very Loving to us and makes us best welcome he hides his face againe chargeth us with bitter things whereof we think our selves Innocent 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 themselves 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 sufferings and look back to what they have deserved And then Judah he comes neer to Joseph verse 18. usque adâ—fin cap. craves favour to speak a word in his eare relates all the matter to Joseph as if he had been ignorant 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 ignorant of the businesse when he knowes all better then we our selves can know it After Judah had done thus then Joseph makes known himself Gen. 45.1 c. Gen. 45.1 c. Compassion and joy can be concealed no longer every man must be put out save his Bretheren he discovers his affection tells them he was Joseph their Brother bids them not be affraid but puts them withall in mind of their injury 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 Isay 42.14 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 Afflictions 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 proceedings Job 13.15 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 going out Examine me O Lord and prove me saith David Psal Psal 26.2 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 dangerous issue to have gone upon but he saw Love in all and so long he could submit unto any furnace of his heaâ—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 favour 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 Math 15 16 17. Hos 5.15 6.1 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 Psal 42. 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 troublesome 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 Job 24.16 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 2 King 6.32 much more should Reason perswaâ—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 upon dangers to prevent them before they do come Prov. 22.3 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
and Reasons are laid down first Negatively secondly Affirmatively Negatively not because he is his frâ—end Albeit that were enough to move him to condisend to his Request Affirmatively because of his importunity that was the prevailing Argument and prevailed more then friendship did The Apodosis or Applying part of the Parable followes And I say unto you Ask and it shall be given you Seek and ye shall finde c. verse 9 -14 therein first a Mandate Secondly the Motive to enforce it In the Mandate or Command we have first a Warrant I say unto you secondly the Duty it self or the work imposed laid down in three severall termes Ask Seek Knock here are three Acts but the Duty is one and the same All is but Prayer The Motive or Argument wherewith it is pressed is taken from a Gratious promise of Audience verse 9 10. And that is Asserted and then Amplified The Assertion is three fold according to the three fold urging of the Duty and enfolded with the Precept Ask and it shall be given unto you Seek and you shall finde Knock and it shall be opened unto you It is Amplified and enlarged verse 10. For every one that asketh receiveth And wherein we may take notice first of the Extent of the Grant it reacheth to every one that asketh 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 Division which needs not any large Prosecution we look not on every particular colour in a well drawn Picture but on the whole peice it is enough in opening of a Parable to cast our eye principally upon the generall intention and scope albeit we vievv not exactly every particular Circumstance As vve say of curious Watches so may vve say of curious Observations from Parables Not one of many that goeth true Parables are by reverend Antiquity resembled to that Role Ezek. 2.10 Hier. in cap. 2. Ezek. which Ezekiel saw in a vision spread before him which was written intus à tergo within and without without in the History and within in the Mystery without in verborum foliis within in radice rationis as Ierom elegantly expresseth it the former is like the Golden pot the latter as the Manna that was hid therein Now as those who deal in curious stuffs that are wrought on both sides view the flowers as well in the inside as on the outside of it so in our opening and applying of this Parable we are to take speciall notice of the inside which is the Mysticall Reference and not to fasten our eyes altogether upon the outside the Historicall Relation And so Sense Mysticall By the friend in want that seeks unto his friend understand we every Christian man and woman with whom God hath entred into to Covenant and League of friendship Iohn 15.14 15. By the friend that is sought unto understand we God himself who loves all and would the Salvation of all saith Theophylact. And thus much our Saviour gives us to understand in the Appliing part of this Parable By the Travelling friend that came to visit his friend Amicus enim meus advenit hoc est Angelus qui animam assumit c. Theoph. in Loc. Theophylact understands the Angells of Heaven who rejoyce at the conversion of a sinner Luke 15.10 * Ego quidem amicumvenientem ad me non alium intelligo quam meipsum nemo quippe charitor mihi nemo germanior est Ad me ergo de viaÌ„ venit amicus cum transitoria deserens ad cor redeo c. Bern. Sermo in Rogat de trib pan But Bernards opinion is more approved who by this friend understands man himself or the heart of every man which when it returnes from the Love of sin it comes out of the way wherein it naturally is to visit him And thus it is said of the Prodigall that he came unto himself when he began to think of leaving his feeding Hoggs and Swine and of returning to his Fathers house Luke 15.17 and this is required of transgressors ut ad cor redeant Isai 46.8 that they return to their hearts again for indeed sinners are men without mindes their hearts are lost and when they repent and turn then their hearts come to them again as Nebuchadnezars did to him And so Augustine to the same purpoâ—e Serm. 5. de verb. Dom. Tom. 4. and Serm. 27. Tom. 10. et Quest Evang. Lib. 2. cap. 21. * Theoph. in Loc. Aug. Quest Evang. l. 2. c. 21. Serm. 29. de verb. Dom. Vid. Chemn Harm cap. 107. p. 1993. Qui sunt isti tres panes nisi Mysterii coelestis alimentum Amros in Loc. By the Three loaves which his friend would borrow some Mystically understand Faith in the holy and blessed Trinity as in the Fathers power to strengthen our infirmities In the Son's wisdom to enlighten our understandings And in the operation of the blessed Spirit to enflame our wills Others understand thereby Faith Hope and Charity those three Cardinall virtues or Graces as they call them Bernard understands thereby Truth Charity and Fortitude The first is necessary that understanding what Truth is we may do it The second necessary that we may love God The third necessary for subduing of the flesh But we may herein be over-curious our Saviour seems to allude to the ordinarie custome of friends in entertaining of their Guests who would have sufficient yet not superfluous And hereby would give us to understand that our desires must be limited within the bounds of Piety Equity and Conveniencie both for soul and body other Mystery I conceive none to be therein save the nourishment of our souls with spirituall and diâ—ine graces †Mediam noctem quidem inquit esse extremum vitae c. Theophyl in Loc. Nox 〈◊〉 denotare potest tempus necessitatis Chem. Harm c. 107. p. 1â—91 By Mid-night the time mentioned of the friends coming to borrow some understand the end of a mans life when a man hastens to God and hopes to receive good from him Others the time of necessity temptation and tryall and that is a time wherein we usually seek to God and fly to him for help Isa 26. with my soul have I desired thee in the night that is saith Chemnitius in the time of my necessity and tribulation
him in the like case and kind according to that of our Saviour Whatsoever you would that men should do to you Math. 7.12 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 oâ— Passive then faithfull Disciples of Active Charity as one speaketh Magis bonum proximi praeserendum minori proprio sed non aequali Againe in regard of Affection Love must be equall but in regard 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 betwixt Person and Person Danger and Danger Necessity and Necessity 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 Prâ—scilla to preserve Paul Rom. 16.3 4. which seemes to be when he sojourned in their house and had a hot combate Rom. 16.3 4. 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 Acts. 18. 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 Epist Joh. 3.16 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. John 10 11. Obj. 2. Here another doubt may be started For if I may not prefer 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 Rom. 9.3 Resp 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 Exod. 32.31 Math. 5. 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 Chrysostome Nor did the Apostle absolutely wish this but with condition 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 Phil. 2.21 This sinfull self Love and self-seeking is the bane of true Religion Self-loving and self seeking Ministers have been the bane of the Church And self-loving and self-seeking Hearers have frustrated Gods Ordinances And what greater let Ezek. 33.31 hath been to a hoped-for Reformation 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 rationall man must subscribe that when the glory of our English 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 Jam. 2.15 16. Adrian Jun. Emb. 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 talking In this is Love John 2. Epist v. 6. saith St. Iohn not that we talk of Gods Commandements but that we walk after his commandements It is a great walker but no great talker You may trace her by her steps 1 Cor. 13 4-9 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 Zanch. Behold how they hate one another envie one another oppresse one another slaunder one another
If it be so that he cannot yet he will ever have a ready minde to make some Returne although his hand be shortened Use 3 It may direct us in a course how to get Love I will tell thee saith Seneca Senec. Epist 9. Ut ameris am a. how thou may'st make another Love thee without a Love-Potion Spell or Witchcraft If thou desirest to be beloved Love thou first sincerely and entirely This is a compendious way to be beloved Austin excellently to this purpose Nulla est major provocatio ad amandum c Aug. lib. de cat rud There is no greater provocation to Love then to prevent in loving Love is the Loadstone of Love he must have a very hard heart which though he will not of his own accord yield Love will refuse to requite it Thus the bands of Syria were overcome with kindnesse 2 King 6.23 2 King 6.23 Use 4. And to carry this yet a little higher it may be of use unto us to stirr us up to Love God againe who hath Loved us first and given his Son for us 1 John 4.16 he loved us not-existing 1 John 4.16 Tantus tautum gratis tantillos et tales Bern de dil Dei Luke 7.37 nay resisting and shall we make no returne None breathed more Love then St. John nor was any more beloved then he Mary could not but love much having much forgiven her Luke 7.37 Certainly the loving kindnesse of God hath such an operative vertue in it that it cannot but deeply affect those who seriously fix their minds upon it as fire heateth those who stand neerer it You may read 1 Sam. 24.17 1 Sam. 24.17 how Davids kindnesse in sparing Saul wrought upon him and how it thawed his frozen heart and made him relent and kindle a fire of affections of Love in him Come againe my Son David thou art more Righteous then I c So the Consideration of Gods kindnesse in sparing of us from Hell and not only so but in giving his Son to dye for us cannot but affect us and cause us to returne back Love for Love if our hearts be not extreamly hardened 2 Cor. 5.14 2 Cor. 5.14 Pro. 8.17 John 14.21 Bern. Epist 107. 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 Gen. 12.10 Gen. 26.1 Gen. 42.2 Gen. 43.2 Isaac into Gerar Gen. 26.1 Iacob to send his Sons into Aegypt Gen. 42.2 And a second time to part with his beloved Benjamin Gen. 43.2 Elimelech was enforced through want to goe down into the Country of Moab with his Wife and two Sons Ruth 1.1 2. and continue there Ruth 1.1 2. It was want of water that enforced Ahab to seeke to Elijah the Prophet 1 King 18.16 1 King 18.16 2 King 3. And Iehoram to seek to Elisha 2 King 3. And want of food that caused those Lepers that sate at the gate of Samaria 2 King 7.3 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 Fathers house Luke 15.14 Math. 9.12 Luke 15.14 Hereto tends that of our Saviour The whole have no need of the Physitian but the sick Math. 9.12 Reas For first Nature is proud and loath to be beholding to any till needs must every man naturally loves in the first place to be beholding to himself in any extremity and if his own wit or his own purse or his own projects or endeavours will help him he will seek no further he had rather pay then pray Then againe Life is deare and Nature is forcible to seek out for the preservation of it selfe when it is necessitated and put to it it will seek out before it suffer too much and break through stone Walls rather then famish Use 1 From hence we may conclude that there is some good comes unto us by want some profit we may have by it It teacheth us the worth of things most truly and maketh us valew the mercy as we should at least farr better then otherwise we would It is the sharp Winter that makes the Spring to be sweet and pleasant and the Night's darknesse that makes the light of the Sun to be desirable So sicknesse makes health more gratefull Paine Pleasure more delightfull Want Plenty more Comfortable And it makes exceedingly for the preservation of Love and Unity amongst Neighbours and towards the maintenance of civill society and commerce amongst Christians And this is one Reason why it hath pleased the manifold wisdome of God to enrich severall Countryes with severall Commodities Non omniâ—â— omnia tellus divers gifts to severall Persons not all to any one that our wants may be supplyed by their fullnesse and one be beholding to another for a supply of his necessity which otherwise would not be Laish was a secure and carelesse people and the Reason is rendered to be this they had no want Judg. 18.10 Judg. 18.10 A fullnesse causeth us to contemne and scorne those whom in our wants we are glad to make use of So we read Judg. 11.6 Judg. 11.6 The Elders of Israel did of Jeptha And Sampson of the jaw-bone of that Asse wherewith he had killed many Philistims which he threw away but after being athirst he runs to that contemned jaw-bone for water Judg. 15.17 18 19. Judg. 15.17 18 19. that indeed was Gods work he clave the hollow of the jaw-bone and caused water to flow from thence And so is this to bring good out of want to us and therefore despise it not Want is a good Neighbour a good Townsman it will send it will visit it will use good words give faire language c It is a good Market-man it will tend to the Market raine or Sunshine it knowes the worth of blessings of Health Peace Plenty and it is willing to come to the price though it pawne the coate it will buy And it is a good Church-man too it carryes a man to the Word to the Sacrament to Prayer c And therefore although want goes in meane cloathes with a patcht-coate
page 57 And is very Familiar with them page 58 Friendship of three kindes page 48 True Friendship what it is page 36 It is to be Found only in the Communion of Saints page 50 It is resembled to marriage page 51 Friendship is degenerated in these dayes page 43 Some Heathens have excelled Christians in point of Friendship page 43 One may be preferred before another Christian in point of Friendship page 50 Self ends disclaimed in true Friendship page 65 The Love of Friendship tyes faster then the Love of nature page 102 Dutyes of Friendship reciprocall page 190 Friendship had need sometimes to be awakened page 335 That Friendship be continued where it is what must be done page 41 Friendship should digest smal injuryes page 42 Friendship with God how obtayned page 61 What must be done to preserve it page 67 How to recover it being lost page 69 How to imp ove Gods Friendship to to us page 114 Gods Friendship is lasting page 66 G. SAtan is a foule Gamster page 114 All we have is of free Gift page 409 God gives sometimes unask't page 400 In the first Grace he is a giver but in the second Grace a Helper page 417 God gives bountifully page 445 Rules to be observed in our Giving page 337 How by Gifts we may procure Friends page 51. 52 Glory of God to be preferred to mans Salvation page 123 Gluttony the vice of the English page 165 Arguments against Gluttony page 166 God how represented to us in Scripture page 385 God is Almighty page 220 Good should be considered in the degrees of it page 258 A lesse Good may noâ— crow'd out the greater nor an uncertaine good exclude a certaine page 257 258 Governours Bishops in their own houses page 26 They must oversee their Familyes page 27 They must not be Non resident page 28 No Governour too great for that duty page 21 They have charge of Souls page 21 And must give account to God thereof page 18 Grace not absolutely to be desired in every degree thereof page 181 Our Salvation lyes in the positive degree of Grace but much of our Consolation in the comparative page 182 What degree of Grace may absolutely be desired page 182 Grace that is our house page 198 A good Guide is to be gotten in our journey page 200 H. HAnds both must be used in knoâ—king at the Gate of Heaven page 429 Pure Hands are fittest to knock at that Gate page 430 The right Hand which is the working Hand God stands at with a Blessing page 417 Faith is the Hand of the Soul page 4â—0 God is ready to Heare us calling page 218 Heaven is Gods Habitation page 217 How God is there page 217 Hell How God is said to be there ibid. Heretâ—ques disturb the peace of the Church page 279 Hinderances in doing good whence they ari e page 332 Hoarders up of Corne resemble the Locust page 92 Humility one of the paths of peace page 285 Hunger is a delicate Cooke page 107 Hunters no good Friend to the Husbandman page 91 Husbandry highly to be respected page 90 Fowre Creatures great enemyes to Husbandry page 91 Hypocrites disquiet the Church page 281 I. IDlenesse brings want page 95 Idle Persons want no shift page 236 Ignorance in the Superiour is the calamity of the Inferious page 20 Image of God wherein it consisted page 412 Imitation of Christ how farr lawfull page 15 Importunity a powerfull Oratour page 356 Importunacy in Prayer wherein it standeth page 357 Importunity twofold page 362 Importunacy hath something in it of that we call Impudency page 361 Some kind of Importunity God likes not page 362 Infirmityes what they are page 327 Interrogations the use of them page 32 Journey we are all in page 199 Our Journey to be provided for page 200 K. Key of Heaven Prayer is page 433 It is the Key that opens Gods treasury page 404 The keyes at the Popes girdle will not unlock heaven page 427 Kindnesse is to be returned page 192 The bruit Creatures are kind in their kind page 193 Knocking what it imports page 425 Many knock at Heaven that shall not be admitted page 432 Knowledge experimentall is all in all page 454 L. LAndlords that are cruell are like the Cankerworme page 92 Lending what it is page 239 How it differs from other Contracts page 141 It is the part of a Friend to Lend page 143 It is an act of Charity page 144 which mercenary lending overthrowes ibid. How a man may receive recompence for what he lends page 146 It is Gods command to lend freely page 147 A geater sin not to lend than to take Usury page 148 In what Cases it is unlawfull to lend page 150 Difference betwixt God and Sathan in lending page 156 Leveller a horned worme page 95 Liberality of all sorts not commendable page 353 It must be made up of matter and forme page 453 A vile person may seeme Liberall page 351 The Devill would be thought to be so page 352 Some Liberall of what is not their own page 353 Some mens Liberality tends to sin page 354 Lost we are all by nature page 411 A man may be a Loser in spirituall things many wayes page 413 Love is a substantive page 126 Loves paces that she takes page 124 The print of her feet hardly discerned page 125 Love is one of the paths of Peace page 286 Love seeks not her own page 121 Love our Neighbours as our selves how to be understood page 122 Self Love the bane of Religion page 124 Persecutors pretend Love in all their Persecutions page 278 God is to be loved who first loved us page 295 Our hearts may be enlarged in love to one Christian more then to another page 50 M. MArkets God sets page 99 Gods Markets are well furnished yet it hath not for all Commers page 405 Marriage and Friendship compared page 51 Meanes to be used but not trusted unto page 114 Meanes to be used for supply of our wants page 116 It is dangerous to contemne the Meanes page 262 Whil'st the Meanes are continued there is hope page 260 Meanes must be used which God hath rescribed page 418 Prayers psanctifies the Meanes page 418 We May neither trust in them nor slight them page 419 Many failings in works of mercy page 337 Merit confuted page 408 What is required to make an act Meritorious ibid. Gods Mercy is mans Merit page 410 Ministers are to set an edge on their Doctrines page 32 The publique Ministery why so unfruitfull page 21 A like-mindedness to be endeavoured and how it may be comfortably effected page 284 Mony Prayer is like unto page 406 How it answers all things page 404 N. NEcessity twofold page 179 It is a powerfull Goddesse and prevailes much page 183 In our Requests to God or man it may be pressed page 184 Many plead Necessity where is none page 184 Things Necessary may be desired but not things superfluous page 180 The
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 Humble thy self and make sure thy Friend Prov. 6.3 Thine own Friend and thy Fathers Friend forsake not Prov. 27.10 LONDON Printed for Geo. Sawbridge at the Bible on Ludgate-Hill MDCLVIII Reader There is lately Reprinted an Exposition on that Parable Luke 7. ver 40-51 c. There was a certain Creditor which had two Debtors c. By Nehemiah Rogers Preacher of the Gospel Also on that Parable Luke 10. V. 30-38 A certain man went down from Jerusalem to Jericho and fell amongst Theeves c. By the same Author To be sold by Geo Sawbridge at the Bible on Ludgate Hill TO My ever Honour'd and most deserving Friend and Patron Edward Herrys of Much Badow in Essex Esquire Increase of all Outward and Inward Blessings Worthy Sir FEw Writers but are ambitious of some high and honourable Patronage for their Labours their Inscriptions run thus To the Right Honourable and My ever Honoured Lord And who so reades their Epistles Dedicatory wouâ—d think that St. Paul was out when he said Not many mighty not many noble are called 1 Cor. 1.26 And that the most part of the great Ones of the Worâ—â— were such Religious and worthy Patriots as that nothing more could be desired when as an unbias'd man that well knows their persons cannot read as one truly saith their gross flatteries without blushing Robins Essay Obs 42. This one style of Honoured and deserving Friend countervails all the other in my Judgment I am sure that a Friend which sticketh closer then a Brother Prov. 1â— 24 sounds better in my Ears and hath yielded a sweeter refreshing to my bowels Prov. 27.9 then Honoured Lord. And with that style at this time and that without flattery I make bold to salute you Your friendly favours I may not bury in a kind of tacite acknowledgment but I must needs acquaint the World with a part of them Under God you were the principal meanes of obtaining my liberty for the exercising of my Ministerial Function and that in such a time when it was thought scarce feiseable you labour'd it you engaged your friends in it and were at cost about it and at length effected it to my great comfort and content who having served my Lord and Master six full Prentiships in the works of the Gospel could not but be much troubled now in my old Age to be turned out of my service and have my Indentures torn before Death brought me my Freedom which I daily expect wanting but few of those years Psal 90.10 which David allows in common account to the age of Man This being done yet you had not done but were pleased having the power in your hand to remove me from that place where I was from which I must confess I was drawn with much unwillingness and present me to a Living then vacant and in your power to dispose of where with the general desire and good liking of the people as yet I am And shall desire seeing God by his good Providence hath so disposed and if He so see good to keep my Stall and thereon to labour with the Bee which Plin. Nat. Hist. lib. 11. cap. 6. as the Natural Historian tells us after Beans do blossome works hard and loseth not a day nor plays one whit if the Weather hinder not I have not been altogether idle in my younger time no nor in a tempestuous season to the glory of God who hath enabled me I speak it albeit I see great cause now that my Almond-tree doth bloom and the Weather serves Eccles 12.5 to double my diligence that my last works may be more then the first Rev. 2.19 As a Monument of my thankfulness to you whose obligations are thus strong upon me for these great favours I presume to Dedicate this poor part of my Labours and do further promise to be your Solicitour unto And TO The Religious and Well affected Gentlewoman Mrs. Bridget Herrys his worthy Confort and my Honored Patroness Increase of all Outward and Inward Blessings Good Mrs. Herrys IF it be a fault to joyn you both in this one Dedication excuse it seeing God hath joyned you together by his own Ordinance and knit your hearts together with the Bands of Love And both as one have manifested your good Affections unto me in conferring that Rectory upon me where I now at present am and whereof you both are the true and undoubted Patrons The same cause than I have of respective thankfulness to the one as well as to the other and no other way have I really to express this thankefulness be side my Prayers than by sending forth these Papers under your Names the poor Present of an ever remaining Debtor wishing they were as worthy of respect from you as in many respects they do belong unto you I send them not cloathed as the Mother of Cyrus willed that the words of those who spake unto her Son should be in Silk but in a homely Countrey dress such as they were clad withall in the first delivery I may truly say with Moses I am not eloquent Exod. 1.10 neither at any time have been And yet I should be loath to deliver my Masters Message with irreverent and uncircumcised lips but in such a Language as may beseem his service regarding more that my words be full of sense then of sound 1 Cor. 2.4 and such was the Apostles speech might my preaching be like his then I should think I were rightly eloquent The Eye indeed is a stricter and more curious Examiner then the Ear and a severer Judge Life puts a working lustre upon the meanest Language being spoken and that generally the Hearer is much affected with but that lustre is lost in writing which our words had in the delivery And being but as dead in the letter the Reader expects that the phrase and style should be pleasing and adorned as a dead Corpse used to be with Flowers of Eloquence and Oratory which yet unlesse the matter be sound and sacred cannot keep mens Writings from rottenness and putrefaction However this my labour in respect of the style and phrase may be judged by a curious Eye to be simple plain and popular and in that respect contemptible yet I assure you that the Subject-matter of the Book is Divine and sacred and in that respect not despicable but such as may exercise the Devotion of the best Lady in the Land Good Mrs. Herrys that God Iob 7 1â— who doth visit man every morning and try him every night hath visited you with infirmity of Body whereby you are often disabled from attendance on his Publique Ordinances to your great grief I doubt not Be pleased under this your restraint to have some serious
and private conference with this Friend which I here present unto you as a thankeful testimonial of that duty which I owe you and I am assured it will speak a word in season to your heart and furnish you with some comfortable Cordial to revive your fainting spirits in the saddest condition that you can be under For it is onely the assurance of God's friendly love and favour that gives the Godly satisfaction in their soarest Afflictions Nor shall I be wanting whilest I am in this Earthly Tabernacle to assist you with my poor Prayers Beseeching The Father of all Blessings that He would bless you both with the Blessings of the Throne and of the Foot-stool and enable you so to glorifie him in this life that you may be glorified of him in the next Desiring still to be esteemed one that is Devoted in any Christian Duty to serve you Nehemiah Rogers To the Reader And more especially to the Inhabitants of Chich St. Oâ—yth in Essex with the Neighbourhood thereof Mr. Benjamin Rouse Mr. Gregory Rouse Mr. William Jeffery Mr. Longly Mr. Owles Mr. Will Scot and divers others unnam'd with their good Wives my Christian Friends and constant Auditors Peace be to you all Friendly Reader THere are two principal Organs of Sense the Ear and the Eye and by the wise Exercise of both our gracious God brings us to the knowledge of Himself and other Mysteries of salvation The preheminence is given to the Ear Rom. 10 1â— as being the principal Organ to derive Salvation to the Soul in which regard it is conceived that when our Saviour commanded the Abscission Mark 9.43 of the offending member he mentions the Hand the Foot and Eye but not the Ear Yet in some other respects the Eye hath the preheminence of the Ear and in this more particularly in that it is a surer Friend to Memory For albeit words spoken move very much for the present in the lively delivery of them Vox audita perit litera scripta manet yet ordinarily they fly and dye No sooner are they spoken but they vanish like a sound in the Air and are forgotten when as this loss of the Ear is restored by the Eye in the reading of things written insomuch that when we read a Sermon printed that formerly we heard preached we have a conceit that we hear the Preacher preaching the same again unto us that formerly we heard in as lively a manner as he did at the first delivery and by this means things formerly taught become better secuted in our minds See here good Reader if thou beest one of those that were my Auditors I now present unto thy Eye what formerly was presented to thine Ear and therein have satisfied the desires of some rejoycing much if I may any way be serviceable to you in the furthering of your Souls salvation Whilst God was pleased to cast out my lot amongst you at St. Osyth for the space of six years and upward I can comfortably use the Apostles words Gal. 4.19 2 Cor. 12.14 I travelled in pain that Christ might be formed in you Nor did I seek yours but you you your selves are my witnesses desiring to spend those Talents which God had intrusted me withall and be spent in the laying of them forth for your Souls benefit St. Paul goes further and tells the Corinthians that Vers 15. notwithstanding this yet the more abundantly he loved the lesse he was beloved of them but that was not my case and it was a great part of my happinesse that it was not for it is many a good Minister's Case I found you for the generality at my first coming amongst you to be a most loving and willing People and so you continued so many as God continued life unto even unto the time of my departure from you You prevented me with your abundant courtesies nor could I modestly desire any thing of you that was not readily granted To which if I should ad the great encouragements that I had from those Honourable Persons now residing amongst you both in countenancing of my Ministry other great Favours received it may raise a wonder how it came about that I deserted you But I was not at my own dispose for had I been albeit I saw not that fruit of my Labours which I could have wisht both for my comfort and yours yet I should have followed the Apostle's rule â— Tim. 2.25 26. and with patience have instructed them who did oppose themselves if God peradventure would give them Repentance that they might recover themselves out of the snares of the Devill who were taken by him at his will But God having otherwise disposed And now that I am removed from you I cannot forget you and my desire is that I may not be forgotten of you That I remember you these few lines may let you understand And that I may not be forgotten of you my hearty desire is that my labours amongst you whereof I have sent you here a part to stirr you up by way of remembrance may live in your hearts and lives and that those beginnings of Grace 2 Pet. 3.1 and inward stirrings and workings which were wrought in any of you by my Ministry may not be quenched nor stifled but nourished and enkindled through your own industry being accompanied with the labours of those whom God shall please to place amongst you and set over you and the workings of his holy Spirit and that you may be filled with the Knowledge of Gods will in all Wisdom and spirituall understanding fruitfull in every good work Colos 2.9 10 11. strengthned with all Might according to his glorious Power that you may not be led away with the Error of the wicked 2 Pet. 3 17. Heb. 10.38 and so fall from your own Stedfastnesse For if any one draw back my Soul shall have no pleasure in him saith God And so Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance amongst all them which are sanctified Act. 20.32 being the last Text that was preached amongst you by him who is Dodinghurst July 22. 1658. A Servant to you all for the furtherance of your Souls Salvation Nehemiah Rogers The Text. Luke Chap. 11. Vers 5 -11 Vers 5. ANd he said unto them Which of you shall have a Friend and shall go unto him at Mid-night and say unto him Friend lend me three loaves 6. For a Friend of mine in his journey is come to me and I have nothing to set before him 7. And he from within shall answer and say Trouble me not the door is now shut and my Children are with me in bed I cannot rise and give thee 8. I say unto you Though he will not rise and give him because he is his Friend yet because of his Importunity he wil rise and give him as many as he needeth 9. And I say
her Affection They are like Mice in a Barne or Wasps about a Galley pot they swarme about us whilst something may be had So long as we are in a flourishing estate they will as birds in Summer build in our boughes but the leaves being fallen they delight not in our shadow Such were Adoniahs Friends no sooner had he usurped the Crown and proclaimed himself King but many joyned with him As Joab the Generall of Davids Army 1 King 1.7 and most of the chief Captaines and Commanders besides Abiathar the high Priest And yet saith the Text vers 8. the mighty men that belonged to David were not with him He had not the strength of the Armie on his side albeit he had most of the mighty Commanders of Soldiers for that they were not true unto him For all the shew that they made they did not respect Adoniah so much as their own ends therefore no sooner was Solomon proclaimed but they left Adoniah to himself to make good his own Title Such Friends David found in his prosperity Shemei was no Railer nor yet Achitophell a Traitor 2 Sam. 15.31 2 Sam. 16.5.13 Ester 7 8 9. but when the times turned they could turne with them and prove both Hamans Friends who had before smiled in his face and kissed his feet now finding the King incensed against him are ready to cover his head and help him to the halter 2 Tim. 4.16 And such Friends St. Paul found many who pretended love yet in his trouble forsook him and would not stand by him If they follow him it shall be with Peter a farre off And such a Time-serving Friend was Pompey to Cicero as we read in a storie who slipt out at a back dore when Cicero flew to him for safe-guard of his life and so left him to the mercy of his enemies Such Friends as these you may have many who sing to the tune of Fortune as they say they keep time but ever sing the Base saith one So that the case albeit these abound may be still put unto you Which of you shall have a Friend Secondly Ecclus. 6. Vers 9. Pro. 26.23 Psal 118.12 there is a Treacherous and a Perfidious Friend that turneth to enmitie and taketh part against thee and in contention he will declare thy shame Solomon resembles these to Potsheds overlaid with silver drosse Prov. 26.23 David to Bees they come about me like Bees saith he Psal 118.12 The Bee hath both hony and a sting so these have hony in their mouths but gall in their hearts One compares these to silken halters Mel in ore Fel in corde to halters for that they will strangle and choake a man to silken ones for that their words are smooth and soft as David found Psal 55.21 Others resemble them to Hangmen Diog. Laertius who with the one hand embrace a man when with the other they pluck out his bowels Or to Butchers who claw the Oxe on the â—ibs that they may have the fairer blow at his head Of such Friends as these Jeremiah gives warning Jer. 9.4.8 Judg. 9.6.23 1 Sam. 18.17 22.9 cap. 9.4.8 Such Friends were the Sichemites to Abimelech Judg. 9.6.23 Saul and Doeg to David 1 Sam. 18 17. and 22.9 And such Friends to Christ were those spyes sent forth by the Scribes and Pharises who feined themselves to be good men that they might the sooner entrap him in his talk Luke 20.20 Cassius and Brutus of whom the History makes mention were such treacherous Friends to Caesar Ptolomie King of Aegypt to Pompey Luk. 20.20 whose head he sent to Caesar for a present Antipater to Alexander Zophyrus to the Babylonians who betrayed them to Darius And such a one was Banester who betrayed the Duke of Buckingham his Master in the dayes of Richard the third which treachery was revenged by God both on him and his as our Chronicles mention These Friends are like Familiar Divells which forsake their Witches when they have brought them into fetters or at best but like Moses-rod they will seemingly be for a while a staffe to stay us but anon of a rodd they are turned into a Serpent mortally to sting us Many such Friends the world is full of but not a true Friend is to be found amongst them all Thirdly Vers 10.11.18 there is another kind of Friend that the Sonne of Syrach makes mention of A Back and Belly Friend who is a Companion at our Tables and will be as we our selves in prosperity The heart of these Friends are in our Pâ—â—ts or Pockets Aes in praesenti perfectum format amorem find them somewhat to give and they will find in their hearts to Love These are like the Reflexion of a Looking-glasse they will imitate any gesture that you use right Dotterell-catchers if you smile they will smile if you frown they will do so if you make a stand they will if you spread out a wing so will they if you hold the neck aside they will do the like As did Alexander's 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. Hos 7.3.6 John 6.26 who make Princes glad with their lies and flatteries And those the like who followed our Saviour for the Loaves and Fishes more for the meat then for the miracle Hic dat epulis accumbere Divum They seemed to say with Aeolus in Virgil this man keeps a good house come we will after him whilst the pot boiles their affections will Many such there are in the world who like Flyes come to the Honey pot like Ants come to the Wheat yet saith Seneca the Flyes are no Friends to the Honey nor the Ants to the Wheat Many of these Friends you may have and yet the question may be asked Which of you shall have a Friend As for true Friendship we may say of it as sometimes the Duke of Buckingham said to Bishop Morton in Richard the third's dayes It is gone on Pilgrimage and no man knowes when it will returne Wherefore Dan. Hist 231. be not deceived in point of Freindship think not to find all them Friends that would be counted so Julian the Apostate is not presently a Friend to Basil though in writing unto him he styled himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my Friend and beloved Brother Scarce a lettter comes unto thee but either the superscription or subscription mentions a Loving Friend But as it was said of Adrian by the multitude of Physitians the Emperour is dead so it may be as truly said by the multitude of Friends such as pretend themselves to be so many a man is undone for want of a true Friend In short Esteem not every hanger-by that pretends Friendship to you in prosperitie a fast Friend take away the Idoll-gold and then
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
forsake us 2 Chro. 15.2 he never breakes with us first Object But put case we have been carelesse hitherto so as that the breach is already made through our default is there any renewing of friendship what must be done in that case Differences amongst friends may arise Resp Gen. 13.8 Act. 11.2 15 39. Gal. 2.11 Math. 16.22 as did betwixt Abraham and Lot Paul and Barnabas Peter and Paul Christ and Peter God and the Godly As betwixt him and Moses David Solomon as before was said And it is very true that such differences as arise betwixt friends are many times composed with more difficulty then the contentions that arise amongst others as have bin shewed which should make us the more carefull that we break not but however it falls out with Men yet it is otherwise with God he is hardly provoked being provoked he is soon reconciled if we defire it and seek to him for it Now the means to recover friendship again in that case are these First give God a meeting when friends fall out and keep aloofe and come not near one another they are not like to agree in haste This is required Amos 4.12 Amos 4.12 We must do herein as Iacob did when he went out to meet his Brother Esau divide our band into two troops and send them before us with their presents Gen. 32.10 33 3. Body and Soul must go out to meet the Lord and neither empty hand each power of the soul and part and member of the Body must bring a present with it And when we come near we must bow our selves to the ground seaven times that is very often And then saith the Text Esau ran to his Brother and imbraced him and fell on his neck and kissed him so will God much more if we thus go forth and meet him in his wayes and ordinances Secondly Let us confesse our faults and acknowledge our errours to God promising to amend This our Saviour enjoynes betwixt man and man Luke 17.3 4. And such must be our Carriage towards God Thus did that Prodigall as we read Luke 15.18 20. and what followed thereupon Luke 17.3 4. Luke 15.18 2. The father saw him and had compassion on him and fell on his neck and kissed him Oh how quickly will God be good Friends with an humbled soul when he sees thee to droop and mourn under a sense of thy faylings he is ready to prevent thee with his mercies Thirdly come to God in the mediation of his son Jesus Christ take him up in thy armes as Themistocles did Alexander whereby he pacified King Philip the father who was offended with him The story tells us if we may believe it that Pilate being called to Rome to give an account unto the Emperour for some misgovernment and mas-administration he put on the seamlesse Coat of Christ and all the time that he had that Coat upon his back Caesars fury was abated But the Sacred story tells us this and we believe it that if we Cloath our selves with the Roabes of Christ's righteousnesse and put them on by a lively faith we shall have no cause to fear the want of Gods love and favour we having such an advocate with the Father as Jesus Christ the righteous who is the Propitiation for our sins 1 John 2.1 2. 1 John 2.1 2. Take this course and doubt not but all breaches which have bin made betwixt God and you will be soon made up to your endlesse comfort One use yet remains Use 4 It is an Admonition to every of you that you take heed lest your wrong or offer injury to any of the godly How shy are we of wronging any who hath some great man to take his part Oh say some I will not meddle with such or such a man for he is strongly backed he hath such a Lord or such a Commander for his Friend who will not suffer him to suffer should I stir against him I am sure I should suffer for it so a great man said once to another of the Councel in King Henry the Eighth his days concerning Cramner Let him alone for the King will not suffer his finger to ake And is it safe think you to provoke God against us by wronging any of his Friends Whether were you not afraid saith God to speak against my servant Moses Numb 12.8 Num. 12.8 Why who was Moses that he might not be spoke against surely one of Gods familiar Friend with whom God spake mouth to mouth face to face as a man speaketh to his Friend And do you think that God will see his Friend wronged and not right him See what Miriam got by it Numb 12.11 Num. 12.11 Miriam became leprous but how escaped he was spared saith Chrysostome or rather he met God speedily by Repentance and so disarmed his indignation Doth thy conscience tell thee that such a one is a man that truly loveth and feareth God oh beware how thou wrongest him or speakest evil of him for God takes the wrong as done unto himself and first or last thou mayest assure thy self that thou wilt 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 Prephets no harm Psal 105.15 Thus you have seen in a spirituall sense who this friend is Psal 105.15 proceed we now to take particular notice of the Indigent and the Exigent he was put unto The Indigent or Person that is in want a friend The Exigent or the straight that he was in appears by his going to his friend at Might-night c. We begin with the Indigent or person spoken of Literal Observation And so we may observe Doct. A man that hath a Friend may yet be in want This is true in the History 1 Sam. 20. 21. c. Reas 1 There is a great Narrownesse of affection even in the very best Pride and self-love there is enough yea too much of it which puffeth up and vaunteth it self above that which is meet it raiseth up jealousies and suspitions and causeth us to apprehend a discourtesie by a wrong suspect that was never intended by a willing act This hindereth friendship in its proper work of succouring and relieving a Friend in his want as you have heard before 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 impediment may prevent it at least poverty my curb their bounty 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
if I had hopes to prevaile with you by examples Hieroms 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 lovingly to do the like Luther was a small meat-man and a great faster Melancthon observeth of him that for many dayes together 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 Fountaine 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 restrain 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 began 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 Blunts voyage into Levant 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 Luke 15.13 Phil. 3.19 we deale injuriously with God in abusing of his blessings and wasting them in vaine Luke 15.13 to make our Belly our God is the worst Idolatry of any Secondly It hinders Charity and hardens the heart so that the poore shall not be regarded Luke 1 6. Amos Luk. 16.19.21 Amos 6.6 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 Numb 11.34 the Kitchin kills more then the Cannon Fourthly It wasts the estate and bringeth unto poverty Pro. 23.20 21. such begin with Habeo Pro. 23.20 21 and end with Debeo Fifthly It stirrs up Lust and so endangers the soul Ezek. 16.49 and it was one of the sins of Sodome Ezek. 16.49 But when we have said all we can we speak to the Belly that hath no eares and what hope have we to be heard Oh that men were more dilligent and laborious in their Callings and then plain food would relish as a messe of Potrage did with Esau when he came weary from hunting Gen. 25.30 Such a delicate Cooke is Hunger that it can season and make savoury that which fullnesse makes loathsome many Servants can witnesse this who when they have lived at their own hand then that meate hath relished well with them which at a Masters table would not downe unlesse it were cast under the Table to the Dogs Use 2 And by warrant of the Doctrine we have delivered unto you let me add a word or two by way of Advice in reference to your Invitations you that invite your Neighbours or entertaine your Friends as comming unto you guest-wise say not I am sorry I have nothing that is good to set before you When Plato invited Timothy the Athenian Duke to supper he entertained him with a Root and a Sallet but with a great deale of Philosophicall discourse Timothy the day after gave him many thanks saying that who so supped at his Table should be much better for it many dayes after Brown Bread with the Gospel said Greenham is good cheare what thou wantest in outward provision make up with wellcome and Christian discourse A plentifull Table to feed the body without profitable discourse to feed the mind is little better then a Manger Nor let any that come to the Table of a Friend judge of their entertaynment by their full Cups or variety of dishes Thinking there can be no true welcome where there is not excesse A moderate Table where there is an open heart of courtesie is to be preferred before a sumptuous feast exceeding in abunbance where love is wanting Better is a dinner of green herbs saith Solomon where Love is Prov. 15.17 then a stalled Oxe and hatred therewith If Love be the enterteyner it matters not what the provision be let it be but a Sallet of herbs yet comming out of Loves Garden they will be sweet and well relished and worthy of acceptance Jerm in loc for that there is no poyson in them nor Serpent that lyes under them But on the otherside let a fatted Oxe be set before a man never so many delicate and costly dishes with hatred and ill will such a feast cannot be savoury A Feast is made for laughter Eccles 10.19 And yet all feasts are not so Eccles 10.19 2 Sam. 13.28 29. some are made for slaughter Absolon made a feasts for him he meant to kill And some cunning Usurer makes a feast for that Prodigall heire he meanes to undoe They that dresse most meat are not ever the friendlyest men Christ enterteynes his Disciples with Barly Loaves and a few small sprats 1 Sam. 25.11 or some such like fish when Nabal kills both Beeves and Muttons for his Sheep-shearers If then thou beest called to the Table of thy Friend be not discontented although there be not many messes nor variety of dishes to please thy pallate If it be cheare that thou comest for thou commest not with the affection of a Friend but of a Glutton If thou beest a Friend indeed homely fare will be taken in good part if thou art not a Friend Bread is too good for such a one And thus much of the Quality of the thing he desire to have lent unto him wherewith to enterteyne his Friend Bread Now
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
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 Optat dare qui praecipit potere Aust Deut. 5.29 Isa 55.1 2. 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 before the words be in our mouthes 2 Sam. 16.17 Luke 15.22 Act. 10.34 Rom. 10.12 Psal 107.4 10.23.39 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 Rom. 11.35 Job 35.7 Rev. 22.17 Jam. 1.5 1 Sam. 12.28 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 proved 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 Bonum est sui diffusivum 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 Austin Math. 19.17 and absolutely 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 Act. 17.25 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 suffers no diminution his hand is ever full though it ever dispense 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 Prov. 8.31 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 Isa 55. 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 needed but ask and give thanks All God's people are his Favourites so that they may have what heart can wish or need require Fourthly 2. Sam. 24.23 Jam. 1.5 He is great in Might and Majesty and no small gift can fall from such a hand Jam. 1.5 His hand is manus Regalis and so he gives munus regale his bounty is as himself and his gifts suit with his greatness as before hath been shewed you Vse 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 bewail our horrible Ingratitude and unkind dealing with so bountiful and liberal a Master Mervailous hath been God's mercies towards this Land and Nation Never any Nation under Heaven 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 under 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 Churches Laws Trades all of the best whilest they would have been glad of the worst being deprived of all Ask Bohemia ask Germany 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 Deut. 33.29 Deut. 4 7. 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 Isa 5.4 7. When God looked for grapes behold wild-grapes for Judgment and Righteousness sin and wickedness Hellish Atheism and Prophaneness horrid Oaths and Blasphemies contempt of God's Word and Ordinances violation 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 whether 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 Deut. 32.6 than this of ours Do you so requâ—te the Lord O foolish people unkind 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 Vngrateful 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 unthankfulness 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