: So the Conſideration of Gods kindneſſe in ſparing of us from Hell, and not only ſo, but in giving his Son to dye for us, cannot but affect us, and cauſe us to returne back Love for Love, (if our hearts be not extreamly hardened,) 2 Cor. 5.14.2 Cor. 5.14. Pro. 8.17. John 14.21. Bern. Epiſt. 107.2 Cor 5:14Prov 8:17John 14:21 Nor can any of us have any comfortable aſſurance that God Loves us, if we Love not him againe, Pro. 8.17. John 14.21. Let me conclude this Uſe with that of Bernard, Let no man whoſe heart can truly teſtifie for him that he loveth Chriſt, make any doubt but that Chriſt loveth him: for how can he chooſe but Love thee; when thou Loveſt him, who loved thee, when thou loveſt him not?

You have heard how this man was neceſſitated to ſeek out on his Friends behalfe: in the next place take notice of his own want, which did occaſion this trouble at this time of Night.

p. 196Text. I have nothing to ſet before him] that is, no fitting proviſion for the enterteynment of ſuch a Friend as he is. Obſerve hence, that

Doct. It is ſenſe of want that makes us to ſeek out.

It was want that cauſed Abraham to goe down into Aegypt, Gen. 12.10.Gen. 12.10. Gen. 26.1. Gen. 42.2. Gen. 43.2.Gen 12:10Gen 26:1Gen 42:2Gen 43:2 Iſaac into Gerar, Gen. 26.1. Iacob to ſend his Sons into Aegypt, Gen. 42.2. And a ſecond time to part with his beloved Benjamin, Gen. 43.2. Elimelech was enforced through want, to goe down into the Country of Moab, with his Wife and two Sons,Ruth. 1.1, 2.Ruth 1:1Ruth 1:2 and continue there, Ruth. 1.1, 2. It was want of water that enforced Ahab to ſeeke to Elijah the Prophet, 1 King. 18.16.1 King. 18.16. 2 King. 3.1 Kgs 18:162 Kgs 3 And Iehoram to ſeek to Eliſha, 2 King. 3. And want of food that cauſed thoſe Lepers that ſate at the gate of Samaria, 2 King. 7.3.2 Kgs 7:3to flye to the Camps of their enemies, 2 King. 7.3. And the want that the Prodigall fell into, by reaſon of his Prodigality, was that which cauſed him to returne to his Fathers houſe,Luke 15.14. Math. 9.12.Luke 15:14Matt 9:12 Luke 15.14. Hereto tends that of our Saviour, The whole have no need of the Phyſitian, but the ſick, Math. 9.12.

Reaſ. For firſt, Nature is proud, and loath to be beholding to any till needs muſt: every man naturally loves in the firſt place, to be beholding to himſelf in any extremity: and if his own wit, or his own purſe, or his own projects, or endeavours will help him; he will ſeek no further, he had rather pay then pray.

Then againe; Life is deare, and Nature is forcible to ſeek out for the preſervation of it ſelfe, when it is neceſſitated and put to it, it will ſeek out before it ſuffer too much, and break through ſtone Walls rather then famiſh.

Uſe. 1 From hence we may conclude, that there is ſome good comes unto us by want, ſome profit we may have by it. It teacheth us the worth of things moſt truly, and maketh us valew the mercy as we ſhould (at leaſt farr better then otherwiſe we would.) It is the ſharp Winter, that makes the Spring to be ſweet, and pleaſant; and the Night's darkneſſe that makes the light of the p. 197Sun to be deſirable: So ſickneſſe makes health more gratefull; Paine, Pleaſure, more delightfull; Want, Plenty more Comfortable; And it makes exceedingly for the preſervation of Love and Unity, amongſt Neighbours, and towards the maintenance of civill ſociety, and commerce amongſt Chriſtians. And this is one Reaſon why it hath pleaſed the manifold wiſdome of God, to enrich ſeverall Countryes, with ſeverall Commodities;Non omni… omnia tellus. divers gifts to ſeverall Perſons, not all to any one, that our wants may be ſupplyed by their fullneſſe, and one be beholding to another for a ſupply of his neceſſity, which otherwiſe would not be. Laiſh was a ſecure and careleſſe people, and the Reaſon is rendered to be this, they had no want, Judg. 18.10.Judg. 18.10.Judg 18:10 A fullneſſe cauſeth us to contemne, and ſcorne thoſe whom in our wants we are glad to make uſe of. So we read,Judg. 11.6.Judg 11:6 Judg. 11.6. The Elders of Iſrael did of Jeptha; And Sampſon of the jaw-bone of that Aſſe, wherewith he had killed many Philiſtims which he threw away, but after being athirſt, he runs to that contemned jaw-bone for water,Judg. 15.17, 18, 19.Judg 15:17Judg 15:18Judg 15:19 Judg. 15.17, 18, 19. that indeed was Gods work, he clave the hollow of the jaw-bone, and cauſed water to flow from thence. And ſo is this to bring good out of want to us, and therefore deſpiſe it not. Want is a good Neighbour, a good Townſman; it will ſend, it will viſit, it will uſe good words, give faire language, &c: It is a good Market-man, it will tend to the Market (raine or Sunſhine) it knowes the worth of bleſſings, of Health, Peace, Plenty, and it is willing to come to the price, though it pawne the coate it will buy. And it is a good Church-man too, it carryes a man to the Word, to the Sacrament, to Prayer, &c: And therefore although want goes in meane cloathes, with a patcht-coate, and is clad oftentimes in Sheep-skinns, and Goats-skinns; Heb. 11.….Heb 11albeit it hath leane cheeks, hollow eyes, ſtaring bones, and is of a ſad countenance: yet deſpiſe it not ſeeing there may be a bleſſing in it, many have cauſe to bleſſe God that ever they came acquainted with it. Priiſſem, niſi periiſſem, If I had not periſhed, I had periſhed, ſaid Themiſtocles; having been firſt baniſht by the Greeks, and after advanced by the Perſians.

p. 198Thus farr the letter of Parable hath carryed us. Now let us take notice of the ſenſe myſtical, and morall Application.

Who this Friend ſhould be, that in his journey comes out of the way to viſit his Friend, is queſtionable: Theophylact's opinion is, that the Angels of God▪ who aſſiſt us in all our wayes, are to be underſtood thereby: Bernard conceives that it is man himſelf, who in his journey to the grave, comes out of the way, wherein he naturally is (the way of Sin and Vanity) and by true converſion viſits his own ſoul by ſad and ſerious thoughts of his ſad condition; (as did the Prodigall upon his returne to his Fathers houſe, Luke 15.) And this his opinion is beſt liked, and moſt followed. Gualter obſerves from hence that,

Doct. Whilst we are in the body, we are in our journey, we are all of us but a brood of Travailers, during our abode on Earth. To which point I ſhall ſpeak ſomthing.

In a two-fold reſpect, man in this Life, may be ſaid to be in his journey. In reſpect of his Being, and in reſpect of his Doing.

In reſpect of his Being, he is a Travailer, or Pilgrim, for he Travailes from the Wombe to the Grave, from the Cradle to the Coffin without Intermiſſion, whether he be by Sea or by Land, on horſe-back, or on foot, ſleeping or waking, he is upon his journey ſtill, and daily ſhortens it. As Rivers run back into the Sea from whence they came, and Bees into their Hives from whence they fly;Gen. 3.19.Gen 3:19 ſo duſt we are, and to that we muſt return. Indeed Rivers and Bees goe often into their journeys, man only once, and when he returnes to the Grave, he is come to his hou e, Job. 17.13. And there he is well known, and amongſt his kindred,Job. 17.13, 14.Job 17:13Job 17:14 Job. 17.14.

And yet the Grave is not the furtheſt end of mans journey. The way of his Doing carryes him to a further home; Every Action is a ſtep, that tends to Life or Death, to Heaven or Hell;2 Cor. 5.6. Rom. 2.7. Acts 1.25. Rom. 2.8, 9:2 Cor 5:6Rom 2:7Acts 1:25Rom 2:8Rom 2:9 Heaven is the Godly mans home, the end of well Doing, 2 Cor. 5.6. Rom. 2.7. And Hell is the wicked mans home, Act. 1.25. and the end of wicked Doing, Rom. 2.8, 9.

p. 199Thus every one is in his journey, and upon his travaile, all the while he liveth here, he is from home, upon the way, and ſo properly a Pilgrim on Earth, he is borne out of his own Country, as no other Creature is.

The ſteps or paces that the Godly take in the wayes of well-doing, are holy motions, godly reſolutions, pious actions, &c. And ſo they proceed from ſtrength to ſtrength, till they ſee God in Sion, Pſal. 84.7. Heb. 11.14.Ps 84:7Heb 11:14which is the City and Country the Ancient Beleevers ſought, Heb. 11.14. There be alſo the paces or ſteps of ſin, evill ſuggeſtions, conſent, doing, defending, &c: by theſe the wicked are carryed to Hell in the broad way, as to their own Country.

Uſe. 1 By this then we may be informed, both of our preſent and future condition. For the preſent you ſee we are all but Journeymen, this world is not our reſting or abiding place, think not of ſtaying here, away you muſt; home, home, muſt be thought on.

And for your future eſtate, that may be judged of, by the way you take; Such as the way is wherein a man walks, ſuch ſhall his end be, that he will come unto at laſt:Deut. 30.19.Deut 30:19 Deut. 30.19. The broad way tends to death, the narrow way is the way of Life,Math. 7.13, 14Matt 7:13Matt 7:14 Math. 7.13, 14.

Uſe. And from hence we may be directed for the ordering of our Converſation aright; 2. Pſal. 50.23.Ps 50:23are we in our journey, in our Pilgrimage, why then ſhew your ſelves wiſe Travailers and that,

Firſt in chooſing the good way to walk in,Jer. 6.16.Jer 6:16 Jer. 6.16. there are more wayes (we ſay) to the wood then one. So to Hell there is the way of Hatred, that was Cains way; the way of Pride, that was Abſoloms way; the way of Covetouſneſs, that was Balaams way; the way of Envy, and murmuring, that was Corah's way. And many ſuch wayes there are, all crooked, dark, and durty wayes, woe to thoſe that walk in thoſe wayes:Jude 11. John 14.6.Jude 1:11John 14:6 but the way to Heaven, that good old way is but one. I am the way ſaith Chriſt (and he was before the world was) a ſafe way, a ſtrait way, a plain way, and a pleaſant way: walk in the ſteps of faithfull Abraham; Rom. 4.12.Rom 4:12that is the way.

p. 200verſe 5 John 14.4.John 14:4Secondly: get a good Guide. Whither I goe you know, (ſaid Chriſt to his Diſciples) and the way you know: Should he ſay ſo to many of us, our anſwer muſt be the ſame with Thomas, Lord we know not whither thou goest, and how can we know the way? our knowledge of the way is but confuſed, and indiſtinct at beſt; and,Rom. 3.17.Rom 3:17 by nature, none at all, Rom. 3.17. The beſt needs a guide, becauſe of our blindneſſe;Math. 4.14. Iſay. 48.17. Pſal. 32.8.143.10. Exod. 33.12.Matt 4:14Isa 48:17Ps 32:8Ps 32:143Ps 32:10Exod 33:12 blind guides are dangerous, get the Spirit of God to guide thee, Iſay. 48.17. Pſal. 32.8. and 143.10. This was a ſpeciall favour that Moſes craved, & God granted, Exod. 33.12. The Pillar ſhould goe before them ſtill, as it had done, and ſhew them the way. God goes with his Church, by his Spirit (and that in a Pillar;) it guides us in the word, and by the word,1 Tim. 3.15. Epheſ. 5.15. Coloſ. 4. Iſay. 30.21.1 Tim 3:15Eph 5:15Col 4Isa 30:21 which is the Pillar of Truth; by that we come to know the way, and are directed in the way, how to walk, Epheſ. 5.15. Coloſ. 4. Iſay. 30.21.

Thirdly; affect good company in your journey. David called on others to accompany him, and was glad when he had aſſociates,Pſal. 122.1. Iſay. 2, 3. Pſal. 16.3.Ps 122:1Isa 2:3Ps 16:3 Pſa. 122.1. ſo Iſay. 2.3. But make choyce of good company (elſe better goe alone,) Pſal. 16.3.

Fourthly; provide for your journey, firſt lay by what may clogg you,H…b. 2.6. 2 Cor. 7.29. Heb. 12.1, 2.2 Cor 7:29Heb 12:1Heb 12:2 Heb. 2.6. clogg not your ſelves with thick clay. Of the Chriſtian Pilgrim the Apoſtle ſpeaks, 2 Cor. 7.29. Nor with heavy garments, Heb. 12.1, 2. A Viaticum is enough for a Viator, 1 Tim. 6.8. Mark. 6.8, 9. Math. 10.10.1 Tim 6:8Mark 6:8Mark 6:9Matt 10:101 Tim. 6.8. Then provide your ſelves of what is neceſſary. So Mark 6.8, 9. A staffe muſt be taken, although ſtaves were forbidden, Math. 10.10. A staffe is neceſſary to ſtay us, but not staves to load us. So ſhoes, and a ſword, Epheſ. 6.16. For let us be aſſured,Epheſ. 6.16. Pſal. 140.4, 5.Eph 6:16Ps 140:4Ps 140:5 we ſhall be way-laid, Pſal. 140.4 5.

Fifthly, Hold out to the end; play Ruths part, not Orphahs, Ruth. 1.14.16.Ruth. 1.14.16.Ruth 1:14Ruth 1:16 Let no temptation on the right hand, ſtop thy journey. A Pilgrim travailing to Jeruſalem, ſaith the ſtory, came to a City where he ſaw a goodly training, and muſtering, there he had a mind to ſtay, but that he remembered, that was not Jeruſalem; he paſſed by another, where he ſaw great ſports, and paſtimes; and by a third, where were goodly buildings, faire Ladyes, &c: in all theſe he had a good mind to ſtay, but ſtill he remembred Jeruſalem, the place to which he was going. So p. 201muſt we think when we meet with earthly delights in our journey, faire houſes, goodly furniture, yet this is not Heaven. Nor may we be diſcouraged on the other hand, with ſtormes, tempeſts or harſh uſage, that we meet withall; Regard not the difficult paſſage, but the good end, and whither it tends; if it be eaſie, thou may'ſt ſuſpect it, if hard, yet endure it. Dr. Taylor leapt when he came neare the ſtake, for that he had but one ſtile more to his Fathers houſe. But I will carry this Point no further, I now diſmiſſe it and proceed.

In that this Friend came to his Friend in the behalfe of his Friend, our Saviour ſeemes to hint thus much unto us, that,

Doct. God is to be ſought unto in the behalfe of others, (eſpecially of thoſe whom we moſt affect) as well as on our own behalfe.

Whom we Love and truly affect, them we will pray for, yea the more earneſtly we Love any, the more fervently ſhall we pray for them, 1 Sam. 12.23. God forbid (ſaith Samuel) that I ſhould ceaſe to pray for you. What could move him to do this,1 Sam. 12, 23. Pſal. 35.13. Rom. 9.3. & 10.1. Rom. 1.9, 10. Coloſ. 1.3. & 4.3. Philem. 1.3. 2 Tim. 1.3. Philem. 4. Luke 22.32. John 17.9. Gab. Biel. Nominativo, Pro ſeipſo. Pſal. 51.1. & 69.1. Luke 18.13. Genitivo. Pro patre, matre &c.1 Sam 12:23Ps 35:13Rom 9:3Rom 10:1Rom 1:9Rom 1:10Col 1:3Col 4:3Phlm 1:32 Tim 1:3Phlm 1:4Luke 22:32John 17:9Ps 51:1Ps 69:1Luke 18:13 but Affection? Thus David manifeſted his Affection to his enemies, and St. Paul to his Country-men, Rom. 10.1. and 9.3. And ſo he teſtifieth his Love to all Chriſtian Churches, in the beginning of his Epiſtles, by thank givings and prayers: ſo to Particular perſons, 2 Tim. 1.3. Philem. 4. So Chriſt for Peter, Luke 22.32. and for all his, John 17.9.

Some Schoole-men (for memory ſake) lead us through all the Grammaticall caſes in the performance of this duty, which we may take notice of (if it be not thought Fryer-like.)

1. A Chriſtian is to pray for himſelfe, Pſal. 69.1. & 51.1. Luke 18.13. If you Love your ſelves, lay open your own ſtates to God, declare your wants and pray for grace: till you can pray for your ſelves, you ſhall not be able to pray for others, pretend what you will.

2. We are to pray for thoſe we have Relation unto, that have begot us, or are begotten of us, from whom we have our being, or well-being, our Parents and Kindred muſt be remembered in our Prayers, whether they be Temporall or Spirituall. Temporall Parents as the Father of the Houſe, whether he be ſo by Nature, p. 202Pro. 30.11. Or by Conſtitution and office,Pro. 30.11. Gen. 24.12.Prov 30:11Gen 24:12 as the Maſter of the Family, Gen 24.12. Or Parents of the Country, to whom we ſhould beare Loyall Affection, Jer. 29.7. Ezra. 6.10. 1. Tim. 2.12.Jer. 29.7. Ezra. 6.10. 1 Tim. 2.12.Jer 29:7Ezra 6:101 Tim 2:12 (Albeit in theſe dayes Kings were Idolaters, Infidels, Tyrants, and Perſecutors; Nero was then Emperor, who was the firſt that drew out the ſword of Perſecution, ſaith Tertullian.) Our Spirituall Parents muſt likewiſe be prayed for (for by theſe we are begotten unto God) 1 Cor. 4.15. Gal. 4.19. Thus Moſes prayed for the Tribe of Levi, 1. Cor. 4.15. Gal. 4.19. Deut. 33.8. Rom. 15.30. Epheſ. 6.9. 1 Theſ. 5.25. 2 Theſ. 3.1. 1 Cor. 2.1.11.1 Cor 4:15Gal 4:19Deut 33:8Rom 15:30Eph 6:91 Thess 5:252 Thess 3:11 Cor 2:11 Cor 2:11Deut. 33.8. this if frequently enjoyned, as Rom. 15.30. Epheſ. 6.9. 1 Theſ. 5.25. 2 Theſ. 3.1. 1 Cor. 2.1.11. Heb. 13.18. Great need is there, that we pray for them, and they for us againe. The thriving of the ſheep depends on the Shepheard's ſafety.

And, Lege Talionis, the ſame againe by Parents for Children, Job. 1.5. Gen. 17, 18. Maſters for Servants, Ruth. 2.4. Math. 8.6. So Kings and Governours for ſubjects,Heb. 13.18. Job. 1.5. Gen. 17, 18. Ruth. 2.4. Math. 8.8. 1 King. 6.8. 2 Sam. 24.17. Pſal. 51.18. Levit. 5,6. Rom. 1.9. Gen. 4.29. Acts 4.29. Dativo. Pro Fundatoribus et benefuctoribus. Ruth. 1.8. & 2.19. 1 Sam. 25.33. 2 Tim. 1.18. Accuſativo. Pro inimicis & accuſatoribus. Math. 5.44. Rom. 12.14. Pſal. 35.14. 1 Sam. 13.23. Acts. 1.60. Vocativo. Pro Peccutoribus & Infidelibus. 1 Tim. 2.1, 2.Heb 13:18Job 1:5Gen 17:18Ruth 2:4Matt 8:81 Kgs 6:82 Sam 24:17Ps 51:18Lev 5:6Rom 1:9Gen 4:29Acts 4:29Ruth 1:8Ruth 2:191 Sam 25:332 Tim 1:18Matt 5:44Rom 12:14Ps 35:141 Sam 13:23Acts 1:601 Tim 2:11 Tim 2:2 1 King 6.8. 2 Sam. 24.17. Pſal. 51.18. Miniſters for People. So Levit. 5, 6. and Rom. 1.9. Brother for Bretheren, Gen. 4.29. One for another, Act. 4.29. & 12.5. & 15.40.

3. Thoſe who have been Benefactors to us, are to be remembred: Such as have done us or ours any good, ſo Ruth. 1.8. and 2.19. Thus David prayed for Abigail, in that ſhe gave him good counſell, 1 Sam. 25.33. This is our beſt requitall, to pray for them, 2 Tim. 1.18.

4. Our Enemies, Perſecutors, and Slaunderers are to be prayed for. Thus we are commanded to do, Math. 5.44. Rom. 12.14. Such was Davids practiſe, Pſal. 35.14. And Samuels 1 Sam. 12.23. and St. Steevens, Act. 7.60. Chriſt himſelfe hath left us his example to follow, Luke 23.34. Hereby ſhall we manifeſt our ſelves to be the Children of God, Math. 5.45.

5. We are to pray for all thoſe that belong to the Election of grace (be they what they will be, Jew or Turke, Pope or Pagan.) This ſeemes to be the meaning of the Apoſtle, 1 Tim. 2.1, 2. God hath thoſe who are yet uncalled, but in his own time will call; our Prayers muſt further it.

p. 2036. Thoſe who have taken from us our goods,Ablativo. Pro obtrectatoribus & maledicis. Jer. 18.18, 19. 1 Cor. 4.13. James 5.14, 15, 16. 1 John 5.16. Perk. Reform. Cathol. de Purgat.Jer 18:18Jer 18:191 Cor 4:13Jas 5:14Jas 5:15Jas 5:161 John 5:16 and good Name, 1 Cor. 4.13. and all that are afflicted and deprived of Friends, and comforts of this Life. Such as are ſick and ſorrowfull, muſt be prayed for, yea and ſo farr as that Petition reacheth, (thy Kingdome come) it may be granted that we are to pray for all ſuch Indefinitely as have been taken from us by Death, that they may be made partakers of the bleſſed Reſurrection of the juſt in Gods own time. But this warrants not any particular Prayer, for any particular perſon deceaſed (which is the practiſe of the Church of Rome, (and by the Orthodox Church juſtly condemned).

And thus you ſee whom we do Love or ought to Love, we ought to pray for, and whom we do Love, we cannot but pray for, and the more entirely we Love any the more earneſt, ſhall we be with God on their behalfe.

Uſe. 1 Let none therefore pretend Love and Affection to any one that he prayes not for, the Love of ſuch is but carnall, be it Husband, Wife, Parent, Child, &c. Theſe pretend Love, but when did you goe to God in the behalfe each of other; To uſe the words of Dalilah, how canst thou ſay thou lovest me, &c: So may the Wife ſay to the Husband, the Child to the Parent, &c. when thou doſt not this thing for them: Prayer private, as well as publique is required, Math. 6.6.Judg. 16.15. Math. 6.6. Si pro te ſolo, pro te ſolus orabis: ſi pro omnibus rogas, omnes pro te regabunt: Ambroſ.Judg 16:15Matt 6:6 But we may be too too private in our Prayers, when we pray not only by our ſelves (which is commendable) but when we pray only for our ſelves, or thoſe in neare relation to us. The Athenians would offer ſacrifice for their own Citty and Neighbours of Chios, but for no other; and I have heard of one, whoſe uſuall Prayer was, God bleſſe my Father, and Mother, Brothers, and Siſters, and none elſe (to whom one that heard him anſwered, It were better the Devil had thy Father, and Mother, Brothers and Siſters, & none elſe,) but this is uncharitable. And Bellarmine tells us of a deſperate Advocate in the Court of Rome, who being exhorted on his death-bed to make his peace with God, made this ſpeech: Lord I have a word to ſay to thee, not for my ſelfe,Bellar. de arte. mor. lib. 2. c. 10 but for my Wife and Children, Ego enim propero ad inferos, neque est ut aliquid pro me agas. For I am haſting unto Hell, neither is there any thing that I would begg in my own behalfe. And this he p. 204ſpake as boldly (ſaith Bellarmine, who was then preſent) as he has been to take his journey, only to ſome neighbouring Village. But this was deſperate, to pray for others as for our ſelves, and with our ſelves, is truly Chriſtian.

No Prayer without Faith, no Faith without Charity, no Charity without mutuall interceſſion. See not my Face (ſaid Joſeph to his Bretheren) unleſſe your Brother be with you; Gen. 43.5.Gen 43:5ſo ſaith God to us, come not into my preſence, unleſſe in your Prayers you remember your bretheren alſo. And therefore he hath taught us to Pray, Our Father, not Mine. For our ſelves we are to pray as well as for others,Math. 6.9.Matt 6:9 and for others as well as for out ſelves.

Uſe. 2 Wherefore let all make Conſcience of this Duty, and pray heartily for thoſe we ſeeme to affect. It was the ſpeech of a worthy Divine, that he found it experimentally to be true, that he never had more Love from any,Greenhams works, p. 14. then from thoſe that he prayed for, moſt fervently. The Jewes found it true in praying for Darius the Emperour of the Medes, Ezra. 6.10.Ezra 6:10and Perſians, how bountifully were they rewarded by him, what a decree did he make for the building of the Temple? Nor ſhall we ever enjoy the comfortable fellowſhip of a Friend, if we omitt this duty. For all things are ſanctifyed to us by Prayer.1. Tim. 4, 5.1 Tim 4:5

Uſe. 3 If thoſe who affect us truly, will be praying for us; then let ſuch as pray for us, be againe affected by us, and eſteemed amongſt the number of our beſt and faſteſt Friends, be they never ſo poore and meane. God is pleaſed to gratifie his Friends in the behalfe of others, as well as on their own behalf. As we reade in the Goſpel of him that was ſick of a Palſie, who not being able to come to Chriſt himſelf, was carryed by four Friends in his bed unto him to be cured, when Jeſus ſaw their Faith, ſaith the Text,Mark. 2, 3.5.Mark 2:3Mark 2:5 he ſaid unto the ſick of the Palſie, Son thy Sinnes be forgiven thee. God for one mans ſake helps another. So Math. 8.13.Math. 8.13.Matt 8:13 The Centurion beleeved, and the Servant was healed. Little knoweſt thou, what good thou receiveſt from the hands of God, by the meanes of praying Friends.St. Stephanus non ſic orâſſet, Paulum hodie Eccleſia non haberet. Aug. Heb. 13.18, 19Heb 13:18Heb 13:19 St. Paul found the benefit St. Steevens Prayers. And Auſtin of his Mother Monica's. So Heb. 13.18, 19. Pray for me; I ſay, pray for me I ſay, ſaid Father Latimer. Pray for me, pray for me, for Gods ſake pray for me, ſaid p. 205bleſſed Bradford. It is no matter if we be forgotten in Cups, ſo we be remembred in Prayers. And ever count Praying-Friends the beſt Friends. And to ſuch I ſhall readily endorſſe my letter, To my truly Loving Friend this, &c.

Uſe. 4 And from hence the Godly may gather much comfort; for if thoſe who affect us truly, will pray for us, and ſpeak to God in our behalfe, then we cannot but be ſpoken for to God, by all that call God Father, for as much as they are taught by Chriſt to ſay Our Father, Give us, Forgive us. They are not ſo ſtrait-laced as to forget the Church, and every member of it. They who love Chriſt, love every member of Chriſt, to the loweſt. Oh the happineſſe of a Chriſtian, who hath a ſtock going in every part of the Chriſtian World. He is like ſome rich Merchant, who hath his Factors in all Countryes. Some in Spain, others in France, and where not, where God hath a Church? The Prayers of the Saints are for the common good of the whole body; and the pooreſt member of that body, is a ſharer in all the Prayers that are put up to Heaven in the behalfe of the Church: As when ſeverall Ships goe to Sea, ſome traffique in one thing, and ſome in another: Some bring Gold, others Spices, and others other Commodities; but all that is brought, is for the common good of the Country: So the Prayers of the godly are like theſe Ships that goe to Sea. Some requeſt this of God, others that, but all that they bring home is for the good of the whole Church, whereof thou (being a member) ſhalt certainly be a ſharer. If one Elijah can procure plenty, and prevaile for a whole Country; If one Iſaac by Prayer can make Rebeccah fruitfull; If the Prayer of one Righteous man can ſo prevaile with God, what will ſo many eyes and hands reared up to Heaven do? Single Prayers are like Sampſons ſingle haires, every one hath the ſtrength of a man, but the Prayers of many are like his whole buſh or head of haire, able to overcome the whole Hoaſt of Heaven, and to bind the hands of God himſelf, as appeares by the paſſage betwixt God and Moſes. Exod. 32.10.Exod 32:10And if men ſhould faile me, yet Chriſt ſtill loves me, and loving me, he will not be wanting in making Interceſſion to his Father on my behalfe.

p. 206Laſtly; In that this man having nothing at home, is enforced to goe out and flye unto his Friend, it may teach us this Leſſon that,

Doct. Afflictions drive to God.

verſe 7 An obſervation that hath plentifull confirmation from Scripture, Iſay. 17.3. there we read that Ephraim the prime Tribe of Iſrael ſhould loſe his ſtrength,Iſay. 17.3.Isa 17:3 and Damaſcus the prime City of Syria ſhould loſe his Kingdome, and that the Enemy ſhould deale with Iſrael and Syria (who had joyned together as one againſt Juda) as the Harveſt man doth with the ſtalks of Corne within the compaſſe of his ſickle,verſe 4, 5, 6. cut them off together, verſe 4, 5. And yet as in a Harveſt-field, after the carefulleſt Reaper, there will be ſome gleanings left, & ſome grapes after the gathering in of the Vintage remaine hid under the leaves, & ſome Olives left upon the out boughes after the tree is moſt ſhaken: ſo ſhall it be (ſaith God) with Iſrael, ſome few ſhall be reſerved after the common deſtruction, verſe 6. And the fruit of this Affliction ſhall be, that the remaining Iſraelites ſhall look up to their Maker, verſe 7. They ſhall flye to him, call upon his name, devote themſelves to his worſhip, and ſervice, however before they were rebellious.Iſay. 26.16.Isa 26:16 So Iſay. 26.16. Lord in trouble they have viſited thee, and thou haſt heard of them, they have ſought thee, &c. This fruit of Affliction is ſo generall, that the Prophet ſpeaks as if it wrought thus in all men. And thus did the backſliding Jewes,Jer. 2.27. Hoſ. 5.15. & 6.1. Pſal. 78.34.107.28. Judg. 6.6.2 Chron. 33. ii.Jer 2:27Hos 5:15Hos 6:1Ps 78:34Ps 78:107Ps 78:28Judg 6:62 Chr 33 as God himſelf teſtifieth of them, Jer. 2.27. So Hoſ. 5. ult. and 6.1. Pſal. 78.34. & 107.28. In the time of their trouble they cryed unto the Lord. We find they did ſo Judg. 6.6. Bind Manaſſes with chaines, load him with irons, bow down his neck and back with bonds, and then he will know himſelf, and confeſſe that the Lord he is God. 2 Chron. 33.11. Pull the King of Babylon from his Throne, lay his honour and inſolency in the duſt, baniſh him the company of men, turne him to eate graſſe with the Oxe of the field, and he will learn at length to praiſe the God of Heaven, Dan. 4.33, 34. Let the Prodigall be brought into extreamity,Dan. 4.33.34.Dan 4:33Dan 4:34 ſtripped out of his gay cloaths, cloathed with raggs, have an empty purſe, and an empty belly, then he p. 207will think of his Fathers houſe, and return home, as we have ſhewed you more largely on that Parable, Luke 15.11.Luke 15.11.Luke 15:11 So the Syrophoenician being afflicted in her Daughter, vexed with an uncleane Spirit, runs to Chriſt,Mark. 7.25.Mark 7:25 Mark. 7.25. Much more might be ſaid of it, but I haſten to the Uſe, after we have removed a ſcruple which is this.

Obj. Many are driven off further from God, 2 Chro. 28.23. & 33.23. Jer. 2.20. & 5.3. Iſay. 1.5. Reſp.2 Chr 28:232 Chr 33:23Jer 2:20Jer 5:3Isa 1:5and not brought nearer to him by their Afflictions, as we read, 2 Chron. 28.22. & 33.23. Jer. 2.20. & 5.3. Iſay. 1.5. And this daily experience teacheth.

For Anſwer; It is true, Afflictions in their own nature, do not this, but as they are ſanctifyed. The effect of Gods ſtroakes is like to that of his word, and other Ordinances, if grace be given with them, they are very profitable through his bleſſing, if they be ſent without a bleſſing, they are a ſavour of Death, and not of Life. Now to the wicked they are not ſanctifyed, they are part of the Curſe, and forerunners of future deſtruction, they reteyne their Nature ſtill, and ſo long no wonder if they profit not.

Secondly; Albeit they drive not men to God (ſo as to be truly humbled, yet they enforce the worſt to ſome outward kind of humiliation for the preſent, as they did Caine, Pharaoh, Saul, Ahab, and others; albeit they returned to their former courſe, and (like iron out of the fire) to their former hardneſſe. Indeed the wicked are worſt in long ſorrowes, and beſt in ſudden; as the godly are worſt in ſudden, but beſt in long Afflictions and continued calamities.

Uſe. 1 As for thoſe that are not brought neerer to God, nor to amend their lives, by thoſe Afflictions which they lye under, or have been under; let them know that their caſe is ſad, for that uſually is the laſt remedy; if that prevaile not, God gives ſuch up as a deſperate cure, as appeares, Iſay. 1.5. & 9.13. Now,Iſay. 1.5. & 9.13.Isa 1:5Isa 9:13 is it not thus with many of us, (I ſpare to ſpeak of the Land in generall, I come nearer home to our own particular) how have thoſe Afflictions which you have undergone wrought on you? Balaam's Aſſe could ſpeak when it perceived the Angell to ſtand in the way, in a narrow paſſage, with a drawne ſword. And are not many of us more brutiſh then that beaſt we ſpeak of? We all p. 208are under ſome affliction or other, yet we confeſſe not, pray not, but murmur and repine, curſe, ſweare, blaſpheme, and work all manner of wickedneſſe, treſpaſſing more and more againſt the Lord,Luke 23.Luke 23 ſinning with a higher hand then ever; With Simon of Cyrene we have borne the Croſſe, it hath lyen heavy upon our ſhoulders, but we have not been crucified (in reſpect of our Luſts) upon the Croſſe. We grin under the burthen, as Antick Pictures ſeeme to do under the weight of the houſe ſide, whereunto they are faſtened. Nay, not only grin (like Anticks,) but we wax more violent in ſin; like Maſtives we become more feirce for being tyed up, or like unto Bulls, more mad with bayting,Iſay. 8.21. Revel. 16.9.11.29.Isa 8:21Rev 16:9Rev 16:11Rev 16:29 as we read Iſay. 8.21. Revel. 16.9.11.29. Wofully ſad is the condition of ſuch; we leave them to Gods mercy, and come to a ſecond Uſe.

Uſe. 2 If Afflictions be a meanes to drive us to God, be we exhorted to beare them patiently. The beſt are apt to diſcover much weakneſſe under their wants, and ſufferings, and diſcover much want of Faith, Patience, Humility, not weighing well the Profit and Neceſſity of them.

For the profit of them, heare what the Church ſaith, Lament. 3.27. It is good for a man that he beare the yoake in his youth. Lament. 3.27. Pſal. 119.71.Lam 3:27Ps 119:71And what David ſpeakes from his own Experience. Pſal. 119.71. Many wayes they are profitable.

Firſt they are Pillulae lucis, Pills made purpoſely to cleare the eye ſight, (not ſo much of the body, as the minde and conſcience) they are the eye-bright of the ſoul, Vexatio dat Intellectum, the Rod and Reprooſe give wiſdome,Pro. 29.15.Prov 29:15 Pro. 29.25. David had many Teachers, yet this taught him beſt; It was ſaid that Mr. Aſcham was a good Schoolmaſter to Queene Elizabeth, but affliction was a better: Luther ſaith of himſelf, that he never underſtood ſome of Davids Pſalmes, till he was in affliction. Pauls blindneſſe took away his blindneſſe, and made him ſee more in the way of Life, then all his learning, got at the feet of Gamaliel could do: The Chriſt-Croſſe (as ſome uſed to terme it) placed before the Alphabet, is no Letter; yet all the letters in the Alphabet do not teach ſo many good Leſſons as the Croſſe doth.

p. 209Secondly; They open the Eare (as well as the Eye,) and cauſe us to liſten and attend to thoſe things, which before we would not lend an Eare unto, Job. 33.10. & 36.15.Job. 33.10.36.15.Job 33:10Job 33:36Job 33:15 In our proſperity we will lend an Eare to ſome truths; laugh at others, fret and rage at others; but adverſity is a good School-Maſter, Iſay. 28.19. only Feare will make us understand the hearing. Iſay. 28.18.Isa 28:18Look on a man that is exerciſed with affliction, and he will profit more by one Sermon, then others do by ten; Nay one week's affliction will teach a man more, then many yeares preaching without affliction. Many will not be perſwaded that ſwearing, Sabbathbreaking, &c: is a ſin, when, lying under ſome heavy affliction, they are convinced of it; many, that will not endure reproofe in proſperity, in adverſity will receive it. The Rebuke of ſin, is aptly reſembled to the fiſhing for Whales: the marke is bigg enough, one can ſcarce miſſe hitting, but if there be not Searoome enough, and line enough, and a dexterity in letting out that line, he that fixed his harping iron in the Whale, endangers both himſelf and his boate. God hath made us Fiſhers of men, and when we have ſtruck a Whale, touched the Conſcience of any perſon, which held it ſelfe above our check, it ſtruggles, and ſtrives, and endeavours (as much as it can) to draw Fiſher, and Boate, and all into the Sea, bring the man and his ſtate into contempt, and danger: but if God tye a ſickneſſe or other ſad calamity to the end of that line, that will winde up this Whale againe to the boate, bring back this rebellious ſinner better adviſed to the mouth of the Miniſter for counſell and comfort.