must take notice of is our own disability to help our selves Psalm 60.11 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 Psal 73.25 26. 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 verse 28. verse 28. It is good for me to draw neere to God Thirdly of our own unworthynesse to obteyne that we crave Dan. 9 8 9. 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 shewed unto thy Servant Gen. 32.10 I am but dust and ashes Gen. 32.10 Gen. 18.27 Psal 22.6 Pro. 30.2 Math. 8.8 Luke 15.19 Luke 18.14 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 knowing 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 Prayers 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 Math. 6.8 as our Saviour 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 prescribed Jer. 29.11.12 Phil. 4.6 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 Hos 4.14 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 Isay 55.2 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 knocking asked his Son what it wanted he answered a good workman 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 little 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 fullnesse 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 Pomeran 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 humble 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 calling upon God Gen. 12.18.21.33 Psal 4.1 50.15 Phil. 4.6 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 wherein 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 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 David comming to God intreates beseeches Psal 119.58 Daniell putting up his supplication to Heaven beggs for
God and Heirs of Grace Thirdly it brings much comfort to Governours when those under their charge become Religious 3 Epist Joh. 4. Prov. 10.1 23 24 25. 1 Thes 2.20 the comfort and contentment of a mans life lies much in his Family Ye are our joy and Crown of rejoycing said Paul in another case 1 Thes 2.20 so may Governours say of a Religious and well governed Family But on the other side loosness and disorder in a Family makes the lives of the Governours thereof to be very uncomfortable so the rude and untoward behaviour of the Wives of prophane Esau Gen. 27.46 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 Ezek. 16.20 but Gods Ezek. 16.20 they are born to him and must be educated and brought up for him You are but Gods Deputies and govern for him All the power that thou canst challenge in thy Family is subordinate we trust our Servants with our goods and God trusts us with their souls and he hath given a strait charge unto us of every one that comes under our Roof not much unlike that in the Parable 1 King 20.39 Look to this man if by any means he be missing thy life goes for his life So look to this thy Child 1 King 20.39 thy Servant if he be wanting or missing if his soul perish through thy negligence thy soul dies for his Thus Ely was charged with the sins of his Children 1 Sam. 2.29 1 Sam. 2.29 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 Isa 8.18 Joh. 17.12 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 Ecclus. 33.29 If thou have a faithful Servant said the Sonne of Syrach let him be unto thee as thy own soul The soul is near and dear to us I am sure it ought to be Now he that loves his soul will have a care to teach and instruct that soul so should those Governours have a care to instruct and teach their Families that love their Families Meat Drink Apparel and other necessaries of Nature are not more needful for their bodies preservation then holy Instruction is for their souls salvation Thus you see what Reason you have to do as you from Christs example are here taught to do viz. to take care that those under your charge be taught Religion and instructed in the wayes to Heaven Use 1 The want of this care in Governours cannot be enough lamented What Master or Governour of a Family is there that treads in our Saviours steps and makes Conscience of instructing those under their charge and Command in Religious Duties Cyprian brings in many Children pittifully complaining against their Parents for want of Instruction And the like complaint methinks in these dayes I hear sounding in mine eares made by many Families against their Governours Alasse what have we done that we are thus miserably tormented The negligence or treachery or misguided zeal of our Parents and Masters have brought all this misery upon us They have proved our Murtherers who should have bin our Instructers they have deprived us of the wholsom nourishment of the word gave us a Scorpion instead of a fish they have plunged us in the myre of sensual pleasures when they should have dipped us in the sacred Laver of Regeneration they kept us from God our Father and the Church our Mother Had they bin godly we might have bin everlastingly happy The reason of this great neglect ariseth partly from Ignorance partly from Carelesness partly from Pride partly from Prophaness It is a true saying Ignorantia Judicis est calamitas innocentis and it is also true that Ignorantia Domini est calamitas servi yet Ignorance is all the plea that some have for the omission of their dutie call upon them to teach and instruct their families and break unto them the bread of life they answer in effect as the widow of Zarephta did Elijah when he asked of her a morsell of bread 2 King 17.17 As the Lord liveth I have not a cake but a handful of meal in a barrel and a little oyle in a cruse and behold I am gathering two sticks that I may go in and dresse it for me and my son that we may eat and dye I can say the Lords prayer the Creed the ten Commandements and what I can say I teach them albeit I understand not the meaning of them as for other points of Religion I am to seek therein my self how then should I instruct others If this that I do will not serve the turn they must dye or do as God shall please But as Christ said to Nicodemus John 3.10 so may I to thee Art thou a Master in Israel and knowest not these things Hast thou entered into a marryed estate art thou become a father or master of a family hast thou children and servants under thy command and yet art ignorant of the first principles of Christian Religion A shameful excuse Marriage was not ordained altogether for Procreation but for Education and Regeneration of Children This world might be filled full enough of Children though there were no marriage but Heaven could not be filled nor the place of fallen Angels supplyed without the care of religious Education which from parents in lawfull marriage they are likelyest to receive and God expects that from them they should receive it And art thou ignorant This thou speakest to thy shame that so speakest Others have knowledge enough themselves and are able to instruct their families Acts 1â— 17 but they are of Gallio's opinion and temper imagining that matters of Religion belongs not to them to teach but to Minister To Church they bring their family and that 's as much as is required of them as they think And it is well done in doing so â— Sam. 1.21 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 Apostle send women to learn at home of their Husbands Believe it every Governour of a family is as deeply charged with the souls of those who are
into serious friendship withall The first is the Angry man make no friendship with an angry man Prov. 22.24 saith Solomon and with the furious man thou shalt not go Prov. 22.24 But here we must distinguish of Anger There is Anger mortified and subdued in a man and Anger raigning with the former nothing hinders but we may be familiar friends Some Friends may by Nature be somewhat hasty Friendship with these may not be excluded when through Gods grace they bridle themselves in some good measure But with the latter such a one as is a man of Anger whose Anger is his Lord and Master that cannot command his passion but is in bondage to it make no friendship with him the Reason the wise man renders vers 29. lest thou learn his wayes and get a snare to thy soul The love of Friends will quickly breed a love of their doings and so instead of getting a Friend thou wilt get a snare unto thy soul and fall into some evil and mischief into which Anger and Fury driveth men Secondly the Covetous man is not fit to be entred withall into a league of friendship for that friendship is ill made which is soon broken Actum est de amicitia Prov. 1.19 1 Tim. 6.10 2 Sam. 16.3 1 Sam. 25.10 2 Tim. 4 10. Mat. 26.14 15. and no band of friendship or amity will hold with the covetous person if ought may be gained by the breach of it And such are the wayes of every one that is greedy of gain he will not stick to take away life from the owner Prov. 1.19 Covetousness is the Root of all evil 1 Tim. 6.10 No sin so barbarous as it Experience verifieth this It breaks all bands of amity nature duty as might be exemplified in Ziba Nabal Demas Judas Love of Lucre causeth a man to betray the best Friend living All the kindness of the covetous is but like the Fowlars shrap wherein he casts meat not our of kindness to relieve the Birds but treachery to ensnare them Thirdly the Drunkard is as unfit a piece of Timber for this Building as either of the former for besides the learning of his vices there is no trusting him with our secrets his mind and stomach are alike neither can retain what they receive In his Cups Friends and soes are alike Familiars and strangers are of equal esteem Prov. 23.29 Who hath contentions Prov. 23 29. Nec verbosum arbitror eligendum Aug. de amiciâ— c. 14. 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 increase An instance we have in Achitophel who for worldly wisdom and policy was like the Oracle of God 2 Sam. 16.23 but he was like the Oracle of the Devil for his deceitfulness and treachery whilest David swayed the Scepter who more loyal then Achitophel but when David was in banishment who more perfidious and false-hearted Felth. Resolves pag. 256. Policy in friendship saith one is like Logick in Truth it is somewhat too subtil it is too full of Cranks and Angles for the discovery of a plain familiar Seek not a friend amongst these for they so often remove their Habitation that you will not know where to find them when you stand in most need Fifthly Nor is one of noted duplicity or double dealing fit for friendship such David speaks of Psal 12.2 he that is justly taxed with this aspersion that he is double-tongued Psal 12.2 or double-faced he is not to be trusted for although he speaks fair believe him not for there are seven abominations in his heart saith Solomon Prov. 26.25 Leave this Dipthong out of your Alphabit much more out of your Creed Lastly Ecclus. 12.10.12 A reconciled Enemy we are warned to take heed of by the Son of Syrach As Iron rusteth so doth his wickedness therefore set him not by thee lest he destroy thee The very guilt of having done a wrong hath such deep Impression in the injurer as that he scarce ever after will confide in the person injured nor treat with him in sincerity He loves without trust as if he would one day hate and his friendship is alwayes startled with suspition for being conscious of his own unfaithfulness he will be alwayes jealous of thine through his own guiltiness And yet herein many circumstances are to be weighed and well considered before we refuse to receive one into our former friendship and favour who hath shewed himself an enemy unto us and dealt falsly with us As first whether the wrong he did us was out of weakness and frailty or out of envy and spight Secondly whether he hath shewed any tokens or evidences of unfeigned sorrow for the wrong done Hath he humbled himself and begged pardon of God and thee If so and that thou art perswaded of his Repentance nothing hinders but that thou mayst embrace him again as a Friend so dealt our Saviour with Peter Mark 16.7 Mark 16.7 But if he have offended malitiously and shewed no evident sign of sorrow and Repentance for his fault put no confidence in him He had need sit sure that backs that Horse which hath once cast his Rider It was Sampsons fault and folly Judg. 16.8.12.17 to trust Dalilah on her word when he had bin once and again deceived by her well deserves he to break his shins that stumbles twice at one stone And thus you have heard who are not fit to be made choyce of for intimate friends now for the Affirmative whom we are to chuse and where A good and gracious man Vera amicitia tantum inter bonos oritur inter bones profuit inter optimos consummatur Cassiodor 5. Psal is fit only to make a fast friend of There are that make three kinds of friendship 1. Profitable where profit is the bond 2. Pleasant where pleasure is the linck of our Affections 3. Honest where virtue is the Load-stone And the praeeminence by the confession of the very Heathen is given to the last which they say is the only perfect friendship For besides in this friendship above all other there is a similitude of Manners and Affections The godly being quickned by the 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 praeeminence it hath that nothing can dissolve it no Sword can cut this Gordian knot in two They love in the truth
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 Isay 55.2 Math. 15.26 Luke 14.15 John 6.32 35. Amos 8.11 Luke 14.15 Iohn 6.32 -35. And there is a Famine 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 excellent 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 Psal 106.15 Lament 4 7 8 9. 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 inevitably Prov. 23.18 Hos 4.6 Amos 8.14 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 lamenâ—ed no man came unto her solemn feasts Lament 1.4 all her gates were desolate and her Priests did sigh Infinite were the miseries that were upon that City in thoâ—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 amongst the people And is there not cause to lament the neglect 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 followes 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 Secondly of his Repulse vers 7. In the former observe first to whom he addresses himself unto 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 Litter Doct. When Saul sought the life of David and hunted him as a Partridge upon the mountaines he presently flies to Jonathan and acquaints him with his sad condition as we read 1 Sam 20.1 and adviseth with him concerning his sayety 1 Sam. 20.1 Nature taught that wretched man Haman when he was full of heaâ—inesse for the honour that was done to Mordecai to ease his heart and asswage his grief this way he gets him home and acquaints his Friends with what had happened Ester 6.19 Ester 6.13 And this is the course that Solomon advâ—seth us to take in the time of trouble Thy own Friend and thy Fathers Friend forsake not neither go into thy Brothers house in the day of thy Calamity Prov. 27.10 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 affection or comfort that he affords thee Nature may be without good will Amicitiarerum omnium est vinculum Amh. de fid rer invisib Prov. 18.22 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 amato Another the same with the beloved party Friends are not onely like the Cherubins whose faces were one towards another Confes l. 4. c. 6. but like Ezekiel's wheeles One within another St Austine speaking of one that used to say that his Friend was Dimidium anâ—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 Prov. 17.17 Other Reasons Solomon renders us of this point Prov. 17.17 A Friend loveth at all times and a Brother is born for Adversity He loveth at all times his love is an warm in winter as in summer Dividi locis charitas non potest nam si corpore longè distinguimur mente tamen tudivisibiles sumus Greg. l. 8. Eip. i st 42. 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
will be said not the idle wastfull and untrusty servant Philem. 11. 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 Pro. 15.5 and with Clito in Terrence 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 Dr. Hall 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 troublesome 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 blundering 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 King 18.18 Ezek. 34.18 19. 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 require 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 Judg. 11.35 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 delusiof the Devill in hindering good to object and present the difficulties 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 Psal 34.19 Many are the troubles of the Righteous Psal 34.19 In the world you shall have Trouble saith Christ John 16.33 John 16.33 It is true indeed in the way of Christianity we must look to meet with many Crosses and Afflictions through Sathans malice 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 diseased and rise out of bed to give Christ and his members shall be sent empty away and suffered rather to starve then be relieved But for the defeating of this his policy and better enabling 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 recompence that he will give unto us if we apply our selves unto his service Thus Moses Heb. 11.26 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 Heb. 12.2 Heb. 12.2 It is the Love of the honey that causeth the Bear to contemne the sting of the Bee The Fisherman looks not so much at the casting in of his net as on the draft Nor the Husbandman 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 Chrysostome And so in other dutyes Faith will sweeten all troubles with the promises of Recompence yea in the very act of performance 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 undertook it So shall it be with us when the duty is performed 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 Cant. 8.6 saith Solomon Cant. 8.6 't is 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 vehement 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 Persecutions cannot so hinder it Rom 8.35 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 singular use to this purpose First Aequity and upright dealing Secondly 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 Pet. 3.13 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 Witchcrafts do abound 2 King 9.22 Sin is that Achan that troubles 2 King 9.22 not only a mans self but all Israel Have not to do with it It brought David into great straits and troubles 2 Sam. 24.14 Would any draw thee into the practise of sin say then with Paul Gal. 6.17 Gal. 6.17 Let no man trouble me Seest thou any that would allure or intice others unto sin say to them as Christ said to his Disciples in Maryes Case why Trouble
Heb. 13.18 Acts 24.16 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 Prov. 21.25 Prov. 21.25 The Sluggard 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 Prov. 26.25 Prov. 26.25 he will not up to work Such a Sluggard was Balaam Oh! that I might dye the death of the Righteous but he would not take paines to live their life Numb 23.10 John 6.3 4 35 36. Luke 23.20 Verse 24. Prov. 13.4 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 difference 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 2 Cor. 7.12 Rom. 7.24 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 Psal 42.1 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 Gen. 30.1 Judg. 15.18 Psal 119.20 a thirsting would like Rachels desire of Children give me Children 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 endeavours 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 Psal 119.10 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 Math. 19.17 as Christ did the young man that pretended he would to Heaven if thy will be right thou canst not be wrong And if in case you find that there is any unwillingnesse 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 Remember First Gods people are a willing people This is the Convert's Title Psal 110.3 by that property they are described 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 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 willingnesse we can have no Comfort that we are God's all his Soldiers are Voluntaries and not pressed to Duties 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 Cor. 9.17 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 discerner of our thoughts and Judge of our Consciences thence is that strange speech of the Apostle 2 Cor. 8.10 2 Cor. 8.10 You have begun 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 Colos 3.23 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 Performances 2 Cor. 8.12 Hence it is that we find sometimes the will to be accepted without the work Quicquid fieri vult voluntas hoc factum reputat Deus 2 Cor. 8.12 Numb 14.4 Neh. 9.16 17. Heb. 11.17 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 Joshua 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 Rom. 8.7 Rom. 8.7 Secondly desire God to establish thee with a free spirit Psal 51.12 John 8.36 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 unrighteousnesse every day seek more freedome to
during life be quite shaken off It pleades more than ordinary acquaintance and familiarity even Inherence One house hath held us one breath served us one nutriment fed us one conception bred us It promiseth much content and delight unto us but it is a Table Friend a back or belly-friend This hath bin found to be deceitful and of double-dealing It brings forth meat in a Lordly dish as Jael did to Sisera Judg. 5.25 26. and calls Come in my Lord come in It presents delicates to our view but withall it puts the hand to the nâ—yl and workmans Hammer with the Hammer smites she Sisera she smites off his head Rom. 13.13 Gal. 5.21 after she hath pierced the Temples And withall it is given to drunkenness and excess It will please the Appetite what eâ—er come of it but if you cool the por the friendship of the flesh cools with it make no choyce therefore of the flesh for a friend if you be wise The Devil pretends great friendship to us Gen. 3.21 Math. 4.9 as he did to our first Parents You shall be as Gods And so to our blessed Saviour All this will I give thee But he is a treacherous friend his aim is to betray us and throw us down headlong from happiness He is too subtle a Politician to be a true friend unto us and being an enemy from the beginning it is no trusting of him though he seemingly be reconcil'd for his malice is implacable These are the three you must avoid in point of Friendship Quest There is a fourth that offers Friendship to us who is onely worthy And that is God himself who is desirous to enter into a League of Friendship with us and sends forth his Ambassadours his Ministers for this end intreating us to be reconciled 2 Cor. 5.20 2 Cor. 5.20 There was a time when God and man were Friends else reconciliation could not be for reconciliation is but the renewing of a former Friendship that hath bin interrupted and broken This Friendship God meant not to break not had he purpose to fall out with man nor had he done any thing by any purpose of his towards the violation of that Friendship man did the wrong yet he continuing his everlasting goodnesse to man invites him to return to his obedience and accept of the means of reconciliation return to the same state of friendship which he had at first And such a reconciled Friend as he is will be a Friend indeed unto us Not to our wealth not to our riches he needs not our Thousands of Rams nor our ten thousand Rivers of oyl Mich. 6.7 but it is for his own sake that he sets his heart upon us and for our sakes too that we may be eâ—erlastingly happy in his Friendship Nor is his Friendship sickle but constant not a Friend to day and a Foe to morrow but a Friend for ever he useth not his Friends as we do our Ladders bear them on our shoulders whilst we hope to climbe high by them and then throw them down and lay them on the ground nor as we do flowers keep them in our bosome whilst they be fresh and when they fade fling them on the Dunghill Dent. 31.8 Josh 1.5 Heb. 13.5 6. Psal 73.25 He will never fail us nor forsake us It we be not ashamed of him he will not be ashamed of us Say then as David Psal 73.25 Whom have I in Heaven but thee whom desire I for my friend but thee None but Christ none but Christ. But how may I be so happy as to have God my Friend what must be done to obtain his Friendship seeing by nature we stand in a stare of Enmity Resp First take the Course that the Tyrians and Sydonians did Acts 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Germen Acts 12.20 Herod was offended with them they make a Friend at Court Zarh 3.8 6 12. John 1.18 Zach. 13.7 Blastus the Kings Chamberlaine by whose mediation Herod was reconci ed We have a Blastus that Germen the Branch as the Prophet calls him who is Gods favorite or fellow-friend as he is termed Zach. 13.7 a bosome friend Iohn 1.18 get him to mediâ—â—e for thee and then for his sake God will be reconciled and become thy friend Shall Herod be appeased by Blastus his Intercession and not God by Christs Read 1 Iohn 2.1 2. Secondly 2 Cor. 5.18 there is an Instrument of Reconciliation drawen betwixt God and Man which you must subscribe and put your hands unto 2 Cor. 5.18 This word of Reconciliation is the Ministery of the Gospel all that is required there is to Believe and Repent which is the sum of all this must be subscribed unto dip your pens in the blood of the Lamb subscribe your names by acceptation of the offers of Reconciliation in the Gospel made do but subscribe accept and then God and Man will become Friends Thirdly if thou woudlst have God to be thy Friend see that thou beest of his acquaintance converse often with him and be often in his Company It is true as before you have heard Acquaintance is not friendship yet without Acquaintance no friendship can be had Good will a man may bear to him that he never saw But perfect friendship cannot be had betwixt such as never had the sight nor enjoyed the Company each of other It requires a mutuall frequentation and familiar conversation We read 1 Sam. 18.1 that the soul of Ionathan was knit with the soul of David and that Ionathan loved David as his own soul How this came to passe the Text shews in the words foregoing 1 Sam. 18.1 It came to passe that as David had made an end of speaking unto Saul c. Had not David bin in the presence of Ionathan had he not heard David speak and seen his carriage and spirit he had never been so taken with him as be was but now being in his Company and conversing with him his heart was fast knit and glewed to him And so it falls out betwixt God and us If we come into his presence frequent his Ordinances converse with him speak frequently by prayer unto him then his heart will be knit unto us and he will be our friend hereto to tends that of Eliphaz Iob 22.31 Job 22.21 Acquaint thy sâ—lf with him and be at peace that is by acquainting thy self thus with him a league of friendship will be made between you whereby good shall come unto thy soul so the Promise is Zach. 13.9 Fourthly Zach. 13.9 Similitudo moâ—um par micitiam see that thou conform thy self to Gods will and Nature Among men there is nothing so glewes and soders mens spirits as a similitude and conformity of manners and disposition when there is a sutableness of nature and incâ—ination there will quickly be a closing as you have hear so it is here He that loves purenesse of heart for the grace of his lips the
King shall be his Friend saith Solomon Prov. 22 11. Prov. 22.11 Math. 5.48 Luke 6.36 1 Per. 1.16 Love purenesse or heart and purenesse of life Be holy as God is holy mercifull as God is mercifull c. Strive to be like him for likenesse breeds further love and likeing labour to be made partaker of the Divine nature conforme to his image so thou shalt have the King of Heaven for thy Friend 2 Pet. 1.4 he will enteâ— into a league of friendship with thee and become a fast Friend unto thee for ever Use 3 Again if God be the good man Friend it may afford singular comfort to the godly in that they have such a Friend â—o go unto Usually none have more enemies on earth then they none fewer friends and yet none better befriended having the great God of Heaven theirs who will not be wanting in any point of friendship to them for he that inspires friendship into others will undoubtedly keep the laws of friendship himself so esteem our friends his and our enemies his He will instruct us and counsell us protect us and provide for us And as Jehosaphat said to Ahab when they had entred into a League of friendship eath with other I am as thou art 2 Chron. 18.3 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 Hos 2.18 Job 5.21 22 23. Iob. 5.21 22 23. Indeed Sathan and his Agents hate the Godly the more for this because they are the friends of God but God will so dispose of their malice that they shall in hating of us become friendly to us against their wiâ—ls Prov. 16.7 Prov. 16.7 he will give a double triumph over their hatred and over their power No reason then to be caâ—â—down with the want of Friends 1 Sam. 1. Amâ—not I better to thee then ten Sonnes said Elkanah to Hannah why weepest thou So may God say to us why grievest thou is not my Friendship better to thee then the Friendship of a thousand worlds Obj. This is comfortable indeed to those that have assurance that God is their Friend but how may I rest assured of that Resp First Examine the frame of thy Affections whether they are wâ—olly for God and suite with his Do you love what he loveth do you hate what he hateth As you find God to stand affected so do you exercise every Affection If he be dishonoured reviled reproached do you lay it to heart as if the wrong were your own Psal 69.7.9 It was thus with David Psal 69.7.9 If so with thee then rest assured God is thy Friend and thou his Secondly True Friendship excludeth all Neutralls and Corrivalls it being only between two Unus mihi propopulo crit et populus pro uno Senec. according to Aristotle The Love of Charity is due to all but that superlative Affection that is placed on a Friend cannot well be dispersed amongst multitudâ—s So there is a certaine Love that we must give to the Creature but there is a Love due to God that no Creature must have besides himself neither Father Mother Wife Child nor ought else must step betwixt God and our hearts Math. 16.24 Math. 16.24 25. Luke 14.26 Psal 44.17 Pro. 17.17 Ruth 1.16 Revel 2.10 Delicata estamiritia quae amico um sequitur felicitatem Hieron Gen. 22.12 If it be thus then thou mayest conclude thou art the Friend of God and he thy Friend Thirdly A true Friend is tryed in Adversity Prov. 17.17 It is prosperity saith one that gets Friends but it is Adversity that tryes Friends as Naomi did Ruth If thou beest the Friend of God thou wilt cleave close unto him in the hour of Temptation Thus Christ proved his Friendship unto us and so we must to him God will fift and search the stability of our Love as he did Abrahams and if we shrink at every storme we are not Gods Friends but Hypocrits and Apostates True Friends rejoyce in their sufferings for the name of Christ as did Peter and Iohn Act. 5.40.41 Nay saith St. Paul we rejoyce not only Acts 5.40 41. but even glory in our Afflictions Rom. 5.3.5 and that because of the Love of God in Christ Rom. 5.35.39 Rom. 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 2 Sam. 9.1 and extended to the Friends and Children of Ionathan So it is here if we be the Friends of God we will be the Friends of those that love God we will count his Friends ours and his enemies ours as Iehosophat said to Ahab 1 King 22.4 Psal 26.2 139.21 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 interests in what he doth all that he aimes at is the good and wellfare of his Friend which he desires to promote Senec. Epist 9. ad Lucil. Seneca reproves such as would chuse a Friend that he might relieve them in their wants and visite them in sicknesse this saith he is but mercenary I will chuse a Friend that I may have one to shew Love unto to visit if he be sick to help if he be in want c. So for men to choose God to be a Friend unto them that they may be helped out of troubles and have their estates blessed that they may get such and such things by him This is warrantable and yet to make this the highest end of Gods Friendship is Mercenary But to choose God for my Friend that I may worship him serve him love honour and obey him for ever this is right See then that thou seekest God more then thy self 1 Cor. 10.24 let his honour and glory be preferred in all thy undertakings Jonathan was a fast Friend to David and he valued nothing of a Kingdome for Davids sake he loved him not that he expected good from him but that he might have one to whom he might shew Love Finde these things in thy self and then rest assured that God is thy Friend and thou the Friend of God Obj. But may not this Friendship betwixt God and us be broken off and lost We have told you before that Gods Friendship is not fickle Resp Aug. l. de Amicitia Prov. 17.17 A true Friend saith Solomon loveth at all times Prov. 17.17 By which saying Solomon declareth plainly saith Austin that true Friendship is eternall but if it cease at any time it was never true Gods Friendship is eternall and everlasting whom he loveth once