Imprimatur.  
Geo. straddling River. in Christo Pat. Gill. Epis. Lond. a Sac. Domest. Ex Aed. Sab. 7. November. 1662.   

A SERMON PREACHED before the KING AT Whitehall, October the 12th 1662.  
BY RICHARD ALLESTREY, D. D. Chaplain then in Attendance.  
Published by his MAJESTY'S Command.  
LONDON, Printed by Tho. Roycroft, for John Martin, and James Allestrey, at the Bell in S. Paul's Churchyard. M DC LXIII.   
JOHN XV. 14. 
Ye are my friends, if ye do whatsoever I command you.  
THE words are a conditional assertion of Christ's concerning his Apostles, and in them all Christians: and they do easily divide themselves into two parts. The  
First is a positive part, wherein there is a state of great and Blessed advantage, which they are declared to be in present possession of: in these words, Ye are my friends.  
In which there are two things that make up that advantage, 1. a relation, 2. the person related to. Friends, and My friends. The  
Second is a Conditional part, wherein there are the terms, upon which that possession is made over, and which preserve the Right and Title to them: in these words, If ye do whatsoever I command you: in which there are two things required as Conditions.  
I. Obedience, If ye do what I command you.  
II. That Obedience Universal; If ye do whatsoever I command you.  
The first thing that offers itself to our consideration, is the Relation, Friends  
It is a known common-place truth, that a Friend is the most useful thing that is in whatsoever state we are: it is the Soul of life, and of content. If I be in prosperity: We know abundance not enjoyed, is but like Jewels in the Cabinet, useless while they are there: it is indeed nothing but the opinion of prosperity. But 'tis not possible to enjoy abundance otherwise then by Communicating it: a man possesseth plenty only in his friends, and hath fruition of it merely by bestowing it. If I be in adversity; to have a person whom I may intrust a trouble to, whose bosom is as open, and as faithful to me, as 'tis to his own thoughts, to which I may commit a swelling secret; this is in a good measure to unlade, and to pour out my sorrow from me; thus I divide my greivances, which would be insupportable, if I did not disburden myself of some part of them: now there is no bosom so safe as that where friendship lodges: take God's opinion in the case, Deut. xiii. 6. If thy brother the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend that is as thine own soul. This is the highest step in the Gradation. And there is all the reason in the world: for though Parent, and Child, are as near one to other as any thing can be to part of itself; Husband and Wife are but two different names of the same one, yet these may become bitter and unkind: a Parent may grow cross, or a Child refractory, a Mother may be like the Ostrich in the Wilderness, throw off her bowels with her burden; and an ungracious Son is constant pangs and travail to his Mother, his whole life gives her after-throws which are most deadly: Dislikes also may rest within the Marriage bed, and lay their heads upon two wedded Pillow's; but none of these unkindnesses can untie the relation; that ends not where the bitterness begins, he is a Parent still though froward, and a Child though stubborn; but a true friend can be nothing but kind: it does include a deerness in its essence, which is so inseparable from it, that they begin and end together: a man may be an Husband without loving, but cannot be a lover, that is a friend, without loving.  
And sure to have no one friend in this life, no one that is concerned in any of my interests or me myself, none that hath any cares or so much as good wishes for me, is a state of a most uncomfortable prospect. The Plague that keeps friends at a distance from me while I live, out of the sphere of my infection, and after gives me death, hath yet less of Malignity than this; that leaves me the compassions, the Prayers, all the solitary comforts, all indeed but the outward entertainments of my friends: that, though it shut the Door against all company, yet, puts a Lord have Mercy on the Door: But this I now described hath none of that, hath no good wishes, nothing else but hate, is worse than a perpetual Pistelence.  
Yet neither is this State so comfortless, in respect of this life, as not to have a friend in the concernments of the Life to come: none that hath so much kindness for my Soul as every man hath for his Enemy's beast, which if he see fallen in a Ditch he will at least give notice that it may be helped out thence: No one, that when a Sin, like to that Falling Sickness in the Gospel (and it is such indeed without a Parable) is casting me into the Water, quenching my parts, my reason, and the Immortal spark within me, or throwing me into the Fire, raising Lascivious heats within, which after will break out into Hell Fires; none yet that will stretch out his hand to catch me, or to pull me out: None that does care to see me Perish to eternity, or that values my Soul, which yet did cost the blood of GOD, at a words speaking: This is to be like Dives in the Flames, to whom they would not lend the help of the 
(a) Luke xuj. 24 25.  tip of a finger, or give the kindness of a drop of Water: I am as it were on the other side the Gulf already. Here is the use of friendship, the only noble one, that's worthy of that blessed quality: when I have one that will be an assistant Conscience to me, who, when that within me sleeps, or is benumbed, will watch over my actions; will testify them to my Face, will be as faithful to me as the Conscience should be, hold a Glass to my Soul, show me the stains, and the proud tumors, the foul Ulcers that are there, and then will fret, and rub, or prick, lance, and corrode, to cure those tumors, and do oft those spots, such an one is a familiar Angel-Guardian, is truly of that blessed heavenly rank, and only less than the friend in the Text, the person related to, and my next part.  
My Friends. There are three things from which men use to take the measures of a friend.  
First, From the good things he bestows on them: He that thinks to keep friendship alive only with air, that gives good words, but parts with nothing, that entertains only with garbs, and civilities, is but the pageant of a friend: They that own having but one soul, and seem to clasp as if they would have but one body too, cannot keep such distinct and separate proprieties in other little things, as not to have communication one from the other. And,  
Secondly, The friendship of these benefits is rated by the measures of our need of them. When Midas was ready to die for hunger, his God was kinder to him in a little bread, then in making all that he touched turn into gold: great things engage but little where there is but little use of them: and all these,  
Thirdly, Are endeared by the Affection they are given with. Good turns done with design, what need soever I have of them, are hire, and not friendship; it is the kindness only that obligeth, the gift without the love does but upbraid and scorn my want.  
Now to measure the friend here in the Text, by these, were an impossible undertaking, taking, whose friendship did exceed all bounds and measures. I shall do no more towards it, but read the words before my text, which were the occasion of it, Greater love bathe no man then this, that a man lay down his life for his friends, and then it follows, ye are my friends. The token therefore of his friendship, the gift he gave them was his life, rather that was the least he gave: He gave his glory first, that so he might be qualified to give his life: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. two. 7. He lessened himself from the condition of being Lord of all, into that of a servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. two. 9 being diminished made lower, meaner than his creatures for the suffering of death. Now with the price of such divine essential glory to buy only a life, rather only a possibility of death, that after he might give that life for us, and with his death purchase us an immortal life, is such a gift as no Romance of friendship ever fancied or did aim at: we may have heard of two companions that would die for one another, that never quarrelled in their lives, but for this, who should suffer first to save the other, and strave only for Execution: But for a person of the Trinity to leave his heaven to come down to us; to dwell with agonies that he might be at one with us; and be tied to the cross, that he might be united to us; this is a friendship fit for Ecstasies of apprehension. Of all the things that court thy kindness here below, that spread snares, and lay baits for thy friendship, if any bid so fair, so temptingly, if any will give such a price, in God's name let it have thy love, I shall not blame him that engageth his affection there: But sure Heaven cannot give a greater gift than this; for what can God give greater than himself? Yea I may say God could not give so much, for he must be man too, to give his life, and this, saith he, he gave for his friends, even in our stead, who must have perished else eternally, which intimates the second thing, the need we had of this.  
A need great as the gift, necessity invincible, that could break into heaven, rifle the Trinity, to serve its self, throw death into those regions of immortality, and which would not be satisfied but with the blood of God.  
And now is not the kindness, and the condescension of friendship in his expressions too, when he saith, greater love than this hath no man? which was the third endearment.  
There never were such wounds of loves as those that tore this heart: never such melt of affection as dissolved this lover into sweats of blood. There was no motive to all this, but his mere love: for all this he designed to us before we were, and therefore sure before we were deserving, and O our God thou that from all eternity didst lay contrivances to give thy life for us, so to redeem, and then to glorify us, what were we then that thou shouldst do his for us? what were we then when we were not? and yet that thou from the abyss of everlastingness, shouldst think thoughts of such kindness to us, and such blessedness for us, who then were not, and deserved nothing; and who since we were, have deserved nothing but damnation.  
And as there was no other motive to all this design but love, so neither was there any thing but love in the fulfilling. Look on your Saviour in the garden, and upon Mount Calvary, and you shall find him there in as great agonies of affection as torment, and hanging down his head upon the Cross with languishments of kindness, more than weakness. His arms stretched out and Racked, as if on purpose to the posture of receiving you to his embraces; and his side opened not only to shed Blood for you, but to make you a passage to his very Heart. Look on him offering up his Tears, his Prayers, and his Soul for Sin, and in the midst of all, projecting happiness to you, as it were praying, O my Father, here I charge myself with all the guilt of those my friends, I thy only Son God, one with thee, am content to suffer Torments that they all may be acquitted, Here I lay down my Life that they may have eternal Life, let me be Crucified, so they be Glorified. Which was the purchase and the gift of this his Passion to all his friends, even to those that do what he commands; which is the first condition that entitles to his friendship, and my next part.  
Ye are my friends if ye do what I command you.  
I shall not urge, that Great men upon earth will not take any to their Friendship but upon these terms; nor will I plead the reasonableness of this in Christ, there being no cause why he should be a friend to any that will daily disoblige him and dishonour him: nor will I press the whole Oeconomy of Scripture, which says, all the advantages Christ ever gave or meant us, and all the Acts of friendship that he ever did for us were with this design. He gave his grace that brings salvation to save us into an estate of sober virtue. Tit. two. v. 11.12. he gave himself also to Ransom us from our own evil doings, and to redeem us into his obedience. Tit. two. v. 14. without which no dependence on him will avail. Mat. seven. 21. He will own no acquaintance with, nor services from them who have friendship with sin: though they have cast out Devils in his name, if they retain their vices; though they do miracles, if they do wickedly, he will bid them depart, profess he never knew them, v. 22.23. He will not let such have a bare relation to his Name, nor have the friendship of a title. 2 Tim. two. 19 All his rewards also that he will give are promised to none other, but them that do what he commands, Apocal. xxii. 14. that is, do Evangelically, heartily and faithfully endeavour it, and do this with all diligence expressed by words, that import all strife imaginable, as running, wrestling, fight, warring. And persevere also by patient continuance in well doing, Rom. two. 7. and he hath nothing else but vengeance for all others. 2 Thes. 1.8. and we have neither Christ, nor Gospel, nor Religion, but with these terms.  
But I shall wave all this, and bound myself within the present words. Greater love hath no man then this, that a man lay down his life for his friend. Ye are my friends if ye do what I command you. When Christ is boasting of his love, making comparisons, and vying friendships with mankind, nay more, contriving heights and depths of mercy, such as man hath no comprehension, nor Fathom for; when he was preparing to do an act of compassion on almost equal to his Divinity, when he had resolutions of so much kindness as to give his life that he might show kindness. Yet could he not then find in his heart to offer or declare one jot of kindness to the men that will not do what he commands, but in the midst of such agonies of compassion, he thought of nothing but infinite indignation and eternal vengeance to the disobedient. I have but now given my body and my blood even to the Traitor 
a Luc. xxii 19.20.21.  Judas to one who is a 
b John vi. 70.  Devil: I am going to give my life even for my 
c Rom. v. 10  enemies, for the 
d John iii 16, 17. & vi. 51. & 2 Cor. v. 19  world: but I will give no love to any, have no friendship with any, but the virtuous: no, though they be my own Disciples, ye are my friends, ye my companions and Apostles are my friends, only on this condition, if ye do what I command you.  
And then is it not matter of Astonishment, to see men fancy they have a right in all Christ's actions and sufferings, presume upon his favour and their own happy condition, though they do nothing, or but very little towards this, and the main of their life be disobedience, as if all Christ's commands, appointed them to do no commands, and Christianity were but a liberty from virtue. To pass by those that do nothing but evil, that which the Devil does suggest, or their flesh dictate, and to consider the demurer sort of Christians, that pretend a respect to Christ, and to Religion, and see what they will do.  
Why sometimes you may find them troubled at their Vices, and themselves; and those troubles breath out in Sighs, and in warme-wishes that they could do that which Christ prescribes: to will is sometimes strongly present with them, but to perform they know not how. Alas Christ does not tell you that you are his friends if you wish well to him, and his commands, but he requires that you shall do them. These are but vapours of a troubled soul, which howsoever they may chance rise warm, catch a strong sudden heat, breathe up in flashing thoughts. They are but meteors, little shooting flames that only do catch fire and fall and die; show fair, but they warm nothing: and so these thoughts do never heat the heart into devotions and holy resolutions, the fire is not strong, nor does it live enough, to melt and work away the filthynesses of the soul: No, though they grow to aversations: for you may find such men, when wearied with the pursuit of their sins hating their customs, and the engagements to the practice of them: complaining thus, I know 'tis ill, and 'tis against my heart, that I obey the motions of my passions or lusts: The incitations of my appetite, the usance of the world, the obligations of civility or mistaken honour do indeed prevail upon me, but 'tis with great reluctancy of mind that I yield to them, but I cannot avoid it. There are not few that satisfy themselves with this condition. Now sure Christ does not say, Ye cannot be my friends except you sin against me and against your Knowledge, and your Conscience too. 'Tis strange that men should think the Heathen instance of a Witch that cried 
— Video meliora, proboque,  
Deteriora sequor—  I know, and do approve of better things, but cannot choose but follow these that are the worse: strange, that this fury that had the Devil for familiar, should make Christ a friend; that this should be the state of Gospel Saints, and of God's favourites. 'Tis possible some therefore go yet further to good purposes towards Obedience, and have holy intentions, but this is not sufficient neither, if to do his commands be necessary: for to purpose and intend to do them, is not certainly to do them. Yet where are any, that do aim at doing any more; and there is none of these but does presume upon his interest in Christ, and satisfies himself and is secure.  
Yet is it hard to find a ground of this their confidence, unless it rise from the unhappy use they make of God's preserving mercies, and his kindness to them in the concernments of this life. They see without their cares, and upon very weak entreaties indeed against all provocations both of God and danger; yet his protections secure them all, though they neither mind the ask them, nor mind the walking worthy of them. The man whose sins, not p●ayers, prepare him for his bed, he sleeps well; perhaps, more sound than he who at his bedside throws himself on his face into God's arms, and there bequeathes himself to the securities of the Almighty: And he, whose Sleeps only refresh him for returns to sin, does often live as long, as safely, and as merrily, as he that daily, most religiously does beg protections from above. And others that afford the Lord some little homages, themselves some prayers when their pleasures or occasions permit, God hath a care of them, and their desires flow into them, all does succeed well with them. Now they take confidence hence to conclude, these are the tokens of God's friendship, and all his mercies will come in at the like easy rates; that such a short petition as committed them to the refreshments of the night, and after which they waked into renewed strengths and pleasures, such another shall lay them down in safety, to the sleeps of that long night, that afterwards will break in happy resurrection: for why! God will not sure fail his own mercies, but be as friendly to their souls as he is to their bodies.  
And thus God's preservations here, in mere defiance of our provocations, which are the arts of his long suffering his strive of Compassion, merely to give us opportunities of being reconciled to him, and to invite us to be so, while we make them occasions of carelessness and security, they are so far from being pledges of his friendship, that they have all the aggravations of affronted goodness, become temptations and degrees of ruin. 'Twere fine indeed if Christ's eternal preparations for his friends, would come in to us, without care or doing any thing, as an accession to our pleasures; if when we had lived many years in a Garden, our days all flowered with delight; we might expire into Paradise, and in soft airs of Music breath into Hallelujahs. But alas! the smooth easy way leads down the Hill, and he must strive and pant that will get up into the Mansions and the Bosom of his Saviour, and whosoever will be his friend, must do what he commands.  
But is there nothing less indeed will qualify? The Scripture saith, that Abraham believed God, and it was imputed to him for righteousness, and he was called the friend of God, James two. 23. and then, is Christ more inaccessible, and harder to be made a friend?  
Why, truly God and Christ both are so much friends to all true believers, that the life of Christ was given for them; for, God so loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. John iii 16. nor are there any qualities more signally peculiar to friendship, more engaging then confidence and trust, dependence and relying, embosoming myself in him: now these are but the exercise of Faith; and 'tis most certain if we heartily endeavour to do what he commands, there is employment then for all this work of Faith, place for its applications and assurances. My Text does make this good. But when his friendship is made over on conditions, as 'tis not only in these words, but every where in Scriptures; (there being not one promise absolute that does concern God's favour, justification, and eternal life: he does not once offer remission of sins, but to those that amend their lives; nay, does express as if he could not give it otherwise, peradventure they will repent that I may forgive them, Jeremy xxxvi. 3) The promises therefore being conditional, Faith must be answerable to the promises that it does rest on and apply; and at the most, can be but an assurance, that you shall be partaker of what's promised, that is to say, partaker of the favour and the life of Christ, if ye do his commands. But then if I perform not this condition, to trust upon his friendship which I am not qualified for; to think by faith to receive a pardon, which in that case I am, was never offered me; to apply to myself promises which were never made me, for none were ever made to them that do not do; and to assure myself, Christ will transgress his everlasting Covenant for my Vice's sake, merely to give me leave to enjoy my sins; will do that which God may not do, forgive one that will not repent: If I believe thus against promise, and against decree, am confident whether Christ will or no, and will rely upon him in despite of him, if such a faith will make us friends, affronts do reconcile. This is indeed to lay violent hands on his favour, and to invade his friendship, and without metaphor, take Heaven by force.  
But sure I am, that this is not the faith made Abraham be called the friend of God in that place of Saint James, but a faith that was perfected by doing, v. 22. of that Chapter, a faith that made him offer up his only Son upon the Altar, v. 21. 'Tis true, he did in hope believe against all hope, Rome iv. 18. So that his faith was stronger than a contradiction, but yet his resolutions of obedience seem stronger than his faith; for he did that even to the cutting off the grounds of all his Faith, and hope. He trusted God would make his promise good to him, make all the Nations of the Earth be blessed in the seed of Isaac; though Isaac had no seed, nor could have, if he should be slain: And he resolved at Gods command himself to slay that Isaac, so to make him have no seed. His Faith indeed did no dispute the great impossibility; but his obedience caused it. He did not question, how can God perform with me when I have offered up my son? I cannot look that a large Progeny should rise out of the Ashes on the Altar; nor will those Flames that devour all my seed at once, may my seed numerous, lasting, and glorious as the Stars in Heaven, which he 
a Gen. xv. 5.  promised me: but much less did he question, why should I obey in this? He that does his commands, can but expect what he hath promised: but if I should do this command and slay my Son, I make his promise void, and detroy my own expectations: and if I disobey I can but suffer what he bids me do; my own obedience will execute all that his indignation would threaten to my Disobedience. Though Abraham had 
b Gen. xxii. 4.  three day's time and journey to the Altar, that Nature might have leisure the mean while to reason with the precept thus, and his affection might struggle with his duty; yet he goes on, resolves to tear out his own bowels, and cut of his hopes, will Sacrifice his only Son, and Sacrifice God's promise to his commands.  
And then, He that will trust to Abraham's example of believing, yet will not follow him at all in doing, will obey no commands; that is so far from offering up an only Son, he will not slay an only evil custom, nor part with one out of the herd of all his vicious habits; will not give up the satisfaction to any of his carnal, worldly, or ambitious appetites; not Sacrifice a passion, or a lust to all the Obligations, that God and Christ can urge him with, he hath, nor faith, nor friendship, no, nor forehead. 'Tis true indeed, he that hath Abraham's faith, may well assure himself he is Christ's friend; but 'tis only on this account, because he that believes as Abraham believed, he will not stick to do whatever Christ commands; which is that universality of obedience, that is the next condition that entitles to Christ's friendship, and my last part.  
Ye are my friends if ye do whatsoever I command you.  
There is no quality so necessary to a friend, or so appropriate to friendship, as sincerity. They that have but one soul, they can have no reserves from one another: But disobedience to one precept, is inconsistent with sincerity, that hath respect unto all the commandments; and he that will not do whatever Christ prescribes, hath reserves of affection for some darling sin, and is false to his Saviour. He is an enemy indeed, so that there is no friendship on either side. Saint Paul says so of any of one kind; the minding of the flesh, saith he, whether it be providing for the belly, or any other of the organs of carnality, is desperate, incurable rebellion 
a Rom. viij. 7. : Now such a rebel, is, we know, the worst of enemies. Saint James does say as much of any of those vicious affections that are set on the world: Whosoever will be a friend of the world, is an enemy of God. James iv. 4. and he calls them adulterese and adulterers, who think to join great strict Religion to some little by-love of an honour, or a profit of this world? Such men are like a wife, that not contented with the partner of her takes in another now and then, she must not count herself her husband's friend, though she give him the greatest share in her affections, no, she is but a bosom enemy: and so any one vice allowed is a paramour, sin is whoredom against Christ, and our pretended friendship to him in all other obediences, is but the kindness and the caresses of an adulteress, the mere hypocrisy and treachery of love. If it be necessary to the gaining of Christ's friendship that thou do his commands, 'tis necessary that thou do them all, that thou divorce thyself from thy beloved sin, as well as any other: because, his friendship does no more require other obedience than it does that, but is as inconsistent with thy own peculiar vice as with the rest. Indeed it is impossible that it should bear with any, they being all his murderers. If thou canst find one sin that had no hand in putting Christ to death, one vice that did not come into the garden, nor upon mount Calvary, that did not help to assassin thy Saviour, even take thy fill of that: but if each had a stab at him, if no one of thy vices could have been forgiven, had not thy Jesus died for it, canst thou expect he should have kindness for his agony, or friendship, for the man that entertains his Crucifiers in his heart: if worldly cares which he calls 
a Mat. xiii. 22.  thorns, fill thy head with contrivances of Wealth and Greatness, of filling Coffers, and of platting Coronets for thee, as the Thorns did make him a 
b Matt. xxvii. 29.  Crown too, wouldst thou have him receive thee and these in his bosom, to gore his Heart as they did pierce his Head? If thou delight in that intemperance, which filled his deadly Cup, which Vomited Gall into it, can he delight in thee? That 
c Matt. xxvi. 38, 39  Cup which made him fall upon his Face to deprecate, will he partake in as the pledge of mutual Love? He that sunk under, could not bear this load of thine, when it was in his Cross upon his shoulders, will he bear it and thee on his arms, when thou fallest under it? When thou wilt cast a shameful spewing on his glory too, if he own such a friend? Thou that art so familiar with his name, as thou were't more his friend then any in the world, whose Oaths and imprecations, Moses says 
d Levit. xxiiii. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strike through that name, which they so often call upon, thou mayst as well think his heart did attract the Spear that pierced it, and the wound close upon its head with unions of Love, as that he hath kindness for thee. If Christ may make friendship with him, that does allow himself a Sin, he may have fellowship with Belial: for him to dwell in any heart that cherisheth a vice, were to descend to Hell again. But as far as those Regions of darkness are from his habitation of Glory, and the black spirits of that place from being any of his guard of holy myriads; so far is He from dwelling with, or being friend to him, that is a friend to any wickedness, to him that will not do whatever he commands.  
And now if these conditions seem hard, if any do not care to be his friend upon these terms, they may betake themselves to others. Let such make themselves friends of the Mammon of unrighteousness: A friend indeed that hath not so much of the insincerities as many great ones have: for this will furnish them with all that heart or lust can wish for, all that necessities or wantonness proposeth to itself to dress out pomp or vice: But yet when with enjoyment the affections grow, and become so unquiet, work them so, as not to let their thoughts or actions rest, make them, quicken themselves, and like the motions of all things that go downwards tending to the Earth, increase by the continuance, grow stronger, and more violent towards the end, then when they are most passionate, it fails them: and having filled their life with most unsatisfied tormenting cares, it leaves them nothing but the guilt of all: when their great wealth shall shrink into a single sheet, no more of it be left, but a thin shroud, and all their vast inheritances, but six foot of earth, be gone, yet the iniquity of all will stick close to them: and this false friend, that does itself forsake them, will neither go 
a Psal. xlix. 17.  along, nor will let its pomp follow them, raiseth a cry on them as high as God's tribunal: the cry of all the blood, all the oppressed rights that bribery till then had stifled, the groans of all those poor that greatness, covetousness, or extortion had growned and crushed: the yell of those souls that were starved for want of the bread of life, which yet they paid for, and the price of it made those heaps which will that day appear against their friends and masters, and prove their adversaries to eternal death.  
Let others joy in friends that wine does get them: such as have no qualification to endear them, but this, that they will not refuse to sin and to be sick with their companions: men that do only drink in their affections, as full of friendship as of liquor, and probably they do unload themselves of both at once, part with their dearness and their drink together, and alike. I know not whether it be heats of mutual kindness that inflame these draughts, and the desires of them, so as if they did drink thirst; but sure I am, that these hot draughts begin the lake of fire.  
Let others please themselves in an affection that carnality cements. These are warm friendships I confess, but Solomon will tell us whence they have their heat. Her house, saith he, does open into 
a Prov. seven. 27.  Hell, and Brimstone kindles those libidinous flames. There are straight bands, fetters in those affections indeed; for the same wise man says, The closerts of that sinner are the chambers of death: that 
b Prov. two. 19  none that go unto her return again, or take hold of the paths of life; it seems she is a friend that takes most irreversible dead hold, she is not only as insatiate, but as inexorable as the grave, and the eternal chains of fate are in those her embraces. But God keep us from making such strict Covenants with death; from being at friendship with Hell; or in a word, that I say all at once, with any that are good companions only in sinning. Such men having no virtue in themselves, must needs hate it in others, as being a reproach to them, and therefore they are still besieging it, using all arts and Stratagems to undermine it: and having nothing else to recommend them into men's affections, but their managery of vice, no way to merit but by serving iniquity, they not only comply with our own evil inclinations, that so they may be grateful, and insinuate into us, but they provoke too and inflame those tendencies that they may be more useful to us, having no other means to work their ends. And then such friends by the same reason, must be false and treacherous, and all that we declaim at, and abhor in enemies, when that shall be the way to serve their ends; because they have no virtue to engage them to be otherwise: and to be such, is to be constant to their own designs, their dispositions and usances. These are the pests of all Societies, they speak and live infection, and friendship with them is to couple with the Plague. These do complete and perfect what the Devil but began in Eden: Nurse up Original sin, chafe inclination into appetite and habit, suggest and raise desires, and then feed them into constitution and nature: in a word, are a brood of those serpents, one of which was enough to destroy paradise, and innocence. 'tis true, a man would think these were our friends indeed, that venture to Gehenna for us: Alas they are but more familiar devils, work under Satan to bring us to torments, and differ nothing from him, but that they draw us into them, and he inflicts them. And when sinful contents come home in ruin, and pleasures die into damnation; then men will understand these treacherous loves, and find such friends are but projectors for the Devil; then they will hate them as they do their own damnation, discerning these are but the kindnesses of Hell. Nay, it is possible, I may slander that place in speaking so ill of it. Dives will let us see there are affections of a kinder and more blessed strain in Hell Luke xuj. from the twenty-seventh verse; you find he did make truce with torments, that he might contrive and beg only a message of repentance for his brethren; he did not mind at all his own dire Agonies, he minded so the reformation of his friends. Good God when I reflect upon these pieties of the damned together with the practices of those who have given their names in to Religion, when I see fiends in Hell do study how to make men virtuous, and Christians upon earth with all their art debauch them into vice and ruin, I cannot choose but pray, Grant me such friends as are in Hell. Rather grant us all the friendship in the Text. But then, we must have none with any vice. Friendship with that engageth into enmity with God and Christ I showed you. And to pass over all those after-retributions of vengeance Christ hath studied for his enemies, when he, that now courts us to be our friend, and we will make our adversary, must be our Judge: For were there none of this, and should we look no further than this life; yet sure, we of this Nation know, what it is to have God our enemy; who for so many years, lay under such inflictions, as had much of the character of his last executions; they had the blasphemies and the confusion, the dire guilts, and the black calamities, and almost the despair and irrecoverableness of those in Hell. And though He be at peace with us at present, at least there is a truce; yet I beseech you in the presence and the fear of God, to think in earnest, whether the present provocations of this Nation do not equal those that twenty years ago engaged him into Arms against us, and made him dash us so in pieces: whether those Actions of the Clergy be reform, that made the people to abhor their function and their service, the Offerings and Ministers of the Lord, and made God himself spew them out. 'Twere endless to go on to the profaneness, to the loose impieties and the bold Atheisms of the Laity, especially of the better-sort; in short what one degree, or state or Sex is better? Sure I am, if we are not better, we are worse beyond expression or recovery: who have resisted every method, and conquered all God's arts of doing good upon us, been too hard for his judgements and his mercies both.  
'Tis true, when we lay gasping under his severe revenges, we then pretended to be humbled, begged to be reconciled and be at peace with him, and vowed to his conditions, promising obedience, and aliened ourselves from our old sins, his foes. But then, when Christ came to confirm this amity, came dressed with all his courtships, brought all the invitations of Love along, Our Prince and our Religion, our Church and State, Righteousness and Peace, and the Beauty of Holiness, every thing that might make us be an happy and a pious nation, thus he did tempt, and labour to engage that friendship which we offered him and vowed to him: And we no sooner seized all this, but we break resolutions as well as duty, to get loose from him; and laden with the spoils of our defeated Saviour's goodness, we join hands with his enemies, resume our old acquaintance-sins, every and serve them with his bounties, make appear that we only drew him in, to work such miracles, but to assist our Worldlyness, Ambitions and Lusts, to be our opportunities of vice, and provocation of him. And being thus affronted and refused, his enemy preferred, not this God but Barrabas, any the vilest thing for friend, rather than Christ, must he not needs be more our enemy then heretofore? And if he be, that question will concerns us, 
a 1 Cor. x. 22.  Are we stronger than God? It should behoove us not to fall out with him till we are. See how he does prepare himself for the encounter. Wisdom v. Taking his jealousy for armour, 
Verse 17 19.20.  putting on Justice, severe and vindicative Justice, as a breast plate; and, his wrath sharpening as a sword; and, arming all the creatures for auxiliaries. Alas! when omnipotence does express itself as scarcely, strong enough for execution, but Almightyness will be armed also for vengeance, will assume Weapons, call in aides for fury, who shall stand it? Will our friends think you keep it off us, and secure us? did we consider how uneasy God accounts himself, till he begin the storm, while he keeps off his plagues from overrunning such a land, we would expect them every moment, and they must come. 
a Isay i. 29  Ah, says he, I will ease me of mine adversaries, and avenge me of mine enemies; and then, in what condition are we if God can have no ease but in our ruin, if he does hunger and thirst after it, go to his vengeance, as to a feast. And if you read the xxv. Chapter of Isaiah, you will find there a rich bill of fare, which his revenge upon his enemies does make, view the sixth verse. He that enjoys his morsels, that lays out his contrivances, and studies on his dishes so as if he meant to cramm his Soul, let him know what delight soe'er he finds, when he hath spoiled the elements of their inhabitants, to furnish his own belly, and not content with nature's delicacies neither, hath given them forced fatnesses, changing the very flesh into a marrow, suppling the bones almost into that oil that they were made to keep; all this delight the Lord by his expressions does seem to take in his dread executions on his enemies, a sinful people.  
And if the vicious friendships of the world have so much more attractive than Christ's love and favour, and the happy consequences of it, as to counterpoise all the danger of such enmity, you may join hands with them: but if his be the safer and more advantageous, then harken to his propositions and beseechings; for He does beg it of you: as he treated this reconciliation in his blood, so he does in Petitious too. For saith Saint 
a 2 Cor. v. 20.  Paul, We are Ambassadors for Christ, as if God did beseech you by us, we pray you in Christ's stead, Be you reconciled, and then be Generous towards your GOD and Saviour; and having brought him as it were upon his knees, reduced him to entreaties, be friends, and condescend to him and your own happiness. If He be for you, take no care then, who can be against you. His friendship will secure you not only from your enemies but from Hostility itself; for, when a man's ways please the Lord he will make even his enemies to be at peace with him. Prov. xuj. 7. He will reconcile all but Vices. And afterwards see what a blessed throng of friends, we shall be all initiated into. Heb. xii. 23. To an innumerable company of Angels, to the general assembly, and Church of the firstborn that are written in Heaven, to God the Judge of all, and to the spirits of Just men made perfect, and to Jesus the Mediator of the new Covenant. etc. And of this blessed Corona, we ourselves shall be a noble and a glorious part, inflamed all with that mutual Love, that kindles Seraphims, and that streams out into an heavenly glory, filling that Region of immortal love and blessedness; and being friends, that is, made one with Father, Son, and Holy Ghost, that Trinity of Love, we shall enjoy, what we do now desire to ascribe to them, All Honour, Glory, Power, Majesty, and Dominion, for evermore.  
Amen.  
FINIS.   

ERRATA.  
Page 5. l. 5. r. pestilence. p. 10. l. 8. r. love. p. 13. l. 19 r. friends. p. 17. l. ult. r. them, although. p. 19 l. 20. r. as in a garden. p. 26. l. 6. r. paramour-sin, p. 27. l. 21. r. in his arms. p. 29. l. 2. r. necessity. p. 30. l. 2. r. grouned.