The fast friend: or A friend at mid-night.: Set forth in an exposition on that parable Luke 11. 5.-11. Which of you shall have a friend, and shall go unto him at mid-night, &c. By Nehemiah Rogers, minister of the Gospel.

A Friend at Mid-night.

The Text, Luke 11.5,-11.

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

THe occasion of propounding this parable,* 1.1 is intimated in the beginning of this Chapter, so it was that as Christ was praying in a certain place, when he ceased one of his Di∣sciples said unto him, Lord teach us to pray, as John also taught his Disciples. They who followed Christ, could not but take notice, how abundant he was in that duty; and thereupon conceived, that Prayer was a businesse of great importance, other∣wise Christ would not have been so often at it: whereupon no sooner had he made an end, (for they would not interrupt him, whilst he was at his devotions) but one of them in the name of the rest, as being all privie to their own infirmities, not knowing what to ask, nor how to ask, as they should; desires Christ to teach them how to pray: that is, to give them a form of prayer, to the end, that they might not fail either in the matter or manner of prayer: which request they urge from Johns example, who (as it seems) had given his disciples a plat-form of prayer,* 1.2 [and this they spake from their own experience, for some of them had been before times Disciples unto Iohn.]

This request of theirs, Christ is pleased presently to grant,* 1.3 and prescribes a form, verse 2, 3, 4. This he willeth them to use, and that not onely as a perfect and genuine Rule of prayer, whereby

they were to frame all prayers that they made to God, (which is the opinion of the Anabaptists, and other Sectaries grounded on Math. 6.9.) but as a prayer, even word for word; use it, when you pray, say; say what? even these words which now I put into your Mouthes. Our Father which art in Heaven, &c. A••beit we may not think that it was the intent of Christ, to binde us strictly to that form of words, (so that we must alwayes use them and no other) but to the matter and affections of this prayer, we are principally tied; and if we compare these two Evangelists together, it will appear that both this very form may be used, and that o∣ther formes also may be framed, answerable to this.

* 1.4The Plat-form being given, our Saviour proceeds to presse the Use; Assuring them of good successe, if they do not faint nor flagg in the performance of that dutie: and to that purpose propounds two Parables; the one now read, wherein God is presented to us, as a friend, who is ready at all times to supply the wants of his friends for friendship sake, the other of a Father who will not be wanting to his Child, in supplying of his need as occasion serves, verse 11.12, 13. In both he argues from the lesse unto the greater, If a friend will do thus and thus for his friend; and an Earthly Fa∣ther so and so for his Child; then doubt not but God who is both you friend and father, (and you dearer to him then any friend can be unto his friend, or Son to an Earthly Parent) will give you audience (come when you will) and supply your wants, (be they what they will be): for God loves not his friends and his Children lesse then men do theirs, but far more abundant∣ly.

In this Parable of a friend coming to his friend at Mid-night,* 1.5 we have considerable, the praeface to it, and then the body of it.

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

The Body of the Parable follows, and containeth in it a Pro∣pounding, ••nd an Applying part.

The part P••opounding is contained in those words, Which of you

shall have a Friend, &c. to verse 9. And therein we have a case Put, and Resolved.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Secondly, His Resolution upon the former grounds and reasons, [I cannot rise and give thee] which was as much as to say, I will

not: thus he concludes, ••ound••y, and resolutely; and so we have the case put and stated.

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

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

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

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

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

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

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

The Assertion is three fold, (according to the three fold urging of the Duty) and enfolded with the Precept Ask and [it shall be given unto you] Seek and [you shall finde] Knock and [it shall be opened unto you]. It is Amplified, and enlarged, verse 10. [For eve∣ry one that asketh, receiveth]. And wherein we may take notice, first, of the Extent of the Grant, it reacheth to every one that asketh,

and secondly of the Truth of the thing, for it is a known case, and confirmed by Experience, none can deny it.

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

Parables, are (by reverend Antiquity) resembled to that Role,* 1.6 which Ezekiel saw in a vision, spread before him; which was written intus, & à tergo▪ within and without; without in the History, and within in the Mystery; without, in verborum foliis; within, in ra∣dice rationis, (as Ierom elegantly expresseth it): the former is like the Golden pot; the latter, as the Manna that was hid there∣in.

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

* 1.7By the friend in want that seeks unto his friend, understand we every Christian man and woman, with whom God hath entred in∣to to Covenant and League of friendship, Iohn 15.14, 15.

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

By the Travelling friend, that came to visit his friend,* 1.8 Theophy∣lact understands the Angells of Heaven, who rejoyce at the conversi∣on of a sinner, Luke 15.10.

* 1.9 But Bernards opinion is more approved, who by this friend un∣derstands man himself, or the heart of every man; which when it returnes from the Love of sin, it comes out of the way, (wherein it naturally is,) to visit him; And thus it is said of the Prodigall that he came unto himself, when he began to think of leaving his feeding Hoggs and Swine, and of returning to his Fathers house, Luke 15.17. and this is required of transgressors ut ad cor redeant, Isai. 46.8. that they return to their hearts again: for indeed sinners are men without mindes, their hearts are lost; and when they re∣pent and turn, then their hearts come to them again; as Nebu∣chadnezars did to him. And so Augustine to the same purpo••e, Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Quest. Evang. Lib. 2. cap. 21.

* 1.10 By the Three loaves which his friend would borrow, some My∣stically understand, Faith in the holy and blessed Trinity: as, in the Fathers, power, to strengthen our infirmities; In the Son's wisdom to enlighten our understandings; And in the operation of the blessed Spirit to enflame our wills: Others understand thereby Faith, Hope, and Charity▪ those three Cardinall virtues, or Graces, (as they call them). Bernard understands thereby Truth, Charity, and Fortitude; The first is necessary; that understanding what Truth is, we may do it: The second necessary, that we may love God: The third necessary, for subduing of the flesh. But we may herein be over-curious: our Saviour seems to allude to the ordi∣narie custome of friends in entertaining of their Guests, who would have sufficient, yet not superfluous: And hereby would give us to understand, that our desires must be limited within the bounds of Piety, Equity, and Conveniencie; both for soul and body, (other Mystery I conceive none to be therein, save the nourishment of our souls with spirituall and di••ine graces.)

† 1.11 By Mid-night (the time mentioned of the friends coming to borrow) some understand the end of a mans life; when a man hastens to God, and hopes to receive good from him: Others the time of necessity, temptation, and tryall, and that is a time where∣in we usually seek to God and fly to him for help: Isa. 26. [with my soul have I desired thee in the night] that is, saith Chemnitius

in the time of my necessity and tribulation:* 1.12 That time of night is mentioned, because then all are at rest, and none will rise out of their bed without much calling: And it may intimate the strength of temptation and trouble, under which we are.

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

By the Children in bed, some would that the blessed estate of the Church Triumphant in Heaven should be understood; there indeed all is quiet and at rest, with Christ their Head. Others under∣stand thereby the members of the Church Militant here on Earth,* 1.13 who are converted, and become as little Children: these are said to be in bed with God, in regard of his care and protection over them, nor is he willing that any of them should be disquieted of their rest and tranquillity of mind. Others conceive that all Crea∣tures in generall are meant thereby, for God is the Father of all, and they are a bed with him, being no way able to help and suc∣cour us in our misery, if God doth not arise to help us. And this seemes most Genuine.

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

We begin with the preface or introduction [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And he said unto them.]

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

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

• Luke 11.5.-11. In which Parable, we have considera∣ble,
  • The Preface to it, And he said unto them, where
    • The Person speaking [He said]
    • The Per••ons spoken to [unto them]
  • The Body of it; wher∣in
    • The Protasis, or part pro∣pounding, vers. 5.-9. Wherein
      • A case put, vers. 5, 6, 7. And there
        • The manner of proposing it, which is
          • By way of Interrogation [Which of you]
          • By way of Supposition [Shall have a Friend]
        • The matter proposed shewing
          • Whose case it was
            • A Friend's in general.
            • The Disciples in special.
          • What it was, a case of Neces∣sity; where
            • The Indigent, or person in want, who was a Friend.
            • His exigent, where to take notice of the
              • Thing wanted
              • The course he takes to sup∣ply it, and there
                • ...[Bread]
                • His Address, And shall go unto him at Mid-night, &c. Where we see
                  • To whom he goes [unto him that is his friend]
                  • In what man∣ner he makes it seen.
                    • By what he did, he goes un∣to his friend at Mid-night, where
                      • His Action he sends not, but (He goes)
                      • The Amplification, from the Circumstance of Time (at Mid-night.)
                    • By the Re∣quest he made which is
                      • Proposed, and there
                        • The manner of proposing it, which was
                          • By way of Insinuation.
                          • With a respective com∣pellation (Friend.)
                        • The matter of it, where
                          • The thing desired (Lend me)
                          • The motive, it being an easie request.
                            • Bread, for quality.
                            • Three loave for quan∣tity.
                      • Pressed from the compul∣sive ca••se, and that
                        • In respect of his Guest, where
                          • The relation he had unto him he was his Friend.
                          • ...A Friend of mine.
                          • His friendly visitation of h••m for
                            • ...Being in his j••••••n••y, he is come to me.
                        • In respect of himself, who at that time was unprovided to entertain him.
                          • ...I have no∣thing to set before him.
                • His Repulse, vers. 7. And he from within, &c. Where
                  • Who answers him, [He from within.]
                  • What answer is given, Trou∣ble me not, &c. where
                    • An Inhibition, and in it
                      • The thing inhibited, Trouble me not now.
                      • The Reasons rendered,
                        • ...The Door is now shut.
                        • ...My Children are with me in bed.
                    • The Resolution
                      • I cannot rise,
                      • ...And give thee
      • Resolved, ver. 8. where
        • The Persons
          • Resolving [I say]
          • Resolved [unto you]
        • The Determi∣nation, and in it
          • A Concession, though he will not rise and give.
          • An Affirmative Attestation, where
            • The thing at∣tested, He will rise, &c. Either
              • His vigilancy, for (he riseth.)
              • His Bounty seen, in that
                • [He gives] not lends.
                • Not three loaves onely, but [As many as he needeth.]
            • The Reasons rendered
              • Negative; Not because he is his Friend.
              • Affirmative; because of his Importunity.
    • The Apodosis, o•• the part ap∣plying, vers. 9, 10. containing in it
      • A Mandare, vers. 9. where
        • The Warrant [I say]
        • The work im∣posed, expres∣sed by three Acts.
          • ...Ask
          • ...Seek
          • ...Knock
      • The motive from a gracious Promise of Audience, which is
        • Enfolded with the Duty
          • ...It shall be given you
          • ...You shall finde
          • ...It shall be opened unto you
        • And amplified, ver. 10. For every o•• ••e that asketh, receiveth, &c. and there
          • The Extent of the Grant, which reacheth to every one [Every one that asketh, &c.]
          • The truth of the Thing; It being a try'd Case [For every one]

[He said]

In his own Person; mouth to mouth; face to face; and not by his Servants and Messengers (as he spake in former times, nor as he speakes in these ••atter times to us): but,* 1.14 as the best and highest Fourms are taught by the Master himself, so were these by Christ, this duty of Prayer.

Had we no other Reason to embrace the Doctrine delivered in the Parable propounde, and cause us to be in love with the Duty of Prayer therein pressed this were enough, It is the voyce of our wel-beloved that requires it, Christ himself, whose lips are like Lillyes dropping sweet-smelling m••rrhe.* 1.15 Cant. 5.5. he, who came from heaven out of the bosome of the Father, he puts the meat into our mouths, teacheth us how to pray, and encourageth us in the Duty.

{He said,}

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

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

Be thou an example (saith Paul to Timothy) in word and con∣versation,* 1.16 in Charity, in Spirit, in Faith, in Purity, (the onely way to preserve his youth from contempt and scorne) 1 Tim. 4.12. Whilst our lives condemn our Doctrine, or our Doctrine our lives; both our Persons, and Prae••••ripts, wi••l grow con∣temptible.

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

And thus St. Paul, propounds himself a Pattern to be follow∣ed, 1 Cor. 7.7. Phil. 3.17. And yet no farther then he followed Christ. He is our best, and most absolute Pattern,* 1.17 & hath propoun∣ded his own example to be followed by us. Joh. 13.15. I have* 1.18

given you an example that ye should do,* 1.19 as I have done; Now there was not one point of Doctrine which he taught (as Origen ob∣serves) that was not exemplified in himself: Blessed (saith he) are the poor in spirit:* 1.20 Blessed are the meek: Blessed are the merci∣full: Blessed are the peace-makers &c. And who so humble? who so meek? who so merciful? who such a Peace-maker as he was? and hence it was,* 1.21 that (as the Evangelist speakes) he taught (not as the Scribes and Pharisees did, but) with Authority. Math. 7.29.

[Use.] This concerns all such, * 1.22 as would become teachers of others (and the world hath many such; many Masters, but few schol∣lars). The onely way to teach profitably; is to preach methodi∣cally; and no method like to this of our Saviour, who did first, do and then teach,* 1.23 as we find, Act. 1.1.

We that are in the Ministerial calling must observe this Me∣thod in our Teaching. That wisdome praescribed by our Savi∣our is rarely found in them that heat us, All whatsoever they bid you, observe and do; but do not ye after their works. Math. 23.3. Men are readier to live by sight and sense then faith,* 1.24 unless they see (as Thomas in another case) they will not believe what we say.* 1.25 When they perceive a neglect of those duties in our selves, which we press on others, they imagine that the duty is not so necessary, nor the sin so dangerous as we would make them to believe. All seemes but fabula that we teach de inferno, de coelo•• at least they imagine, that we propound what is impossible to be observed; Our actions speak lowder then our Sermons; Our preaching is our speech; Ou•• Good life, is our Eloquence; Our Doctrines are but nakedly propounded, when our life is not answerable: Then there is life in our doctrin, when there is doctrin in our life:* 1.26 where these are severed, there is a Ministery divided; And (as Christ spake of a House or a Kingdom divided against it self that it cannot stand, so may we say of such a Mini∣stery,) it cannot prosper, for one hand puls down, what the other hand builds up:* 1.27 But when Doing and Teaching are re∣joyned, then our Sermons are like that two-edged sword, which proceeded out of the mouth of the Lamb,* 1.28 able to divide betwixt the marrow and the bone, betwixt the soul and the darling cor∣ruption which we would have amended.

[Object.] But St. Paul disclaimes the Preaching of himself, 2 Cor. 4.5. and by denying it in his own practise,* 1.29 he seemes to condemn it in all others; and is not this to preach a mans self, to teach by our own example?

[Reas.] But this preaching of a mans self is of another nature: To cry up our own parts, and excellencies, we are forbidden; but thus far a man may and ought to preach himself, to preach out of his own history, and by his own Example: Solomon did thus preach himself to good purpose in his Ecclesiastes;* 1.30 and in so preaching the best Arguments are raised to prove his salvation, saith a Reverend Divine.

And you that are Parents, Masters, and Governours of Fami∣lies, this concerns you, as well as it doth us; for as the eye of the Church is upon the Pastor thereof, so is the eye of the Family upon the Governour thereof: they learn their Catechism by the eye, and do what they see done, framing to themselves rules, by their superior's examples, (which are to them,* 1.31 like the speckled rods which Jacob layd in the watering troughs, ac∣cording to which the Goates conceived.) This Constantine knew full well, and therefore caused the Image of himself,* 1.32 kneeling unto his God in Prayer, to be stamped upon his Coyn. Other Emperours were coined, triumphing in Chariots; or preparing for triumphs in battailes, and victiories: but he would be coi∣ned in that posture Praying, that he might be an example to all his subjects, in that pious action: his coin he knew would passe through every family; and to every family he desired to be an example of piety: Every piece of single money was a Cate∣chism, and taught every subject Religion, and Devotion; And yet this Symbolicall Catechisticall coine of Constantine, was not so convincing a testimony of his piety to his subjects, (for he might be so coined praying, and yet never pray) as is thy actu∣all, reall, daily, duly performance of such Christian duties in thy family.* 1.33

Wherefore as Gideon said unto his Souldiers, look on me and do likewise; As I do, so shall you do: so say ye, that be govern∣ours of families▪ to all that are under your charge. Think it not enough to give Praecepts; let them see the force of the Rule in your Example. Of all proofs Demonstration is most powerfull,

when an inferiour hath just reason to think that his Superiours would have it thus, or thus, this is Musick to his heart (for that he hopes in so doing he shall please his Master) when he hears him say that he would have it to be thus, or thus; this is as Rhetorick to his soul, and prevails with him to be doing when he sees the Law of his Superior enjoyning it, to be thus, or thus; this is as Logick to his Conscience; he concludes ac∣cordingly, but when an inferiour sees his superiour actually, and really, clearly, and constantly, do thus or thus, this is as a Demonstration to him; the powerfullest proof, and most prevai∣ling.

It may be, thou reproovest swearing, lying, in thy child or servant, and yet thou thy self art guilty. But when, think you, wi••l a lewde servant be disswaded from licentious courses, by the word of a Licencious Master? or that child prove chaste, that scarce can reckon up the Whoredomes and Adulteries of his Parent, without a dozen of Stops and intermissions as one speaketh?* 1.34 What thou reprovest in another, amend first in thy self: and what good dutie thou requirest of an inferiour, pra∣ctise thy self: say not Go but come, (which was the wont, saith Tully, of Julius Caesar;) and remember, though the Eloquence of Inferiours is in words, yet the Eloquence of superiours is in Action.

In a word,* 1.35 there is none present but may make good use of the point delivered, (as is enjoyned, Phil. 2.15, 16.) Nor is it enough to give good advice, and counsell, unlesse we take it; otherwise we shall (sometimes or other) be choaked with that Proverbiall speech, Luke 4.23. Physitian, heal thy self: nor shall we ever be able to make our peace with that same Text,* 1.36 Math. 5.20. Except your righteousnesse exceed the righteousnesse of the Scribes and Phar••sees,* 1.37 you shall in no case enter into the Kingdome of Heaven: The Pharisees were verball but not Practicall; we must be both, if we hope for Heaven: In hearing of the word, resorting to Gods house, we do outwardly celebrate the Sab∣bath; but in practising that we hear, and being examples to others, we turn all the week into a Sabbath: and that is a savour of rest in the Nostrills of the Lord: When the glasse is runn we say the Sermon is ended, the Minister hath now done, but we

mistake, it is not done till the week be done; nor may it be ended then neither. If the Minister follow his own Do∣ctrine that he delivered, and thou that which thou heardst on the Sabbath enjoyned; then that Sermon was a good Sermon, and done indeed. Otherwise, that wherewith the Disciples were unjustly charged, Acts 2.13. we may be justly charged withall, that we were in a manner drunk upon the Sabbath day; for it is one signe of a drunken man to forget both what he said, and heard. Thus much of the Person teaching: now of the Persons taught 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

[Unto them]

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

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

When the High Priest questioned with our Saviour about the destroying of the Temple, and building it up again in three deies, he answered him nothing Mark 14.60. And when He∣rod questioned with him about many things,* 1.38 neither would our Saviour make him any answer, Luke 23.9. So when Pilate as∣ked him what was truth,* 1.39 our Saviour (though he was not wont to smoother or suppresse the truth,) yet he did not instruct him therein, as appears,* 1.40 John 18.38. He knew that these were not fit Auditors to hear of such matre••s; but when his Disciples came unto him, and moved questions, about Religion, he still instructs them, and satisfies them in all their doubts; for that he knew them to be men of tractable minds, and spirits, Math. 13.11, 12, 36, 51.

Our Saviour, did many things in Capernaum of his own ac∣cord, which he refused to do in his own Country, (albeit ear∣nestly

requested) and the reason we have,* 1.41 Luke 4. verse 24. his own Country men were wayward and perverse, and would not accept of a Prophet in his own Country; for father confir∣mation of the point delivered, see, Psal. 25.9. Isai. 2.3, & 28.9. Math. 11.25, 28.

[Use.] You that desire to be taught of God, see that you bring with you to the hearing of the word, hearts docible, and tractable; desirous to learn, and be informed; and so you shall want nei∣ther direction nor encouragement: find you but ears, hearts, and Christ will find a mouth. There wants no ability in him to reveale his fathers will unto thee,* 1.42 John 1.18. Colos. 2.3. Nor is there in him any want of will to instruct and teach; he teacheth freely, John 17.8. Wouldst thou be made clean, (saith Christ to the Leper) why, Be thou clean; So wouldst thou be in∣structed in the way to Heaven, and mysteries of salvation, de∣sirest thou to know what the good will and pleasure of the Lord is, that thou mayest obey it, and serve him, fear not then, God will not be wanting to such, as are not wanting to them∣selves.

It is no matter what the Capacity, or incapacity of the Schol∣lar be, when there is such a teacher, for Christ doth not onely bring Doctrine, but he brings, wit, grace, and ability to the in∣ward man: Let none distrust if they be tractable and will attend the meanes. But if thou bringest a wayard, and perverse spi∣rit, an ill-affected heart to Gods Ordinances; God will then answer thee according to the stumbling block of the iniquity that is in thee;* 1.43 and hide those things from thee, that may make to the eternall good, and wellfare of thy soul. To conclude, think often on that parable, Prov. 10.8. The wise in heart will receive Commandements: he that is desirous to hear, that he may learn, such a one shall not want instruction; But a prating fool (such as will quarrell with the Preacher, Object against his Do∣ctrine, out of a distempered affection) he shall fall into misery and trouble, Rom. 2.8, 9.

[Unto them]

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

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

Every action of Christ, is for our Instruction; but not ever for our Imitation: we may not imitate him in works miraculous, and proper to him as Mediator, otherwise then by Similitude, tran∣slating that to our spiritual life, which he as Mediator did. (So as he dyed we must dye, and as he rose again, we must arise like∣wise.) Nor may we imitate him in his Infirmities, as to be hun∣gry, thirsty, sleepy, weary, &c. For albeit they were not sinful, but only natural, and so unblameable, and are in every one of us; yet we need not strive the attainment of them. But we must imitate him in his imitable graces and actions, as we are wil∣led, 1 Pet. 2.9. shew forth the vertues of him that hath called us,* 1.44 &c. we must preach them abroad (as the word signifies) so clearly practise them, that our lives should be a Sermon upon Christs life.

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

This is a Duty frequently enjoyned in Scripture, God com∣mands his people,* 1.45 that his Lawes should be written upon the posts of their Houses and Gates, in regard of those under Go∣vernment. All that went in, and came out, were to be in∣structed. There was an Act and Ordinance,* 1.46 made to establish the practise of it.

And this was commended, in godly and Religious Gover∣nours from time to time, as in Abraham, Gen. 18.19. In Ja∣cob, Gen. ••5.2.3. in Josh. 24.15. in David, Psal. 101.2, 3. Prov. 4.4. in Bathsheba, Prov. 31.26.

In the new Testament; we have Examples, many: In No∣bles, John 4.53. Act. 18.8. Captains, as in Cornelius, Act. 10.2. in men of high place, Luk. 19.9. In men of mean rank, Act. 16.34. and in Wemen, Act. 16.18. All these, performed the Du∣ties

of good and religious Governours, in seeking the Salvation of their Families, and promoting their soul's welfare.

[Reas.] Great Reason we have for it, 1. In respect of God, whose ho∣nour above all things, we should indeavour to advance, and what better course can be taken for it, then to set up his wor∣ship and service in our Families?* 1.47 Isa 38.19. The living shall prayse thee, &c.] And how shall they do this? The (Father to Children shall make known thy Truth) which words are not to be restrained to Natural Parents, but to those that are in the place of Parents,* 1.48 (as all masters and Governours of Families are:) there is no way to win glory to God, more then by winning souls unto him;* 1.49 no way of expressing our love to Christ more, then by feeding his sheep and Lambs.

Secondly, in respect of the Church, (which, next to God and Christ his Son, should be most dear unto us) care should be had,* 1.50 that our Families be religious. The Family, the Church, and the Common wealth, Luther termes three Heavenly Hierar∣chies; but how is the Family heavenly, saith one, unless the Church be in it? without Religion be set up therein, it will prove but a hellish Hierarchy, not a heavenly; and it will poy∣son both the other. A Family is the first Society of all other; the foundation of the rest: now if the Fountain be poysoned, can the streams be sweet? if Families are poysoned, how will Towns, Cities, Kingdoms flourish? your Families are the Nur∣series of the Church, and to be more regarded in that respect, than old Trees; If they be nipt, or bitten young, if the Canker take them, what an Orchard shall we have? if there be igno∣rance in our Families, prophaneness in our Families discord and contention in our Families; you shall soon find it in a Church and State; for in the chain of Order, every link depends one upon another, and begins below, albeit, it reach very high: let Inferiours in Families, forget their duties to Superiours; Su∣periours to Magistrates, and Ministers; Magistrates and Mini∣sters, to Princes; in the end, all will forget their duties unto God, who is above all: therefore as Elisha healed the naughty waters,* 1.51 by casting in Salt at the Spring head; so let us heal dis∣orders in the Church and Nation, by seasoning our Families with piety and Religion; then as the Prophet said, will God say, I

have healed these waters, there shall not be any more,* 1.52 from them, death or barren land. Never look to have the Church or State to flourish, till our Families flourish in piety.

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

[Vers. 27] First,* 1.53 the Profit is great that comes unto you thereby. St. Paul writing to Philemon, in the behalf of Onesimus (after his con∣version) telleth him, that however he had bin before unprofita∣ble, yet now he should find him a profitable Servant. Those who are faithful to God, will be likewise faithful to Man: so was A∣brahams Servant, who being sent about his Masters business, (and a great business too) to take a Wife for Isaac, his Masters Sonne, he begins his work with Prayer,* 1.54 Gen. 24.12. Lord God of my Master Abraham, send me good speed. And when he saw that God began to prosper what he had took in hand, he was at prayer again, and rendered thanks for his good success, vers. 27. Blessed be the Lord God of my Master Abraham, and how faith∣ful he was to his Master, in the whole carriage of the business, the story testifieth. But in what Family was this Servant trained up? out of what Family came he? why, out of a Religious Fa∣mily, he was trained up, under a godly and Religious Master, one that would command his Servants, to walk after God. And you may, in the same Chapter, find a Sonne of the same Family (too:) going into the Fields to pray and meditate, [Vers. 63] vers. 63. Thus Sonnes and Servants, in such Families as are religious, will go a∣bout their business, praying, and meditating, and so have a bles∣sing attend them; (without which early rising, and late going to bed, is to no purpose,) when Servants that are untaught,* 1.55 and live in irreligious Families, go about their business, mumbling∣ly and mutteringly; rayling, and reviling, cursing, and swear∣ing, and so have the curse of God following them, in all that they put their hands unto. There is no such way to bring Ser∣vants and Children to obedience, as to endeavour, that the fear of God may be planted in their hearts. That will cause them to do their work for Conscience sake, to be faithful, as well in their Governours absence, as presence; and stir them up to pray for

good success upon their labours and indeavours; and that is it, which brings the blessing of God upon a Family:* 1.56 Thus was Po∣tiphars Family blessed for Josephs sake, and Labans for Jacobs.

Secondly, it is a great honour to a Family, to be godly, and Religious, such Families are Churches, and are dignified with that Title (Rom. 16.2.3. 1 Cor. 16.19. Col. 4.15. Philem. 2.) This is an honourable Appellation;* 1.57 It honours the Governours them∣selves, who are best known by their Servants and Children: (they being but as their shadows, Prov. 28.7. & 29.12.) And it honours those, that are members of that Family▪ in that they are become the Children of God, and Heirs of Grace.

Thirdly, it brings much comfort to Governours, when those under their charge become Religious,* 1.58 the comfort and content∣ment of a mans life, lies much in his Family. Ye are our joy, and Crown of rejoycing, said Paul, in another case, 1 Thes. 2.20. so may Governours say of a Religious and well governed Family: But on the other side, loosness and disorder in a Family, makes the lives of the Governours thereof to be very uncomfortable (so the rude, and untoward behaviour of the Wives of prophane Esau,* 1.59 did vex the souls of Isaac and Rebeckah, Gen. 27. ult. so Prov. 17.21. & 19.13. the same of Servants.)

Fourthly, the great account that Governours are to make to God, for the neglect of their Duties herein, should make them the more careful. Our Servants and our Children are not our own,* 1.60 but Gods, Ezek. 16.20. they are born to him, and must be educated and brought up for him. You are but Gods Deputies, and govern for him: All the power that thou canst challenge in thy Family, is subordinate; we trust our Servants with our goods, and God trusts us with their souls; and he hath given a strait charge unto us, of every one that comes under our Roof, (not much unlike that in the Parable, 1 King. 20.39. Look to this man, if by any means he be missing thy life goes for his life: So) look to this thy Child,* 1.61 thy Servant; if he be wanting, or missing, if his soul perish through thy negligence, thy soul dies for his. Thus Ely was charged with the sins of his Children,* 1.62 1 Sam. 2.29. (And, as you know, many a man is undone by Suretiship): But if

you can say at the last day, Here am I O Lord,* 1.63 and the Children that thou hast given me: or as Christ in that Prayer of his, I have lost none of them that thou hast given me, but that Sonne of perdition which was lost before, this will further our Account to our endless comfort. And thus (in many respects) if we love our selves, we should teach our Families to be Religious.

Fifthly and lastly, the tender love and compassion, that we bear at least pretend to bear to those that are under our charge, should put us upon the Duty.* 1.64 If thou have a faithful Servant (said the Sonne of Syrach,) let him be unto thee as thy own soul. The soul is near and dear to us, (I am sure it ought to be.) Now he that loves his soul, will have a care to teach and instruct that soul; so should those Governours have a care to instruct and teach their Families, that love their Families. Meat, Drink, Apparel, and other necessaries of Nature, are not more needful for their bodies preservation, then holy Instruction is for their souls salvation. Thus you see, what Reason you have to do, as you from Christs example are here taught to do, viz. to take care, that those under your charge, be taught Religion, and in∣structed in the wayes to Heaven.

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

The reason of this great neglect, ariseth partly from; Ignorance partly, from Carelesness; partly from Pride▪ & partly from Propha∣ness. It is a true saying, Ignorantia Judicis, est calamitas innocentis, and it is also true that Ignorantia Domini, est calamitas servi; yet Ignorance is all the plea that some have for the omission of their dutie: call upon them to teach and instruct their families, and break unto them the bread of life, they answer in effect as the widow of Zarephta did Elijah when he asked of her a morsell of bread;* 1.65 As the Lord liveth I have not a cake, but a handful of meal in a barrel, and a little oyle in a cruse, and behold I am gathering two sticks that I may go in and dresse it for me, and my son, that we may eat and dye. I can say the Lords prayer, the Creed, the ten Commandements, and what I can say I teach them, (albeit I understand not the meaning of them) as for other points of Religion, I am to seek therein my self, how then should I instruct others? If this that I do, will not serve the turn, they must dye, or do, as God shall please.

But as Christ said to Nicodemus,* 1.66 so may I to thee, Art thou a Master in Israel and knowest not these things? Hast thou ente∣red into a marryed estate? art thou become a father, or master of a family? hast thou children and servants under thy command, and yet art ignorant of the first principles of Christian Religi∣on? A shameful excuse: Marriage was not ordained altogether for Procreation, but for Education and Regeneration of Children. This world might be filled full enough of Children, though there were no marriage; but Heaven could not be filled, nor the place of fallen Angels supplyed, without the care of religi∣ous Education, which from parents (in lawfull marriage) they are likelyest to receive, and God expects that from them they should receive it. And art thou ignorant? This thou speakest to thy shame that so speakest.

Others have knowledge (enough) themselves, and are able to instruct their families;* 1.67 but they are of Gallio's opinion and temper, imagining that matters of Religion belongs not to them to teach; but to Minister. To Church they bring their fami∣ly, and that's as much as is required of them, (as they think.)

And it is well done in doing so;* 1.68 Elkanah did the like, 1 Sam. 1.21. and I could wish that more of us would do, as much;

but I must further tell you, that this is not enough: were this all that is required of Houshold Governors, why did the Apo∣stle send women to learn at home of their Husbands? Believe it, every Governour of a family is as deeply charged with the souls of those who are under his Government,* 1.69 as any Pastor is with the souls of that Flock which is committed to his Charge; Nor will the publick Ministery become fruitfull, if that seed which is sowen in publick, be not watred in private, by Conference, Examination, and good instruction, (as in these sad times Ex∣perience doth verifie.) Ministers in these dayes are both Elo∣quently learned, and learnedly eloquent; mighty in word, and deed, in doctrine and in life; and yet little good is done, by our preaching: And to what can we impute the unprofita∣blenesse of our Ministery so much, as to Parent's and Master's omission of family duties? Know then thus much, that as you call our Congregations our charge, (and so they are); and cry shame on us if we be dumb, and idle, (as well you may): so are your families your care, which to neglect the instructing of, is no lesse sin, and shame for you, then for us in the other case.

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

Alass! that dust and ashes should be so proud,* 1.70 as to think it any disparagement to worship at the Lords feet in the sight of his Saints! Am I vile? I will yet be more vile said David to Mi∣chal (when she scorned him for dancing before the Ark;) He knew no shame belonging to that, nor is there to this.* 1.71 Eusebius reports of Constantine's Palace that the form of a Church was in it, where was reading of the word, prayer, singing of psalms, which he himself usually would begin and set.* 1.72 And Melancthon, of George Prince of Anhalt that his Chamber, was a Church, an University, and a Court; for, besides the dispatch of civil business, there was daily praying; reading; yea and preaching too. I spare to speak of other Presidents, we have Christs own example, who Catechised his family frequently; said grace at meat, sung psalms with his disciples: prayed with them, taught them to pray:

And who art thou then, or what is thy fathers house, that thou thinkest thy self to good to serve thy God in the performance of such duties? wert thou an Angel, and hadst thou thy seat above the Clouds, yet would it be no disparagement unto thee, to be sent down from thence to teach and instruct thy inferiours in Religious matters, Dan. 9.21. Luke 1.19.

And yet there are a worser sort then these to be met withall, such are they as are so farr from teaching their Families to be Religious,* 1.73 that if in case, any that comes under their Roof, be taught unto their hands, they unteach them again, by dis∣gracing prayer, singing, reading of the word, and deriding them that use it. Let such scoffing Ismaels, and jeering Michals, hear how the Apostle styles them; Children of the Devil, Ene∣mies of Righteousnesse,* 1.74 and further chargeth them to be such as cease not to prevert the strait way of God, Act. 13.10. But enough of Reproof: suffer now I beseech you the word of Ex∣hortation.

[Use 2] Be perswaded to plant Religion in your families, and pro∣mote Grace and Godlinesse in your houses; endeavour that it may flourish in your habitations: think it not enough, that your selves and children and wives be religiously given, but endea∣vour likewise that the meanest servant under your roof be reli∣gious also:* 1.75 Otherwise your families will be but like Nebuchad∣zars Image; the head gold, the shoulders silver, the arms brasse, the legs iron, the feet clay; the lower still the worser.

We have long looked for a Reformation both in Church and State, and promised our selves, much that way; but the har∣vest is past,* 1.76 the summer is ended, and yet we are not saved: the Church is unreformed, Religion is unsetled, Discipline negle∣cted. To reforme all, let us begin at home. Tis a madnesse to think that our Congregations will not be reformed, so long as our families are poysoned with ignorance, and prophannesse. Our Congregations will not be pure Churches, till our families be turned into Churches. Oh that we might live to see that day when we might send our Salutations as St. Paul did Rom. 16.5. (and else where) Salute such a one, and such a one, with the Church, which is in thy house. That we could say of your fami∣lies, as was said of the family of Juliana, to whom St. Au∣stine

and Alipius writes,* 1.77 domum vestram non parvam Christi Ec∣clesiam deputamus, we account your house no small Church of Christ. So God will delight to dwell in your houses with you. And very strangers coming under your Roofs will say as Jacob did of Bethel, Surely God is in this place.* 1.78 Would you know how this may be done? Why then, let me make a little stop in my way to tell you.* 1.79 If in case you would that your houses should be Churches, and deserve that honour to be so styled and esteemed, see that the form of Church-Government, by some praescribed; be by you observed.

First, care must be had in the Collecting and gathering of it, (what may be) that none be admitted into your families whom God hath not before admitted into his: we may not hand over head entertain into our society all indifferently, that offer themselves unto us, but such as are of the houshold of faith. The members of a visible Church are the Saints,* 1.80 (at least so by out∣ward profession.) Nor doth the Church indifferently receive all comers into her society; It admits not (by the Sacrament of Baptism) Children of Turks and Infidels, but such as are of a holy seed; the off-spring of Religious Parents: The like care must be had by those who would have their families baptized with the name of a Church. This care had David,* 1.81 Psal. 101.6, 7. His eyes were upon the faithfull of the Land; that they might dwell with him; such as walked in a perfect way should serve him; As for Lyers, flatterers, Drunkards, and deceitfull workers, he would have none of them under his Roof, (if known.) Which Psalme, Bishop Ridley read often over to his family, hiring them to learn it by heart, that they might be an example to others of holinesse and virtue.

And surely here is a great failing in Housholders in the choice of Servants: most chuse as Solomon did Jeroboam,* 1.82 he saw that the young man was fit for the work, and so (without any more ado) entertained him into his service: but it had been well for Solomon if a man of more conscience,* 1.83 though lesse skill had been retained; (as one saith well): for he sought and wrought the ruine of his house, and whole Family. Thus many Masters and Governours of Families, look no fur∣ther then to the outward abilities of those they entertain.

If they be fit for their service, meet for their work; if they be good husbands, can plough well; thresh well, &c. Albeit they are very Jeroboams otherwise, and of an unsound Religion, loose conversation, they shall be entertained (with curse and all which followeth them;) But is this the way to have your Familes become Churches, in suffering them to be Receptacles for Swearers, Drunkerds, and such like vicious persons? nay rather, Stables of swine, and Cages of unclean birds (as the Holy Ghost speaks of Babylon, Rev. 18.2.) were our Houses Churches before; yea, such Metamorphise men, (as the Jewes did the Lords house, which of a house of Prayer they made a Denn of Thieves.) And it brings the Prophets curse upon your Ta∣bernacles,* 1.84 the Zim of Ochin do lodge there, and Satyres, (un∣clean spirits) dance there.

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

When thou hast gathered a Church and erected and set it up in thy Family, then see that it be rightly ordered, and gover∣ned, as a Church should be.* 1.85 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but wil∣lingly; was the Pastoral charge given by St. Peter to the Elders of the Church, 1 Pet. 5.2. The like charge, is laid on you that are the Elders of a Family: first you are to discharge the duty of a Pastor in feeding of your Family; that is, in well ordering and governing of it (for so the word is used,) 2 Sam. 2.5. & 7, 7. Psal. 78.71.) and in Instructing of it in the things that per∣tain to life and godlinesse. Secondly, the office of a Bishop in a carefull observing of your flock, with a vigilant and watchfull eye; that if any disorders be ready to break in upon your Families, they may be speedily prevented, or re∣sisted:

You are to feed your Families, as the Pastor of the Church is to feed his Flock. There are two Pastorall staffes that are spo∣ken of,* 1.86 Zech. 11.7. ult. whereby Gods Flock was fed and guid∣ed; the one called Beautie, which was a staffe of mercy, and di∣vine protection: The other called Bands, which was the staffe of unitie, for the conjoyning of the Church; or of Correction and just censure of Offenders. To these two staves we may resem∣ble Doctrine and Discipline: As these must be in a Pastor's hand for the well governing of a Church; so must they be in the hand of that Governour of a Familie, that would govern it rightly, as it should be governed.

Doctrine, is a principall note of a true Church:* 1.87 so is pious in∣struction to edification and profit, of a Godly Familie. The Scrip∣tures must be read; Gods name called upon; Children and Servants, Catechised in the principles of true Religion; & other Religious exercises used, wherein whole Families ought to joyne together, (if it may be) resembling therein our Church-Assemblies, wherein the Worship and Service of God is joyntly performed by the Congregation, Neh. 8.1. 1 Cor. 11.33. The Pastor being there the mouth of the rest, as the Governour of the Family must be here, 2 Kings 22.10. Neh. 8.6. Acts 27.35.

Oh that you governours had this care to see Religion flourish in your houses! the want whereof is a cause that Gods blessing is wanting on all other cares you take; and that your Children and Servants remaine, the Children and Servants of the Divell; you neglecting those meanes, whereby they should be made the Children and Servants of God: Is he worse then an Infidell,* 1.88 who provides not food and rayment for his Family? What are you then who suffer the sou'es of your Families to starve for want of Instruction; & to go naked and ragged for want of that which should be unto them both food and cloathing?

To Doctrine, Discipline must be joyned; this though it be not of the Being of a Church; yet it makes for the well being of it, without which a Church is defective, and will soon corrupt and come to nought, so it is in your Families: Discipline may be no more wanting in the house, then in the Church. That is the Broom that sweeps the house, makes all faire, and clean for Gods enterance.* 1.89 It must resemble Church-Discipline both in respect of Order and Censure.

Order,* 1.90 must be in your Family, (for God is the God of Order, and not of Confusion.) This is required of a Bishop, 1 Tim. 3.4. he must have his Children in subjection,* 1.91 with all gravity or comliness, (as some render it.) Now every Governour is a Bishop in his own house; and must see that there be a decorum kept, and observed of all; each one carrying himself according to his place, for the good of the whole: There is a comlinesse, peculiar to the sub∣jection of the Wife; and a comlinesse peculiar to the subjection of a Child; and a comlinesse peculiar to the subjection of a Servant; A comlinesse of the inferiour, in obeying; a comlinesse of the su∣periour, likewise in commanding and ruling: Where this comely Order is not maintained; (every one keeping his station, and doing that which is proper to his Place,) there is no resem∣blance of the Church (which is said to be beautifull,* 1.92 like an Ar∣mie with Banners,) but of that Israeliticall Anarchie rather (spo∣ken of Judg. 17.) when every man did that which was good in his own eyes:* 1.93 And who so neglects thus to Order his Family, may be thought worse then Achitophell, who (albeit he hanged himselfe, yet) had a care to order his own houshold before he destroyed himself.

As there must be houshold Order, so there must be houshold Censure:* 1.94 And therein our Saviour's direction would be follow∣ed, Math. 18.15, 16, 17. Yet in Sinnes manifest, and publick, we are not tyed to this Order; but, according to the nature, and qualitie of the offence, we must begin, somtimes at the last (as was the proceeding with the incestuous Corinthian 1 Cor. 5.) Sometimes with the second as 1 Tim. 5.20. But if lesse scandalous and private the Order before prescribed, is to be observed.

First Offenders, must be Admonished and reproved in private; If that prevaile not, then let it be done more publiquely before others; if no Reformation follow, then must we proceed to Ex∣communication, and casting of them out, Psal. 101.4, 5. Him that is such a one I will not,* 1.95 (that is, as is added by our Transla∣tors) suffer: such rotten members must be cut off, lest the sound ones be infected by their contagion: If Ismael turne Scoffer, out of dores with him, (though it be never so grievous to thee to do it,* 1.96 as it was to Abraham.) Let that Servant be as thy right eye, or hand, very usefull and serviceable, yet if he en∣danger

danger thy soul, or the souls of thy Children, by lewd swearing, and open vitiousnesse; spare him not: Our Saviours speech is peremptorie, Erue, Abscinde, pul out, cut off; cast away with in∣dignation,* 1.97 Math, 5, 29, 30. rather want both eye and hand, then suffer corruption in either.

As thou must discharge the office of a Pastor to thy Family in Feeding of it, so of a Bishop in visiting and overseeing it. Be dilligent to know the state of thy Flocks,* 1.98 and look well to thy herds (saith Solo∣mon, Prov. 27.23.) Consider the Condition of them, look to the Number of them, behold them with thine own eye. This David professeth and promiseth to do, Psal. 32.8. he would keep a watchfull eye, over them whom he was to guide & govern,* 1.99 lest they might be turned out of the way, wherein they should walk: such a vigilant eye had Jacob over his Family, as appeares, Gen. 35.2. the like had Job over his,* 1.100 Job. 1.5. The good Empe∣rour Antoninus used every year to have his house thus visited, he would strictly examine what disorders were in it; who were vitious; And what order the Visitors did set down for Reforma∣tion, was presently put in execution. This is to Bishop it aright,* 1.101 as one speaks. And from this carefull visiting and overseeing is the name given, Act. 20.20.

The want of this Vigilancie in Governours, is the Fountain & original of most disorders, in the best Families: Some are careful that there be no iniquitie found in their hands▪ Psal. 7.3. but have little or no regard of the iniquitie of their heels;* 1.102 Psal. 49.5. Children and Servants may run where they list;* 1.103 say what they list, do what they list; and little notice taken thereof, (especi∣ally on the Sabbath): if they follow their businesse on the week dayes, and keep close unto their work; then let them go where they will, or do what they will, on the Lords day, they passe not. Were some of you (who are present here this day) asked, Where are your Sonnes, your Daughters, men-Servants, maid Servants? You are here, but where are they; would it not be a posing questi∣on? were you able to give a reasonable answer it to? Let them be out of your work, but an hour in a day, there is examin∣ing, Where were you; what have you been doing? then there is chiding, brawling, fighting, &c. But on this day, let them make an Ale-house their Temple;* 1.104 and the Pot their morning and even∣ing

Sacrifice, and continue drinking, as long as Paul did preach∣ing till Mid-night: against such there is no law, no threat, no re∣proose, no punishment (saith an excellent Divine).

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

A Minister may be Pastorally Non-resident, Albeit he be not Personally so. If he be a stranger to his Pulpit, though he be no stragler out of the bounds of his own Parish, he resides not: (And indeed that is the worst Non-residencie of the two). This may be thy case; thou mayest keep at home, but if thou behavest not thy self there wisely in a perfect way,* 1.105 but neglectest thy dutie; thou art guilty of the sin of Non-residencie, and if any of thy flock miscarry (through thy neglect) by the scab, fly, or rott, &c. you must make it good to the great Shepherd of the sheep, at the day of Reckoning.

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

It is with our Families as with our visible Congregations;* 1.106 no Church on Earth is compleatly perfect: there will be a mixture of good and bad, (especially in great Families); as in a great Herd it is a venture, if there be not some Rascall deere to be found in it; Neither Noah nor Lot had all their Servants in obedience to God, (yet they might seem good, and their Masters might think well of them, because they could not discerne the heart, but God found them otherwise, as it is likely). Good Elisha had a lying covetous & sacrilegious Gehezi to serve him; And in Christs own Family there was a Judas, (albeit he played his prize closely,): but none of these suffered open vitiousnesse to abide under their Roofs, nor may we: Do you your duty, let your care be that God may be honoured, and worshipped, your Families well ordered, Christian duties so∣lemnly performed: and then though the successe be not answera∣ble to your endeavours, that you cannot prevaile with your

Children and Servants (as were to be wished) yet in doing your best endeavour to promote Religion, in your Families; you shall have comfort and deliver your own souls.* 1.107 And albeit some (and the greatest some too) be rotten and unsound, yet your houses shall be honoured with the name of a Church,* 1.108 from the better part (which alwaies gives the denomination) as Adams house was called the Face of God; albeit Cain a cast-away was therein born, and brought up, Gen. 4.14. And your Taberna∣cles shall stand long and flourish.

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

Bad Servants indeed will (it may be) rather leave thy service, then be drawn to serve the Lord;* 1.109 but if they be unwilling to keep the Commandements of God, their room is better then their companie: and this be sure of, that a few Servants fearing God, will be better for you, and bring a greater blessing upon their labours, then a many of wicked and deboist Servants will, or can: for they but corrupt others, and speak of wicked blasphemy; vex the best; and perhaps bring a curse upon the Family where∣in they live.

Secondly, the world is not so bad and barren, but some good Servants may be found, who will delight to dwell in Re∣ligious Families: Abraham was very strict in seeing that his Servants served God; and yet he had so great a Familie,* 1.110 that on a sudden he was able to arme 318. fighting men, Gen. 14.14. Nor did Ioshua, nor David, Hester, nor Cornelius want Servants, Albeit they did carefully see, that their Servants were Religi∣ous; Doubt not then but if you your selves be good, you shall meet with some Servants that are good.

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

Rather; Masters, Parents and Governours were better then,* 1.111 than now, they used more meanes to bring Servants unto good, then now they do; and God accordingly blessed their endea∣vors. Walke you in the same path, that they did, and then com∣plaine if you have cause; see if you have not, as good Children, and Servants, as they had: Teach them, pray for them, regard

them, reward them: and you shall have such, as will think it a happinesse, to live under your Roofes.

I conclude this Use, with a speech of Austine. Notwithstand∣ing, my deare Friends (saith he),* 1.112 in so great a difference of man∣ners, and such abominable corruptions, governe your houses, governe your Children, govern your Families. As it behoves us to speak to you in the Church, so it pertaines to you to do in your houses (which is likewise, or ought to be, the house of God) that you may be able to give a good account to God of those who are under you.

[Use. 3] I have a word or two, for all inferiours, and such as live un∣der Government, (before I dismisse the point:) Are your Go∣vernours bound to instruct and teach you? then questionlesse you must be content to be instructed and taught by them in the wayes of pietie, and submitt unto their Government. For three things (saith the wise man Agur) the Earth is mooved,* 1.113 and for the fourth it cannot sustaine it self: and the first of the four is, when a Servant will reigne, Prov. 30.21. that is, when a Servant despis∣eth his Masters Government, and followeth his own wayes. This disquiets the whole Earth: Family, Town, Citty, Country, all are disquieted thereby, & especially if you refuse to be tractable and submit to them that have the oversight of you, in the wayes of Religion. And yet such a licentious liberty do many Ser∣vants affect, that (to choose) they will live in such Families, wherein all things are lawfull (except godlinesse:) Of all Ma∣sters they care not for living with these Religious Masters; who if they call on them to hear the word, resort to Gods houser, or to be Catechized, or conferred with about what they have heard; then with the Prodigal,* 1.114 in the Gospel, they will up and be gone, and chuse rather to live where they may feed with swine, and eate husks, then to live in such a house, where is bread enough: But remember you that Exhortation,* 1.115 Prov. 8, 9. my Sonne hear the instruction of thy Father, and forsake not the law of thy Mo∣ther, for they shall be an ornament of Grace unto thy head, and chains about thy neck.

It was Davids prayer, in the behalfe of the prosperitie of the Is∣raelites, that their Sonns and Daughters might be as corner stones pollished after the similitude of a Pallace,* 1.116 upon which the structure

of a faire and lasting pile might be raised; What building so glorious as the house of God? Whilst thou art in thy naturall estate, thou art a rough and unpollished stone, & no way fit to be laid in Gods Temple; be content (then) to be hewen and squa∣red, by Doctrine and Discipline, under a Religious Government, that you may be able to say, I am one of the living stones, that help to the making up of the Church in this house. And so Pa∣rents, Masters, Servants, Children, keeping house together in the feare of God, shall hereafter keep house together,* 1.117 in a house not made with hands, but eternall in the Heavens which is our greatest happinesse, Psal. 144.15.

[Text.] Which of you shall have a Friend, and shall go unto him at Mid∣night, and say unto him, Friend lend me three Loaves, &c.

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

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

The Manner of proposing: which is first by way of Interroga∣tion: 2ly. by way of Supposition.

First of the Interrogation: (which of you?)

It is ordinary in Scripture,* 1.118 this way to Minister instruction unto us; Christ did it frequently as we find in that excellent Sermon of his preached upon the Mount (Math. 6.25.26.27.30.) Why and why do you so? So else where (as Math. 16.13.15.) Ipse Christus Catechista (saith one) Christs preaching seems to be a Catechizing: when he was but twelve yeares old,* 1.119 we reade, that he was in the Temple, sitting among the Doctors:* 1.120 & audiens, & interrogans, both hearing and asking questions, Luke 2.45. He heard what they would say, and he moved questions to heare what they could: It is a testimony of as much knowledg to aske a pertinent question, as to give a perti∣nent Answer.

But so it is (and it is to be much wondered at, that it should be

so) that this way and forme of teaching, and instructing others, is grown quite out of Credit with us: we love not to propound questions to others about Religious matters; nor do we like to be questioned about them: Let one come unto us in the meek∣est and most respective manner, and propound a question con∣cerning some fundamentall point of Christian Religion, we are ready to answer (with another crosse one) as the Hebrew did Moses,* 1.121 Who made thee a Iudge, or a man in Authoritie, to exa∣mine me?

Questions are suspected for Examinations; and men are affraid lest they should have some secret pickt, which they would not have discovered.* 1.122 This ought not to be; the Rule is, Be ready to give a Reason of your Faith to him that asketh. But of this point more hath been said in another Parable, I therefore passe it briefly.

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

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

The words of the wise (saith Solomon) are like Goads and Nails fastened by the Master of Assemblies which are given from one Shep∣heard.* 1.123* 1.124 He saith not (saith Salvian) that they are sweet powders, but medicines; not Crisping pinnes to curie the haire, or locks, but Goades and Nayls, to enter through the thick skin, and peirce the heart: such were the words of our Saviour, Math. 7. ult. and 21.44. and such must ours be, who are his Servants, 1 Cor. 2.4. 1 Cor. 14.24.25. Luke. 3.10. so forcible are right words.* 1.125

[Use.] St. Bernard loved, and always wished to heare that Minister, * 1.126 at whose Sermons the people hemmed not, but sighed; clapped not their hands (as at a Play,) but knocked their breasts, (as at a Funerall) who drew teares, from the eyes of their people, ra∣ther then commendations from their tongues.

Chrysostome complaines of the plaudite's, and the acclamations used by his hearers; Non Theatrum Ecclesi••, the Church is not a Theater. What meane you by these Plaudite's? what get I by them? I had rather have one soul, then all these hands and eyes: The care of this reverend Father, was to deliver weightie mat∣ter in termes, rather significant, than elegant; and and laboured more for force of Argument, then Ornament of speech; and yet the Preacher sought out for acceptable words, Eccles. 12.10. Such words, as might procure, not onely an understanding, but wil∣ling and obedient attention: He delights to be heard, and to be heard with delight. Austin doth not onely professe of him∣self, that he studied at home to make his language sweet, and harmonious, and acceptable to Gods people; but he beleeves also, that St. Paul himself, and all the Apostles had a delight, and a holy melting of the bowels, when the Congregation liked their Preaching. Oh that God would give you such Ministers; Oh that God would be pleased to send us such Hearers! It was said of Luther, by some that heard him, that he did preach as if he had been within a man:* 1.127 It is the life and excellencie of Preaching, to be an able Minister of the spirit, and where, were the spirit in it, if it should not discerne the spirits, and divide be∣twixt the Marrow and the bone? Thy own heart, and consci∣ence, is the subject wherein the virtue and efficacie of Preaching is to be found: if that be moved to beleeve, and repent; such a one is a powerfull Preacher (at least to thee) and so esteem him.

As the Case is put by way of Interrogation (Which of you, &c?) so by way of supposition (shall have a Friend] he speaks not posi∣tively,* 1.128 you my Disciples that have Friends, but, put the case you shall have one, intimating by this manner of speech, that,

A fast and faithfull friend is hard to find: He is so great a rari∣ty, that it may well be questioned, who hath him? Job speaks to the point, Job. 5.15. He compares his Friends to the Brooks,* 1.129 by which the Merchants do travell; unto Teman frozen in Win∣ter,

and dryed up in Summer; In the time of raine, they over∣flow: surely saith Job, you are very like unto it, verse 21. In my prosperitie you were my onely Friends, when I had no need of you; when I had showres of blessing from above, you overflowed with kindnesse, but in my misery and drought, (when I had most need of refreshing,* 1.130) you add affliction to affliction, so Iob. 16.20. my friends scorne me; many pretended love and friendship, but now in my calamitie they will not own me; they scorne me, when they should comfort me: The like complaint makes David,* 1.131 Psal. 38.11. My Lovers and my Friends stand aloof from my soare. And elsewhere, that his familiar Friend in whom he trusted, which did eate of his bread, had lift up his heel against him, Psal. 41.9. The Church of God laments this;* 1.132 Lament. 1.2. All her Friends dealt treacherously with her. And Christ himself, the head of the Church (who here puts the case to his Disciples) found it experimentally true. I was wounded in the house of my Friends,* 1.133 Zach. 13.6. (The Prophet speaking there Propheti∣cally, of the Passion of Christ.)

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

[Reas.] First, * 1.134 Divinity affords us this for one, there are few good amongst many. Every man will proclaime his own goodnesse (saith Solomon) but who shall find a faithfull man? that is, amongst those many, w••o shall find one faithfull, and cordiall? Neither can true friendship be but amongst those that are good: Grace and Virtue is the cement which conglutinates hearts, and makes true Friends (as hereafter shall be shewed.) Now the number of godly and virtuous men being small, the number of faithfull Friends cannot be great.

[Reas.] Morall Philosophy renders another, in telling us it is likenesse of minds, * 1.135 and manners, that makes the true Love-knot of Friendship; when we find another of the same disposition with our selves,* 1.136 we find alter ego another self: the same soul as it were in a divided body. And Nature that makes us love our selves, makes us (with the same reason) love those that are like us: Now then, if to goodnesse and virtue, there must be added a likenesse of manners, temper, and disposition; it is no mervail if there be so little friendship in the world, seeing it is with tem∣pers,

and humors, as it is with faces, not two amongst many that agree in all points.

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

[Vse.] If true Friends are scarce, then the world is much mistaken in point of Friendship: Such a one we say hath many Friends; And who boasts not of the friendship of such, or such a man, and that they are their fast Friends: when if the point be well exa∣amined, they shall have cause to say with Socrates, Oh!* 1.137 my Friends, there is no true Friend amongst you. The misery of Tra∣vellers is the misery of Christs Disciples, to find many Hosts, but few fast Friends amongst them.

Keckerman relates a storie of an old man,* 1.138 who upon his death bed, asked his Sonne, What Friends he had: he answered him, Very many: well, said the Father, I have lived so long in the world, and yet have found but half a Friend: But this do, try thy Friends before thou need'st them; Goe kill a Calfe, put it into a sack, and pretend that it is a Child which thou hast untimely slaine, desire their advice, and counsell, and that they would conceal the fact: he did so, and upon tryall, found, that all his Friends deserted him; not one that stuck close unto him: Then by his Fathers advice, he went unto his half-Friend, who pre∣sently

assented to the burying of it: in the meane time his other Friends, had accused him (for that supposed fact) and had brought him to Execution; had not the matter been discovered.

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

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

* 1.139Friendship is by some described to be the sweetnesse, intimate∣nesse and strength of Love; Or (as others) more large••y; A spe∣ciall obligation of Amitie, or good will: uniting the hearts of men to∣gether, in a greater neernesse and dearnesse, then ordinarily is either required or to be found, amongst them.

By which it appeares,* 1.140 first, that Acquaintance is not Friend∣ship; That is but the first draught of it: that is (saith one) as the Herd; Friendship is the Paire, that is taken or chosen out of it: That (in ordinary use) is but a sharing of talke, news, meat, com∣plement: A thin•• easily created, once being in companie doth it: But Friendship hath Power, and Admittance into the in∣ward parts of the soul. I may have Great Acquaintance, and yet but Few Friends for all that.

Secondly,* 1.141 there is a difference betwixt Good-will and Friend∣ship Good wil we should beare to those we never saw, that know us not, (As St. Paul did to Peter, Jeams and John, before he ever saw their faces) But we have Friendship onely with such men, as we have both seen, and known, and been conversant withall, and taken great liking of.

Thirdly; betwixt Love and Friendship, there is a difference.

A man may love those, who love not him; but friendship is mutuall. Seneca compares it to a game at Tennis, wherein the ball is tossed, and not suffered to fall; if it do, he forfeits who misseth the stroake? Or like two Lutes meeting in pitch and neernesse, the striking of the one makes the other sound. So is it with true Friends; And so it was between Jonathan and David, and between Basill and Nazianzen, of whom it was said that anima una erat inclusa in duobus corporibus; they seemed to have one soul, in two bodyes: Yea many bodies and many souls, are by Friendship made but one; for if a hundred men love together as they ought, there is but one heart amongst them, Act. 4, 32. These things, duly considered,* 1.142 will evident∣ly cleare it, that many are mistaken in point of Friendship.

Secondly, let us distinguish (as Scripture doth) of Friendship. A Friend is taken sometimes, largely for a common or seeming Friend (as Prov. 14.20.) The Rich hath many Friends: This is Im∣perfect Friendship.* 1.143 Sometimes it is taken strictly for a faithfull Friend indeed, (so Prov. 18.24.) There is a Friend that stieketh closer then a Brother. These Friends that are fast and faithfull,* 1.144 are joyned together in the Truth of Affection and Religion, Tit. 3.15. Greet them that love us in the Faith: And it ariseth from effectuall good-will of one to another,* 1.145 and is grounded on morall goodnesse, this is perfect Friendship, and cannot be but amongst the good. The other sort of Friends, false and fained, are such as are not united to us by Religion, and true Affection, but for by, and sinister ends;* 1.146 grounding their Friendship on Profit Pleasure, and the like, as Prov. 19.6. These are Friends by Accident: and their Friendship lives, and dyes, as Profits and Delights live and dye in us, Prov. 19.7. Of these sort of Friends there are enow; but of fast Friends, few.

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

First; A Time-serving Friend there is, who is a Friend for his own occasion, and will not abide in the day of trouble:* 1.147 These are aptly resembled to the Dolphin, which in faire weather is never from the sides of a ship, but when a storme ariseth, you have no more her companie: Or like the Swallow, which in Summer is

chattering about your Windows, and in your Chimneys, but in Winter takes her flight, and leaves nothing behind, but durt and dung, as a pledge of her Affection. They are like Mice in a Barne, or Wasps about a Galley pot; they swarme about us whilst something may be had; So long as we are in a flourishing estate, they will (as birds in Summer) build in our boughes; but the leaves being fallen, they delight not in our shadow: Such were Adoniahs Friends; no sooner had he usurped the Crown, and proclaimed himself King, but many joyned with him; As Joab the Generall of Davids Army,* 1.148 and most of the chief Cap∣taines, and Commanders; besides Abiathar the high Priest: And yet (saith the Text,* 1.149) the mighty men that belonged to David were not with him; He had not the strength of the Armie on his side (albeit he had most of the mighty Commanders of Soldi∣ers) for that they were not true unto him; For all the shew that they made, they did not respect Adoniah so much, as their own ends; therefore no sooner was Solomon proclaimed, but they left Adoniah to himself, to make good his own Title. Such Friends David found in his prosperity; Shemei was no Railer, nor yet Achitophell a Traitor;* 1.150 but when the times turned, they could turne with them and prove both. Hamans Friends, (who had before smiled in his face, and kissed his feet, now) finding the King incensed against him, are ready to cover his head, and help him to the halter.* 1.151 And such Friends St. Paul found, ma∣ny who pretended love, yet in his trouble forsook him, and would not stand by him: If they follow him, it shall be with Peter a farre off, And such a Time-serving Friend, was Pompey to Cicero (as we read in a storie) who slipt out at a back dore, when Cicero flew to him for safe-guard of his life, and so left him, to the mercy of his enemies. Such Friends as these, you may have many who sing, to the tune of Fortune: (as they say) they keep time, but ever sing the Base (saith one), So that the case (albeit these abound) may be still put unto you, Which of you shall have a Friend?

Secondly;* 1.152 there is a Treacherous and a Perfidious Friend, that turneth to enmitie; and taketh part against thee, and in contention he will declare thy shame. Solomon resembles these to Potsheds over∣laid with silver drosse, Prov. 26.23. David to Bees, they come

about me like Bees (saith he, Psal. 118.12.) The Bee hath both ho∣ny, and a sting; so these have hony in their mouths, but gall in their hearts. One compares these to silken halters;* 1.153 to halters for that they will strangle and choake a man; to silken ones, for that their words are smooth and soft, as David found, Psal. 55.21. Others resemble them to Hangmen,* 1.154 who with the one hand embrace a man, when with the other they pluck out his bowels, Or to Butchers, who claw the Oxe on the ••ibs, that they may have the fairer blow at his head.

Of such Friends as these, Jeremiah gives warning,* 1.155 cap. 9.4.8. Such Friends were the Sichemites to Abimelech, Judg. 9.6.23. Saul and Doeg to David, 1 Sam. 18, 17. and 22.9. And such Friends to Christ, were those spyes, sent forth by the Scribes and Pharises; who feined themselves to be good men, that they might the sooner entrap him in his talk, Luke 20.20. Cassius and Brutus (of whom the History makes mention) were such treacherous Friends to Caesar: Ptolomie King of Aegypt, to Pompey, * 1.156 (whose head he sent to Caesar for a present), Antipater to Alexander, Zo∣phyrus to the Babylonians (who betrayed them to Darius.) And such a one was Banester, who betrayed the Duke of Buckingham his Master, in the dayes of Richard the third, (which treachery was revenged by God, both on him and his, as our Chronicles mention.) These Friends are like Familiar Divells, which for∣sake their Witches when they have brought them into fetters; or at best, but like Moses-rod, they will seemingly be for a while, a staffe to stay us; but anon of a rodd, they are turned in∣to a Serpent, mortally to sting us. Many such Friends the world is full of, but not a true Friend is to be found amongst them all.

Thirdly;* 1.157 there is another kind of Friend (that the Sonne of Syrach makes mention of.) A Back and Belly Friend, who is a Companion at our Tables, and will be, as we our selves in prosperity. The heart of these Friends, are in our P••••ts, or Pockets;* 1.158 find them somewhat to give, and they will find in their hearts to Love; These, are like the Reflexion of a Looking-glasse, they will imitate any gesture that you use: right Dotterell-catchers; if you smile, they will smile, if you frown they will do so, if you make a stand, they will; if you spread out a wing, so will they; if you hold the neck aside, they will do the like. (As did Alex∣ander's

flatterers) if thou stoopest with thy shoulders so will they do as did Plato's Schollars in imitation of their Master. As thou art, they will be; as thou doest, they will do.

Such Friends, were those spoken of, Hos. 7.3 -6.* 1.159 who make Princes glad with their lies and flatteries. And those the like, who followed our Saviour, for the Loaves and Fishes, more for the meat then for the miracle:* 1.160 They seemed to say with Aeolus in Virgil, this man keeps a good house, come we will after him; whilst the pot boiles, their affections will. Many such there are in the world, who like Flyes come to the Honey pot; like Ants come to the Wheat, yet, saith Seneca, the Flyes are no Friends to the Honey; nor the Ants to the Wheat. Many of these Friends you may have, and yet the question may be asked, Which of you shall have a Friend? As for true Friend∣ship, we may say of it, as sometimes the Duke of Buckingham said to Bishop Morton, in Richard the third's dayes. It is gone on Pil∣grimage, and no man knowes when it will returne.

Wherefore,* 1.161 be not deceived in point of Freindship; think not to find all them Friends, that would be counted so; Julian the Apostate is not presently a Friend to Basil, though in writing unto him, he styled himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou art my Friend and beloved Brother. Scarce a lettter comes unto thee, but either the superscription or subscription mentions a Loving Friend. But as it was said of Adrian, by the multitude of Physitians the Emperour is dead; so it may be as truly said by the multitude of Friends (such as pretend themselves to be so) many a man is undone for want of a true Friend: In short; Esteem not every hanger-by, that pretends Friendship to you in prospe∣ritie, a fast Friend, take away the Idoll-gold, and then they will kick the Asse, which before they worshipped for the Gold's sake: Esteem not them for Friends that flatter you; their Ave, threa∣ten a vae, like those in Aristophanes, that cry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good good; when indeed it is bad, too bad: Nor those Friends that would seduce you: I know not, said a scottish Martyr why they called themselves my Friends, which so greatly laboured to convert me, (or pervert me rather,) neither will I more esteem them then the Midianites,* 1.162 which in time past called the Children of Israel to do sacrifice to their Idolls.

[Use 2] If a true Friend be so rare to find, then it may admonish you that have a Friend indeed, to prize him; and take heed of lo∣sing of him.

In finding such a one,* 1.163 (saith the Son of Syrach) we have found a Treasure; the weight of gold and silver, is not to be compa∣red to the goodness of his Faith, nor ought he to be changed for any thing in this world.

This caused Alexander,* 1.164 when one desired to see his Treasure, to command his Servants to shew him, (not his Talents of sil∣ver, but) his friends: not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A true Friend saith Solomon, is nearer than a Brother; or any car∣nall Kindred: therefore in Scripture, Deut. 13.6. after Brother, Son, Daughter, and Wife of the bosom, a Friend is placed, (who is said to be as our own soul) neerer and dearer then all these unto us: And of such account, have fast Friends bin in former times, that ancient Menander esteemed him a happy man, who had found but a shadow of him: (And, well he might, for vix invenienda possessio, the substance is not so soon had.) And a Soul∣dier of Cyrus, having won a Race, being asked by the King, what he would take for his Horse, answered, Not a Kingdom, and yet said he, I would be content to part with him for a true Friend, knew I where to find him. He is an Angel, saith one, cloathed with flesh and blood: No sweeter contentment upon Earth; than a true Friend, (as hereafter we shall shew more fully.)

And the more pretious the Treasure is,* 1.165 the greater should be our care to preserve it: A true Friend is long sought for, sel∣dom found, and hardly kept: (saith Hierom,) such a narrow∣ness there is of true Love in the very best. It is true, that Cassio∣dorus saith of a true Friend, he is hardly provoked, or made an∣gry; and yet unkind usage may move him, who is hardly mo∣ved: Hereto tends that of Solomon, Prov. 27.17. As Iron shar∣pens Iron, so a man sharpneth the countenance of his Friend; rub Iron hard often upon Iron, and it giveth an edge unto it; so if a Friend be often rubbed, and galled, by unkind usage, it will likewise sharpen his countenance to discontent, and anger: And it is well observed, that Solomon in that Proverb, saith not so, A mans Friend sharpneth the countenance of his Friend; but so, A

man sharpeneth the countenance of his Friend, for he that is wronged, ceaseth not presently to be a Friend, to him that doth the wrong; but he that doth the wrong to his Friend, is gone from a Friend, and is styled A man. It is the wisdom and pati∣ence of a Friend, not to regard every small discourtesie, not to be moved, till after a long forbearing; And it is the part of a friend, not willingly to offer any discourtesie to his Friend; much lesse, to persist in the provoking of him: Some injuries, are such as cannot stand with a friendly heart; but do plainly argue an e∣vil and envious Affection, (such were those that David found from the hands of his pretended Friends.) Some again are such, as may scape him that truly loveth, through negligence, rashness, or other infirmities: These, friendship should disgest, and will: He that ceaseth to bear with me, ceaseth to love me, saith Austine:* 1.166 and who so in this kind, will bear more from o∣thers, then from their Friends, are unworthy of Friends: Better to bear some kind of wrongs and injuries, (which yet a true Friend will be loath to offer) then by taking every offence, to imbitter our own hearts, and theirs, to the ruine of Friendship: wherefore bear with some infirmities in thy Friend; forbear in∣juries, and beware of every thing that may cause fraction, or division, between thy Friend and thee, remembring what Solo∣mon saith,* 1.167 Prov. 18.19. Divisions amongst Friends, are often∣times composed with more difficulties, then contentions a∣mongst others: Seldom do such piece together again, as break, having b••n before intimate: the more strongly united any thing is, being whole, when it is broken, it is farthest from being made whole again: you see this between a stick of wax, and a stick of wood, the wax may be more easily conjoyned, then the wood. A twine thred, if it be broken, is more easily knit toge∣ther, then a Cable: And the hard Adamant, if broken with a Hammer, flies into small dust, so that it is scarce discernable: so are the divisions of Friends more hardly composed, then the divisions of strangers. Therefore avoid all what may be, every thing that may cause fraction in friendship.

[Use 3] Thirdly, This that hath bin delivered, may make us blush for shame, that there should be so few true Friends, and so little Faith found amongst us, insomuch, that the very Heathens seem

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

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

Or hast thou not bin injurious to thy friends? undervalued him, or proved false unto him in action, or intention? appre∣hended a discourtesie by a wrong suspect, that was never inten∣ded by a willing act, or lent an eare to ill tongues, and enter∣tained false tales, slanderous reports against thy friend? Prov. 16.18.* 1.168 If so, no marvail if thy Friend fail thee, who hast failed in point of friendship.

Or, on the other side, hast thou not idolized thy Friend, and slayed thy heart upon him? have not thy Applications bin more frequent to him, then thy Addresses to thy Maker? Hast thou not more loved his smiles, then feared Heavens frowns? and his anger grieved thee more then thy sins? Woodden Pillars will bow,* 1.169 or break, upon which you say too much weight: God is pleased in such a case, to suffer Friends to fail us, that we may learn to trust in him alone, who will never fail us, Mich. 7.5. 1 Tim. 5.5. Something or other, upon a strict examination, thou wilt find to be amisse, which (thou hast good cause to think, that) God corrects in thee, by thy Friends unkindness, or unfaithful∣ness. Labour for the future,* 1.170 to approve thy self in Gods presence, so shalt thou ever have, or not need, the friendship of man: And this is the way to profit by this Affliction. Now we come from the manner of proposing, to the matter proposed.

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

And here consider, First, whose case it was, and who was con∣cerned in it. Secondly, What it was: The case is yours, [which of you] q. d. it concerns you my Disciples, and every good man, as we••l as you: It seems then by this, There is none, but may find the want of a true Friend. The men of Tyre and Sidon, found the need of one, when Herod was offended with them, and there∣fore made Blastus their Friend,* 1.171 Act. 12.20. Judah was not with∣out his Friend Hirah. Gen. 38.12. Ammon had his Friend, Jo∣nadab. 2. Sam. 13.3. David his Friend, Hushai. 2 Sam. 15.37. Solomon his friend, Zadock, 1 King. 4.5. Kings, (one would think) stand in lesse need of friends then any, and yet they have valued friendship at so high a rate, that they have many times purchased it, at the hazard of their own safety, and greatness.

[Reas.] Man, is like unto a Bee; he cannot possibly live alone, his birth and bringing up confirm it. No Creature hath such need of friendly help,* 1.172 Other Creatures do no sooner come into the world, but they are able by their own proper strength, to raise themselves upon their feet, and help themselves; but it is otherwise with man: from the work of the Midwife in bring∣ing us out of the womb of our Mother, even to the last work of

him or her, that puts us into the womb of the Earth, we must depend upon others: our being in this world, is nothing else, but a meer dependency;* 1.173 all stand in need of one anothers perfe∣ctions (as the Apostle shewes excellently by a similitude from the body of a man, 1 Cor. 12. from the 12th to the end.)

[Use 1] And yet such is the pride of some mens spirits, that out of a conceit, and opinion which they have of their own sufficiency, they despise the friendship of all. Tush, saith the rich, I would have you know, that I can live without you, I am not beholding unto you, nor ever will. And, many a poor mans stomach is so big, that if he have but a groat in his purse before-hand, he will crow too, upon his Dunghill: I live of my self, as well as the best of them, I am beholding to never a Churl of them all, for a meales meat, &c. The very Heathens could say, that a Friend, is more necessary then fire, or water. If a fine were set upon the heads of such proud spirits, and they forbid the use of fire and water; by the want of them, they would soon find the worth of them: But what art thou, who thus boastest of thy self? Let thy Mountain be never so strong for present, yet what assurance hast thou, that thou shalt never be removed? That Shunamite,* 1.174 that once refused to be spoken for unto the King, by a Prophet, little thought, that afterward she should stand in need to crave that courtesie of his man Gehezi. And as little thought those Elders of Gilead, that had thrust out Jeptha for a Bastard, that they should be compelled to seek unto him, and crave his re∣turn: God oftentimes brings it so about, that those we scorn to be beholding unto, in our prosperity, we are forced in our want, to seek unto for help. The goodliest house, may some∣times stand in need of a little shoare. It is not our wealth, and fulness, which allowes us the liberty of needing no man. Those that stand fastest on Earth, have but slippery footing. No man can say, that he shall not need a Frien••. There be infinite acci∣dents belonging to mortality, which either presently, or here∣after, may make us glad to find a Friend.

[Use 2] Let our state (then) for present, be what it will be; yet it shall be our wisdom, to make sure a Friend,* 1.175 Prov. 6.3. or (as the words in the Original will bear) to strengthen our selves with Friends. Our Saviour commends this point of wisdom to

us in that Parable,* 1.176 Luk. 16.9. from the example of the unjust Steward, who did the like. Now one great point of wisdom is; in making of our selves Friends, to make a good choyce: Give me leave therefore, to shew you: First, what Friends you are to make choyce of. Secondly, the meanes which you are to use, that you may obtain them. Antisthenes used to wonder at those who were curious in buying but an Earthen dish, and yet were care∣less in the choyce of Friends: wherefore

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

There are sundry sorts of men, that it is not wisdom to enter into serious friendship withall. The first is the Angry man, make no friendship with an angry man,* 1.177 (saith Solomon) and with the furi∣ous man thou shalt not go, Prov. 22.24. But here we must distin∣guish of Anger. There is Anger mortified and subdued in a man, and Anger raigning; with the former nothing hinders, but we may be familiar friends. Some Friends may by Nature, be somewhat hasty: Friendship with these may not be excluded, when through Gods grace, they bridle themselves in some good measure. But with the latter, such a one, as is a man of Anger, whose Anger is his Lord and Master, that cannot command his passion, but is in bondage to it, make no friendship with him: the Reason the wise man renders, vers. 29. lest thou learn his wayes, and get a snare to thy soul. The love of Friends will quickly breed, a love of their doings; and so instead of getting a Friend, thou wilt get a snare unto thy soul, and fall into some evil, and mis∣chief, into which Anger and Fury driveth men.

Secondly, the Covetous man is not fit to be entred withall into a league of friendship; for that friendship is ill made, which is soon broken,* 1.178 and no band of friendship or amity will hold with the covetous person, (if ought may be gained by the breach of it. And such are the wayes of every one that is greedy of gain, he will not stick to take away life from the owner, Prov. 1.19. Cove∣tousness is the Root of all evil, 1 Tim. 6.10. No sin so barbarous as it, Experience verifieth this: It breaks all bands of amity, nature, duty, as might be exemplified in Ziba, Nabal, Demas Judas: Love of Lucre causeth a man to betray the best Friend

living. All the kindness of the covetous, is but like the Fow∣lars shrap, wherein he casts meat, not our of kindness to relieve the Birds, but treachery, to ensnare them.

Thirdly, the Drunkard is as unfit a piece of Timber for this Building, as either of the former; for (besides the learning of his vices,) there is no trusting him with our secrets: his mind and stomach are alike, neither can retain what they receive. In his Cups, Friends and soes are alike: Familiars and strangers are of equal esteem, Prov. 23.29. Who hath contentions,* 1.179 who hath bablings, &c. but the Drunkard? Alexander killed his friend in his drunkenness. Any secret shall in drink be revealed of Friends, Wife, State, through his much babling; yea, his own heart shall come up, as easily as some of his drink: no hope of a Drunkards secresie, till his tongue be wormed.

Fourthly, The crafty, worldly, and carnal Politician, is held to be one of the worst sort of men, to make a friend of. Subtile heads, have not the faithfulest hearts; usually, where a politique head sowes, a false heart waters; and there God gives no in∣crease. An instance we have in Achitophel, who for worldly wisdom and policy, was like the Oracle of God:* 1.180 but he was like the Oracle of the Devil, for his deceitfulness, and treachery: whilest David swayed the Scepter, who more loyal then Achito∣phel? but when David was in banishment, who more perfidious, and false-hearted?* 1.181 Policy in friendship (saith one) is like Lo∣gick in Truth; it is somewhat too subtil, it is too full of Cranks, and Angles, for the discovery of a plain familiar. Seek not a friend amongst these; for they so often remove their Habitati∣on, that you will not know where to find them, when you stand in most need.

Fifthly, Nor is one of noted duplicity, or double dealing, fit for friendship; such David speaks of, Psal. 12.2. he that is just∣ly taxed with this aspersion, that he is double-tongued,* 1.182 or double-faced, he is not to be trusted; for although he speaks fair, be∣lieve him not, for there are seven abominations in his heart, saith Solomon, Prov. 26.25. Leave this Dipthong out of your Alpha∣bit; much more out of your Creed.

Lastly,* 1.183 A reconciled Enemy, we are warned to take heed of, by the Son of Syrach. As Iron rusteth, so doth his wickedness: therefore set him not by thee, lest he destroy thee. The very guilt of having done a wrong, hath such deep Impression in the inju∣rer, as that he scarce ever after, will confide in the person inju∣red, nor treat with him in sincerity. He loves without trust, as if he would one day hate, and his friendship is alwayes startled with suspition; for being conscious of his own unfaithfulness, he will be alwayes jealous of thine, through his own guiltiness. And yet herein many circumstances are to be weighed, and well considered, before we refuse to receive one into our former friendship and favour, who hath shewed himself an enemy unto us, and dealt falsly with us: As first, whether the wrong he did us, was out of weakness and frailty, or out of envy and spight. Secondly, whether he hath shewed any tokens or evidences of unfeigned sorrow, for the wrong done. Hath he humbled himself, and begged pardon of God and thee? If so, and that thou art perswaded of his Repentance, nothing hinders, but that thou mayst embrace him again as a Friend: (so dealt our Saviour with Peter,* 1.184 Mark 16.7.) But if he have offended malitiously, and shewed no evident sign of sorrow and Repentance, for his fault; put no confidence in him: He had need sit sure, that backs that Horse, which hath once cast his Rider. It was Sampsons fault and folly,* 1.185 to trust Dalilah on her word, when he had bin once, and again, deceived by her; well deserves he, to break his shins, that stumbles twice at one stone. And thus you have heard, who are not fit to be made choyce of, for intimate friends: now for the Affirmative, whom we are to chuse, and where.

A good and gracious man,* 1.186 is fit only to make a fast friend of.

There are that make three kinds of friendship.

• 1. Profitable, where profit is the bond.
• 2. Pleasant, where pleasure is the linck of our Affections.
• 3. Honest, where virtue is the Load-stone. And the prae∣eminence, (by the confession of the very Heathen) is given to the last, which (they say) is the only perfect friendship: For be∣sides, in this friendship (above all other) there is a similitude of Manners and Affections. The godly being quickned by the

• same Spirit, cannot but mind the same thing, and affect the same thing; and what gratious Affections are in any of us, the same are in others, which partake of the same spirit:) this prae∣eminence it hath that nothing can dissolve it; no Sword can cut this Gordian knot in two. They love in the truth, and truth will abide for ever. For as Religion ties a man to God, so in∣separably, that all the Gates of Hell cannot sever him; so it u∣nites one Christian soul, to another, so firmly, that no outward occurrences, no tortures, no torments, no temptations, can dis∣solve it: (as appeares in the Primitive and latter times, when Christians could not be brought one to betray another, by any meanes that could be used.) But till Religion tye, and Faith binde, all friendship whatsoever, is but (as Claudius spake of Seneca's style in writing) as Sand without Lime, or a Beesom un∣bound. No firmness can there be in that love which is not foun∣ded on God, and godliness.

The Heathen, have much gloried in those golden payres of stedfast friends,* 1.187 who have bin ready to lay down their lives one for another (mentioned before.) Howbeit, in all ages and times of the World, they were able to reckon up but very few such; and those (for the most part) forged and counterfeit; rather to teach what should be done, then what was truly done; And yet if such friendship had bin ever practised, and such friends ever extant, it had bin begun and ended in the flesh, and therefore no other then corrupt and carnal: for where God doth not couple together, and tye the knot, and where the glory of his name is not the mark we aim at, there the life of true friendship is wanting. The former examples of supposed friends, being fast∣ned together, without the glew of Religion, and the true fear of God, (albeit, it made a goodly shew of rare love in the eyes of natural men,) yet it is not to be marched with that friend∣ship which is inter bonos, between those that are truly godly, and religions, who have the bond of the spirit, and a good consci∣ence, to joyn them together. You are my old acquaintance, saith Austin, to a friend of his; but never my true friend, ante∣quam Chrsti sanguine glutinati, before we were caemented by the blood of Christ. And Constantine the great, was of this Resolu∣tion,

in the choyce of friends and servants, that none could be true to him that was not true to his God. It is grace that con∣glutinates hearts, and ties them fast together: neither nature, education, benefits, nor any of these, not all these together that can tie so strong a Love-knot, as Faith doth, and will do.

See then, that you get into the Communion of Saints, seek for a Friend in that Society where men are joyned together, in the unity of the Spirit, and ratified by the bond of Faith. Com∣mon friendship we may and ought to have with others (as to cat and drink, buy and sell, visit, and have civil commerce with them;) but for this inward and strict friendship, whereby out hearts are united in neerness and dearness; think not to find it any where, but in that Communion. When other friends for∣sake us, they that are truly Religious, will stick fastest to us: Say not then in chusing of thy Friend as Joram said to Jehu,* 1.188 Is it peace Jehu? so, Is it wealth is it pleasure? is it honour? if thus, then be thou my Friend: But is it Religion? is it grace? is it vertue? if so, then as Jehu said to Jehonadab, the Son of Re∣cab, Give me thy hand.* 1.189 It is Religion only, and godliness that unites souls.

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

Even in Christianity,* 1.190 there is a difference of love. All the Saints are to be loved (as true Christian friends) of us, yet our hearts may b•• enlarged to one, more then to another: and the superlative of our Affection may be place on some (whom we make our bosom friend) that is not on the rest; without any dis∣paragement at all to our discretion, or charity. Our blessed Sa∣viour, (whose Affections were most pure,) had one Di••ciple, whom he loved above the rest, that leaned on his bosom. Joh. 21.20. He loved all (except Judas,* 1.191) and that with an everlasting and endless love, yet John was the beloved one; this special Af∣fection of Christ towards him was holy, yet humane, and proves the lawfulness of preferring one before another, in point of friendship.

Secondly, Friendship is aptly resembled unto marriage, in many respects; amongst others this is not the least, As there must be some equality betwixt those who are to be married, so there must be some equality betwixt those who are intimate & bosom Friends: Every good man is not a fit march for every good woman. It is not enough to be vertuous, and religious, but to be sutable. There must be some parity, and equality, and fit∣nesse in Paires: (as is in a paire of Gloves, or a paire of Shooes, so in a paire of Friends.* 1.192) Him whom we take so near unto us for a serious friend, freely to communicate our selves unto, we may not leightly make choice of, but either after long experi∣ence of his fidelity, and wisdome or upon some singular motive, we are wi••ely to judge, and freely to credit. And thus much of the choice of Friends, for want of which wisdome there is so much complayning (as was said before.) Now a word or two of the way how to get, and procure Friends.

It is an ill way that some men take to procure Friendship, and that is with the price of some sin: So Abraham by fordid fla∣tery stoal away the hearts of his Fathers subjects, 2 Sam. 15.5. And Hezekiah endeavoured to obtain Senacheribs favour by sacri∣ledge, 2 King 18.16. But the friendship thus purchased was not long enjoyned;* 1.193 for Senacherib still persisted in his enmity against the Jewes, as appears in the words following. Yea, sometimes it falls out that Friends so procured with hate us more then they loved us before; As Ammon did Thamar, after he had defiled her, 2 Sam. 13.15. And Henry the fifth coming to the Crown repenting of his riotous course in his youth, bani∣shed from the Court all those that had seduced him.

And, there is a way which most of the world take to procure Friendship, by large gifts and presents; of which Solomon speaks Prov. 19.4. But friendship thus obtained (as one saith) is but like a fire of straw, or stubble;* 1.194 which burns brightly whilst it ha's matter to feed upon, but that being neglected, it is soon extinguished and comes to nothing. Gifts may be used to con∣tinue friendship; But not to begin it. If thou gi••est any thing, let i•• be, because he is thy Friend, not because thou wouldest have him to be so.

And yet there is a good way of procuring friends by gifts and benefits (which the world takes no notice of,) commended to us by our Saviour,* 1.195 Luke 16.9. Make you friends of unrighte∣ous mammon (i.e. of the wealth of the world, which most men trust in,) that they (those Friends) may receive you into everlasting habitions.

Those Friends especially there intended are the Fodly poor and needy. Alas (you will say) what can such friends do? why more for thee (being godly) then the greatest Prince in Christendom; by their prayers and testimonie of thy Charity. This is a Pa∣rodox to ••ich men, as it seemeth to be unto the Pharisees who hearing our Saviour give such Counsell, mocked him for his paines (which caused him to propound that other Parable of the Rich man and Lazarus, vers. 14. clearly shewing that such a friend as Lazarus might have been made,* 1.196 by a few crumbs of bread, had been worth much.) For albeit the poor are able to do little for us, yet in making them our friends we make many friends at once. God will be our Friend, who hath undertaken to recompence us,* 1.197 Prov. 19.17. (and if he be our Friend we can want none; he will raise up for us Friends enow, Prov. 16.7.) Christ will be thy Friend; in that thou hast relieved him, in his poor and distressed members: and will acknowledge that what thou didst to them was done to himself,* 1.198 Math. 25.35. (and such a Friend at Court is better then a pennie in a mans purse.) It is He that must judge us. The Angels will be our Friends, as they were to Lazarus; and that both in life, and death, and after death, Heb. 1.14. Luke 16.22. Mark. 13.27. Lastly thou wilt make thy self a friend unto thy self, by laying up a good foundation in works of mercy against the time to come, 1 Tim. 6.18, 19. So that as David said of Goliah's sword, none to that, give it me;* 1.199 so we may say of this way, none like that, and that way I will take.

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

I can answer, as the Baptist did: He that hath two coats let him impart to him that hath none;* 1.200 and he that hath meat let him do like∣wise. Heaven may be had for a Cup of cold water, if rightly

given (saith Austin), for a morsell of bread,* 1.201 saith Chrysologus. If thou hast not a Coat to give, Bread to spare; yet be doing something for the needy and distress••d Christian, according to thy ability. Every man (saith a grave Divine) hath not con∣serves, nor preserves, to carry to the sick;* 1.202 but the Poorest hath a warden (at least;) or an Apple to take with them. God will accept according to that we have, and not according to that we have not. 2 Cor. 8.12. as he did of the widdows two mites,* 1.203 Mark. 12.43, 44. it was all she had, and that she cast into the treasury, and in so doing she was richly liberall; and for so do∣ing, she was highly honoured by our Saviour, and her name Re∣gistered in the Gospell to her eternall praise. It is fabled o•• Midas that whatsoever he touched was turned into Gold; but whatsoever the hand of Christian Charity toucheth, be it but a crust of bread; a cup of Adams Ale, (as one speaketh) cold water; it turns the same (not into Gold) but into Heaven it self, where the Almighty shall be thy gold, and thou shalt have silver of strength, Job 22.24, 25.* 1.204 Other means of procuring Friends might be shewed: but more of that, hereafter.

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

It is a sad case to be in want.

[Doct.] Want is of two sorts; Corporall and Spirituall: the former is of the Outward comforts of this life: (as of health, strength, riches of the Earth.) And of this kind of want there be two degrees, First Common want, when a man hath to maintain life, but in great scarcity, and penury, so,* 1.205 Luke 21.2. Se∣condly Extream want, when a man without relief from others cannot possibly sustain his life, nor subsist: such was the want of that poor Beggar, who lay at the Rich mans gate, Luke 16.20. It is a sad case, to be in such want. Agur prayes against it, Prov. 30.8. And it is threatned as a judgment to the Rebellious,* 1.206 and a disobedient, Deut. 28.48. But this seems not to be the

case of him, this Parable speaks of; he was in want; but his want was but a Common; or an occasionall want, he had not (at this time) bread to set before his Friend, who came to visit him; yet it was sad with him that he had it not.

Spir••tuall want, is of spirituall riches (as of the grace of God, favour of Christ,) and this is of two sorts; In Truth as, Revel. 3.17. Jer. 5.4. Or in Esteem onely, (so the godly judge them∣selves to be, Isay 66.••.) When it is in truth, it is a sad case in∣deed; for this kind of want is greater then the other, and pinch∣eth most at the last: But if it be want of the latter kind, it is not sad (otherwi••e then to the sense) for a man is blessed under it.* 1.207 Matth. 5.3.

[Use 1] Let us not passe this general without some particular use; for if it be so sad a case to be in want, then those whose case it is, should be pittied, and relieved of us; especially, if they be in extreme want and indigence. Water (you know) pen't up in a Channel, at length runs over; Fite shut up in a Cloud, breaks out to Thunder; So is it with man, that is pent up in a room, lesse then himself, whose meanes cannot supply his wants. When the Infant cryes, it hath no food; The Mother cryes, she hath no milk. Children cry, they have no bread. The Parent sighes, he hath not wherewith to buy it: Oh, this want pincheth to the quick; and being pinched, how can they do lesse then com∣plain as a Beast under a ••oar load?* 1.208 Then there is lamenting and mourning on all hands: (As Hagar did, when the water was all spent, and the bottle empty; Or as Elijah, sitting under the Juniper-tree hungry and weary,) Lord take away my life, I have lived long enough; And if God stay not, strengthen not, how soon doth such extreme want draw on to shif••ing courses, and drive to indirect actions?* 1.209 Man that is in such want and misery, should be pittied of his Neighbours, but that men have for saken the fear of the Almighty: little doth the full belly know, what the empty meanes.

[Use 2] And let every one be wary, lest they rashly, or heedlesly bring themselves into such want, and so make this mans case their own.* 1.210 Is not the hand of Jo••b in all this, said David to the

wise woman of Tekoa? So ask thy Conscience, if thou beest in want: Is not the hand of Idleness in it?* 1.211 (as Prov. 10 4. & 20.4.) or the hand of wastfulness and prodigality? (as Prov. 23.21.) wasters, will be wanters, as we find, Luk. 15. Or the hand of covetousness and niggardliness? (as Prov. 11.24.) He that hid his Taient, had it taken from him. Luk. 19.20.26. Or the hand of iujustice and wrongful dealing? Prov. 10.4. & 13.11. & 21.6. & 22.16. They that think to prevent want by sinful courses, will in the long run, meet that evil in the teeth, which they ho∣ped to escape: these are the paths which lead to pove••ty and want, which who so walks in, shall meet with that armed man. Prov. 6.11. But if we carefully avoid these wayes, then if God do send it on any of us, he will sanctifie it unto us,* 1.212 (as he doth other crosses and afflictions to the godly.) And indeed it may befall the best, for the tryal of their graces, as we shall dis∣cover to you from the particulars, when we come unto them.

[Use 3] Yet we may carry this higher, to that one thing necessary, that our Saviour speaks of Luke 10.42.* 1.213 Martha was cumbred a∣bout many things, Mary chose the better part, both were Sisters, and lodged in one house, and were busie about Christs enter∣tainment. But Mary was preferred for her care after her souls salvation. Thus the Body and Soul are Sisters, both must be busie, and both are beloved of Christ. The body is troubled a∣bout many things, curious feeding, wanton cloathing, &c. but if the soul want that one thing needful, (the care of its salvati∣on) which it ought to have, it is a sad case indeed, better you want all then that; yet we prefer all before that: let this want of care be lamented of us.

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

It is an happy thing, when a man hath a faithful Friend, to whom he may resort in time of need, and break his minde,

when his heart is troubled; But you have God for your Friend. into whose bosom you may disburden your minds in Prayer, and from whom you may expect help in your greatest wants,* 1.214 and therefore you are happy; so then

[Doct.] God is the good man's Friend.

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

I have acquainted you before, what friendship is, and shewed you the kindes of it, common and imperfect, or per∣fect and more peculiar. Such is the friendship that God beareth to mankind.* 1.215 He is a Friend to all, in a general and universal way of Friendship, As he is near unto us, and hath his delight with the Sons of men, and sent his Son to die for us: In all which respects, we may say of God, as the Jewes said of Christ, (when he wept at the raising up of Laza∣rus) Behold, how he loved him; So behold what a Friend God is become unto us, thus to love us, in giving his own Son to bleed,* 1.216 to die for us; even then, when we were ene∣mies to him.* 1.217 And of this Friendship, the Angels sang at the birth of Christ, Good will towards men, Luk. 2.14. Thus those in the visible Church, are all Friends. Mat. 22.12.

Yet he is a Friend to the Godly, in a more special & peculiar manner: his Friendship with them, is Perfect Friendship; Ami∣ty in the highest degree that can be wrought,* 1.218 established, and ratified, by solemn Covenant and promise. (As was the Friend∣ship betwixt Jonathan and David.)

Thus Abraham was Gods Friend;* 1.219 so he is styled (more then once) 2 Chron. 20.7. Isa. 41.8. James 2.23. And the Church in the Canticles, the Friend of Christ Cant. 5.1. Conjugall Friend∣ship is the sweetest,* 1.220 and most intimate Friendship of any other. Christ telleth his Disciples, that they were his Friends and that he had called them so, John 15.14 15. implying that it was his usual manner of compellation,* 1.221 as appeares, Luk. 12.4. I say unto you my Friends, fear not. So John 11.11. Our (Frica••••) Lazarus is dead. And that it is thus, may appear.

[Reas.] First, * 1.222 By his entring into a solemn League and Covenant with us, as he did with Abraham, Gen. 15.18. & 17.1.2. and so afterwards with the seed of Abraham, Exod. 19.5. the sum and substance of which Covenant is, to become our God, and take us for his peculiar people. Jer. 31.33. Ezek. 37.26. So the Apostle re∣hearsing the Covenant, mentioneth the very words, wherein it was first made, and often since renewed, Heb. 8.10. yea, it is a Matrimonial Covenant, Hos. 2. So that he is ours, and we are his. Cant. 2.16. we have given up our selves to him, and are no more our own: so hath he given himself to us, and is become ours,

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

First, Friends communicate their Counsels. and secret purpo∣ses one unto another, (as appeares by that speech of David, con∣cerning him whom he took for his familiar Friend,* 1.223 Psal. 55.14.) Friendship, doth not so much open the purse, as it doth o∣pen the heart (as we may hereafter hear) in which regard, it is truly said, that Amicus est animi custos, a friend, is the keeper of the soul of his Friend. Thus God makes known his secrets un∣to the godly, Psal. 25.14. Prov. 3.32.* 1.224 So he did to Abraham, Lot, Moses, David, Samuel, Elijah, Elisha, Daniel, Isaiah, and other, his Prophets and Friends according to that we read,* 1.225 A∣mos 3.6, 7. They are of his Cabinet Counsel. Thus did Christ unbosom himself freely to his, Luk. 8.10.* 1.226 acquainting his Dis∣ciples with those secrets of the Kingdom, which he did not to others. John 15.15.* 1.227 And all this (as Tiberius sometimes said to Trajanus, pro amicitia nostra non occultavi) for Friendship sake. And the more perfect this Friendship is, the more we know of Gods Counsel. John was the beloved Disciple, he lean∣ed on Christs bosom, and he could fetch any thing out of it, that was fit to be known: This Peter knew full well, when he beck∣ned to him, that he would ask him who it was that should be∣tray him; as we read, John 13.25.26. and upon his asking,* 1.228 it was told him, (albeit in his eare, for the rest of his Disciples heard it not, vers. 28.29.) And after Christs Ascension, there

were more secrets revealed unto him, then to all the rest of the Apostles, Revel. 1.1. A bosom Friend shall have that whispered in his eare, which the world knowes not of, 1 Cor. 2.12.16. and the nearer to Gods bosom, the deeper secrets shall be discover∣ed.

2. Friends love to walk and talk together, they delight to have Communion one with another, in this kind: We walked to∣gether,* 1.229 (saith David) in Company unto the House of God. Psal. 55.14. Thus Abraham being the Friend of God, walked with God▪ Gen. 17.1. and talked in Friendly manner with him, vers. 22. & 18.33. And it is said of Moses, that God spake unto him, face to face,* 1.230 as one speaketh unto his Friend, Exod. 33.11. And thus Christ and his Church, walk and talk together, Cant. 7.11. And the more refined the Friendship is, the more familiar, is the talk, and parley.

3. Friends desire the presence of Friends, they delight to dwell together, to eat and drink together; (however) they must often visit one another,* 1.231 2 Sam. 19.33. God shewes himself a Friend to the faithful, in this kind of Communion; for although he dwell in the highest Heavens, yet he dwells also in the godly, and makes his aboad with them,* 1.232 John 14.23. In which regard, our bodies are called the Temples of the Holy Ghost, 1 Cor. 6.19. and so the Temples of God, 1 Cor. 3.16, 17. And he is said to eat and drink with them, Cant. 5.2. and to sup with them, Revel. 3.20. Thus by this Communion, that God hath with his, it appeares, that he is their Friend.

Thirdly, The friendship of God towards the godly, appears by his readiness to hear them, and to pleasure them, in any thing that they shall desire of him, (as the Parable shewes at large.) God is prevailed with by the faithful, as one Friend is by another: You shall command me in any thing (saith a Friend to his Friend) Whatsoever thy soul desires of me, I will do it for thee, said Jonathan to David,* 1.233 1 Sam. 20.4. The like said David to Barzil∣lah, Whatsoever thou shalt require of me, that will I do for thee. So God speaks to the faithful, in a friendly Language: Command me (saith he) Isa. 45.11. Oh!* 1.234 what a transcendent priviledge is t••is? How ready God hath bin, to be commanded by Abra∣ham, Moses, and other of his faithful Servants, we shall more

fully shew you, if God give leave in the prosecution of this Pa∣rable, This may suffice at present, for the Explanation and Con∣firmation of the poynt, now to Application.

[Use 1] We must needs infer from hence, that it is a high honour which God hath put upon the Godly, thus to enter in a League of Friendship with them: we count it a great priviledge, to be a Prince's Friend, or Favoutite, or have some great man for our Friend: And a high style it was of old, to be the Kings Friend. Eusebius the Historian, held it for an honour,* 1.235 to be the Friend of Pamphilus the Martyr; and would be called Eusebius Pam∣phili, for the love that was betwixt them, (as Hierom testifieth.) And the old Lord Brook caused it to be engraven on his Tombe, as one of his Titles, Friend to Sir Philip Sidney. Scylla sir-named Faelix, accounted it not the least part of his happiness, that Me∣tellus sir-named Pius, was his Friend? How happy then is he, that hath not only godlines, but God himself to be his friend? yet such honour have all the Saints. A Title far above that of Son or Ser∣vant. David boasted more, that he was a Servant of God,* 1.236 then that he was a King (as appeares, Psal. 36. the Title & so else-where.) And St. Paul more, that he was a Servant of Jesus Christ, then that he was an Apostle,* 1.237 and therefore sets that in the first place in his Epistles, as a Title of greatest honour. Yet remember what our Saviour saith, John 15.15. Henceforth I call you not Servants, but Friends. So that it is a higher honour to be a Friend, then to be a Servant.

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

The first deceitful Friend, to be taken heed of, is the World: whose Friendship most are much affected with, because of the great Command it hath, and promises that it makes to those, who will take it for a Friend; But it is but a Time-serving Friend, and its friendship is very brittle and changeable; soon on, and soon off. It was said of Andronicus the Greek Emperour, whom

but yesterday,* 1.238 he had used most kindly, and entolled amongst his best friends, to day he frowned upon, and tyrannized most cruelly over; so that you might have seen the same man, the same day, to be graced and disgraced, crowned and beheaded: such is the friendship of the world; in the love of it, there is no assurance: (as was said of Tiberius, and of Mahomet, the first Emperour of the Turks): This thousands have found by sad ex∣perience. Besides, the world is both angry, and covetous. An∣gry it is,* 1.239 so that nothing will please it, as Nabals Servant said of his Master, (we may impute it to Age, for it is very old.) And if we add to this, the covetousness of it, we must conclude, that the best friendship of it, is not worth the whistling for. Of the friendship of it St. James speaks,* 1.240 Cap. 4.4. No man can be the Friend of God, and friend to It. If the World will be needs our friend, then let us put it in the number of those friends, that are rather to be used then trusted, as St. Paul did.

The flesh will needs enter into a league of friendship with us,* 1.241 and will not (during life) be quite shaken off. It pleades more than ordinary acquaintance, and familiarity, even Inhe∣rence; One house hath held us, one breath served us, one nu∣triment fed us, one conception bred us: It promiseth much con∣tent, and delight unto us; but it is a Table Friend, a back, or belly-friend. This hath bin found to be deceitful, and of double∣dealing. It brings forth meat in a Lordly dish, as Jael did to Si∣sera,* 1.242 and calls, Come in my Lord, come in. It presents delicates to our view, but withall, it puts the hand to the n••yl, and work∣mans. Hammer, with the Hammer smites she Sisera, she smites off his head,* 1.243 after she hath pierced the Temples. And withall, it is given to drunkenness, and excess; It will please the Appe∣tite, what e••er come of it; but if you cool the por, the friend∣ship of the flesh cools with it: make no choyce therefore of the flesh, for a friend, if you be wise.

The Devil pretends great friendship to us,* 1.244 as he did to our first Parents, You shall be as Gods: And so to our blessed Savi∣our, All this will I give thee: But he is a treacherous friend; his aim is to betray us, and throw us down headlong from happi∣ness. He is too subtle a Politician, to be a true friend unto us, and being an enemy from the beginning, it is no trusting of

him, though he seemingly be reconcil'd; for his malice is im∣placable. These are the three, you must avoid in point of Friend∣ship.

[Quest.] There is a fourth that offers Friendship to us who is onely worthy. And that is God himself; who is desirous to enter into a League of Friendship with us, and sends forth his Am∣bassadours, (his Ministers,) for this end intreating us to be reconciled, 2 Cor. 5.20.* 1.245 There was a time when God and man were Friends, else reconciliation could not be (for re∣conciliation is but the renewing of a former Friendship that hath bin interrupted and broken.) This Friendship God meant not to break, not had he purpose to fall out with man, nor had he done any thing, by any purpose of his, towards the violation of that Friendship; man did the wrong, yet he (continuing his everlasting goodnesse to man) invites him to return, to his obedience, and accept of the means of reconci∣liation & return to the same state of friendship which he had at first; And such a reconciled Friend (as he is) will be a Friend in∣deed unto us. Not to our wealth, not to our riches, he needs not our Thousands of Rams, nor our ten thousand Rivers of oyl,* 1.246 but it is for his own sake, that he sets his heart upon us, and for our sakes too, that we may be e••erlastingly happy in his Friend∣ship. Nor is his Friendship sickle, but constant; not a Friend to day, and a Foe to morrow; but a Friend for ever: he useth not his Friends, as we do our Ladders, bear them on our shoulders whilst we hope to climbe high by them, and then throw them down, and lay them on the ground: nor as we do flowers, keep them in our bosome whilst they be fresh, and when they fade, fling them on the Dunghill.* 1.247 He will never fail us nor forsake us, It we be not ashamed of him, he will not be ashamed of us. Say then as David, Psal. 73.25. Whom have I in Heaven but thee, whom desire I, for my friend but thee. None but Christ, none but Christ. But how may I be so happy as to have God my Friend, what must be done to obtain his Friendship, (seeing by nature we stand in a stare of Enmi∣ty?)* 1.248

First, take the Course that the Tyrians and Sydonians did.* 1.249 Acts 12.20. Herod was offended with them, they make a Friend at

Court,* 1.250 Blastus the Kings Chamberlaine by whose mediation Herod was reconci ed: We have a Blastus, that Germen, the Branch (as the Prophet calls him,) who is Gods favorite or fellow-friend as he is termed. Zach. 13.7. a bosome friend, Iohn 1.18. get him to medi••••e for thee, and then for his sake God will be reconciled, and become thy friend. Shall Herod be appeased by Blastus his Intercession, and not God by Christs? Read 1 Iohn 2.1, 2.

Secondly,* 1.251 there is an Instrument of Reconciliation drawen be∣twixt God, and Man, which you must subscribe and put your hands unto, 2 Cor. 5.18. This word of Reconciliation is the Ministery of the Gospel; all that is required there, is to Believe and Repent (which is the sum of all) this must be subscribed unto: dip your pens in the blood of the Lamb, subscribe your names by acceptation of the offers of Reconciliation, in the Gospel made; do but subscribe; accept; and then God and Man will become Friends.

Thirdly; if thou woudlst have God to be thy Friend, see that thou beest of his acquaintance, converse often with him, and be often in his Company. It is true (as before you have heard) Acquaintance is not friendship; yet without Acquaintance no friendship can be had. Good will a man may bear to him that he never saw; But perfect friendship cannot be had, betwixt such, as never had the sight, nor enjoyed the Company each of other: It requires a mutuall frequentation, and familiar conversation. We read, 1 Sam. 18.1. that the soul of Ionathan was knit with the soul of David, and that Ionathan loved David as his own soul. How this came to passe the Text shews in the words foregoing.* 1.252 It came to passe that as David had made an end of speaking unto Saul, &c.

Had not David bin in the presence of Ionathan; had he not heard David speak, and seen his carriage, and spirit, he had ne∣ver been so taken with him as be was; but now being in his Company, and conversing with him, his heart was fast knit, and glewed to him: And so it falls out betwixt God and us; If we come into his presence, frequent his Ordinances, con∣verse with him, speak frequently by prayer unto him; then his heart will be knit unto us, and he will be our friend, here∣to

to tends that of Eliphaz, Iob 22.31.* 1.253 Acquaint thy s••lf with him and be at peace; that is, by acquainting thy self thus with him, a league of friendship will be made between you; whereby, good shall come unto thy soul, so the Promise is Zach. 13.9.

Fourthly,* 1.254 see that thou conform thy self to Gods will and Na∣ture. Among men, there is nothing so glewes and soders mens spirits as a similitude, and conformity of manners, and disposition: when there is a sutableness of nature and inc••i∣nation, there will quickly be a closing; (as you have hear) so it is here. He that loves purenesse of heart for the grace of his lips the King shall be his Friend, (saith Solomon) Prov. 22 11.* 1.255 Love purenesse or heart and purenesse of life; Be holy as God is holy: mercifull as God is mercifull, &c. Strive to be like him (for likenesse breeds further love and likeing): labour to be made partaker of the Divine nature; conforme to his image, so thou shalt have the King of Heaven for thy Friend,* 1.256 he will ente•• into a league of friendship with thee, and become a fast Friend unto thee for ever.

[Use 3] Again, if God be the good man Friend, it may afford sin∣gular comfort to the godly, in that they have such a Friend ••o go unto: Usually none have more enemies on earth then they, none fewer friends, and yet none better befriended, having the great God of Heaven theirs; who will not be wanting in any point of friendship to them, for he that inspires friendship into others, will undoubtedly keep the laws of friendship himself & so esteem our friends his, and our enemies his: He will instruct us and counsell us, protect us, and provide for us. And as Jehosaphat said to Ahab, when they had entred into a League of friendship eath with other, I am as thou art,* 1.257 my people are as thy people, my horses as thy horses: so saith God to his friends my Angels are your Angels; my Hosts your Hosts; my servan s yours, my Creatures yours; He makes a Covenant even with the Beasts of the field in the behalf of the god y,* 1.258 Iob. 5.21, 22, 23. Indeed Sathan and his Agents hate the Godly the more for this, because they are the friends of God; but God will so dis∣pose of their malice, that they shall in hating of us, become friendly to us against their wi••ls,* 1.259 Prov. 16.7. he will give a double triumph over their hatred, and over their power. No

reason then to be ca••••down with the want of Friends.* 1.260 Am••not I better to thee then ten Sonnes, said Elkanah to Hannah, why weep∣est thou? So may God say to us, why grievest thou, is not my Friendship better to thee, then the Friendship of a thousand worlds?

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

[Resp.] First; Examine the frame of thy Affections, whether they are w••olly for God; and suite with his. Do you love what he loveth? do you hate what he hateth? As you find God to stand affected, so do you exercise every Affection? If he be disho∣noured, reviled, reproached; do you lay it to heart, as if the wrong were your own?* 1.261 It was thus with David, Psal. 69.7.9. If so, with thee, then rest assured God is thy Friend, and thou his.

Secondly; True Friendship, excludeth all Neutralls; and Corrivalls (it being only between two,* 1.262 according to Aristotle.) The Love of Charity, is due to all, but that superlative Affection, that is placed on a Friend, cannot well be dispersed amongst multitud••s. So there is a certaine Love that we must give to the Creature but there is a Love due to God, that no Creature must have besides himself, neither Father, Mother, Wife, Child, nor ought else, must step betwixt God and our hearts, Math. 16.24.* 1.263 If it be thus, then thou mayest conclude thou art the Friend of God, and he thy Friend.

Thirdly; A true Friend is tryed in Adversity, Prov. 17.17. It is prosperity (saith one) that gets Friends; but it is Adversity that tryes Friends, as Naomi did Ruth. If thou beest the Friend of God, thou wilt cleave close unto him in the hour of Temp∣tation. Thus Christ proved his Friendship unto us, and so we must to him. God will fift and search the stability of our Love, (as he did Abrahams) and if we shrink at every storme, we are not Gods Friends, but Hypocrits and Apostates. True Friends rejoyce in their sufferings for the name of Christ, as did Peter and Iohn, Act. 5.40.41. Nay (saith St. Paul,) we (rejoyce not only,* 1.264 but even) glory in our Afflictions, Rom. 5.3.5. and that be∣cause of the Love of God in Christ,* 1.265 Rom. 8.35.39. which is

shed into our hearts, by the Spirit that is given us: 1 Cor. 2.12. 1 Iohn 3.24.

Fourthly, a true Friend, is a Friend to his Friend's Friend; he will love his Friend's Friend's, and his Friend's Children, for his Friend's sake: so Davids Friendship to Ionathan reached,* 1.266 and ex∣tended to the Friends and Children of Ionathan. So it is here; if we be the Friends of God, we will be the Friends of those that love God; we will count his Friends ours, and his enemies ours as Iehosophat said to Ahab.* 1.267 And thus David discovered himself to be the Friend of God, Psal. 16.2.139.21.22.

Fifthly, and lastly, a true Friend disclaimes all self ends and in∣terests, in what he doth; all that he aimes at, is the good and wellfare of his Friend, which he desires to promote:* 1.268 Seneca re∣proves such as would chuse a Friend, that he might relieve them in their wants, and visite them in sicknesse; this (saith he) is but mercenary, I will chuse a Friend that I may have one to shew Love unto, to visit if he be sick to help if he be in want, &c. So for men to choose God to be a Friend unto them, that they may be helped out of troubles, and have their estates blessed; that they may get such and such things by him; This is warrant∣able, and yet to make this the highest end of Gods Friendship is Mercenary; But to choose God for my Friend, that I may worship him, serve him; love, honour, and obey him for ever, this is right. See then that thou seekest God, more then thy self;* 1.269 let his honour and glory be preferred in all thy undertak∣ings. Jonathan was a fast Friend to David, and he valued no∣thing of a Kingdome for Davids sake; he loved him, not that he expected good from him, but that he might have one to whom he might shew Love. Finde these things in thy self, and then rest assured that God is thy Friend, and thou the Friend of God.

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

We have told you before, that Gods Friendship is not fickle.* 1.270 A true Friend (saith Solomon) loveth at all times, Prov. 17.17. By which saying, Solomon declareth plainly (saith Austin) that true Friendship is eternall; but if it cease at any time, it was ne∣ver true. Gods Friendship is eternall, and everlasting: whom

he loveth once, he alwayes loves, Iohn. 13.1. But yet, as we heard before, (in speaking of humane Friendship) unkind usage may sharpen the countenance of a Friend against us,* 1.271 as Iron shar∣pens Iron. God is of a wonderfull patient, and forbearing na∣ture, slow to Anger, and of great kindnesse; yet by unkind usage, he may be provoked to anger, and hide his face and favour from us, (as Gods Children have found by sad experience). Wherefore let care be had; first to avoid all things that may Alienate his affections from us; Secondly to do all that is required for the continuance of his Friendship with us.

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

First a jealousie and suspition of him and his wayes, as if he would not stick fast unto us,* 1.272 or could not help us. Friends love not to be suspected: Jonathan was much troubled when David seemed to be somewhat jealous of him, 1 Sam. 20.9. And Peter was much grieved when Christ asked him the third time, if he loved him? Iohn. 21.17. Love beleeveth all things, hopeth all things, saith the Apostle; so that suspition ariseth from want of Love; God cannot indure that we should be jealous of his pro∣mises, suspect his wayes of power, and providence, Psal. 78.18, 19, 20, 21. Can God furnish a Table? &c. They said not Positively, God cannot do it, they only questioned it, yet that provoked the most high God against them. So Exod. 4.13, 14. Moses before had made many excuses for not going on God er∣rand about Israels deliverance out of Aegypt, and being pressed still to that service, he seemes to give an utter denyall, and that with some kinde of passion. Send by whom thou should'st send: At this the anger of the Lord was kindled, for God's espyed a jealousie in him, as if God would not preserve him from them that sought his life (that was the reason of his backwardnesse, whatever other pretence was made of his unfitnesse for the ser∣vice,) (as appeares, by that God spake afterwards unto him, vers. 19. All the men are dead which sought thy life.* 1.273 So Numb. 20.11. Moses seemed to suspect Gods power in bringing water out of the Rock, as appeares by his words and actions in smiting the Rock thrice, which God was much offended with, as appeares by that sharp reproofe, verse 12. God likes not that any Friend of his

should be jealous of him, and suspect his fidelity as hatred, so love and confidence are indivisibly united.

Secondly; murmuring at his Reproofes and Corrections, makes a breach betwixt God and his Friends. This appeares by that we read, Num. 14.1, 2, 3. &c. This provoked God against them,* 1.274 verse 11.12. insomuch, as he would have destroyed them had not Moses interceded for them; and stood in the gap to turn away his wrath; However, this sent them backwards the way they came, verse, 25. Beware of these heart-boylings and murmurings against Gods proceedings. God is list of hearing, and heares the very repinings of the soul.

Thirdly; Ingratitude in abusing former courtesies; in not walk∣ing answerable to favours received: For this God was offended with Solomon, 1 King. 11.9. God had appeared unto him twice,* 1.275 and yet he transgressed; this makes a breach betwixt God and us. Ingratitude is hatefull to him,* 1.276 Deut. 32.6. So Ier. 22.-14. Isay. 1.2.

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

Fifthly; Associating our selves in a league of Amity with Gods enemies: For this, God was highly offended with his Friend Ie∣hosophat, 2 Chron. 19.2. Indeed every sin is an enemie to God,* 1.277 and so to be avoided, especially known sinnes, and presumptuous sinnes, for these grieve and vex his Spirit, Isay. 63.10.* 1.278 Oh take heed of them.

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

First: Observe him carefully, and study in all things to please him. It was the saying of Antigona,* 1.279 that she ought to please those with whom she hoped to remaine for ever, (meaning the Citizens of Heaven) how much more should we be carefull to please the God of Heaven, and harken to his Counsells, follow his advice, observe his precepts and commands? Gods Friends will do thus, Iohn 14.15, 21. & 15.14.* 1.280 A Friend is grieved when he sees his Counsell is slighted, or when he is thwarted or Crossed by his Friend.

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

Thirdly, Stand out for him; speak in his cause. No friend can delight to have his eare the grove of his Friends good name, to hear his friend wronged and be silent;* 1.281 Nature did work on the dumb Son of Croesus, when he saw his Father ready to be slain, so that the strings of his tongue did break and he cryed out, oh kill not Croesus. And shall not grace work as power∣fully in us when we see God dishonoured,* 1.282 See Math. 3.15, 16, 17.

Fourthly, Love such as are God's Friends. Friends account that that which is done for a friend is done for themselves. So what is done for the godly, God takes as done to him, God will be offended if they be not regarded,* 1.283 Math. 25.45.

Fifthly, Rejoyce in God's friendship, above all things in the world: if you would have it continued. A Heathen being asked where his Treasure was,* 1.284 answered where Cyrus my friend is: make Gods love, and friendship your chief Treasure. Thou Lord hast promised all good things to them that love thee, (saith Austin) give me thy self and it sufficeth.

Sixthly and Lastly, keep your hearts, and affections loyall to him: thine own friend and thy father's friend forsake thou not, saith Solomon,* 1.285 Prov. 27.10. God is both, let nothing draw our affe∣ctions from him, neither world, flesh nor Devil, nor any way diminish it. Observing these rules, you may rest assured that as God is your friend, so he will continue to be your friend, if we forsake not him he will not forsake us;* 1.286 he never breakes with us first.

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

Differences amongst friends may arise;* 1.287 as did betwixt Abra∣ham and Lot: Paul and Barnabas; Peter and Paul: Christ and Peter; God and the Godly. As betwixt him and Moses, David, Solomon (as before was said.) And it is very true that such dif∣ferences as arise betwixt friends, are many times composed with more difficulty, then the contentions that arise amongst others, as have bin shewed, (which should make us the more carefull that we break not) but however it falls out with Men yet it is otherwise with God; he is hardly provoked, being pro∣voked, he is soon reconciled, if we defire it, and seek to him for it. Now the means to recover friendship again, in that case, are these.

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

This is required, Amos 4.12.* 1.288 We must do herein as Iacob did when he went out to meet his Brother Esau, divide our band into two troops, and send them before us with their presents:* 1.289 Body and Soul must go out to meet the Lord, and neither em∣pty hand: each power of the soul, and part and member of the Body, must bring a present with it. And when we come near we must bow our selves to the ground seaven times, that is, very often. And then saith the Text, Esau ran to his Brother and imbraced him, and fell on his neck and kissed him: so will God much more, if we thus go forth and meet him in his wayes and ordinances.

Secondly; Let us confesse our faults, and acknowledge our errours to God, promising to amend. This our Saviour en∣joynes betwixt man, and man, Luke 17.3, 4. And such must be our Carriage towards God. Thus did that Prodigall as we read, Luke 15.18, 20. and what followed thereupon?* 1.290 The father saw him, and had compassion on him, and fell on his neck and kissed him. Oh how quickly will God be good Friends with an humbled soul? when he sees thee to droop, and mourn under a sense of thy faylings, he is ready to prevent thee with his mer∣cies.

Thirdly, come to God in the mediation of his son Jesus Christ; take him up in thy armes as Themistocles did Alexander whereby

he pacified King Philip the father, who was offended with him. The story tells us (if we may believe it) that Pilate, being cal∣led to Rome, to give an account unto the Emperour for some misgovernment, and mas-administration, he put on the seam∣lesse Coat of Christ, and all the time that he had that Coat upon his back, Caesars fury was abated: But the Sacred story tells us this (and we believe it) that if we Cloath our selves with the Roabes of Christ's righteousnesse, and put them on by a lively faith, we shall have no cause to fear the want of Gods love and favour, we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins,* 1.291 1 John 2.1, 2. Take this course, and doubt not but all breaches which have bin made betwixt God and you, will be soon made up to your endlesse comfort. One use, yet remains.

[Use 4] It is an Admonition to every of you, that you take heed lest your wrong or offer injury to any of the godly: How shy are we of wronging any, who hath some great man to take his part? Oh, say some, I will not meddle with such, or such a man, for he is strongly backed; he hath such a Lord, or such a Commander for his Friend, who will not suffer him to suffer; should I stir against him, I am sure I should suffer for it: so a great man said once to another of the Councel in King Henry the Eighth, his days, con∣cerning Cramner, Let him alone for the King will not suffer his finger to ake. And is it safe think you to provoke God against us, by wronging any of his Friends. Whether were you not afraid (saith God) to speak against my servant Moses,* 1.292 Num. 12.8? Why, who was Moses that he might not be spoke against? surely one of Gods fa∣miliar Friend, with whom God spake mouth to mouth, face to face, as a man speaketh to his Friend. And do you think that God will see his Friend wronged and not right him? See what Miriam got by it,* 1.293 Num. 12.11. Miriam became leprous: but how escaped he was spared (saith Chrysostome,) or rather, he met God spee∣dily by Repentance, and so disarmed his indignation. Doth thy conscience tell thee, that such a one is a man that truly lo∣veth and feareth God? oh beware how thou wrongest him, or speakest evil of him; for God takes the wrong as done unto him∣self, and first or last thou mayest assure thy self that thou wilt

hear of it, be thou never so great: for He hath reproved even Kings for their sake, saying, Touch not mine anointed, and doe my Pre∣phets no harm, Psal. 105.15.

Thus you have seen in a spirituall sense, who this friend is,* 1.294 proceed we now to take particular notice of the Indigent, and the Exigent he was put unto. The Indigent or Person that is in want, [a friend] The Exigent or the straight that he was in, appears by his going to his friend at Might-night, &c. We be∣gin with the Indigent or person spoken of.* 1.295 And so we may ob∣serve,

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

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

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

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

[Use.] Let not any say nor think that all such are friendlesse, as are in need. Seneca tells us, * 1.296 that when the Scholars of Theophra∣stus had shewed him two men, that were very familiar, and en∣tire Friends; one of them being very Rich, and the other Poor: he said, thus unto them. Si amici sunt, quorsum alter ita dives, alter ita pauper? If these be such Friends (as you speak of,) how

comes it to passe that the one is so rich, and the other poore? Indeed a true Friend will be helpfull to his Friend (as hereafter we shall heare); but yet, it may so fall out, that my Friend may condole my shipwrack, when he cannot afford me a plank to swim to shoare. All the wants of a Friend cannot be supplyed by a Friends desires, and yet Friendship may be continued, (as now hath been shewed you).

It was well answered by Phocion (a famous Philosopher in his age) to one who told him that Dionysius the Tyrant scoffed at him for his Poverty. I am poore indeed (said he) but Dionysius is much poorer, for albeit, I want mony, yet I want not Friends, who are willing to succour me:* 1.297 And it was the praise of Age∣silaus, that he respected such Friends that would do him a courte∣sie, more then such as did it, preferring the benevolence of the mind before the hand.

[Use. 2] Put not too much confidence in earthly Friends, for they may faile us. They cannot do for us alwayes what they would,* 1.298 nor keep us from want. Were we God's own Friends, we may look to taste of that Cup; as followeth now, to shew. For it is true in a spirituall sense.

[Doct.] Gods own Friends may be in a necessitous or needy condition, Psal. 107.4, 5. Rom. 12, 13. 2 Cor. 8.14. Shall I bring you Instances? was not this Jacobs case?* 1.299 did not he want bread for himself and Family, and was he not enforced to send into Aegypt for it to preserve their lives (as well as the Cananites?) And was not this Elijahs case;* 1.300 who was able to bridle Heaven with his tongue, so that neither dew, nor raine, fell upon the Earth, but according to his word, yet he is faine to be fed, first by a Raven, and after∣wards by a widdow, at Sarepta (who was likewise in a strait her self.) And the like necessitous condition, were all Gods Pro∣phets in,* 1.301 at the same time; they were enforced to hide them∣selves in Caves, and be fed with bread, and water, at Obadiahs finding. Elimelech and Naomi, are driven from their dwell∣ings in Bethleem Juda,* 1.302 and enforced to sojourne in the Land of Moab, for want of food: And Ruth (a holy Woman, and one of the Grand-Mothers of our Saviour) constrained by want, is en∣forced to go a gleaning, in other mens Fields, for the necessary sustinance of her self, and Mother in Law. What say you of Job;* 1.303 was not he stripped of all, and yet beloved of God? And

what to David,* 1.304 did he not confesse himselfe to be poore and nee∣die? was he not so distressed for hunger, that he and his compa∣ny were enforced to eate of the shew-bread,* 1.305 which (out of the case of necessity) was not lawfull for any to eate, but the Priests on∣ly? was not Lazarus needie? Peter pennilesse? St. Paul in hun∣ger, cold, thirst, nakednesse? And what read we of those wor∣thies, which the World was not worthy of? did they not wander up and down, in Sheep-skins, and Goats-skins, being destitute, afflicted, tormented? And did not Christ himself (the Son and Heire of the whole world) want both meat, and lodging, and other necessaries; insomuch that others did administer to him of their substance? I suppose that you can make no doubt of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it is so: but for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whence it comes to passe that is is so; you may make some question. I shall therefore (in the next place) render you some Reasons of it.

[Reas.] This may happen, first through the Inconstancy, * 1.306 mutability, and mobility of all earthly things; Nothing under the Sun is of a lasting, and durable nature; they are like the Moon, ever in changing: Or like flowers which have their months; to day for the Bosome, to morrow for the Besome. The world is a Sea of glasse; and those that stand fastest on it, have but slippe∣ry footing, Such a Palsey, possesseth all secular things, that their joynts cannot hold together: One mans honour is shaken upon another mans back; one mans Inheritance, into another mans lap: There is nothing certaine and steady; Nor can we be more certaine of any thing amongst them, then of the uncer∣tainty of them all.

Secondly; This may fall out through the malice of Satan, and his Instruments; who, when they cannot mischiefe the Godly in their souls, they will endeavour to do them what hurt they can, in their goods, and Estates: The first thing that Satan desired against Job, was, that God would put forth his hand and touch all that he had, * 1.307 and deprive him of it. And the reason of it, Chrysostome gives,* 1.308 he endeavoured to spoil him of his wealth, that he might spoile him of his worthy deeds.

Thirdly; the maine Reason of all is, Gods providentiall ad∣ministration, who, as he ordereth, and disposeth of all things

under Heaven, for his own glory, and the good of his; so he doth this, in suffering his to be in want.

First, that the Rich of the world, might not want an object of Charitie. The Rich are proved (saith Austin) by the pover∣ty of others. Some good men shall be in want, to discover what pitty and compassion is in mens hearts:* 1.309 Deut. 15.11. & Mark. 14.7. And to leave the mercilesse and hard-hearted without excuse: We read Math. 25.44. the wicked will be rea∣dy to except against the sentence of the Judge, Lord when saw we thee an hungry, or thirstie, &c? why; then, when that poore Widdow was sent away without reliefe, that poore Orphan without succour, will the judge answer them to their confu∣sion.

Secondly, his Providence doth thus dispose, for the good of his, that their salvation may be furthered, and their better part, (their soules) perfected, so Deut. 8.15, 16. i. e. that he might humble thee,* 1.310 with thy wants, and prove thee in thy wants, to do thee good in the end; so, Jer. 24.5. By this meanes, our proud natures come to be humbled; pride and ambition rooted out; corruption mortifyed. When Jesurun waxed fat he kicked with the heel, Take away the provender from the unruly Steed, and he becomes more tractable.

Thirdly;* 1.311 our Faith, and Patience, are here exercised, and tryed, Revel. 13.10. so God dealt with Job, proved his Integrity against Sathan's accusations. And the graces of his spirit, are hereby encreased in us. When it ceased to be with Sarah after the man∣ner of other women, then Isaac was conceived: so when it ceas∣eth to be with the Godly after the manner of the world's favou∣rites, then holy thoughts, and godly desires are begotten and conceived in them.

Fourthly; his mercies are hereby sweetened, and better re∣lish with us: Hunger is the best sawce, Sicknesse makes Health more gratefull: paine, Pleasure more delightfull: Affliction and misery, Prosperity and happinesse more desireable: and Want, the worth of a blessing, more sensible. When Darius (in his flight from Alexander) had drank puddle water, polluted with dead Carkasses, he professed, that he had never in all his life, drunk any thing more pleasing: the Reason might be, for that he

alwayes before that, used to drink ere he was a thirst. Gods blessings seldome appeare to us in their full beautie, till they have turned their backs upon us, and are going or gone from us. Is it not so at this day? A Probatum est upon the head of this truth, you may putt.

Fifthly: By this meanes we come to be weaned from the world, and long for home; we are taught hereby, not to seek for true felicity upon earth, but to seek for that above: Till Na∣omi was left of her husband, and her two Sonnes were dead,* 1.312 there is no speech of her returning from Moab, to her own Countrey; And before the Prodigall was in want, he thinks not of going home to his Father's house. Were the world better to us, our hearts would cleave faster to it;* 1.313 it is the worlds venison that causeth us to lose our Fathers blessing. And thus you see how God in dispensing of these outward things, hath reference to the good and wellfare of his people.

Thirdly, and lastly: It is not without Reference to his own glory, God will have his Wisdome seen, in suiting every one with an estate answerable to his station. In the Body there are ma∣ny members, and every member hath its proper use and functi∣on; There is a Foot, as well as a hand, and head;* 1.314 and for the Foot, a shoe of leather, is as fitt; as for the Head, a hat of Bever: So in Gods house he suits men, and gives wages according to their parts, and abilities. And as his Wisdom is herein seen, so hereby, is his Power known, in disposing all things according to his own will, (not our pleasure,) Deut. 8.17.18. And like∣wise in the preserving of his Servants by weak meanes;* 1.315 Or (from so mean a condition) in advancing of them to great pro∣motion, Deut. 8.3. Herodotus tells us,* 1.316 that Polycrates the Ty∣rant very much exercised Roberie, and Pyracie, both by Sea, and Land; and his custome was to spoile his Friends as much as his Enemies; and this was the Reason which he gave, that when he should afterwards understand that his Friend was rob∣bed of any thing he might gratifie that Friend more, in restoring that which was lost, then if he had taken nothing from him: The practise was badd, but the Reason (saith one) hath witt and meaning, and he applies it thus: God knowes,* 1.317 that when him∣selfe taketh from us such things as are not ours, (for we are but

his disposers and Tennants at will unto him) he maketh us so much the more embrace his mercy, who sends Grace in wretch∣ednesse, and comfort in extremitie. Thus you have here the Reasons. Now before we apply the point, let us Answer some objections.

[Obj. 1] That which we read in Psal. 34.10. may be objected against what hath been delivered,* 1.318 The Lyons shall lack and suffer hunger, but they that seek the Lord shall want no good thing, and Psal. 84.11. No good thing will he with hold from those that walke up∣rightly.

[Resp.] To this we Answer.

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

Secondly; more particularly, the promise is not simply, that such as feare him shall never be in necessitie and want, but that they shall not want any thing that is good; Now albeit wealth and riches, and the outward comforts of this life, are Gods good blessings in themselves, yet are they not absolutely good; so as to make them good that have them; But they are of an indiffe∣rent nature, and mutably good, or bad, as they are used; Good they are to the good, evill to them that abuse them. Albeit then they are good in themselves, yet God sees they would not be so to thee; Thy weak braines cannot bear such strong liquor; Did God see, that it were good for thee to have them, thou shouldst not be without them; but he knows it is better for thee to be without them. And so he fullfills his promise to thee, in withholding these things from thee; For want to thee is good,* 1.319 and for thy best, Rom. 8.28. If thou beest one that feareth God, thou mayest assure thy selfe, that that Promise shall never fail thee.

[Obj. 2] But want is threatned as a Curse, to the Rebellious and diso∣bedient,* 1.320 Deut. 28.48. And, that they shall begg their bread, Psal. 109.9, 10. 1 Sam. 2.36.

Resp. It is so indeed to the wicked: but let us here distin∣guish.

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

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

[Obj. 3] But David saith, that he never saw the Righteous forsaken, nor his seed, begging bread, Psal. 37.25.* 1.321 This hath much perplexed the Spirits of the Godly.

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

Secondly; David may be understood as speaking of his own experience: for he saith not, that the Righteous were never dri∣ven

to so bad an Exigent as to begg their bread; but that he never saw it. And indeed it is a rare, and unusuall thing, to see;* 1.322 (Albeit it may so fall out), (for we read of Lazarus lying at Dives his gate) and I believe the Eldest man living, can∣not point out many instances. However, David in all his time, never saw it that a truly righteous person, was brought (al∣though to want, yet not) to beggery.

Thirdly; David may be understood as speaking of the Righ∣teous and their seed both: for if God be so pleased to lay this af∣fliction on any of his servants, to chastise them for their sins, or for the tryall of their graces; yet God in mercy remembers their Posterity; (if they walk in obedience before him) and his seed shall inherit the blessing.* 1.323

Fourthly, the Prophet's meaning may be this, that albeit they were brought to such extremity of want as to begg their bread, yet he never saw them to be forsaken in that extreamity, but God hath stirred up the hearts, of some good people, (even then) to succour them, and relieve them: yea he himself, ra∣ther then fail, will be the reliever of them, (as he was of La∣zarus, who had his wants supplied, and was succoured by God, (as his name imported.* 1.324) And when they are most scanted, they are not forsaken: for what they are scanted in Temporals, they are supplyed in Spirituals. And this (I take to be most genuine, and it) agrees well, with the former Aphorism; though they fall into outward misery, yet God puts to his helping hand. So much for the clearing of the point. Now for the Use.

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

First,* 1.325 know thou mayst abound with these outward blessings have a fullness, and plenty of them, and yet be never the more favoured,* 1.326 and respected of God, in that respect. The Scripture teacheth that by these outward things, no man can judg either of

Gods love or hatred. And Experience teacheth as much; for we find that the most wicked, most flourish in plenty and a∣bundance, this Job sheweth, 21.6, 7, 8. the like doth David,* 1.327 Psal. 73.1, 2, and so Jeremiah 12.1. And by this Argument we might inferr that Esau was the best beloved Son, and Judas the most beloved Disciple; and that the Turk and Persian and other Infidels are best beloved of God; for that they most a∣bound with worldly blessings. Examine all History, (sacred and prophane) and you shall find that the most loathsome and abominable creatures that ever breathed aire, or saw the Sun, have sayled through the Sea of the world, in the tallest and greatest vessels. And yet (as one speaks of the territory of the great Turk) they are but as a little bone cast to that great Dog: and indeed were they any better then bones, the Doggs of the world should never have them; were they bread, Gods children should never be without them.

There is indeed a Common love extended to Man and Beast, of which David speaks, Psal. 36.6.* 1.328 And there is a speciall love which God beareth to his own in Christ, 1 Iohn 4.9, 10. Tem∣porall blessings are fruits of Gods Common Love, but no signes of speciall love and favour. A man may safely conclude God is good to me, and loveth me, else he would not provide for me as he doth: but he cannot conclude God loveth me with that love which he beareth to his Children, because of these things. Can a Traytor comfort himself in his Princes favour, because he hath good lodging and good diet provided for him in the Tower, till matters be ripe, and all things ready for his Ar∣raignment, and execution? or the Oxe that is fatted (if it had Reason to discourse) to say, My owner loves me, in putting me in pastures where I feed up to the very eyes? Alas! it is but to fat it, against the day of slaughter.

In the second place (therefore) know, that albeit outward comforts of this life, be in themselves the good blessings of God; yet to thee that art not reconciled to God in Christ, but an enemy unto him, they are not good, but pernicious, and hurtfull; curses, and not blessings,* 1.329 Mal. 2.2. So as thou mayst say, as that poor woman did to her Physitian, (who being deadlisy sick, and telling him of the Symptoms of her disease, which

he hearing told her, all were good) Woe is me, then, (said she) good hath undone me: So woe to thee, thy good undoes thee, Gods curse is on them so, that they are a snare unto thee, Rom. 11. verse 9.* 1.330 thy meat shall turn to gall in thy bowels, yea prove as the gall of Aspes, Iob 20.14. thy Riches shall be reserved for thy hurt, Eccles. 5.13. and thy Prosperity tend to thy de∣struction, Prov. 1.32. Bildad gives that reason of it, Iob 18.15. Because it is none of thine, thou hast no just title to it. A Civil right, thou mayst have before men, so that he is a Thief and a Robber, that takes any of these things from thee; But a spiri∣tuall right (which is the onely comfortable right) thou hast nor, nor canst have, till thou beest in Christ. Put case a man hath a fair piece of Evidence, duly sealed, authentically testifi∣ed, and delivered; if he have no land to hold by it, or Title to recover by it, would he be any whit the better for it? Evi∣dences, are Evidences, to them who have a Title: So when a man hath a good Title to Heaven, when he hath a testimony of Gods spirituall Blessings, in the temporall, then are these temporall blessings good evidences: Otherwise, if thou hast not the Grace of God, and spirituall blessings with these tem∣porall; thou art not the nearer happinesse, for earthly abun∣dance. These things are but as an Evidence in his hands who hath no Title: and that is very suspitious, such a one may well be thought, to have embezeled or purloyed those Evidences: to have forged or counterfeited them, and so may be called to an account for them: so those who have temporall blessings, without spirituall; they are but counterseit, they cannot pro∣cure a minutes peace of Conscience, nor a minutes refreshing of the soul hereafter: But a heavy account must be made, how we got them, and how we employed them.

Thirdly, thou hast little cause to judge thy self happy in ha∣ving plenty, and others miserable that are needy, If thou dost seriously consider that the good mans worst estate, is better then thy best,* 1.331 can be. This Solomon teacheth in his Proverbs 19.1. the meaning is, that he who hath a little wealth, and small possessions, and yet endeavours to walk uprightly; to be just, and godly in his words, and works, is better then any wicked man (who in Solomons language is usually termed a fool) being void of Grace, and goodnesse; and full of vice, and ledwnesse.

And a greater and wiser then Solomon teacheth this, in that his Sermon, Luke 6.20, 27. where, both poor, and rich;* 1.332 the righ∣teous, and wicked, are presented to us; the one in his worst, the other in his best habit. The faithfull are considered in their poverty, hunger, sorrow, and contempt, & pronounced Blessed in them all. Blessed hunger, Blessed thirst, Blessed grief, Blessed contempt, and the wicked are considered in their Ruffe, ruffling it in their Riches, Satiety, Jollity, Honour; and pronounced wofull, and miserable in all these: woe to you that are rich; woe to you that are full; woe to you that laugh; woe to you when men applaud you. A wofull generation they are in their best condition. A woe is entayled to all those things, wherein you place your best wellfare. Judge now I pray you, whose estate is the bet∣ter.

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

We read of one Argolandus a Prince of Affrica, who com∣ing to the Court of Charles the great, King of France, with a pur∣pose to forsake his Heathenism, and embrace the Gospel, seeing two tables full of Guests, sitting with him in his Hall at meat; One at the upper end, full of Gallants, with gold-chains and rich attire, the other at the lower end of the Hall, full of Guests in ragged robes, he asked the King what they were? he answered, they so rich at the upper end, were his Friends and Servants, that attended on his Person: and they in rags are those (said he) whom I alwayes feed at my table, in memory of my Ma∣ster, and his Friends: Why, what Master, and what Friends, said the Prince? of my Master Christ, and his Apostles said the King: If the case be so, replyed the Prince, that your Master useth his Friends no better, I shall not care for his friendship, nor do I mean to be any of those Friends of his. Thus many are ready to fall into a disdaine of God, and the profession of the Gospel, because of the poverty of his Children and Ser∣vants

But to conclude this Use, remember that when Ephraim and Manasses were brought before Iacob; Ephraim was set at Iacobs left hand, and Manasses at his right; But Iacob crossed his hands and laid his right hand upon Ephraims head,* 1.333 and his left on the head of Manasses: so it falls out in regard of outward blessings, oftentimes those who seem to stand now at Gods right hand, shall be set at his left; and many who seem now to stand at his left hand, shall be set at his right, Luk. 16.25. Math. 25.32.

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

There are not a few,* 1.334 that have been assaulted with this sug∣gestion. Gods own son was tempted with this hungry temptati∣on, Math. 4.3. If thou art the Son of God? he would perswade, that want of bread, argued him to be no Son: So he tempts Gods Children to believe that their want and poverty, is incon∣sistent with their Sonship: And albeit Sathan could not per∣swade with Him; yet he hath foyled many with it. How deep∣ly was David discomfited hereat? so that he began to think well of wicked mens estates, and to question his own, when he saw the prosperity of sinners, and the misery of himself: hear what he saith.* 1.335 Psal. 73.1, 2, 3, 4, he was almost gone besides him∣self to consider it.

Nor was this Davids case alone, but good Jeremiahs too,* 1.336 Ier. 12.1, 2, 3. he was never so near a conquest in any combate as in this: that God was righteous, he durst not deny; but why a wicked man should be suffered to prosper, and himself be so wretched (God being righteous) he could not apprehend. And still to this day the Devil makes use of this temptation, which he hath found to be so prevayling in all ages. What, doth God love you? would he then thus afflict you? are you not in worse case then those who are stark naught? Were God such a God as you hold him to be; you such men, as you suppose your selves to be; this could not be. Wherefore it behoves us to arme our selves against this temptation that we be not foyled in the time of tryall. And for this end I have sundry considerations to com∣mend unto you.

First consider, that though thou art in want,* 1.337 when the wick∣ed have a fulnesse, yet thou art in a better estate then any wick∣ed worldling is or can be (as we shewed you before.) If this be yet doubted of:* 1.338 let Lazarus and Dives be the men that shall decide the matter: you know what the Scripture saith of them: one wanted crumbs of bread, the other fared well and feasted daily: one wanted Raggs to cover his soares; the other was array∣ed in purple and fine linnen; now which of these two, were in the best condition, think you?

And this must needs be so, for first that which you have, (be it but a little) yet it is your own, you have the highest title to it, that can be had; for you hold all in Capite as the Apostle sheweth, 1 Cor. 3.21, 23. Rom. 8.32. this the wicked have not,* 1.339 do not.

Secondly, that which you have; shall do you good, and no hurt, it is sanctified unto you, 1 Tim. 4.3, 5. where the A∣postle shewes, that no creature is good, but to them that be∣leeve and know the truth, and renders that as a reason, for it is sanctified by the Word and by Prayer. What you have, you have without sorrow, without the curse: your want and poverty, shall be no hindrance to your happinesse; but it shall further it, Rom. 8.35. Now it is otherwise with the wicked, (as hath bin shewed,* 1.340) should the case be put unto you whether a poor and needy condition, may help a man to Heaven; Or a pros∣perous

and opulent estate, that may hasten a man to Hell, is to be preferred; would it not be soon determined?

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

[unspec 2] Secondly, consider, that as you want much; so you enjoy much: many good things you have which others want, and which you deserve not. What hadst thou, when thou camest first into the world? and when thou goest out, what wilt thou carry with thee?* 1.341 Iob 1.21. 1 Tim. 6.7. The richest that is, shall go out of the world as poor as thy self, and came as naked into it as did thy self, so that thou hast no cause to complain. Some Hus∣bands use to say to their wives, I shall leave you as well as I found you; you are for present better; Besides you deserve no∣thing of that you have, thou dost not earn that bit of bread thou eatest. Is not all thou hast of Gift and Almes? and shall a Beggar repine at the Alms that is given him? much more cause thou hast to blesse God that thou art so well dealt withall, than to repine or grieve that thou art no better. Doth God lay losses on thee? why, he might have left thee without a ragg on thy back. Doth he afflict with sicknesse? he might with death, &c. In what want soever we are, or what distresse soever we lye under, we may blesse God that it is no worse with us: our suf∣ferings are far lesse,* 1.342 then our sins deserve, Lament. 3.22. Psal. 103.10. Ezra 9.13. we may admire, our sufferings are so small and easie, when our sins are so great and weighty. And then remember withall, how many there are who deserve better then thy self, who yet come short of thee in outward things be∣ing without cloaths; without bed; without harbour; without work; without health; without strength; Lactantius (that Christian Cicero, as Hierom calls him,) was so needy that he

wanted necessaries. And in Queen Maries dayes, we read of some that were enforced to drink their own water, therewith to quench their thrist: (as Robert Samuel, Martyr). I cannot pass by that which we read of Musculus a very learned and god∣ly man, (as any that li••ed in his time,* 1.343) yet after he had laboured much in Gods Vineyard; wrote many excellent books, and large Comments; he was so ill used of the world, that he was enforced to get into a Weavers house, and learn to weave for his living; to get bread for himself and Family, and being with∣in a while turned out of the house, (by the Master, the weaver, who liked not his strictnesse of Religion,) he was enforced to go and work with his spade, in the Common ditch of the Town to get a living by: read Heb. 11.36. And shall we repine or mur∣mer under our wants when such as these want: surely there are none so poor, but there are some yet poorer then they, (so said the beggar to his Companion, of the Mouse,) there are some would be glad of our leavings.

Thirdly consider, that it is from the Lord,* 1.344 (whose power it is to dispose of all at pleasure) that thy want and poverty cometh; It is his providence that he hath so disposed of thy estate; thou art a Counter that he with his own hand hath layd in that low place: he knows thy poverty, and sees thy wants, Math. 6.32. Revel. 2.9. nor doth he suffer this want to befall thee, without great reason: he hath promised not to leave thee,* 1.345 but to pro∣vide for thee. And his truth cannot fail; Nor is his power any whit shortned; he hath all at his Command, and will sup∣ply thy wants in some kind of way, or other; many wayes he hath to do it.

Sometimes, he hath wrought extraordinarily, and, by strange wayes, supplyed the wants of his: As in feeding of Eliah by Ravens, (who naturally hate her own brood,* 1.346 and were more likely in that time of famine to have fed upon his dead carkasse, then to have fed him). So in supplying the wants of the widdow of Sarepta in that long famine of three years and a half;* 1.347 so that neither the little meale in the barrell, nor the oyle in the cruse did wast in all that time. Nor hath God left himself without witnesse, in this latter Age of the world, in providing for his, by strange and unexpected means. Aretius (a Divine of good

note) doth confidently affirm,* 1.348 that in some parts of Austria and Baccaria, it rained down wheat which the people gathered, and made wholesome bread thereof. When a generall famine was over all England, Anno 1555. at Alborough in Suffolk, on the Sea coast there grew on the Rocks such plenty of pease, which came to perfect maturity, that they abated the prices of the Market,* 1.349 and saved the lives of many poor people.

Cambden relateth when Rochel was besieged in the heat of civil wars in France, (raysed against the professors of the Reformed Religion) and they brought into great extreami∣ty for want of Victualls (their store being spent; God sent into their Haven, such multitudes of shell-fishes daily, (which cast themselves upon the Shore) that the peo∣ple were therewith relieved during that siege, which was no sooner broken up and removed,* 1.350 but they departed also; the like kind of fish was never seen there, before, nor since. Merlyn being hid in a haymow in the massacre of Paris, was there nou∣rished for a Fortnight together with an egg a day, which a Hen that came thither layd by him every morning:* 1.351 Musculus (of whom we made some mention before) when his wife and Chil∣dren came and begged bread of him in the time of his banish∣ment, to divert his care he fell to verfifying, Est Deus in coelis qui providus omnia curat, Nunquam credentes destituisse potest. No sooner were his verses ended, but a Neighbour of his brought him a loafe, which supplyed the want of his family. Not far unlike to this is that which I have heard from the mouth of a Reverend Divine,* 1.352 (yet living) that there being a great Famine in Lancashire, his Father wanting bread for his Family, went according to his usuall manner to morning prayer, in Manche∣ster Church: no sooner was prayer ended, but rising to go home, (casting his eyes in the next Seate,) there he spyed a great loaf, (how it came there he could not tell) which he with a thank∣full heart received, and therewith relieved the necessities of his Family. Other instances we may give (for these are but a few Annotations in the margent of that great volume of Divine Providence) of Gods supplying the wants of his by extraordina∣ry wayes and meanes. Or if he doth not this, yet he hath many ordinary wayes to succour his, sometimes by giving

strength of body and ability to beare the want: If you take a∣way my meate, said one in Q. Maries dayes, (to her bloody Persecutors,) God will take away my stomack.* 1.353 And when the Bishop of Norwich kept Robert Samuell, Martyr, without meat or drink in the prison, two or three dayes together, so that he was almost famished, he being in a slumber, thought he saw one stand in white before him, saying, Samuell, Samuell be of good cheare, for after this day thou shalt neither be hungry nor thirsty, and accordingly from that time, to the time of his burn∣ing, (which was not many dayes after) he neither hungred nor thirsted. This (as the story tells us) he said, that he related to this end, that all men might behold the wonderfull work of God. Sometimes againe he doth so blesse the poore meanes of main∣tenance and nourishment to his, as that a little shall go farre, so we reade, 2 King. 4.6. and Math. 14.20, 21.* 1.354 Five thousand were fed with five Loaves, and two Fishes. So (saith one,) God hath blest to many the fifth part of their own loafe, taken from them, so that they and theirs live comfortably with it, when the other four parts cannot keep life and soul together,* 1.355 in them that have it. Or else God will supply their wants with counter blessings of another kind, as Spirituall, for Corporall: eternall,* 1.356 for temporall: thy losse shall be thy riches; And the lesse thou hast here, the more is behind, for God is a good pay-Master, the longer he forbeares, the better payment he makes in the end. What Lazarus wanted here on Farth, he sound in Abrahams bosome.

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

Let these things be well disgesied, and we shall not judge want, to be so terrible, as the world imagines; nor inferr that we are any whit the lesse in Gods favour, because of it. Let us labour rather to see the want of Faith, and complain of that, as the greatest want, resting assured, that God will rather work mi∣racles, (when ordinary meanes fail) then suffer the Faith of his to sink, for want of suppo••tation. If we know not what to do, let us lift up our eyes to him, from whom, both poverty, and

riches comes: And if thy thoughts, be at any time inquisitive as were Isaac's,* 1.357 Where is the Lamb; How shall I do, for this or that? say to thy soul, as Abraham did to Isaac, God will provide. His Friends are all of his Family, and he is worse then an Infidell, that provides not for his Family,* 1.358 (saith the Apostle, 1 Tim. 5.8.) He provides liberally for all his Poultry, (the foules of Hea∣ven): And are not yee much better then they? Oh yee of little Faith.

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

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

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

Want of Bread,* 1.359 is a great want.

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

This want, brought Jacobs Sonnes to their witts end; they stood gazing one upon another, not knowing which way to turn them;* 1.360 as their Fathers speech unto them imports, Gen. 42.1. It threatened death: Get you down, (said he unto them) and buy Corne, that we may live and not dye, verse 2. For want of bread the whole land of Aegypt fainted,* 1.361 Gen. 47.13. or, as Junius hath it, furebat, it raged and was well neere madd: but whether they fretted, or fainted, for lack of bread; it appeares, that they ap∣prehended it to be no small Affliction, but a heavie Judge∣ment.

Indeed it is threatened as a Judgment,* 1.362 and put in the Cata∣logue of curses, that were fearfull Judgements, Levit. 26.26. Deut. 28.51. Ezek. 4.16.17. It is one of the deadly Arrowes,

that are in Gods quiver, which he shoots against a nation and people, when he is provoked, Ezek. 5.16. and 14.13.21. So Jer. 25.6. Amos 4.6. and this want is bitterly lamented,* 1.363 Lament. 1.11.

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

It is called in Scripture the Staffe or stay of a mans life,* 1.364 Psal. 105.16. As old men stay themselves upon their staffe, so the life of man is upheld, and stayed by Bread; and the breaking of the staffe is the taking away of the prop, and stay of life,* 1.365 Isay. 3.1. And the Necessity of it may farther appeare; First,* 1.366 in that all necessaries that appertaine to mans being, or well being, are comprised under the name of Bread, in Scripture, as Psal. 41.9. Iob. 42.11. Math. 6.11. And thence it is, that some derive Panis of the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; for that it is instar omnium instead of all. Others derive it a pascendo from feeding, in which sense it imports all necessary food.

All Nations, and People in the world, have set a high price on Bread: When the Aegyptians wanted bred, they were con∣tent to part with all their mony for it, Gen. 47.14. and not on∣ly with that, but with all their Cattell, their Land,* 1.367 and themselves too, to purchase it, verse. 17.19. They have esteemed it as their cheifest food: In inviting of their guests, they invite them to eate Bread with them, as their best dish. And whereas some Nations have abstained from some kind of meates, (as the Jewes and Turks do at this day; And Papists from flesh and white-meats in time of Lent) yet no Nation, or people (except Caniballs) abstaine from Bread. Bread and water have been used by strictest Poenitents, in their fastings, humiliations;* 1.368 and been esteemed for the chiefest Fasts. Nor was the use of Bread ever forbad by any Politique Law; (as the use of other meates have been,) from the very beginning of the world, Bread was had in great account, and was in use, Gen. 14.2. and 14.18. Albeit some Countryes were long without the use of Corne, yet they used Pulse, and Dates, and Acorns, instead of bread: and

although the art of Baking, was not found out a long time, yet they made bread, of boiled Corne. It is counted a more whol∣some food then any other, and without this, other meates, ra∣ther clogg the stomach then nourish it; they are not well re∣lished without it; but Bread is savory, without the other. This (then) being one of the chiefest comforts of Life, the want thereof, must needs be one of the greatest wants.

Secondly; The want of no Temporall blessing, brings a man to such distresse, as the want of Bread doth: This (especially) causeth Famine, (whereupon by a kind of propriety it is called a Famine of Bread,* 1.369 Amos 8.11.) It is not the want of fish, flesh, fowl, or fruit; that brings it. It is very probable, that the, Aegyptians were not without these, in the time of their scarcity;* 1.370 and it is certaine that Jacob had store of Cattell, when they sent into Aegypt, and yet for want of Bread-Corn, they were like to perish;* 1.371 and yet for want of Bread-Corn, they beauty and complexion to fade; procureth divers diseases, got by surfets on other meates, eaten without it; and in the end brings an untimely Death.

[Use.] From hence we may take just occasion to speak something in the commendation of Tillage, which as it is very Ancient, (be∣ing the first calling that ever was; assigned by God himself, to Adam who was an Husbandman, and his eldest Son a tiller of the ground,* 1.372 Gen. 3.19. and 4.2.) and very Honourable, (inso∣much that Kings loved it, and followed it) (as we reade of Ʋzziah, 2 Chron. 26.10. and Cyrus King of the Persians, who was accustomed to sow Corne, and plant trees,) so it it likewise very usefull and profitable. No Calling that brings a more ge∣nerall good, to the outward man, then doth the Husbandman, by the tillage of the Field; according to that of Solomon, Pro. 14.4.* 1.373 Where no Oxen are, the Crib is cleane, but much encrease is by the strength of the Oxe; the meaning is, that where the meanes of Husbandy are neglected, the Barne or Crib is clean, and empty; there is a want of necessaries, (as of wheat or other graine): but by the care and paines of Tillage, there ariseth great plenty; not only the bellyes of men are filled, but their Purses also:* 1.374 Not only lives of men are preserved, but their state is like∣wise encreased. So Eccles. 5.9. The profit of the earth is for all. Some callings there are, which bring no profit at all to others:

(therefore not warrantable.) Other Callings there are, that bring profit to a few, (and but to a few,) but the profit of the Field, is of a generall concernment; yea the King himself (saith Solomon) is served by the Field. What are all the Revenewes of a Kingdome, but wages (as it were) which the Field pay∣eth? And yet who are more contemned and dispised then these laborious Pismires?

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

There are four Creatures mentioned by Joel,* 1.375 (great enemies to Tillage,) which did waste the Corne, and devoure the harvest of the Field. The Palmer-worm, the Locust or Grashopper, the Canker-Worm, and the Catterpillar: what one left, the other de∣voured, and so brought great dearth, and scarcity upon the peo∣ple, and was a meanes of the overthrow of their Country.

The Palmer-worm, was a flying Creature, and so called from his wandering disposition. To which we may aptly resemble the mighty Nimrods of our time: Of this Nimrod we read, Gen. 10.8.9.10. he was the Son of Chus: and Nimrod signifies Rebellious; he was one that sought to make himself great,* 1.376 (even to a Proverb, verse 9.) he was a mighty Hunter. Moses shewes, (in the verse following,) he hunted for a Kingdom. But this Hunting in Scripture, is applyed to the hunting of men, by Per∣secution and Oppression, Ier. 16.16. Hunters are no good Friends to the Husbandman; they fling open gaps, ride over the Corne;* 1.377 not suffering what is sown, to come to ripenesse, and perfection: It was a just punishment that sometimes Frederick, Duke of Sax∣onie imposed on some of his followers, for that fault, who gave charge, that they should not have a bit of bread to supper, (with their messes of meat,) that they might know the worth of that good Creature, which they spoiled: But mystically the Oppressor is a far worse Hunter, then these; he imployes both arme, and braine, to hunt the poore out of his habitation, Mic. 2.2. It is a good Item that Solomon gives to these,* 1.378 Pro. 23.10, 11. enter not into the Fields of the Fatherlesse, (i. e. to wrong them and op∣presse them) For their Redeemer is strong, and he will plead their cause.

Secondly; the Locust is another Creature that is an enemie to Corne.* 1.379 These devoure the Fruit of the Earth, Amos 7.1. eve∣ry green thing they eate, and in hard weather, lye under hedges. They say of this Creature, that it is all Belly, (which is joyned to his mouth, and endeth at his taile.) Our Monopolists, Ingrossers, and Hoarders up of Corne, (and others of that make) may be resembled to these Locusts: they get commodities into their own hands, (what Corne they can, into their own Gra∣naries,) purposely to make dearth, and so a prey of the poore.

Such were they, that we read of, Amos 8.4, 5, 6. They had hoarded up Corne to make it deare,* 1.380 and now the Markets grew quick, they must bring it forth, in all haste, but it was only to make a prey of the poor and needy. Had they (with Ioseph) bought up the superfluitie of plenty, to prevent a dearth; or had they laid up,* 1.381 out of the abundance of one yeare to prevent scar∣city in another; this had been a wise and discreet providence. Ioseph by such a Provident care, brought it to passe, that when a dearth was in all other Lands, there was Bread to be had in the Land of Aegypt: But when the Markets are unfurnished, then to buy up, or hoard up, to raise the price; this is an unlawfull practise,* 1.382 and followed with a curse, Pro. 11.26. And Gods curse as well as the Poor's follows it. We read, in Henry the 3d. his dayes of one Walter Grey,* 1.383 Arch-Bishop of Yorke, who in a great dearth had five years Corn hoarded up; and fearing lest it should be destroyed by Vermine, gave command that it should be delivered to Husband-men that dwelt in his Man∣nors, upon condition to pay as much new Corne at Harvest fol∣lowing; But when they came to a great stack of Corn, nigh to the Town of Ripon, (belonging to the Arch-Bishop) intending to thresh it out, multitude of Serpents, Toads, Adders, appear∣ed in the sheaves, so that the Bailiffs were enforced to set it all on fire, to consume those venomous creatures that were in it.

Thirdly, the Canker-worme, is another devourer and spoiler of Corne,* 1.384 that spoileth, and then flyeth away (saith Nahum.) To this we may resemble the mercilesse and cruell Landlord, who by racking Rents, excessive fines, imposition of Carriages (more

than by Covenant was agreed on,) doth so tenter-stretch the poor Tillager, that he is never his own man again. Questionles Lands and Rents, may be improved; so that it be with charita∣ble minds, and that the Tenant may both pay his Rent, and comfortably subsist by his labours, and maintain himself and his, in an honest sort; Otherwise such Landlords do but grind the faces of the poore, chop them small as herbs for the Pot, Mich. 3.3. they seethe a Kid in the Mothers milk,* 1.385 old and young toge∣ther, in one anothers blood. And in raysing their Rents, they do their utmost endeavours to raise the Markets, (for how else can Tenants pay their Rents?) and in so doing, they seek to bring a dearth upon the Land.

The last, of these wasting Creatures, is the Catterpillar, which in the East, was a horned worme with 16. Feete, (termed by Jeremiah, the Rough Catterpillar,) this was a great spoyler,* 1.386 and waster of Corne, Psal. 78.46. & 105.34, And such a horned worme is the Depopulatour, (which abound most in the North-East) they throw down whole Villages, and instead of one or two hundred Persons, who have there lived, and comfortably maintained themselves, and Families; now no more is to be seen, then a Sheephard, and his Dog. These do not only take away the gleanings from the poore,* 1.387 Job. 24.10. (Contrary to the Law, Deut. 24.19.) but the fields and all, Isay. 5.8.

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

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

that leaves, is consumed by the Catterpiller. All together are enough to devour up the plenty of a Land.

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

First by Whoredome. This the wise man observed in his time,* 1.388 Prov. 29.3. he that keepeth company with Harlots spendeth his sub∣stance; Or he that feedeth Harlots (for so the words may be ren∣dered, and are in some translations,) for they stick like Horse-Leaches, till they have fed, and filled themselves; and then they fall off, when they have emptyed those who fed them. So Pro. 6.26. by the meanes of a whorish woman,* 1.389 a man is brought to a morsell of bread; To a bit or a scrap of it: Gods curse is upon a mans estate, and labours, for this sin; Besides it is a costly sin, (though it be base and brutish,) and bought at the highest rate: the Wife, and many Children are not so chargeable as one Har∣lot is: A price she sets on her body: none on her soul, (that she gives away.) These are like the Palmer-Worm, for their gad∣ding and wandering disposition,* 1.390 Pro. 11.7. No flesh pleases them, so well as strange flesh, Jude 7. For such is reserved the Vengeance of eternall Fire.

Secondly;* 1.391 by Drunkennesse, Pro. 23.21. the Drunkard and Glutton shall surely come to poverty. A punishment threatened to the Drunkards of Judah,* 1.392 Ioel. 1.5. God brought upon them a time of dearth, and famine, for abusing their plenty in exces∣sive drinking. Experience verifies this, in most places, and Pa∣rishes; and I doubt not but you can produce Instances (more then enough.) If you would keep your Town from beggery, have a care to suppresse this sin, what may be. The onely way to destroy some Vermine, is to shave off the hair; and to de∣stroy noysome foules, is to destroy their nests. So the way to suppresse Drunkennesse is to put down their harbours, where the dissolute wretch sits securely, and buyes beggery at a deare rate: the Wife and Children being at home wanting bread, whilst he spends all his substance, (his whole daye's earnings) la∣vishly

in drink. The provident care of our Governours, hath made good lawes for the restraining of this vice, and few of our Ale house-keepers, but are bound to suffer no drunkennesse in their houses: yet (they must acknowledge) if it were not for their old Guest drunkennesse, they might shut up their doores, and should not be able to pay their Rent. These Drunkards are as those Crowned Locusts mentioned, Nahum 3.17. and they have great Grashoppers for their Captains,* 1.393 which Camp in the hedges in cold day; yet may not Officers forbear to beat these hedges. If Officers be mild, and the Drunkard merry, little Reformation in our Townes may be expected of this vice.

Thirdly, I delnesse is another meanes to bring a man to the want of bread, Prov. 20.4, The sluggard will not plough by rea∣son of the cold, therefore shall be begg in Havest and have no∣thing. By plowing,* 1.394 the workes of a mans calling is to be under∣stood, (that calling being put for the rest of his labours) and by Winter understand all seasons that seem hard, or troublesome, to him, that would be at ease; and eat the bread of Idlenesse. Such a one in Harvest, shall reap the fruit of his sloathfulnesse, as others do of their Labour: theirs shall be plenty, his mise∣ry and want; When others fill their bosomes binding up their sheaves, he shall beg for gleanings, and be denyed,* 1.395 Prov. 6.9, 10, 11. want shall come on such, like an armed man, there shall be no resisting of it. These are but as Canker wormes in the pla∣ces where they inhabit, every green thing they spoil and then fly away, Nahum 3.16. leaving their charge to the Parish.* 1.396

Fourthly, Prodigality and wastfulnesse, is another devourer, and brings their want upon men, Prov. 18.9. He is Brother to the slouthfull; Both give Beggary for their Armes,* 1.397 Dr. Jerm. in loc. onely this is the difference; The Prodigall runs to beggary, and the idle and sloathfull person, sits still till it comes to him. We have an example in that prodigall, Luke 15.11. He was a waster of his Portion of Goods that his Father gave him,* 1.398 and that brought him (as you may read afterwards) to the Hogs-trough. It is ill trade that Prodigality drives; wasters will be wan∣ters, such Prodigalls may be resembled to the Catterpillar: for albeit they have but one hand to receive, yet they have many feet, which carry them to all excesse of Ryot; they run with

them, with all the might they have, and (like an hour-glasse turned up) they never leave running till all be out. All these, both in Publique and in Private, take the way to inflict bar∣renness upon a Land, and bring the want of bread both on them∣selves and others; which is so great a Judgement.

[Use 3] If the want of Bread be so great a want, (as you have heard it is,) then what cause have we to magnifie Gods goodnesse to∣wards this Land, and Nation, who hath not punished us with this sore judgment of Dearth, and Famine, (as our sins deserve) but on the other side blessed us with such plenty of corn and grain, thar our Garners are now full, affording all manner of store,* 1.399 Psal. 144.13. which is one of those blessings that make a Nation happy, verse 15.

That we may the better feel this mercy,* 1.400 which we now en∣joy, and apprehend the sweetnesse of it, and be stirred up to true thankfulnesse for it: let us cast our eye a little, upon the face of Famine, and then reflect home upon our selves, ta∣king notice of our own deserts that so God may be the better glorified, for his mercy towards us.

Famine,* 1.401 is the Rider that sits upon the Black horse menti∣oned, Revel. 6.5, 6. with a paire of Ballances, in his hand, cry∣ing a measure of wheate for a penny, and three measures of Barley for a penny. The Ballances shew that bread should be delivered out by measure, as is threatned, Deut. 26. Ezek. 4.6. And that men should be stinted in their allowance. The Measure there spoken of, was a pint and a quarter, say some; a quart, say others. But so much onely as was allowed a servant for his maintenance,* 1.402 is generally agreed upon. The Penny, was the labourers hire for a day; as we read, Math. 20.9. (The old Roman penny being as much as twelve pence sterling, (as some think.) Now it must go very hardwith a man, when (having a wife and Children to sustain) the wages of the day's work would do no more then buy bread for himself alone. This want and scar∣city, is a waiter (in ordinary) upon War. The Black horse, fol∣lowes the Red at the very heels, and is a soarer judgement than the sword,* 1.403 as the Prophet Ieremiah telleth us; Lament. 4.9.

The direfull, and sad effects of Famine, and want of bread

being considered; will further discover unto us the gas••••nesse, and horrour of it. Read Deut. 28.53, -58. [Thou shalt eat the fruit of thy own Body.] This is a Monster,* 1.404 that turns men in∣to Canibals, and causeth the•••• (unnaturally) to devour humane flesh. At Turw••n in France, the Famine was so great that mans flesh was sold for tood: and pone pretium humanae carni, was o∣penly proclaimed at Rome,* 1.405 in the Reign of Honorius the Empe∣rour. Nay, it will not only constrain men to eat mans flesh but their own flesh too,* 1.406 Isay 9.20. every man shall eat the flesh of his arme; (This hath b••n off observed of such as have bin hanged alive in Chaines.) And what else are Children; but devided pieces of a mans self? parts cut off from the substance of their P••••en••s. [Thou shall eat the flesh of thy Sons and the flesh of thy Daughters which God hath given thee.] Famine will enforce thee to neglect natural affection, (otherwise invincible) Deut. 28 verse 54.55. [his eye shall be evill, &c.] that is, he shall grudge to part with a bit to any an ••en••ie those that eat.* 1.407 (As when Athens was besieged by Demetrius, the famine was so great that the Father and the Son tought with bloody swords for a mouse that fell down dead from the top of an house): Or else so evil that the Husband, will not spare to feed on the flesh of the Wise, nor the wise of the Hu••ban••'s, &c. verse 56.57. [The eye of the Mother who hath bin tender and delicate shall be evil towards her new-born infant,] so that she shall re-womb, and re∣in••omb the train of her body, to ••ari••ie her hunger; yea she shall de••our her after-b••rith or Secundine, (which at ot••er times she would have buried of burned) she shall ea•• it secretly, saith the Text, either for fear (saith Osiander) least some might p••uck the meat out of her mouth: [An instance of thi•• we have in the siege of Samaria, 2 Kings 2.29. and ••••menred by the Prophet Ieremiah Lament. 4.10. Or else out of womanly mo∣desty,* 1.408 being ashamed to be seen to eat i••.

And then Read again Lament. 2.20. In all the whole body of story, you shall not finde such an expression of the misery of Famine as the Holy Ghost there useth,* 1.409 women eat their fruit, and Children of a span long: that is, (say some Expositors) Children new born, and as ••oon as the joynts were et by the hand,* 1.410 or span of the Midwife. Others thus understand the place,* 1.411 They shall

(by some meanes or other) procure abortions, and untimely births of those Children, that were in their bodies, that they might have so much flesh to eat. All these threatenings, were litterally and punctually fullfilled upon the Jewes, at the last destruction of Jerusalem,* 1.412 at which time wrath came upon them to the utmost: of which Famine Iosephus, and others, make so sad a relation, that I know not, who can read it with dry eyes.

Our own Chronicles, present unto our view the gastly Pi∣cture of Famine: we of this Nation have bin often smitten with this scourge. In the Reign of Edward the Second, we read of a terrible Famine in the Land which happened through aboun∣dance of raine that fell in Harvest; insomuch that horse-flesh, Dogs and Cats were held great dainties: Children were stolen for food.* 1.413 Parents did eat the flesh of their own Children, which they hid in secret places: And Theeves newly brought into the Goal were torn in pieces: and eaten half alive, by those who had bin longer there. Many other terrible famines, are mentioned, (as in the dayes of Henry the sixth, and in the dayes of Henry the Eighth:* 1.414 and many times since, God hath sent fa∣mine amongst us, to cleanse those teeth that have bin furred and fowled with excesse.)

If you think I present the face of famine to you at too far a distance,* 1.415 I will bring it nearer and beseech you to veiw it; in our near Neighbours glasse. Was not Dogs-flesh, and Cat-flesh, Rats, Mice, &c. in that streight siege of theirs, as dainties esteemed with them? Oh the miseries that they suffered, and had not God remembred them in mercy, to what extreamities they might have bin brought, the Lord onely knoweth. But God hath both freed them,* 1.416 and us, even this whole Nation, and in stead of Famine so much feared, (and which justly might be expected) he hath powred down such a plenty, as that the Markets in all places are stored to a glut: mens Sellars and Granaries richly furnished: The Husband man, and Tillager have no vent, whereby to make their Rent: And (as it is thought) should there be neither seed-time, nor harvest with us, yet the present plentie is such, that there is enough to suffice the Nation for divers years ensuing: which makes some

presumtuously confident, that we shall never any more know what Famine, or the want of bread-corn, meanes.

But such bold confidence, oftentimes comes bleeding home.* 1.417 That Prince of Samaria would not believe that any such plenty could be, as the Prophet had foretold; Albeit God should make windowes in Heaven, and rain down wheat amongst them. Nor will some men believe (on the other side), that ever there shall be scarcity and want of bread-corn, amongst us, Albeit God should make our Heavens brasse, and our Earth Iron. But we may do well to remember, that next to Pharaohs full eares came Pharoahs blasted eares; next Pharoahs fat kine, came Pharaohs lean kind; next the Red horse, comes the black horse: many wayes God hath to inflict this Judgement on us; some∣times it comes clad, in a roab of immoderate raine, and showers; drowning the worlds plenty, and the Earths provision; some∣times it is attended with Catterpillars innumerable to eat up the fruits of the Earths; and sometimes with blasting and mildew. He hath a Band of Midianities,* 1.418 to thresh out the corn that we have sowed. A Nation he may bring upon us, who shall eat up our Harvest, and our bread, which our Sons and Daughters should eat. Besides, God sets the Markets; some∣times a measure of fine flowre for a Shekle, and two measures of Barely for a Shekle. And sometimes an Asses head at four∣score pieces of silver,* 1.419 and a Cab of Doves dung at five pieces of Sil∣ver. It exceeds belief to tell, at what high rates a little mouse hath bin sold, and puddings made of Dogs guts. If he raise our Markets, all the Power under Heaven cannot pull down the prices. And what assureance have we, that he will not do it?

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

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

Again, are not tho••e very sins now rife, and reigning a∣mongst us, which God hath heretofore punished with Famine and want of bread? Ezeck. 14.13, 14. more particularly, A∣buse of plenty to Drunkennesse,* 1.420 and riot, Isay 5.11, 12, 13. Murthering of Innocents, 2 Sam. 21.1. Rejecting, opposing, thre••tning, and persecuting Gods Ministers, for delivering their message, Jer. 11.21, 22. Refusing to submit to that yoak of Government, which God hath put upon us. Ier. 27.8. Insen∣siblenesse of the wants of those distressed, Amos 6.4.6. Obstina∣cy and incurablenesse in our iniquities, Levit. 26.24 25, 26. Ier. 13.22,-27. compared with 14 1,-7, 33, 14, 15, 16. So that you may see, this warning is not needlesse, wherefore as we have cause to be excited to thankfulnesse for our present abundance; so to be admonished, to serve the Lord with fear; that our sins may not draw this heavy judgement on us, which is so little feared by us.

[Use.] Yet we have one Use more to make of this; for if the want of bread for the sustinance of our Bodies, be so great a want; then let us Reason from the lesse, to the greater; what a judgement must it be, to want bread for the sustinance of our soules? This is that Bread spoken of, Isay 55.2. Math. 15.16.* 1.421 Luke 14.15. Iohn 6.32,-35. And there is a Fa∣mine of this Bread as well as of the other, threatened, Amos 8.11. as a far greater judgement, by how much the Soul is more ex∣cellent then the Body. This takes away the Beauty of the soul; and brings heavinesse upon it, Psal. 106.15. Lament. 4.7, 8.9. It causeth a man to feed on rottennesse, and filth (as Drusus did on the very stuffings of his bed,* 1.422 when by Tiberius he was kept us in a Room, and denyed meat.) In the Roman Church for want of this Bread, they fed on Lying Legends, stuffed with Fables; and on lying fictions. It brings Death upon the sould in∣evitably,* 1.423 Prov. 29.18. Hos. 4.6. So Amos 8.14. both fair Virgines and young men shall fall and never rise up again. And yet how insensible are men of the want of this Bread? how little do we lay to heart the condition of those who are under it?

When Ieremiah bewayled the state of the Jews, in their Captivity, he begins his Lamentation with this that the wayes of

Sion lamen••ed; no man came unto her solemn feasts,* 1.424 all her gates were desolate, and her Priests did sigh: Infinite were the miseries that were upon that City in tho••e 18. months: whilst that siege lasted, as afterwards he mentions, but not before he had groaned out most pitifull complaints for the spirituall Famine, that they were under, in that the worship of God was ceased a∣mongst the people. And, is there not cause to lament the neg∣lect of Gods woship and service that is among us in these daies? for albeit we are not (through Gods goodnesse) come to that; to travell from Coast to Coast to meet with a Prophet, yet the case of many of us is like that of Tantalus; who had Apples at his lips, and water at his Chin, yet pined for want; we Famish in the midst of Plenty. But thus much of the want, now fol∣lowes the course he takes to supply it.

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

And here take notice, first of his Addresse, vers. 5.6. Second∣ly of his Repulse, vers. 7.

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

[His Friend]

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

A true Friend is a safe Neighbour. A good Resuge (he is) in the time of trouble.* 1.425

When Saul sought the life of David, and hunted him as a Partridge upon the mountaines, he presently flies to Jona∣than and acquaints him with his sad condition as we read, 1 Sam, 20.1. and adviseth with him concerning his sayety.* 1.426 Nature taught that wretched man Haman, when he was full of hea••i∣nesse for the honour that was done to Mordecai; to ease his heart and asswage his grief this way; he gets him home and ac∣quaints his Friends with what had happened,* 1.427 Ester. 6.13. And this is the course that Solomon adv••seth us to take in the time of

trouble. Thy own Friend and thy Fathers Friend forsake not, nei∣ther go into thy Brothers house in the day of thy Calamity,* 1.428 Prov. 27.10. As if he should have said, when thou art in any trouble or affliction go not to any of thy Kindred to crave succour and help from them, but go to thy faithfull and tryed Friend: he gives his reason for it.

[Reas.] [For better is a Friend that is near then a Brother that is a farr off,] that is, though thy Brother or Kinsman be near thee in blood, yet he may be far from thee, in respect of any true af∣fection, or comfort that he affords thee; Nature, may be without good will,* 1.429 (and often is,) but Friendship, cannot. The love of Friendship tyes faster, then the love of Nature and stickes closer; according to that of Solomon, Prov. 18.24. There is a Friend that sticketh faster then a Brother. Frater est fere alter, A Brother is almost another, but Amans est alter idem cum ama∣to; Another the same, with the beloved party. Friends are not onely like the Cherubins, whose faces were one towards ano∣ther;* 1.430 but like Ezekiel's wheeles One within another. St Au∣stine speaking of one that used to say, that his Friend was Dimi∣dium an••mae, concludes that he sayd well, in so saying; for I well perceive (saith he) that my soul, and my Friend's, are but as one soul in two bodies, by the vertue and efficacy of our stedfast love: wherefore my Friend being dead, it was horrour for me to live; and a longer life was loathsome to me, but therefore onely I stop the current of my death, least in my body two souls should lose their breath.* 1.431

Other Reasons Solomon renders us of this point, Prov. 17.17. A Friend loveth at all times, and a Brother is born for Ad∣versity; [He loveth at all times,] his love is an warm in winter, as in summer;* 1.432 and his heart is as open at Mid-night, as at Noonday: no distance of place, no change of States can cause any alteration in a Friend's affections. Ruth was no lesse loving and respective to Nahemi at her return to Judah empty, then when she came to Moab full; In every place & in every estate she was all one, after that they two had grown to be one. (And a Brother is born for adversity) that is, such a Friend as loveth at all times, and is to be accounted as a Brother, and nearer then a Brother; he is born and brought forth (as it were) into the

world to be made use of, in dayes of trouble, and times of tryall. Not, but that he is likewise born for Prosperity, (for we are as well to communicate with him our joyes as sorrows, as we read, Luke 15.9.) But Adversity is the more principall end (especially in our sinfull and sorrowfull estate) for which God hath linked men together in the bond of Friendship. And this the wisest sort of Heathens, saw by the light of Nature, and held that man's, Perfection depended upon a Friend.

[Use.] Wherefore, if God send afflictions to prove thee, desire that he would be pleased of his goodnesse to raise up a Friend to help, and succour thee.* 1.433 It is one of the chiefest comforts of this life, which sweetens worldly miseries, to have a Friends to make our cases known unto: (as Ambrose shews). It is a Clame and clear sea to a storm-beaten Mariner; He is the com∣fort of miseries, the guide of difficulties, the medicine of life, the treasure of the earth, and no other then a good Angle cloath∣ed with flesh and blood.

David bitterly laments the want of Friends, in time of trouble; that was a greater affliction to him, that his Friends were removed from him, than all the outward afflictions that he suffered. A friendlesse man is a man unfenc't, unsheltered; like a house unroof'd: no way able (in respect of humane help) to bear off the gusts of the world, that blow upon him. It mak••s a man a most impotent Creature (albeit he be neither blind, nor lame) as wanting the most necessary limbs of life; without which other limbs, are no better,* 1.434 take away friendship from amongst men, and take away the Sun out of the Firma∣ment. (But of this before.)

[Use. 2] You see from hence, what use to make of Friends: They are like those fair Havens which St. Paul makes mention of,* 1.435 Acts 27.8. A comfortable harbour, against wind and weather. To Christian Friends, let us then resort both for counsell, and com∣fort in any stresse of weather, and unbosome our selves so far as is fitting) unto such,* 1.436 of whose wisdome and fidelity we are confident. Now there are two sorts of Friends to make use of: some Living and some Dead. Living Friends are three sorts.

Some Friends there are (saith one) which are rather to be used,

then to be trusted; Being more able, t••en entire and true hear∣ted. Time of adversity,* 1.437 and trouble, discovers t••ese, (as you have heard): for albeit wealth makes Friends, yet adversity proves them. When thou art in any affliction, or misery, that is the time to ••iscover, whether the ••o••e of thy Friend besound, and substantiall; or only, frothy. This is one Commodity that distresse brings with it, for so uncertain is Friendship in Prospe∣rity, as that it is questionable, whether the Person of a man or his Prosperous estate be the Beloved. It is mi••ery indeed that the knowledge of such a happinessed (as a Friend) cannot be had, nor fully known, without our own hard hap of bei••g in some sad condition; but being so, take thou the opportunity, and now try such Friends in lesser matters, that you may know how to trust them afterwards in greater tro••bles.

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

Some Friends there are who are both to be used, and trusted; of whose ability, and sufficiency, we have sufficient proof. No earthly thing is more deligthfull then the sweet society of these. Oyntment and perfume rejoyce the heart, so doth the sweetnesse of a mans Friend by hearty counsell, Prov. 27.9. The ••ociety and company of such a Friend is weet and gracious;* 1.438 as ointment, and perfume is comfortable to the ••pirits of man;* 1.439 That findes enterance through the po••es of the bodies, and having made way for it self, to go in, it lets out the thick vapours, which clog the body, an r••joyceth the heart; so the advi••e and coun∣sell of a faith••ull Friend, (being admitted) it excludes those passions which disturb the soul, and bringeth ease unto it. The fuln••sse and swellings of the heart cau••ed by passions all sorts; (no lesse dangerous to the soul, then stoppings and suffocations, are to the body) are eased and di••charged thereby, you may, (saith a great States-man in his time) take Sarza, to open the Liver; sleele, ••o open the speen; flowers of Sulphur, for the Lungs;

Castoreum for the brain; but no receipt openeth the heart but a true Friend. So saith Cassiodorus, A man without a Friend,* 1.440 hath not to whom he may evaporate the troubles that grow upon him, but Optima medicina est homo homini, The best Physick for man, is man; such a man, as is an able and faithfull Friend, to whom we may impart our joyes, fears, griefs, hopes,* 1.441 counsells, or whatsoever lyeth upon the heart, to oppresse it; By commu∣cating the one, (viz. our joyes and comforts) we double them, by joying the more. And by imparting out griefs, and sorrows, we cut them as it were in half, and so mourn the lesse.

Besides these Living Friends, there are Dead Friends to whom we may addresse our selves, in the time of our distresse, and these are the Good Books and writings of Godly, and Orthodox Divines. A living Friend, hath this privile••ge, above the dead; he can better meet with our grievances, and more aptly sure his advice to the Occasion; what he saith, is apprehended with more ease, and lesse plodding, and bent of mind: But dead Friends have bin esteemed the best Counsellours,* 1.442 in regard of Impartiality, and sincerity. Sir Thomas Moore gave this ad∣vice to K. Henry the 8. that he would consult with the Ancient Fathers concerning his Divorce from the Lady Katherine, rather then with the Living, who were apter to deceive him with their flatteries, then to trouble him with the truth. Indeed the counsell that these give, is dry, and well advised; but yet above all books, the Bible is to be preferred: None to that.

[Use. 3] Let me not forget, to leave one word of Use, with you, that professe Friendship: (before I dismisse the point). See that you be faithfull in Friendship; and stick close to your Friends in the day of their adversity, when they stand in most need of you. A Friend in need is a Friend indeed. To find Friends,* 1.443 when there is no need of them, and to want them when there is need; are both alike easie, and common. Such Friends, were the Sa∣maritans to the Jewes, who claimed kindred of them in their Prosperity, but in their Adversity, they would not own them. Is this thy kindness to thy Friend? said Absolom to Hushai (when as he supposed, he had deserted his Friend David,* 1.444 notwithstan∣ding that he pretended great love unto him;) but the question

may be more truly put to many in these dayes, who do not only forsake their Friends in the day of their distresse,* 1.445 but treacher∣ouslie undermine them, and betray them under a shew of Friendship. Faithful are the wounds of a Friend (saith Solomon) but the kisses of an enemy are deceitful, or (as some render the Proverb,) the wounds of a Friend are to be nourished: that is, his Reproofs, Corrections, and Chastisements, are to be received and esteemed as the fruits and effects of Love. But the kisses of an enemy are to be prayed against: the flattering speeches and fawning curtesies, of pretended Friends, we must desire God to keep us from the danger of; for that they proceed from a de∣ceitfull mind: (As Abner and Amasa found by wofull experi∣ence,* 1.446 and our blessed Saviour who was betrayed with a kisse.) Such Friends David puts in his Letanie. And Antigonus of purpose kept a Priest to pray and to offer up sacrifice to his gods, that he might be kept from the Danger of them. As for his open foes (he said) he would be carefull to defend himself.

Ah vile shame, that amongst Christians lesse faithfullnesse in Friendship should be found then was amongst the Heathens! we all professe our selves to be of the family of Christ: would it were with us as in that, that there were but one of 12 were un∣faithfull to God, and their Friend; but we find it otherwise, not one amongst twelve, that are found faithfull: The false dealing of Counterfeit Friends have more afflicted good men, then all the wrongs that they have received by open enemies, Psal. 41.9. It was the Complaint of Luther;* 1.447 A falsis amicis plus est mihi periculi, quàm ab ipso toto Papatu. This hath given just cause for some to say of their Friends (as Nazianzen some∣times did to Basil) that he had got nothing by their Friendship,* 1.448 but onely learned this Lesson, not to trust a Friend.

The Naturalists tell us of a Gem, or pretious stone, which they call Ceraunias) that glisters most when the skye is Cloudy, and overcast with darknesse, and to be found soonest (as we say of Eeles) in a day of thunder: True Friends are like this Gem; Not like those Brooks that Iob speaks of, (& whereunto he com∣pares his Friends) which fail when there is most need of them. If thou seest thy Friend in trouble, and that he flies to thee for harbour,* 1.449 prove not (like the Bramble unto the sheep) a means

of his further sorrow, and entanglement; but afford him the best advice, and help thou canst. Remembring what Solomon saith, that thou wert born to help him in that hour. And to deny help unto thy distressed Friend and Brother, when power is in thy hand, is (in a manner) to deny thy birth. And it is pitty that ever he was born, who denyes to do that which he was born for. And thus much we have gathered from the letter of the Parable: now to the spirituall meaning. And thence we are taught, that

God is that Friend to whom the Godly addresse themselves in all their wants and troubles.* 1.450 His bosome is their Refuge in the day of their Calamity.

This is confirmed, by that of David, Psal. 32.5, 6. Every one that is Godly shall pray unto thee;* 1.451 As if he should say, he that is Godly, and holy, will come to thee, and pour forth his griev∣ances into thy bosome: yea every such one will do it, of what degrees or rank soever. So elsewhere; unto thee shall all flesh come, Psal. 65.2. that is, All sorts of men that are converted, and brought into a League of Friendship with thee,* 1.452 (for flesh is there so to be taken, (as elsewhere, Psal. 145.21. Acts 2.17.) they shall fly to thee, and resort to thee, as to their only Refuge in all their troubles.

Thus did Jacob (a Patriarch) in the day of his distresse, Gen. 32.9. Hos. 12.4. Moses and Aaron amongst the Priests.* 1.453 In all their tribulations, they may be found at the door of the Ta∣bernacle, Numb. 16.18, 19, & 20, 6. And Samuel amongst the Prophets, 1 Sam. 8.21. These called upon the name of the Lord in the day of their Calamity, Psal. 99.6. The like did Jehosaphat and Hezekiah amongst the Kings of Judah. As we read, 2 Chron. 20.12. 2. King. 19.14, 15.

Time would faile me, if I should instance in all; of all sorts, and rankes. Women, have made this Friend their Refuge as well as men, 1 Sam. 1.15. Poor, as well as Rich, Psal. 34.6. In short; the Name of the Lord is a strong Tower, (saith Solomon Prov. 18.10.) that is; Look what a strong Tower is in time of Danger, such is God, His power, Providence, Mercy, Goodnesse, (for by these, is God knowen, as men are known by their names) to

these that have recourse unto him. [Reas.] This the Godly well know; and therefore in all their troubles and calamities they fly to him;* 1.454 their eyes are lifted up; their hands are stretched out; their hearts are carryed, and that with speed; as being well ac∣quainted with the way, and there they know they are safe. For it is a Tower, as high as Heaven it self; as strong, as strength it self; and such a defence, that all the Assaults that can be made against it, are but like the blowing of leaves, or paper bullers, against a wall of brasse.

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

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

First, all our earthly Friends are but Subservient under God, and for God: It is he that raiseth them up unto us, Prov. 16.7. he it was that gave Joseph favour in the sight of the keeper of the prison (as we read,* 1.455 Gen. 39.21.) And the Children of Israel favour in the sight of the Aegyptians, Exod. 3.21. And the Jewes, that were in Babel and other places, he gave them favour in the sight of all that led them away Captives, Psal. 106.46. And it is he that taketh away Friends, and removes them far from us, Psal. 88.18. so that in them, out of him, there is no safe repose for help.

Secondly, Earthly Friends, can but befriend us in some par∣ticular troubles, and wants; some in one kinde some in another, none in all: (which is the Reason that we stand in need of a multitude of Friends) nor can all our Earthly Friends afford sufficient help, in all our necessities. There is some choise mer∣cy, that God reserveth for himself (immediately); as peace of conscience; joy in the holy Ghost; and the graces of his spirit: which however they are bestowed on us in the means, yet with∣out the concurrence of divine grace,* 1.456 they can do nothing: Give me Children (saith Rachel, to Iacob.) or I dye; Am I in God's stead (saith Iacob) that I should give thee Children? So shouldst thou come to thy best Friend on Earth, and say, Give me Faith;

Give me Repentance: Give Peace of Conscience; must not he answer thee as Iacob did his beloved Rachel,* 1.457 or as the King did to the woman in the siege of Samaria, If God do not help, how can I? Were it in our power to help you to grace, there is not one of you that should this day return home, without it. It is God only that is able to do all for you, Ephes. 3.20.

Thirdly; Earthly Friends cannot befriend us in all Places; should they be both able, and willing, to help us, yet they can∣not be in all places at once, here, and there too: I may be shut up in close prison; banished out of the kingdome; cast into a Den of Lyons, or be where I cannot send unto my Friend: But God is such a Friend, as is every where, where we are; on this side the sea's or beyond them.* 1.458 Am I a God at hand and not a far off, saith the Lord? do not I fill heaven and earth? Jer. 23.23, 24. When Abraham was called out of his own Country,* 1.459 God went with him, when Ioseph was in prion, God was with him, &c. He is a Friend in Court; City, Country. David found him in all places, in his meditations, Psal. 139.7.8. And in all places he is ready to supply our wants. No Friend like him.

Fourthly, the friendship of our earthly Friends, proves (ma∣ny times) vain, for every man at his best estate is altogether vanity,* 1.460 Psal. 39.5. And their purposes and promises prove no better; they fail us in undertaking for us, sometimes above abilities; or else through heedlesnesse, and forgetfulnesse, or other weaknes∣ses, frustrating their good intentions. If not so; yet their breath goeth forth, they return to the earth, and in that very day their thoughts,* 1.461 (which they had of helping and doing us good) perish with them. Therefore put not your trust in Princes (saith David) nor in any Son of man, Psal. 146.3, 4. And why not? there is no help in them: and why no help in them? their breath goeth forth, they Return to the Earth, and their very thoughts do perish.

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

[Resp.] Here, we must distinguish between that trust, we put in men; and that we put in God: Trust in men, is that Credit, which one puts in another, in our mutuall and wordly dealings; spoken of Prov. 31.11. This is Civil: Trust in God is the Affiance and confidence of our hearts in him,* 1.462 relying upon his provi∣dence

and promise both for the removing of evil,* 1.463 and bestowing of good spoken of, Psal. 37.3. 1 Tim. 6.17. This is Religious: There is a Civil trust, due to men; who are raised up as means under him, to succour us, and do us good; and that is lawful; But it must be subservient to that Religious trust which we are to put in God; nor can that be put in any Creature, without Idolatry, and therefore forbidden to be put in man, or in any earthly Creature. Now let us come to the Application of the point.

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

To which of the Saints wilt thou turn? said Eliphaz to Iob,* 1.464 Iob 5.1. Had he put that Question to a Papist, he would readily have answered, to St. Sithe for my pursse; to St. Loy to save mine horse; for my teeth to St. Apoline; to St. Iob for the Pox; to St. Luke to save mine Ox;* 1.465 to St. Anthonie to save my Swine, &c. They have Saints enough, to turn unto; As men do please, for every disease, they have a Saint particularly. Such is the grosse Idolatry of the Church of Rome, who set up some such, to be prayed unto, and put confidence in, as never had any true being, but were meer Phantasies, and Imaginations of mens brain. And o∣thers, such, as we may conceive (without breach of Chari∣ty) are damned wretches in Hell. And for the best of them (who were indeed true Saints on earth, and now glorious in Heaven) it cannot be done to them, without infinite wrong offered both to the Father; Son; and Holy Ghost. Call upon me,* 1.466 (saith God) in the day of trouble. Psal. 50.15. not on that Saint, nor this Angel. Ask my Father in my name (saith Christ) and he will give you, John 16.23. He is the onely Mediator, both of Redemption and Intercession, between God and us, 1 Tim. 2.5. An (the Holy Ghost teacheth us to cry Abba Father,* 1.467 Rom. 8. Should we take (saith one) the Pen of a ready writer, and be∣gin at Genefis, and proceed to the end of the Revelation and note, all the Prayers, and supplications (which are many) yet not

one that is made to any other, then the true God; Nor shall we find any Commandement; Promise; or warrantable example, for that practice. Indeed, we read of a damned wretch in Hell, who did addresse himself to Abraham,* 1.468 Father Abraham (said he) have mercy on me, Luke 16. vers. 24. but that example will not affoard them, one drop of water to coole the tip of their tongues.* 1.469

Others fly to mortall men, and rest on earthly meanes, in the day of their Calamity. They make flesh their arm, and with∣draw their hearts from God; some relye on great mens favours, and put their trust under the shaddow of their wings.* 1.470 So did Ahaz that wicked King of Iudah, who notwithstanding he had pro∣tection offered him from the Lord, together with a signe (such as himself should chuse for the confirmation of his faith in that hehalf,) yet he would needs put himself upon the King of Ashur, whom he hired (with his army) to be his defence, and safeguard, Isay 7.18. the hypocriticall Isralitees did fly for suc∣cour to Aeygpt and trusted to their horses and chariots, because they were many: (forwhich cause a wo is denounced against them Isay 31.1.) And Iudas, being in horrour of Conscience,* 1.471 runs to the chief Priests; (who afforded him, but small comfort.* 1.472) Others trust to their own wit; (as did Achitophel, 2 Sam. 16.21.) or to their wealth, or riches, Psal. 49.8. They say to the wedge of gold, thou art my confidence, Iob. 31. when alasse! neither silver, nor gold, shall be able to deliver in the day of wrath. All these will prove but as butrushes to a drowning man: or like the Aegyptian- Reed which will not only fail them, but pierce them with the splinters, and wound them deeply in the end. Of all these (and others like to these) we may take up the Prophet's patheticall exclamation, Be astonished oh ye Heavens, at this,* 1.473 and be ye horribly affraid, for my people have committed two evils, they have for saken me, the fountain of living waters, and he wed them out Cisterns, broken Cisterns that will hold no water, Ier. 2.12, 13.

But, the sharpest Rebuke belongs to those, that fly to Hell for succour, and make the Devill that Friend of theirs to whom they have resort in calamitous times.* 1.474 Pharoahs he sends to Jannes and Iambres, his Magicians: Saul to the witch of Endor; A∣haziah, to Baalzebub the God of Ekron: Balaac, to Balaam

the witch of Pechor, A sin ordinary, and common, to be found even amongst those that professe the Gospel. The Jewes could Reason thus.* 1.475 He hath a Devil, why hear ye him? (a damnable aspersion cast upon Christ) but these fly to the Devil, and will hearken to none sooner, then to such as have Devils. A sinne that we read not (in Scripture,) that ever any godly man fell into; but such onely as were given up, and forsaken of God. Saul did it not before God was gone from him.* 1.476 It is expresly forbidden by the Word,* 1.477 Levit. 20.6. and severely threatned. Death is pronounced by the Law, not onely on the witch, but seekers to them,* 1.478 Deut. 18.10. Let me tell such, that it is much better to dye, of Gods wounds; then be cured with the Devils Salves. And let all such, as betake themselves to sinfull shifts, for procuring themselves safety from troubles, or deliverance out of troubles; and make the Devil (not God) their Refuge; consider seriously of that they read,* 1.479 Isay 28.15, 17. and lay it to their hearts. It may be a meanes, to awaken them and bring them to Repentance.

[Use. 2] And let us be perswaded and directed from the Doctrine de∣livered, to have recourse to God, in all our needs and troubles: Say with the Psalmist,* 1.480 Psal. 37.26. whom have I in Heaven but thee, O Lord, and there is none upon Earth that I desire besides thee. None but thee, none but thee; to whom I fly. This that you may comfortably do, see first, that you make sure your interest in God, (that he is your Friend) and then improve that interest you have in him to your comfort.

First, make sure your interest (the meanes we have before pre∣scribed) till then you cannot come with boldnesse, unto him for help. An ill conscience shuns Gods presence, and will rather seek to any, in time of misery, then to God, whilst we appre∣hend a man to be an enemy unto us, though we stand in need of him, and know that he hath Power to pleasure us, yet we shun him,* 1.481 (as Ahab did Elijah and Michajah) and will seek to any other, rather then to him. Did you not hate me, and why are you come unto me, now that you are in distresse, said Isaac to A∣bimeletch, and Ieptha to his Bretheren. Such an answer will our misgiving hearts tell us, that we should have from God, (not being our Friend) Should we come unto him, or say that

we apprehend him not as an Enemie; but as a stranger to us; one with whom we have no acquaintance, (much lesse Friend∣ship) yet this alone will keep us from having any familiar resort unto him in our necessities. Should we be told of such a man that is well monyed, and hath it lying by him; and be advised to go to him for a supply of our want, you know what the Plea will be; Alass! he is a stranger to me, one whose face I never saw; I dare not make so bold with him, pray do you speak a good word for me, it may be for your sake he will do much: So is it with those that are enemies, or strangers to God; they dare not come to God themselves,* 1.482 but (as Pharaoh did) they send (to Moses) to one of Gods Friends, and desire him to intreat for them: the like did Saul and Israel to Samuel, and Simon Ma∣gus, to Simon Peter. But when once we come to make good our interest in God, we shall have great encouragement to come unto him, and that in a familiar way, as one Friend comes unto another. So we read,* 1.483 Isay 63.16. The Church there pleads her interest in God, and thereupon expostulates with God, and asketh him a reason of his Judgments, and after a sort, blames him; why hast thou done thus to thy people? and giveth reasons why he should not be so angry with his people, verse 17, 18. many such Friendly and familiar passages we have in Scripture, that have passed betwixt God and the Godly. As Job. 13.24,* 1.484 25. wherefore hidest thou thy face and holdest me for thy enemie. So Psal. 13.1. & 89.46, 47. & Psal. 44.23. As if God were a sleep, when he should deliver his people, & 74.11. As though God were slack in releiving his necessities. Offer this now, to one of your Princes,* 1.485 (saith the Prophet to the people in another case) and see if he will take it. So come to any Prince on Earth, or great Potentate, in such a familiar manner, say to him thus; I would your Highnesse would awake once and attend my businesse, and pluck your hand out of your bosome, and execute justice; would he take it well? although it were from his best Friend or Favou∣rite? yet the Godly do thus, and God takes it well at their hands, for Friendship's sake; which is the only ground of this familiarity,* 1.486 Ephes. 3.12. Heb. 10.22. Therefore make that good.

And then having made good your Interest, Improve it: And that, first by resorting, and flying to him in all your troubles, Jer. 16.19. The unreasonable Creatures by a naturall instinct,* 1.487 betake themselves unto places of defence, when dangers threa∣ten them,* 1.488 Psal. 104.18. Birds fly to their Rowes in a storme; and Bees to their Hives; Pigeons to their Dove-coates: So must the Godly to the Lord,* 1.489 Isay. 26.20. Psal. 57.1.

Secondly; by trusting in this Friend, Psal. 62.8. It is a sweet straine which the Godly have in their song, Psal. 20.7. Hic curruum et illi equorum; Some in Charriots, and some in Horses; but we will remember the name of the Lord; We will re∣member him so, as to put our trust in him, and settle our hope on him, alone. As for the transitory things of this world, they are all vaine,* 1.490 as we read, Psal. 33.16.

[Obj.] But is a Horse vaine? an hoast of men vaine? is there no safe∣ty in these things?

[Resp.] Good meanes of safety from trouble, and deliverance out of trouble, may not be neglected; but when the meanes are most promising,* 1.491 we may not put our confidence in them: God must be eyed in the meanes, and on him the soul must look, over, and beyond the meanes, for a blessing; else all comes to nothing. It is better to trust in the Lord, then to put confidence in man; It is bet∣ter to trust in the Lord,* 1.492 then to put confidence in Princes (saith the Psalmist): both are good; but the first, best. Not, as if it were unlawfull, to put any confidence in a Religious way, in any thing, (as hath been said) but in God alone; But it is better to put our whole confidence in God, then so much as a Civill trust, in any of the Sons of men. Men of quality are offended, if they be not trusted upon their words, and promises; how much more should we trust the Lord, upon promises made, of Pro∣tection, and Preservation? The greatest dishonor to God, is, not to rely upon his word,* 1.493 it provokes God highly, as we find, 2 King. 17.19, 20. the Prince that beleeved not, was trodden to death:* 1.494 Such as do not, are accursed by him, Jer. 17.5. but such as do, are blessed and happy, Ier. 17.7. Psal. 146.5.

Thirdly; we shall Improve our Interest, by disburdening our mindes unto him, and powring forth our hearts before him, giving a full vent to our soules in his bosome,* 1.495 Psal. 62.8. The

heart of a Friend, may not be like the nose of a Still, out of which water comes by drops: But as the mouth of a paile, which hath a large vent, Psal. 81.10. Nor like a spunge,* 1.496 out of which water is squeezed; but it must come from a free spirit: Nor must it be like the powring out of oyle, or honey, or any such thick and oylie liquor, (which leaves some remainder of its sub∣stance behind, on the side of the vessell,) but like water, which runnes all from the sides. Our whole heart must be opened to the Lord, (but of this more hereafter.* 1.497) This shall serve for the second Use.

[Use.] In the last place: let all Gods Friends, take notice of their priviledge, and rejoyce in this that they have such a Friend to go unto in all their wants. A Friend,* 1.498 that is a Refuge for us to fly unto for succour, and security, (as were the Citties of Re∣fuge to the manslayer, when the pursuer of blood, (by unjust oc∣casions) follows us.)

A Friend, that is a shelter for us, when any storme,* 1.499 or tempest of outward Oppression, or inward Temptation, overtakes us in our journey,* 1.500 Isay. 4.6.

A Friend, that is a Sheild and Buckler to us, to keep off the push of pike, force of sword, dint of dart, that are flying at us, by bloody Persecutors, either with tongue,* 1.501 or hand.

A Friend, that is a Castle Fortresse, strong habitation and house of defence for us, so that we need not be affraid of ten thousand enemies that shall beset us round.* 1.502

A Friend, that is a hiding place unto us, on whom we may on all occasions repose our selves, and rest secure, whether sleeping or wakeing; and to whom we may fly when we are hunted, and pursued by our enemies: There, in him, we may comfortably live and peaceably dye, (as the Bee in the Hive, or Beast in the Den.) In a word, having Interest in God, thou canst not be so beaten out of earthly comforts, but that thou hast, A Friend to heare thee when thou cryest, A Friend to answer thee when thou callest: A Friend to succour thee, when thou wantest: A Friend to pitty thee, when thou mournest: A Friend to defend thee, when thou sufferest, wherefore having God to our Friend, conclude, Happy are we in being in such a Case, blessed are we in having this God for our Friend. And so we passe from the Person,* 1.503 to whom

he makes his Addresse, to his Carriage and Behaviour: which is seen by that he did, and by that he said. By that he did, [he goes unto his Friend at Midnight.]

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

[Shall go.]

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

In distresse,* 1.504 dilligence must be used, and paines taken, for Re∣dresse: when we are in misery, honest paines and industry may not be neglected to find out a remedy.

It is not for us to say,* 1.505 I'le beare it: but paines must be taken and used, that we may remedy it.

This must be done in all wants, both Temporall, and Spiritu∣all; In outward wants, that concerne this Life; meanes must be used for supply, Ephes. 4.28. 1 Thes. 4.11, 12. 1 Cor. 4.11, 12. They wrought with their own hands,* 1.506 to sweat out a poore liv∣ing, so Acts 20.35. (more shame for them to suffer it, yet they did it.) And in our Spirituall wants, the like dilligence is to be used for a supply of them, Cant. 1.8. & 3.2, 3. Isay. 2, 3. & 55.1. & 26.8, 9. Dan. 12.4.

[Reas.] Why else hath God afforded meanes of Redresse, but that they should be sought and used? God, and meanes, may not be severed; meanes being the hand of Divine Providence, whereby he worketh: And to be carelesse herein is to neglect the Divine Providence, for our good, and no better then a tempting of God, Math. 4.7.* 1.507

Besides, the promises, both of things earthly, and hea∣venly, are made to such as use endeavours to obtaine them;* 1.508 and no further can we expect them, then meanes is used, that God hath ordained for the obtayning of them.

[Use. 1] That Paradox then, held (by some seducers) in these last and worst dayes, is false, and impious: that Carelesse Christians, are the choisest Beleevers. This is some of the trash of the Tras∣kites

which they would make good, by the Word, Phil. 4.6. 1 Pet. 5.7. Math. 6.34. But none of these places,* 1.509 forbid a Provident care in using of the meanes, but a wringing, perplex∣ing, and distrustfull care, proceeding from unbeleefe; Nor hath any been more confident, of Gods making good his promises, then those, who have been most carefull in using meanes to ob∣taine them,* 1.510 Asts. 27.22.31.

But Iohn 6.27. Labour, seemes to be forbidden.

So then, it seemes, if the question should be asked (as it was by him in the Gospel) why stand you here all the day idle? it may be answered, (not because none hath hired us, but) because we are forbidden to labour. What then shall we do for food or ray∣ment (if that be so) why then do we not supinely gape, till the showres of Providence shall raine down Quailes into our mouthes? expect the stony Rocks to cleave into cups, and afford us drink, for our thirsty pallats? and (out of a conceit, of a law∣full sloath) expect bowells of mercy, from the Birds of prey; and waite for the Ravens to be our Carvers? Let us slumber,* 1.511 and sleep, and fold our hands (and with the Lillies in the Field, neither labour nor spin; and yet expect that the hand-maids of Nature, shall cloath us, and get us ready? All this might be done, if that precept were meerly Negative, but the meaning is, Labour, not only and principally, for that meat that perisheth, but for another food; viz: that which indures to eternall Life. If earthly things will not be had without labour, and toyle, think not that the things of Heaven, which are farr more excellent, will be had by idlenesse, and be cast upon you, whether you will or no, or that Grace will grow like weeds, without sowing, or tilling.

[Use. 3] Wherefore sit not still at home; live not in idlenesse, and yet think to have your wants supplyed; but get up, and go forth of dores: use the meanes dilligently, that God hath appointed for your good. It is the dilligent hand that maketh rich,* 1.512 (saith Solo∣mon.) The sluggard shall be cloathed with raggs; when such as are dilligent, shall stand before Princes,* 1.513 Pro. 22.29. God hath given us a double Calling: Generall, and Particular; and in both we are to serve his Providence. Our Particular Calling, (dilligent∣ly followed) makes a supply of our outwardwants: and the fol∣lowing

of our Generall Calling of our Spirituall; The former ap∣peares by that of the Apostle,* 1.514 1 Thes. 4.11, 12. there is no Calling, be it never so meane, (if honest and industriously fol∣lowed) but is accompanyed with a blessing,* 1.515 Pro. 14.23. In all labour there is abundance; (or profit) the labourers hire, is never kept back by God,* 1.516 Pro. 28.1, 2. It is not simply a Calling, but Diligence in it, that brings the blessing with it. No honest calling, but hath yielded competency to them that follow it; If not, the fault is in our selves, not in our Callings. And for a supplying of our Spirituall wants; the works of our Generall Calling must be followed as diligently. It is not enough to have the meanes, but use the meanes; Follow these markets, as diligently as you do the other: play not the part of that Carter in Isidore, who having overthrown his waggon, prayd'd his God Iupiter to helpe him; but would not put to his shoulders. And yet trust not to the meanes, but desire God to blesse the meanes unto you.

* 1.517And indeed our Saviour's drift is (principally) to stirr us up to the duty of Prayer: and from what this man did in going to his Friend, to supply his wants, he would give us to understand thus much, that,

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

It must needs be so: First, because it is sanctified by God; and established by Divine wisedome, for obtaining of all things needfull, that concerne this Life, and the Life to come, Psal. 50.15. Isay. 19, 20, 21. Phil. 4.6. Heb. 4.6.* 1.518 Now God having prescribed this (who is the Fountaine of all blessing, and Author of all help) it must needs follow, that it is the best meanes that can be used.

Secondly, this hath to do above: It comes to the Throne of Grace, lays hold on Gods name, (from whom alone all our help cometh,* 1.519) when as all other meanes, and helps, have to do below on earth, and with earthly things; and can go no further then mens Counsells, Persons, or Purses can reach.

Thirdly, this is a true Catholicon, a Generall remedy for every malady, (It is like the Indian stone, that remedieth all diseases,) as appeares, 1 King. 8. whatsoever plague,* 1.520 whatsoever sicknesse or other misery, doth befall us, Prayer will remedy it: No such universall and generall help in all extreamities as this is. Physitians for divers diseases have divers remedies, but the Christian hath this one which is better then all; Prayer.

Fourthly, it is the Readyest remedy: evermore at hand; in what place soever you are, you may help your selves, and others by it, 1 Tim. 2.8. Jeremiah prayes in the Dungeon,* 1.521 Ionah in the Whales belly; Peter in the Prison, Paul in the Stocks. In the Fields, on the Leads, in the Chamber, in the Closet, in Caves, and Denns of the Earth; it may be ta∣ken, and used.

Fifthly, it is the speediest remedy, no sooner are our Pray∣ers out of our mouths; nay, in our hearts, but they are in Heaven; and no sooner are they in Heaven, but we shall find the benefit of them,* 1.522 Dan. 9.21, 22, 23. Gen. 24, 15. Acts. 4.31.

Lastly, it is an approved remedy; it hath its Probatum est, upon constant experience of Gods Saints; who have ever found it to be the best Leaver, at a dead lift,* 1.523 2 Sam. 22.4.7. Psal. 118.5.

[Obj.] But if this be the best meanes; what need we use any other? and whereto tended the former Doctrine de∣livered?

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

[Use.] Let such as neglect Prayer know, that they neglect the chiefe means of their own good: Elihu tells us of many that were op∣pressed and cryed out, by reason of the Arme of the Almighty,* 1.524 but none said, Where is God my maker? Such is the case of many of us in our distresses. If we can make any shift, (although it be but (with the Prodigall) in tending swine, and feeding with them

at the trough) we never seek by Prayer to God our Father. The wickednesse, and cursed Atheism of our hearts, is discover∣ed by nothing more then by the neglect of this Duty. And this is the Reason why men in their need and necessities, lust, but have not; desire to have, and yet do not obtaine: even because they ask not, as St. Ieames tells us, Iames 4.2. He that shall neg∣lect, or despise this meanes, which God in his divine wisdome hath established, and commanded to be used for obtayning help in all our necessities, shall find all other meanes, and courses that he shall use, to be unprofitable, and unavaileable, yea accur∣sed to him.

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

[At Midnight.]

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

[Doct.] True Love is not Lazie. It is content to abridge it se••fe, of its own ease, and liberty; and take paines for the good and com∣fort of the beloved party.

Love seeketh not her own (saith the Apostle,* 1.525 1 Cor. 13.5.) the meaning is; not, that Love is regardlesse of it selfe: but, that it is, so imployed about the good, and wellfare, of the beloved par∣ty, as that a man may easily discerne in it, a neglect of its own pleasure, and profit for another's benefit: It is so taken up with the party, that it doth affect, as that it is oftentimes negligent of it self, and will not take all the Liberty that it might lawfully. Thus it was with Abraham in his carriage towards Lot,* 1.526 Gen. 13.8, 9. he stood not strictly upon his right, (as being the elder and his Uncle, Gen. 11.27. and so might lawfully have pleaded his priviledge in choosing) but he, for the Love that he did bear to Lot; and out of a desire that concord should be continued be∣tween them, makes himselfe, not only his equall,* 1.527 but his inferi∣our, in giving him the choyce of his habitation: choose you (saith Abraham) where you will dwell, &c. I will take that which you leave: Iacobs example (likewise) might be produced, who served a hard Prentiship for the Love he bore to Rachel, and yet they seemed to him but as a Few dayes.* 1.528

It is given in charge by the Apostle▪ Look not every man on his own things, but every man also on the things of others,* 1.529 Phil. 2.4. And he propounds the example of Christ therein, for us to imi∣tate. Let the same mind be in you, which was also in Christ, who being in the forme of God, thought it no robbery to be equall with God, but made himself of no reputation, and took upon him the form of a Servant, &c: Phil. 2.5, 6, 7. he emp••ied himself, suspended,* 1.530 and laid aside his glory, and majestly: and made himself, equall to his inferiours, for their everlasting good: The like we read,* 1.531 Rom. 15.2. Let every one of us please his neighbour for his good to edi∣fication, (albeit he crosse himsel f in so doing,): which exhortati∣on is (also) backt with Christs example, for even Christ pleased not himself, &c: verse 3. that is, he sought not his own profit, ease, nor content of nature in that he did, but our benefit, and profit. And elsewhere, Let no man seek his own, but every man anothers wealth, (saith the Apostle, 1 Cor. 10.24.):* 1.532 the meaning

is, that no man shou d stand upon terms of right and liberty, or regard his own pleasure, or profit, in regard of the wellfare of others. And herein, he propounds his own practise, for our example, verse 33. even as I please all men in all things, (that is, so far as in godlinesse he might) not seeking mine own profit, but the profit of many that they might be saved, (as in sundry particulars he had instanced before) 1 Cor. 8.13. & 9.19. -24. and all was for the Gospel sake, and for Loves sake, (as he speaketh to Phile∣mon.) Nay, he hath a higher expression of his Love then that:* 1.533 he was content that his salvation might be a while deferred, for the Love that he bore to the Philippians, c. 1.23.24, 25. Yea, and a higher then that too,* 1.534 he could wish himself accursed from Christ for the Love, that he bore to the Jewes, his bretheren and Kins∣men, according to the Flesh, Rom. 9.3.

[Obj.] But the rule is,* 1.535 Thou shalt Love thy Neighbour as thy self, and not better then thy self, or above thy self.

Then a man loveth another as himself,* 1.536 when he is ready to do that for another, which (out of a right and sound judgement) he would have another do for him, in the like case, and kind; ac∣cording to that of our Saviour, Whatsoever you would that men should do to you,* 1.537 do ye even so to them; for this is the Law and the Prophets, Math, 7.12. now (in some cases) who would not be glad, that his Friend, or Neighbour should prefer him before himself? his Necessity, before his own Conveniency, but we are more acute Doctors o•• Passive, then faithfull Disciples of Active Charity, (as one speaketh.)

* 1.538Againe, in regard of Affection, Love must be equall, but in re∣gard of the Effect, there may be a difference: For the greater good of my Neighbour, is to be preferred to my own good, that is lesse, (but not where it is equall.) If there be an equality, be∣twixt Person and Person, Danger and Danger, Necessity and Ne∣cessity, of my self, and Neighbour; then I am to prefer my self both in things Spirituall and Temporall; (else I should Love my Neighbour better then my self) otherwise not. I am indeed, to love my own Soul better then my Neighbour's, and my own Body better then my Neighbour's, (if all be equall;) but where there is an inequality, either in Person, or in Necessity, or in Danger, it is otherwise. Thus, if my Neighbour should be in

certaine danger of death, and I but in hazard to save him, I am to hazard my own Life to save his; (as did Aquila, and Pr••scil∣la, to preserve Paul) Rom. 16.3, 4. (which seemes to be when he sojourned in their house, and had a hot combate,* 1.539 with the Jewes, so that he was enforced to leave them, and go to the house of one Justus.) And the spirituall good of my Neighbour,* 1.540 I am to prefert to my own temporall; his soul before my own Body, for that the soul is more worth, then the body; and betwixt the soul, and the Body, there can be no equality; And this seems to be the meaning of St. John, 1 Epist. 3.17. hereby perceive we the Love of God, because he laid down his life for us,* 1.541 and we ought to lay down our lives for the Bretheren, that is: look as Christ laid down his life, and gave it for the spirituall life of his Children, so ought we to follow Christ therein, and lay down our lives for the salvation of their souls, as the good Shepherd is to do for his Sheep, John 10, 11.* 1.542

Here, another doubt may be started: For, if I may not pre∣fer the salvation of my Brother, before my own; why did the Apostle wish to be seperated from Christ, for his Bretheren's sake, Rom. 9.3?* 1.543

So far as God may have more glory by the salvation of others, then by my own, so far I am to prefer it; for the glory of God ought to be dearer to me then my own salvation, and the zeal of Gods glory, joyned with the love of his Bretheren, carryed St. Paul so far, as to make that wish,* 1.544 (so it did Moses in the like case.) It were better that one member perish, then that the whole body should be cast into Hell (saith our Saviour.) So the respect that the Apostle had to the glory of God, in the salvation of that Nation, (as the whole body) moved him to this (saith Chryso∣stome.) Nor did the Apostle absolutely wish this, but with con∣dition (saith Pareus) as Christ desired the passing away of the cup of his death. Other an wers might be made to this Objection, but I hasten to make some Application of the Point.

[Use.] By this, we may discover, the great want of true Love that is amongst us, both to God, and man: To God, we beare little; for wherein do we abridge our selves of our own ease, profit, pleasure, liberty in the least, that we may (shall I say in the least

way) though in the greatest kind, advance his glory, worship and service? He gave his Son for us, we will not part with a lust for him: Christ pleased not himself to please us; we displease him, to please our selves; All seek their own (saith the Apostle,) but not the things of Jesus Christ.* 1.545 This sinfull self Love, and self∣seeking, is the bane of true Religion. Self-loving, and self seek∣ing Ministers, have been the bane of the Church. And self∣loving, and self-seeking Hearers, have frustrated Gods Ordinan∣ces: And what greater let,* 1.546 hath been to a hoped-for Reforma∣tion, then sinfull Self-Love; love of ease, love of gaine, love of credit with men, have devoured up the true Love of God: Great cause we have to feare (saith one) (to whose judgment any ra∣tionall man must subscribe,) that when the glory of our En∣glish Church is dead, (as the Symptomes of death are on her) that it will be written on her Tomb: Self-Love hath laid her here.

As there is little Love to be found in the world, towards God and his Son Christ; So (if the Doctrine delivered be a truth,) (and a truth it is,) there is little true Christian Love to be found towards Men: Sinfull self-love hath almost driven it out of the world; much Love there is in shew, little in truth: loving tongues men have,* 1.547 (as St. Iames shews,) but no loving hands, nor loving hearts. It is said of the Weasell, that it conceives at the eare, and brings forth at the mouth: Such is the Love of our times: it is often, hearing, but it brings forth only at the mouth, by talk∣ing. In this is Love,* 1.548 (saith St. Iohn) (not that we talk of Gods Com∣mandements, but) that we walk after his commandements. It is a great walker; but no great talker; You may trace her by her steps,* 1.549 1 Cor. 13.4.-9. there are sixteen in all, eight of the right foot, (in the Affirmative.) It suffers long, it is kind it rejoyceth in the truth; It beareth all things, beleeveth all things, hopeth all things, endureth all things, and it never faileth. And there are eight of the left foot, (in the Negative.) It envieth not, vaunteth not it self, it is not puffed up, it behaveth not it self unseemly, seeketh not her own; is not easily provoked; It thinketh no evill, rejoyceth not in iniquity. These are true Christian Love's paces; and where you find them, you may say, here Love hath been. I cannot stand to dilate on each of these, but if you search, Town, Citty,

or Country, you shall hardly find the print of Love's feet. The Heathen were wont to say of the men of the Primitive Church, Ecce ut invicem se diligunt! Behold how they Love one another! they knew that Love was amongst them, by those steps of Love, which they discovered. But it may be said of us in these dayes, (saith one) Ecce ut invicem se oderunt;* 1.550 Behold how they hate one another, envie one another, oppresse one another, slaunder one another; seek themselves, and not the good one of another. Self is the Bias in all our actions, as Lucullus somtimes told his guests, who (being bountifully entertained by him,) wondering and admiring at the magnificent cost that he was at, for their sakes; (as they said) he replyed, Somthing my Guests is for your sakes, but the greatest part is for Lucullus, his own sake; But this is far from Loving truly,* 1.551 true Love is a free Affection, not a trade, nor traffique for Lucre's sake; It will not stand forecasting with it self, (as did those in Job,) what shall I get,* 1.552 or gain by this? It counts, it gaine sufficient, if it can do the beloved party any service. As for such selfe-Lovers, if they take paines to read 2 Tim. 3.2. they shall find themselves to begin that Black Bed∣role.* 1.553

[Use. 2] And from this that hath been delivered, let us be stirred up to manifest the Truth and soundnesse of our Love, both to God and Man. Probatio amoris, exhibitio operis, (saith Gre∣gory.) It is deeds and not words, that must manifest our Love.

True Love is the Daughter of Faith; and as Iudah said in a∣nother case of Iacob and Benjamin,* 1.554 his Life is bound up in the Childs Life? So may we say in this case; The Mother is lively, and working, and communicates with her Daughter of her live∣linesse, working by her; Faith is like that thirsty houswife, we read of Pro. 31.19. Her own hands are to the spindle,* 1.555 they hold the distaffe, she twists and spins a web to cloath the naked Soul: And all the while she is at work, she eyes her Daughter, sets her to labour, and suffers her not to eate the bread of idlenesse, but causeth her to embroider with her needle, her Tent (which is ho∣linesse) and sends her forth with the garment which she hath wrought, imploying her about works of mercy. Whilst Faith keeps within, to defend the Conscience; Love walks a∣broad

to succour the needy, whist Faith (like the Mason) holds the Ladder with the one hand, Love with the other serves: Hence it is that Love and Labour are joyned together,* 1.556 1 Thes. 1.3. Heb. 6.10, she is no Lazie Daughter, of so painfull and laborious a Mother.

Some have resembled Love to the Plant of Paradife; having the knowledge of God, for the Root; Faith in Christ, for the stock; The Love of God and our Neighbour, for the maine boughes, and branches; Good meanings, desires, and purposes for the budds and blossomes. The leaves, are good speeches; and the Fruits are good works. Oh! that the house of God did flourish with such Trees; Such shall grow green for ever, and their fruit shall never wither. Be thou a Branch of this Tree▪ Do all the good thou canst for thy Christian Friend; Ride for him, run for him, visit him in health, and sicknesse; if he be hungry, feed him; if naked, cloath him; let thy Love be a sub∣stantive, felt, heard, and understood; and be content to abate of thine own ease, and rest, to do thy Brother any office, or ser∣vice of Love, much more to serve and seek the Publique good of Church and State. But I shall no further at this time carry this Doctrine, arising from the letter of the History, we come to the Mystery.

[At Midnight.]

Night,* 1.557 properly signifyeth that space of time, wherein dark∣nesse covereth the face of the Earth, (the Sun being absent) and Midnight is the death time of the Night, when all are at rest, and quiet, Judg. 16.3. Metaphorically, and Figuratively, it notes ca∣lamity in Scripture, as Psal. 91.5. Isay. 21.12. And so Mid∣night signifies extreamity of calamity, and misery. In both senses it may be here taken, and applyed; For God is a Friend at Midnight, both in respect of Time, and respect of Trouble. And our Saviour would give us, as much to understand, that we may not be discouraged from coming to God by Prayer, at any sea∣son: For, it may be, some poor soul may say, I would gladly come unto God, (as to my Friend,) and seek unto him for a sup∣ply of all my wants, but I feare that it is unseasonable; the day is spent, the night is come, my Afflictions are great, and the shaddowes of the Evening are stretched out upon me,* 1.558 &c. No (saith

Christ; let not this discourage you, for Friends stand not upon that. A Friend will go (if occasion be) unto his Friend at Mid∣night, (albeit it be in it self an unseasonable time,) and hopes notwithstanding to speed in his suite. How much more then will God grant the suites which his Friends make unto him, (to whom no time is unseasonable,) come when they will, they shall be wellcome. If we take the words in the former sense, for the Time and Season: our Observation may be this.

[Doct.] God is a Friend, to whom we may resort at the deadest time of all the Night.

Prayer is as nigh to God, in the night time, as in the day. This Solomon intimates,* 1.559 1 King. 8.59. be it at what houre of the night it will, faithfull Prayer shall come and stand nigh be∣fore him, Iacob wrestled with God, by prayers, and supplicati∣ons, all night long, and prevailed, Hos. 12.4. David will ri••e up at Midnight to pray, and give thanks,* 1.560 Psal. 119.62. Paul and Silas prayed, and sang prayses unto God at Midnight, and the Prisoners heard them,* 1.561 Act. 16.25. I have remembrance of thee in my Prayers Night and Day said Paul to Timothy,* 1.562 2 Epist. 1.3. And Christ himself (as we have it, Luke 6.12.) continu∣ed all Night in Prayer.

[Reas.] And no marvell, for is not the Night his, as well as the Day? * 1.563 hath not he prepared the Light and the Sun? Night and Day are all one to him. No time can be prescribed against the King,* 1.564 (as we were wont to say) and shall any time be pre••cribed against God? If our Prayers find but the way to him, (as they will in the darkest Night,) his promises (infallibly) will find a way to us.

Besides; Gods Spirit is as ready to assist us, at Mid∣night as at mid-day; And our Mediator and Intercessor is both Night and Day at Gods right hand,* 1.565 pleading our cause for us.

[Use. 1] To omitt this Duty (then) of Prayer, under pretence of want of Time, or latenesse of the Night, can be no excuse. Davids reines did instruct him in the Night season, Psal. 16.7. that is,* 1.566 his inward Affections and desires, did call upon him then to think

upon God, and call upon his name; had we, such desires, and Affections as David had, and as we ought to have, (sanctifyed and reformed) we would find a time, and redeem it from our eyes, and eye-lids, to performe this Duty. But he that search∣eth the reines;* 1.567 knowes full well, that He is far from their reines, who can break their sleep to devise mischiefe on their beds, and sleep not, unlesse they cause some to fall. So vehement are their de∣sires unto evill, that the day is not long enough to practise it, the night must likewise be taken up in following it; And yet they can find no time to seek unto God by Prayer for pardon, whole nights they can spare to sport, to gaine, to revell: and yet not one houre, nor halfe a quarter of an houre, of the Night, to beg pardon for their Daye's transgressions.

That Italian was conceited, we may imagine, who writ a sup∣plication to Candlelight, desiring it to disclose unto him the se∣crets of its Kingdome. Surely the Sun, (that eye of Heaven) doth not see so much wickednesse and villany, as is committed by Candlelight. It would be a long Assize (only) to take her Confession and Inditement. It can tell of dores open at the dead time of night to let in the Adulterer, and let out the Drun∣kard: It can discover a world of Unthrifts, revelling and ryot∣ing, Carding and Dicing, swilling and swearing; till mony and wit were both together spent. How happy were it for such, if the least inch of Candle, were able to witnesse for them, of one poore piece of an houre spent in praying, reading, and such pious devotions: which if it could do, it would do more (I be∣leeve) then the Sun in the Firmament can; for that never saw it. But let such remember that Gods eye is on them at Midnight; he looks on, when (it may be) we had rather He looked off. If we see him thus, as standing by us, looking on us; it would be a happy interview. How doth he, that is come abroad at Mid∣night to do a mischiefe, sneak away, when he spyes the watch? and what a damp, would it necessarily cast upon a Sinner, to be∣hold God, (that shall be his Judge) beholding him, at that time of night, committing sin? Oh take heed, lest he spye thee up, and working wickednesse at that time of night when thou shouldest be in bed, or being stolen to bed, find thee fast, without asking him blessing, or committing thy self to

his gratious protection and keeping. Both these, are alike dangerous.

[Use. 2] But this is comfortable, to the godly, that God is a Friend at Midnight; that they have such, and so great a God, to whom they may at all times resort, even at the deadest time of all the Night. The Persian Kings held it a piece of their silly glory, to deny an easie accesse of their greatest subjects; It was death for any to sollicite them, uncalled. Esther her self was affraid to do it:* 1.568 but the Gates of Heaven alwayes stand open, to Faithfull Prayer; And Gods scepter is continually held forth to all; and we may safely approach to the Throne it self, where the King sits; and at what time we will, by day, or night, have audience in the Court of Heaven. We cannot rise up so early, but God is awake before us, and ready to attend us; nor lye down so late, but he is up later then we. He is up early, to refresh his Servants, Psal. 90.14. Hos. 6.3. and to destroy his enemies,* 1.569 Exod. 14.24. and he would have us early up, to observe his going forth, in the passages of his providence towards us, Pro. 8.17, David pre∣vented the Night-Watches, and the dawning of the Day, as he saith, Psal. 119.147, 148. late at night, and early in the mour∣ing; he gave himself to Prayer and Meditation; he had his Night Meditations, Psal. 8. and his Day Meditations, Psal. 19. and was at the one by Sun-rising, (observing his comming out like a Bridegroome) and at the other late in the evening, (when the Moon was up, and the Starrs gloriously appearing.) And else∣where he tells us that he would be so early at his Prayers, as that he would prevent the Lord, Psal. 88.13.* 1.570 In the morning (saith he) shall my prayer prevent thee, A very high expression; as if David could be at his prayers before God were awake, or went abroad; but that is not his meaning; it seemes to be this (ra∣ther) that he would be with God, before any Crosse or Afflicti∣on befell him, or any blessing met him. Weeping may endure for a night, but joy cometh in the morning, as he saith, Psal. 30.5. he doth not say, Weeping must endure for a Night,* 1.571 (there was no necessity for that) but it may endure for a Night; but if weeping do endure all the Night, till the day break, yet then it comes cer∣tainly and infallibly: but Davids Prayers, his Midnight Prayers, shall be with God, and prevent that joy, before that blessing be∣falls

him. And in this sense David may be understood, when he speaks of his early preventing of God, by his Prayers.

See then, that we make a right use of this our Priviledge, and come to the Throne of grace, early, and late. Hath any evill, any Affliction betided thee over Night? thou wentest to bed with thine eyes full of teares; thou slumberest, but canst not sleep, thou sleepest, yet canst take no rest; at Midnight thou awakest, thy Spirit is perplexed within thee; why, now embrace God in thine armes, by religious thoughts, and holy Meditations; put up thy Prayer to the God of thy Life,* 1.572 so in the Night, his Songs shall be with thee. He may wipe away all teares from thine eyes, at Midnight; and put Songs of prayse and thanksgiving into thy mouth at Midnight; if thou pray unto him, and call upon him at Midnight; Therefore try him that way; But if that do not happen, yet the Lord will command (saith David) his Loving kindnesse in the day-time; that shall not faile to follow in the morn∣ing▪ when the day breakes; and so thy Night Prayers shall pre∣vent the morning Watches.

[Quest. 1] There is a Question, or two, would be resolved, concerning the point delivered, (before I dismisse it.) First, it may be ques∣tioned, whether it be not more seasonable, to come to God by Prayer in the Day-time, than in the Night, (it being a time of sleep and drowsinesse.)

As God hath sanctified all Places for Prayer,* 1.573 John 4.21. 1 Tim. 2.8. so hath he all Times; yet (the duty being Affirma∣tive,) we are not tyed to All, but to the season only: Pray always (saith the Apostle, Ephes. 6.18. that is in every season (as it is word for word in the Originall,) When you have an occasion, or opportunity to pray, then lay hold on it, be it in the day, or in the night, morning or evening; (for every part of time, is included; none excluded, (so it be seasonable.) Now Prayer may be considered, as it is more solemne, or more sudden; So∣lemne Prayer, is that, which we compose our selves unto, in a more solemne manner; And it is, either Publique, or Private; Publique is that which is made in a publique place, (and in the Congregation.* 1.574) There must be a publique place, and a publique meeting, to make publique Prayer, Isay. 56.7. Neh. 8.6. Joel 2.16,

17. And a Publique Time, is most sutable for publique Prayer; So there were times limited under the new Testa∣ment, for this duty. The third houre, the sixth, and the ninth; were their ordinary houres (which are our nine, twelve, and three in the afternoon.) Acts. 2.15. and 3.1. & 10.9.* 1.575

Private Prayer; is that which is more privately made, in some private place, or house, and that either by some few together (as the Master with his houshould or Family,* 1.576 Acts. 10.30.) or more Secret by one alone (as Math. 6.6. Acts. 10.9.)

Concerning Domesticall Prayer, it must be daily performed, as may be gathered from that before delivered by our blessed Saviour, in this Chapter, Luk. 11, 3. And morning,* 1.577 and even∣ing, are the most seasonable and fitting times of every day, for the performance of that religious Duty:* 1.578 For that morning and evening, God did appoint (of old) for his service; and required morning and evening sacrifice. And we have the example of Gods Saints to warrant it, Psal. 5.3.* 1.579 There David was at his morning Prayer, and Psal. 141.2. there he was at evening Prayer; And Psal. 92.2. both are joyned. In the morning it is season∣able, to call upon God, for that our Spirits are then most fresh, and apt to any undertaking, (as is implyed,* 1.580 Job. 11.17.) and for that God expects the first Fruits, Pro. 3.9. Exod. 34.19. the first that opened the matrix was to be the Lord's. So should the first glance of the eye, so soon as it is opened, be lifted up to Heaven, &c. And in the Evening, it is seasonable, to call upon God; for that men are then usually freest from distractions, occasioned by their worldly businesse, and employments; Provided that evening Prayer be not too late deferred, so that the Fami••y be∣come sleepie and sluggish in the performance of that Duty, (which is a great fault, in many who yet make some Conscience of the performance of it.) Death,* 1.581 (saith a very ab••e Divine) is compared to sleepe, well then may our Night Prayers be re••em¦bled to the making of our Will; As we are carefull not to ••ye in∣testate, so should we be carefull not to deferr the making of our Wills, till we are not compos mentis; till the Lethargie of drow∣siness ceaze up us; but being in perfect memory, bequeath our souls to God. But however sleepe,* 1.582 be the Image and shadow of death (saith another) yet a man at rest in his Chamber, is like a

sheep impenn'd in the fold; subject only to the unavoidable and more immediate hand of God; whereas in the day when he roves abroad, in open and wide pastures, he is then exposed to more unthought-of accidents, that contingently, and casually occur in the way; so that, albeit Prayer, morning, and evening, should be the godly mans Keyes to unlock,* 1.583 and open for him, the blessings to be enjoyed in the day time; and to lock and shut up the discomforts and dangers of the night season, so that the Sun shall not smite by day,* 1.584 nor the Moone by n••ght (as speaks a third) neither of which may be omitted; yet it is held to be more needfull in the morning (for the Reasons before rendered,) then when our bodyes do take their repose.

As for secret Prayer, performed by one alone in the Closet, or any other secret place, (no matter where, so we be free from distractions, in which respect) the night is very seasonable: then the soul may draw neere to God in a more familiar manner, (for that darknesse shutting the outward senses, and no noyse annoying them, the inward, are more free and fitted for medita∣tion,): Hereto tends that of Chrysostome, Alwayes (saith he) en∣deavour to pray both in the day time,* 1.585 an in the night; and ra∣ther in the Night, for that no body then is troublesome unto us. Then have we a great tranquillity of our thoughts, when our bu∣sinesses are not troublesome; when there is none that can hin∣der us, from having free accesse to God; when our mind knit∣ting it self together is able dilligently to make reference of all to the Physitian of our souls. In this respect, David wills us to commune with our hearts upon our beds,* 1.586 and be still, Psal. 4.4. No way countenancing thereby that lazie practise of many, who deferr this Night Prayer, till they are a-bed, and then fall asleep before they have halfe done, and say they know not what; for we must mind well what we do, and with a modest quiet∣nesse of mind, call our wayes to an a••count; And enter∣taine our waking, (if at Midnight) with Godly thoughts and meditations.

Besides this solemne Prayer, (both publique and private) there is sudden and occasionall Prayer; when upon some sudden and unexpected accidents,* 1.587 the heart is instantly lifted up to God, as Nehem. 2.4. Ruth. 2.4.20. Judg. 6.12. such Prayers are

called Ejaculations of the heart, and argue an holy familiarity with God, & manifest an heavenly mind. These come not under Rule; bind not men to any bodily observance; take not up any roome in the soul, are to be used, as salt, with every bit of meat we eate; They hinder us not from following any work of our calling; and are (saith one) as little Pinnces,* 1.588 which may freely and safely come to the shoare, when greater Ships cannot come neere for the sands: when we are Time-bound, Place-bound, or Person bound▪ so that we cannot compose our selves to make a large solemne Prayer; this is the right instant, for these short eja∣culations: yet these kind of Prayers must be so used, as that set and solemne Prayers, may not be neglected.

[Quest. 2] What shall we think of Popish Night-Vigils, seeing Midnight-Prayers are commendable, and (at some times) seasonable.

Surely this; that they are superstitious,* 1.589 and not worthy of the time that is spent, in Confutation: Three Vigils they make▪ one at the beginning of the Night, another at Midnight, the last at the closing up of the Night, and appearing of the day. But they faile, for first they place Religion in observing of these houres, and seasons; a Religious observation of one houre more then another, is to be accounted no better then a beggerly ceremony, o•• element, Gal. 4.9, 10.* 1.590

Secondly, they tye themselves to a stinted number of Prayers; so many Ave-Maries and Pater Nosters, which they post over, without any understanding, (saying them in Latine, which ma∣ny of them are unskillfull in▪) and so without any devotion in their hearts: this is no better then meere babling and lip-labour condemned by our Saviour, Math. 6, 7. and by the Apostle,* 1.591 1 Cor. 14.

Thirdly, they tye themselves to the very houres, whence it comes to passe that they pray many times without Affection, (drousily and sluggishly,) when as we are to pray with an holy intention, which doth not alwayes jump with their set houres; We deny not, but that it is fit for certaine houres to be set apart both for Publique and Private prayers; which accordingly would be observed and kept constantly, but to put Religion in the very houre, and to tye all men to the same houre, or to a stinted number

of Prayers, so many and no more, this we condemne. Our Midnight Prayers are to be performed as occasion is offered, and no otherwise. And so we come to the other sense; As Midnight notes Calamity and Affliction, and thence, Ob∣serve.

[Doct.] God is to be sought unto in all our distresses, seem they never so great and desperate. No distresse whatever, should keep us from it.

Thus Hannah in the bitternesse of her soul, sought unto the Lord,* 1.592 1 Sam. 1.10. so David being in the depths of trouble, came to God,* 1.593 and cryed to him, Psal. 130.1. when the sorrowes of Hell compassed him about, and the snares of death prevented him, Psal. 18.5. when he was layed in the lowest pit in darknesse,* 1.594 in the deep, Psal. 88.6, 7. when his spirit was overwhelmed within him,* 1.595 refuge failed him, and no man cared for his soul, Psal. 142.3, 4. yet in this great Affliction he came to God and sought to him by Prayer. I might instance in Iehosophat, Hezekiah; and others (former∣ly mentioned,) and in doing so, they did no more then Christ enjoynes,* 1.596 Luke 21.25, 26. when such times come, that mens hearts shall faile them, then Watch, and pray, that you may be ac∣counted worthy to escape those things, verse 36.

[Reas.] God is Alsufficient; Infinite in power, wisdome, goodnesse, &c: he is able to help us in our greatest troubles, seeme they never so desperate,* 1.597 Psal. 68.20. This Reason is given why our blessed Saviour in his Agonie, when his soul was heavy unto death, did then, fly unto God, and cry unto him; he knew that he was able to deliver him from death,* 1.598 Heb. 5.7. And as God is Alsufficient, and able: So he is as ready, and wil∣ling to be found at such times,* 1.599 as at any other, Psal. 145.18. yea sooner at such times then at any other, Psal. 46.1.

[Use. 1] To blame, then, are such as are kept from seeking unto God, by reason of the extreamity of their Affliction. Hannah speaks in her song of such, as are silent in darknesse, and brands them for wicked persons,* 1.600 1 Sam. 2.9. Such a wicked Person, did Saul prove himselfe to be, who being in extremity, when his griefe and vexation encreased, would meddle no more with God, and seek to him no further,* 1.601 1 Sam. 13.8. So, many when they per∣ceive

outward meanes to fail them, wax desperate, and in stead of praying fall to blaspheaming, (with those Antichristians, Revel. 16.9.) As their Afflictions encreased;* 1.602 so did their blasphemies, verse 10, 11.21.) And this comes to passe, either, because they cast their eyes, and rest altogether on secundary causes, not considering that God hath a principall hand in all their distresses, that they are in, (of what kind soever) that he who formed the light, Created that darknesse likewise, and that he who makes peace,* 1.603 did also Create that evill which they lye un∣der: Or, through a distrust of Gods help; conceiving that ei∣ther he is not able, to help in such a Midnight condition, (al∣though he should open the Windowes of Heaven, to send forth light unto us,) or else that he is not willing to help them; not believing the gratious promises which he hath made to us, in our greatest troubles, if we call upon him.

[Use.] But let me proclaim with the Prophet Isay, * 1.604 cap. 50.10, 11. who is amongst you that feareth the Lord, that obeyeth the voyce of his servant, that walketh in darknesse, and hath no light? let him trust in the name of the Lord, and stay himself upon it. Art thou in a darke, and sad condition? art thou under the darknesse of Affliction? the darknesse of want, of poverty, of debt? dost thou sit in the darknesse of temptation, desertion, &c? is thy Sun set? hath the shadowes of the evening overspread thee? nay hath an horror of great darknesse fallen upon thee, (as did on Abraham, Gen. 15.12.) so that thou seest no light,* 1.605 none within thee, none without thee, none about thee; yet if thou beest one that feareth God, that walketh in the way of his Com∣mandements; be not out of hope; judge not thy case despe∣rate, with those who sailed in the ship with Paul, (from whom all hope of being saved was taken away when they saw neither Sun,* 1.606 nor Star, for many dayes together) yet call upon thy God, (for all that) and stay thy selfe, upon the gratious promises that he hath made unto thee, as David resolved to do, what time I am affraid, (and you know the terrors of Midnight are fearfull) I will trust in thee: and how he will do that,* 1.607 he shews in the words following, In God I will praise his word in God I will put my trust, Psal. 56.3, 4. as if he had said,* 1.608 what darknesse soever lyes upon me, what feares soever I am under, what distresse soever doth

most disquiet me: I will fly to God, call upon his name, and trust upon the word of promise, for help and succour: No other way to find true comfort but this. Behold all ye that kindle a fire, that compasse your selves about with sparkes, walke in the light of your fire, and in the sparkes that ye have kindled (saith the Prophet Isay, in the place above mentioned) as if he had said, All ye that out of your own thoughts, and fancies, raise up to your selves imaginary succours, and seek not to God; make use of your own devices, please your selves in your own projects, and fol∣low after that light, which you your selves have kindled out of your own Tinder-box: This you shall have of mine hand, you shall lye downe in sorrow, take this from mee, (and it is all that you are like to get from me in this case) that light which you walk after, shall afford you but light enough, to the pit of darknesse; It shall not light you long: before you go to bed, it shall out, and you will lye downe, in a very sad and disconsolate condition, And so much of the Time, when this man came to his Friend to supply his want; It was at Midnight.

Thus having heard, what this man did in his extreamity, now let us heare what he said.

[Text.] Friend, lend me three loves?

And here we have considerable, first the suite or Request made, secondly the Arguments to enforce it.

In the suite, we take notice, first of the manner, secondly of the matter of it.

For the manner, he comes not rudely, and abruptly, but insi∣nuates himself into him, prefacing his request with a respectfull Compellation, [Friend]: thence we note that,

[Doct.] Honest motions, may not want the help of artificiall Insinuations. Let the motion be never so good, and honest in it selfe, yet it would have some Complement allowed, to make it more passe∣able.

Not a Book in the world, wherein you read of fairer expressi∣ons, and more ci••ill language used one to another then in the Scripture? where do we find more of that which we call Com∣plement, then in Abigall's accesse and addresse to David, in the

behalfe of her foolish Husband, when she interceded for him? Ʋpon me my Lord, upon me let this iniquity be,* 1.609 and let thine hand∣maid I pray thee speake in thy audience, 1 Sam. 25.24. And what phrases of humility and diminution, and undervaluing himself, doth David use to Saul, to insinuate into his affections? After whom is the King of Israel come out* 1.610 after whom dost thou pursue? after a dead dogg or flea, 1 Sam. 24.14. so 1 Sam. 26.19, 20. The like doth Bathsheba to David, my Lord thou swarest by the Lord thy God unto thine handmaid, 1 King. 1.17.* 1.611 O man of God, (said the Captaine unto Elijah) I pray thee let my life, and the life of these fifty thy Servants, be pretious in thy sight,* 1.612 2 King. 1.13. So St. Paul to Agrippa, Acts 26.2.27. and to Festus, verse 25. Such discreet and loving insinuations doth St. Paul use frequent∣ly. Now therefore as the elect of God holy and beloved. So Peter, Men, brethren, &c: Asts 1.16. and 2.14.22.29. so Steven, Acts 7.2. I might abound with examples.

[Use. 1] There is a generation in the world, that esteeme all faire ex∣pressions, but as flatteries, and thinke all smooth language to be, but the dresse of flattery. Indeed: as that woman who is overcuriously dressed, is to be suspected, so is the speech, that is so: Iezabel did not more inveagle her Lovers, by her wanton dresse, than do some seducers, in these dayes,* 1.613 their hearers and followers by their feyned speeches. The heart of many a spea∣ker, is far from his tongue: but this concludes not, but that a faire heart, and a faire tongue, may very well consist together: That man aggravates his condemnation, that speaks faire, but meanes ill; but yet, he that meanes well, and expresseth him∣selfe in a good forme, gives me Wine in a cleane glasse. Good forms, are letters commendatory, (as Queen Isabella was wont to say,) and adde much to a mans repute: By this,* 1.614 Titus Vespasian gained the name of the Darling of the World. They are unwise, that affect masterfullnesse in speech, though it be to their equalls, or inferiours; much more they that use harsh and coor••e lan∣guage to their superiours, to whom they must be beholding. So farr are some from an oylie tongue, that they are swollen in the mouth with a venomed and poysoned one, (as was Shemei 2 Sam. 16.5.) Thou man of blood, thou man of Beliall.* 1.615 Our carriage and behaviour should be (saith one) like our Apparrell; not

too strait, but free for exercise: Yet (as the Taylor doth by gar∣ments, so should we do by complements, cut them out with advantage rather then otherwise) better give too much, then come short of what is due. Faire words (we say) make fooles glad; and so they do wise men also.

[Use.] And if good formes, and faire expressions are to be used in our addresses one to another;* 1.616 how much more are we to use them in our accesses, and approaches to the God of Heaven? Oh let not my Lord be angry (saith Abraham) and I will speak but this once unto thee. And againe, Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes, &c. The Saints have ever made God glorious in his Titles, when they have been Suitors to him, 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Neh. 1.5. And our Saviour in that platforme, given his Dis∣ciples in this Chapter doth preface it with Our Father: we may not rush rudely into his presence.

And here take notice, that those Names and Titles which we give to God, those notions, and attributes wherewith we pre∣face our Prayers, would be such, as may strengthen our Faith in our speciall suits. This man, in this Terme of Friend, incourag∣eth himself to speed in the suite he makes.* 1.617 If many and gene∣rall requests, be to be put up, then such Names and Titles would be used, as may encourage us, that all shall be heard as Dan. 9.4, 5. But if some particular petition be to be pressed, then God would be represented unto the mind, under such a name or no∣tion, as may help the heart, and strengthen our Faith in that particular; So Abrahams Servant being to pray for good success in his Masters businesse, looketh upon God under that notion, as the God of his Master Abraham,* 1.618 Gen. 24.12. so Iacob fear∣ing his Brother Esaus wrath, Gen. 32.9. So David praying against the enemies of God and his Church, Psal. 94.1. So when Peter entreated God to make choyce of an Apostle in the place of Iudas,* 1.619 Acts 1.24. So the Church seeking courage, and that wonders might be wrought set God before them as a God of pow∣er,* 1.620 Acts 4.24. So S••. Paul still, sets God before him, as having that in him, for which he prayeth, 1 Thes. 5.23. Rom. 15.5.13. and 16.20. 1 Tim 1 17. And seeking the consummation, or perfecting of the believing Hebrews, he considers God under

an answerable notion, Heb. 13.20.* 1.621 Learne this to help thy Faith, be acquainted well with the Name and Attributes of God, and accordingly make use of that, to preface thy Prayers, which may best serve to strengthen thy Faith, and enflame thy Affecti∣ons. And so much of the manner, now to the matter of the re∣quest.

[Text.] [Lend me three Loves.]

Here we have, first the Thing desired [Lend me] secondly the motive to enforce it, which is taken from the Facility thereof. It was but three Loaves that he desired to borrow, he would not be overburthensome unto his Friend, he desires that which was in the power of his Friend to grant, and that without any preju∣dice unto him.

We begin with the thing desired.

[〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,da mihi mutuò; Lend me.]

It will not be amisse to acquaint you with the nature of the thing, and shew you what Lending is; and what kind of Lending it was which this man desired, (that we may make the better way to the Doctrine.) For albeit, Borrowing, and Lending was (as we think, never more used then in these dayes, yet upon a strict enquiry, we shall find that it was never more rare: for amongst many Lenders, there is scarce a Lender to be found, that doth perform aright this Christian duty to his Friend. Know then; that Lending is a Contract which transfers the right & dominion of a thing to another, for no Consideration of price or Recompence,* 1.622 but on∣ly upon Covenant that the same kind of thing be rendered, and repay∣ed againe, (saith Hemingius.) Or more briefly, thus.* 1.623

Lending is a kind of contrast, whereby things are alienated for a time without price.

A Contract, is the consent betwixt parties, concerning the alienation or permutation of things upon condition, which condition is either presently performed, or else for the future assured by obligations, either Verball, by word of mouth, or Writing. So (Philem. 18.19.) St. Paul ingaged himself by word,* 1.624 and writing to Philemon, for Onesimus his debt; or Reall, as by Pawnes, and Morgages (which under the Law was allowed,* 1.625 Exod. 22.26. Deut 24. Pro. 20.16.) Or by Sureties and Hostages;

so Gen. 42.36,* 1.626 37. Reuben offered his two Sons in Hostage, and delivers them unto his Father as pledges, for the forth∣comming of Benjamin: the like did Iudah, Gen. 43.8, 9.10. and 44.32.

This Contract we (now) speak of, concerns Alienation of Goods, and

Such Contracts, are either for the perpetuall alienation of them or but for a time only,

The perpetuall alienation, is both of the Use and Property of what is alienated, and that for ever. And it is either Free and Liberall, or for Recompence.

If it be free, and liberall. It is Donation or giving; if it be for Recompence, then it is Commutation, as ware for ware, (which is called Bartery) or mony for mony (which is called Exchange,) or ware for mony, (which is called selling) or mony for ware, (which is buying.)

The Alienation, which is but for a Time, is either of the Use only▪ or of the Property also.

That which is of the Ʋse only, for a Time; if it be liberall and free, is called Commodation, or lending to Use; (the property being still retayned.) But if it be for Recompence, then it is called Location or letting to Hire.

That which is not only of Ʋse, but of Property also; if it be liberall and Free, is called Mutuation or lending to spend, if it be Illiberall, and for gaine it is called Ʋsury.

Now the difference is to be taken notice of betwixt these two kindes of Lendings;* 1.627 Mutuating, and Accommodating. When any doth mutuum dare, mutuate, he looks but for his own againe, in eadem specie, in the same kind. As when one lends Bread, Corne, Mony, to a Friend; he lends it not with condition to have the very selfe same Loaves againe, or graines of Corne, or pieces of Silver againe that were lent; but with condition that it should be repayed in the like kind, Bread for Bread: Corne for Corne (of the same kind and goodnesse): Mony for Mony so much, for so much; For here the Property and Domi∣nion of the thing, lent, is transferred from the Lender to the Bor∣rower; otherwise a man could not use them, in regard that

the Use, and the Property, cannot besevered. And therefore this kind of Lending is called mutuum,* 1.628 (in which too words meum and tuum are contracted into one.) As if the Lender should say, this that is mine, I now make it thine, for a time; thine to do with what thou wilt: thine in Use and Property, both to lend, and spend, to give, &c: so thine, (that during the time of the loane of it) I will not call thee to an account for it, be∣cause it is thine. And this kind of lending is only of such things as are spent in the Ʋse, and passe from man to man by number, weight, or measure.

Now when a man Accommodates, he looks to receive that which he lends, in Individuo; for as much as the Ʋse is only transferred, but not the Property, unto the Borrower, so that he cannot every way use it as his own, he cannot sell it, exchange it, or bestow it on whom he please. Should a man lend his Friend, his Horse; he may not, by vertue of that Lending, sell him to another, nor exchange him with another; for as much as the Lender did not make his Friend the owner of the beast, by trans∣ferring the Property or dominion unto him, he only yeilds the Use of it for a time, and when the time is expired, he expects the same Beast againe, (and no other) in the roome of him. Now the Lending which our Text speaks of, is of the former kind call∣ed Mutuation, being of such things, whose use consists in the con∣summation of their substance, and whereof both Use and Property are passed over for a Time only, and not Perpetually; which Time being expired, the borrower is to restore the Principall, not the selfe same particular, or individuall loafe, or loaves, of bread; but so much in the same kind, or the same in valew.

* 1.629Whether we Accommodate in passing over the Use only, but not the Property; or Mutuate in passing over both Use and Pro∣perty; Lending must be free, and without price: for it is gratwi∣tus contractus, and if any thing be taken for lending, the nature of lending is corrupted (saith Chemuitius.)

By this description of Lending it appeares, how it differs from all other Contracts: as first from Lettings, for in that we passe over the Use of a thing for a certaine price, retayning still the Property, but in this we many times passe over both Use

and Property: but whether one, or both, it is alwayes without price.

It differs from selling: For that is a contract by which a thing is transferred, from one to another for a certaine price, and that for ever: both agree in the transferring and alienating the Pro∣perty, with the Use; but herein they differ, the one is Liberall, the other not; the one is Temporall, the other for ever.

It differs from Exchange; which is the yeilding of one thing for another; As a Horse for a Cow, or this Horse, for that Barly, gold for Silver, &c: But when I lend, I look that the like should be restored, in the same kind, and that at the time ap∣pointed.

It differs from Giving: in both there is a free passing over both Use, and Property; But he that gives me this, or that, gives it me with this intent, that it should become mine, and never be returned to him againe; but so doth not the Lender, in that which he passeth over unto me. These things I thought good to premise, that we may make better way to what I intend to propound unto you from hence, and make use of. The point shall be,

[Doct.] He that Lends me, befriends me.

This man doth intimate as much, in comming to his Friend to borrow, and prefacing his Request with such a Compellati∣on as Friend: as if he should say, Wert thou not my Friend, I could not be so bold, but being my Friend, do so much for me for Friendship sake: as to Lend me three Loaves, &c.

When God brought Israel out of Aegypt, he wills Moses that the people should borrow every one of his neighbour, Jewels of Silver, and Jewels of Gold; a likely thing, (might the people say,) that the Aegyptians will lend to us their Jewells whom they so much hate, Well (sayes God,) I will give this people fa∣vour in their sight, so that they shall lend unto them what they desire. And he did as he said; for the Lord gave the people favour in the sight of the Aegyptians,* 1.630 so that they lent unto them, such things as they required, (saith the Text,) Exod. 12.36. They

were no Friends to the Israelites, yet that God who fashioneth mens Spirits, wrought their hearts to favour them, and performe this Friendly office to them, When a mans wayes please God,* 1.631 he will make his exemies become his Friends. You see then, that it is esteemed for a friendly favour, albeit little or no thanks was to be given to them for it.

Thus was that poore Widdow befriended, who was Wife to one of the Sons of the Prophets: she (bemoaning her condition to Elisha, that her Husband was dead, and dyed in debt, and that her two Sons were ready to be seized on by his Creditors, and taken for slaves,) was enjoyned by the Prophet, to Borrow yet more, Goe borrow thee Vessels abroad (saith he) of all thy Neigh∣bours, 2 King. 4.3.* 1.632 Though they were but empty tubs that she was to borrow, yet it was a Friendly and Neighbourly part in them, that lent them to her, considering her poverty; for they might have been jealous of her, that she might borrow, to make them away, and by that meanes supply her present necessity, (for they could not be ignorant of her wants, and how that she had nothing to fill them with) yet like good Friends and Neigh∣bours they lend, according to her desire.

A good man (saith David) sheweth favour, and lendeth,* 1.633 Psal. 112.5. or doeth gratiously in lending (as some read.) A favour it is, and for a great favour it must be held, to be thus befriended. Such a good man was Nehemiah; I, my brethren,* 1.634 and Servants (faith he) might exact of them mony and Corne (that is, if we should follow your example): but yet they did not, for they lent, and lent freely to those that were in need, and took no use of them, and that was Friendlily done of him.* 1.635 And then Ambrose speaking of Tobias (saith,) that he performed the duty of a just and righteous man, in lending freely, according to that of David. An•• Justin Martyr justifying the godly conversation of Christi∣ans, saith that they did so far performe the friendly offices of hu∣manity,* 1.636 saith that they did so far performe the friendly offices of hu∣manity, as that they loved not only their Friends, but their ene∣mies likewise; and did lend to them, of whom they hoped not to receive any thing againe. A Friendly part indeed it was so do do, and agreed well with our Saviour's precept, Math. 5.42.* 1.637

[Use. 1] But how few are there amongst those many, that pretend friendship to their Neighbours, that are found friendly in this kind? No tune pleaseth some, but that of the Nurse to her suckling, buy, buy, buy; they hold it, both sin and shame in those that would borrow of them, and no lesse in themselves, if they should lend: They have an answer ready for him that craveth this kindnesse of them; Truly, I cannot lend, I have promised my Friends that I will not do it: I have sworne to the contrary, and I dare not break my oath: one shift or other they will have, to put the Borrower off: As Theocritus had, in answering those two men, who came to borrow his Bathing-comb (the one be∣ing a stranger, the other of his acquaintance) you (said he) I know not, and you I know too well; I will lend to neither: so un••ociable and uncharitable, are men grown in this iron or steely age of ours.

Others there are, that will lend unto their Friend, and pre∣tend much love this way, but in their love there is a great lack; for that they marr all, by some usurious contract. Doth a poore Neighbour want Corne, or money, or such like, they will sup∣ply their wants, provided that he will give him a day or two's work in Harvest, or let him have his Horse to Cart, or plow, or pay him so much, over and above what was lent: but such a kind of lending is as much as nothing, and quite corrupts the nature of it (as before was shewed.)

It is accounted for an Act of Charity and Mercy to lend unto our Friend or Neighbour in his necessity,* 1.638 and want, Deut. 15.4. Now, no act of Charity should be bought, and sold; to ••ell Justice is unjust, we justly cry out against it; and to sell Charity, cannot be good.* 1.639 The one is Bribery, and the other Usury: Charity by such a mercenary lending is depraved, and per∣verted, turning an act of Liberality, into an act of Selfe-Love, Covetousnesse, and Cruelty, as Divines ob∣serve.

It is an act of Selfe-Love to lend in this manner unto a Friend;* 1.640 For whereas, Lending was ordained for the good of the Bor∣rower, and not of the Lender; This good of the Borrower, is not sought at all, or at most but in a secondary respect, as it serveth or furthereth the Lenders gaine; Now Charity

seeks not her own good; but the good of others,* 1.641 1 Cor. 13.5.

It is an Act of Covetousnesse; for what is Covetousnesse but an unlawfull desire of having more? Now he who lends for the Lords sake, his needy Neighbour, looking for nothing again, is said to lend in Christian Charity. And he who lends looking for his own again, lends in civill Love and humanity. So he who lends, looking for more then his own againe,* 1.642 lends in Cove∣tousnesse.

It is an Act of Cruelty and inhumanity. A good man (saith David) is mercifull and lendeth, Psal. 37.26. implying that he who lendeth not freely,* 1.643 wanteth those bowells of mercy which good men have; Insomuch that Luther sticketh not to terme an Usurer, a blood-sucker of the people;* 1.644 and Cato being asked What is was to be an Usurer, demanded againe What it was to be a Murtherer; implying, as was the one,* 1.645 so the other.

Nor is Charity only perverted, and depraved, by such a kind of Lending, but everted, and extinguished thereby. In our fore-Fathers dayes, when Usury was held a deadly sin,* 1.646 A poore couple, or young trader, might easily have borrowed of a rich Friend or Neighbour 40. or 50. s. yea 5. l. (or more) according to his need to be paid againe at convenient leasure: but in these dayes (wherein Charity is rather dead, then waxen cold) (a price being set upon lending,) free lending is scarce known; in∣somuch that it is a hard matter for a poore Neighbour to borrow 10. shillings for a few dayes without some recom∣pence.

[Obj.] But it should seeme by this, that it is unlawfull for a man to lend his Horse for hire, or Cowes for profit, &c.

In things lent out, wherein the Vse is only passed over for a time, but the Property retained,* 1.647 there recompence may be re∣ceived; for as much as such things are wearable, and returne not in the same perfection every way as they were lent, in conside∣ration whereof (as likewise in regard of the hazard that the

owner standeth unto) the lender may take reward: But where both the Vse and Property of what is lent, is passed over to the Borrower (as must be in those particulars mentioned,* 1.648 Deut. 23.19. Levit. 25.37. (for otherwise they could not be used) (as before hath been shewed.) And where the Lender stands not to the hazard, but the Borrower, there it is judged unlawfull. Sure it is, that recompence received both in the one kind and the other, doth passe it into another kind of contract, namely into Hire.

[Quest.] But may a man in no case receive some Recompence for Corne, or Money, that he lends unto his Friend or Neigh∣bour?

[Resp.] In some case he may: as first, where losse is sustained by the lender, through the borrowers default. Say a man should lend his Neighbour Corne, or Money, freely for a certaine time, and, that time expired, the Corne or Money lent, is detained against the Lenders minde; now the Markets rise or fall, and for want of Money, the Lender is hindered from laying in his provision at the best hand; In such a case it is lawfull to receive recompence for the dammage suffered: But this is not to receive recom∣pence for what is lent, but for the dammage susteyned, through the deteyning of what was lent, longer then the time that was contracted for.

And as it is lawfull to take for what was lent in a Recompen∣cing way, so secondly it is lawfull in a Retributory way, to take some profit. The Borrower finds himself much benefired by the Lenders courtesie, and of his own accord, (in testimony of his Thankfullnesse,) freely gives to the Lender, who (when he lent) neither intended, nor expected it, (much lesse covenanted, or contracted with him for it): such profit, and encrease may lawfully be taken as well as given, as an acknowledgement for the courtesie received. And such receiving of gaine▪ or profit for what was lent, is by all Divines, both Papists and Protestants, allowed.

[Use. 2] Be we exhorted, to shew our selves Friendly and Neighbour∣ly one to another, in lending freely, as occasion shall be offered: Say not in thine heart, if the case be thus that if I lend, I must free∣ly lend, my Money, Corne, bread, &c: and have no recom∣pence,

I will not lend at all: but consider seriously,

First, it is Gods command, that we should lend our Neigh∣bour. In his Law he hath enjoyned it, Deut. 15.7.8.* 1.649 God having before provided that in the seventh yeare, no debt should be demanded, he foreseeing that when the seventh yeare should draw neere, the covetous would refuse to lend to them that were in need; straitly chargeth his people not to forbeare to lend in that yeare, more then in any other. Beware (saith he) that there be not a wicked thought in thine heart, &c. verse 9, 10.* 1.650 where he useth two effectuall Reasons, to perswade to the ef∣fectuall performance of the duty; first, if they should forbeare to lend, it should be a Sin unto them, verse 9. (For no man is an absolute Lord of that he hath, but Gods Steward,* 1.651 who hath committed that we have into our hands to be imploy∣ed to his glory, and our own & Neighbours good, and to such uses as he hath appointed.) Secondly, if they did thus chearfully and freely lend, as he required, then, because of this thing, God would blesse them in all their works, verse 10.

This is a duty likewise, charged upon us by our blessed Savi∣our in his Gospel, Math. 5.42. Luke 6.35.* 1.652 It was a Pharisa∣icall conceit, that their kindred, Friends, and such as had well deserved, should only be lent unto; but our Saviour shewes, that, that friendly office is owing to every one that needs, be he Friend or Foe, if he be willing and desirous (his necessity being such as compells him to borrow,) and thy estate such as inables thee to lend, ne averseris, turn thou not away, plead not excuse, make no delay, be so farr from denying this friendly favour, as that thou suffer not thy countenance, or gesture to be strange, to∣wards him.

Thus we have both Law and Gospell for the duty; in observing whereof both our Obedience, and Faith will be discovered: we cannot say we love God, and trust in God, if we yield not obe∣dience to him herein.

Secondly, take notice, that to deny to lend, is to offend against humane society, which cannot subsist without it. Usurers (and the Patrons of it) say so of Usury. It is so necessary, that Com∣mon-wealths cannot stand without the practise of it: Without lending (indeed) they cannot, but without Vsury, they both

might, and ought. Wherefore hath God made men sociable Creatures but to be helpfull one unto another upon such occasi∣ons?

Thirdly, know that it is a greater sin, not to lend unto thy Friend, and Neighbour, then to be an Usurer unto him: As it is a greater offence; to deny food to him that is almost famished, then to sell it unto him at an unreasonable rate. Therefore many States, tollerate Usury, for the good, both of the Borro∣wer and Lender: Of the Borrower, because his necessity is of∣tentimes such, that it is farr better to borrow upon Usury, then not to borrow at all: Of the Lender because to lend upon mo∣derate Usery, to them that must needs borrow, is a lesse sin, then not to lend at all. And yet how many are there, who will cry out upon the Vsurer, when they themselves are worse, in not being upon necessary occasion a Lender unto their Neighbour? Looke then upon this duty, not as arbitrary, and left to your own choyce, whether you will lend or not: for if our Brethrens necessities require it, we stand bound unto it; and rest as∣sured that God will require it of us, if we do it not.

[Obj.] But say, A Friend should come to borrow of me, when I know he borrows only to feed his covetous humor, or to main∣teyne his Lust, and Ryot, and I bound to lend in such a case?

[Resp.] Such as cannot borrow without sin, may not be lent unto, lest we be pertakers with them in their sins: Some covetous dealers, there are in the world, who by engrossing, or forestalling of commodities, seeke great matters unto themselves, (albeit it tends to the prejudice of the Common-wealth,) they borrow of purpose that they may buy Corne to hoard up, and so to in∣haunce the price.

And there are others, who hypocritically and dissemblingly would be Borrowers, that they might be esteemed poore; and in debt, thereby to avoid publique or private taxes, and con∣tributions: To such as these, we are not to lend, lest we make our selves accessary to their covetous practises.

Nor are such, as borrow for the maintenance of their Pride, and excesse of Ryot to consume upon their lusts, pleasures and vanities, fit Objects of this kind of Charity; To lend to these, is but to feed their sensuall humour. If we know that

any Friend would borrow of us, for these, and such like sinfull purposes, we may not lend them, for not only the followers but the furtherers of sin are guilty, Rom. 1.31.* 1.653

[Obj.] But some would borrow of me, that in all likelihood, are not likely to repay againe.

[Resp.] In humane society, there are three sorts of men, that are Bor∣rowers. Some are extreame poore, and unable to provide for themselves necessaries, by reason of blindnesse, lameness, or other defects of nature, yet their modesty (many times) keeps them from begging; they will be borrowing, albeit they know not which way to pay againe. To these we may not lend, but Give: Alms, are their due. Deut. 15.11. Levit. 25.22. Math. 5.42.* 1.654 And in giving to these, we lend to the Lord, Pro. 19.17. he will restore, and repay it againe, for they cannot.

Some are Rich (at least comparatively) who yet at some times, and for good and necessary considerations, may stand in need, and have no way to supply their wants, but by borrowing of a Friend (unlesse they should much diminish their Inheritance, or impare their stock, and trade to their great prejudice); To these neither gift, nor Loane is due, (otherwise then of courtesie,) we may lend them (and it is a neighbourly and friendlily part to lend them, if we can well spare to supply their present needs,) but no man is strictly tyed in Conscience to lend them, inasmuch as they have wherewith to supply their wants, and make mony of, albeit (it may be) they should sell underfoot, or leave their grounds understocked, if they should so do. And if I lend to any such, I may expect the like courtesie from them; should I at another time have the like occasion: And this is that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spo∣ken of Luke 6.34.* 1.655 which sinners (that is very Heathens) expect∣ed and rested satisfyed withall.

And some there are, of a middle ranke (neither very poore, nor very Rich,) They have a Trade, a Calling, wherein they are able, comfortably to provide for themselves, and theirs, and whereby they may be enabled (through Gods blessing) to give every one their own, and repay what was lent them, & yet their estates may be such, as may minister occasion to them frequent∣ly to borrow; Trading may be dead, Charge great, much hin∣derance they may have by sicknesse, or other casualties, or being

young beginners, they may want necessaries, (as Money, or stock to set up withall.) These are they, that we are bound by the bond of Christianity to lend unto, and that freely, in their ne∣cessity, and if (in case,) we have just cause to doubt, or mistrust their credits; A pledge may be taken of them, provided first that it be not their Bed from under them, or such necessary things as they cannot well spare without hazard of their health, and livelyhood,* 1.656 Deut. 24.10, 11, 12.17. Exod. 22.26, 27. for in so doing, we rather impoverish them, then pleasure them, nor do they save so much in borrowing, as they may, another way loose, for want of those necessaries, whereby they should get their liv∣ing. Secondly, that the pledge or pawne be not used by thee, (for that would be Usury in thee:) The pledge, be it linnen, wollen, or such like may be the worse for the wearing, so is not thy Money in the borrowers hand. This is condemned, Amos 2.8.* 1.657 Thirdly, if we see that what was borrowed, cannot be re∣payed without hazard of the borrowers undoing, thou maist not take any advantage against thy poore brother,* 1.658 but shew compassion to him, in giving him a longer time, or wholly forgiving him the debt, restoring his pledge againe, so shall that poore man, to whom thou hast shewed mercy, blesse thee, and it shall be righteousnesse unto thee before the Lord thy God, Deut. 24.13. God will reckon it for a good work,* 1.659 and gratiously reward it.

[Obj.] But it may be my Friend would borrow that of me, which I cannot well spare; It would tend to my losse, and dammage if I should send.

Though,* 1.660 a good man sheweth favour, and lendeth; yet withall, he will guide his Affaires with discretion, Psal. 112.5. As our Neighbours necessities, so our own abilities is to be respected; God requires no more of thee, then he enables thee to do. Nor have we any command to lend, what cannot be well spared. But here the Rule is good, our super fluities must give way to our Neighbours Conveniences, and our Conveniences to their Necessi∣ties, yea our Necessities,* 1.661 (though they be great) to their Extrea∣mities, for the supplying of them. If we in lending, shall more damnifie our selves, then profit our Friend, or Neighbour; (in such a Case) we may not lend. The wise Virgins did well, and

wisely, in keeping of their oyle, when they had not to spare, Math. 25.9. But take heed that this be not made a pretence only,* 1.662 (as it is made by many,) who cannot lend a shilling to their poore brother, when they can spend pounds in sinfull and lewd company,

[Obj.] But the way to keep a Friend, is not to lend, for if a man demand his own, he shall be hardly thought of; and it may be, lose, both Friend and Mony.

[Resp.] Such indeed there are (and too many of such) in the world, whose greatest care is, of whom to borrow, but take no care at all to repay againe; but they are branded in the Scriptures for wicked persons that do so, Psal. 37.21.* 1.663 nor may others fare the worse for their fault. The Godly make Conscience of paying what they owe, as did the Son of the Prophets, (mentioned, 2 King. 6.5.) and that poore Widdow,* 1.664 (which before we made mention of,) of whom we read, 2 King. 4.1, 2. &c. Nor may a necessary duty, be omitted for some mens faylings: It should only teach us to be the more carefull, in the discharge of it.

Wherefore, silence Reason, and exalt Faith; Remember it is a work of mercy to lend unto the needy,* 1.665 and such as shew mercy, shall find mercy at the hands of God, when they stand in most need of it. And in the performance of this Duty, see that it be in Christian Compassion, and Charity: lend not grudgingly, and repiningly, with an evill eye, pinching hand or heart. And so likewise have respect to Justice and Equity in your lend∣ing, so as that it be not to the prejudice, but profit of your Neighbour, and in so doing, the greatest comfort and profit will redound to thy selfe in the end.

[Use.] And if it be so, that he is a Friend that doth lend▪ then let such as borrow, take it for a kindnesse that they are lent unto. Trouble not thy Friend with a businesse of this nature, unlesse there be great need, (For the Borrower,* 1.666 is a servant to the Len der) (saith Solomon): and why should any man needlesly, lose his liberty, and make himself a slave; As the Apostle saith in ano∣ther case, so in this, if thou canst be free, use it rather:* 1.667 If thou canst use any other lawfull shift, borrow not: He that goes a bor∣rowing (we say) goes a sorrowing: and this many have found true,

(by wofull experience,) who have met with bitter reproaches, mocks, taunts, checks, reproofs, even in the house of their re∣puted Friends, they have been thus smitten, when they have come upon this errand; wherefore be wary, borrow not over∣greedily: Plato's law was, that no man should fetch water from his Neighbours Well, untill he had first digged in his own ground, to the Potters earth: But if thy necessity be urgent, the occasion necessary, the request reasonable, and that thou canst not otherwise make some honest supply of thy present want, then see that thou discharge the duty of a good Bor∣rower.

First, borrow with a resolution to restore what is lent thee, and that at the time appointed. There are in these dayes (more then a few,) who by faire words and colourable pretences, and under the Cloake of Religion, creepe into their Neighbours bo∣somes, borrow mony, take up wares of credit, (as far as they can be trusted,) never purposing to pay, but resolving before hand, that so soon as they have gotten their Neighbours goods into their own possession, voluntarily to break and turn Banck∣rupts, and then an agreement must be sought with Creditors, and composition made for a third, fifth, or tenth part of what was borrowed: by which wicked course, many a conscionable, and well-minded Lender hath been brought to much want; when these unjust, and base-minded Borrowers have lived like Gentle∣men upon their stollen goods, and the sweat of other mens la∣bours. This is a pernitious-kind of theft, and in former ages scarce heard off: they steale more in a day or two, and with more security, then a High-way Robber doth all his life-time. But though the Law of man arraignes these not, yet the Judgment seate of of God,* 1.668 will not acquit them.

Secondly, repay truly and at the time appointed, abuse not thy Friend in denying the debt, and putting him to prove it, (which is the practise of too many) nor keep it from him, with a strong hand, longer then the time contracted for (which is the practise of more.) This is the cause of so many trouble∣some, and chargeable suits at Law, to the undoing (in a manner) of many an honest Neighbour, who, if he will have his own, must come that way by it, or else lose it, which (if the debt be

not very great) some peaceable minded man, had rather do then sue, and so he is defrauded of his due. And this is one cause why Friends are so backward in lending, and that such as have been pittifull, and compassionate this way formerly, have their hearts closed, and shut up against this duty. Hast thou borrow∣ed of thy Neighbour ought, then know thou art a debtor, and debts must be paid. The Law of God,* 1.669 and Conscience requires it, go pay to them, thou art indebted unto, (said Elisha to the Pro∣phets Widdow) (whose Husband some think was good Obadiah, Ahabs Steward, who hid and mainteyned a hundred Prophets, in the time of Jezebells persecution, and by that meanes came greatly indebted, for the payment of which debts God wrought a miracle by Elisha,) 2 King. 4.7. her first care must be to pay what she owed, and then she and her Children were to live up∣on what remained: whilst she had nothing, it was no sin to owe, but when she had wherewith, she could not have been guilt∣lesse, if she had not paid, before she stored up for her selfe, and hers. Nor might she put it off from day to day, but do it pre∣sently: the debt was due, and no delay might be made of payment, To detaine what is due, is all one,* 1.670 as if you robbed your Neighbour (saith the Schoolman.)

Thirdly; if what was borrowed of they Neighbour be lent, only to use (and is to be returned in the same individuall thing,) abuse it not: Use it, to that end, for which it was lent, and no further, then the Lender doth like of; and then restore (at the time appointed,) what was borrowed, safe, and entire, or other∣wise, make it good. And herein many Borrowers come short, who care not to what Use they put their Neighbours goods, (not using them as they would their own; but, to save their own, abuse theirs) forgetting our Saviours Rule,* 1.671 As you would that men should do to you, so do you to them: They would not like it, should they be so dealt withall.

Lastly; Restore what thou hast borrowed, with thanks: as thou didst professe it to be a kindnesse, when it was lent; so make a returne with the like acknowledgment.

There are those who borrow with Thanks, but restore with Enmity; Let the Lender send for his own againe, or require it of them, they repay with crosse and cursed language, and that is all

they have for their friendly kindnesse. And some there are so proud, and unthankfull, that they esteeme all that is done this way for them, but as matter of duty; you have done no more (say they) but what God commands you, and lesse then you ought to do: But God commands us not, to lend to such unthankfull persons; They are not yet poore enough, to be befriended this way: Nor is it Gods mind, that such as lend unto us, should be so ungratefully required. Nabals churlish requitall of David, and Gods punishment on him for it, makes it evident, 1 Sam. 25.28.* 1.672

And thus you see your Duties, that are Borrowers: Borrow not more then is necessary: Repay truly: Use the borrowed thing honestly: and returne it thankfully to the owner.

[Obj.] But what if we be not able to repay? Say we have it not, what must be done in such a case?

As Solomon speaks in case of suretiship,* 1.673 so do I in this. Go and humble thy selfe unto thy Creditor, and make sure thy Friend. The Riches of humility (saith one) are able to pay a debt, when there is nothing remaining to pay it. In all humble manner, go unto thy Friend, request him to be favourable to thee; if thou canst not repay the whole, repay in part, shew thy readinesse out of that thou hast, to make satisfaction to the full, and (according to the French Proverb) if thou bring no Mony in thy purse, yet bring Hony in thy mouth. And withall make sure thy Friend (saith Solomon) that is (say some) strengthen thy self with Friends, who may intercede for thee, and add their help to thine own humility: This do, and however (perhaps) men will not be satisfyed with it, yet in having a good Conscience, and doing what thou dost sincerely, God will be therewith well pleased, and accept of votall restitution for totall, what is affect∣ed as if it were effected, the will for the deed. And this may comfort us, in as much as he is the Principall Creditor:* 1.674 In a spi∣rituall sense we are given to understand thus much from the Text, that,

Temporall blessings are but borrowed things for a Time.* 1.675 God is this Friend, (as you have heard,) to him we resort in all our wants, and what we have from him, is but lent us; they are not

our free purchase, but had from God by way of Loane. [Friend lend me.]

Sold they are not: A sale, is the perpetuall Alienation of the property for a price (as before hath been shewed.) Now where do you find that God hath renounced his dominion and Lord∣ship over these outward blessings that we enjoy? He challengeth still his right in all, Every beast of the Field is mine, and the Cat∣tle upon a thousand hills, Psal, 50.10, 11. so Hos. 2.9. my Corn,* 1.676 my Wine, my Flax, &c: Those things that we call our own, (as Nabal did) my Bread, my Flesh, &c. God hath an interest in: and that very Mony, we buy these things withall from the hands of man, is Gods coyne too: we may read Him on the one side of it, as well as King, or State, on the other, Ioel. 2.5.* 1.677 Hag. 2.8.

Exchanged they are not: for in Exchange, one certaine thing is given and taken for another, as 1 King. 21.2.* 1.678 But we have nothing to give to God by way of Exchange, for these things: we came naked into this world, and shall carry nothing out of the world with us, Job. 1.12. 1. Tim. 6, 7.* 1.679

Let out unto us, they are not, neither by Lease, nor for yearly Rent: God takes no hire of us for them, nor may we use them as we please, nor can we be assured of the enjoyment of them for a day, Luke 12.19, 20.* 1.680

Given they are not, (properly and in the strictest acceptati∣on) (albeit the Scripture frequently speaks of them as things gi∣ven us): for a gift, is a passing over of the Use, and Property of a thing for ever; but these temporall blessings are not ours for ever, Psal. 49.11, 12.

Lent us then, and only Lent they must be,* 1.681 and that freely (for all we have is of grace, and favour, Deut. 9.4, 5, 6.* 1.682) and but for a time, reserving power to Himself, to take away againe at pleasure, Iob. 1.22.

Thus David,* 1.683 in that thanksgiving of his acknowledgeth them to be: what am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own, have we given thee, 1 Chron. 29.14.* 1.684 And our blessi∣ed Saviour in that Parable of the Pounds committed in trust, by a certaine Nobleman (that went into a far Country) unto his

Servants confirms this. So that of all outward blessings that we enjoy in this life we may say, as he of the Axe-head (when it fell into the water,* 1.685) 2 King. 6.5. Alasse Master, they are but borrowed; and Christen all our worldly comforts, as Hannah did her Son, calling them Samuell, Lent of God, 1 Sam. 1.20.* 1.686

[Use. 1] You see by this, that they are wonderfully mistaken, who boast of what they have, that it is their own, and that they are not beholding to any for what they have, when indeed, nothing that they have is properly their own, all that this world can af∣ford, is but lent, and borrowed. Art thou Rich: that estate is lent thee; Art thou faire: it is but with borrowed beauty; Art thou in a high place and office, thou art but betrusted with it. Hast thou witt, strength, health, learning; why, all is owing for, and must be repayed back: We weare not out own haire, nor our own clothes; we eate not our own bread, spend not out own Mony, all is but lent for a time to use, and for all which in a short time we must be accountable. It were well, if this were well considered of by such boasters as say with those, Psal. 12.* 1.687 our tongues are our own, who shall controule us? If thine own, how cam'st thou by them? The marke of the Creator and Maker of all is upon them. If they were not lent thee, where stol'st thou them? If but lent thee by him that made them; how sayest thou, that they are thine, and that thou art not indebted for them?

[Use. 2] From whence we may be informed of the difference that is betwixt God, and Sathan, as concerning the disposing of the things of this Life: Satan boasts that all the Kingdomes of the world are at his dispose (with lye and all) (but when did God passe over all to him:* 1.688 or put these things into his hands? we reade otherwise,* 1.689 Deut. 10.14. Psal. 24.1.) And he seems to be very liberall, he will give them, and expects nothing but thanks for them; when indeed, had Christ accepted of that offer, it had been the dearest sold ware, that ever was any, (no lesse then the souls of all mankind must have paid for it.) Or if he Lends, (as sometimes he seemes to do) tempting to pleasure or profit, for (like an infernall Broaker) he must have the soul for pawne. And then he will give a longer day, (think not of

repentance yet, time enough; old age shall serve, but he soon takes the forfeiture, and seizeth on the soul, (unlesse the Chan∣cery, the Court of Mercy do relieve us.) But God (though he ab∣solutely gives not, so as that we may do what we list, with that we have, yet) he lends freely to us, expecting no gaine, nor pro∣fit from us: For wherein can we profit him,* 1.690 our goodnesse ex∣tendeth not to him, it is for our own good and benefit that he lends these things unto us. Indeed he expects that we should employ what he betrusts us with (as appeares by those Parables of the Pounds and Talents) but the advantage is ours,* 1.691 (albeit he be pleased to esteeme the gaine we get thereby, as advanta∣gious to himself. Those Servants that shewed faithfullnesse in a little, they were recompense with much: They were Servants, before, but now Rulers; they returned pounds, but had as many Citties as they gained pounds, bestowed on them.

And it may further informe us of a different manner, of dis∣pensing things, Temporall and Spirituall unto us. God is said to give with both hands. In his right hand,* 1.692 are such gifts as ac∣company salvation, (as justifying Faith, sound Hope, true Re∣pentance, new Obedience.) In his left hand are Riches and Honour, health, and such like. What comes out of the right hand are absolutely given, and so given,* 1.693 as that they shall not any more be required, or returned to the giver againe, (for such gifts are without Repentance.) But what are given with the left hand shall be required, Luke 16.1.2.9.* 1.694 It is said that God repented that ever he made Saul a King, and took from him his spirit, (that is the gift of strength, and courage, and such like gifts as were fitting for Kingly Government) but we never read that he repented of making man a true Believer, a new Creature, a true Penitent. How happy is a true Christian in this, that albeit he hath the least share in things lent, yet he hath the greatest share in things that are given: better is a Mole-hill of a mans own, then a Mountaine of another bodies,

[Use. 3] And from the Doctrine delivered, we may be exhorted to sundry duties, as first to Humility, and lowlinesse of spirit,* 1.695 for what hast thou, that thou hast not received; and if all be received, (and that by way of free loane) Wherefore boastest thou?

Thy food is from Gods Earth, thy Cloath from Beasts, thy silks from Wormes, thy riches from the Mines of the earth, thy Wine and Oyle from Trees, all are God's, and from him bor∣rowed. Shall a Stage-player be proud of a rich rayment which he borrowed of a Broaker, to Act his part in, or thou proud of thy Rings, Jewells, goodly furniture all which must shortly be called for againe; surely thou hast little cause: Had every bird its own feather, the proud Popingay would be left stark naked.

Secondly; if all be but lent, then let us take heed least we abuse any Temporall blessing, wherewith we are betrusted, (as Health, Wealth, Strength of Body, Life, Liberty, or any mem∣ber of our bodies, or power of our Souls,) but use all to those ends, for which they were lent us, otherwise we shall have little thanks or credit, when we come to restore them. Oh! that men would put the Question to their souls, when they go about any sinfull and wicked act. Did God lend me my senses, my sight, my hearing, smelling, tasting, feeling, to be thus employ∣ed? was this Eye given me to behold vanity? this Eare to en∣tertaine such discourse, &c? How shall I be able ever to look God in the face, when I shall be called to restore back these bor∣rowed things? Surely this is one great cause why men are so loath to dye and depart this world, for that they well know, how they have polluted and abused that pretious soul of their's, which God lent them in Love.

Thirdly; if all be but lent, let us not be unwilling to part with any thing we have, when God sends for it. All we have we should make use of, as we do a borrowed book, or toole, not knowing how soon the owner may call for it; and when it is called for, return it with many thanks, and not seek to keep it against the owners mind. We count him unworthy of a kind∣nesse, who will deale churlishly, and unkindly with a Friend (who lent him in love) either in denying of the debt, or returning with discontent; and yet we deale thus with God: somtimes we deny that ever we borrowed of him, and put him to prove the debt; or if we do acknowledge the receipt, yet when he sends for what was lent, be it Health, Wealth, Friend, Child, &c: what sighing is there, yea howling and crying upon the

parting? Oh Absolon my Son, Absolon my Son,* 1.696 as if God offered us great injury in sending for his own so soon, when we have en∣joyned mercyes many yeares, and were not worthy to be trusted one houre with any of them: few have learned to say Iobs Grace,* 1.697 It is God that hath given, and God that hath taken away; Blessed be his Name.

Fourthly, let us be s••irred up to Thankfullnesse for what we have: seeing to lend, is a Friendly part, how infinitely are we engaged unto God? He lends us, and loades us daily with innu∣merable blessings, he hath been lending us from day to day, ever since we came into the world, and is not hasty with us to call in his own. The Borrower is a Servant to the Lender, (as you heard in the former point.) Let us be so to God, let us come for him, go for him, run for him, ride for him, and think nothing too much to do for him,* 1.698 who doth thus daily befrien us, Psal. 116.12. So say thou to thine own sol.

We have done with the request, now we come to consider of the Motive brought by this man in want, to move his Friend to condescend to his Request, and that is taken from the facility of it: It was but three Loaves he desired to borrow.

[Text.] Three Loaves.

As if he should say, my request is such, as you may easily graunt; It is but three Loaves of bread that I would borrow of you, I am not willing to be overtroublesome or burthen some unto you: Thence observe we, from the Letter.

[Doct.] Friends may not overburthen Friends with Suits. That would be requested, which may easily be granted, and condiscended unto.

It was Esther's wisdome,* 1.699 when she had a promise of half the Kingdom, from Ahashuerosh the King, to request no more then needs must, only the Life of her selfe, and people; to which (likewse) she made way, by two other small requests, that the King would be pleased to come unto the banquet that was pre∣pared for him. The like modesty, did Nehemiah shew in his suite to Artaxerxes, Neh. 2.5.* 1.700 First he craves leave for his

journey, and building, and then aide for both.

Thus David in his suite to Araunah for the threshing floore (to build there on an Altar for the Lord,) he desired not to have it of free cost,* 1.701 (although he might,) (for Araunah offered upon the first motion, more then was asked, As Oxen for Sacrifice, Carts and Ploughs and other Utensils of Husbandry for the wood) David desired to buy: Araunah would give all, but Da∣vid would not take too much of a free heart, Nay (saith David) I will surely buy it of thee at a price, — so David bought the thresh∣ing floare, and the Oxen for fifty shekels of Silver, 2 Sam. 24.22.24.

And such a suitor Bathsheba pretended to be in the behalfe of Adoniah, to her Son Solomon (albeit it proved otherwise,) 1 King. 2.20. I desire one small petition of thee,* 1.702 say me not Nay. Such a modest Suitor was old Barzillah; David remembred the kindnesse of this his old Friend, which he shewed him in the day of his distresse, and now by way of requitall invites him to the Court, where he should be royally entertayned and preferrd, but Barzillah modestly puts by the motion, he will be no Suitor for high place, or great preferment for himself, (who was too old to be a Courtier) but for his Son, he requests the King, to accept of him in his roome, and to deale with him as seemed good in his eyes, 2 Sam. 19.32.-38. And amongst divers other instances which might be brought,* 1.703 that of Paul to Philemon in the behalfe of Onesimus would not be forgot. In all likelihood Onesimus had wronged his Master in his estate by pilfering, and purloyn∣ing from him, and then running away when he had done: Paul becomes a Suitor to his Master, only that he would receive him againe: he did not desire that he would forgive him the debt, he undertakes for; he would see him paid: albeit if the businesse were brought into the Court of Conscience, he might have re∣quired that and more, in as much as Philemon owed him a farr greater debt then that was (even himself besides) this (saith he) I do not say (albeit he might have said it,* 1.704 Phil. 19.) he leaves that to Philemons most serious thoughts.

[Use. 1] They are to blame then, who care not how they overburthen Friends, either with their overfrequent or unreasonable suits, some presse too much on free natures, as did that great man at

Court, who having obteyned many a suite from Queen Eliza∣beth, and still following her with Petitions, She asked him (at length) when he would leave begging; he made her this An∣swer, when her Majesty would leave giving, and not before. We reade of one who begged of Archilaus, King of Macedon, (as he was at Supper) a cup of Gold, the King (being well acquainted with his begging humour) commanded it to be given to ano∣ther, more worthy, saying, Thou art worthy to crave, but not to receive; but This man is worthy to receive, though he doth not crave. Thus by overburthening Friends with daily Suits, we our selves may become burthens, ere we be aware.

Propound not any thing then unto thy Friend, unlesse it carry with it a probability of obteyning it, engage your Friends in ho∣nest causes only, make such motions as may beseem a Christian to graunt; if you desire their hand to help. If thou hast the face to desire any thing of thy Friend unjust, he must have the heart to deny thee in what thou requirest of him: should my Friend desire any thing of me which is at enmity with Reason, and holds no correspondence with Religion; I must take leave to answer with Pericles, I cannot satisfie you:* 1.705 the bounds and limits of the Altar will not permitt it.

[Use. 2] And if our Requests which we make to man, must be Christi∣an and modest, much more ought our Requests to be such, which we put up to Heaven.

When Abraham made suite for Sodome,* 1.706 how modestly and religiously did he behave himselfe; Wilt thou destroy the Righte∣ous with the wicked? Peradventure there be fifty righteous within the City, wilt thou not spare the place for fifties sake? That be farr from thee to do after this manner, that be farr from thee. Shall not the Judge of all the earth do right? He desires nothing of God, but what might stand with righteousnesse, and truth, that God would not destroy the just, with the unjust, and make the case of both a like. And how doth he gaine upon God by degrees, he brings down Gods price from a greater, to a lesser number, from fifty to ten, and there he stayes (modestly) and goes no lo∣wer; which if he had, who knowes whether God would not have come lower yet, for the saving of Sodome? It is very pro∣bable

that he would, for the Text saith He went not away, till he had left communing with Abraham; that is, till Abraham had no more to say unto him. Abraham had brought God down (at six severall times) so low, that he is loath to seeme immodest in his suite, yet it may be thought that the holy impudence which this Friend in our Parable had (of which in due place God wil∣ling) might have done well in Abrahams case for So∣dome.

But the Requests we put up to God, are far unlike to Abra∣hams; Such things we ask as will not stand with the honour of God to give. Should God condiscend to our desires, he should deny himself, and contradict his Truth.

There are some, who would have God to forgive them their sinnes, to give them Heaven, and save their souls; yet have no desire to leave sin, not lead a new course of life; They sweare, and swill, and plod on in wickednesse, adding drunkennesse to thirst, dealing (herein) as Lewis the 11th. did, with his leaden Crucifix, (which he used to weare in his hat,) which after he had committed any wickednesse, or villany, he would kisse, and then to it againe, as f••esh as he did before; They run on into all excesse of Ryot, then cry God mercy, yet go on still in their wicked wayes,* 1.707 blessing themselves therein, as we have it, Deut. 29. Now God hath passed his word, that he will not spare such, but his wrath shall smoake against that man and all the Curses that are written in the book of God shall fall upon him: should God hear thee, and grant thee thy desire, where were his Truth; how should his Justice be satisfied?* 1.708 Shall not the Judge of all the world do right; If so, woe be to thee, that livest and dyest im∣penitently.

So in craving Temporall things at the hands of God, how im∣modest, and unreasonable are many in their Suits;* 1.709 You lust and have not (saith St. James▪) ye kill and desire to have, and cannot ob∣taine, &c:* 1.710 you aske and receive not, because you ask amisse, that you may spend upon your lusts, so Hos. 7.14. Now is it not unrea∣sonable, that you should begg blessings of God, that you may abuse them to his dishonour.

Clemens Alexandrinus, observeth of the Pythagoreans,* 1.711 that they cryed loud in their Prayers, not because they thought that their Gods did not hear them, but because they would have the world to hear that they prayed for nothing, but things justifia∣ble. The Requests that many put up to Heaven, are such, that they would (or at least have cause to) blush, if they should be overheard by any man, to move for things, so vile, and shame∣full, of the God of Heaven: If thou would'st speed with God, desire nothing at his hands, but what may stand with his Glory, so thou may'st be sure to be heard (as Austin told that Widdow, who desired him to direct her how to pray, so as she might be sure to speed.) But of this we shall heare in the Applicatory part of this Parable more fully.

More particularly; Consider we, first the Quality of the thing desired, and that was Bread; secondly the quantity, three Loaves. [Lend me three Loaves.]

Bread, as you heard before, is a comprehensive word, all other necessaries are comprized under it, Math. 6.11.* 1.712 But in this place it is not to be taken in so large a sense, but more properly and strictly, for that foode which is made of Corne; either Wheate, (as 1 King. 5.11.) or Barley,* 1.713 whereof bread was most usually made, as Iudg. 7.13. 2 King. 4.42.) so bread is used for homely provision, and opposed to things deli∣cious, and pleasing. This was that he desired of his Friend, to entertaine his other Friend withall. Intimating thus much unto us, that,

Bread is good fare at a Friends board.* 1.714

In former times it was esteemed so: Friends entertained Friends with Barley-bread, and homely fare. The best cheare that Elisha had for a hundred Guests (Sons of the Prophets) was twenty Loaves of Barley, and full eares of Corne,* 1.715 in the husk. A present that was brought to him before, by a man from Baal∣shalisha, 2 King. 4.42.* 1.716 Indeed he had commanded that the great pot should be set on before that present came; but it was but homely Pottage that was made, Pottage made of Cole∣worts without either Meate, or Oat-meale, or skilfull Cooke

(for they put in Wild-goards instead of better herbs) so that the Pottage could not be eaten, before he had thickned it and sweetened it with Meale, as appeares in the story.

Such homely provision it was, that David carryed his Bre∣theren, (being sent unto them from his Father) an Epha of parch∣ed Corne,* 1.717 and ten Loaves, 1 Sam. 17.17. And little better was the fare that his Friends brought to entertaine him and his Ser∣vants with, after that he was annoynted King over Israel: they brought Wheate, and Barley, and Flower, parched Corne, Beanes, and Lentiles, and parched Pulse (with some other provision) for David and the people to eate,* 1.718 2 Sam. 17.28, 29. Fare home∣ly enough for so great a Personage. Boaz a mighty man of Wealth, (and as good as great) and yet the Harvest provision which he made for his Reapers,* 1.719 was parched Corne, Ruth. 2.14. Nor was the food that Abraham entertayned Angells with, (though unawares) very costly, or dainty; Bread and Butter, Milke and veale he sets before them. And Sarah bakes Cakes upon the hearth,* 1.720 to welcome them withall. Gen. 18.5, 6.8. And our blessed Saviour feasted five thousand of his Auditors, with Barley-Bread,* 1.721 and small Fishes, Mark. 6.41. you see by this how moderate they were in former times, in their enter∣teynments, with what homely fare they used to enterteyne their Friends.

[Use.] Should we compare our times with former, it will soon ap∣peare how far we exceed in voluptuousnesse and Epicurism. Hugo Cardinalis, tells us that the Devill had two daughters, Covetousnesse and Luxury; the former he marryed to the Iewes, the other to the Gentiles: but it is thought that we (upon whom the ends of the world are come,) have taken them both from their Husbands, and use them as our own: Nor is any Nation under Heaven, more guilty herein, then ours. Pride, is not more pro∣per to Spaine, Lust to Italy, nor drunkennesse to Germany, then Epicurisme is to England: A sin so common and ordinary, so naturall and genuine unto our Country, as that it hath pur∣chased to us (amongst other Nations) the name of sweet tooth'd Englishmen.

Gluttony amongst the Romans was then at the hight, when junkets of the Land could be fed upon at the Sea, and the Sea send her varieties to the Land for a Requitall,* 1.722 (so Heliogabalus being in the mid-land Country, and far from Sea, would al∣wayes eate fish, and being neere the Sea Coast, would never eate fish, but flesh) when they invented new dishes, and mixed varie∣ty of meates to please the pallate.* 1.723 (So Vitellius caused to be mingled together, the Livers of divers fishes, the braines of di∣vers Pheasants, and Peacocks, thousand of Creatures must be killed only for their tongues, and giblets, and but one dish of meate made of them all, and served in one platter (which for its unmeasurable greatnesse, he called Minerva her sheild.) And yet I have not read, that ever they were at such cost in laying of Napkins, or dressing a dish of Eggs, as hath been credibly reported some of our English Gallants have been at. Certaine it is, that Earth, and Aire, Land, and Sea, must concentour at some mens tables, in enterteyning their guests; all Markets must be laid out for dainties, and our tables spread as it were with St. Peters sheete (which he saw in a vision) representing the species of all sorts of Creatures, cleane, and uncleane;* 1.724 And our stomacks made like Noahs Arke, were it not that those Creatures eaten, are not preserved, but perish (with a deluge of drink which fol∣lowes after.) As for our medlies, or mixtures of meate, they are such, that if some of our thirsty Ancestors were alive to see them, they would wonder what monsters were crept into our plat∣ters, and desire some Interpreter to tell them the name, and use of them.

I would I knew, what Arguments to bring, praevalent enough, to reforme this fault amongst us: I might bring you many presidents of Temperance in Diet, both Christian, and Pa∣gan (if I had hopes to prevaile with you by examples.) Hie∣roms Temperance was so great, that he thought it Luxury if he had eaten any thing, that was boyled; Augustine in his Confessions, acknowledgeth, that however sometimes surfetting crept upon him unawares, and that he had therein somtimes exceeded the bounds of Necessity; yet he warred daily against his lusts: and for unnecessary refections, he had cleane cut them off, & did shun the company of gluttonous men, and was content with his

own portion, exhorting his bretheren most earnestly, and lov∣ingly, to do the like. Luther was a small meat-man, and a great faster; Melancthon observeth of him, that for many dayes to∣gether, he contented himself with a little piece of Bread, and a Herring. Queen Elizabeth of England did seldome eate, but of one sort of meate, and alwayes rose from table with an Appetite; (King Edward the sixth was wont to call her his sweet Sister Temperance.) Nay, very Heathens, and Pagans, have exceeded many professed Christians herein. One asked Cyrus (marching with his Army) what he would have provided for his supper; he answered, Bread; and I hope (said he) we shall find a Foun∣taine that will serve us for drink. Augustus was never curious in his diet, but was content with ordinary and common viands, and albeit, he was a liberall house-keeper, yet (saith Suetonius;) he had ordinarily but three dishes served to his table, and when he had most, but six: when he was alone, he was contented with houshold bred, small fishes, Curds, and green Figgs; And to re∣strain the great Ryot that was wont to be amongst the Romans at their Feasts, it was forbidden by the Law of C. Fannius (which was long in force) to have any fowle, set on the Table except one Hen, and she should not be franked, or crammed: (A practise, saith Pliny, that the Inhabitants of Delos first be∣gan,) yet they found a starting hole, and waved the Law, by cramming Capons, which the Law spake not of. (But this cramming of fowles is no newes to us.) And the Turks at this day when they feast most sumptuously, their fare is but Ryce and Mutton.* 1.725 So Ferdinands Embassadours, who had brought a great present to the great Turk Solyman, were feasted by his Bassaes, and that so plainly, and sparingly dressed (saith the Historian) as if they had thereby noted our gourmandise, and excesse. Much might be said of the Temperance of former times, and other Nations to the shame of ours, (if it might any whit prevaile with us.) But stronger motives we shall bring you to disswade from this vice then this from example, yet I shall but name them.

First;* 1.726 we deale injuriously with God, in abusing of his bless∣ings, and wasting them in vaine, Luke 15.13. to make our Bel∣ly our God, is the worst Idolatry of any.

Secondly; It hinders Charity, and hardens the heart, so that the poore shall not be regarded, Luke 1, 6. Amos,* 1.727 6.6.

Thirdly, it hurts the body, and breeds diseases: who more unhealthfull then finest feeders: many graves there are of lust in our Country,* 1.728 the Kitchin kills more then the Can∣non.

Fourthly; It wasts the estate, and bringeth unto po∣verty, Pro. 23.20, 21. such begin with Habeo,* 1.729 and end with Debeo.

Fifthly; It stirrs up Lust, and so endangers the soul;* 1.730 and it was one of the sins of Sodome, Ezek. 16.49. But when we have said all we can, we speak to the Bel∣ly, that hath no eares, and what hope have we to be heard.

Oh that men were more dilligent and laborious in their Call∣ings, and then plain food would relish, (as a messe of Potrage did with Esau, when he came weary from hunting):* 1.731 Such a de∣licate Cooke is Hunger, that it can season, and make savoury, that which fullnesse makes loathsome: many Servants can wit∣nesse this, who when they have lived at their own hand, then that meate hath relished well with them, which at a Ma∣sters table would not downe, (unlesse it were cast under the Ta∣ble 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 en∣tertaine 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 want∣est in outward provision, make up with wellcome, and Christian discourse. A plentifull Table to feed the body, without profita∣ble discourse to feed the mind, is little better then a Manger.

Nor let any that come to the Table of a Friend, judge of their entertaynment, by their full Cups, or variety of dishes; Think∣ing 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 abun∣bance,) where love is wanting. Better is a dinner of green herbs (saith Solomon) where Love is,* 1.732 then a stalled Oxe, and hatred there∣with. If Love be the enterteyner, it matters not what the pro∣vision be; let it be but a Sallet of herbs, yet comming out of Loves Garden, they will be sweet, and well relished, and wor∣thy of acceptance,* 1.733 (for that there is no poyson in them, nor Ser∣pent 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,* 1.734 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 en∣terteynes his Disciples, with Barly Loaves, and a few small sprats,* 1.735 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 pal∣late; 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,* 1.736 and ano∣ther 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 Ta∣ble

(A custome not unlike to that which is amongst us, at some mens Tables.) And this gives occasion to note thus much un∣to 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,* 1.737 or 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,* 1.738 (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 super∣fluous, was now but necessary. Thus Mathew the Publican,* 1.739 when he enterteyned Christ, he made more then ordinary pro∣vision 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.)

[Use. 1] So then, notwithstanding what hath been before delivered, that homely fare at a Friends table is good cheare, yet a pin∣ching 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 niggardli∣nesse 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 spa∣ringnesse; 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 abi∣lities, 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,* 1.740 when 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,* 1.741 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 occasi∣ons) so abound with unnecessary provision, that Wife and Chil∣dren 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 wan∣dring of the desire,* 1.742 Eccles. 6.9. in dainty delicates and variety of meate, the sight of the eyes is better then the wandring of the

Appetite, 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,* 1.743 were first intended for the preservation and encrease of Love but the first institution did languish into corruption, and they be∣came luxurious; for some were drunken, and unchatitable, and some were hungry, 1 Cor. 11.21.) Remember Plety, be thank∣full to God, for that plenty he allowes,* 1.744 and season your meates with savoury discourse. And Remember Charity, think of those who are poore and needy, Neh. 8.10. Luke. 14.13.* 1.745 And so we have done with the Collections which the letter affords us: now come we to the spirituall sense and Applica∣tion.

[Lend me three Loaves.]

Three is a mysticall number, as well as Seaven,* 1.746 and of speci∣all 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 Trini∣ty 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 dis∣putation 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,* 1.747 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

use similitudinary and comparative Reasons to exercise devoti∣on (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,* 1.748 (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 accept∣able.

* 1.749And 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.

* 1.750And 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 nourish∣ment of our souls, by the graces of Gods Spirit, which our Savi∣our seemes to intimate, verse 13. Others, (more particularly) understand thereby the bread, fish, and egg, afterwards menti∣oned 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. Sacra∣mentall, 1 Cor. 11.28. and Eternall, Iohn 6.48.50. How∣ever 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, * 1.751 Grace, Mercy, and Peace. And this food say some of the Ancients, Christ directeth us to pray for, in that

petition, Math. 6.11. taking bread there,* 1.752 (in a spirituall and mysticall sense) for that bread of life, which is the word of God, wherewith Christ's flock must be fed,* 1.753 John 6.26, 27. or Christ himself, who is that Bread which came down from Heaven, as he tells the Jewes,* 1.754 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 necessa∣ry 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 nou∣rishment 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 spi∣rituall; now that Bread that must be craved for the soul, is Bread from Heaven, spirituall food. Christ is Bread,* 1.755 Iohn 6.35. he is the souls nourishment, the graces of his spirit, are Bread, Isay. 55.2. The Ordinances of God are Bread,* 1.756 Come 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,* 1.757 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

makes 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 spiri∣tuall wants?* 1.758 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 pe∣rish? Time was when we had sharp Appetites, after Gods ordi∣nances, 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,* 1.759 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,* 1.760 now 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 Mi∣nister 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 Cob∣ler, 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,* 1.761 Luke 6.25. It is an unhappy thing to be full, and fat, and find no spitituall appe∣tite 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

with 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,* 1.762 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) wish∣ed, 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,* 1.763 Isay. 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 paint∣ed cheare? or a Child with a painted bib? it must be substanti∣all 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 Pra∣ctise.

First, Purge away the fowlnesse of your Stomach,* 1.764 as we are requi∣red, 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 con∣tent 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,* 1.765 Ier. 4.3. Hos. 10.12. And then your stomacks will come to you.

Thirdly, use Exercise; As walking, especially with God,* 1.766 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 like∣wise, Psal. 119.32. so 1 Cor. 9.32. Hunting, Cant. 2.15.

Magistrates, Minsters, and others to assist, let these be your Exercises.

Fourthly, sharp sauce; In hot Countryes they used to steep their bread in Vinegar,* 1.767 to help Appetite as Ruth. 2.14. so think on thy mispent time, the fearfull account thou must make, suffer afflictions patiently,* 1.768 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;* 1.769 so 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 Sa∣ments. 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 devoti∣on, 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 in∣dited, 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 inti∣mate 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:* 1.770 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.* 1.771

[verse 3] Thus Agur in that excellent prayer of his,* 1.772 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 spe∣ciall 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,* 1.773 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 spiritu∣all 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 there∣unto.

[Reas.] For as the desires of the soul are very profitable, and comfort∣able 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,* 1.774 and content with a little, but when corrupted, they know no limits (till grace or∣der 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 reprov∣ed. The Horse leach (saith Agur) hath two daughters which still cryout, Give, give, and never have enough.* 1.775 The Horse-Leach of

the soul, is the greedy desire of man, her two daughters, are Co∣vetousnesse,* 1.776 and Prodigality (saith a learned and judicious Expe∣sitor upon the place): these two sisters, be of a contrary dispositi∣on, 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 de∣sires.

And there are four other things, (that the same wiseman men∣tions in the same Chapter) which cry nunquam satis, they never have enough.* 1.777 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 worldli∣nesse, and wickednesse,* 1.778 driving Iehu's pace, as if they were madd; But their desires after goodnesse is the pace of a snayle. Sancti∣fyed affections are too feeble in us, drawing after them, the clogg of the flesh which lusts the contrary way; We would all be Gods:* 1.779 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 world∣ling? 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

God 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,* 1.780 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 de∣sire 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,* 1.781 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 af∣fection 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 pre∣cept. Nothing is to be desired of us that stands not with the revealed will of God unto us.

* 1.782The Rule of limitation in respect of us, is our Necessities. And our Necessities are to be considered according to our two∣fold condition, or estate, Corporall or Spirituall, either of soul or body: In both which respects, things may be said to be necessa∣ry, 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.

First, 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 com∣fortably 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,* 1.783) 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 law∣full. This abundance, or superfluity, God forbids even Kings themselves,* 1.784 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 condi∣tion, 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, ac∣cording 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 out∣ward 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, requi∣red that nessessarily,* 1.785 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 requi∣site 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 abso∣lutely but so farr as God hath promised and engaged himself un∣to us in things of this nature, that is so farr as they make for his glory, and our good.

Secondly, 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 ab∣solutely 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 pray∣ed 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,* 1.786 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 ma∣lice; 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.* 1.787 That petition, Math. 6.13. is not meant from being assaulted by any temp∣tation, or being attempted to evill, but from being swal∣lowed up by it, so that we are not us utterly, as ve∣hemently, to pray against temptations, as we are against Sin.

As 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,* 1.788 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 co∣vet them above measure,* 1.789 1 Cor. 12.31. and 14.1.) An unli∣mited 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 pro∣mised to give to his, and these may, yea must absolutely be desi∣red 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 absolute∣ly 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 giv∣eth 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,* 1.790 to what encreasings thou may'st at∣taine 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 pie∣ty, and to the keeping of Faith, and a good Conscience, Psal. 19.14.

James 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 Ar∣gument 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 ur∣gent, 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 Ar∣gument 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 a∣way the Asse with her foale. The Lord hath need of them, and that shall satisfie,* 1.791 Math. 21.3. This Reason caused the Apo∣stles 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,* 1.792 1 Cor. 9.16. so Rom. 13.5. you must needs be subject. It is as a strong Argument for Absti∣nence from things indifferent,* 1.793 Acts 15.28. To works of Cha∣rity 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 cruci∣fyed,* 1.794 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 com∣mand it and overpower it.* 1.795 It dispenseth with the Law (as Da∣vid 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,* 1.796 Eloquence and Violence, they replyed that they had two Goddesses as strong which did deny, Necessity and Impossibility. They had it not

neither 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 can∣not 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,* 1.797 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,* 1.798 Rom. 3.8.) No man can be driven in∣to such a straite as to be necessitated to Sin; he cannot be so encompassed betwixt two evills, but that he may find an outgo∣ing, 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 com∣mitting of another. Therefore an Argument drawn from ne∣cessity in that case is invalid.

But in our Requests made to God or Man, as concerning things necessary,* 1.799 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,* 1.800 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 op∣pressed, made known their necessityes to Nehemiah,* 1.801 c. 5.1.-6. which moved him exceedingly with Compassion towards them.

And the Necessities of the Saints of Jerusalem, is used as an Ar∣gument to stirr up Charity, 1 Cor. 8.2.* 1.802

By the same Argument may our Requ••sts to God be pressed. So did Jehosophat, 2 Chron. 20.12. So Hezekiah,* 1.803 2 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 afflicti∣on,* 1.804 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 al∣wayes upon it,* 1.805 from 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 Sum∣mers 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,* 1.806 Luke 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 no∣thing, I am needy, and in ••ant,* 1.807 behold my Affliction and my mi∣sery. 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,* 1.808 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 Bre∣threns necessitous conditions. How often do we heare Need speak, when yet the needy man saith nothing?* 1.809 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 hol∣low

cheek, 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 dou∣ble 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 be∣halfe, 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 equi∣ty, 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 Sui∣tor, 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,* 1.810 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,* 1.811 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.* 1.812 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.

And so for Sorrowing at the Adversity of Friends, see Neh. 1, 2, 3, 4. Dan. 9.4. These were safe enough themselves,* 1.813 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 chear∣full 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 bo∣dy, 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,* 1.814 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,* 1.815 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,* 1.816 yet we have a fast Friend in Heaven, who doth sympathize with us in all our Afflictions;

and is hungry, thirsty in us, and esteemes our case to be his, as we have it,* 1.817 Math. 25.40. and hath been before shew∣ed.

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,* 1.818 Luke 10.33. but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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,* 1.819 2 Sam. 10.2.) Joash pre∣tending great Love, and bearing good will to Elisha, gave him a visit,* 1.820 2 King. 14.14. And St. Steeven mentions it as a Friend∣ly office in Moses,* 1.821 to 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.* 1.822 Barnabas and Paul resolved thus to manifest affecti∣on to their Brethren,* 1.823 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, tem∣perature and condition cannot be kept one from another; be∣sides, 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 so∣ciety doth enkindle it. A great cause of this neglect is mis-con∣struction, as if Friends came to betray us, not to comfort us; So Hanun's Servants mis-construed Davids kindnesse,* 1.824 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

the 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 embol∣dened in our Christian course, as St. Paul was by some of the Bretheren that he mett with, Acts 28.14, 15.* 1.825 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 in∣to 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 ex∣cluded, 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.* 1.826

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 ma∣nifest his friendly affection in the enterteynment of that Friend, who came thus to visit him, from which intercourse we may ob∣serve that,

[Doct.] Love amongst Friends is Reciprocall. Courtesies passe inter∣changeably betwixt Friend and Friend.

If you observe it, you shall find that for the most part, where∣soever 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 A∣postle, Rom. 12.10. so Gal. 5.13. In Love serve one another. So in Hospitallity enterteyne one another,* 1.827 1 Pet. 4.9. In Com∣passion 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a recompensing of the same Christian duty, a reciprocallnesse it it, as 2 Cor. 6, 13. his heart was en∣larged, and their bowells should not be straitened. And where true Friendship hath been, it hath been alwayes thus, as betwixt David and Jonathan;* 1.828 Jonathan shewes kindnesse to David, and if David cannot shew the like to Jonathan, he will do it to Me∣phibosheth for Jonathans sake. So when Solomon and Hiram en∣tered 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,* 1.829 for his houshold, 1 King. 5.8.11. The Church of the Thessalonians was highly commended for this Reciprocation in Charity,* 1.830 2 Thes. 1.3. so 1 Thes. 3.6. you de∣sire greatly to see us (saith the Apostle) as we also to see you: A∣mongst the Heathens the like hath been found, as betwixt Py∣lades and Orestes, Damon and Pythias, Scipio and Laelius, and di∣vers others (before mentioned.)

[Quest.] But what meane we by this reciprocality? must there be al∣wayes 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,* 1.831 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 ex∣iled and banished, the other living at home, in his native Coun∣try. In these and such like cases no man can requite so amply

and 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 in∣equality,) 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 man∣ners and dispositions: This similitude being a Relation, can∣not 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 Pa∣rents, Pastors of people, and the People of their Pastors, all say with the Apostle, 2 Cor. 12.15. the more I love,* 1.832 the lesse I am be∣loved: much kindnesse I have shewed, but none returned. Gods Children have been much troubled at this,* 1.833 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,* 1.834 and true Love waxeth cold. Seneca aptly resembleth the mutuall, and recipto∣call 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.

To stirr us up to hold this faire quarter in Love, and Friendship, I shall commend a few things to your seri∣ous 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, ma∣ny; 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 va∣pors, 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 Sun∣beames, 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?* 1.835 We read in History of one Androclus, who was a slave to a Noble man of Rome, and condemned to dye, he be∣ing brought out of prison was to combate with a very great and strong Lyon, (for to that kind of death, the Romans used to con∣demne 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 mat∣ter being enquired into, it was found, that this Androclus being in Africa with his Master, (to whom the Government of that

Province 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 Ly∣on (as a diligent Servant) brought every day to Androclus a part of his prey, for the space of three yeares together, after∣wards 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 Ly∣on. The horse of Nicomedes, would never eate meate after his Master was slaine in the Warres, but wasting daily with sor∣row 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 un∣to 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 ta∣ken away; The Murtherer could not by any meanes be heard

of untill it happened, that as the King was walking and taking a view of his men, the Dogg waiting upon the King, the Murthe∣rer passed by, whom the Dogg no sooner perceived, but he ran furiously upon him, and returning again to the King looked ear∣nestly in his face, as though he required Justice, and thus ran to and fro; barking and howling, so that the King and the rest sus∣pected that he was the person that did the Murther; he was there∣upon 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 de∣fend himself from the Dogg (he desiring to be freed from his fu∣ry) confessed the fact. The manner of this fight was command∣ed 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 mention∣ed to the shame of those that are ungratefull: heare how God complaines of ungratefull Israel,* 1.836 Isay. 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 gra∣tiarum; 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 shor∣tened.

[Use. 3] It may direct us in a course how to get Love; I will tell thee saith Seneca,* 1.837 how thou may'st make another Love thee without a Love-Potion, Spell, or Witchcraft. If thou desirest to be be∣loved,

Love thou first, sincerely and entirely. This is a compen∣dious way to be beloved. (Austin excellently to this purpose) Nulla est major provocatio ad amandum, &c:* 1.838 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 kind∣nesse, 2 King. 6.23.* 1.839

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;* 1.840 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 ope∣rative vertue in it, that it cannot but deeply affect those who se∣riously fix their minds upon it: (as fire heateth those who stand neerer it.) You may read,* 1.841 1 Sam. 24.17. how Davids kindnesse in sparing Saul wrought upon him, and how it thawed his fro∣zen heart, and made him relent, and kindle a fire of affections of Love in him, Come againe my Son David, thou art more Righ∣teous 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.* 1.842 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.

[Text.] 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.* 1.843 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,* 1.844 and continue there, Ruth. 1.1, 2. It was want of water that enforced Ahab to seeke to Elijah the Pro∣phet, 1 King. 18.16.* 1.845 And Iehoram to seek to Elisha, 2 King. 3. And want of food that caused those Lepers that sate at the gate of Samaria,* 1.846 to 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 Fa∣thers house,* 1.847 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 neces∣sitated and put to it, it will seek out before it suffer too much, and break through stone Walls rather then fa∣mish.

[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 mer∣cy 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

Sun to be desirable: So sicknesse makes health more gratefull; Paine, Pleasure, more delightfull; Want, Plenty more Com∣fortable; 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;* 1.848 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.* 1.849 A full∣nesse causeth us to contemne, and scorne those whom in our wants we are glad to make use of. So we read,* 1.850 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,* 1.851 Judg. 15.17, 18, 19. that in∣deed 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 often∣times in Sheep-skinns, and Goats-skinns;* 1.852 albeit 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.

Thus farr the letter of Parable hath carryed us. Now let us take notice of the sense mystical, and morall Applica∣tion.

Who this Friend should be, that in his journey comes out of the way to visit his Friend, is questionable: Theophylact's opini∣on is, that the Angels of God▪ who assist us in all our wayes, are to be understood thereby: Bernard conceives that it is man him∣self, 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;* 1.853 so dust we are, and to that we must re∣turn. 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,* 1.854 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;* 1.855 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.

Thus 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 Coun∣try, 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,* 1.856 which 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 fu∣ture condition. For the present you see we are all but Journey∣men, 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:* 1.857 Deut. 30.19. The broad way tends to death, the narrow way is the way of Life,* 1.858 Math. 7.13, 14.

[Use.] And from hence we may be directed for the ordering of our Conversation aright; * 1.859 are 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,* 1.860 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:* 1.861 but the way to Hea∣ven, 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 A∣braham;* 1.862 that is the way.

[verse 5] * 1.863Secondly: 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,* 1.864 by nature, none at all, Rom. 3.17. The best needs a guide, because of our blindnesse;* 1.865 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,* 1.866 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 associ∣ates,* 1.867 Psa. 122.1. so Isay. 2.3. But make choyce of good com∣pany (else better goe alone,) Psal. 16.3.

Fourthly; provide for your journey, first lay by what may clogg you,* 1.868 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,* 1.869 1 Tim. 6.8. Then provide your selves of what is neces∣sary. 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,* 1.870 we shall be way-laid, Psal. 140.4 5.

Fifthly, Hold out to the end; play Ruths part, not Orphahs, Ruth. 1.14.16.* 1.871 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

must we think when we meet with earthly delights in our jour∣ney, 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, (es∣pecially 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,* 1.872 but Affection? Thus David manifested his Affection to his ene∣mies, 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 Par∣ticular 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. Tempo∣rall Parents as the Father of the House, whether he be so by Na∣ture,

Pro. 30.11. Or by Constitution and office,* 1.873 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.* 1.874 (Albeit in these dayes Kings were Idolaters, Infi∣dels, Tyrants, and Persecutors; Nero was then Emperor, who was the first that drew out the sword of Persecution, saith Ter∣tullian.) 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,* 1.875 Deut. 33.8. this if fre∣quently 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,* 1.876 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 ano∣ther, Act. 4.29. & 12.5. & 15.40.

3. Those who have been Benefactors to us, are to be remem∣bred: 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 pray∣ed 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.

6. Those who have taken from us our goods,* 1.877 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 Pra∣yer, 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 Hus∣band, 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.* 1.878 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 sa∣crifice 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,* 1.879 but for my Wife and Children, Ego enim propero ad inferos, neque est ut ali∣quid 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

spake 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 Cha∣rity without mutuall intercession. See not my Face (said Joseph to his Bretheren) unlesse your Brother be with you;* 1.880 so saith God to us, come not into my presence, unlesse in your Prayers you re∣member 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,* 1.881 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,* 1.882 then from those that he pray∣ed for, most fervently. The Jewes found it true in praying for Darius the Emperour of the Medes,* 1.883 and Persians, how bounti∣fully were they rewarded by him, what a decree did he make for the building of the Temple? Nor shall we ever enjoy the com∣fortable fellowship of a Friend, if we omitt this duty. For all things are sanctifyed to us by Prayer.* 1.884

[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 ne∣ver 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 be∣ing 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,* 1.885 he said unto the sick of the Palsie, Son thy Sinnes be for∣given thee. God for one mans sake helps another. So Math. 8.13.* 1.886 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.* 1.887 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

blessed 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 Hea∣ven 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 ap∣peares by the passage betwixt God and Moses.* 1.888 And 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 be∣halfe.

Lastly; 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 Scrip∣ture, Isay. 17.3. there we read that Ephraim the prime Tribe of Israel should lose his strength,* 1.889 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,* 1.890 cut them off together, verse 4, 5. And yet as in a Harvest-field, after the carefullest Rea∣per, 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.* 1.891 So Isay. 26.16. Lord in trouble they have vi∣sited 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,* 1.892 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,* 1.893 stripped out of his gay cloaths, cloath∣ed with raggs, have an empty purse, and an empty belly, then he

will think of his Fathers house, and return home, as we have shewed you more largely on that Parable, Luke 15.11.* 1.894 So the Syrophoenician being afflicted in her Daughter, vexed with an un∣cleane Spirit, runs to Christ,* 1.895 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, * 1.896 and 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 ex∣perience 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 bles∣sing, 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 usu∣ally is the last remedy; if that prevaile not, God gives such up as a desperate cure, as appeares, Isay. 1.5. & 9.13. Now,* 1.897 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 Af∣flictions 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

are 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,* 1.898 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, where∣unto 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,* 1.899 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 weak∣nesse 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.* 1.900 And what David speakes from his own Ex∣perience. Psal. 119.71. Many wayes they are profita∣ble.

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,* 1.901 Pro. 29.25. David had ma∣ny 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.

Secondly; 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.* 1.902 In our prosperi∣ty 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.* 1.903 Look 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, Sabbath∣breaking, &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 Sea∣roome enough, and line enough, and a dexterity in letting out that line, he that fixed his harping iron in the Whale, endan∣gers both himself and his boate. God hath made us Fishers of men, and when we have struck a Whale, touched the Consci∣ence of any person, which held it selfe above our check, it strug∣gles, 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.

Secondly; It is a meanes to work holinesse in us,* 1.904 Heb. 12.10.11. Job. 33.16, 17. This also David confesseth of himself, Psal. 119.67. Thus Numb. 21.7. 2 Chron. 15.4. They cause us to look into our selves, reflect home, find out the cause of sin, con∣fesse that sin, and leave it. Thus James 4.8, 9. When the Apostle had exhorted sinners, to cleanse their hands, and purge their hearts, he directs them to the meanes, verse 9. suffer affliction, mourne, weepe. A great force, affliction hath to morti∣fie lusts, and subdue sin in us. Hence it is compared to bap∣tizing, and washing, that takes away the filth of the soul,* 1.905 Math. 10.38, 39. Linnen is washed, and rinsed not to teare it, but to

clense it.* 1.906 It is a Cleanser. They are compared to a winnowing that bloweth away the Chaffe.* 1.907 It is a purifier, Amos 9.9. To a fire that refineth and purgeth away the drosse; So a Purger, Zach. 13.9.* 1.908 To a Pruning knife that cuts off superfluous branches. John 15.2; So a Pruner. This is all the fruit, &c: Isay. 27.9. & 48.10.

And as it mortifies Lusts in us; so affliction quickens us to holy duties, and puts Life into our Prayers, it sets an edge on them: When the thorne is at the breast, the little Nightingale sings sweetest,* 1.909 Isay. 26.16. 2 Chron. 20.34.13. And as it quic∣keneth to duties, so it renewes our graces, and revives them, 2 Cor. 12.10. I have heard of a Sexion (how true the Relation is I cannot say) that went into the Church at Night to rob a wo∣man, who had been buryed the day before with a Gold ring up∣on her finger (according to her desire): when he had opened the grave and Coffin, and loosed the sheet, he fell a chafing her fin∣ger to get off the Ring, and with rubbing and chafing of it, her spirits returned (she having been but in a swound before) and she revived and lived many yeares after. So afflictions to the godly, serve but as boxes on the eare, to revive them that were in a trance.

Thirdly; They are a meanes to estrange our affections, and ali∣enate them from the world and earthly desires,* 1.910 Gal. 6.14. These made Eliah weary of it, 1 King. 19.4. So 2 Cor. 5.4. The Mother tells the Child that she must weane it, her milk is naught, &c, but all that will not do; let Mustard be laid upon the breast, then it will paw at it, and turne the head away. So it is here:* 1.911 The World is like Laban, with whom Jacob dwelt, and spent himself with cares, and yet would have been content to have dwelt longer with him, had not this Churle first changed his countenance towards him. 〈◊〉〈◊〉 So would we be to the world in our affections and desires were we not so often deceived by it.

Fourthly; by them much sin is prevented. As God said to Abimelech,* 1.912 Gen. 20.6. I kept thee that thou should'st not sin against me; So God keeps us within compasse by this hedge of Thornes,* 1.913 Hos. 2.6. Thus St. Paul was kept in by them, 2 Cor. 12.7. A Thorne in the flesh to prevent Pride. God openeth the eares of men (saith Elisha) by their corrections, that he might

cause them to turne from their enterprise, and hide the Pride of man, Job. 33.17, 18.* 1.914

Fifthly; By afflictions graces are encreased in us,* 1.915 Rom. 5.3, 4. They are but like a growing Ague, or a warme Aprill showre, to garden herbs, that causeth them to shoot out sensibly in one night. As Jacob said to Laban, before I came unto thee, thou had'st but little, &c: So our Joy is encreased by them,* 1.916 2 Cor. 1.5. So Patience, Rom. 5.3. And other graces of the Spirit. The Link or Torch we know burnes the better for beating.

Sixthly; They are a meanes to free us from Hell,* 1.917 1 Cor. 11.32. As Solomon said to Abiathar, 1 King. 2.26. Get thee to Anathoth to thine own fields, for thou art worthy of death, but I will not at this time put thee to death, because thou baredst the Arke of my Lord God before David my Father. So God dealeth with us: when he might justly deprive us of Life, yea of eternall Life; yet if we have borne the Arke, if we can plead any true Reference or relation to Christ, God will not take away our Lives for our Sins, but commute eternall torments into temporall punishments, he sends us only to our Anathoth, confines us to our beds, deprives us of our health, or wealth, but frees us from damnation by meanes of them.

Seaventhly and lastly. They are meanes of encreasing our joyes both here, and hereafter. Had Esther never been a Captive, she had never been a Queene. Had we never been afflicted, we should never be advanced to glory,* 1.918 2 Cor. 1.5. Psal. 90.15. Affliction is the very seed of comfort. And as the seed cast into the ground promiseth a Harvest, so do our Afflictions. When Zachary was dumb,* 1.919 John Baptist (the voyce) was a breeding: so greatest comforts are preparing for us, under the saddest Crosses. And as our joyes here, so our joyes in Heaven are encreased by them: So we read,* 1.920 2 Cor. 4.17. The more painfull that our Labour hath been, the greater and richer shall be our reward, and Recompence.

As they are Profitable, so they are Necessary. And this is the Reason of that strange and passionate speech that the Lord useth of his people, Jer. 9.7. Behold I will melt them and try them:* 1.921 for what should I else do for the Daughter of my people? as if he

should say, I can devise no way to do them good, but by casting them into the Furnace of affliction. As Christ saith of offences, it is necessary that offences come;* 1.922 so may it be said of afflictions, it is necessary that afflictions do come, Acts. 14.22, And that,* 1.923

First,* 1.924 In respect of Gods predestination, Rom. 8.29. secondly, Conformation to Christ our Head, who was consecrated through afflictions,* 1.925 Heb. 2.10. Rom. 8.16, 17. And Thirdly, They as∣sure us of our Adoption, Heb. 12.6, 7, 8. In these respects we shall find that Gods Children have first borne afflictions pati∣ently; Secondly they have been chearfull under them. Third∣ly, they have been thankfull for them. Fourthly, they have been so farr from desiring to be freed from them, that they have rather wished for them, and desired them. These are strange Paradoxes to flesh and blood, yet undoubted truths.

First,* 1.926 They have been patient under them, so Psal. 39.9. & 62.1. not only I was dumb (for a sullen silence argues a worse nature, then a crying passion) but my soul keepeth silence; he was free from murmuring and impatience.* 1.927 This was required, Levit. 26.41.

Secondly,* 1.928 they have been chearfull under them, Rom. 5.3. So it is required we should be,* 1.929 Jam. 1, 2.9.

Thirdly, they have been thankfull to God for their afflicti∣ons, and sufferings,* 1.930 Job. 1.21. Psal. 41.11. This is likewise enjoyned by the Apostle, 1 Thes. 5.18. In all things give thanks.

Fourthly, they have wished, and (after a sort prayed) for affliction,* 1.931 Jer. 10.24. So it is said of King Alured, that he pray∣ed God alwayes to send him some sicknesse, whereby his body might be tamed, and he the better disposed and affectioned to God-ward: yet I conceive it had been better to have prayed that affliction (when it did come) might be sanctified. For I find no direct warrant for any one absolutely to pray for afflicti∣on.

Jeremiah saith, I have not desired the wofull day thou knowest, Jer. 17.16. And for that prayer of Jeremiah (before mention∣ed.* 1.932) Jer. 10.24. he prayeth not simply for affliction, but by way

of Confession, as if he should say, Lord if thou wilt needs correct me, and, thy people as thou hast threatened, then do it not in thy wrath, and fury, but in mercy and goodnesse. For however afflictions are good to the good, yet it is but so accidentally; for in themselves they are evill, and Punishments for sin. Nor doth any man know his own strength, how he shall be able to beare them.

Afflictions then being thus Profitable and Necessary, Let us not be too much affraid of them, nor complaine of them too much, as many do, though they come yawning upon us, (like Sampsons Lyon) as if they would devoure us, but let us husband them well, as we ought; let them drive us to God as the storme doth the Birds to their rowes, and Beasts to their denns, and Ships into their Havens: they are part of our portion in this Life, and may not be wasted Prodigally; And though you look on them as on so many wayward guests, yet at their going away they pay freely. To conclude (then) in a word. Let our Afflictions cause us to seek out a Promise, a Promise cause us to seek out Faith, Faith put us to seek out Prayer, and Prayer will not faile to find out God.

[Text.] [verse 7] [And he from within shall answer, and say, Trouble me not, the dore is now shut, and my Children are with me in bed, I cannot rise and give thee.]

Hitherto you have heard of this mans Addresse unto his Friend, in his time of want. And of the Request he made; (which was both reasonable and honest in it selfe, albeit at an unseasonable time of night.) Now followes the Successe he had, which was not at present answerable to his hopes, for in∣stead of a Graunt, we find that he meets with a Repulse, [And He from within shall answer and say, Trouble me not, &c.]

Where, First take notice of the Person Answering. He from within. Secondly, of the Answer it selfe, conteyning first an in∣hibition. Trouble me not now, &c: Secondly, a Resolution. I cannot Rise and give thee, i. e. I will not now do it. We be∣gin with the Person Answering.

[And he from within shall answer and say, &c.]

This Friend was within (then) and not so asleepe, but that he heard his suite, yet he condescends not presently unto him: from the History, we may observe that,

[Doct.] A Friend within may a while keep his Friend without, he may refuse to condescend to his Friends Request, and yet remaine a Friend still.

Thus David,* 1.933 albeit he was much pressed by Absolom his Son, to goe with him to his feast, yet he would not condescend there∣to, albeit he affected his Son (too much indeed) and he gives a Reason for his refusall lest he should be chargeable unto him, 2 Sam. 13.25. So Solomon albeit he was a very dutifull Son unto his Mother, and honoured her, and bore all filiall affecti∣on towards her, and promised to deny her nothing, yet when she demanded an unreasonable request, which he saw tended to the undoing both of her self, and him, he did not only deny her suite, but sweares, God do so to me and more also, if Adoniah have not mooved this against his own Life,* 1.934 1 King. 2.23, 24. Christ himself denyes the motion made unto him by his two Kins∣men,* 1.935 Math. 20.20. So Luk. 9.54, 55. The motion of those two fiery Disciples was not only denyed, but they were sharply re∣proved for their rash and fiery zeale in making of it.

[Use.] This discovers and reproves a double error in poynt of Friendship; one is of the Friend without, the other of the Friend within.

The Friend without conceives that the Friend within doth transgresse the Lawes of Friendship, if he denyes him any Re∣quest, be it never so unreasonable, or unseasonable, and is too too apt to question the affection of that Friend that saith, I cannot give nor lend. For such is the disposition of some, that they never look on what they have received from the hands of Friends, but continually fix their minds on what they would receive, and hope for: let their obligations be never so great, and many, yet one thing denyed, shall so solely possesse their memories, that all former kindnesses and favours are cleane lost, and buryed in forgetfullnesse, when, it may be, the request made makes not

for the good of him that craves it, nor for the Credit of him, of whom it is craved, to condescend there∣unto.

One desiring of Publius Rutilius an unjust request, be•••••• de∣nyed said in Indignation,* 1.936 What am I the better for all thy Friendship, if thou denyest me this that I desire of thee? And what am I the better for thy Friendship said Rutilius, if thou desirest that of me, which cannot be granted by me without dishonour?

If thy desires suit not with rectifyed Reason, and Religion, or are unfitting and beyond the expedience of him, who should graunt thee thy desire, be not offended with thy Friend, but with thy selfe, if thou meet with a Repulse: the refusall is de∣served. To think ill of any man for not giving thee what he need not, is injustice, much more for not giving thee what he ought not. But if thou should'st rise higher, and for one deny∣all blot out the remembrance of many benefits, that were the heighth of Ingratitude. Such dispositions are no way to be liked, that will either make unkindnesses, and remember them, or unmake kindnesses and forget them. This is the fault of the Friend without to be reproved.

The Friend within is faulty in not daring to deny his Friend without, any request unto him, made, be it never so immodest and unreasonable. Caius Blossius being demanded by Laelius, in the presence of the Romane Consulls, what he would have done for his Friend Gracchus, answered, All things: Put case then, said Laelius, he should have required of thee to have burnt our Temples, would'st thou have done it? My Friend, said Blossius, would never have required that of me; but if he had, I should have done it for his sake. Accursed is that Friendship which is so slavish as to refuse nothing which a Friend requi∣reth,* 1.937 be it never so unjust. Socrates being advised by his Friend Criton to break prison and save his Life by flight, replyed, thy earnestnesse my Friend in this matter were much worth, if it were consistent with uprightnesse, but it not being so, the greater it is, the more troublesome it is. True Friendship is neither fond nor cruell. It is an injurious weaknesse to be drawen upon any by-respects whatever to the furtherance of faulty suits, and

unlawfull actions. And it is cruell courtesie to yield to any thing prejudiciall to it selfe, or dangerous to the beloved party. As 〈◊〉〈◊〉 shewed before in Adoniahs case. Consent in sin is Con∣spir••••••, not Friendship.

And yet that facile and flexible disposition which like wax is fit for every impression,* 1.938 is (saith a Reverend Divine) esteemed in the world for a good nature, but such Osyers (saith my Au∣thor) can never make Beames to beare any stresse in Church, or State; If this be good Nature, let me be a Clowne: he cannot be a Friend to any that is a Friend to all, and the worst foe to him∣selfe. If the desires of my Friend be such, as I know will endan∣ger him, or prejudice my selfe, and so pleasure neither, I should in condescending, besides making my self accessary to his fault, give him a Scorpion instead of a fish, and occasion him in cold blood to say, Ille amando me occidit. There is a man whose Loving and kind affection wrought my destructi∣on.

[Obj.] But denyalls are grievous to generous mindes. As it is harsh for a Friend to beg, so no lesse to be de∣nyed.

[Resp.] It is so, for in the denyall of a Friends request, we reprehend him, and implicitely charge him with want of discretion in asking what is not expedient or fit; and therefore our denyalls would be given in milde and loving termes, and not as Nabal denyed David with a crabid and crosse interrogatory, Who is Da∣vid, and who is the Son of Ishai? The bitter and malignant qua∣lity which denyalls and repulses of a Friend within, to his Friend without, carry with them, would be corrected with loving speeches, and milde behaviour. So that albeit thou satisfie not thy Friend in his desire, yet thou so manifestest thy Love, and good Affection to him, by Circumstances as that he shall never have just cause to tax thee of unkindnesse. So did this Friend within, who being loath to satisfie his Friend without in one kinde, endeavours to satisfie him in another, and renders some plausible reasons to him, why he could not give him what he desired, (of which hereafter.) Now to the spirituall sense, where first observe, that

God is a Friend within, alwayes within Call.* 1.939 He is within in di∣vers respects.

First, in respect of Habitation. Our God is in Heaven (saith the Psalmist,) Psal. 115.3. That is his home,* 1.940 there he dwell∣eth. Psal. 113.5. & 68.5. & 123.1. But this must be warily understood, He is not in Heaven circumscriptivè, as though he were included within that compasse, as bodyes are within the compasse of some place, and may be circumscribed with all the Dimensions; for this is contrary to his infinite greatnesse which doth fill both Heaven and Earth. The Heaven of Heavens is not able to containe it, 1 King. 8.27. Nor is he within in Hea∣ven Definitivè, as though he were no where else; As the Angels,* 1.941 who though they are not in Heaven circumscriptivè, for that they want bodyes, and so are not circumscriptible, yet they are there Definitivè, so as when they are there, they are no where else. Certaine it is that God is present in every place, and bound∣ed within no place: He is as truly without the Heavens, as he is in them: in as much as his infinite essence cannot be conteyned in them. He is no where, because no place whether Reall,* 1.942 or Ima∣ginary can comprehend him. He is every where, because no body, no space, or spirituall substance can exclude him, or avoyd the penetration of his essence. David compasses the world,* 1.943 Psal. 139.7, 8. & findes him every where, yea he findes him in a strange place, a place of our own making, which grew out of our Sinns; that is Hell. If we make our bed in Hell (A wofull Inn to make our Bed in) yet God is there too, and more strangely there, then any other place, because he is there without any Beame of Light,* 1.944 who is the Father of Lights; without any beame of comfort, who is the Father of all Consolation: he is in all places, and can be circumscribed in no place: Neither of these wayes is God said to be within, in Heaven. But in Heaven he is said to be Declarativè, there and thence declaring his unspeakable glory & majesty. There he doth manifest himself most of all, and in the greatest splendor that may be; And that immediately,* 1.945 not by meanes, neither Ordinary, or Extraordinary as he doth here in this world. Thence we see most evident signes of his Proper∣ties, and Attributes, of his Omnipotency, Wisdome, Justice, Mercy, Psal. 19.1. & 76.8. Rom. 1.18. Jam. 1.17. Psal. 102.19, 20.

Thence he sendeth his Angells; Thence the Son of man de∣scended; Thence the holy Spirit was sent; And thence the Son of man shall come to judge the world. In a word, Look as the soul of man is said to be in the Head or Heart, so conceive of Gods being in Heaven. The soul (we know) animates the whole body of man, and by the presence of it, in every member communicates Life to the whole: yet by way of preheminency and excellency, it is said to be in the Head or Heart of man, be∣cause in these two parts of man, and from thence she exerciseth her cheifest functions, and deriveth her cheifest influence. Thus it is with God, he is every where; And yet said to be within in Heaven, because thence is the cheifest rayes of his majesty mani∣fested. Thus God may be said to be within, in respect of his Habitation and dwelling.

More Particularly; God may be said to be within, in two other respects: First in regard of Audience; he is re••dy to hear us when we call upon him. Secondly in regard of Ability and Power, to help and succour us in our greatest distresses.

He is alwayes within, in respect of his readinesse to heare us when we call upon him,* 1.946 So Psal. 34.15. His eares are open unto our cryes, and verse 17, 18. The Righteous cry and the Lord heareth, he is nigh to them that are of a broken heart, So Psal. 145.18, 19. The Lord is nigh to all that call upon him, yea to all that call upon him in truth, he will fulfill the desires of them that feare him, he will also heare their cry and will save them.* 1.947 So Psal. 102.17.19, 20. He hath regard to the prayers of the destitute, &c: He looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth, to heare the groaning of the Prisoner, to loose those that are appointed to Death.

This readinesse of God's to heare us may be seen, first in giv∣ing an Answer to his, as soone as ever they have done their Pra∣yer, as Numb. 14.20. when the people murmured and God threatened,* 1.948 Moses cryed, and the Lord presently answered, I have forgiven them according to thy Request. So 2 Sam. 22.7. And Acts 4.31. When they had done praying,* 1.949 the place was shaken where they were assembled together, and they were all filled with the Holy Ghost.

Secondly; He sometimes Answers before we have done praying

So Dan. 9.20, 21. whilst I was speaking and praying,* 1.950 yea whilst I was speaking in prayer, the man Gabriel came, &c: So Psal. 35.13. my Prayer was turned into my own bosome. This Answer David re∣ceived, even whilst he was praying.

Thirdly; He shewes his readinesse in that he heares us so soon as ever we begin to pray. So Dan. 10.12. Feare not Daniel,* 1.951 for from the first day that thou did'st set thy heart to understand, and to humble thy selfe before thy God, thy words were heard, his eares are open at the first; like a tender Mother or Nurse, which use to be so wakeful, as that they heare the Infant when it first begins to whimper.

Fourthly; He shewes his readinesse to heare, in that some∣times before we can speak a word,* 1.952 when it is but in the purpose of our Hearts to pray, God prevents us, and grants us that which he knowes we would have begged of him.* 1.953 Isay. 65.24. Before they call, I will answer. He heares and sees the inclinations of the heart.* 1.954 Father I thank thee (said our Saviour at the raysing up of Lazarus) that thou hast heard me: Bernard notes upon these words, that at that time, when Christ gave thanks to God for having heard him, he had said nothing to his Father, but in his heart. And that God had heard before he spake. And thus as our Saviour entered into the house to his Disciples januis clausis when the dores were shut.* 1.955 So God many times enters into us, when our lips are shut, and we have not opened them by verball Prayer.

Fifthly and lastly; He shews his readinesse to hear us, in hear∣ing a voyce in that which hath no voyce, and that is our Teares. The Lord hath heard the voyce of my weeping saith David,* 1.956 Psal. 6.8. So Isay. 38.5. In all these particulars, Gods readinesse to give us audience may appeare.

And as he is alwayes within, in regard of his readinesse to heare so no lesse within in regard of his Ability to help and succour us. God hath spoken once, yea twice have I heard it, that Power belongs unto the Lord saith David, Psal. 62.11. This hath the Testi∣mony,* 1.957 both of Gods word▪ and works. Of his word, There is none like unto the God of Jesurun saith Moses, who rideth upon the Hea∣vens for thy help,* 1.958 Deut. 33.26, 27. read Jer. 32.27. 2 Cor. 9.8. The very Pillars set up in the Porch of the Temple taught

this Truth, the name of the one was Jachin, he shall establish, and the name of the other was Boaz, in him is strength, 1 King. 7.21. Jachin and Boaz in him,* 1.959 cannot be sun∣dered.

And the works of God in all ages have testified as much, Psal. 135.5,* 1.960 6. What mervailous things hath he effected for the suc∣cour of his Church and people, you have before in part heard, and may heare more thereof hereafter. In short, Gods Al∣mightinesse is his Essence, and his Essence is his Almightinesse. All in God is Mighty, mighty Mercy mighty Patience, mighty Power; It hath no limits. He hath the same way, meanes, re∣ceipts, to keep from ruine and to help, as in former times, &c: Thus you see how God is a Friend within, not only in respect of habitation, but in regard of Readiness to heare, and of Ability to help.

[Use. 1] This may discover to us the folly of those who neglect this Friend within, and knock at a wrong dore, seeking to vain helps in the day of their distresse. Papists reach us to goe for all our Necessities by Invocation to Saints in Heaven; but these can neither heare, nor give. I know that the Papists will not say, that all the Saints in Heaven heare all that is said and done on Earth. And we must be sure to pray where we may be sure to speed. Our Saviour Christ was willing to give us a Rule for Prayer, and in that Rule he hath taught us to say Our Father; had he been willing that his Rule should have been declined to the Saints, he would have taught us to say Frater noster qui es in coelis, and not only Pater noster, to pray to our Bretheren which are there, and not to our Father only, that is in Heaven. Besides, many of the Saints that they direct us to, we know not where to find. Whither shall we goe to their St. George; (when we are to fight) for Victory? Where shall we find their Petro∣nilla, when the Ague is upon our backs, or their Saint Apollonica when we have the Tooth-ach? What know we whether these be in Heaven or no? Many of their Saints are so far from heating in Heaven, that they are not there: For may not the Pope err in matter of fact and so Canonize a Traytor for a Saint. And ma∣ny of their Saints are so farr from being there in Heaven, that they were never here on Earth. So farr from being Saints, as

that they were never men, but are either fabulous illusions, or at least but symbolicall and Allegoricall allusions: Our adversaryes can say no other. They do not hold that all their Legends were really, Historically true, but confesse that many of them are but symbolicall inventions to figure out, not what was truly done be∣fore, but what we should endeavour to do now. Sure we are, that our God is a God of L••fe and Being, And we know where he is, and no man knowes where he is not; he can heare at all times, and is ready to heare, and help, and therefore being a Friend, and a Friend within, to him should we resort.

And as these are to be reproved, who trust in Friends, whose breath is not in their Nostrills, nor ever was; so others amongst our selves, who put their trust in other Friends, whose breath is in their Nostrills as the Prophet speaks;* 1.961 for wherein are they to be esteemed. But of these more hath been said be∣fore.

[Use. 2] Needs must this be a great ground of encouragement unto us, to flye to God by humble Prayer in all our troubles, seeing we come (in comming unto him) to a Friend within, one that is within call, and both ready and able to help us. And this hath been a great encouragement to the Godly from time to time, to come unto him by Prayer,* 1.962 Mich. 7.7. Psal. 65.2. & 86.7. & Psal. 6.9. And a great encouragement it is to them to hold out and persevere in Prayer, Psal. 40.1. Baals Priests could not alwayes find Ball at home; our God is never abroad; he is in Heaven, there we shall find him. Whilst we know a Friend is within that we are desirous to speak withall, we conti∣nue knocking. That we may do thus,

First; See in God a fullnesse of those things that thou beggest of him by Prayer; Consider of him as of one, who is able to give being to his promises, see an Alsufficiency in him, one in whom there is a fullness of all those things thou cravest at his hands. He that cometh to God may not waver in respect of Gods sufficien∣cy, Jam. 1.5. We seek things more earnestly,* 1.963 and confidently when we know they are there, where we look for them. This is the foundation, the Basis, upon which our Saviour erects that Prayer which he hath recommended to us. Our Father which art in Heaven, see him to be a God in Heaven: and thou wilt

pursue chearfully all other Petitions. As for daily Bread, for∣givenesse of Sinnes, deliverance from Temptations; For King∣dome Power, Glory is his: Thus the Apostle Paul still sets God before him, as having that in him, for which he prayeth. Speak∣ing of Peace, he prayes, The God of Peace, sanctifie you through∣o••t, 1 Thes. 5.23. so Acts 4.24. The Church praying for cou∣rage and bol••nesse,* 1.964 set God before them as the God of Power, who hath made both Heaven, and Earth, and Sea, &c. Thus if thou desirest pardon of Sin,* 1.965 consider of God, as a God with whom there is plenty of Redemption and Forgivenesse. Desirest thou ease in any misery or griefe? Consider of God as a Father of Mercy and Consolation, &c: This will strengthen Faith, and enflame Affection: It di••covers to me the Key within the dore, & assures me that he is within whom I should speak withall, one able to helpe. (But of this before.) _____ _____ Secondly; If thou would'st see God within, see a Promise from God, of those things thou beggest, ground thy Prayers upon that Promise, set that before thine eyes, and ground thy confidence upon it,* 1.966 Gen. 32.9.12. 2 Sam. 7.25. 1 King. 8.25. Psal. 119.147. & 143.1. These promises are as Gods Staffe and S••gnet. When we see a Friends Staffe, or Cloake lye upon the Table through a Window, it tells us he is not farr off, and encourag∣eth us to knock and waite. Therefore Acquaint thy self with the promises that God hath made unto thee, both for things of this Life, and of a better. Consi••er how farr they reach; upon what conditions they are made, and understand them right; So shalt thou see God to be a God within, ready and willing to heare.

Thirdy and lastly: If thou would'st see God within, look upon him through the dore;* 1.967 I am the dore saith Christ: in him and through him look up to God, He is the Mediator, or the meane betwixt God and us, through him we must looke unto God; and through that meane he lookes upon us. In his name we must aske if we obteyne,* 1.968 John 16.23. & 14.14. For what, saith St. Austine, can be more pleasing to a Father, then to use the mediation of his Son? The whole frame of our Prayers should be like the beating out of a piece of Gold, but the last clause is like the Impression of the stampe; Now no silver

is currant that hath not Caesars, impression nor any Prayer accep∣table that hath not the stampe of Christ, the Image of the Father. The ascending of the Throne of Solomon was by six stayres or steps, and at the end of every step, or stayre,* 1.969 was engraven a Ly∣on; We ascend to the Throne of God, by those six Petitions of that Prayer, which the Son of God hath composed as a platform for us, to the end of each of which Petitions must be annexed a Lyon; even the Lyon of the Tribe of Judah,* 1.970 who by his medi∣ation must procure us both audience and favour. The Sun en∣lightens the Cloud, when the Cloud is directly opposite to the Sun, as we see in the Rainbow, albeit the Cloud is obscure and darke, yet in it is seen divers faire colours, but this is never but when the face of the Cloud ••ooks in the face of the Sun: So is it in Prayer, if at any time man looketh full in the face of God, in and through his belove•• Son, he shall find him to be within, and God will shine on us with the Divine colours of his grace, Luke 9.29. Psal. 36.9. Exod. 34.29. Thence it is that we conclude all we pray tot,* 1.971 per Jesum Christum Dominum nostrum the force of the whole, is usually at the shutting of it up, all is concluded in the name and mediation of Christ.* 1.972 Dan. 9.17. Observing these three generall Rules thou may'st comfortably rest assured, that God is within, ready and able to help thee in thy greatest troub••es.

[Use. 3] The Comfort of a Christian, arising from hence is very great: in that when he is beaten out of all other comforts, yet he hath such a Friend within to come unto. Take outward comforts from a worldling, he is like an unarmed man in a field, or a naked man in a storme, but a Child of God is still happy, he hath a Friend within, one that will comfort him, direct him, protect him, Isay. 43.1, 2. and is ready at hand,* 1.973 when all worldly Friends forsake him, Psal. 27.10. I will conclude this point with that sweet meditation of Austin,* 1.974 upon this passage of the Parable, Nullus de janitoribus respondit, &c. None of all the Porters, none of all the Servants,* 1.975 none of all the Children made answer, they were all asleepe, only the Master was awake, and heard when he was called;* 1.976 and (as another upon the Text) he was neerest the gate, when the Friend knocked at this dead time of the Nig••t: He was first awake (if he slept at all) and first

answered. O quàm dare vult, &c: How willing is he to grant, who is so willing to be di••quieted: how glad to hear thy knock, who hath placed his bed so neare the gate? O quam non ad janu∣am tantum, sed ipsa janua Dominus fuit. And how truly may we say, he was not only neare the gate, but the Lord himself was the very gate, who when his Children are asleep, and the eares of Saints, and Angells shut, primus & solus, first, and at the first call, nay, only, made Answer to it. Nor is there any (saith Au∣stin) that can give an answer but thy selfe; And to thee Lord I come, of thee I crave, at thee I knock, for thou art the Gate. Rise Lord and shew me Mercy, thou need'st no Minister, thou canst do all things. If thy Children should be asleep, yet thou that keepest Israel dost never slumber nor sleep.* 1.977 Still thou art within and awake, why should I feare?

[Quest.] But may not God be within, and yet we kept without? as this Friend was by his Friend?

For a while we may,* 1.978 we lay it down for a Truth. Although God be a Friend within, and alwayes ready to heare the Prayers of his Children and Friends, yet he doth not alwayes grant them their desires at the first, he may put off his Friends with delayes for a time: keep them without, and give no satisfactory answer to their desires, and that for some weighty Reasons, which in his wisdome he sees fitting. I will first prove it, then give Reasons for it.

Sometimes he may be silent, and answer nothing when they call;* 1.979 And this the faithfull have bitterly bewailed, Job. 30.20. I cry unto thee, (said Job,) and thou dost not heare me, I stand up and thou regardest me not.* 1.980 So David, Psal. 22.1, 2. and the faith∣full Lament. 3.8.44. God did not only keep his Friends out, but their prayers out for a time, in their apprehensions. This the Church laments, Cant. 5, 6. And sometimes he puts them off with excuses as he did the woman of Canaan,* 1.981 Math. 15.22.-27.

Yea; he hath sometimes deferred and put them off so long, as that they have been weary with waiting,* 1.982 Psal. 69.3. & Psal. 119.81, 82.123. and have done expecting: like some Merchants who hearing no newes of their ships for a long time, give all over for lost.* 1.983 So Isay. 49.14. Zion said, The Lord hath forsa∣ken

me, and my God hath forgotten me; And this seemes to be the meaning of that place, Luke 18.7,* 1.984 8. When the Son of man commeth, shall he find Faith on the Earth? His stay will be so long before he comes to avenge the cause of his Elect, that when he doth come, he will scarce find Faith in holding out, expecting the performance of those things which we have prayed for.

[Reas.] If you desire to know the Reasons of this delaying and putting off, before he answers; they may be these.

First; God hath an eye herein to his own glory, which is ex∣ceedingly advanced hereby. When Lazarus was sick, his Sister Martha and Mary sent word to Christ thereof,* 1.985 John 11.3. Be∣hold, he whom thou lovest is sick, that they thought was enough; upon the newes thereof they doubted not, but he would come quickly, and visit him; but he abides two dayes still in the same place, verse 6. he delayes (on purpose) to come and comfort them, And why so? The Text shewes that it was for this end,* 1.986 that God might have the more glory by it, verse 4.15.40. So at that Marriage Feast in Galilee,* 1.987 whereto Christ and his Disci∣ples were invited when the provision of Wine failed, Mary his Mother acquainted him therewith, hoping that Christ would make a supply thereof, he tells her that his houre was not yet come, John. 2.4. he delayed till generall notice was taken of the want,* 1.988 that so the glory of the miracle might be the greater, The Lord hath made every thing beautifull in his time, (saith Solomon,* 1.989 Eccles. 3.11.) He knoweth the best and fittest time to bestow his mer∣cy on us, so as that he may have most glory by the graunt, and we most comfort, and that is usually the time of trouble,* 1.990 Psal. 9.9. & 86.7. yea of great trouble and sorrow. In the Mount of the Lord it shall be seen, Gen. 22. See Isay. 33.9.10. Now in this desperate case I will arise; so Psal. 119.126.

Secondly; God respects the good of his Children in this delaying: For in so doing he prepares them, for an Answer, and prepares the Answer to be the better for them.

First, he fits them and prepares them the better for an Answer, and that many wayes: As first, by humbling of them under a fight, and sense of their wants and faylings, which usually are best disco••ered by long delayes; as a horse that hath any infirmity will soon shew it in a long journey; and a legg that hath any im∣perfection in it in a long walke: Then Murmuring, Pride, Im∣patience will appeare that is in us, and thereby we come to be made vile, and base in our own eyes. We use not to put in the spice, till the liquor be sodd to the heigth; nor doth God bestow his mercyes, till we are brought to the lowest depth.

It was the speech sometimes of a great States man, concern∣ing the Son of a great Lord (committed for some misdemea∣nour) at the Councell table, Let us forget him a while, and he will remember h••mself the sooner. So upon the like Reason God seemeth to forget us, that we may remember our selves, and be humbled for our faylings: I shall give you three examples of this: One is Numb. 12. Miriam was struck with Leprosie for murmuring against Moses,* 1.991 he prayes for her, God heares his prayer, and will heale her, but not so soone as Moses would: She must be better humbled then as yet she was. If her Father had but spit in her face saith God, should she not be ashamed sea∣ven dayes? verse 14. Let her be shut out of the Camp seaven dayes, and after that received in againe.

Another Instance we have,* 1.992 Judg. 20.18. The Israelites had a good quarrell; they consult with God what to do, they were encouraged by God, to goe up against Benjamin, yet the first time they are overthrown, and worsted, verse 21. [verse 21] The se∣cond time they weep and mourne, and give them battail, but are againe beaten, [verse 23] verse 23. It may seem strange that in such a case they should be overcome. But the Reason is evi••ent, they were not yet enough humbled; for after that they had hum∣bled their soules, and sought the Lord by Prayer and Fasting, God gave them the victory, [verse 26] verse. 26. &c.

The third Instance we have in the Apostle Paul: God intend∣ed to take from him the Messenger of Satan that buffeted him, but not so soone as he would have had it removed, Thrice he besought God earnestly,* 1.993 that it might depart from him, 2 Cor. 12.8. but God having respect to his greater Humiliation, de∣ferrs

and puts him off, telling him that his Grace was sufficient for him, i. e. I will uphold thee, but it is too soone for thee Paul to berid of that thorn.

Secondly, God doth thus delay us, to quicken our Appetites, en••••••••e our desires, and make us the more earnest and fervent in Prayer, dealing herein as the Fisher doth in drawing back his baite, to make the fish more eager of it. Or as the Father doth with his Child, holding an Apple in his hand, and suffering the Child to tug at it, and then it may be he opens one finger, and then another, and so by degrees parts with it to his Child: This was Christs dealing with the woman of Cannan, he put her off, and delayed her of purpose to make her the more earnest and importunate in her ••uit,* 1.994 Math. 15.25.28. Delayes do but whet the desires of earnest suitors.

Thirdly, God doth this for the tryall and discovery of those graces that are in us, and to inure us to Patience, and Obedi∣ence, and submission of our wills to his. A Father will some∣times crosse his Child to discover his disposition, and with holds for a time that which he purposeth to give, to see how he will take it, he inures him to obedience, and subjection, by crossing him of his will a while. I will Love the Lord,* 1.995 (saith David) be∣cause he hath heard my Prayer, This is right, but not enough, God will prove us whether we will Love him, and feare him, and trust in him, even then when he seemes to reject our Prayers, and shut them out of his presence. He will prove our Faith, whether we will beleeve his Promise, and waite for the Perfor∣mance thereof, though he delay long. He will try our Obedi∣ence, whether we will continue to seek him, and call upon him as he hath commanded, and for that he hath commanded us so to do, al••ough we find our selves disappointed for the present. And so our Patience and other graces, by the exercise of which in tryalls he brings us to more perfection in them (for use makes perfectnesse;) Hereto tends that of the Apostle,* 1.996 2 Cor. 1.8. We had the sentence of Death in our selves, that we might not trust in our selves, but in God, which quickeneth the dead, And thus by these delayes we come to be the better fitted for mercy.

Fourthly, hereby the mercy is better prepared for us, for it be∣comes the greater, and the sweeter; by delaying and putting off our suite, we are brought to value the thing sued for the more, when things easily had are lightly esteemed: lightly come, light∣ly goe,* 1.997 (as we use to say in the Proverb,). The Cheife Captaine, Act. 22.28. that obteyned his freedome with a great sum, bought it at a deare rate, valued it highly: So it is in this Case, If blessings were as soone had, as asked, they would be the lesse set by. And this is one cause why God hideth his face so long from many of his deare Children, that they might prize the sense of his Love and favour the better, when they have it, Cant. 3.* 1.998 1-4.

And by this meanes the mercy when it is obteyned is the swee∣ter, and more welcome when it comes. Isaac is Isaac, a Son of Laughter, when he comes after many yeares expecting. When Jacob heares of Joseph, whom he had long wanted and cleane given over for gone, he was so full of joy that he desired not to live a day longer,* 1.999 Gen. 45.28. & 46.30. Thus it is true that Solomon speaks, Pro. 13.12.19. A desire accomplished delight∣eth the soul, and when it commeth, it is as a tree of Life, to heal the maladies of the heart. And thus I have rendered you some reasons of the point: Now to the Uses.

[Use. 1] May we not reason from hence as St. Peter doth, 1 Pet. 4.18. If the Godly who are Gods Friends,* 1.1000 are many times delayed and put off in their lawfull suits, and sometimes seemingly not heard, shall the Enemies of God hope to have Audience, or think to speed in their suits when they beg mercy? doth God keep his own Children in suspence, and will he give bread to bastards, and open the dore to them when they call? What Hope hath the Hypocrite (saith Job,) Will God heare their cry when trouble com∣eth on him?* 1.1001 Job. 21.9. Let David Answer the Question from his own experience, They cryed, but there was none to save them, even unto the Lord, but he answered them not, Psal. 18.41. God will be a God of his word,* 1.1002 he hath protested against their Prayers, Isay. 1.15. Pro. 1.29.30. Hos. 5.6. And this we know, said the blind man cured, that God heareth not sinners.

Obj. But God hath heard such, Psal. 78.34.35. Neh. 9.27.

Resp. God is not enclin'd by their Prayers to hear and grant, for they are abominable to him; but, for other Reasons, as they are his Creatures, he gives them common and generall mercyes; as he heares the Ravens, he heares them: Secondly,* 1.1003 God is mindfull of his Covenant made to their Fore-Fathers, which moveth him sometimes to shew mercy to their Children,* 1.1004 Neh. 9.8. Thirdly, he doth this for his own sake, to prevent blas∣phemy, Deut. 32.26, 27. Exod. 32.12, 13, 14.* 1.1005

Secondly, God doth not heare them to gratifie them, (as he doth heare his Friends,) but to punish them, as he heard Israel, in begging Quailes. God may heare, and doth heare, many a wicked man; but it is to his ruine, as he heard the Jewes crying His blood be upon us, and upon our Children.* 1.1006 It were better to have Gods gratious denyalls, then his angry yeildings.

[Use. 2] But the maine use of this point concernes the Godly, who are too too apt to misinterpret Gods delays, as if God had forgotten to be gratious, and regards them not, that he grudgeth their good, and is loath to help them; and are ready to commence a suit of unkindnesse against him, for deferring their suits, and put∣ting them off with seeming pretences. The Prophet in the name of the Church was much troubled at this, and had hard thoughts of God for this, Psal. 77.7, 8, 9.* 1.1007 but this was his in∣firmity as he confesseth, verse 10. So Jer. 15.18. as if he should have said, I hoped that thou would'st have helped me, but it is with me, as with a thirsty Travailer, who seeing a pit before him, hopeth it will be a refreshing Fountaine to him, when it proveth but as a dry pit, thou hast beguiled me and my hopes: so the Disciples though of Christ when he was asleep in that storme, Mark. 4.38. Master, carest thou not that we perish,* 1.1008 as if he were more carelesse of them, then any other Master would be.

To sustaine our hearts from sinking under this Affliction, It would be considered.

First, that thou art not the only man whom God hath thus dealt withall: It is not thy case alone, but it hath been, and is the case of many of Gods dearest Children, who were and are highly in his favour. It was Jacobs case,* 1.1009 God held him wrastling till morning before he obtayned his desire. It was Jobs case.

Job. 13.24. It was Davids case,* 1.1010 Psal. 44.24. &. 88.1. The Disciples case, Christ came not to them till the fourth watch of the night, Math. 14.25. And the case of thousands of Gods Children, and beloved Friends besides, who (as it was said of Eglons Servants, they tarryed out at the dore till they were ashamed, so they) have been kept without till they have been ashamed to be denyed any longer,* 1.1011 so that what St. Peter saith concerning the fiery tryall, think it not strange as if some unwonted thing did hap∣pen to you, we may say concerning this tryall, it is no new thing that happens, but that which happened to the best, and doth daily happen.

Secondly, thou must know that Hearing is one thing, and Answering is another, there is oftentimes a great distance be∣twixt them. There is not a faithfull prayer that thou hast put up to God but it was presently heard and regarded, and accepted, whatever he seemeth to thee to do for present,* 1.1012 read Psal. 22.2. with 24. & Psal. 31.21. All the time that God delayes the God∣ly, he is but consulting (as it were) of the fittest opportunity, and the best way to Answer the prayers of his Servants.

Thirdly, we must learne to put a difference betwixt delayes and denyalls his forbearance is no denyall of thy suit, God may regard thy prayer, and answer it too, though he do not presently grant that thou beggest of him, should he deny thee having engag∣ed himself by promise to heare,* 1.1013 Psal. 50.15. he should deny himself which is as impossible for him to do, as to cease to be God.

Fourthly, thou may'st be answered when thou thinkest that thou art delay'd and put off. God hath many times answered the prayers of his Children, when they perceived it not; either through heedlessenesse; or negligence, not looking up after their Prayers,* 1.1014 not regarding their returne, Psal. 85.8. or else through anguish of minde and spirit, as Job speaks of himself, Job. 9.16. Now Prayer is answered, not only when the very thing craved is granted,* 1.1015 as 1 Sam. 1.27. 1 King. 3.9. Psal. 21.4. but when that very Particu••ar is not granted, but a better in the Roome, as Gen. 17, 18, 19. Psal. 138.3. 2 Cor. 12.8. If God then make an Exchange with thee, giving thee Gold for Silver, if he cheare up thy spirit, after thy Prayers, as he did Hannahs; if he gives

thee strength,* 1.1016 and upholds thy heart to beare the want as he did Davids, Psal. 73.22. and to continue in Prayer, God hath heard thee, and thy prayer is returned into thy bo∣some.

Lastly, if God do for a time with-hold the thing thou prayest for, and his Answer likewise, yet thou may'st rest assured that he doth it for thy good, for one of those ends before mentioned. Which if thou findest to be wrought in thee, thou art an happy man.

Charge not God (then) foolishly with harsh dealing or un∣kindnesse, nor make any rash conclusion against thy self, as if thou wert out of favour with God, but make the true Use of it, for although our hearts may not sink under this burthen, yet we may not passe it over, as a slight matter, or thing of nothing, but lay it to heart as the Godly have done,* 1.1017 Psal. 28.1. David counted himself no better then a dead man in such a case.

[Quest.] B••t what are we to do (you will say,) when God delayes to answer us, and keeps us without the dore?

[Resp.] If God delayes to Answer in any of those wayes and kinds be∣fore mentioned, then examine thine own soul what may be the cause, and whether it be not within our selves,* 1.1018 Isay. 59.1, 2. Jer. 5.27. dost thou not regard some iniquity in thy heart, har∣bourest some secret, and beloved sin there? is there not some fayling in thy Prayers, for Substance or Circumstance,* 1.1019 Jam. 4.3. If you send to a Friend who useth to be punctuall, and not to faile in returning answer to your letters, you strait think that there is some miscarriage in the businesse (saith one,) so should it be in this case, if you have no answer made unto your Prayers, it should cause thee to be jealous of thy self, and conclude that something is amisse. The Fisher if he knowes there are store of fish in the water, and yet hath no bite, plucketh up his line, looketh on his baite, and mends it, so should we do when God is silent: examine well where the fault is, and amend that, that we may find more comfort after.

Secondly, do as the Fisher doth, put in againe; say with Peter Lord we have fished all night, and taken nothing,* 1.1020 neverthelesse at thy command I will let down the net. Dutyes that God enjoynes must be discharged, albeit we see no likelihood that any good will

come thereof: This is a duty strictly pressed on us in the word, Phil. 4.6. 1 Thes. 5.17.* 1.1021 We must do our part and duty, and leave the successe to God: As Job said in another case, we must say in this, be of good courage and play the men, and the Lord do that which seemeth good to him,* 1.1022 2 Sam 10.12. This will yeild us much comfort, although we should get no more good by our Pra∣yers: Lack of present successe is no warrant to surcease a duty enjoyned.* 1.1023 It was Jeremiahs fault, a blemish in him, to resolve to speak no more in the name of the Lord in that respect, Jer. 20.9. And can we be excused if we speak no more to the Lord, or call no more on the name of the Lord for want of present Audi∣ence?

Thirdly, as we are to pray with perseverance, so let us wait with patience (as the Fisher doth.) And there is great Reason for it.

First, although God hath made a gratious promise of hear∣ing us, yet he hath reserved the time of Answering us to his own wisdome,* 1.1024 Heb. 2, 3. The vision is for an appointed time.

God hath given us his Bill for payment, but the Time is his own pleasure,* 1.1025 Psal. 145.16. there is plentifull opening, and filling every thing, but it is in due season, and that due season expressed to be his pleasure;* 1.1026 that is the Time acceptable, wherein we shall be heard. And for the place of payment, it usually is upon the Mount,* 1.1027 Gen. 22. (as was said before) Mans Extreamity is Gods Opportunity. We are but Beggars, and Beggars must not be Chu∣sers. It is not fitt for us to appoint God the Time and Place. This is a limiting of the Holy one,* 1.1028 Psal. 78.41.

Secondly, there is nothing lost by waiting upon God, Psal. 9.16. & 40.1.* 1.1029 Isay. 25.9. & 30.18. & 49.23. Hast thou waited long? the more reason thou hast to hold out in waiting. The Ambitious wait for their place and Office till it falls: Long looked-for comes at last. The case of Monica (Mother to St. Austin) is famous: she greived that her Son was spotted with the heresie of the Manichees, and she prayed that the Lord would bring him to the Orthodox Catholick Faith, she remem∣bred this day by day, and yet (as himself doth witnesse▪) for nine yeares together he continued so infected; It fell out after∣ward, that he would needs goe and travell out of Africa into

Italy; His Mother being loath to part with him, who was the staffe of her old age, earnestly prayed that God would hinder him of that purpose; yet St. Austin went, and by hearing the Sermons of St. Ambrose at Millaine, he was converted to that, which in former times he could never like. He reporting all this matter, doth use this good speech of it; Thou O God be∣ing d••ep in Counsell, and hearing the substance of my Mothers de∣sires, did'st not care for that she did then aske,* 1.1030 that in me thou might∣est do that which she ever asked: Thus the Almighty dealeth with other of his Servants, working all things to the best, but it is at such times as he himself doth think good. If it be in him to blesse, it is in him to do it when it seemeth good to himself. Therefore let us never be angry, and repine at that which he al∣tereth from the intent of our mind, nor discontented with his long delayes; many Answers at the last shall be given thee at once. For as the wicked treasure up wrath by their daily Sinns, so do the Godly mercy by their daily Prayers (saith one): what thou hast been craving this seaven yeares, nay twenty, thou then shalt have a returne of; for Mercyes and Answers will come thick, as they did to Joseph. Then you shall receive the mony together. And many say, that they had rather so receive it than by driblets.

Or suppose, thy Answers should be few whil'st thou livest, concerning the things that in this Life thou cravest, yet at the day of thy Death thou shalt have the benefit; Then hath the Righteous Hope, Prov. 14.32. Marke it and behold it saith David, Psal. 37.37.* 1.1031 Old Simeon had put up many Prayers, and begged many a yeare that he might Live to see the Saviour of the world in the flesh,* 1.1032 and now being very old, and ready to leave the world, he hath his full Answer, and embraceth him in his armes: or if God should not give thee thy Answer in this Life, concerning some things thou beggest in the behalf of the Church in general, or thy Wife, Children, Friends in speciall; yet when thou art dead and rotten in thy grave, an answer may be given, and a return made. However, rest assured, that at that great day of Retribution, thou shalt find thy reward is with the Lord: when the books shall be opened, every Faithfull Prayer that thou hast made,* 1.1033 every short ejaculation, every sigh will be found upon Record, and book't; it

will be upon the ••yle, not one of them omitted.

Wherefore as St. Paul wills us that are Ministers in preach∣ing to waite, proving if at any time God will give men Repentance,* 1.1034 2 Tim. 2.25. And if after many a Sermon preached, we have no comfortable assurance of any one soul converted, yet we may not be discouraged, for that our Reward is in Heaven, Isay. 49.4. So must it be in Praying. Thou hast put up many a Prayer, and yet no answer comes; be not disheartened, a full answer will be given in the end. When you pray say (saith our blessed Sa∣viour, in the beginning of this Chapter to his Disciples.) Give me leave to add but one letter,* 1.1035 when you pray, stay. Not from praying, for want of present audience (as some would); but waite and stay Gods leysure for an answer, (as all should.) If any withdraw himself, my soul shall have no pleasure in him saith God,* 1.1036 Heb. 10.38.

Come we now to the Answer it self, that was given by the Friend within, to his Friend without.

[Trouble me not, the dore is now shut,* 1.1037 &c:]

Where, (as was said) we have considerable, first the Inhabita∣tion and there, first the thing inhabited, (Trouble me not now.) Secondly the Reasons rendered, why not now, first the Dore is now shut; secondly, Children are in bed, so that he could not rise with∣out disquieting of them. And then secondly he concludes Roundly and Resolutely, I cannot rise and give thee.

With the thing Inhabited we begin [Trouble me not] or vex me not,* 1.1038 molest me not, for so the words may be rendered: the An∣swer is somwhat quick, and frowning, albeit mitigated by some faire and plausible excuses which we will particularly exa∣mine in due place, and order. That which I will commend to your Consideration in Generall from the letter is this, that

Sloath is not shiftlesse,* 1.1039

Sloathfull spirits want not excuses to justifie themselves in their omissions. This Friend in the History questionlesse was somwhat sluggish, and he wants not his pretences, and excuses,

for his sluggishnesse; you do but trouble me, disquiet my Chil∣dren, &c. Hereto tends that of Solomon, Pro. 22.13.* 1.1040 The sloath∣full man saith, there is a Lyon without, I shall be slaine in the streets, not as if the sloathfull used the same words which are here set down, but they alwayes so behave themselves when they are called upon for dutyes, alwayes some excuse is in their hearts or mouthes. And Pro. 26.13. we have the like,* 1.1041 yet with some difference; in the former Proverb it was but one Lyon that trou∣bled him, now there are two, the one a great and a fierce Lyon, the other a great one, yet lesser then the former. And whereas it might be answered, if a Lyon were one way, he might go ano∣ther; he saith a Lyon is both wayes, so that there is no escaping, whence (as one observes) it is evident, that the more a sluggard is called from his sloath, the more excuses he makes. So Cant. 5.3.* 1.1042 the Church was loath to rise, and she brings her excuses, she hath washed her feet, and is loath now to defile them, she had put off her Coat, and was loath now to put it on again. Abundant Testi∣mony we might bring for Confirmation, as 1 King. 12.27. Hag. 1, 2. Mal. 1.13. Luke 14.17. & 19.21. But what needs this waste, upon so cleare a truth.

[Reas.] God made man right, but he sought out many inventions, saith So∣lomon, Eccles. 7.29. In this fallen estate, * 1.1043 our created abili∣tye to devise things truly good, is turned to a matter untoward witt joyned with shifting; so that Carnall-will ever hath Carnall witt attending upon it, and Carnall-Reason shall be an Advocate to plead for Carnall Lust.

It would be a happy thing, if we could but discover the so∣phisticall shifts of our fleshly corrupt nature, whereby it seeks to shift off good dutyes; This is not the least piece of the hearts de∣ceite, and therefore to be in a speciall manner watched. There was never yet any that came to Hell, but had some pretence for his comming thither. Our vi••e hearts would make us to beleeve that there is some Sense in sinning, and some Reason to be madd; Wickednesse never wanted pretexts, nor ever will, whilst the Devill hath witt; or, were the Divell dead, our own witt would serve us to lay blocks in our own way to hinder us in our course to Heaven.

It would be too large a discourse to enter upon, to acquaint

you with the many excuses that are brought to put us upon the practise of sin, and keep us from performances of good dutyes. The excuses of sin are many. It hath Pride in it, which is not content with one garment;* 1.1044 Adam covered, first with Fig-leaves, then with whole-Trees, then he covered his sin with the woman, then with Gods actions, and this was Adams wardrobe. David he covers his sinnes with Furrs, soft stuffe; soft perswasions to Uriah, then with rich stuffe,* 1.1045 with Scarler, the blood of Uriah, then with durable stuffe, with an impenitency for a yeare (almost) together: This was Davids wardrobe; none so poore but hath his wardrobe, out of which he can fetch some shift, some garment or other to hide his nakednesse, some apron or other he will patch up to cover his sloath. One would gladly come to Church, heare of∣ten, but his seate is farr off, or behind the Pulpit, he cannot heare well; or his habitation is farr from Church, and he hath ill leggs: Another would gladly reade the word but his Bible is too small a point, and he wants good eyes: call on others to per∣forme family dutyes, or multitude of businesse; stir up others to works of Charity, alasse they want change, or have left their pursse at home.* 1.1046 Thus playes your idle vagrants (saith a reve∣rend Divine,) call on them to work, and they will tell you, they can get none; provide them work, and then they want tools; supply that want, and then they have some infirmity about them, which they are loath to name, and that is Idlenesse: their will in∣deed is lame, they are sick of the Lazies. So it is with us, were the will mended, were that willing, there would be no lack. As you see it is with boyes that goe to school, something is ever wanting sometimes the band, the hat, the breakfast; but when they come homeward, they can play without hat, forget their meate, nothing is wanting then, but time and daylight: get bet∣ter affections, and all will be mended, all excuses lay'd aside; which only proceed from want of Love,* 1.1047 ordinarily. Rotten stuffes will not be vendible without watering, nor sinfull actions passe uncensured without excusing, but God will wash off all varnish▪ he will not be deceived, no excuse, nor preten••ed Rea∣son will do us good at his barr, but I may not expatiate into this field of matter: some godly Divines have done it to excellent purpose. Come we now to Particulars.

[Trouble me not.]

There are many sorts and kinds of troubles, distinguished ac∣cording to the causes, whence they do arise.

Somtimes some sudden amazement troubles us, so Luke 1.29.* 1.1048 that is a trouble of admiration, which was the blessed Virgins trouble.

Sometimes it ariseth out of feare of some danger in this world: this was Herods trouble, Math. 2, 3.* 1.1049 who upon the newes of another King, was troubled, and all Jerusalem with him.

Sometimes it ariseth from multiplicity of businesse, and this was Martha's trouble, Luke 10.41.* 1.1050 Martha thou art troubled about many things.

Sometimes it ariseth from Compassion, and this was Christs own trouble,* 1.1051 Joh. 11.33. When Christ saw Mary weep for her Brother Lazarus, he groaned in the spirit, and was troubled in him∣self.

Sometimes troubles arise from the corrupt flesh, as 1 Cor. 7.28.* 1.1052 such shall have trouble in the flesh, cares and vexations arising from corrupt flesh in them. Such was the Trouble of this Friend, for the flesh loves ease, and is loath to be disquieted. Observe.

[Doct,] Unwilling mindes esteeme it a Trouble to be moved to Christian Dutyes.

When the will is not enclined to a work, it is a trouble to be moved to it, then it shall be put off with Trouble me not. Thus Ahab having no delight with Elijahs Prophesyes, counted him no better then the Troubler of Israel, 1 King. 18.18. So the A∣postles were esteemed turbulent, Acts 16.20.* 1.1053 they Trouble (say they) the whole Citty, and Acts 24.5. Tertullus chargeth Paul to be a pestilent fellow, (A Pestilence in the Originall),* 1.1054 and a mover of sedition.

In that Parable propounded by our Saviour of the unrighte∣ous Judge, Luke 18.1. we have this Truth confirmed.* 1.1055 A poore Widdow comes to him desiring Justice, he was one that neither feared God, nor yet Reverenced man: yet he resolveth to do justice, (but not for justice-sake) only because she troubled him, as appeares by his own confession, verse 5.* 1.1056 he had

no mind to do it, and therefore she was a trouble to him in de∣siring it.

[Reas.] Every good service is hard, or easie, according as mens minds are enclined; He that hath his mind prest, and ready to the practise of any duty, either of piety, justice, or mercy, will ob∣serve all the inducements that may lead unto it, and he that is adverse and backward thereunto, looks upon the discourage∣ments from it, and the impediments that may hinder him there∣in, (as you see this Friend doth.) Hereto tends that excellent proverb of Solomon,* 1.1057 Pro. 15.19. The way of the sloathfull, is a hedge of Thornes. They forecast in their mindes, the hinde∣rances that are in it, the troubles that they shall meet withall, which appeare to them as a path overgrowne with thornes, and bryars; every work is a thorne in his foot, and a bramble that will scratch his hand, and this keeps him back; but the way of the righteous is made plaine, or is as a paved causway, that is, the use and exercises of good dutyes, are easie and commodious, they passe over the impediments, through the willingnesse of their minds, and goe on with much contentment, as passengers that walk in a plaine way:* 1.1058 See an instance, Numb. 13.30. The spyes thought it as impossible to overcome the Cananites, as for Grashoppers to overcome Gyants, but Caleb and Joshua were of a∣nother minde,* 1.1059 Numb. 14.9.24.

[Use.] You may be informed from hence of a great mistake, that is in the world concerning persons turbulent, or troublesome; All that are so esteemed, are not so, neither in Church, nor State, Towne, Citty, house nor family. Can a Friend be justly count∣ed troublesome, in making such a request as this unto a Friend, (albeit it were at Mid-night) and upon such an occasion as this was? He that came to his Friend at Mid-night, did not con∣ceive he should be troublesome in coming out of his way, to vi∣sit his Friend at that time of Night. Nor did he that went to borrow of his Friend, conceive his Friendship to be so cold, that for Friendships sake, he would not rise out of his bed to accom∣modate him in this his necessity; True Friendship will do more then so, without objecting trouble; yet this Friend being loath to arise, cryes out, Trouble me not. Thus the sick Patient complaines of his bed, when it is his back; and the Child cryes

out of his shoe, when it is the Humble upon the Heele that trou∣bles him.

Let the question be now asked, Who troubles the Common∣wealth or State, and some will tell you, It is not Ahab, who en∣croacheth upon his Neighbours Vineyard, and riseth up and takes possession with blood;* 1.1060 but poore Naboth who blaspheames God and the King: and what was his blasphemy? he will not part with his Inheritance on any termes; he it is that is esteemed troublesome.

Not our Nimrods, those mighty Hunters of the Earth,* 1.1061 who ride a racking pace over the heads of their poore Tennants, de∣stroying the nests of the breeding birds, by their depopulations, killing the dam with her young, seething a kid in the Mother's milk; but the poore blood-suckt wretches,* 1.1062 who exhibite their bills of complaint against such oppressions; would these be conrent to be quietly wracked, there would be no trou∣ble.

Not our Ephramitish Merchants;* 1.1063 fraudulent and deceitfull Trades-men, who sophisticate their wares as they have done their Consciences, having a false measure in one hand, and a false ballance in the other; but the wronged buyer, or busy Informer that complaines of these things, he troubles all.

Not the notorious Adulterer,* 1.1064 that neighs after his Neighbours Wife, nor the debauched Drunkard that makes a God of his li∣quor, and a beast of himself; nor the disordered Victualler, who hath a close roome for his old Friend Drunkennesse, and robs guests of their mony, as the pot doth them of their wit, these are not troublesome; But the Puritanicall Minister that calls for the suppression of such disorder, the busie Officer that informes, and the rigid Justice that punisheth such offences, these are troublesome; might such abuses be connived at, all would be quiet.

Aske againe who in the Church are they that trouble it? And you shall be told,* 1.1065 that it is not Achan that hath sacrilegiously ta∣ken the accursed thing; Not those Harpyes, who have robbed the Churches nest, and stollen away her birds, sticking down a feather of Augmentation, and Charitable benevolence in the Roome, (for which they look to be thanked); but he that will be

telling Achan of that his sacriledge, and be crying out of that horrid Iniquity, he it is that is troublesome.

Not Baals Priests,* 1.1066 nor Ahabs Prophets that preach lyes, and say, Go up and prosper, but faithfull Michajah, zealous Elijah that tell the truth. Not Annas nor Caiphas, nor Herod, nor Pilate, nor any of the Scribes, but Christ himself, and his Disciples; these trouble all,

Not the seducing Heretique,* 1.1067 nor seditious Scismatique, who, contemning publique Assemblyes, creep into corners, leading cap∣tive simple women, speaking lyes in Hypocrisie and by faire and plau∣sible perswasions lead into error: but those Huntsmen that labour to unearth these Foxes, and discover their Burrowes, and follow the Chase, ul-cry; as Luther did the Pope (for which he was said to be Tuba rebellionis), these are they that trouble the peace of the Church.

Are there troubles in the House or Family, put it to the question who troubles it? And it will be said, not the idle wast∣full and untrusty servant,* 1.1068 whose fingers are like lime-twigs in putloyning his Masters goods, who will be at his own dispose; but the strict Master, who will be calling him to an account for his Time, and Actions, he it is that disquiets all.

Not the stubborne and disobedient Child, who sets light by the honest injunctions of his Parents,* 1.1069 and with Clito in Ter∣rence turnes a deaff eare to his Parents Counsell, but the wise Parent that reproves & corrects that stubbornnesse in his Child, he causeth trouble.

Not is it the imperious,* 1.1070 and insulting Wife, who (forgetting her place whence she was taken) usurps Authority over her Husband, and will be the head, but the resolute Husband that is loath to loose his Authority in his Love, He it is that is trou∣blesome. Thus in Town, City, and Country, we shall find that such are charged for being troublesome, who least deserve it. When the Lamb is drinking at the poole, the Wolfe comes blun∣dering into the water, and troubles it, and then quarrels with the Lamb, Quare turbâsti aquam? why hast thou troubled the water? when the Lyon, the Beare, the Bull, the Hogg, the Dog, the Fox, the Asse, the Elephant, and all other beasts of the field do trouble the water, and soyle it with their feet; the Wily

Wolfe chargeth only the poore filly sheep to be the doer of it, and none must be blamed but he. There wants in these dayes but one cloathed with Elijah's mantle to tell such Ahabs, that it is not I, but thou that hast troubled Israel,* 1.1071 1 King. 18.18. reade Ezek. 34.18, 19. and apply it home.

Let not then the Innocent and well-meaning man be charged with turbulency, count not those troublesome to thee, who re∣quire of thee, that which Reason and Religion enjoyne. It was Jephtha's fault and folly to charge his daughter with troubling of him. She did but her duty, He was Heaut ontimoroumenos,* 1.1072 a selfe troubler, through his own rashnesse, and indiscretion. And so much for the first Use: we have a second.

[Use. 2] Let us hence be disswaded from omitting any Christian duty under pretence of Trouble: It is a notable, yet an usuall delusi∣of the Devill, in hindering good, to object and present the diffi∣culties and troubles that usually attend it to discourage us from the doing of it; and for the better countenancing of this deceit, he is ready to bring Scripture,* 1.1073 Many are the troubles of the Righ∣teous, Psal. 34.19. In the world you shall have Trouble, saith Christ,* 1.1074 John 16.33.

It is true indeed; in the way of Christianity, we must look to meet with many Crosses, and Afflictions through Sathans ma∣lice, and the worlds hatred; God permitting this in Love for the tryall of us, &c: yet this may not discourage us from doing that which by vertue of our Calling, Generall or Particular is required, for then no good duty would be performed by us to God, nor man: The flesh loves ease; and before it would be dis∣eased, and rise out of bed to give, Christ and his members shall be sent empty away, and suffered rather to starve then be reliev∣ed. But (for the defeating of this his policy, and better ena∣bling us to do our duty) be we carefull to fortifie our Hearts with Faith and Love: Faith, that will discover unto us the helps that God, will and doth afford us, and the rewards, and recom∣pence that he will give unto us, if we apply our selves unto his service. Thus Moses,* 1.1075 Heb. 11.26. encouraged himself to goe through troubles with the people of God, rather then to enjoy the pleasures of Pharoah's court; And so did Christ himself,* 1.1076 Heb. 12.2. It is the Love of the honey that causeth the Bear to con∣temne

the sting of the Bee. The Fisherman looks not so much at the casting in of his net as on the draft: Nor the Husband∣man to his sad seed-time, as joyfull Harvest. Art thou to give an Almes, let not the expense of money trouble thee, but consider the return, and encrease of that which thou expendest, saith Chry∣sostome. And so in other dutyes, Faith will sweeten all troubles with the promises of Recompence, yea in the very act of per∣formance, with the delight and joy of peace, of Conscience. A man in bed, having a fowle way to go, whilst he plods on the fowlenesse of the weather abroad, thinks it tedious, and not to be endured; but being once up, what with stirring and help of cloathes, he passeth through all, and then is glad that he under∣took it: So shall it be with us, when the duty is perform∣ed.

Secondly; Get a Love unto the duty, and then you will not say, trouble me not, when you are moved to it. Love is as strong as Death,* 1.1077 saith Solomon, Cant. 8.6. 'tis unresistable, nothing can withstand it. Death overcomes all, so will Love, it breaks through all impediments that are in the way, it hath a most ve∣hement flame (compared to the coales of Juniper) it is earnest and vehement, it is overcoming, and not ready to be overcome, much water cannot quench it; Temptations, Troubles, Persecu∣tions cannot so hinder it,* 1.1078 but it will still burne, Rom. 8.35. Thus powerfull is Love, which if thou gettest thy soul possessed withall, Trouble me not, will be no longer used as a put-off from Christian dutyes.

[Use. 3] Lastly, seeing we are so naturally unwilling to be troubled, let us, (what lyes in us) so behave our selves, that we neither be troubled, nor troublesome. Two things in generall are of sin∣gular use to this purpose. First Aequity and upright dealing. Se∣condly, Piety and godly Living.

[verse 14] Solon being asked, What did most keep men from troubles, answered, Upright dealing; Do so, saith he, to others as thou would'st be done unto, so shalt thou not disquiet thy self, nor will others trouble thee. And who is he that will harme you, saith the Apostle,* 1.1079 if yee be followers of that which is good? but if in Case you do meet with such (and such you may meet withall,) yet you shall be no losers by such troublers; they shall not be to

your losse, and hurt, but gaine and honour, as Chrysostome shews in that Homily entituled, Nemo laeditur nisi à seipso.

But be carefull withall, to joyne Piety with Equity: what peace, and quiet can there be, so long as Jezabels Whoredomes and Witch∣crafts do abound, 2 King. 9.22. Sin is that Achan that trou∣bles,* 1.1080 not only a mans self, but all Israel. Have not to do with it. It brought David into great straits, and troubles.* 1.1081 Would any draw thee into the practise of sin? say then with Paul,* 1.1082 Gal. 6.17. Let no man trouble me; Seest thou any that would allure, or in∣tice others unto sin? say to them as Christ said to his Disciples in Maryes Case, why Trouble you the woman,* 1.1083 Math. 26.10. And for Drunkards, Swearers, Sabbath-breakers, and other prophane Livers, who are the grand Troublers of our Church and State, we may in some Case wish with the Apostle,* 1.1084 Gal. 5.12. I would they were cut off that trouble you. But no more of this.

Mystically; you have heard before how God may delay his: now from this frowning Answer given by this Friend within, to his Friend without, we may further learne; that,

God doth not only delay to Answer the prayers of his Children for a time,* 1.1085 but he may sometimes seemingly frowne upon them and be an∣gry with them when they pray unto him, and count them trouble∣some, he may enterteyne their prayers with a seeming dislike and distaste, as if he had no pleasure in them, and seemingly shake them off in anger. This the Church complaines of. Read at large, Lament. 3. verse 1-19. So Psal. 80.4. &c. So Job,* 1.1086 chap. 13.24. & 19.11. the like doth David, Psal. 88.3.14. Such was his dealing with the Ruler, who became a suitour to him for his Son that was sick. Christ enterteynes him with a check, and reproose, for his infidelity, and the infidelity of his nation, John 4.43. And such was his carriage towards the woman of Canaan, who came to him in the behalfe of her little daughter.* 1.1087 Math. 15.24, 25, 26. Look how cunningly Jo∣seph acted the part of an Enemy with his brethren, when they came into Aegypt to buy Corne, so dealeth God (many times) with his. It is said that Joseph knew them well enough when he saw them, but he seemed strange unto them, and spake rough∣ly

challenging them for spyes, and such as came to see the naked∣nesse of the Land,* 1.1088 Gen. 42.7, 8, 9. So God knoweth his well enough, yet seemeth strange, and chargeth them many times with grievous crimes, (when they come unto him,) whereof they are innocent, yet not seriously, but tentatively for tryall sake, and writeth bitter things against them, whereto they make a modest and humble answer, as Josephs Bretheren did to him, Nay my Lord we are all one mans Sons, we are true men, thy Ser∣vants are no spyes, but to buy food thy Servants are come, verse 10, 11.* 1.1089 Lord we are not such as dissemble and play the Hypocrites with thee; we come unto thee in the name of thy Son, we are thy Children, and come to thy Ordinances for bread, &c. Joseph layes it hard unto them still, and puts them to the tryall of their truth,* 1.1090 verse 12.14. And by that wile he gets out of them that which he much longed to heare, namely of his Fa∣thers, and Brother Benjamins health, and wellfare, and makes way to have his Brother Benjamin brought into his presence, whom he longed to see. God presseth hard upon the conscience, that he may get out of us what he longeth to heare, and loveth to see in us, an honest heart. Joseph puts his Bretheren altoge∣ther in ward three dayes, and then delivers all but Simeon, whom he keeps in durance, that he might bring Benjamin his Brother to him,* 1.1091 verse 17.21. Thus dealeth God with us, he bringeth us into great straits, and as his countenance is severe, so his hand is oftentimes heavy on those whom he best loves, thereby to bring us to Repentance for our sins, Hos. 5.15. he shuts us up for a time,* 1.1092 that we may have opportunity to reflect home, and repent; and then after two dayes he will revive us, and then the third day he will raise us up, and we shall live in his sight: by chasten∣ing of our Bodyes, he saves our souls, and brings our Benjamin to him, our hearts in his worship and service.

Josephs Bretheren call to mind their cruelty and unkindnesse towards Joseph, and upbraid one another for it, not thinking that Joseph understood them;* 1.1093 but he understood them well enough, and turnes about and weeps, yet conceales all, and bindes Simeon, verse 21-25. Conscience though it may be a while still, and seemingly asleep, yet affliction will awake it, and bring us to an acknowledgment of those sins long before committed

and forgotten, and then it falls to accusing, (which God is not ignorant of,) he heares us and is affected with us, but conceales his affection till due time.

[verse 24] Simeon is taken and bound before their eyes, verse 24. He shall be left in pawne, in fetters, the rest shall return with Corne; Simeon was bold and fierce, as appeares by his cruelty to the Sichemites, and seemes to be the chiefe cause of Josephs trouble, he is therefore singled out. So in that wherein we have offended, God will correct and chastife us, and as we mete to others, it shall be measured to us, Mark. 4.24.

Josephs Bretheren come down a second time to Aegypt to buy Corn,* 1.1094 they bring Benjamin their Brother with much ado, for their Father would not part with him till necessity compell'd, they are kindly enterteyned by Joseph, who no sooner sees Benjamin, but he requires the Ruler of his house to kill and slay, for these men (saith he) shall dine with me, Gen. 43.16.* 1.1095 He feasts them whom former he threatened. When we come to God againe, if God sees Benjamin with us, an honest heart brought into his presence, he will make a feast for us beyond expecta∣tion.

This extraordinary favour made Josephs Brethren to feare the more, and to cleare themselves to Josephs Steward, verse 18, 19,* 1.1096 20. A guilty Conscience made them fearfull, and suspicious, thus we are apt to misconstrue Gods actions; his works of grace (through our sin, and ignorance,) occasioneth us to feare where no feare is, as Judg. 13.22. Math. 14.25, 26, 27.

[verse 25] Now Josephs Brethren make ready the present which they had brought for Joseph, and present it, verse 25. So do the Godly, though it be but a little of every good thing, a little Faith, a lit∣tle Repentance; this God accepts and takes well at our hands, though there be but a little of it, be it of the best.

[verse 30] Joseph makes haste, verse 30. yet he hides his affection till he had brought them to a more sound and serious sight of their sins, And therefore after all this their kind enterteynment, and mirth, when they thought all danger over, he beats upon their guilty Consciences by another tryall, no whit inferior to the former.

Hue and Cry is sent after for a stollen cup; They are accused of flat fellony, they plead their Innocency, search is made, and the Cup is found in Benjamins sack, Gen. 44.6.12. All this was to sift his Bretheren,* 1.1097 and to try their affection to Benjamin, [verse 12] whether they would stand by him in this his trouble, or desert him. Thus dealeth God; when he seemeth to be very Loving to us, and makes us best welcome, he hides his face againe, charg∣eth us with bitter things, whereof we think our selves Inno∣cent, and stand upon our Justification, as Job did, till search be made, and then we find that in our sacks which we knew not of, and would not believe to be there, which when we find, we stand amazed at.

And all this God doth to try the sincerity of our hearts, and the Truth of our Love to Benjamin, and to double our joyes in the end, after we have been brought to a thorough Humiliation for our sins.

[verse 14] Back againe they come with rent cloathes, they humble them∣selves before Joseph, casting themselves on the ground, confessing their sin (not this whereof they were accused, for therein they were innocent, but) their cruelty towards Joseph.

[verse 15, 16, 17] God hath found out the iniquity of thy Servants, saith Judah, of this all were guilty, and confesse their deservings, verse 15.-18. thus the Godly make good use of their present suf∣ferings, and look back to what they have deserved. And then,

Judah he comes neer to Joseph,* 1.1098 craves favour to speak a word in his eare, relates all the matter to Joseph, as if he had been ig∣norant of the matter, when he knew all as well as himself, verse 18. to the end. He acquaints him likewise with the danger of his old Father, and sadnesse of his complaint at parting, offering to be a bondman in his Brothers roome, that he might preserve his Fathers Life. And thus are we brought by our afflictons to powre forth our hearts before the Lord, like him, and acquaint him with all that hath happened, as though God were igno∣rant of the businesse, when he knowes all better then we our selves can know it.

After Judah had done thus, then Joseph makes known him∣self,* 1.1099 Gen. 45.1. &c. Compassion and joy can be concealed no

longer, every man must be put out save his Bretheren, he disco∣vers his affection, tells them he was Joseph their Brother, bids them not be affraid, but puts them (withall) in mind of their in∣jury, whom you sold into Aegypt, yet comforts them with the consideration of what God had done, sends for his old Father, willeth them to bring all they had away, and some live with him in Egypt, which they did to all their comforts. And the like is Gods dealing with us, after he hath tryed us to the purpose, brought us to a true sight and sorrow for sin; he can refraine no longer, Isay. 42.14. He saith,* 1.1100 I am your Father whom you have injured, and wronged in breaking my Lawes, but I have pardoned and forgiven you, and prepared an inheritance for you in the Heavens. Therefore regard not the stuffe, care not for the Lumber, and trumpery, come up quickly and tarry not, the good of all the Land of the Living is yours. And thus you see how Josephs dealing with his Bretheren when they came to buy Corne of him, is a lively resemblance of Gods dealing with his (oftentimes,) when they come unto him in their Afflicti∣ons.

[Use.] It this be Gods way, sometimes to appeare as an Enemy, when he intends Friendship, let us learne to hope, even in a state hopelesse, and love him chiding, and trust in him killing, as Job did. Those that are well acquainted with Gods proceed∣ings,* 1.1101 know that cherishing ever followes after stripes, as Cordialls do vehement Evacuations. His Anger ever ends in Love, and by it he prepares us for Love. His Countenance resembles the picture of Diana at Delphos, whose face though it seemed to frowne upon commers in, yet it smiled upon them at their go∣ing out, Examine me O Lord and prove me (saith David,) Psal.* 1.1102 26.2. try my reines and my heart, for thy Loving-kindnesse is ever before mine eyes: he was to be tryed as Gold is tryed, but he builds upon Gods Love; If Gods Anger, and not his Love had been before his eyes, it had been but a fearfull Apparition, and a dan∣gerous issue to have gone upon, but he saw Love in all, and so long he could submit unto any furnace of his hea••ing. If through those black and thick Coulds that compasse thee, and seeme to interpose betwixt thy Prayers, and the Throne of Grace, thou could'st discerne the bright Sun-beames of Gods fa∣vour;

if thou could'st look beyond the Cloud of afflictions, and see the Sun-shine on the other side, if when God seemes to frown upon thee, and be angry with thee, thou could'st by the hand of Faith, pluck off that maske and Vizard, thou would'st then see a Loving heart through contrary appearances, and pick love out of angry speeches,* 1.1103 as the woman of Canaan did out of Whelp and Dog. He hides himself when he meanes to be found, he kills himself when he makes alive, throwes down when he meanes to build up, and intends to ease us of our burthens, when he seemes to lay heavier upon us. Say then with David when thou lyest under such temptation,* 1.1104 Why art thou cast down, ô my Soul? why art-thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my Countenance and my God.

The Reasons rendered of this trouble pretended by the Friend within, to the Friend without, are now to be examined. And they are two, first the dore was now shut, and it would be trouble∣some, if not dangerous to arise at that time of night to open it. Secondly, his Children were with him in bed, and at rest, and it was not fit that he should disquiet them. We begin with the first.

[Text.] The Dore is now shut.

There is no fault to be found with that. The barr'd Dore keeps out the Thiefe,* 1.1105 who in the Night-time breaks into houses which they have marked for themselves in the day. And it may teach us a point of Wisdom.

To shut the Dore against dangers, as did Elisha, 2 King. 6.32. Nature teacheth the brute beast to prevent danger,* 1.1106 much more should Reason perswa••e men unto it, and Religion alloweth it and commendeth the prudent man that fore-seeth the evill, and avoideth it, Pro. 22.3.

[Use.] Too too blame then are such as carry not a watchfull eye up∣on dangers to prevent them before they do come.* 1.1107 Argus his eyes are to be preferred before Briareus his hands. A provident eye for the preventing of future mischiefe, is more excellent and usefull then a potent arme, for the suppressing of that evill which is befallen us.

But this man who knockt at Dore at this time of Night, came not to steale, but to borrow; he was no Enemy, but a Friend, and one that came in a friendly way unto him, desiring this friendly courtesie from him, and it was his fault to deny him so small a request under pretence of trouble. When the Heart is open, the Dore cannot be shut. As before hath been shewed.

That which this denying Friend seemes to beat most upon, is the Now. The Dore is [now] shut, as if he should have said, Had you come sooner, before I had shut in the Dore, I would have satisfied your desire; but the Dore being barr'd, and I in bed, it is a trouble to me to rise, therefore spare me for this time. That I commend to your Observation from hence, is this.

[Doct.] Good Dutyes are many times omitted under a pretence of an unfit∣ting season, for the doing of them.

The unseasonablenesse of the action is made a great put-off and plea for the Omission of it, albeit in it self warrantable, Thus when the Priest was about to ask counsell of God in the behalf of Saul and all Israel, (A course that God had commanded to be taken in all their weighty and serious affaires, as appeares Numb. 27.21.) Saul perceiving his enemyes to be nearer then he was aware of, wills the Priest to withdraw his hand,* 1.1108 (that is to forbeare consulting with God,) for want of leysure,* 1.1109 1 Sam. 14.19. The Ephod must give way to Armes, It was no fit time in his opinion to fall to prayer, and offering up of sacrifice, but to betake them to their weapons, they would aske counsell of God another time when they had more leysure. Much unlike was he herein to Samuell, who (when the Philistims came upon them, being assembled before the Lord at Mizpeh) would not give over till he had offered a burnt Sacrifice unto God,* 1.1110 1 Sam. 7.5. And herein Saul discovered his hypocrisie, and prophanenesse.

Thus the Jewes objected against the Time for building of the materiall Temple, Hag. 1, 2. that it ought to be re-edifyed,* 1.1111 they confessed; and professed likewise to go about the worke: but they saw that their envious Neighbours would oppose them in

that work, and therefore they forboare, pretending it was not yet seasonable to undertake it, and in so doing, they deserved, as they had, a sharp reproofe.

Another Instance we have,* 1.1112 Acts 24, 25. When St. Paul was preaching to Foelix, and to his Wife Drusilla, and reasoning of Righteousnesse, Temperance, and Judgement to come, Foelix not much affecting that discourse, wills him to make an end for that time, pretending want of leysure to heare him our, but when he had a more convenient time he would send for him: other Instances might be produced of the like kind.

[Quest.] But may not a good Duty be done unseasonably, and marr'd for want of right timing of it?

[Resp.] It may be so: For as there is a season for fish or flesh, out of which they are not good, so may we say of some Dutyes. But here let us distinguish of actions: which are either bad, or good.

As for Actions sinfull; they are at no time seasonable. And therfore it is wel observ'd by some Expositors that Solomon distri∣buting, and laying out a portion of time for every action under the Sun,* 1.1113 Eccles. 3.1.-9. allowes no time at all to sin. As the Apostle saith to Simon Magus, Non est tibi pars ne{que} sors; so may we say of it, it hath neither part nor lot in that partition; neither God nor Nature hath bequeathed any Legacy of time to it. Sin should have no existence at all, and therefore no time; no estate, therefore no Terme: albeit it so falls out, that it usurpeth, & so goeth away, if not with all, yet with the greatest part of our Time.

Good Actions, they must likewise be distinguished of; some are great and weighty (as Christ speaks of the weighty matters of the Law) which are to be concurrent in the practise of all men, with every moment of their lives; such is that great work of glo∣rifying of God, working out our salvation, keeping a good Conscience, waiting for our Lord and Master's comming▪ &c: These dutyes are to be concurrent with all our Time, and every moment of it; which seemes to be the Reason why Solomon doth no more men∣tion a Time for doing these things (in the fore-quoted Text) than he doth for sin. He doth not say there is a time to do ill▪ nor doth he say there is a time to do well, for that in all those particulars he

there reckons up, God is to be glorified in the doing of them, and the wellfare of the immortall soul therein to be sought. These dutyes are to have a share in every part of time, nothing but hath a season: but the working out of our salvation hath eve∣ry season, (at least should have, albeit indeed it hath the least of all.) Now the dutyes of this kind can never be unseasonably performed. Trust in the Lord at all times, saith the Prophet Da∣vid, Psal. 62.8.* 1.1114 Blessed are they that keep judgment and do Righ∣teousnesse at all times,* 1.1115 Psal. 106.3. My soul breaketh for the longing that it hath unto thy judgments at all times, Psal. 119.20. &c.

There are other dutyes, both Naturall and Spirituall that have an appointed time, and season, for the doing of them, they have both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only determinatum tempus, time al∣lotted to them, as all things under Heaven have (for as God hath joyned Time and Duty together unseparably, so that there is no Time, but hath an appointed Duty for it (none can say of any time, At this time I have nothing to do); so there is no duty, but hath time alloted and appointed for the doing of it.) And it hath likewise opportunum tempus, an opportune Time, a peculiar season, in which it is to be done; insomuch that that time which is peculiar and naturall for one thing, may be prejudiciall and hurtfull to another. Solomon instanceth in divers actions, both naturall and voluntary, Eccles. 3.1, 2, 3.* 1.1116 Now every thing is beautifull (saith the wise man) in his time, verse 11. The grace of an Action is much in the right timing of it, Isay. 50.4. And it is the praise of a Godly man, Psal. 1.3. that he bringeth forth fruit in due season.

[Use.] The best of us all have great cause to be humbled for this cor∣ruption of our hearts; when being convinced of the necessity of a duty to be performed by us, belonging either to our generall or particular Calling, we deferr and put it off, under this pre∣tence, It is not now seasonable, the time is not convenient for the doing of it.

Thus Preaching and Hearing of the word is out of season with some, as the Apostle intimates, 2 Tim. 4 2.* 1.1117 Preach the word in season and out of season; opportunè volentibus, importunè nolenti∣tibus (saith Augustine); in season to those who are willing, and

out of season to those who are unwilling, and judge it to be so. The Fryars of Basil held it to be Hereticall to preach diebus pro∣phanis on working dayes,* 1.1118 and we have amongst us who judge them Puritanicall, who heare a Lecture on such dayes. Pra∣yer and other Religious dutyes have the like put off, we want time, have no leysure to do them, hereafter we shall have more and better opportunity.

So in the works of Mercy and Charity we are apt to delay and put off, under pretence the Dore is shut, we cannot spare as yet; when we dye the dore will be open, then we will give more amply and liberally: as yet our charge is great, expenses large, and who knowes but we may want our selves before we dye? In short, the maine businesse of our Lives is neglected under this pretence. Call upon men to Repent and turne, to make their peace with God, they think that we come to torment them before their time. It is not good, say they, to be religious too soon. Old Age and Sicknesse is fitter for sad thoughts, than youth; Repentance must be deferred till a more convenient time.* 1.1119 Like nimble Tapsters, they cry Anon Anon Sir. So Austin confessed of himself, that in his unconverted estate, he returned to Gods call, verba lenta, & somnolenta, Anon, Lord, Anon; he would come Anon, but not yet, By and By, but not presently. In his secret thoughts he desired Chastity, but not yet; with Solomons sluggard he cryed out, yet a little more sleep, a little more slumber, a little folding of the hands to sleep, Pro. 6.10. So is it with all Licentious Sinners, Hodie sibi reservant, & cras Deo promittunt; they will be their own now, and the Lords another time, but let all such Procrastinators consider seri∣ously.

First in putting off any good duty, (an opportunity being of∣fered for the doing of it) (under pretence that the Dore is shut) we controule the Wisdome of the Almighty (in whose power it is only to appoint times and seasons,* 1.1120 Acts 1.6. & 17.26.) as if we could find out a more convenient time then that which God doth offer us, and hath allotted unto us: yea, we challenge to our selves that which is Gods Prerogative,* 1.1121 for he is the God of Time, our Times are in his hands, yet we make as if it were at our own command, in neglecting the Opportunityes that

he doth offer us to do good, or receive good, which is a most presumptuous sin to do, and never goes unpun shed.

Secondly; in deferring or putting off the p••esent opportuni∣ty offered, we put our selves to a great deale of paine and ••abour more then needed; What profit (saith Solomon) hath he that worketh in that where••n he laboureth, Ecc es. 3.9?* 1.1122 As if he should have said, If a man let passe that season and time allot∣ted for every purpose (of which he before spake) there will be then no profit of his work, labour he never so diligentl••. If he misse his Time, and pitch not upon the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his labour will be lost. There are many Nicks in Time, a great many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which if they hit, all goes well, (as you see it in a Clock or a Jack,) if they hit not, if they fall not one within another, the whole work stands. Opportunity and season in time, is aptly re∣sembled to a joynt in a member,* 1.1123 if you hit on the joynt you may easily divide it, but if you are on this side or on that, you do but mangle the meate, and loose the paines you bestow in car••ing of it up. Thus much Samuel shewed Saul,* 1.1124 1 Sam. 13.13. Thou hast done very foolishly, said he, in that thou hast not kept the Com∣mandement of the Lord God which he commanded thee, for [Now] would the Lord have established thy Kingdome upon Israel for ever. Now was the Time to have been made happy for ever, if thou wouldst have taken it. So 1 King. 12.7.* 1.1125 The want of wisdome, to lay hold on the present opportunity lost Rehoboam ten Tribes, and in seeking to recover them againe, he did but lose his labour, as the Prophet told him, verse 24. And 2 King. 13.18, 19. Joseph is will'd by the sick and dying Pro∣phet Elisha, to take his Arrowes, and smite upon the ground,* 1.1126 not limitting the King to any number of stroakes, supposing that Joash upon his former Parabolicall Act might well understand••, that the number of those blowes he gave were to be significant; Joah smitt but thrice the Prophet is greived with his slack hand, and tells him that he should have smitten five or six times, and then he should have consumed Syria, but now he should smite Syria but thrice: which thing questionlesse God revealed to the Prophet, for his last gratification, upon his prayers for Joash, and against the Enemyes of Israel. The opportunity being omitted, he should smite them thrice, but no more: All his

after-endeavours were to no purpose. Nor was it without cause that our Saviour complained of Jerusalems neglect in this point,* 1.1127 Luke 19.42. If thou had'st known in this thy day the things which belong unto thy peace! And so he breaks off, Teares stopped the passage of his speach, he was not able to say any more, he weepes out the rest of the sentence, lamenting the mi∣sery that was likely to fall on them, for that they apprehended not the opportunity offered. Those Teares of his shewed to the world, that Opportunity is a grace to have it, a second grace to know it; but a third grace, and better than both the rest, to make good use of it.

And Lastly; if we do but consider, how wise the Children of this world are in their generation, to lay hold on Time, and Opportunity, it may shame us. The Husbandman puts in his plough after a soaking shower, and makes his Hay whilst the Sun shines; when the Regions are white to Harvest, he puts in his sickle, and suffers not his Corne to shed: The Mariner takes next faire wind, and will not lye longer in the Harbour; when the wind serves, he hoysteth up his sayles, Acts 27.17. There is a Time when Kings goe forth to warr,* 1.1128 which the Soldier neg∣lects not,* 1.1129 2 Sam. 11.1. The Lawyer observes his Termes; the Merchant his Marts, the Smith neglects not to strike whil'st the iron is hot. And for any Action Naturall, or Civill, that we have a mind unto, we will find an Opportunity for. As Caesar said of his way and passage, Inveniam aut faciam, we will find one or make one. And yet we are fooles in enterteyning op∣portunityes offered for the good of our souls: so farr are we from making more opportunityes then we find, that we plead against those that are offered on Gods part, and ought to be ta∣ken on ours.

[Use. 2] How happy might we be, if now at length we would be wise in redeeming of our Time.* 1.1130 Good houres and opportunityes are merchandize of the highest rate and price; and whosoever would be rich in Grace here, or Grace hereafter must not suffer any faire opportunity to passe by him, but must buy it up out of those Hucksters hands which would forestall the markets of it. I meane Profits, and pleasures of the world, vaine sports and pastimes, idle talking, immoderate sleeping, superfluous feed∣ing

&c. We give our monyes for meat drink and apparrell; so should we be content to part with our delights and pleasures, to purchase some time for holy Dutyes: We should get know∣ledge of the worth of the Commodity, as Merchants do of that they buy. David highly esteemed of the men of Isachar, for that they had understanding of the Times,* 1.1131 1 Chron. 12.39. And God will highly esteeme of us, if we be skilfull herein, and wise to apprehend them. It is good in this sense to be a Time-server. So some read Rom. 12.11. Serving the Time (the Greek words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being not much different in old briefe writing.* 1.1132) The meaning is not that we should be as weathercocks turning with every blast of wind, that our Religion should be an Alma∣nack-Religion changing with the Time and season, nor a Me∣ridionall-Religion, calculated to the height of Westminster; nor a Lunary Religion that ebbs and flowes, nor a State Religion that obeyes Affections of Persons; but the meaning is, that we should observe what is fitting for Time and Season, and that do; yet without departing from truth and honesty; that we should reject nothing, that in its season is offered, nor embrace any thing that is not in its season tendered.

[Quest.] But how shall a man come to know the fittest season of any actions?

[Resp.] This indeed is a taske somwhat difficult. For as it is God that hath allotted a Time for every action; So it is from God that we come to find out the fittnesse and seasonablenesse of Time, for each purpose and Action. God hath made every thing beautifull in his Time, saith Solomon, also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end, Eccles. 3.11.* 1.1133 The word that is translated, the world doth properly signifie, Tempus absconditum, a hidden time, and is so rendered by some learned Expositors,* 1.1134 as best agreeing with the scrope of the place. They read the words thus, he hath made all things beautifull in his Time, also he hath set a hidden Time in the heart of them, that is, he hath hid from the heart of men the Time for every thing which he hath ap∣pointed, so that man of himself cannot find out the work which God maketh so beautifull on its Time. So Eccles. 9.12.* 1.1135 Man knoweth not his Time. Such is his ignorance, that herein the

brute Creatures are preferred before him.* 1.1136 Jer. 8.7. Yea the very Ant a silly and contemptible creature seemes herein to excell him,* 1.1137 Pro. 6.6. Notwithstanding the heart of the wise man shall know it, God will teach him to discerne both Time and Judgement,* 1.1138 Eccles. 8.5. God will guide him in the way that he should choose.* 1.1139 And this he doth both by his word and Spirit.

His Word is not wanting, in pointing out the Time and Sea∣son for doing any Action of moment.* 1.1140 It gives us Rules when to Mourn, and when to Rejoyce, when to Pray, and when to sing Psalms, when to Reprove, and when to be silent, when to give, and when to forbeare giving; which Generall Rules a wise Christian will apply to his own occasions.

As for other particular occasions which occasionally happen, Now for this; Now for that; These shall not want a secret knock, and call at the Dore of a wisemans heart, which shall be as if a man stood behinde him, whispering to him saying, Now it is a Time to speak to God for his Church; and Children: Now a word of comfort would be in season, to such, or such a distressed Creature. Now it is a fitting Time to humble thy soul by Prayer before the Almighty, and to set in with God, to strike when he strikes, (like the Smith and his boy,) A secret guidance, from Gods blessed spirit will pitch us upon the right Time,* 1.1141 Who is wise will understand these things.

There are some other Particular Rules which may be very usefull to us for our direction, in seasonable performance of good Actions: such are these.

The first Opportunity that is offered to any for doing good, or receiving good would be apprehended, and not put by, for that is commonly the best: It being with Time as it is with a Vessell of Wine, the best and purest part of it is first drawn out; and that which remaines behind, being neere the dreggs and Lees is the worst: when a man omitteth a faire Opportunity offered him,* 1.1142 he seldome meets with the like againe. Foelix thought to have had a more convenient Time to send for Paul, but he never met with it. A wise Merchant takes his first Chapman; And a wise Christian lets not slip the first occasion offered of doing what good he can. Thus Samuel advised Saul

when this shall come to passe, do that which commeth next thy hand, (for so the words are to be read,) 1 Sam. 10.7.* 1.1143 Here∣to tends that of Solomon, Eccles. 9.10. whatsoever thy hand find∣eth to do, do it with thy might, the hand findeth that which is within the reach of it, or else within the grasp of it, and whatso∣ever thy hand findeth to do, is, whatsoever thou art able, whatso∣ever thou hast meanes to do, Do that with thy might, that is with all thy strength and ability, lay fast hold on the first Op∣portunity, suffer it not to slip from thee, say not the Dore is now shut. I cannot rise to give thee.

Secondly; let the weightyest works have the praecendency, those which are first in excellency, should be first in Time,* 1.1144 Math. 6.33. No wise man puts off matters of greatest weight, and im∣portance till the last, but gives them the priority both of Time and Place. What Tradesman on a Market day would neglect a good Customer in his shop to heare a Ballad sung in the street? What wise man having a suite at Law, and the day of hearing at hand, would neglect that, and spend the Time in delivering let∣ters to this or that Friend? Mary was commended above Mar∣tha for this,* 1.1145 that she minded principally that one thing which was necessary. If an opportunity be offered of doing good to our souls, and our pleasures or wordly profits, step in to hinder, It is no good Plea to say the Dore is now shut, I cannot rise to give thee.

Thirdly, a lesse good may not be suffered to croud out a greater. When Christ called a man in the Gospel, he desired he might go first and bury his Father, but Christ would not grant it.* 1.1146 It may be, on the Sabbath thou layest hold on the opportunity, and call∣est thy family together, thou readest, prayest with them, and preparest them the best thou canst for the hearing of the word. But in the meane Time thou art noted to be a very negligent, and backward commer to Gods House, and all under pretence of private devotion, and family dutyes; but a lesser good may not exclude a greater: And being come to the house of God thou lightest upon some passage of Scripture which much affects thee, thou spendest thy Time in reading of it, when thou should'st be a hearing Gods Minister, and attending to that which is delivered. Sathan deales in this case like Samballat

and Tobiah, who would have drawen Nehemiah away from building of the Citty by calling him to conference: but we should answer as he did,* 1.1147 Neh. 2.6, 7. I have a great work to do which I am now about, and I cannot come down, Why should the work cease whilst I leave ••t, and come to you? When a lesse good withdrawes our heart from that which is a greater good, in such a case it will be no faire plea to say, The Dore is now shut, I cannot rise to give.

Lastly; An uncertaine Good (though in its own Nature more excellent,) may not exclude a certaine good, (though of an inse∣riour Nature,* 1.1148) that is in our Power to do, Pro. 3.27, 28. If at present it be in the power of thy hand to do good to thy self, or Neighbour, and thou omittest this opportunity, hoping to do thy self or Neighbour some greater good hereafter, the Plea will not hold, The Dore is now shut, I cannot rise and give.

Thus learne we to informe our Judgements, not only of what is good, and to be done by us, but also in what degree of good∣nesse every Christian duty is; that every thing in due order may be chosen; the highest degree before the mean, and the mean before that which is Inferiour unto it. So shall every work be done in the season of it: We shall discerne when it is fit to open the Dore, and when to keep it shut. A glorious Lustre will be upon our Actions,* 1.1149 they will be lovely and beautifull being done in sea∣son, Eccles. 3.11. And what Solomon saith of a word in season, Pro. 25.11. is likewise true of an Action in season, It is like Apples of Gold in pictures of Silver. An Apple is not to be pull'd before its time, for then it is sowre; nor suffered to hang too long, for then it rotts: And the Beauty of a Picture is the comely proportion of the parts; the gracefull fitting of the co∣lours, to the parts; the artificiall placing, both of the colours, and parts: Thus, when we give our words and actions, their due proportion, when we rightly order them, and fittly colour them with their due circumstances; Then there is a Beauty on them, otherwise there is a deformity, an obliquity in them, the beauty and comelinesse of them is lost. And so much of the Case.

Now Mystically, our Saviour in encouraging us to hold out in

Prayer (as before you have heard) notwithstanding the rubs and letts, the blocks and impediments that may lye in our way to discourage us, (whereof this is one,) he gives us to understand thus much, that,

[Doct.] When the Dore is shut, Prayer is not so speeding, * 1.1150 as when it stands open to us. The Truth of this appeares by that which our Savi∣our saith, Luke 13.25. and Math. 25.10, 11.

For the better clearing of the point, let me shew you (before I come to the Use;) when the Dore may be said to be shut upon us, and when to stand open for us.

The Dore is shut, first when the Decree is past and gone forth against a Land, Nation, or particular Person,* 1.1151 Zeph. 2.1, 2. Gods Decrees are immutable, and unchangeable, as himself, and secret to himself, we cannot Dive into them;* 1.1152 but there is a double Time to be taken notice of by us; First, a Time of pre∣paring and trying before this unchangeable Decree come forth, which to some is longer then to others: God bore long with the people of Israel in the Wildernesse,* 1.1153 ten times they provoked him before he declared his resolution of rejecting them, before that Decree came forth,* 1.1154 before he sware in his wrath that they should not enter into his rest. And there is a Time when the De∣cree is come forth and past: till that be come forth and past, there is a Dore of Hope opened, but when that is past, and the Dore shut, the Prayers that we put up, either for our selves, or others will not avayle, nor be successefull. For proose of this, read Jer. 7.16. Therefore pray not thou for this people, &c.* 1.1155 But what if the Jewes being moved with the calamity, should cry and importune the Lord with Teares, Fasting, Praying, &c: If they do, (saith the Lord) I will not heare them,* 1.1156 Jer. 11.11.14. & 14.11, 12. But put Case, others of Gods beloved ones, some of Gods speciall favorites, the worthyes of the world should in∣tercede for them? Well (saith God) though Moses and Samuel stood before me for them, verse 15.1. or those three men, Noah, Daniel and Job were in such a Citty, they should not prevaile for that City, Ezek. 14.14.20.* 1.1157 Before that Dore of Gods De∣cree be shut, they may do much: but if the Decree be past, all Hope is past, Prayer speeds not, the Dore is now shut.

Secondly, the Dore is shut, when the meanes that should do us good are taken from us, and then our seeking may prove un∣successefull, Amos 8.11, 12. God threatened a Famine,* 1.1158 not of bread, but of the Word which is worse, and that time of Fa∣mine mine is unseasonable to seek out for food; Then our Prayers have a moultring time, the wing of our Hope is cut short, then they shall wander from Sea to Sea, and from the North even to the East they shall run to and fro, to seek the word of the Lord, and shall not find it. Whil'st the means of doing good are con∣tinued, a large Dore is opened unto us,* 1.1159 1 Cor. 16.9. that is an acceptable Time to be heard in, 2 Cor. 6.2. but if we omit these opportunityes of Grace which lye open, and faire before us, God will not only deprive us of them (through our neglect,) but make us cry mightily for them, before we do enjoy them,* 1.1160 Pro. 28.9. Those who in prosperity despise Gods Lawes, shall hardly have their Prayers heard in time of trouble.

Thirdly, the Dore is shut when a man is taken from the meanes, though they be continued, yet hee is disabled from attending on them, and that either by weaknesse, and other infirmityes, or by Death it self. When neither the parts of the Body, nor the powers of the Soul can discharge their office.* 1.1161 Solomon brings in old and decrepit Age; deafe, blind, lame, short∣winded, full of coughs and aches, trembling on a staffe, robbed of all its senses, and presents him to the young man to behold; willing him to Remember his Creator in the dayes of his youth be∣fore those evill dayes come upon him, and those yeares draw nigh wherein he shall say, I have no pleasure in them, Eccles. 12.1, 2, 3. &c. This old Age he calls an evill Time, because when the dayes of youth are not well spent, the dayes of old Age are hard∣ly brought to goodnesse, exhorting that before those evill dayes come, they would remember God that made them, and serve him, calling upon his name; for if it be deferred till those evill dayes come, their seeking of God will not be successe∣full.

And yet to him that is living there is hope, saith Solomon, Eccles. 9.4.* 1.1162 in which respect a living Dogg is better then a dead Lyon: for when Death comes the Dore is so shut, that no Prayers can

prevayle, no returning from the grave to praise God. Thence it was that David forbore any longer to Fast and Pray for his Child,* 1.1163 hearing of the Death of it. And the wise man adviseth to do whatever our hand findeth to do with all our Power, for that there is no work,* 1.1164 nor knowledge in the grave whither we are going.

Fourthly and lastly; at the day of Judgement the Dore will be so shut, that it shall never be opened more, then all our prayers,* 1.1165 protestations, &c: will be bootlesse, Luke. 13.25, 26. Math. 25.11, 12. as we have shewed more at large on that Para∣ble.

[Use.] Let all such make good Use of this, who please themselves with a conceit, that one time will be as successefull as another to seek God in: Old Age as seasonable as youth, sicknesse as health; when the Sun is set, as opportune as when it first aris∣eth, or is at the height. Some conceite, they have the eares of God at their command; when they call he must presently An∣swer, when they knock he must presently open, be the Dore ne∣ver so fast shut and bolted. Hence it comes to passe that the Sons of men are snared in an evill Time, when it falleth suddenly upon them, as fishes that are taken in a net,* 1.1166 and brids that are ta∣ken in a snare, (as Solomon speaks, Eccles. 9.12.) they are disap∣pointed of their intents and purposes, as we have in the former Doctrine shewed you.

[Obj.] But so long as the meanes are continued unto us, * 1.1167 the Dore is open, 1 Cor. 16.9. What need we feare Audience?

In regard of the meanes that are continued yet unto us, I doubt not but we may say that it is the Gate of Heaven, and with the eye of Faith, we may with Seeven see the Heavens open,* 1.1168 so that the prayers and teares; the sighs and complaints of Gods faithfull Servants do come before him, and are regarded by him: but this should be no encouragement to any of us to walk presumptuously. For,

First; Albeit the Master of the house hath not shut to the Dore upon us, yet the day is far spent, and the shadowes of the evening are stretched out already on us, Jer. 6.4. how many of Gods Faithfull Ministers are driven into corners,* 1.1169 and not a few that pretend to hold forth new lights, prophesie lyes, and the

people Love to have it so,* 1.1170 and what will you do in the end there∣of: when the Candle burnes blew, the damp is coming.

Secondly, albeit the Dore be open unto others, yet it may be shut on thee, what Job saith of the Life of man may be as truly said of all things that fall out in the Life of man, (especially of the Time of his Conversion,) All his dayes are determined,* 1.1171 and the number of his months are with thee, thou hast appointed his bounds that he cannot passe, which Time if men trifl••e away, and receive this generall grace of God in vaine, they may be cast in∣to a reprobate mind, and incurable hardnesse of heart, as ap∣peares, Isay. 6.9, 10.* 1.1172 compared with Math. 13, 14. A man may have the liberty to live under the meanes, a long time after the Dore is shut upon him, so Luke 19.42.43. the Jewes enjoyed the Ministery of the word still, yet Christ tells them that the time of their visitation was past. This possibly may be thy Case if thou contemneth mercy oftered; If thou deferrest seeking to God, when thou art called upon to do it, thou may'st be like that Figg-tree that Christ cur••ed,* 1.1173 and that curse may be denounced against thee, Never fruit grow on thee more, never profit thou by Sermon more, Indeed it is hard to say, (neither Angells nor men can tell) how long the Dore of mercy shall stand open un∣to you, that is a secret known only to God. Nor can any man say of another, the Dore is so shut against this man, that it shall never againe be opened to him, for whilst there is Life, there is hope (as was said) and whil'st God strikes thy heart with some remorse for sin, and giveth thee a desire to seek to him, and call on him, and attend to the meanes, with a desire to profit there∣by, that man may comfortably conclude that the Dore is not so shut, but that upon his knocking it shall be opened unto him, yet the Dew may lye upon Gideons fliece,* 1.1174 and thine be dry, and whilst light is in Goshen,* 1.1175 darknesse may be in thy habitation and dwelling, thy blindnesse may be such that with the Sodomites thou may'st not find the Dore of Repentance, and be wearyed in groaping after it, but if in case thou should'st find it, thou mayst find it shut, and so shut, as that all thy knocking will never move the God of Heaven to open it to thee,* 1.1176 Heb. 12.17.

But how then is that Promise made good, Deut. 4.29. when thou art in Tribulation (saith Moses) and all these things are come

upon thee, at length if thou seek the Lord thy God thou shalt find him; and in the applicatory part of this Parable seek and you shall find, knock and it shall be opened.

[Resp.] This is to be understood with a double limitation, omnis qui petit recta & rectè, every one that asketh right things, and right∣ly. Secondly, Omnis in quo non est legitimum impedimentum quo se indignum facit, every one in whom there is not a lawfull im∣pediment, by which he maketh himself unworthy of receiving, (of which more hereafter in its due place,) wherefore that clause of Moses may not be left out,* 1.1177 If thou turne to the Lord thy God, and be obedient to his voyce, if thou seek him with all thy heart, and withall thy soul. God is truly sought when he is sought in truth of heart, and that is no where to be found, but in a con∣verted person. Now it is just with God to deny them repen∣tance, who have contemned the meanes which should bring them to Repentance, Pro. 1.30. Ezek. 24.13.* 1.1178 Revel. 2.21, 22.

Secondly; Albeit the hand of Eaith and true Repentance be never unsuccessefull in respect of the Salvation of the soul, yet in respect of Temporall blessings it may be without successe,* 1.1179 see Deut. 3.26, 27. No doubt but Moses had repented him of his Sin, in that he glorifyed not God at the waters of strife, yet he ob∣teyned not what he sought for, at the hands of God, to enter in∣to Canaan: the like in David, 2 Sam. 12.14.* 1.1180

Thirdly, if the Master of the house, (or Friend spoken of in my Text) shall open the Dore unto thee upon thy knocking, after it is shut, yet Audience will not be so easily obtained, as when it stands open: there must be bouncing as well as begging: more prayers, longer waitings, &c. Nor is such comming so acceptable to him, as earlier comming; wherefore stay not till the Dore is shut, if thou beest wise thou wilt find a difficulty in that, albeit thy suite happen to be granted in the end. It is ob∣serveable, that albeit Scripture speaks of an acceptable yeare of the Lord,* 1.1181 as if the Dore stood open all the yeare, yet, that we may not trust to that, it is reduced to a narrower compasse of time, Psal. 95.8. Heb. 3.7, 8: To day if you will heare,* 1.1182 &c. to a narrower then that, to an houre, Luke 12.12. and to a narrower then to an houre, to a very minute, the very Now. 2 Cor. 6.2.

Therefore make use of it. And so much of the first discourage∣ment or difficulty. A second followes.

[Text.] [My Children are with me in Bed. ]

As if he should say,* 1.1183 my Children are at rest, in Bed with me, and it is not fit that I should disquiet them to pleasure thee; should I now arise, I should disturb them, break their sleep, wherefore trouble me not at this time. Observe,

The tender affection that Parents beare unto their Children, might in the first place be taken notice of. They lay them in their Bed (you see) yea, in their Bosome, as Ruth. 4.16. and that not only whilst they are alive, but when they are dead, as we read,* 1.1184 1 King. 17.19. But of this Parently affection I shall speak more fully hereafter on verse 11. That I now shall com∣mend unto you from hence, is this

[Doct.] Naturall Affection of Parents toward Children, proves many times a great let and hinderance in the discharge of Christian Dutyes.

Jacob discovered too much fondnesse this way, whilst for the present he seemed more willing that himself and whole Family should perish, then to suffer Benjamin to go with his Brethren to buy Corne,* 1.1185 Gen. 42.38. and 43.3.-11. Davids inordi∣nate affection towards Absal••m, discovered by his immoderate mourning for him had well nigh marr'd all, as you read, 2 Sam. 19.2.-9.* 1.1186 And what other excuse did Ruths Kinsman make, that he did not take her to Wife, as God required he should do; but this,* 1.1187 he should then marr his own Inheritance? Ruth. 4.6. that is (say some) by prejudicing those Children which he had before, if in case he should Marry Ruth, and have any Children by her; the strength of a worldlings excuse lyes in his Children and Charge, and hence it is that our Saviour requires all that would be his Disciples to deny themselves (in respect of Natu∣rall Affection to Father,* 1.1188 Mother, Sons, Daughters,) &c, Math. 10.37. Luke 14.26.

[Reas.] The Reason of this is, for that our Judgement is exceedingly

blinded & corrupted by our Affections; they often lead the un∣derstanding captive, they over-rule, and over perswarde the Judg∣ment, and make it servilely to yeild to their desires: they bear great sway and command in the Soul, (like Rehoboams beard∣lesse boyes,) they will order all. Look as fumes arising from a corrupt stomack, darken and dimm the bodily eyes; so natu∣rally the understanding, (besides its own inherent blindnesse) is so corrupted with partiall affection, as that it neglecteth all due examination, and disquisition, and unadvisedly judgeth that good which is pleasing to sensuall appetite, and carnall Affecti∣on; And so being led, and swayed by Affection: it is carryed out of the way (as a foolish Waggoner by his unruly horses.) Thus Adam was deceived, as the Apostle shewes,* 1.1189 1 Tim. 2.14. that is, not so much by his judgement (though by that also) as by his Affection to his Wife which blinded his Judgement. And who sees not how our Affections to our Wives, Children, and Kindred do many times so dazle our eyes, that we maintaine wrong and error? as Barnabas seemed to have done against St. Paul in his stiffe standing out against him in the cases of Mark, Acts 15.39. Now Mark was Barnabasses Kinsman, as appears,* 1.1190 Colos. 4.10.

Let us then be wary how we let loose the Raines to our Af∣fections, which like wilde and unruly horses are ready to draw the Chariot of the Soul out of the way, unlesse with the bridle of grace, and heavenly wisdom they be restrained, and kept in. Man is a Coach▪ Ʋnderstanding the Coach-man, Affections the Horses, Conscience the Carriage; if the Coach-man want will, or skill, or drive heedfully, or puts the raines into the hands of Affection, if he knowes not his stops, and sideings, the Af∣fections will prove resty, and either kill, or bruise the Con∣science.

The Stoicks knowing the unrulynesse of the Affections, com∣mend vacuity of them, as a point of chiefe wisdome. They say to their Affections as Abimelech saith to Isaac, get you out from amongst us, for you are too strong for us,* 1.1191 Gen. 26.16. Because they found them too strong for them to master, therefore they banish them altogether, but the word condemns it as a fruit of a Reprobate mind, to be without naturall affection.* 1.1192 Rom. 1.30.

2 Tim. 3.3.* 1.1193 Inordinatenesse of Affection may sometimes make some men, like some beast; but Privation of Affection makes a∣ny man at all times, like stones or durt. They are imprinted in Nature by the finger of God; And, by naturall affection S••∣lomon discovereth the true Mother from the false;* 1.1194 the Godly have been commended for them, 2 Pet. 2.8. Our Saviour him∣self was not without them, Heb. 2.17. Affections then to Children, to Friends, &c: we condemned not; that which we presse upon you, is the ordering of them, and keeping them within their bounds. They are common to us with brute beasts and therefore Judgement must order them that they be not bru∣tish. Order them aright, and they are serviceable, and of ex∣cellent Use; but if they be not restrained, they will prove most dangerous, like fire, which of all Creatures is one of the most comfortablest, and most usefull, whilst it lyes upon the hearth, the place ordained for it: but if it exceeds the limits, and gets into the thatch, it is most mercilesse and over-runneth all. Look as it is in great States, so is it in mans little Common∣wealth; there are no more pestilent disturbers of the Publique good, then those who are best qualifyed for service, and employ∣ment, if once they grow turbulent, and mutinous, neglecting the common good for their own private ends, desirous to rayse themselves upon the publique ruines; so is it with the Affecti∣ons, wherefore let it be our care to order them aright.* 1.1195 Joshua killed not the Gibeonites, but condemned them to be hewers of wood, and drawers of water for the Sanctuary. So dispell not your Affections, but let them be serviceable for your soules wel∣fare.

[Obj.] But when are our Naturall Affections inordinate, when do they exceed their bounds?

[Resp.] Then▪ when they are not subordinate to Gods will; when they draw from God, and are hinderances unto us in our Du∣tyes; when they exceed,* 1.1196 or come short of the due measure; or are placed upon wrong objects, when we love what we should hate, and hate what we should Love: It needs must be a deform∣ed face, where there is a transposition of colours; as when the blewnesse of the veines is set upon the lips; the rednesse which should be on the Cheekes is set in the Nose: so when joy stands,

where greife should and greife where joy ought to be; such a soul must needs be mishapen: or if placed on right objects, yet if they exceed, or come short of the measure. God is to be loved above all, our selves next, and so the devided pieces of our selves; but if we love any better then God, our Affections are inordinate, if we so love our Children, as to love their faults; to heare them curse or sweare, &c: or will not crosse them, we overlove them as did Ely, 1 Sam. 2.29.* 1.1197 and honour them more then God.

[Quest.] How are they to be ordered? What bounds and limits must they have?

[Resp.] It is Religion and Justice that must bound and limit them.

First Religion, in which regard God commands that, if thy Brother the Son of thy Mother, or thy own Son or thy Daughter, or the Wife that lyes in thy Bosome, or thy Friend which is as thy own soul, if they entice thee secretly to follow after other Gods, that then thou shalt not consent nor hearken, nor shall thine eye pitty or spare him, but thy hand shall be first upon him to slay him, and then the hand of all the people, Deut. 13.6, 7, 8. So Luke 14.26.* 1.1198 When any of these stand betwixt us and God, they are not any longer worthy of our Love.

Secondly; Justice must bound them. Affection to our own flesh may not hinder us from any just, nor carry us to any un∣just Action, as it doth the worldlings, who to leave their Chil∣dren large Portions, care not how they with-hold from the poore of their superfluity, nor what unjust act they commit. Oh let not your Affections exceed these bounds which they will soon do if you be not carefull. It is said of Conjurers compact∣ing with the Devill, that if they suffer their foot to slip, or if they misse their Circle, the Devill takes his advantage and de∣stroyes them. So if our Affections which are the feet of the soul, if they keep not within this bound, and circle, Satan will take his advantage thereby to ruine us. To conclude the point, you may remember what you read in 1 Sam. 6.12.* 1.1199 There was a Naturall Affection in those two Kine which made them lou, as they went; yet the power of God so overmastered Na∣ture, that they went on with the Arke, and carryed it to the place appointed for it; So should Gods grace order our Affecti∣ons

that it may hinder us in any duty that God requires of us. A picture pasted to a wall cannot be pul••'d away without tear∣ing, but put it in a frame, and you may remove it as you please. So our Affections put into a holy frame of Christian moderati∣on, we can remove them any where; but if we fix our Affecti∣ons on any earthly thing, it will be a renting and tearing to the heart, to be pulled from it.

Mystically, by Children, some understand the Creatures in ge∣nerall, for God is said to be a Father of all, as he is Creator and Conservatour of all,* 1.1200 Job. 38.28. Mal. 2.10. Heb. 12.9. And thus his Children are in Bed with him, being not able to help and succour us, if God do not first arise.

Others by Children abed,* 1.1201 understand his Saints, and faithfull Servants, of whom God is a Father after a more speciall man∣ner,* 1.1202 1 John. 3.1. These are abed with God in respect of the care, and protection he hath over them, nor is he willing that they should any way be disquieted (albeit he seems sometimes to be asleep, suffering the enemyes of his Church to molest and disquiet them.) It is hard to say which of these interpretati∣ons are best; both are good, and we shall rather speak som∣what of both then preferr either.

Understand we by these Children all Creatures in Generall, then this will follow.

[Doct.] Whilst God is in Bed, * 1.1203 there is no Child he hath that is up to help, or succour us in our Necessityes. For proofe of this, read Deut. 32.30. Isay. 30.7. This Gods Church attest they have found it true, Psal. 60.11. & 94.16, 17. Lament. 1.2. And the ene∣myes of Gods Church have found the like, Psal. 18.41.

Two things would be inquired into for the further clearing of the point: First how God can be said to be abed. Second∣ly, whence it is that no Child can help when God is abed. Of the first.

I hope there is none present that have so grosse and earthly conceit of God, as to imagine that he was in Bed indeed, for he is Vivens videns{que} that ever-living and all-seeing God, whose eyes are never closed, according to that of David, Behold he that keepeth Israel,* 1.1204 doth neither slumber nor sleep, Psal. 131.4. He is nor like Baal, of whom Elias sometimes spake tauntingly to

his Preists, Cry aloud peradventure he sleepeth,* 1.1205 and you must awake him; rather what the Romane Orator spake pleasantly of Cani∣nius his Consulship, Vigilantissimum habuimus Consulem, &c: never was there a more Vigilant Consul then Caninius, who during all the time of his Consulship never took a nap, (for in∣deed his Consulship lasted but for a day, it did set with the Sun,) that we may truly say of the Almighty. And yet although he alwayes doth like himself, yet he speaks like a man for the infir∣mity of our flesh, and resembleth himself to one that is a bed and asleep, when he puts himself into a sleepy posture (as it were) towards his people, and is to them as a man asleep is to his Friend; and that first in retiring and withdrawing himself, from them for a time, (as a man that goes to sleep withdrawes himself from company) and doth not appeare openly in the be∣half of his Servants; of this David complaines,* 1.1206 Psal. 9.19. & 59.4. Secondly, when he appeares to be as one that hath for∣gotten them; A state of sleep, is a state of forget fullnesse, this David laments, Psal. 44.24. Wherefore hidest thou thy face,* 1.1207 and forgettest our Afflictions and Oppressions. Awake, ô Lord, arise for our help, verse 23.26. Thirdly;* 1.1208 when he appeares to be unwilling to be disquieted, and seemes to thrust us from him, (as this Friend which my Text speaks of, did his Friend). This David likewise bewailes, Psal. 44.23. Cast us not off for ever,* 1.1209 or thrust us not away (as some read). Indeed it is his mercy and Patience that casts him thus on his Bed,* 1.1210 and brings him as it were into a sleep; and that for no other end, but to awake us out of sleep (as the Disciples did, Math. 8.24 25.* 1.1211)

Next; when God is thus abed, no Child he hath, can arise for our help. All Creatures in Heaven and in Earth are but as the Reflex of the glasse which presently vanisheth upon the turning away of the face. The whole Creation is but a broken Cisterne of it self, and can hold nothing.* 1.1212 As the Creatures speak of Wisdome. The depth saith, It is not in me. The Sea saith, It is not in me, Job. 28.14. So may they say of comfort, and help.* 1.1213 Thus said that King, 2 King. 6.26, 27. And so will all Crea∣tures say in Heaven, and in Earth. All are Gods Servants, and at his command; they stirr not till he gives the word. As all

Creatures have their being from God, so they have their depen∣dance on him.* 1.1214 The Kings of Mexico, when they are conse∣crated, use to take this Oath. I sweare that the Sun during my Life shall hold on his course, and keep his wonted glory and bright∣nesse, and the Clouds shall send down raine, the Rivers shall run, and the Earth bring forth fruite. But the Lord hath a Negative voyce in all the Actions of the world, and what things are neces∣sary to the Creature, and have a must be to the Creator, they are free, and have a may not be, nay a must not be, except he gives the word.

[Use. 1] It is a great folly then any to expect comfort from any Creature, whilst the Creator hath hid away his face; none of the houshold will be up when the Master is a Bed. When God would not Answer Saul, he runs to the Witch of Endor, and sottishly wills her to rayse up Samuel who was at rest,* 1.1215 she raysed up the Devill in the likenesse of Samuel, who cunningly resem∣bles him, both in habit and gesture, and useth the very language of Samuel: but what said he to him? Wherefore hast thou disqui∣eted me, and wherefore dost thou ask of me seeing the Lord hath for∣saken thee, and is thine enemy? Whilst God doth hide himself from us, expect no Samuel to comfort us: The Devill (as soon) in his likenesse. If Gods eyes be shut, no Childs eyes will be open to us. If he do not first arise, none of the Family neither in Heaven nor in Earth dare get up to open the Dore for us, or give a comfortable answer to us. Meanes indeed must be used, but not trusted to: God can work without meanes, no meanes can availe without God.* 1.1216 A••l outward helps are vaine, till he puts to His helping hand. What good could Asa's Physitians do him, when God was not up to blesse the meanes? Adrians Physitians cast him away, (so farr were they from saving him); Zerxes trusted to the multitude of men, but they encumbered him; Darius in his wealth, but that sold him: Rehoboam to his young Councellors, but they lost him: Caesar to his old Se∣nators, but they conspire against him. Domitian in his guard, but they betrayed him. All outward aides are but Aegyptian reedes, which being leaned upon, do not only break under us, and so deceive our trust, but pierce into our hands and sides, and so make a greater wound.

[Use. 2] We have tryed what wit can do, what wealth can do, what Pollicy can do, what earthly power can do to succour us, and yet we are not succoured, helped, delivered; All the comfort which we hoped to have from the Creature, yet sleeps. Now try we another way, Awaken God, the Master of the house, get him to arise, and the Children will soon get up. The Church cryes unto him three times with one breath, Awake, awake, awake, Isay. 51.9. David often cryes out Awake,* 1.1217 Lord awake rise up Lord, why sleepest thou? Psal. 9.19. & 35.23. & 44.23. and God rook it well at his hands. Nor did our blessed Saviour take it ill, from his Disciples that they awake him in a Tempest, Math. 8.25. albeit it seemes by the Text that they did it very turbulently and irreverently, their fear being great, but their Faith small. Nor will God take it ill at our hands, if we call upon him to raise, for our succour: nay therefore he doth seem sometimes to sleep, that he may be awaked by our outcryes. Till this be done, expect not any Saint nor Angell to come in for our succour.

If we take the wordes in another sense, and understand by Children, Gods Church and people, his Saints and holy ones, who were now abed with him, and asleep by him, termed Chil∣dren for their innocency, then it gives us to understand, first that,

[Doct.] Innocency sleeps securely and quietly, Jer. 31.26. Psal. 3.5. and 4.8. See this in Peter, Acts 12.6. * 1.1218 Peter sleeps so found∣ly that the Angel could hardly awake him the night before he was to be slaine. So in some of the Martyrs, who slept sound∣ly and quietly, the very night before they went to execution. And this was not out of a senslesse stupidity, but arising from tranquillity of minde and spirit, and sure confidence in God, who,

First hath promised this to the Obedient.* 1.1219 Levit. 27.6. Pro. 8.2.4. Job. 11.18, 19. Ezek. 34.25.

Secondly he takes them into his protection, provides a good Chamber, and Pavilion for them, Isay. 26.20.

Thirdly, He furnisheth them with a good Bed. It is a large Bed we may stretch our selves upon, and not like that spoken of, Isay. 28.20. It is a soft Bed of Gods own making,* 1.1220 Psal.

41.3. None shall take this Bed from under them.* 1.1221

Fourthly, he pitcheth a strong guard about them, his holy Angells shall attend them.* 1.1222 It is said of Philip King of Macedon, that having slept a sound sleep, and waking at last, seeing Antipa∣ter by him, said, that it was no mervaile that he slept so soundly, being Antipater watched; much more may we so say of the bless∣ed Angells, Psal. 91.1.4.10.-14.

Fifthly, he frees them from all stinging gnats, of worldly cares,* 1.1223 and biting Fleas of feares, Eccles. 5.12. Whether they eate much or little, thier sleep is sweet. Peace shall come, they shall rest in their Beds, each one walking in his up∣rightnesse.

[Use.] Great then is the benefit of a peaceable and quiet Consci∣ence; * 1.1224 Of Lazarus the Disciples said, if he sleep he shall do well; but he that sleeps with a quiet Conscience cannot do amisse. St. Austin, speaking of St. Stevens sleep, saith thus, ô somnum pacis, &c: O sleep of peace, he that thus slept amongst the stones of his enemyes, how shall he awake in his ashes? And let me say of this, O the sweet, of the sweet sleep of an Innocent heart, and spirit, and of a quiet and contented mind, which can lay by earthly cares, and revengefull thoughts, and commend it self in∣to the hands of God; how sweetly shall he sleep in his Death, that thus sleeps in his Life? when as an ill Conscience is full of jealousies, and feares, and thinks every bush to be an armed man. It is storyed of King Richard the Third, after he had murthered his two Nephewes in the Towre, that he had fear∣full sleeps, often leaping out of his Bed in the dark, and catching his sword in his hand (which hung by his Bed-side,) and going distractedly about his Chamber seeking for the Traytor. So Charles the Ninth of France, after the bloody massacre of Paris, seldome did take any sound sleep, nor could endure to be awa∣kened out of his sleep without Musick. There is indeed a sound sleep that sinners fall into, but that is but a carnall security, joyned with dreadfull starring from a blockish numbnesse,* 1.1225 Pro. 23.35. or out of a desperate fool-hardinesse, and not out of Faith, and test of a good Conscience; that ends in a fearfull wakening, so doth not this. Great is the privi∣ledge of that man, whose Conscience is quiet. I have read of

one who being accused for Treason, (but no proofe,) was dil∣ligently observed; and from the sound sleep he took, and quiet rest he had in his Bed, was concluded Innocent. If thou would'st sleep sweetly, make thy peace with God, cast thy self in his bo∣some, he giveth his beloved rest, Psal. 127.2.* 1.1226 He need not feare to give himself to sleep, who hath such a Bed to lye in, only be carefull to keep your Bed, (as we read of one that did,* 1.1227 Acts 9.33.) let us never part with it. And whil'st we have it, take heed that we defyle it not, as Reuben did his Father's,* 1.1228 Gen. 49.4. 1 Chron 5.1. So God will take us and keep us in his own Protection, and not suffer any to disquiet us. Which is the next thing that must be spoken to.

[Text.] [My Children are with me in bed. ] q. d. I may not have them disquieted; which must needs be, should I rise from them. Observe from hence.

[Doct.] God is not willing that his Children being in Bed, and at rest should be disquieted. The Children may be disquieted, but God likes it not. Heare what a solemne charge is given by Christ concerning his Church. I charge you Daughters of Jerusalem, by the Roes, and Hindes of the field, that you stir not up, nor waken my Love, untill she please, Cant, 3.5.* 1.1229 The Church was now fallen into a sweet sleep, and peaceably taking her rest after her labour in seeking; and he would not that she should be awaked out of it, nor raised out of her Bed. As if he should have said, I charge you all that professe Friendship, by all that is comely, deare, and pleasant to you, that as you will answer to the contrary, ye trouble not my Spouse's peace with any unseasonable suggesti∣ons, or uncharitable contentions, or Novelt yes of Doctrine,* 1.1230 but suffer her to take her rest sweetly in that Divine Truth which she hath received, and that true apprehension of me, wherein she rejoyceth. Nor is there mention made at any time of sleep in that book, but the charge presently followes that no man waken her, chap. 2.7. & 8.4.* 1.1231 God hath reproved the disturbers of his Children, (of what sort or rank soever,) as he did those waves that put his Disciples into a fear, Math. 8.23. Psal. 105.14, 15. Read Jos. 7.25. 2 Thes. 1.7, 8.

For the further clearing of the point, and the better making way to the Use, I shall first shew you how these Children may

be said to be abed, and at rest, and then in what respect it may be said that they are disquieted of their rest.

The Godly may be said to be in Bed and at rest, both in Life and Death, and at the last day of Judgment.

[verse 5] In this Life,* 1.1232 they have a three-fold rest. First a Rest of Reso∣lution, spoken of, Cant. 3, 4. After the Church had found her Be∣loved, she held him, and would not let him go. Till she had found him, she was perplexed, goes up and down, enquiring who saw him, whither he was gone: but having taken hold on him and resolving to keep him, she Rested from those perplexi∣tyes wherewith she had been troubled; of this Rest she might not be disquieted, verse 5.

Secondly, a Rest of Refreshment; of this David speaks, Psal. 23.2, 3. And this the Church enquires after,* 1.1233 Cant. 1.7. Tell me where thou makest thy flock to rest at noon-day. And of this the Prophet is to be understood, Isay. 28.12.

Thirdly, a Rest of Peace, security and tranquillity of mind, through the Assurance of their Reconciliation with God, and of his Love and favour through the merits and mediation of Jesus Christ. (Albeit this Rest be not perfect in this Life, but subject to many interruptions.) This is the Rest that Christ calleth us unto,* 1.1234 and hath promised to give us, Math. 11.29. And thus Bernard calleth a good and a quiet Conscience, the Bed of the Soul,* 1.1235 wherein it rests quietly, and contentedly. Unto this Bed, David calls upon his soul to return, Psal. 116.7.

Secondly, the Godly go to their Beds, and betake themselves to their rest at the day of their Death, Isay. 57.2. Where by Beds the Prophet understands such places, as the dead bodyes of Gods Saints are put into after Death; in which respect the bury∣ing place was usually termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sleeping-place of Gods Saints; for that their bodyes lye quiet there, (be it in any Chamber of the Earth, Sea, or Aire▪) as men rest in their Beds till the morning Bell rings, that loud Trumpet of the Arch-Angell sound,* 1.1236 warning all to arise out of their graves, and come to Judgment. Thus we say of those that are dead, they are at Rest, and hence it is that the Hieroglyphicks describe a man at rest, with one soot upon another, as is visible on many Ancient

Sepulchers. Nor do their bodyes only take their rest, but their souls likewise; they are carryed into Abrahams bosome,* 1.1237 as was the soul of poore Lazarus, there to rest in blisse till it shall be reunited againe unto the body. Thus Revel. 14.13.* 1.1238 They are pronounced blessed, that dye in the Lord, for that they rest from all labours.

Thirdly, at the generall Resurrection of all flesh, at the last day they shall have an eternall Rest, of which Rest the Apostle speaketh, 2 Thes. 1.7. Heb. 4.1.9.* 1.1239 Of that Rest Canaan was but a Type, many wicked men entered into that Rest, but none but the Godly shall enter into this. Here we have but one day Rest for six dayes of labour, but there we shall have an eternall Sabbath without any labour to disquiet it.

In the next place take notice, in what respects the Godly may be said to be disquieted of their Rest. And so

The Children of God may be disquieted of their Rest in this Life many wayes. Of their Rest of Resolution, they come to be disquieted; by doubtfull disputation, new opinions, curious and intricate questions,* 1.1240 forbidden Rom. 14.1.

Of their Rest of Refreshing, they may be disquieted by Persecu∣tion; our necks are under persecution, saith the Church, we la∣bour and have no Rest,* 1.1241 Lament. 5.5.

And of their Rest of Tranquillity and inward peace, they may be disturbed through manifold temptations and afflictions inward and outward, from men or Devills. David roared out for the disquietnesse of his heart, Psal. 38.3. -8. Afflictions work sorely even upon gratious dispositions,* 1.1242 to the disturbance of the tranquillity of the Soul. Heb. 12.11.* 1.1243 And hence it is that David calls upon his soul to returne againe unto its rest, Psal. 116.7.* 1.1244

Secondly, in their Rest at Death, they may be disquieted too, the Devill intimates as much,* 1.1245 1 Sam. 28.15. (albeit in that Particular he lyed.) Indeed it is not denyed by Divines, but that the Devill by Gods permission may enter into the corps of a dead body, and make it speak and walke as he pleaseth, but with two provisoes; first that it must be the body of a Reprobate that he assumes, not of the Godly, for that they rest in peace.

Secondly, that the body which he raiseth, he can no longer ap∣peare in, then naturally he can preserve it from corruption. But albeit the Godly be not in this kind disquieted of their rest, yet in other Regards they may, by the Agents of the De∣vill, as

First, it is a kind of disquietnesse to keep them from their beds; albeit they are not thereof sensible, yet God likes it not, who as he hath made the body a house for the soul, till he calls it forth, so hath he made the Grave a house for the Body, till he calls it up, Job. 17.13. Isay. 26.19.* 1.1246 And thus the Saints have been dis∣quieted. Of this David complaines, Psal. 79.2, 3. So Revel. 11.9. which is understood of the cruelty of the Antichristian po∣wer against the faithfull Ministers of God. And this is a thing most dishonourable to deny Christian buriall as appeares, Eccles. 6.3. and reckoned up for a Curse,* 1.1247 Deut. 28.26. Jer. 22.19.

Secondly, it is a disquieting of them when they are turned out of their beds, after they have been peaceably and quietly laid therein. Every man that hath not devested humanity, desires to have his bones lye at rest; And this seemes to be the reason why the old Prophet enjoyned his Sons to bury him in that Sepulcher,* 1.1248 wherein the younger Prophet was buryed, who was slaine by a Lyon: He knew that the bones in all the other graves of the Preists, of other places, should be taken up and burnt by Josiah upon the Altar of Bethel,* 1.1249 (as had been prophesied and foretold) but he presumed that Josiah would spare the bones of the Prophet that had prophesied this, and so his bones being mingled with his would be likewise spared. God cannot in∣dure that the Sepu••chres of the dead should be any way viola∣ted,* 1.1250 Amos 2.1, 2, 3.

Thirdly, th y may be disquieted of their Names and Credits after they are laid to Rest and that either by giving them too lit∣tle, (as wh••n they are rob'd of that testimony which is due to a vertuous life.) Thus dealt the Jewes by Christ, Math. 27.63. This the very Heathen have abhorred.* 1.1251 Or else by giving them too much, as when they adore and worship their very reliques; this God likes not, and therefore he hid the dead body of Moses, nor would he suffer the Devill to remove it, lest the people

should make an Idoll of it. So when they invocate on them, or pray unto them, which should the Saints in Heaven know, they would spit in the face of them that do it: but this I passe.

Thirdly and lastly, concerning that full and perfect Rest which the Saints shall enjoy hereafter, of that being once possessed they never shall be disquieted; there shall then be no more enemy to assault them, no more corruption to grieve them, no more Temptation to ensnare them. And so much for Explication. Application followes.

[Use. 1] Doth not God like to have his Children disturbed of their Rest? This makes for the reprehension of all Disturbers of it. Such have much to answer that molest, and trouble the Mother with the Children, the Spouse of Christ, with those that she hath borne to God, of their Rest and quiet, which they comfortably enjoyed, or do enjoy. There are four sorts of men that are to be especially taxed for this fault. First, the violent Tyrant, Se∣condly, the virulent Heretique; Thirdly, the Scandalous Shcis∣matique; Fourthly, the dissembling Hypocrite.

In all ages the Devill hath raised up some to persecute the Church.* 1.1252 There was a Cain to persecute Abel from the begin∣ning, and a Nimrod (the ofspring of Cain,) a mighty Hunter, and bloody Persecutor. In Abrahams house will be a persecut∣ing Israel, and in Isaacks an Esau; who threatens to kill his Brother: Pharaoh oppresseth Israel in Egypt, and being after∣ward in the Land of Promise,* 1.1253 they have the Canaanites and Hit∣tites, &c. amongst them, as Thornes in their eyes, and Goads in their sides. So Psal. 83.6, 7, 8. And for the times before Christ, and the cruelty of the Churches enemyes then, the Apo∣stle declareth, Heb. 11.35, 36-39. Should we make a Cata∣logue of the sufferings of the Saints of God, since Christs com∣ming in the flesh, under the Gospel; and of the crueltyes of the Roman Emperours towards them for the first three hundred yeares, under ten grievous Persecutions, from Nero's dayes ••ill Constantine's, (wherein those Emperours that raised those ten Persecutions, seemed to have laboured, to have exceeded God in the ten Plagues of Aegypt,) it could hardly be written or read,* 1.1254 or spoken without teares. Eusebius writing of Nero's P••rse∣cution

of the Church, saith, that in his time a man might see Cityes lye full of dead bodyes, the old lying together with the young, and the dead bodyes of women cast out in the open streets, without any respect to their sex: but I need not carry your thoughts back so farr as to those elder times, we have had sad experience in this latter Age, how the Church hath been disquieted by bloody Persecutors. As Rome old, was a distur∣ber of the Churches peace, so no lesse is Rome new by her bloo∣dy Persecutions: what crueltyes have they not used both to the living, and to the dead? When the Towne of Barre in France was taken by the Papists,* 1.1255 they cut up Children alive, the guts and hearts of some of them they pulled out, and in rage they knawed them with their teeth. The Italians which then serv∣ed the King, did for hatred of Religion rip up a living Child, and took his Liver, (being yet hot) and eate it as meate. And in Queen Maryes dayes, they spared neither the Living nor the Dead. Wickliffs bones must be digged up forty one yeares after his Death and condemned to the fire, the like was their dealings with the dead bodyes of Paulus Phagius, Bucer, the Wife of Peter Martyr; whose bones two yeares after their Death, they digg'd out of their grave. These past calamityes we cannot be forgetfull of, nor I hope insensible of present calamityes: for, Albeit we fled from the Lyonesse, yet since, a Beare hath met us: witnesse those late unheard of crueltyes, so much written of, practised by those Irish Rebells against the English, &c. Were I (saith a very learned and grave Divine) to work upon Heathen men, Westerne Americans, or Easterne Chinesses for their con∣version to Christ, I should scarce adventure to propose to them the Historyes of the Churches Persecutions, because to men that have no taste of Religion, they would rather seeme fables then truths; and I should as soon be beleeved.

But as in ••ueen Maryes dayes, the Papists said, All was done in Love, they Tyrannized, Imprisoned, Manacled, Beat, Burnt, Hanged, all in Love. So is it preten ed by Persecutors at this day; but then we may say, the Love and Mercyes of such is ha∣tred and cruelty: such Love and favour Vitellius shewed Julius the Senator, who having a command from Commodus the Em∣perour to slay him with the sword; he out of the Love that he bore to him beat him to death with Cudgells.

As the Persecutor is a disturber of the Churches peace, so is the subtill Heretique, who although he comes in sheeps cloathing, is inwardly a Ravening Wolfe. And such disturbers the Church hath in all ages, (since her Infancy) met withall; No sooner did she begin to take ••ome rest, in the dayes of good Constantine, but she was disquieted with the Heresie of Arrius, and his fol∣lowers; Insomuch that Jerom tells us that the Christian world did lament,* 1.1256 and wonder to see how suddenly the Church was become an Arrian.* 1.1257 It would take up too much time to ac∣quaint you with the severall Heresies, wherewith the Church hath been pestered, and is at this day: No lesse then one hun∣dred and eighty severall Heresies (as some have confidently affirmed) are propagated and spread amongst us, many of them even to blasphemy, and that both in Presse and Pulpit, so that if the world groaned once to see it self turn'd Arrian, England may wonder to see it selfe turn'd Anabaptist, Arminian Anti∣nomian, Socinian, Arrian, Antitrinitarian, Antiscripturist, and what not? And all these lay'd in a boundlesse liberty of consci∣ence, so as no age since the Apostles time could ever parallell. How can the Church but be disquieted hereby of her Rest, that she quietly took under the Government of pious Princes for many yeares? St. Pauls Imprecation may justly be taken up of us, Gal. 5.12. and every faithfull heart may without sin give their Amen of Assent unto it.* 1.1258

Nor is the Church any whit lesse disquieted by the Schismes which are raised in her by pretended Friends: and little diffe∣rence will be found at the last day, betwixt those who have wounded the Church in her Head, by their Hereticall opinions, and those who have lacerated and rent the body by Scismaticall distractions: for Albeit Scisme in it self is not so dangerous as He∣resie, it being an Errour in the fundamentalls maintained with ob∣stinacy, Schisme about Circumstantialls and superstructures; yet Schisme is no lesse dangerous to the disturbance of the Churches peace then Heresie; for as one ariseth from want of Faith, so the other from want of Love. Schisme being a fit slock to graft Heresie upon. The Donatists (as Austine sheweth), were at first but pure Scismatiques, but they stayed not there, till they came to a plaine period of Heresie.* 1.1259 No man becomes

an Heretique upon the sudden,* 1.1260 but windes into it by certaine steps and stayes, as the Apostle intimates, 1 Cor. 11. First there ariseth contentions about Church-Customes, verse 16. these are carryed on with much heate. Then ariseth Shcisms and divisi∣ons, verse 18. And then Heresies, verse 19.

Now there are two sorts of these Disturbers; Some that seperate from the Church, others that make only a division with∣in it.

Such there are that seperate from the Church, as the ten Tribes sequestred themselves from Judah and Jerusalem, the only place where God had promised to dwell by his solemne Church-presence,* 1.1261 1 King. 12.28. Such were those mention∣ed by the Apostle, Heb. 10.15. And such are those who cry out, Come out from amongst them; who from the Churches blemishes conclude her nullity, that she is no Church, no Spouse, hath no Ministers, no Sacraments; and yet they grant that this Church was their Mother. And yet none of Christs Wife? Brave Children! who passe not to prove themselves Bastards, so that their Mother may be noted for a Harlot. Such Aspersions must needs disquiet both Mother and duti∣full Children borne in her, and nursed up by her. But the shame be their own, and Integrity hers, who hath not defiled her bed, albeit they have shamed her Womb.

Others there are, who still acknowledge their Mother, and cleave unto her, but are contentious within her: Dissenting Bretheren. Bretheren they professe themselves, both by Fa∣thers side, and Mothers side, and yet cannot agree; How was Rebeccah troubled with the striving of Children in her Womb? it made her to cry our,* 1.1262 Why am I thus. The Church is no lesse troubled and disquieted at the dissentions of her Children, albeit it be not in substantialls and essentialls (for therein they agree) but in Rites, yet that gives her cause to complaine, Why am I thus? fruitfull in Children, yet disagreeing Children. These dissentions, and different opinions is a Church, causeth it to be like Jacobs stock of sheep which he had for his wages, parti-coloured, full of the black and white spots of jealousies, and distractions;* 1.1263 or like Jeremiahs speckled bird, a bird of divers co∣lours

It proves the bane of the Church, and that the Devill knowes full well, and therefore doth his best to raise them and maintaine them. It was a Poeticall fiction that the Thebans sprung of the seed of the Serpents teeth; but it is more then a Philosophicall opinion, that dissention amongst Brethren ariseth from Sathans subtility. The former sort of Schismatiques are as a Serpent in the Churches bosome. These are like a V••per in the Churches belly, that seek to fret and eate her womb asunder, no mervaile if she be by them disquieted of her rest.

The last disquieter of the Churches peace is the dissembling Hypocrite, such as have a shew of Godlinesse,* 1.1264 but deny the power thereof; The Church hath suffered more by these, then it hath done either by Tyrants, Heretiques, or Schismatiques; So we find, Revel. 9.7. the greatest persecution was by them;* 1.1265 who had faces like men, but teeth like Lyons, and such are Hypo∣crites. Tyrants indeed are full of cruelty, Heretiques are full of subtilty, Schismatiques full of falsity, but the Hypocrite is full of all, therefore worse then any: Else our blessed Saviour had not denounced heavier woes against them, then against any other, and warned us in a speciall manner to beware of these rather then of any other. Beware of these men,* 1.1266 using a word of Emphasis, having reference to those kind of men, whom before he called Wolves in Sheeps cloathing, being craf∣ty, cruell, ravenous, and bloody as Wolves are. St. Paul found the hardest measure from such, they were his first disqui∣eters,* 1.1267 2 Cor. 11.26.

I spare to speak of other Particular disturbers of the Churches quiet, as Slanderers, Swearers, Lyars, and other of wicked and flagitious lives, whereby the Godly are much vexed and troubled, and by whose meanes Gods Israel comes to be afflicted with heavy Judgments, as Israel was for Achans sake,* 1.1268 Those I have mentioned are the principall outward disqui∣eters of the Church, and have been, and yet are of this poore disturbed and distracted Church of England, which hath been esteemed the most happy and flourishing Church in all the Christian world, and that not only in the opinion of our Friends, but our Enemyes themselves being Judges; whilst other

Churches have been rent and torne with dissentions, wasted with miseryes, plowed with the sword, and watered with blood, this Church was quiet in her Bed.

[Use. 2] But if we cast our eyes on our present condition, and com∣pare it with what it was, we have cause to take up a bitter lamentation on her behalf. Not long since, she was in such a condition of Rest and peace, that all the world thought us hap∣py, but our selves; We had the Gospel truly and sincerely taught amongst us; The Sacraments frequently administred, Marriage honoured and solemnized, the Sabbath religiously Sanctifyed, our Congregations duly frequented; The hearts of our peo∣ple knit together, as one man in praysing God, hearing his Word, singing Psalmes, &c. The whole Kingdome was both warme and wealthy; our Nobility were honourably respected: The Gentry regarded, the Comminality en∣couraged, every one sate under his own Vine and Figg-Tree,* 1.1269 with much delight and content. Thus God gave his be∣loved Rest. But in a sudden all is in a confusion, and she, (to the Admiration of the Christian world) so disquieted and distracted in her Rest, that her Friends lament her condi∣tion, and her Enemyes hisse and wagg the head at her, as Lament. 2.15. saying,* 1.1270 Is this that Church, the beauty of the Earth? &c. The Sons of her Mother are become the Persecutors of her, and those Watchmen who should have secured her by their vigilancy, have proved her Adversaryes, they have fallen upon her and wounded her,* 1.1271 greater cruelty she mett not with in those bloody Marian Times, by Ene∣myes, then, in these dayes of pretended Reformation, she hath met withall, by her pretended Friends, exercised both upon the living, and the dead, yet (as he said that beate his Father,* 1.1272 all was in Love so) these pretend in Afflict∣ing and Persecuting of their Mother, all is in Love, as we said in the former Use.

And as she is wounded, so spoiled of her veile, the purity and sincerity of her profession, so that she hath in a manner lost the Credit and esteeme of a Church. The Feild is over∣spread with Tares of errour and heresie;* 1.1273 in the mean time

the Servants are asleep and take little, or no regard thereof.

And for the Factions and Fractions; Rents and Divisi∣ons in the bosome of the Church, whose bowels doth not yerne to behold them? scarce two in a house of one mind, &c:* 1.1274 So that our Religion like the Levites Concubin•• is mangled and cut into twelve pieces, or like unto a Taylers Cushion patcht up together with many lists, or pieces of cloath of severall colours, and more seames, which though never so curiously (in outward appearance) drawen up for pre∣sent, yet they are now seen breaking out into open Rents.

The Hypocrisie that is amongst the better sort of Professors, who seeme to be of sound judgement, (yet unsound in practise) is apparent, scarce a true face to be seen in our Congregations. A forme of Godlynesse, men have got; but they deny the Power thereof, &c.

As for prophanenesse and wickednesse, that every where abounds; it is too too obvious; Swearing, Whoredome, Drunkennesse, nothing regarded, &c. This is the state of this poore Church, for which mine eye weepes, heart bleeds, oh! that we could lay the unsetled and distracted estate of the Church to heart,* 1.1275 as did Daniel 10.2, 3. and Nehemiah 1.1.11. and 21.

But as we look backward, and so have great cause to lament the present estate of our Church; so let us now look forward, and use the best meanes we can, to bring her againe to an estate of rest, and peace. As long as Sion is at rest, every heart and hand should be used to maintayne it; but where she is disqui∣eted and disturbed in her rest, all meanes should be used to set∣tle the peace of it.* 1.1276 Sirs (said Paul to the Marriners in that great distresse that they were in,) you should have harkened unto me, and not have gained this losse; so may we say to you, you should have harkened to Gods faithfull Ministers, who told you of the danger you were in, by your rash and headstrong un∣dertakings, and then this had not befallen us, but the case be∣ing

as it is now with us, I shall give you the best directions I can, that she may have her peace restored.

First; see that you have peaceable and strong affections to∣wards the Churches peace, and wellfare: for as in every art and action what••oe••er, that which a man would commendably effect, he must inwardly affect; so it is in this, we shall never seek after the peace of it, if we be not deeply affected with it. Thus was Nehemiah (as was before shewed) such were the affections of Gods people towards Jerusalem,* 1.1277 Psal. 137.5, 6. They could not but weepe for the distresse of it, they vowed not to forget it, yea to preferr it to their cheifest joy.

Secondly, acquaint your solves with the way of Peace, and fol∣low those things which make for it, which are either Parents to it, to breed it,* 1.1278 or Nurses of it, Rom. 14.19. What makes for it, and conduceth to it,* 1.1279 we read Rom. 12.16. Be of the same mind one towards another, &c.

* 1.1280First then a likemindednesse is to be endeavoured and sought after, and that both in opinion and judgment: this is so necessa∣ry that the Apostle presseth it very often, and with much Ora∣tory, 1 Cor. 1.16. & 2 Cor. 13.11.* 1.1281 So to the Romans, Rom. 15.5, 6. And the like to the Philippians 1.17. and againe chap. 2.1, 2. & 3.16. & 4.2. Two women famous in the Church, leading persons as it seemes, between whom there was some difference in judgment about some point of Religion (as Zan∣chy thinkes) yet these he beseecheth to be of one mind; even women as well as men, he would have alike minded. And cer∣tainly this makes exceedingly for the Churches peace, as ap∣peares Acts 2.46. & 4.32. & 5.12.* 1.1282 This was the glory of the first Christian Church.

[Quest.] But how shall this be effected or, can it be expected?

[Resp.] This indeed is scarce attaineab••e in this Life, to have all to be of one mind, and one judgment, yet it is to be endeavoured: and if that way were trod in, spoken of by the Apostle, it would be effected,* 1.1283 Phil. 3.16. Walk by the same Rule, the word is the Rule we must walk by, Gal. 6.16. So much knowledge therefore as we have attained unto, and already obtained, let us therein walke peaceably, and that measure of truth which

God hath not yet revealed unto thee, in his good time he will open your eyes to see, and acknowledge,* 1.1284 for here we know but in part, and see but in part. About such Truths as are fundamen∣tall, and necessary to salvation, there is cleare and undoubted light in the Scripture, of these let us be fully perswaded in our mindes: about other things that are of private practise, we may abound in our own judgment, care being therein had to the Churches peace; for if an opinion tend to the breeding, ei∣ther of scandall, or division, it should rather be concealed then uttered, doubfull disputations avoid,* 1.1285 Rom. 14.1. As for such as cause divisions and offences contrary to that sound Doctrine which we have learned, marke them and avoid them, Rom. 16, 17, 18.

Secondly; Humility and Meeknesse is laid forth as another path of peace. Mind not high things, saith the Apostle, be not wise in your own conceit, Rom. 12.16. Pride is forbidden,* 1.1286 and Hu∣mility commanded: Pride and Conceitednesse, all ages have found to be the Mother of Heresies. What bred Arrians, Dona∣tists in ancient times, but a priding themselves in their own wits? and the like in our dayes: Some men have gloryed in being the head of a faction; but it is a miserable thing to be a witty disturber of the Churches peace. Thus, Separatists, and other Disturbers of our Church have a proud conceit of their own worth, above others. It is by Pride that contention cometh (saith Solomon.) Some men will maintaine an Errour stifly,* 1.1287 because they have held it, this is Pride: hence comes controversy upon controversy, and that for small matters, till the Church be miserably distracted; meeknesse and lowlinesse of mind would help this, Ephes. 4.1, 2, 3.* 1.1288 Thence it is that Gregory calls Humility, Radicem pacis, the Root of Peace,* 1.1289 Learne of me (saith Christ,) I am meek and lowly, and you shall have Rest, Math. 11.30.* 1.1290

Thirdly, Patience; This will teach a man not to offer, but rather to suffer wrong, and to buy peace, albeit it be with much dammage, as we read Abraham did of Lot;* 1.1291 Gen. 13.9. me∣morable is that speech of Gregory Nazianzen concerning him∣self, Si propter me est ista tempestas, &c. If this tempest be by reason of me, take me, and cast me into the Sea; (like Jonas)

and so let this Tempest cease to avoid the Churches troubles, im∣pendent, he was content to suffer losse of Life. And such was the custome of faithfull Bishops and Pastors in former Times. Austin,* 1.1292 & almost thirty Bishops besides himself, out of modesty, and humility agreed either to admit Partners into their Sees, or else pro Christi unitate Episcopatum deponere, for the Unity of the Church to lay down their Bishop-like Authority: Thus they reasoned with themselves, Did Christ descend from Heaven into our humane members, that we might be his members; and are we affraid to come down from our Sees, to prevent division in Christs members? Our lives should not be deare unto us, so as we may fulfill our course with joy,* 1.1293 Acts 20.24. Concern∣ing peace, let us say as faithfull Mephibosheth did to David concerning his returne to his own house, Let him (i. e. Ziba,* 1.1294) take all, so long as my Lord the King is returned in peace.

Fourthly;* 1.1295 Love and Charity is another way of Peace, Rom. 12.10. 1 Pet. 3.8. Ephes. 4.2. that will cause us both to beare, and forbeare: It suffers long, it is kind, not easily provoked, &c: 1 Cor. 13.4. It will not give offence carelesly, nor take it causlesly.

If there be difference in judgment, yet there may be no distance in Affection. Still we should Love as Bretheren, as did Paul and Peter, Hierom and Austin. This will keep us from judging, and censuring those who dissent from us as Antichri∣stian prophane: Oh that we could tread in this path, but iniquity abounds, and love is grown cold. Thus you have heard of the paths of peace, and of that which makes for Peace, which must be followed.

The third and last thing that must be done for procuring Rest to the Church,* 1.1296 is Prayer, Psal. 122.6. Thus David fre∣quently, Psal. 51.18. and 53.6. Psal. 102.13. So Isay. 62.7. Jer. 29.7. In all your Prayers, let the Church of God find a Roome. And thus you have heard what is to be done by us for procuring the Churches peace.

I have now only a word or two, by way of Motive to say unto you, I would faine set an edge upon what

hath been delivered, and quicken you to the Duty in seeking after the Rest of Gods Church. And for this end Consider:

First you have a Call to do it, and that may encourage you,* 1.1297 1 Cor. 7.15. Colos. 3.15. If you look to Particulars, you have the God of Peace for your Father, The Prince of Peace for your Governour, your Law is a Gospel of Peace, your Titles, Titles of Peace, Sons of Peace, you are Doves, and Sheep, not Doggs nor Swine. No one duty more pressed nor called oftner upon, then this of Peace, Peace, hold your Peace; hath the Parents of our bodyes often said. Now then let me use the Apostles words, If there be any Consolation in Christ, &c: if there be any such thing as the comfort of Love, or the fellowship of the spirit, ful∣fill you my joy, yea your Fathers joy, your Mothers joy, your Bre∣therens joy, that you be like minded, &c.

Secondly, Consider the good that followes upon the Churches Peace, Behold how good and pleasant a thing it is, Psal. 133.1. Pax optima rerum, It is good beyond expression,* 1.1298 every way good. Behold it,

First in Reference to God, so it is good; It makes us fitter to praise him, and do him service with greater comfort, and en∣couragement, as we see, Rom. 14.5.* 1.1299 Now the God of Patience and Consolation grant you to be like-minded, &c. why, to what end? that you may with one mind and one mouth glorifie God, even the Father, &c.

Secondly, it is Good in Reference to Christ the Head, whose comming was to establish peace on earth, as appeares by the Angells, Luke 2.14. So Ephes, 2.13, 14. Colos. 1.20. Rom. 5.10.* 1.1300 Now whilst there is discord, &c: the work that Christ came to do is undone, hence is that of our Saviour in his Prayer, John 17.21.23. Holy Father keep through thine own name, those that thou hast given me, that they may be one as we are, that the world may beleeve that thou hast sent me, that is, that the world may be convinced of the efficacy of my comming, seeing the Concord, Vnity, and good Agreement, amongst the mem∣bers of the Church.

Thirdly; it is good in Reference to the Church, for as it is in the naturall body, not only the beauty, but the strength and safety of the whole consists in the Union of the parts; so is it in the Body Mysticall, which like a tight ship makes head against the waves, and whilst her sides hold, and her planks lye close, she worketh it out bravely in a storme; but when they are dis∣joynted, shipwrack followes. Agree amongst your selves, said Severus to his Soldiers, and feare nothing.

Fourthly, it is good, in reference to our selves, as being an evi∣dence of our being in the Body, and true members of the Church,* 1.1301 Isay. 11.6. John 17.11.22. And for outward Bles∣sings, our Peace depends on the Churches peace, Jer. 29.7. Psal. 122.6. There is plenty, and prosperity attends the Churches peace, never look to see good dayes till you see the Church enjoy her Rest, Psal. 34.12, 13. 1 Pet. 3.10. Where∣fore for Gods sake, for Christ's sake, for the Churches sake, for your own sakes, labour and endeavour after the peace of the Church.

Fifthly; It is good in respect of those without, for peace in the Church is as an Adamant, it drawes men into it. This was a prevailing Argument with the Sichemites to enterteyne Jacob, The men are peaceable,* 1.1302 said Sichem, Gen. 34.11. So it drawes others to a Love of true Religion.

Thirdly, if this prevaile not, then consider the ill effects of her trouble, and disquiet, for hereby the Church comes to be scandalized. One of the maine scandalls that the Jewes take against Christians, is their dissentions in Religion. And the Turke could say that he should sooner see all his fingers to be of one length, then Christian Princes to be of one mind. And Camerarius tells us of one,* 1.1303 who somtimes had been a Christian and a School-Master, but afterwards he turned Turke; and be∣ing sent Embassador to Steven the King of Poland, did professe freely and openly that he was moved to renounce Christ, by the discords and jarrings that he found amongst Christians in point of their Religion. And one of the chiefest objections of the Papists against the reformed Churches, at this day is our dis∣sentions amongst our selves, evident signes (say they) of an He∣reticall Spirit. Nay among our selves, Religion suffers by our

discords, men of prophane mindes, think Religion but a fancy or a phrensie, as 1 Cor. 14.23.* 1.1304 To heare many speak in the Church with strange tongues, will they not say you are mad, &c. This causeth many to forsake us, keeps back others from joyn∣ing with us, (as was said before,) causeth our enemyes to write, and speak against us,* 1.1305 so that we are now become a reproach to our Neighbours, a scorne and derision to those who are round about us, Ought we not therefore (as Nehemiah said in another case) to walk in the feare of God, because of the reproach of our Adversaryes: so,* 1.1306 ought we not to be of one mind, in respect of those who behold ours differences, and rejoyce at them? Sirs, said Bias to his Soldi∣ers in a mutiny, your enemies see you; so, Atheists, Papists behold and clap their hands. I have read that there was somtimes a great contest between Basil and Eusebius, but when they heard how the Arrians (the common enemies of Christ and his Church) began to take advantage thereof, to the prejudice of the Truth, they presently laid their controversies asleep, and both joyned against the common Adversary; so should we, according to that foretold, Isay. 11.13.14.* 1.1307

Nay, yet more; It doth not only scandalize the Church, but it tends to the ruine, and subversion of the Church, (for dissention ever tends to desolation, Math. 12.25.* 1.1308) Boards joyned make a ship, but dis-joyned a ship-wrack; Connexion of stones makes a house, but the dissipation of them a ruine. If men think to build and agree not, they are deceived. Such do with the foolish woman in the Proverbs,* 1.1309 pull down the house with their own hands; or, if they build, they build but a Babel of Confusion.

Lastly, Consider; how highly God is offended, with such as disquiet the Peace of the Church, Offences indeed will come,* 1.1310 but woe to those by whom they do come. Thou hast troubled us, and God shall trouble thee this day, (said Joshua to Achan.* 1.1311) So may it be said of all the disquieters of the Churches peace, Thou hast disquieted the Church of God, and God shall dis∣quiet thee. And it is a righteous thing with God so to do, saith the Apostle, 2 Thes. 1.7. It was Cyprians observation,* 1.1312 that mans cruelty never raged against Gods Church, but some extraordinary Judgment followed. And indeed who can name

the Persecutor (unlesse penitent,) that ever dyed a dry death? The story of the Church, both sacred and humane, manifest this: particulars would be too long to relate; we shall find in Ecclesi∣asticall History, that from the first Persecution under Nero, (whom Tertullian styles Dedicator Damnationis nostrae, The first that made a Law to condemne Christians to death,) to the last of the ten Persecuting Emperors, not one of them but came to a fearfull end: only Libarius escaped, who went to Basil and became a Christian. The like fearfull ends hath befallen Per∣secutors in these latter dayes, as we may read in our own storyes, and thither Treferr you.* 1.1313 The like fearfull ends have happened to blasphemous Heretiques, and other troublers of the Churches peace; but I forbeare.

Let these Arguments prevaile with you to study, and endea∣vour the peace and quiet of Gods Church, and Children; did I know better I would bring them, could I procure stronger motives, I would make use of them: I would be content with Austin,* 1.1314 to fall down before your feet, who are disturbers of the Churches peace, and humbly beseech you, for the Lords sake, for his Christ's sake, (our blessed Saviour) for the flourishing estate of England, and for the wellfare and safeguard of innume∣rable poore souls therein, to avoid contentions, and dissentions, and make after those things which tend to the Churches peace: and in so doing, albeit your eyes should never see the Church in that Bed of Rest and Peace, that she hath been raised out of by the troublers of Gods Israel; yet Rest shall come to you, and much comfort when you can say in this Case, as the Elders of Israel in Case of shedding innocent blood, Neither have our eyes seen it, Be mercifull O Lord unto thy people Israel whom thou hast redeemed,* 1.1315 and lay not innocent blood to the charge of thy people Isra∣el. And in so doing, saith God, the blood shed shall be forgiven them. So, Lord, I have not disturbed thy Spouse of her Peace, and quiet, by any willing act of mine, but I have desired her Rest, prayed for her Rest; Do so, and then her trou∣bles shall not be laid unto thy charge, nor imputed to thee.

We have now done with the Reasons, used by this Friend to his Friend, to render it a troublesome suite:

Now let us hear his Resolution and Determination, the premises considered.

[Text.] [I cannot rise and give thee. ]

And yet the Text shewes that afterward in regard of this mans importunity, he did arise, and give him as many as he needed. It appeares then, that it was rather want of Will then Power: but thus it is (and I pray observe it.)

[Doct.] What man will not do, that he excuses with [I cannot do]; I cannot is pleaded, when the Truth is, it is I will not.* 1.1316

Thus Ruths Kinsman pleaded for himself to Boaz; Ruth. 4.9. I cannot redeeme it for my self, least I marr my Inheritance, he loved the Land well which he was to redeeme, but he cared not for the woman; she was a poore Widdow, and he a rich world∣ling: now when he is put in mind of that, that he must buy it of Ruth, and so take her to Wife, he pleads I cannot, albeit before the motion, he was both willing and able. And thus the chiefe Priests and Elders answer our Saviour, when he asked them what they thought of Johns Baptism, They could not tell, but in∣deed they would not tell, for they knew it well enough,* 1.1317 Math. 21.27. So John 12.39. they could not beleeve, that is, saith The∣ophylact, they would not understand. So Luke 14.20.* 1.1318 Some that were invited to the wedding feast, excused it thus, I have marryed a Wife, and therefore cannot come, but why therefore? he might have brought her with him if he had pleased, and t it is very likely she should have been as wellcome as himself, the Truth is he would not come, albeit he pleaded, he could not.* 1.1319 The like excuse, we read that the unjust Steward made, who being cast out of his Stewardship for his Injustice and deceit, consult∣ing with himself what course he was best to take for his future livelyhood, he tells us that he cannot dig, he was unable to fol∣low labour, Luke 16.3. But what should hinder?* 1.1320 he had his health, strength, and limbs, the truth is he wanted a will to it, he had a Disease that lay in his bones, called Idlenesse.

[Reas.] And indeed I cannot, is a more modest speach then I will not, and carryes with it a reasonable excuse: and thence it is, that it is so often used; for in Reason we think, what a man cannot do, he should not be urged to.

[Use.] Are we not deeply guilty of this fault, in works of Piety, how often do we heare I cannot alledged? I cannot heare, I cannot pray, I cannot abstaine from cursing, swearing, theeving, &c. And why so? thou canst abstaine if the eye of man be on thee, if thou beest in the presence of some superiour whom thou dost reverence. Thou canst absteyne, if a punishment were presently to be inflicted on thee, &c. And yet thou plead est thou canst not. Beleeve it, though no naturall man be able to do any thing spiritually good, and pleasing to God; yet there is no natural man but may do much more good then he doth, to further his own salvation, and to avoid damnation. He hath power enough by Nature to curb and restraine himself from all grosse sins, as Whoredome, Drunkennesse, lew'd company, &c. He hath po∣wer enough left in him, to make him lead a civill and unblame∣able Life, Luke 11.18. He hath ability and power enough to do many good dutyes,* 1.1321 naturally and morally good, Math. 19.20. Rom. 2.14. You may come to the word, heare it, at∣tend to it, &c. this you may do if you will; and that you do not thus, the want is in that, not in any want of power in you.

Alike faulty are we in our excuses for our Omissions of works of mercy, and Charity; men cannot give, they cannot lend, they cannot do as they have done; but where's the want? Look upon our backs,* 1.1322 they are as fine as ever, (as one saith,) no want there; Look upon our Tables, they are as full as ever, no want there; Look into our houses, they are as richly furnished as ever, there is no want there. Where is the want then? in your Ability and Power? no, no, but in the will. You have to spend on fools, and Jesters, to consume in needlesse suites, and brab∣bles; you will spend ten pounds, nay twenty, but you will have your wills, and yet not wherewith to comfort a poor distressed Widdow, Fatherlesse Child, to help an honest decay∣ed; Christian. I tell you, mend but the Will, and all is mended; were that right, this excuse needed not; help that and all is hol∣pen.

If Will were at home the Dore would be opened, though at Mid-night, (though the Children be abed and a sleep,) to pleasure a Friend, to succour the poore, needy, and such as are in distresse.

We read of a poore woman that came to Basil, desiring him to write to the Governour of the place in her behalf, that he would ease her of her Taxes; he did so: The Governour re∣turnes this Answer, I would with all my heart do what you desire for this woman, for your sake if I could, but she is under such and such Taxes that I cannot relieve her: well sayes Basill in his reply, si adsit voluntas, &c. If you have a Will and want power, it is tolerable; but if you have power and want Will, God will bring you into a poore condition: and so it fell out, for this man was afterwards by the Emperour cast into Prison, he sends to Basil, desiring him to intercede for him, he did so; and after six dayes he was delivered, and then he shewes twice as much favour to the woman,* 1.1323 as she before desired.

To say I cannot upon respect of some inconveniences may in some sort be excused, being thus to be understood, with Con∣veniency I cannot: yet this is no excuse for the Omission of any Duty whereto we stand bound, either to God or man. But to say, we cannot do that which we have no will to do out of a fro∣ward spirit, is an untruth, yea a sinfull excuse, wherein many times we charge God foolishly with that unprofitable Servant, as if he reaped where he sowed not, and requires that of us which we have not ability to performe,* 1.1324 although he justly might by reason of our first abilitves: but yet he doth not, he requires of us what we may do, and (if we be as we professe our selves) good Christi∣ans have ability to do,* 1.1325 Phil. 4.13. I can do all things (saith the Apostle) all things in some measure, though not in that absolute and perfect measure that the Law requires. Let us not be like Banquerours, who because they cannot pay all, refuse to pay any thing at all: but pay, so farr as our power reach∣eth.

[Use. 2] To wind up all in a word, Lay the blame of your neglects where it should be laid, and that is on the Will; which you may thank for your Damnation: for men perish not because they can do no better,* 1.1326 but because they will do no better, Math. 23.37. As somtime a Roman Senatour said of his Wife (after he had discharged Cataline his house, and forbidden her his company, which she obeyed not,) Opulentia valet, ingenium valet, lingua valet, animositas valet; tantum voluntas aegrotat, Her purse is in health, her wit in health, her tongue is in health, her courage in health, only her Will is sick: so may we say of our Wills, God hath charged us not to admit his enemyes, our sins, but observe his precepts, and do good dutyes; we have hands able to do it, they are in health; wits able to do it, they are in health; wealth and meanes able to do it, they are in health; only our Wills are sick, they will not do it. God of his mercy recover them, and all will be recovered. Thus of the Literall, now of the Spirtuall meaning.

Our Saviour by this seemes to hint unto us, whence it is that our doubts and feares arise, of not being heard in prayer, name∣ly from a conceit that God cannot help us: for whilst a Dore is open, and Children up, and some faire probability of speeding, so that we see a likelihood in respect of meanes, we receive en∣couragement; but if there be a want of meanes, no faire pro∣bability of help from the Creature, then we think that there is a want of power in the Creatour; he would help us it may be if he could, when indeed it is not want of power, but want of will in God that we are not helped, and from hence may be inferred,

[Doct.] That Gods will doth not alwayes permit his power to bring into Act what it could. God may Answer us sometimes as this Friend answered his Friend, I cannot rise, &c: when indeed it is, I will not rise.

This is a lesson that the Godly have been well instructed in: So the three Children who were cast into the fiery Furnace in their Answer to Nebuchadnezar,* 1.1327 Dan. 3.17, 18. Our God whom

we serve is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine hand, O King. But if not, be it known to thee, O King &c. that is, if he be not pleased to deliver, that his Will permit not his power to do what it can, yet we will not fall down, &c: So the Leper in the Gospel;* 1.1328 Math. 8.2. doubted not of Christs power, he knew that he could make him cleane, only questioned whether his Will would permit his Power to Act.

For the further clearing of this point, it will not be amisse to take notice that the Power of God is said to be either Intrin∣secall or Extrinsecall. The Intrinsecall Power of God is that which worketh in himself Internally, and is alwayes active, and actuall. And thus it is equall with other his Attri∣bures; for all his Attributes are his Essence, and Himself, (for whatsoever is in God, is God): And so no Attribute as it is his Essence, and Himself, can exceed another; His Mercy is not beyond his Justice, nor his Justice beyond his Wisdome, nor his Power beyond his Will, nor that larger then his Power.

The Extrinsecall Power of God is that which is exercised about outward Objects, and is so called in respect of outward opera∣tions, proceeding, and passing from him towards things that be divers, and various from Himself? This power is alwayes Active, but not Actuall. And this is (for our Capacityes) di∣stinguished into Absolute, and Limited,

His Absolute Power is that, whereby he is able to do all things Possible to be done, I say possible; for some things cannot be done, being in themselves impossible, of which nature are such things as inferr a Contradiction, as for one thing at the same time to be, and not to be; A body to be here, and at the same instant of Time not to be here. The Sun to shine, and at the same in∣stant of Time not to shine: But of things of this Nature, it may rather be said, they cannot be done, then that God cannot do

them; Seeing the Reason of this impossibility is not in Gods Nature but in theirs.

And some things God cannot do, as contradicting his Nature and Essence,; So, first; Matter of Iniquity, he can not Lye, Tit. 1, 2. Heb. 6.18. Gen. 18.25. Secondly,* 1.1329 Matter of suffer∣ing, Gal. 6, 7. Jam. 1.13. Therefore the Son of God that he might be capable of suffering, took on him mans flesh. Third∣ly; Matter of variablenesse and Inconstancy, Jam. 1.17. 1 Sam. 15.29. (And where such things are said of God, they are to be understood figuratively.) These things may be done by the Creature, but not by the Creator. And that not because of impo∣tency in him, but because of Potency and perfection of excel∣lency (saith Tertullian).

Now by this Absolute Power of God he can do all things posi∣tively, Job. 42.2. Math. 3.9. & 19.26. & 26.53. Rom. 9.18. Mal. 2.15.* 1.1330

The limited Power of God is that which his Will or some other Attribute limiteth or restraineth, Psal. 115.3. Isay. 46.10. I will do all my pleasure. Thus God by his Absolute Power could have destroyed Sodome before Lot came out of it; but by his Limited Power he could not, Gen. 19.22. It was not Passive∣ly limited by Lot, but Actively by his own will. Thus Mark. 6.5. By Christs absolute Power he could have wrought more Miracles then he did in Nazareth, but by his Limited Power he could not, and why so? because he would not, it making more for his glory, not to work any great miracle amongst that un∣believing people. So Math. 26.53. and of this Power we now speak.

[Reas.] If you should aske a Reason why God will not do what he can do? I must tell you that it is not safe to question it: Qui rationem quaerit voluntatis Dei, aliquid majus Deo quaerit (saith St. Augustine.) He that seekes a Reason of the will of God, seekes for somthing greater then God. Therefore, sayes Luther

justly, periculosa & pestilens quaestio, Quare? It is a dangerous and infectious Monosyllable, Why? And he persues it farther with words of more vehemency: Odiosa et exitialis, vocula, Quare, It is an execrable, and damnable monosyllable, Why? it exasperates God, and ruins us; For when a man comes to the boldnesse of proposing such a Question, he will not give over till he find some Answer, and he has nothing to answer him but his own Reason; and that affoards not lead enough, nor line enough to sound the depth of Gods proceedings. The Will of God is the Cause of all Causes, in which we must make a stand, and seek for no Reason beyond it. It is thus, or thus, why? it is Gods will to have it so, that's enough: There is no Cause of the first Cause. The Sea be it never so deep hath a bottome, the Heavens be they never so high, they have a top; but of the will of God there are no Confines, nor Limits, as Zophar excellently telleth Job. cap, 11.7, 8, 9,* 1.1331 God is an ab∣solute Lord over his Creatures, and hath as just right of their Disposition, as he had power of their Creation. Hath not the Potter power over his Clay? The Carpenter of his Timber;* 1.1332 The Governour of a Family, power to put out at pleasure, to set this Vessell on the Cupboard, fling that other on the Dunghill? God hath a farr more incomparable right over us, then we over any Pot or Vessell, who then shall demand a Reason of his Will?

And yet though there can be no Cause given of Gods will, which is the Cause of all Causes, yet (as Aquinas teacheth us to distinguish) there may be ratio rei velitae a reason of that thing which is willed by God,* 1.1333 for God worketh all things according to Counsell. And so his Will is not without Reason, and according to this Counsell of his own Wil, he setteth divers things in such an order, that the former is the cause of the latter, yet none of them a Cause, but an Effect of his Will.* 1.1334 So Rom. 8.29. all depend on Gods Will, but his Will on none of them. And thus God himself is pleased to render Reasons for the doing of that which he commands, and of his proceedings with the Creature, as Gen. 6.12, 13. Rom. 9.20.-25. And a Reason of these things may modestly be enquired.

This Doctrine delivered serves to reprove a double fault in us: The one is that absurd and foolish Reasoning from the pe∣wer of God, to the will of God, God can do this, or that, there∣fore he will do it. And thus they of the Romane Church Rea∣son for Christs Corporall presence in the Sacrament of the Al∣tar; they obtrude to us,* 1.1335 miraculous Doctrines of Transubstanti∣ation, and the like upon a possibility only, It may be done, say they, it is possible; God can do it (which yet implying contra∣dictions cannot be done) but should it be granted that God can do it, yet an Argument à posse ad esse is infirme and weak; un∣lesse they can find Gods will to be there, as well as his power, they prove nothing. The like absurd Reasoning we heare from many carelesse people. God can save me without meanes, help me without praying; Indeed, by Gods omnipotent and absolute power, he can do this; he can feed Eliah by a Raven, cause Corne to grow without plowing or sowing: of stones, raise up Childeren unto Abraham, but will God (think you) do this? Is not his power limited by his will? And by his limit∣ed power he will not do this that you say.

[verse 21] The other sort to be reproved are such as tempt God concern∣ing his power; for when matters succeed not according to their hopes, when they find every dore shut, and no probability of help from the Creature, presently they are dejected, not be∣cause they think God will not, but because they imagine God can∣not help men. And this was the fault of Moses, God promised to spread such a Table in the Wildernesse, that all the Israelites should have flesh to eate,* 1.1336 Numb. 11.19. and that, not for a day or two, but, a month together. Moses questioned whether God were able to make good his promise, verse 21. thus he ar∣gues; the people are six hundred thousand foot men, &c: shall the Flocks and the Heards be slaire for them to suffice them? &c: but see the Answer that God makes, [verse 23] verse 23. Is the Lords hand waxed short? &c. implying that Moses and the people of Israel had such an apprehension of his power: for this is said likewise of them, Psal. 78.20. They spake against God, and said can God furnish a Table in the Wildernesse?* 1.1337 from the strongest premises

which Omnipotency it self could make, they could not dispute Faith in the Conclusion. Behold he smote the Rock &c: can he give bread? Oh cursed Infidelity! which will pervert Gods Lo∣gick, and dispute Gods Arguments backward: From what God hath done Faith, gathers strength,* 1.1338 as David said in Goliahs Case, God hath done this and will. But Infidelity from the pre∣mises of Gods power concludes weaknesse; from a Can to in∣ferr a Cannot, so verse 41. [verse 41] they turned back, and limited the Holy one of Israel, they said, he cannot do, and why? because they have Cityes walled up to Heaven, that is the thing laid to their charge, in limiting the holy one of Israel; they thought, if their Cityes had been but low, and the men had been but ordinary men, God might have brought them into that Land: but heare what they said, Numb. 13.22, 23.* 1.1339 The Land through which we have gone to search, is a Land that eateth up the Inhabitants thereof, and all the men that we saw, were men of great Stature, and there we saw Gyants; A strange story, and a likely tale. The Land did eate up the Inhabitants, and yet they are men of great Stature, and Gyants, surely then they were no starvelings, they wanted no victualls: but put the Case that they were so great, had not God power? that it was, they doubted. Many other Instances might be brought, 2 King. 7.2. Mark. 9.22. John. 11.21.38.* 1.1340 In all these Instances there is doubt made of Gods Power, and so it is still with us, our unbeliefe ariseth more from a suspition of Gods Power, then of his Will, else why do we believe least, when dangers are greatest? In little Dangers we believe that God will help, but in greater troubles we believe not; but are much cast down with doubtings; and the Reason is, for that then we see a greater Power is required, and that we doubt of: but here you lee the power of God is Absolute, were it not limited by his Will; so that we need not doubt of that.

[Use. 2] Secondly; if it be so that the Will of God doth not ever per∣mit his Power, to bring into Act what it could do; then let it advise us to make sure Gods will, that we may comfortably rest upon the Power of the Almighty. It is Gods Power that worketh all things for us, but it is his Will that sets that Power

on work: He can do by his Power more then he will, but he can∣not do any thing by his Power which is contrary to his will. That there is a Power in God is very comfortable unto us, he is able to help us; The Faith of the Godly hath built much upon that, (as did Jehosophats,* 1.1341 and the three Children in the fiery Furnace) but if the Will of God accompany it not, sollid comfort cannot be had from th••nce, but being assured of Gods Will, we need not then doubt his Power. Abraham thus builded his Faith upon Gods promise, and his ability to performe it, Rom. 4.19.20. This bred that strength of Faith in him.* 1.1342 What God willeth once, we may conclude that he effectually worketh.

[Obj.] But God hath manifested a willingnesse to help, which his power hath not seconded; he wills something which yet is not done,* 1.1343 Ezek. 33.11. Psal. 81.11. Hos. 7.1. Math. 23.37. 1 Tim. 2.4.

Some distinguish here, and say that the Will of God is Absolute or Conditionall. In things that God hath Absolutely determin∣ed to do, there his Power doth work them effectually. But the things which God would have on condition from us, those his Power doth not work further then the condition is perform∣ed by us. God would that a Sinner should live, and is willing to give him Life, and Salvation, but it must be understood ac∣cording to that course of providence that he hath taken for him, in, and by the New Covenant. And that he may live and ob∣tayne Salvation, God would that he should turne from his wicked wayes & come to the knowledge of the Truth: And for that end and purpose he sends his Word, and Messengers to convince him of his Sin,* 1.1344 to reclaime him from his evill courses, Acts. 26.18. wherein if they be wanting to themselves, God with-holds his Power, and they perish: And thus by this Conditionall Will, he wills the Salvation of all; but by his Absolute Will which doth alwayes most certainly and infallibly take effect, he wills the Salvation of none, but the elect only.

The Usuall distinction of Gods will, is, Secret or Revealed, the former is called Voluntas Beneplaciti, the good pleasure of his Will, the other Voluntas Signi, that will of his word, wherein he declareth and openeth to man what his will is, The former is Voluntas, quam Deus vult, that will which he willeth us to will; and with this, his Power doth not alwayes concurr. And of that our Saviour speaks, Math. 23.37. Both these distinctions look the same way.* 1.1345

Others Answer thus:* 1.1346 The will of God though it be but one as God is one, yet this one will doth exercise and extend it self diversly upon divers objects, and is to be considered in divers degrees. The weakest and most remisse degree, is to will the suffering of evill, for though God (to speak properly) wills not sin, yet he willingly suffers it which he could easily prevent, and hinder if he would oppose his omnipotent Power, which he al∣wayes doth not.

The next degree of Gods willing, stands in commanding good, approving of it, where it is found. And thus he wills and com∣mands that all men should repent, and would not that men should perish, and these things he willeth seriously: but this will which stands in commanding, promising and the like, is too often resisted, and made ineffectuall by men.

The highest degree of willing in God, is, when he so wills a thing, as that withall he employes his Omnipotent Power for the effecting of it, and by this he doth whatsoever he pleaseth in the Heavens, and on the Earth, Psal. 115.3.* 1.1347 This Will cannot be resisted: And thus he wills the salvation of the elect, and workes that in them that he requires of them.

See then that thou provest what the good and acceptable will of God is towards thee, Rom. 12.2.* 1.1348 Leave secret things to God, enquire into that part of his Will revealed.

Doth any man put his Son to School to learne what his Master thinks?* 1.1349 (saith Austin.) Consider how farr God hath enga∣ged himself unto thee by promise, what qualifications and con∣ditions he expects to be in thee, and from thee, and so farr as he hath made known his Will unto thee, thou may'st rest upon his Power, for that shall not be wanting to effect it. Call upon me,* 1.1350 saith God, in the time of Trouble, and I will heare. In all thy trou∣bles, inward or outward cry, call, feare not the Power of God; doubt not of it,* 1.1351 but say, Lord if thou wilt thou canst make me cleane, so if thou wilt, thou canst pardon me, heare me, help me;* 1.1352 Put in, if God will in all thy Resolutions, make that good and thou may'st conclude, what God seeth to be good for me, that he will do; what God will do, that he can do; what God will do, and can do, that shall be done; Therefore what God seeth to be good for me, shall be. Get but Gods good will and all will be well, and get unto Christ and feare not, but thou shalt have that,* 1.1353 Luke 2.14.

Thus you have heard of the discouragements that we may meet withall in our comming to God, but notwithstanding all these we may not be driven off. A Friend will not be discou∣raged (saith Christ) from comming to his Friend, although the Dore be shut, &c. God is your Friend, you are his, therefore be not discouraged; So then let us take one observation more along with us.

[Doct.] Gods Friends should not be driven off from seeking to him by Pray∣er, notwithstanding the many discouragements which they meet withall; let the Dore be shut, the Children abed, an unkind answer given, yet nothing should stave them off from calling upon God in the day of their Distresse.

How was Jchosaphat put to it?* 1.1354 he knew not which way to turne him; his Enemyes were many, people unable to resist, yet his eyes were up to God still, 2 Chron. 20.12. So Psal. 44. from verse 8. to the end, nothing could keep them from seeking unto God. Nay, albeit the Lord had willed his people not to trouble him, and positively told them that he would deliver

them no more, yet that could not beat them off, they would sti••l seek unto him, as we read Judg. 10.13.15. Instance in David, Psal. 88.3-14. And in Dan. 6.10.* 1.1355 So Jon. 2.1, 2. He was in the belly of the deep and in the belly of the Whale, and had neither Sun-light, nor Candle-light, little hope of ever be∣ing delivered out of that Prison, yet he is there praying. We read in the Gospel, Math. 20.30. of two blind men, (one was Bartimeus, Mark 10.46.) they were rebuked by the multi∣tude, but that would not do, they hold on and cry out after Christ: But amongst all examples, none is more remarkeable then that we have, Math. 15.22.* 1.1356 It is set out with an Ecce, and so calls upon us for speciall regard. A poore Cananite comes to Christ in the behalfe of her Daughter, who was possessed with a Devill, she instantly beseecheth him, prostrate on her knees, even in the bowels of compassion, to behold her Child, her little Child (as St. Marke hath it,) and dislodge that un∣cleane and raging spirit,* 1.1357 who had taken up her body as a Cabi∣net to rest in. Have mercy upon me ô Lord. She saw her self beaten on her poore Childs back, and acknowledgeth her own sin in her Daughters sufferings, Have mercy (on me) thou Son of David, thou that wast thy self borne of a woman, pitty a wo∣man; thou that hast the bowells of a man in thee, hide not thine eyes from thine own flesh; my Daughter, my little Daugh∣ter is vexed, yea greviously vexed with a Devill, and thou our blessed Jesus, who cam'st to destroy the workes of the Devil, have pitty therefore on this my Child, &c. Now who would expect any other then a present Answer to so humble and pious a suite? yet see what discouragements she meets with∣all.

First, not a word doth Christ give her,* 1.1358 verse 23. he seemeth to neglect and slight her: and a willing neglect (saith one) layes strong seidge to the best Fort of the soul. She was well assured that he heard her; for she cryed out, she whispered not, what might she think?* 1.1359 Is this the Physitian that came into the world to cure the sick, and doth he refuse to help his Patient? Is this that Fountaine that invites all to come and drink freely,* 1.1360 and

doth he now with-hold water f••om the thirsty?* 1.1361 Is this the Word and wisdome of the Father which sends the maydens to cry out in the Market places, Come unto me, and Who is simple let him come,* 1.1362 and is he now become dumb? Is this he that was sent to comfort the afflicted, and will he add Affliction to Affliction by a willing disrespect? No, No, it cannot be that this is he, I must seek to some other for reliefe: Or, if this be he, I see my request is not minded by him. I have run, and cryed after him in whom all Nations of the Earth should be blessed, and he dis∣daines me; Ah my deare Child, what shall I do for thee, to whom shall I go? my bowells are turned within me on thy be∣half. The Lord of Life hath closed his eare against my humble suite, And I, whither shall I go? Thus she might have deba∣ted the matter within her self, but this she did not, but rather ga∣thers strength from this discouragement. Doth not Christ an∣swer? well I will have one before I leave him: he sayes no∣thing, this is no denyall yet: She followes her suite, insomuch that his Disciples come unto him, and move on her behalf. Send her away, for she cryeth after us.

[verse 24] Whether the Disciples out of Compassion to this woman made this request unto their Master for her, or, only in respect of her importunity, desired Christ to give her an Answer that she might no longer trouble them with her uncessant bawling is questionable; but we will not dispute it. It is most like that the passion of the woman, moved compassion in them, & see∣ing great discouragement on Christs part, and great Constancy on hers, they became suitors for her unrequested, that she might obtaine a mercyfull grant. Our blessed Saviour answers them, albeit he gave her not a word.* 1.1363 I am not sent (saith he) but to the lost sheep of the house of Israel, verse 24. as if he should say, It is not within the compasse of my Commission. For my Father hath sent me (not only, but) chiefly, and principally, to the Jewes, of which number she is none, but a Gentile; (Nor was the wall of Partition as yet broken down,) so that it implyes that the suite was unreasonable, at least unseasonable, and therefore she might set her heart at rest, and spare her

breath, and trouble neither them nor her self any fur∣ther.

Could there be any greater discouragement then this? for what was this Answer which he gave to them, any other then a defence of his former silence, and seeming neglect? Whilst he was silent, it might be thought that he heard not, or else that (his thoughts being taken up with matters more serious) he re∣garded not her suite; But this Answer professed that silence, to proceed from a Resolution not to grant her her desire, she being one that he was not sent unto, and so (with warrant from his Calling) could not help her.

[verse 25] One would have thought that this second repulse would have broke her very heart-strings, and stopt her mouth for ever after moving him in that matter; But yet she is not discouraged; glad she is to heare him speak to others of her, that solicited for her, and good hopes she hath, that he who opened his mouth now, would open his hand anon. And whereas before she followed him, now she overtakes him: she kept somewhat a loofe off before, now she comes closer to him, and falls down and worships him, saying, Lord help me, verse 25. Pitty the case of a poore distressed woman, and let teares work thee to some compassion of me in misery. I am thy begger, and come for my Dole, oh reject not her, who in all humility doth here prostrate her self at thy feet for mercy.

[verse 26] Now (if ever) sure, she shall have a faire and yielding An∣swer, being so humble and faithfull a supplicant (for if the Pra∣yer of Faith from the knees of Humility prevaile not with the God of mercy, what will?) But behold a third Repulse, more se∣vere and rough then either of the former. She is not only snapt and chidden, but reproached. It is not meet to take the Chil∣drens bread and to cast it unto Doggs, verse 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to whelps for more contempt sake (as Beza noteth.* 1.1364) So by con∣sequence he calls her Bitch, and her Daughter Whelp. What more ignominious, and opprobious name, then the name of a

Dogg? Am I a Doggs head said Abner to Ishbosheth that thou accountest of me so basely? 2 Sam. 3.8. And am I a Dogg that I should do this, said Hazael to Elisha, 2 King. 8.13. Our Saviour doth imply, that she, being a Cananite, was no better. And as in a well ordered house,* 1.1365 Doggs are not allowed to eate Childrens bread, no more saith Christ, may I take the Priviledges intended for the Children of the house of Israel, and cast them to such as thou art, who being out of the Covenant, and with∣out God in the world art no better then a Dogg in his esteeme: no, no, I may not; worser scraps of common mercyes must serve thy turne.

What ordinary Patience would not have been overstrained with so opprobious a Repulse? who would not have flung a∣way in passion. What? do such termes beseeme the lips of a Prophet, nay of the Son of God, the Saviour of the world? is this the comfort that poore distressed Creatures are like to find when they come to thee for help? did I snarle at thee when I called thee the Son of David? or did I bite when I prostrated my self by humble adoration at thy feet? And shall I be thus reproached with the name of Dogg? What woman can endure it?

[verse 27] But she is so farr from being discouraged with this ungentile Answer, that she takes encouragement from hence to prosecute he•• Petition: she grants what he said, and thence picks an Argu∣ment of speeding. Truth Lord (saith he,) yet Doggs lick up the crumbs that fall from their Masters Table, verse 27. or as St. Marke hath it.* 1.1366 The Doggs under the Table eate of the Childrens crumbs. Doggs some way belong unto the Family; Some in∣terest and right they have to crumbs, and scraps: I account my self a happy woman, that I may be admitted into thy house, though it be but in the nature of a Dogg; for like a Dogg I will waite at my Masters heeles, and will not be rated away. The Spaniel will quest when he espyeth his game; & can I hold my peace and be silent, having such an opportunity offered of doing my self and Daughter good? Give leave then, O blessed Jesus,

to speak unto thee, I take thee at thy word; I am no Jew therefore, no Child; and because no Child, I expect not bread; none of thy greatest Miracles,* 1.1367 and mercyes which thou reservest for those that are thy chosen and peculiar people. I am a Dogg being a Gentile; thou say'st it, and I beleeve it, but crumbs are for the Doggs that they find under the Table, although they have no right to the Childrens meate. Yet if Children being full fed, crumble their bred, and make waste of it, (as the Jewes now do,) may not Gentile Doggs lick up their leavings? Let me then who am but as a Dogg expect some crumbs of mercy from thy Table, at which thy Children surfet. Cast out that Devill out of my little Daughter, shew this small favour to me a Cananite; this is but a crumb, a fragment, in comparison of the whole Loafe: Lord, help me, and it shall content me.

[verse 28] Could any Logician in the world bring a stronger and more prevayling Argument? Christ neither denyes nor distinguishes saith one, but grants the Argument; commends her Faith, and that with Admiration, O Woman, great is thy Faith, verse 28. as if he should have said, I never in all my Life met withall, I have not found such Faith in Israel, verse 28. And thus you see that neither silence, nor sad Answers could stave her off from calling on God for mercy in her trou∣ble.

[Reas.] And no wonder, for true Prayer is the Prayer of Faith, and faith overlookes all difficultyes, and discouragements; it will eat its way through the Alps of seemingly, insuperable difficul∣tyes. It beares down all lets before it, and breaks down all hinderances, 1 John 5.4. This we find in sundry examples,* 1.1368 Heb. 11. It fixeth the eye on that Rock that is higher then the highest on earth, Psal. 61.2. It sees God true in his promises, upon which they build, Psal. 119.49, 50.114. Rom. 4.20, 21. It eyes him who is above all Plots, and Projects what∣soever; So that difficultyes are no difficultyes in the eyes of Faith.

[Use 1] But where is this Faith? every little discouragement keeps us from the duty, and disheartens us when we should go about it; Tell some awakened Sinner that God is good, and gratious, ready to be found; Then they come in with a But. Oh, But God is great, and I am vile: remove that, tell them there is a Mediator appointed for them, and then another But is brought; But we see no likelihood of help, no meanes to effect what we desire, &c. Answer that, then followes a third But, and a fourth; and we never leave Butting till we have Butted out the Duty. Such dull, base, feeble spirits we have within us, that are ready to receive all impressions of discouragement, yea to frame them within our selves, This is a signe of a weak Faith; (if not unsound).

Whil'st the Dore is open, Children up, and we see some faire probability of speeding, we can (seemingly) pray heartily, but when the meanes seeme to make against us, wealth lost, Friends forsake us, outward props and stayes pulled away from us; then our hearts sink within us, notwithstanding Gods promise; which discovers plainly that our Faith was founded on the meanes, and not on the promise, and that we give no more Cre∣dit to God then we would to a Banquerout, who although we will not trust on his own Credit, yet if he brings a pledge or pawne, in his hands, we will credit him. Outward meanes or helps are as it were a pawne in the hand of God; if we see that, we will trust him, but no further. This should not be; wherefore,

[Use 2] Let not any discourrgement whatsoever beate you off from comming to God by Prayer. Say that the Dore be shut, Chil∣dren abed, &c: all makes against you, yet it is your Friend you come unto. The Cynick could say to Antisthenes (his Master) that there was no cudgell so crabbed that should drive him away from him. And shall any thing drive us from so gratious a God? See (saith one) how it is with Beggars that come unto your Dores,* 1.1369 and learne of them, The Master chides; The Beggar

stands it out; The Dame chides, yet he will not be gone; Servants, Children tell them that they have their Answer, yet they will not away till they have a better: threaten them with stocks or Officer, or what you please, all is one to them, they will not from your Dores before they taste of your Charity. And have not we as good encouragement to begg of God, as Rogues and Vagrants have of us? have we not Precept, Pro∣mise, Law, Gospel, Servants, Children, yea the Son and Heire all on our sides, and shall we be put off? that may not be, it will not be, if our Faith be as it ought to be. If thy Petitions be not Lawfull, never preferr them; if lawful, never give them over. But more of this hereafter, in the Applicatory part of the Parable. We have now done with the Case Propounded by our Saviour. The Resolution of it fol∣lowes.

[Text.] [verse 8] I say unto you, Though he will not rise and give him because he is his Friend, yet because of his importunity, he will rise and give him as many as he needeth.

We have here Considerable, First, the Person. Secondly the Thing.

The Person resolving the Case, [I say.] The Persons resolved, concerning the Case [You], I say unto you.

The same mouth that had put the Case, resolves it; So then,

[Doct.] Christ is an excellent Casuist, he can resolve Cases, as well as put Cases.

His dexterity in this kind appeares in the Evangelists plen∣tifully,* 1.1370 Math. 19.25, 26. & 22.26.29. Marke 10.12. Luke 10.29, 37. John 4.20, 21. & 9.2. So able was he to answer questions, resolve doubts, and remove scruples, as that his very adversaryes approved of his Resolutions, and an∣swers, Mark. 12.32. nor durst they ask him any more questions, Math. 22.46.

But how was it then, that sometimes he made no answer to doubtfull questions? and at other times he answered, but not ad Idem, to the point in hand?

[Resp.] He in his wisdome saw such questions to be unworthy of an Answer being either Tempting questions, as were those that his adver••aryes propounded to him; in which Case he was some∣times silent,* 1.1371 making as though he heard not, (as John 8.6.) and at other times answering by a Crosse Interrogatory, (as Marke 11.29.)

Or curious questions,* 1.1372 such as tended not to edification, such was that of the Disciples,* 1.1373 Acts 1.6. to which our Saviour re∣turnes no Resolution, but a check: So when his Disciple questi∣oned him about the Ubi or Place where he would appeare in Judgment,* 1.1374 he answers with an Ubicun{que}, Luke 17.37. not di∣rectly to the question.

Or Impertinent; concerning others rather then our selves, as Luke 13.24. to which our Saviour makes no direct Answer,* 1.1375 but rather to a question that should have been made, and not to what was made,* 1.1376 and such a question was that of Peter, Joh. 21, 22. to which our Saviour makes a round Reply by way of re∣proofe. In these Cases our Saviour gave no direct answer to questions made unto him, not for that he could not, but for that he thought it in wisdome not fit to do it, his ability was not to be doubted of.

[Reas.] For he was greater then Solomon. Solomon was indeed a wise Prince, and was able to resolve the Queen of Sheba of all the doubts she did reproofe (who came to prove him with hard questions,* 1.1377 1 King. 10.1, 2. 2 Chron. 9.1. but the Son of man ex∣cells him, for he was the Wisdome of the Father, all the Treasures of wisdome and knowledge dwelt in him, Colos. 2, 3. He knew what was in man John 2.25. which Solomon did not, but was enforced to discover the inward affection by the outward action, as in the deciding that controversie betwixt the two Mothers,* 1.1378 1 King. 3.24 25, 26.

[Use.] Be we directed then, to whom, to seek in all our scruples for satisfaction. There is none that hath a care to know Gods will that doth read the word dilligently, heare attentively; but he shall have some doubt, some objection, some scruple or

other to arise; concerning what he heares, or reades. Nor did ever any proove good Scholler in any kind of Learning, who was not a Questionist, that had not some doubts to propound. Now in such Cases, to whom should we go, but to this learned Casuist for resolution? who will not be wanting, nor is at any time without an answer in readinesse for us, if we ask him hum∣bly and sincerely.

[Obj.] But Christ is now ascended into Heaven, and who can ascend up after him, there to enquire of him, * 1.1379 Rom. 10.7.

[Resp.] Nor is there any need of that, for the word is nigh thee, even in thy mouth, and in thine heart, Rom. 10.8. Two wayes he speaks unto us. Inwardly and outwardly. Sometimes Inward∣ly,* 1.1380 by the immediate suggestion of the spirit, but this is in ex∣traordinary cases. Outwardly (ordinarily) by the Scriptures, and by his Ministers; by both, his Spirit speaks unto us; It speaks evidently unto us in the Scriptures; by it he resolves his Church no lesse then by an Oracle from Heaven; all questions and controversyes in matters of Faith, and substantialls of Re∣ligion, must by them be decided, and determined, as the su∣preme Judge of all.

And for our further direction and resolution he hath given the knowledge of his word to his faithfull Ministers, who draw all their light from the word, and do thereby aske counsell at the mouth of God for us, to whom we may resort, and on whose Ministery we must depend; which if we carefully and conscionably do, we shall experimentally find that there is scarce any objection of moment that ariseth up in our hearts, (be it never so secret) but some time or other it will be met withall, and answered: we shoot at adventures, but God guides the Arrow, as 1 King. 22.34. So Austin,* 1.1381 besides his purpose fell upon a discourse against the Manichees, concluding from thence, that God had some work to do that he was ignorant of, and it fell out to be so; for at that Sermon was one of the chiefest of the Manichees converted.

As for those marvellous discourses of some, fram'd upon pre∣sumption

of the Spirit's help in private, in judging, or inter∣preting of difficult places of Scripture, (saith a very learned and judicious Divine,* 1.1382) I have oft wondered at; For the spirit is a thing of darke and secret operation, the manner of it none can descry; As underminers are never seen till they have wrought their purpose; so the Spirit is never perceived but by its effects. The effects of the Spirit, so farr as they concerne knowledge, and instruction are not particular information, for resolution in any doubtfull Case (for this were plainly revelation): but as the An∣gell which was sent to Cornelius informes him not, but sends him to Peter to School, so the Spirit teacheth not, but stirrs in us a desire to learne. Desire to learne, makes us thirst after the meanes; and pious sedulity and carefullnesse makes us watchfull in the choyce, and dilligent in the Use, of the meanes. The promise to the Apostle of the spirit, which should lead them in∣to all Truth, was made good to them by private and secret in∣forming of their understandings, with the knowledge of high and heavenly mysteryes, which as yet had never entered into the conceit of man; The same promise is made to us, but fullfilled after another manner; For what was written in their hearts by Revelation, for our instruction; have they written in their bookes. To us for our information otherwise then out of these bookes, the Spirit speaks not. Thus far he.

To conclude the Point, Remember what you read, 1 King. 1.13.* 1.1383 There was a great contention betwixt Ado∣niah and Solomon who should reigne, and there was great parts taking: Priests were against Priests; Captaines against Captaines; and mighty men against mighty men; Nathan in this Case adviseth Bathsheba to go to David himself, and to know his pleasure in the businesse. So in points of Faith and matters of Religion, when Councell is against Councell, Assembly against Assembly, writer against writer, Preacher against Preacher, &c: let us fly unto the Scripture, and put on the resolution of David,* 1.1384 Psal. 85.8. I will heare what God the Lord will say in the businesse.

Yet one thing more from this [I say] wherewith our Sa∣viour determines the Case.

It was Christ's usual Form of confirming Divine Truths:* 1.1385 No Prophet, nor Apostle, spake in their own names, but delivered what they had heard and seen, 1 Joh. 1.1. The Apostles preach∣ed nothing, but either by immediate Commission from Christ, 1 Cor. 11.23. or out of the Law and Prophets: But our Bles∣sed Saviour propoundeth his Doctrine in his own Name, that he may be known to be the chief Doctor of the Church, the Author and Fountain of all Heavenly Doctrine: So that we may hence conclude, That

[Doct.] Christs [I say] his bare Word is confirmation sufficient: No other Proof needs necessarily to be brought for confirmation of any Point of Doctrine.

Woman believe me, saith Christ to that Samaritane,* 1.1386 Joh. 4.21. The like to his Disciples, Joh. 14.11. Believe me, Take my bare word, without any further pawn or proof.

This honour he claimeth over the Consciences of men,* 1.1387 to over-rule their Assents against all Mists of Errour, or Sophistical Glosses of false Teachers; as appears, Math. 5.20, 22, 28, 32, 34. Audistis, and Audiistis, this and that you have heard others say, (saith Christ to them that come to hear him) but I say thus, &c. and that is your Rule to follow.

[Reas.] He onely is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the faithful and true Witness, * 1.1388 Rev. 1.5. He bears Record with the Father and Spirit, 1 Joh. 5.7. and they agree in one Testimony and Witness. As Man, there was no errour nor sinne in him, 1 Pet. 2.22. which cannot be said of any other man (for all men are Lyars, and subject to errours, 1 Cor. 13.9.) And, as God, so he was the Author of Truth, and Truth it self, Joh. 14.6. Every word he spake, was the Word of God, the Word was God, Joh. 1.1. Christ was the Word, not onely the Essential Word which was always with God, but the very written Word too: He was Scripture (saith one):* 1.1389 As we say of great and Universal Schollers, that they are viventes Bib∣liochecae, living, walking, speaking Libraties: so Christ was Lo∣quens Scriptura, living, speaking, Scripture. Our Sermons are Text, and Discourse; Christ's Sermons were all Text; And so

Credit (of right) is due to whatsoever he spake without any fur∣ther proof.

[Obj.] But Christ alleadges Scripture for what he said; * 1.1390 he confirms his Doctrine by it; as Luke 19.46. & 24.46. & Joh. 8.17. & 10.34. And referred his Hearers to the testimony of others; as Joh. 5.33.

He did so; and in so doing, he refers them to himself, for he was the Scripture; nor was that testimony which was given of him, the testimony of man, Ioh. 5.34.

Again,* 1.1391 this he did; First, to confirm the Authority of Scrip∣ture, Ioh. 3.35.

Secondly,* 1.1392 to give us that are Dispensers of the Word an ex∣ample, Ioh. 13.5. I have given you an example, that you should do as I have done: As in that, so in this.

Thirdly, in respect of the weakness of his Hearers, whom he did instruct; because, as yet, they did not so fully know him to be the Son of God: they looked on him as mere man, not know∣ing the relation he had to the Father, nor believing that the Deity was veiled under the flesh. And so, for the present, the te∣stimony of Scripture was of more Authority with them, then his bare word: But this was more then he was bound unto, or needed to have done.

[Obj.] But he confessed, * 1.1393 his Wit∣ness were not true, Joh. 5.31, 32.

That was said, out of a Legal and Proverbial Opinion of theirs, that a Witness testifying of himself, was not to be be∣lieved, in that he said; and so there is a Rhetorical Conception in the words (saith Beza) and he reasons with them after their own Conceptions, q. d. Say, I should yield unto you, that my Testimonies, concerning my self, were not to be admitted, (as indeed in Judicature, the Rule is both just and equal) yet you have no reason to press this upon me; for there is another that beareth Witness of me, even John, whom you sent unto; who pointed to me with the singer, and willed you to behold the Lamb of God that taketh away the sinnes of the World:* 1.1394 But after this, after he had done enough to make them see, that he was more then man, by multiplying of Miracles amongst

them, (and when he speaks positively unto them) he tells them plainly, That albeit he bore Witnesse of himself, yet his Wit∣ness was true, John 8.13. And why so? Because (saith Christ) I know whence I came and whither I go, verse 14.* 1.1395 Even out of the Bosome of mine Eternal Father, whither I am returning, even to the re-possession of that Glory. So then, albeit our Saviour grants, that in the ordinary course of Humane Proceedings, no mans testimony is to be taken concerning himself; yet in his Case it was far otherwise, he being a Divine Person, exempted from all possibility of Errour: Nor was it possible, that Christ could be singularis testis, he was more then one Witness, because he was more then one Nature, God and Man: and therefore instructing Nicodemus, he speaks plurally; We speak, that we know, we testifie; you receive not our Witness, John 3.11.* 1.1396 He saith, not mine, but ours; because he was, although a singular, yet a plural person too: The Uses follow.

[Use 1] If Christ's word be sufficient of it self, without other Testi∣mony, for confirmation and proof, then divers are to be repro∣ved:

First, such as will not take it alone, without other warrant, they rely not on it without other Testimony. The Papists are such; who, without the Testimony of the Church, will not re∣ceive the Testimony of Christ, (albeit they will receive the Testimony of the Church, without the Testimony of Christ.) They will not believe the Scripture, unless the Church give Te∣stimony unto it; but the Church they will believe, even in such things as have no Testimony at all from Scripture. And what is this then, but to undervalue the Testimony of Christ, and pre∣fer the Testimony of the Church before it. This is no other then, in effect, to believe God, for man's cause, and give him the ho∣nour. For,* 1.1397 as he that receives the Testimonie of Christ for its self, sets to his Seal, that God is true; so he that receives it for the Testimony of the Church, sets to his Seal that man is true.

It is granted, that we receive the Scriptures by the Churches Testimony; but yet, not for it. The Testimony of the Church may first incline us to believe, that the Scripture is Scripture, and make us willing to reade it,* 1.1398 and hear it. Yet the Church hath a Ministerial Introductory perswasive concurrence in this Work, pointing unto the Star, (which yet shineth by its own, Light,) and it reacheth forth, and exhibiteth unto me the light; which,* 1.1399 though in it self visible, could not be so ordinarily unto me, unless thus presented; explaining the Evidence of those Truths, unto which I assent; not for the Testimony of the Church, but for their own intrinsecal certainty. We know such a weight to be true, by the Standard; but the Standard true, by it self. All other Doctrines we know to be sound by the Scriptures, but the Scriptures by themselves: one Text, by ano∣ther.

And amongst our selves, there may be found such, as refuse to receive the bare word and testimony of Christ: That Ministery is disdained by them, as unlearned, and of no worth, that brings no other Authority, and Testimony with it, then the Scripture: as if a Thief should refuse a Pardon from his Prince, because there is not witness to it, onely his own hand. The Prophets, Apostles, yea and Christ himself, contented themselves with the bare Testimony of Scripture. And if the Word preached by the Prophets, Apostles, yea, and Christ himself, whether to Jews or Gentiles, were absolutely to be believed, and obeyed by every one that heard it, without other, or further Testimony, why not as well, and as much now by every one of us who hear it read and preached.

[Obj.] But why then do Ministers bring other Testimonies, besides the Word, for the confirming of their Doctrines, if it be not needful?

[Resp.] These Authorities, are not brought for the Confirmation of Doctrine, so much as for illustration of the Point, or Conviction of Gain-sayers: And so St. Paul alleadged the Authority of a Cretian to the Cretians,* 1.1400 Tit. 1.12.

And so to the men of Athens, a sentence out of Aratus (which quotations have sweetned the unwholesome waters of Jericho, and have made wholesome drink of them, for the Children of the Prophets). But in Confirming of the Truth, we may say with Hierom to Eustachius, Quid cum Psalterio Horatius, cum Evan∣gelistis Maro, cum Apostolis Cicero? It is unseemly for the Sub∣ject to fit on the same throne with his Prince, or the Mayd on the same seat with her Mistresse; yet it is comely to have them stand about, and attend in their places. Starrs have their stations and motions allowed them in the Firmament, albeit they come far short of the Sun and Moon.

And, As these deserve Reproof, who cannot content them∣selves with the single Testimony of Christ, without o∣ther Authority; so Secondly; Such fall under it as do abso∣lutely reject it, and give no credit at all to it, be it backed with never so many testimonies, or good Authority. Who hath be∣lieved our report, saith the Prophet, Esay 53.1. So,* 1.1401 John 12.38. and Rom. 10.16. Sometimes Christ spake unto us by lively voice; Acts 7.38. Heb. 1.2. and something he speakes to us in the Scriptures, Revel. 2.7. Heb. 5.12. And something he speaks to us by his Ministers, Luke 10.16. yet who gives any credit to any of those things they read or hear. These men the Apostle speaks of, 1 Tim. 6.3,-5.

A Popish Fryar, sometimes wittily told his Hearers that the Truth Preached, was like unto Holy water, which every one calls for apace, but when it came to be cast upon them, they would turn their faces aside, and their backs upon it. And as Agathon once said, If I tell the Truth, I shall not please; and if I would please, I may not tell the Truth. You call on Us, that are Gods messengers, to speak the Truth, and embolden us to speak it; but (as Martiall said to some of his Friends so) we may say, the Truth is, you will not endure to hear the Truth.

Nay we do not onely scorn it, and reject; but oppose it, and set our selves against it to persecute it, and the Bringers of it; Thus Elijah and Michaiah were hated of Ahab, for the Truths sake; and the man of God by Jeroboam. And so John of Herod, Steven of the Iews, and St. Paul of his own Hearers: Gal. 4.16. Seldome doth Christs word (the Truth) go without a scratcht

face. As Luther once said of Preaching, Praedicare nihil aliuà est quàm derivare in se furorem; To Preach the Truth is nothing else but to stirr up the fury of Hell, Sathan, and the world against a man. But thus (not only to reject the Truth of Christ but) to hate it, and persecute the bringers of it, is a sin next to that that shall neither be forgiven in this world, nor in the world to come.

[Use. 2] Oh! that we would be prevayled with, to give Christ this honour, as to receive his Testimony, and believe him on his word; A word from some mans mouth is little to be regarded; But as the man is, such is his word. If a King protest in verbo Regis, he will look to be believed. If a Noble man, protest, in verbo Honoris, he takes it indignely, if he be not credited. If a Clergy man averr ought in verbo Sacerdotis, he thinks he ought to be regarded, what then doth Christ expect, think you, who is both King, Priest, and Prophet? that Amen, the true and faithful witnesse of his Eather,* 1.1402 Revel. 3.14. whose words are all yea and amen, in whose lips there was no guile.

How often doth Christ repeate Amen, Amen? so often as that you may reckon it thirty times in that one Evangelist St. Iohn. It was Christs ordinary Asseveration. As oft as the other Evangelists mention it, in Christ's mouth, they mention it and expresse it, singly with one Amen, Verily, I say; but St. Iohn doth evermore double it, Amen, Amen, Verily, Verily, it is thus, & thus. The Reason is rendred to be this; St. Iohn considers the Divini∣ty of Christ, more then the other Evangelists do, and the nearer we come to the consideration of that, the more confident we are of the establishment of his promises: but however it is religi∣ously thought, that from the frequent Use of that Asseveration, St. Iohn called Christ by that name Amen, Revel. 3.14. Surely, Verily,* 1.1403 that is his Name.

And shall we not know him by Name? He knows us by Name, and calls us by it, Iohn 10.3. And shall we not know him by His? how then can we call upon it, and come to God in it, as we are required in Scripture?

To know him by Name, and come to him by Name, is to consider him in, and come unto him as this Amen, the faith∣full and true witnesse, and to put up our Prayers, and shut up our Prayers with this Amen, resting upon the Truth of his Promi∣••es.

Oh! what Name dost thou call him by, when thou swearest, blasphemest, slaunderest, witnessest a falshood? canst thou call him Amen then? art thou perswaded that his threatnings are true, as well as promises? Oh! that we that professe the name of Christ, would learn at length to justifie both It, and Him! and give Him the honour of his Testimony in b••lieving it, and Assenting unto it, seem it never so unlikely▪ or improbable in the eyes of flesh and blood; be it either the word of Precept,* 1.1404 Gen. 22.2. Gal. 1.16. or of Promise, Gen. 15.5, & 17, 16. Rom. 4.20. Heb. 11.11. or of Reproof, Gen. 6.13, 17. Iohn 3.4, 5. Heb. 11.7. or of History, Heb. 11.3. What Christ testi∣fieth we are to rest, and acquiesce in. Say with the Centurion, speak the word onely, Math. 8.3. and when Christ hath spoken the word, rest in it and yeild that honour which Pythagoras his Schollars gave to their Master, in resting upon his bare Au∣thority. It is much more due to Christ, then to any mortall man else, whatsoever; for that they are subject unto error, and their knowledge is imperfect, such as may both deceive others, & be deceived themselves, 1 King. 13.18. Gal. 2.13. Acts 3.1.12.

Much Reverence indeed, and Respect is to be given to the opinions of the Antient Fathers, and Doctors of the Church; to the Judgment of Learned, Sober, Godly Divines; more to Canons and Decrees of Generall, and Provinciall Councells: But (as one truly) we may not jurare in verba, build our faith up∣on them, as upon a sure foundation, nor pin it upon their sleeves so as to receive for an undoubted truth, whatsoever they main∣tain and hold, This honour is due unto Christ alone, and let him be true, though every man a lyar, Rom. 3.4. If we receive the Testimony of man, (saith St. Iohn) the Testimony of God is grea∣ter,* 1.1405 1 Joh. 5.6.

[Use. 3] Comfort to the Godly, may be from hence gathered: If Gods Testimony be Authentick, then their case must needs be blessed, for what Testimony doth God give of these? See Math. 5.3. — If thou mournest, thou art blessed: if poor in spirit; blessed, &c. Say thou best accused, slaundered by the worl••, yet Gods Testimony is true, and that shall stand. A French-man at Cambridge being very sick, and given over by Physitians, yet re∣covering said, that he had rather ten Physitians, should say,

that he should dye, then one Judge of Assize: so, better all the world should condemn us, then Christ testifie against us. And thus much of the Authority of the Testimony, now of the Ap∣plication of it, I say unto you,

[Doct.] To you my Disciples and Auditors; applying himself and it, to them in speciall for their Use, and profit. Oobserve from hence, The Minster's duty is to apply himself unto his Auditory in all his Sermons.

This was our Saviours constant Practise, And such was the Practise of the Apostles,* 1.1406 as you may find in all their Sermons, that are extant. Thus Peter, thus Stephen, thus Paul and Barna∣bas. To you is this Salvation sent, Behold this, you despisers and wonder. I speak to you Gent••les, for that I am an Apostle of the Gentiles, &c.

[Reas.] A Minister must keep himself unto his Text: now his Audi∣tory is his Text, the Epistle that he is to handle and divide, you are the epistle (saith the Apostle).* 1.1407 What ever other Epistle and Gospel he preacheth upon, he must be carefull to keep to this. If he speak not home unto his Auditory, he speaks not to hit Text, nor is he at any time beside his Text, if he be not beside them.

[Verese 41] Again, the Life of Doctrine, is in the Application of it, whilst we hear Sermons, as we do News out of the Indies, that we think concerne us not, we are but little affected with it; It is home speaking, that is moving and stirring. That general Pa∣rable▪ pronounced by Nathan to David,* 1.1408 (wherein the foul∣nesse of his Sin was notably layd open,) made David somewhat fierce against the man that should do so, but it never brought him to any touch of heart, for his own sin; till Nathan apylyed it home, telling him Thou art the man, and then he was humb∣led: ••o whilst Christ kept aloofe, and told the Jews a Story of a Husbandman,* 1.1409 that let out his Vineyard, but could get no Rent, and when he sent his servant for it, they beat some, killed others, and at last murthered the Heir also, that they might make the Inheritance their own; they were ready to passe a sharp Sentence on them, that should offend in such a sort; but when he applyed it in Particular; and shewed that it was their case, then they were exceedingly moved at it.

[Use 2] They do scarcely deserve the name of wise Stewards, who give not those of their own Family their portion: nor of good Viniters, and Husbandmen, who have their eyes on other mens Vineyards, but neglect their own.* 1.1410 And yet he that can declaime against Governours, and Magistrates; when (it may be) none are present, Or cry out of oppressing Lords; and cruel Land-lords in a Country Village, where (it may be) none are but a few Cottagers; these with many shall be cryed up for bold, and couragious Preachers.

But this is not to speak to the edification of that Auditory, to whom we are to speak; nor to feed that flock which depends upon us. Alas, should we do thus, what profit would you get by it; where there is a soare, there should we apply our plaister.

[Use 2] And if we that are Ministers, are to apply our selves to our Hearers; then you that are Hearers, should apply what is spo∣ken by us, to your selves. The Duties of a Preacher, in the Applicatory part, St. Paul expresseth to be three, 2 Tim. 4.2. First, To Reprove, or Convince by Argument; to settle Truth,* 1.1411 and overthrow Errours. Secondly, to Exhort and Rectifie our manners: and Thirdly, to Rebuke and denounce Judgments against the Refractary. There are but few in any Congregation, but these concern. That which is sayd by way of Convincing Er∣tours, Schisms, &c. concerns us neerly; for we have need of stablishing and setling in the truth, we do professe: When he exhorteth to a holy Life, and beseecheth us by the mercies of God, that we receive not the grace of God in vain, that con∣cerns us likewise: And what ever he can say concerning sin, by way of Rebuke, that belongs to us too; for the best man sins daily, and in many things we offend all. Therefore from the beginning of the Sermon, to the end of it, apply what is said, as spoke to thee; be content with the word of Applica∣tion, and waite, for it will come home to thee in the end: say thou beest not named, yet if thou beest guilty of the sin that is reproved thou art named. When we speak of Ierusalem, Sodom, Babylon, do not conceive we speak of such things as no whit, concern thee: Thou art Ierusalem, if thou killest the Prophets,* 1.1412 and stonest them that are sent unto thee. If thou livest in Pride, Uncleannesse; thou art Babylon, Sodom, &c. All is intended for

you that we speak, and so conceive. Think not that we, in ap∣plying the Text, are besides our selves, or it: we are not beside our Text, if we meet with you, or any of you, as we said before: And so, as in beating of a Buck, the Maid beates, and the Dame beates: or, as in a Smith's shop, the Master strikes, and the man strikes: so in the hearing of the Word, the Minister must apply, and the Hearer second him, otherwise we shall never profit as we should.

From the Reasons, we come now to the Things resolved, which is asserted in the latter end of the verse, He will arise, and give him as many as he needeth; and the Grounds thereof rende∣red; Negatively, not because he is his friend; Affirmatively, be∣cause of his importunity.

[Text.] Though he will not rise and give him because he is his friend, yet because of his Importunity, he will rise, and give him as many as he needeth.

Our Saviours aim and drift is, (as before you have heard) to bear up the poor doubting Christian, against all discouraging doubts and fears, whereby he may be driven off from seeking to God, by Prayer, in his greatest wants; and now (by way of con∣cession) he closeth up all with another Argument: For suppose it be so (saith he) as is before objected, that God may a while defer, and put you off, (as one friend may another) with, Trouble me not &c. and give you a frowning Answer (as one Friend may give another,) yet a Friend will be at length overcome by his Friend if not for Friendship sake, yet through the importunity of his Friend to arise and give him what he needeth. How much more will God, who is a true Friend indeed, and calls upon us to call on him, and hath promised to hear us, when we do call, be prevailed with by us, if we hold on our suits, and give not o∣ver? Shall a denying friend be overcome by importunity, and not a promising God? That were strange!

We begin with the Assertion; that (though last in my Text) is first in order: He will rise and give. From the Letter of the Parable, we may gather some profitable Observations: First, we may take notice thence, that

[Doct.] There is no want to a willing mind: You heard before, that he said, he could not; I shewed you then, that it was, because he

would not; and here you find it true: for when he found a will unto it, then there was no let at all; he hath as many loaves for him, as his need required.

Hereunto, tends that Parable of Solomon, Prov. 15.19.* 1.1413 The way of the sloathful is an hedge of Thorns, but the way of the Righteous is made plain; or is like unto a paved Causie: Every thing to a sloathful man seems difficult and dangerous; he is as unwilling to go about his business, as a Traveller is to walk in a Path, that is over-grown with Thorns and Brambles: But it is o∣therwise with the Righteous, who have a willing mind, they go about their work readily and contentedly: and albeit they meet with some Lets and Rubs, in the discharge of the Duties of their Callings, yet they go on with as much chearfulness, as if their way were plain, or paved, and all such obstacles taken a∣way and removed. This is true, both in Spirituals, and Morals. In Spiritual matters.

Thus David speaking of the Countrey Israelites, who tende∣red their appearance before the Tabernacle of the Lord in Sion, according to the Statute, Exod. 37.17. Deut. 16.16.* 1.1414 describes them by their resolute undergoing, and enduring all the difficul∣ties of the way, Psal. 84.6. They were to pass through a dry and barren Desert, the Valley of Baca (or of Mulberries) the Greek saith, the Vale of Teares, a Valley very dry and destitute of water (unless what flowed from their eyes); with much wea••i∣ness and faintness of body, they did overcome that journey: yet having a will unto it, and a desire to undertake it, they made this Valley, a Well of refreshing; they made account of that dry place, as though they had Wells of Water, and their willing minds afforded them many sweet and pleasant showres: so that as in a paved way, they went on chearfully, from strength to strength, encountering, with patience, all sense of weariness: So that they felt no weariness not feebleness at all. No Let, no Rub, in the way, could discourage them in their journey: their Will sweetned their hard and tedious Travail. Many Ex∣amples might be brought, for the further confirmation of the Point delivered, I shall onely trouble you with some few in mat∣ters civil.

You shall find this true, in the different carriage betwixt the Spyes, who went to view the Land of Canaan. Some of them

thought it altogether impossible to overcome that people; they had no heart to go up; Briars and Thorns were in their way, the people (say they) be strong that dwell in the Land and the Cities are walled and very great, and there are Giants in it, the Children of Anak are there Numb.* 1.1415 13.28. Others, as Caleb, and Joshua, en∣courage the people, Let us go up at once and possess it, for we are well able to overcome it: The way to them was a paved way; it was no more then to go, and see, and conquer. Those mighty men, that the other spake of, could not dant their spirits, They are but as bread for us,* 1.1416 say they, Numb. 14.9. Therefore fear them not: as if they should say, We should make but a Breakfast of them, consume them with great ease, and feed upon their rich Provisions. And this different carriage, proceeded from a dif∣ferent spirit that was in them,* 1.1417 Chap. 14.24. The one had a free and willing spirit; the other not: and that enkindled the spirit of the one, which quenched the other.

A second Example we have in David, going to fight Goliah: Could a man have more discouragements then he had? partly from his Brethren, and then from Saul, and then from the po∣tency of his Adversary,* 1.1418 1 Sam. 17. Yet his will and desire put him upon the service, and he would try it with him.

In the New Testament we read, Mark 2.4. of a Palsie man that was brought to Jesus to be healed: but the Text sayes, that there was no coming to the door of the house, where Jesus was, by reason of the press of people: What do they in this case? Why, they uncover the Roof of the House, and let him down bed and all, into the Room where Christ was: that was a plain and paved way to them, who had a willing mind to have this poor man healed. The Will is wonderfully active, in affe∣cting that which it is minded to do.

Another instance I commend unto you,* 1.1419 Luke 19.2, 3. Zacheus is very desirous to see Christ, as he passed through Jericho, the place of his abode; but he could not, saith the Text, for the press of the people: and because he was little of stature, and so could not see the face of Christ, over the shoulders of the Croud: his Will is not wanting, being seconded by his wit, to find out a way to remedy both. He runs before the multitude, and so frees himself from the press of people, and climbes up into a Fig∣tree, and thereby supplies the others want of stature; what

might he think the people would say of him? Zacheus climb a Tree like a Boy, to see novelties! But let them say what they would, his Will sets him a work, to employ both hands and seet; No want to a willing mind.

[Reas.] And indeed the Will is as Queen-Regent in the Soul; it go∣verns and rules all: When it saith, with the good Centurion, to one, Go, it goes: to the other, Do this, and it doth it: It is an active thing; it will sharpen Wit, and sets it on devising, and contriving: It quickens Sense, both in Seeing, and in Hearing; and employs Tongue, Hand, Feet; all, in effecting what it un∣dertakes.

[Obj.] But the Will follows the Understanding (you will say) de∣pends upon it: there is nothing in the Will,* 1.1420 which was not in the Ʋnderstanding first; How then doth it govern?

[Resp.] The power of the Understanding over the Will, is onely a regulating and directing; it is no constraining or compul∣sive Power: It doth intimate unto the Will,* 1.1421 the pleasure of God, and the Rules of right Reason (as it conceives and appre∣hends) but it may not be hence concluded, that the Understan∣ding hath any Superiority, in regard of a dominion over the Will; although it hath priority, in regard of operation: For the Will is always Domina suorum actuum, the Mistress of her own operations.

[Use.] You see then by this, where the principal fault is to be laid in all our failings to God, or Man, even upon the want of Will. Of all the powers and faculties of the Soul, that is most rebellious, and therefore most complained of in Scripture. Through all the Prophets runs that charge, Noluerunt, they would not: My peo∣ple would not hearken, Psal. 81.17.* 1.1422 They are rebellious Chil∣dren, and will not hear, Isa. 30.9. They will not hear thee (saith God to Ezekiel,) why that's no wonder. But it is added there, they will not hear Me: they will do what is good in their own eyes, and walk after their own ways, &c. And the same com∣plaint we find in the Gospel likewise, They would not come that were bidden to the Feast, Math. 22.3. They would not be gathe∣red, albeit Christ would gather them, Math. 23.37.* 1.1423 Let men plead what they will, the Will will be found to be the Grand

Rebel: were that reformed, all would be reformed; there would be no want in our Duties to God nor Man.

[Obj.] But why then doth St. Paul say, That to will was present, but how to perform,* 1.1424 he found not, and the good he would do, he did not, but the evil he would not do, that did he, Rom. 7.18, 19.

In every Regenerated Person; there are two men, the old man, and the New; the Regenerated, and unregenerated part; flesh and spirit: so was it in St. Paul. Now so far as the will was regenerated, there was no want; but so far as it was unregenera∣ted, so far there was a want;* 1.1425 And thus he explaines himself, verse 20. & 25. So then, with my minde, I my self serve the Law of God, but with the flesh the Law of sinne; with my regenerated part, I my self with my mind, Will, and Affections serve God; but there is another self in me, the flesh, and with that I serve the Law of sin.

Secondly, The Apostle speaks not there simply of not doing at all what he would, but of not doing so much as he would, and in so perfect a manner, he doth not say, to will is present with me, but how to do, I find not; but how to performe or perfect, or do it throughly (for so is the word in the originall) I find nor. He did do much, yea was able to do all things, in an Evangelical way,* 1.1426 Phil. 4.13. but he would do more, and in a better man∣ner then he did: holy he was, but he would be more holy; mor∣tified he was, but he would be more mortified; all that he did, he would do in a more perfect manner.

Performance went very far in him, and so it doth in other of Gods Children, (although in some more, and in some lesse) but the Will in the best goeth beyond performance.* 1.1427 So, 2 Cor. 8.5. St. Paul speaking of the Macedonians mercifulnesse towards the distressed Saints, testifieth that they were willing beyond their power, they did what they were able, yet their will was far be∣yond their ability. It is the Soul's Tiptoe, it stands upon the back of performance,* 1.1428 and reacheth higher, as Psal. 119.5. Da∣vid kept the Statutes of God a great way, but his Will reacheth higher, he would not break any one: we cannot reach to the things that we would,* 1.1429 saith the Apostle, Gal. 5.17. A Chri∣stians would is the reaching forth of the soul, beyond that it can do already, and therefore resembled to a Horse that is stak't at

grasse, which when he hath eaten as far as he can go, then it letteth back his tyed leg, and streines to reach farther: so the will of a regenerated Person having done what it can, (and so much as God hath set in reach,) puts forth it self in wouldings, Oh that I could do this or that, &c! And this was St. Pauls Case.

It may be, some will blesse themselves in this, that St. Paul saith, I would do good but evil is present with me, for so saith the Swearer, Drunkard, Adulterer, and such as walk after their own ungodly Lusts; I would do otherwise then I do, but I cannot; I wish I could, &c. but I must rapp such upon the fingers, and will them to keep their hands off, and not to abuse Scrip∣ture to their own destruction, they must remember that sins are of two sorts; some are committed of infirmity and weaknesse, others wilfully committed.

Some sins there are, that if the will would not commit them, they could not be committed; a full Consent of the will is re∣quisite, in the doing of them, they cannot passe into the soul, without the Allowance of the Will. Such are grosse and open sins, as Swearing, Whoring, Drunkennesse which could not be commited if a man would not; and other sins there are, where∣in there is a resistance betwixt the will, and the deed, although their wills would not, yet they do break out daily, as wande∣ring thoughts in Prayer, and other Duties, passionate Distem∣per, &c. these crowd in upon us, without saying by your leave. Now in sins of this nature, onely being sins of infirmity, can a man say, the good that I would I do not.

Secondly, Although thou canst sometimes say, the good thou wouldst do, thou dost not; and Oh! that I could do otherwise, I would do better then I do; yet thou must know, that thy would is of a differing Nature from that of St. Paul's; for,

First, St. Paul's would, was the would of a converted man, of the Regenerated part; and so proper onely, to a Regenera∣ted Person; to a Converted soul. As for others who are in the state of Nature, their wills are altogether rebellious: they can∣not say, the good they would do, that they do not, but the good that I do not, that I would not do, and the evil that I do, that would I;

Or, it is the would, of a Naturall Conscience at best, not of a Regenerated spirit, and Conscience is ever on Gods side; none so wicked, but hath something in Conscience to take Gods part, as Iesabels Evnuch was on Iehu's,* 1.1430 2 King. 5.

Secondly, there was some performance in his Would: he did not onely will,* 1.1431 but did do; doing was joyned with it, as Phil. 2.13. But yours is a Lazy-would; a willing without any do∣ing: an imperfect weak woulding, or a doing to no purpose. St. Paul professeth of himself, that he was willing in all things to live honestly,* 1.1432 Heb. 13.18. and endeavours it, as appears, Act. 24.16. Is this endeavour in you? you say, you would be saved; you would leave your sins; you would do well; but where are your endeavours? This is the wishing, and the woulding of the Sluggard whereof Solomon speakes,* 1.1433 Prov. 21.25. The Slug∣gard lyes on his bed, and saith, Oh! that I could arise, Oh! that I had wealth! Oh! that I had as much as my Neighbours! but he will not get out of his bed, but turns himself as the door on the hindges,* 1.1434 Prov. 26.25. he will not up to work. Such a Sluggard was Balaam, Oh! that I might dye the death of the Righte∣ous; but he would not take paines to live their life,* 1.1435 Numb. 23.10. So those in the Gospel, Iohn 6.34, 35, 36. they would fain have the Heavenly bread; but they would not take paines for it, and come to Christ by faith, that they might attain it. Pilate was willing to save Christ, and release him, Luke 23.20. but he did not what was in his power to do, he gave sentence against him, verse 24. Such a willingnesse, slayes the soul, it brings nought, but destruction, Prov. 13.4. Is there not diffe∣rence betwixt the would of a resolute Soldier, and a Coward? the Coward wisheth victory, that he may devide the spoil, and feed himself with the fatnesse of a good booty, but he is loath to enter the battail, venture his limbs look the Enemy in the face; when a resolute Soldier, that wisheth Victory, will fight for it, and venture limb and life, for the obtaining of it. No further is thy will right, then it puts thee upon the means to obtain the thing willed.

Thirdly, The would of St. Paul was vehement, as he speakes of Desires,* 1.1436 2 Cor. 7.12. which appears by that Complaint of his, Rom. 7.24. And such are the Wouldings of every

Regenerated soul, they are the pantings, and yernings of the soul. David compares them to the pantings of the Hart, after the water brooks, Psal. 42.1. Which when it is stung,* 1.1437 (say some) with a Serpent it is insatiably thirsty; or, being hunted, it thirsts for water, &c. Such was St. Pauls would: a panting would,* 1.1438 a thirsting would, like Rachels desire of Children, give me Chil∣dren or I dye, like Siseraes thirst, I dye for it, Give me drink. My heart breaketh, (saith David, Psal. 119.20.) for desire to thy Judgments: he is ready to break a vein, with streining his heart to holy duties. But thy would is onely a luskish and a yawning would; no streining, no servency in thy wishes and endea∣vours: they are at best but lukewarm; therefore naught.

Fourthly, St. Pauls would, lay next his heart: no lust came between, so as to say, I would do well, but yet such a lust must be spared, &c. So saith David,* 1.1439 with my whole heart have I sought thee, &c. But the would of a Carnall Liver, lyes uppermost: it is as the froath in the glasse, or skim on the pot.

Envy, Pride, Lust, lyes next his heart; these things he would, rather then grace; his would proceeds from by-ends, &c.

[use. 2] Thus you see, the difference, and therefore examine your selves about your Wills,* 1.1440 as Christ did the young man that pre∣tended he would to Heaven: if thy will be right, thou canst not be wrong. And, if in case you find that there is any un∣willingnesse in you, or that the will is not right, get that rectified. See that you get but a Good-will, to good duties; bring a willing minde, and there will be no want. Remem∣ber,

First, Gods people are a willing people, This is the Convert's Title, Psal. 110.3. by that property they are described.* 1.1441 And such we find them to be, Psal. 40.8. Judg. 5.2, 9. 1 Chron. 29.6, 9, 14. 2 Chron. 17.16. Nehem. 11.2. Without this will∣ingnesse, we can have no Comfort, that we are God's: all his Soldiers are Voluntaries, and not pressed to Du∣ties.

Secondly, No service will be accepted, but what comes from a willing mind, Rom. 12.1. Our service must be reasonable;

Unwilling service the unreasonable Creatures give, yea the Devils. Willingnesse, is the fat of the Sacrifice; without that, it is but lean and dry. To preach the Gospel, is a worthy work, but if it be of necessity, and not willingly it is scarce thank-worthy: to do it willingly, hath approbation and reward with God, 1 Cor. 9.17. God hath more honour by the obedience of the will,* 1.1442 then of the outward man. Humane restraints may rule the one, but nothing but grace can rule the other: Hereby we acknowledge God, to be the searcher of the heart; the dis∣cerner of our thoughts; and Judge of our Consciences: thence is that strange speech of the Apostle,* 1.1443 2 Cor. 8.10. You have be∣gun, not onely to do but to be willing, as if it were more, to will then to do; and so it is, more then to do any thing of necessity, with an ill will or by-respects whatsoever: therefore what you do, see you do it willingly,* 1.1444 and heartily, Colos. 3.23. It addeth much to the grace of Performance; as fruit that falls willingly is well coloured, and better tasted, then that which is cudgelld down. Christ will enjoy his Spouse's Love by a willing Contract; not by a Ravishment.

Thirdly, A good will supplyeth many defects in our Perfor∣mances, 2 Cor. 8.12. Hence it is that we find sometimes the will to be accepted without the work,* 1.1445 but never the work where the will is wanting. As in evil, the will is accepted for the deed, Numb. 14.4. compared with Neh. 9.16, 17: So in good, Heb. 11.17.

Fourthly, A willing mind makes quick riddance of the work we go about; it is winged, and overflyes rubbs and lets in our way: it is so farr from being hindered thereby, as that it is quickened, as the Bowle going down a Hill is by the rubbs it meets withall, as before hath bin shewed in Caleb and Jo∣shua.

Let these things prevaile with you to bring the will with you in all performances, especially in holy Duties.

[Quest.] But what must be done that we may be willing?

[Resp.] First, see that your wills be renewed, and changed: The Naturall will is not subject to God, nor can be so long, as it is natural,* 1.1446 Rom. 8.7.

Secondly, desire God to establish thee with a free spirit,* 1.1447 Psal. 51.12. If the Son set us free, then we shall be free indeed: till this be done, our wills are not our own, but cheined to unrighte∣ousnesse; every day, seek more freedome to good, and get grace to be freed from the bondage under evil,* 1.1448 Rom. 7.25. Bring such a will, and you will find nothing to be wanting.

[Ʋse. 3] If thou beest one of those that have a will to do good, blesse God for it. David did so, he rejoyced to find the people willing, 1 Chron. 29.6, 13, 14.* 1.1449

[Quest.] But may not a man that is godly, and hath a renewed will, find an unwillingnesse, and backwardnesse sometimes,* 1.1450 in doing good? Is it ever present to will, as the Apostle speaks of himself, Rom. 7.18?

[Resp.] The best of Gods Children, may at some time find a back∣wardnesse to some Particular Duty; nor do they will this, or that Particular good, alwayes in like measure:* 1.1451 for otherwise what need those frequent exhortations, to stirr up our selves to seek the Lord; & not to be weary in well doing, &c. And this un∣willingnes, may arise from many grounds; some from without us, & some from within us, as Carnal affections to the world; strength of Temptation the weight of some fresh sin committed; desertion of the Spirit (being grieved) in some proportion and such like: but none of all these, takes off the will à toto, though it do à tan∣to: in the generall, they have a will to good things; and under their greatest lumpishnesse, and unfitnesse of spirit to good, they have a stronger Bias towards God, then any wicked man hath when he is at his best; Nor dare they altogether omit those duties, which they find no disposednesse of heart to performe: Although they cannot do them with Alacrity,* 1.1452 yet they will do them in obedience, Jon 2.4. and be seriously offended, with themselves, for their unwillingnesse of Spirit; striving against it, and using all means to overcome it: so that the faithfull still have this ground of Comfort, that God hath their wills al∣wayes devoted, and resigned to him; and though there be a backwardnesse to any duty, they approve not of it, the general bent of their souls being to his name and to his fear,* 1.1453 Esay 26.8.

[Quest.] But say, there be a will, yet may there not be some hinde∣rance in the doing that good which we would do?

[Resp.] There may so: but first take notice, that the Point delivered is to be understood, of such things as are within our power; for sometimes the will may be overpowred and let, as in want of Liberty,* 1.1454 So Sathan may hinder, as 1 Thes. 2.18. but this Let doth not lessen the will, but increase it rather. Or through want of health,* 1.1455 so Timothy would preach oftener, but health of body would not permit. Or want of estate; so when a man would relieve Gods poor Saints,* 1.1456 but wants meanes. But these hinderances put no fault at all upon the party,* 1.1457 2 Cor. 8.12.

Sometimes the Let is from within a man, Math. 26.41. the flesh,* 1.1458 that is the part unregenerate, that hinders performance: this may humble us, but not dishearten us, but teach us to long for that day of our Redemption, when our wills shall be perfected, &c. And so much of this Point. A second fol∣lowes.

This Friend is said to rise and give: he riseth first, and gives after, which affords us this Lesson, that

[Doct.] Friendship well awaked will be yeilding to an honest motion: whilst this Friend was in bed, and sleeping with his Children, at least drowsie (as may be thought) he denies his Friend, but now being risen, he graunts what he desires, if not more: Though Friendship abed denies: yet being up, it condi∣scends.

We read,* 1.1459 1 Sam. 20.14, 15. that David made a Covenant to do good to Jonathan, and his Houshold; because of the kindnesse that Jonathan shewed to him, in the day of his di∣stresse; And we find,* 1.1460 2 Sam. 9. that he enquires whether any of Ionathans race were to be found. Search being made, Mephi∣bosheth is heard of (Ionathans Son,) and with him he performes the Covenant made.

But the Story tells us,* 1.1461 2 Sam. 16.1, 2, 3. that Ziba, (a treacherous and notable Sycophant.) one of Sauls servants, but given to Mephibosheth, 2 Sam. 9.7. accuseth his new Master Mephibosheth to David, of no less then high treason, as if in Davids absence, he treasonably aspired to the kingdom; David

believes Ziba, (though a single witness) upon the first infor∣mation, and without hearing both parties, proceeds to cen∣sure, condemn's Mephibosheth as guilty, gives away his Land to that false Informer. And here Davids Friendship which he professed to Mephibosheth, for his Father Jonathans sake, was asleep: for in his distracted condition, he passed this sentence; be∣ing in fright and flight when he did it, it could scarce be accoun∣ted his deliberate act.

David afterwards (the Tide being turned) returned to Jeru∣salem,* 1.1462 and then Innocence had a day of hearing: Mephibosh∣eth meeting David, was admitted to speak in his own behalf, and he makes a plain relation of the businesse; so far was he from any treacherous intent, that he had neither washed his feet, clothes, nor trimmed his beard, from the Kings depar∣ture till that time: he cleares himself, discovers the falshood of Ziba, who intercepted his purpose, in refusing to saddle his Asse, which should have supplyed the lamnesse of his legs: And then having thus wronged his Master at home, he tradu∣ced him abroad, as if he were the Traytor, 2 Sam. 19. Here Friendship began to be awaked: David perceives his error, and revokes his last sentence; ordering that the Lands should be held in Co-partnership, as they before had bin. Indeed had Friendship bin throughly awaked he would rather have divided Ziba's head from his shoulders, then Mephibosheth's Land, and justly have punished him for his slaunder; but this is enough to prove the point in hand, When Friendship is awaked, it will be yielding.

Take yet another Instance, and that is in that passage betwixt David and Bathsheba,* 1.1463 1 King. 1.15. David had sworn unto her by the Lord, that Solomon her Son, should succeed him in the Throne: but his Love to Adoniah, (then the eldest) seems to be such that he could willingly have given way, that he might reign. Here Friendship, old matrimonial Friendship, was asleep: but Bathsheba comes, and puts him in mind of his Oath, Nathan comes and seconds Bathsheba's motion with an humble and lowly expostulation, Is this thing done by my Lord the King?* 1.1464 &c. And thus by the seasonable importunity of Bathsheba, and Nathan thus seconding each other; he comes to be awaked,

and renews his antient Oath, with a passionate Solemnity, As the Lord liveth, &c. ver. 29, 30.

[Vers. 14] In the New Testament, we may find other instances; as in that Dialogue that passed betwixt Christ and John,* 1.1465 when Christ came to be baptized of him, Math. 3.13. John was the Fore∣runner of Christ, a Friend of the Bridegroom's, &c. yet refused to admit him, vers. 14. he flatly forbad him (albeit not out of dis∣obedience, but reverence, yet faulty and erroneous) and there∣in friendship was asleep; for he might well know, that Christ would not have made so tedious a journey to him, or attempted any thing, or required ought from him, that was either unlaw∣ful, or inconvenient. Christ awakens him, vers. 15. [Vers. 15] Suffer now, for so it behoveth us to fulfill all Righteousness. Christ assents to that John said; but yet shews cause why he should suffer it to be, for present: as if he should say, It is not for thee to stand upon the excellency of my Person, above thine, now at this time, when my Baptism is at hand; thou art to yield to that I require of thee, as that which my Father hath willed me to un∣dergo, and thou to do; for it is fit for us to accomplish all the parts of God's Will: and then saith the Text, He suffered him: here Friendship awaked is yielding.

[Vers. 7] One instance more I shall give you,* 1.1466 and that is John 13.6. Our Saviour intending to leave an Example of Humility with his Disciples, pours out Water into a Bason, girds himself with a Towel, and beginneth to wash the feet of his Disciples. He cometh first to Peter; out of modesty and reverence giveth him the Repulse, and (as the Baptist refused to wash Christ; so) Peter refuseth to be washed of Christ, Lord dost thou wash my feet? q. d. It shall not be. Christ, with great mildness, makes him an answer, vers. 7. Thou dost not, as yet, understand the reason of this act of mine; in due time thou shalt know the ground and reason thereof: but yet Peter is not awakened, he grows more peremptory, ver. 8. [Vers. 8] Thou shalt never wash my feet, therefore offer it not, nor use more words about it. Upon this second denial, our Saviour rounds him in the ear, and tells him plainly, That if he washed him not (namely with his blond, and by the sanctifying power of his Spirit, which he represented by this washing) he could have no part in him, nor benefit by him.

This awaketh Peter indeed, and now he yields to more then was required; Lord, not my feet onely, &c. Now for Appli∣cation.

[Use.] When thou comest to thy Friend with any honest motion, * 1.1467 and it be denied; conclude not against the friendship of thy friend, as Dalilah did against Sampson, How canst thou say that thou lovest me, &c. but think rather, thy friend is not well awa∣ked, he doth not rightly understand thy case: Do herein, as Arist••ppus did, who being asked by one, What became now of the great friendship, which had formerly been betwixt him and Estines? answered, It is asleep; but I will go and waken it. Be as∣sured of this, that friendship may sometimes be very drowsie, and stands in need of quickning; and being raised out of a drowsie fit, it will, upon better consideration, give way to thy honest motion.

I shall relare a memorable story to this purpose, of what hap∣pened betwixt John the Patriarch of Alexandria, and Nicetas, a friend of his, and Senator of that City. There was a difference betwixt them in the behalf of the Poor, (for whom the Patri∣arch pleaded very strongly): many hours were spent to no pur∣pose, for Nicetas would not yield, although strongly importu∣tuned by that good Patriarch: the day now growing towards an end, they parted displeased, each with other. But the Patri∣arch remembring the Apostles Rule,* 1.1468 that the Sun should not be suffered to go down upon our wrath, sent again to the Senator Ni∣cetas, giving the messenger charge to say this onely, Sol est in oc∣casu, Domine; Sir, the Sun is upon setting. Upon the very deli∣very of which message, there was such a sudden alteration wrought in Nicetas, as that he hastens to the Patriarch, (his eyes running over with tears) condescends to his request, blames himself for his former backwardness, and promiseth, for ever af∣ter to hearken to him, and be ordered by him. Good men, (true friends) may be in an errour, but they will be willing to see it, and, upon the sight thereof, to amend it, and then they will say, as David to Abigail, when he was met by her,* 1.1469 and disswaded from his purpose, (and so awakened) Blessed be the Lord that sent thee, and blessed be thy Counsel, and blessed be thou that hast kept me from blood, 1 Sam. 25.32. So, Blessed be thou, for a wa∣kening

me out of my slumber; for otherwise I had dealt unchri∣stianly, unfriendly, &c. As the Woman sometimes appealed from Philip to Philip; from Philip sleeping, to Philip waking: so do thou, in case that honest motions are denied, appeal from thy friend to thy friend, thy sleeping friend, to thy waking friend, and it may do.

Yet one thing more observe; it is said he giveth him as many as he needed (not what he craved.)

[Doct.] In works of Charity and Mercy, regard is to be had to our Bre∣threns necessities: what they need, we are to give, rather then what they crave.

It is true, respect is to be had to our own abilities in giving, Luke 11.41. Give of such things as you have,* 1.1470 that is, (according to the Marginal Translation) as you are able. And such was the practice of the Primitive Disciples,* 1.1471 Act. 11.29. And so a man may give according to his place, and rank, and the dignity of his proper state: And the Apostle, appointing a Collection for the Saints, enjoyneth every one to lay up in store, as God hath prospered him,* 1.1472 1 Cor. 16.1. But this is not all, for respect must be also had to the parties abilities, to whom we give. So Act. 2.45. They gave to every one as he had need.* 1.1473

First, there must be a necessity or want,* 1.1474 in a work of Charity. Such onely as need, are the proper Objects of our Bounty and Liberality, Deut. 15.11. Isa. 58.7. Luke 14.12. 13, 14. Rom. 12.13. 2 Cor. 8.14. & 9.12.

Now there is a three-fold want: first, ordinary and common, such was the want of those Poor that God speaks of, which al∣ways should be in Israel.

Secondly, Great: as Deut. 28.48. when there is a want of all things▪ meat, drink, cloathing: when a man draws breath, yet he hath much ado to subsist.

Thirdly extream: When a man hath not to preserve life, but is in peril of death, if relief comes not: Of such Job speaks, 31.9. One want or other a man must be in, that we give un∣to.

Secondly, as there must be a necessity and want; so there must be some correspondence between the gift and the want.

The gift must be proportioned to the want of our Brother, both in respect of quality, and quantity: For kind and quality; if he be hungry, give him bread: if thirsty, drink: if naked, cloth: So Math. 25. What they stand in most need of,* 1.1475 in that afford your help. It would be a sensless over-sight to give a strong-limb'd sol∣dier a Crutch or a maimed one a Corslet.

Secondly, in such a measure must we give, as our Brethrens present necessities do require; He that giveth more then suffi∣cient, non dat, sed ditat, doth rather out of Bounty, inrich with be∣nefits, then out of Charity supply with an Alms. And he that gi∣veth less then necessity requireth, non pauperem sustentat sed pau∣pertatem, (saith one); he cureth not the Disease of poverty, but onely giveth some present ease unto it; and if fresh Remedies be not supplied, the pains are but prolonged: You suffer him to rost at a lingring fire, rather then take him from off the spit: yet it is better, that the poor should take a sleight surfet, through too much fulness, then to be pinched or famished for want of necessaries.

[Use 1] Such then, as regard not their Brethrens necessities in giving, are to be reproved: Some there are who content themselves in giving the Alms of the Tongue onely, to him that is hungry, or thirsty, cold and naked, &c. as if men could eat Precepts, and drink Advice. Wisdome is good with an Inheritance, saith Solo∣mon: so is good Counsel, with other outward supplies. Should a hungry man beg bread of thee, and thou fallest to instruct him, but deniest him food to his body, he may say to thee, as Hushai said to Absalom of Achitophels counsel; The counsel; is good,* 1.1476 but not at this time. Others (it may be) will give, but it shall be that which they can best spare (but not what their brother wants) or whereof they are able to make any use. Eye-salve laid to the foot profiteth not; and the Poultess for the feet, laid to the eye, doth more hurt then good: so, Bounty misplaced. And others (perhaps) will give, but to all alike, having but one Omer or measure for their Charity, be the Person, Time, or Occasion, what it will be: As so much to a Brief, and no more: so much at every Good-Time (as at Christmas, Easter) but at no time else. And some give onely Mint and Cummin, things so small, and in so small proportions, (be the necessity never so extream)

as that it seems onely to keep him alive (who receives) in con∣tinued misery. And so the benefit hath almost the nature of an injury. This is not wisely to consider of the poor and needy, as we are required,* 1.1477 Psal. 112.5. Giving must be done with choice, and not by chance; wisely, and warily, not heedlesly, and care∣lesly.

[Ʋse 2] See then, that though your Bosoms be open, they be not loof; and though your Bounty walk, yet let it not wander: It is Christ's Rule, that in giving, out left hand may not know, what our right hand doth:* 1.1478 Yet our right eye must know what our right hand doth, for the better ordering and directing of it. There is a bountiful eye that Solomon speaks of,* 1.1479 Prov. 22.9. This is such an Eye that looketh every way, and searcheth out where want lyes hid.* 1.1480 And, as St. John, Rev. 1.12. is said to turn and see a voice. So this Eye sees a voice in a sad Aspect, a pale look, a hol∣low cheek, a bloudless lip, a sunk eye, a trembling hand, &c. and it no sooner sees this voice, then it is forward to supply it: it opens the hand, before the other opens the mouth. So Arche∣silaus no sooner discovered the cloaked wants of his decayed Associate, but presently he conveyed a sum of money, in very close and secret manner, under his pillow, that he might seem rather to find, then to receive, that which he stood in need of, and was ashamed to ask: which caused him to say upon the discovery, This is Archesilaus's Theft. Oh that we had more such Thieves. In many cases, and with many persons, it is more grievous to ask, then to want: much rather had they en∣dure their poverty with silence, then, by publishing their wants, receive relief: Hearken thou after another voyce,* 1.1481 then the Tongue; and hear with another Organ, then the Ear: Hearken with the Eye, and thou shalt see Need speak, when the Needy man saith nothing; his Case cries, when he is silent: and as God preventeth us with his mercy, so should we the needy and di∣stressed with ours.

If this Eye of Bounty stay till it be asked, it doth not give as it is asked but as it sees the necessity to require. If the want be ordinary and common, it supplies that with her aboundance, and superfluities,* 1.1482 with the overflowing of her Cestern. If great, it sup∣plies it with her conventencies, Luke 8.11. Having two coats, it

spares one; and if the Necessity be extream, it shall be supplyed with her necessities: it will sell the Coat from off the back, ra∣ther then suffer such a one to perish,* 1.1483 Luke 12.33. And thus in giving, we should shew our selves to be as wise Physitians, and not as deceitful Empiricks: the Physitian enquires after the nature of the Disease, constitution of the Person, temperature of the Climate, Season of the Year; and answerably prescribes his Remedy. The Emperick gives his Remedy without any re∣spect of these. And such are Physitians of no value, Job 13.4.

Mystically from this friends arising out of his bed to help his friend, our Saviour would give us to understand hereby, That

[Doct.] God is never so in Bed, but being awakened by faithful Prayer, he will rise and relieve his friends: that is the Point we are now to speak unto.

God is pleased sometimes to put himself into a posture to∣wards his friends, as if he were a man a bed, and asleep in his bed, (as you have heard before): he seems to be to them as a man asleep is to his friend, unmindful, and forgetful of them, when he retires himself, and doth not appear in the behalf of his servants: it carryeth with it some sh••w of indisposition, and otiation in God, as if he were gone to rest, and minded us not; but when he appears for our help, when he addresseth and pre∣pareth himself to succour us, then he is said to arise out of his bed, and open his eyes, and to awake out of his sleep.

So we read, Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord, I will set him in safety from him that puffeth at him. The people of God sigh, and cry in their Afflictions, at which their Enemies make but a puff, and laugh them to scorn. Now will I arise saith God, &c.

So Psal. 102.13. Thou shalt arise (i. e. thou wilt arise: it is spoken prophetically) and have mercy on Sion, &c. for he will regard the Prayer of the destitute, and not despise their prayer, vers. 17. And Isa. 33.10. Now will I arise, saith the Lord, now will I be exalted, now will I lift up my self; that is now, that the Enemies of God's People grow so tyrannical and insolent, and that my people call on me for help (as they did, ver. 2.)

The truth of this I might shew you in sundry Examples, (but I shall not overburthen you with many): Cast but your eyes up∣on the afflictions of God's Church, under Pharaohs Tyrannie, An Iron Yoak was laid upon their necks (to use Moses's expressi∣on) Deut. 28.48. upon a suspicion of revolting, heavy burthens are imposed on them, they tread in Mire and Clay, Exod. 1.11. and are enforced to serve with rigour; so that their lives were made bitter with hard labour, ver. 12.13. they proceed from bur∣thens to bondage, from bondage to bloud; from vexation of their bodies, to destruction of the fruit of their bodies: Mid∣wives are suborned to destroy all their Male-Children; they whose Office it was to help the Birth, must now murther it, ver. 15. If they refuse, the multitude shall do it, ver. 22. Cruelty, that before but smoaked, now breaks forth into a flame: and to add to their misery, an insupportable task is laid upon them; they could neither make straw nor find it, yet they must have it; and for not doing what was imposed, they are made daily to feel the lash of the Whip Exod. 5.12, 14. All this while God seemes to be as one asleep, holds his peace, lets their Persecutors a∣lone. The persecuted sigh groan, cry, and call on God, (which God heard, as before, Exod. 2.24. & 3.7, 8, 9.) And now he ari∣seth, comes to deliver them; and being arose, Now thou shalt see (saith he) what I will do to Pharaoh, Exod. 6.1. and with a strong hand he delivers them out of the hand of their Oppres∣sours, and brings out his people with joy, and his chosen with glad∣ness, Psal. 105.48.

Look again upon the state of God's Church, in the dayes of Ahashuerosh.* 1.1484 Haman had obtained a decree for the slaugh∣ter of the Jews; the Decree was sealed, published; the day set and appointed for the execution of it: all this while God seems to be asleep, he looks on, seems to take no notice of it; the Jews are greatly perplexed, they fast, mourn, weep, lye in sackcloth and ashes, they cry out with a loud and bitter cry: then God awa∣keth, and ariseth for their help;* 1.1485 and being risen, awaketh the King,* 1.1486 causeth him to send for the Chronicles of his time, turns him over to the Record of Mordecai's fidelity, in discovering a Treason intended against his person, by two of his Eunuchs: upon which Mordecai is honoured,* 1.1487 the Decree comes to be

disanull'd, Haman the Conspirator, and his Sons are hanged, and to the Jews, deliverance is granted; for which, days of joy and rejoycing are by the Jews celebrated. Many other proofs may be brought for confirmation, but I shall onely produce one more unto you, Math. 23.28. In that History of Christ's Sea-Voyage with his Disciples; a great Tempest arose (stirred up, as some are of opinion, by the Devil who questionless would have drowned Christ if he could) so that the ship was covered with Waves, Christ he was fallen asleep, in the hinder part of the ship (saith St. Mark) that is the stern,* 1.1488 being wearied (probably) with exercise of his Ministery, amongst the multitude on the shore. His Disciples being terrified, and much afraid, thinking their case desperate, come to him, and awake him with an Out-cry, Master, save us, we perish. Christ thus awaked, re∣prehends them for their immoderate fear, and the weakness of their Faith; Why are ye fearful, O ye of little Faith? and then rebukes the Wind and Sea, charging them even with threatning and menaces to be still; upon which followed a great calm, to the admiration of all beholders.

Besides the truth of the story, there is a mystery in that pas∣sage of Scripture (by the consent of all Divines, Antient and Modern) it sets forth unto us, the state of the Church of God, militant on Earth, resembled unto a Ship, wherein Christ and all the Faithful do pass from Earth to Heaven. The Sea is the World, a very unconstant Element, resembled by St. John to a Sea of Glass, Rev. 4.6. The great storm and tempest that ariseth, is a lively Representation of the great troubles and persecutions,* 1.1489 which are raised by the Devil and his Instruments against the Church, intending the ruine of it: Christ, his being asleep in this storm, sets forth the seeming neglect that he hath of the peace & quiet of the Church, for the greater manifestation of his power, and our patience. The crying out of the Disciples, sets forth the Prayers of the Faithful, who night & day cry unto him, for the defence of the Church. Christ's arising & rebuking of the winds, intimates his reproving, and plaguing of the enemies of the Church. The great Calm that follows, signifies the peace that the Church and People of God shall enjoy in the end, in despight of

Sathan, and all his adhaerents. And thus much for the Confir∣mation of the Point propounded: The Use followes.

[Use.] If this be thus, let not the wicked triumph: for when God doth arise his enemies shall be scattered, * 1.1490 and they that hate him shall fly before him; and arise he will, and not alwayes keep his bed, nor close his eyes.

Oh! what navock do the enemies of Gods people make, whilst God seems to sleep?* 1.1491 David tells us, Psal. 83.2, 4, 12. Psal. 94.4, 5, 6. and they are encouraged to all this mischief, upon a conceit that God is asleep, and sees not, verse 7. But un∣derstand ye bruitish amongst the people,* 1.1492 and ye fools when will you be wise? he that planteth the ear shall not he hear, and he that formed the eye, shall not he see, Verse 8.9. His eyes behold; yea his eye-lids, try the Children of men, saith the Prophet in another place, Psal, 11.4. God hath both an eye and an eye-lid, God seeth with an open eye (saith a reverend Bishop,) when he dis∣covers a thing at present,* 1.1493 and causeth us also to see it. And he considereth with his Eye lid when he winketh at the wayes of men,* 1.1494 and maketh as if he slept, and taketh leisure, and respite before he brings things to light. God in the sufferings of his Church and people, may be silent for a time, as one that seeth not, and heareth not, but his eyes are at no time so shut; but that he sees through his Eye-lids, and well considereth the do∣ings of the Sons of men on earth. The Master sometimes makes as if he slept, to see what the servant will do, when some advantage lyes before him; were God alwayes up, and did he discover himself in present execution of his Judgments on sinners; the thousand part of that Villainy that is daily com∣mitted, would not be acted, Eccles. 8.11. And yet, God sees and observes,* 1.1495 through his Eye-lids, all the plots and projects, all the wrongs and injuries, that are offered to his people; and although it do not presently appear to us, that he did see, yet the awakening cryes, that his Children make in his ears, shall raise him; and then he will make it known, that he was not so asleep, but that he observed all that was plotted and con∣trived; done and acted against them. Hear, how Christ con∣cludes in that Parable of the poor widdow, suing to an unjust Judge, Luke 18. 6, 7, 8. Shall not God avenge his own elect, whcih

cry day and night unto him, though he bear long with them,* 1.1496 (and makes as if he saw not) I tell you, he will avenge them speedily; their prayers will awaken him, and when is he arose he will right them, and relieve them, against all their enemies that wrong and injure them. When Noah was awake, and knew what Cham had done, he curst him for his paines; and will God think you, blesse you for your deeds? Let this restrain you from your wicked wayes, you that swear, blaspheme, reproach, slaunder; Gods eye sees you, at least his Eye lids try you: you play with God, as Children that play at Blind man Buff do with their fellows; and yet if these children perceive, that he that they think blinded, sees, they break off their play, he sees, he sees, (say they,) Ile play no more; Oh! that you were as wise, and would do this in time.

[use. 2] Now, for the Godly; a word or two to you: Is God never so fast, but, being once awaked, he is so ready to supply our wants and needs? why then be not out of heart, and hope un∣der your greatest pressures. Great are the miseries that the poor Church of Christ hath groaned under for divers years; he is gracelesse, senselesse, that is not sensible thereof: the stormes that we have met withall have bin more then ordinary, great tempests we have bin in, and yet are not over; the Ship is yet full of water, which causeth the hearts of experienced Fishermen, (such as Peter was,) who having bin used to see storms, to cry out, they perish: All this while our Pilot is in the stern, sleeping up∣on a pillow; which causeth us to think hardly of him, and to charge him with unkindnesse, as if he cared not for us whether we sink, or swimm: Now what shall we do in this Case? Let us with the Disciples run to God, by Prayer, and awake him; they did it very turbulently, & irreverently, (as it seems, for their fear was great) yet Christ blamed them not for that, but for their too much fear, and too little faith. Come then to the Throne of Grace, desire God to awake and arise, he is willing to be awaked by us, and therefore seems to sleep, that we may awake him: God admitts his servants to this boldnesse with him. Princes like it not. Should a subject come to the Supreame, and say, Would your Highnesse, or your Majesty, would awake once, and arise to do such, or such a businesse for me, or read

my Petition: would not the Prince conceive just indignation against such a Petition: yet God is well pleased that we should thus come unto him, and say, Awake Lord, come and help us: If we thus come, He will awak; nothing sooner awakes a seeming sleepy God, then Prayer, (as you have heard): were our God a dead God, an Idol God, prayer could not do it, (as we see in the Priests of Baal,) but of our God, we may say as Christ of Lazarus, he is not dead, but sleepeth onely and that seeming∣ly.

There is a story goes of a poor man, that served God faith∣fully, and yet was cruelly opprest by a neighbouring Knight, who took his goods from him, and all that little that he had: insomuch that he concluded that God was dead; and forasmuch as he had formerly found God to be gracious to him, (albeit now as he thought he was forsaken by him) he would make a solemn Funerall for him, which when he went about, an old man meets him with a Letter, and desires him to deliver it into the hands of the oppressing Knight: he did so, and upon the rea∣ding of that Letter, the Kt. was so convinced of the wrong done to that poor man that delivered him the Letter, that immedi∣ately he confest his faults, and restored again to him what he had injuriously taken from him; which caused the poor injured wretch to forbear any funerall solemnity, and to say, Now I see that God may seem to sleep; but he can never dye. Comfort thy self then, under thy heaviest afflictions, never forsake thy Con∣fidence in thy greatest streights; when our faith begins to flag, and hang the wing; when our strength is gone, and we have given up all for lost, waken God by thy Prayer, and then God will say, Now I will arise, Now I will be exalted, now will I lift up my self,* 1.1497 Esay 33.10. Mans extreamest necessity, is God's chiefest opportunity to do us good. The Church of God in all ages, hath found it true: we have here∣tofore found it true; and shall find it true, and every Friend of God, every believing soul, may from his own experience con∣fesse it to be true, Let me close up this Use with that of David, Psal. 102.20.* 1.1498 He looked down from the height of his Sanctuary, from Heaven did the Lord behold the Earth. To what purpose? To hear the groaning of the Prisoner, to loose them that are appointed to

Death. Thus might England say, and so I hope God will give us cause one day to say, if we do but awaken his old Love and Friendship to us by our Prayers.

And thus much Gods arising, and giving: Now it is fur∣ther said of this Friend, that he giveth as many as he needeth, not so many as he craved, (as was from the Letter shewed) whence we may take notice both of the wisdom, and bounty of God to∣wards his Friends: Wisdome in giving what is needful, Bounty in giving so liberally, as many (saith the Text) as he needeth; of both somewhat.

[Doct.] God in giving hath an eye upon the necessities of his servants. He looks not so much upon what they ask, as upon what they want, and accordingly he makes supply. See this first in Kinde, secondly in Quality.

Sometimes he giveth the same thing that is craved, and grant∣eth the Requests of his servants in the same kind, both for the Substance and Circumstance: So he gave to Hannah a Son which she begged of him, 1 Sam. 1.27. To Solomon Wisdome,* 1.1499 1 King. 3.9, 12. to David Life, Psal. 21.4. And many times he ap∣plyeth remedies, answerable to the distinct distresses that his Children are in: So Exod. 13.21. that which was a Cloud in the day to shelter his people from the heat of the Sun, was a pil∣lar of fire to give them light in the night, that they might go both by day, and by night: When they had no bread, he gave them bread, and rained them Manna from Heaven,* 1.1500 Exod. 16.4. When they had no drink he opened a rock, and gave them wa∣ter to drink, Exod. 17.6. So Psal. 116.8. He delivered his soul from death, eyes from teares, feet from falling.

Sometimes he denyes to give unto his Friends that Particu∣lar which they desire; and supplies their wants some other way, as may make more for his glory, and their good, not giving what they would, but what they should have.* 1.1501 As when the sick Patient cries out for drink, the Physitian pitties him, and gives him something more proper, but satisfies not his desire in that very kind: so dealeth God many times with his.

Thus dealt he with Abraham, Gen. 17.18, 19. So with Moses, Deut. 3.26. and 32, 49. So with David, 1 Sam. 12.22.—

22.— And with Paul,* 1.1502 2 Cor. 12.8. And with Christ him∣self, Heb. 5.7. For Brasse I will bring Gold and for Iron Silver, saith God, Esay 60.17. So God for brasse, iror, wood, stones, which we crave, doth often give us that which is better, and more usefull for us, as Faith, Patience; Supportation, &c.

See Gods dealing with us likewise in respect of Quantity and measure. When he giveth in kind what we desire, and ask of him, yet he giveth not alwayes such a degree as we would have, but as he sees to be fitting for us.* 1.1503 Sometime more (as we shall shew you in the next point) and sometimes lesse. So Gen. 17.18, 20. yet he went not so far in that kind, as Abraham desired. David desired to build a House for God,* 1.1504 the Temple: God de∣nies that, but yields so far as that he should prepare materialls, and draw the pattern,* 1.1505 &c. Covet earnestly the best gifts, (saith the Apostle) 1 Cor. 12. ult. There is a holy covetousnesse then, in the best of Gods Children, and this carries them to a desire af∣ter more, and more still: Oh! that I had as much knowledge, faith, hope, patience, as such, or such a one, &c. But God doth not ever satisfie our desires in this kind, but giveth (in things of this nature) what he knows most fitting,* 1.1506 Revel. 3.8. A little pinn is as needfull and usefull in the building of the Tem∣ple, as a greater piece: the like may be said of outward gifts. As Health, Strength, Wealth, Liberty: God observes a mea∣sure in all these; and hath respect to the necessities of his Chil∣dren; and shews mercy according to the measure of our mise∣ry.

[Reas.] God answers his, * 1.1507 according to the meaning of his own spi∣rit, and not according to the words, wherein those desires are expr••ssed, Rom. 8.27. the meaning of the spirit is the prayer, and not simply the things desired; which are such oftentimes, as that we know not what they are.* 1.1508 Now the main ends, and true meaning of our hearts (if faithfull) in all our Requests to God, are his Glory, and our own and the Churches good; and no further. Now God hears us in the maine, in denying us the By: he sees that the way we prescribe, or that thing which we desire of him, or that measure, conduceth not to those ends we aim at, so well as some other, which he in wis∣dom knoweth fittest, and layeth out for us.

[Use 1] And hence we may be admonished, not to put up our prayers to Heaven, in an absolute and peremptory way, for all things, As for Temporall blessings, freedome from all crosses, freedom from temptations; nor for lesse principal graces; nor yet for the highest measure of sanctifying grace, but with Submission and Reservation, as Math. 26.39.* 1.1509 The promise of being heard in our Prayers, runs with this Condition, if we ask any thing according to his will, 1 Iohn 5.14.* 1.1510 And it is one of the evils noted in the old Israelites that they limitted the holy one of Israel, Psal. 74.41. they tyed him to their own wayes,* 1.1511 and meanes; and prescribed him how; when; and in what kind, and mea∣sure he should supply their wants: This may not be. The Phy∣sitian knowes better then the Patient what is good for him, God is our Physitian, we are his Patients. Learn submissi∣on.

[Ʋse 2] And let it be a stay to our hearts, if in case our Prayers be not heard, in that very particular which we desire. God layes out our Prayers for our best advantage, and husbands our Stock in such away, as may bring in the greatest return, and gain. Many Temporall blessings which thou hast desired have bin de∣nyed thee; this for the present hath grieved thee, that thou hast not what thou wouldst; but upon serious thoughts, and in cold blood, thou mayst find; that hadst thou had thy will, thou hadst bin undone. A Factor beyond the Seas, sends not al∣ways that which the Merchant writes for, but other Commodi∣ties which he knoweth will be most vendible, and advantagious: so dealeth God with us. If then thou hast in thy prayers refer∣red thy will to Gods, rest assured that it shall be the best for thee, which way soever it falls out: if thou beest denyed in thy suite, for this or that particular, thou mayst be assured it is better for thee to want it, then to enjoy it;* 1.1512 and that it is not necessary that thou shouldst have it; or if thou desire such or such a degree, or measure of Knowledge, Peace, Joy, Health, Strength, and he gives not with both hands, that abundance of these things, be content that he gives with one hand; with that manner and measure that he gives.

Next, take notice of the bountifull disposition of God in gi∣ving, (from the bounty of this Friend to his Friend): he doth

not onely supply his want in lending, as he desired three Loaves, but giveth him as many as he needeth. Thence note,

[Doct.] God is many times larger in his gifts then we are in our desires, he gives not onely abouve our deserts, but above our desires, and out-bids our hopes.

This Abraham found; he begged a Child, God promised a multiplied seed; and yet more, that the Messias should come out of that seed, that should Redeem the World, Gen. 22.17, 18.* 1.1513

Iacob found this: He in his journey to Padan-Aram, de∣sired of God but provision necessary, and protection in his way, with a safe return,* 1.1514 Gen. 28.20. God gave him more then this as himself confesseth even two bands, Gen. 32.10.

Ioseph found this; whose Innocency was not onely cleared, and he delivered out of prison, but he was made Ruler over all the Land of Aegypt,* 1.1515 Gen. 41.41.

David found this: he asked Life of God, and he gave him long life,* 1.1516 even for ever, and ever, Psal. 21.4.

Solomon found it: he desired Wisdome of God, and an under∣standing heart. God granted more, he did not onely give him that,* 1.1517 in an excellency, but wealth, and riches, in an abundance, 1 King. 3.9, 12, 13.

Hezekiah sound this: he desired God onely to remember his former walking before him; and God doth that, and also adds fifteen yeares to his dayes, delivers him from Ashur, and gives him rest,* 1.1518 Esay 38.3.

The Prodigall Son found this: he desired onely to be recei∣ved home as a hired servant, and the Father brings forth the best Robe,* 1.1519 &c. Luke 15.19.

The Unmercifull Debtor found this: the desired onely forbea∣rance; and he obtained remission of the whole Debt, Math. 18.26.* 1.1520

The Sick of the Palsey found this: he desired health of the bo∣dy;* 1.1521 which he received, and with that, forgivenesse of sin, Math. 9.2, 6, 7.

The Ruler found this:* 1.1522 who seeked to Christ for the Life of his son, obtained it, and withall faith in his own, and his hou∣shoulds hearts, Iohn 4.47, 53.

The Thief upon the Cross found this, who desired Christ to re∣member him, when he came into his Kingdom, and was heard in that, and withall assured, that that very day he should pass from the misery of the Cross, to the felicity of Paradise, and there have fellowship with Christ in Eternal Glory,* 1.1523 Luke 23.42, 43.

[Reas.] God is a liberal disposition: so saith St. James, Cap. 1.5. He gives like a King, as was said of Araunah. Abundantly, saith St. Paul, 1 Tim. 6.17. Kings give like Kings. Antigonus could tell that Cynick, that begged a peny of him;* 1.1524 that that was lesse then became a King to give. He is rich to all, saith St. Paul, Rom. 10.12. And, as if that were a term too far beneath him, he terms it exceeding riches of his grace; Bounty, not Liberality: not Bounty neither, but Munificence, that becomes Majesty: as we shall shew you in the Applicatory part more fully.

[Use] Are the Requests great, that you put up to God? Yet be not discouraged: Remember you have to deal with a God that is able to do exceedingly, above all that you are able to ask or think, Ephes. 3.20. Men commonly, in policy, ask much,* 1.1525 though they look for less: But such is God's goodness to us, that he gives more, then men in modesty can ask. Man is many times libe∣ral in promising, but sparing in performing. Indeed, God is large in promising but more large in performing.

Alexander the Great gave to Perillus 50 Talents towards the Marriage of his Daughter; Perillus told him, that was too much by half: If half be enough (said Alexander) for thee to take, yet it is not enough for me to give. The like speech, at ano∣ther time, he used to one Bias, a poor Aegyptian, to whom he gave a rich and populous City: at which, he standing astoni∣shed, supposing that he had but mocked him; Take, said Alexan∣der, what I give; for though thou art Bias that demandest, I am Alexander that bestow it one thee.

We read, that God commanded Moses to bring the Twelve Robs before him, for the Twelve Tribes of Israel, and there lay them in the Tabernacle before the Testimony, and the Rod of that Tribe that God should choose, should budd: When Moses came to review the Rods the Rod of Aaron had not onely bud∣ded (that is,* 1.1526 chipt, or broken the Rinde) but the Budds were

swoln and brought forth; and after buds, blossoms and flowers; and after these ripe Almonds. Thus fareth it with us in our Prayers, (which are like those Rods) we expect no more, it may be, but the Bud of Health, Strength, necessary Maintenance, &c. and we find that our Rods are not onely chipt, by our Prayer, but there is many a blossome, yea ripe Almonds which attends them, and accompanies them that we thought not of, nor ever asked. Look but on the Rods every morning and evening, you shall find it true. Do you ask every particular benefit daily that you do enjoy? Alas! not one, of many. What a poor life would you lead? What a maimed body should you have? if you had no more then you begged at Gods hands: surely this may be a help to uphold us against grudging and discontent, when at other times we think God deals too sparingly with us and shortens us in our desires.

[Ʋse 2] And should not we measure the same measure to God, that we have from him: he deals not pinchingly with us, and shall we with him? He gives us more then we ask, and shall we give him less? There are some particular Duties, for which we have not a direct Text, but onely general Rules; as how of∣ten a man should pray in a day; how much he should give in Alms &c. Now in this case, where there is not an express Rule, a good heart should go with the furthest. So for the Sabbath, we should not grudge God his measure. In all doubtful and undetermined Cases, it is best to do with the most. In resolved ca∣ses, I could wish, that we would do but what is required.

And thus we have done with the thing asserted, He will rise and give, &c. We come now to the Grounds of this his Libera∣lity and Bounty, which are laid down; first, Negatively, [Not be∣cause he is his friend]. Then Affirmatively, [Because of his Im∣portunity].

[Text.] Though he will not rise and give him, because he is his friend. As if Christ should say, If it should thus happen (as it often doth) that he will not in that respect give, because of friendship: im∣plying, that

[Doct.] All Liberality and Bounty is not Friendly,

The vile Person may be called liberal, and the Churle bountiful; as Isay speaks, cap. 32.5. Was not Saul a vile person,* 1.1527 one whom God had rejected? Yet how liberal and bountiful was he to David, in giving him his choice of his two Daughters? He would make him his Son-in-law, without any Dowrie given to his Daughter: (which was the Custome of those Times to do, Gen. 34.11. Exod, 22.16, 17.) So great a kindness this was,* 1.1528 as that David could not but wonder at it: Meribah, his eldest, is first promised, the onely condition was to fight the Lords Battails. David, as it seems, having no great affection to her, she is given to another; and then Michol, his younger Daugh∣ter is offered him, who loved David and David her. Saul eems glad of it, and so forward is he of the Match, that he sends Spokesmen to David to solicite him to be his Son-in-law,* 1.1529 and no other Dowrie is asked, but a hundred fore skins of the Phili∣stims &c. Yet all this Bounty, was but a Child of Envy; a plot of mischief, he did it but to insnare him, and to destroy him by the hand of the Philistims, in exposing him to their rage not being willing that his own hand should be upon him, in the murther of him, to avoid (as some think) Sedition a∣mongst the people. So alike liberal was he, in his promises (to his Captains and Servants) of Fields, Vineyards, and Offices, 1 Sam. 22.7. but his end was to make them more eager in pur∣suing the life of David, and, by such Liberality and Bounty, to tye them faster unto him. Thus the vile person will seemingly be liberal.

And so the Churle bountiful. You have an example of this in Nabal, 1 Sam. 25.3. Churlish enough he was to David;* 1.1530 as appears by his Answer to his Servants, ver. 11. His Feast was like the Feast of a King, ver. 36. But this Bounty of his was for his own gain and state; for otherwise those shearers of his might have had the same Answer, that David's Messengers had, and should have been sent to seek their bread, water, and flesh, as well as others.

I might produce divers instances, for the further confirmati∣on of the point delivered; I shall trouble you but with one more, which shall be in the Gospel. You read of a large and libe∣ral Offer, that the Devil made to Christ, of all the Kingdoms of

the Earth: the glory whereof he presented unto him in a trice, Math. 4.8, 9. But can you think that it was done with a friendly mind?* 1.1531 No such thing; for it was a wicked and Diabolical Liberality: as appears,

First, in that he was liberal, of what was not his own: He said, indeed,* 1.1532 that all was his to dispose of at his pleasure; but there∣in he was a Lyar. Let Sathan shew his Patent, with Witnes∣ses attesting the same, when, where, and upon what considera∣tion, God passed over his Power and Right to him. Had the De∣vil had the World at his dispose, just Job should never have had Wealth, nor chaste Joseph Honour, &c. Nor would he have begged leave to enter into the Herd of Swine. The Earth is the Lords, and the fulness thereof, saith David: In making this li∣beral Offer,* 1.1533 he shewed himself a notorious Thief and Impostor: he would have robbed all other Kings of their Royalties, to in∣vest another in them.

Secondly, they were his own ends that he aimed at therein, and his own glory that he sought; and, in seeking of himself there∣in, his Bounty was not friendly. Christ must do him homage, Worship me.

Thirdly, his Bounty tended to the dishonour of God, and mainte∣nance of sinne, and to entice to Idolatry; which God abhors. Christ must fall down, and worship him: it must be performed with all Solemnity and state, after the best manner and fa∣shion.

Fourthly, his Bounty and Liberality was not free, but Conditio∣nal: If thou wilt do this, said he to Christ; and to make sure work, he would have all paid him before hand, Christ must do the work, before he would part with any thing.

Fifthly, his Bounty proceeded out of a desire to satisfie his an∣tient envie, in the destruction of all mankind, and so he was trea∣cherous to his Offers:* 1.1534 he would have got more then he gave, (for one Soul is more worth then the World, Math. 16.26.) Then what were the Souls of all men; all which had been lost, had Christ consented to that which the Devil required. And thus you have heard the Point proved. Now let us apply it.

[Ʋse.] Let not all kind of Liberality be magnified, nor all liberall persons be extolled by us, as the onely men and Worthies of the World: Thieves and Robbers are oftentimes very liberal, and prodigal in expences; they will pay the shot for all the Company, and yet not worthy to be commended for their Li∣berality and Bounty. How many amongst us are liberal of that which is not their own? So Alexander the Sixth, would give America to Spain; a bountiful gift indeed i•• but it was out of the Indians Free hold. The Spaniard and Pope, in Eighty Eight, gave many Lordships and Dignities away, but it was out of Englands Exchequer. It was said of Sylla, multa eripiebat, dona∣bat plura. So it may be said of divers; they take from the right Owners, and give prodigally to others, robbing Peter, to pay Paul, (according to the Proverb). So Church-Lands have been taken from Papists, and given to Rapists, to maintain Hounds and Harlots. How many great men of the World have by op∣pression and extortion made a thousand Beggars, and then at the day of their Death, bequested a thousand pounds, or two, to build an Hospital to maintain ten? We read of Cain, that he first sacrificed, and then slew his Brother; but such, as in their prophane bequeasts, give of that they have extorted from others, first slay their Brethren, and then offer a part of their ill-gotten goods for sacrifice. These are worse then Cain, in that respect. Shall we esteem these liberal, who build Hospitals for Children with their Fathers bones? So were the Jews, who bought a burying place for strangers with the bloud of Christ. Our Daniel, in his History of England, relates, that when Henry the 3d, had sent a Load of Freez to the Fryar-Minors, to cloath them; they sent it back again, with this message, That he ought not to give Alms of that which he had rent from the Poor; neither would they accept of that abominable gift: and can we imagine then that God will?

Some are liberal; but it is to those onely that can re-pay them, or do re-pay them. These play at a game of Tennis, toss the ball to those onely, that will toss it to them again.

Others are liberal, but it is for base ends, to procure respect and credit from others, (which they are ambitious of) they seek themselves in their Liberality (as in large Expences on costly

Buildings, gorgeous Garments). Thus Titus Vespatianus know∣ing how his Father was branded for his insatiable Covetous∣ness, steered a contrary course; and by his great Bounty and Liberality was sirnamed, Delitiae humani generis. So Absalom made a liberal Feast, and, by his Bounty and Courtesie, stole a∣way the hearts of the People. So these are liberal to such as will couch and bow to them,* 1.1535 and to none else.

Or else their Liberality tends to sinne, Prov. 10.16. as to cor∣rupt Magistrates. So some are liberal in giving Bribes, for perver∣ting of Justice. Others bountiful to Ministers, but like Thieves, they cast them a bone, to keep them from barking. Others in seducing men to Popery, or erroneous Opinions, or in inticing to lewd and lascivious courses:* 1.1536 as Prov. 1.14. Such Bounty and Liberality as this is Diabolical, and far from being friend∣ly.

Some mens Liberality is the fruit of Envy. It is storied of Henry the 8. that he gave many flowers to some well-deser∣ving; that in the end of Harvest, he might burn them in their Hives like Bees.

[Ʋse.] And if all Liberality be not friendly, * 1.1537 then take heed of being insnared by the Bounty of any, 2 King. 5.16. Bounty, in a Ma∣ster, is a great attractive to his service, and gifts blind the eyes of the wife. Munera magna mihi mittis sed mittis in hamo, as one said;* 1.1538 so may we of the Bounty of many. Such was Balaack's Bounty to Balaam; and then he thought that his Ass could ne∣ver go fast enough to do him service. To refuse gain, is often∣times no small gain. So, to refuse the Liberality of some, is many times a point of wisdom.* 1.1539 So Dan. 5.17. 2 King. 5.16. Nor is every kindness offered, to be construed as the Progno∣stick of ingenuous love.

Mystically: It is true that Maldonate saith: All that is here spoken of a friends carriage to his friend, cannot properly be applyed unto God; for he regards not importunity more then frien••ship: yet what is said from the Letter, that all Liberality is not friendly, is true also, in a Spirituall sense.

[Doct.] God doth not alwayes give in love.

He gave the people of Israel a King,* 1.1540 1 Sam. 8.5.19. God hear∣kened to their preposterous desire, and gave them their long∣ing; but it was in anger, Hos. 13.11. So when they lusted after flesh, and desired that, God yields to them; but that Liberality of his was not friendly, Psal. 78.25. Numb. 11.4, 33. It had been better to have been without such dainty meat, then to have had such sowr sawce unto it. Balaam longs, prayes, and obtains leave to go and gratifie the King of Moab, whose de∣sire was, to have the people of Israel cursed: but that permissi∣on was worse then a denyall: Nay,* 1.1541 the Devil himself had his re∣quest granted, when he desired to have leave to enter into the Herd of Swine.

[Use 1] Be not overjoyed then when God heareth thy Prayer, Non est magnum exaudiri ad voluntatem, non est magnum, saith Austin, more then once. It is no great matter, that God should hear thy Prayers, and let thee have thy will in what thou desirest, and yet not in favour. God, who denieth many things to his in mercy, bestoweth also many things to his Enemies in displea∣sure: Thou hast thy ambitious, covetous, revengeful wishes: it falls out, as thou desirest; yet think not thy self ever the more befriended for this. God doth not hear the Wicked to gratifie them, as he hears his Friends: nor for their Prayers sake, but for other ends to punish them, &c. To all my former Suits, I wil add this, that God would deny me, what he knows to be hurt∣ful for me, notwithstanding I am earnest with him for it. Far better it is, to have God's gracious denials, then his angry yiel∣dings. Thus much briefly of the Negative, He gave not, because he was his Friend. The Affirmative follows.

[Text.] Because of his Importunity.

[Doct.] Importunity (you see) is the prevailing Argument with many: That oftentimes prevails more then Friendship, or a good Cause. See this in Sampson, (a good man) how it prevailed with him in a bad Cause, Judg. 14.17, 18, 19. & 16.16, 17. through the importunate Sollicitations of his Wife, first; and Harlot, next: he wrought against himself. And how many hath weari∣ness

of solicitation won to those Actions, which at first motion they despised.

See this further proved in a good cause, in that Parable of a wicked Judge,* 1.1542 Luke 18.1. He was one that neither feared God, nor reverenced man. A poor Widow comes to him for a piece of Justice, which Conscience would require him to do▪ both in re∣spect of the goodness of her Cause, and poverty of her Person: but when, neither the one, nor other, could prevail, Importuni∣ty did it; Because of her Importunity, he did her right.

[Use.] In all honest Suits, it shall be our wisdome to hold on, and not give over; albeit we deal with persons seemingly inexorable: indeed, nothing is held more over-bought (by some generous spirits) then that which costs them many tedious supplications: yet how often doth this Orator, Importunity, procure a dis∣patch? If you be blamed for Importunity, say as Aristippus did to his friend, who reproved him; for that being a Philosopher, he would so abase himself, as to fall down at the feet of such a Tyrant as Dionysius was, to obtain a Suit: He replyed, that it was not his fault, but the fault of Dionysius, that he did so, for that he carried his Ear in his Feet.

But in evil things, let us arm our selves against it: Trust not to your own power; Importunity and Opportunity do much with the Coyest She, (we say): so in other matters. How many, too late bewail the Importunity of others, as a mean of draw∣ing them into sinful courses? Thus did Aaron excuse himself to Moses,* 1.1543 for his making the Golden Calf, Exod. 32.22. But that would not serve the turn; for it is said, that Aaron made them naked in so doing. Easie Rhethotique draws us to the worst part, but Importunity drives us.

I shall no longer insist on this Doctrine, arising from the Letter; the Point principally intended is this.

[Doct.] Importunate Prayer is prevailing with God.

Moses, by his Importunacy, prevailed with God for Israel: Let me alone, said God, Exod. 32.10. God bespeaks (as it were) his own freedom: He offers Moses fair Conditions, and would buy his consent,* 1.1544 if he would be quiet: but Moses follows his

Suit still, makes request for the People, asketh God a reason of his anger, ver. 11. [Vers. 11] He gives him a reason, why he should not be an∣gry. Thou hast brought them out with a great power, &c. tells him of the Inconveniences that would follow. The Egyptians will say, &c. He puts God in mind of his Covenant; yea, of his Oath to Abraham, Isaac, Jacob, &c. So that God would seem to break Covenant; and forswear himself, if he should destroy the people: and then concludes with great vehemency. Turn from thy fierce wrath, &c. and repent this evil purpose against them: and see what followed, ver. 14. [Vers. 14] The Lord repented, &c. You see Moses had a hard pull; but by his Importunity he carryed it.

Thus Jacob wrastled with God and prevailed: You have that story, Gen. 32.24. Esau comes against him,* 1.1545 an Angel appears to him, wrastles with him, (which Angel was the Angel of the Covenant; which is Christ, Gen. 48.16.) Let me go (said the An∣gel, Gen. 32.26, 28. I will not, said Jacob, he holds with his hands, though his joynts were our of joynt: Let God seem to take Esau's part, smite him, maim him, he will not let go his hold. What is thy name (said the Angel) never did I meet with so stout a man? Well! kneel down Jacob; rise up Israel, thou art a Conquerour, vers. 28. Now, Was this strife corporal onely? No, no, hear what the Prophet speaks, Hos. 12.3, 4. Nor was it perfunctory and formal prayer, but earnest and importunate,* 1.1546 He cryed, and made supplication, and thus overcame.

Besides this Parable, of a Friend coming to his Friend at Midnight, Christ hath given us another, that of the unjust Judge, who heard the Widows Cause, in regard of her Importunity; and not otherwise, Luke 18. and withall, leaves us a History of his own, of the Woman of Canaan, who overcame him, in the behalf of her Daughter, by importunity, (with which Hi∣story we have before acquainted you) such have the Prayers of the godly been.

For the further clearing of the Point, let me shew you what this Instancie, and Importunacie, in Prayer, is, and wherein it consists. And so

Importunate Prayer is a fervent and frequent desire of the Soul, for some special mercy; so as it will take no denial: Or, A fervent

and frequent pouring forth our souls to God, without giving over till he grant us our desires.

There are three things in Importunity: First, Fervency: Se∣condly Frequency: Thirdly, Perseverance.

First, Fervency: This consists not in the loudness of the voyce (albeit, it be many times expressed by loud crying); the Peacock hath a louder voyce, then the Nightingale. Nor in long praying; for God doth not measure prayer by the length, (albeit, long Prayers, may be fervent Prayers) but in the crying of the Heart. The earnest intention, and contention of the Soul and Spirit expressed in Scripture,* 1.1547 by renting of the heart, and pouring out the Soul, and crying of the whole heart, Psal. 119.145, 146. This is added as a Proviso to effectual Prayer,* 1.1548 Jam. 5.16. where effectual and fervent are joyned together: the more fer∣vencie, the more prevalencie in our Prayer. Eliahs example is ad∣ded, ver. 17, 18. He prayed, and prayed, (so it is in the Original) We translate it, He prayed earnestly, and he was heard. Thus our Saviour prayed in the days of his flesh,* 1.1549 Heb. 5.7. We read of a Dutch Martyr in our own Monuments, one Giles of Bruxels, who was so ardent in his Prayer, kneeling by himself in some secret place of the Prison where he was, that he seemed to for∣get himself; and being called to his meat, he neither heard, nor saw, who stood by him, till he was lifted up by the arms, and then he would speak gently to them, as one awaked out of a Trance.

Secondly, there must be Frequency in it: We give not over at the first denial; no, nor at the second, if we be importunate, Psal. 27.4. One thing I have desired of the Lord and I will seek af∣ter it:* 1.1550 that is, I have sought it, and will seek again, and again: So Psal. 69.3. and Isa. 62.1. For Sions sake, I will not hold my tongue &c. He would renew his Suit, and follow it: and the like he requires of all faithful Watch-men, that they cry day and night, and not keep silence, till they had obtained their de∣sire for Sion,* 1.1551 ver. 6, 7. Thus, Paul prayed thrice: and Latimer plyed the Throne of Grace, with, Once again, Lord, once again, restore the Gospel to England: as if he would have no nay.

Thirdly, as our Suit is to be renewed,* 1.1552 so we must persevere in it. So Jacob did not onely wrastle, but continued all night and morning too: He gave not over, till he had what he sought for: this is injoyned, Col. 4.2. 1 Thes. 5.27. And that Parable pro∣pounded for that very end, that we should pray, and not faint,* 1.1553 Luke 18.1. And thus you see, what importunate Prayer is, and wherein it stands. These Particulars, we shall hereafter, in the verses following, speak more fully unto: let us now make some use of this.

[Use 1] If importunate Prayer, be prevailing Prayer, never marvail that so many of us pray, and yet prevail not. The prayers of most are but lip-labour, and lip labour is lost-labour. Luke∣warm prayers, God respects no more then he doth luke-warm persons; and such he hath threatned to spue out of his mouth, Rev. 3.16.

True Prayer, is not the labour of the Lips,* 1.1554 but the labour of the Heart, and of the Soul: Moses prayed earnestly to God, and yet not a word that we hear him speak, Exod. 14.15. Wherefore cryest thou unto me? saith God; that is, with inward groanings,* 1.1555 albeit there was no audible voyce, and God heard that strait. The like did Hannah, 1 Sam. 1.13. and yet she spake not a loud,* 1.1556 she spake in her heart, saith the Text, and that fervently, and God heard her, and answered her.

Paul, before his Conversion, prayed often, and long too, for he was was a Pharisee, and one of the strictest and devoutest of all the Sect, (as he testifies of himself) and they were given to much praying, as the Scripture testifies of them: yet God took no notice of all his formal and hypocritical Prayers; he gave no ear unto them before his Conversion; but when he came to be humbled, and poured forth his Soul earnestly and fervently, God then said of him, Behold he prayeth, Act. 9.11. Before he prated prayers, now he prayeth prayers: that was prayer, indeed,* 1.1557 which he now put up to God: and that God heard. How often do we pray, and yet forget that we have prayed? Can we think that God will hear us, when we hear not our selves? Or re∣member that Prayer which we have forgotten, that we ever put up unto him.

Never think to be heard of God in mercy, or to obtain any blessing at the hands of God, by thy cold, careless, and customary prayer.* 1.1558 David compares his prayers to Incense, and no In∣cense was offered without fire: it was that, that made the smoak of it to ascend: Prayer that is cold, makes but a smo∣ther, and troubles the eyes of God;* 1.1559 as he shews, Isa. 1.15. but they are not a sweet Perfume in his Nostrils.

[Ʋse 2] Oh! that we were more importunate, in this Duty, then we are, that our Prayers were more fervent, frequent, constant, for the poor distressed state of Christs Church, and for our selves: the Child hath escaped many a stripe by his loud crying. Prayer is the Arrow of Deliverance; if it be not drawn up to the Head, is will hardly fly home unto the Mark.

Our Saviour tells us of a King, that (going with Ten Thou∣sand to make Warre with another that comes against him with Twenty Thousand) sends an Ambassadour,* 1.1560 and de∣sires Conditions of Peace, whilest his Adversary is yet a great way off. Our Prayers are our Ambassadours to God in all our fears and dangers; we send them to make our Peace: and as they act our Cause, we are sure to speed. Now it is not by their Rhetorick, and Oratory, that they prevail with God; but by their earnestnesse and fervencie: They must go to work, as those Ambassadours we read of,* 1.1561 Isa. 33.7. They must cry without, and weep bitterly, and then our Peace will be made: So Luther, when he had been earnest at his Prayers, came lea∣ping out of his Closet, crying out to his Fellows, Vicimus, vi∣cimus; and at the same time, the States of Germany, (after long debate) concluded for the truth of the Gospel, yet unknown to Luther. He was wont to term Prayers, Christianorum Bom∣barda, the Gun or Canon of Christians. But it is God him∣self that chargeth this Canon, Zach. 4.6. It is not by our might, or by our power, but my Spirit, saith God. It is the force of that,* 1.1562 and the strength of that, whereby we cry Ab∣ba Father.* 1.1563

And then Prayer being thus charged, God (out of a willing∣ness to be prevailed withall) puts himself into the way of a

Shot, he meets such a faithful fervent prayer, and is pleased to be wounded with it; yea, God charges and discharges the Ca∣non upon himself, and he puts good words into our mouthes, and good purposes into our hearts, and so charges the Canon, and then leaves his Blessed Spirit to discharge it upon himself, and is content so to be overcome by it; and yet looks that we should hold the Lint-stock, and give fire, by enkindling of the Spirit in the use of all good means to make us fervent.

[Quest.] But doth not this pass good manners, to importune the God of Heaven? Will it not be imputed Impudencie in the Creature, to press the great Creator to condescend to our Requests: Prin∣ces love it not: mean men affect it not; and will God suffer it?

[Resp.] But God's ways are not as mans: with him, he is magis im∣portunus qui importunat minus: most troublesome, that is least troub e o••e (saith Gregory). It is true,* 1.1564 that importunate prayer hath something in it,* 1.1565 of the nature of it, which we call Impuden∣cie: The Friend, in my Text, was so importunate, as he was impudent again, (for so much, the Notation of the Original Word imp yeth). Impudencie, taken in the best sen••e, as Christ here u••eth the wo••d, is such a holy constant importunity, as will take no denial; like that in Beggars: So Paulinus,* 1.1566 speaking of the Woman which anointed Christ's feet, saith, that she was puden∣ter impudens, & pie improba: and such a modest impudencie the Woman of Caenaan had. So Gregory Nazianzen, speaking of his Si••••er Gorgon••a, saith, that in the vehemency of her prayer, honest â quadam impudentiâ egit impudentem, she came to a Reli∣gious impudencie with God, so as to threaten Heaven, and tell God that she would never depart from his Altar, till she had her Petition granted. So Luther had this Impudence,* 1.1567 who when Riches were sent him, refused them; saying, that he had earnestly protested, that God should not put him off with those things. And yet more; Importunate prayer hath a kind of vio∣lence in it. Tertullian saith that in the publique prayers of the Congregation, we besiege God, and take him prisoner, and bring him to our own Conditions: yet this importunity, impudencie, violence, God likes well, (as, in the verse following, we shal fur∣ther shew you.)

Had Abraham had a little more of this Impudencie, (saith one) when he made suit for Sodome,* 1.1568 it might have done well. Abraham brought down the price to Ten Righteous, and there his modesty staid him: Had he gone lower, God knows what God would have done; for God went not away (saith the Text) till he had left communing with Abraham; that is, till Abra∣ham had no more to say to God. Abraham left over asking, before God left over granting: he left over praying, before God left over bateing: and so Sodome was lost.

[Obj.] But Austin speaks of some, who pray, nimis ardenter, too too earnestly: so that it seems to be a fault to be too importu∣nate.

[Resp.] There is a double Importunity; one arising from an inordi∣nate desire of that we crave, having no respect to the Will and Promise of God: This was in Israel, desiring of a King. And there is another kind of Importunity, joyned with a subjection to the Will of God:* 1.1569 And this was in Christ, Math. 26.39, 42. This latter, is acceptable and pleasing; but the other is displea∣sing: When a man begs prohibited favours, (as Balaam did in begging leave to go to Balaack, and pleasure him in cursing of God's people: and Ammon to satisfie his Lust) is earnest with God for that which is against his Will revealed, and which in his Word he hath absolutely denied to give: Or to pray abso∣lutely for that w^ch he hath only conditionally promised to be∣stow, and no otherwise: and not therein refer our desires to his good will and pleasure: This is too much sawciness; such Im∣portunity he cannot brook: such pray nimis ardenter, and that is displeasing.

[Quest.] But say we desire what is lawful, may we pray alike earnestly, and importunately, for one thing, as for another; for small things, as well as great; for Earthly things, as for Heavenly?

[Resp.] Our Prayers are to be earnest, as well for small things, as for great: for things Temporal, as well as for things Eternal: but yet not with the like degree of earnestness. The Incense must smoak, and the Pot boyl: this cannot be without fire; yet we make not the like fire to rost an Egg, as to rost an Ox.

Some things that we stand in need of, are more excellent & ne∣cessary, being proper and peculiar to the Elect, which God hath

absolutely promised: about these we are to wrestle,* 1.1570 and strive with God, and take no denial from him. Other things are more common and transitory, being but mean and worthless, in com∣parison of the other, scarce worth the naming: concerning which, God is not well pleased, that we should spend the heat of our zeal. It is worthy of your notice, that our Blessed Savi∣our, in that Platform of Prayer which he hath given us, puts daily bread, before forgiveness of sins: not for that it is to be preferred, but for that it may sooner be dispatched, and more time spent about the other, which concerns the Salvation of our Souls (there being two Petitions of this nature, for one of the other): for as it is in powring out of some Liquors, that which is thinnest, will first come forth, and the thickest last; so is it oftentimes in pouring forth the Soul to God. And thence it is, that the Faithful are usually more earnest and importu∣nate with the Lord, towards the end of their prayers (as it was with Daniel and David): This we often find.

Secondly, albeit our earnestness is not to be alike in degree, for small things, as for great; yet our Faith must be the same, let the thing be what it will be, that we pray for, if lawfull. Small or Great, Temporal or Eternal, (if according to God's Will) we are to rest assured, that it shall be granted with the like degree of Faith, seeing the truth of God's promise, upon which our Faith rests, is the same in all things, as well small as great, and always infallible. In things that God hath not pro∣mised unto us, yet not forbidden to be asked, an act of Recum∣bencie is sufficient; but in such things as God hath promised to give, and so far as he hath promised to give, be it small or great, an Act of Affiance is required.

[Quest.] It may yet be demanded, If it be not a fault to hasten God in the performance of his Promises, are we not to wait his lei∣sure? how then are we to importune him, and be earnest with him about them?

[Resp.] Patiently to attend God's time, and yet earnestly to solicite the hastening of them, may well enough consist. That Prophet that said, Woe to him that striveth with his Maker; that is,* 1.1571 that presseth God before his time, saith also, Oh that thou wouldest

rent the Heavens, and come down! Promises of surest accomplish∣ment are to be furthered by our fervent Prayers.* 1.1572 Thus Daniel, albeit that he found the time drew near of Israels deliverance, from the Babylonish Captivity, yet he prayes earnestly for the acceleration of it.

And, indeed, that time is God's time, to which he is brought by our Prayers, as that price was God's price, for sparing of So∣dome to which Abraham had brought him by his suit and soli∣citation, and not the first fifty.

To conclude then, let us all follow God with our honest suits fear not of being over-bold with him, in importuning of him about that which he hath promised to give us; and the more difficult the thing is that you desire to obtain put thereto the more strength.

Drexellius tells us of a Vision that a Religious man had at his Prayers in the Congregation. He saw a several Angel at the Elbow of every one present, ready to write down his Petitions: those who prayed heartily, their Angels wrote down their Suits in Gold: Those that prayed but coldly and carelesly, their An∣gels wrote too, but it was with Water: Those that prayed custo∣marily, onely from the teeth outward, had their Angels by them, who seemed to write, but it was with a dry Pen, no Ink in it: Such as slept had their Angels by them, but they laid their Pens by: Such as had Worldly Thoughts, their Angels wrote in the Dust: And such as had envious and malicious Spirits, their Angels wrote with Gall. If this be so, I fear few An∣gels have wrote this day in Golden Letter; but the Pens of the others have gone very fast. Have a care how thou prayest, if thou wouldest have them written with the Golden Pen.

And so we have done with the propounding part of this Pa∣rable, we proceed to what follows.

And I say unto you,* 1.1573 Ask, and it shall be given you; Seek, and ye shall find; Knock, and it shall be opened unto you: For every one that asketh, receiveth, &c.

We have here the Apodosis, or Applying Part of the Parable:

wherein, first, a Mandate, ver. 9. Secondly a strong Motive, to en force it, ver. 10.

In the Precept, or Mandate, we have the Duty, or Work impo∣sed, laid down in three several Terms: Ask, Seek, Knock: Secondly, the Warant, I say unto you.

The Motive is from a gracious promise of Audience, verse 9, 10. which we have, first, Asserted; and that is three fold, according to the three-fold urging of the Duty, vers. 9. Second∣ly, Amplified and enlarged from common Experience, verse 10.

We begin with the Mandate, or Injunction; And I say unto you, Ask and ye shall have &c.

The Warrant offers it self in the first place to be spoken un∣to; we begin with that, and then to the Duty.

[I say unto you.]

Where, first, see, by what Authority we do these things. (I say.)

Secondly, Who are Authorized to perform them, you my Hea∣rers, and Disciples, [unto you] I say.

I say.

There are certain suppletory Phrases, which fall often upon the Tongue in our usual Discourse, and are repeated almost in every sentence; but none more frequently used by us then this [said I.] If we relate any ordinary passage betwixt our selves, and others, every second or third word, (almost) shall be [said I] when many times it conduceth nothing to that we would say, but rather discomposeth the story, and confounds and trou∣bles the Hearer.

This, I say, in my Text, is frequently used by our Saviour, but never idely nor impertinently.

In the former verse we had it, [I say unto you] and here a∣gain we have it, in both places, to very good purpose. There it was used for Confirmation of the Truth delivered; Here, to Au∣thorize and warrant the work required: From hence we con∣clude:

[Doct.] Prayer is a warrantable work.

There is no Duty belonging to a Christian, that hath better and clearer Evidence for it, then Prayer hath.

It is warranted by Precept often, both in the Old Testament, 1 King. 8.33. Psal. 27.8 & 50.15. And more abundantly in the New,* 1.1574 Math. 26.41. Ephes. 6.16. Phil. 4.6. Colos. 4.2. 1 Thes. 5.17, 18. 1 Tim. 2.8. Jam. 5.13. 1 Pet. 4.7.

It is warranted from the frequent practise of God's servants in all Ages. Moses is often found upon his knees, Exod. 14.13. & 32.11. Numb. 21.7. David, thrice a day, Psal. 55.17. Yea seven times a day, Psal. 119.164. his Psalms full of Pray∣ers and Praises. Daniel kept a constant and set course of Pray∣er, thrice every day upon his knees, Dan. 7.10. The Apostles, aboundant in the Duty, Act. 6.4. So the Church, Act. 2.42. It is reported of St. James, that his knees were horn-hoofed, like the knees of Camels,* 1.1575 with Prayers. And Gregory, in his Dialogues, writes of his Aunt Trasilla, that being dead, she was found to have her Elbows as hard as Horns: which hardnesse, she had got, by leaning on a Desk, at which she used to pray. And by this Duty, the Saints are known and distinguished from others; they call upon God by Prayer, 1 Cor. 1.2. 2 Tim. 2.19.

Nor is there any Duty that hath more Promises made unto it, then Prayer hath, for our encouragement therein, as you see here is the Text. (Large Promises indeed; of which more hereaf∣ter.)

Lastly, the whole Trinity concur in the discharge of the Du∣ty; each Person hath a hand in this Holy Exercise.* 1.1576 The Holy Ghost frameth our Requests for us, Rom. 8.16, 17. The Son offe∣reth them up unto his Father, Heb. 4.14. Rev. 8.3, 4. And the Father accepteth them thus framed, and offered up, Joh. 16.23. O noble work!* 1.1577 (saith one) ad quod tanti Artifices concurrunt, to the performance whereof, so many Artizans do concur and meet. The Omnipotencie of the Father, the Wisdom of the Son, the goodness of the Holy Ghost; where Goodness willeth, Wis∣dom disposeth, and Omnipotencie performeth. These things considered, who can question the lawfulness of the work enjoy∣ned:

yet had we no other Warrant then this in my Text, [I say, Ask] it were sufficient.

[Ʋse 1] Have we not great cause then to be humbled and ashamed for our neglect, of so warrantable a work? We are daring enough in doing things forbidden, but very dastardly and cowardly in good Duties, where we should be bold? We can swear with∣out Warrant, curse and ban without license, and commit many other gross sins absolutely forbidden: but call upon men, to call upon God; to seek to him, by Prayer, for pardon, for what is past, or for strength for the future: Oh then they dare not pre∣sume, to come before the Lord, and speak unto him. But is it presumption to do that which is commanded, and no presump∣tion to do that which is forbidden, upon pain of death? So in other things, we can bear up with the Legality of our Actions, we care not what men say or think of us, so long as we have Law or Ordinance on our side, to justifie our doings, (when notwithstanding they will scarce hold out water.) And yet in the discharge of this Duty, how timerous and fearful are we, lest we should offend some, and displease others, to whom we have Relation, that like not this praying in a morning, nor evening, neither in the Family, nor otherwise? Oh the baseness of our hearts and spirits, in yielding to such suggestions! It was other∣wise with Daniel,* 1.1578 when a Decree was established by Darius a∣gainst Prayer, Dan. 6.8, 9. that could not drive him from the do∣ing of it, ver. 10. He knew well enough who it was that had said, Call upon me, and was content to hazard his life, rather then to hazard his soul (saith Chrysostome).* 1.1579 Nor could that Edict of Hen. the Third, King of France, restrain the Protestants in his Kingdom from Prayer, albeit he had thereby strictly forbad them to pray with their Families.

No Prince, nor Potentate, Parent nor Master, hath power to forbid what God hath enjoyned, (and that as a special part of his Worship) nor may they be obeyed in any such Injunction should they give it.

And if fear of punishment, nay Death it self should not dis∣hearten us; much less should fear of a frown, from some that are great, or superiour unto us. It is a good meditation of an

able Divine,* 1.1580 concerning the point in hand, hear his words. A Person of great quality (saith he) was pleased to lodge one night in my house, I durst not invite him to my Family-Prayer; and therefore, for that time omitted it, thereby making a breach in a good Custom, and giving Sathan advantage to assau••t it: yea, the loosening of such a link, might have endangered the scattering of the Chain. Bold bashfulness, which durst offend God, whilest it did fear man; especially considering, that though my Guest was never so high, yet by the Laws of Hospi∣tality, I was above him, whilest he was under my Roof. Hereaf∣ter, whosoever cometh within the Doors, shall be requested to come within the Discipline of my house, if accepting my home∣ly Dyet, he will not refuse my Home-Devotion; and sitting at my Table, will be intreated to kneel down by it, Bravely re∣solved!

[Use. 2] Wherefore, let us set upon the Duty, with all boldness and chearfulness:* 1.1581 Have I not commanded you said God to Joshua (in another case) as it he should say; Go on couragiously, whoso∣ever doth oppose,* 1.1582 I will bear thee out: Wicked Absalom would encourage his servants to a b••ou••ly act, with Fear not, Have not I commanded you, be couragious, and be valiant: and shall his Servants venture upon so horrid an act, upon his command, and we not upon so ho••y a Duty, upon our Lord and Masters Warrant? Jacob thus encouraged himself, being to go for his own Countrey, by order from God (to pass by ••is Brother Esau's Territories, whose fury he feated) Hast not thou said un∣to me,* 1.1583 Return unto thy Countrey & I will deal well with thee, Gen. 32.9. And shall we fear and be faint-hearted, in ••eeking to Go•• by Prayer, having Christ not onely to go before us by his example, (as we shewed you in the entrance upon ••he Parable) but like∣wise commanding us to perform the Duty, who is our Lord and Master, to whom we whom we owe abso••ute obedience? He that healed me the same said unto me,* 1.1584 Take up thy Bed and walk, said the Lame man unto the Jews. Thus an••wer all Opposers Moc∣kers, Scorners whatsoever; He that made me, he that saved me, he that is now my Advocate, and shall by my Judge hath said unto me, Call upon me, ask of me, seck to me. Thy face, Lord, will I seek.

[Quest.] But whom doth this Concern? who are in the Pattent, or warrant? Is it for any one to come into the Presence of so great a God? or for those onely who are Gods speciall favo∣rites, as was Abraham, Daniel, Job? &c.

[Resp.] Our Saviour speaks not here, as to some Singular Person, I say to thee; but generally, I say to you, you my Hearers, you my Disciples. So then,

[Doct.] Prayer is a work of Generall Concernment, * 1.1585 It concerns every one, as well as any one; the Saints especially, Psal. 145, 10. (they are best fitted and qualified to pray and praise the Lord), yet all men, Generally, 1 Tim. 5.8.* 1.1586 Nor is it to be restrained to men alone, as if the woman had nothing to do with it, for they are in the Pattent, as well as men. So Wives with their Husbands, 1 Pet. 3.7. and alone by themselves as did Hannah, 1 Sam. 1.10. and another Anna that was a widdow,* 1.1587 Luke 2.37. No Sex, State, or Condition but is bound to a perfor∣mance of this Duty. And thence it is that where we read of any Command to pray in Scripture, usually it is as large as any of the ten Commandements, binding all persons to the perfor∣mance of it.

And yet there are two necessary Cautions or Limitations gi∣ven; the first concerns Infants, and Children,* 1.1588 and such as have not the use of Reason: these cannot performe the Duty as yet, and are excusable: As for that of David, Psal. 8.2. Out of the mouth of Babes and Sucklings, &c. ••hat is to be understood of the might and power of God, seen in them: yet these must be taught as soon as they are able to Learn, to lisp out Hosanna, even in their tender years;* 1.1589 these seeds of direction are to be sowen in their hearts, even in their Infancy, that so they may be in a bet∣ter forwardnesse, when they come to years of understan∣ding.

Secondly, This is not to be understood of all sorts of Pray∣ers, Publique as well as Private, Vocal as well as Mental: for Publique Prayer in the Congregation vocally, pronounced, and offered up belongs not to all; but to those that are thereunto called, a••••s the Pastor of the Chureh,* 1.1590 Acts 6.4: Jam. 5.14. Nor are women permitted to speak in the Church, as the mouth of the rest; neither in preaching or praying; further then

in manifesting their Assent, by closing up with A∣men.

The grounds or Reasons of this Doctrine delivered, are these.

First, Prayer is a moral precept, and all the Commandements of the morall Law, binde the consciences of all men, to obe∣dience so long as they are in force; and his morall precepts be∣ing perpetuall binde the consciences of all to obedience perpe∣tually.

Secondly, We are all Gods Creatures, and bound to worship him as he is our Creator,* 1.1591 Psal. 107.147. Beasts, Ravens, in their kind call upon him, and shall we be worse then they, to whom God hath given the Use of Reason, that we may serve him better then they.

Thirdly, Nor is there any one amongst us, but stands in need of some blessing or other; and if we want, then must we pray for it (as you find in my Text).

Fourthly, None but hold something of God, and must pay this Rent; we hold by Coppy what we have, and owe to this Lord suite and service.

[Obj.] But if all are bound to pray then the wicked as well as good; * 1.1592 and if so, why are they forbidden, Esay 1.15. Psal. 50.16. Prov. 15.8.

There is no man, so wicked, but stands Charged with this Duty, Acts 8.22. Simon Peter calls to Simon Magus to pray to God.

The second Commandement enjoyns the materiall part, and imposeth the Duty on all.

Secondly, Yet wicked men living in sin may not pray, for that they sin in the formall part of prayer, in the right manner of do∣ing it, and so take Gods name in vain in the performance there∣of, (which is forbidden in the third Commandement). These praying amisse without Faith, Repentance, Fear, Fervency, &c. God counts their prayers abominable; and rejects them.

Thirdly, Though wicked men sin, if they pray not, and sin if they pray; yet the sin of such is lesse, who faile in the manner of praying, then theirs who wholly omitt it: for in the totall

omission of this Duty, there is a double a breach; breach both of the second and third Commandements; but in performance of the duty, (though sinfully) the third Comman∣dement is onely violated.

Fourthly; Although God do not hear, nor will he hear a wicked man that prayes, in respect of his sin, John 9.31. Yet such may be encouraged to the Duty,* 1.1593 as they are Gods Crea∣tures, (though but Ravens) nor will God withhold from them Common mercies, but reward, with Temporall blessings, the very shaddow of goodnesse, as he did Ahab, 1 Kings 21.29.

[Use.] If this be a duty of generall Concernment,* 1.1594 and belongs to all, Let every one make Conscience of it, none hath a dispen∣sation for the omission thereof, from the Throne to the foot∣stoole; It is not highnesse, nor honour, nor poverty, nor sicknesse; that will dispense with it. Blesse the Lord O house of Levi, Blesse the Lord O house of Aaron, saith the Psalmist, Psal. 135. So here, let the house of Judah;* 1.1595 Kings and Potentates of the earth blesse the Lord, and call upon his name, let them praise him and magnifie him for ever. Let the Tribe of Reuben Nobles and Potentates of the Earth make Conscience of honouring that God; who hath honoured them: Let the Tribe of Dan, Judges, and Magistrates, do the like, calling on God for grace, to execute Judgment without partiality. Let not the Tribe of Gad forget it, men of War, and Martialists, that God may teach their hands to War, and fingers to fight. The Tribe of Zabulon, Sea-faring men, and Marriners? these have a great need to call upon God, being in the mouth of daunger. So the Tribe of Ioseph, Stu∣dents and Schollars: The Tribe of Benjamin, Traffiquers, and Merchants. And the Tribe of Ashur, Citizens and Courtiers; The Tribe of Isachar Country-men and Farmers, every Tribe as well as the Tribe of Levi, whose calling calls on them, especi∣ally to be aboundant in this uDty, All must pray; every Tribe must call upon the Lord, praise him and magnifie him for ever. Revel. 5.8. we read that every one had his harp and viall full of odours, so ought,* 1.1596 this Duty to be performed by every mans own self, and for himself. The Just shall live by his own faith,* 1.1597 saith the Prophet, so he must look to get his living by his own prayers.

I might reprove the horrible prophannesse of most families; who are without prayer, and live in an ordinary neglect of this Duty: Let such read those Texts, Psal. 97.6. Zeph. 3.1. Dan. 9.13. Ezek. 22.30. And of such as neglect this duty in pri∣vate,* 1.1598 (especially great ones who have greatest cause to pray) seldome shall you hear of a silk-stocken worn out at knees with praying. The Lord amend us, for we stand in great need of mending.

Thus much of the warrant: now to the work it self.

Ask, Seek, Knock.

Here are three Acts, but the Duty is the same, all is by Prayer, albeit expressed by a kind of gradation, in three several termes, whereof the latter imports more vehemency then the former.

Some distinguish the words thus,* 1.1599 Ask by Prayer, Seek by Living well, and Knock by Perseverance, and holding out un∣to the end. And others thus, Ask by Prayer, Seek by Reading, Knock by Repenting: or ex parte petiti, in respect of the thing sought thus. Petite veniam: Quaerite Gratiam, Pul∣sate ad gloriam: Ask forgivenesse, Seek for Grace; Knock to enter into Glory.* 1.1600 In short, (for so Austin concludes it) To Ask is the Labour of the mouth, To Knock is the Labour of the hand, And to Seek is the Labour of the Heart; so that the whole man is to be occupyed, and all the members of the Body, and powers of the soul are to be employed in this Duty of Prayer; mouth, heart, hand, all must be working when we betake our selves to the Duty.

[Obj.] You may hence take notice of the many wayes we may ad∣dresse our selves, to Prayer; It hath more wayes and Addres∣ses, then any other Ordinance; it may be mentall, we may think prayers; it may be vocal we may speak prayers; it may be Actual, we may do prayers: but I passe that Observation, and pitch upon this, that,

[Doct.] Prayer is a difficult work, an hard task, and requires our best Abilities for the right performance thereof; it is a work that takes up the whole man.

It is said of Epaphras,* 1.1601 that he laboured fervently in Prayer for the Colossians, even to an Agony, as the word imports, Colos. 4.12.

And when St. Paul went about that work, he cryes out for help, for Gods sake, beseeching the Romans to strive together with him in their prayers for him, Rom. 15.30. He was an Artist at it, even from his first Conversion, Acts. 15.11. and yet he vehemently presseth others, to set in with him,* 1.1602 and put to their helping hands. It is a Striving, and a striving of that nature, as makes the body, yea and soul of him, that striveth, to shake again.

St. James terms it a working prayer, it sets the whole man on work, eyes, eares, hands, &c. Understanding; Memory, Affe∣ctions, &c. Jam. 5.16.

The difficulty of this Duty, may appear the better,* 1.1603 if we consider it, in its own nature, and then the Lets and hinder∣ances that we shall meet withall in the Performance of it.

In it self we shall find it a work full of hardship, so many Essentiall Circumstances go to make a Prayer, a right Prayer; that the best man may justly suspect his best Prayer.

The Object of our Prayers is God alone, who is to be con∣ceived of in Prayer, as he is; purely, simply, spiritually, as of an absolute Being, without form, without matter, without Composition: Good without Quality, Great without Quanti∣ty: Present every where, without Place; Containing all things, and contained of nothing. Nor is this enough to have this awfull, and confused Apprehension of a Diety without a more speciall, and inward conceit of three in this one; three persons in this one essence; not divided, but distinguished; One Iehovah begetting; begotten, proceeding; Father, Son, Holy Ghost, yet so as that the Son is no other thing, from the father but ano∣ther Person, or the spirit, from the Son:* 1.1604 Here (saith a Worthy of our times,) the path is very narrow; if we fashion God, after any form of our own, or have any ignoble conception of him, in our Prayers, we set up an Idol of our own making, which God will not brook.

On this Object, must our hearts be fixed, and so looked upon through a mean, a Mediator: in whom we must apprehend, a Manhood gloriously united to the Godhead, One Person in two Na∣tures, without change of either Nature; without mixture

of both, whose presence and merits, must give both passage, and acceptance to our Prayers. If we conceive nor thus aright, we p••ay not aright; And thus to conceive of the Object in our Prayers is no easie matter.

Then for the matter of our Prayer, that must be carefully at∣tended unto; nothing may be asked but what is warranted by precept or by promise, Every thing (saith a grave Divine) will no more bear a prayer,* 1.1605 then every stream will bear a Ship. Now we know not what to pray for as we ought saith the Apostle, Rom. 8.25. Many times we crave that which is hurtfull for us; And sometimes deprecate that which makes for our good, you know not what you ask, said Christ to the Mother of Zebedees Children,* 1.1606 Math. 20.21. Error in the matter frustrates prayer; and our understandings being exceeding corrupt, it is no easie matter to know what is good for our selves: therefore is the spirit:* 1.1607 said to help our infirmities in this respect, Rom. 8.26. If that lift not with us, and before us, (as the word signifieth,) and help,* 1.1608 as the Nurse doth the Child, we cannot do that Duty.

Besides, the Manner and form of praying must be regarded: Error in the Manner frustrates Prayer, as well as the matter, Jam. 4.3. Care must be had of our words, so saith Solomon, Eccles. 5.2. Be not rash with thy mouth when thou speakest to God. We may not pray as the Iews did eat the Passover in haste,* 1.1609 nor tumble out words in a confused manner, (so much doth the Ori∣ginall word imply,) they must be distinctly digested, into Order and Method, (as our Saviour teacheth in that Plat-forme of Prayer prescribed;) The want of this the cause, that men go forward, and backward in prayer like Hounds at a losse (saith one) and having unadvisedly begun to speak, they know not how wisely, to make an end.

Nor may the Heart be hasty, in uttering any thing to the Almighty. And Impression, must be in the heart of what the mouth makes Expression of. As words may not be to seek when the mind utters it self, lest it be distracted; no more must the mind be to seek, whilst he Tongue is calling upon God. Now the heart is too rash in prayer, when it brings not with it those Graces Requisite.

First, when it prayes without Understanding and Knowledge; as the words of prayer must be attended unto, so must the sense, and meaning of the words: I will pray (saith the Apostle) but I will pray with the understanding, 1 Cor. 14.15.

Secondly, when it prayes without faith:* 1.1610 for as the Apostle speakes of the word, Heb. 4.2. It profits not,* 1.1611 because not recei∣ved with faith. No more doth that prayer profit, that is not made in faith, Iam. 1.6, 7.

Thirdly, when it prayes without Repentance, it is too rash. Pure hands washed in innocency must be lifted up, 1 Tim. 2.8. So David, Psal. 26.6. See, Iob 11.3. Psal. 66.10. Esay 1.

Fourthly, it is too hasty when it brings not Humility with it, they are the desires of the humble, that God will hear, Psal. 10.17. 2 Chron. 7.14. Psal, 34.6, 18. Proud boasting Pharisees are beheld alooff off, and sent empty away, Luke 18.14.

Fifthly, it is too rash, and hasty, when it comes without Cha∣rity, if we would be heard, we must bring a Charitable heart with us, ready to give, Psal. 41.1. and forgive, Math. 6.14, 15,* 1.1612 & 18. ult. As we must lift up pure hands, so without wrath, 1 Tim. 2.8.

Sixthly, It is too hasty if it comes without Patience: we must patiently waite Gods leisure, if we would have him to hear us. and gratiously Answer us, Psal. 37.7, & 40, 1. Lament. 3, 26,* 1.1613 No subject dares send for his Prince by post.

Seaventhly, It is too hasty when it comes into Gods presence, without sincerity. Our ends & aimes must be right, & strait: If we play the Hypocrites and seek our selves; or lawfull things for by-ends; our prayers are lost, Iam. 4.3. Paul resolves when he prayes to pray with the spirit, 1 Cor. 14.15.

In all these respects, it will be found,* 1.1614 that it is a difficult work to pray aright. No other Duty requires so strong abilities, as prayer doth. The whole man, must be taken up in it, In∣vention, Judgment, Will, Memory, Affections, Tongue, Hand, all: Many pinns in a Lace, make it hard in weaving; and many strings in an Instrument the more difficult in fingering.

As prayer is difficult in it self to performe aright, so the ma∣ny Lets and Impediments that we were sure to meet withall, when we go about it, adds unto the Difficulty thereof.

These Lets are of two sorts; Intrinsecall or Extrinsecall from within, or from without our selves.

From within our selves, There is naturally, a great deal of enmity in us against this Duty, which keepes us from comming into Gods pr▪ sence, Rom. 8.7. Psal. 14.4. The duty, is very spirituall,* 1.1615 and we are naturally carnall, and it is no easie matter to bring these two together: And in the best and most regene∣rated person,* 1.1616 (although the spirit be willing yet) the flesh is weak; It being, but partly mortified, will hand back, and falter, and kick with the heele against this Duty. When are our spirits more dull and heavy, then when we betake our selves unto prayer? when doth Corruption shew it self more, then when we go a∣bout it? Psal. 40.12. or, When are our hearts more fugitive? we look our Door,* 1.1617 throw our selves down in Gods presence: bend all the powers and faculties of our souls upon him, in the best manner that we can, and suddenly by reason of this unmor∣tified corruption that is in us (saith one) we may find our selves scattered into vain thoughts; or sinfull thoughts; we are upon our knees, we talk and think not what we say: we rally again our forces, try to do better, and presently do, as we did before; we find that we have forgotten, what we were about; but when we began to forget we cannot tell. Should God or his Angels aske us, when we have done praying; when we thought last of him, in that Prayer we last made to him? we should be posed,* 1.1618 Hierom laments this in himself. My minde, (saith he) is wandring or walking in this, orthat Gallery, of else tell∣ing, or counting this or that sum of money, or divers others wayes misled or seduced. These hinderances we may find with∣in our selves.

Then from without our selves, we shall meet with Lets too: Sathan, he will be most busie with us in tempting, when we are most busie in praying; he seeks by subtilty, to beat us off from the Duty: Thou pray, thou Hypocrite? thy person is abominable; thy prayer loathsome: come not into the presence of so great a God, and full of Purity, and Majesty he will consume thee. If this take not, but that we will needs betake our selves to prayer, then he will be interrupting of us, by his suggestions,

and jog us one the Elbow: he will needs be talking to us, when we are most busie in speaking to God; sometimes of good things, but now unseasonable: sometimes, of evil things: evil thoughts shall be suggested, we know not how, nor whence, and all to hinder Audience. When two go to Law together,* 1.1619 one with another, the Plaintiff will do what he can to hinder the Defendant, that the Judge may not hear what he is able to say for himself, and in his own cause. In like sort, the Devil, the common Plaintiff, and Accuser of Mankind, when he seeth us upon our knees, pleading for our selves by Prayer,* 1.1620 and pleading for favour and mercy from God, the Judge of all: then doth he seek to molest and trouble us, and the Pythonisse did St. Paul, Act. 16.16.* 1.1621

And from the World we shall meet with many Lets likewise: this business calls us away; that Friend comes to speak with us; a knock at the Door; the whining of a Dog; the humming of a Fly; a noise in our Ears; a light in our Eyes; an any thing; a nothing, will make us neglect God, and this his service. In this regard, our Saviour wills us, when we go to Prayer, to shut the Door, Math. 6.6. so as to shut out distractions: and yet no shutting of the Door will do it so, as to keep out all,* 1.1622 till the everlasting Doors be opened unto us;* 1.1623 till we enter in by the Gates into the City of the Living God. And thus you see the Point propounded, proved, and confirmed: Now let us hear it applyed.

[Ʋse 1] We may, from hence, be first informed of the Holiness, and Excellency of Prayer: For the more excellent and holy an Action is, the harder it is to be performed well: now by how much this exceeds other Actions in Holiness, by so much the more difficult is the performance of it. To preach or hear the Word, as we ought, is a hard Task: and yet it is easier to hear, or preach the Word, two hours, then to pray one quarter: It is more easie to speak of God, saith Ambrose, then it is to speak unto God.

[Ʋse 2] It likewise discovers the errour of those, who think it an ea∣sie thing to pray aright: Some can begin it, and go roundly through with it, without distraction, be it an hour together, if occasion be: but it is a sign the Cart is empty, when the horses

run away with it so easily and lightly. Others think they can do that, and other things besides; they can say their Prayers, and wash their hands, button their doublets, comb their heads; and do what not? They can talk with their Servants, and pray too; tell the Clock, and pray; bid put out the Dog, shut the door, and pray, &c. A Spiritual use may be made of these things, and some Ejaculations, or suddain liftings up of the Heart, may be used in the doing of these Natural Actions; but in Solemn Prayer they have no place, seeing the whole man must attend upon it: men may say their prayers, and sing prayers, and read prayers; but to pray Prayers, is another matter then they take it to be.

And there are others, who esteem of Prayers as lightly, and sleightly, which is the Reason they are so prodigal of them. Not a Canting Rogue, nor Vagrant, that goes from door to door, but will tell you that they will pray for you; albeit, if you give them nought, they will curse you to your face•• they do by their pray∣ers, as Beggars do by their Rags, they hang them upon every hedge they come at; and you may judge by that what they are. How can those pray for others, that are not able to pray for themselves?

[Use 3] As for those who have ability to pray, and do indeed pray for us, let us with all thankfulness acknowledge their pains and love: It is a hard task that we put our friends unto, when we desire their prayers for us, or ours; and a hard task that they undertake for us, when they promise to perform it (albeit, a Du∣ty) and who so doth faithfully, and truly discharge it, doth per∣form a friendly Office indeed: be not unwilling to ride and run for them, who are willing to pray for thee.

[Ʋse 4] But the principal use that we should put this Doctrine unto, is to exhort us, when we set upon this business, to go about it, as about a difficult and hard piece of service: A principal cause of neglect, especially in some families, is the difficulty: but difficul∣ties in the way to Heaven should not dant us, nor discourage us, but put the more life & courage in us.* 1.1624 As when Alexander met with Porus, and saw his mighty Elephants and Army, he told his friends, that now he had found a people equal to his heart, on whom to try his valour: So should a Christian say, Now I have

met with a Duty, that will try my best abilities, and so set upon it with the more courage, and resolution of spirit, and prepara∣tion. Now because some have a better inclination to perform it, then power to do it, let me give you some general Directions, wch being observed, may facilitate the work, proceeding therein in good order: A Truss well packt together, is the better born (as you know). We read of the Builders of Babel, that they would build a Tower to reach up to Heaven, &c. This was their folly; but, in Prayer, we erect up a Building that reacheth to the Clouds. Now, as wise Builders do in building, so let us do here∣in.

First, with that wise Builder, which our Saviour tells us of, Luke 14.28. Sit down, and count your cost:* 1.1625 Consider what charge you must be at in the doing of it; all the care, and all the inten∣tion that may be, is little enough for the service. Many Lets, and Hinderances, from the Devil, the World, and the Flesh, you must expect to meet withall (as before was shewed). Now unless thou puttest on an unalterable Resolution, to break through all Lets, thou shalt never keep a constant course in it, or keep thy self from a formal and customary performance of it: Say then to thy Soul, If I will betake my self to this work, then this cost I must resolve to be at: And lay it as an inviolable Law upon thy self, that no Let whatever, (that is not necessa∣ry) shall hinder thee from the performance of it, after thou hast resolved to set about it. First, provide materials for the Buil∣ding. Secondly, frame it orderly. Thirdly, prepare the ground, whereon to erect the Building. Fourthly, then rear up the Stru∣cture. Fitting matter must be provided for Prayer, as David did, for the Building of the Temple, 1 Chron. 22. All materials must be laid in before-hand. The wise Preacher (saith Solomon, Eccles. 12.10, 11. sought to find out acceptable words; he spake not at adventure, what came into his mind upon the suddain, but prepared the general heads and parts of his Exhortation before-hand. We like not that a Preacher should speak to us, without premeditation and thinking. Now Preaching is God's speaking unto us; Praying, is our speaking unto him; And shall we speak to him suddainly, and inconsiderately, when we are not willing that he should speak to us after that manner? Read

Hos. 4.2. Take with you words, &c. Yet our words must not be affected, but such as are plain, apt, and significant.

But this is the least; provide matter, and words will not be altogether wanting: Did you ever know a Beggar want words, that was pinched with need?

We may be furnished with Matter out of the Book of the Scriptures, by that which we read, or hear. If business permit, some part of the Word would be read daily: It is a good pre∣parative to Prayer, and doth furnish us with fitting matter to commend to God: Read the Law, and out of that gather a Ca∣talogue of sins committed, and Duties omitted: Read the Go∣spel, and out of that gather a Catalogue of Pretious Promises made in Christ, unto us, in every condition that we are, or can be in. If this be wanting, that we cannot read, then remember what you have heard the Sabbath day before. That Sabbath was ill spent, the Sermon weakly preached, that doth not afford some store of Provision for Prayer, all the week after.

And, as hearing and reading will afford Matter for Prayer, so Meditation and Observation affords plenty. Meditate on what may humble thee, what may raise thee, what may encourage thee, to come before God. More particularly, meditate on God's greatness, goodness, power, truth, mercy, and other of his Attri∣butes. These afford great store towards this Fabrick; the House of Prayer, and Duty of Prayer. Then meditate on thy own sinful corrupt nature, proneness to evil, backwardness to good, &c. of your own wants and weaknesses, and the greatness of the benefit you desire, and you shall be furnished with mat∣ter.

And as Meditation, so Observation will furnish you abun∣dantly. Observe the Passages of God's Providence towards his Church in general, you selves, and yours in special, and that dai∣ly and hourly, in protecting, preserving, providing for it, and you: this do, and you cannot want matter for Prayer; you shall be furnished abundantly.

And then having found Materials, proceed as Builders use to do. The Carpenter (saith one) being to build an house, hews not his Timber at an adventure; but before-hand, projects in his mind the several Rooms and Parts, and accordingly disposeth

of his Timber. He lays this by for Groundfil; that, for Spars; that, for Windows; that, for Studs, &c. and fits every piece for its pro∣per place, according to the Idea and Platform conceived. So should we propound certain general Heads in our mind, &c.

Now the Heads of Prayer are ordinarily three, Confession, Pe∣tition, Thanksgiving. To the Head of Confession,* 1.1626 the evils of Sin and Punishment, are to be referred. The Evil of Sin Original, Psal. 51.4. Actual, Isa. 59.12, 13. Omissions and Commissions, Nehem. 9.10. Dan. 9.10, 11. The Evil of Punishment. Publique, Dan. 9.14. Private, 1 King. 24.17.

To the Head of Petition refer all our desires, for our selves,* 1.1627 or others, either for the averting of evil, felt or feared, which we call Deprecation: or for the obtaining of good, Temporal or Spi∣ritual, which we call Apprecation.

To the Head of Thanksgiving, refer all mercies received from God, either privative, or positive for this life, or a better; For Body, Soul, Name, Estate, bestowed on our selves, or ours. And thus we are to proceed orderly, and place all in a due Form,* 1.1628 each part may be enlarged, from God's glorious Attributes, Word, and Works.

We read that Moses built the Tabernacle in all things alike to the Pattern, he saw in the Mount. So let us build, accor∣ding to Rule given us. Christ, from the Mount, prescribes a pattern to us, Math. 6.9.* 1.1629 It is framed in form of the Deca∣logue the three former Petitions respecting God; the three latter, our selves, and others: that Platform is most excellent; and yet without doubt, it was not Christ's intent, to tye us strictly to that Method and Order; for then should other of God's Ser∣vants have sinned, who have sometimes begun Prayer with Thanksgiving, (as David often) and sometimes with Confessi∣on; as Dan. 9. Nor would our Saviour have commanded us; First, to seek the Kingdom of Heaven, and the Righteousness thereof; Math. 6.33, seeing in that Form,* 1.1630 the Petition for Daily Bread, is set before that for Remission of Sins. But our Saviour's intent is principally to direct us in the matter of our prayers.* 1.1631 After this manner, pray ye: as if he should have said, Pray the matter herein contained. Let this Form direct you what you

must ask.* 1.1632 If you can refer your Requests to some of these Peti∣tions, you may be bold to ask it. And pray with the Affections here expressed, and enjoyned: but whether we begin with Con∣fession, Petition, or Thanksgiving, it is left to the liberty of him that prayeth, and as he finds his heart disposed. If thou findest a chearfulness of Spirit in thee for mercies received, then Thanks∣giving may have the first place: If thy heart be affected with grief and sorrow, then Confession of sin, and desire of pardon, may precede; onely let God's glory, in general, be first in our aim: next, our own, and our Brethrens salvation: and lastly, the things of this life. So shall we build, according to the Pattern given us in the Mount; The Rule of Scripture.

A third thing that Builders do, is to rid the ground of Rub∣bish, and make it fit, before they set up their Frame: Such a rid∣dance must we make, before we enter upon the Duty. First, of Sin in general. If I regard wickedness in my heart, God will not hear me,* 1.1633 saith David, Psal. 66.18. The Conscience of guiltiness, gives a stab to our Prayers, and puts us out of heart of being heard. Mr. Perkins tells us of one that had stollen a sheep, who ever found it in his way, when he went to Prayer, and could find no rest, till he had confessed and made restitution: Our Consciences are never more stirring and active, then when we betake our selves to Prayer: If we have let our selves loose to any sinne, then be sure our Consciences will be flying in our faces: Ah Wretch! how darest thou look God in the face? Rememberest thou, what thou lately didst? What thou saidst, &c? and canst thou think to speed? Thou must wash off the stain of sinne,* 1.1634 by godly sorrow, and quiet thy Conscience in the bloud of Christ, before thou enter upon the Duty.

Next, rid thy heart, more particularly, of all distractions ari∣sing from Worldly Cares, Domestical Discords, private Passion: these press downward,* 1.1635 and keep our Thoughts from ascending, Psal. 40.12. they interrupt Prayer, 1 Pet. 3.7. and must be re∣moved, as Abraham drove away the Birds that would rob him of his Sacrifice.

They must be dealt withall,* 1.1636 as Christ did by the Minstrels, in Jairus his house; turned out of doors.

Some thoughts of Worldly things are allowable in Prayer, to the end, that we may pray for direction, and good successe therein; else why did Christ teach us to pray for Daily Bread? But when we think on these things, our Thoughts may not be Worldly, through Distempers and Distractions about the same. Abide you here, (said Abraham, to his Servants) with the Asse,* 1.1637 and I, and the Lad, will go yonder and worship, and come to you a∣gain. So say to all distracting Thoughts, in this Duty: Stay you here, I, and my Saviour will go alone, and pray yonder, and come again to you; but, at this time, I may not be distracted with you.

This being done, then, in the last place, up with the Frame, reat up the Structure, fall upon the work it self. And now do as Nehemiah did in building up the Walls of Jerusalem,* 1.1638 wherein every one was employed; some at one Gate, some at another: So must it be here; every power of the Soul must fall to work: The Understanding in conceiving; the Memory, in retaining; the Will, in inclining; the Affections, in moving to, and fro, carrying, and recarrying. The whole Soul must be busied: o∣therwise, as Samballat, and Tobiah scoffingly said to those Buil∣ders,* 1.1639 If a Fox go up, he will break down the Wall; (And a Fox; yea, Foxes will assay it the Devil and his young Cubs.) Where∣fore, as they did, so must we; employ our Hands, as well as our Hearts; build with the Trowel in one Hand, and the Sword in the other: They watcht, and wrought: so, Watch and yray,* 1.1640 Math. 26.41. Yea, Whilest you are praying against Corruptions within, Temptations without, that we be not ensnared, and cir∣cumvented by Sathan's Baits and Methods.

And forasmuch, as the Builder builds in vain, unless the Lord builds with him, Psal. 127.1. Go to God,* 1.1641 and desire the assistance of his Spirit, in the performance of the Work: It is a Spirit of Prayer and Supplication,* 1.1642 Zach. 12.10. and it is a helper of our infirmities, Rom. 8.26. And that,

First, in teaching, and prompting us what to say.

Secondly, in stirring up devout Affections in the Soul, which express themselves by sighs and groans.

Thirdly, in enabling us to attend to the things we pray for: Thus, if we observe and follow these directions, the work, al∣though difficult in it self, will become more easy to us, so that we need not be disheartned in it.

[Use. 5] The last Use that we will make of this Point, is for the singu∣lar comfort of such as have some ability given them to performe this Duty, and that find their hearts opened and enlarged in the performance of it: a notable Testimony it is that ••uch belong to God, and have some measure of his Spirit given unto them, without the assistance whereof we could not be enabled to dis∣charge so difficult a work. David thanks God that he found in his heart to pray,* 1.1643 2 Sam. 7. It is the spirit of God that helps our infirmities in prayer, Gal. 4.6. and that puts life into our pra∣yers, and makes them fervent, and helps with sighs and groanes, &c: if then thou hast this gift; albeit not in the like measure that others have, yet then thou hast the spirit of God that doth enable thee even with the spirit of Adoption. I have known (saith one) many wicked men heare;* 1.1644 and I have known many wicked men study, and I have known many wicked men fast, and I have known many wicked men preach, and I have known many wicked men Counsell, but I did never know any wicked man pray well, or any that could pray well live wickedly: for pray∣ing will either make a man leave sinning, or sinning will make a man leave praying. Hearty prayer, (especially in secret unto God,) cannot possibly spring from an heart that maintaines it self,* 1.1645 and nuzzels it self in any noysome lust, Job. 27.10. Such a one cannot set his delight on the Almighty, nor call upon God at all times, for that is a speciall gift, and peculiar to the Saints: the prayers of an Hypocrite may come from his lips, or from his braines; but there is nothing of Gods spirit in them. But here some scruples arise to be removed.

[Obj.] Some tender heart, and pious soul may object that in their prayers, they have many ignoble conceptions of God, and the more they think of his essence, the more they lose themselves; So that they can take little comfort in their prayers, they are out of heart with them, and have no hope that they shall ever be heard or excepted.

[Resp.] It is true that we are all naturally borne Idolaters, and are

very prone to fashion God to some forme of our own; and this pronesse discovers it self in the very best, and in no duty more then in prayer, but this want shall be covered by Christs intercession, and our suites followed in Heaven by his advoca∣tion, 1 John 2.1.* 1.1646 But for your further direction and satisfacti∣on in this Case, know,

First, that there is no direct beholding of God in his Essence and Infinitenesse; if we consider him simply and abstractively,* 1.1647 no finite Creature is able to comprehend him.

Secondly, we must conceive of God as he hath described him∣self in his word: though we cannot conceive of him fully as he is; yet we should study well the Attributes of Gods prayses, and conceive of him as his word reveales him to be.

Now there are two wayes, whereby we usually make re∣presentations of men, or other Creatures: Statuaryes have one way, Painters another. Statuaryes do it, by sub∣straction; they take away or pare off some part of the Timber or stone which they work upon, and then that which they leave becomes like that man whom they would represent. Painters do it by Addition; whereas the Cloath or Table presented nothing before, they add Colours and Lights and shaddowes, and so there ariseth a representation: both these wayes, the Scripture represents God unto us. First as a Statuary, per viam Negationis, by Negation or Substraction: hereto tend all those Attributes which we call Negative, as God is Immortall, Unchangeable, Invisible;* 1.1648 He cannot lye, He cannot dye, &c: 1 Tim. 1.17. 2 Tim. 2.13. Act. 17.24, 25. Tit. 1.2. And he that hath learned (in this Case) to Abstract from God, whatsoever hath the least affinity, with the least imperfection found in any Creature conceives of God best. We must go above all similitudes and likenesses in his worship.

Secondly, it represents God unto us, per viam Eminentiae, by way of eminency; putting upon God in the highest degree what∣soever is good in the Creature, and hereto tend those Affirma∣tive Attributes which are given him, as that he is most wise, most high, most holy, most just, &c. Acts 7.48. Rom. 17.27. &c. and this is an excellent way to take up God,* 1.1649 and conceive of

him; seeing our hearts cannot conceive his nature, we should fill them with an impression of his prayses; & remember that he we call upon is an All-seeing, All knowing, All-sufficient God and such a one as he hath proclaimed himself to be, Exod 34.6.* 1.1650

Thirdly, if we be yet prone to conceive of Likenesses, it may much help us, if we conceive of God, as dwelling in the humane nature of Chr••st: thou may'st set before thy minde his humane nature adoring the God head in him, as conceiving of God in that humane nature thou thinkest of, Colos. 2. 9. John 17.3. John 14.9.* 1.1651

When a man looketh into a Crystall Glasse, it casteth no re∣flex; but put steel upon the back of it, and then it casteth a re∣flex: So, when we cannot see God himself, we must put the Manhood of Christ, as it were a back to his Godhead, and then it will cast a reflex to us. But here remember, that we do not set before our minds Christ-man, and so worship him without any more adoe: but conceive of the Man-Christ, and then worship that God head that d••vells in him, and then we do right.

[Obj.] Secondly, Gods Children suspect their prayers; and questi∣on the assistance of the spirit, for that they want words, they cannot unter themselves in any good method; yea many times they are dumb, and have nothing to say when they should pray.

[Resp.] This hath been the state and condition of many of Gods dearest Children; David lamented it in himself, Psal. 77.3. he could not speak,* 1.1652 that is, distinctly and orderly: he was some∣times so unlike himself, in respect of the forme of prayer, as if he had not been the same man, Psal. 32.3. & 102.5, 6.7. & 55.2. So Isay. 34.14. And this may proceed from abundance of pres∣sures, and amazements of the soul, Psal. 142.3. & 143.4. Yet know,

First, the spirit of prayer may be in thee▪ and work effectu∣ally,* 1.1653 when words are wanting, Rom. 8.26. Sighs groanes, teares, shall supply that want, as it doth in a dumb man, his very dumb∣nesse speakes, the moving of his lips speaks; or in a sick Child, when it cannot speak for paine, yet the signe it makes, speaks; the watery eye speakes, groanes speake, the lifting up of the

eye speakes; the Paren•• knowes the meaning, and is moved: So is it in this Case betwixt God and us. They voyce of Prayer is not absolutely necessary; being but an accident, the substance of Prayer being the desire of the heart; and the matter is not much, if the dore of the heart, be shut when the Closset of the heart is open.

Secondly, know, that even then God heares those broken prayers, Psal. 77.1. & 38, 9. & 39.12. Isay. 38.5. Lament. 5.56.* 1.1654 He heares chatterings, he heares sighs, he heares teares: And yet in this Case; First, lament and bewayle thy indisposed∣nesse to the duty, as Psal. 119.25. v. 159. Secondly, yield not to it, but stirr up the gift of prayer that is in thee, Isay. 64.7. 2 Tim. 1.6. Thirdly, take unto you words, Hos. 14.2. Use the help of some good Forme. Some think this to be a stinting of the Spirit, and a pinnioning of the wings of the Dove. But how is the Spirit limited in a set-Forme, more then in singing one of Davids Psalmes? or joyning with others in prayer which is required, 1 Cor. 14.16. A good Horse-man may sometimes use the help of a block to save his stirrop.* 1.1655 Had not set Formes bin lawful, God would not have prescribed them,* 1.1656 as he did under the Law; nor Christ & his Servants used them, as they did under the Gospel. Children learn to go first by a form, before they go alone. If some men had longer learned to pray by a set forme, they would (it is like) have prayed better without them then they do.

[Obj. 3] Yet there is one thing more that much troubleth the Godly in their prayers; they cannot confine their thoughts, and keep them to the point in hand: they are wandering and roving, so that they feare their prayers will not be regarded.

Attention is two-fold,* 1.1657 Actuall which is a constant and di∣stinct attending to what we say; or Virtuall when we proceed in the same disposition, and desire of attending which we had in the beginning of our Prayers. The former is most laudable, but if the latter be not wanting, our Prayers shall not be rejected.

Secondly, wandering thoughts and distractions are of two sorts: some arise through our own negligence, and are volunta∣rily admitted; these turne our prayers into Sin; Others there are that arise not so much from our own neglect, as from weak∣nesse and temptation of Sathan; they break in upon us uninvited and are undergon with griefe; these exclude not comfort. Our

devotions shall not be loft, because of such deviations. God is much delighted in our labour of Love,* 1.1658 Heb. 6.10. that is, in those dutyes, which out of Love to him we performe with la∣bour, and striving. Those prayers are not alwayes best pleasing to God, wherein we please our selves best, or which we per∣forme wi••h most facility and attention. The worst prayers that we make (to our own sense,) speed often best; and then we pray most happily, when we arise most humbled. Those prayers that we performe with mighty conflicts, and oppositions are the most acceptable prayer. God who puts all our Teares into his bottle, all our sighs into his bosome, all our words into his Register, will also spread that sincerity, that zeale, with which thou entered'st into thy prayers, over thy whole prayers: and where thy zeale is too short, Christ will spread his prayers over thine, and say, Give him Father that which he hath faithfully desired in my name; and where he hath fayled through wander∣ings, and negligences, there Father forgive him though he hears not what he said: Only be carefull to prevent these wanderings what may be.

First; by fixing thy heart on God, to whom thou speakest, bring thy soul if it be possible to Davids temper,* 1.1659 Psal. 57.7. my heart is fixed O Lord my heart is fixed, I will sing and give prayse. Give God the heart, six it on him, and the Will will command the thoughts. Friends think of their Friends, and cannot but think of them.

Secondly, Keep your thoughts within compasse at other times, suffer them not to roave about without check; if they have got a custome of ranging, they will not readily be called home when you would have them. The wise mans heart is at his right hand, (saith Solomon);* 1.1660 he hath it not to seek when he should use it about holy dudyes as the Fool hath. Do in this Case, as you use to do with your horse, when you are to go a journey, have him under bridle, and suffer him not to run up and down the pastures wildly.* 1.1661 The best way (saith one) to be rid of bad thoughts in thy prayers, is, not to entertain them out of thy prayers; if at other times thou entertaynest them willingly, they will be entertavned in thy prayers against thy will.

Thirdly, bring a fervent and zealous Spirit with thee to Pray∣er: 〈◊〉〈◊〉 the pot that is full of liquor in the heat of Summer, is trou∣bled,

and polluted with many flyes; but if that liquor w••re hot and boyling, those flyes would not be so busy, about it. Whilst our prayers are cold, we are troubled with idle cogitations, but if our mindes were inflamed with zeale, it would abandon all those vanityes.

Fourthly, be not long in Prayer;* 1.1662 If you find your thoughts roaving, the shorter we are, the lesse apt to wander. Religious Persons thinke it best (saith Cassian,) that their prayers be short, but frequent; the one, that praying to God we might con∣tinually be joyned unto him; the other, that by shortnesse we may avoid the Devills darts which he throweth especially at us, when we are praying. So Austin writeth of the Primitive Christians in Aegypt, that they had their short, but frequent prayers which he calls Ejaculations, dart-like: least their inten∣tion should relent with long continuance. A short Prayer and much Spirit, is better then a long Prayer and little Spirit.

Fifthly, bewayle the loosnesse of thy nature to the God of Heaven: and before thou endest, desire God to pardon thy wanderings for Christ his sake, and so though thou goest limp∣ing away from God as Jacob did, yet be not discouraged, thou shalt carry away the blessing. Notwithstanding these scruples, be not disheartened; the bringing forth of a right prayer is like the bringing forth of a Child (saith one); in which there is much paine, and anguish, but after the birth joy. And thus much of the difficulty of the duty in generall, now to Particulars.

Aske and you shall have, seek and you shall find &c.

[Text.] The Duty, as you have heard is expressed by three Acts, Aske, Seeke, Knock; each Act hath a sutable promise annexed, Aske and you shall have, &c: each of which promises we will carry along with the duty, to which it is made; as they lye in the Text.

Aske and you shall have.

The Duty is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aske yee, and this a work of the mouth: Albeit words are not absolutely necessary in prayer (as we have shewed in the former Doctrine); yet if we can speak,

we are to take unto us words, and use our tongues in the best manner that we can. God expects that we should expresse our de∣sires by word of mouth unto him, Let that be the note.

[Doct.] Psal. 81.10. Open thy mouth wide, * 1.1663 and I will fill it. And this the Godly have done, as might be shewed in infinite exam∣ples; the frequent mentioning of mouth, lips, words, voyce, cry, call, in Scripture, in relation to prayer, is sufficient proofe.

[Obj.] But seeing God knowes the heart, what need is there of words?

[Resp.] But men know not the desires of one anothers heart, further then they are discovered by words; which is requisite, that we may partake of the mutuall prayers one of another, (as in pub∣lique assemblyes, private familyes and meetings) and joyne our assent with their desires, which if we understand not, we cannot do,* 1.1664 1 Cor. 14, 15, 16.

Secondly, words add more force to our inward devotion, they stirr up, and encrease the Affection of the heart. As the beames of the Sun wax hotter by reflexion; so doth the desires of the heart (saith one) by expression.* 1.1665 To this purpose speaketh Peter Martyr, Though there is no need at all of voyce, when we make our private prayers unto God, in regard that God hear∣eth and beholdeth our hearts, and mindes; yet sometimes (saith he) it may be used to very good purpose, because it may fall out, that we may languish in our prayers, and our mindes may be wearyed, which the voyce againe will refresh, and give thereunto a new vigour.

[Use.] They therefore that content themselves with the Ejaculations of the Spirit, and devout thoughts, and meditations, neglecting the use of the tongue in prayer, are too blame, and that not on∣ly for the Reasons before mentioned, but for that they neglect to imploy their tongue to that use, for which it was given, which is to blesse God withall,* 1.1666 Jam. 3.9. (in which regard by an excellency the tongue is termed, Man's glory, Psal. 16.9. & 57.8. & 108.1.)

Some indeed have thought it a wise course in the Confession of our secret sinnes (residing in the heart) not to use the out∣ward voyce, for feare of acquainting Sathan with them thereby; and so he over-hearing us, will take advantage of our words, and

apply himself in his temptations to that, wherein he seeth us likest to sin. But albeit he knoweth not our thoughts directly and by immediate insight, (as God doth,) but gathers them by the motions, and manifestations of the body; yet considering that he himself is the originall of all evill, mediately,* 1.1667 or imme∣diately; it is like, that by confession of our secret and bosome sinnes, we shall acquaint him with no newes, but with his own work in us; nor is it probable that any of us have managed our secret sinnes with such privacy, but that he by some circumstance or other knowes well enough what they were, and are; and therefore it is good wisdome in us, to preferr the best manner of acknowledging our sins to God, and for our best advantage, before the feare of discovering our sinnes to Sathan. Wherefore, saith a Reverend Divine, for the future,* 1.1668 I am resolved to ac∣knowledge my darlings faults though alone, yet aloud that the Divell who rejoyced in partly-knowing my sin, may be griev∣ed more by hearing the expression of my sorrow. As for any advantage he may make from my confession, this comforts me; Gods goodnesse in assisting me, will be above Sathans malice in assaulting me.

[Text.] Aske.

Qui non eget non petit (saith Luther):* 1.1669 This then implyes a sense of want, and gives us to understand that,

[Doct.] True Prayer must be accompanyed with a sense of the want of those things we crave. When we come to God by Prayer, a sense of those things we aske, must be brought with us. This is re∣quired, Jam. 1.5. If any man lack wisdome, i. e. if any be sen∣sible of the lack of it, and desires it.* 1.1670

In the sense of want, have Gods Servants come before him continually. So Jehosophat, We know not what to do,* 1.1671 2 Chron. 20.12. So Hannah, 1 Sam. 1.6.15. So David, Psal. 60.11. So the Prodigall Luke 15.17. So all the Godly from time to time.

This is that that puts us in a praying condition; for first, no man will aske that which he supposeth he hath no need of Math. 9.12. the proud Pharises begged nothing, though he pre∣tended thankfullnesse, for he had no sense of the want of any

thing,* 1.1672 Luke 18.11. So the Church of Laodicea, Revel. 3.17. Seth called his Son Enosh that is miserable or calamitous, Gen. 4.26. And then men began to call upon God. Felt-misery, makes men to be religious.

Secondly; This is that that humbles us, and causeth us to be lowly in our own eyes; It is the having of some good that puff∣eth up, not the want of it. The Publican being sensible of his wants fell prostrate on the ground,* 1.1673 and to be humbled thus, is necessary to the offering up of an acceptable prayer, Jam. 4.6.

Thirdly, without a sense of the want of what we aske, we shall never earnestly desire it, nor use the meanes for the obteyning of it. It is want that makes us to seek out, as it did that man we heard of before, who went to his Friend at Mid-night. Now you have heard, It is importunate prayer that is prevayling.

Fourthly, should we have what we crave, yet without sense of want of the mercy, we should never prize it. Alexander was wont to say that his hungry dinner was his suppers sawce. Unlesse a man bring this sawce with him, mercy would be no mercy, Christ no Christ, Heaven no Heaven: but this want makes com∣mon blessings sweet; as Darius said of the puddle water he drank in his flight from Alexander, that he never drank better liquor.

Now there is a three-fold want that must be taken speciall no∣tice of, when we come to God by Prayer.

First of the blessing it self, which we desire to have be it out∣ward or inward, Corporall or Spirituall, Temporall or Eter∣nall; of what kind soever it be, we must be sensible, and have a feeling of it, and valew it accordingly; as for outward, and bodi∣ly wants of health, wealth, strength, and things of the like na∣ture; these are not the greatest, and yet usually they most pinch, and of them we take most notice, and first complaine: but Spiri∣tuall wants are the greater, albeit least regarded, yet they pinch most at last. How many ramp like lyons when the world doth frowne upon them? but under the want of Knowledge, Faith Repentance, and other Graces of Gods Spirit, yea of Christ him∣self, they couch as Issachar under his burthen, and lye down to sleep as Jonah did in the bottome of the ship; but a true valua∣tion should be had of our wants, and of our greatest wants should we most complaine.

A second want that we must take notice of, is our own disabi∣lity to help our selves,* 1.1674 and the disability of any other Creature in Heaven or Earth to supply our wants. You have heard before, that till God be up, no Creature can arise to help us: David saw this, and found this, and protests against the expectation of help from any other Creature in Earth or Heaven,* 1.1675 Psal. 73.25, 26. and being sensible of his own inability to help himself, and of the inability of any other Creature to supply his need, he findes his soul in a sit frame, to approach before God,* 1.1676 verse 28. It is good for me to draw neere to God.

Thirdly, of our own unworthynesse to obteyne that we crave,* 1.1677 we must be sensible. There is as great a want of worth in the best of us, why God should supply our wants, as there is of ability in our selves to supply them: I am not worthy (saith Jacob) of the least of all the mercyes, and of all the truth which thou hast shew∣ed unto thy Servant, Gen. 32.10. I am but dust and ashes,* 1.1678 (saith Abraham) when he came to speak with God, Gen. 18.27. I am a worme and no man (saith David, Psal. 22.) I am more brutish then any man (said Agur) Pro. 30. I am not worthy thou should'st come under my roofe, (said the humble Centurion,) Math. 8.8. I am not worthy to be called thy Son (said the Prodigall) in suing to his Father, Luke 15.19. Lord be mercyfull to me a Sinner (l;aid the poore Publican, Luke 18.14. and he it was that went home justifyed rather then that proud Pharisee, who boasted of his own worthynesse;

You see what wants you are to be sensible of, when you come to pray. Now let us apply this.

[Use. 1] I have read of a devout, but ignorant Papist (and I have heard the like of an ignorant and prophane Protestant) who not know∣ing how to pray as he ought, would every morning on his knees repeate the Alphabet, A. B. C. D. &c: and then conclude, Lord put all these letters together, and of them spell syllables, and of syllables make words, to make such a sense as thou knowest may be most to thy glory, and my good. But we have learned better things, we must spell our own wants out of the Crosse Row, and put them up to Heaven, in the name and mediation of his Son, by the assistance of his Spirit, who will teach us to spel, and put together, and then God will read them.

It is a degree of unthankfullnesse to thank God too Generall, and not to insist upon the weight, and measure, and proportion and goodnesse of every particular Mercy; so it is an irreverent and inconsiderate thing (saith a learned, and grave Divine) not to take particular wants into our thoughts, and into our Pray∣ers, that so we may take a holy knowledge, that we are worth nothing, worthy of nothing, have nothing but from God, and by Prayer.

[Obj.] But God knowes our wants better then our selves, * 1.1679 as our Sa∣viour tells us, Math. 6.8. What need we then particularize?

[Resp.] Christ makes this an Argument against vaine babling, (but not against praying,) and from thence stirres us up to an earnest and serious performance of the Duty. The truth is, we do not make known our wants to God, to informe him of that he knowes not, but we manifest our obedience, and duty unto him in running that course of getting good things which he hath pre∣scribed,* 1.1680 Jer. 29.11, 12. Phil. 4.6. and likewise show that we our selves do know, (albeit not altogether as we ought) what it is we stand in need of. This is that which is required.

[Use. 2] Wherefore take speciall notice of what it is that you stand in need of, be more sensible of your wants, both Corporall, and Spirituall. Who is he that complaines not of want? yet where is he that complaines aright? when we are hungry, thirsty, cold, naked, &c: we make some kind of howling, (as God speaks of Israel,* 1.1681 Hos. 4.14) but therein we are more like beasts then men. There is a want in all outward things, in riches, pleasures, and delights of this world,* 1.1682 Isay. 55.2. that want we are not sensible enough of, much lesse of the want of the graces of Gods Spirit. In every power and faculty of the soul, there is a great want; in every gift and grace of the Spirit, (as in Knowledge, Faith, Repentance, Love, Joy, Meeknesse, Patience) much is wanting. And in every duty we perform, Publique, private, we come exceedingly behind hand, but where is that he, or she, that bewailes these wants? The Church wants, the State wants, shall I tell you what? what need I? A Carpenter in rearing up a Fabrick, finding his work not to come home after much knock∣ing, asked his Son what it wanted? he answered: a good work∣man. This is the maine want indeed, we are naught, starke

naught at praying, the Lord in mercy mend us, then all will be mended, but till we are more sensible of our wants, there is lit∣tle hope of our amendment. Go to Christ, bewaile thy wants, confesse thy nothingnesse: If he aske thee thy Name, say my name is sicknesse; thou art a Physitian, on blessed Jesus heale me: my Name is Lost, and thou cam'st to seek such, ô blessed Jesus find me: my name is want, and thou art fullnesse, ô blessed full∣nesse out of thy store supply me: my Name is Beggar, and thou art Bounty, out of thy bountyfullnesse relieve me. Etiamsi non sum dignus, nihilominus tamen sum indigens (said learned Pome∣ran.) Such a kind of begging must be in praying, as in imported in the word here used.

Aske]: Even as Beggars are wont to beg an Alms in a hum∣ble and submissive way; Whence we take up this note,

[Doct.] What we would have, we must crave. We must aske as Beggars do an Almes: humbly craving it from the hands of God.

What is prayer? but a craving of Blessings from the hands of God in the name of Christ. In some places, it is said to be a cal∣ling upon God,* 1.1683 Gen. 12.8. & 21.33. Psal. 4.1. & 50.15. but it may not be thought to be such a calling as men make for a due debt; but a making known of our Requests to him that is the Master of Requests, by humble Petition, Phil. 4.6. where∣in we renounce all others titles; and rely wholly upon his Bounty.

Thus the Saints, when they have come to God have used the Tone of Beggars, and observed the Posture of Beggars.* 1.1684 David comming to God, intreates, beseeches, Psal. 119.58. Daniell putting up his supplication to Heaven, beggs for the Lords sake, Dan. 9.17, 18, 19. and St. Paul praying for Onesiphorus, cryes out, The Lord reward him, and shew him mercy, 2 Tim. 1.

And the posture of Peggars they have likewise used when they have prayed, spreading out the hands, bowing their knees in a craving way, as Beggars do. Exod. 9.29. 2 Chron. 6.13. Ezrae 9.5. Dan. 6.10. Psal. 95.9. Marke 10.7. Luke 22.41. Acts 9.40. & 20.36. & 21.5. Ephes. 3.14. And in this Posture was the good Emperour Constantine, stamped upon his coyne, kneeling with his hands lift up to Heaven.

[Reas.] Indeed we live by Almes; all we receive is but an Almes of free gift, (as we shall shew you in the Promise, which is, it shall be given us upon our asking,* 1.1685 given) not merited. So our Saviour hath taught us to begg daily bread, for we earne not what we eate, not what we put on: that which God giveth, that we gather.

[Use 1] How the Church of Rome failes in this point, we shall anon shew you. Oramus is often in their mouths, but they are like sturdy Beggars, who come with their Manda∣mus, and rather threaten then begg; Such Beggars deserve ra∣ther a house of Correction, then and Almes, but we will spare them at present.

[Use. 2] Let us be informed hence of our own estates and conditions, The whole Kingdome of Beleevers here on Earth is but a nest of Beggars; from our very conception to our grave, we are in a begging and craving condition, in the Womb we crave nou∣rishment, and then we crave Liberty by birth; and at our birth; our weeping is a craving; by that we testifie what an in∣digent creature is come into the world; and being in the world we live by begging still, now food, then cloathing, then Phy∣sick &c: when I see a Beggar by the way, or at the dore cra∣ving an Almes, why should I despise him, seeing I am no better? Nay,

[Use. 3] I will learned something out of his School, and from him (as Solomon did out of the Sluggards Garden.* 1.1686) The poore speaks (saith Solomon) with humble supplications and intreates (if pover∣ty pinch him to the purpose) he stands not upon a flaunting and rhetoricall style; nor doth he boast of his good parts and excel∣lencyes, but cryes, Good Master or Mistresse something of your Charity; one morsell of bread, or draught of your drink; one small piece of Silver towards the reliefe of a poore distressed Creature, without house or harbour, lame and impotent, and no way able to help my self; your Charity cannot be bestow∣ed better then upon such a Creature as I am: Now God blesse you and all you have, and defend you from your Enemyes; now for Christs sake good Master something, &c: when thou hearest one thus begging of thee bethink thy self, Alas! I am in a greater want then this beggar is; I am deprived of Heaven

and happinesse, turn'd out of house and home, driven out of Pa∣radise for sin and disobedience, maimed and wounded in every power and part both of soul and body, and no way able to help my self in the least, my help must be from God alone; to him I'le flye, on him I'le call, and learne to say as this Beggar doth: my eloquence shall be my sighs and groanes: Rhetoricall straines better become Hypocrites then such a wretched Crea∣ture as I am: my heart shall speak, my eyes shall speak, and my tongue shall vent the troubles of my heart, in the best language that misery will give leave: Lord be mercyfull to me a sinner, a wofull miserable wretched sinner, Oh look upon my affliction and my trouble, one crumb of comfort, one drop of mercy for me, wretched creature that I am: thou canst not give to one that stands in more need of mercy then my self: for Christ his sake pitty me, and succour me. Thus follow thy suite againe, and againe; and think thus with thy self, Doth that beggar move me with his begging: why shall I doubt that I shall not move God with my praying?

And as I may learne of a Beggat what to say, so I may learne of him what to do. I see a Cripple follow me on his stilts, hang on my coate: he shewes me his wounds and soares to move compassion, beggs in raggs, not in robes: so will I do, &c. Let a poore Beggar come to a rich mans gate, be delayed, no answer given; yet he or she waits patiently the time: some∣times he sits him down, and will be parching and mending, knitting or knocking, and so between times will be begging, and working; let him be denyed, and bid begon: let him be threatened, chidden, frown'd upon, yet he continues begging, he will not away without an Almes: let any thing be given him, (be it never so coorse or small) he is thankfull, and blesses God and you: if nothing, yet he will leave a blessing at the dore, (if he be truly humbled under the sense of Poverty.) And shall not we do thus? Doth God delay me, shall not I waite patiently his leysure, without surceasing my suite? doth he frowne upon me, chide me, bid me begon? yet I will hold out still till I obtayne mercy: Doth he give me any thing?

I will b••esse his name; shall he deny me all together, and give me nothing; yet I will not murmur nor repine, nor charge God with unkindnesse; but praise his name as Job did, God hath given,* 1.1687 God hath taken, Blessed be his name.

And yet in all things I may not be like the Beggar at the dore, neither in that he saith, nor in that he doth. Not in that he saith; for his forme is Customary (usually) and fashionable, he hath but one forme or kind of Prayer for every dore he comes unto: Formall Prayer is no Prayer in Gods account. A Forme of Prayer, I may comfortably Use; but formality in using of that Forme God likes not; nor yet that I should alwayes tye my self to one Forme, (whatever my occasions are;) The Beggar tells us that he never troubled us before, and promises ne••er to come againe unto our dores. I will not say this, nor promise this. I come to God to begg pardon for this or that sin committed; I reckon up so many, Originall, Actuall; Omis∣sions, Commissions: God pardons them, and forgives them; and yet I must say (with that learned and reverend Divine in his heavenly Hymne that he made on his sick bed to God,* 1.1688) when thou hast done, thou hast not done, for I have more: still I must begg, and daily begg at the throne of grace, for mercy, till my last thread is spun; and I be landed on the shore, and when that is done, then I have done; I'le begg no more.

nor will I imitate the Beggar in all things that he doth; for too too often he playes the Counterfeit, and tells us of great losses that he hath had, when it is nothing so: God hates Hy∣pocrisie in every duty, in none more then in Prayer; he knowes our hearts better then our selves; He Beggs to spend and con∣sume on his Lusts, to frisk and skip; to drinke, and bowze. I will not spend on my Lusts, what I have got by begging.

And thus I have shewed you wherein we are to be like Beg∣gars, and wherein not. There are some Objections we meet withall before we end the point.

[Obj.] God wills us to Command him, * 1.1689 Isay. 45.11. and that is no Begging of him.

That only sets forth the power of Prayer, as we read, Hos. 12.3, 4. Such is the efficacy and power of it, as that it, after such a sort, commands God, and hath power over him.

[Obj.] But the Godly have been very familiar with God in their ac∣cesses to him, they often Thou him; Thou art this, and Thou hast done thus, which familiar word Beggars use not: and they come boldly into his presence, which Beggars may not do if the Personage be great.

[Resp.] Yet it is a humble familiarity, and in a craving way. Gods in∣dulgency towards his, is the only ground of this honour, and favour, proper only to favourites; yea such it is, that Princes would scarce take well from their neerest Favourites, much lesse Petitioners, whose place is without the gate, or in the outward Court, &c. But we have liberty to come into his Hall, his Par∣lour, yea presence-Chamber, nay neerer yet, into his bosome, and there leave our Requests with him,* 1.1690 Psal. 140.13. Heb. 10.22.

But was not Beggary forbidden in Israel,* 1.1691 Deut. 14.4.

So some indeed understand that place, (for Ebion is a Beggar) the Charity that God required in Israel was that no man should be put to that necessity, as to be an Ebionite, a Beggar. And yet (saith Luther) Judaei habuere jus mendicandi, The Jewes had a Licence to begg; they had a Breve, and might gather, (for they had a Covenant and might plead with God;) And we (as you see in my Text) have a Licence to begg, more fairly written and granted then they. We have wholesome Lawes against street beggary. Notwithstanding, Beggary is become almost a Calling, (for some Parents bring up their Children to it, they teach them what to say, how to look, how to lye, how to cry;) Oh that we were as wise for Heaven, to practise this Spirituall Beggary: we have better encouragements then they; A Licence which they want; a Law for it, they have none; Of common Beggary we say, It is the easiest, but poorest trade; of this, It is the hardest, yet the richest. Let us follow it, we may do it without sin or shame.

[Doct.] The Promise annexed to this Asking, is Giving, * 1.1692 [Aske and it shall be Given you] and here first from the Precedency we may observe, that Asking must go before Giving: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath the Precedency of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Deut. 4.7. Psal. 86.5. Isay. 58.9. Jer. 3.19. & 29.11, 12. Ezek. 36, 37. Still God will be sought unto, albeit, it be in his

heart, to do a people good, and in his hand, yet Prayer must go before, as the meanes to effect it. Yea Christ himself was to aske of the Father, the world for his Inheritance, Psal. 2.8. The Father intended from all Eternity to make him the heir of all (nor was there any danger of disinheriting him) yet he must begg that boon.* 1.1693

[Reas.] God stands no further bound to us by vertue of his Promise, * 1.1694 then to give upon our asking Psal, 50.5. & 81.16. Jam. 1.5. Jer. 33.3. Pro. 2.3, 5.

Secondly, God delights to have his favours sued for, that so (though we cannot give a full price, yet) we may take some paines for them, and obteyne, (though not for the merit, yet) by the meanes of Petitions.

Thirdly, Austin renders another Reason, Deus non dat nisi Pe∣tenti, ne det non cupienti. God with-holds from them that aske not, lest he should give to them that desire not.

[Obj.] But God hath given without asking, Isay. 65.1.24. he tar∣ryed not till he was intreated * 1.1695 And in the Gospel we have many examples of such as Christ cured undesired, Math, 14.13, 14. Marke 3.3. Luke 7.13. John 5, 6. & 9.6.

As for that of Isay, St. Paul tells us that the Prophet was very bold in so speaking, Rom. 10.20. (which yet is not to be taken in the worst sense, for though it were boldly said; yet it was truly said) but that is to be understood of preventing Grace;* 1.1696 in bring∣ing the Gentiles within the pale of the Church; but now we are upon Gods ordinary proceeding with man (within the pale) and so God answers not (ordinarily) bu•• to our Petitions and Prayers.

Secondly, the Prophet addeth (in the same place) I am sought of them that asked not for me importing that we never seek to him for Grace, till we are effectually called by this grace, howbeit, no sooner is any effectually called, but he presently prayeth, as did Paul,* 1.1697 Acts 9.11.

And for our Saviours practise, he shewes therein his ready∣nesse to cure our sinfull soules; that he might the better draw men to seek salvation from him,* 1.1698 Math. 8.16, 17.

But Gods Prevention is not Dispensation: it quits not our duty; we must look at his Commandement, not at his Grace; and his

commandement is, that we should pray unto him; run that course for obteyning good things that he hath prescribed,* 1.1699 Jer. 29.11, 12. And although God gives many unsought favours, yet it is not safe to stay till God bestow mercyes without asking; though he gives oftentimes unaskt, yet he lets us often want, because we aske not, Jam. 4.2.

[Use. 1] As for such that think to have without asking,* 1.1700 they deceive themselves. If thou hast no mouth to ask, God will have no hand to give; we must aske before he answers;* 1.1701 how can he answer us if we say nothing to him? Thou commest to the house of God, hearest there what God saith to the Congregation: but expect not that God should Answer thee that hast not been with him by Prayer before. God speakes in the Sermon to all, but he an∣swers (that is, applyes himself comfortably by his Spirit) only to him that hath been with him with his Petition before hand, the like might be said in other Particulars. If thou restrainest Pra∣yer from God, and beest one of them spoken of,* 1.1702 Job. 15.4. won∣der not if God restraine blessings from thee, he will not cramb his blessings down thy throat whether thou wilt or no.* 1.1703 Open thy mouth wide (saith God) and then I'le fill it: spare to aske, and spare to speed.

[Use. 2] Examine what blessings thou hast, and how thou comest by them; thou hast riches, honour, high place, good name; Wife Children, House, Land, &c: but how cam'st thou by these things? Unlesse that Prayer had a hand, yea a chief hand in getting of them, the purchase hath a flaw in it. Conversion it self is not had without praying (albeit it be Christs Prayers that obteynes that, and not ours.)

[Use. 3] Wherefore be warned, not to be tongue-tyed. Look as in bo∣dily diseases, we count him desperate, & past hope that is speech∣lesse. So is it in Spirituall: when God meanes to bestow his graces and gifts on us, then he stirrs up in us desires after grace, dealing with us therein, as we do with our Children; he shews us pleasing things, that we may cry for them, and have them. He lookes that we should say, I pray Father give it me, before he gives it. His eyes are so upon his, that his eares are exercised with their cryes,* 1.1704 Psal. 34.15. the noyse thereof must open his eyes, which otherwise are shut. All the world is but a dead body, till

God act it: and all lye dead, till God be acted by Prayer. None of Gods Ordinances, (the word, the Sacraments) have Life in them, till Prayer quickens them. All the comforts in the Crea∣ture sleep, till we extract comfort out of them with this Lim∣beck. If then Gods eyes be shut, his hands shut, all shut, thou may'st conclude, it is because thy mouth is shut, and heart shut: for as God will not give unlesse we aske, so neither can we we aske as we ought, and God not give, which is the second Obser∣vation from this branch of the Promise, It shall be given you.

He doth not say (perhaps) (as Simon Peter said to Simon Magus) or it may be given you,* 1.1705 but it shall be, doubt it not: So then,

[Doct.] There is no denyall upon true and fervent Prayer. The Lord is night to all that call upon him, saith the Psalmist; and he will fulfill the desires of such as feare him,* 1.1706 Psal. 145.18, 19. He heares the de∣sire of the humble, he prepares their heart, and causeth his eare to heare, as we have it, Psal. 10.17. And else where he telleth us that the eyes of the Lord are upon the Righteous,* 1.1707 and his eares are open un∣to their cryes, Psal. 34.15. or in their Prayers (as some read) inti∣mating his readinesse,* 1.1708 to heare and grant what we desire of him (according to that of the Prophet, Isay. 65.24. before they call I will answer, and whilst they are yet speaking, I will hear,) signify∣ing thereby (as some others would) that though our Prayers are so weak that they cannot pierce the Clouds,* 1.1709 and much less enter into the eares of the Lord of Hoasts, yet that he will bow down, and incline his eares unto our Prayers, as he did to Josuahs, whose Prayers went up to the Sun, and no farther (as it seemes by that speech): Sun, stand thou still upon Gibeon, and thou Moon in the val∣ley of Ajalon,* 1.1710 Jos. 10.12. yet the eares of the Lord were in his Pray∣ers, so that there was no day like that, before it, or after it, wherein the Lord hearkened unto the voyce of a man,* 1.1711 verse 14.

Our Saviour confirms this truth with an earnest asseveration, Verily, Verily, whatsoever you shall aske the Father in my Name, he will give it yu,* 1.1712 John 16.23. And of this the faithfull have been confident, 1 John 5, 14, 15. This is the Confidence that we have in him that if we aske any thing according to his Will he heareth us: & if we know that he heareth us in whatsoever we aske, we know that we have the Petitions that we desire of him,* 1.1713 Jam. 1.5. & 5.14.15.

I might here (as a reall demonstration of this Point) produce

many hundred instances of Gods hearing the Prayers of his Ser∣vants in all ages of the world; but I shall not insist thereon. Something hath been before said of this Argument, & somthing more shall be said afterwards. I shall give you the Reasons.

[Reas.] God cannot forget his own Name. * 1.1714 He is styled a God that hear∣eth Prayers, Psal. 65.2. Nor can he deny himself; If he should deny the Prayers of the faithfull, he should deny himself: for it is his Spirit that prayeth in them,* 1.1715 Rom. 8.26. besides he hath made himself a debtor to us by promise, that if we call on him he will heare us,* 1.1716 Psal. 50.15. & 91.15. And can we think that God hath no care to pay his debts? will he after the fashion of the world dye in our debts think you?

Secondly, Christ intercedes for such unto his Father as Paul did for Onesimus to Philemon,* 1.1717 I beseech thee for this my Son whom I have begotten in my bonds, &c: So I beseech thee for this poor soul, whom I have begotten in my blood, thou therefore receive him, receive his prayer, grant him his request, that is mine own bo∣wells. Now Christ was ever heard in whatsoever he asked: besides, he perfumes their Prayers with the merits of his own pretious passion, so that they ascend into Gods presence, and cannot but find acceptance, Revel. 8.3. John 11.41.* 1.1718

Thirdly and lastly, add to this that which our Saviour tells his Disciples, John 16.26, 27. The Father himself loveth you,* 1.1719 because you have loved me: and thereupon assures them that they shall aske nothing of the Father in his name, but it shall be granted them. The Godly are his favourites, and have his eare; and from specialty of favour it is, uthat God heareth Prayers, Psal. 119.149.* 1.1720

What greater encouragement would you desire to stir you up, to be abundant in Prayer, then assurance of Audience and answer. Hope to speed is a spurr to Suitors; here is more then Hope, As∣surance. Esther had great encouragement from Ahashuerosh,* 1.1721 when he said unto her, What is thy Petition, and it shall be given thee? Aske of me my Mother (said Solomon to Queen Bathsheba) I will not say thee nay, 1 King. 2.20. Prayer is our Bathsheba,* 1.1722 and God saith thus unto it, Aske and I will not deny thee. It is but aske and have, what can you desire more? King Stephen said of the Bishop of Salisbury, that he should be weary of craving,* 1.1723 ere he would be weary of giving. It is thus between God and us: we are sooner weary of asking, then God is of bestowing blessings on us. He

is worthily miserable that will not make himself happy by Ask∣ing. Prayer is a Key, we may by help op it take out of Gods trea∣sure plentifull mercy, both for our selves, and ours. Now let me aske you, what lack you? what is't you want? would you have graces encreased, would you have corruptions subdued, your Friends and Children blessed, the glory of the Church restored, and more beautifyed? pray for these things, and they shall be effected.* 1.1724 Prayer is not only our Key, but our Money too, and Money answers all things (saith Solomon.) It beares the Mastery all the world o're: none so admired, none so soone admitted as he that is well monyed. It was commonly said in Greece, that not Philip, but his Mony won their Cityes. Aske what you will, de∣sire what you will, command what you will, mony will give a satisfactory answer to all. Mony of all stamps was intended, and commended, for facility of exchange amongst all nations of the world: they who have good mony, need not want any thing, Prayer is our exchange, our Spirituall coyne, & there is of all sorts and stamps, Apprecations, Deprecations, Intercessions; mentall, vo∣call, vitall: publique private, this answers all things. Prayer is our Spirituall coyne, bring that with you and you have command of all the Market. Private prayer is our Silver, Publique prayer is our Gold; Fasting and Prayer is our refined Gold: bring mony in your hands of all stamps: ply God with your prayers, publick, private, &c: you shall have any thing in exchange for it, that the Market affoards, and what will not Gods Market affoard (un∣lesse it be Apes and Peacocks). Solomon had wisdome for it; Ja∣cob had bread and cloathes for it; Isaac had a good Wife for it; Hannah had a Samuel for it; Hezekiah had long life for it, and that which all the world will not fetch, prayer will purchase; you shall have the Holy Ghost for it as followeth, verse 13. Any thing, any thing, you may have Gods Quidcun{que}. That which Zedekiah said to his Courtiers flatteringly, God will performe to his faithfull Servants really, The King is not he that can do any thing against you;* 1.1725 Luther found it so, potuit quod voluit, so it was said of him, that he was a man that could have what he would at the hands of God, so mighty was he in prayer, and from his own experience he might well say, as usually he was wont, that Prayer was after a sort Omnipotent, whatsoever God could do, that could prayer do, for it commands God, & yet are we backward.

It is storved of Severus the Emperour,* 1.1726 that it was more trouble∣some to him to be asked nothing, then to give much, and that he would blame his Courtiers for asking nothing of him, and will them to aske of him, that they might have no cause of complaint against him. Christ disliketh our dullnesse to this duty, & blames his Disciples for their backwardnesse in asking,* 1.1727 John 16.24. hi∣therto you have asked nothing, i. e. to what you should have ask∣ed, and in so doing might have obtained, Aske therefore (saith Christ) that your joy may be full. Let us come to him, and he will not send us away without our errand.

[Obj.] But how comes it then to passe that many have asked, and yet not sped? their mony would not be taken, prayers not accept∣ed, Jer. 11.14.* 1.1728

What hath been answered formerly to this Objection, I hope is not forgotten. I have shewed you that God may delay his Friends, and yet not deny them. Delayes must be distinguished and differenced from Denyalls.

Secondly, that some have prayed, and have not obtayned, is un∣denyable: but then our coyne hath not been currant mony: either our Silver is but drosse, Isay. 1.22. the mettall base, and adulterate,* 1.1729 our Prayers mixed with Infidelity, Impenitency, Pride, Un∣charitablnesse, &c. and such coyne will not passe with God,* 1.1730 Jam. 1.5. 1 Tim. 2.8. Acts 8.22.

Or it wants weight, it is clipt within the Ring, our prayers are cold, and carelesse, without zeale, and fervency;* 1.1731 they are dis∣continued and intermitted, we pray by fits and starts: Will the Hypocrite pray alwayes, Job. 27.10.

Or else, our mony hath not Caesars stamp, it was never in the mint, they are not the voyce of the spirit, but of sinfull corrupt nature: or not put up in the name of Christ, John 14.13.14. & 16.23. if our coyne be faulty in any of these particulars, it pass∣eth not; no more doth our Prayers.

Thirdly, we come for that which Gods markets will not af∣foard, we aske things dishonest, unjust, unlawfull: God hath not such commodityes in his market for those that come; he will not put such things into our hands. His basest commodi∣tyes he puts off to his worst customers (as Quailes to rebellious Israel) he answers them acccording to the stumbling-blo••k in

their hearts,* 1.1732 Ezek. 14.3, 4. but he dealeth not so with his Friends. When the fiery Disciples would have fire to come down from Heaven to consume their Enemyes; God had not for them.* 1.1733 So when we aske good things for sinfull and wicked ends, as Jam. 4.3. In these and such like cases our Prayers are not heard: but if we aske any thing that Gods market affoards, (and his market is a well furnished market) we may have of him. What Zozomon spake of Apoll••nius, that he never asked any thing of God in all his Life that he obtayned not, is an honour that belongs to all Gods Children, and faithfull ones.

But whil'st I presse a price, mistake me not, as if these things which God bestowes were to be purchased with mony: this was Simon Magus his error; I resemble Prayer to Mony, but it is Figuratively, and in an Allegory, for that it doth what mony can, it answers all things, but not according to the worth there∣of: that which we obtayne by Prayer is not so much bought, and sold, as given, therefore our Saviour saith here in my Text, it shall be given you, giving us to understand thus much.

[Doct.] What we obtayne by asking is not of our deserving, but of Gods vouchafing, * 1.1734 Joh. 3.27. & 16.23. Jam. 1.5.17. Math. 6.11. Philem. 22. Thus you see, that albeit we obtayne blessings by our Prayers, yet not for our Prayers, that is not for the merit of them.

1. We have told you before that prayer is a begging of blessings from the Lord: now what doth the Beggar deserve for his beg∣ing? when we give an Almes to one, that beggs of us, do we do it for any worth in him, or desert on his part, or out of meer compassion of his misery?

Secondly, Gods blessings are of such a worth, that no mony is of valew with them, therefore he will rather give them, then fell them to us.

But we read of some that they are worthy, Luke 7.4. for whom thou should••st do this.

But he, of whom they said this, and who best knew himself, said that he was unworthy: they held him so, but he saw himself better them they. Againe it is one thing to deserve of men, and another thing to deserve of God.

[Obj.] But in Reference to God the Scripture counts some worthy,

as Luke 21.36. Acts 5.4. 2 Thes. 1.5. Revel. 3.4. Colos. 1.10. 1 Thes. 2.10.* 1.1735

This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worthy, doth not intend any merit but a meer meetnesse: no condignity, but a congruity, and correspon∣dency to that, to which it is referred, so Math, 3.8. Bring forth fruit worthy of Repentance, or meet for Repentance (as our translation hath it,) that is answerable to amendment of Life, (as the margent render is). If in that place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worthy should be taken for any matter of desert, it might be thus translated, fruits with deserve Repentance, that is such as are to be repent∣ed of, and what fruit those are the Apostle sheweth,* 1.1736 Rom. 6.21. A Catalogue of them, we have reckoned up, Gal. 5.19.20, 21. Such fruits as we have cause enough to be ashamed of, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifyes to poyse, and the Metaphor is taken from things equally poysed. Thus when mans inward disposition, and outward conversation is answerable to Gods gratious dispensation, it is termed in Scrip∣ture a worthy walking. So then for a fuller Answer;

There is a twofold worthynesse; Acceptable, and Merito∣rious, that which merits must be dignitas Aequalitatis, as Luke 10.7. the Labourer is worthy of his Hire; this is exact,* 1.1737 and may challenge a reward due unto it, and the detay∣ner doth wrong and injury to the party that the due is detayn∣ed from. This the Godly have still renounced,* 1.1738 Gen. 32.10. Math. 3.11.

Acceptable worthynesse is that which is called dignitas dignati∣onis. The worthynesse of Acceptance, when God for Christs sake is pleased to take our actions in good part, and worth: and so with this kind of worthynesse, the Sainrs are said to be worthy, not with the other.

[Use.] The Doctrine of merit, then, falleth down before this Doctrine, as Dagon did before the Arke. They of the Ro∣man Church would faine set in up. Ʋulcane in his fiery forge did never sweat more in making Achilles Armour, then these do to establish Merit; in no one thing do they bestir them∣selves more busily then in advancing it; when there is scarce so much as stumps or scull upon the threshold of Gods house; for them to work upon.

The Nature and Essence of a Merit requires sundry Pro∣pertyes. The worke we do must be our own, wrought by our own strength, and not by power ministered by him that rewardeth: now all the good we do is from the po∣wer of God,* 1.1739 and his grace enabling, 1 Cor. 15.10. He doth all our workes for us, Isay. 26. both the will and the deed 2 Cor. 3.5. Phil. 2.13. without him we can do nothing, John 15. Now can we oblige God to us by paying him his own?

Secondly; a Meritorious act must be in our own power to do, or not to do; such as cannot be challenged at our hands, it must not be a due debt, but must come from our own free will. Can that debtor merit of his Creditor who dis∣chargeth a bond, which he was bound under a great pe∣nalty to satisfie precisely, by such a day? But, whatsoever we do,* 1.1740 we do as poore debtors, Rom. 8.12. we owe all we are or have, to God for our Creation; what is there left to pay for our Redemption, that was not so cheape as our Creation? Indeed we are Banquerouts, worse then Debtors,* 1.1741 Math. 18. See what our Saviour speaks to this point, Luke 17.9, 10. when we have paid all our debts, give God the surplusage, and then plead merit.

Thirdly; A meritorious work must be beneficiall to him, of whom we would deserve; but our best workes are not so: our goodnesse extendeth not to God,* 1.1742 he is farr above it, Psal. 16.2. nor doth he stand in need of any thing that is ours, Job. 22.1. Rom. 11.35, 36. If we serve and worship God, as we ought (saith Austin) the whole benefit thereof accrueth unto our selves, and not unto God, for no man will say that the Fountaine gaineth any thing by our drinking at it.

Fourthly; A meritorious worke must be perfect and com∣pleate, and without exception: If a Labourer do not his work sufficiently, he cannot in justice demand his hire, nor the work∣man require his price; Now our best workes are stayned with imperfections,* 1.1743 Gal. 5.17. Isay. 64.6. Eccles. 7.22. Jam. 3.3. Rom. 3.10.12.20.

Fifthly, It is requisite that a meritorious work be in some sort proportionable to the reward; no work, nor labour, can merit more, then in true estimation it is worth; The labourer de∣serveth his Hire, but it is such as is correspondent to his pains: but no other: if he labour but a day, doth he deserve the hire of two dayes, or a week? Now what Comparison can there be, betwixt the Glory in Heaven, and our works on Earth, Rom. 8.18. weigh our sufferings in the ballance,* 1.1744 with the glory (and yet our sufferings for Christ are of greatest weight, of all our works) but these will be found far too light, in comparison of the glory: the one is finite, the other infinite, betwixt which there is no proportion.

Unto these Defects of our works, and Reasons against Merit, let us add these Scriptures, Dan. 9.9. Rom. 4.5,* 1.1745 1 Cor. 4.4. Phil. 3.8, 9. And then tell me, what foundation hath this Doctrine upon Scripture? And yet a Clerk of theirs dares insolently say Coelum gratis non accipiam, He will not take Heaven and happinesse of free gift; if he have it not a pen∣ny worth for his penny, he will none; and another tells us Opera bona mercatura regni coelestis, that good works are the price of Heaven: and another wretched Monke dyed with these words in his mouth: redde mihi aeternam vitam, quam debes: But God will cast out such merit mongers out of his Tem∣ple.

[Ʋse 2] Let this Informe us, concerning all the good things we do enjoy: they are but Donatives; all we hold, we hold, in Frank Almoigne, and no other tenure, 1 Cor. 4.7. what hast thou that thou hast not received? As if he should say,* 1.1746 Name any one thing, if thou canst: so that we have little cause to boast of any thing, seeing all,* 1.1747 from Panem Quotidianum to Regnum caelorum, from our Daily bread, to the Kingdome of Heaven is bestowed on us, and freely given to us. Wherefore be not proud of thy Alms, nor ascribe any thing to thy own deserving, a sin that we are too too prone unto, as Israel was,* 1.1748 whereof they are often warned to take heed.

[Use 3] And let us from hence be incouraged, to come to God, notwithstanding the great unworthynesse we find in our selves, of any mercy. Oh! say some, I have nothing; am nothing,

nay worse then nothing, stark naught, I deserve nothing, how can I expect to have my prayers heard? Say it be so, yet no un∣worthinesse of our own hinders the mercy of God from us, (if we seek unto him unfeynedly, in sundry examples you may find, that none have found so much favour and mercy from God, as those who have come unto him in deepest sense, of their own unworthinesse: so the woman, that Christ cured of the bloody issue,* 1.1749 Mark 5.27, 33. and the Centurion, Luke, 7.6, 7. and the Prodigall, Luke 15.21. And the Publican, Luke 18.13. And the woman of Canaan that judged her self to be no better then a dog. Who could have deeper sense of their unworthinesse then these? and who ever spedd better in their prayers then these? It is not in our own name we go to God, but in Christs, Heb. 4.16. not trusting in our own merits,* 1.1750 but in Gods mercy, which is our merit. He that obtaines no more then he de∣serves, will find little heart to pray, and may spare the Labour of Thanksgiving: which is the next Use we should make of this Point.

[Use 4] Seeing all is given; and Praise to your Petitions: be thank∣full for what you have, as well as begg that you have not,* 1.1751 Psal. 50.15. Phil. 4.6. we have never cause to pray to God, but we have like cause to prayse him. We read of one Thales Milesius that having communicated to one Mandrita, (another Philoso∣pher) an admirable discourse, of the motion of the Heavens, he gave him great thanks, for the instruction; and asked him, What recompence he should give him for the dowment? to whom Thales thus replyed; O Mandrita, it shall be sufficient for me, if when thou divulgest this secret tibi non ascripseris sed me ejus re∣pertorem praedicaveris, that thou do not ascribe this to thy self, but confesse that it was my invention: This man requires of man, much more justly doth God require this of us, and this is all that God requires,* 1.1752 Deut. 10.12. a poor Rent, and return indeed. This is the way to have mercis continued to us, and to be further trusted with favours, as the Trades-man dealeth with his Customers, so dealeth God with us: pay as you do take up, and he will further trust you, and pay him in his own Coyn. He that bought (in former times) any of the Kings Land, did pay for it in the Kings money; So give God that which is his

own for it, that is his mercy; and to give God his mercy, is to give God thanks for his mercy. Iosephs Bretheren stood ready with their presents in their hands, when they came to Ioseph, Gen. 43.25. So must we with thanks,* 1.1753 when we come to God for any suite, God expects it. Prayer, and Praise should be like the double motion of the Lungs; the Ayre that is sucked in by prayer, should be breathed out again by praises. Call then up∣on your souls, for the performance of this Duty,* 1.1754 Psal. 103.1, 2. forget not all his benefits: as much as to say, (by an ordina∣ry Hebraism) forget not any of his benefits. What we winn with Prayer, let us wear with thankfullnesse; and not give God cause to brand us with Ingratitude, as he did those Lepers, Luke 17.17, 18. but one of those ten, was the figure;* 1.1755 the rest were as the Cypher (saith one,) and he that returned thanks was a Sa∣maritan too: more shame for Gods Israel, that God should have the best Tythe, out of a strange field. And thus much of the Promise which is here made to Asking, Aske and it shall be given you. Now to the second Term seek and you shall find.

[Text.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Seek Ye.

As in Asking we employ our tongues, so in seeking our eyes, both of the body and minde. Seeking is an action of diligence and care, in endeavouring to find out something that is missing, as 1 Sam. 9.3. Luke 2.48, & 15, 8. 2 Tim. 1.17. so that this is a further degree then the former: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 containes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in it and somewhat more. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is but a piece of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this hath both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in it, it must be done with ferven∣cy.

Something is implyed, and something imported in the word, That implyed, is,

[Doct.] All of us are at some losse. * 1.1756

The Scripture speaks of our natural condition as of a lost con∣dition, Mat. 10.6, & 15, 24, & 18, 11. Luk. 19.20. 2 Cor. 4.3. Three Parables we have Propounded by our Saviour in one Chapter,

Luke 15.4, 9, 24, 32. all to confirme this one Truth unto us.* 1.1757

But what are our losses? Alas, more then we are able to declare: we have lost our God, his Love and Favour, and with him Heaven and Happinesse, Rom. 3.23, 24. Ephes. 2.12.* 1.1758

Secondly, we have lost our selves too, we are all wande∣red out of the way Psal. 58.3. Esay 53.6. we are all naturally to seek in that.

Thirdly, we have lost all the good we had, even our best abi∣lities; so that we have no power to do good,* 1.1759 Rom. 3.13. He spake well that said, He which hath himself, hath lost nothing: but we in losing our selves, have kept nothing; The Image of God after which we were first Created is lost, and that consisted in two things in Conformation and Domination. Now there is no Conformity in man, with the holinesse and righteousnesse of his Creator; and as that is lost, so is mans Dominion and Rule over the Creature, they rise up against him, and will not be subject: we have lost our beauty, health, strength, and all exter∣nall good things, wherewith the life of man was honoured. And at last the losse of the soul, the greatest of all.

[Reas.] If you ask me, How this came to passe that we are at such a losse? I will tell you briefly: First, this came to passe through Adams defection, Unthanfullnesse; and Ambition. God made man happy,* 1.1760 but he sought out many inventions, through Sathans Suggestions: he, aiming at a higher estate then that wherein God set him, lost all; and we his wofull posterity are enforced to sit down by it,* 1.1761 Rom. 5.12, 18.

Secondly, it happens through our own actuall transgressions, for being left to our selves, we lose our selves more and more, whilst we wander in the wildernesse of this world, after blind guides, as the lusts of the flesh, the lust of the eyes, and pride of life,* 1.1762 1 John 2.16. We read of a rich man that lost himself in a corner of this wildernesse, his Barne, Luke 12.16. but ma∣ny lose themselves in a far lesse Room.

Thus wandring, we fall into the hands of Theeves and Rob∣bers, as the stray sheep many times doth into the hands of bloo∣dy hounds, and mastives: so did that poor man that travailed

from Jerusalem to Jericho, Luke 10.30. The Devil spoiles us,* 1.1763 and robbs us of our gifts and graces, and leaves us sorely woun∣ded.

[Use 1] What shall we say to those, that are not sensible of their losses? Worldly losses (indeed) men are very sensible of, as losse of goods, losse of Cattle, &c. in these cases we cry out, we are undone, all our Neighbours shall be acquainted with them. With Rachel, (for the losse of her children) we cry out,* 1.1764 and will not be comforted; but that losse which we have sustained, and daily do sustain, by sin, and sinfull courses, doth not once trouble us, (or very little). How many lose their preti∣ous time by idlenesse? their wits by Drunkennesse, their strength by incontinency? their health by intemperance, their estates by Prodigality? their Credit and Reputation by lewd∣nesse, and dishonesty? yea their very souls by wickednesse, and impiety, and yet are not sensible thereof? And is there any losse to be compared with that? our Saviour tells us there is none,* 1.1765 Math. 16.26. But it is so long since that this hath bin lost by Originall, and Actuall sin, that if some be asked, Whe∣ther they have or ever had a soul, they cannot tell; so senssesse are we of this losse.

[Ʋse 2] Me thinks this might prevaile with us, to forbear the practise of sin, seeing it hath brought, and doth daily bring such losse un∣to us: no man that ever yet had to do with it, but was a great lo∣ser by it, in the end. A man may be a great loser in spiritu∣all things, as well as in Temporall, and as many wayes; yea more: All which would be avoided by us.

Sometimes men suffer Losse in worldly things, by Trading, as in buying dear, and selling cheap; or neglecting their Mar∣kets, for want of insight into their trade: And the same way, we may be losers in spirituall matters. God complaines of his people that they had sold themselves for nought, Esay 52.3. Thus Ahab sold himself to work wickednesse, 1 Kings 21.25. And Esau his birth-right for a messe af pottage,* 1.1766 Heb. 12.16. Iu∣das was a bad Merchant, to sell his Master for 30 pence: Where∣upon (saith Austin) Iudas sold his salvation, and the Pharisees bought their damnation. Many sell that cheap, that cost dear: these buy and sell, but live by the losse.

Sometimes men become losers, by Crediting and Trusting either others, or themselves too far. And thus the Sinner be∣comes a loser; he trusts the Devil on his word, as Eve did Sathan, he promiseth pleasure, and delight in sin; Repentance time enough hereafter; better opportunity, then, to serve God, then now, better Markets afterwards, &c. but he deceives men, and that they find when it is too late. The wicked work a de∣ceitfull work,* 1.1767 (saith Solomon): Trust not then, Sin, Sathan, nor any of his Factors;* 1.1768 Ier. 17.5. It was a good speech of Sir Thomas Moor, He would not pin his Faith on any mans sleeve, for that he knew not whither he would carry it.

Sometimes men lose by Gaming, and bring thereby many a fair patrimony to nothing; vita nostra lusus, (saith wisdome, Chap. 15.12.) our Life is a Game. Man and Sathan are the Game∣sters: Sathan stakes, but it is against the soul, which man must stake down; that the Devil throwes at. The Devil is not so prodigall in his staking,* 1.1769 as he seemed to be, Math. 4.9. for he well knew that all the souls in the world lay at that stake, if Christ would have ventured; but to this man he stakes honour, to that man pleasure: to that man profit, and what cares he if he lose many stakes, if he can draw but that one, the soul; ha∣ving drawen that, he will play no more. He is a fowle Game∣ster, and hath many wiles,* 1.1770 2 Cor. 2.11. he casts fowle at every throw; and who ever play'd with him, but was a loser? He is a Cogger, and Cheater, and we had need beware of such a Game∣ster.

Other wayes, yea many other wayes, there are whereby we become great Losers; but these are the most ordinary, which I advise you to take heed of: say not that thou hast ever lost by Trading, Gaming, or ill Husbandry; all thy losses have come this way. In all our losses it is wisdom (saith one) to have an eye to what is left us, as well as to what is lost. To what is lost, that if it be possible we may recover it; to what is left (be it but a little) that we may be thankfull for it. We are not yet such losers by sin, but that something is yet left us: We have sense, and Reason, we have still eyes, eares, and hands, and feet, and naturall abilities which may be, and ought to be, impro∣ved,

towards the recovery of our losses; yea our Lives are con∣tinued unto us, and that is no small mercy, for whilst there is Life, there is hope. These let us imploy and improve, with our best endeavours, (as we are here exhorted by our Saviour,) that we may find what we have lost. And that is the next thing which is imported in the word Seek.

Bare Asking serves not to recover what hath bin lost, there must be a seeking.

[Doct.] It is not enough to sue by Prayer, but we must persue by our pious endeavours, to recover what is lost by us.

In seeking, there is a double Act; one of the Desire, the bent of our Affections must be upon that we seek after: As one in seeking of a Jewell that is lost; he sees not other things that lye in the way, the mind is so bent upon that he seeketh after. Secondly, an Act of Endeavour using the best meanes, and most likely for obtaining that we seek. As the woman in seeking for her lost groat, She lights a candle,* 1.1771 and sweeps the house, which was the ready way to find it: So our Prayers must be seconded with our best endeavours, for the obtaining of those things which we are at a loss of. Pro quibus orandum, pro eis laborandum, (saith Augustine) those things we pray for, those things we must labour for. All our Petitions and Requests, must be practised as well as prayed,* 1.1772 Psal. 27.8. The Godly are in this respect called a Generation of seekers, Psal. 24.6. Thus the Spouse sought her beloved, when she missed him, Cant. 3.1, 2, 3. So did Mary Christ, Luke 2.45. three dayes she spent in seeking, before she found him. So, 2 Tim. 1.17. We read Exod. 14.10, 16. that Moses cryed unto the Lord, God blam∣eth him for resting upon prayer, with neglect of the meanes: he should hold on his course, and make way for Gods help, as well as pray: God wills him to go on, and the Children of Israel to go on, Gods help is not enough, without our Endea∣ours. So, Exod. 17.19. Moses falls to prayer,* 1.1773 but while he prayes, Ioshua must out and fight: in vain shall Moses be in the Hill, if Ioshua be not in the Valley.* 1.1774 So, Ios. 7.10, 11. Get thee up said God to praying Joshua, wherefore lyest thou upon thy

face, Israel hath sinned, go and search, &c. Jacob prayes to God for protection, against his Brother Esau, and yet he seconds his Prayers, by his Endeavours; sending Presents withall to pacifie his Brother's wrath,* 1.1775 Gen. 32.6. Thus we are directed, Prov. 2.3, 4, 5. If thou cryest after knowledge, and liftest up thy voice for understanding, There's Prayer: If thou seekest her as silver, and searchest for her as hidden treasures, There's Endeavour, &c.

[Reas.] And indeed to pray, and neglect the meanes, for obtaining what we pray for, is but a mockery of God; a tempting of his Majesty. He works (ordinarily) by meanes, and expects that we should be ready Instruments to effect his will, which to refuse, cannot but displease him highly, Math. 4.7.

nor is it availeable,* 1.1776 Prov. 14.23. In all Labour there is pro∣fit, but the labour of the lips tendeth to penury. Lip-labour is but lost labour, bare begging is bootlesse.

[Use.] Such then, as second not their Prayers, by their pious En∣deavours cannot be excused: yet many such there are, which with the Carter that Isidorus mentions, who when his Cart was overthrown, would needs have his God Hercules to come down from Heaven, and help him up with it: but whilst he forbore, to set his own shoulders to it, his Cart lay still in the mire, and so would have lien, had not one, (who had more wit) advised him to put his own shoulders to it, and shove hard, and then pray.* 1.1777 Those we read of John 6.34, 35. would fain have that heavenly bread, which Christ told them of. Lord evermore give us of that bread, (say they): but they would not, as Christ tells them take the paines, to come to him for it. Such desires are no better (as Solomon tells us) then the lustings of the slug∣gard, Prov. 13.4. and such a desire slayes a man,* 1.1778 Prov. 21.25, 26. that is, it tends to his destruction, for that he will not second his desires with his Labours and Endeavours; your de∣sires being idle are deadly, and destructive to you as was his to him, of whom I have read: who being a great frequenter of Ale-houses, and Taverns, yea and wor••e places; yet durst never go out of his own dores, without saying his prayers in the morning, which being done he would say, Now Devil do thy worst, as if the Devil were charmed by that spell; so that he

durst do nothing to hurt him when yet he avoided not his Temptations, but thrust himself upon them: Many say, they p••ay against such a lust, &c. and yet get not the victory, but they add not the means which should second their Prayers; so they may thank themselves.

[Ʋse 2] Wherefore as David said to his Son Solomon, Arise, and be doing, and the Lord God be with thee, so let me say to you,* 1.1779 Arise, and be seeking: The Lord will be with you whilst you are with him. Whilst you are with him, in seeking with fervent Affections and hearty endeavours, he will be with you, in blessing your labours, he stands at our right hand, to save us (as David shews) Psal. 16.8, & 109, 31. Now the right hand, you know,* 1.1780 is the working hand, he stands there to blesse us, and prosper our la∣bours. but he stands not at our left hand to succour us, in our idlenesse; Ora, Labora was an Emperor's Motto: So it is the Christians, Pray, Pray, Pray, said that Martyr, so to that add Work, Work, Work. Pray and Work; Work and Pray;* 1.1781 let these be like the Bells and Pomegranates about Aaron's robes: God infuseth his First grace into thee, meerly as a Giver, that is found of them, that sought him not; but his subsequent Graces, as a Helper, therefore we call them Auxiliant graces, Helping graces; and we alwayes receive them when we endea∣vour to make use of his former grace. I cannot look for his help, unlesse I endeavour withall to help my self: Help always presumes an endeavour, and co-operation, in him that is helped. Now the spirit is said to help our infirmities, Rom. 8.26. By the grace of Prayer, it will help us, and by our godly endeavours we must help it. I put God to more, and his spi∣rit to more, then he hath promised, if I do nothing towards the obtaining of mercies promised, and recovery of my losses, if I seek not. Remember what paines Saul took in seeking af∣ter his Fathers Asses, which were lost,* 1.1782 1 Sam. 2, 9.4. Is it not a shame for us that we take no more paines in seeking after a lost Heaven, a lost soul? Let this quicken us in our Endeavours.

Some Objections we meet with, made against this Doctrine.

[Obj.] The promise is made to the Prayer of faith (may some say, Math. 21, 22.) If then, I believe that I shall be heard, * 1.1783 it is enough though I use no more endeavour.

[Resp.] The promise is, If we pray in Faith we shall be heard; but that Prayer is not made in Faith thas neglects the meanes, that God requires to be used, but it is the Prayer of Presumption. God hath so coupled the end, and the meanes, as that without using the meanes (when the meanes may be had) the end can∣not be attained,* 1.1784 Acts 27.30. Except these abide in the Ship, ye cannot be saved, (said Paul to the Centurion,) Why, might some say, God hath told you, that there shall not any mans life be lost, and you say, that you believe God, vers. 25. what need we then to let these men from going out? Yes, God must be trusted, but not tempted, by neglect of due means, which God doth ordinarily work by: had these gone away, they should have wanted hands, to bring the Ship nearer to the Land. A groundlesse warrant hath that man for his Assurance to be heard in Prayer, that neglects the means which God hath pre∣scribed to be used.

[Obj.] But (as we have heard before) Prayer is the best means that can be used in our distresses; what need more endea∣vours?

[Resp.] But it was not said before, that Prayer is the onely meanes, as if all other were excluded. It is but a part of the meanes, albeit it be the best part, and principally to be used. A Physitian puts many Ingredients into his Physick, and yet there is one Prin∣cipall Ingredient amongst the rest, which he highly esteemes; and makes account that it will effect the Cure: so in this Case, other meanes that God offers must be used, for the effecting of what we pray for:* 1.1785 but it is Prayer that sanctifies these meanes and blesseth all unto us, 1 Cor. 3.7. Psal. 1, 27.12. Phil. 4.6, 7,

[Obj.] But in joyning our Endeavours with our Prayers, we seem not to put that confidence in God, as we do when we trust him onely, with the effecting of that we desire of him.

[Resp.] The more Confidence that we have in God, the more care∣full we should be, to use the meanes which he hath prescri∣bed and appointed for us to use?* 1.1786 A Physitian prescribes us such a course of Physick to be used, such a diet to be followed,

&c. Now, if I do put my Life into such a Physitians hands, and trust to his skill, I shall be very carefull to observe his Rules, and follow his Prescriptions: so is it, in this Case.

[Obj.] But meanes may be wanting; Is it to any purpose then to fall a praying?

We must be neither further off,* 1.1787 nor nearer the meanes then befits us: You read Acts 12.10. that when the Angel brought St. Peter out of Prison, the Iron gate opened of its own accord; there was no man there to open it, Gods fin∣ger shall do it: but when he came to the house of Mary the Mo∣ther of John, he was fain to stand before the door and knock,* 1.1788 vers. 13. We may think it strange that Iron should give way, and wood make opposition; but God would not shew his fin∣ger, where mans hand was to be used. If we have the meanes, we are to use them, because it pleaseth God to work by them; as the ordinary Instrument for the effecting of his promises;* 1.1789 yet we may not trust in them, nor to them, Psal. 127.1, 2, & 42, 6. Deut. 8.3. So look we on the meanes, as knowing they are but meanes; the blessing comes from God, which by Prayer we crave: and God to shew himself chief,* 1.1790 can (and oftentimes doth) work without meanes, as, 1 Chron. 14.11. and against means suspending the power, and operation of naturall causes, as when the fire burnt not, the water drowned not; the Rock gave water, and the Iron swam; So that God hath not tyed him∣self to the meanes and use of them: If the meanes be with∣held, his power is not: Pray still, and leave the successe to God. And so we have done with the second Act, required in my Text: Seek. The promise made to it, follows.

[Doct.] [And you shall find] Thence we inferr that, * 1.1791

Such as seek faithfully, shall find infallibly, Amos 5.4, 6. Seek you me and you shall live, saith God. So the promise runs through the whole Scripture, Deut. 4.29. Thou shalt seek the Lord thy God,* 1.1792 and find him; And Jer. 29.13. Ye shall seek me and find me, when ye shall seek me with all your hearts,* 1.1793 So, 2 Chron. 15.2. If you seek him he will be found of you. And the whole house of Iudah found it to be so, for when they sought him with their whole desire, he was found of them,* 1.1794 2 Chron.

15.15. According to the word of the Prophet, this David assured his Son Solomon of, if thou seek him he will be found of thee,* 1.1795 1 Chron. 28.9. he had himself found it experimentally true, Psal. 34.4. I sought the Lord, and he heard me, and deli∣vered me from all my feares. So more, beside David, Cant. 3.4. Lament. 3.25. Math. 13.44, 45. Luke 15.9. And this God hath not spoken in secret, in a dark place of the earth, saith the Prophet Esay 45.19. (as did the Prophets of the Heathen Gods, who spake uncertainly, and obscurely out of dark denns, Esay 8.19. but) the Lord speakes righteousnesse, and declares things that are right; goodnesse and truth concurr in him; good∣nesse in inviting us to seek him, (as willing to be found,) and truth in not deceiving, and frustrating of our hopes when we do come unto him, and seek him.

[Reas.] Should not God be found of those who seek him truly, he should withstand his own glory, (in losing the praise of his truth) which is the main end of all his mercy, They that seek after the Lord shall praise him,* 1.1796 (saith David, Psal. 22.26. How praise him? Namely, in acknowledging him, true in all his pro∣mises, and plentiful in his mercy.

[unspec 2] nor will the Lord so far dishearten and discourage his servants, as to suffer them to lose their labour, & their paines in seeking; but he will uphold them in that duty. Who would use the meanes? depend upon the promise, &c.? if there were no hope of finding what they seek for,* 1.1797 Psal. 9.10.18. The Poor shall not alwayes be forgotten, the hope of the afflicted shall not pe∣rish for ever.* 1.1798 So, Prov. 10.28. The hope of the righteous shall be gladnesse: they shall have Comfort in seeking: Hope, and joy in hoping good successe; in which successe, is happinesse.

[Obj.] But there are many who have sought, * 1.1799 and yet not sound. So Israel. Hos. 5.6. They shall go with their Flocks and Heards, to seek the Lord, but they shall not find him, and Rom. 11.7. Israel hath not obtained what it seeketh. Of Esau it is said that he sought carefully with teares for the blessing, yet found no place for Repentance, Heb. 12.17. And many shall seek to enter in, but shall not be able, Luke 13.24.

Indeed all Adams sons are a Generation of Seekers, but all are not happy in finding, what they seek: but you must

know that there is a twofold seeking; one right and true, when all due Circumstances are observed therein; that, failes not: And there is another kind of seeking, which is unsound and Hy∣pocriticall, no mervaile if that be unsuccessfull. It is the for∣mer kind of seeking that we speak of, a true and faithfull seeking, and the infallibility of finding attends upon that. He that seek∣eth, Quae oportet, & quomodo oportet, cannot misse finding what he seeks for.

Some there are that seek, what they should not seek but rather shun: He that bids us seek, saith likewise Seek not, Amos,* 1.1800 5.5. Seek not Bethel: nor enter into Gilgal, go not up to the Calves of Bethel; nor to the high places, and altars of Gilgal. So,* 1.1801 Ier. 45. ult. Seekest thou great things for thy self, (as honour, pleasure, riches, great estate, &c.) these are great things indeed in the eyes of men of this world, (who having an itching desire after them, will scratch for them till the blood come) seek them not (saith God,) such things should rather seek us, then we them: they are inter Ʋtenda, rather then inter Quaerenda, (as one speakes): use them we may; seek them immoderately, we may not (th••y being but superfluities.) Those things that must be sought af∣ter especially, are things that are above, Colos. 3.1.* 1.1802 Such things as Zephanie speakes of, Zeph. 2.2. God and his favour, Christ, and his righteousnesse; Iohn 8.23. Math. 6.33. the spirit of grace, and the graces of that spirit, Gal. 4.6, 7. Iam. 1.17. These are great things indeed, and in seeking these things most of the world are failing. David speaks of many such, Psal. 4.6. St. Paul saith all, Phil. 2.21. that is the most of all: these run af∣ter a shadow, but selom overtake it.

Others seek recta, but not rectè: right things, but they seek not rightly. Three wayes saith Bernard,* 1.1803 men may be frustrated in seeking. Cum non in tempore quarunt, aut non sicut oportet, vel non ubi oportet: when they seek not in a due time, nor in due manner, or not in a fitting place they lose their labour.

Some faile in the Quando; they seek, but out of season. The Spouse sought in the night,* 1.1804 but found not him she sought for. The time of ignorance, and darknesse, is no time to seek in, but the time of light and knowledge:* 1.1805 Some seek when the Door is shut, so did the foolish Virgins; and Esau when the

blessing was bestowed. They shall seek thee in a time when thou mayst be found,* 1.1806 (saith David) Psal. 32.6. implying, that there is a time when men may seek God, yet not find him. And such a time indeed there is, Prov. 1.28. They shall seek me early but shall not find me, and yet the Promise is made to early seeking, Iob 8.5, 6. Prov. 8.17. But you must know that there is a two∣fold earlinesse, God's Early, and Mans Early: Gods Early is to seek him in the first place,* 1.1807 in respect of order, Math. 6.33. Early in respect of Life, Eccles. 12.1. Early in the day, in respect of other business, Psal. 57.8, & 63, 1, & 88, 13, Such earliness is ac∣ceptable. Mans early is, at the beginning of his trouble, sicknesse, sorrow; and so it may be too late. If we take Gods early, we are sure to finde; but if we take mans early we may happ to misse. Early Seeking, is the way to finde.

Some again seek, but not in the place right, Ʋbi quaerunt bona, locis non-suis; they seek for things out of their proper Orbs, (as one speaketh). The Spouse in the Canticles sought him whom her soul loved that was a good what; but she sought him in her bed,* 1.1808 and that was an ill where, Cant. 3.1. Do you seek the va∣liant one in a Bed? No, no, (saith Austin) seek What you seek, but not Where you seek: the bed was no fit place to seek him in, who had no place whereon to rest his head; whilst she seeks him there, she doth but lose her labour: Joseph and Ma∣ry missing Christ, sought him in cognatione carnis, amongst their kindred;* 1.1809 they found him not there, he was in Domo Patris, in the Temple, his Father's house, there they found him. How, O sweet Jesus, shall I find thee amongst my Kindred, (saith Holy Bernard) when thou wert not found amongst thine own naturall Kinsmen?* 1.1810 Mary Magdalen, with some other women, sought him in his grave, but seek∣ing the Living amongst the dead, it was to no purpose. Some seek him in secrets, Math. 24.23. Others in profane Company, and places; they seek Life, in the Region of Death. No marvaile if such find him not, Gods house and habitation is the finding place; Cant. 1.7. There Mary found him.

Papists, they seek in Pictures, instead of Scriptures: vicious Livers, hope to find in worldly vanities; they seek for

honour in Pride, when it is to be found in humility; they seek for Reputation in Revenge, when it is to be found in Pati∣ence; they seek for Content in Riches when it is to he found in Godlynesse: Many such seekers there are in the world, but mi∣staking the place, all their hopes of finding will be frustrate.

Lastly, Others faile in the sicat, it may be they seek in due time, and in the right place too, but they faile in the manner of seeking, they seek not as they should.

Some seek without Eyes; they have the eye of Sense and Rea∣son, but that of Faith is wanting; they seek ignorantly, and un∣believingly, their eyes are not opened; they know not what belongs to their peace. The Iewes sought, but missed,* 1.1811 that they sought for; for that they had no eyes to seek withall, Rom. 11.7, 8. Whilst men remain in ignorance, and are blinded; they may with the blind Sodomites grope for the Door, but they shall not find it. He that comes to God, must believe that he is, and that he is a rewarder of them that seek him,* 1.1812 Heb. 11.6.

Some seek, but without a Light, as our Familists, Anabap∣tists, and that Sublimated generation of Quakers, newly sprung up: they scorn the Scriptures, and seek in the dark co••∣ners of Enthusiasms, and Revelations. Search the Scriptures, saith Christ,* 1.1813 John 5.37. but these will none of that.

Some seek, but without Humility, proudly and boastingly, not upon their knees, but tiptoes, as did that boasting Pharisee,* 1.1814 Luke 18. and other Justiciaries: So Israel sought it by merits, Rom. 9.31. God must be sough humbly, and submissively, Seek the Lord ye meek of the Earth,* 1.1815 Zeph. 2.8.

Some seek, but without Sincerity; Fictitiously, and Hypocriti∣tically: so Paul sought God,* 1.1816 1 Sam. 28.6. and the Hypocriti∣call Iewes who drew near with their mouths, but their heart were far from God; You shall seek me and find me, saith God, when? When you shall seek me with all your heart, Jer. 29.13. So, Deut. 4.29.

Some seek, but not purely, and chastly; they seek not grace, for graces sake; nor Christ for Christs sake. So, Hos. 7.14. Ioh. 6.26. searcely is Iesus sought for Iesus, (saith Austin,) Propter te, Do∣mine, propter te was his Motto; so must we seek him, as not any other thing as it were him; not any other thing besides him; nor any other thing before him, saith Bernard.

Some Seek,* 1.1817 but not fervently, and earnestly: they Seek not as for silver, Prov. 2.4. not as the woman did for her lost groat, Luke 15. as God is to be loved, so must he be sought, with all our heart, with all our soul, &c. So, Esay 26.9. Mary at the Sepulchre, was so intent, that she minded not the Gardi∣ner.

Lastly, Some Seek not constantly, and perseveringly: Seek the Lord and his strength,* 1.1818 seek his face evermore, saith David, Psal. 105.4. Ioseph and Mary continued three dayes Seeking. So Onesiphorus sought Paul till he found him out, 2 Tim. 1.17. All such seek and misse, because they seek amisse. And so much for Answer to the Objection.

[Use 1] If then at any time, we Seek and find not, impute the failing unto your selves, and not to God: for he never said in vain to any of the house of Iacob,* 1.1819 Seek you me, Esay 45.19. He never forsaketh them that seek him, saith David, Psal. 19.10. and he will not begin now.

[Ʋse 2] Wherefore, be we encouraged to set our hearts to seek the Lord aright,* 1.1820 1 Chron. 22.19. Seek what you should Seek; Seek where you should Seek; Seek when you should Seek; Seek as you ought to Seek; and rest assured that your labour shall not be in vain:* 1.1821 you shall find. In Seeking for earthly things at mans hands, we often faile; but if we Seek the best, at Gods hands we alwayes Speed. We may go to the Physitian, and Seek health, but meet with Death; we may go to the Lawyer and Seek for Law, and Justice, and meet with Injustice, and Oppressi∣on; we may Seek to Friends, for kindnesse, and favour, and finde enmity, and hatred from them! All that Seek to men, speed not; though their requests be never so just, and honest (as we find Luke 18.1.) But whom did God ever send away with a sad heart, that sought him sincerely? Suetonius reports of Titus that he was wont to say, that none should go away from speaking with a Prince, with a sad heart. God likes it not, that we should go from him with a dejected spirit: it is our own fault, if we do.* 1.1822 The hand of the Lord is with them for good, who seek him, Ezra 8.22. He will be good to that soul, Lament. 3.23. They shall want no good thing, Psal. 34.10. Never be for∣gotten, Psal. 9.10. But they shall live for ever, Amos 5.6.

To conclude with that of Berward, It is more easy for Hea∣ven and Earth to passe away, than that he who so seeketh as he should, should not find; that so asketh, should not receive; that so knocketh should not have it opened to him. And that is the last branch I am to speak of.

[Text.] [Knock and it shall be opened unto you.]

And here (as in the former) we have the thing enjoyned, Knock. And the promise made, It shall be opened unto you, we be∣gin with the First.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.1823 Knock ye.

A term that imports more vehemency, then either of the for∣mer; It is a Metaphor, taken from the Oxe, or some other strong necked beast, which runneth with the Horne against a∣ny thing with force and violence, and gives a great blow unto it. Such a holy kind of violence must be offered at the gate of Heaven, by our prayers, if we would have it opened unto us: bare asking is not enough, Seeking not sufficient, unlesse we so ask, so seek, as that we Knock withall, in our asking, and seeking.

Something is implyed in this term, as well as imported: that implyed, is, that,

[Doct.] Heaven hath a Door,

A Door, or gate we know, is properly that whereby an en∣terance is made, into some house, City, or other place; and serves to let in some, and keep out others. Thus Metaphori∣cally Heaven is said to have a door, or gate,* 1.1824 Gen. 28.17. Psal. 24.7. Math. 7.13. Luke 13.25, 28. Revel. 4.10. & 21.12. & 22.14. Which gates are not literally to be understood, but Mystically, pro modo intrandi, for the manner of Entrance: that door, those gates, are those passages whereby we enter, and are admitted.

This Door doth sometimes open to let in some, and is kept shut against others. St. Peter saw them open in a vi∣sion, Acts 10.11. So did St. Iohn, Revel. 4.1. & 191.11. St. Steven saw them open visibly, and sensibly, Acts 7.56. And as it opens, so it shuts, Luke 13.25, 28. Math. 25.10. It keeps out, as well as lets in.

And it is a large two leaff'd Door;* 1.1825 the one leaf of it, is Grace, the Grace of Regeneration and Adoption: by this we make our first entrance into Heaven, and that in this Life, sealed and confirmed unto us in our Baptism, which is the Sacrament of our Admission into the visible Church, (the Suburbs of Hea∣ven) and the more we abound in grace, the more abundantly do we enter, 2 Pet. 1.11.

The other Leaffe of this Door is Glory,* 1.1826 Math. 25.10. No passage to Glory, but by Grace: and into it our souls shall en∣ter at the day of Death,* 1.1827 Luke 16.22, & 23 43. And at the day of Judgment we shall be admitted both in body and soul to enter in with Christ,* 1.1828 and Reign with him in Glory, Colos. 3.4. 1 Thes. 4.17.

[Reas.] The ground of this is laid down, Heb. 10.19, 20. The High Priest entred into the Holy of Holies,* 1.1829 with the blood of Beasts. Now we have free entrance into Heaven it self, (which is the Truth and Substance of that shaddow) through the preci∣ous blood of Iesus Christ. He is that new and ever living way or∣dained, and consecrated for our only passage into glory. Man, by his transgression was not onely excluded the Earthly Para∣dise, but the Heavenly Heaven was, by it, fast shut against him; and Hell set wide open for him: but God (in mercy pittying mans misery) ••ent his Son, to satisfie his Justice, for mans dis∣obedience;* 1.1830 and by satisfying, and obeying in our behalf, to open Heaven again for us, which he did exactly (so we have it in our English Liturgy, when thou didst overcome the sharpnesse of Death,* 1.1831 thou didst open the Kingdome of Heaven to all Believers). Thrice were the Heavens opened to him, whilst he was on Earth;* 1.1832 Once in his Baptism, Math. 3.16. The second, at his Transfiguration, Math. 17.5. And the third at his Asscenston, Acts 1.9. Which visible Scissures, and patefactions were figures of our invisible enterance; and that it was made by Christ alone. For (as St. Iohn speakes of opening the Book), No man neither in Heaven, nor Earth,* 1.1833 nor under the Earth was worthy not able to open Heaven for us, in which regard he is said to be the Way, Ioh. 14.6. and the Door Iohn 10.7. and to have the Key of David, Revel. 3.7. yea of Death and Hell, Revel. 1.18.

[Ʋse.] Let such take notice of this Doctrine, as think it an easie mat∣ter

to enter into Heaven,* 1.1834 albeit they finde themselves amongst those mentioned in the black Catalogue, 1 Cor. 6.9, 19. Revel. 21.8, & 22, 15. whom God hath threatened to exclude: yet they make but a tush at all, as if they had power to enter whe∣ther God will or no, at pleasure: It is true, that Heaven hath a Door, but a door that stands not open to all Commers, so as that who so will may enter, when he will, without knocking. It is a Door that hath a Lock, belonging to it, albeit a spring-lock; which we can shut upon our selves, but not open again at pleasure, it is the hand within that must do that. Nor is there any other way to enter, then by the Door. The wall is said to be great, and high, there is no climbing over that,* 1.1835 Revel. 21.12. Nor is there any breaking through, Math. 6.20. Nor is there any window to creep in at. The excellency of Heaven is wonderfull and secret; God will not open a window for the eye of his own, they may not be prying in too far into his se∣crets: A Door indeed he hath prepared for the foot; a passage for the soul, both whilst it is in the body; in holy thoughts, fervent prayers; and when it passeth out of the Body, at the day of Death: but yet so, as that Door cannot be opened nei∣ther by force, nor fraud.

no Pick-lock nor Golden-key can do any thing here; Bribery unlocks the gates of Hell, but not the Door of Heaven. Nor will St. Peters keyes which the Pope pretends to have, fit the wards of that Lock. These keyes that hang at the Pope's girdle, are the keyes of the bottomlesse pit,* 1.1836 Revel. 9.1. not of the gates of this Celestial City.

Pope Leo being much troubled in his Conscience, for sin; was cheared up by his Confessor, after this manner. Quid times, sancte Pater, &c. what makes you thus affraid, (most holy Father) you have the keyes of Heaven, and the merit of Christ at your dispose? Oh! said Leo, this you know, that he who sells any thing, hath no right in that he sold: I fear, since we have so often sold Heaven, that we shall have no right nor in∣terest therein our selves.

nay, the very Angels of Heaven, those Celestiall spirits, though they be able to penetrate all things under Heaven; yet are they not able by their own power, to enter that body, without leave, no more then they are able to enter into the body of one ano∣ther.

The Empyrean Heaven (where God, and all his blessed ones inhabit eternally) gives way to these Messengers by the power of God, when they are sent; otherwi••e they could not passe in, or out: And shall any wicked Liver think to get in, without Gods leave? Oh desperate folly!

[Use 2] Secondly, what cause have we to magnifie the riches of Gods goodnesse, to us wretched sinners, who being without hope, by reason of sin, ever to enter into Heaven, either in soul or body, there being a brook in the way, a torrent of wrath, and curses betwixt us, and it; yet was pleased, in giving his Son for us, to dry up that torrent, and drink up that wrath, so that we may passe over it,* 1.1837 as Israel did over Jordan, and not be swallowed up; so making that possible to us, through Christ, which through sin was altogether impossible.* 1.1838 Had there bin no Door of Hope, (as we see there is) we had bin the most wretched and miserable of any of the Creatures that God ever made: but this may stay our sinking hearts, and raise up our drooping spirits; It is possible, it is possible, to enter into Heaven; there is a Door, and a Door to open. Clavus penetrans Clavis aperiens (saith Bernard) the nailes that fastned him to the Crosse, are the key that unlockt it. An entrance, a passage is made for our Prayers, so that they may come into Gods presence, and a passage for Gods blessings to come to us; A passage from man to God; from Earth to Heaven, by the Prayer of Faith: And a passage again from God to man, whilst he heareth Prayer, and showreth blessings upon our heads, sending down his Holy spirit into us, and his Holy Angels to attend upon us, even in this Life; and at the day of Death. A passage for our souls too, which if we commit to God, in well doing, we need not doubt, but have comfortable assurance, that albeit our bodies be interred in the earth for a time,* 1.1839 yet our spirits shall return to God that gave them. And at the last day a pass∣age will be found both for body and soul into that Heaven, whi∣ther Christ our head is already ascended, and be for ever enter∣tained in that house, and within those Doors, ubi non intrat inimi∣cus, ubi non exit amicus, (saith Austin:) where ne••er any that hates thee shall get to thee, nor any that loves thee, part from thee. Let us often think of the Door, and be careful to find the Door, get a knowledg of Christ Jesus,* 1.1840 and him crucified, there is no other name under heaven to be saved by, but by that name. He is the way, the

Truth, and the Life. If we know not him, we do but grope, as the Sodomites struck with blindness for the Door, but shall not find it. God by his word and spirit calls upon you, come up hither, Revel. 4.1. Follow that call, it will bring you to the Door, and being come, knock as we are willed by our Saviour,* 1.1841 and knock with violence: So much (as I have said) the word imports; and giveth us to understand, that,

[Doct.] There is a Holy violence to be offered at the gate of Heaven. Having found the door, it is not enough, to call, or ask, Ho, who's within there? Nor to rap easily, and gently; there must be a boun∣cing (as we use to speak) with the hand too: we must lay on with all our might, if we look to be admitted.

The Kingdom of Heaven, (saith our Saviour) suffers violence, and the violent take it by force, Math. 11.12. which words,* 1.1842 albe∣it in a more peculiar manner, are to be understood, of that con∣fluence of people who with great eagernesse, followed after Iohns Ministery; yet it is applyable to this Duty of Prayer; and to all other meanes whereby the Kingdom of Heaven is sought; in the using whereof a religious violence is to be shewed, in the zealous performance thereof. This is explained by a Parallel place, Luke 16.16. The kingdom of Heaven is preached,* 1.1843 and every man presseth into it; No better way then by Prayer added to Preaching, do we presse into that kingdom.

This Holy violence, the Saints of God have used in their Pray∣ers. What think you of Nehemiah, when he prayed himself pale, Neh. 2.6. of Daniel when he prayed himself sick,* 1.1844 Dan. 8.17. of Hannah, when by reason of the unusuall motion of her lips, old Ely judged her to be drunk, 1 Sam. 1.14? Preces fundimus Coe∣lum tundimus, misericordiam extorquemus, as was said of Christi∣ans in Tertullians dayes, they did not only beseech, but besiedge, God; (But of this importunacy in Prayer we have before spo∣ken, therefore here the lesse shall serve,) yet give leave to shew you how we must knock, and with what, at the gate of mercy. It is said of the wicked, they work wickednesse with both hands, i.e. earnestly and industriously with all their strength,* 1.1845 Mich. 7.3. so must we knock with all our strength, with both hands; one hand is not enough to knock withall, we must knock with both hands, and both littlee now. The hand of the soul, and

the hand of the Body, the hand of Faith, and the hand of a godly life. The hand of the inward, and the hand of the outward man, (for as the Outward man is furnished with members, eyes, ears, hands, &c. so is the Inward likewise, in a spirituall sense) both must be imployed.

The hand of the soul, is Faith; A strong hand indeed: when that knocks, God soon heares: indeed it will be heard before it leaves rapping. It knocks with Authority, and presents God's Promises as his own hand writting, and obligation; As Tha∣mar did to Iudah, his bracelet, and his signet, saying, Discern I pray thee whose these are.* 1.1846 It brings us with boldnesse to the gates of Heaven,* 1.1847 Heb. 10.19. Ephes. 3.12. Psal. 116.10.11. Nor will it take a deniall. This is required, Iam. 1.6. 1 Iohn 5.14. And with this hand hath the Faithful knocked at the gate of mercy, as Scripture shewes abundantly.

The other hand we must knock withall, is the outward or bo∣dily hand, Lament. 3.41. Psal. 141.3. Nor may this hand be a polluted or defiled hand; such a hand shall be rappt: Nor will God regard the knocking of it, Esay 1.15. Should a Subject offer up a supplication to his Soveraign, with a hand wreaking in the blood of the Prince, the Son of the King, can be look to speed? No! this hand must be washed in Innocencie;* 1.1848 pure hands they must be that we knock withall, 1 Tim. 2.8. A vertuous and godly Life Knocks aloud;* 1.1849 good workes as well as good words have a loud cry. The vices of Sodome did cry, and the Alms of Cornelius did knock and call. As Prayer is vocall, so it may be actuall; we may do prayers, as well as think prayers, or speak prayers. In doing the Duty of your vocation you knock with the hand; in mortify∣ing the lusts of your flesh, you knock with the hand, &c. In the first of the Revelation,* 1.1850 verse 12. we read that St. Iohn looked back to see a voice; and if that were proper, then it is not un∣likely that God will look down to hear a work. And thus you have heard that we must knock, and how we must knock. Now a word of Use.

[Ʋse.] How happy would it be with us, if we would offer more vio∣lence at the gates of Heaven. There is knocking & rapping at the gates of Hell; a kind of violence offered at those Infernal Doors. Now knocks the Blasphemer,* 1.1851 by his blasphemy; & presently ano∣ther &c. But who stirrs up himself to take hold upon the Lord▪

On Earth likewise there is violence offered,* 1.1852 David complains of it, Psal. 55.9, & 58.2. You weigh the violence of your hands in the earth. Instead of weighing all things by Justice; they weigh∣ed matters according to the violence of their passions; they weighed out wrong for right. All the Prophets complaine of this violence, Esay 59.6. Ier. 6.7, & 51, 46. Ezek. 7.11, 23, Mich. 6.12. Amos 3.10. Obad. 10. Hab. 1.23. Mal. 2.16. There is enough, and too much, of such violence to be found a∣mongst us, (but such violences are evil, and their force not right, Jer. 23.10.) But how little is there of this holy violence offe∣red, at the gates of Heaven.

Alas for us, we strive not in prayer, we knock not so as to be heard: we are like him of whom the Poet speaks, who moved his lips in prayer, as if he were fearfull to be heard.* 1.1853 (As Austin acknowledgeth he used to do before his Conversion.)

Callidus a Roman Orator, pleading a cause very faintly, with∣out any shew of Affection; Tully told him that surely he was but in jest, and not in earnest, for if he had bin so, the tyde of his Affection would have bin up. It is a shrewd Argument that such as knock gently, at the gates of Heaven; do not in∣deed desire to be heard of God.

[Ʋse 2] Wherefore see that you imploy your hands, as well as your tongues in prayer, think not, that the strength of one hand will do it, put to the strength of both; knock hard.

Christ speaking of his Church, compareth it to Pillar of smoak, arising from the most rich and pleasant Composition of Myrrh and Frankincense, and other pleasant Odors,* 1.1854 Cant. 3.6. Our Prayers are like these Pillars of smoak, which ascend out of the wildernesse of this world; but this smoak must arise from the sweet perfume of Myrrh and Frankincense. By Frankin∣cense, some understand the burning fervency of the affection, when as an enflamed heart seeketh: and by Myrrh they understand mortification, and dying unto sin. Now that holy perfume of the Tabernacle which God appointed to be made of pure Myrrh and Frankincense, (to which it may be conceived Solomon alludeth) was to be taken of each like weight,* 1.1855 Exod. 30.34. If we pretend much Faith, and want Charity, or good workes; if we shew not forth the fruits of faith in our lives, the perfume of

Prayer is not sweet in Gods nosthrils. If you make that perfume according to God's description put in as much of the Myrrh as of the Frankincense, of each a like weight, let holinesse of Life, accompany your holy Profession of Faith; and when your hands drop down Myrrh, and your fingers pure Myrrh; then lay hands, on the handles of the Lock, (as the Church saith she did) Cant. 5.5. and knock-hard, that you may be heard. And so we have done with the Duty,* 1.1856 The Incouragement followes.

And it shall be opened unto you.

Such is the power of Prayer,* 1.1857 that the gates of Heaven cannot stand shut against it.

Elijah by his fervent prayer, lockt, and unlockt Heaven, at his pleasure,* 1.1858 Iames 5.17. by turning the key one way, he lockt it up, that it rained not, and by turning it again, he unlockt it, and set it open, so that the Heavens gave rain, and the Earth brought forth her fruit. And, as he fetched water from heaven by his prayer, so he fetched fire thence by it,* 1.1859 2 King. 1.10. Ioshua's Prayer had such power over Heaven th••t the Sun and Moon stood still, till he was revenged on his enemies, as we read, Ios. 10.12. And Hezekiah by his prayer brought the Sun back ten degrees, by which it was gone down, as we read, Esay 38.8. When Christ prayed, the Heavens opened Luke 3.21. And the godly pray∣in•• by the same spirit, have the like power. When St. Steven was brought forth to be stoned, he knocked at the gate of Heaven, by his fervent prayer,* 1.1860 Lord let me in, Lord Iesus receive my spi∣rit: and presently the Doors of Heaven opened unto him: this he saw; and did see withall Christ Iesus whom he had preached, Standing at the right hand of God,* 1.1861 as being ready to revenge his wrongs, Acts 7.56.

[Obj.] But the Virgins knockt, yet could not be admitted, Math. 25.11. So other,* 1.1862 Luke 13.25.

[Resp.] But they were Hypocrites, and gracelesse persons; and the Promise is not made to such: nor will every knocking do it (as before was shewed you) but the knocking at the gate, by the hand of Faith, and of a holy Life. Such as so knock shall have the Door of Heaven flung open to them, that their Prayers, and Per∣sons too in due time, may enter.

[Ʋse] And now me-thinks, if nothing that hath hitherto bin said

concerning Prayer, should cause you to be in love with it; yet this that is now spoken, of the efficacy and power of it, should cause you to affect it. Austin aytly terms Prayer the key of Heaven, for that it lets us into Gods treasury, whence we may take what we will; it opens the Door, and gives us enterance, yea possession of the whole house. There is a kind of Omnipotency in it. Oh! what cannot Prayer do? If the Door of Heaven cannot be kept shut against it, can prison Doores? iron gates withstand it? It cannot be. There is no prison so strong, but pray∣er is able to make the Door fly open: Read,* 1.1863 Acts 12.5, 6, 7. Peter is committed to prison by Herod, the Doores are fast lockt upon him; and least the prisoner should make an eascape, he is bound with two chaines, and strongly warded with a double watch: so that in humane judgment there was no possibility of escap∣ing, and yet Peter is delivered, and that through the Prayers of the Church. The Church sent up their prayers, and God sends down his Angel; who awakes him, unbindes him; directs him, instructs him, & brings him out of danger, before he leaves him: by which it appears that it was prayer, rather then the Angel that delivered Peter out of prison; for prayer went up, before the Angel came down. Another like Instance we have,* 1.1864 Acts 16.25, 26. Paul and Silas are put into prison; cast into the lowest dungeon; laid fast in the stocks, neck and feet together; made sure enough, (one would think): they betake themselves to prayer, they send that on their errand into Heaven, and it knocks so heard, that it shakes Heaven and Earth; by and by the pri∣son Doores were opened, and every mans chaines loosed and fell from him: such is the power of prayer, that no Door can stand barrd against it. This St. Paul knew right well, by his own experience, insomuch that at other times when he was a pri∣soner, he trusted that through the Prayers of the Saints he should be delivered, Philem. 9.22. Heb. 13.18, 19. No such way to procure deliverance for Gods imprisoned servants,* 1.1865 as to send up hearty Prayers to Heaven on their behalf.

And as no Door on Earth, can keep shut against it: So no pow∣er on Earth is able to withstand it. Thou hast prevailed with God: (said the Angel to Iacob) and shalt with man. If it can conquer God, it is able to prevaile against Esaus wrath;* 1.1866 mans greatest

malice shall fall before it, as did Haman's malice before Esther, Esther 4.16. The craftiest pate shall not defear it,* 1.1867 the coun••ell of Achitophel shall wither before Davids prayer, 2 Sam. 15.32. the greatest army shall fly before it, as did the hoast of a thou∣sand thousand Aethiopians before the the prayer of Asa, 2 Chron. 24.9, 11, 12. So, Exod. 17.11. prayer of Moses is more pow∣erful to conquer an hoast of Enemies then the swords or pikes of all Israel besides: so was Senacheribs hoast overthrown by He∣zekiah's prayer, 2 Kings 19.15, 35.

The prevailing Power of Prayer,* 1.1868 is not onely to be found in sacred story, but it hath bin recorded in all ages of the Church. In the Primitive times, the Legion of Christians was called the thundering Legion; For that upon their prayers, God scattered their enemies with thunder, and refreshed themselves with showres in a great drought; which was done when Marcus Antonius waged war against the Germans: his Army being brought into a desperate condition, through great and long thrist, the Christian Soldiers fell upon their knees, and craved help of God, and were suddenly, not onely relieved with great showres of rain, but their enemies were also strucken down, with many strokes of thunder; whereupon they were termed, (as aforesaid) Cohers Fulminea.

After this,* 1.1869 in the good Emperour Theodosius his time, in a battail sought, against the Tyrant Engenius, when the day was almost lost, and in the sight of man an apparent overthrow was at hand; the Emperour lights from off his horse, and stepping before his Army, (and in the sight of the Enemy) falls down prostrate on the earth, crying our, Ubi est Deus Theodosii? where is the God of Theodosius? whereupon there arose such a mighty winde, that it blew the darts of his Enemies upon themselves, in such a wonderfull manner, that Engenius with all his hoast were utterly discomfited; who seeing the power of God so to fight against them, were forced in effect to say as the Aegyptians did, God is in the Clouds, and fighting for them.

In latter times, we read that Henriens Anceps the Emperour of Germany,* 1.1870 upon the prayers of his Soldiers (they crying out with a loud voice Kyrie eleison, Kyrie eleison, Lord have mercy upon as, Lord have mercy upon us) flew and put to flight a mighty Army

of the Hungarians, by whom he was in danger to be worsted. And we in this Land can bring in our Testimony amongst many other; that great deliverance in Eighty eight, from our enemies, which must needs be ascribed to the fruit and powerful effect of prayer, which was then put up to Heaven in that behalf.

nor doth it want the Testimony,* 1.1871 of the enemies of the Church, we read of the Angronians a poor people in France (that worshipped God sincerely, amidst a whole kingdom of Pa∣pists) that when as they saw the enemy to approach, they would cry altogether, for aid and succour to the Lord: whilst the Sol∣dier fought without, the rest of the people within,* 1.1872 (with their Ministers) put up their hearty prayers to Heaven, and that from the morning untill the evening; Insomuch that the popish Sol∣diers that went against them, told their Commanders, that the Ministers of that Town with their prayers, conjured, and be∣witched them, so, as that they could not fight.

And the Queen-Mother of Scotland was sometimes heard to say,* 1.1873 that she more feared the fastings and prayers of John Knox,* 1.1874 and his Disciples, then an Army of thirty thousand men: such is the power of prayer against the force, and fury of men, be they never so many, or mighty. Other instances might be produced, but I shall referr my Reader to Fox. Mart.

nor hath it power, onely over Heaven, and Earth; but over Hell too. Thus our Saviour telleth his Disciples (being to deal with Spirituall Powers) that some Devils were so strong, that they could not be cast out, but by fasting and prayer,* 1.1875 Math. 17.21. Importing that fasting and prayer, is able to cast out the stoutest, and sturdiest Devil whatsoever. We read of a young man, that had yeilded himself body and soul to the De∣vil,* 1.1876 for money; and had written the bond with his own blood; upon the prayers of Luther and some others, in his Company, the Devil was forced to come, and throw in the obligation a∣mongst them, Acts and Mon. 788.

In the Life of Basil we have a story, that the Devil appeared to a Penitent Sinner, being at his prayers, and told him, If you will let me alone, I will let you alone, meddle not with me, and I will not meddle with you: he found that by the prayers of that good soul, God had weakened his power, not onely upon that

man who prayed, but upon others too; therefore he was content to come to a cessation of armes with him, that he might turn his forces another way. Athanasius telleth us that the hearty re∣citall of the first verse. of the Psal. 68. would make all the Di∣vels in Hell to quake. All conclude with Chrysostome, that Prayer is Flagellum Daemonum, that wherewith we lash and scourge them.

And thus you see the prevalent power of Prayer, over Hea∣ven, Earth, and Hell, It opens for us the Golden gates of Heaven, they will not keep it out: it flings open the iron gates on Earth, yea, the brazen gates of Hell, so that they cannot keep us in. Let us not have this key to seek, when we should use it, at every to turn it; do but turn it the right way, no door can stand closed against it.

To Conclude.* 1.1877 The Athenians had a great Anchor, which they called the holy Anchor, &c. and this they were accustomed to cast out, when they were in greatest danger, at Sea: Prayer is to us, as this Anchor. A great storme is arose, and yet increa∣seth, the ship is like to be overwhelmed with waves: Now cast out this great Anchor, &c. Oh! that we were more A∣boundant in this duty, then I would not doubt, but that God would change the face of this our English nation; and not only wipe blood from the Body, but teares from the eyes of this poor Church, his disconsolate and afflicted Spouse.

We have done with the severall Acts enjoyned; and with Promises to each annexed: But yet me-thinks something should be spoken to the Copulative [And]; which hand-fasts the one unto the other, mans Duty and Gods Bounty, our Practise and Gods Promise. Ask (And) then it shall be given you: Seek, (And) then you shall find; Knock (And) then it shall be opened unto you; The condition is premised, and the Reward is there∣upon promised. Do your part and then God will do his: each Promise is made to each Act; with Implication. If you Aske not; you have not; if you seek not, you find not: if you Knock not, it will not be opened unto you. You see then how,

[Doct.] Evangelicall Promise•• are propounded to us with Iff's and Ands: they are to be understood with a Conditionall clause.

In both Covenants, the Promises run thus. Do this and live, saith the Law, Luke 10.28. Levit. 18.5.* 1.1878 Beleeve and thou shalt be saved (saith the Gospell, Acts 16.31,) we might abound with proofs, I shall only commend the••e few unto you, Gen. 4.7. Ezek. 18.21. John 11.40. & 13.17. Rom. 8.13. & 10.9. 2 Pet. 1.10.

[Quest.] Doth not this confound Law and Gospel?

[Resp.] In both, Conditions are required, but with difference: The Law admits no qualification, every one must exactly per∣forme the condition in his own Person: But the Gospel requires the condition with dispensation; for many faylings it gives fa∣vour, and passeth by infirmityes upon confession and prayer, at the throne of grace; it accepts of a surety, and of weak endeavours, which the Law doth not.

[Obj.] But Evangelicall Promises run generally without exception, * 1.1879 Isay. 55.1. John 7.37. Math. 11.28.

[Obj.] Though they are in generall without exception; yet they are not absolute without condition; they are generall that none may dispaire; but yet conditionall, that none may prefume: thus John 3.16. Life is offered upon condition of Faith,* 1.1880 and Ezek. 18.21. Pardon of sin, upon condition of Repentance and Math 11.28.22. Rest, and refreshment, upon condition of Submission and Obedience. And Mark. 13.13. Salvation offered upon condition of perseverance. Still the condition is exprest, or to be understood. * 1.1881

But how then is the Promise free? Rom. 5.15.16.

It is free in fieri▪ made only out of free grace and favour; but conditionall in facto esse, performed and accomplished with dependance upon dutyes in us. Free in respect of merit, but not in respect of meanes.

Secondly, albeit God promiseth not good things to his Church but upon condition, and in the use of the meanes; yet it is God that makes effectuall, the condition and meanes themselves: for in the Covenant of Grace, the condition re∣quired of us, is also a part of Gods Covenant,* 1.1882 and promise made unto us, that he will do it for us, Heb. 8.7.9, 10, 11. &c: Isay.

26.12.* 1.1883 Phil. 1.29. So then albeit Gods promises in Scrip∣ture run with condition, and so are made to all generally in the Church, (that none may have cause to blame or accuse God,) yet the performance of the condition in respect of the Elect, is of free grace, he freely doing that for us, which he re∣quires of us.

[Obj.] But are not some promises absolutely made, without any re∣spect of duty in us?

[Resp.] Yes; they are so, but we must distinguish; Gods Promises are of two sorts, either of the End, or of the Meanes, con∣ducing and leading to the end. The Promises concerning the End which is Salvation and happinesse, are with condition, as Beleeve and thou shalt be saved; Be faithfull to the Death, and I will give thee a Crown of Life, &c: These Promises being Conditionall; All partake not of the end, (that is blessed∣nesse and salvation) because they keep not the condition required.

The Promises which concerne the meanes of Life and Happi∣nesse, are most free and absolute. So is Christ himself the bless∣ed seed,* 1.1884 Gen. 3.15. freely and absolutely promised, Isay. 42.6, 7, & 49.5, 6. So the Gospel and the preaching thereof is freely and absolutely given, Math. 28.18, 19. Marke 16.15. Rom. 10.14, 15. Without this, how should men come to Faith, or calling upon God, or get any other grace? And who soever they are, that at any time enjoy the Gospel, and outward meanes, it is from free mercy that they enjoy them, Acts 16.6, 7. Ephes. 1.7, 8, 9.

[Obj.] But are not Faith and Repentance, the meanes of obtayning Life, &c.

[Resp.] They are so; but as they are meanes of salvation, so they are Ends and effects intended by God, to be wrought by the preach∣ing of the Gospel. These graces as Conditions of the new Cove∣nant of Life, and as meanes of Life, and happinesse, are abso∣lutely promised to Gods Elect, without condition; for that these Promises concerning meanes (as meanes) depend upon Gods election, which election is not conditionall, nor upon the fore∣sight of such conditions wrought in us, (albeit the execution

of his decree be, Math. 20.16. 2 Tim. 2.19.* 1.1885) And yet albeit these graces considered as meanes, are absolutely promised to be given to Gods Elect, yet these graces being considered, as the next and most immediate ends of the Gospel, for which it is sent and preached, they have their conditions also, which must not be neglected. If we would beleeve, we must heare; if we know, we must do, else no salvation is to be had.

[Use.] Vaine then is their Presumption, who put asunder what God had joyned; what is propounded conditionally, they presume upon absolutely; and what is true in a compounded sense, they catch hold of in a divided sense, and take the words as an intire Proposition in themselves; being ready to charge God foolish∣ly with breach of promise, when they either mistake the man∣ner or quality of the promise, or else faile in the condition that is to be observed in the obligation. Had'st thou ever any seem∣ing interest in Gods promises? that interest that thou had'st was by contract, and covenant; In all contracts, and com∣pacts; conditions are on both patts, so in the covenant made betwixt God and man; whether first or second; of workes or grace; the former do this and live; the latter beleeve and live: but thou observest the conditions in neither, but livest in un∣beliefe and disobedience, and so long I must tell thee, thou hast neither part nor fellowship in any of the sweet promises of the Gospel; therefore set thy heart at rest in that regard, glut thy self like the Dogg in its own vomit, and be more filthy still, Revel.* 1.1886 22.11. Childrens bread is not for Doggs. Dreame no more of a Conveyance without a Proviso; as thou dost, if thou imagin∣est to have heaven, and happinesse, without observing the con∣dition required.

[unspec 2] And as desperate is their Dejection, who think it is in vaine to serve God, and that there is no profit in keeping his Com∣mandements: so those, Job. 21.15. Mal. 3.14.* 1.1887 but you see the reward is joyned with the worke. Indeed God need not pro∣mise; we owe him service, as we are his Creatures, but he al∣lures us with his Promises, and will reward us for well doing? Never aske with Peter, what shall we have, we shall have what ever heart can wish. Aske and it shall be given you;* 1.1888 it is not

said what shall be given, because the gift is above all name (saith Austin) great shall our Reward be,* 1.1889 1 Cor. 15.58. This the Devill confesseth, Job. 1.9. Of whom do they learne their lesson that deny it?

[Use. 2] Let me give you a caveat before I dismisse the point. Take heed least you abuse the promises in not taking them by that handle, that God offers them unto us: we are mervailous apt to surfet upon the sweetest meat. As Gods goodnesse shines most clearly in his promises made unto us, so mans corruption and perversenesse is in nothing more discovered, then in per∣verting of them to our own destruction; and that more then any other part of the Word, either by misunderstanding, or mis∣applying them. Some make Conditionall promises, Absolute; and so build on them, expecting God should do that for them which he hath not engaged himself to do: and further presse them, then God ever meant them; when they offer to go one mile, they make them go two. So the Licentious Libertines of this Age, who refuse the yoak, and cast off obedience, because they are under grace, these would climbe up Jacobs Ladder without treading the rounds.

For avoyding of both these Rocks, let us first take speciall no∣tice how farr God hath engaged himself unto us by Promise; and then learn how to entertayn those promises that God hath made; I shall be breife in both.

The promises that God hath made unto us, are of two sorts. Some concerne the Life that now is, others that concerne the Life to come,* 1.1890 1 Tim. 4.8. In both God hath engaged himself unto us, but after a different manner.

Concerning things belonging to this Life, God hath enga∣ged himself unto us, yet not absolutely, but first with limitation to expediency; so farr as they may advance our spirituall good, so thought Agur,* 1.1891 Pro. 30.8. Secondly with Reservation of pow∣er to the Promiser, either to try our graces, Math. 10.30. or to chasten us for our particular delinquencies, Psal. 89.31, 32. or to pay either in kind, or something equivalent; to pay either mo∣ney, or mony's worth.

Concerning Spiritual Blessings, belonging to a better life, he hath engaged himself yet farther in a higher degree. Absolutely (say some) but then we must distinguish concerning Spiritual blessings (so far as in this life vouchsafed). Some Promises are of Grace: Others are to Grace.

Those Promises that are made of Grace, are such as qualifie a man for the service of God, and in exercise wherof Gods service stands: such as Faith, Hope, Charity, &c. These are absolutely pro∣mised to the Vessels of Mercy: But the Question is, de modo, of the manner.

And here we must again consider them (as before); As they are means, without which, Salvation cannot ordinarily be had;* 1.1892 Or as they are ends and other effects of gifts, and graces of God, which are more remotely the means of Salvation (as the preaching of the Gospel, by which these Graces are wrought in us). As they are absolutely necessary to Salvation, they are absolutely promised; but as they are the ends and effects, which God works by the preaching of the Gospel sent and preached, they are not promi∣sed absolutely, but upon condition,* 1.1893 that we attend on those means, by which these graces must be wrought in us, Joh. 17.27. Rom. 10.17.

Secondly, in these gifts and graces absolutely necessary to Sal∣vation, we are to consider two things: First, Essentiam: Second∣ly, Gradum. Concerning the Essence of them, the Promise is ab∣solute to the Elect; but not promised to give to all, al••ke degree and measure. Nor to any perfection in this life, as Faith, without doubting, &c.

There are other Promises made to Grace which is the recom∣pence of our service: As, to him that hath to him it shall be given:* 1.1894 of this sort, is Peace of Conscience, full Assurance, joy of the Holy Ghost Gal. 6.16. Rom. 14.17. These are not absolutely promi∣sed, but with limitations to expediencie, according to the divers tempers of mens inclinations, that none may be puffed up, 2 Cor. 12.7. nor any too much dejected & cast down, that are of a more tender disposition. Secondly, with power reserved to chasten scan∣dalous sins of his Children, as in David▪ Psal. 51. & 88.15 16.* 1.1895 and with Liberty to make good, by way of exchange, as Fear and Humility, &c. or peace and comfort. Thus learn to understand the Promises rig tly.

In the next place, learn how to entertain, and with what assu∣rance to expect them; and that is with a confident, and obedient heart. Confident, because he is faithful and true, that hath promi∣sed, yea he hath bound himself by two immutable things,* 1.1896 where∣in it is impossible that he should lie, Heb. 6.18. his Word is assu∣rance enough; but to that he hath added his Oath; not of any necessity, in regard of the weakness of the truth, of his Promise; but out of superaboundant good-will, to have us assured, and have that way, consolation: so that we shall be inexcusable, if we doubt of the fulfilling of them.

Secondly, as with a confident, so with an obedient heart, obser∣ving and performing the Conditions, which we have covenan∣ted: otherwise, we may well fear, lest a Promise being left us, through disobedience, and unbelief, we shall come short of it, Heb. 4, 1.* 1.1897

For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened.* 1.1898

The former Promise of Audience, is here further amplified from the large extent of the grant: it reacheth to every one that asketh, seeketh knocketh, in the right manner (as hath been before shewed) and the truth hereof is confirmed from Experience: It is a known case, when was it otherwise? Did ever any seek to God by faithful prayer (be they of what Sex, Calling, or Condi∣tion of Life soever) that have not sped? Wherefore, doubt not, but you shall speed as others have done, if you ask &c.

And here (by the way) take notice how our Blessed Saviour, albeit he had spoken very fully and comfortably to the Point (before) yet he fetcheth it about again, and repeats the same thing, that before he had said, (with some little variation of words). It must be granted then, That

[Doct.] The Gemination, Reduplication, or Repetition of Divine Truths, is useful, and warrantable.

It is warrantable,* 1.1899 in Preaching, Act. 13.42. & 17.9. Three Sabbath dayes together, the Apostle handled one and the same Doctrine: so Math. 5.2. compared with Luke 6.20. Our Savi∣our himself made twice use of the same Sermon-Notes.

It is warrantable in Writing, as well as in Preaching, Phil. 3.1. 2 Pet. 1▪ 12, 13.

It is warrantable in Praying, Psal. 80.3, 7, 19.* 1.1900 David's Psalms are full of Rhetor••cal Repetitions; sometimes the same words are repeated together immediately in the same sentence. So Psal. 115.1. Not unto us, O Lord, not unto us.

Sometimes the same words, wherewith a sentence is ended,* 1.1901 be∣gins the next: as Psal. 38.5. Sing unto the Lord with the Harp; with the Harp, and the voyce of a Psalm.

Sometimes the same words are repeated in the beginning of several Sentences, Bless the Lord, O house of Israel, &c. Psal. 135.19, 20.

Sometimes the same words are repeated in the end ef severall sentences; as Psal. 136. His mercy endureth for ever.* 1.1902

Sometimes the same words are repeated in the beginning, and in the end, Psal. 8.••, 9.

Sometimes the same words are repeated in the beginning, midst, and end, Psal. 47.6. Sing praises to our God, sing praises; sing prai∣ses to our King, sing praises. And yet in none of the••e places are they used idely or superfluously.

[Obj.] But Scripture condemns Tautologizing, Math. 6.7.

[Resp.] Indeed the labour of the Lip, without the Heart, * 1.1903 is condem∣ned; but all Repetitions are not superfluous Tautologies. There are Repetitions that are not vain, in prayers and praises, Luke 18.38, 39. Math. 26.44. They have respect sometimes to the matter urged, or Point that is spoken of; and sometimes they respect the Persons, either speaking, or spoken unto.

As they concern the Point repeated and pressed, so they note;

First, the infallible truth of it, Gen. 41.32. & 2.17.* 1.1904

Secondly, the excellencie of it: so Psal. 24.7, 8, 9, 10.

Thirdly, the profitable use thereof, Psal. 136.1, 2.

Fourthly, the absolute necessity of the thing, Joh. 3.3, 5. Luke 13.3, 5.

As they respect the Persons; First, that repeareth the Point; so it importeth,

First, Certainty of that which was uttered, so that he dares say it again, Gal. 1.8, 9.* 1.1905

Secondly, earnest desire, that heed should be given thereunto, and not suffered to slip, Heb. 7.1.* 1.1906

In respect of the Persons to whom the Repetition is made, it im∣plyeth,

and argueth: First, their need thereof, in regard of their dulness,* 1.1907 in hearing, Heb. 5.11. Secondly, weakness in remembring, 2 Pet. 1.12. Thirdly, backwardness in practising, Isa. 28.10.

Secondly, it is for their good, Phil. 3.1. it leaveth a surer print, and deeper stamp in the mind. Doctrine delivered is like a Nail driven; but Doctrine repeated, is as a Nail rivetred: so shews So∣lomon, Eccles. 12.11.

[Use.] By this then, it may appear, that there is too much niceness both in Minister and People; the one, in neglecting to hear the same things again, as superfluous and needless; and the other in omitting to preach the same things again, that before hath been taught, as unprofitable and fruitless. He is not a Preacher suffici∣ently learned, that must of necessity preach the same things again to his People, that he taught them the Sabbath day, or some few Sabbath days before: nor is he sufficiently discreet, that forbears any Repetition, or the handling of any Point, therefore, because he hath handled that before. A good Scribe (saith Christ) brings out of his Treasury things both new and old.* 1.1908 Old, for the matter: New, for the method: and yet the Attenti∣on of an Auditory may sometimes be discouraged with too te∣dious Repetitions (as some do, who, like the Clock, tell all that they told before, and but one more): This would be avoided, as tedious to the Hearer.

Yet it is a supercilious, and fastidious delicacy of those, who cannot indure to have their Attention guided into the ensuing Discourse, by the Repetition of Heads formerly delivered; al∣beit it may fall out (as oftentimes it doth) that as in the pay∣ment of some Debt, what was overseen in the first telling, comes to be made up in the second: what slipt the Memory up∣on the first delivery, is upon the Repetition recalled. When God's Minister returns to you,* 1.1909 as Joseph's Brethren did to him, with double money in their Sacks mouth: Why find you fault?

It should not be grievous to any of us, to hear the same Do∣ctrine more then once; as it was to Peter, when he heard our Saviour ask him the third time,* 1.1910 Peter lovest thou me? but esteem it a high favour from God, to afford us many excitations to Ho∣ly Duties.* 1.1911 It may be Samuel knows not God's first Call, nor his second, nor his third: yet, at last, he may be fully awaked, and

say, Speak Lord, for thy servant hears.* 1.1912 The third Crow of the Cock may awaken Peter: We read Act. 10.16. upon the first and second speaking, Peter excuseth himself with, Not so Lord: but upon the third speaking, he is better resolved about God's Work. The third time, we may mind that, which before was neglected: Come we now to the Extent or Universality of the Grant whereby the Promise is enlarged.

[For] is a Particle of Argumentation: our Saviour seems to reason thus. If God be ready to hear all that call upon him (of what quality or degree soever they be) and liberal in giving and supplying the wants and necessities of all that seek unto him, Then you being his friends, and in special favour with him, need not doubt of Audience: But the former is true, there∣fore doubt not of the other. We begin with the Antecedent: The Position is,

[Doct.] God is of a bountiful and liberal disposition; willing and ready to communicate his favours, and dispense his blessings in a plentiful manner to all those that seek unto him,* 1.1913 be they of what degree or quality soever, Rom. 10.12. Jam. 1.5.

For Explication, and further confirmation of the Point, take we distinct notice of these Particulars: First, to whom he gives: Secondly▪ what he gives. Thirdly, the measure. Fourthly, the man∣ner of his giving.

First, to whom he gives; and so our Text sheweth,* 1.1914 he gives to every one that asketh, Psal. 145.9. The Lord is good to all and his tender mercies are over all his works: And Psal. 33.5. The whole Earth is full of the goodness of the Lord; all Creatures living taste of his bounty, Psal. 104.27. & 145.15, 16. He feeds all living Creatures with his hand: Every day he cloathes the Earth, and plants it every year, with more cunning Ornaments, then the Robes of Princes.

He is liberal to all men, just and unjust,* 1.1915 Rom. 10.12. Math. 5.44, 45. He hath great Treasures in the world, which he hath ap∣pointed to be con••mon, both Riches, Honour, long life, Posteri∣ty: by these things no man can discern of love, or hatred; as it falleth to the godly so doth it to the wicked; to the black-mouthed Blasphemer, as to him that feareth an Oath.

Albeit, to the Elect, he is bountiful in a more special manner, in their Redemption, Sanctification, Salvation, &c.

Secondly, consider his Liberality in the things that he gives, 1 Tim. 6.17.* 1.1916 He gives us all things that are good, both Indumen∣ta, covering for our nakedness; and Ornamenta, cloathing for our comeliness: he giveth Alimenta, nourishment for our emp∣tiness; and Delectamenta, delicious fare for our daintiness: he gives us for this life, and for a better: Turn your eyes which way you can, you may see God's bounty: Look without you, or a∣bout you, that Earth, that Air, that Fire, that Water, that Food, that Fruit, that Beast, all is from God's bounty; yea, that Hea∣ven he hath prepared for you, to receive you in the end. Look within you that Und••rstanding, that Will, that Memory, those Affections, that Conscience, that Soul, all is his largess; and therefore we must conclude that God is liberal.

Thirdly, take notice of the measure of his Bounty: he doth not onely give, but give us richly and plentifully, with a full hand,* 1.1917 and in a full measure. So 1 Tim. 6.17. he fills us to the full, Psal. 81.10. & 145.16, 17. & 33.5. and gives more then we ask oftentimes. So to Solomon, Jacob, David, Hezekiah (as hath been shewed before) exceeding liberal he is to all, though not to all alike: to some he gives more to some less: to some Creatures he gives Being: to others, Life: to others, Sense; to others Reason: to every one as he pleaseth, manifesting therein his Wisdom, Power, and Providence.

Fourthly,* 1.1918 and lastly, Consider we the manner of his giving, and we must confess him liberal: For,

First, he gives willingly, calling on us to call on him; asking us, that we would ask him: he sues to us, that we would seek to him, Isa. 55.1, 2.

Secondly, he gives us readily: many times preventing us with his Blessings; giving us, whilest the thought is in our nearts, be∣fore the words be in our mouthes,* 1.1919 2 Sam. 16.17. or out of our mouthes, Luke 15.22.

Thirdly, in giving indifferently, without respect of persons, Act. 10.34. Rom. 10.12, 13. Psal. 107.4, 10.23.39. All these, God hears and succours.

Fourthly, in giving freely, without respect either of former

merits, Rom. 11.35. or of future gain. Job 35.7. Revel. 22.17.* 1.1920

Fifthly, in giving without upbraiding any, Jam. 1.5. Sinners he upbraids; as 1 Sam. 12.28. but not Suitors: for sinning against him, but never for seeking to him. Thus it hath been pro∣ved that God is liberal.

[Reas. 1] Do you ask the Reasons of this liberal mind in God? Know then; First, Goodness cannot but communicate it self;* 1.1921 the Sun gives light, and heat, and influence to all Creatures: So God above all, he exceeds all, in goodness; being essentially good, good without goodness (as one speaketh); originally,* 1.1922 and abso∣lutely, the onely good: so as there is none good but him, Math. 19.17. He is so good, as that he is Causa bonorum et quae in nos, et quae in nobis, the cause of all good, either received by us, or conceived in us. No wonder then, if he exceeds in Liberality and Bounty.

Secondly, as he is good, so he is All sufficient,* 1.1923 and stands in need of nothing that he gives, Act. 17.25. Earthly Princes are fain to measure their gifts, because their store is not infinite, the more they give, the less they have, but God's goodness suf∣fers no diminution: his hand is ever full, though it ever dis∣pense; and the filling of many Cisterns, is no abatement to his ever-running Fountain. Innumerable are the drops of the Sea; yet if one be taken out, it hath (though insensibly) so much the less: but though we receive never so much from this Fountain, we leave nothing the less behind.

Thirdly, he is large in his love and affection to mankind,* 1.1924 Prov. 8.31. His delights were with the sons of men. As it was the goodness of God's works, that caused him to take contentment in them; so man, being the chiefest of his Works, his chiefest delights were with them. What makes a man liberal and bountiful, but a large heart? As our love is, such is our bounty.* 1.1925 Now as God's thoughts are above mans, so is his affection above mans; and so (consequently) his Liberality and Bounty. It is said of Tiberius, the Emperour, that he never denyed his Favourite Sejanus any thing: oftentimes he prevented his Requests; so that he nee∣ded but ask, and give thanks. All God's people are his Favou∣rites; so that they may have what heart can wish, or need re∣quire.

Fourthly,* 1.1926 He is great in Might and Majesty, and no small gift can fall from such a hand, Jam. 1.5. His hand is manus Rega∣lis, and so he gives munus regale: his bounty is as himself, and his gifts suit with his greatness (as before hath been shewed you.)

[Ʋse 1] Now apply we this; and first let us look backward, and then take forward. How can we, in the first place, but lament and be∣wail our horrible Ingratitude, and unkind dealing with so boun∣tiful and liberal a Master? Mervailous hath been God's mercies towards this Land and Nation: Never any Nation under Hea∣ven that tasted more of the riches of God's bounty, nor stood more bound to God, than this, for his Liberality: What Peace, what Plenty, what Deliverances, what brightness of Heavenly Light for fourscore years did we enjoy? whilest our Neighbour Nations were wearied with Bloudy Wars, and scarce received any other Dew then the bloud of the Inhabitants▪ We sate un∣der our own Vines and Fig-trees, having peace within our Walls, and plentifulness within our Palaces. We slept, when they bled: we abounded, when they wanted: we surfeited, when they starved. Our Sun did shine out gloriously, whilest theirs was set: We had Magistrates, Ministers, Schools, Chur∣ches, Laws, Trades, all of the best, whilest they would have been glad of the worst, being deprived of all. Ask Bohemia; ask Ger∣many, what they thought of us: Would not they say, Happy art thou O England, who is like unto thee, O people saved by the Lord? That which Moses said to Israel,* 1.1927 might be made ours, Deut. 4.7. What Nation is there so great, who hath God so nigh to them as the Lord our God is, in all things we call upon him for. But what use made we of this our Master's Liberality? Surely, whilest we should have been recounting mercies, we were finding faults, and spying flaws in out State and Government: The Civil was Tyrannical: the Ecclesiastical, Papistical, &c. Nothing pleased; not the Hedge, not the Wine-press, not the Watch-Tower, not the Watch-men; these we trample down with our own feet, pluck down with our own hands:* 1.1928 When God looked for grapes, behold wild-grapes, for Judgment and Righteousness, sin and wic∣kedness. Hellish Atheism and Prophaneness, horrid Oaths and Blasphemies, contempt of God's Word and Ordinances, violati∣on of God's Sabbaths, Rebellion against Governours, Murther, Whoredom, Theft, Lying &c. and what not?

So that we seemed to enter into a contention with God, whe∣ther he should be more bountiful, or we more sinful. Never any Nation that was more beholding to Divine Majesty, then this of ours: nor ever was there Nation more wicked & ungrateful,* 1.1929 than this of ours. Do you so requ••te the Lord, O foolish people & un∣kind? yea surely thus, and no whit better. K. Philip branded one of his Soldiers on the fore-head with Ingratus hospes, for begging the Lands of one that had kindly entertained him: so may God brand us with this ignominious note of Ʋngrateful Nation. This was that which caused God to pull up the hedge, &c. to lay us even with other distressed Churches, and make us know what we had, by what we have not. Thank we unthankefulness, for what we have lost, for God takes no forfeiture, but what un∣thankfulness makes.

But pass we from generals, to particulars; hath not each Soul of us tasted of our Masters bounty? besides our private interests in publike mercies, hath he not cast upon thee and me blessings, not onely undeserved, but undesired? and been better to us then our prayers, than his promises, than our hopes:* 1.1930 may we not truly say with David, Psal. 40.5. Many, O Lord my God, are the wonderful works which thou hast done, and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee; if I would declare and speak of them, they are more then can be numbred. Yet consider, I beseech you, (as you are able) the marvailous good∣ness and bounty of the Lord towards each particular Soul of us: Can we cast our eyes any ways, but we see bounty? What is our Body compounded of, but of blessings? What our Houses, Barns, Shops, full of, but of God's bounty? The Cup runs over, which he hath put into our hands; from him we have Life, Health, soundness of Limbs, and Senses; Food, Rayment, Deli∣verance, &c. And for Spiritual mercies, what tongue is able to reach them? in his giving of his Son to dye for us,* 1.1931 following us with the means to reclaim us, continuing his grace and good∣ness to us. Now what doth all this do? Surely it emboldens us to continue in sin, so that (as one saith) God loseth much of his credit with us by his liberality and bounty: yea,* 1.1932 we despise it, and turn his Grace into wantonness, when it should lead us to true Repentance.

Should a Servant reason thus from his Masters bounty: He hath dealt thus, and thus with me, raised me from nothing to this estate, wherein now I am: therefore I care not for pleasing him, &c. Would we not cry shame of such a one, and deem him a very Miscreant? And yet how frequent are such reasonings? Oh bewail this, lament it, humble your Souls for it, and do no more so wickedly; but for the future look forward.

[Use 2] Seeing God is so liberal and bountiful, it calls upon us for sundry Duties: First, see that you make an ingenuous acknow∣ledgment thereof, and be affected with it to his prai••e, Psal. 106.1. & 107.1. & 111.1, 2.* 1.1933 In many places David doth urge this Use vehemently. We use to extol bountiful persons to the Skies; but God's bounty far excels: First, being the Spring∣head: man is bountiful but by Participation; as Heat is in the Water, Light in the Air: in man, Liberality is a Quality, but a Nature in God. Whence it is, that God is never weary of his Bounty; but man is quickly tired in any act of Charity or Libe∣rality.

Secondly, in measure there is difference: the Creature proves but as a dry brook, or Cistern; but God is a full Sea, never to be drawn dry: man's hand is closed, or but one open at a time; but God's Hand is extensum, or expansum, no man can do so much with both hands, as God with one: yet both God's hands are gi∣ving, Prov. 3.16.* 1.1934

Thirdly, in the Object, Man's Bounty extends but to a few, now to one, then to another, they cannot give to all: but God's Li∣berality extends to all his Creatures, yea to his very enemies.

Fourthly, in extent: man's Bounty is but in a few things, he may supply out want of money, but not health: if health, yet not peace of Conscience: but God blesseth us in all manner of blessings.

Fifthly, nor can man give so effectually as God doth; for they cannot make us to enjoy what they give: but God gives us all things to enjoy: he gives comfort with the Creature, and strength to it, to serve our turns too, so that his Bounty exceeds. And therefore our Tongues ought to run over, in speaking of his praises: therein we cannot Hyperbolize, we cannot exceed.

Secondly, Take heed of abusing God's Bounty: see that it lead

you to Repentance, Rom. 2.4, 5. Reason as Joseph did, Gen. 39.8, 9.* 1.1935 My Master hath dealt thus kindly with me, committed all things to my trust, advanced me to highest dignity, giving me command and rule over all his Familie, how can I then commit this great wic∣kedness, and sin against God? God hath done thus and thus for me, shall I offend him? Surely a gracious heart will thus reason.

Thirdly, be ambitious of the service of God, who is so liberal and bountiful: every one desires to serve a liberal Master, they con∣ceive their gifts will be more then their earnings. No service like God's. Can the Son of Issai give you Gardens and Vineyards (said Saul to his Courtiers;) so may I say of the service of the World, Flesh, or Devil, these make large Offers, as the Devil did to Christ, Math. 4. Munera magna quidem praebet, sed praebet in hamo, he puts forth large Baits, but he hides damnable Hooks in them; And call you that Bounty?

Fourth••y, frequently resort unto him by Prayer, seeing he is so liberal: It was the Answer of a great Courtier to Qu. Elizabeth, who asked him, when he would leave begging? When your Ma∣jesty (said he) leaves giving. The gates of bountiful person•• ne∣ver want Supplicants; and shall the gate of Heaven? Grace some∣times seems over-modest, through Conscience of unthankful∣ness and unworthiness, Say not, Were I as Abraham, David, &c. then God wou••d hear me and I might boldly ask; but I am an unworthy Creature, full of infirmities, this discourageth me, &c. But let not that: there is in our good God a se••f-propension▪ to deal bountifully with us; and the oftner Suitors come to him, the better welcome.

Fifthly, like good Children, see that you tread in the steps of your Heavenly Father; and as you taste of God's bounty, so let others taste of yours. Isa. 32.8.* 1.1936 The liberal man deviseth liberal things and by liberal things shall stand: He is a g••eat Devi••er, or Projector: he considers wi••h himself, what liberal things are to be done; and▪ upon thi•• determines and concludes, that he will do it▪ and then really and actually doth it. He casts about with himself, where he may do a noble action, where he may place a benefit, how he may do go••d, ••ither to the Pub••ique, or else to private persons and accordingly doth it. Th••s to commu∣nicate that good we have to ot••ers is ••iberality; and in nothing

can a man be so like God as in this (saith Naz••anzen), but then we must be careful that our liberality be made up of true matter, and true form, else we are not like God in it: he gives of his own, so must we: otherwise, the Receiver is but a Receiver of stollen goods:* 1.1937 He gives largely, so must we, which may be done in a peny, as well as in a pound, Mark 12.43. He gives freely, without any hope of requital, so should we. If we give, that we may receive again: it is not Liberality rightly performed, but a Bargain well made. If we thus give, thus communicate that we have, (be it little▪ be it much) we are like God, and tread in his steps; and by liberal things we shall stand; that is, prosper, multi∣ply and be established the better for it,* 1.1938 2 Cor. 9.8, 9, 10.

Sixthly, and lastly, in our obedience to God, let us measure the same measure to him. that we have from him. The Lord gives to us not onely beyond our deserts, but beyond our desires: above that which we are able to ask or think,* 1.1939 Ephes. 3.20. and shall we deal illiberally, and pinchingly with him? It is true, that we can do nothing, but what is our duty, and what God hath required of us: but yet we ought to be so affected towards God, as that rather then we would do less, (if it were possible) we would do more; as our Saviour saith in another case, so may we say in this,* 1.1940 Math. 6.40. If he require thy Coat, be content he should have thy Cloak also, if he require thee to go one mile, go for him two: if he require Prayer twice a day, pray thrice rather then fail. But of this, we have before spoken.

This Universal Proposition, he proves from Experience; as if Christ should say, It is a known case, common experience makes it good, that God is good to all that seek unto him, and call up∣on him. All that ever asked him, have obtained; all that ever sought, have found; all that ever knocked, have had it opened unto them Search the Scriptures, look back to former times, and instance, if if you can, in any one that hath asked, sought, knoc∣ked, and hath not sped (if he sought, as he ought, and in whom there was not some lawful impediment, by which he made himself unworthy of receiving) (for with that double limitation is this Universal Grant,* 1.1941 or general Rule, to be understood). In that our Saviour, by this Argument, confirms the Doctrine he had taught; Observe,

[Doct.] Arguments drawn from Experience, are strong confirmations of Faith, and good ground of hope for the future.

Experience is that Knowledge, which a man g••ts of any thing, by Proof and Tryal, and it is two-fold: First, such as our selves have had: of which Moses speaks, Deut. 1.29, 31. Secondly,* 1.1942 of such things as we have observed other men to have; and that is a ground of hope, in applying their examples and successes to our own encouragement: as Deut. 3.21.* 1.1943 From Experience either way, we may ground our Hope and Confidence, and strongly reason from what God hath done, to what he will do. Upon no Premises doth and Conclusion follow more Logically, or more undeniably, then upon this.

nothing more ordinary in Scripture, then thus to Reason: so did the Wife of Manoah argue it out with her Husband,* 1.1944 Judg. 13.23. If the Lord were pleased to kill us, he would not have recei∣ved a Burnt-offering, and a Meat offering at our hands, neither would he have shewed us all these things, nor would, as at this time, have shewed us such things as these. David,* 1.1945 from his youth, had learned this Divine Art of Argumentation, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion,* 1.1946 and out of the paw of the Bear, he will delivere me out of the hand of this Philistine; and in the whole course of his life he had made use of it, Psal. 3.4, 5. & 6.9. & Psal. 23. from v. 1. to the end.

The like Reasoning used St. Paul,* 1.1947 he often made use of the same Medium; as 2 Cor. 1.10. Who delivered us from so great a death, and will deliver us. A great death it was, that he (with others) was delivered from. All death in it self is of one size; but the wages of Death, and the dangers of Death are of different dimensions: they gave themselves up for dead men, their dan∣gers seemed to be inevitable; but God hath delivered us (saith he) and doth deliver us. Well 〈◊〉〈◊〉 what of that? Thence he infers, and we trust that he will yet deliver us. He turns that experience into confidence, and makes it a ground of hope for the future.* 1.1948 The like we have, 2 Tim. 4.17, 18. He was delivered from the rage of that cruel Tyrant Nero, and concludes thereupon; that God shall deliver him from every evil work; that is, of evil men, conspiring against him, before the time that he had finished his course.* 1.1949 And thus the same Apostle makes Experience the Nur••e of Hope: Tribulation worketh Patience; and Patience, Experi∣ence; and Experi••••ce, Hope, Rom. 5.4.

[Reas. 1] God is still the same, without changing or alteration: his na∣ture and condition is ever to be gracious:* 1.1950 his Power and Will are never weakned: his Truth and Promise shall abide forever. Whom he once loveth, he loveth to the end: his Covenant remains the same, and his Children are as dear to him as ever.

[Reas. 2] Again▪ Experience is gotten by Sense, and that easily errs not, in its proper object; whereas the Discourse of Reason is subject to err in discoursing and concluding of things. Hence it is, that Expe∣rimental Knowledge is preferred to Intellectual; that, without this, profiteth a Christian nothing. Experimental Know••edge is all in all: It sealeth Intellectual: that it is true, Philosophie teacheth me, that fire will burn: but if I put my finger into it, the truth is infallible, for that I have felt what I have heard. Hence a••ose our English Proverb, that seeing is believing. This was verified in Thomas, when he put his fingers into the wounds of Christ,* 1.1951 Joh. 20.25, 26.

[Obj.] But this, Thomas was reproved for, and they pronounced Blessed,* 1.1952 that have not seen, yet have bel••eved Joh. 20.27 29.

[Resp.] The Faith of a Christian, is not to be founded on Sense but on the Scripture; albeit, it be by Sense strongly confirmed. Thomas was blamed for his sullen incredulity, in that he gave no credit to the report of his Fellow Disciples (ten against one) who had both seen and heard more then he; and for venting his incre∣dulous thoughts in such a bo••d and peremptory style, Except I see in his hands the print of the nails: nay▪ that is not enough, Ex∣cept I put my finger into the print of the na••ls: n••y, yet more, Ex∣cept I thrust my head into his side: Except with hand and finger I measure his wounds▪ and find by due proportion, that they are the same, which he received on the Cross: I cannot▪ na••, the truth is,* 1.1953 I will not believe. Ah wil••u•• Thomas, said Mr. Bradford, thus to add obstinacy to thy Incredulity. And for this he i•• bla∣med. N••r doth our S••••iour deny Thomas to be blessed in say∣ing Blessed are they th••t have not seen, yet have believed; but one••y prefers others that h••v•• n••t s••en, and yet hav•• believed: Both sorts are bless••d: they that ••ee not, and ve•• be••i••ve, are surely blessed; but they a e not blessed alone: those that believed, and see, are bl••ssed as well ••s they though no•• so much as they: All Faith is blessed, but that most, which hath east means & helps.

But the Faith of the best is but weak, and like Moses's hands, it soon becomes weak: and God is well pleased (in such a case) that Sight and Sense, like Hur, and Aaron, should support it:* 1.1954 It is one thing to live by Faith, and another thing to live by sight: but we are all generally inclined to walk by Sense, rather then by Faith. And the more we see, and feel, and taste, of the goodnesse of God, the more confident we are to rely on God: for that which is yet, we neither see nor feel: God considering our mould, condescends to our infirmity, and therefore calls on us to taste and see, that we may learn to trust,* 1.1955 Psal. 34.8. 1 Pet. 2.3.

[Ʋse 1] Whence is it then that we sleight Experience, and esteem it, although a Mistriss, yet of none but fools? A Mistriss of Fools it is indeed, even of such fools, as will learn no wisdom, but what is beaten into them with rods, through a torn skin: a man may buy Experience too dear (as we say of gold), so Adam bought his experimental knowledge, of good and evil, by eating the forbid∣den fruit: and Solomon by his dear-bought experience, found all worldly delights under the Sun, to be vanity, and vexation: wo∣ful is that Experience, which is gotten by sin and misery. And the Mistriss of fools, it may be said to be, for that it teacheth men wisdom, and makes fools wise, if they be not besotted: bloc∣kish Schollars are they, whom Experience doth not teach. It is of force, to set Reason it self to School, and to convince the best Wisdom of the Schools, of Folly. But the wisest that are, may learn of Experience, and be taught many things by it. It is God onely, that is not taught by Experience, to whose knowledge all things are present, at all times, and before all times. But there is no Creature so perfect in Wisdom and Knowledge, but may learn some things for the present, and for time to come, by Ex∣perience of what is past. The day following (saith Seneca) is a Schollar to that which went before; and the time past, reades useful Lectures to the present time: He that would see what shall be, let him consider what hath been.

There are many particulars, the knowledge whereof makes for our good, which no Wit, Art, nor Study, nor Counsel, of o∣thers, could teach us, had we not learned them from Experience. The Physitian finds out many secrets by Experience, which he

could never attain unto by reading and study. And this was (as is thought by Josephus) one end, why God gave to those that li∣ved in the first Age of the World, so long life; that by Experience and Observation they might learn the skill and art of sundry courses, (especially of the Stars) the knowledge whereof other∣wise, would hardly, if at all (without miracle) have been attai∣ned unto.

And in divers doubtful Cases, Experience will afford us bet∣ter help for direction, then any other ordinary Rule. As a man in the dark, can better find the way, or door, to which he hath been used, then another that never went it, can do by the best Instructions, that can be given him. So that man who is reading in a book, to which he was used, when the twilight surprizeth him can longer, and better read in that book, then he who never read in it before. Thus; through Experience, we shall better walk in the dark of Tribulation, then others that want it, and go about our Duties of Obedience with more facility, and more readily, then others that are not acquainted with it. Therefore, let Experience have her due praise, she is a good Mistriss, and is able to make fools wise, and those who are wise, wiser then they are: If commendable, by Experience, they shall become admirable.

[Ʋse 2] Wherefore, let me exhort you to this point of Prudence, to learn by Experience, how to relieve your spirits; when they begin to droop and faint, then gather upon God from former experiments of his goodness to you, or others: which that you may the better do, take these things into consideration.

The work of experience, (even of civil things) is of great use, (and of no less in divine and spiritual matters) it makes us bold with God, as men are with an experienced friend: such a one is my old friend, my tryed friend, he never denyed me, I'le to him, I dare say he will not fail me: So saith an experienced Christi∣an; God did hear me at such a time, and such a time, I'le to him again. It was the saying of a godly man, upon the accomplish∣ment of a great request that he made to God, I have tryed God often now I will trust him, he never denyed me. We ought, indeed, to trust God, upon his bare word, although we had never tryed him; but when he stoops so low, as to help our Faith upon for∣mer experiments, this should strengthen our confidence, and put

us on to go to God the more chearfully, as to a tryed Friend, Psal. 63.7.* 1.1956

Secondly, It is of great use, to quell those distrustful fears, which much distract us. A fresh water Souldier is afraid of every shot, and thinks it will cost him his life, when an experienced soldier is fearless, and more valorous: so it is with an unexperienced Christian, he fears many times, where no fear is, he dares not look sickness in the face, poverty in the face, persecution in the face; but the experienced man is as bold as a Lion;* 1.1957 he fears none of all these things, Rom. 8.38, 39. Experience makes a man a da∣ring man: where read you of two such Champions as David and Paul? and where of two that made more use of their ex∣periments then they?

Thirdly, It quiets the heart in God's absence; and in time of desertion, it waiteth, with patience, for his approach again: should one, born in a Dungeon (that never in his life-time saw the Sun) be brought forth, and shewed it; would he not, when he saw it set, think it to be quite lost? But Experience teacheth us, that the next morning it will appear again, and cau∣seth us patiently to wait for the rising of it: So is it with the ex∣perienced Christian, he knows that Goo's concealing of himself is but a wise Discipline for a time; and that he will not al∣ways hide himself, Psal. 42. & 43.5. & 77.7, 8, 9.* 1.1958 So said that Martyr to his Friend Austin, He is come Austin, he is come: albeit, for a time, he had no sense of comfort. When I want fee∣ling and sense of Goo's favour, yet by former workings in my soul, which I have had experience of, I may be sure that I am God's Child. As a woman that hath felt the Babe in the Womb quick and stirring, albeit it lye still for a while, yet she knows that she is with child, by that which she hath formerly felt.

Fourthly, it sweetens Gods Promises and mercies to us: As he that hath tasted honey, knows the sweetness of it, better then any man can do by the reading of it: So he that tastes how good God is in an experimental way, finds more sweetness therein, then in all that he hears, or reades thereof. The best Minister on Earth cannot teach so much of God's love and favour, as Expe∣rience doth. There is far more sweetness to be found in the per∣formance of Promises, then can be conceived, in holding the Pro∣mises

themselves. As one that hath possession of an inheritance, finds more sweetness therein, then he could find whilst it was his only in reversion, and expectation. And he that sees the beau∣ty of the Sun, takes farr more delight in it, then a blind man from his birth that heares the Theory of the Sun read unto him. The meditation of Divines upon the joyes of Heaven, are able to ravish the soul of the reader with much delight, yet they are nothing to that which St. Paul found in his rapture into the third Heaven,* 1.1959 2 Cor. 12.2.

Fifthly and lastly; It is experience, and observation that doth make a man to be a wise Christian; what makes old men to be wiser then the yonger sort,* 1.1960 as Elihu speaks, but experience (which youth wants)? breathed Deer, are not so quickly caught; nor ex∣perienced Christians so soon entangled with the worl'ds deceits, and Sathans snares. It is only this experimentall knowledge that makes a man expert in the trade and warfare of a Christian. Take a man that hath only read much of Husbandry, Physick, Mer∣chandize, and Martiall affaires, and gotten into his head the notion of all these; yet one that hath not read half so much, but hath been of long practise, and good experience in these, will go as farr beyond the other; as he doth that hath read much, & wants experience, beyond one that is a meere novice in them.

[Obj.] But how may we make the right use of experience, and pro∣fit aright by it?

[Resp.] First, observe Gods dealing with you or others, both in Tem∣porall, and Spirituall matters: take notice and observe diligently all the speciall favours of God, and experiments you receive of his Justice, Mercy, Providence, Truth, Goodnesse to your selves or others from time to time. There lives not a man on earth but tastes of all these in his own person, from day to day, yet how few are there that observe them as they ought?

Call to mind, and keep in mind the many favours God hath bestowed on thee, from thy Childhood, in providing meat for thy mouth, cloath for thy back, &c. Have you forgotten (saith Christ) how I fed you with a little bread and a few fishes:* 1.1961 and when I sent you forth without mony in your purse, meate in your scrip, wanted you any thing, they answered no Lord, Oh forget not this his goodnesse, be mindfull of it daily.

Call to mind the many dangers, from which he hath delivered

thee, and let those preservations never be forgottten by thee,* 1.1962 Psal. 116.8.

Above all, consider how God hath dealt with thee in soul-bu∣sinesses, observe how he deales with thee in the use of his Ordi∣nances, what power the word hath had in working upon thy soul, to the convincing, humbling, and converting of thee; ob∣serve what answer God hath made unto thy Prayers,* 1.1963 Psal. 3.4.

Call to mind, and keep a record of the passages of Gods pro∣dence towards others; whether of Justice, or of mercy. Consi∣der the dayes of old, what God hath done, Psal. 44.1, 2.8. and of later times what mervailous things he hath done for his Church:* 1.1964 run through the acts and storyes of holy writ; Conferr with experienced Christians,* 1.1965 they will tell thee what God hath done for their soul: thus keep a record of Gods works in thy mind, and memory.

Secondly; then plead them unto God; bring them out of thy treasury, and make use of them, as occasion requires. Thus did David frequently, Psal. 4.1.4. & 27.9, 10. & 22.9. & 139.13.* 1.1966 So did Jacob, Gen. 32.10, 11. So Moses pleads for a pardon of course, when God was enraged against Israel, upon this ground, becaus he had pardoned them many times before, Numb. 14.19. And see what answer God makes unto it, verse 20. Loe I have pardoned them according to thy word. And so the Church useth this as an argument that God would preserve them from their enemyes, Isay. 51.9, 10, 11. This is no good argument with man; Sir, you have helped me often, therefore help me still; but with God it is a prevayling argument: we want not arguments of this kind, there is none of us but can say to God now this houre; Lord thou hast preserved me this day hitherto, and brought me hither, now Lord enable me to heare: Lord thou dost that too, therefore enable me to understand, and thou dost that for me too, now enable me to beleeve: and seeing thou hast given me grace to beleeve, give me strength that I may practise: and if all that be granted, desire grace to persevere unto the end. Thus la∣bour for the first Grace, and never rest till thou feelest the addi∣tion of the second grace: and to that, a third. The surest and safest way to lay hold on God is the consideration of what God hath done; and the pleading of it from thy experience, and thus you shall get much profit by it.

See then that you Register God's favours, and pass not heed∣lesly by God's dealings with you, or others; for in so doing, you fling that staff out of your hands which should stay you, and support you. Did we treasure up Experiments the former part of our life would come in to help the latter: had we done this long ago, we might have been wiser then our Teachers.

[Quest.] But is it always safe to ground our confidence on former expe∣rience: As, because God hath done this formerly, he will do so still.

[Resp.] No: For it is not barely a Providence, but a Promise joyned with a Providence; and the distillation that comes from both these, make up that Christian experience, which we must trust unto: un∣less the cause be good and warranted by the Word, and have a Promise to attend it, our Confidence may come bleeding home, notwithstanding former good success had. In the former, the Children of Benjamin failed, they had a bad cause in hand, & yet from the good success they had in two former Battails against Israel; they grew confident that they should prevail a third time, Judg. 20.32. In the latter, Sampson failed, when he encou∣raged himself in his former experience, that he would go out, as in former times,* 1.1967 after that Dalilah had clipped off his Locks, but the Lord was departed from him. Let the cause we undertake be good, and our Calling to the undertaking warrantable, and so we may safely reason from Experience, and strengthen our Faith thereby. And thus we have spoke to the Antecedent of the Pro∣position; God is liberal to all that call upon him, proved from Experience: Now we come to the Consequent, then much more will he give you Audience, who are his Friends and Chil∣dren, &c. Observe from thence, that

General Acts of Grace are to be made our own by particular Application.

[Doct.] God's goodness unto others, in hearing of their Prayers, should be set before us, and made use of for our encourage∣ment, and for relieving of our wants and weaknesses, in the per∣formance of that Duty.

Thus generals are particularly to be applyed. The Lord, in assenting to Solomon's Prayer, made a general promise to all the people, that what Prayer or Supplication soever should be made

towards his Temple, he would hear in Heaven, and forgive, 1 King. 8.37, 40. Jehosaphat afterwards being in distress, made use of that general Promise, and applyed it to his own present condition, 2 Chron. 2.8, 10.

And as generals are particulars, so particularly are generally, applyable where the ground is general. The Lord encouraged Josua to go on where Moses left, upon this ground; As I was with Moses, so I will be with thee, I will never fail thee, nor forsake thee, Jos. 1.5. And St. Paul applies that Promise to all the Faith∣ful, in any strait or distress of life (as the Lord himself had appli∣ed it before from Moses to Josua) Heb. 13.5. So Psal. 34.5. They looked unto him, and were lightned, &c. and the ground that these good men had to be heard, was David's particular example, ver. 6. This poor man cryed, &c.

And thus David encourageth himself to call on God from God's gracious dealings with others, Psal. 22.4. and propounds his own example for a President to others, in point of Confessi∣on, Psal. 32.6. And St. Paul's obtaining mercy, is propounded for a Pattern to all penitent sinners, 1 Tim. 1.13, 16.

[Obj.] But is it good reasoning from a particular Instance, to con∣clude the truth of a general Rule.

[Resp.] When the Ratio Formalis, the Reason of the Blessing is gene∣ral, it firmly holds according to the Rule of Reason, and such reasoning is frequent in Scripture; as Rom. 3.28. all that are ju∣stified, are justified by Faith. How proves the Apostle that, why Abraham was so justified, Rom. 4.1. Was the reasons of Abra∣ham's Justification his Faith? then it follows, that wheresoever is true Faith, there is also Justification.

[Reas.] Let us know, that God is unchangeable, he proceeds by the same Rule of Justice and Mercy: Look as his course hath been towards his Children in times past, so will he deal: he observes the same constant tenour with his, Heb. 13.

[unspec 2] And God's Children are all in the same Covenant, all Heirs of the same pretious Promises, Gal. 3.29. & 4.28. Heb. 6.17. & 11.9.

Nor is God any Respecter of Persons, Act. 10.34. Rom. 2.11. It is a wonder then, why Papists should, on this ground, reject particular Faith, because we lack a particular wo••d; when as ge∣neralls

delivered in Scripture, either of promise, blessing, com∣fort, are intentionally meant to particulars rightly qualified: what need particular nameing? Shall no more be believed nor applyed, then that which is commended to us by name? where is it written that any man by name shall rise at the last day? is it not therefore sure that they shall, because they are not named? With other such like questions, we might quit them: but I come nearer home.

[Use. 2] And cannot but blame those who scruple the applying of ge∣neral acts of grace to themselves (upon the same Popish ground) they are not assigned to them by Name, and therefore dare not meddle. Offer comfort to some dejected soul, tell them what God hath done for Abraham David Joshua, &c: what gratious promises he hath made to his Saints, & Servants, they are ready to reply; God indeed hath made such promises, don great things for his, but those Consolations did personally belong to them, that had them, and were to be applyed by them, to whom they were directly spoken, and were particularly directed, when indeed Gods intent is that his dealings should be exemplary,* 1.1968 1 Tim 1.16. Rom. 4.23.24. and that every humbled penitent and believing soul should hold themselves as much interested in them, as if they had been named in particular,* 1.1969 Gen. 3.7.9. Look what our Saviour saith to his Disciples in matter of Duty, what I say unto you, I say unto you all; So we may say in matters of mercy, what I have promised to one, I have promised to you all (in an equall estate.)

[Use. 3] Let us therefore apply unto our selves the promises made to others▪ that we through patience and comfort of the Scriptures may have Hope, Rom. 15.4.

[Quest.] But how may this comfortable assurance of Gods goodnesse and favour to our selves, be gathered and collected from his gra∣tious dealing with others in the like kind.

[Resp.] By a Practicall Syllogisme, thus. Every one that asketh receiveth and every one that seeketh, findeth, &c. But I aske, seek, and knock, & therefore shall be heard, &c. The proposition is from the general promise of Christ, the assumption from our own practise; The Con∣clusion is Confidence to be heard; which necessarily followes. So in other particulars, where the promise is universall.

But here, some Cautions must be given, and they are these:

first, distinguish generall from personall priviledges,* 1.1970 as Numb. 12.6, 7, 8. If there be a Prophet (saith God) I will speak to him by dream or vision, the two usuall and ordinary meanes, whereby I am wont to impart my self unto them: but my servant Moses is not so, he is none of the ordinary rank of Prophets, and I have thought good to grace him with an especiall favour, and entire∣nesse; and to speak to him in a more familiar manner then to others. To be instructed in all things thou may'st expect, that is a generall favour to all the godly; but to have God speak to thee face to face, as he did to Moses, may not be expected by us,* 1.1971 Isay 8.20. that is the Rule we must be guided by.

Againe, where the favour is Generall, yet the manner and meanes of conveyance may be Personall; To be fed in famine, is a generall promise, Psal. 37. and is to be applyed to thy self:* 1.1972 but to be fed as Eliah was by a Raven, or as the Widdow of Sa∣reptha was, miraculously, was their personall Priviledge; So for deliverance, God will still deliver effectivè, but the same in specie, in kind, we cannot be assured of; As to be delivered from the fire by quenching it, &c: but, that God will be with us to sup∣port us in fire and water, we may conclude.

Secondly; in the Application of those Generall promises to thy self, which God hath made to others; see thou bring like Qualifications, and then spare not to inferr according to the la∣titude thereof, God will receive all Penitents into favour, and forgive their sins, Ezek. 18. but see that thou be a true Peni∣tent, if thou would'd comfortably apply that promise to thy self. Observe these Cautions, and then thou may'st comfortably apply Generalls to thy own particular, for thy encouragement, and strengthening.

[Use. 4] Lastly, from hence let us be encouraged not only to make use of the experiments of others, but to declare them to others, we get not experiments only for private use, but to communicate. So the Saints have done, Psal. 40.10. & 60.16. So David promis∣eth to do,* 1.1973 Psal. 51.12. So John 4.28, 29. And this may be one reason why God bringeth us through so many troubles, to fur∣nish us with a body of experimentall Doctrine.

These are like those Mandrakes the Spouse speaks of, Cant. 7.13. they give a sweet smell: powerfull in the provo∣cation of others: they should be at our gates,* 1.1974 not farr to seek.

New and Old must be laid up, and not spent lavishly; but preser∣ved and brought out again, as occasion is offered. When thou art converted strengthen thy Brethren (said Christ to Peter) Luke 22.32, that is,* 1.1975 comfort and revive them by thine own experience. So St. Paul, 2 Cor. 1.4. He assures us, that for this cause God com∣forted him in his affliction that he might be able to comfort others in any trouble, with the same comfort wherewith he had been com∣forted.

In visiting of a sick friend, of some Disease, out of which we our selves have been recovered, we are still prescribing medi∣cines, upon our own experience, Oh that we could, or would thus play the Physitians to our Neighbours Soul, and tell him what we have found to be good by our own experience, & how good God hath been unto us. In so doing, the profit and benefit would be greater then we are aware.

Thus I have, by God's gracious Assistance, carryed you through the Exposition of this excellent Parable, of a Friend coming to his Friend at Mid-night, wherein you have had the Exercise of Prayer opened; and by sundry Arguments pressed the efficacy and power of faithful Prayer manifested; Audience from our Blessed Saviours own mouth assured: And if notwithstanding all that hath been said, our hard and Earthly Hearts are not wrought upon, to fall upon the Duty; We have another Parable propounded in the words following, wherein our Saviour comes closer to us; of which we shall speak (God willing) in the next place: I shall conclude this, and what hath been said of t••is, with the words of David;

Whoso is wise and will observe these things, even they shall under∣stand the loving kindness of the Lord, Psal. 107.43.

FINIS.

Notes

• * 1.1

  The Occa∣sion.
• * 1.2

  John 1.37.
• * 1.3

  Verse 2, 3, 4.
• * 1.4

  The Scope.
• * 1.5

  Analysis.
• * 1.6

  Ezek. 2.10. Hier. in cap. 2. Ezek.
• * 1.7

  Sense Mys∣ticall.
• * 1.8

  Amicus enim meus advenit, hoc est Angelus qui animam assumit, &c. Theoph. in Loc.
• * 1.9

  Ego quidem amicumvenien∣tem ad me non alium intelligo quam meipsum: nemo quippe charitor mihi, nemo germani∣or est. Ad me ergo de viā venit amicus, cum transitoria deserens ad cor redeo, &c. Bern. Sermo in Rogat. de trib. pan.
• * 1.10

  Theoph. in Loc. Aug. Quest. Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn. Harm. cap. 107. p. 1993. Qui sunt isti tres panes nisi Mysterii coele∣stis alimentum? Amros in Loc.
• † 1.11

  Mediam no∣ctem quidem inquit esse extremum vi∣tae, &c. Theo∣phyl. in Loc. Nox 〈◊〉〈◊〉 deno∣tare potest tem∣pus necessitatis Chem. Harm. c. 107. p. 1••91.
• * 1.12

  Nox enim; om∣nis tentatio; me∣dia autem nox, omnis tentati∣onis fervor. Theophil. Hoc est ostium quod aperiri si∣bi, etiam Paulus exposcit. Am∣bros. in Loc. Aug. quest. Evang. Lib. 2.21. Colos. 4.3. Amos 8.11. Math. 25.16. Luke 13.25.
• * 1.13

  Pueri autem, qui in lecto quiescunt, sunt hi qui conve••si sunt & facti sunt pueri, & digni habiti sunt qui quies∣cerent cum Do∣mino. Theoph. Aug. Tom. 4. Quaest. Evang. Lib. 2. c. 22.
• * 1.14

  Heb. 1.1.2.
• * 1.15

  Cant. 5.5.
• * 1.16

  1 Tim. 4.12.
• * 1.17

  1 Cor. 7.7. Phil. 3.17.
• * 1.18

  Joh. 13.15.
• * 1.19

  Orig. in Math.
• * 1.20

  Math. 5.
• * 1.21

  Math. 7 29.
• * 1.22

  Jam. 3.1.
• * 1.23

  Acts 1.1.
• * 1.24

  Math. 23.3.
• * 1.25

  John 20.25.
• * 1.26

  Math. 12.15.
• * 1.27

  Rev. 1.16.
• * 1.28

  Heb. 4.12.
• * 1.29

  2 Cor. 4.5.
• * 1.30

  Dr. Donn.
• * 1.31

  Gen. 30.39.
• * 1.32

  Euseb. de vit. Const. 4.15.
• * 1.33

  Judg. 7.17. Validiora sunt exempla quam verba, & ple∣nius opere dici∣tur quàm voce. Leo papa de jejun. 1.
• * 1.34

  Dr. Dunn.
• * 1.35

  Phil. 2.15.16.
• * 1.36

  Luke 4.23.
• * 1.37

  Math. 5.20.
• * 1.38

  Mark. 14.60.
• * 1.39

  Luke 23.9.
• * 1.40

  John 18.38.
• * 1.41

  Luke 4.24.
• * 1.42

  Joh. 1.18. Colos. 2.3. Joh. 17.8.
• * 1.43

  Ezek. 14.3.
• * 1.44

  1 Pet. 2.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  Deut. 4.9, 10. & 6, 7.20. & 11.19, 20.
• * 1.46

  Psal. 81.5.6.
• * 1.47

  Isa. 38.19.
• * 1.48

  Exod. 20.12. 2 King. 5.13.
• * 1.49

  Joh. 21.15.17.
• * 1.50

  Dyke in Phil. Epist. Ded.
• * 1.51

  2 King. 2.21.
• * 1.52

  psal. 78.4, 5, 6, 7, 8.
• * 1.53

  Phil. vers. 11.
• * 1.54

  Gen. 24.12.
• * 1.55

  Psal. 127.2.
• * 1.56

  Gen. 39.2. Gen. 31.30.
• * 1.57

  Rom. 16.2.3. 1 Cor. 16.19. Colos. 4.15. Philem. 2. Sirac. 10.2.
• * 1.58

  3 Epist. Joh. 4. Prov. 10.1. & 23, 24, 25. 1 Thes. 2.20.
• * 1.59

  Gen. 27.46.
• * 1.60

  Ezek. 16.20.
• * 1.61

  1 King. 20.39.
• * 1.62

  1 Sam. 2.29.
• * 1.63

  Isa. 8.18. Joh. 17.12.
• * 1.64

  Ecclus. 33.29.
• * 1.65

  2 King. 17.17.
• * 1.66

  John 3.10.
• * 1.67

  Acts 1••.17.
• * 1.68

  •• Sam. 1.21.
• * 1.69

  Psalm. 78.5. Ephes. 6.4.
• * 1.70

  2 Sam. 6.22.
• * 1.71

  Euseb. Lib. 4. de vita Con∣stant.
• * 1.72

  Melanct. de Georg. Princ. Anthaltino in Praef. 5. Tom. oper. Lutheri.
• * 1.73

  Psal. 123.4.
• * 1.74

  Act. 13.10.
• * 1.75

  Dan. 2.31.32.
• * 1.76

  Jer. 8.20.
• * 1.77

  Epist. 143.
• * 1.78

  Gen. 28.16.
• * 1.79

  See Mr. Daniel Dykes Plat∣form of house∣hold Government in his Ex∣pos. on the E∣pist. to Phil. vers. 2.
• * 1.80

  Prociel este prophani.
• * 1.81

  Psal. 101.6.7.
• * 1.82

  1 King. 11.28.
• * 1.83

  Mr. Dyke his Epist. Ded. to the Expos. on Phil.
• * 1.84

  Isal. 13.21.22.
• * 1.85

  1. Pet. 5.2.
• * 1.86

  Zech. 11.7.
• * 1.87

  Deut. 6.6, 7, 8, 9; 2 Tim. 3.15.
• * 1.88

  1 Tim. 5.8.
• * 1.89

  Luke 15.
• * 1.90

  1 Cor. 14.40.
• * 1.91

  1 Tim. 3.4.
• * 1.92

  Cant. 6.4.
• * 1.93

  2 Sam. 17.23,
• * 1.94

  Math. 18.15, 16, 17.
• * 1.95

  Psal. 101.4, 5.
• * 1.96

  Gen. 21.9.10.12.
• * 1.97

  Math. 5.29.30.
• * 1.98

  Pro. 27.23.
• * 1.99

  Psal. 32.8.
• * 1.100

  Gen. 35.2. Job 1.5.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.102

  Psal. 7.3.
• * 1.103

  Psal. 49.5.
• * 1.104

  Act. 20.7.
• * 1.105

  Psal. 101.2.
• * 1.106

  Resp.
• * 1.107

  Ezek. 3.19.
• * 1.108

  Prov. 12.7.14 11. Gen. 4.14.
• * 1.109

  Resp.
• * 1.110

  Gen. 14.14.
• * 1.111

  Resp.
• * 1.112

  Aug. in Psal. 50. pag. 596.
• * 1.113

  Pro. 30.31.
• * 1.114

  Luke 15.
• * 1.115

  Prov. 1.8, 9.
• * 1.116

  Psal. 144.12.
• * 1.117

  2 Cor. 5.
• * 1.118

  Obs. Math. 6.25.26, 27, 30.
• * 1.119

  Canis.
• * 1.120

  Luke 2.45. Ejusdem scien∣tiae est scire quid interroges, quidve ••espondeas. Orig.
• * 1.121

  Exod. 2.
• * 1.122

  Penitent Citi∣zen, on Luke 7.40.
• * 1.123

  Eccles. 12.11.
• * 1.124

  Salvian de prov. l. 1. c. 1.
• * 1.125

  Job. 6.25.
• * 1.126

  Am••vocem illi∣us pastoris qui∣non sibi plausum sel mihi planct∣um &c. Bern. in Cant.
• * 1.127

  Lutherus me al∣loquitur quasi me intra erat. 2 Cor. 3.6. Hebr, 4.12.
• * 1.128

  Quis vestrum & qua•••• dicae pauci sunt. Salmēr••. Doct.
• * 1.129

  Job. 5.15.
• * 1.130

  Job. 16.20.
• * 1.131

  Psal. 38.11.41.9.
• * 1.132

  Lament. 1.2.
• * 1.133

  Zach: 13.6.
• * 1.134

  1. Prov. 20.6. Vera amicitia tantum inter honos oritur, inter optimos consummatur Cassiand••in Ps.
• * 1.135

  2. Phil. 2.20.
• * 1.136

  Firmissimainter pares amicitia Q. Curt. l. 2. Inter dispares mores, firma non potest esse ami∣citia. Aug de amicitia, c. 14.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.138

  Ethic. p. 369. E.
• * 1.139

  Freindship, what it is.
• * 1.140

  Hart's. Caha. 21.
• * 1.141

  Galat. 1.18, 19.
• * 1.142

  Acts 4.32.
• * 1.143

  Pro. 14.20.
• * 1.144

  Prov. 18.24.
• * 1.145

  Tit. 3.15.
• * 1.146

  Vulgus amici∣tias utilitate prebat. Et cum fortunâ stat{que} cadit{que} fides. Pro. 19.6, 7.
• * 1.147

  Ecclus. 6.8.
• * 1.148

  1 King. 1.7.
• * 1.149

  vers. 8.
• * 1.150

  2 Sam. 15.31. 2 Sam. 16.5.13. Ester. 7, 8, 9.
• * 1.151

  2 Tim. 4.16.
• * 1.152

  Ecclus. 6. Vers. 9. Pro. 26.23. Psal. 118.12.
• * 1.153

  Mel in ore, Fel in corde.
• * 1.154

  Diog. Laertius.
• * 1.155

  Jer. 9.4.8. Judg. 9.6.23. 1 Sam. 18.17. & 22.9.
• * 1.156

  Luk. 20.20.
• * 1.157

  Vers. 10.11.18.
• * 1.158

  Aes in praesenti perfectum for∣mat amorem.
• * 1.159

  Hos. 7.3.6. John 6.26.
• * 1.160

  Hic dat epulis accumbere Di∣vum.
• * 1.161

  Dan. Hist. 231.
• * 1.162

  Acts and mon. fol. 1153.
• * 1.163

  Ecclus. 6.14.
• * 1.164

  Am. Marcel. l. 25. Prov. 27.10.
• * 1.165

  Amicus verus diu quaeritur, vix invenitur, difficile serva∣tur. Hier. Epist. ad Ru. l. 2. Epist. 11. Cassiod. de Amicitia. Prov. 27.17. Dr. Jerm. in Loc. Qui loeditur, lae∣denti esse ami∣cus non desi∣nit, &c. Cassiod.
• * 1.166

  Qui desinit sustinere desi∣nit amare. Aug.
• * 1.167

  Prov. 18.19.
• * 1.168

  Prov. 16.18.
• * 1.169

  Greenham, on Friendship.
• * 1.170

  Ecclus. 6.16, 17
• * 1.171

  Acts 12.20. Gen. 38.12. 2 Sam. 13.3. & 15.37. 1 K••ng. 4 5. Bacons Essay.
• * 1.172

  Socialis est ho∣mo &c. La∣ctant. l. 5. c. 18.
• * 1.173

  1 Cor. 12.12.
• * 1.174

  2 King. 4.13. cap. 8.5. Judg. 11.6.
• * 1.175

  Prov. 6.3.
• * 1.176

  Luk. 16.9.
• * 1.177

  Prov. 22.24.
• * 1.178

  Actum est de amicitia. Prov. 1.19. 1 Tim. 6.10. 2 Sam. 16.3. 1 Sam. 25.10. 2 Tim. 4 10. Mat. 26.14, 15.
• * 1.179

  Prov. 23 29. Nec verbosum arbitror eligen∣dum. Aug. de amici••. c. 14.
• * 1.180

  2 Sam. 16.23.
• * 1.181

  Felth. Resolves. pag. 256.
• * 1.182

  Psal. 12.2.
• * 1.183

  Ecclus. 12.10.12.
• * 1.184

  Mark 16.7.
• * 1.185

  Judg. 16.8.12.17.
• * 1.186

  Vera amicitia tantum inter bonos oritur, in∣ter bones profuit, inter optimos con∣summatur. Cassiodor. 5. Psal.
• * 1.187

  Cicero. lib. de amicitia.
• * 1.188

  2 King. 9.22.
• * 1.189

  2 King 10.15.
• * 1.190

  Resp.
• * 1.191

  John 21.20.
• * 1.192

  Cavendum est in ipsa electio∣ne vel dilectio∣ne, nenimis cito d••ligamus. Aug. de ami∣cir. c: 15. Tu omnia cum omico delibera sed de ipso pri∣us. Senec. de benif: lib. 6. c. 34.
• * 1.193

  2 King. 18.16.
• * 1.194

  Pro. 19.4.
• * 1.195

  Luke 16.9.
• * 1.196

  Luke 16.14.
• * 1.197

  Prov. 19.17.
• * 1.198

  Math. 25.35.
• * 1.199

  1 Sam. 21.9.
• * 1.200

  Resp. Math. 10.41.
• * 1.201

  Crys. Serm. 41.
• * 1.202

  Harris on the Beatitudes.
• * 1.203

  Animi qualitas potius soecta∣tur, quam Elee∣mosynae quanti∣tas. Mark. 12.43, 44.
• * 1.204

  Job 22.24, 25.
• * 1.205

  Desunt multa omnibus, om∣nia mulus. Se∣neca Epest. 108.
• * 1.206

  Prov. 30.8. Deut. 28.48.
• * 1.207

  Matth. 5.3.
• * 1.208

  Gen. 21.16. 1 King. 19.4.
• * 1.209

  Job.
• * 1.210

  2 Sam. 14.19.
• * 1.211

  Prov. 10.4. & 20.4. Prov. 23.21. Luk 15.14. Prov. 11.24. Luk. 19, 20.26. Prov. 10 4. & 13.11. & 21.6. & 22.16.
• * 1.212

  Prov. 6.11.
• * 1.213

  Luk. 10.42.
• * 1.214

  Sense spiritual.
• * 1.215

  Act. 17.27. Prov. 8.31. Rom. 5.8.
• * 1.216

  Joh. 11.36.
• * 1.217

  Rom. 5.8. Luk. 2.14.
• * 1.218

  1 Sam. 18.1.3.
• * 1.219

  2 Chron 20.7. Isa. 41.8. Jam. 2.23.
• * 1.220

  Joh. 15.14, 15
• * 1.221

  Luk. 12.4. Joh. 11.11.
• * 1.222

  Gen. 15.18. & 17.1.2. Exod. 19.5. Jer. 31.33. Ezek. 37.26.
• * 1.223

  Psal. 55.14.
• * 1.224

  Psal. 25.1. Prov. 3.3••.
• * 1.225

  Amos 3.6, 7.
• * 1.226

  Luk. 8.10.
• * 1.227

  Joh. 15.15.
• * 1.228

  Joh. 13.25, 26
• * 1.229

  Psal. 55.14. Gen. 17.1.22. & 18 33.
• * 1.230

  Exod. 33.11. Cant. 7.11.
• * 1.231

  2 Sam. 19.33.
• * 1.232

  Joh. 14.23. 1 Cor. 6.13. 1 Cor. 3.16, 17. Cant. 5.2. Revel. 3.20.
• * 1.233

  1 Sam. 20.4. 2 Sam. 19.38.
• * 1.234

  Isa. 45.11.
• * 1.235

  2 Sam. 15.37. 1 King. 4, 5.
• * 1.236

  Psal. 36. Title Psal. 116.16.
• * 1.237

  Rom. 1.1. Tit. 1.1. Joh. 15.15.
• * 1.238

  Turk Hist.
• * 1.239

  1 Sam. 25.17.
• * 1.240

  Jam. 4.4.
• * 1.241

  1 Cor. 7.30.
• * 1.242

  Judg. 5.25, 26.
• * 1.243

  Rom. 13.13. Gal. 5.21.
• * 1.244

  Gen. 3.21. Math. 4.9.
• * 1.245

  2 Cor. 5.20.
• * 1.246

  Mich. 6.7.
• * 1.247

  Dent. 31.8. Josh. 1.5. Heb. 13.5, 6. Psal. 73.25.
• * 1.248

  Resp.
• * 1.249

  Acts 12.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ger∣men.
• * 1.250

  Zarh. 3.8 & 6, 12. John 1.18. Zach. 13.7.
• * 1.251

  2 Cor. 5.18.
• * 1.252

  1 Sam. 18.1.
• * 1.253

  Job 22.21.
• * 1.254

  Zach. 13.9. Similitudo mo••um par micitiam.
• * 1.255

  Prov. 22.11. Math. 5.48. Luke 6.36. 1 Per. 1.16.
• * 1.256

  2 Pet. 1.4.
• * 1.257

  2 Chron. 18.3.
• * 1.258

  Hos. 2.18. Job 5.21, 22, 23.
• * 1.259

  Prov. 16.7.
• * 1.260

  1 Sam. 1.
• * 1.261

  Psal. 69.7.9.
• * 1.262

  Unus mihi pro∣populo crit, et populus pro uno Senec.
• * 1.263

  Math. 16.24, 25. Luke 14.26. Psal 44.17. Pro. 17.17. Ruth. 1.16. Revel. 2.10. Delicata estami∣ritia quae ami∣co um sequitur felicitatem. Hi∣eron. Gen. 22.12.
• * 1.264

  Acts 5.40, 41.
• * 1.265

  Rom. 5.35.39.
• * 1.266

  2 Sam. 9.1.
• * 1.267

  1 King. 22.4. Psal. 26.2. & 139.21.
• * 1.268

  Senec. Epist. 9. ad Lucil.
• * 1.269

  1 Cor. 10.24.
• * 1.270

  Resp. Aug. l. de. A∣micitia, Prov. 17.17.
• * 1.271

  Numb. 11.1. Deut. 1.37. 1 King. 11.9. & 8.46. 2 King. 17, 18. Psal. 2.11. & 7.6.11. & 76.6.
• * 1.272

  Fidelem si pu∣taveris, facies Senec. ep. 3. — quem eti∣am si metuimus jus officii laedi∣mus Cicero. Orat. pro Roscio 1 Sam. 20.9. John. 21.17. 1 Cor. 13.7. Psal. 78.18, 19, 20, 21. Exod. 4.13, 14.
• * 1.273

  Numb. 20.11.
• * 1.274

  Numb. 14.1, 2, 3, 11, 12.
• * 1.275

  1 King. 11.9.
• * 1.276

  Deut. 32.6. Isay. 1.2. Jer. 22.-14 Jer. 3.20.
• * 1.277

  1 Chron. 19.2.
• * 1.278

  Isay. 63.16.
• * 1.279

  Sophocles in Antig.
• * 1.280

  John 14.15, 21. and 15.14.
• * 1.281

  Ecclus. 2.225.
• * 1.282

  Mal. 3.15, 16, 17.
• * 1.283

  Math. 25.34, 35, 44, 45.
• * 1.284

  Psal. 4.6.7.
• * 1.285

  Prov. 27.10.
• * 1.286

  2 Chro. 15.2.
• * 1.287

  Resp. Gen. 13.8. Act. 11.2, & 15, 39. Gal. 2.11. Math. 16.22.
• * 1.288

  Amos 4.12.
• * 1.289

  Gen. 32.10, 33, 3.
• * 1.290

  Luke 17.3, 4. Luke 15.18, 2.
• * 1.291

  1 John 2.1, 2.
• * 1.292

  Numb. 12.8.
• * 1.293

  Numb. 12.11.
• * 1.294

  Psal. 105.15.
• * 1.295

  Literal Obser∣vation.
• * 1.296

  Sence Epist. 8.
• * 1.297

  Xenoph. Orat. de Agesilao.
• * 1.298

  Mysticall sense.
• * 1.299

  Gen. 42.2.
• * 1.300

  1 King. 17.4.
• * 1.301

  1 King. 18.13.
• * 1.302

  Ruth. 1.1.
• * 1.303

  Ruth. 2.2.
• * 1.304

  Psal 40.18.
• * 1.305

  1 Sam. 21.3. Math. 12.4. 2 Cor. 11.27. 1 Cor. 4.11. Heb. 11.37. Heb. 1. Math. 21.18. John 19.28. Luke 8.3.
• * 1.306

  Revel. 12.1. 1 Pet. 1.24. Revel. 4.6.
• * 1.307

  Job. 1.11.
• * 1.308

  Chrys. Hom. 2. de Jacob.
• * 1.309

  Deut. 15.11. Mark. 14.7. Math. 25.44.
• * 1.310

  Deut. 8.15.16.
• * 1.311

  Deut. 32.15.18. Revel. 13.10. Job. 1. Gen. 18.11.21.1.
• * 1.312

  Ruth. 1.6.
• * 1.313

  Luk. 15.17.18.
• * 1.314

  1 Cor. 12.
• * 1.315

  Deut. 8.17.18.
• * 1.316

  Herodot. l. 3.
• * 1.317

  Bishop Abbot on John 10. Lect.
• * 1.318

  Psal. 34.10. Psal. 84.11.
• * 1.319

  Rom. 8.28.
• * 1.320

  Deut. 28.48. Psal. 109.9, 10. 1 Sam. 2.36. Resp.
• * 1.321

  Psal. 37.25.
• * 1.322

  Luke 16.
• * 1.323

  Psal. 25.13.
• * 1.324

  Luke 16.
• * 1.325

  Consid. 1.
• * 1.326

  Eccles. 9.1, 2.
• * 1.327

  Job 21.6, 7, 8. Psal. 73.1.2. Jer. 12.1.
• * 1.328

  Psal. 36.6. John 4.9, 10.
• * 1.329

  Mal. 2.2.
• * 1.330

  Rom. 11.9. Job 20.14. Eccles. 5.13. Prov. 1.32. Job 18.15.
• * 1.331

  Prov. 19.1.
• * 1.332

  Luke 6.20, 21.
• * 1.333

  Gen. 48.13, 14.
• * 1.334

  Math. 4.3.
• * 1.335

  Psal. 73.1.- 5.
• * 1.336

  Jer. 21.1, 2, 3.
• * 1.337

  Prov. 15.16, & 16, 18.
• * 1.338

  Luke 16.19.
• * 1.339

  1 Cor. 3.21.23. Rom. 8.32. 1 Tim. 4.3, 5.
• * 1.340

  Rom. 8.37.
• * 1.341

  Job 1.21. 1 Tim. 6.7.
• * 1.342

  Lament. 3.22. Psal. 103.10. Ezra 9.13.
• * 1.343

  Melch. Adams in vita Mus∣cul.
• * 1.344

  1 Sam. 2.7.
• * 1.345

  Psal. 37.3, 9, & 34, 10, & 84, 11.
• * 1.346

  1 King. 17.5, 6.
• * 1.347

  1 King. 17.16. Luke 4.25.
• * 1.348

  Problem. The∣olog. part 2. lect. 119.
• * 1.349

  Cambd. Brit∣tannia p. 466.
• * 1.350

  Hist. de statu Relig. & Reip. in Regno Gal∣liae lib. 11.
• * 1.351

  Dikes Mich. and the Drag. p. 266. Melch. Adam.
• * 1.352

  Mr. Rich. Hunt.
• * 1.353

  Acts & mon. fal. 1547.
• * 1.354

  Dan. 1. 2 King. 4.6. Math. 14.20, 21.
• * 1.355

  Mr. Tho. Fuller.
• * 1.356

  1 Cor. 6.10. Jam. 2.10.
• * 1.357

  Gen. 22.7, 8.
• * 1.358

  1 Tim. 5.8. Math. 6.30.
• * 1.359

  Literal. Doct.
• * 1.360

  Gen. 42.1, 2.
• * 1.361

  Gen. 47.13.
• * 1.362

  Levit. 26.16. Deut. 28.51. Ezek. 4.16.17. & 5.16. & 14.13.21,
• * 1.363

  Jer. 25.6. Amos. 4.6. Lament. 1.11. Reas.
• * 1.364

  Psal. 105.16
• * 1.365

  Isay. 3.1.
• * 1.366

  Gen. 3.19. Exod. 23.25. Pro. 20.13. Psal. 41.9. Job. 42.11. Math. 6.11, Varro.
• * 1.367

  Gen. 47.14. vers. 17.19.
• * 1.368

  Fortissimum je∣junium est aqua & panis, &c. Hier. lib. 18. cap. 11. Gen. 14.2. & 14.18.
• * 1.369

  Amos. 8.11.
• * 1.370

  Gen. 47.14.
• * 1.371

  Lament. 4.7.8
• * 1.372

  Gen. 3.19. & 4.2. 2 Chron. 26.10.
• * 1.373

  Pro. 14.4.
• * 1.374

  Eccles. 5.9.
• * 1.375

  Joel. 1.4.
• * 1.376

  Gen. 10.8, 9, 10.
• * 1.377

  Ier. 16.16.
• * 1.378

  Mic. 2.2. Pro. 23.10, 11.
• * 1.379

  Amos 7.1.
• * 1.380

  Amos 8.4.5, 6.
• * 1.381

  Gen. 41.47.48
• * 1.382

  Pro. 11.26.
• * 1.383

  Stow. Chron.
• * 1.384

  Nah. 3.16.
• * 1.385

  Mich. 3.3. Exod. 23.19.
• * 1.386

  Jer. 21.27. Psal. 78.46. & 105.34.
• * 1.387

  Job. 24.10. Deut. 24.19. Isay. 5.8.
• * 1.388

  Pro. 29.7.
• * 1.389

  Prov. 6.26.
• * 1.390

  Prov. 11.7. Jude 7.
• * 1.391

  Prov. 23.21.
• * 1.392

  Joel. 1.5.
• * 1.393

  Nah. 3.17,
• * 1.394

  Prov. 20.4.
• * 1.395

  Psal. 126. P.ov. 6.9, 10, 11.
• * 1.396

  Nah. 3.16.
• * 1.397

  Prov. 18.9.
• * 1.398

  Luke 15.13.
• * 1.399

  Psal. 144.13.15.
• * 1.400

  Anne Dom. 1653.
• * 1.401

  Revel. 6.5, 6.
• * 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.403

  Lament. 4.9.
• * 1.404

  Deut. 28.53, -58.
• * 1.405

  Alsted. Chron. p. 300.
• * 1.406

  Isay 9.20.
• * 1.407

  Deut. 28.54, 55.
• * 1.408

  2 King. 6.19. Lament. 4.10.
• * 1.409

  Lament. 2.20.
• * 1.410

  wenz.
• * 1.411

  Dr. Down.
• * 1.412

  2. Thes. 2. Joseph de bello Jud. l. 7. cap. 7.8. Euseb. Eccles. Hist. l. 3. c. 6. Nic. Eph. Hist. l. 3. c. 7.
• * 1.413

  Speed. Hist.
• * 1.414

  1440.1527.
• * 1.415

  At the siege of Colchester.
• * 1.416

  In the Year 1654. and 1655.
• * 1.417

  2 Kings 7.••••
• * 1.418

  Judg. 6.3,11. Jerom. 6.25.
• * 1.419

  2 Kings 6.25.
• * 1.420

  Ezek. 14.13, 14. Isay 5.11.12. 2 S••m. 21. 1. Jer. 11.21.22. Jer. 27.8. Amos 6.4.6. Levit. 26.24, 25, 26. Jer. 13.22.-27, & 14, 1, -7 33, 14, 15, 16. Psal. 2.11.
• * 1.421

  Isay 55.2. Math. 15.26. Luke 14.15. John 6.32,- 35. Amos 8.11.
• * 1.422

  Psal. 106.15. Lament. 4 7, 8, 9.
• * 1.423

  Prov. 23.18. Hos. 4.6. Amos 8.14.
• * 1.424

  Lament. 1.4.
• * 1.425

  Litter. Doct.
• * 1.426

  1 Sam. 20.1.
• * 1.427

  Ester 6.19.
• * 1.428

  Prov. 27.10.
• * 1.429

  Amicitiarerum omnium est vinculum. Amh. de fid. rer. in∣visib. Prov. 18.22.
• * 1.430

  Confes l. 4. c. 6.
• * 1.431

  Prov. 17.17.
• * 1.432

  Dividi locis, charitas non potest: nam & si corpore longè distinguimur mente tamen tudivisibiles sumus, Greg. l. 8. Eip. ist. 42.
• * 1.433

  Offic. l. 3. Nullius boni sine socio ju∣cunda possessio est. Senec. epist. Dr. Hall. Cha∣rac. of a true friend. Psal. 88.18.
• * 1.434

  Solem è mundo tollunt, qui tollunt amici∣tiam Amb.
• * 1.435

  A & s 27.8.
• * 1.436

  Robins. Essays. Nec prosperitas amicum indi∣cat, nec adver∣sitas inimicum celat. Greg. mor. l. 7.
• * 1.437

  Amicos secun∣dae res optimè parant, a••versae certissimè pro∣bant. Seneca.
• * 1.438

  Prov. 27.9.
• * 1.439

  Solatium buius vilae est ut ha∣beas cui pectus tuum apcri••s, cui arcana communices, cui secreta tua p••ctoris com∣mittas. Amb. de offic. lib. 3. Lord Bacon his Essays, p. 151. o Friend∣ship, Chap. 27.
• * 1.440

  Cassiod. de A∣micit.
• * 1.441

  Amicitia & prosperas res dulciores facit, & adversas communione temperat & leviores reddit. Isid. l. 3. de summo bone.
• * 1.442

  Alphonsus.
• * 1.443

  Joseph. Antip. l. 11. c. 8.
• * 1.444

  2 Sam. 16.17.
• * 1.445

  Tuta frequens: que via est, &c. Prov. 27.6. Dr. Jermin in loc. Tremel. Melius est cum severitate dili∣gere, quàm cum levitate decipe∣••e. Aug. conf. 9.
• * 1.446

  2 Sam. 20.9, & 13, 18. Psal. 28.3. Peior est falsus amor, quàm verum odium.
• * 1.447

  Psal. 41.9.
• * 1.448

  Basil. Epist. 31.
• * 1.449

  Iob 6.15, 19.
• * 1.450

  Myst. Doct.
• * 1.451

  Psal. 32.5, 6.
• * 1.452

  Psal. 65.2.
• * 1.453

  Gen. 32.9. Hos. 12.4. Numb. 16.18, 19, & 20, 6. 1 Sam. 8.21. Psal. 99.6. 2 Chron. 20.12. 2 King. 19.14, 15. 1 Sam. 1.15. Psal. 34 6. Prov. 18.10.
• * 1.454

  Psal. 123.1, 2. Psal. 141.2. Lam. 3.41. Psal. 25.1.
• * 1.455

  Prov. 16.7. Gen. 39.21. Exod. 3.21. Psal. 106.46. Psal. 88.18.
• * 1.456

  Gen. 30.1, 2.
• * 1.457

  2 King. 6.26, 27.
• * 1.458

  Jer. 23.32, 24.
• * 1.459

  Psal. 139.7, 8.
• * 1.460

  Psal. 39.5.
• * 1.461

  Psal. 146.3, 4.
• * 1.462

  Prov. 31.11.
• * 1.463

  Psal. 37.3. 1 Tim. 6.17.
• * 1.464

  Iob. 5.1.
• * 1.465

  Fox. Martyr.
• * 1.466

  Psal. 50.15. John 16.23. Rom. 8.15.
• * 1.467

  Bishop King.
• * 1.468

  Luke 16.24.
• * 1.469

  Jer. 17.5.
• * 1.470

  Isay 7.12.
• * 1.471

  Isay 31.1. Math. 27.3, 4.
• * 1.472

  2 Sam. 16.21. Psal. 49.8. Iob 31.24.
• * 1.473

  Jer. 2.12, 13.
• * 1.474

  Exod. 7.11. 1 Sam. 28.7. 2 King. 1.3. Num. 22.5.
• * 1.475

  John 10.20.
• * 1.476

  1 Sam. 28.15.
• * 1.477

  Levit. 20.6.
• * 1.478

  Deut. 18.10.
• * 1.479

  Isay 28.15, 17.
• * 1.480

  Psal. 73.26.
• * 1.481

  1 King. 21.20. 1 King. 22.8. Gen. 26.27. Judg. 11.7.
• * 1.482

  Exod. 8.8. 1 Sam. 12.19. Acts 8.22.24.
• * 1.483

  Isay. 63.16.
• * 1.484

  Job. 13.24, 25. Psal. 13.1. & 44.23. & 89.46, 47. & 74.11.
• * 1.485

  Mal. 1.8.
• * 1.486

  Ephes. 3.12. Heb. 10.22.
• * 1.487

  Jer. 16.19.
• * 1.488

  Psal. 104.18.
• * 1.489

  Isay. 26.20. Psal. 57.1. Psal. 62.8. Psal. 20.7.
• * 1.490

  Psal. 33.16.
• * 1.491

  Pro. 21.31.
• * 1.492

  Psal. 148.8, 9.
• * 1.493

  2 King. 17.19,
• * 1.494

  Jer. 17.5.7. psal. 146.5.
• * 1.495

  Psal. 62.8.
• * 1.496

  Psal. 81.10.
• * 1.497

  Lament. 2.19.
• * 1.498

  Psal. 14.6.
• * 1.499

  Psal. 61.3.
• * 1.500

  Isay. 4.6. Psal. 3.3.
• * 1.501

  Psal. 18.2. Psal. 31.2.11.8.
• * 1.502

  Psal. 3.6. Psal. 32.7. & 119.114. Isay. 32.2.
• * 1.503

  Psal. 144.15.
• * 1.504

  Doct. Litt.
• * 1.505

  Jer. 10.19.
• * 1.506

  Ephes. 4.28. 1 Thes. 4.11, 12. 1 Cor. 4.11, 12 Acts 20.24. Pro. 2.5.
• * 1.507

  Math. 4.7.
• * 1.508

  Heb. 6.12.
• * 1.509

  Phil. 4.6. 1 Pet. 5.7. Math. 6.34.
• * 1.510

  Acts 27.22.31 Obj. John 6.27. Resp. Math. 20.6.
• * 1.511

  Pro. 6.10.
• * 1.512

  Prov. 10.4.
• * 1.513

  Pro. 22.29.
• * 1.514

  1 Thes. 4.11, 12.
• * 1.515

  Pro. 14.23.
• * 1.516

  Pro. 28.1.2.
• * 1.517

  Sense Spiritual.
• * 1.518

  Psal. 50.15. Isay. 19, 20, 21. Phil. 4.6. Heb. 4.6.
• * 1.519

  Psal. 124.8.
• * 1.520

  1 King. 8. from verse 33. to verse 40. and from verse 44. to verse 51.
• * 1.521

  1 Tim. 2.8. Lament. 3.55. Jon. 2.1. Acts 12. & 16.
• * 1.522

  Dan. 9.21, 22, 23. Gen. 24.15. Acts 4.31.
• * 1.523

  2 Sam. 22.4.7. Psal. 118.5.
• * 1.524

  Job. 35.9, 10.
• * 1.525

  1 Cor. 13.5.
• * 1.526

  Gen. 13.8, 9.
• * 1.527

  Luther in Gen. 14.
• * 1.528

  Gen. 29.20. Hos. 12.12.
• * 1.529

  Phil. 2.4.
• * 1.530

  Phil. 2.5, 6, 7.
• * 1.531

  Rom. 15.2, 3.
• * 1.532

  1 Cor. 10.24.33.
• * 1.533

  Philem. 8, 9.
• * 1.534

  Phil. 1.23, 24. Rom. 9.3.
• * 1.535

  Math, 23.39.
• * 1.536

  R••sp.
• * 1.537

  Math. 7.12.
• * 1.538

  Magis bonum proximi praese∣rendum minori proprio, sed non aequali.
• * 1.539

  Rom. 16.3, 4.
• * 1.540

  Acts. 18.
• * 1.541

  1 Epist. Joh. 3.16.
• * 1.542

  John 10, 11. Obj. 2.
• * 1.543

  Rom. 9.3. Resp.
• * 1.544

  Exod. 32.31 Math. 5.
• * 1.545

  Phil. 2.21.
• * 1.546

  Ezek. 33.31.
• * 1.547

  Jam. 2.15, 16. Adrian. Jun. Emb.
• * 1.548

  John 2. Epist. v. 6.
• * 1.549

  1 Cor. 13.4-9.
• * 1.550

  Zanch.
• * 1.551

  Plut. Apoth.
• * 1.552

  Job. 21.16.
• * 1.553

  2 Tim. 3.2.
• * 1.554

  Gen. 44.30. Gal. 5, 6.13.
• * 1.555

  Pro. 31.19.
• * 1.556

  1 Thes. 1.3. Heb. 6.10.
• * 1.557

  Gen. 8.22. 1. Cor. 11.23. Exod. 11.4. Judg. 16.3. Psal. 91.5. Isay. 21.12.
• * 1.558

  Jer. 6.4.
• * 1.559

  1 King. 8.59.
• * 1.560

  Hos. 12.4. Psal. 119.62.
• * 1.561

  Acts 16.25.
• * 1.562

  2 Tim. 1.3. Luke. 6.12.
• * 1.563

  Psal. 74.16.
• * 1.564

  Nullum tempus occurrit. Regi.
• * 1.565

  Rom. 8.34.
• * 1.566

  Psal. 16.7.
• * 1.567

  Revel. 3.23. Jer. 12.2. Psal. 36.4. Pro. 4.16.
• * 1.568

  Esther. 4.11.
• * 1.569

  Psal. 90.14. Hos. 6.3. Exod. 14.24. Pro. 8.17. Psal. 119.147▪ 148. Psal. 8. Psal. 19.
• * 1.570

  Psal. 88.13.
• * 1.571

  Psal. 30.5.
• * 1.572

  Psal. 42.8.
• * 1.573

  Resp. John 4.21. 1 Tim. 2.8. Ephes. 6.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.574

  Isay. 56.7. Neh. 8.6. Joel. 2.16, 17.
• * 1.575

  Acts. 2.15. Acts. 3.1. Acts. 10.9.
• * 1.576

  Acts 10.30. Math. 6.6. Acts. 10.9.
• * 1.577

  Luke 11.3.
• * 1.578

  Exod. 29.38. and 30.7, 8. Numb. 18.4.
• * 1.579

  Psal. 5.3. Psal. 141. 2. Psal. 92.2.
• * 1.580

  Job. 11.17. Pro. 3.9. Exod. 34.19.
• * 1.581

  Mr. Thomas Fuller his med: on all kinds of Prayers, med. 9.
• * 1.582

  Fel ham Re∣solves, Cent. 2. Resol. 67.
• * 1.583

  Clavis diei, sera noctis.
• * 1.584

  Psal. 91. Mr. Tho. Pa∣get his demonst. ••f familie du∣••ies. Propos. 22.
• * 1.585

  ••mys. in Gen. Hom. 30.
• * 1.586

  Psal. 4.4.
• * 1.587

  Neh. 2.4. Ruth. 2.4.20. Judg. 6.12.
• * 1.588

  Fuller. med.
• * 1.589

  Resp. Vid. Rhem. An∣not. in Acts 10. Sect. 6. Bellar. de bon. oper: lib. 1. c. 21.
• * 1.590

  Gal. 4.9.15.
• * 1.591

  Math. 6, 7. 1 Cor. 14.
• * 1.592

  1 Sam. 1.10.
• * 1.593

  Psal. 130.1.
• * 1.594

  Psal. 18.5.
• * 1.595

  Psal. 88.6, 7. Psal. 142.3.4.
• * 1.596

  Luk. 21.25, 26.
• * 1.597

  Psal. 68.20.
• * 1.598

  Heb. 5.7.
• * 1.599

  Psal. 145.18. Psal. 46.1.
• * 1.600

  1 Sam. 2.9.
• * 1.601

  1 Sam. 13.8.
• * 1.602

  Revel. 16.9.10, 11.21.
• * 1.603

  Isay. 45.7.
• * 1.604

  Isay. 50.10, 11.
• * 1.605

  Gen. 15.12.
• * 1.606

  Acts 27.20.
• * 1.607

  Psal. 91:
• * 1.608

  Psal. 56.3, 4.
• * 1.609

  1 Sam. 25.24.
• * 1.610

  1 Sam. 24.14. 1 Sam. 26.19, 20.
• * 1.611

  1 King. 1.17.
• * 1.612

  2 King. 1.13. Acts 26.2.27. & verse 25. Colos. 3.12. Acts 1.16. & 2.14.22.29.
• * 1.613

  Rom. 16.18.
• * 1.614

  Sueton:
• * 1.615

  2 Sam. 16.5.
• * 1.616

  Dic mihi si ve∣lis hominem ro∣gare ••t sic inci∣pias, Da mihi quod peto, non∣ne arrogans vi∣detur oratio? Gen. 18.27.30. 2 Sam. 7.22. 1 King. 8.23. 2 King. 19.6.15. Nehem. 1 5. Luke 11.2.
• * 1.617

  Psal. 65.3. 1 Pet. 5.10. Dan. 9.4, 5.
• * 1.618

  Gen. 24.12. and 32.9. Psal. 94.1.
• * 1.619

  Acts 1.24.
• * 1.620

  Acts. 4.29. Acts. 7.2. 1 Thes. 5.23. Rom. 15.5.13. 1 Tim. 1.17.
• * 1.621

  Heb. 13.20.
• * 1.622

  What Lending is.
• * 1.623

  Heming: Com∣ment in Jac. de mutuatione.
• * 1.624

  Philem. 18.19.
• * 1.625

  Exod. 22.6. Deut. 24. Pro. 20.16.
• * 1.626

  Gen. 42.36, 37. and 43.8, 9, 10. & 44.32.
• * 1.627

  Mutuatio Ac∣commodatio.
• * 1.628

  Heming. in Jac. 5.
• * 1.629

  Duo sunt con∣tractus qui de natura sui gra∣tuiti sunt, Mu∣um et Commo∣datum. Grat. decret, part. 2. Caus. 14. Quest. 3.
• * 1.630

  Exod. 3.21. & 11.2, 3. & 12.35, 36.
• * 1.631

  Pro. 16.7.
• * 1.632

  2 King. 4.7.
• * 1.633

  Psal. 112.5.
• * 1.634

  Neh. 5.10.
• * 1.635

  Amb. lib. de Tob. c. 2.
• * 1.636

  Just. Mart. orat. Authen. pro Christianis.
• * 1.637

  Math. 5.42.
• * 1.638

  Deut. 15.4.
• * 1.639

  Dr. Down, on Psal. 15. pag. 250. Fenton on Usu∣ry, lib. 2. c. 16.
• * 1.640

  Boltons dicourse of Usury. p. 37.
• * 1.641

  1 Cor. 13.5.
• * 1.642

  Luke 6.35.
• * 1.643

  Psal. 37.26.
• * 1.644

  Luth. in Decal.
• * 1.645

  Cicero de Offic. in fin.
• * 1.646

  Mosse on Vsu∣ry.
• * 1.647

  R••••••.
• * 1.648

  Deut. 23.19. Levit. 25.37.
• * 1.649

  Deut. 15.7, 8.
• * 1.650

  verse 9, 10.
• * 1.651

  Luke 16.1. & 19.13.
• * 1.652

  Math. 5.42. Luke 6.35.
• * 1.653

  Rom. 1.31.
• * 1.654

  Deut. 15.11. Levit. 25.22. Math. 5.52. Pro. 19.17.
• * 1.655

  Luke 6.34.
• * 1.656

  Deut. 24.10, 11, 12.17. Exod. 22.26, 27.
• * 1.657

  Amos. 2.8.
• * 1.658

  Math. 18.18.
• * 1.659

  Deut. 24.13.
• * 1.660

  Resp. Psal. 112.5.
• * 1.661

  2 Cor. 8.12.
• * 1.662

  Math. 25.9.
• * 1.663

  Psal. 37.21.
• * 1.664

  2 King. 6.5. 2 King. 4.1, 2.
• * 1.665

  Math. 5.7.
• * 1.666

  P••o. 22.7.
• * 1.667

  1 Cor. 7.21.
• * 1.668

  1 Thes. 4.6.
• * 1.669

  2 King. 4.7. Joseph. Antiq. lib. 3. cap. 2. Oecolamp. in Proph. Abdi∣am. Hier. Lyra in loc.
• * 1.670

  Aquin. 2.2 ae. q. 66. Art. 3.
• * 1.671

  Luke 6.13.
• * 1.672

  1 Sam. 25.28.
• * 1.673

  Resp. Prov. 6.3. Dr. Jerm. in oc••?
• * 1.674

  Spirit: sense.
• * 1.675

  Doct. Mystic.
• * 1.676

  Psal. 50, 10, 11. Hos. 2.9. 1 Sam. 25.11.
• * 1.677

  Joel 3, 5. Hag. 2.8.
• * 1.678

  1 King. 21.2.
• * 1.679

  Job. 1.21. 1 Tim. 6, 7.
• * 1.680

  Luk. 12.19, 20.
• * 1.681

  Psal. 49.11, 12
• * 1.682

  Deut. 9.4, 5, 6.
• * 1.683

  Job. 1.22.
• * 1.684

  1 Chron. 29.14 Luke 19.
• * 1.685

  2 King. 6.5.
• * 1.686

  1 Sam. 1.20.
• * 1.687

  Psal. 12.4.
• * 1.688

  Luke 4.6.
• * 1.689

  Deut. 10.14. Psal. 24.1.
• * 1.690

  Psal. 16.2.
• * 1.691

  Luke 19. Math. 25.
• * 1.692

  Pro. 3.16.
• * 1.693

  2 Pet. 1.4.
• * 1.694

  Luk. 16.1, 2.9. 1 Sam. 15.35. & 16.14.
• * 1.695

  1 Cor. 4.7.
• * 1.696

  2 Sam. 18.33
• * 1.697

  Job. 1, 2.
• * 1.698

  Psal. 116.12.
• * 1.699

  Ester. 5.3.
• * 1.700

  Neh. 2.5.
• * 1.701

  2 Sam. 24.22.24.
• * 1.702

  1 King. 2.20.
• * 1.703

  2 Sam. 19.32.38. Phil. 2.
• * 1.704

  verse 19.
• * 1.705

  Vs{que} ad aras.
• * 1.706

  Gen. 18.23, 24, 25.
• * 1.707

  Deut. 29.19.
• * 1.708

  Gen. 18.25.
• * 1.709

  James 4.2, 3.
• * 1.710

  Hos. 7.14.
• * 1.711

  Strom. lib. 4.
• * 1.712

  Math. 6.11.
• * 1.713

  1 King. 5.11. Judg. 7.13. 2 King. 4.22. Horat. l. 1. Epist. 10.
• * 1.714

  Lit. Doct.
• * 1.715

  2 King. 4.42, 43, 44.
• * 1.716

  verse 38.
• * 1.717

  1 Sam. 17.17.
• * 1.718

  2 Sam. 17.28, 29.
• * 1.719

  Ruth. 2.14.
• * 1.720

  Gen. 18.5, 7.8.
• * 1.721

  Mark. 6.41.
• * 1.722

  Lamprid. in vi∣ta, Heliog.
• * 1.723

  Sucton.
• * 1.724

  Acts 10.
• * 1.725

  Blunts voyage into Levant.
• * 1.726

  Luke 15.13. Phil. 3.19.
• * 1.727

  Luk. 16.19.21. Amos 6.6.
• * 1.728

  Numb. 11.34.
• * 1.729

  Pro. 23.20, 21
• * 1.730

  Ezek. 16.49.
• * 1.731

  Gen. 25.30.
• * 1.732

  Prov. 15.17.
• * 1.733

  Jerm. in loc.
• * 1.734

  Eccles. 10.19. 2 Sam. 13.28, 29.
• * 1.735

  1 Sam. 25.11.
• * 1.736

  Mald. in loc.
• * 1.737

  Deut. 14.26. & 16.15.
• * 1.738

  Joh. 2.1.-11.
• * 1.739

  Luke 5.29. Luke 19.7. Luke 10.38.
• * 1.740

  1 Sam. 25.
• * 1.741

  Si in uno con∣vivio 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.
• * 1.742

  Eccles. 6.9.
• * 1.743

  Mensa (saith Varro) quasi mesa, a media∣trix betwixt men.
• * 1.744

  1 Cor. 11.21.
• * 1.745

  Neh. 8.10. Luke 14.13.
• * 1.746

  In tribus autem panibus etiam illud significa∣tur unius esse substantiae Tri∣nitatem, 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.
• * 1.747

  Alia ratio dis∣putandi contra adversarios. &c.
• * 1.748

  Gal. 4.
• * 1.749

  Nobis autem jucunda sunt Trinitatis vesti∣gia in creaturis ibid.
• * 1.750

  Qui autem sunt isti tres panes nisi mysterii cae∣lestis alimentum Aug. de verb. Dom. Scr. 29.
• * 1.751

  Isay. 55.1, 2. John 6.27. 1 Pet. 2.2. 1 Tim. 1, 2.
• * 1.752

  Math. 6.11.
• * 1.753

  John 6.26, 27.
• * 1.754

  verse 33.35.48.
• * 1.755

  John 6.35.
• * 1.756

  Isay. 55.2. Pro. 9.5. Job. 23.12. Pro. 13.10.
• * 1.757

  2 Sam. 19.35.
• * 1.758

  2 King. 7.3.
• * 1.759

  1 Sam. 14.32.
• * 1.760

  1 Cor. 4.8.
• * 1.761

  Luke. 6.25.
• * 1.762

  John 6.27.
• * 1.763

  Isay. 55.2.
• * 1.764

  1 Pet. 2.2.
• * 1.765

  Jer. 4.3. Hos. 10.12.
• * 1.766

  Psal. 116.9. & 26.11. & 101.2. Psal. 18.29. Psal. 119.32, 1 Cor. 9.32. Cant. 2.15.
• * 1.767

  Ruth. 2.14.
• * 1.768

  Heb. 12.3, 4, 5.
• * 1.769

  Luke 8.55.
• * 1.770

  Gen. 28.20, 21, 22.
• * 1.771

  1 Tim. 6.8.
• * 1.772

  Pro. 30.7, 8.
• * 1.773

  Luke 11.2.
• * 1.774

  Senec. epist. 16.39. de benef. l. 2. c. 27.
• * 1.775

  Pro. 30.15.
• * 1.776

  Dr. Jermin. in loc.
• * 1.777

  Pro. 30.16.
• * 1.778

  2 King. 9.20.
• * 1.779

  Gen. 43.34.
• * 1.780

  Math. 26.39.
• * 1.781

  August Euchir. c. 101.
• * 1.782

  Sit oratio quae pro temporali∣bus est circa so∣las necessitates, restricta, Bern.
• * 1.783

  1 Tim. 6.8.
• * 1.784

  Deut. 17.16, 17.
• * 1.785

  1 Tim. 5.23.
• * 1.786

  2 Cor. 12.7, 8.
• * 1.787

  Math. 6.13.
• * 1.788

  Heb. 12.5, 6, 7.
• * 1.789

  1 Cor. 12.31. & 14.1.
• * 1.790

  Ames. de. Couse, p. 147.
• * 1.791

  Math. 21.3.
• * 1.792

  Acts 13.46. 1 Cor. 9.16. Rom. 13.5.
• * 1.793

  Acts 15.28. Rom. 12.13. 1 John 3.17. Luke 10.42.
• * 1.794

  Luke 23.17.
• * 1.795

  Necessitas non habet legem sed sibi legem f. cit.
• * 1.796

  Abbot, descript. of the world, p. 228.
• * 1.797

  1 Sam. 24.12, 13, 14.
• * 1.798

  Rom. 3.8.
• * 1.799

  Gen. 47.18.
• * 1.800

  2 King. 4.1, 2.
• * 1.801

  Neh. 5.1.-6.
• * 1.802

  1 Cor. 8.2.
• * 1.803

  2 Chron. 20.12. 2 King. 19.14. Psal. 70.5. & 86.1.
• * 1.804

  Psal. 25.18.
• * 1.805

  Deut. 11.12.
• * 1.806

  Luke 22.65.
• * 1.807

  Psal. 12.5.
• * 1.808

  Plin. lib. 10. c, 9.
• * 1.809

  Revel. 1.12.
• * 1.810

  1 Sam. 22.23. 1 Sam. 20.34.41. Psal. 35.14. Mark. 9.22.
• * 1.811

  Rom. 12.25. Heb. 13.3.
• * 1.812

  1 Thes. 3.7, 8, 9. 2 John 1.4. 2 Cor. 2, 3.
• * 1.813

  Neh. 1, 2, 3, 4. Dan. 9.4. Esth. 7.4. 2 Cor. 11.28, 29.
• * 1.814

  Amos 6.6.
• * 1.815

  John 11.16.
• * 1.816

  Isay. 63.9.
• * 1.817

  Math. 25.40.
• * 1.818

  Luke 10.33.
• * 1.819

  2 Sam. 10.2.
• * 1.820

  2 King. 14.14.
• * 1.821

  Acts 7.23. Luke 1.39.
• * 1.822

  verse 58.
• * 1.823

  Acts 15.36. Rom. 15.24. Heb. 13.23. 1 Thes. 3.6. Gal. 1.18.
• * 1.824

  2 Sam. 10.
• * 1.825

  Acts 28.14, 15.
• * 1.826

  Psal. 122.1.
• * 1.827

  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.
• * 1.828

  1 Sam. 18.4. 2 Sam. 9.1.
• * 1.829

  1 King. 5.8.11.
• * 1.830

  1 Thes. 3.6.
• * 1.831

  Danaeus de. amicit.
• * 1.832

  2 Cor. 12.15.
• * 1.833

  Psal. 35.12, 13. Jer. 18.20, 21. Omnia te ad∣vorsum spee∣tantia, nulla retrosum. 2 Tim. 3.1, 2. Use. 2.
• * 1.834

  Math. 24.12.
• * 1.835

  Aul. Gul.
• * 1.836

  Isay. 1.3.
• * 1.837

  Senec. Epist. 9. Ut ameris am a.
• * 1.838

  Aug. lib. de cat. rud.
• * 1.839

  2 King. 6.23. Use. 4.
• * 1.840

  1 John 4.16. Tantus tautum gratis tantillos et tales Bern: de dil: Dei. Luke 7.37.
• * 1.841

  1 Sam. 24.17.
• * 1.842

  2 Cor. 5.14. Pro. 8.17. John 14.21. Bern. Epist. 107.
• * 1.843

  Gen. 12.10. Gen. 26.1. Gen. 42.2. Gen. 43.2.
• * 1.844

  Ruth. 1.1, 2.
• * 1.845

  1 King. 18.16. 2 King. 3.
• * 1.846

  2 King. 7.3.
• * 1.847

  Luke 15.14. Math. 9.12.
• * 1.848

  Non omni•••• omnia tellus.
• * 1.849

  Judg. 18.10.
• * 1.850

  Judg. 11.6.
• * 1.851

  Judg. 15.17, 18, 19.
• * 1.852

  Heb. 11.••••.
• * 1.853

  Gen. 3.19.
• * 1.854

  Job. 17.13, 14.
• * 1.855

  2 Cor. 5.6. Rom. 2.7. Acts 1.25. Rom. 2.8, 9:
• * 1.856

  Psal. 84.7. Heb. 11.14.
• * 1.857

  Deut. 30.19.
• * 1.858

  Math. 7.13, 14
• * 1.859

  2. Psal. 50.23.
• * 1.860

  Jer. 6.16.
• * 1.861

  Jude 11. John 14.6.
• * 1.862

  Rom. 4.12.
• * 1.863

  John 14.4.
• * 1.864

  Rom. 3.17.
• * 1.865

  Math. 4.14. Isay. 48.17. Psal. 32.8.143.10. Exod. 33.12.
• * 1.866

  1 Tim. 3.15. Ephes. 5.15. Colos. 4. Isay. 30.21.
• * 1.867

  Psal. 122.1. Isay. 2, 3. Psal. 16.3.
• * 1.868

  H••b. 2.6. 2 Cor. 7.29. Heb. 12.1, 2.
• * 1.869

  1 Tim. 6.8. Mark. 6.8, 9. Math. 10.10.
• * 1.870

  Ephes. 6.16. Psal. 140.4, 5.
• * 1.871

  Ruth. 1.14.16.
• * 1.872

  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.
• * 1.873

  Pro. 30.11. Gen. 24.12.
• * 1.874

  Jer. 29.7. Ezra. 6.10. 1 Tim. 2.12.
• * 1.875

  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.
• * 1.876

  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 Fundatori∣bus et benefuc∣toribus. 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.
• * 1.877

  Ablativo. Pro obtrectato∣ribus & male∣dicis. Jer. 18.18, 19. 1 Cor. 4.13. James 5.14, 15, 16. 1 John 5.16. Perk. Reform. Cathol. de Pur∣gat.
• * 1.878

  Judg. 16.15. Math. 6.6. Si pro te solo, pro te solus ora∣bis: si pro om∣nibus rogas, omnes pro te re∣gabunt: Ambros.
• * 1.879

  Bellar. de arte. mor. lib. 2. c. 10
• * 1.880

  Gen. 43.5.
• * 1.881

  Math. 6.9.
• * 1.882

  Greenhams works, p. 14.
• * 1.883

  Ezra. 6.10.
• * 1.884

  1. Tim. 4, 5.
• * 1.885

  Mark. 2, 3.5.
• * 1.886

  Math. 8.13.
• * 1.887

  St. Stephanus non sic orâsset, Paulum hodie Ecclesia non haberet. Aug. Heb. 13.18, 19
• * 1.888

  Exod. 32.10.
• * 1.889

  Isay. 17.3.
• * 1.890

  verse 4, 5, 6.
• * 1.891

  Isay. 26.16.
• * 1.892

  Jer. 2.27. Hos. 5.15. & 6.1. Psal. 78.34.107.28. Judg. 6.6.2 Chron. 33. ii.
• * 1.893

  Dan. 4.33.34.
• * 1.894

  Luke 15.11.
• * 1.895

  Mark. 7.25.
• * 1.896

  2 Chro. 28.23. & 33.23. Jer. 2.20. & 5.3. Isay. 1.5. Resp.
• * 1.897

  Isay. 1.5. & 9.13.
• * 1.898

  Luke 23.
• * 1.899

  Isay. 8.21. Revel. 16.9.11.29.
• * 1.900

  Lament. 3.27. Psal. 119.71.
• * 1.901

  Pro. 29.15.
• * 1.902

  Job. 33.10.36.15.
• * 1.903

  Isay. 28.18.
• * 1.904

  Heb. 12.10, 11. Job. 33.16, 17. Psal. 119.67. Numb. 21.7. 2 Cor. 15.4. Jam. 4.8, 9.
• * 1.905

  Math. 10.28, 39.
• * 1.906

  Luke 22.
• * 1.907

  Amos. 9.9
• * 1.908

  Zach. 13.9. John 15.2. Isay. 27.9. & 48.10.
• * 1.909

  Isay. 26.16. 2 Chron. 20.34.13. 2 Cor. 12.10. Dr. Stoughton.
• * 1.910

  Gal. 6.14. 1 King. 19.4. 2 Cor. 5.4.
• * 1.911

  Gen. 13.2.
• * 1.912

  Gen. 20.6.
• * 1.913

  Hos. 2.6. 2 Cor. 12.7.
• * 1.914

  Job. 33.17, 18.
• * 1.915

  Rom. 5.3, 4.
• * 1.916

  2 Cor. 1.5. Rom. 5.3.
• * 1.917

  2 Cor. 11.32. 1 King. 2.26.
• * 1.918

  2 Cor. 1.5. Psal. 90.15.
• * 1.919

  Luke. 1.
• * 1.920

  2 Cor. 4.17.
• * 1.921

  Jer. 9.7.
• * 1.922

  Math. 18.7.
• * 1.923

  Acts. 14.22.
• * 1.924

  Rom. 8.29.
• * 1.925

  Heb. 2.10. Rom. 18.16, 17. Heb. 12.6, 7, 8.
• * 1.926

  Psal. 39.9. Psal. 62.1.
• * 1.927

  Levit. 26.41.
• * 1.928

  Rom. 5.3.
• * 1.929

  Jam. 1.2.9.
• * 1.930

  Job. 1.21. Psal. 41.11. 1 Thes. 5.18.
• * 1.931

  Jer. 10.24.
• * 1.932

  Jer. 17.16.
• * 1.933

  2 Sam. 13.25.
• * 1.934

  1 King. 2.23, 24.
• * 1.935

  Math. 20.20. Luke 9.54, 55.
• * 1.936

  Valer. Max. lib. 6.
• * 1.937

  Amicitia in malo esse non potest. Aug. ad Cons.
• * 1.938

  Mr. Tho. Fuller, mixt. Cont. p. 77.
• * 1.939

  Myst. Doct.
• * 1.940

  Psal. 115.3. Psal. 68.5. Psal. 113.5. Psal. 123.1.
• * 1.941

  1 King. 8.27.
• * 1.942

  Nusquam est & ubi{que} est. Bern.
• * 1.943

  Psal. 139.7, 8.
• * 1.944

  James 1.17. Rom. 15.25.
• * 1.945

  Revel. 21. Psal. 19.1. & 76.8. Rom. 1.18. Jam. 1.17. Psal. 102.19, 20.
• * 1.946

  Psal. 34.15. verse 17, 18. Psal. 145.18, 19
• * 1.947

  Psal. 102.17.19, 20.
• * 1.948

  Gen. 24.15. Numb. 14.20.
• * 1.949

  2 Sam. 22.7. Acts 4.31.
• * 1.950

  Dan. 9.20, 21. Psal. 35.13.
• * 1.951

  Dan. 10.12.
• * 1.952

  Psal. 32.5.
• * 1.953

  Isay. 65.24.
• * 1.954

  John 11.41.
• * 1.955

  John 20.28.
• * 1.956

  Psal. 6.8. Isay. 38.5.
• * 1.957

  Psal. 62.11.
• * 1.958

  Deut. 33.26, 27. Jer. 32.27. 2 Cor. 9.8.
• * 1.959

  1 King. 7.21.
• * 1.960

  Psal. 135.5, 6.
• * 1.961

  Isay. 2. ult.
• * 1.962

  Mich. 7.7. Psal. 65.2. & 86.7. & 6.9. Psal. 41.1.
• * 1.963

  James 1.5.
• * 1.964

  1 Thes. 5.23. Acts 4.24.
• * 1.965

  Psal. 86.5.15. Psal. 130.7. 2 Cor. 1.3.
• * 1.966

  Gen. 32.9.12. 2 Sam. 7.25. 1 King. 8.25. Psal. 119.147. & 143.1.
• * 1.967

  John 10.7. Rom. 11.36. 1 Tim. 2.5.
• * 1.968

  John 16.23. & 14.14. Aug. med. c. 5.
• * 1.969

  1 King. 10.72.
• * 1.970

  Revel. 5.5.
• * 1.971

  Exod. 34.29. Psal. 36.9. Luke 9.29.
• * 1.972

  Dan. 9.17.
• * 1.973

  Isay. 43.1, 2.
• * 1.974

  Psal. 27.10.
• * 1.975

  Aug. de. Temp Serm. 171. Tom. 10.
• * 1.976

  Chrysolog.
• * 1.977

  Psal. 121.3, 4.
• * 1.978

  Resp. Doct.
• * 1.979

  Job. 30.20.
• * 1.980

  Psal. 22.1, 2. Lament. 3.8.44. Cant. 5, 6.
• * 1.981

  Math. 15.22. &c.
• * 1.982

  Psal. 69.3.119.81, 82.123.
• * 1.983

  Isay. 49.14.
• * 1.984

  Luke 18.7, 8.
• * 1.985

  John 11.3.
• * 1.986

  verse 6.
• * 1.987

  verse 4.15.40
• * 1.988

  John 2.4.
• * 1.989

  Eccles. 3.11.
• * 1.990

  Psal. 9.9. & 86.7. Gen. 22.14. Isay. 33 9.10. Psal. 119.126.
• * 1.991

  Numb. 12.14.
• * 1.992

  Judg. 20.18.
• * 1.993

  2 Cor. 12.8.
• * 1.994

  Math. 15.25.28.
• * 1.995

  Psal. 116.1.
• * 1.996

  2 Cor. 1.8.
• * 1.997

  Cito data viles∣cunt. Acts 22.28.
• * 1.998

  Cant. 3.1-4.
• * 1.999

  Gen. 45.28. & 46.30. So Psal. 128. 1.-5. Pro. 13.12.19.
• * 1.1000

  1 Pet. 4.18.
• * 1.1001

  Job. 21.9.
• * 1.1002

  Psal. 18.41. Isay. 1.15. Pro. 1.29.30. Hos. 5, 6. John 9.31. Psal. 78.34.35. Neh. 9.27.
• * 1.1003

  Psal. 147.9.
• * 1.1004

  Neh. 9.8.
• * 1.1005

  Deut. 32.26.27 r Exod. 32.12, 13, 14. Psal. 105.48.
• * 1.1006

  Math. 27.25.
• * 1.1007

  Psal. 77.7, 8, 9.10. Jer. 15.18.
• * 1.1008

  Mark. 4.38.
• * 1.1009

  Gen. 32.24.
• * 1.1010

  ••ob. 13.24. Psal. 44.24. & 88.1.- Math. 14.25. Judg. 3.25.
• * 1.1011

  1 Pet. 4.12.
• * 1.1012

  Psal. 22.2. Psal. 31.21.
• * 1.1013

  Psal. 50.15.
• * 1.1014

  Psal. 85.8. Job. 9.16.
• * 1.1015

  1 Sam. 1.27. 1 King. 3.9. Psal. 21.4. Gen. 17, 18, 19. Psal. 138.3. 2 Cor. 12.8. 1 Sam. 1.20.
• * 1.1016

  Psal. 73.22.
• * 1.1017

  Psal. 28.1.
• * 1.1018

  Isay. 59.1, 2. Jer. 5.27.
• * 1.1019

  Jam. 4.3. Goodw. returne of Prayer.
• * 1.1020

  Luke 5.5.
• * 1.1021

  Phil. 4.6. 1 Thes. 5.17.
• * 1.1022

  2 Sam. 10.12.
• * 1.1023

  Isay. 56.6. er. 20.9.
• * 1.1024

  Heb. 2, 3.
• * 1.1025

  Psal. 145.16.
• * 1.1026

  Isay. 49.8.
• * 1.1027

  Gen. 22.
• * 1.1028

  Psal. 78.41.
• * 1.1029

  Psal. 9.16. & 40.1. Isay. 25.9. & 30.18. & 49.23.
• * 1.1030

  Aug. Confess. lib.
• * 1.1031

  Pro. 14.32. Psal. 37.37.
• * 1.1032

  Luke 2.25.28.
• * 1.1033

  Isay. 40.10. & 49.4.
• * 1.1034

  2 Tim. 2.28.
• * 1.1035

  Psal. 27. ult.
• * 1.1036

  Heb. 10.38.
• * 1.1037

  Text
• * 1.1038

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1039

  Litteral Doct.
• * 1.1040

  Pro. 22.13.
• * 1.1041

  Pro. 26.13.
• * 1.1042

  Cant. 5.3.
• * 1.1043

  Eccles. 7.29.
• * 1.1044

  G••n. 3.7, 8. verse 12.
• * 1.1045

  2 Sam. 11.8. verse 15. verse 27.
• * 1.1046

  M••. Harris, Beatitudes.
• * 1.1047

  See Mr. Dykes Deceit of the heart. And Mr. Dow∣names fourth part of his Christ: ware∣fare.
• * 1.1048

  Turbatio Ad∣mirationis. Luke 1.29.
• * 1.1049

  Turbatio Tim••∣ris. Math. 2, 3.
• * 1.1050

  Turbatio Occu∣pationis. Luke 10.41.
• * 1.1051

  Turbatio Com∣passionis. John 11.33.
• * 1.1052

  Turbatio Car∣nis. 1 Cor. 7.28.
• * 1.1053

  1 King. 18.18. Acts 16.20.
• * 1.1054

  Acts. 24.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1055

  Luke 18.1.
• * 1.1056

  verse 5.
• * 1.1057

  Pro. 15.19.
• * 1.1058

  Numb. 13.30.
• * 1.1059

  cap. 14.9, 24.
• * 1.1060

  1 King. 21.1, 2, 3.
• * 1.1061

  Gen. 10.9.
• * 1.1062

  Neh. 5.5.
• * 1.1063

  Hos. 12.7.
• * 1.1064

  Jer. 5.8.
• * 1.1065

  Josua 7.25.
• * 1.1066

  1 King. 18.22. 1 King. 22.6.
• * 1.1067

  Gal. 1.7. & 5.12. 2 Tim. 3.6. 1 Tim. 4.2.
• * 1.1068

  Philem. 11.
• * 1.1069

  Pro. 15.5.
• * 1.1070

  Dr. Hall.
• * 1.1071

  1 King. 18.18. Ezek. 34.18, 19.
• * 1.1072

  Judg. 11.35,
• * 1.1073

  Psal. 34.19.
• * 1.1074

  John 16.33.
• * 1.1075

  Heb. 11.26.
• * 1.1076

  Heb. 12.2.
• * 1.1077

  Cant. 8.6.
• * 1.1078

  Rom 8.35.
• * 1.1079

  1 Pet. 3.13.
• * 1.1080

  2 King. 9.22.
• * 1.1081

  2 Sam. 24.14,
• * 1.1082

  Gal. 6.17.
• * 1.1083

  Math. 26.10.
• * 1.1084

  Gal. 5.12.
• * 1.1085

  Myst. Doct.
• * 1.1086

  Lament. 3.1-19. Psal. 80.4. Job. 13 24. & 19.11. Psal. 88.3.14. John 4.43.
• * 1.1087

  Math. 15.24, 25.
• * 1.1088

  Gen. 42.7, 8, 9.
• * 1.1089

  verse 10.11.
• * 1.1090

  verse 12.14.
• * 1.1091

  verse 17.21.
• * 1.1092

  Hos. 5.15. & 6.2.
• * 1.1093

  Gen. 47.21.25.
• * 1.1094

  Gen. 43.15.
• * 1.1095

  verse 16.
• * 1.1096

  verse 18, 19, 20.
• * 1.1097

  Gen. 44.4, 5.
• * 1.1098

  verse 18. us{que} ad••fin. cap.
• * 1.1099

  Gen. 45.1. &c.
• * 1.1100

  Isay. 42.14.
• * 1.1101

  Job. 13.15.
• * 1.1102

  Psal. 26.2.
• * 1.1103

  Math 15, 16, 17. Hos. 5.15. & 6.1.
• * 1.1104

  Psal. 42.
• * 1.1105

  Job. 24.16.
• * 1.1106

  2 King. 6.32.
• * 1.1107

  Prov. 22.3.
• * 1.1108

  Numb. 27.21.
• * 1.1109

  1 Sam. 14.19.
• * 1.1110

  1 Sam. 7.5.
• * 1.1111

  Hag. 1, 2.
• * 1.1112

  Acts 24, 25.
• * 1.1113

  Eccles. 3.1.-9. Acts 8.21.
• * 1.1114

  Psal. 62.8.
• * 1.1115

  Psal. 106.3. Psal. 109.20.
• * 1.1116

  Eccles. 3.1, 2, 3 verse 11. Isay. 50.4. Psal. 1.3.
• * 1.1117

  2 Tim. 4.2. Aug. lib. de. past.
• * 1.1118

  Melch. Adam.
• * 1.1119

  Modò et modò sine paululum, &c: modò & modò non habe∣bunt modum, Aug. conf. lib. 8. Pro. 6.10. Cras do; non Hodie; sic nego quotidiè.
• * 1.1120

  Acts 1.7.17.26.
• * 1.1121

  Psal. 31.15.
• * 1.1122

  Eccles. 3.9.
• * 1.1123

  BB. Andrews.
• * 1.1124

  1 Sam. 13.13.
• * 1.1125

  1 King. 12.7.
• * 1.1126

  1 King. 13.18, 19.
• * 1.1127

  Luke 19.42.
• * 1.1128

  Acts 27.2.
• * 1.1129

  2 Sam. 11.1.
• * 1.1130

  Ephes. 5.16.
• * 1.1131

  1 Chron. 12.39.
• * 1.1132

  Rom. 12.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ambrose. Pellican. Calvin. Gualt. Martyr. Erasm.
• * 1.1133

  Eccles. 3.11.
• * 1.1134

  Dr. Jerm. in loc.
• * 1.1135

  Eccles. 9.12.
• * 1.1136

  Jer. 8.7.
• * 1.1137

  Pro. 6.6.
• * 1.1138

  Eccles. 8.5. Psal. 25.15.
• * 1.1139

  Psal. 25.15.
• * 1.1140

  Isay. 22.12, 23. Nehe. 8.10. Jam. 5.13. Amos 5.13. Pro. 3.2.7.
• * 1.1141

  Hol. 14.9.
• * 1.1142

  ••••cts 24, 25.
• * 1.1143

  1 Sam. 10.7. Eccles. 9.10.
• * 1.1144

  Math. 6.33.
• * 1.1145

  Luke 10.42.
• * 1.1146

  Math. 8.21, 22
• * 1.1147

  Neh. 2.6, 7.
• * 1.1148

  Pro. 3.27.28.
• * 1.1149

  Aptum est om∣ne bonum locis suis, & Landa∣bilia quae{que} sor∣descunt, nisi congrua sede potiantur Cassiod. lib. 6. Var. 22. Eccles. 3.11, Pro. 25.11.
• * 1.1150

  Luke 13.25. Math. 25.10, 11.
• * 1.1151

  Zeph. 2.1, 2.
• * 1.1152

  Dr. Preston on the Attrib. 1.2.4.82.
• * 1.1153

  Numb. 14.22:
• * 1.1154

  Heb. 4.3.
• * 1.1155

  Jer. 7.16.
• * 1.1156

  Jer. 11.11.14. & 14.11, 12. & 15.1.
• * 1.1157

  Ezek. 14.14.20.
• * 1.1158

  Amos 8.11, 12
• * 1.1159

  1 Cor. 16.9. 2 Cor. 6.2.
• * 1.1160

  Pro. 28.9.
• * 1.1161

  Eccles. 12.1, 2, 3.
• * 1.1162

  Eccles. 9.4.
• * 1.1163

  2 Sam. 12.22.
• * 1.1164

  Eccles. 9.10.12.
• * 1.1165

  Luk. 13.25, 26. Math. 25.11,
• * 1.1166

  Eccles. 9.12.
• * 1.1167

  1 Cor. 16.9. Resp. Gen. 28.17.
• * 1.1168

  Acts 7.55.
• * 1.1169

  Jer. 6.4.
• * 1.1170

  Jer. 5.31. & 14.14.
• * 1.1171

  Job. 14.5.
• * 1.1172

  Isay. 6.9, 10. Math. 13, 13. Luke 19.42, 43.
• * 1.1173

  Math. 21.12.
• * 1.1174

  Judg. 6.37.
• * 1.1175

  Exod. 10.23. Gen. 19.11.
• * 1.1176

  Heb. 12.17. Obj. Deut. 4.29.
• * 1.1177

  Jansenin Con∣cord Evang. e. 38.
• * 1.1178

  Pro. 1.30. Ezek. 24.13. Revel. 22.1.22.
• * 1.1179

  Deut. 3.26, 27.
• * 1.1180

  2 Sam. 12.14.
• * 1.1181

  Isay. 61.1.
• * 1.1182

  Psal. 95.8. Heb. 3.7, 8. Luke 12.12. 2 Cor. 6.2.
• * 1.1183

  Jam pueri qui∣escunt, & non est dignum, ut, propter te, in, ju∣rium patiantury. Aug. de Temp. Tom. 10. Ser. 171.
• * 1.1184

  Ruth. 4.16. 1 King. 17.19.
• * 1.1185

  Gen. 42.38. & 43.3-11.
• * 1.1186

  2 Sam. 19. 2-9.
• * 1.1187

  Ruth. 4.6. Lavater. in loc.
• * 1.1188

  Math. 10.37. Luke 14.26.
• * 1.1189

  1 Tim. 2.14.
• * 1.1190

  Acts 15.39. Colos. 4.10.
• * 1.1191

  Gen. 26.16.
• * 1.1192

  Rom. 1.30.
• * 1.1193

  2 Tim. 3.3.
• * 1.1194

  1 King. 3.27. 2 Pet. 2.8. Heb. 2.17.
• * 1.1195

  Jos. 9.23.
• * 1.1196

  Voluntas inor∣dinata est quae non est subor∣dinata.
• * 1.1197

  1 Sam. 2.29.
• * 1.1198

  Deut. 13.6, 7, 8 Luke 14.26.
• * 1.1199

  1 Sam. 6.12.
• * 1.1200

  Job. 38.28. Mal. 2.10. Heb. 12.9.
• * 1.1201

  Theoph. in loc.
• * 1.1202

  1 John 3.1.
• * 1.1203

  Deut. 32.30. Isay. 30.7. Psal. 94.16, 17. Psal. 60.11. & 94.16, 17. Lament. 1, 2. Psal. 18.41.
• * 1.1204

  Psal. 131.4. 1 King. 18.27.
• * 1.1205

  E••as. in Apoph. Cic.
• * 1.1206

  Psal. 9.19. & 59.4.
• * 1.1207

  Psal. 44.24. &
• * 1.1208

  verse 23.26.
• * 1.1209

  Psal. 44.23.
• * 1.1210

  Ainsworth Jun.
• * 1.1211

  Math. 8.24, 25.
• * 1.1212

  Jer. 2.13.
• * 1.1213

  Job. 28.14. 2 King. 6.26, Psal. 119.91.
• * 1.1214

  Lopez. de Go∣mara.
• * 1.1215

  1 Sam. 28.16.
• * 1.1216

  2 Chron. 16.12. Job. 13.4.
• * 1.1217

  Isay. 51.9. Psal 9.19. & 35.23. & 44.23. Math. 8.25.
• * 1.1218

  Jer. 31.26. Psal. 3.3. & 4.8. Acts 12.6.
• * 1.1219

  Levit. 26.6. Pro. 8.2.4. Job. 11.18, 19. Ezek. 34.25. Isay. 26.20.
• * 1.1220

  Isay. 28.20. Psal. 41.31.
• * 1.1221

  Pro. 22.27.
• * 1.1222

  Psal. 91.11. Heb. 1.14. Plut. Apoth.
• * 1.1223

  Eccles. 5.12. Isay. 57.2.
• * 1.1224

  John 11.12. Aug. Ser. 92. de Divers.
• * 1.1225

  Pro. 23.35.
• * 1.1226

  Psal. 127.2.
• * 1.1227

  Acts. 9.33.
• * 1.1228

  Gen. 49.4. 1 Chro. 5.1.
• * 1.1229

  Cant. 3.5.
• * 1.1230

  Dr. Hall. Pa∣raph. in loc.
• * 1.1231

  Cant. 2.7. & 8.4.
• * 1.1232

  Cant. 3.4.
• * 1.1233

  Psal. 23.2, 3. Cant. 1.7. Isay. 28.12.
• * 1.1234

  Math. 11.29.
• * 1.1235

  Bona & tran∣quilla conscien∣tia est lectus animae; in hoc requiem capit aemima. Bern. Serm. parn. 1. Psal. 116.7. Isay. 57.1.
• * 1.1236

  Psal. 16.9.
• * 1.1237

  Luke 16.22.
• * 1.1238

  Revel. 14.13.
• * 1.1239

  2 Thes. 1.7. Heb. 4.1.9.
• * 1.1240

  Rom. 14.1.
• * 1.1241

  Lament. 5.5.
• * 1.1242

  Psal. 38.3-8.
• * 1.1243

  Heb. 12.11.
• * 1.1244

  Psal. 116.7.
• * 1.1245

  1 Sam. 28.15.
• * 1.1246

  Job. 17.13. Isay. 26.19. Psal. 79.2, 3. Revel. 11.9.
• * 1.1247

  Eccles. 6.3. Deut. 28.26. Jer. 22.19.
• * 1.1248

  1 King. 13.31.
• * 1.1249

  verse 1, 2.
• * 1.1250

  Amos 2.1, 2, 3.
• * 1.1251

  Math. 27.63. De mortuis nil nisi bene. Deut. 34.6. J••de v. 9.
• * 1.1252

  Gen. 4.8. Gen. 10.9. Gal. 4.29. Gen 27.41. Exod. 3.7.
• * 1.1253

  Judg. 3.5. Psal. 83.6, 7, 8. Heb. 11.35-39.
• * 1.1254

  Euseb Eccl. Hist. Lib. 2. c. 26.
• * 1.1255

  Acts & Mon. sol. 1951.
• * 1.1256

  Dialog. cont. Lucis.
• * 1.1257

  Vid Aug. de. Heres. c. 10. & 49. & Enchir. per Lamb. Da∣neum. c. 25.
• * 1.1258

  Gal. 5.12.
• * 1.1259

  Niceph. Eccles. Hist. Lib. 8. c. 5.
• * 1.1260

  Cassiod, lib. 1. c. 12. Aug. lib. de Haeres. Ad quod vult deum. 1 Cor. 11.16. verse 18, 19.
• * 1.1261

  1 King. 12.28. Heb. 10.15.
• * 1.1262

  Gen. 25.22.
• * 1.1263

  Gen. 30.35. Jer. 12.9.
• * 1.1264

  2 Tim. 3.5.
• * 1.1265

  Revel. 9.7.
• * 1.1266

  Math. 10.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1267

  2 Cor. 11.26.
• * 1.1268

  Jos. 7.
• * 1.1269

  Mich. 4.4.
• * 1.1270

  Lament. 2.15.
• * 1.1271

  Cant. 5.7.
• * 1.1272

  Philippides.
• * 1.1273

  Math. 13.
• * 1.1274

  Judg. 19.29.
• * 1.1275

  Dan. 10. 2, 3. Neh. 1.1.11.21.
• * 1.1276

  Acts. 27.21.
• * 1.1277

  Psal. 137.5, 6.
• * 1.1278

  Rom. 14.19.
• * 1.1279

  Rom. 12.16.
• * 1.1280

  1 Unanimity.
• * 1.1281

  1 Cor. 1.16. 2 Cor. 13.11. Rom. 15.5, 6. Phil. 1.17. & 2.1, 2. & 3.16. & 4.2.
• * 1.1282

  Acts 2.46. & 4.32. & 5.12.
• * 1.1283

  Phil 3.16. Gal. 6.16.
• * 1.1284

  1 Cor. 13.19.
• * 1.1285

  Rom. 14.1.
• * 1.1286

  Rom. 12.16.
• * 1.1287

  Pro. 13.10.
• * 1.1288

  Ephes. 4.1, 2.3.
• * 1.1289

  S••eg. Epist. lib. 11.
• * 1.1290

  Math. 11.30.
• * 1.1291

  Gen. 13.9. Ruffia.
• * 1.1292

  Aug de. gest.
• * 1.1293

  Acts 20.24.
• * 1.1294

  2 King. 19.30.
• * 1.1295

  Rom. 12.10. Phil. 2.2. 1 Pet. 3.8. Ephes. 4.2. 1 Cor. 13.4.
• * 1.1296

  Psal. 122.6. Psal. 51.18. & 53.6. Rom. 15.5. 2 Thes. 3.16.
• * 1.1297

  1 Cor. 7.15. Colos. 3.15. Heb. 13.10. 1 Cor. 14.3. Isay. 9.6. Ephes. 6.
• * 1.1298

  Psal. 133.1.
• * 1.1299

  Rom. 15.5.
• * 1.1300

  Luke 2.14. Ephes. 2.13, 14. Colos. 1.20. Rom. 5.10. John. 14.21.23.
• * 1.1301

  Isay. 11.6. John 17.11, 22. Jer. 29.7. Psal. 122.6. Psal. 34.12, 13. 1 Pet. 3.10.
• * 1.1302

  Gen. 34.11.
• * 1.1303

  Philip. Camer. in oper. su••c. c. 30.
• * 1.1304

  1 Cor. 14.23.
• * 1.1305

  Psal. 44.13.
• * 1.1306

  Neh. 5.9.
• * 1.1307

  Isay. 11.13, 14.
• * 1.1308

  Math. 12.25.
• * 1.1309

  Pro. 14.1.
• * 1.1310

  Math. 28.7.
• * 1.1311

  Jos. 7.25.
• * 1.1312

  2 Thes. 1.7.
• * 1.1313

  See Acts, and Mon. of the Church. p. 1902 to 1950.
• * 1.1314

  August Epist. 15.
• * 1.1315

  Deut. 21.7.
• * 1.1316

  Nolle in causd est, non posse praetenditur. Sen. Epist. 116. Ruth. 4.6.
• * 1.1317

  Math. 21.27.
• * 1.1318

  John 12.39. Luke 14.20.
• * 1.1319

  Non posse pro no Velle.
• * 1.1320

  Luke 16.3.
• * 1.1321

  Luke 11.18. Math. 19.20. Rom. 2.14.
• * 1.1322

  Mr. Harris.
• * 1.1323

  Surius. 1. Tom. in vit. Basil.
• * 1.1324

  Luke 19.21. Math. 25.32.
• * 1.1325

  Phil. 4.13.
• * 1.1326

  Math. 23.37.
• * 1.1327

  Dan. 3.17, 18.
• * 1.1328

  Math. 8.2.
• * 1.1329

  Gen. 18.35. Numb. 23.19. Tit. 1, 2, Heb. 6.18. Gal. 6, 7. Jam. 1.13. Jam. 1.17. 1 Sam. 15.29.
• * 1.1330

  Job. 42.2. Math. 3.9. & 19.26. & 26.53. Rom. 9.18. Mal. 2.15. Nihil impossibi∣le nisi quod non vult. Tertul. de car∣ne. Christi. Psal. 115.3. Isay. 46.10. Gen. 19.22. Mark. 6.5.
• * 1.1331

  Job. 11.7, 8, 9.
• * 1.1332

  Rom. 9
• * 1.1333

  Ephes. ••••.4.
• * 1.1334

  Muscul. loc. com. p. 412.413. Rom. 8.29. Gen. 6.12, 13. Rom. 9.20-25.
• * 1.1335

  Asylum Haereti∣corum est omni∣petentia D••i. Chrys.
• * 1.1336

  Numb. 11.19.
• * 1.1337

  Pro. 78.29.
• * 1.1338

  1 Sam. 17.34.
• * 1.1339

  Numb. 13.22, 23.
• * 1.1340

  2 King. 7.2. Mark. 9.22. Joh. 11.21.38.
• * 1.1341

  So. Heb. 11.19.
• * 1.1342

  Rom. 4.19.20.
• * 1.1343

  Ezek. 33.11. Psal. 81.11. Hos. 7.1. Math. 23.37. 1 Tim. 2.4. Resp.
• * 1.1344

  Acts 26.18.
• * 1.1345

  Math. 23.37.
• * 1.1346

  Junius.
• * 1.1347

  Psal. 115.3.
• * 1.1348

  Rom. 12.2.
• * 1.1349

  Quis tam stulte curiosus est, qui filium suum mittat in scho∣lam ut quid Magister cogi∣tet, discat?
• * 1.1350

  Psal. 50.15.
• * 1.1351

  Math. 8.2.
• * 1.1352

  Jam. 4.15.
• * 1.1353

  Luke. 2.14.
• * 1.1354

  2 Chron. 20.12 Psal. 44.8—to the end.
• * 1.1355

  Judg. 10.13.15. Psal. 88.3-14. Dan. 6.10. Jon. 2.1, 2. Math. 20.30. Mark. 10.46.
• * 1.1356

  Math. 15.12.
• * 1.1357

  Mark. 7.23.
• * 1.1358

  Math. 15. verse 23.
• * 1.1359

  Math. 9.12.
• * 1.1360

  John 7.37. John 1.1.
• * 1.1361

  Colos. 2, 3. Pro. 9.3, 4.
• * 1.1362

  Esay. 61.1. Luke 4.18.
• * 1.1363

  Math. 15.
• * 1.1364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1365

  2 Sam. 3.8. 2 King 8.13.
• * 1.1366

  Mark. 7.28.
• * 1.1367

  Theophyl.
• * 1.1368

  1 John 5.4. Heb. 11. Psal. 61.2. Psal. 119.49.50.114. Rom. 4.20, 21.
• * 1.1369

  Peters enlarge∣ment by Mr. Harris. p. 19.
• * 1.1370

  Math. 19.25.26. & 22.26.29. Mark. 10.12. Luke 10.29.37. John 4.20.21. & 9.2. Mark. 12.32. Math. 32.46.
• * 1.1371

  John 8.6.
• * 1.1372

  Mark. 11.29.
• * 1.1373

  Acts 1.5.
• * 1.1374

  Luke 17.37.
• * 1.1375

  Luke 13.24.
• * 1.1376

  John 21, 22.
• * 1.1377

  1 King. 10.1. 2 Chron. 9.1. Colos. 2, 3. John 2.25.
• * 1.1378

  1 King. 3.24, 25, 26.
• * 1.1379

  Rom. 10.7.
• * 1.1380

  Rom. 10.8.
• * 1.1381

  2 King. 22.34.
• * 1.1382

  Mr. Hales. on 2 Pet. 3 16. pag. 25.
• * 1.1383

  1 King. 1.13.
• * 1.1384

  Psal. 85.8.
• * 1.1385

  Joh. 3, 3, 5. Isa. 21.10. 1 Ioh. 1.1. 1 Cor. 11.23, Act. 28.23.
• * 1.1386

  Ioh. 4.21. Ioh. 14.11.
• * 1.1387

  Math. 5.20, 22, 28, 32, 34.
• * 1.1388

  Rev. 1.5. & 3.14. 1 Ioh. 5.7. 1 Pet. 2.22. Rom. 3.4. 1 Cor. 13.9. Iohn. 14.6. Ioh. 1.1.
• * 1.1389

  Dr. Dunn.
• * 1.1390

  Luke 19.46. & 24.46. Ioh. 8.17. & 10.34. & 5.33. Resp.
• * 1.1391

  Ioh. 5.34. Ioh. 3.35.
• * 1.1392

  Ioh. 13.5.
• * 1.1393

  2. Ioh. 5.31, 32. Resp.
• * 1.1394

  John 1.29.
• * 1.1395

  Iohn 8.13. Ver. 14.
• * 1.1396

  Iohn 3.11.
• * 1.1397

  Dr. Prid. Lect. de te∣stib.
• * 1.1398

  Whitak.
• * 1.1399

  Dr. Potter's Answ. to Char. mista∣ken, p. 141.
• * 1.1400

  Tit. 1.12.
• * 1.1401

  Esay 35.1. John 12.38. Rom. 10.16. Acts 7.38. Heb. 1.2. Revel. 2.7. Heb. 5.12. Luke 10.16. 1 Tim. 6.3.-5.
• * 1.1402

  Revel. 3.14. 2 Cor. 1.20. 1 Pet. 2.22.
• * 1.1403

  John 10.3.
• * 1.1404

  Gen. 22.2. Gal. 1.16. Gen. 16.5, & 17, 16. Rom. 4.20. Heb. 11.11. Gen 6.13, 17. Joh. 3.4, 5. Heb. 11.7. Heb. 11.3. Math. 8.3. 1 King 13.18. Gal. 2.13. Acts 3.1, 12.
• * 1.1405

  1 John 5.6.
• * 1.1406

  Acts 2. Acts 7. Acts 13.26, 40. Rom. 11.13.
• * 1.1407

  1 Cor. 3.7. Rom. 15.6.
• * 1.1408

  2 Sam. 12.5, 6.
• * 1.1409

  Math. 21.33.
• * 1.1410

  Cant. 1.6.
• * 1.1411

  2 Tim. 4.2.
• * 1.1412

  Math. 23.27.
• * 1.1413

  Prov. 15.19.
• * 1.1414

  Exod. 37.17. Deut. 16.16. Psal. 84.6.
• * 1.1415

  Numb. 13.28.
• * 1.1416

  Numb. 14.9.
• * 1.1417

  Numb. 14.24.
• * 1.1418

  1 Sam. 17.28. Vers. 33, 41, 42, 43. Mark 2.4.
• * 1.1419

  Luke 19.2, 3.
• * 1.1420

  Nehil in volun∣tate quod non prius fuerat in Intellectu.
• * 1.1421

  Intellectus non imperat sed solummodo sig∣nificat volun∣tatem imperan∣tis.
• * 1.1422

  Psal. 81.17. Isa. 30 9. Ezek. 3.7.
• * 1.1423

  Math. 22.3•• Math. 23.37.
• * 1.1424

  Rom. 17.18, 19. Resp.
• * 1.1425

  Vers. 20, 25.
• * 1.1426

  Phil. 4.13.
• * 1.1427

  2 Cor. 8.5.
• * 1.1428

  Psal. 119.5.
• * 1.1429

  Gal. 5.17.
• * 1.1430

  2 Kings 5.
• * 1.1431

  Phil. 2.13.
• * 1.1432

  Heb. 13.18. Acts 24.16.
• * 1.1433

  Prov. 21.25.
• * 1.1434

  Prov. 26.25.
• * 1.1435

  Numb. 23.10. John 6.3 4, 35, 36. Luke 23.20. Verse 24. Prov. 13.4.
• * 1.1436

  2 Cor. 7.12. Rom. 7.24.
• * 1.1437

  Psal. 42.1.
• * 1.1438

  Gen. 30.1. Judg. 15.18. Psal. 119.20.
• * 1.1439

  Psal. 119.10.
• * 1.1440

  Math. 19.17.
• * 1.1441

  Psal. 110.3. Psal. 40.8. Judg. 5.2, 9. 1 Chron. 29.6, 9, 14. 2 Chron. 17.16. Nohem 11.2. Rom. 12.1.
• * 1.1442

  1 Cor. 9.17.
• * 1.1443

  2 Cor. 8.10.
• * 1.1444

  Colos. 3.23.
• * 1.1445

  Quicquid fieri vult voluntas, hoc factum re∣putat Deus. 2 Cor. 8.12. Numb. 14.4. Neh. 9.16, 17. Heb. 11.17.
• * 1.1446

  Rom. 8.7.
• * 1.1447

  Psal. 51.12. John 8.36.
• * 1.1448

  Rom. 7.25.
• * 1.1449

  1 Chron. 29.6.
• * 1.1450

  Rom. 7.18.
• * 1.1451

  2 Chron. 30.19. Psal. 105.4. 2 Thes. 3.13. Gal. 6.9. Heb. 12.3. 2 Tim. 1.6. 2 Pet. 1.13.
• * 1.1452

  Jon. 2.4.
• * 1.1453

  Esay 26.8.
• * 1.1454

  1 Thes. 2.18.
• * 1.1455

  1 Tim. 5.23.
• * 1.1456

  2 Cor. 8.2, 3.
• * 1.1457

  2 Cor. 8.12.
• * 1.1458

  Math. 26.41.
• * 1.1459

  1. Sam. 20.14, 15.
• * 1.1460

  2 Sam. 9.1.
• * 1.1461

  2 Sam. 16.1, 2, 3. 2 Sam. 9.7.
• * 1.1462

  2 Sam. 19.24.
• * 1.1463

  1 King. 1.15.
• * 1.1464

  Verse 29.30.
• * 1.1465

  Math. 3.13.
• * 1.1466

  Joh. 13.6.
• * 1.1467

  Judg. 16.15.
• * 1.1468

  Ephes. 5.26.
• * 1.1469

  1 Sam. 25.32.
• * 1.1470

  Luke 11.42.
• * 1.1471

  Act. 11.29.
• * 1.1472

  1 Cor. 16.1.
• * 1.1473

  Act. 2.45.
• * 1.1474

  Deut. 15.11. Isa. 58.7. Luke 14.12, 13, 14. Rom. 12.13. 2 Cor. 8.14. & 9.12. Communis et ordinaria. Deut. 15.11. Gravis. Deut. 28.48. Extrema. Job 31.9.
• * 1.1475

  Math. 25.35.
• * 1.1476

  2 Sam. 17.7.
• * 1.1477

  Psal. 112.5.
• * 1.1478

  Math. 6.3:
• * 1.1479

  Prov. 22.9.
• * 1.1480

  Rev. 1.12.
• * 1.1481

  Psal. 21.2, 3. Isa. 21.14.
• * 1.1482

  Prov. 5.15, 16. Luke 8.11.
• * 1.1483

  Luke 12.32.
• * 1.1484

  Ester 3.5, 6.
• * 1.1485

  Chap. 5.1, 2, 3.
• * 1.1486

  Chap. 6.1.
• * 1.1487

  Chap. 9.22.
• * 1.1488

  Nark 4.3.
• * 1.1489

  Rev. 1.16.
• * 1.1490

  Psal. 68.1.
• * 1.1491

  Psal. 83.2, 4, 12, & 94, 4, 5, 6.
• * 1.1492

  Verse 7.8, 9.
• * 1.1493

  Psal. 11.4.
• * 1.1494

  B. B. King. Serm. at White∣hall. Nov. 5. 16••8.
• * 1.1495

  Eccles. 8.11.
• * 1.1496

  Luke 18.6, 7, 8.
• * 1.1497

  Esay 33.10.
• * 1.1498

  Psal. 102.20.
• * 1.1499

  1 Sam. 1.27. 1 King. 3.9.12. Psal. 21.4. Exod. 13.21.
• * 1.1500

  Exod. 16.4. Exod. 17.6. Psal. 116.8.
• * 1.1501

  Non tribuit quod volumus ut tribuat quod malinus. Aug. Gen. 17.18, 19. Deut. 3.26, & 32, 49. 1 Sam. 12.22.
• * 1.1502

  2 Cor. 12.8. Heb. 5.7. Esay 60.17.
• * 1.1503

  Gen. 17.18, 20.
• * 1.1504

  2 Sam. 7, 2. Verse 23.
• * 1.1505

  1 Cor. 12.13.
• * 1.1506

  Revel. 3.8.
• * 1.1507

  Rom. 8.27.
• * 1.1508

  Luke 9.54.
• * 1.1509

  Math. 36.29.
• * 1.1510

  1 John 5.14.
• * 1.1511

  Psal. 78.••1.
• * 1.1512

  Quod non dat Deus, non est necessarium.
• * 1.1513

  Gen. 22.17, 18.
• * 1.1514

  Gen. 28.20. Gen. 32.10.
• * 1.1515

  Gen. 41.41.
• * 1.1516

  Psal. 21.4.
• * 1.1517

  1 King. 3.9, 12, 13.
• * 1.1518

  Esay 38.3.
• * 1.1519

  Luke 15.19.
• * 1.1520

  Math. 18.26.
• * 1.1521

  Math. 9.2, 6, 7.
• * 1.1522

  John 4.47.53.
• * 1.1523

  Luke 23.42, 43.
• * 1.1524

  Jam. 1.5. 1 Tim. 6.17. Rom. 10.12.
• * 1.1525

  Ephes. 3.20.
• * 1.1526

  Numb. 17.8, 9.
• * 1.1527

  Isa. 32.5. 1 Sam. 18.
• * 1.1528

  Gen. 34 11. E••od. 22.16, 17. 1 Sam. 18.17, 18.
• * 1.1529

  Vers. 29. Vers. 22. Vers. 25.
• * 1.1530

  1 Sam. 25.3. Vers. 36.
• * 1.1531

  Math. 4.8, 9.
• * 1.1532

  Luke 4.6, 7.
• * 1.1533

  Psal. 24.1.
• * 1.1534

  Math. 16.26.
• * 1.1535

  Paov. 10.16.
• * 1.1536

  Prov. 1.14.
• * 1.1537

  Deut. 16.19. 2 King. 5.16.
• * 1.1538

  Numb. 6.22.
• * 1.1539

  Dan. 5.17. 2 King. 5.16.
• * 1.1540

  1 Sam. 8.5, 19. Hos. 13.11. Psal. 78.25. Numb. 11.4, 43.
• * 1.1541

  Numb. 23. Math. 8.31, 32.
• * 1.1542

  Luke 18.1.
• * 1.1543

  Exod. 32.22.
• * 1.1544

  Exod. 32.10.
• * 1.1545

  Gen. 32.24. Gen. 48.16. Gen. 32.26, 28.
• * 1.1546

  Hos. 12.34.
• * 1.1547

  Joel 2.3.
• * 1.1548

  1 Sam. 1.15. Psal. 119.145.146. Jam. 5.16. Ver. 17, 18.
• * 1.1549

  Heb. 5.7.
• * 1.1550

  Psal. 27.4. Psal. 69.3. Isa. 62.9. Ver. 6, 7.
• * 1.1551

  2 Cor. 12.
• * 1.1552

  Gen. 32.24.
• * 1.1553

  Col. 4.2. 1 Thess. 5.27. Luke 18.1.
• * 1.1554

  Rev. 3.16.
• * 1.1555

  Exod. 14.15.
• * 1.1556

  1 Sam. 1.13.
• * 1.1557

  Act. 9.11.
• * 1.1558

  Psal. 141.2.
• * 1.1559

  Isa. 1.15.
• * 1.1560

  Luke 14.31, 32.
• * 1.1561

  Isa. 33.7
• * 1.1562

  Zach. 4.6.
• * 1.1563

  Rom. 8.
• * 1.1564

  Isa. 55.
• * 1.1565

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 privat. et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pudor.
• * 1.1566

  Paulin. E∣p••st. lib. 1. Epist. 4.
• * 1.1567

  Melchier Adam in vita Luther's
• * 1.1568

  Dr. Donn, fol. p. 522. Gen. 18.22, 33.
• * 1.1569

  Math. 26.39, 42.
• * 1.1570

  Psal. 42.1, 2. Rom. 15.30.
• * 1.1571

  Isa. 45.9. & 64.1.
• * 1.1572

  Dan. 9.
• * 1.1573

  Text. Vers, 9, 10, 11, 12, 13.
• * 1.1574

  1 King. 8.33. Psal. 27.8. Math. 26.41. Ephes. 6.16. Phil. 4.6. Col. 4.2. 1 Thess. 5.17, 18. 1 Tim. 2.8. Jam. 5.13. 1 Pet. 4 7.
• * 1.1575

  Exod. 14.13. & 32.11. Numb. 21.7. Psal. 55.17. & 119.164. Dan. 7.10. Act. 2.42. & 6.4. 1 Cor. 1.2. 2. Tim. 2.19.
• * 1.1576

  Rom. 8.16, 17. Heb. 4 14. Rev. 8.3, 4. Joh. 16.23.
• * 1.1577

  Ursinus.
• * 1.1578

  Dan. 6.8, 9. Vers. 10.
• * 1.1579

  Chrys. de Orand. Deum. lib. 1. Polan. in Dan. 6.10.
• * 1.1580

  Mr. Tho: Fuller, Med. lib. 2. p. 6.
• * 1.1581

  Jos. 1.9.
• * 1.1582

  I Sam. 13.28.
• * 1.1583

  Gen. 32.9.
• * 1.1584

  John 5.11.
• * 1.1585

  Psal. 145.10.
• * 1.1586

  1 Tim. 5.8.
• * 1.1587

  1 Pet. 3.7. 1 Sam. 1.10. Luke 2.37.
• * 1.1588

  Danaeus in orat Dom. c. 4. Psal. 8.2.
• * 1.1589

  Eyf. 1. Colos. p. 15.
• * 1.1590

  Acts 6.4. Jam. 5.14.
• * 1.1591

  Psal. 107. & 147.
• * 1.1592

  Esay 1.15. Psal. 50.16. Prov. 15.8. Resp. Acts 8.22.
• * 1.1593

  John 9.13.
• * 1.1594

  1 King. 21.29.
• * 1.1595

  Psal. 133.
• * 1.1596

  Revel. 5.8.
• * 1.1597

  Hab. 2.4.
• * 1.1598

  Psal. 79.6. Zeph. 3.1. Dan. 9.13. Exek. 22.30.
• * 1.1599

  Bonavent in Loc.
• * 1.1600

  Aug.
• * 1.1601

  Colos. 4.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1602

  Rom. 15.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1603

  Jam. 5.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1604

  Dr. Hall. De∣cad. lib. 4. Epist. 7.
• * 1.1605

  Dr. Harris his Theo. of pray∣er. Rom. 8.25.
• * 1.1606

  Math. 20.21.
• * 1.1607

  Rom. 8.26.
• * 1.1608

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1609

  Jam. 2.3. Eccles. 5.2. Exod. 12.11.
• * 1.1610

  1 Cor. 14.15.
• * 1.1611

  Heb. 4.2. Jam. 1.6, 7. 1 Tim. 2.8. Psal. 26.6, & 66, 18. Job 11.3. Esay 1.16. Psal. 10.17. 2 Chron. 7.14. Psal. 34.6, 18. Luke 18.14.
• * 1.1612

  Psal. 41.1. Math. 6.14.15, & 18. ult. 1 Tim. 2.8.
• * 1.1613

  Psal. 37.7, & 40, 1. Lament. 3.26.
• * 1.1614

  Jam. 4.3. 1 Cor. 14.15.
• * 1.1615

  Rom. 8.7. Psal. 14.4.
• * 1.1616

  Math. 26.41.
• * 1.1617

  Psal. 40.12. Nihil in mundo est fugacius corde meo. Bern.
• * 1.1618

  Hier. in Dialog. advers. Lucifer.
• * 1.1619

  Full. Med. lib. 1. p. 80.
• * 1.1620

  Playfer.
• * 1.1621

  Act. 16.16.
• * 1.1622

  Math. 6.6.
• * 1.1623

  Rev. 22.14.
• * 1.1624

  Quint. Curt. lib. 8.
• * 1.1625

  Luke 14.28.
• * 1.1626

  Psal. 51.4. Isa. 59.12, 13. Noh. 9.10. Dan. 9.10, 11. Ver. 14. 1 King. 24.17
• * 1.1627

  1 Thess. 5.18. Psal. 103.2.
• * 1.1628

  Ephes. 1.3.
• * 1.1629

  Math. 6.9.
• * 1.1630

  Math. 6.33.
• * 1.1631

  Aug. Tom. 10. Hom. 4••. de orat. Dam.
• * 1.1632

  Paraus, in Math. 6.9.
• * 1.1633

  Psal. 66.18.
• * 1.1634

  Isa. 1.10.
• * 1.1635

  Psal. 40.12. 1 Pet. 3.7. Gen. 15.11.
• * 1.1636

  Math. 19.22.
• * 1.1637

  Gen. 22.5.
• * 1.1638

  Neh. 3.
• * 1.1639

  Cap. 4.3.
• * 1.1640

  Chap. 4.17. Math. 26.41. Col. 9.3. 1 Pet. 4.7.
• * 1.1641

  Psal. 127.1.
• * 1.1642

  Zach. 12.10. Rom. 8.26.
• * 1.1643

  2 Sam. 7.27. Gal. 4.6.
• * 1.1644

  Mr. Henry Smith in his Ladder of Peace.
• * 1.1645

  Job. 27.10.
• * 1.1646

  1 John 2.1.
• * 1.1647

  Adaequatus conceptus.
• * 1.1648

  1 Tim. 1.17. 2 Tim. 2.13. Act. 17.24.25. Tit. 1, 2.
• * 1.1649

  Acts 7.48. Rom. 16.27.
• * 1.1650

  Exod. 34, 6.
• * 1.1651

  Colos. 2.9. John 17.3. John 14.9.
• * 1.1652

  Psal 77.3. Psal. 32.3. & 102.5, 6. & 55.2. Isay. 34.14. Psal. 142.3.143.4.
• * 1.1653

  Rom. 8.26.
• * 1.1654

  Psal. 77.1. & 38.9. & 39.12. Isay. 38.5. Lament. 5.56. Psal. 119.25. verse 159. Isay. 64.7. 2 Tim. 1.6. Hos. 14.2.
• * 1.1655

  1 Cor. 14.16.
• * 1.1656

  Numb. 6.24, 25, 26.10.35. Luke 11.1. Math. 26.44.
• * 1.1657

  Resp. Ames. Cas. Cons. lib. 4, c. 14. Baldwin. de Cas. Consc. lib. 2. c. 7. Cas. 14.
• * 1.1658

  Heb. 6.10.
• * 1.1659

  Psal. 57.7.
• * 1.1660

  Eccles. 10.2.
• * 1.1661

  Dr. Preston.
• * 1.1662

  Bald. Cas. Cons. lib. 1. c. 7. Cas. 14. Aug. Epist. 121. Cassian. Instit. lib. 2. c. 10.
• * 1.1663

  Psal. 81.10. Psal. 3. & 5.1, 2. & 19.14. & 17.1. & 57.7, 8,
• * 1.1664

  Cor. 14, 15, 16.
• * 1.1665

  Pet. Mart. in 1 Sam. 1.12.
• * 1.1666

  Jam. 3.9. Psal. 16.9.57.8.108.1.
• * 1.1667

  Robins. Essay on Tempt.
• * 1.1668

  Tho. Full. his mixt. Cont. Med. 17.
• * 1.1669

  Multa petenti∣bus desunt multa.
• * 1.1670

  Jam. 1.5.
• * 1.1671

  2 Chro. 20.12. 1 Sam. 1.6.15. Psal. 60.11. Luk. 15, 16, 17. Math. 9.12.
• * 1.1672

  Luke 18.11. Revel. 3.17. Gen. 4.26.
• * 1.1673

  Luk. 18.13. Jam. 4.6.
• * 1.1674

  Psalm. 60.11.
• * 1.1675

  Psal. 73.25, 26.
• * 1.1676

  verse 28.
• * 1.1677

  Dan. 9 8, 9.
• * 1.1678

  Gen. 32.10. Gen. 18.27. Psal. 22.6. Pro. 30.2. Math. 8.8. Luke 15.19. Luke 18.14.
• * 1.1679

  Math. 6.8.
• * 1.1680

  Jer. 29.11.12. Phil. 4.6.
• * 1.1681

  Hos. 4.14.
• * 1.1682

  Isay. 55.2.
• * 1.1683

  Gen. 12.18.21.33. Psal. 4.1. & 50.15. Phil. 4.6.
• * 1.1684

  Psal. 119.58. Dan. 9.57, 18, 19. 2 Tim. 1.18. Exod. 9.19. 2 Chron. 6.13. Ezra. 9.5. Dan. 6.10. Psal. 95.9. Mark. 10.7. Luke 22.41. Acts 9.40. & 20.36. Ephes. 3.14. Math. 6.11.
• * 1.1685

  Math. 6.11.
• * 1.1686

  Pro. 24.40. Pro. 18.23.
• * 1.1687

  Job. 1.21.
• * 1.1688

  Relation of the Life and Death of Dr. Donn before his first, vol. of Serm.
• * 1.1689

  Isay. 45.11. Resp. Hos. 12.3.4.
• * 1.1690

  Psal. 140.13.
• * 1.1691

  Heb. 10.22. Obj.
• * 1.1692

  2. Sam. 22.4. Deut. 4.7. Psal. 86.5. Isay. 58.9. Jer. 3.19. & 29.11, 12. Ezek. 36, 37.
• * 1.1693

  Psal. 2.8.
• * 1.1694

  Psal. 50.5. & 81.16. Jam. 1.5. Jer. 33.3. Pro. 2.3, 5.
• * 1.1695

  Isay. 65.1.24. Math. 14.13, 14. Mark. 3.3. Luke 7.13. John 5.6. & 9.6.
• * 1.1696

  Resp. Rom. 10.20.
• * 1.1697

  Acts 9.11.
• * 1.1698

  Math. 8.16, 17
• * 1.1699

  Jer. 29.11, 12.
• * 1.1700

  Jam. 4.2.
• * 1.1701

  Psal. 81.
• * 1.1702

  Job. 15.4.
• * 1.1703

  Psal. 81.
• * 1.1704

  Psal. 34.15.
• * 1.1705

  Acts 8.22.
• * 1.1706

  Psal. 145.18, 19.
• * 1.1707

  Psal. 10.17.
• * 1.1708

  Psal. 34.15. Aures ejus in precibus eorum. Isay. 65.24.
• * 1.1709

  Dr. Playfer.
• * 1.1710

  Jsou. 10.12.
• * 1.1711

  verse 14.
• * 1.1712

  John 16.23. 1. John 5.14, 15.
• * 1.1713

  Jam. 1.5. & 5.14, 15.
• * 1.1714

  Psal. 65.2.
• * 1.1715

  Rom. 8.26.
• * 1.1716

  Psal. 50.15. & 91.15.
• * 1.1717

  Philem. verse 10.12.
• * 1.1718

  Revel. 8.3. John 11.41.
• * 1.1719

  John 16.26, 27.
• * 1.1720

  Psal. 119.149: Use.
• * 1.1721

  Esth. 5.2, 3.
• * 1.1722

  1 King. 2.20.
• * 1.1723

  Dan. Chron. p. 75.
• * 1.1724

  Eccles. 10.19.
• * 1.1725

  Ier. 38.5.
• * 1.1726

  Quid est cur∣nihil petis, &c: Lamprid. in vi∣ta ejus.
• * 1.1727

  John 16.24.
• * 1.1728

  Jer. 11.14. Resp.
• * 1.1729

  Isay. 1.22.
• * 1.1730

  Luke 18.11, 12.
• * 1.1731

  Jam. 1.5. 1 Tim. 2.8. Acts 8.22. James 5.16, 17. Math. 6.5, 6. Job. 27. 10. Gal. 4.6. Rom. 8.26, 27. John 14.13, 14. & 16.23.
• * 1.1732

  Ezek. 14.3, 4.
• * 1.1733

  Luke 9.54. Jam. 4.3.
• * 1.1734

  John 3.27. & 16.23. Jam. 1.5. Mach. 6.11. Reas. Philem. 22.
• * 1.1735

  Luke 21.36 Acts 5.4. 2 Thes. 1.5. Colos. 1.10. Revel. 3, 4. Resp. Math. 3.8.
• * 1.1736

  Rom. 6.21. Gal. 5.19, 20, 21,
• * 1.1737

  Luke 10.7.
• * 1.1738

  Gen. 32.10. Math. 3.11.
• * 1.1739

  1 Cor. 15.10. Isay. 26.12. 2 Cor. 3.5. Phil. 2.13. John 15.5.
• * 1.1740

  Rom. 8.12.
• * 1.1741

  Math. 18.25. Luke 17.9, 10.
• * 1.1742

  Psal. 16.2. Job. 22.1. Rom. 11.35, 36.
• * 1.1743

  Gal. 5.17. Isay. 64.6. Eccles. 7.22. Jam. 3.3. Rom. 3.10.12.20.
• * 1.1744

  Rom. 8.18.
• * 1.1745

  Dan. 9.9. Rom. 4.5. 1 Cor. 4.4. Phil. 3.8, 9. Vega. Bellar.
• * 1.1746

  1 Cor. 4.7.
• * 1.1747

  Bishop An∣drewes Serm. at Spittle.
• * 1.1748

  Deut. 9.5, & 32, 27.
• * 1.1749

  Mark 5.27, 33. Luke 7.6, 7. Luke 15.21. Luke 18.13. Math. 15.27.
• * 1.1750

  Heb. 4.16.
• * 1.1751

  Psal. 50.15. Phil. 4.6.
• * 1.1752

  Deut. 16.12.
• * 1.1753

  Gen. 43.25.
• * 1.1754

  Psal. 103.1, 2.
• * 1.1755

  Lukke 17.17, 18.
• * 1.1756

  Math. 10.6, & 15, 24, & 18, 11. Luke 19.20. 2 Cor. 4.3.
• * 1.1757

  Luke 15.4, 6, 9, 24, 32.
• * 1.1758

  Rom. 3.23, 24. Ephs. 2.12. Psal. 58.3. Esay 53.6.
• * 1.1759

  Rom. 3.12.
• * 1.1760

  Eccles. 7.29.
• * 1.1761

  Rom. 5.12, 18.
• * 1.1762

  1 John. 2.16. Luke 12.15.
• * 1.1763

  Luke 10.30.
• * 1.1764

  Jer. 31.15.
• * 1.1765

  Math 16.29.
• * 1.1766

  Esay 52.3. 1 King. 21.25. Heb. 12.16. Math. 26.35.
• * 1.1767

  Prov. 11.18.
• * 1.1768

  Jer. 17.5.
• * 1.1769

  Math. 4 9.
• * 1.1770

  2 Cor. 2.11.
• * 1.1771

  Luke 15.8.
• * 1.1772

  Psal. 27.8. Psal. 24.6. Cant. 3 1, 2, 3. Luke 2.45. 2 Tim. 1.17. Exod. 14.10, 16.
• * 1.1773

  Exod. 17.19.
• * 1.1774

  Jos. 7.10, 11.
• * 1.1775

  Gen. 32.6. Prov. 2.3, 3, 5.
• * 1.1776

  Math. 4.7. Prv. 14.23.
• * 1.1777

  Joh. 6.34, 35.
• * 1.1778

  Prov. 13.4. Prov. 21.24, 26.
• * 1.1779

  1 Chron. 21.16.
• * 1.1780

  Psal. 16.8, & 109.31.
• * 1.1781

  Exod. 28.14. Esay 65.1. Rom. 8.26.
• * 1.1782

  1 Sam. 9.24.
• * 1.1783

  Math. 21.22.
• * 1.1784

  Acts 27.30.
• * 1.1785

  Acts 27.30. 1 Cor. 3.7. Psal. 127.1, 2. Phil. 4.6, 7.
• * 1.1786

  Dr. Preston 〈◊〉〈◊〉 Prayer.
• * 1.1787

  Resp. Acts 12.10.
• * 1.1788

  Vers. 13.
• * 1.1789

  Psal. 127.1, 2, & 42, 6. Deut. 8.3.
• * 1.1790

  2 Chron. 14.11.
• * 1.1791

  Amos 5.4, 6.
• * 1.1792

  Deut. 4.29.
• * 1.1793

  Jer. 29.13. 2 Chron. 15.2.
• * 1.1794

  Vers. 15.
• * 1.1795

  1 Chron. 28.9. Psal. 34.4. Cant. 3.4. Lament. 3.25. Math. 13.44. Luke 15.9. Esay 45.19. Esay. 8.19.
• * 1.1796

  Psal. 22.26.
• * 1.1797

  Psal. 10, 18.
• * 1.1798

  Prov. 10.28.
• * 1.1799

  Hos. 5.6. Rom. 11.7. Heb. 12.17. Luke 13.24.
• * 1.1800

  Amos 5.5.
• * 1.1801

  Jer. 45.5.
• * 1.1802

  Colos. 6.1. Zeph. 2.3. John 8.21. Math. 6.33. Gal. 4.6, 7. Jam. 1.12. Psal. 4.6. Phil. 2.21.
• * 1.1803

  Bern. in Cant. Ser. 15.
• * 1.1804

  Cant. 3.1.
• * 1.1805

  Math. 15.10, 11. Heb. 12.17.
• * 1.1806

  Psal. 32.6. Prov. 1.28. Job. 8.5, 6. Prov. 8.17. Math. 6.33.
• * 1.1807

  Eccles. 12.1. Psal. 57.8, & 63, 1, & 88, 13.
• * 1.1808

  Cant. 3.1. Aug. Confess. Lib. 4. c. 11.12.
• * 1.1809

  Luke 2.44. John 2.39.
• * 1.1810

  Quomodo, ô bo∣ne Jesu, inter cognatos meos te inveniam, qui inter tuos minimè es in∣ventus? Bern. Luke 24.5. Math. 24.23. Cant. 1.7.
• * 1.1811

  Luke 19.42. Rom. 11.7, 8.
• * 1.1812

  Heb. 11.6.
• * 1.1813

  John 5.27.
• * 1.1814

  Luke 18.11, Rom. 6.31.
• * 1.1815

  Zeph. 2.3.
• * 1.1816

  1 Sam. 28.6. Math. 15.8. Jer. 29.13. Deut. 4.29. Hos. 7.14. John 6.26. Tract. 25. in John. Vix quaeritur Jesus propter J••sum. Bern.ad Fratres in Erem. Ser. 2.
• * 1.1817

  Prov. 2.4. Luke 15.9. Dominus quae∣rendus est sicut & diligendus. Hug. Card. Esay 26.9.
• * 1.1818

  Psal. 105.4. Luke 2.46. 2 Tim. 1.17.
• * 1.1819

  Esay 45.19. Psal. 9.10.
• * 1.1820

  1 Chron. 22.19.
• * 1.1821

  1 Cor. 15.58.
• * 1.1822

  Ezra 8.22. Lament. 3.23. Psal. 34.10. Psal. 9.10. Amos 5.6.
• * 1.1823

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corni∣bus ferio à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Od. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.1824

  Gen. 28.17. Psal. 24.7. Math. 7.13. Luke 13.25, 28. Revel. 4.10. & 21.12. & 22.14. Acts 10.11. Revel. 4.1. & 19.11. Acts 7.56. Luk. 13.25.2••. Math. 25.1••.
• * 1.1825

  Revel. 3.8. Per portam Ecclesiae, intra∣mus ad portam Paradisi. Aug. Serm. de temp. 136. 2 Pet. 1.11.
• * 1.1826

  Math. 25.
• * 1.1827

  Luke 16.22, & 23, 43.
• * 1.1828

  Colos. 3.4. Thes. 4.17.
• * 1.1829

  Heb. 10.19, 20.
• * 1.1830

  Sanguis Chri∣sti, clavis Pa∣radisi. Hier.
• * 1.1831

  Aditum per vulnera pan∣dit.
• * 1.1832

  Math. 3.16. Math. 17.5. Acts 1.9.
• * 1.1833

  Revel. 5.3. Joh. 14.6. Joh. 10.7. Revel. 3.7. Revel. 1.18.
• * 1.1834

  1 Cor. 6, 10. Revel. 21.8, & 22, 15.
• * 1.1835

  Revel. 21.12. Math. 6.20.
• * 1.1836

  Revel. 9.1.
• * 1.1837

  Psal. 110.7.
• * 1.1838

  Hos. 2.15.
• * 1.1839

  Eccles. 12.7.
• * 1.1840

  1 Cor. 2.2. Acts 4.12.
• * 1.1841

  Reve l. 4.1.
• * 1.1842

  Math. 11.12.
• * 1.1843

  Luke 16.16.
• * 1.1844

  Neh. 2.6. Dan. 8.17. 1 Sam. 1.14.
• * 1.1845

  Mich. 7.3.
• * 1.1846

  Gen. 38.25.
• * 1.1847

  Heb. 10.19. Ephes. 3.12. Psal. 116.10, Jam. 1.6. 1 John 5.14. Lament. 3.41. Psal. 142.3. Esay 1.15.
• * 1.1848

  1 Tim. 2.8.
• * 1.1849

  Acts 10.31. Semper orat, qui semper bo∣na facit.
• * 1.1850

  Revel. 1.12.
• * 1.1851

  Esay 64.7.
• * 1.1852

  Psal. 55.9. & 58.2. Esay 59.6. Jer. 6.7, & 54, 46. Ezek. 7.11, 23. Mich. 6.12. Amos 3.10. Obad. 10. Hab. 1.23. Mal. 2.16. Jer. 23.10.
• * 1.1853

  Labra movet metuens audi∣ri. Aug. Cons. Lib. 8. c. 7.
• * 1.1854

  Cant. 3.6.
• * 1.1855

  Exod. 30.34.
• * 1.1856

  Cant. 5.5.
• * 1.1857

  Text. Doct.
• * 1.1858

  Jam. 5.17.
• * 1.1859

  2 King. 1.18. Jos. 10.12. Esay 38.8. Luke 3.21.
• * 1.1860

  Acts 7.56.
• * 1.1861

  Christus stat ut Vindex, sedet ut Judex.
• * 1.1862

  Math. 25.11, So Luke 13.25.
• * 1.1863

  Acts 12.5, 6, 7.
• * 1.1864

  Acts 16.15, 26.
• * 1.1865

  Philem. 9 22. Heb. 13, 18, 19.
• * 1.1866

  Gen. 32.28.
• * 1.1867

  Ester 4.16. 2 Sam. 15.32. 2 Chron. 14.9, 11, 12. Exod. 17.11. 2 King. 19.15, 35.
• * 1.1868

  Anno Dom. 175. Tertull in Apo∣loget. Cohors Fulmi∣nea: Justin. Mart. Apol. 2. Niceph. Calist. Eccles. Hist. Lib. 4. c. 12.
• * 1.1869

  Anno Dom. 394. Ruffinus. Socrates. Doro. et Am∣bros. de obit. Theod.
• * 1.1870

  Bucholcer Chronol.
• * 1.1871

  Spec. Belli. Sacri. p. 182.
• * 1.1872

  Fox. Martyr. 883.
• * 1.1873

  Spec. Bel. Sac.
• * 1.1874

  Fox. Mart. Vol. 1.151.182.298.
• * 1.1875

  Math. 17.21.
• * 1.1876

  Acts and Mon. 788.
• * 1.1877

  Eras. Adag. ex Lucia.
• * 1.1878

  Luke. 10.28. Levit. 18.5. Acts 16.31.
• * 1.1879

  Isay. 55.1. John 7.37. Math. 11.28. Resp.
• * 1.1880

  John 3.16. Ezek. 18.21, 22. Math. 11.28. Mark. 13.13.
• * 1.1881

  Rom. 5.15, 16. Resp.
• * 1.1882

  Heb. 8.7, 8, 9, 10. Isay. 26.12.
• * 1.1883

  Phil. 1.19.
• * 1.1884

  Gen. 3.15. Isay. 42.6, 7. & 49.5, 6. Math. 28.18, 19. Mark. 16.15. Rom. 10.14, 15.
• * 1.1885

  Math. 20.16. 2 Tim. 2.19.
• * 1.1886

  Revel. 22.11, Proviso.
• * 1.1887

  Job. 21.15. Mal. 3.15.
• * 1.1888

  Math. 19.27▪
• * 1.1889

  1 Cor. 15.58. Job. 1.9.
• * 1.1890

  1 Tim. 4.8.
• * 1.1891

  Pro. 30.8. Math. 10.30. Psal. 89.31, 32.
• * 1.1892

  Dr. Jenison, his Tract, on Joh. 13.17. p. 23.
• * 1.1893

  Joh. 17.27. Rom. 10.17.
• * 1.1894

  Math. 12.13, & 25.27. Gal. 6.16. Rom. 14.17. 2 Cor. 12.7.
• * 1.1895

  Psal. 51. & 88.15, 16.
• * 1.1896

  Heb. 6.18.
• * 1.1897

  Heb. 4.1.
• * 1.1898

  Text. Vers. 10.
• * 1.1899

  Act. 13.42. & 17.9. Math. 5.2. compared with Luke 6.20. Luke 6.20. Phil. 3.1. 2 Pet. 1.12, 13.
• * 1.1900

  Psal. 80.3, 7, 19. Psal. 115.1. Psal. 38.5.
• * 1.1901

  Psal. 135.19, 20.
• * 1.1902

  Psal. 136.1. to the end. Psal. 81.9. Psal. 47.6.
• * 1.1903

  Math. 6.7. Luke 18.38, 39. Math. 26.44.
• * 1.1904

  Gen. 41.32. & 2.17. Psal. 24.7, 8, 9, 10. Psal. 136.1, 2. Joh. 3.3, 5. Luke 13.3, 5.
• * 1.1905

  Gal. 1.8, 9.
• * 1.1906

  Heb. 7.1.
• * 1.1907

  Heb. 5.11. 2 Tim. 2.14. 2 Pet. 1.12. Isa. 28.10. Phil. 3, 1. Eccles. 12.11.
• * 1.1908

  Math. 13.52.
• * 1.1909

  Gen. 43.15.
• * 1.1910

  Joh. 21.23.
• * 1.1911

  1 Sam. 30.1.
• * 1.1912

  1 Sam. 3.10. Math. 26.75. Act. 10.16,
• * 1.1913

  Rom. 10.12. Jam. 1.5.
• * 1.1914

  Psal. 145.9. Psal. 33 5. Psal. 104.27. Psal. 145.15, 16.
• * 1.1915

  Rom. 10.12. Math. 5, 44, 45. Psal. 8.5, 6. Eccles. 9.1, 2, 3, 4.
• * 1.1916

  1 Tim. 6.17. Psal. 84.11. 2 Pet. 1.3.
• * 1.1917

  1 Tim. 6.17. Psal. 81.10. & 145.16, 17. & 33.5.
• * 1.1918

  Optat dare qui praecipit potere, Aust Deut. 5.29. Isa. 55.1, 2.
• * 1.1919

  2 Sam. 16.17. Luke 15.22. Act. 10.34. Rom. 10.12. Psal. 107.4, 10.23.39.
• * 1.1920

  Rom. 11.35. Job 35.7. Rev. 22.17. Jam. 1.5. 1 Sam. 12.28.
• * 1.1921

  Bonum est sui diffusi∣vum.
• * 1.1922

  Austin. Math. 19.17.
• * 1.1923

  Act. 17.25.
• * 1.1924

  Prov. 8.31.
• * 1.1925

  Isa. 55.
• * 1.1926

  2. Sam. 24.23. Jam. 1.5.
• * 1.1927

  Deut. 33.29. Deut. 4 7.
• * 1.1928

  Isa. 5.4, 7.
• * 1.1929

  Deut. 32.6.
• * 1.1930

  Psal. 40.5.
• * 1.1931

  Tertul.
• * 1.1932

  Rom. 2.••.
• * 1.1933

  Psal. 106.1. & 107.1. & 111.1, 2.
• * 1.1934

  Prov. 3.16.
• * 1.1935

  Rom. 2.4, 5. Gen. 39.8, 9.
• * 1.1936

  Isa. 32.8.
• * 1.1937

  Math. 12.43.
• * 1.1938

  2 Cor. 9.8, 9, 10.
• * 1.1939

  Ephes. 3.20.
• * 1.1940

  Math. 6.40.
• * 1.1941

  Jansen. Con∣cord. Evang. c. 43.
• * 1.1942

  Deut. 1.29, 31.
• * 1.1943

  Deut. 3.21.
• * 1.1944

  Judg. 13.23.
• * 1.1945

  1 Sam. 17.37.
• * 1.1946

  Psal. 3.4, 5. & 6.9. & 23. the whole.
• * 1.1947

  2 Cor. 1.10.
• * 1.1948

  2 Tim. 4.17, 18.
• * 1.1949

  Rom. 5.4.
• * 1.1950

  Heb. 13.8. Jam. 1.17. Numb. 23.19. Joh. 13.1. 2 Sam. 23.5.
• * 1.1951

  Joh. 20.25, 26.
• * 1.1952

  Joh. 20.27, 29.
• * 1.1953

  Serm. of Re∣pent.
• * 1.1954

  Exod. 17.12.
• * 1.1955

  Psal. 34.8. 1 Pet. 2.3.
• * 1.1956

  Psal. 63.7.
• * 1.1957

  Psal. 53.5. Prov. 28. Rom. 8.38, 39.
• * 1.1958

  Psal. 42. & 43 5. & 77.7, 8, 9.
• * 1.1959

  1 Cor. 12.2.
• * 1.1960

  Job. 12.12.
• * 1.1961

  Luke 22.35.
• * 1.1962

  Psal. 116.8.
• * 1.1963

  Psal. 3, 4. & 5.3
• * 1.1964

  Psal. 44.1, 2.8,
• * 1.1965

  Psal. 66.16.
• * 1.1966

  Psal. 4.1.4. & 27.9, 10. Psal. 22.9.10. Psal. 56.13. & 71.6.9.17, 18. Psal. 86.13.16. & 139.13. Gen. 32.10, 11. Numb. 14.19. Isay. 51.9, 10, 11.
• * 1.1967

  Judg. 16.20.
• * 1.1968

  1 Tim. 1.16. Rom. 4.23, 24.
• * 1.1969

  Gen. 3.7.9. Marke 13.37.
• * 1.1970

  Numb. 12.6, 7.8.
• * 1.1971

  Isay. 8.20.
• * 1.1972

  Psal. 37.
• * 1.1973

  Psal. 40.10. & 60.16. Psal. 51.12. John 4.28, 29.
• * 1.1974

  Cant. 7.13.
• * 1.1975

  Luke 22.32. 2 Cor. 1.4,