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THE RIGHTEOVS MANS TOVVER.

OR, The way to be safe in a case of danger.

Published By Ier. Dike, Minister of Epping in Essex.

PSAL. 18. 2.

The Lord is my Rocke, and my high Tower.

August. in Psal. 60.

Ipse Christus est Turris, ipse nobis factus est Turris à facie Inimici: cave ne feriaris a diabolo, fuge ad Tur­rim. Ibi stabis munitus, & fixus. Quomodo autem fu­gies ad Turrim? Ante te est Turris, Recordare Chri­stum, & Intra in Turrim.

Prosper.

Nec facile inveniuntur in adversitate praesidia, quae non fuerunt in pace quaesita.

LONDON, Printed by E. G. for I. Rothwell, and are to be sold at his shop, at the signe of the Sunne, in S. Pauls Church-yard. 1639.

TO THE Right Honourable and vertuously ennobled Lady; the Lady KATHERIN WENTVVORTH, my singular good Lady.

RIGHT HONOVRABLE:

THe Divine provi­dence hath in won­derfull wisedome put an uncertainty upon all earthly good, and hath so ordered it that there should [Page] be a vicissitude, an entercourse, and an enterchange as of sea­sons so of conditions. There Genes. 8. 22. must bee whiles the earth remaines a variety and a suc­cession of seasons. Seed time and harvest, cold and heate, summer and win­ter, day and night; And there ever hath beene, and will be whiles the World remai­neth, the like variety and suc­cession of conditions in this life. There is a seed-time, and an harvest. They that sow in teares shall reape in joy. Psa. 126. 5, 6. Hee that goeth forth and [Page] weepeth bearing preci­ous seed, or the seed bas­ket, shall doubtlesse come againe with rejoycing, bringing his sheaves with him. There is a winter and a Cant. [...] 11, 12. summer. Loe the winter is past, the raine is over, and gone. The flowers ap­peare on the earth, the time of the singing of the Birds is come. There is a day and a night. The mor­ning was come, but the night also doth come: thou hadst a time of prosperity, but Isa. [...]. 12 Sic J [...] now affliction is comming upon [Page] thee, saies the Prophet to Edom. Now as it is a matter of com­fort that may support our spi­rits in a wette seed-time, in a cold winter, in a darke night, that a joyfull harvest, a warme summer, a lightsome day will come, so it is matter of feare in a joyfull harvest, in a warme summer, in a bright day, that after these a wet, and a weeping seed-time, a cold and a pinching winter, a darke and a gloomy night may come. The time may come when wee may say, Loe the summer is past, the raines, and the cold are com­ming, [Page] and the shadowes of the evening stretched out may tell us that then the day goes away, and that wee may Ier. 6. 4. then say, Woe unto us. As this successive entercourse of conditions in the times of evill should keepe us from a fainting succumbency, and an umbesee­ming despondency of spirit; so in the time when our mountaine seemes strongest, and our com­forts seeme to bee most setled, it should keepe us from security, and setling upon our lees. It is good to feare the worst in our best condition, and so to feare [Page] the worst as to provide and pre­pare for it. Though Iob had some probable grounds to say, I shall die in my nest, yet Job 29. 18. hee never so rocked and lulled himselfe asleepe with the conceite of a perpetuity of his prosperity, but that hee feared what might, and what did come. I feared Job 3. 25. a feare, and it came upon mee, and that (saies hee) which I was afraid of, is come unto mee. He never so hoped in hope, but withall in his best estate hee feared a feare. Never any man on earth en­joyed a more glorious peace then [Page] Salomon did, and yet never any Prince that had, and made greater preparations for warre. Hee had dominion over all the Region on this side the River, and hee had 1 King. 4 24, 25, 26 peace on all sides round about him, And Iudah and Israel dwelt safely, every man under his Vine, and under his Fig­tree, from Dan to Beer­sheba, all the daies of Sa­lomon. And Salomon had forty thousand stalles of Horses for his Charets, and twelve thousand [Page] Horse-men. Here was great peace and safety, and yet great provisions against a danger that might happen. His wisedome is exemplary, and it is wisedome to follow it. Since all earthly felicities are mutable, and sor­rowes and calamities may come in their roome, it is singular wis­dome, as to foresee them, so to provide for comfort and safety in them. It was a wise speech of Crates the Theban when hee forsooke Thebes after it was repaired, and so fortified: I [...]. Aelian. l. 3. c. 6. need not, said hee, a City that Alexander or some [Page] other may overthrow. He thought it a folly to trust to any City or hold for his safety, which might not bee able to withstand Alexanders, or another ene­mies power. That was the high­est pitch of his prudence and providence; and so farre should Christians goe, but must yet withall goe farther, not onely not to betrust their safety with any thing in a mans power, but to seeke their comforts and their safety in such an hold and mu­niment as is above the reach and power of an Alexander, or any other man. Such an hold, [Page] and such a Tower there is to bee had. That's the gracious good­nesse of the Lord, that though hee will bring changes and alte­rations of our conditions, and turne our comforts into feares, yet hee will never put us into such feares, nor put us upon such streights, as that wee shall bee left comfortlesse or Towerlesse. Hee hath in the hardest, and worst that can befall us, provided us the Tower of his Name; to which, wee may runne, and to which if wee doe runne, wee shall finde succour and safety. So that looking upon godly and [Page] righteous men, will a man say of them, as Balaam said when hee looked upon the Kenites, Num. 24 21. Strong is thy dwelling place, and thou puttest thy nest in a Rocke? And what ever sad condition then be­fall a Christian, what need his spirit bee perplexed, and distra­cted with feares? When hee hath put his nest in a rocke, why should any thing put his heart in a feare? But this is our folly, and our weakenesse, that God having provided us so strong a Tower as his Name is, that wee take not the advantage of the [Page] strength of this Tower, that wee make no more hast unto, and in­to it. It is said of Ephraim, Hos. 7. 11 that hee was a silly Dove without heart; and well it were if the same might not as truly be said of us. To be a Dove without gall, that's commen­dable, but to bee a Dove with­out heart, that is neither com­mendable nor safe. A rod, saies Salomon, is for him that is voyd of heart. That Prov. 10. 13. man must needs lie open, and be exposed to the judgements of God that fall upon the world. A Dove-like, Innocency our [Page] Saviour requires in us, Bee innocent as Doves; but a Dove-like sillinesse not min­ding nor fearing the Fowlers nets and snares hee cautions against when hee requires a Serpentine wisedome. And yet the Dove is not so silly but when shee sees a danger, and is in feare of her enemy, she can dwell in the rocke, Ier. 48. 28. and make her nest in the sides of the holes mouth. The Dove is not without heart, but in her feare and danger shee will seeke shelter in the Rocke. To get into [Page] this Tower of Gods Name how would it settle and se▪ cure our hearts, and quiet Sub tecto Imbrem exaudire. Adag. our spirits in the saddest con­ditions? How good is it to heare the raine rattle upon the tyles when a man sits under the roofe? When Moses gave warning of that dread­full storme of haile and fire mingled with it, such of Pharaohs servants as feared the Word of the Lord, made their servants and cattell flie into their houses, [...]. 10. [...]1. such as regarded not so faire warning left them abroad in [Page] the field. When the storme came, who were the wiser and the safer then? then both par­ties saw how good it was to bee housed in a storme. And what is an house to this Tower of Gods Name? when so much safety in an Egyptian cottage, what will the safety of a mans person, and the serenity of a mans spirit bee within the covert of so strong a Tower? But who shall bee the men that shall have the benefit of this Tower? Such as bee Gods friends. And who bee Gods friends? [Page] Such as have their conver­sation in heaven. They that have their conversa­tion in heaven are the friends of the God of hea­ven, and they that are the friends of God shall have the Name of God for their strong Tower. And there­fore it is that I have joyned these texts, and treatises toge­ther in one, they having such correspondence with, and re­ference each to other.

And now (most Noble, and my much Honoured Lady) they comming forth [Page] to publique view, I make so bold as to tender and present them to your Honour, as a publique testimoniall of my thankefulnesse to you. I must ever acknowledge mine en­gagements unto you, such as transcend possibility of any retribution on my part, and must leave that unto him that can and will repay you seven­fold into your bosome. I must with all thankefulnesse to God acknowledge your Noble­nesse in your favours, coun­tenance, and encouragement to mee in the worke and labour [Page] of my Ministery. There is mention made in Scripture of Hezekiah's acts, and 2 Chro. 32. 32. his goodnesse. Acts, and goodnesse, that's a glorious commendation. Wee read of his father Ahaz, his Acts, and of all his waies, first 2 Chro. 28, 26. and last; but wee read of no goodnesse. They bee Acts, and Goodnesse, good Acts that make the Name sweete and Honourable. And what were Hezekiahs Acts and Goodnesse? I finde amongst other, two of speciall note, The one was that He encou­raged [Page] the Levites that 2 Chro. 30. 22. taught the good know­ledge of the Lord. His encouragement of the Levites was his Honour: there was an Act and Goodnesse, an Act of Goodnesse indeed. And in that Act of Goodnesse doth your Honour share with him. The other Act, and Goodnesse of his was that hee made a poole and a conduit, and 2 King. 20. 20. brought water into the City. His purse was going for the benefit of others, and the good of many. And herein have you followed him [Page] in his Goodnesse, your Fountaines have beene Pro. 5. 16 dispersed abroad, and your Rivers of waters in the streetes. You have built Salomons Conduit, and the waters of your bounty and mercy cease not to spring, and runne abroad to the reliefe of many. Your workes praise you in Pr. 31. 31 the gate, as Bathshe­baes vertuous womans should. The backes of the poore which you cloathe, the loynes of the poore which your fleece warmes, the bellies of the poore [Page] which you feed, and the bo­wels of the poore which you so often refresh, they all blesse you, and God for you. And hee that heares the cur­ses of the poore oppressed, will certainely heare the prayers of the poore refreshed. Not onely Cornelius his prayers, but his Prayers and his Almes both came up for a memoriall before God. Act. 10. 4 The Kings of the Gen­tiles affected the Title of Be­nefactours, how well they Luke 22. 25. deserved it some of them, their stories witnesse, but what [Page] they affected, you have really deserved, The Honourable stile of a Benefactour to the poore. It is said of Dorcas Act. 9. 36 that shee was a woman full of Good workes, and Almes-deeds which she [...] did. And herein it appeared that shee was indeed a woman full of Good workes that all the Widdowes▪ and poore women which she [...] had cloathed, stood wee­ping Act. 9. 39 by Peter when she [...] was dead, and shewing the coates and garments which shee had made a [...] [Page] her cost, and cloathed them withall. So many coates and garments as they shewed, so many evidences they brought forth of her good workes. The like honour is yours upon the Hic cau­sam notat Lucascur snscitata fuerit Thabita, nempe quod Deus pauperum misertus, eorum votis, sanctae foeminae vitam concessit. Calv. in loc. same grounds. And it is worth the noting that Calvin notes upon that place. That the text points out one cause why Dorcas was raysed from the dead, namely that God out of compassion to the poore granted the life of that holy woman at the instance of their prayers. And if God at the instance of the prayers of [Page] the poore whom shee had shewed mercy to, raised Dorcas from the dead, then how much more will hee at the prayers of the poore continue, and draw out their lives that doe draw out their bowels to the poore? It is certaine that God will have an eye for good over such as have had a good eye to the poore. He will bee a Tower to such in a time when a Tower will bee of greatest vse. The man that shall not bee afraid of evill tidings, and in evill times, that [Page] shall have his heart fix­ed, Psal. 112. 4, 6, 7. that shall have his heart established, so as hee shall not bee afraid, is thus qualified amongst o­ther things. Hee is gra­cious, and full of com­passion, and righteous: that is, liberall and good to the necessities of the poore. Such an one shall finde God good to him in an evill time of misery. Gods Name shall bee a Tower of safety to such [...]n one. And that that Name may bee ever your [...]trong Tower of safety, [Page] and that the God of Heaven, and father of our Lord Jesus Christ would abundantly mul­tiply your Graces, and your Daies, that hee would continue and increase the ho­nour of your Noble Family, both in Roote and Bran­ches, and that hee would give you at the last a full Reward in his glorious Kingdome, is and ever shall bee the hearty prayer of

Your Honours servant [...] IER. DYKE.

Imprimatur,

Tho. Wykes, R. P. Episc. Lond. Cap. Domest.
Feb. 13. 1638.
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THE RIGHTEOVS MANS TOWER.

‘Prov. 18. 10. The Name of the Lord is a strong Tow­er, the righteous runnes into it, and is safe, or is set aloft.’

WHat Salomons drift was in writing this booke of the Proverbs we finde chap. 1. 2. 3. 4. To know wisdome and Instruction, and that men might perceive the words of understanding. And not onely that they might Perceive the words of understanding, but that they [Page 2] might Receive the Instruction of wisdome. And to give subtlety to the simple. Now that which Salomon speakes of his whole booke may be applyed in speci­all manner to this particular proverbe: when men are in streights and dangers, and their spirits in distractions, and per­plexities, there is nothing they desire more then safety, a faire issue, and deli­verance, and are casting about in their thoughts, what may be their wisest, and safest course. And yet such is mens folly and simplicity, that amongst the many courses they thinke, and resolve upon; they cannot hit upon the onely safe course of all. Therefore Salomon in this proverbe intends to make men know wisdome and instruction, would have men perceive the words of understanding, and would teach the simple a piece of ho­ly subtlety and policy, and what course is the onely wise course to be taken in a case of feare and danger: namely, that the onely wise course for a man to pro­vide for himselfe in such a case is to be [...] take himselfe to the Name of God, for his Name is a strong Tower, and that the Righteous having the wisdome thithe [...] [Page 3] to be take himselfe, findes it well worth the while, and that it is no labour lost, The Righteous runnes into it and is safe, is set aloft out of the reach of his feared danger. And the truth of this poynt he illustrates by shewing the contrary va­ [...]ity of all other carnall shifts, and con­fidences of our owne, vers. 11. The Rich mans wealth is his strong city, and as an high wall in his conceit, many build as they suppose strong castles and towers, in which they suppose to immure them­selves, and to be fenced against all after­claps, as the Rich man supposes his ri­ches will be his security against any dan­ger, but alas this and all other Towers and Castles are but castles, and Towers in the ayre, onely in mens owne con­ [...]eits: there is but one way when all is [...]one, and that is this, The name of the [...]ord is a strong Tower, &c. For the sense of the words. By the Name of the Lord [...] meant the Lord himselfe. Deut. 28. 58. [...]nd the Power, the Providence, the Mercy & Goodnes of God. Is a strong [...]ower. It is a metaphoricall speach, look [...]hat a strong tower is in case of dan­ [...]er: such is God, such is his Power, Pro­vidence, [Page 4] Mercy, and Goodnesse to a man having recourse to him. Runnes into it. It is the metaphor continued, men in danger of a pursuing enemy, not by having a tower, but by a speedy beta­king of themselves, and running thither with all haste finde safety: so men by a speedy betaking themselves to God find shelter, and protection. The point then that may be gathered from hence is this.

What is the onely sanctuary for safety in a case of feare, and danger. What is the Doctr. onely wise project in such a case for a mans security. That the wisest, and safest course in such a case is to runne to God. The one­ly sanctuary for safety is the name of God fied and runne unto.

To this purpose makes that prayer of the church for the king. Psal. 20. 1. The Name of the God of Jacob defend thee, or set thee on an high place.

A man that in a case of feare and dan­ger will wisely provide for his safety, must doe two things.

First, Hee must make choyce and pitch upon a place, or person in whom, [Page 5] and which there is such a sufficiency that safety and security may bee had. As in time of warre, when a man is in feare or danger of an enemy he will not trust to his house, but he makes choyce of a fort, of a castle, of a tower. And not of any tower, or castle neither, not of a weake tower, of an unfurnished tower, but of a strong Tower, strongly built, strongly mand, well munitioned.

Secondly, Hee must betake himselfe, and that with speed also to that place, or person. He must not onely goe, but hee must Runne, betake himselfe with speed. Both those things must be done in a wise provision for safety. For if a man doe Runne to a Tower, yet if that bee a weake and an insufficient tower, without men and munition, and a Rui­nous shaken Tower: or if a man doe make choyce of a Tower a strong suffi­cient Tower, yet if in his danger he be­take not himselfe to that Tower, but he sit still: or if he sit not still, yet hee but onely goe, and walke on easily towards it, hee may well bee met withall and a danger may arrest him, surprize him, and cut him off before he get the Tower [Page 6] over his head. But the man that will be safe, as he must choose a strong Tower, so hee must goe to, nay Runne into that Tower. Running will not secure a man unlesse the Tower be strong. The strong Tower will not secure a man unlesse hee Runne. There must bee strength in the Tower, and speed in the pace. A weake Tower, or a slow pace, either of them layes a man open to the danger. But when the Tower is strong, and a man Runnes, then is a man in safety. Now thus it is in Running to God in a case of dan­ger, it is the surest project for safe­ty. for

1. Gods Name is a Tower, a strong Tow­er. The Name of the Lord is a strong Tower. The Lord, saith David, is my rocke, and my fortresse, my strength in whom I will trust, and mine high Tower. Psal. 18. 2. An house of Fortresses. Psal. 31. 2. The Prophet Nahum speakes of terrible things, and of sore times of trouble, that were com­ming in his dayes. Neh. 1. 5. 6. And puts the question what a man should doe for his safety at that time, who can stand be­fore his indignation, and who can abide in the fiercenesse of his Anger? What shall [Page 7] a man doe, what course shall he take for his safety, when his fury is powred out like fire, and the rockes are throwne downe? The answer to that question is laid downe, vers. 7. The Lord is Good, A strong Hold in the day of trouble. The time it may be might bee such a time as Amos 5. 13. It is an evill time, The dayes it may be might be such as Paul speakes of Eph. 5. 16. The dayes are evill. I but saies the Prophet, The Lord is Good. The dangers many, and exceeding Great, I but the Lord is a strong hold in the day of Trouble. Excellent is that, Psal. 46. 1. God is our Refuge, and our strength, a very present helpe in Trouble. If a person had slaine a man at unawarres hee was to flee unto one of the cities of Refuge, and the rea­son is given. Deut. 19. 6. why God would have three of those cities in three seve­verall parts of the Land, Least the aven­ger of bloud pursue the slayer whilest his heart is hot, and overtake him because the way is long, and slay him. Therefore would God have them in divers places, because a man slaying another at una­wares might bee neere to one of those cities, and so prevent danger by getting [Page 8] into one of them for sanctuary. Now if once a man were within the walls, or gates of one of those cities of Refuge, then hee was safe. Let the Avenger of bloud follow as hard as he would, and let his heart bee as hot as it would, yet if once within the city of Refuge, the man was safe. When the Avenger of bloud pursued hotly, a man was in present dan­ger, but if he got but the city of Refuge over his head, though the Avenger pur­sued at his very heeles, yet the city of Refuge was a very present helpe, in that time of danger. So saith the Psalme, God is our Refuge, our city of Refuge. Sup­pose troubles and dangers should pur­sue a man as close at the heeles as the A­venger of bloud did the man slayer, it may bee in such a case of danger, there was no possibility of escape, yes that there were, God is our Refuge, and our strength, a very present helpe in trouble, let dangers be as present as may be, yet hee is a very present helpe. There is an All-sufficiency in God both for defence and offence. There is no danger so great or present, from which his power is not able to rescue. No power so great, which [Page 9] he is not able to crush, and breake.

The safety of a strong Tower stands in two things. 1. That it is for Defence, so as to keepe an enemy off, and to de­fend a man within it from the danger of enemies without. 2. That it is for of­fence, so as to hurt, and spoyle an enemy without. A Tower not onely guards, and keepes a man safe, but it hath ord­nance and ammunition, with which it keepes off, and beats off, and beates a­way enemies. A weake person from a strong Tower may doe a great deale of mischiefe to a strong enemy. Abimeleck, and a sorry woman were an unequall match, what was a weake woman to him? And yet a weake woman having the advantage of a strong Tower, proved too good for him, for a woman from the Tow­er casts a piece of a milstone upon abime­lecks head, and brake his skul. Iudg. 9, 53. Now such a strong Tower is the Lord. He hath All-sufficiency of strength to de­fend, free and protect from all dan­gers whatsoever, and hee hath All­sufficiency of Power to beate, and bat­ter and spoyle all such adversaries as shal assault any within this Tower. Hee is a [Page 10] strong Tower, both to keep such safe as are within it, and a strong Tower, a­ble to batter with his cannon and ord­nance such as shall offer to assaile and besiege it. Hee is such a Tower as that, Cant. 4. 4. Thy necke is like the Tower of David builded for an Armory, wherein there hangs a thousand bucklers, all sheilds of mighty men. In Davids Tower there were shields and bucklers for defence and protection, and there was Thalpijoth, an Armory, a word that comes of Thalah to hang, and Pijoth, two edged swords, all Instruments of offence, and weapons of death to doe executions on enemies. so that hee that makes choyse of God for his safety, goes wisely to worke in provision for his security, for he pit­ches upon a Tower, upon a strong Tower. He is a Tower unquestionably sufficient for safety. This is an impreg­nable fort. Psal. 20. 1. The Name of the God of Iacob set thee on an high place. There­fore Psal. 46. 1. Deus no­ster Refugi­am & vir­tus. Sunt quaedam re­fugia ubi non est vir­tus, quo quisque cum fugerit ma­gis infirma­tur quam confirmetur. Confugis ad aliquam insaeculo magnum, ut facias tibi potente [...] [...] ­micum, Refugiam tibi videtur. Tanta tamen huius sa [...]li incerta sunt [...] ut cum ad tale Refugium confugeris plus ibi [...]imere incipi [...]. Non est refugium nostrum tale, sed refugium nostrum virtus est. Cum illuc confugeimus, f [...]r [...]i erimus. August in Psal. 43. God is our Refuge and our [Page 11] strength. Such a refuge in which there is strength. There be Refuges in which no strength, to which when a man betakes himselfe hee is rather weakned then strengthned. Ahaz makes the king of Assyria his Refuge, but hee was not his strength, 2 Chron. 28. 20. The King of Assy­ria came unto him, and distressed him, but strengthned him not. But God is not such a refuge, he is our Refuge & our strength, the name of the Lord is a strong Tower.

2. In Running unto, and into this Tower, in betaking a mans selfe unto God, there is safety. The Righteous Runs into it, and is exalted, or is safe, wee shall finde it true in some examples. Iehosha­phat was in great danger, and in great feare. 2 Chron. 20. 1. 2. Then there came some that told Iehoshaphat saying. There commeth a great multitude against thee, what that multitude was wee see vers. 1. And what doth Iehoshaphat in this feare and danger? See vers. 3. 4. Hee set himselfe to seeke the Lord, and proclaimed a fast throughout all Iudah, and Iudah gathe­red themselves together, to aske helpe of the Lord, even out of all the cities of Iudah they came to seeke the Lord. And vers. 12. wee [Page 12] know not what to doe; but our eyes are up­on thee. Iehoshaphat and the people in their danger, and their feare, run to this strong tower of the name of the Lord, they betake themselves to God: and what was the issue? see it vers. 22, 23, 24. All the huge host of their enemies proves in heap of dead karcases, when they came to the watch-tower in the Wil­dernes, they then found that the Name of the Lord which they had run unto, proved indeed a Tower of safetie. He­zekiah was in a great danger, and feare, Senacherib comes against him with an armie of an hundred fourscore and five thousand, sends him railing messages, threatning letters: what course takes Hezekiah in this danger? Hee runnes to this strong tower, 2 Chron. 32. 20. For this cause Hezekiah the King, and the Pro­phet Isaiah prayed, and cryed to heaven. See also 2 King. 19. 1. 14. 15. All this was running to this tower; and what was the speed, and the sequell? That we find 2 Chron. 32. 21. 22. 23. Thus the Lord sa­ved Hezekiah, and hee was magnified a­mongst all nations. So that Hezekiah ran to this Tower, and was not onely safe, [Page 13] but was exalted, and magnified. So that the Name of the Lord is not onely a strong Tower; but a saving Tower, and a man by betaking himselfe to it, takes a wise course for safetie and protection.

It serves to teach us what to do in case Vse. of fears, & dangers, and what course to take for our safetie, and good. When men are in temporall feares, and dan­gers, they are ready to say as the Jaylor in his spirituall feares, Act. 16. 30. Sirs, what must I doe to be saved? So in cases of outward danger, and trouble, men are ready to cry out, Oh good sirs, what shall we do? what course shall we take? Is there any course to bee thought up­on, and to bee taken, that may bee conducent unto, and wherein wee may provide for our safety? yes, there is a course & a way to be taken for safetie in the greatest feares that can befall us. I but what is that course? and what may that way bee? This is the course, The Name of the Lord is a strong Tower, the righteous run unto it, and are safe. In fears and dangers then make me unto this tower, get me unto & into it, & we take the right course for our safety. Davids [Page 14] heart was overwhelmed, full of feares by reason of dangers, and hee takes this course, Psal. 61. 2. 3. I will cry unto thee when my heart is overwhelmed, leade mee to the Rocke that is higher then I, for thou hast beene ashelter for mee, and a strong Tower from the enemy. The course to be safe is to be set aloft, to bee placed on high, out of the reach of a danger. The Name of the Lord is a strong Tower, the righteous run into it, & is set aloft. [...], that is, he is safe, because when a man is set aloft out of the reach of a danger then he is safe. But how shall a man bee set aloft? By running into this Tower of Gods Name, Psal. 46. 7. The God of Iacob is our Refuge, is an high place for us, [...] a place to bee set aloft in, the same word that is here in the text. So that when a man runnes unto Gods Name he is in an High place, when in an high place hee is aloft, and when he is a loft hee is Safe. It is strange to see how full of feares mens hearts are, when they are appre­hensive of dangers, and are sensible of approaching evils, and yet in the meane time how little care they take, how lit­tle provision they make for their safety, and security.

That same in the generall was a wise course of them. Gen. 11. 4. Let us build a city, and a Tower whose top may reach to heaven, least we be scattered abroad upon the face of the earth. Thus farre they went wisely to worke, that being in a feare they would provide for their safety, that being in a feare they would builde a tower for their defence. It is certaine­ly a good piece of wisdome when men feare troubles and dangers to fall a buil­ding of towers for safety. The course in the generall was a wise course, though in particular they plaide the fooles to think that their safety did lye in a tow­er of bricke.

Thus farre let us imitate their wis­dome, as to worke prospective worke, and to build a Tower into which wee may be take our selves, to save our selves, from the surprisall of evils and dangers, of which at any time we stand in feare. Well, but what Tower should we build? Not a Tower of bricke whose top may reach to Heaven, but this Tower that Salomon speakes of, A Tower which is in heaven The Name of the Lord is a strong Tower. Let us make this our Tower, and [Page 16] make to, and get into this Tower for our safety, when ever our hearts are in feare of any dangers, when the men of Thebez were in danger of Abimeleck, see what course they tooke, and how they provided for their safety. Iudg. 9. 50. 51. Then went Abimeleck to Thebez, and en­camped against Thebez, and tooke it, But there was a strong Tower within the city, and thither fled all the men, and wo­men, and all they of the city and shut it to them, and gate them up to the top of the Tower. Marke, there was a strong Tower, thither they all fled, and gate them up to the top of the Tower, and so they were safe from Abimelecks rage, yea and from that Tower did a woman breake the skull of Abimeleck. There was a great deale of disparity, and oddes betweene Abimeleck, and a poore weake woman: and yet a woman in a tower may be too good for an Abi­meleck. The Tower fenced her from A­bimeleck, and she from the tower banes, and braines him, and crownes him with a piece of a milstone, that was so ambi­tiously and bloudily bent upon a king­dome. It is a great deale of Advantage, [Page 17] and safety to a weak woman to be with­in a Tower. Follow we their wisdome. If at any time we feare dangers, loe here in this text a strong Tower. Thither let us flee, thither let us run, let us shut it to us, let us goe to the top of this Tower, the higher the safer. And though dangers may come as nigh us, as Abimeleck did to those men of Thebez, hard to the doore of the Tower. Iudg. 9. 52. yet this tower is a place of defence, and of offence. There bee not pieces, but whole milstones in this tower, that can dash and crush all dangers in the head at the very doore of the Tower.

And that we may the better bee stir­red up to seeke our safety when need is in this Tower, consider these three things.

1. That though it be lawfull, and re­quisite, to use all meanes, and outward helpes for our safety, yet there is no safety in any meanes, or helpes till this be done. There is a vanity in all meanes, and courses for safety, and they prove but shifts, unlesse a man have first beta­ken himselfe to this Tower. There is no safety in any meanes unlesse a man seek [Page 18] his safetie in betaking him to God: we shall see the truth of it in all those kind of Towers that men in their fears do u­sually betake themselves unto, and put their trust in for protection.

First, it is a great deale of confidence that men put in materiall Towers, Ca­stles, & strong holds, in time of danger and feare. Those people Gen. 11. made account, that if they built them an high brick tower, they should bee safe from dispersion. And yet that tower saved them not from dispersion; yea, that to­wer which they thought should save them from dispersion, was the very cause of their dispersion. The men of Penuel, by reason of their tower, thought themselves so safe, that they durst flout Gideon, but Iudg. 8. 17. hee brake downe their tower, and slew the men of the Citie. The strongest towers that men have, are easily flatted, and beat downe, when God is not their strong tower. The Ci­tie of Tyrus gloried much in the strength of her towers, Ezek. 27. 11. The Gamma­dims were in thy towers, they hanged their shields upon thy walles, round about. They had towers, and those towers were [Page 19] mand, and furnished with stout and re­solute Gammadims. Gammadims in their Towers. But though they had such To­wers, and Gammadims in their Towers, yet because they had not God in their towers, because God was not their strong tower, therefore their strong To­wers, and their Gammadims could not keepe out Nebuchadnezzar, but he came and brake down her towers, Ezek. 26. 4▪ He shall set engines of war against thy walls, and with his axes shall hee breake downe thy Towers. It was a great deale of confi­dence that Niniveh put in her strong holds. Nahum 3. 14. Fortifie thy strong holds, goe into clay, and tread the mortar: The Prophet derides all their care, and cost in their fortifications. It is a bitter sarcasme by which he flouts the vanitie of all the courses they should seeke to secure themselves from the Chaldeans. They had not made God their Tower, nor had not runne into that Tower, and therefore see what all their towers, and forts would come to. v. 12. All thy strong holds shallbe like figtrees with the first ripe figs, If they be shaken, they shall even fall into the mouth of the eater. Ripe figs they drop [Page 20] downe with the least concussion, with the least jog of the figtree, and fall into the mouth of the eater. Just so easily should their forts, and holds yeeld to the Chaldeans that longed to be eating, and devouring them. When God is not mens strong hold, he shakes kingdomes, as a man would shake a fig tree, and hee gives a commandement to destroy strong holds, or the strengths of a citty. Isay 23. 11.

Secondly, It is a great deale of confi­dence that is put in stout men, in good­ly horses. When God is not sought unto, and he not trusted in as a man of war to fight our battels, so many men but so many women. Nah. 3. 13. Behold thy people in the midst of thee are women, no more heart, no more courage in them then in women. And what safety in an Army of women? Psal. 20. 7. Some trust in charets, and some in horses. But an horse is a vaine thing for safety. Psal. 33. 17. The horse in­deed is prepared against the day of battell. Pro. 21. 31. But safety is of the Lord. The safety is not from the horse, for the horse is flesh, and not spirit, Isa. 31. 3.

Thirdly, it is a great deale of confi­dence [Page 21] that men put in their wealth and riches, Pro. 18. 11. The rich mans wealth is his strong city, and as an high wall in his conceit. Come what can or will come, thinkes many a rich man, he hath mony and wealth, and mony answers all things. Hee conceives himselfe as safe in the middest of his wealth, as if hee had a Tower as high as Heaven, as if inclosed within walles like Ierichoes, as high as heaven. He is immured within his silver walles, and fortified within his golden towers, and hee thinkes himselfe past the reach of all dangers: but if a man have not made God his Tower, and be not gotten within that tower, those gol­den and silver towers will afford a man no safety at all. Riches availe not in the day of wrath, Pro. 11. 4. It is true indeed, that at some times, and in some cases, The ransome of a mans life are his ri­ches, Proverbs 13. 8. And in some cases mony is a defence, or a shadow, Eccles. 7. 12. But when Gods wrath breakes out in sore judgements, then mony in another sense is but a shadow. It is poore safety that it will yeeld in such a time, Zeph. 1. 18. Neither their silver, nor their gold, shall [Page 22] be able to deliver them in the day of the Lords wrath. Nay, it is that which ma­ny times exposes a man to the more danger, as many a mans finger is the sooner cut off for his gold ring, and ma­ny a mans throat the sooner cut for his wealth. It is a certaine thing, that in the Parisian massacre, many that were Papists, were murthered, as well as Nec tantum Hugonoti occideban­tur, sed etiā opulentiores qu [...]dam Pon­tificii, quo­rum opibus avari mili­lit [...]s inhi a­bant, easque per n [...]fas rapiebant. Osiand. epit. cent. 16 l. 3. c. 69. Protestants; not their faith, but their wealth made heretickes and Hugonotes of them. Their Riches were as dange­rous to them, as their Religion was to the protestants: it was fowle heresie with some of those furies, for some men to have money, and to be rich. Who e­scaped better in the desolation by Nebu­chadnezzar, than the poore of the land? Ier. 39. 10. Hee left the poore of the people, which had nothing in the land, and gave them fields and vineyards at the same time: There is more safetie at such a time in povertie than in riches. Poverty is sometimes a safer tower than Riches; and a poore thatcht cottage more safe than a silver tower.

Fourthly, it is a great deale of confi­dence that men put in getting honours, [Page 23] preferments, and high places; but the safetie is not answerable to the confi­dence. Some set their nests on high, Hab. 2. 9. and that upon this ground, That they may be delivered from the power of evill. But a nest on high will not deliver from evil. Some birds build their nests on high: but yet if the trees cannot bee climbd; they may be cut down. That same tree, Dan. 4. vers. 10, 11, 12. which Nebuchadnezzar saw in his dreame, the height therof was great, the tree grew, and was strong, and the height reached unto heaven, and the Fowles of the heaven dwelt in the boughes thereof, they made their nests in the boughes of that high tree, & so made their nests on high. But yet vers. 14. see what the watchman sayd, Hew down the tree, and cut downe his branches: & where were those nests then? Then those nests on high, were laid low enough. What safetie in a nest on high, when the tree is hewed downe!

Lastly, it is a great confidence that men put in their outward priviledges, The Temple of the Lord, the Temple of the Lord, Ier. 7. 4. that was the buckler the Iewes held out to fence off all blowes, as if the Temple had been a strong Tower [Page 24] to have saved them from all dangers, as if the Temple walles had been Canon-proofe: and yet the Lord there tells them, that the Temple should be so far from freeing them from wrath, that wrath shold fall upon the temple it self They conceived not a litle safetie in the altar. They thought Ariel the Lion of God, the brasen Altar of sacrifice to be a brasen wall about them. But Isa. 29. 1. 2. Woe unto Ariel, that is, to the Altar, and to the Temple: Ariel shall bee so farre from saving you from distresse, that Ariel it selfe shall bee distressed. Ioab fled to the Altar in his feare and dan­ger, and tooke sanctuary there, and yet his doome was, Fall upon him there. The Prophet bids them, not trust in lying words, Ier. 7. To trust in priviledges, and to place securitie in them against Gods Anger is to trust in a lye. And of trusting in outward priviledges, it may be said as Mic. 1. 14. The houses of Achzib shall be Achzab, that is, a lye to the Kings of Israel. Thus there is a vanitie in all o­ther courses, and confidences, besides this, and all the Towers besides this, to which men betake themselves, are [Page 25] but paper Towers, paper Castles, and such as will prove but towers of Babel, towers of confusion.

2 That the betaking of our selves to the strong tower of Gods Name; is that which puts strength unto all meanes we use, and courses wee take, and makes them successefull: This Tower streng­thens all other towers: this makes them to bee strong towers: this makes them that they wil beare a brunt, and a shock, this makes strong holds hold out. Da­vid was faine often to betake himselfe to holds and forts for his safety, as 1 Sam. 22. 4. and 23. And David aboad in the wildernesse in strong holds, verse 29. And David went up from thence, and dwelt in strong holds at En-Gedi. And wee see that Saul could not get him, hee was safe in his holds, and fortresses. And how so? because as David dwelt in, and be­tooke himselfe to those holds, so hee made God his hold, and the house of his fortresses. Psalme 31. 3. David tooke forts and holds for his safety, but yet he made God his tower, & strength, and not his holds, and so his safety was from God, and not from his holds. [Page 26] 1 Sa. 23. 14. and David abode in strong holds & Saul sought him every day, but God delive­red him not into his hands. The text sayes not, but his holds kept him out of Sauls hands, but God kept him out of Sauls hāds. So that David making God his hold, hee was the strength of his hold. See how Da­vid speaks. Ps. 18. 2. Thou art mine hold, and mine high Tower, he doth not say, En-Gedi is my strōg hold, or the wildernes of Ziph is my strong hold, but Thou art mine hold. And this was it that made the wildernes of Ziph, and the holds of En-Gedi such strong holds, because he had made God his hold, and his strong tower. The cave in which David was hid, and into which Saul came, was a Cave in the wildernesse of En-Gedi, & in that cave he found sha­dow and shelter from Saul, & yet see how he speaks, Psal. 57. 1. My soule trusts in thee, yea in the shadow of thy wings will I make my refuge &c. wee see by the title of the psalm, upon what occasion it was made, when he fled from Saul in the cave, & he saies not, I trust in my Cave, in the shadow of the cave, wil I make my refuge, but my soul trusts in thee, In the shadow of thy wings wil I make my refuge, he made God his cave & his hiding place, & therupon his cave [Page 27] became a shadow, and a shelter to him.

It is lawfull for us, and it is that wee ought to doe, to use all good meanes for our safety in cases of danger, but yet the first thing to bee done, is to make God our strong Tower, and this is it which will make them meanes of safety, mark that place, 2 Ch. 14. 7. let us build these ci­ties and make about them walls, and towers, gates, & bars. First they made God their Tower, as appeares in the words follow­ing, because we have sought the Lord our God, and in the words before verse. 4. He commanded Iudah to seeke the Lord God of their fathers, and when they had made God their tower, and wall of de­fence, then they said, let us build and make Towers. And when they took this course, then they went to work to the purpose. So they built & prospered, saies the end of the vers. This is the way to make all our counsels, projects, & courses for safety, to prosper, & do wel. So they built & prospe­red: that is, when they had sought God, & had made him their strong tower first. First make God our tower, & then build and prosper, then project, and prosper.

3. Consider what a miserable per­plexity, [Page 28] confusion, and distraction of spirit, it will bee in a time of trou­ble to bee fort-lesse, and Tower-lesse. Looke in what a case the Canaa­nites were. Iosh. 2. 10. 11. For wee have heard how the Lord dryed up the waters of the red sea for you, and what you did to the two kings of the Amorites, &c. And as soone as wee heard those things, our hearts did melt, neither did there remaine any more courage in any man because of you. Looke in what a case the Iewes were, Isa. 7. 2. And it was told the house of David saying, Syria is confederate with Ephraim: and his heart was moved, and the heart of his peo­ple as the trees of the wood are moved with the winde. How sad is that passage. Ier. 30. 5. 6. 7. Wee have heard a voyce of trem­bling, of feare, and not of peace, aske now and see whether a man doth travell with childe? wherfore doe I see every man with his hands on his loynes as a woman with childe, and all faces turned into palenesse? Alas, for that day is great, &c. This is the miserable, and disconsolate condition of many men in the times of their trouble. Now what ayles them, what brings them into such distresses of spirit. Poore men, they [Page 29] are Towerlesse, they have no tower to be­take them to; they are not runne into this Tower of Gods Name, and there­fore their feares doe racke and torture them, doe even mad them, and make them out of their wits. What are they better, Isa. 8. 21, 22. They are hard bestead, & fret themselves, and curse their King, and their God, they looke upward, and they looke downward; and which way soever they looke, they behold trouble and darknesse. It would make a man pitty Moab, to see him toyled and turmoyled with his own distractions, Isa. 16. 12. Hee shall in his feares and perplexities of spirit, try all conclusions for his safetie. He shall goe to his high place and pray there, and shall wea­ry himselfe, with trying what may bee done there, and shall goe from thence with his heart as full of feares as before. His feares shall gaster him as much as before he went to his high place. From his high place hee shall goe to his sanctua­ry, and he shall pray there also. If the high place, and prayer there, will not ease his heart, yet haply he hopes hee may doe somewhat for his ease at the Sanctuary, and therefore thither he will goe. And [Page 30] when he hath tryed his sanctuarie, how cheeres hee then? Alas, still in as bad a case as before, but hee shall not prevaile, neither his high place, nor his sanctua­rie, nor all his prayers, nor devotions, can give his heart any ease of his feares. So unconceiveably miserable is the di­straction of those mens spirits in time of trouble, that are not gotten into this Tower. Their feares and terrours racke and rend their hearts in pieces, like so many wilde horses. And who then would bee towerlesse in a time of trouble? Who would bee to seeke of a Tower then? Who would have a tower to build then? and who would be out of his tower then?

But now let a man be gotten into this Tower, and with what serenitie, calm­nesse, quiet of spirit, shall a man pos­sesse his soule in patience? He may even laugh at sword, famine, pestilence, or a­ny calamitie. It is an incredible thing to worldly men, that a godly man in such times should have his heart without feare, without distracting, astonishing, stounding feare. It is a riddle to them. Psa. 49. 4. I will open my riddle upon the [Page 31] harpe. And what is that riddle? verse 5. Wherefore should I feare in the dayes of evil? This is therefore a riddle to men of the world, that a godly man should not fear in the dayes of evill. But as very a riddle as they judge it, yet it is a sure truth: and this is the reason, and the ground of it; because they are not found towerlesse, and fortlesse in a day of evill, they are gotten within the gates and walles of a strong Tower, and this puts their hearts into so sweet and composed a frame. See Psalme 46. 1, 2, 3. God is our refuge and strength, a very present helpe in trouble: Therefore will not we feare, though the earth bee moved, and though the moun­taines be carried into the midst of the sea; Though the waters thereof roare, and bee troubled, though the mountaines shake with the swelling thereof. To see the earth removed, to see mountaines car­ried into the midst of the sea, to heare the waters rore & be troubled, to see the mountaines shake, these are dreadfull things to see and heare, things able to move, melt, and shake the heart of the stoutest man that lives, with feare, and yet sayes the Psalme, We will not feare.

Now whence came this strength, and incredible presence of spirit? From that vers. 1. God is our refuge. Hence such freedome from consternation of spirit in such prodigious hurly-burlies. Hence such confidence of heart in times of dread. And this was Luthers Psalme, when hee heard of great troubles and broyles that were up against him, Come, come, sayes he, no matter for them all, let us sing the 46 Psalme, and let them doe their worst: as if he had sayd, let things goe how they will, let dangers be what they will, why should wee feare so long as God is our Refuge, and our Tower? So happy, so sweet, so comfortable a con­dition it is in times of trouble, to bee within the walls of this impregnable Tower. As we would dread to be un­der the torture of miserable distracti­ons, so take heed of being Towerlesse. As we would bee blest with an invinci­ble presence of spirit, so runne unto, and run into this Tower.

Quest. Well then, but how may wee so run into this Tower, as that wee may be safe? What is this running, and wherein stands it?

Answ. I conceive this Running to com­prehend three things.

  • 1. The Doing such Duties hy which we may get into this Tower.
  • 2. The manner of the Doing of them.
  • 3 The Doing of such Duties which are to bee done when entred, and gotten into the Tower.

1. This Running implies the Doing of those duties which must bee done to get in, and to enter us within this Tower. And so this Running compre­hends these foure things,

  • 1. Knowledge.
  • 2. Faith.
  • 3. Repentance.
  • 4. Prayer.

These bee the foure feet with which wee must Runne into this Tower to finde safety there, we must Runne upon all these foure.

1. It comprehends the Knowledge of God, as hee hath revealed himselfe in his word.

First the knowledge of him in all his glorious attributes of his wisdome, power, mercy, providence. Wee must know him to bee a God so wise as can Infatuate all the crafty counsels, and policies of enemies, to bee a God of such power that hee is able to deliver, and defend all that doe betake them­selves to him for succour, To bee a God tender-hearted, merciful, and compassi­onate to his people in their distresses, To bee a provident God that hath the ordering and governing of all events, and occurrences here below. And

Secondly, there must bee the know­ledge of him in Christ.

A man that will Runne to a Tower for safety, he must

First, know that there is such a Tow­er. Though there bee a Tower, yet if a man know not of it, or know not the way to it, hee will never Runne to it, [Page 35] for who will Runne hee knowes not whether.

Secondly, Hee must know that it is such a Tower as it is, of sufficient strength for safety and defence, for if hee know that there is a Tower, and doe know the way to that Tower, yet if hee doe not know it to bee a Tower of strength, a Tower of De­fence, that is able to hold out an ene­my, hee will have no heart to Runne unto it.

Thirdly, He must know that there is a possibility of admittance and entrance into that Tower: for though a man know there is such a Tower, and that is a strong and a safe Tower, yet if hee thinkes when hee comes to this Tower, that hee shall get no entrance, but shall have the Tower gates shut upon him, and barred against him, hee will never Runne to that Tower.

Now Iust so it is here.

First, When a man knowes God, hee knowes there is a Tower.

Secondly, When hee knowes him in his attributes, hee knowes the Tower is sufficient.

Thirdly, when he knows him in Christ, he knows there is an entrance to be had into that tower. God out of Christ is a consuming fire. And who will Run into the fire for safety; But hee that knowes God in Christ, he knowes that by Christ, we have accesse and entrance with bold­nesse unto God, Ephes. 3. 12. In whom we have boldnesse, and accesse with confidence. And there is a great deale of safety in the knowledge of God in the knowledg of God, in his Attributes, & in his Christ. A mans safety wee see lies in his Run­ning to the Tower. He Runnes and is safe. And it is the knowledge of this Tower that sets a man a Running to it. Hence wee shall finde safety attributed to the knowledge of the Lord, Psal. 91. 14. I will set him on high, I will exalt him, and so he shall be safe. Why so? Because hee hath known my Name, for the knowing of God a right was that which made him Run, and so hee is exalted, and set on high. Then a man is safe when he hath gotten this tower to be his tower, when he hath gotten God to be his God. Now when we know God, wee get him to bee our God, and make this Tower our tower. [Page 37] Ier. 24. 7. I will give them an Heart to know me, and I will be their God. But on the con­trary, an Ignorant person in a time or case of danger cannot be in expectation of safety, and protection: for he knowes not this Tower, he knowes not the way to this Tower. The King of Moab made a great pudder in his feare, and did mi­serably weary himselfe betweene his high place and his sanctuary, Isa. 16. 12. And why so? The labour of the foolish, of the ignorant man, wearies every one of them, because hee knowes not how to goe to the city, Eccles. 10. 15. to the city of re­fuge, to the strong Tower. Suppose a blinde man had slaine a man at una­wares, what a case had hee beene in? There was no remedy, but the avenger of bloud must needs have dispatcht him, because hee being blinde hee knew not the way to the city of Refuge. Every Ignorant man is blinde. How can a blinde man Runne to a Tower for safe­ty, when by reason of his blindenesse, he knowes not one foot of the way. And an ignorant man not knowing God in his attributes conceives him not so suf­ficient a Tower as may be trusted to. He [Page 38] not knowing him in Christ, conceives the entrance impossible, and the gate shut against him, and therefore Runnes not to this Tower. As therefore wee would be able to Runne to this Tower, so it concernes us to know God, to know him in the attributes of his wis­dome, power, mercy, providence, that so wee may Runne to him as to a Tower that wee know to bee a strong Tower; And to know him in Christ, that wee may Runne to him as to a Tower, wee know we may have entrance into it, Ioh. 10. I am the Dore, even Christ is the Dore of this Tower by whom wee must have entrance into it. As we would Runne, so know God. Knowledge is that which must informe us of the Tower, which must guide us unto the Tower, which must encourage and hearten us to be­take our selves to this Tower. A man that will Runne must not onely have feet, but hee must have eyes. Know­ledge is the eyes of the soule by which wee must see both the Tower, and the way to it.

2. This Running comprehends Faith.

To Runne to this Tower is by faith to goe to God, and by it to make him our Tower for our safety. It is by faith to commit our selves to him as to a faith­full creator, who is the Saviour of all men, but specially of those that beleeve in him. 1 Tim. 4. 10. to put our selves under the feathers of his wings, by an holy incum­bency, to rest wholly upon him for safe­ty, by an holy dependance to hang wholly upon his power, and provi­dence, and so to set our faith on worke upon his promises, as to make his power, providence, and strength to bee ours.

There is a great deale of safety in Gods Power. Gods Power is a Tow­er. 2 Samuel 22. 2. 3. The Lord is my Rocke, my fortresse, my high Tower. And after repeating the same thing againe, verse 32. 33. Who is, saies he, a Rocke save our God? God is my strength and power. That which hee said before, God is my Tower, now he sayes, God is my Power. To teach that Gods Power is our Tower, and [Page 34] [...] [Page 35] [...] [Page 36] [...] [Page 37] [...] [Page 38] [...] [Page 39] [...] [Page 40] that our safety lies in the power of God. There is a great deale of safetie in the providence of God; therefore it is cal­led, The Secret of the most High, Psalm. 91. 1. It is a secret privie Chamber, Isa: 26. 20. Enter into thy Chambers. It is the se­cret of Gods Tabernacle, Psal. 27. 5. The se­cret of his pavilion, Psalm. 31. 20. Now what greater safetie than to bee within the secret of the most high? to be shut up within the doores of those secret chambers? How safe is hee that is in the secret of Gods Tabernacle? Into the secret of the Tabernacle might none come, but the high Priest once a yeare, Levit: 16. 2. If a man had beene there, how safe had hee been from the Avenger of blood, or any other that had sought his life? A man was safely lodged, that had been lodged so. Such a safetie is there under Gods Provi­dence.

There is no question to be made, but there is safetie enough in the Name of God, in his power and providence; but all the question is, how wee shall get within the verge, and under the shelter of this power, and providence. Gods [Page 41] Name indeed is a tower, but how shall we runne into this tower? Now that is done by faith in Gods power, and pro­vidence: Faith is the legges and feet by which a man goes, yea runnes to God, and runnes into the tower of his power, providence, and protection. Thus did David runne to this tower, Psalm. 18. 2. not onely, the Lord is a Rocke, a Buckler, a Tower, but the Lord is my Rocke, my Buckler, my high Tower. Hee makes this tower, his tower; this rocke, his rock: But how? My God, my strength, in whom I will trust. Thus by faith, tru­sting on God, he made him his tower. Trusting to God, as our tower, is run­ning into this tower: Faith is the legges and feet of the soule, by which a man runnes to God, and runnes into the tower of Gods power, providence, and protection. A man cannot runne with­out legges and feet: He that beleeves in Gods power, and providence, he runnes to the tower, and there is safety in such running. Hab. 2. 4. The just shall live by faith. It is spoken in a case of hard times, and times of danger, when other men should seeke to live by their wits, [Page 42] by their shifts, one by this, another by that, and yet should not live neither, the just in such times should live, and subsist: But how? Hee shall live by his faith: he shall runne to God by faith, by faith he shall cast himself, his life, estate, and all he hath, upon God; hee shall by faith, put himselfe under Gods wings, cast and throw himselfe into Gods armes, and so making God his tower, by faith, shall finde safetie, and security from dangers, when others with all their shiftings and sharkings, shall not subsist, but shall be taken and surprized with the dangers of those times. Faith it makes God any thing a man wants; faith doth that in this life, that fruitiō doth in the life to come; there a mā hath the fru­ition of God, & that fruitiō of God makes him all in all, makes him all that our hearts can desire: the same doth faith in this life. If a man want wealth, it makes God his portion: if he want de­fence, it makes God his Buckler; if hee want safetie and protection, it makes God his Tower: For by faith, relying upon his power and strength, a man makes Gods power & strength to sup­ply [Page 43] his exigents, and necessities. And hee that hath Gods power and his pro­vidence to be his, he is as safe as he that is in a strong tower: and therefore it is that safetie is so frequently attributed unto faith in Scripture, Looke unto mee, and be saved, Isai. 45. 22. and therefore in a case of temporall danger much more, run unto mee and bee saved. See Psalm. 22. 4. Our fathers trusted in thee, they trusted in thee, and were delivered. They were safe, because they ranne to a strong tower: But how did they run? They trusted, sayes the Prophet, They trusted, they ranne with all their might unto this Tower by faith. Psalm. 9. 9, 10. The Lord will be a refuge for the oppres­sed, a refuge in times of trouble. True, may some say, God is so indeed; but all the skill is to get into this place of Refuge, how may that bee done? See what fol­lowes, And they that know thy Name, will put their trust in thee. First, a man must know this Name of GOD, and know what strength and safetie is in it. And then when he knowes it, hee must trust in it, and put himselfe into it for his safetie. Psalm. 37. 39, 40. There is the [Page 44] Tower of Gods Name, and the Righte­ous mans running to that Tower, and his safety by his running to it; The sal­vation of the righteous is of the Lord, hee is their strength in the time of trouble; there is the Tower. The Lord shall helpe them and save them; there is the safety. Be­cause they trust in him; there is the run­ning to the Tower. Consider that place, Isai. 26. 1, 2, 3, 4. There is a strong Citie, Wee have a strong Citie, Salvation will God appoynt for Walles and Bulwarkes. What if a man get into that Citie? Hee shall be kept in perfect peace, vers. 3. But there is no safetie and peace, unlesse the gates bee opened, and a man doe enter, vers. 2. How shall a man enter that he may bee within this Citie, and Tower, that is walled, and bulwarked with Sal­vation? vers. 5. Trust yee in the Lord for ever, for in the Lord JEHOVAH is everlasting strength.

The Lord hee is a Rocke, faith that puts us into this Rocke, and so wee be­come safe. Prov. 30. 26. The Conies are but a feeble folke, yet make they their houses in the Rockes. Those creatures are fee­ble, and fearfull creatures, and yet they [Page 45] subsist in multitudes. And how comes that about? Because when they are pursued by dogges that are farre too strong for them, they have their holds, and burrowes in the Rocke; and run­ning into their burrowes, and into the rocke, when in danger of dogges, they are thereby kept safe: when once they are runne into the rockes, the dogges cannot come at them, nor meddle with them. Psalm. 104. 18. The Rockes are a refuge to the Conies. The rock, and their running to the rock, saves them, though but a feeble folke. It is so in this case, Gods people, it may be, are but a feeble folke, and great dangers may bee to­wards them; but now God he is a Rock, Psalm. 18. 2. The Lord is my Rocke. Now their wisedome must be to Runne to this Rocke, and to get into it: Now faith is that by which wee must runne to, and burrow our selves in this Rocke. And if we be once burrowed in this rock, we are out of the reach of dogs and dan­gers.

A Dove is a poore, weake, silly creature; but when shee is pursued by the Hawke, if she flyes to the rock, and [Page 46] gets but into the holes and clefts of the Rocke, then shee is safe from the talons of the Hawke. So is it with Gods peo­ple, they are safe in many times of dan­ger: but how come they to be safe? See Cant. 2. 14. O my Dove, that art in the clefts of the Rock; that is, that art hidden & kept safe frō the danger of thine ene­mies, by Gods power and providence, as safe kept as a Dove is kept from the Hawke, that is gotten into the clefts of the Rocke; so that a mans safetie lies in Being in, and Dwelling in the clefts of this Rocke. But how shall a man get into these clefts, and come to dwell in them? A man must flye into them. Now a man cannot flye without wings. Faith therefore is the Doves wings, by which hee flies to these clefts, and holes in the rocke, and so is safe. It is sayd, Exod. 33. 22. by God unto Moses, I will put thee into a cleft of a rocke, and I will cover thee with mine hand, while I passe by. So faith in Gods power, providence, pro­mises, doth put a man into the cleft of this rocke, and so a man is covered un­der Gods hand, while dangers passe by: So that if a man would be safe, he must [Page 47] doe in this case, as Moab is advised to doe in that, Ier. 48. 28. O yee that dwell in Moab, leave the Cities, and dwell in the Rocke; and bee like the Dove, that makes her nest in the sides of the holes mouth: So heare, O you that be in fear of any dan­ger, leave all carnall shifts, and sharking counsels, and projects, and dwell in the Rocke of Gods power and providence, and be like the Dove that nestles in the holes of the Rocke; by faith betake your selves unto God, by faith dwell in that Rock, and there nestle your selves, make your nests of safetie in the clefts of this Rocke.

Quest. But how may we do this thing, and what is the way to doe it?

Answ. Doe these three things:

First, set thy faith on worke to make God that unto thee which thy necessitie requires, pitch and throw thy selfe up­on his power and providence, with a resolution of spirit to rest thy selfe upon it for safetie, come what will come. See an excellent practice of this, Psal. 91. 1. Hee that dwelleth in the secret place of the most High, shall abide under the shadow of the Almightie; that is, hee shall bee safe [Page 48] from all feares and dangers. I that is true, you will say, who makes any doubt of it? But how shall a man come to dwell, and get into this secret place, within this strong Tower? see ver. 2. I will say of the Lord, He is my refuge, and my for­tresse; as if hee had sayd, I will not one­ly say, That he is a refuge: but he is my refuge, I will say to the Lord, that is, I will set my faith on worke in particular to throw, devolve, and pitch my selfe upon him for my safetie. And see what followes upon this setting faith thus on worke, vers. 3. 4. Surely hee shall deliver thee from the snare of the fowler, and from the noysome pestilence, He shall co­ver thee with his feathers, &c. So confi­dent the Psalmist is, that upon this course taken, safetie shall follow. Our safetie lies not simply upon this, be­cause God is a Refuge, and is an Habi­tation, but Psal. 91. 9, 10. Because thou hast made the Lord which is my Refuge, thine Habitation, there shall no evill befall thee, &c. It is therefore the making of God our habitation, upon which our safetie lies; and this is the way to make God our habitation, thus to pitch and [Page 49] cast our selves by faith upon his power and providence.

Secondly, set thy faith on worke to 2 apply, and believe the particular pro­mises of safetie, deliverance, and pro­tection; such as that Hebr. 13. Hee hath sayd, I will not faile thee, nor forsake thee. Such as those, Psalm. 91. and many the like else-where. Consider what God hath sayd, and what hee hath promised in such cases, and worke thine heart to believe those sayings, to believe those promises, with a speciall faith, as made, and directed to thy selfe. It is a great deale of safetie that may be had by this kinde of running to the Name of God.

Gods Name is a tower, the promises of God are the out-workes to this Tower: If a man cannot get into the Tower, yet if hee can but get into the out-workes, there is safetie. For as out-workes are for the safetie of the tower, so the tower is the safetie of the out-workes. If a man bee but in the out-workes, if they bee assaulted, there will be succour and reliefe from the tower. If thou canst not, as thou thinkest, get into God himselfe, yet get into the out-workes [Page 66] of the promises, and there will bee safetie from the Tower in the out­workes.

God, hee himselfe is the Tower, and the Rocke, but the promises they are the Clefts of the Rocke. If a Dove flye to a rocke from the Hawke, yet if when she come there, there bee no clefts, nor holes in the rocke, alas for the poore Dove, shee lies at the mercie of the Hawke. But the Dove is before hand acquainted with the clefts, and holes of the rocke, and can goe readily to them in time of danger. God is a Rocke, but now if there bee no In-lets into this rocke, if no Clefts into it, if this rock bee not opend unto us for safetie, we are ne­ver the neerer. This rocke therefore is opend unto us by the promises: the pro­mises are the in-lets into it, they are the clefts, & the holds of the rock; there is no getting into this rocke, but by the clefts. Hee therefore that would get into this rocke, must bee acquainted with the promises, and by those promi­ses, and by a particular faith in them, so get himselfe into God. As the rocke by the holes opens it selfe unto the Co­nies, [Page 67] and by the clefts opens it selfe to the Doves for safety: so God by his promises of protection and deliverance, opens himselfe to us for entrance, and safetie. By a cleft the Dove gets into the rocke, by a promise believed with a speciall faith, doth a man get into the rocke of Gods protection. It is good therefore for us before-hand to bee ac­quainted with the rocke, and to know the clefts and in-lets thereof, by which it may be entred, and against, or at a time of danger, to enter them by a par­ticular faith. The promises are the Doves lockers, particular faith in those promises, is the making of the nest in those lockers, in the holes by the sides of the rocke. If no rocke, no safetie; God hee is a Rocke. If no clefts in the rocke, no safetie; Gods promises are the clefts of the rock. If no flying unto the rocke, and nestling in the clefts, no safe­tie; faith is the running, the flying un­to, and the nestling in the clefts of the rocke. By faith therefore burrow thy selfe in these holes, and nestle thy selfe in these clefts of the rocke, and then ex­pect safetie.

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The Chickin in feare of the Kite, provides for her safety, by running, and flying to the Hen, and by getting under her wings, and when shee is there, shee is safe from the Kites clawes. The pro­mises of safetie and protection, are as the Lords wings: the way of safetie is in case of danger, to runne to the pro­mises, as under Gods wings, Psalm. 91. 4. Hee shall cover thee with his feathers, and under his wings shalt thou trust. How un­der his wings? and what is it to trust under his wings? That appeares by the words following, And his truth shall bee thy Shield and Buckler: Not onely his Strength, and his Power, but his Truth shall bee thy Buckler. How his truth? Namely, his truth in his promi­ses. Thou by faith shalt trust in the truth of his promises, and so his wings and feathers shall cover thee; and that truth of his in his promises trusted in, shall safeguard thee as a shield, and as a buckler. Faith in the promises, puts a man under Gods wings, and feathers: Faith in the promises, puts a man under that covert, and shelter of safetie. See the truth of this, in that of David, Psalm. [Page 53] 119. 114. Thou art mine hiding place, and my shield, I hope in thy word. How doth David make God his hiding place, and a Shield? By hoping in his word. In what word? The word of promise, in which God had promised to bee an hi­ding place, and a shield unto him. And so David by faith getting under the co­vert of a promise, makes God his hi­ding place, and his shield.

Thirdly, get thy selfe by faith into 3 Christ. There is no going to, nor get­ting into this tower, for safetie, but by him. Gods providence, power, mer­cie, and promises, are theirs, who are in Christs. All things are yours, and you are Christs, 1. Cor. 3. 22, 23. All things, that is, not onely Cephas, Paul, &c. but God himselfe, and Gods attributes, his Pro­vidence is yours to defend you; his Power is yours to save you; his Mercie yours to deliver you: All yours, when Christ yours: wee cannot get into the Tower of Gods Providence and prote­ction, till we first get into Christ. A man that will runne to a Tower for safetie, must runne, 1. The right way, 2. To the doore of the Tower, or else it will [Page 70] bee impossible to get in. If a man runne, and runne a wrong way, it is impossible he should ever come into the Tower, or if a man runne, and runne not to the doore, he cannot breake in through the Tower walles. Now therefore by faith get into Christ: I am the way, Ioh. 14. and that in this sence; for no accesse to God, but by Christ. And I am the doore, Ioh. 10. and that in this sence also, there being no entrance to God, but by Christ: so that by faith in Christ, wee runne the right way; and by faith in Christ, wee come to the right doore, and to have the doore opened unto us, that we may get in. Herein lies safetie, Mic. 5. 5. This man shall be the peace, when the Assyrian shal come into the land. Isa. 32. 1, 2. Christ shall be an Hiding place from the winde, a covert from the tempest, as a shadow of a great Rock in a wearie▪land; we must seek our safetie in the promises, and all the promises of God are Yea, and Amen in Christ, 2 Cor. 1.

And thus by faith thus used, wee run to this tower; and thus by this running, wee finde safetie. And therefore hence it is, that the same thing that is sayd of [Page 71] God for our safetie, is also sayd of faith. As here, and elsewhere God is called a Tower; so also is faith compared to a Tower, Cant. 4. 4. Thy necke is like the To­wer of David. By her necke is meant faith. The necke joynes the head and the body together; and so faith joynes Christ and the Church. Now this faith is like the Tower of David. God is a Tower, and faith is a Tower; and how so? because it is faith that brings us to God, that puts us within the walles and gates of this Tower; and is that which helpes us to that safetie within this Tower.

God is called our Shield, Psa. 84. 11. & 91. 4. and Faith is called our Shield, Eph. 6. 16. Above all things, take the Shield of Faith. God is our Shield, and Buckler, because by his power hee shelters and defends us: Faith is our Shield, because it makes God our Shield. As when a man runs to a Castle, and escapes a dan­ger, we may say, that his castle, and his legges were his safetie. God is not a Tower to such as are not towerd in their faith; hee is not a shield to those that want the shield of faith. The [Page 56] way to have God our Tower, and our Shield, is to get the Tower and Shield of Faith.

And as wee would have safetie by Faith, and trusting in God, our care must be, not onely to get faith; but our ende­vour must bee, to increase and streng­then our faith, so much as possibly wee can. Every day bee exercising, and set­ting it on worke; be advancing and im­proving it. The more faith, the more securitie; the more securitie, the more confidence, and presence of spirit, in a case of danger, Dwell deepe, O inhabi­tant of Dedan, Ier. 49. 8. Our endevour should bee, not onely to dwell in this Rocke, but to dwell deepe: get such a measure of faith, as that wee may get a great depth within this Rocke; make our trenches deepe, and get our selves deeply entrencht by faith. It is sayd of the men of Thebez, Iudg. 9. 51. that they not onely fled into that strong Tower, but that they got them up to the top of the Tower. So let us not onely run into this Tower, but get me up to the top of this Tower. This is done, when wee so exercise, and set our faith on worke, as [Page 57] that we come to have confidence, and assurance of Gods goodnesse to us in times of feare and danger. Faith grow­ing strong, and dayly set on worke on the promises, is getting up to the top of the tower. Tower up on high into God by the growth, and increase of thy faith. The higher, the safer. And thus we see how by faith wee runne to this Tower, and what safety there is to bee had by such running.

3. This Running comprehends Repentance.

As Sinne is a Running from God, so Repentance is a Running to God. For Isa. 55. 5. Nations that know thee not shall runne unto thee. How should or did they Runne? we shall see the exposition, and accomplishment of that prophecy, Act. 11. 18. Then hath God also to the Gentiles granted Repentance unto life. By Repen­tance therefore did they Runne unto the Lord. And this is such a Running as conduces to safety. The Righteous runs, namely by Repentance, and is Safe. Hee humbles himselfe for his sinnes, mournes [Page 74] for them, and forsakes them, sets upon a new course in righteousnesse, obedience and the feare of God, & so findes safety and protection, Iob. 22. 23. 25. If thou re­turne to the Almighty, thou shalt put away iniquity farre from thy Tabernacles, then shall the Almighty bee thy defence. There bee two severall parts of Repen­tance, and wee shall see that there is safety in Running to God by them both.

First, there is with a sorrow for sinne, a forsaking and casting of it off. He that will take a right course for his safety, must abandon all his sinnes, and away with them, or else let him runne as hee will, he were as good sit still, for he shall but runne in vaine, hee shall not get into this Tower. The way to runne, and to get in for safety, is a thorough forsaking of all our sinnes and lusts. See Isay. 33. 15. 16. He that despiseth the gaine of oppressions, that shakes his hands from holding of bribes, that doth by bribes, and all unlawfull gaines, as Paul did by the viper, that stops his eares from hearing of bloud, &c. Hee shall dwell on High, or in high places, His place of defence shall be the munition of Rockes. [Page 75] Thats the way then to dwell on high, to get a defence within the munition of Rockes to purge the heart, and whole man from all our lusts, and pollutions. If a man come with the gain of oppressions, with his hands defiled with any iniu­stice, with eares full of cruelty, eyes full of adultery, the tower gate will be sure­ly barred, and shut against such an one. And when such shall come to the tower gate, and knocke, and rap, and cry Lord Lord open unto us, the answer they will meet withall will be Depart ye workers of Iniquity. This gate will not be opened to workers of iniquity. As the Iron gate that led into the city opened of it owne ac­cord unto Peter, Act. 12. 10. so the gate of this tower of it owne accord will shut it selfe against workers of Iniquity. As of the New Ierusalem it is said, Apoc. 22. 14. 15. Blessed are they that may enter in tho­rough the gates into the city, for without are dogges, sorcerers, and whoremongers, and murderers; &c. So is it true of this Tower. Blessed are all they that in a time of dan­ger may enter in thorough the gates into the Tower. It shall not bee everyones portion, for dogs, whoremongers, Ido­laters, [Page 60] lyars, &c. and all such kinde of persons must make account to bee with­out, to be shut out, and not admitted in­to the Tower. God will bee no prote­ctour of such persons: but when men are purged, their hearts and hands, their eares and eyes, their wayes and lives are purged and washed from their lusts, then they shall dwell on high, and the place of their defence, shall bee the munition of Rockes. There is a gracious promise of safety and protection, Isa. 4. 5. 6. Vpon all the glory shall bee a defence. And there shall bee a Tabernacle for a shadow in the day time from the heate, and for a place of Refuge, and for a covert from storme and from rayne. All comes to this, that the Name of the Lord should bee a strong Tower for their safety. But yet marke when this should bee. vers, 4. When the Lord shall have washt away the filth of the daughters of Zion, and shall have purged the bloud of Ierusalem from the middest thereof. Then there shall be a defence, a shadow, a refuge, a covert from the storme, when there shall bee a washing, and a purging by the spirit of Iudgement, and Sublation as Iunius renders it, then will [Page 61] God shelter, and mightily protect them from all evils, and dangers.

A man that will be safe, must doe two things.

First, He must Runne to the Tower. 1

Secondly, Hee must enter, and get into 2 the Tower when runne to it. Now with­out Repentance, a man can doe neither of these.

First, He cannot Runne to the Tower for safety without Repentance. It is in our running to this Tower for safety, as it is in the running of our christian Race. Now how we must runne our christian Race, see Heb. 12. 1. Let us runne the Race that is set before us. But marke what course must be first taken, let us lay aside every weight, and the sinne which doth so ea­sily beset us. If a man will runne, it is no carrying of weights on his backe: a man that will runne had not need bee ham­pered, and entangled with any thing. A man that runnes so, will never get the prize, so in this case. A man that will get into this Tower must runne, run­ning is a swift, and speedy motion. It is not a snayles pace will serve. It is im­possible to bee safe unlesse wee runne, [Page 78] and impossible to runne unlesse wee re­pent, for it is impossible to runne if wee have weights on our backes, burthens on our shoulders, hamperments about our heeles, specially if fetters about our legs. A fettered man will runne but ill favou­redly, it is more then he can doe to goe well. Now all lusts and sinnes are so many weights, burthens, so many chaines and fetters that cumber a man, and hin­der him from running, let us cast off every weight saies the Apostle. So here, if yee will be safe ye must runne: if yee will runne ye must cast of every weight, that is, every sinne, every lust that fetters and clogs you. Now repentance is the ca­sting those off. So that if no repentance no casting off weights, if no casting off weights no running, if no running no safety. A man that would save him­selfe in this tower must so runne to it as men in a feare, and pursuite of the ene­my, use to runne to castles and forts. Men in such cases throw away all bur­thens and carriages, they throw away their very Armes, & their Garments, that they may bee light and expedite to run. Wee see when the Sirians were in feare [Page 79] of a danger, though a false feare, they sought their safety by their flight and running away, and wee see. 2 King 7. 15. All the way was full of Garments, and vessels which the Syrians had cast away in their haste. Because they would be sure to runne fast enough, vessels and gar­ments, and all were flung away. If a man in the pursuite of an enemy would needs bee so foolish, as to carry a packe or a loade on his backe, and say with him­selfe, oh it is pitty to leave such a thing behind, who would part with so good a thing, &c. before he could reach the fort, the enemy would overtake him, and and cut him off. His luggage world hin­der his running and make him fall short. So a man that will save himselfe in this Tower must throw away all his lug­gage, and his baggage, must cast away all his lusts, and sinnes, which are so ma­ny burthens and weights to clog a man that hee cannot runne fast enough, and soone enough to this tower for safety. These burthens, and this baggage of our sinnes and lusts, will inevitably expose us to danger. Let every one that Names the Name of Christ, depart from iniquity, [Page 64] 2 Tim. 2. 19. and let every one that runs to the Name of God, and hopes to have the Name of the God of Iacob to set him on an high place, let him depart from Iniquity, let every one that will Runne to the Name of God, let him first Run from Iniquity.

2. He cannot get into the tower with­out repentance. There is no safety till a man get into the tower. A man that lies, and lives in any sinne or lust, cannot get into the Tower, though he doe come to the Tower. The righteous man not on­ly runnes unto it, but into it, and is safe. So that a mans safety is to get into the tower. There is no getting into it so long as we are in our sinnes, we must first get out of our sinnes before we can get into the Tower. It is with getting into this, as into materiall towers and forts in time of warre. In times of warre and danger, when men betake themselves to forts, & holds, there is no man suffered to come into them that hath a plague sore, or any such dangerous infection. By no meanes is such an one admitted to come In, or if he doe thrust In at unawares, he is sure to bee quickly turned out againe. So [Page 69] here, if a man come to the Lord for pro­tection, if hee flye to this tower of his Name for safetie, and come in his lusts, and his sinnes, and have not first by repen­tance put them away, looke how many sinnes, and how many reigning lusts hee brings, so many Carbuncles, and plague­sores he brings upon him. One plague­sore will keepe a man out, how much more will that man bee kept out, whose soule is as full of plague-sores, as Iobs bo­dy was full of boyles? If therefore wee would get into the tower, and so runne as to bee safe, first get wee our plague-sores cured, and get we all our pestilent tumors healed.

There is in repentance, as a forsaking and casting away a mans sinnes, and lusts, 2 so there is a reformation, a righteous life, an obedient life, a conversation in the feare of God, a care to keepe a mans selfe free from the common and reigning ini­quities of the times hee lives in. This part of repentance is a running to God al­so, and such a running, as wherein there is a great deale of safetie: and therefore wee shall finde safetie given to these in Scripture. There is safetie in Righteous­nesse: [Page 66] the Righteous runnes, sayes the text, and he is safe. Hee must bee a Righteous man that runnes, and a righteous man that will looke for safetie. This tower wil be no sanctuarie for unrighteous ones, but such as have so forsaken their sinnes, as to lead a godly life, and to walke in righte­ousnesse, they shall finde safetie in this tower, Pro. 11. 4. Righteousnes delivers from death, and in the day of wrath, which riches cannot doe. The gates of that citie whose walles and bulwarkes are salvation, they are to be opened, that the righteous nation may enter, Isai. 26. 1, 2. David calles God his rocke, and his high Tower, Psal. 18. 2. and he doth it with the more confidence, because hee could speake that, vers. 23. I was also upright before him, and I kept my selfe from mine iniquitie. They that can say so, may with some confidence call GOD their high Tower. There is safetie in obe­dience to God, Prov. 1. 33. Who so beark­neth unto mee, shall dwell safely, and shall bee quiet from feare of evill. Obedience is a walking in Gods Name, Mic. 4. 5. We will walke in the Name of the Lord our God. And obedience is a Running in the wayes of Gods commandements, Psalm. 119. 32. I [Page 67] will runne the wayes of thy Commandements; Who may runne more to God, than they who runne in his commandements? Who shall bee safer in the tower of his Name, than they who walke in his Name? There is safetie in the feare of God, Psal. 34. 7. The Angell of the Lord encampeth round about them that feare him. The garrison of the tower is pitcht about them. How safe was Salomon with that guard, Cant. 3. 7, 8. Behold his Bed, which is Salomons, three­score valiant men are about it, of the valiant of Israel, they all hold swords, being expert in warre, every man hath his sword upon his thigh, because of the feare in the night. Such is the securitie of those that live godlily, religiously and holily in Gods feare, Prov. 14. 26. In the feare of the Lord, that is, in a righteous, obedient, holy, religious con­versation, there is strong confidence. And his children shall have a place of refuge. Gods Name will be a strong tower to him that feares his Name. A refuge for him and for his children. In cases of feare, a mans grea­test care is for his children: a man that feares God, provides for the safetie of himselfe, and his children both. A man that feares God, shall get himselfe, and [Page 72] his children both into the tower. There is safetie in keeping a mans selfe free from the sinnes of the times, and places hee lives in: Freedome from common iniquities, pre­pares for freedome from common calami­ties. Wee shall finde a great plague a­mongst the Israelites upon their sinne of joyning unto Baal-Peor, the sword walkes, and the plague walkes, and lickes up twentie foure thousand, Numb. 25. 9. Now though the sword and the plague both did hew them downe, yet all were not consumed, there were abundance that were safe from that judgement, that were exalted, and set so high, as that they were out of the reach and walke both of the sword, and pestilence. And doe but ob­serve it well who they were that God in his speciall providence protected from those dangers. See Deut. 4. 3, 4. All that followed Baal-Peor, the Lord thy God hath de­stroyed from among you. All those men out of the tower, and those judgements find­ing them towerlesse, swept them away, cut them off, and destroyed them. But you that did cleave to the Lord your God, are alive every one of you this day. Marke what it was that kept them safe, & alive, when [Page 65] the rest went to the pot by thousands: whē others polluted themselves with Idolatry and whoredome, they cleaved to the Lord; and therefore when the Sword, and plague come, they are within this tower, and so are Sword-proofe, and Plague-proofe; those tower-walls were too high for the sword, and the plague to scale. Those kept themselves free from the common ini­quities of their times, and God kept them free & safe from the cōmon calamities of the times. Here is the way then torun to this tower for safety. If in times of dāger we would be safe, run to the Name of God by repentance, & manifest we our repen­tance by turning from all our sins, & lusts, and by walking in all righteousnes, obedi­ence, feare, holines, godlines of life, and cleaving close to God, when others desert and forsake him: and in this running lies our safetie; by this wee both runne unto, and runne into a strong tower of safetie: It would make a man sicke againe to see the idle and foolish confidences of most men in their feares; well, come what will, or can come, they trust in God, and his Name, that they shall doe well enough, but yet in the mean time no repentance, no [Page 72] [...] [Page 65] [...] [Page 70] casting away their sinnes, no reformation, no righteousnesse, obedience, no clea­ving to the Lord; Nay, on the contrary, nothing but provocation of God by their sinnes. Now what a fond thing is it thus to deceive our selves? Psalm. 20. 1. The Name of the God of Iacob defend thee, or set thee on high. It is true indeed, that it is that Name of his, that must defend us, that must exalt, and set us on an high place; but yet consider what little reason thou hast to hope for any safety by that Name: Art thou not a swearer, and a ta­ker of that Name in vaine? and dost thou thinke that that Name shall defend thee, which thou prophanest? Wilt thou pro­phane that Name, and thinke to bee de­fended by that Name? Shall that Name which thou abusest, be thy tower? Thou indeed professest that worthy Name, Iam. 2. 7. but by thy disobedient sinfull life, dishonourest that worthy Name, and is it likely, that that Name that receives dis­honour from thee, will bee a defence to thee? Thou by thy lust, and loose cour­ses, causest this name to be blasphemed, & hopest thou for shelter under this Name? Thy lusts, thy covetousnesse, thy drun­kennesse [Page 71] abuse and abase his name, and shall that name exalt thee who abasest it? The Name of God is an holy Name, and shall we thinke that this Righteous, and Holy name of the Lord, will be a Tower, Refuge, a Sanctuarie, for Adulterers, Swearers, Drunkards, Worldlings, and for such as walke not in his name? The name of the Lord is a strong tower; but to whom? What? to every loose, prophane Godlesse person? No such matter. The Righteous runne unto it. I, and so it may bee, the unrighteous runne unto it too, but the righteous runne into it, and the righ­teous are safe. None get into it, none are safe by it but the Righteous: they be one­ly godly, Religious, repenting sinners, to whom this name is a strong tower. If Rab­shakeh had spoken truely, hee had spoken strongly, and unanswerably, Isa. 36. 7. But if thou say unto me, wee trust in the Lord our God: Is it not hee whose High places, and whose Altars Hezekiah hath taken away? As if he had sayd, It is but a folly for He­zechiah to trust in God, now he hath pro­voked God. But now in this case, men being guilty of abusing, & dishonouring Gods name, we may truly dash their vain [Page 68] confidences. You say, in fears, and dan­gers, we trust in the name of God; but is not this he, whose name ye pollute with your oathes? Is not this hee, whose name yee dishonour with your sinfull lives? Assu­redly, for unrighteous persons, that lye and live impenitently in their sinnes, this name is no Tower, but a fire, a dreadfull burning, devouring fire, Isai. 31. 27. Be­hold, the Name of the Lord comes from farre, burning with his anger, and the burthen there­of is heavie, his lippes are full of indignation, and his tongue as a devouring fire. His name is a Tower to the Righteous, but a Fire to impenitent sinners: so that all unrepen­ting, and unreformed sinners flying to the name of God, doe but flye from one dan­ger to another, out of one fire into ano­ther, Ezech. 15. 7. I will set my fire against them, they shall goe out from one fire, and an­other fire shall consume them. That name of God which shall be a Tower to the righte­ous, shall bee a Terrour unto all ungodly and impenitent sinners.

4. This Running comprehends Prayer.

To Runne to this Tower is by Prayer, [Page 77] to have Recourse to God, and therein to seeke and sue to him for helpe, and suc­cour in time of danger, and distresse. Pray­er is not onely a Going, but a Running to the Lord. And it is such a Running, upon which there follows safety, Psal. 18. 2. The Lord is my high Tower. But how will he get into that high Tower? He will Run into it. But how will he runne into it? vers. 2. I will call upon the Lord. So will he Runne into it. And what shall he bee the better for running into it! So shall I be saved from mine enemies, and so from all dangers. All which comes to this, The name of the Lord is an high and strong Tower, I will by prayer runne into it, and shall be safe. And David tells us of it, as of an experi­mented truth, Psalm. 34. 4, 6. I sought the Lord, and he heard me, and delivered me from all my feares. This poore man cryed, and the Lord heard him, and saved him out of all his troubles. David was in feares, and was delivered from all his feares: Hee was delivered by running into this tower, and he ranne into this tower by prayer. There be terrible times threatned, Ioel 3. 15, 16. The Sunne and the Moone shall bee darkned, &c. The Lord shall roare out of Sion, &c. [Page 74] and the hearers shall shake: the hearing of such sad things was enough to make their hearts shake. Alas, when such blacke dayes should come, what would become of Gods people? how should they doe at such a time? Well enough; But the Lord will bee the hope of his people, or the place of Repaire, or the Harbour of his people, and the strength of the children of Israel. Herein should they be happy, that in such a time they had the name of God for their To­wer of safetie. But how should they get or runne into that tower, so as they might be safe? That wee may see by the like passage, Ioel 2. 31, 32. The Sunne shall bee turned into darknesse, &c. And it shall come to passe, that whosoever shall call upon the Name of the Lord, shall be delivered: So that as the name of the Lord is a tower, so that tower must bee runne into; and the way to runne into that tower of the name of God, is to call upon that name: And hee that runnes so, runnes not in vaine, it shall come to passe, that whosoever shall call upon the Name of the Lord, shal be delivered. When Davids heart was over-whelmed with troublesome thoughts and feares, he be­takes himselfe to God, Psalm. 61. 3, 4. Thou [Page 75] hast been a shelter, or a refuge for mee, and a strong tower from the enemy; and I will make my refuge in the covert of thy wings. And what course takes he to doe it? vers. 1, 2. Heare my cry, attend unto my prayer, &c. So that by prayer hee runnes to the strong tower, and to the place of Refuge. Lead me, sayes vers. 2. to the Rocke that is higher than I; that rocke is none other, but that strong tower, verse 3. Both the Name of the Lord. That tower is an high tower, Psalm. 18. 2. and that Rock is here an high Rocke, the Rocke higher than I: and yet there is a way to get into the highest To­wers; by scaling Ladders, a man may get over the high walls of towers. This tower and rock too high for David himselfe to get into, and therefore hee sets to the scaling Ladder, Lead mee into the Rocke, and into the tower that is higher than I. Heare my cry, attend unto my prayer: So hee makes prayer the scaling Ladder, to get upon that rocke, and into that tower that otherwise had been too high for him; he gets that safetie and deliverance, which otherwise but by prayer unto God, had been impossible to have been ob­tained.

When David was in danger of Saul, see what resolution he takes up, Psal. 57. 1. In the shadow of thy wings will I make my refuge, untill these calamities be over-past. We shall see in the title of the Psalme, that David was then in the cave. It is sayd, 1 Sam. 23. 29. that David went and dwelt in the strong holds at En-gedi; and this cave that now David was in, was amongst those strong holds, as appeares, 1 Sam. 24. So that David in the cave was in a strong hold; and yet David thought there was little safetie in that strong hold, unlesse God himselfe were his refuge; and there­fore sayes he, In the shadow of thy wings wil I make my refuge till these calamities be over­past. As if he had sayd, Lord I am already in the cave and the holds, and in the shadow of it; but yet for all that, I thinke not my selfe safe indeed, till I have made my refuge in the shadow of thy wings: that is therefore the course I resolve, and build upon. It was wisely done of him; and marke what course he takes to do it, vers. 2. I will cry unto God most high. I will by prayer put my selfe under the shadow of Gods wings: and marke what successe should follow, vers. 3. He shall send from hea­ven [Page 73] and save mee from the reproach of him that would swallow me up. God shall send forth his mercie and his truth. When wee send prayers up to heaven, God hee will send helpe down from heaven: when we send forth our prayers and supplications, God will send forth his mercy and his truth, his power, and will set all his attributes on work for the effecting of our safety, and deliverance. Indeed it is trusting, and so thrusting our selves under the covert of Gods wings, in which our safety lies, as before we saw; and so David takes that course, vers. 1. But yet David prayes to God, as well as he trusts in God. And un­lesse we pray as well as trust, our trust will faile us: for wee must trust to God for that we pray for.

That same is an excellent passage, Isai. 5 [...]. 1 [...]. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Stan­dard against him; that is, shall both defend from his violence, and shall also put him to flight. Now that which is there spoken of an enemy, is true of any danger: when Pestilence, Famine, &c. shall come in like a flood, the Spirit of the Lord shall lift up a Standard against them.

Now what is that Spirit of the Lord? I know it is meant properly of Gods power and might, as Zech. 4. 6. Not by might, not by my power, that is, not by the might and power of man, but by my Spirit, sayth the Lord, that is, by my might, and my po­wer: So here, the Spirit, that is the power of the Lord, shal lift up a standard against him. But yet if it bee not meant also of prayer, which is stirred up in the hearts of the faithfull, by the Spirit, who is there­fore called the Spirit of Prayer, yet may we allude at least unto it, and say, that when an enemie, or pestilence, or famine, shall come in like a flood, shall come and overspread it selfe like a flood, and shall like a flood come unresistably, the Spirit of the Lord stirring up prayer in his peo­ples heart, shall lift up a standard against them: the Spirit of prayer shall shelter from, and chace away such feared dan­gers. Prayer is often called, the Lifting up of the hands; and Hezechiah hath a phrase of lifting up a prayer, 2 King. 19. 4. Lift up thy Prayer for the remnant that is left. Now when in case of danger, Gods people can lift up a Prayer, then in that very thing doth the Spirit of God lift up a Standard [Page 79] against that danger. Therefore we shall see that prayer is made the remedy a­gainst all dangers, and evill.

It saves from enemies, 2 Sam. 22. 4. I will call on the Lord, so shall I bee saved from mine enemies. It saves and diverts from oppressours, Isa. 19. 20. They shall cry unto the Lord, because of the oppressours, and hee shall send them a Saviour, and a great one, and he shall deliver them. It diverts and saves from famine, Amos 7. 1, 2, 3. It is an An­tidote against the pestilence, 2 Chron. 7. 13. 14. If I send pestilence among my people, if my people shall humble themselves, and pray, I will heale their land. Numb. 16. 46, 47, 48. Aaron burnes incense, and the plague was stayd: this is the perfume that must swee­ten the aire, and heale a land. When the fire of Gods wrath burnes and smoakes, it is the smoake of this Incense, and the bur­ning of it, that must quench the burning of Gods anger. Thus the Spirit of the Lord is that which lifts up a standard a­gainst the danger of all evils, when he en­larges his peoples hearts with a Spirit of prayer: And therefore wee shall see that prayer is not onely a meanes, but a pledge of mercie, and safetie comming; when God [Page 76] gives his people a Spirit of prayer, it is the harbinger, and fore-runner that comes with the good tidings of safetie and deli­verance, Ier. 3. 19. But I sayd, how shall I put thee among the children, and give thee a pleasant land? &c. As if hee had sayd, I have thoughts and purposes of mercie and deliverance towards thee: It is in mine hand to deliver thee from thy cap­tivitie, and to bring thee into thine owne land againe; but what course shall I take to effect and bring it about? And I sayd, Thou shalt call me, My Father. As if hee had sayd, I have bethought my selfe now, of a way how to cōpasse it, I will powre down a Spirit: of Prayer upon thee, and thou shalt call upon mee, and call me Father; I will give thee the Spirit of Adoption, by which thou shalt in prayer cry, Abba Father; and so then I wil put thee among the children, and give thee an inheri­tance, and seat you in your own countrey againe. The summe of all is, that God would give them a Spirit of prayer, which should bee not onely the meanes, but the pledge and earnest of their deliverance. Prayer is the key of the Tower-gate. Now when God takes away the spirit of prayer, [Page 81] when he doth that which Eliphaz charges Iob withall, Iob. 15. 4. Thou restrainest Prayer before God; When, I say, God doth restraine prayer, and take that spirit of prayer from him, then God takes away the Key of the Tower gate, and that is a signe that God doth not mean that such a one shall get into the Tower: So on the contrary, when God gives a man a spirit of Prayer, hee gives him the Key of the Tower gate. And the giving of a man that key, is a pledge of Gods intentions to him for safety and deliverance from dan­gers and feared evils. God would never give a man a key to open the gate, if hee did not intend his entrance into the Tower.

As then wee desire safetie in a case of feare, so get into this tower. Hee that would get into this tower, must doe two things; First, hee must runne to it: Se­condly, hee must get the doore or gate o­pened 1 when hee comes to it. If the gate 2 were open, and a man runne not to it; or if a man did runne to it; and the gate not opened, there were no safetie to bee had: But then there is safetie, when a man runnes to it, and gets the gate ope­ned, [Page 82] so as also he may runne into it. The way to doe all these, is prayer: We runne to it by Prayer; Prayer is a running to this tower, and prayer is that which opens the gate. A man that would enter in at a gate, must either knocke at the gate, or hee must take the key, and unlocke it. Prayer is a knocking at the tower-gate, and such a knocking, as knockes it open, Matth. 7. Knocke and it shall be opened unto you, which is the same with that, Aske, and it shall be given unto you. Prayer is the tur­ning of the key, and the unlocking of the gate. It is sayd of the Angell, and Peter, Acts 12. 10. that when they came to the Iron gate, that led into the Citie, it opened unto them of its owne accord. Looke what the Angell was to Peter, that is prayer to a man comming to the gate of the tower; the gate of the tower will open of it owne accord to a man that comes with prayer. Let a man therefore in his feares, betake himselfe to this dutie of seeking God, as to a course of safetie, Runne to the tower by prayer, Knocke at the gate by prayer, unlocke the doore, and get entrance by prayer, Psalm. 20. 7, 8. Some their Charets, and some their horses, but wee will remember [Page 83] the Name of the Lord our God, They are brought downe, and fallen, but wee are risen, and stand upright. There is more safetie in Remembring the Name of the Lord, than in Charets and Horses: They that put their safety in their Charets, and their Horses, may come downe, and fall low enough, but they that remember the name of the Lord, they rise, and stand up­right. It is a mans safest course then by farre, to Remember the name of the Lord. But what is it to Remember the name of the Lord? That is, by prayer to runne to the Lord, Ion. 2. 7. When my soule faynted within me, I remembred the Lord. That course Ionah tooke in the feares and faint­nesse of his Spirit, to remember the Lord. But what meanes hee by Remembring the Lord? that hee shewes in the words following. And my prayer came in unto thee into thine holy Temple. Prayer then is the Remembring the name of the Lord, and Remembring the Name of the Lord is the course of safety. Remembring the Name of the Lord is Running to the Tower of Gods Name, and hee that Runnes into it he is safe. And yet how little is this course thought upon by men in their feares! E­very [Page 84] thing is done, but that which should be done, and that is last done, if done at all, which should be first done. The pro­phet tels them, Isay 22. 5. of a sad day that was comming upon them, a day of trouble and perplexity, of breaking downe the walles, and crying to the mountaines. And what course take they? They looke in that day to the armour of the house of the Forrest, vers. 8. They veiw the breaches of the city, and breake downe houses to fortifie the wall, vers. 9. 10. But all this while no looking to God from whom the evill came, nor seeking unto him who could defend them from that e­vill, vers. 11. Nay in that day God called to fasting and praying, vers. 12. and in that day they looke to the armour of the house of the forrest, & so look to that, that they look not to God, so look to that they give themselves up to their jollities, and merri­ments, as if more confidence were to be put in the Armour of the house of the forrest, in their ditches, and fortifications, then in Running by prayer unto the strong Tower of the Name of the Lord. That is the folly and madnesse of men, to neglect this course which so much condu­ces to their safety. Looke wee to God, [Page 85] what ever wee looke to, and looke and seeke to God first, before we looke to any meanes though never so lawfull, hopeful, and helpefull.

Object. Object. If there bee such safety to bee found in prayer, that is a thing soone done, wee can easily goe to God, and pray to him if that will serve.

Answ. Answ. It is not any kinde of Prayer by which wee must Runne into this Tower, and will helpe us to this safety. But it must bee in Running unto this Tower, in Running for safety, as in that running for the crowne, 1 Cor. 9. 24. So Runne that yee may obtaine. It is not enough to Runne, but a mans care must bee So to runne that he may obtaine the price, and the crowne. Men may Runne, and yet not obtaine the crowne, because they Runne not So, So as they should, and must doe that will ob­taine the crowne. So is it in this running for safety, So runne that yee may obtaine. A man may runne, may pray, and yet not obtaine safety. It is not enough therefore to Runne, to pray, unlesse he Runne, un­lesse he pray So, that is, So as he must pray that would obtaine safety. The prayer therefore that would obtaine safety it [Page 84] [...] [Page 85] [...] [Page 84] [...] [Page 85] [...] [Page 86] must have these two qualifications.

First, it must be Instant, earnest, fervent 1 prayer. Prayer is a running to God. In running there is more putting out of a mans selfe, and his strength, then in the ordinary pace of Going. There is more vehemency and earnestnesse required in running, then in a walking pace. A man should doe in praying, as he would doe in running from an enemy to a fort, or tower. A man in danger of an enemy would not walke an easie pace but would runne, and runne with all his might that hee could. And so should men pray, that would by prayer runne into this Tower. It must be prayer in which men must put out them­selves to the utmost, it must be done with all vehemency, and contention of Spirit. It is not verball and formall praying will serve the turne, that is not so much as go­ing and walking, much lesse is it running. A mans tongue may runne in prayer, but it is no running to God, unlesse a mans heart, and all his affections are at the work with all their might: that the king of Nineveh knew, and therefore when hee heares of the danger they were in, hee presses his subjects not onely to prayer, [Page 87] but to crying prayer. He saies not, let men pray, but let men cry, nor that onely, but let men cry mightily unto God. Ion. 3. 8. Hee saw that if there were any hope of safety by running into this Tower, that it must bee by running with all their might: if there were any helpe for them by prayer, it must bee by earnest instant vehement prayer. It is one thing to say a prayer, ano­ther thing to pray a prayer. Iam. 5. 17. Elias prayed in his prayer, as the words are ren­dred in the margine of the New transla­tion, [...]. It is translated, he prayed earnestly. Then a man prayes ear­nestly, when he prayes in his prayer. That may be a prayer materially, which formally is no prayer, and a man may have a pray­er, and use a prayer, and yet not pray in his prayer. When hee prayes onely with his tongue, is onely verball, and formall, hee prayes not in his prayer. Formall prayer is not prayer Formally, because that which gives forme and being to prayer, is that a man pray in his prayer. And that is done when prayer is instant, earnest, fervent. And such prayer it is that is effectuall, that prevailes much. Jam. 1. 16. when a man prayes in his prayer, such prayer is such a [Page 88] running as will be effectuall, and prevaile much to get a man into, and to keepe him safe in this Tower. The way to prevaile with men from whom we feare danger, is to take a course first to prevaile with God. Gen. 32. 28. Thou hast power with God, and with men, and hast prevayled: that is, thou hast had power with God, and hast prevayled with him, thou shalt therefore also have Power with men, and prevaile with them. But how came he to prevaile with God? Iacob wrestled with him, as wee see in the story. And what was a speciall thing in that wrestling wee shall see, Hos. 12. 3. 4. By his strength hee had Power with God. That was one way by which hee had power with God. By his strength, by the strength of his faith. But there was ano­ther way, vers. 4. Yea he had Power over the Angel, and prevailed, he wept and made sup­plication unto him. He prevailed by prayer, but it was not perfunctory, and formall prayer, but it was wrestling and weeping prayer, instant and earnest prayer. Hee wept and made supplication. Some in their dangers and feares can weepe, their feares wring teares from them, but it is not teares will prevaile without prayers. And some [Page 89] may pray, and make supplication, but it is not prayers without teares will prevaile, Prayers and Teares, weeping prayers, wee­ping supplications are the prevayling prayers for safety: wrestling prayers are preuayling prayers with God, and pre­vayling with God is the way to pre­vaile with men. So did Iacob runne in­to this tower, and was safe. These prayers and teares so prevayled that Esau insteed of killing falles to kissing of Iacob. The king that is not able with his ten thou­sands to meet with him that comes against him with twenty thousands, whilest his Adversary is yet a great way off, sends an Ambassage, and desires conditions of Peace, Luke 14. 31, 32. Now in cases of feares and danger, our prayers to God are Am­bassadours for peace, and safety. Now as these Ambassadours act their cause such is our speede If these Agents doe their busi­nesse coldly, and onely for forme, there is little peace and safety to be hoped for by their Ambassage. But if wee would have peace and safety by their Embassy, they must goe to worke as those, Isa. 33. 7. Be­hold their messengers shall cry without, the ambassadours of peace shall weepe bitterly. [Page 90] The messengers must cry, the Ambassa­dours weepe, and weepe bitterly, that will prevaile for peace, and safety, from danger. Their earnestnesse, vehemency, fervency, and their teares, these must bee the rhetoricke and oratory, by which they must prevaile Prayer is running unto God, but so Runne that yee may ob­taine, so pray that ye may prevaile for safe­ty. So pray, with such instance, with such fervency, with such earnest contention of spirit, as that ye may finde entrance in­to this tower, God was Davids Tower, and thus hee used to get into this tower, not onely by prayer, but by this earnest prayer, he prayed as men use to runne in case of danger, with all his strength, Psal. 61. 3. Thou hast beene my strong Tower, from the enemy, and so I hope thou wilt bee still, what course takes hee to get into that tower? vers. 1. Heare my cry O God, vers. 2. from the ends of the earth, &c. Hee runnes to the Tower not onely by prayer, but by earnest, and crying prayer, Psal. 119. 145. 146. I cryed with my whole heart, I ranne to the Tower with all my might, and force, I cryed unto thee, save me. It is crying prayer, that is saving prayer. Knocke, and it shall be [Page 91] opened unto you, Matth. 7. A man pursued by an enemy, running to a tower, if hee finde the gate shut, how knockes he? Hee knockes as loud, as hee can, hee knockes with all his might, knockes and beates at the doore, as if hee would beate the doore open. His life lies upon it, and therefore he knockes not gently, and ea­sily, but layes on with all his might.

Secondly, It must be Constant, else no 2 safety by it. A man pursued by an enemy if hee will bee safe, must not onely runne for a while, and some little part of the way, but he must hold on Running till he comes to the Tower. If he runne for some time, and then growes weary, and out of breath, and so stands still, or sits him downe: an enemy may easily overtake and surprise him before hee can get into the Tower. It is not simply running in which a mans safety lies, but in running into the Tower. And how is hee like to runne into the tower, that holds not out running till he come to the Tower? Hee that stands still, sits downe, and ceases his running pace, may easily be cut off before hee get into the Tower. Our safety lies much upon our constancy in seeking God [Page 92] by prayer. So runne that ye may obtaine safe­ty by running, that is, runne constantly, and hold on in prayer without weari­nesse, or sloathfulnesse. Iacob not onely wrestled, but hee wrestled all night, and would not let the Angel goe till hee bles­sed him. He did not wrestle about or two and then give over, but he held out wrest­ling, and so prevayled againsl Esau, and was fafe from him. It must bee constant as well as Instant prayer, by which wee must get into the Tower. Knocke and it shall be opened unto you. A man that will get into the Tower, must knocke at the gate, and as he must knocke instantly, and ear­nestly, so hee must knocke on, and not cease knocking, till the doore be opend. Hee must knocke as Peter knockt at the doore, of Maries house, Act. 12. 13. Hee knocked at the doore of the gate, and though they doe not presently open, yet he gives not over knocking, but vers. 16. Peter con­tinued knocking, and then the doore was opened. David ioyned both together in his prayers, Instancy and Constancy, Psal. 55. 17. Evening and Morning, and at noone will I pray; and cry aloud. Hee would pray, and cry, yea, and cry aloud. Hee was Instant. [Page 93] Hee would not doe it once or twice, and then set downe and lay it aside, but Eve­vening, Morning and at Noone, hee would bee assiduous in the duty, every day hee would make it his mornings worke, his e­venings worke, and his noones worke to. And he would hold out, and not faint, nor throw up, but this course hee would goe on in, till the Lord should heare his voice. He was constant, and why would he hold on this constantly in this duty? Because, vers. 18. Hee hath delivered my soule in peace, from the battell that was against me. As if hee had said, I have heretofore beene in great dangers. In those dangers I earnestly, and constantly sought God by prayer. I ranne unto the Tower of his Name, and I was exalted, and found safety: and therefore I will now doe so againe, I will pray and cry aloud, I will pray instantly, I will pray evening, morning, and at noone, I will pray constantly. The Name of the Lord is a strong Tower, the Righteous runnes into it, want hath Runne, or doth some­times runne, but he Runnes, hee is alwayes running, hee makes it his constant worke, he goes on setledly in that course, and so is exalted. And so much forth is fourth thing [Page 94] in which this running consists, and for the first point also. The doing of those duties by which wee may get into this Tower.

The Second generall point, is the man­ner 2 of doing all these duties, which is a speciall requisite for the procuring of safety. And that manner of Doing them is implyed in this word Runnes. The Righ­teous walkes not, goes not, they are but slow motions, but he Runnes. Running is a motion of speed, a motion of hast. Iona­than commands his lad saying, Run find out now the Arrowes that Ishoot, and shooting an arrow beyond him, he cryed after the lad, Make speed, hast, stay not. 1 Sam. 20. 36. 38. That is to Runne, to make speed, to haste, and not to stay. The Righteous man then runnes to the Tower, that is, he doth not onely use all these forenamed meanes, and take those courses for his safety, but he sets upon them with speed, and makes haste to the use of them. He not onely be­leeves, but hee makes hast to set his faith on worke, Hee not onely repents, but he speedily, and quickely goes about that businesse, hee out of hand in the first apprehensions of danger, sets upon the [Page 95] humbling of his soule, and the refor­mation of his wayes, and walking in o­bedience to God. Hee not onely betakes himselfe to prayer, but doth it presently and without delaying, sets upon the course that may make for his safety. He Runnes, hee speedily sets this course on foot, for feare of being too late, and least the dan­ger should overtake him before hee bee Towerd. So that hee that will goe wisely to worke, must take these courses speedi­ly. As in that case the Apostle speakes, 1 Corinthians 9. So Runne that yee may ob­teyne, so in this, so Runne that yee may obtaine safety. So it is, so hastily, so speedily, so quickely. Running is a swift, speedy, and an accelerated motion of the body. So should a man that seekes safety goe to this Tower, as Lot went to Zoar, Genes. 19. 22. Haste thee, escape thither. Implying that his escape did not onely lie in going out of Sodome, nor in going unto Zoar, but in his Haste from the one, and in his Haste to the other, as if no Haste, no escape. When the plague was broken out in the campe of Israel, Numbers 16. 46. 47. Goe quickly, saies Moses to Aaron, and Aaron goes, and marke how he goes. [Page 96] He ranne into the middest of the Congregati­on. That should be our pace for our owne safety, which was his pace for the safety of others. A quicke running pace. Thats the pace that men pursued by an enemy use, feare is as wings to their bodies, they runne full speed to a fort, where they may get shelter. Ier. 48. 28. O ye that dwell in Mo­ab leave the cities, and dwell in the Rocke, and be like the dove, &c. now how goes the dove to the Rocke when shee is pursued by the hawke? See by that Isay 60. 8. who are those that fly as a cloud, and as the doves to their windowes. A dove is naturally swift of flight, swift of wing, no foule swifter, but specially she flies swift when shee flies for her life. Her ordinary flight is like the cloudes, but feare makes her flight swif­ter. And thus David when he saw a storme and a tempest comming, he doth not only wish wings to fly away, and to escape it, but he wishes doves wings, Ps. 55. 6. Oh that I had wings like a dove, for then would I flee away and be at rest, I would hasten mine escape from the windy storme, and tempest. As if no way to escape a storme, and a tem­pest but with a doves wings. It is not any wings, they must be doves wings that must [Page 97] doe it: the swiftest wing is needfull in such a case. It must be a Doves wing, and a Doves swift flight that must get into the holes, and clefts of the rock. A mans escape lies upon a Doves wings: and sure it is, that our safetie lies not more in the duties doing, than in this manner of do­ing them with speed. Deliver me, O Lord, from mine enemies, I flye unto thee to hide me, Psal. 143. 9. A man that would be safe from enemies, and the danger of them, his safetie indeed lies in being hid with God, in being hid in that Tower; but yet he that wil be hid in it, must take a course to get into it: Hee must runne into that Tower, hee must flye to God, I flye unto thee to hide me. Running is a swift pace, but flying is a swifter motion. As God hath Wings for safety and shelter, Psalm. 91. 4. so must a man have wings for speed and swiftnesse, that will make his refuge under the shadow of those wings: and there is great reason of making speed and haste in the worke.

Delayes are dangerous in cases of this nature. As soone as ever Moses knew 1 that wrath was gone out from the Lord, and that the plague was begun, hee bids [Page 98] Aaron goe quickly; and Aaron runnes with all the speed he can, Numb. 16. and yet all this speed notwithstanding, there dye fourteene thousand, and seven hundred of the plague, before Aaron could make attonement, and quench the fire. What if Aaron had stayd till next day, till the next weeke? What if hee had slighted the danger? Tush, the plague is but now begun, it may bee it may prove nothing; it may bee, after a few dayes it may cease againe, let us try a little while, and first see what it will doe, and if it doe rise to a­ny height, then I will take the censer, and make attonement. If hee had thus fore­slowed, and delayed the time, what a dan­gerous thing had it beene to Israel? Is­rael had been in danger to have been ea­ten up with the plague; and where one dyed, there might have died a thousand. Aarons delay had been Israels present death. When Gods wrath is once out, and once up, it hastens, and makes quick and speedie executions, it dispatches men apace; and if they have not made haste to get themselves within the tower, that will make haste to destroy them. The two women that did lift up the Ephah, [Page 99] Zech. 5. 9. they had wings, the wings of a Storke, and the winde was in their wings; to shew the haste and speed with which that judgement should be executed. The wrath of God, when it breakes out, may bee named as that childe was, Isai. 8. 3. Maher-shalal-hash-baz, It makes speed to the spoyle, it hastens the prey. And therefore in case men make not haste into this tower, they are but undone, and gone men. It was wise counsell the Egyptians gave Pharaoh, Exod. 10. 7. Let the people goe, wilt thou first know that Egypt is destroyed? As if they had sayd, Danger, and great dan­ger is towards us, let us not delay to take a course for our safetie, and put it off till it will bee too late, till wee bee destroyed: And their course and practise afterwards was a wise course, Exod. 12. 33. And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they sayd, Wee are all dead men. They saw they were all in danger of death, if they did not hasten to take a course for their safetie, and therefore they are ur­gent to send away the people in haste. Haste, sayes the Proverbe, makes waste; but here it is otherwise, haste prevents [Page 100] waste, and want of haste makes waste. It was Lots fault, that hee lingred in Sodom, Gen. 19. 16. And whilest he lingered, he made not the haste hee should have done; loath he is to leave Sodom, and how much dan­ger his lingring and delaying exposed him unto, the text implies, Whilest hee lin­gred, the men layd hold upon his hand, &c. the Lord being mercifull unto him, and they brought him forth, and set him without the Citie. The words imply, that if the Lord had not made more haste than hee did, and if hee had not snatcht him as a brand out of the fire, he had lingred till the fire and brimstone had been about his eares. It is a very dangerous thing then to lin­ger, and not to runne, and make haste to this Tower.

It is a great deale of safetie that is in the speedy doing of these duties: Our 2 proverbe is, The more haste, the worse speed; but here it is contrary, the more haste, the better speed: the more haste, the more safetie. When Abigail, and her familie, was in danger of David, that hee had sworne the destruction of Nabal, and all his familie; so soone as she is informed of the danger, shee takes a course to prevent [Page 101] it: the Text sayes, she was a woman of a good understanding; and as shee shewed herselfe to be so in other things, so in this one thing, as much as any, that shee goes speedily about a course of safetie, 1 Sam. 25. 18. Then Abigail made haste, and tooke two hundred loaves, &c. And vers. 23. And when Abigail saw David, she hasted, &c. And see what she got by it, vers. 33. For in very deed, as the Lord God of Israel lives, which hath kept me backe from hurting thee, except thou hadst hasted, and come to meet mee, surely there had not been left unto Nabal, &c. He sayes not, except thou hadst come to meet me; but except thou hadst hasted, and come to meet me; shee might have come to meet him, and have met him too late. As if hee had sayd, thou mayest thanke thine hastening to meet mee: thine haste hath been thy safetie. If therfore a man in the apprehension of danger, have any provident thoughts for his owne safetie, let him not onely take the course prescri­bed, but let him doe it with speed. As Christ sayd to Iudas in that, so say I to thee in this case, That thou doest, doe quickly, the sooner the safer. It is great wisedome to send Embassadours of peace, whilest the [Page 102] adversarie is yet a great way off, Luke 14. 32. If a danger and a feare bee remote, and farre of, it is good to provide with the soonest for safety. It is the fashion of the Spaniard, if hee sees a fray at the further end of the street, though it bee an whole streets length off him, yet to draw his weapon presently: he will be sure to look to one, and will not bee to seeke for his safetie if the danger should draw nigher him. So if wee see the Lord drawing, and unsheathing the sword of his wrath in the Pestilence, or any other judgement, take a course presently for safetie, pre­sently be betaking thy selfe to the tower: though the danger seeme to bee farre off; specially doe it, if the danger be neere you, at the doores, Matth. 24. 33. Mens securi­ty, and love of the world so besots them commonly, that they are not so sensible, and apprehensive of dangers as they should be; and therefore no haste with them but good. If they goe towards the tower, it is at the best but a foot pace; yea but a snayles pace, they walke on lea­surely, and lingringly; they doe not runne full speed, as if their safetie lay in their speed; whilest men want the Doves [Page 103] wings it is an adventure whether ever they will get under Gods wings.

The third and last generall poynt is, the 3 doing of such duties which are to be done when entred and gotten into the tower, and they are these two.

1. Have a care to keep our selves with­in 1 the Tower; being once gotten under Gods protection, have a care to walke close, and to keepe close to him: Take heed of stragling out of this Tower. A man that was gotten into a Citie of Re­fuge, was safe from the danger of bloud, so long as hee kept himselfe within the walles of the Citie; but if hee thinking his confinement too streight, and his conditi­on too strict, would bee adventuring to take some libertie, and to goe abroad; if the avenger of bloud found him abroad, he might then slay him without any guilt, Numb. 35. 26, 27, 28. If the slayer shall at any time come without the border of the Citie of his refuge, whither he was fled, and the reven­ger of blood finde him without the borders of the Citie of his refuge, and the revenger of blood kill the slayer, hee shall not bee guiltie of blood, because he should have remained in the Citie of his Refuge, untill the death of the [Page 104] high Priest. So a man that is gotten into this Tower, under Gods protection, is safe and sure, so long as hee keepes him. But if he thinke those courses too strict in which he must walke, to keep himselfe under that shelter, and will adventure to step out, and take some libertie that God allowes not, hee being out of the borders of the Tower, if he meet with a clap, and come short, hee may thanke himselfe, be­cause hee should have remained within the trenches and walls of the Tower. In the shadow of thy wings will I make my refuge, untill these calamities be past, Psal. 57. 1. Hee shall cover thee with his feathers, and under his wings shalt thou trust, Psalm. 91. 4. How safe is the Chickin under the Hens wing? but if the Chickin will bee wandring, and going out, then no wonder if she become a prey to the Kite, soone may the Chickin bee in the Kites Clawes, when shee is from under the Hennes wing. That therefore must bee a mans speciall care, when once he is gotten under Gods wing, to keepe close to him, and to walke close with him. If wee will be too bold to give our selves unallowd liberties, looke not for safety in such a course.

When men have a strong hold, and Castle, yet they so trust not to it, but they keep watch and ward. If they within the tower should grow secure, and negligent, especially if they should fall to drinking, and drunkennesse, how easily might an adversary without surprize them, and turn them out of their hold, or put them to the sword? A man gotten into the Tower of Gods Name, must keepe his watch in the tower: if wee grow secure, and loose, we cannot expect assurance of our safetie; our safetie lies very much upon our watchfulnesse over our owne hearts and wayes, after that we be gotten into this tower.

Being within the Tower, have a care 2 to improve the strength of the Tower a­gainst enemies, to make use of it against them. As in the Scriptures there be pro­mises for a mans owne safetie; so there be be also threatnings for the ruine and con­fusion of Gods enemies. And as wee must set our faith and prayer on worke upon the promises of safetie and delive­rance for our selves: so must wee set our faith and prayer on worke upon the threatnings against enemies. Beleeve [Page 106] [...] [Page 107] [...] [Page 108] [...] [Page 109] [...] [Page 10] [...] [Page 111] [...] [Page 112] [...] [Page] [...] [Page] [...] [Page 1] [...] [Page]

THE RIGHTEOVS MANS …

THE RIGHTEOVS MANS HONOVR.

OR, GODS FAVOVRITE, Published By Ier. Dike, Minister of Epping.

Ioh. 15. 15.

I have called you friends.

August. epist. 121.

In quibuslibet rebus humanis nihil est homini amicum sine amico.

[flower]

LONDON, Printed by E. G. for I. Rothwell, and are to be sold at his shop, at the signe of the Sunne, in S. Pauls Church-yard. 1639.

THE RIGHTEOVS MANS HONOVR.

Iam. 2. 23.

And he was called the friend of God.

THe Apostle in this Chap­ter undertakes the cor­rection of two great evils which were it seemes too common amongst those Christian Iews, to whom he writes this Epistle.

The first was that mentioned, vers. 1. 1 [Page 2] Their having of the faith of Christ with respect of persons. In reproving of which he continues to the end of the thirteenth verse.

The second evill was that, mentioned vers. 14. A vaine boasting of faith, where 2 no such thing was to bee found. A boa­sting of a fruitlesse and a barren faith. A faith that would eate, and yet would not worke. A faith that would bee saved, and yet did not manifest it selfe in such things, and fruites as accompany salvati­on. Hee therefore tels them plainely, that such a barren idle faith was no saving faith. And this hee proves unto them by divers arguments.

The first is taken from a comparison of 1 equals. There is the same reason of faith and charity. Now Charity that speakes kindely, and gives good words, and yet stretches not out the hand to succour, and relieve the wants of such as are in Neces­sity, it is a Dead Charity. So is the case with faith. This is laid downe, verse 15. 16. 17.

The second is taken from the impossi­bility 2 of the manifestation of faith with­out the fruites of it. Faith where ever it [Page 3] is, may bee, and will be manifested. It is with faith, as it was with Christ. He could not be hid.

A Faith that can keep house, and skulk, and lye close is not a right bred Faith, vers. 18.

The third is taken from an Absurdity. 3 It were an absurd thing that a Christian should have no better a faith, then the de­vils in Hell have. And such a faith may they have. vers. 19.

The fourth is taken from an Adjunct 4 of Privation. Because such a faith as is without workes is a Dead Faith. How can hee bee a living Christian whose Faith is Dead? That is laid downe vers. 20. How can a Dead Faith bring a man to life.

The fifth is taken from a comparison 5 from the lesse. Because such a faith can­not Iustifie. If not Iustifie, then not save. If not the lesse, then not the greater. And this argument he illustrates by two exam­ples, of Abraham, and Rahab. In the example of Abraham, there be these things conside­rable.

First, He layes downe his proposition, 1 That Abraham was justified by a wor­king [Page 4] faith, vers. 21. For that is the mea­ning of those words, and the Apostle by workes understands faith, which hath workes, as appeares by that, vers. 18. Thou hast faith, it is a naked and emp­ty faith without workes. I have workes, that is, faith which breakes forth, and manifests it selfe in workes: when there­fore the Apostle saies that Abraham was Iustified by workes, he meanes, that his faith, by which hee was justified, was not a naked faith empty of workes. That hand of faith by which hee laid hold on Christ, as it was an apprehending, and an applying hand, so was it an acting, and a working hand.

Secondly, he proves that Abrahams faith 2 by which he was justified, was not a faith which did not worke, by the offering of his sonne, vers. 21.

Thirdly, Hee cals such vaine boasters 3 to a serious consideration of what hee had said. Seest thou not how faith, &c. And two things hee would have them consider.

1. That Abrahams faith did worke 1 together with his workes. That his workes did flow from the principle of [Page 5] faith, and that his faith did concurre unto his workes, that they might bee right, and pleasing to God, for with­out faith it is impossible to please God, He­brewes 11. 6.

2. That his faith was made perfect 2 by his workes. That is, by these workes of his it was clearely manifested that his faith was a lively, true, and perfect faith, vers. 22.

Fourthly, Hee concludes that which he had laid downe at first, That Abraham 4 was justified not by an idle, but by a lively working faith. And this con­clusion he proves by a testimony of Scrip­ture, vers. 23. The testimony is taken from Gen. 15. 6. for by the workes of A­braham it appeares that faith, of which Moses there spake was not a sloathfull, but a working faith. And that faith of A­brahams hee sets forth by another conse­quent, that followed upon it besides that which is specified in the Testimony of Scripture, for take the words toge­ther, and Abrahams faith is set forth by two speciall things that followed up­on it.

The first was his Iustification. Abra­ham 1 [Page 6] beleeved, and it was imputed unto him for righteousnesse.

The second was, the favour and 2 friendship of God. And hee was called the friend of God. Hee was called, that is, hee was, and became the friend of God. So Matthew 5. 9. Blessed are the peace-makers, for they shall bee called the sonnes of God, that is, they shall be the sons of God.

From the words then, wee may learne this point.

The great Honour, and Happinesse of the Doct. faithfull. The Honour of the people of God. They have the Honour, and the Happinesse to bee Gods friends. Abraham was the father of the faithfull, and hee is three severall times honoured in Scrip­ture with the Title of Gods friend: once here in this Text. Another time, 2 Chron. 20. 7. And gavest it to the seed of Abraham thy friend for ever. A third time, Isay 41. 8. and that by God himselfe. And thou Is­rael art my servant, the seed of Abraham my friend. And therefore so often given to Abraham the father of the faithfull, that it might haereditarily descend upon all the children of faithfull Abraham. That as a­mongst [Page 7] the German Nobility, every sonne beares the title of his fathers Ho­nour, so in this case, all that are his chil­dren are also Heires of his Honourable Title. All the children as their father, friends of God. Therefore not peculiar to Abraham alone, but given to others in Scripture also. It is given to Moses, Exod. 33. 11. And the Lord spake to Moses face to face, as a man speaketh unto his friend. It is gi­ven to the disciples, Ioh. 15. 14. 15. Yee are my friends. Henceforth I call you friends. I have called you friends. Not onely I will call you friends, but I have called you friends, as implying, it was usually his manner of compellation to call them by that Name, when hee spake to them, of which wee have an example, Luke 12. 4. And Isay unto you my friends, fear not. There is an intimate, intire and mutuall friend­ship betweene Christ, and the faith­full. Hee is their friend, They are his friends. Hee cheeres them up by that name, Cant. 5. 1. Eate O friends, Drinke, yea drinke aboundantly O beloved. They are therefore friends, and not onely friends, ordinary and common friends, but Belo­ved friends.

This is not every ones portion to have a share in such Honour, and favour. Look upon men in their naturall condition, and they are strangers to God, and God a stran­ger to them, there is no acquaintance be­tweene God and them. They are strangers as from the Life of God, Ephes. 4. 18. so stran­gers from the covenants of promise, Ephes. 2. 12. and strangers to God himselfe, for both goe there together, strangers from the covenants of promise, and without God in the world. They are born strangers, Psal. 58. 3. The wicked are estranged from the wombe. And so they live strangers, there is no more familiarity, and acquaintance be­tweene God and them, then is betweene strangers that never saw, or heard each of other. God is such a stranger to them, that if hee doe offer them any manner of acquaintance, they shake him off as a stranger, Iob. 20. 14. 15. They say unto God, Depart from us, for wee desire not the know­ledge of thy wayes, what is the Almighty? They use him as a stranger, they wish him to bee gone, they care not for, nor desire his acquaintance, they desire to bee ridde of him. And therefore God carries him­selfe as a very stranger to them. And as [Page 9] men are not well pleased, when strangers are brought into their houses, whom they know not who, nor what, nor whence they are: so is God highly displeased, when such persons are brought into his house, and that because they be strangers, Ezek. 44. 7. Yee have brought into my San­ctuary strangers, uncircumcised in heart. God had as lieve have their roome as their company, as we use to say of meere stran­gers to us: Such is the condition of men by nature. But contrarily of the faithfull it may be said, as Ephes. 2. 19. Now therefore yee are no more forrayners and strangers. What are they then? not onely as their fellowes; But fellow citizens, &c. But they are more, they are the friends, and acquaintance, the beloved friends, and favourites of God.

Nay, look upon men in the state of na­ture, and they are in a worse condition then strangers. It is condition bad enough to bee strangers, to have no acquaintance with God, but it is worse to bee Gods e­nemies, to have God our enemy, and to be enemies to him. And that is the case of a man in his naturall condition, God and hee are enemies: Therefore the Apostle [Page 10] instances in both. Colos. 1. 21. You that were alienated, and enemies, you were stran­gers, but thats not All: yee were worse, you were enemies to God, you hated God and God hated you, you opposed God, and God opposed you, there were hostile affections, dispositions, and carriages be­tweene God and you, such was your na­turall condition. And that is the misery of naturall men, they are Gods enemies: but this is the honour, and happinesse of the godly, that they are the friends of God. There is no relation betweene God and his, but there is honour & happinesse in it. Sometimes they are called his peo­ple, and he their God. To be Gods peo­ple and subjects, is an honourable and happy thing, Psal. 144. 15. Happy is that people, whose God is the Lord. It is an happy thing to be Gods people. For they are a peo­ple nigh unto him. Psal. 148. 14. Sometimes they are called the servants of God. It is an honourable and happy thing to be Gods servants. Happy are thy servants, saies the Queene of Sheba, of Salomons servants 1 King. 10. 8. And if an happinesse in be­ing Salomons, how much more in being Gods servants? David seemes to count it [Page 11] more honour to write himselfe, The ser­vant of the Lord, than the King of Is­rael. The 36. Psalme hath this Title, A Psalm of David, the servant of the Lord: I finde not any Psalme with that Title, A Psalme of David, the King of Israel. Now if such an honour and happinesse to bee the servants of the Lord, nay, if such an hap­pinesse and honour to be the people and subjects of the Lord, which is not so neare and close a relation, as to bee his servants; for to bee the Kings servant, is more than to be his subject: how great honour, and happinesse is it then to be the friends and favourites of the King, and God of Hea­ven? The which happinesse and honour, that it may the better appeare, consider the benefites and priviledges that follow thereupon. They are these.

First, Communion with God, and Christ: 1 All friendship stands in Communion: there is a great deale of sweetnesse, and excel­lent contentment in a friend, by reason of communion, Prov. 27. 9. Oyntment and perfume rejoyce the heart, so doth the sweet­nesse of a mans friend, by heartie counsell. The communion that is between friends, is an Oyntment, and a Perfume that rejoyces [Page 12] the heart. And when a man findes a true friend, hee findes hony, Prov. 25. 16. Hast thou found honey? that is, hast thou found a friend? But why sayes he, Hast thou found honey? Because of the sweetnesse that is in communion with a friend. What is swee­ter than honey? Judg. 14. 18. Nothing sweeter than honey to a mans taste, and nothing sweeter than a perfume to a mans smell: and a friend hath the sweet­nesse of both, of Honey, and a Perfume. Now the godly having God for their friend, they have communion with him, sweet communion with him, such sweet­nesse in their communion with this their friend, as is above the sweetnesse of ho­ney, such as rejoyces the heart above all oyntment and perfume. Looke what communion is between heartie and en­tire friends, such there is in all poynts between God and the faithfull, by ver­tue of their friendship between God and them. Communion between friends, stands commonly in these things:

In Communication of their secrets mu­tually 1 each to other. A man will let his friend know his greatest secrets, wil make knowne his minde to him in his most se­cret [Page 13] secrets. Indeed to a stranger, with whom a man hath little or no familiaritie and friendship, or to one from whom his heart is alienated, and estranged, a man will not communicate his secrets, no not common and triviall matters, that are but matters of ordinary course. But where there is friendship, and inward intirenesse, there the bosome secrets are disclosed and imparted: the very secret cabinet is unlockt and set open, for a friend to look into; friends have all things common, common secrets, Iob. 19. 19. All my inward friends abhorred me. The words are, All the [...]. Chrys. in Ephes. hom. 9. men of my secret, that is, my speciall friends to whom I communicated my secrets. A friend is another selfe. Now a man can­not conceale any secret from himselfe; and therefore not from his friend. And therefore when David would describe that communion which was between him and his friend, he sets it out by this, Psalm. 41. 9. Mine owne familiar friend in whom I trusted. A man will trust his friend with his bosome secrets. Thus is it betweene God and the faithfull, being once his friends, he will have sweet communion with them, in revealing, disclosing, and [Page 14] manifesting his secrets unto them, Psalm. 25. 14. The secret of the Lord is with those that feare him. Prov. 3. 32. His secret is with the righteous, 1 Cor. 2. 16. Wee have, that is, we know the minde of Christ, Luke 8. 10. Ʋnto you it is given to know the mysteries of the kingdome of God, the very Arcana Im­perii: and upon this ground it is given, be­cause friends of God. It is some favour and priviledge to bee of the Kings Court; but it is a farre greater to bee of the Kings Counsell. Courtiers they know somewhat more than those that live in the remote parts of the land; they know the Kings person, his common courses and actions, better than forraigners in other countries, and better than countrey people doe, that dwell farre off in the same kingdome, who doe not belong unto, nor follow the Court: but what is that to what a privie Counsellour knowes? The king ac­quaints them with speciall secrets, with the mysteries of state. They that are his Privie Counsellours, they know his mind, they are not onely of the Court, but of the Counsell also. Hypocrites and carnall persons, that live in the Church, and un­der the ministery, they doe know many [Page 15] truths that Heathens, and such as live not under the meanes, know not; but yet they are but of the common sort that follow the Court. It is the priviledge of the god­ly, that they are set at the Counsell table, where the very secret mysteries of the kingdome are disclosed. It is something which is spoken, Psal. 45. 15. They shall en­ter into the Kings Palace. It is somwhat to be Courtiers, to bee outwardly members of the Church; but yet this is not all the priviledge of the faithfull, there is a fur­ther matter, Cant. 1. 4. The King hath brought me into his Chambers: they come not onely into the King Palace, but into the Kings Chambers. The Kings chamber is the place of greatest secresie, 2 King. 6. 12. Elisha the Prophet that is in Israel, telles the King of Is­rael the words thou speakest in thy bed-cham­ber. The King hath brought mee into his Chambers: he hath revealed and imparted unto me the secrets of his heart, made them knowne to mee in his privie cham­ber. So that the priviledge of the godly is, that they are not onely of the Court, but of the Counsell; they doe not onely know the Kings face, but the Kings heart, and the secrets in his breast. Nay, the [Page 16] godly are not onely of the Court, and the Counsell, but they are the choyce and pe­culiar friends and favourites of God. It is sayd of Zabud that he was principal officer, and the Kings friend, 1 King. 4. 5. Hee was Solomons favourite; and a favourite is more than a Counsellour, and is acquain­ted with those secrets that every ordinary Counsellour knowes not, even with Ca­binet secrets. All Gods people are Zabuds, Gods friends and favourites; and there­fore God communicates his secrets to them. Abraham is here called Gods friend, and see how God speakes of him, Gen. 18. 17. Shall I hide from Abraham the thing that I will doe? As if he had sayd, Abraham is my friend, and therefore I may not con­ceale my minde from him. It will not stand with the lawes of friendship to hide my purpose from him. Ioh. 15. 15. Hence­forth I call you not servants, for the servant knowes not what his Lord doth; but I have called you Friends: and so I will use you as friends. But how? In entertaining communion with you, and communica­ting my secrets unto you: For all things that I have heard of my Father, I have made knowne unto you. See what a priviledge [Page 17] followes being the friends of Christ. When friends doe conceale secrets each from other, and communicate onely some trifling common things one to ano­ther, it is a signe of a crazed, and a loose­ned [...] Chry­sost. ubi su­pra. friendship, not of a true entire love, but only of an artificiall personated com­plementall kinde of love, onely for fa­shion sake, to hold ends together; but true friendship makes a man communicative of his greatest and choycest secrets. It had some strength in it which Delilah spake to Samson, Iudg. 16. 15. How canst thou say, I love thee, when thine heart is not with mee? that is, when thou wilt not disclose the se­crets of thine heart to mee, as appeares vers. 17, 18. shee therefore concludes, his hart was not with her, because he told her not all his heart. But now Gods people, being his friends, the Lords heart is with them, and therefore hee telles them all his heart, the very deepe secrets of his heart, 1. Cor. 2. 7. - 12. Eph. 1. 7-9. When once men have God for their friend, hee will not bee daintie of his secrets, but will com­municate them unto them. And the more inward and entire the friendship is, the greater secrets he wil communicate unto [Page 18] them. All his Disciples were his friends, and therfore Iohn 15. 15. he made known unto them all things he had heard of his Fa­ther. But yet there was one Disciple, which was the Disciple whom Iesus loved, Ioh 13. 23. and he leaned on Iesus bosome. Iohn was that Disciple that was his speci­all beloved bosome-friend: and therefore when Peter desired to know that secret, which of them it was that should betray him, he beckned to Iohn, that hee should aske, who it should be of whom he spake, Ioh 13. 24. Peter knew he was his bosome-friend, and therefore the likelier upon asking, to come acquainted with that se­cret; and upon his asking it is revealed to him, vers. 25. 26. Nay, Iohn being the bo­some friend of Christ, hee did not onely when on earth use him as a friend, in communicating speciall secrets to him, that not to the rest; but after hee was as­cended into heaven, did still use him as his bosome friend, in revealing to him greater secrets and mysteries than to any of the rest: To him he revealed all those mysteries and secrets which are compre­hended in the booke of the Revelation, The Revelation of Iesus Christ, &c. And hee [Page 19] sent and signified it by his Angell unto his ser­vant Iohn, Apoc. 1. 1. But why unto Iohn? Why not unto Peter? Why not unto some of the rest? Because Iohn was the Disciple whom hee loved; Iohn had lien in his bosome: and therefore being his bosome friend, hee should have the ho­nour and the favour to have these bo­some secrets imparted unto him. Speciall secrets revealed to Iohn, because Iohn a speciall friend and favourite: yea when men are speciall friends indeed, God will whisper in their eares, and discover such secrets to them, as not to others. It is said, 1. Sam. 9. 15. That God told Samuel in his eare of Sauls comming, a day before hee came: A man will whisper in his friends eare, and tell him a secret that other shall not know; so doth the Lord deale with his friends: hee hath his secret whispe­rings with his Saints, and tells them secret­ly in their eares, that which every one shall not know. So Christ dealt with Iohn, in discovering Iudas to be the traytour; he spake it not out, but secretly whispered that in his eare which he speakes to him, Ioh. 13. 26: The rest of the Disciples heard it not, as appears vers. 28, 29, If Christ had [Page 20] spoken that in the hearing of all the Dis­ciples, that he spake to Iohn, they might easily have understood our Saviours meaning in his speech to Iudas: And so still doth God deale with the godly, which were his friends, hee secretly re­veales that in their eares, which neither eye hath seen, nor eare hath heard, nor hath entred into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9. Indeed men of the world, they be­leeve not that a godly man hath any such priviledge as to be acquainted with Gods secrets more than themselves; they mea­sure a godly man by themselves, and therefore say in this case, as Eliphaz spake to Iob in that case, Iob. 15. 8, 9, 11. Hast thou heard the secret of God? What knowest thou that we know not? What understandest thou that is not in us? Is there any secret thing with thee? But yet a godly man doth know that a worldly man knowes not; he doth understand something that is not in him: there is some secret thing with him, and hee hath heard the secret of God, which hee hath not heard. The secret of the Lord is with them that feare him, Psalm. 25. And this is the first thing in which [Page 21] their communion with God stands, name­ly, his communication of his secrets unto them, being his friends.

Communion between friends stands in 2 Consultation. A man when he is in a pinch, or streight, and knowes not well which way to winde, or turne himselfe, whither goes hee for counsell, advice, and dire­ction, but to his friends? And wherein doth or can a friend shew greater love, than in communicating unto him the best advice, and counsell that he can? No man consults with strangers, or enemies, nei­ther doe nor will such give a man coun­sell in his need, whats the best course to be taken? Prov. 27. 9. Oyntment and per­fume rejoyce the heart, so doth the sweetnesse of a mans friend by heartie counsell, or coun­sell from the heart, from the soule. A friend hee gives heartie counsell, counsell from the heart, and that which comes from the heart, goes to the heart: and the sweet­nesse of a friend, his oyntment, and per­fume never smells so sweet, as in his hear­tie counsells. See how David speakes of him whom he had taken for his faithfull friend, Psal. 55. 14. Wee tooke sweet counsell together; not onely counsell, but sweet [Page 22] counsell. In those sweet counsels there was the sweet oyntment, and sweet perfume that rejoyced the heart. There is a great deale of sweetnesse in friendship by rea­son of communion in this kinde. There was a wondrous entire friendship be­tween David and Ionathan, The soule of Io­nathan was knit unto David, and Ionathan loved him as his owne soule, 1 Sam. 18. 1. He was a true and a close friend to him. And see wherein hee shewed himselfe a friend unto him indeed; in nothing more than in his counsels. See 1 Sam. 19. 2, 3. and 1. Sam. 20. through the whole chapter. When David was in danger and streights, Ionathan gave him counsell and advice what to doe in those streights: therein he shewed himselfe a friend, and did a true friends office unto David. And thus doth God shew himselfe a friend to his people, and thus hee communicates himselfe to them in the sweet counsells he gives them. Hee gives them counsell from the heart; their pinches & exigents are many times very sore, they know not which way to winde, or turne themselves. In such streights they goe to God, as to their friend, and they aske counsell of him, and [Page 23] hee gives them counsell, and so advises and directs them, that their hearts are ea­sed, and a way showne them how to ex­tricate themselves out of their difficul­ties. David was much disquieted and trou­bled in his spirit about that case of the prosperitie of the wicked, and the affli­ctions of the godly, Psa. 73. His feet were al­most gone, his steppes had well-nigh slipt, vers. 2. His heart was grieved, and he was prickt in his reines, vers. 21. He goes into the San­ctuarie, to aske counsell of God, and God did give him counsell, Thou holdest mee by my right hand, thou shalt guide me with thy counsell, vers. 23, 24. God in this perplexi­tie so counseld him, that his heart was ea­sed. We finde David in a perplexitie of spirit upon an harder case than this, Psalm. 13. He was under a desertion, God seemed to forget him, and to hide his face from him; and see vers. 2. How long shall I take counsell in my soule, having sorrow in mine heart daily? David calles all his thoughts and wits to counsell in this streight, sets all the powers of his soule on worke, for the clearing of this question, hee takes counsell in his soule long, and his heart is daily disquieted, and full of heavinesse: [Page 24] And yet in the end of the Psalme we find his heart eased, and the case cleared to him. But how came it so? surely by that very way that is specified, Psalm. 16. 7. I will blesse the Lord, who hath given mee counsell, my reines also instruct mee in the night seasons. Though Gods people at one time may say, How long shall I take counsell in my soule? yet they shall have cause to say at another time, I will blesse the Lord who hath given mee counsell. Though at one time they are pricked in their reines, Psalm. 73. 21. yet at another time their reines shall instruct them. That's the hap­pinesse of Gods people, that howsoever they may have pinching exigents, and streights, that may make them with Ieho­shaphat, say, Lord, wee know not what to doe, 2 Chron. 20. 12. yet they have a great, and a good friend in heaven, that failes them not, but as he is mightie in counsel, so he is ready in his counsels, and will counsell them what to doe in all their streights. An hard case it is, when a mans spirit is in streights, to bee friendlesse, not to have a friend with whom a man may consult, and into whose bosome hee may emptie and powre out his heart; but it is the hap­py [Page 25] condition of the godly, that in their streights they have him who is the migh­ty God to be their friend, and counsellour, Isai. 9.

Communion between friends, stands in 3 societie, cohabitation, dwelling together; [...]. Arist. Ethic. 8. c. 3. [...]. Id. Ethic. 8. c. 5. friends desire to live and dwell together, as much as may be, that they may have as much occasion as may be of shewing, and expressing their love each to other. When Barzillai the Gileadite had shewed himselfe so true a friend to David, he was loath to part with him, he desired his so­cietie, so as to have him live with him; Come thou over with me, and I will feed thee with me in Ierusalem, 2. Sam. 19. 33. Friends alwayes desire the presence of their friends: for howsoever as the Philoso­pher observes, that distance of place dis­solves [...]. Arist. Ethic. 8. c. 5. not friendship, yet notwithstan­ding it hinders the many acts of friend­ship that cannot bee exercised betweene friends in their absences, and distances each from other; and therefore the dea­rer friends are, the nearer they desire to be, to be under the same roofe. And thus doth God shew himselfe a friend in this communion; though his dwelling bee in [Page 26] the highest heavens, yet he will come down to them, and dwell, and make his abode with them, Ioh, 14. 23. If any man love mee, hee will keepe my words, and my Father will love him, and wee will come unto him, and make our abode with him. Such an abode as to take up our dwelling with him. Happy is that man, that is Hoast to such Guests: And that is the happinesse of the godly, who having the Lord to their friend, are also sure to have him for their Guest, not a guest for a night, and so away; but a guest that will make his abode with them.

Communion betweene friends stands 4 in Coambulation, & Confabulation, in con­versing, in walking and talking together. Friends take great delight in communion of this kinde, Psalm. 55. 24. We walked to­gether, wee had a great deale of chat and friendly talke together. Can two walke to­gether except they be agreed? Am. 3. and so can two bee agreed and knit together in the bonds of love and friendship, but they will walke together? It is that which ex­ercises and increases love, and friendship. And thus doth God vouchsafe cōmunion with the godly being his friends. He will as a friend come walke and talke with [Page 27] them. Hee takes turnes with them in his walkes and galleries, Cant. 1. 17. Our galle­ries are of firre, yea as one friend fallen in company with another is so tyed that hee knowes not how to part, and come away, so Cant. 7. 5. The king is held, tyed or bound in the galleries, as if the Lord were loath to leave those walkes in his ordinances, in which he converses with his people. Hee cals out his friends to take a walke with him, Cant. 7. 11. Come my beloved, let us goe forth into the fields, let us get up early into the vine yards, let us see if the vine flourish. Come let us walke out together into the fields, let us have a walke into the vineyards. And as they commune with the Lord in the secret of their soules, so God doth commune with them by his spirit, he hath his sweet and secret conferences, and Col­loquies with them: Gen. 17. 22. The Lord left off talking with Abraham, Gen. 18. 33. And the Lord went his way as soone as hee had left communing with Abraham. Exod. 31. 18. And he gave unto Moses when he had made an end of communing with him, two Tables of Testimony. And see in what a familiar manner the Lord used to talke with Mo­ses, Exo. 33. 11. And the Lord spake unto Mo­ses [Page 28] face to face, as a man speakes unto his friend. And though no man may come neere to Moses, in that speciall priviledge of familiarity, yet in that measure and proportion the Lord vouchsafes unto all his Saints these familiar and friendly conferences in a speciall manner.

Fifthly, communion between friends stands in mutuall friendly visitations. One friend 5 will visit another, and where there is an entire friendship indeed, there will bee an entercourse of frequent visits each of o­ther. Mary went to Elizabeth to visit her at her house in the hill country. And so God hath his times when hee makes his visits with his people. Ioh. 14. 23. Wee will come unto him, Psal. 106. 4. Remember me, O Lord, with the favour thou bearest unto thy people, O visit me with thy salvation. As if hee had said, Lord remember me to be one of thy friends, and vouchsafe me some such gra­cious friendly visits, as thou usest to afford to thy friends, and favourites. Hee shewes his friends hearts by his visitations, sheds his love into their hearts by the Holy Ghost, gives them sweet assurances of his favour, filles their hearts with peace, hee comes and brings them the hidden man­na, [Page 29] and the white stone, brings his friend­ly tokens with him.

Sixthly, Communion betweene friends 6 stands in mutuall feasting, and banqueting each with other. Friends will invite each other, will call their friends to their ta­bles, and will goe to their friends tables. Psal. 41. 9. My familiar friend that eate of my bread. He therefore used to have his fami­liar friend at his table, and to feast him with his good cheere. So God deales with his people, and holds communion with them of this kinde. Apoc. 3. 20. If any man will open unto mee, I will come in unto him, and I will suppe with him and hee with mee, Canticles 5. 2. Eate O Friends, and drinke abundantly O beloved. Looke what sweete communion friends have together in mutuall feastings each of other, such sweet spirituall communion vouchsafes the Lord to his people.

Lastly, there is yet another expression 7 of that communion that is betweene friends. That which was betweene Da­vid and Jonathan, 1 Sam. 20. 41. And they kissed one another, and 2 Sam. 19. 39. David kissed Barzillai. So of ancient friends used to expresse their friendly love each to o­ther. [Page 30] And thus doth God expresse his communion with his people: as they kisse the Sonne. Psal. 2. and Cant. 8. 1. When I should finde thee without, I would kisse thee, so doth the Lord kisse them as his friends, Cant. 1. 1. Let him kisse mee with the kisses of his mouth. Thats a great Honour and Hap­pinesse. It is an honour, and a favour to kisse the kings hand, but when once wee are the friends of Christ, the friends of God, he gives us not his hand, but his lips, his mouth to kisse. And thus in those things the godly have commnnion with God, and this communion they have by be­ing his friends: and this is the first be­nefit wee have by having him our friend.

The second benefit by having God their friend is, Boldnesse and Familiarity of 2 Accesse to God in all our wants and neces­sities. When God is once our friend, wee may with an holy boldnesse, and familia­rity come into his presence, and make knowne our wants unto him: when God is a mans enemy, or when God is but a stranger to a man, hee cannot bee so bold with him. It is the rule wee live by a­mongst men. If a man bee our enemy, [Page 31] though wee stand in need of him, and hee might be beneficiall to us, yet we will not, wee cannot have the face to bee so bold and familiar with him, as to acquaint him with our necessities, because being our enemy, wee conceive hee will but despise us, and bee glad of an occasion that hee may looke darkely, and angrily upon us. Nay if a man bee but a stranger unto us, though there be no unkindnesse, or quar­rell betweene us, wee cannot indure to make bold with him. If wee bee put upon it, our plea is, Alas hee is a meere stranger to me, hee is one with whom I have very slender or no acquaintance at all, hee will wonder I should make so bold with him. But now if a man have a speciall friend with whom hee is inwardly well acquainted, if he want his helpe, his coun­sell, his good word to speake for him, hee can without any adoe make bold with him. A man we use to say, may be bold with his friends. And who should a man make bold with but with his friends? The case is so here, whilest God is our enemy, or a stranger unto us, we cannot have the face, or the heart to goe to him in our wants, and to make our cases knowne unto him: [Page 32] we thinke that hee may well give us such answer as Isaac gave to Abimelech and the rest that came with him, Gen. 26. 27. Where­fore come yee to mee, seeing ye hate me? what meane you to come to mee who am your enemy, who am at the easiest a stranger to you, in whom you have no manner of In­terest? Did yee not hate me, saies Iephthah to them. Iudges 11. 7. And why are yee come unto me, now when yee are in distresse? And such answers our misgiving hearts will tell us, we may expect, when wee are ene­mies to God. But when once we are Gods friends, then wee may boldly goe to him, and make our minds knowne to him. Heb. 4. 16. Let us therefore come boldly to the throne of grace, that wee may obteine mercy, and finde grace to helpe in the time of neede. Gods people therefore may not onely goe, but goe boldly to the throne of Grace. But whence comes it that they may doe it? Even from hence, because they are the Lords friends. It is the privi­ledge of Gods friends that they may goe boldly into his presence, Ephes. 3. 12. In whom wee have boldnesse, and accesse with confidence by the faith of him. In Christ wee have this boldnesse, because in and by [Page 33] him, wee come to bee the friends of God. It is a bold part for a man to goe to his neighbour, at midnight, when he is in his bed, the doors shut to, and to disturb, and raise him then out of his bed; Lu 11. 5. 8. but yet this excuses all, hee is his friend to whom he goes, which of you shal have a friend & shal go unto him at midnight, and shall say friend, lend mee three loaves? It is a bold part for a man in his Iourney to come at midnight to a friends house, and yet he to whom hee comes blames him not, but goes out at that time to make provision for him, and this makes him swallow all, Luke 11. 6. For a friend of mine in his jour­ney is come unto mee. It was the friendship that was betweene them that makes the traveller so bold, as to come at that time of night, and put him to such trouble. Friends may make bold one with ano­ther. And it is the happinesse of Gods people being his friends, that they make holily bold with God. Their comming to him is never troublesome.

The third benefit by having God their 3 friend is Assurance and certainety of speede in all their lawfull and convenient suites, and prayers they make to God. To bee bold, and [Page 34] not to bee welcome is to little purpose, but to be bold, and welcome both that is a great matter. Gods people cannot be so bold as welcome, as one friend uses to say to ano­ther. It will not stand with Humanity, and with the lawes of friendship for a man to deny his friend any thing, a man knowes not how to say his friend nay; friends, whilest they aske they command. And when a friend askes, his friends answers, you may command mee any thing. And therefore when God bids his people aske of him, he as one that speakes in a friends language, to shew as the power and force of prayer, so also the force and power of friendship, bids them also command him, Isa. 45. 11. Aske of mee, and concerning the worke of mine bands, command yee mee, for friends petitions are commands. God once being a mans friend, his petitions being rightly qualified, hee may be sure God cannot say his friend, nay, but hee will doe for him what ever his hearts de­sire is. After Ionathans soule was knit to David, and that hee loved him as his owne soule, and had made him his choyce, and deere friend, see how hee speakes to Da­vid, 1 Sam. 20. 4. Whatsoever thy soule [Page 35] desires, I will doe it for thee, or, say what is thy minde, or what thy soule speakes, or thinkes, and I will doe it for thee. And so af­terward David to Barzillai, when hee had showne himselfe so true a friend unto him, 2 Sam. 19. 38. Whatsoever thou shalt re­quire of mee, that will I doe for thee, such a prevalent power hath a friend in his suites, and desires to his friend, that as Ze­dekias said to the princes, Ier. 38. 5. The king can deny you nothing, so one friend can deny another nothing. Zabud 1 King. 4. 5. was the kings friend, how could then the king deny him any thing? It is the privi­ledge of the kings friend to have the kings eare. The kings eare, and the kings hand, are both open to the kings friend, and fa­vourite. If Zabud be Salomons friend, Salo­mon can deny him nothing. If a friend aske, though he seeme to aske unreaso­nable, and unseasonable things, yet such is the commanding power of friend­ship, that a man is necessitated to gratifie him.

That same Lu. 11. 9. And I say unto you, ask, and it shall be given you, seeke, and ye shall find, &c. is but an inference upon all that which is laid down in the foure former verses, in [Page 36] which hee presses to prayer upon the ground of assurance to speed. As if hee had said, pray, and yee shall bee sure to speed. But why shall we be sure? because God is our friend. Amongst men friends prevaile with their friends, and therefore God being your friend, you shall bee sure also to prevaile with him. He takes his ar­gument from a comparison of the lesse to the greater, and there bee divers argu­ments couched in those words, to assure men of speed in their prayers, they being Gods friends.

The first is this. If so be that a man will not deny his friend asking a petition, or 1 making a request unto him: then much lesse will God deny his people, who are his friends. They are the Lords deere friends, therefore shall they bee sure to speede.

The second argument is this. If a 2 friend comming to his friend at an unsea­sonable time, even at midnight. vers. 5. when it must needs bee a trouble to him, when his children are at rest, and the doore shut, vers. 7. yet for all this prevailes with his friend, and speeds in his suite. How much more then will God grant the suits [Page 37] which his friends make to him, to whom no time is unseasonable. All times to God are seasonable, hee is as ready at one time as at another. God is ready at all times and hours. His court of audience is alwaies open. His doores shut at no time. It is not with God as with men. To men a time of petitioning may bee unseasonable, be­cause it may be.

First, a time of his owne necessary re­liefe 1 and refreshment. A man may bee at his necessary repast, a man may bee in his bed, at his rest and sleepe.

Secondly, Hee may want power at 2 some time to doe that which is de­sired.

Thirdly, Hee may have businesse, and occasions of his owne, his owne 3 imployments may necessarily wholly take him up.

Fourthly, Hee may bee taken up with 4 helping some other friend, he cannot doe for all at once. And therefore a man may come and desire his friends helpe unsea­sonably, but it is not so with God. All times are seasonable with him. David will pray thrice a day, Psal. 55. 17. If David will be so oft at leasure to pray, God will bee [Page 38] as oft at leasure to heare. With my soule I have desired thee in the night. Isa. 26. 9. yea David will pray at midnight, Psal. 119. 62. To come in the night, specially at mid­night is unseasonable to man, not so to God. Morning, evening, noone, night, midnight, any time is a seasonable time with God. Come when you will, Gods doore, and Gods eare is alwayes open. What assurance of speed gives this to those that be Gods friends? A man will helpe his friend at midnight, when hee is in bed, he will rise to pleasure him, though he come unseasonably, and will not God there­fore much more helpe his friends that can never come unseasonably to him? we may not imagine, that men can bee more kinde and friendly to their friends, then God is unto his.

The third argument is this. If a friend 3 will give unto him, or for his use, with whom he hath no familiarity, or acquain­tance, as here the friend in bed gives to his friend at the doore, three loaves, not for his owne use, but for his friends that is come unto him, a meere stranger to him: then how much more will God give unto his people, who are his friends, that which [Page 39] they aske for their owne necessity? The friend here in bed might have answe­red his friend at the doore thus, if thou thy selfe, or any of thy children had wan­ted bread, I would not have denyed to have given thee what thou askest, but in as much as thou askest for one that is un­known to me, take it not ill that I doe not gratifie thee in this thing that thou desi­rest. But yet wee see here is no such an­swer. Such is the power of friendship, that it bindes a man to doe for his friends friend, though a stranger to him. And if it binde a man to doe for his friends friend, how much more for a friend him­selfe? And if humane friendship be thus obligatory, that it will make a man doe for a stranger, for a friends sake, then how much more is that divine love of God powerfull to make him doe for his peo­ple they being his friends? God loves not his friends, lesse then a man loves his.

The fourth argument is this. If a friend bee content to give those loaves to his 4 friend, which yet hee cannot give unto him without disquieting, and troubling of himselfe and his, but though hee be in [Page 40] bed with his children, though the doore be shut, yet for all that he rises, and gives him what he needs, though with so much trouble to him; if I say a friend will doe this for his friend, which hee cannot doe without so much trouble, then how much more will God grant the petitions of his people which are his friends, who can without any the least trouble that is per­forme what they desire of him? will a friend amongst men, helpe his friend though it be to his owne trouble, and the trouble of his? then how can it stand with Gods love to his friends not to helpe them when hee can helpe them without any trouble at all? shall friendship be­tweene man and man be more prevalent then friendship betweene God and his friends? God is not troubled with sleepe. He that keepes Israel neither slumbers, nor sleepes, Psal. 121. 4. And all that waite up­on him in heaven are waking, they can­not be disquieted, the gates and doores of heaven are never shut, it is no trouble at all therefore to God to helpe. Suppose it were a trouble to God to gratifie his peo­ple in their prayers, yet why should not hee doe as much for his friends, as one [Page 41] friend amongst men will doe for another? A friend will helpe his friend though it be to his trouble; and therefore though it were with trouble to the Lord, why should it bee thought that hee will not helpe his friends? And if hee would heare them, and helpe them, and doe for them that they aske, though it were to his trou­ble, then how much more may they bee assured that hee will give them what they aske, when it is no trouble at all to him? If a man should desire his friend that hee might fetch water at his pond, and hee should deny him, would not all men con­demne him, that he should refuse to gra­tifie him in that which might bee done with so little trouble to him? Now the Lord hee can doe the greatest, and the hardest things wee aske with more ease then man can doe the easiest: wee cannot with that ease say to a friend, take that Deus omnia creavit faci­limo opere, Dicendo sci­licet, ut non plus nego [...] deo sit in creatione, quam nobis in appellati­one. Luther in Genes. 1. thou askest, that God can give the grea­test thing we aske. God without any trou­ble at all can give the greatest thing wee aske. In the creation of the world God said, let there be light, and there was light. He created the world by his word, Hee said, To shew the easinesse of the creation [Page 42] to him. It was no more to him to make the world, than it is to us to speake a word. Nay, with more ease than we can speake did God make the world; for we cannot speake without the help of God, In him wee live, move, and have our being, Act. 17. But he is Independent, All-suffi­cient in, and of himselfe, needing no help, or assistance from any other: and there­fore easier for him to make the world, than for us to speake. And if God with such ease created the world, then with how much ease can hee make good our petitions? Even just with the same ease, Luk. 7. 7. Onely say the word, and my servant shall be healed. What an easie thing is it for God to speake a word? If therefore a friend will doe for his friend, though with his verie great trouble, disease, molestati­on and disquiet, then surely God being our friend will not deny us what we aske, in as much as he can do it with as little trou­ble as the speaking of a word. It is little he will doe for his friend, that will not so much as say a word for him. Certainely, God will both speake and doe for his friends.

The fifth Argument is this. If a friend 5 [Page 43] that at first refuses his friend, and puts him off with excuses, Trouble mee not, &c. yet after is by his friend over­come, how much more will God who invites us, calles upon us to seeke him, and promises to heare us when wee pray? shall a denying friend bee overcome, and shall not a promising God be prevailed withall? It were strange if God, bound by his promise should not be more prevailed withall by his friends, then a man that hath made no promise, but a flat denyall. And marke upon what ground the denying friend is prevailed withall vers. 8 I say unto you, though he will not (that is, if he will not) rise and give him because he is his friend, yet &c. That implies that our Saviour made account that that was a speciall motive to worke upon him, because he was his friend, and that that vvere enough to make him grant his desire, it is troublesome, it is unseasona­ble, &c. but yet I must yeeld, it is my friend that askes. In all vvhich passage vve see how many strong reasons our Saviour brings to assure us▪ that God vvill grant our desires, and they are grounded upon this, that vve are the friends of God. This [Page 44] is therefore the great priviledge and be­nefit of being Gods friends that they shall be sure to speed with God when they seeke to him. Indeed many times in cases of necessity a man shall finde but poore helpe from his friends, Prov. 19. 7. All the brethren of the poore doe hate him, how much more doe his friends goe farre from him? hee pursues them with words yet they are wanting unto him. But it is not so with God, he ownes and agnizes his friends in their necessities, he vvill not be wanting to his friends. Doe but see vvhat Christ hath done for his friends. Iohn 15. 13. greater love hath no man then this, that a man lay downe his life for his friends. Did not Christ make dainty of his blood, of his life for his friends? and shall vve thinke that he will be straight handed, or streight hearted to them in smaller matters? That friend that vvill lay downe his life for his friends, will he deny his friends his purse? vvill he deny them three loaves? no such matter. They shall be vvelcome though they come at midnight. So happy a thing it is to have God for a friend. It is an happy thing vvhen a man hath a faithfull friend to whom he may breake his minde [Page 45] when his heart is troubled. It is an ease to disburdon ones mind into the bosome of a friend, though he cannot helpe us, and give us remedy against our griefe. How much more then is it an happinesse to have God for our friend, into whose bo­some we may disburdē our minds in pray­er, when he is such a friend as will make good the prayers of his people, and helpe them in their needs. How many prayers doe many make to God, how many peti­tions put they up, and yet speed not? How many begge three loaves, and yet get not one; and whats the reason? they have not God their friend, they are none of Gods friends, and therefore their speed is suitable.

The fourth benefit the godly have by 4 having God for their friend is defence and protection in all cases of wrong, injury and oppression, at least pitty, and compassion, and a fellow-feeling with them in their troubles: yea such a pitty and compassion as will stirre up God to stand to them, and by them in all their afflictions, so it is with friends amongst men. If a man see his friend in misery, and trouble, his heart earnes towards him, and his soule bleeds [Page 46] within him, and all his thoughts and wits Adversas vero res ferre difficile esset sine eo qui illas graviùs etiā quam tu ferret. Cicer. in Lelio. are vvorking to take a course for his help and reliefe. See how Iob speakes, Iob 19. 21. Have pitty vpon me, have pity upon me, O ye my freinds. But vvhy should he call up­on his friends to pitty him? see the reason. Iob 6. 14. To him that is afflicted pity should bee shewed from his friend. It is a friends part, and duty to be compassionate to his friend in his extremity, and when friends doe not so, it is a signe that they forsake the feare of the Almighty, as there Iob speakes. We see when Iobs three friends heard of all the evill that was come upon him, they come every one from his owne place, for they had made an appointment toge­ther to come to mourne with him, and to comfort him, Iob 2. 11. That was a friendly part, so should friends doe, and so will friends doe. Prov. 18. 24. There is a friend that stickes closer than a brother. And there­fore well might Iob complaine of it as a strange case, Iob 19. 19. All mine inward friends abhor me, and Iob 16. 20. my friends are my scorners. Your friend will not only have compassion but if it be in his power, he will stand to, and by his friend to main­taine his cause, and his right against all [Page 47] such as would wrong and abuse him. A mans blood rises when hee heares or sees his friend wronged, and many a man loses his life in his friends quarrell. Marke how David speakes to Abiathar, 1 Sam. 22, 23. Abide thou with mee, feare not, hee that takes thy life shall take my life also, as some Translations have it. And thus is it with the people of God being his friends: God will have compassion upon them in all their afflictions, his friendly heart will have a fellowfeeling with them in all their miseries. Isay 63. 10. Hee was turned to be their enemy, and he fought against them, but before that hee vvas their friend, till by their sinnes they made him their enemy. And vvhen he was their friend, then it was otherwise, ver. 9. in all their affliction he was afflicted. God as a friend sympathized with them in their sorrowes, yea and hee will friendly stand to them, & by them in all their vvrongs, he is a friend that sticks closer then a brother. When Paul vvas im­prisoned, Acts 23. 11. The Lord stood by him and said, feare not. The Lord as a friend came to him in prison, as a friend encouraged him, and animated him therein, making good Salomons proverb, [Page 48] Prov. 27. 17. Iron sharpens Iron, so a man sharpens the countenance of his friend. When a man is dejected, disconsolate and sad of countenance, if his friend come to him, and comfort and cheere him with words of consolation, it refreshes his spirit, and puts such life into him as makes his coun­tenance lightsome. Thus the Lord as a good friend comes to Paul in prison, and cheares his spirit, and sharpens his coun­tenance. It was no friendly part of those, 2 Tim. 4. 16. At my first answere no man stood Paravit animum ad­versus vin­culalaturum opem. Cum primum cre­puerit cate­na, discedet. Senec. ep. 9. with me, but all men forsooke me. Those that profest themselves Pauls great friends durst not owne him when he was conven­ted before Nero, there his friends failed him, but yet vers. 17. The Lord stood with me and strengthned me, God shewed him­selfe a faithfull friend to Paul, hee did goe to the barre with Paul, and stood with him there, and strengthened him there. And to this purpose is that worth the no­ting, that when our Saviour was to hear­ten and encourage his Disciples against the feare of persecutions he calls them by the name of friends, Luke 12. 4. And I say unto you, my friends, bee not afraid of them that kill the body, &c. As if he should have [Page 49] said, you shall meete with a great deale of hard measure in the world, you shall be persecuted to the very death, but yet be not afraid of these persecutors. And why not afrayd? I say unto you my friends, be not afraid. You are my friends, and therefore I will not be wanting unto you, I will stand by you, either to deliver you, or to strengthen you, and at last to right you in all your wrongs. And so when the Lord would comfort and encourage his people against the feare of their adver­saries, and their wrongs, and when hee would terrifie the enemies of his Church, he doth both upon this very ground, that he is his peoples friend, and they his. See Isai 41. 10, 11, 12, 13. what encourage­ments unto his people not to feare, and what terrour to their enemies, and see upon what ground, vers. 8. But thou Israel art my servant, Iacob whom I have chosen, the seed of Abraham my friend. And therefore feare not, you are the seed of my friend, and therefore I will helpe you, assist you and protect you, and take your part a­gainst your enemies, and will be severely revenged upon all such as oppose you, and oppresse you. Such an advantage [Page 50] there is in being the seed of Gods friend. And therefore Iehosaphat when hee was in feare and danger pleads with God by this very argument, 2 Chr. 20. 7. Thou gavest this land to the seed of Abraham thy friend for ever. Thou gavest this land to thy friend, and to his heires: now therefore Lord maintaine the cause of thy friend, and the title of thy friend. If a man see his friend wronged, and others offering injuriously to thrust him out of his possession, and inheritance, it concernes a friend to main­taine his friends right to the utmost, therefore saies Iehoshaphat, Lord stand for thy friend, take thy friends part, and maintaine thy friends right. If a man see his friend wronged and others offering to thrust him out of his possession and inheritance, it concernes a friend to main­taine the right of his friend, and his heires to the utmost, therefore Lord stand to thy friend, and maintaine the possession thou gavest to thy friend. And surely herein the Lord failes not, but hee stands close to his friends. Indeed men doe not alwaies stand close to their friends, Psal. 38. 12. My lovers and my friends stand aloofe from my sore, and my kinsmen stand afarre of. [Page 51] The Samaritans when it went well with the Jewes, would claime kindred of them, and professe great friendship to them, but when things went crosse with them, and they were in streights, then they would have nothing to doe with them. But it is not so with the Lord, hee is not such a friend. The rich hath many friends. Prov. 14, 10. and Prov. 19. 7. All the brethren of the poore doe hate him, how much more doe his friends goe farre from him? hee pursues them with words, yet they are wanting to him. That is indeed the common course of the world, but the Lord hee is like that true friend, Prov. 17. 17. A friend loves at all times, yea God loves at no time more then when his people are most friendlesse. And I say unto you my friends, feare not, Luke 12. 4. why doth hee call them friends then more then at other times, why friends now he speaks of persecution? Certainely to shew that hee will never bee a greater friend, and that hee will never shew him­selfe more a friend unto them then when men shall shew most malice and enmity against them. He shewes greatest friend­ship when men shew greatest enmity; Christ will stand by his friends in their [Page 52] greatest pleasures. The Apostle Iohn was the beloved Disciple, whom Christ made his speciall friend. And John carried him­selfe to him as a faithfull friend againe, when Christ vvas in the high Priests hall Iohn was with him there, and when Christ hung upon the Crosse, Iohn stood by him there, Iohn 19. 26, the Disciple standing by whom Iesus loved. He shewed himselfe a friend to Christ, that would not forsake him then, but would bee with him, and stand by him to the last. Just such a friend doth Christ shew himselfe to his people, he will not forsake them in their troubles and leave them in their extremities, but he will stand by them to the last, hee will stand by them at the barre, hee will stand by them even on their crosses, when they hang there, hee will stand by them when they stand at the stake. The Martyrs found this true, they ever found God most friendly when their enemies used them most currishly: what made them so cheerefull and comfortable in their soli­tude when kept from all company? God their friend hee visited them and kept them company in their prisons, hee did with them as with Ioseph, Gen. 39. 20, 21. [Page 53] Iosephs master took him & put him in prison, and hee was there in prison, but the Lord was with Ioseph, and shewed him mercy. God was with Ioseph, in the prison with Ioseph: what a true friend was Onesiphorus to Paul, that he sought out Paul, and came to him in pri­son and oft refreshed him. It was a true and kinde friends part indeed that hee did, 2 Tim. 1. 16, 17. So kinde a friend is God to his servants, he finds them out in their prisons, comes to them, visits them oft, re­freshes them oft. Their prisons were nasty stinking places, how was it that they were able to abide them? See the reason Prov. 27. 9. Oyntment and perfume rejoyce the heart, so doth the sweetnesse of a friend. The sweetnesse of this friend that visited them kept them company, and refreshed them in their prisons and dungeons, made their prisons and dungeons sweet, made them Paradises and delectable hortyardes, as Al­gerius Act. & Mo. that Italian Martyr calles the leonine prison from whence hee wrote that com­fortable letter of his. The sweetnesse of such a friend perfumes prisons and dun­geons, and overcomes the nastinesse and noysomnesse of them. If God bee with us who can be against us? if God bee our [Page 54] friend who shall be our foe? or what mat­ters it who bee our foe? this is one of the benefits and great priviledges wee have by being the friends of God.

The fift benefit the godly have by ha­ving God their friend is friendship with, and service of all the creatures. Whiles wee are Gods enemies wee have all the creatures for our enemies: the Angels are our enemies, Psal. 35. 5, 6. Let the Angell of the Lord chase them, let the Angell of the Lord persecute them. Men, even such as in nee­rest bonds to us are bitter enemies to us. Tit. 3. 3. Living in malice and envy, hatefull, and hating one another. Our owne hearts and consciences are at enmity with us, never quiet, but ever pinching and vex­ing us, nothing but clamouring and braw­ling against us. There is no peace to the wicked, saith my God, Isai. 57. 21. yea the beasts of the field are enemies to us, Levit. 26. 22. If you walke contrary unto mee, I will send wild beasts amongst you which shall rob you of your children. If you bee enemies to mee, I will make the beasts enemies to you. But when once wee are friends vvith God, and hee is become our friend, then all his servants become both friends and [Page 55] servants unto us. The Angels become our friends, Psal. 34. 7. The Angell of the Lord encampeth round about them that feare him, and delivereth them. A mans enemies be­come his friends, Prov. 16. 7. When a mans waies please the Lord, hee maketh even his enemies, his deadly profest enemies, to bee at peace with him. The rest of the crea­tures become his friends, Iob 5. 8. I would seeke unto God, I would seeke to be friends with him, but what shall be gotten by it? Amongst other things, that vers. 21, 22, 23. Thou shalt be hid from the scourge of the tongue, neither shalt thou bee afraid of de­struction when it comes: at destruction and famine shalt thou laugh, neither shalt thou bee afraid of the beasts of the earth, for thou shalt be in league with the stones of the field, and the beasts of the field shall bee at peace with thee. Yea God will make a covenant for his people with the beasts of the fields, and with the fowles of Heaven, and with the cree­ping things of the ground, Hos. 2. 18. Yea all these shall not onely lay aside their enmi­ty, but shall be ready to bee serviceable to them. When Ahab and Iehosaphat had made a league of friendship each with other, see how Iehosaphat speakes to him, [Page 56] 1 King. 22. 4. I am as thou art, my people as thy people, my horses as thy horses. So when once God, and we are in league of friend­ship, hee will say unto us, my servants are your servants, mine Angels are your An­gels, mine hosts are your hosts, my crea­tures are your creatures, Al things are yours, 1 Cor. 3. 21. And all things shall work together for good to them that love God, and are his friends. If a man be a traytor & the Kings enemy, every man not onely estranges, but sets himselfe against him? but let the King but pitch upon a man to make him his friend and favourite, how then doth every one seek to him & smile upon him, & happy is he that can ingratiate himself with him, and doe any service to him that is the Kings favourite. A man that is once the Kings friend shall be sure to want no friends, no respect, no service, Zabud was the Kings friend, 1 King. 4. 5. and who then would not be a friend to Zabud, full glad was hee that could bee Zabuds servant. So if once we be Gods friends, God will raise us up friends enow. Eliphaz his argument was good, Iob 22. 21. Acquaint thy selfe now with him, and be at peace. Get to be Gods friend, and one of his inward acquain­tance. [Page 57] Well, suppose we doe, vvhat shall we get by it? And thereby shall good come unto thee. And this good amongst the rest that the creatures shall bee in a league of friendship with thee. Indeed some crea­tures there are that the more we are Gods friends, the more they will bee our ene­mies, yea therfore our professed enemies, because wee are Gods friends, Satan and his sworne servants will bee the more bitter enemies against us because God ownes us for his friends, as Esau hated Iacob for the blessing. But yet the Angels in Heaven that rejoyce at the conversion of a sinner on earth, and that hee becomes friends vvith God, all good men, and the creatures will be our faithfull friends, yea and many times hee vvill make vvic­ked men doe his people many a friendly turne, or at least vvill make their emnity beneficiall, and advantagious to them. And these be the benefits that Gods peo­ple have by having God their friend. Come vve now to the uses of this point. And they are these.

The honour and happinesse of being Vse 1 Gods friends being so great and benefi­ciall withall, it should stirre up every man [Page 58] to get this happinesse of being the friends of God. Zabud was the Kings friend, 1 King. 4. 5. Now when people saw how famili­ar Zabud was with the King, what com­munion was betweene him and Salomon, how hee communicated to him his secret counsels, how potent he was with him in all suites, how close Salomon stood to him upon all occasions, how serviceable all the Courtiers and Subjects were to him, did they not, thinke wee, all thinke his condition happy? Did they not secretly wish, Oh that I were in his case, oh that I were as Zabud is, that I had the Kings heart, the Kings eare, the Kings hand as he hath? And if they had knowne of any project, of any course by which they might have advanced themselves to Za­buds condition, would they not speedily have set upon it? would they not have strained and tentred their wits to the ut­most? would they have spared for any cost, or paines, to have gotten into Zabuds condition? Wee now therefore seeing what the happy condition of Gods peo­ple is, that they are Gods friends, and have all those great priviledges thereby, how should it stirre up our hearts to [Page 59] looke, and labour for this happinesse of being Gods friend. And that so much the rather,

Because God may have, and hath ma­ny friends at once, that are his inward en­tire 1 familiars: not so alwayes amongst men. Affection is sometimes so pitcht up­on some one, that that one engrosses all a mans affections; and they are so caried wholly upon some one, that there is scarce any roome in the heart left for any other. The whole streame of some mens affe­ctions is so carried in one channell, that there is no over float to any other. All their water is little enough to drive one mill. Kings use not to have many favou­rites, but pitch upon some one. But now it is otherwise with God, hee hath many friends and favourites, and all his friends are favourites; Gods heart and his love is so large, that there is roome enough in it for a multitude of favourites at once.

Because there bee projects and courses 2 to be used, that will effect, and compasse this for us, to make us Gods friends. Some policies men have, and use, to get the friendship and favour of Princes, & great ones; but yet their projects alwayes take [Page 60] not, their policies speed not, they doe not compasse the thing they desire, but for the getting of Gods favour, and friendship, there be waies to be used that will surely doe the deed, and will worke us in to be Gods friends, and fa­vorites.

What then bee those waies by which Quest. we may get this honour to have God our friend, and to be his friends?

First, the way to get in with God is by Answ. 1 faith. We are by nature strangers to God, nay enemies, Col. 1. 21. Now God of his infinite mercy though hee bee the party wronged, and offended, yet he is pleased thus much to forget himselfe, and to stoope thus low, as not onely to offer us peace and friendship, but hee entreates and beseeches us to bee reconciled, and be­come friends, 2 Cor. 5. 20. Now then if wee will believe the Gospell, and the words of Reconciliation, thats the chiefe condi­tion that God requires, and upon that he will take, and owne us for his friends. Thats here in the text, Abraham was cal­led the friend of God; a great honour, but how came Abraham by it? Abraham, saies the Apostle, believed God, and he was called [Page 61] the friend of God. So that by faith Abraham became Gods friend. So Ioh. 16. 27. The father himselfe loveth you, God is your friend, and takes you for his friends, and why so? Because ye have believed that I came out from God. Christ hath made an attone­ment, and a reconciliation by his blood, faith lays hold on that reconciling blood, and so God and we become friends. Col. 1. 20, 21, 22, 23. You that were enemies hath he now reconciled in the body of his flesh through death. If ye continue in the faith. Hee that will get in with God must doe these three things.

1. He must get in with Gods favorite. That is the way to get the Kings friendship, yea any ordinary mans friendship. If a man honour and regard the favourite, and get in with him, and bee gracious with him, and he will procure a man the Kings favour, hee will bring him in with the King: it is not possible to have the Kings favour and bee out and at oddes with the favourite. So here, If we would get in with God, and be his friends then get in with his favourite. The Lord Iesus Christ is Gods favourite, Zech. 13. 7. Hee is called Gods fellow-friend. Awake O sword [Page 62] against my shepheard, and against the man that is my fellow, or my fellow-friend, as the word may be translated: the Disciple whom Christ loved lay in his bosome, Iohn 13, And Christ is in the bosome of his fa­ther, Ioh. 1. 18. He is his bosome-friend and favourite, and as to his bosome-friend communicates all his bosome secrets to him, Iohn 5. 20. For the Father loves the Sonne, and shewes him all things that him­selfe doth. Now then get but in with Christ, and be gracious with him, and then wee shall bee sure to bee friends of God, he will presently smile upon us and accept of us for his deere friends. Some­times Gods people after they are made friends, doe that which may make God fall out with them, and frowne upon them. Now when it is so, it is Christ that makes us whole againe, 1 Iohn 2. 1. If any man sinne, we have an Advocate with the Fa­ther, Iesus Christ the Righteous, and hee it is that by his Advocation mediates our cause with God, and sets us in joynt a­gaine, and makes all well againe be­tweene God and us. And as it is hee that doth repaire and heale all breaches be­tweene God and us after wee be friends, [Page 63] so it is that must first bring us into ac­quaintance and favour with God. Christ is Gods fellow-friend, and Christ and his people are fellow-friends, Cant. 5. 16. The Church calles Christ her fellow-friend, This is my beloved, and this is my friend, or my fellow-friend, as some translate it. And Cant. 2. 10. Christ calles his Church his fellow-friend, Rise up my love, or my fellow-friend, as some read it. It comes from a word that signifies to feed, and so signifies such friends as feed together at one & the same table, that live fellowly, and fami­liarly together. Now then the onely way to become Gods friend is to become a fellow-friend with Gods fellow-friend, be a fellow-friend with Christ who is Gods fellow-friend: and that is done by faith, by believing wee become his friends, and so the friends of God falling in with his favorite by faith.

He that would bee Gods friend, must 2 have a care to please God. Amongst men they that will seek friendship with o­thers, must bee carefull to please those whose friendship they seeke. Hee that is ambitious of the friendship of his bet­ters, must endevour to please them; where [Page 64] there is no observance nor care to please, there friendship will never close. It is so in this case, we cannot be Gods friends, till we lay to please him; If once we can but please him, he will be graciously pleased to be our friend: please him, and hee will make our enemies our friends; and there­fore he himselfe will be our friend much more. Now faith is the way to please him. Enoch had this testimony, that hee pleased God; but without faith it is impos­sible to please God, Heb. 11. 5, 6. Faith then is that which pleases him, and pleases him so much, that upon it hee will be friends with us.

He that will bee Gods friend, must bee a childe of Abraham. Abraham was called 3 the friend of God, and hee that will bee Gods friend, must be a sonne of Abraham. I will be thy God, and the God of thy seed; and so, I will bee thy friend, and the friend of thy seed. They must be of Abrahams seed that will bee in the number of Gods friends. How come we to bee the seed of Abraham? That we see Rom. 4. 16. There is a seed which is of the faith of Abraham, which is the father of us all. When wee have the faith that was in our father Abraham, and [Page 65] when we walke in the steppes of that faith of our Father Abraham, Rom. 4. 12. then we are the seed of Abraham: look what makes us the seed of Abraham, that makes us as A­braham, the friends of God: and so faith making us Abrahams seed, makes us Gods friends. We must be Abrahams children, the children of Gods friends, before wee can be the friends of God. Now faith is that by which we come to be the children of Abraham, Gal. 3. 7. Know ye therefore that they which are of faith, the same are the chil­dren of Abraham. This day is salvation come to this house, for so much as hee also is the sonne of Abraham, sayd our Saviour of Zacheus: so soone as he beleeved, he was a sonne of Abraham; and so soone as a sonne of Abraham, a friend of God.

By Repentance: sinne is that which cau­ses 2 all enmitie between God and us: that's the make-bate between God & man. The falling out with sinne makes way for fal­ling in with God, and upon repentance God will manifest himselfe a friend unto us. Ier. 3. 1. Yet returne againe to mee, sayth the Lord, as if he had sayd, Doe but repent, and we will be friends, and all shal be well againe. When two friends are [Page 66] fallen out, three things must bee done to make them friends againe. 1. First, there must be a meeting: for if they keep asunder, and one decline another, and will not come each at other, they will ne­ver be friends: but if they will be friends, they must meet. So when God and wee are out, unlesse he and wee meet, we shall never bee friends. Now repentance that makes a mans stout and proud heart come down, makes him come out to meet God, Am. 4. 12. Prepare to meet thy God, O Israel. Then there is a possibilitie of friendship and reconciliation, if by re­pentance wee goe out to meet the Lord. And when we goe out to meet God, God will come forth to meet us; and hee will meet us, as Esau met Jacob, Gen. 33. 3. 4. Ia­cob bowed himselfe to the ground seven times, untill hee came neere to his brother, and Esau ran to meet him, and embraced him, and fell on his necke, and kissed him, and so became friends with him. So when we come out to meet God, and bow, and humble our soules before him, hee will run to us, and embrace us, and kisse us in token of hear­tie friendship, and reconciliation, Luk. 15. 20. When he was a great way off, but ma­king [Page 67] towards him, his father saw him, and had compassion, and ranne, and fell on his neck and kissed him. 2. Secondly, there must be an acknowledgement on the offenders part, of his errour, that hee hath done a­misse, that he is sorry, and grieved, and that if it were to doe againe, hee would not doe it. Though a man have done a­nother wrong, and have made a friend an enemy; yet upon his submission, and fault acknowledged, all is healed, and the breach made up againe: yea, our Savi­ours commandement is in such cases, that there should be an heartie redintegration of love and friendship. Luke 17. 3. 4. If thy brother trespasse against thee, rebuke him, and if he repent, forgive him. And if hee trespasse against thee seven times in a day, and seven times in a day turne againe to thee, saying, I repent, thou shalt forgive, & be good friends with him. Thus is it much more with God, though wee have sinned and offen­ded many a time against him, yet if wee come with submission, and acknowledge­ment, Gods friendly and fatherly heart will come off. If thou have sinned against God, and trespassed against him many, & many a time, yet if thou turn to him again [Page 68] and say, I repent, hee will assuredly for­give thee, and will bee good friends with thee. We may not imagine, that God wil in this case require more of us than hee will do himselfe: If he require thus much of us, whose mercies are but drops to his Ocean, what will hee doe, who is the fa­ther of bowels, that hath multitude of bo­wels, Isai. 63. 15. and the God that multiplies to pardon, Isai. 55. 7. God is quickly friends with an humbled soule, if hee sees a man droope, and mourn for having offended, he is very inclinable to entertaine termes of friendship with such an one. 3. Third­ly, there must bee a closing with such an one against his common enemies, and an hating and opposing of them. This very thing closes mens hearts many times in a strong league, and bond of friendship. So here, if wee would bee Gods friends, wee must fall out with our selves, with our lusts, and maintaine an opposition and an hatred, even a deadly feud against them. Now this repentance teaches a man to doe. True repentance makes a man to fall out bitterly with himselfe, filles him with a mortall vindictive hatred against his lusts and corruptions. And when the [Page 69] Lord sees that, he then resolves that such an one whom he sees so cordial an enemy to his enemies shall become his friend. And thus by Repentance are we made the friends of God.

Thirdly, by obedience to God, and his 3 Commandements. It is true that it is faith that first makes God and men friends, but after faith hath knit that band of amity betweene God and us, that friendship is encreased and more and more confirmed by yeelding God obedience, Iob 22. 21, 22. Acquaint thy selfe now with him, and be at peace, seeke to bee friends with God, and get inward acquaintance with him, not onely get peace, but labour to grow such friends with him that thou mayest be of his familiar acquaintance. Thats the thing, thou wilt say, that thou wouldest faine doe, but thou wouldest know how that may bee done. Marke therefore what followes in the next words, Receive I pray thee the Law from his mouth, and lay up his words in thine heart. If thou wouldest bee acquainted with God bee acquainted with his word, lay that up in thine heart, and yield obe­dience to that in thy life. And so Christ [Page 70] tels his Disciples, Iohn 15. 14. Ye are my friends, if ye doe whatsoever I command you. By your obedience you shall manifest your selves to bee my friends, and by this meanes you shall encrease, advance, and Ea est ju­cundissima amicitia, quā morum similitudo conjugavit. Cicer. offic. 1. confirme that friendship that is betweene us. Amongst men there is nothing so con­ciliates mens hearts, so glewes and soders mens spirits as a similitude and confor­mity of manners and dispositions: when there is a suitablenesse of mens spirits and inclinations they quickly close, and so the Philosopher observes that a speciall conciler of friendship is a likenesse ac­cording to vertue. So it is here, when [...] Aristot. there is in us a conformity to Gods will, and a conformity to his nature, that wee are holy as hee is holy, mercifull as hee is mercifull, pure as he is pure, walking in all obedience and purity of life; it much encreases the friendship betweene God and us. That as Salomon speakes, Prov. 22. 11. Hee that loveth purenesse of heart, for the grace of his lips the King shall bee his friend. So much here, hee that loves purenesse of heart, and purenesse of life, that is pure as God is pure, for that holinesse, and purity the King of Heaven shall bee his [Page 71] friend. Yet God is good to Israel, even to the pure in heart. Psal. 73. 1. God is a good friend to such, and a true friend to them though they may have many back friends in the world.

Fourthly, by our love to God. Amongst 4 men love winnes, gaines, and kindles love. As a man that hath friends must shew himselfe friendly. Prov. 18. 24. So a man that Quaeris quo modo ami­cum cito facturus sit sapians? Dicam. He­caton ait, ego tibi mon­strabo ama­torium sine medicamen­to, sine herba, sine ullius vene­ficae carmi­ne: si vis amari, ama. Senec. cp. 9. will further engage his friend to him, and kindle his affection to him must by offices, and expressions of friendship still gaine his friendship more and more. Friendli­nesse makes friends more friendly, Ioh. 14. 23. Hee that loveth mee shall be loved of my Father, and I will love him. Not that wee love God, or Christ first, and then hee loveth us; He loves us first, as the Apostle speakes. It is not therefore meant of Gods first love, or Christs first love that hee shewes to us, but of after and following Acts of his love. Hee loves us and is our friend: now if wee shew a friends love to him, hee will adde further degrees of his love, or hee will love, that is hee will vouchsafe us further expressions of his love, as Christ there explaines him­selfe, I will love him, and manifest my selfe [Page 72] to him. So that upon our friendly love to Christ, though hee loves us before wee love him, yet hee will more cleerely manifest and expresse his friendship to us.

Fiftly, by a frequent use of the duty of prayer. A man that desires another mans friendship must bee often in his company, must have converse with him, and frequent conference with him. It was a neere bond of love and friendship that was betweene David and Ionathan, 1 Sam. 18. 1. The soule of Ionathan was knit with the soule of David, and Ionathan loved him as his owne soule. But how and upon what grew this friendship, how came Ionathan so to affect David? see the beginning of the verse, And it came to passe that as David had made an end of speaking unto Saul. Hee was in Davids company, he heares him speake and sees a sweet spirit in him, and there­upon hee is wonderfully taken with him. If David had not beene in Ionathans pre­sence, and company: if Ionathan had not seene him and heard him speake, hee had never been so taken with him as to make him his choyce, and deare friend: but now when hee is in Ionathans company, [Page 73] and there speakes in his audience, it came to passe that as hee had made an end of spea­king, that the soule of Ionathan was knit unto the soule of David. In that converse that Io­nathan had with David was his heart knit to him. It is so here, in prayer a man con­verses with God, hath conferences, and soliloquies with him, and so by the often frequenting of Gods company, and con­versing with him he growes into acquain­tance with him. See how Christ speakes to his Church, Cant. 2. 14. Let mee see thy countenance, let me heare thy voyce, for sweet is thy voyce, and thy countenance comely. A praying countenance is comely in Christs eye, and a praying voyce is sweet in his eare. And as he desires to see that counte­nance, Let mee see thy countenance, and as hee desires to heare that voyce, Let mee heare thy voyce, so when he doth heare that sweet voyce and see that comely coun­tenance, hee is wonderfully taken with it, falles exceedingly in love with it, Cant. 4. 9. Thou hast ravished mine heart my sister, my Spouse; thou hast ravished mine heart with one of thine eyes. Thou hast wounded mine heart, or thou hast taken my heart out of me, [...], as the Greeke hath it. Thou [Page 74] hast unhearted me, as a friends heart lives Bene qui­dam dixit de amico suo, dimidium animae meae. Nam ego sensi ani­mam meam, & animam illius unam fuisse ani­mam in duobus corpori­bus, & ideo mihi horrori erat vita, quia nole­bam dimidi­us vivere, & ideo forte mori metue­bam, ne to­tus ille mor­reretur, quē multum a­maveram. August. Confess. lib. 4. cap. 6. in his friends bosome, it is gone from himselfe unto his friend. Thou hast taken away mine heart from mee with one of thine eyes. If one eye did it, what would both have done? All serves to shew how Christs heart is wonne in prayer, that looke as soone as David had made an end of speaking, Ionathans heart went out of himselfe, and his soule was knit with the soule of David, so after a faithfull soule hath done speaking in prayer, Christs soule is knit to his soule, and such converse makes Christ love a man as his owne soule. Nothing more knits and rivets the heart of Christ and a Christian together in a league of sweet acquaintance then conversing with him in the duty of pray­er. In this duty God and his people take acquaintance one of another, and grow into a familiarity each with other. See Zech. 13. 9. I will say it is my people, and they shall say, The Lord is my God. I will take ac­quaintance with them, and they shall take acquaintance with mee, I will owne them, and they shall owne me, and there shall be a mutuall stipulation of friend­ship, and familiarity betweene us. Well, [Page 75] but when shall this be done? marke the words immediately going before, They shall call upon my Name, and I will say &c. This entercourse of kindnesse, and fami­liarity shall bee in and upon the duety of prayer. In and upon that shall there bee these mutuall friendly passages, and ow­ning each of other. Yea if at any time we doe that which may cause God to fall out with us, and to looke strange upon us, yet prayer is a speciall meanes to worke us in with God againe, and a godly man prayes himselfe friends with God. The Apostle Peter hee advises married couples to love each other, and to live together in conjugall friendship, that their prayers may not bee interrupted, 1 Pet. 3. 7. And so a man may wish them to pray to­gether that their loves bee not interrupted. As love will keepe prayers from inter­ruption, so prayers will keepe love from interruption. As it is true, keepe friends that you may pray, love that you may pray; so it is true, pray that you may keepe friends, pray that you may love. Prayer is that which will keepe them friends. But sometimes it may be, there may be some breach betweene man and [Page 76] wife. It is possible there may be some in­terruption of their love, there may bee a rupture in conjugall friendship. What is to be done then? let both goe together to God in prayer, and hee will set all in joynt, and send them from him better friends then ever. Prayer will make up such rupture againe. So is it in this case: Prayer will prevent an interruption of our friendship with God; or if we do that which may cause a rupture, yet if we doe but goe to the Lord in prayer, and seeke earnestly to him in that duty, hee will at last bee friends with us againe, and send us better friends from him then before. Prayer will pervert, and will heale rup­tures in this blessed friendship.

Thus now wee see how we may come to get this honour and happinesse of be­ing Gods friends, and therefore now let us seriously set upon this course, and make triall of these conclusions. I pray thee, saies Eliphaz, acquaint thy selfe with him, and be at peace with him, thereby shall good come to thee, Iob 22. 21. All this good of communing with God, of bold­nesse with him, of speeding in the peti­tions, of defence and assistance in time [Page 77] of troubles, of peace and friendship with the creatures, all this good shall come to thee upon friendship with God. So much good, how ambitious should it make us of this honour of being Gods friends? How many waste their very estates out of a desire to have the friendship and fa­vour of the great ones of the earth, and yet hardly get, or more hardly keepe it when they have done? Many a man is undone with the friendship of great ones, and loose by it, and many times bring their houses to ruine by it, but this friend­ship is for good, there is gaine by it, never did or shall any man loose by it, by ha­ving God for his friend. There be three times in speciall that a man shall finde it to stand him in stead to have God for his friend, and to be in the number of his friends:

First, at the Time of the Sacrament: when 1 a man comes to the Sacrament, to the Lords Table, it is good then being Gods friend. Whosoever comes to the Sacra­ment, and hath not first made himselfe Gods friend, is like to meete with a very cold welcome. When a man comes to the Sacrament, he comes to the Lords Table, [Page 78] God will bid none welcome to his Table but his very friends. The Sacrament is a feast, and it is a feast that God makes only for his friends, and if a man thrust in that is none of his friends, his welcome is like to be thereafter. If a man make a feast, it is for his friends; no man will in­vite, much lesse welcome his enemies to his table. If a mans enemy should bee so impudent as to thrust in at a feast to his table, a man could not but lowre upon him, and give him sowre lookes, if not sowre words; a man would be starke sicke of him to see him at his table. And doe wee thinke that God will smile upon, and cheere up his enemies at his Table? In­deed amongst men, if a stranger comes to a mans table that hath relation to some friend from whom, or with whom hee comes, we will in civility give him cour­teous entertainement; but if hee bee a meere stranger that comes wee know not whence, and goes we know not whither, we will not be forward to entertaine such an one: but if an enemy, we cannot brook his presence, nor the sight of him. And though wee will welcome strangers for our friends sake, yet so will not God: [Page 79] every man must come to Gods Table by vertue of his owne interest in God. If a man come a stranger to the Lords Table, God will looke upon him as a stranger, and if a man come as an enemy, God will looke as an enemy upon him. Who would goe to another mans table if the good man will not welcome him, and bid him eate and fall to? and what should a man doe at the Lords Table, if God will not bid him welcome, and cheare him up, and bid him eate? But now at such a time when a man goes to the Lords table, it is good being Gods friend. Gods friends shall be sure to be bid hear­tily welcome, and they shall bee sure to finde friendly welcome indeed. Take, eate, saies Christ: I but who be they that bee called upon to eate? That we see Cant. 5. 2. Eate, O friends, and drinke, yea drinke a­bundantly, O beloved. There was one Math. 22. that came in to that supper without his wedding-garment; and what was his welcome? friend how camest thou in hither? Indeed he is called by the name of friend, because happily hee would needs seeme to bee so; or else it is onely used as a word of course, as we use to speak to a [Page 80] stranger and say, My friend, but yet though he had a friends title he had but a foes welcome. And such welcome must they looke for that being not Gods friends will bee impudently thrusting into the Lords Table. Oh happy man whom Christ shall cheere up in the Sacrament, and bid him eate and drinke, and tell him that hee is heartily welcome to him. Would wee then have this happinesse? looke to it then, and labour for it to be of the num­ber of his friends. Christs friends and onely they are and shall bee welcome to him. A man is not fit to goe to the Sacra­ment if he be not friends with his neigh­bour, and before hee come he must seeke to be friends, Math. 5. 23, 24. And there­fore much more concernes it men to bee Gods friends, to be in termes of friend­ship with God before they come to the Sacrament.

Secondly, in a Time of common calamity. 2 in a time of feare and distresse. Provi­dence may cast a man into such times as those, Luke 21. 25, 26. Ʋpon the earth di­stresse of nations with perplexity, mens hearts failing them for feare, and for looking after those things which are comming upon the [Page 81] earth. When such a time shall come that mens hearts shall faile them for feare, how happy shall they bee that shall have a friend in Heaven, that shall not faile them, when their owne hearts faile them? At such a time what will a friend in Hea­ven be worth to a man in such a case? The saying is that a friend at Court is better then a penny in a mans purse. To be sure at such a time, a friend in heaven, and to have God in Heaven to be our friend is better then all the money in a mans bags. When such times of distresse, and calamity come, God still exempts some from common calamities, Luke 21. 36. Watch yee therefore, and pray alwaies that yee may bee accounted worthy to escape all these things that shall come to passe. Therefore when those things should come to passe there should be some that should be coun­ted worthy to escape them. And who are they likely to be? Surely none likelier then Gods friends. If God will hide, and exempt any, he will doe it for his friends. Abraham was called the friend of God. God tels Abraham of a sore calamity that should befall his posterity. Gen. 15. 13. Know of a surety that thy seed shall be a stran­gers [Page 82] in a land that is not theirs, and shall serve them, and they shall afflict them foure hundred yeares. But how then will God deale with Abraham his friend? vers. 15. Thou shalt goe to thy fathers in peace, thou shalt be buried in a good old age, Thou art my friend, and therefore I will take an order to hide thee, that thine eyes shall not see that calamity. When Israel de­stroyed Iericho, and put all to the sword, Iosh. 6. 25. yet Ioshua saved Rahab the har­lot alive and all her family. And what was the reason that he exempted her, and hers from the common calamity? Be­cause she was Israels friend, and shewed her selfe a faithfull friend to them in the businesse of the spies. So when God brings a generall calamity upon a place, and a people, he looks out in such a place who are his friends, and takes order for their safety, and exemption of them from the common danger. A man that hath friends must shew himselfe friendly, Prov. 17. 17. And herein the Lord shewes himselfe friendly in taking speciall care for the safety of his friends in the cases of com­mon danger. The Name of the Lord is a strong Tower, Prov. 18. 10. And they that [Page 83] get into that Tower they are safe what ever comes. And who be they that have admission into that Tower? The righte­ous runne into it, and are safe. The Righ­teous are Gods friends, and the gate of that Tower stands open to Gods friends. God provides a Tower, and a place of refuge for his friends. None can looke for admission into that Tower but such as are the friends of God. In a time of danger, how great a priviledge is it to have the liberty of entrance into that Tower? As wee prize that, so prize this priviledge of being the friends of God.

A third time is the Time of death. When death comes, that turnes a man out of 3 house, and home, that takes a man from all his friends, then hee must leave all his friends hee hath in this world. Oh how happy is that man that when all his friends must leave him, and hee leave them, hath the Lord God for his friend! It is a sad thing to part with all a mans friends at his death, and to goe utterly friendlesse out of the world: but thats the happy condition of such as are Gods friends, when all their friends must leave [Page 84] them, then will God sticke closest to them, and that which parts a man and his dearest friends in the world shall joyne them and their best friend together. Death parts not God and his friends, it doth but bring them home to their friends house. I desire to be dissolved, and to be with Christ which is best of all, Philip. 1. Death makes a dissolution of soule and body, but this dissolution makes way for a blessed union with Christ. All things are yours saith the Apostle, death is yours, 1 Cor. 3. 21, 22. Death theirs? what privi­ledge is that? is not death any mans? no. Wicked men, death is not theirs; but they are deaths, Let death seaze upon them, Psal. 55 15. Death feeds upon them. Psal. 49. 14. But for godly men that are Gods friends, death is theirs, theirs to doe them service, theirs to doe them the best good turne that was ever done them, to open the doore into their best friends house, to bring them to the presence of their friend after whose society so long they have longed: for they that have lived Gods friends shall die Gods friends, and God will be their friend in, at, and after their death for ever. So happy it is to have God [Page 85] and Christ our friends. And therefore as our Saviour speakes in that case, Luk. 16. 9. And I say unto you, make to your selves friends of the mammon of unrighteousnesse, that when you faile they may receive you into everlasting habitations; So in this case, I say unto you, make to your selves friends of the God of Heaven, and the Lord Christ his Sonne, that when ye faile, and all your friends in the world faile, and death shall part you from all other friends, and shall turne you out of house and home, they may receive you into everlasting habita­tions. All this considered be wee awa­ked, and stirred up to make God our friend.

God having honoured us so highly as to make us his friends, let it be our care Vse 2 to take heed of all such things as may any way craze or crush friendship with God: bee carefull to maintaine friendship with God, and doe that which may continue, and keepe us his friends. And that stands in these things.

First, In making worthy of Gods acquain­tance, 1 and friendship. A man that is enter­tained into the friendship, and familiarity of men of ranke, and quality, they being [Page 86] pleased to honour him with their friend­ship, he will be wondrous careful to carry himselfe suitably. If hee carry himselfe basely, men of fashion will discarde him, and shake him off as a fellow unworthy of their friendship, because the dishonour of his courses will reflect upon them his friends. How carefull thinke wee, was Zabud to carry himselfe nobly, honoura­bly, and fairely, that so Salomon might not have any impeachment by him? If Zabud being Salomons friend should have gone to hedging and ditching, to plough and cart, specially if hee had beene an haunter of ale-houses, a drunkard, a pot­companion, would Salomon still have en­tertained him into his friendship? would he not rather being ashamed of him, have cast him off? Therefore questionlesse Zabud was very carefull to carry himselfe worthy of the honour of the Kings friend­ship, and to doe nothing that might mis­beseeme and unbecome the man that was the Kings friend. Thus must it be with us, if Gods friends. If God have honou­red us so much as to make us his friends, then be wee carefull to keepe in with God, and to walke so worthy of this ho­nour [Page 87] as that God disclaime us not. What? Gods friends, and bee debaucht drun­kards? Gods friends, and prophane ones? Gods friends, and uncleane persons? suite such carriages with such an honour? God is not ashamed to be called their God, Heb. 11. 16. and to bee called their friend, but if they had beene such kinde of persons as those, hee would have beene ashamed of them. This is the next way to make God ashamed of us, and utterly to cast us off for being his friends. God will owne no such for his friends; yea there is nothing that more dishonours God, and moves him more to displeasure then this, when such as professe themselves his friends shall walke so basely, as that he suffers by it. If a man have a friend that hee makes much of, that is of his inward acquain­tance, and hee behave himselfe basely and dishonestly, doe not that mans ene­mies lay his friend in his dish, and twit him with him and say, This is your friend, the man that you are so familiar and in­ward withall? And thus is God disho­noured when men shall take occasion by the evill lives of such as professe them­selves Gods friends, to say, oh these bee [Page 88] the men that bee Gods friends, these for­sooth be the Lords favourites. And when God suffers such dishonour by us, what can wee looke for but to lose his friend­ship? how can wee hold in with him, and thinke hee should owne us for his friends, when wee cause dirt to be flung into his face? Gods friends must bee of another manner of carriage then so. Abraham was called the friend of God. That was Abra­hams honour; and what must Abrahams carriage then be? See Gen. 17. 1. I am the Almighty God, and I have called thee my friend, walke before me, and be thou perfect, or upright and sincere. I have honoured thee to bee my friend, doe thou honour me who am thy friend.

Secondly, Have a care to deale seriously, 2 and in good earnest with God in being friends with him, and loving him as a friend should be loved. Hearty love, and friendship will maintaine hearty love, and friend­ship. There must be an [...] betweene friends, a reciprocation of affection, a counter-loving betweene friends, that must keepe them knit together. That is the Soder, the Caement, the Glue that holds friends fast together, Prov. 18. 24. [Page 89] He that hath friends ought to shew himselfe friendly, namely if he meane to keepe his friends. Hee must answer love with love, hee must retribute love for love, meete love with love. A friend should be loved with a friends love. A friends love is hear­ty, and durable.

First, it is hearty. It is not in cringes, congies, phrases, courtship, and comple­mentall 1 formalities. It is serious, and hearty, Deut. 13. 6. If thy friend which is as thine owne soule. Therefore a mans friend is as his owne soule, Prov. 18. 24. A friend is neerer then a brother, 1 Sam. 18. 1. Iona­thans soule was knit to the soule of David, and he loved him as his owne soule. Such love as this is knitting, and sodering love, and when a friend is loved thus, hee will hold friendship with us. But if a man se­riously and in good earnest offer friend­ship to another, and hee sees no returne, no reflexion of love and like affection, onely some outward faire carriages, some respective formalities, some formall vi­sits, and invitations, but the mans heart closes not with him, hee will happily for some respects hold faire, but yet he makes him but a friend for his credit, but will [Page 90] have another for his counsell, and secre­cies. Here such a man though he earnest­ly desired friendship, yet finding not that knitting love that should bee betweene friends, he gives over to woo a friend that at best will bee but a friend with his re­served distances, and so lets his friendly affection die, and gradually quench, and goe out. If he must be onely a friend for a turne, to put some credit and respect upon another, or to accommodate him onely with some conveniences, but the heart of the man holds off, and goes ano­ther way, such a man hath in such a case the wisedome to have done, and let such an one goe.

Secondly, a friendly love is a durable, continuing love, Prov. 17. 17. A friend loves 2 at all times. Not for a time till hee hath [...]. Aristot. Rhetor. 2. Amicitia quae desinere potuit, nun­quam vera suit. Senec. his fill, and his glut, and then falls off, and gives up, but at all times, Prov. 27. 10. Thine owne friend, and thy fathers friend forsake thou not. If a man have chosen a friend upon whom hee sets his heart, and hee perceives his friends affections to slake, to chill, and at last to fall quite off, this unglues and dissolves the joynt of friendship.

Now thus it is in this case. God hath made us his friends, and therefore hee must have a friends love from us, we must shew our selves friendly to him.

First, our love to him must be an hear­ty 1 love. Thou shalt love the Lord thy God with all thine heart, with all thy soule, Luk. 10 27. This will keepe us in Gods friendship and keep him our friend. But if wee com­plement with God, and hold faire with him in the outward performance of the duties of his worship, wil pray, will come to Church and heare, and receive Sacra­ments, and will professe our selves the friends of God, because it would other­wise turne to our discredit and disgrace, to be out with, or strangers to him If wee make him our friend onely for our ends, to serve a turne upon him, have him our friend for our credit, respect, profit, but yet make him not our friend for our counsels and comforts, but will have the world, our profits, our pleasures for our choyce friends, and our hearts close, and goe with them, God will doe in this case, as any wise man would doe. Any man so used can have the wit to see how the world goes, and can returne complement [Page 92] for complement, but never put such an one into the catalogue of his friends, nei­ther will hee let out his heart and affecti­ons to such an one, nor have hearty and intire communion with such as with fa­miliar friends. And so will the Lord doe, if men complement with him, if hee be not unto them as their owne soule, if mens hearts bee not knit unto him so as to love him as their owne soules, hee sees that their love is not hearty and serious, he will shake them off, and keepe aloofe, and keep distance as well as they do, they shall never have Abrabams honour to bee called the friends of God. Those the Pro­phet speakes of. Isai. 58. 2. and Ezek. 33. 31, 32. They heare thy words, but they will not doe them, for with their mouth they shew much love, but their hearts goe after their covetousnesse, those were pretenders of friendship, but God saw them to be for­mall complementers, and hee kept his heart as far from them, as they kept theirs from him.

Secondly, our love to God it must bee 2 durable, wee must love him for ever. Thine owne friend, and thy fathers friend forsake thou not. He is our friend, and the friend [Page 93] of our father Abraham, he must bee loved at all times, hee must never bee forsaken. If we once let fall our affections to God, and let the stream of them runne another way, he will have done with us, and wee loose a friend of him. We see it is so with friends amongst men: if a man have had ever so deere a friend in the sweetenesse of whose society hee hath beene much delighted, and their hearts have beene close knit, yet if hee see his friend be­ginne to bee remisse, and that hee sits loose, and communion is entertained with another, with the neglect, and a slighting dis-regard of the first, yea with an exclusion of him, what fol­lowes but a slaking of his affections thus slighted, excluded, and neglected? In like manner, if God sees our affections cooling, and slaking, and new acquain­tances taken up, and wee and our new friend, never well but when together, and closely together, and himselfe scarce minded or looked after, God will in such a case casheere us, and out us, hee will have nothing to doe with such slippery, leviculous, and fickle fancied friends. We shall goe for him, as good lost as kept. [Page 94] If therefore we would keep in with God, and hold friends with him, love him with a friends love, with an hearty and a lasting durable affection.

Thirdly, Have a care to make much of 3 Gods friends. Be a true, and hearty friend to all Gods friends. A man that either is or meanes seriously to be, and continue another mans friend, will bee kinde and friendly to all his friends, and will make those his friends whom hee sees to affect for his choyce friends. Great was the friendship that was betweene David and Ionathan. And Ionathan being Davids friend, David shewes a great deale of kindnesse unto Mephibosheth for Ionathans sake. On the other side, this is that which will separate very friends, or as Salomon speakes in that case, chiefe friends, Prov. 16. 28. When a man shall slight, and set light by his friends friends, especially if hee shall oppose and hate those whom hee cordially affects. We will not, wee can­not close kindly with those that slight our dearest friends, though they seeme to desire our friendship ever so much, it is a provocation to enmity, and cannot but breed ill blood. Now thus it is here: all [Page 95] Gods people are his friends; if we would hold in and maintaine friendship with God, we must be friends, kinde and cor­dial friends to them. Many talke of be­ing Gods friends, and yet are but backe-friends unto, and slighters of his friends: they looke coyly, and strangely upon them, cannot afford them a good word, doe scorne and abuse them, and yet they will needs goe for Gods friends. But how can this be? Iudge by your selves. Let a man make a common practise of wrong­ing and abusing your friends, and will you count such your friends, and will you hold friendship with them? Nay, though you have counted them your friends be­fore, yet upon such carriage you will let fall affection to them. Christ calles his Spouse his fellow-friend, Cant. 2. 10. now lay the case there. A mans wife is his deerest friend. Is there any man so wit­lesse, and so silly to hold friendship with any though professing ever so great a desire of it, so long as hee sees such to slight his wife, and to dis-regard her, or to use her as an enemy: well then, and thinke yee that Christ will ever have or hold any friendship with you so long as [Page 94] [...] [Page 95] [...] [Page 96] you abuse, and scorne his best and dee­rest fellow-friend, his Spouse? Thinke that Christ is as true to his, as we are, or can be to our friends.

Fourthly, Have a care, and take heed of 4 comportment with his enemies. As friends Eadem velle & eadem nolle firma Amicitia est. Hieronym. ad Ruffin. Eadem cu­pere, eadem odisse, eadem metuere ho­mines in unum co­gunt. Salust. that will hold in must have common friends, so they must have common ene­mies. Wee our selves will not take him for our friend that is entire and inwardly familiar with our profest adversaries, we will not have communion with him that hath communion and correspondence with our enemies. Friends communicate their secrets to their friends, and how shall a man trust him with his secrets, who being a friend to his enemy will commu­nicate them to him againe. Zabud was Sa­lamons friend. Salomon had three speciall enemies, Hadad, Rezon, and Ieroboam, 1 King. 11. And this last Salomon sought to kill: now if Zabud went to hold in with Salomon, it had beene no wisedome in the world for him to hold intelligence, or correspondency with any of these, it had beene enough to have lost Salomons friendship for ever. But Zabud being Sa­lomons friend, his wisest course was to be [Page 97] a profest enemy to all these, if hee were then living at that time. Let a man set ever so good a face upon it, and make ever so deepe protestations of love, yet if hee close and knit with our professed enemies, wee can have the wit not to trust him nor to judge him any of our trusty friends. It is so in this case; If wee hold comportment, and entirenesse with Gods enemies, hee will soone have done with us, and leave us to our new acquaintan­ces, hee will shake us off, hee will trust us for none of his friends. Take heed of closing with Gods enemies, whether they be persons or things. Take heed of closing in friendship, and falling into familiarity with wicked persons. We know how Iehu pincht Iehoshaphat, 2 Chron. 19. 2. when hee made a league of friendship with Ahab, Wouldst thou helpe the wicked, and love them that hate the Lord? As if he had said, what? Thou Gods friend, and close with Gods enemies? The Iewes malignantly char­ged our Saviour, that hee was a friend of Publieanes and sinners, because hee tooke occasion by common converse with them to doe them good, but otherwise he was no friend to them in their sinfull courses, [Page 98] he delighted not in friendship, and fami­liar society with their persons. Now if hee had so beene a friend to Publicanes, and sinners, they had had some thing justly against him. If we be Gods friends, we must in this sense take heed of being friends to Publicans and sinners, of being entire friends and companions of sinfull, and ungodly persons. Wee know how the Jewes dasht Pilates good intentions towards Christ, when hee would have stood his friend to let him goe free, Iohn 19. 12. If thou let this man goe, thou art not Caesars friend, and we see how it wrought with him vers. 13. When Pilate heard that saying, he brought Iesus forth, and sate downe in the Iudgement-seate, &c. Rather then hee will give the least suspition that hee was not Caesars friend, hee will not bee Christs friend. If thou bee his friend, thou art none of Caesars friend. It is so here also. If thou be a friend of wicked and ungod­ly ones thou art none of Gods friend, he will renounce thee for being any of his friends. If thou wilt be Gods friend thou must make Gods enemies thine. Thou must doe as David, Psal. 139, 21, 22. Doe not I hate them O Lord, that hate thee, and am [Page 99] not I grieved with those that rise up against thee? I hate them with perfect hatred, I count them mine enemies. As if he had said, Lord thou hast honoured mee to be one of thy friends, and therefore I have made thine enemies mine.

Take heed also of friendship with wicked things. Every lust is an enemy to God. The misorder of the flesh is enmity a­gainst God. Rom. 8. 7. Hee saies not, it is an enemy, but it is enmity it selfe. And if the wisdome of the flesh bee enmity against God, what is the folly of it? Every lust is an enemy to God, and enmity to God. An enemy may bee reconciled, but en­mity cannot bee reconciled. If therefore wee close with our lusts, and make them our friends, it will utterly cracke friend­ship betweene God and us. If wee hold friendship with them, wee loose it with God. See how the Apostle speakes. Iam. 4. 4. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will bee a friend of the world, is the enemy of God. Love of the world is adultery. An adul­terer that sets his heart upon an harlot, and makes her his friend, cannot bee a [Page 100] friend to his wife, because there is aviola­tion of conjugall love & friendship. Any lust carnall, or worldly fostered, and made a friend, and a favourite lust will make us turne enemies to God. Take heed there­fore how wee suffer our hearts to cleave to any lust, friendship with our lusts, and friendship with God will not stand toge­ther, but if wee be friends to the one, wee must be enemies to the other.

Fiftly, Take heed of too much absence from 5 God, and of discontinuance of acquaintance, converse, and familiarity with him. Some things doe dissecare amicitiam, choppe friendship asunder, and some things doe dissuere, unsow and unrip it. Now long absence from friends, and discontinuance of converse, and familiarity, and letting fall the performance of friendly offices; though these choppe not friendship a sunder, yet they doe by degrees unrip it. And though there bee no quarrell or un­kindnesse, yet meere absence when it is overlong, and meere discontinuance of friendly visits, colloquies and the like en­tercourse of kindnesse will abate and slake affections, and by degrees let them die. An over-long absence of friends [Page 101] each from other and silence or letting fall [...]. Arist. cib. lib. 8. cap. 5. such salutations, friendly compellations, and conferences that use to be betweene friends, are things as the Philosopher observes, that dissolve friendship. Every act of love and expression of friendship encreases, and setles friendly love. Lay a side mutuall visitations, and conferen­ces, and without a quarrell friendship will decay. And hence is the proverbe of Amicitia Academica, university friendship, that holds onely for a time. Schollers in the University are many times great ac­quaintance, very familiar loving friends, but afterwards when they come to bee disperst abroad into remote parts each from other the grow strangers one to a­nother, because being farre and long ab­sent one from another, and entercourse of friendship ceasing in mutuall visits, walkings and talkings together their ac­quaintance dies. The case is the same here: Absence from God, disuse and dis­continuance of communion with him, not frequenting Gods company, and the not often resorting to him and speaking to him will let our acquaintance fall with him, will dissolve our friendship [Page 102] with him. It must bee our care then to maintaine our friendship and acquain­tance with him by our frequent commu­nion and converse with him, by often and daily visiting of him: bee often at his house, bee frequent in praying, hearing, reading, and meditation: be frequent in thy soliloquies with him. God meets those that remember him in his waies, Isai. 64. 5. That is, in his ordinances which are the waies in which God walkes, and is to bee met with. Visit those waies and walks, and there often meete with God: the more this is done, the better and firmer friends shall God and we be, and the more disuse and discontinuance, of those things, the lesse friendship. Many would bee in the number of Gods friends, and yet seldome are at his house, and seldome in private with him, seldome visit him, except it be at a pinch when they know not how to shift it. Alasse this will not goe, nor serve the turne amongst men. If one professe great and more then ordinary friendship to another, and yet never speakes to him but when hee meetes him at the Church, or at market, never comes at his house, never visits him, sits with him, nor hath [Page 103] any private conference with him, no man will judge such a man a friend. A good quiet peaceable neighbour may hee be, but not an intire friend. If wee would maintaine acquaintance with God, wee must come often to him, and bee often in private with him, and the more the bet­ter. True it is, that there is a wisedome and discretion to be used amongst friends amongst men. Though a man have a good friend that loves him deerely, yet a man may bee troublesome to him and burthensome to him by comming too often to him. A man may have his fill even of a good friend indeed, Rom. 15. 24. If I be somewhat filled with your com­pany. Indeed Honey is sweet, and the com­pany of a friend sweet, but if a wisedome be not used, a man may bee so filled with honey that hee may surfeit with it, his stomacke may bee so overcharged with it that it may grow loathsome. And to this end is Salomons counsell usefull, Prov. 25. 16, 17. Hast thou found honey? eate so much as is sufficient for thee; that is, hast thou found a good friend? doe not cloy and over-cloy him with thy society, least hee grow weary of thee; Withdraw thy feote [Page 104] from thy neighbours house, or let thy foote be seldome, that is, not over-often in thy neigh­bours house, least he grow weary of thee, or least he be full of thee, and so hate thee. A man may loose his friend, as by too much absence, so by too much presence. But now it is not thus with God, wee cannot visit him so often, nor come so frequently to him as to cloy him, or to bee cloyed with him. The oftner we come to him, and be with him, the welcommer shall we be, and the sweeter will this honey grow. Eate this honey as often and as much as God bids us eate of it, and we shall never sur­feit, it shall grow loathsome on neither side.

Sixtly, Take heed of treachery against 6 God, and playing false with him. There is nothing so disunites, and disjoynts friends as that does. There is nothing so cuts a friend to the heart as that, and so soone cuts asunder the bonds of friendship. Psal. 55. 12, 13. For it was not an enemy that reproached mee, then I could have borne it, &c. But it was thou, a man, mine equall, my guide and mine acquaintance. And Psal. 41. 9. Yea mine owne familiar friend in whom I trusted, which did eate of my bread, hath [Page 105] lift up his heele against me. Obad. 7. They that have eate thy bread, the men of thy bread have layd a wound under thee. There is a great deale of wisedome, and canonicall Truth in that Apocryphall passage. Ecclus. 22. 21, 22. Though thou drewest a sword at thy friend, yet dispaire not, for there may bee a re­turning to favour: if thou hast opened thy mouth against thy friend feare not, for there may bee a reconciliation: except for upbray­ding, or pride, or disclosing of secrets or a trea­cherous wound, for for these things every friend will depart. When out of ficklenesse of spirit a new friend is chosen, and that not onely with the desertion of the old, but besides there is a great deale of trea­chery and underhand false dealing with a spice of malignity: this will unsoder the closest friends, this will separate very friends indeed. So here: Gods best friends may have, and often have their faylings, upon which God many times may give them some round language, and may make him fall out with them, but yet for all that he will keepe friends with them still. But if men begin once to fall off from God, and shall choose some other new friend, so as an imputation is cast [Page 106] upon God, as if the new choyce were bet­ter, and errours and false religions are so embraced as that there is an undermi­ning of the truth with some tacke of ma­lignity; this is treachery, this is a treache­rous wound, Ierem. 3. 20. Surely as a wife treacherously departes from her husband, or as the originall hath it, from her friend, so have ye dealt treacherously with me, O house of Israel, saith the Lord. This the Lord cannot digest. Seldome doe wee see such ever recover friendship with God againe. Apostasie is treachery, and it is that which God takes so unkindly, and layes it so to heart, as he knowes not how to swallow it. It is that wee see amongst men that makes an incurable rupture of friendship.

Seventhly, Take heed of doing that which 7 thou knowest will vex, anger, and provoke the Lord. That's the next way to loose any mans friendship. If I know the doing of such a thing will vexe and provoke a friend, and yet vext let him be, I am re­solved I will doe it, this will shatter friends asunder, friendship cannot hold in such a case. This is a dissecation, a chopping, and cutting of friendship a­sunder. [Page 107] So when wee know that such a thing will vexe, and anger God whose friends wee say wee are, and yet will doe it; this will soone sunder God and us; and of a friend will make him turne our enemy, Isai. 63. 10. But they rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and he fought against them. How many are there that will needs bee of Gods friends, and take themselves to bee wronged to bee otherwise conceived of, and yet use him most unfriendly, sticke not to doe that which they know will deepely displease him. How many say that they be Gods friends, and yet wound and stabbe and teare God in pieces by their horrid oathes? To such may it bee said, as Absalom spake to Hushai, 2 Sam. 16. 17. Is this thy kindnesse to thy friend? Is this friendly dealing to stabbe thy friend? He that will stabbe a friend, doth he not stab and wound friendship? God is wounded, stabbed, and pierced by mens oathes and blasphemies, as it is said of the blasphe­mer, Levit. 24. That hee pierced God. And how comes God by these wounds, who gives him these stabbes? Surely the Lord may take up those words, Zech. 13. 6. These [Page 108] bee the wounds with which I was wounded in the house of my friends. Now was it not enough, that Christ was wounded for our transgressions. Isai. 53. but that men will professe themselves his friends, and yet wound him with their transgressions, and their piercing blasphemies? I will not, nor dare not say that such as these are Gods friends, but yet even such as doe thus, doe say of themselves that they are his friends. And what! you Gods friends, and prophane and blas­pheme Gods Name? you Gods friends? nay the divels rather. But suppose you were his friends, could it be possible that your friendship should hold when his blessed Name is so horribly abused by you? No such matter, but a friend so used by doing that you know will vexe him, wonder not at it, blame him not to see him prove your bitter enemy.

It is a point of great comfort to Gods Vse 3 people. No men, many times, so friend­lesse as they; none more enemies, none fewer friends. But what ever friends they want on earth, they have a great and a good friend in Heaven. No reason then to be disconsolate in the want of worldly [Page 109] friends. Why weepest thou, saies Elkanah to Hannah, am not I better to thee then ten sonnes? why art thou sad in the want of friends in the world? Is not God thy friend; and is not hee better to thee then all the friends in the world? As hee hath no friends that hath not God for his friend; so he wants not friends, that hath the Lord his friend, he is the best be frien­ded man in the world.

It is matter of terrour to all their ene­mies Ʋse 4 that wrong and abuse them. Wot yee well what you doe? Know yee not whose friends they are? Thinke you that their friend will put up their wrongs? Men are very shy of abusing and wron­ging such as they know have great and potent friends. Oh, say men, if hee had not such great friends, I would make him smart; but such a great man is his great friend, and if I should stirre against him, I should bee crusht, and therefore I were as good sit still, there is no medling with him, but I shall pull his friends upon me. Such wisdome would not doe amisse in this case. If thou let this man goe, thou art not Caesars friend, say they to Pilat. That was false, he could not have shewed [Page 10] himselfe a better friend to Caesar then in being a friend to Christ. And the better friend to Christ, the better friend to Caesar, And the better friend Pilat had beene to Christ, the better friend he had beene to himselfe, & had found Caesar also the bet­ter friend to himselfe. He gave Christ into their hands for feare Caesar should not be his friend, & yet for this act by Gods justice he after lost Caesar for being his friend; If thou let him goe, thou art not Caesars friend. Nay, if thou doe not let him goe, thou art not Gods friend. Nay much more should Pilat have feared to have wronged him being Gods friend. If thou wrong him Pi­lat, & puttest him to death, thou puttest to death the deere friend of God. Have thou nothing to doe with that just man, saies his wife in her message to him on the bench. And surely upon this very ground it had bin wisdome for him to have done no­thing against him because hee was Gods friend. It is not safe to provoke God by the abuse of his friends. God will make such smart as wrong his friends. That same passage is worth our marking, Numb. 12. 8. With Moses will I speake mouth to mouth; that is, face to face, as a man speakes with [Page 111] his friend, Exod. 33. 11. Wherefore then were yee not afraid to speake against my servant Moses. As if he had sayd, you know Moses is one of my familiar friends, and why then were you not afraid to speake a­gainst my friend. Doe yee thinke I will suffer my friend to bee abused? doe yee thinke that I will not see my friend righ­ted? Certainely I will make you know what it is to speak against my friend. And we see what Miriam got by it in the story, vers. 12. Let her not bee as one dead of whom the flesh is halfe consumed, when hee comes out of his mothers wombe. That was it she got by speaking against Moses the friend of God. And if so dangerous but to speake against Gods friends, what is it then to persecute, to shed the blood & take away the life of Gods friends? Gods people are his friends, and therfore let their enemies take heed how they wrong them. That wilbe the plague of such as are enemies to Gods friends that is threatned against the enemies of Ierusalem, Zech. 14. 12. Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongues shall consume away in their mouth. God will rot those hands, [Page 112] those eyes, those tongues that shall abuse themselves in the abuse of his friends. So dangerous it is to bee enemies to Gods friends.

FINIS.
…

THE RIGHTEOVS MANS CONVERSATION: OR, A life in Heaven, Handled upon Phil. 3. 20.

Published By Ier. Dike, Minister of Epping.

MATT. 24. 28.

Wheresoever the carcase is, there will the Eagles be gathered together.

Prosper. Sent.

Duas in toto mundo civitates faciunt duo amores. Hierusalem facit amor dei, Babyloniam amor saeculi. Interroget ergo se quisque quid amet, & inveniet unde sit civis.

LONDON, Printed by E. G. for I. Rothwell, and are to be sold at his shop, at the signe of the Sunne, in S. Pauls Church-yard. 1639.

THE RIGHTEOVS MANS CONVERSATION:

PHILIP. 3. 20.

But our conversation is in Heaven.

THe Apostle in the words before-going gave the Philippians a speciall i­tem, and a caveat to take heed of following many false brethren that lived amongst them outwardly professing the same Gospell with them, but were in­deede enemies of the crosse of Christ. And that his counsell might take the more place with them he gives them some rea­sons [Page 2] why they should bee many of them. And they are specially two.

The first is taken from their manners 1 here, They make their belly their God, they glory in their shame. They be muddy min­ded fellowes, that mind and seeke onely after earthly things, vers. 19.

The second is from their end hereaf­ter. 2 Whose end is damnation, vers. 19. An end suitable to their course, for hee that sowes to the flesh shall reape of the flesh corruption, yea damnation. Hell is hea­ven good for such that looke after such glory, that serve so base a god as their gut. And whither should their soules goe but where their minds have beene? Their minds were bent downewards, and what wonder their soules should goe downe­wards too? And this description of these wicked men is illustrated by a contrary description of true & holy Christians, But our conversation is in Heaven: This de­scription stands in opposition to the for­mer in both members:

First, in regard of their manners. Their 1 conversation is on earth, they minde earthly things. But our conversation is in Heaven.

Secondly, In regard of their end, vers. 2 21. Their end is damnation, but our end shall bee glory and immortality, in the words following to the chapters end.

Now this twentieth verse containes specially two things:

  • First, a Christians conversation. 1
  • Secondly, a Christians expectation. A Christians life, and a Christians hope.
  • First, his life is described two waies:
    • First, as it were negatively, by way of contrariety, implied in this adver­sative and crosse particle, But: which is as much as to say, But our life, and conversation is not like theirs, our con­versation is contrary to theirs.
    • Secondly, Positively, It is Heavenly, 2 Our conversation is in Heaven.
  • Secondly, his hope and expectation. He lives in heaven with an hope, and daily expectation of Christs gracious comming from Heaven to glorifie him. But this I meane not to meddle with. For the first: A Christians life is described negatively. But our conversation, &c. From whence we may observe these things.

That though the evill examples of wicked Doct. 1 men have great force to corrupt, and poyson [Page 4] others, yet godly and gracious hearts will keep themselves free from the defilement of their pitch, and from the infection of their poyson. For many walke of whom I have told you often, &c. vers. 18. Though many, even Multitudes multitudes as Ioel 3. 14. have their conversation on earth, are very belly-gods, earth-wormes, muck-worms, yet our conversation is in heaven. If o­ther persons, and families will runne a whooring after strange Gods, yet Ioshua and his house will serve the Lord. Iosh. 24. 15. But as for me and my house, we will serve the Lord. It was an evill generation in which Noah lived, Gen. 6. 11. 12. The earth was corrupt before God, and the earth was filled with violence, all flesh had corrupted his way upon earth. And yet Gen. 6. 9. Noah was a just man, and upright in his generati­ons. There never lived worse generations then in Noahs time. The great praise of Noah is not so much that he was a just man, as that hee was just and upright in his gene­rations, in vile and wicked times that though hee lived in corrupt times, and generations when, as some thinke, Idola­try was set up, and Gods worship was corrupt, and mens manners and lifes were [Page 5] miserably corrupt, yet in those genera­tions hee was just and upright. It is an hard thing for a man to be hayle & sound in a corrupt, and unwholesome ayre. To live in the Fennes and Marshes, and yet not to be sicke and crazy, it is an argument of a strong and good constitution indeed. To bee good when all men are good, is not so great a matter. When goodnesse and godlinesse is in fashion, though it bee very rare and seldome that so good a fa­shion comes up, yet when it doth come in fashion, many may seeme to bee good and godly, if it be but to be in the fashion. But when goodnesse and religion is quite out of fashion, and is as ridiculous as a dresse, and a weare out of fashion, then to be good, godly, and religious, thats the great matter indeed, that is the thing that is praise-worthy, and commendable indeed. And so it is with such as are godly indeed. They will bee godly in the mid­dest of ungodly generations, they will be upright in the middest of corrupt gene­rations. Noah was upright in his generations. It is no wonder to see fresh fish in fresh waters, but all the wonder is to see fresh fish in the salt sea. This world is oft com­pared [Page 6] to the Sea in Scriptures, and it is not onely a salt sea, but a dead sea like the lake into which Sodom and Gomorah were turned, in which they say no fish can live but die so soone as thither they come. But godly men are such as not onely keepe fresh in the salt, but keepe alive in the dead sea. There is a great deale of poyson and pestilence in the evill exam­ple of others, especially when it is uni­versall, and spred like an epidemicall plague, but yet true grace is an antidote, a spirituall Amulet that preserves in times of universall infection, that as in that case, Psal. 91. 7. so in this it may be said, A thousand shall fall at thy side, and ten thou­sand at thy right hand, but it shall not come nigh thee. The priviledge of the primi­tive beleevers, Marke 16. 18. They shall take up serpents, and if they drinke any deadly thing, it shall not hurt them, is and should be still the spirituall priviledge of belee­vers, that a principle of living grace should so preserve them, that deadly things, deadly poyson, the deadly poy­son of other mens evill example should not hurt them, Hos. 4. 15. Though Israel play the harlot, yet let not Iudah sinne. Nay more [Page 7] then so, Hos. 11. 12. Ephraim compasseth me about with lies, and the house of Israel with deceit, but Iudah yet rules with God, and is faithfull with the Saints. It is amongst o­thers one speciall note of pure religion, as the Apostle calles it, for a man to keepe him selfe unspotted of the world, Iam. 1. 27. There be religions that will give a man leave to wallow in any mire and puddles of the world; but pure Religion, and powerfull Religion keeps it selfe not only from the puddles, and kennels, but from the very spots of the worlds mire. Grace to a Christi­an is as the sap to the bowes growing on the tree; so long as a bow growes on the tree, and receives sap from the roote, so long it receives no wet, though the raine fall often upon it; but when a branch is cut off from the tree, and the sap dryed up, then the dew and the raine soakes and sinkes into it, and it soone rots with the water soaking into it. It is so with Christians that have the sappe of grace from Christ their roote: that sappe pre­serves them from the taking in of such moysture as would breed rottennesse. There is not a better evidence of a mans sappe, and life from Christ then his not [Page 8] receiving in of rotting moysture from the examples of such as hee lives a­mongst.

Marke yet further, That the behaviours and carriages of Gods people must bee diverse Doct. 2 and different from, yea they must be flat oppo­site, and contrary to the courses of the men of the world. Their conversation is earthly, But our conversation is in Heaven. A Christian hee must not onely swimme crosse the streame, but quite against the streame. They be dead fish that are car­ried downe the streame. But our conversa­tion is in heaven. There bee two Buts in Scripture. There is one But that is an il­favored But. Such as that is, Apoc. 2. 4. But I have somewhat against thee that thou hast lost thy first love. There be that have ma­ny good things in them, But they have some foule fault, or other withall that marres all, that is a dead Fly in the Apothe­caries oyntment. He is an honest man, But he is too worldly, But he is too hasty, &c. Such a But is a disgrace, and a dishonou­rable blurre to a man. There is another But, and that is when a mans life is such as crosses and thwarts the corrupt and [Page 9] evill courses of other men. Others are earthly, But our conversation is in hea­ven; others are loose and leude, But we are holy and religious. And such a But as this puts honour, and credit upon a man; the first blurres, but the second graces a man. There bee too many that have the first But which crosses their reli­gion, and Christian profession; there bee but a few can hit this last But, which crosses and thwarts the corrupt and sin­full courses of the world. But this is that which a Christian must doe, his waies and courses must bee crosse and contrary to the vaine, foolish, and sinfull courses of men of the world. They minde earth, we minde heaven. There is a great diffe­rence and distance betweene Heaven and earth, so great a difference and distance should there bee betweene the life of a Christian, and of men of the world. Nay that is not all, 1 Thess. 5. 5, 6, 7, 8. Yee are all the children of light, and the children of the day; we are not of the night, nor of darknesse, &c. There is not onely a difference but a contrariety betweene day and night, light and darknesse. There must be as great a contrariety between the waies of godly [Page 10] and worldly men, as betweene day and night, light and darknesse. Christians should bee as the Antipodes to other men. Indeed Pope Zachary condemned and de­posed Vingilius a Bishop in Bavaria for Morn. Myst. Progress. 27. heresie, because hee affirmed, That there were Antipodes, that there were men in the world whose feete were contrary, and Paulus se­cundus vir­tutis ac lite­rarum [...]so [...], qui bona­rum ar [...]ium studiosos, imo cos qui nomen ipsum Academiae vel se [...]io, vel joco nomi­ness [...]n [...] hae­reticos pro­n [...] vit. Pl [...]t. in v [...]. Pauli 2. over against ours in these parts of the world. Such another heresie as it was wont to bee amongst the Friers, to dissent from Thomus, and to speake Greeke; yea it was heresie to be learned men, and studi­ous of good arts. Now as the Pope held it heresie to say there were Antipodes, so many it may bee may thinke it little bet­ter then heresie to teach that Christians should be Antipodous to the sinfull cour­ses of the world. But yet so it is, and so it must be, that Christians must bee Anti­podes to the men of the world. So much doth our Saviours reason imply, Luke 12. 29, 30. And seeke not yee what yee shall eate, or what ye shall drinke, neither be ye of doubtfull mind, for all these things doe the people of the worldseek after. Which very reason implies an Antipodous disposition that should be in his people to the courses of the people of the world.

And hereupon it was that God would have the sacrifices of the Israelites such as were contrary and crosse to Egyptian religion. Looke what the Egyptians ho­noured for their Gods, that Israel must sacrifice to God, as Beeves, sheepe, Goats, &c. Those which were the Egyptian deities were the Israelites sacrifices. And therefore Moses telles Pharoah that they must goe out of Egypt to sacrifice, least they should offer that which was an abomina­tion to the Egyptians, Exod. 8. It could not but bee an abomination unto them to see those things to which they offe­red sacrifice to bee offered up in sacri­fice. The heathen in their worships did worship towards the East. God therefore so appointed the placing of the Taber­nacle and the Temple, that whosoever came to worship him should looke to­wards the West, as if God would have his people as contrary to the people of the world as the West to the East. The Egyptians eate little or no flesh of beasts, save of Swine, and God in speciall pro­hibited the Iewes the eating of Swines flesh. The reasons of it are:

First, that which may bee implyed in 1 [Page 12] the word here used in the text, [...], conversation or Citizen-like behaviour, as Beza translates it. The word implies, that godly and wicked men bee members of different Incorporations. Worldly mens City and Incorporation is here, Godly men have here no abiding City, their City is in Heaven. The godly are from above, wicked men are from beneath. Iohn 8. 23. Yee are from beneath, I am from above. The godly are not of the world, Iohn 8. 23. Wicked men are the men of this world, Psal. 17. 14. It is their character, Men of the world, which have their portion in this life. Now wee see that different Cities and Incorporations which are in different Kingdomes have not onely dif­ferent, but contrary customes, lawes, or­ders, fashions, habits, and usages. Godly and wicked men being of different In­corporations, no wonder that there must be not onely a difference, but a contra­riety in their courses and carriages. Hea­ven and earth, nay heaven and hell should not put them farther asunder then their manners, and behaviours then they should bee. Loe the people shall dwell alone, and shall not bee amongst the Nations, saies [Page 13] Balaam of Israel, Numb. 23, 9. They dwelt not alone in regard of their scituation, not as wee in this Kingdome in an Iland cleft out, and cleft off from all the world, they were environd, and neighboured round about with many Nations, but they dwelt alone in regard of their Religion, and Common-wealth, in regard of their manners and waies in which they were different from, and contrary to other Nations.

Secondly, that same, Tit. 2. 14. Christ hath redeemed us to be a peculiar people to 2 himselfe. Peculiar people must have pecu­liar courses, peculiar waies. To what end hath God made them a peculiar people? That the Apostle shewes, 1 Pet. 2. 9. That you should shew forth the vertues of him that hath called you. It is impossible to shew forth the vertues of Christ, and to follow the vices of the world: yea it is impossi­ble to shew forth the vertues of Christ, but a man must walke in a crosse and op­posite carriage to the vices of the world. Christs vertues are opposite and crosse to the vices of the world, peculiar people must expresse those vertues, and there­fore [Page 14] it cannot bee but such as are Gods people should have their courses, and behaviour different from and opposite to the world. Because Christ hath made the godly a peculiar people to himselfe; upon this ground, hee lookes for peculiar carriages at their hands, contrary to the courses of the world. The Arabians and other heathens had a fashion and a cu­stome in their mournings for the dead to cut themselves, and to make themselves balde: now God hee forbids his people to conforme to those fashions of their neighbour heathens, and marke upon what ground he doth it Deut. 14. 1, 2. The Lord hath chosen thee to be a peculiar people to himselfe, ye shall not cut yourselves, nor make any baldnesse betweene your eyes for the dead. As if he had said, you are a peculiar people in my love, therefore I will have you a pe­culiar people in your carriage, I will not have you conforme your selves to hea­thenish courses and customes, no though it be but in matter of cutting your haire, but I will have you crosse their courses, and customes. And if God would not allow them a conformity to the heathens in a matter of cutting their haire, then [Page 15] much lesse in matters of greater waight and moment, then much lesse in cove­tousnesse, worldlinesse, common swea­ring, drunkennesse, and uncleannesse.

It serves to reprove those that professe Ʋse 1 themselves Christians and yet are so farre from a difference, or a contrariety in their courses to the vaine and sinfull courses of the world that they rather frame, and conforme to them, who though they bee Jewes, yet will not sticke to eate Swines­flesh with the Egyptians. The Apostles exhortation is, Rom. 12. 2. Bee not confor­med to this world. And he tels us, Gal. 1. 4. that Christ gave himselfe that he might de­liver us from this present evill world. If wee bee delivered from this present evill world, how doe wee conforme our selves to this evill world? If wee be conformed to this world; how are we delivered from this present evill world? Be not conformed to this world, but be ye transformed. Such as be transformed should not be conformed to this world. If men be transformed by the renewing of their minds; then they must not be conformed to this world. If confor­med to this world, how appeares it that we are transformed? Transformation, and [Page 16] conformity to the world cannot stand to­gether. It is an ill sight to see a man trans­formed into the Image of Christ, confor­med to this world. Urge many with this argument, you are Christians, and have in your baptisme stipulated, and solemnely covenanted an inconformity to this evill world, you must not conform to the sinful waies, and vanities of prophane persons. Tell them that thus and thus men of the world doe, from whom Christians should be different, & to whom Christians should be contrary, and what is mens answere? even that in a manner which the Israe­lites gave Samuel, when hee disswaded them from having a King, 1 Sam. 8. 20. Nay, but we will bee like other Nations, or as the Jewes said in their hearts, Ezek. 20. 32. We will be as the heathen, and as the families of the Countries. So say what can be sayd, men are resolved to do as others doe, and not to be unlike others. In an ill sence it was that the Jewes were contrary to all men, 1 Thess. 2. 15. They please not God, and are contrary to all men. But in a good sense a man may bee contrary to men of the world, and not displease God therein. Nay hee may so much the [Page 17] more please God, by how much hee dis­pleases the World in his contrariety to it.

It serves to shew, that it is no wonder Ʋse 2 that Christian religion is by men of the world cryed downe for crossenesse, and singularity, when Religion enjoynes a Christian a crossenesse and a contrariety in his course to the sinfull courses of men in the world.

Secondly, a Christians life is described 2 Positively. Our conversation is in Heaven. Thence learne this point:

That the conversation of a godly man, and Doct. of a true Christian is in Heaven. That whiles he dwels on earth, hee lives in Heaven. Hee sayes not, our conversation shall be in hea­ven, but it is in heaven. It is now in hea­ven for the present. Though for a time godly men have their habitation on earth, yet is not their conversation where their habitation is, but their habitation and commoration on earth, and their conversation above in heaven, Iohn 17. 11 These are in the world, and vers. 14. They are not of the world. In the world for a time, in regard of their locall abode, and commo­ration, but not of the world, in regard of their conversation; because they have [Page 18] their conversation is in Heaven whilest they live here on earth. As they are from above Iohn 8. 23. so they live above; as they are from Heaven, so they live in Heaven. And therefore Dan. 7. 18. they are called, the saints of the high places, as those that have their conversations above in high places, even in the highest Heavens. And Dan. 8. 10. they are called the host of Hea­ven, and the starres of Heaven. The starres have their light, and influences here on earth, but they have their seate and mo­tion above in the Heavens. And in this regard they are said not onely to have their conversation, but their habitation in Heaven, and are said not onely to live, but to dwell in heaven. Wee finde Revel. 13. 6. 8. two severall sorts of inhabitants dwelling in two severall regions. Dwellers in Heaven, Dwellers on earth. The dwellers on earth they worship the beast, they re­ceive Antichrist; but the dwellers in Hea­ven they are blasphemed by him. Dwel­lers on earth are none other but earthly minded Christians, who though they had the name of Christians, yet had earthly minds, and earthly affections, and there­fore are said to dwell on earth. But who [Page 19] were they that dwelt in Heaven? Not the Saints gloriously blessed in Heaven, but see who they bee, vers. 7. To make warre with the Saints, and to overcome them. So that they who dwelt in Heaven were those Saints against whom Antichrist made warre, and whom hee overcame. Now hee could not make warre with the Saints in glory, nor overcome them, therefore by these that dwell in Heaven, is meant Gods faithfull Saints and peo­ple here on earth, that should oppose Antichrist; and therefore these are sayd to dwell in Heaven, because of their hea­venly conversation, because they had their conversation in Heaven whiles they lived on earth. Looke where a mans con­versation most is, there a man may bee sayd to dwell, and therefore they are sayd to dwell there, because their conver­sation is most there. David desires Psal. 27. 4. that hee may dwell in the house of the Lord. and Psal. 84. 4. Blessed are they that dwell in the house of the Lord. But now no man did dwell in the Temple, why then doth Da­vid desire to dwell there? True, no man did dwell there, but yet in regard of their continuall frequenting the Temple, their [Page 20] daily resorting thither, and their atten­dance there upon holy services, they are said to dwell there. So no man whilest hee is here on earth can bee literally sayd to dwell in Heaven, but yet because the conversation of the godly is most con­stant, and frequent in heaven, they trade for heaven, they deale for heaven, they conferre for heaven, they walke for hea­ven, they thinke, speake, doe, they eate, drinke, sleepe, wake, live, and die for heaven; what ever they doe, they doe it with an eye to heaven, therefore they are said to dwell in heaven. Wee shall finde the Church in the booke of the Re­velation called heaven, so Apoc. 12. 1. Now why is the Church called heaven? Not onely because it hath its originall and de­scent from heaven, but because all the true members of the Church have their conversation above in heaven, & their life in the Church is a life in heaven. As Ieru­salem which is the mother of us all is above. Gal. 4. 26. So the way of life is above to the wise, to avoyd from hell beneath. Prov, 15. 24. And as the way of life is Above, so the way of the life of the Saints is above, because they walke in the way of life which is [Page 21] above. Hell is beneath: the way of the Saints is, that they may depart from hell be­neath. The way to depart from hell be­neath is to live above in the upper region to live in heaven, to have our conversa­tion there. So that a godly mans con­versation is above; that is, in Heaven, which stands in opposition to Hell be­neath.

How can godly men, living here on Quest. earth, be sayd to have their conversation in heaven?

They may bee said to have their con­versation Answ. in Heaven in diverse respects:

First, in regard of their head Iesus 1 Christ in whom they are, and unto whom they are united mystically. Every true believer is so united to Christ, that hee is in Christ. Christ hee is in heaven, and every true believer being in Christ, hee is therefore also in heaven, because hee is in him who is in heaven. Hence it is that we are sayd to be risen with Christ, Col. 3. 1. If ye be risen with Christ: yea not onely to be risen, but to be ascended, and set in heaven with Christ, Ephes. 2. 6. Hee hath raised us up together, and made us sit toge­ther in heavenly places. They that be raised [Page 22] up, and sit in heavenly places, they are certainely in heaven. But how come wee now already to sit in heavenly places? See what is added, made us sit together in heavenly places in Christ Iesus. Wee sit not there onely in regard of right, but in some sense in fact, because wee doe it in Christ our head. Such is the union betweene Christ and the godly, that what hee did, they did in him. When Christ was cru­cified, we were crucified in him and with him, Galat. 2. 20. I am crucified with Christ. When Christ was quickned, all beleevers were quickned together with him, Ephes. 2. 5. He hath quickned us together with Christ. When he was raised up, all believers were raised up together with him, Ephes. 2. 6. And when he ascended into heaven all be­lievers ascended with him: and now that he lives, and sits in heaven, all believers live, & sit in heaven with him, doing it in him who is their head. For Christ ascen­ded into heaven, and sits there not as a private person; but as the head of the Church in the Name of all the elect, and therefore that action is to bee accounted theirs. As when an inheritance is given to many brethren in a far countrey, the elder [Page 23] brother goes & is enstated into the posses­sion of it in the name of all the rest: all the rest that are absent, are possessed of the place as well as he that is bodily present there. It is in this case as it is betweene the head & the members of the naturall body. Though all the body be under the water, yet if the head be above the water, wee use to say, that the man is above the wa­ter. So though the faithfull bee here on earth, yet Christ their head being in hea­ven, they may also be sayd to be in hea­ven. Thus then the godly are in heaven because they be in Christ their head who is in heaven, Iohn 17. 24. Father, I will that they whom thou hast given mee, be with mee where I am. The which as they shall at last personally and locally be: so also in this sense they now bee whilst on earth, as ha­ving taken possession, and a seate in Hea­ven in Christ their head.

Secondly, in respect of their faith by 2 which they ascend into heaven, and sit there with Christ. That looke, as it is said of God, Rom. 4. 17. that hee calles those things that bee not as if they were, so like­wise the grace of faith it makes things to bee which are not; that is, which are [Page 24] not to sense, and are not seene with the eye of sence, and nature. Therefore, Heb. 11. 1. Fayth is the subsistence of things hoped for, and the evidence of things not seene. The grace of faith doth give a nullity to things that are, as namely to the afflictions, mi­series, and mortality of this life, it makes these things bee as if they were not. It makes afflictions to bee no afflictions, it makes miseries to be no miseries, 2 Cor. 6. 9, 10. As dying, and yet behold we live; as cha­stened, yet not killed; as sorrowfull, yet alwaies rejoycing, &c. Now as faith gives a nullity to things existent, and makes things which are, not to be. So on the contrary it gives a subsistence to things not being, and makes those things to bee which are not. Thus did the faith of the beleevers under the old Testament make Christ to bee crucified unto them before hee was crucified, or come into the world. Hee was to their faith a lambe crucified from the beginning of the world, who was not indeed crucified till the latter end of the world. And thus are wee by faith already in hea­ven, though here yet on earth. This is that, Heb. 10. 34. Knowing that you have in your selves a better substance in the heavens. [Page 25] How could they have that substance in themselves, and in the heavens, when they themselves on earth? By the worke of faith which makes things to come to be already present. A substance in them­selves, and yet a substance in heaven, be­cause they themselves already in heaven by their faith. I live by faith; saies the A­postle, and the just shall live by faith. A Christian lives by faith, and faith lives altogether above in heaven; faith lives alwaies above upon Christ, and with Christ. And therefore a Christian must needs live in heaven, because hee lives by that which lives altogether in heaven.

Faith puts the soule in possession of heaven, whilest the body is here on earth. It is with a Christians faith in this case, as it was with Iacobs in that, Gen. 48. 22. More­over I have given unto thee one portion above thy brethren, which I tooke out of the hand of the Amorite with my Sword, and with my Bow. Which is not to bee understood of any thing that was past, and already done; but he speaks prophetically of that which should afterwards be done by his posteri­ty, which his faith made to him as already done, as if hee had now already conque­red, [Page 6] and taken possession of it. He spea­king the language of faith speakes of a thing to be done, as past and done alrea­dy. So faith gives a man possession of heaven whiles hee is on earth, and so makes him live in heaven whiles he is here on earth.

Thirdly, in regard of their hearts and affections, their loves, delights, and de­sires. 3 Their hearts and their minds, their Neque n. praesentior spiritus no­ster est ubi animat, quā ubi amat, nisi sorte pu­tetur esse magis ubi invitus te­netur, & necessitate, quam quo sp [...]n [...]e f [...]r­ [...]ur. & ala­cri vol [...]nte [...]e [...] a [...]l [...]. d [...]o. [...], Chrysost. ad Eph. hom. 5. affections, desires and delights are in hea­ven, and so their conversation is there. A man is not so much where his body is, as where his heart is. And a mans heart is not so much where his body is, as where his love and affections and desires are. Love and desire carry a mans heart thi­ther where the things loved and desired are. Where the treasure is, there is the heart, Matth. 6. Where the treasure is that is lo­ved and desired, there the heart is which loveth and desireth. A man is not so much said to bee any where so much in respect of position of place, as of disposition of af­fection. And the soule is not where it lives, but where it loves, yea there it lives where it loves. Thus therefore have the godly their conversation in heaven, be­cause [Page 27] they have their hearts there, their affections are raised, and mounted up into heaven, they minde heaven, and heavenly things; their desires, and lon­ging affections are altogether there. So much is here implyed in the Apostles op­position. They mind earthly things, but our conversation is in heaven. The opposition one would have thought should rather have runne thus, they minde earthly things. But wee minde heavenly things, but in stead of this hee saies, our conversa­tion is in heaven. So that to have a mans conversation in heaven is to minde hea­venly things, to have his heart, and affe­ctions in heaven. What this conversation in heaven is we may see, Col. 3. 1. 2. Seeke the things that are above. Above? where is that above? In heaven, above in heaven where Christ sits at the right hand of God. And vers. 2. Set your affection on things above. Still above, a Christians thoughts and affections are still above, and so hee converses above in heaven. Thus had Abraham his conversation in heaven. Heb. 11. 10. He looketh for a City which hath foun­dations, whose builder and maker is God. How looked he for that City? with much [Page 28] affection and desire, vers. 14, 16. They seeke a Countrey, they desire an heavenly Countrey. Thus Abraham and the Patriarchs had their conversations in heaven by having their minds after heaven. Excellent is that description of the Church, Cant. 3. 6. Who is this that comes or ascends up out of the Wildernesse like pillars of smoake? The world is a wildernesse, a Christian hee is comming up out of the wildernesse, he is always ascending up out of the wildernes, he is raising, and lifting up his heart into heaven, and he ascends like pillars of smoake. Smoke we see arises, and ascends in the forme of a pillar, and it goes upward to heaven. So a Christian hath his heart alie­nated from the world, hee is ever ascen­ding up out of that wildernesse; and such are the desires, and affections of his heart after heaven, that they ascend up like smoake, like pillars, elations, and liftings up of smoake to heaven. When the Is­raelites set Ai on fire, Iosh. 8. 20. The men of Ai looked behind them, and they saw and be­held the smoake of the City ascended up to hea­ven. So such are the affections and desires of the godly after heaven, that their af­fections reeke and smoke, and goe up in [Page 29] pillars of smoake to heaven. Now when thus the soule of a man is lifted and car­ried up into heaven, in his affections and desires; when his heart thus reekes and smoakes towards heaven, then is a mans conversation in heaven. Phil. 1. I desire to be dissolved and to bee with Christ, which is best of all. Now when a mans heart hath continuall risings and heavings up hea­ven-ward, when a mans spirit aspires, breathes, pants after the presence of God in heaven, then a man may bee said to have his conversation in heaven. See Ia­cobs expression, Gen. 49. 18. O Lord, I have waited for thy salvation. It is with Gods people as with wayters: a wayter hee stands without at the gate, or doore of the house, but his heart, his desires are within doores, hee represents to himselfe his being within, his speech, discourse, carriage and behaviour there, and so is within whiles he is without. So is it with godly men, they waite for salvation, waite for heaven, and though yet whiles here they be without, yet in their minds, affections, and desires they are within.

The woman that Iohn saw. Apoc. 12. 1. had the Moone under her feete. The godly [Page 30] live above the Moone, above all sublu­nary things. These things are beneath their affections, their affections are aloft above the Moone, and they that have the Moone under their feet, are in an higher region then the earth; they have their conversation in heaven, by having their affections above all earthly things.

Many when they are in the publique assemblies, and at a sermon hearing the word, yet they may bee said to have their conversation in their shops, and in their fields, because their hearts, minds, and affections be there. So in this case, the godly may be said to be in heaven whilst on earth, because there bee their hearts and affections. The godly may be said to be in heaven whilest they are on earth, as the Israelites were said to bee in Egypt whilst they were in the wildernesse. Act. 7. 39. They returned into Egypt. I, but they never came backe into Egypt, how then is it sayd that they returned into Egypt? They returned, sayes the text, into Egypt in their hearts. Because their hearts affections and desires were in Egypt, therefore they are said to returne into Egypt. They re­turned in their hearts, and with their [Page 31] hearts, though not with their feete. So the godly, though on earth, yet they are in heaven, & have their conversation there, because they bee gone up thither in their hearts and affections. This people, saies the Prophet, drawes nigh unto mee with their lips, but their hearts are farre from me. So here, on the contrary, This people is farre from mee with their bodies, but their hearts draw nigh unto me, and are conti­nually in heaven with me.

And as they are thus in heaven by their affections and desires, so unto this head may bee joyned, that they are in heaven in regard of their meditations, and con­templations. He that ascends, and fre­quently goes up into heaven, may be said to have his conversation there. Now by meditation a Christian hath his ascensions into heaven, by it hee goes up, and there surviews the joyes and the glories in A more po [...]e [...] as [...]ende [...]e. Anima quae [...], & [...] te [...] per pl [...]teu [...] ▪ ecclest [...]s Ie­rusalem. August. heaven, and so in that regard he conver­ses in heaven. Moses did not goe bodily and personally into the land of Canaan, but yet see Deut. 34. 1, 2, 3, 4. And Moses went up from the plaines of Moab unto the Mountaine of Nebo to the toppe of Pisgah, and the Lord shewed him all the Land of Gi­lead [Page 32] unto Dan, and all the Land of Iudah to the utmost Sea, and the South, &c. And the Lord said unto him, This is the Land which I sware unto Abraham, &c. I have caused thee to see it with thine eyes. So that when Moses went up into Mount Nebo, and there saw all the Land to the utmost Sea, he was in a manner in Canaan. Medita­tion is a Mount Nebo, and from the top of that Pisgah God shewes his people hea­ven, the glory and the joyes of it, and so they converse in Canaan, being in that Mountaine top. When Daniel was in Ba­bylon, Dan. 6. 10. Hee opened his window in his chamber towards Ierusalem, and looked that way, and so in his meditations was in Ierusalem, and conversed there whilest he was in Babylon: So by meditation a godly heart opens a window towards heaven, and looketh thither, and so converseth in heaven when he is on earth. A godly man is so conversing in Heaven when hee is on earth, as Paul conversed at Colossus when he was at Rome. How Paul was at Colossus being at Rome we see, Col. 2. 5. For though I be absent in the flesh, yet I am with you in the spirit, joying and beholding your order, and the stedfastnesse of your faith in Christ. Hee [Page 33] was present with them in spirit, and by contemplation represented unto himselfe the assemblies of the Colossians, and be­held their holy order, and rejoyced there­in. So the godly though they bee ab­sent from heaven in their bodies, for whiles wee are in the body, wee are absent from the Lord, 2 Cor. 5. yet in their spirit, that heavenlier and diviner part, they are by meditation ascended thither, and there they behold the face of God, and the blessednesse of the Saints in glorious com­munion with him. 4

Fourthly, they are in heaven here, be­cause heaven is here in them. What shall they have in heaven for the maine and substantials that they have not here? That they have here differs from that they shall have hereafter, not in kind, but only in degree. They have the happines of hea­ven here. That they have the happinesse of heaven here will appeare in five things:

First, it is a great part of the happinesse 1 of heaven to have the sight of Gods face, Math. 18. 10. In heaven their Angels doe al­waies behold the face of my father which is in Heaven. That is a great part of the hap­pinesse of heaven to the Angels, the seeing [Page 34] and beholding of Gods face in Heaven. That is to be in heaven, and to have the happinesse of heaven, to behold the face of God and to see him. And so is Christs happinesse after his resurrection set forth Acts 2. 28. Thou shalt make me full of joy with thy countenance. And thus David sets out the happinesse of heaven, Psal. 17. 15. As for me, I shall behold thy face in righteousnesse. And so the Apostle sets it out, 1 Cor. 13. 12. Wee shall then see face to face. A great part also of the happinesse of heaven is in ha­ving fellowship and communion with God. That communion which the Saints have with God in heaven, is the very hea­ven of heaven, the maine happinesse of heaven. Now this happinesse have the Saints here on earth in their degree. Here they see Gods face. Stephen saw heaven opened, and Christ standing at the right hand of glory; so also doe all Gods peo­ple with spirituall eyes see heaven ope­ned, and see Gods face, Math. 5. 8. Blessed are the pure in heart, for they shall see God: not onely hereafter, but in this life; not onely shall see God, but doe see God. Gods face is to be seene in his ordinances. Seeke my face, Psal. 27. Lord thy face will I [Page 35] seeke. And as his face is to be sought, so his face is to be seene in his ordinances. See how David speakes, Psal. 63. 2. my flesh longeth to see thy power, and thy glory, so as I have seene thee in thy sanctuary, 3. Iohn 11. Hee that doth evill hath not seene God: he saies not, he shall not see, but hath not seene. That implies, that good and godly persons they doe see, and have seene God in the Word, Prayer, and Sa­craments. Godly people see God, and behold his face, Apoc. 22. 4. And they shall see his face. But when is it they shall see it? Lay the latter end of the former verse to it, And his servants shall serve him, and they shall see his face. That is, even then when, & whilest they serve him, even in their ser­vices in Prayer, the Word, and the Sacra­ment. In these holy services Gods ser­vants see his face. And so also they have heavenly and sweete fellowship with God, 1 Iohn 1. 3. Our fellowship is with the father, and his Sonne Jesus Christ. Cant. 1. 4. The King hath brought me into his chambers: not the King will bring me into his cham­bers, but he hath brought me in. It is spo­ken of that sweet and secret communion which the Saints here have with God. [Page 36] The publique assemblies are Gods house, and his Pallace, but heaven is Gods chamber. Now the godly are not onely admitted into the publique assemblies unto holy duties, but in the publique assemblies in the duties of praying, hea­ring, and receiving the Sacrament, God takes them into his chamber, into heaven in regard of that sweet and secret fellow­ship that he vouchsafes thē in holy duties. And so they being in Gods chamber, in Gods privy-chamber, in his bedchamber, Also our bed is greene; where are they but in Cant. 1. 16 heaven? They that have their conversatiō in Gods chāber, in his very bed-chamber, they have their cōversation in heavē. And thus the godly here seeing Gods face, here having communion with God, they have here in degree the happinesse of heaven.

Secondly, the happinesse of heaven stands in the peace of conscience, and joy in the holy Ghost. This is heaven, and hee that hath this in him hath heaven in him, and he that hath heaven within him may bee well said to be in heaven, Rom. 14. 17. The Kingdome of God, and so the Kingdome of heaven is peace, and joy in the holy Ghost: where these are, there hea­ven [Page 37] is. That looke as on the contrary, where there is an accusing conscience that filles the heart with feares, affright­ments, horrour and anguish, there are the very flashings of hell fire, and such a man may be said to be in hell, in the belly of hell, as Ion. 2. so here where there is joy of the holy Ghost, sweete peace arising from faith, and the assurance of Gods love in pardon of sinne, there is heaven; and such a man truely lives in heaven. The joyes of heaven in Scripture are of­ten set forth by a feast, Luke 14. 15. Blessed is he that eates bread in the Kingdome of God. And so the rich man saw Lazarus in Abra­hams bosom, that is, he saw him at the bles­sed feast in heaven, set at Gods Table in an high place next to Abraham, as Iohn leaned in Christs bosome at the last sup­per, Iohn 13. 23. Thus also is the peace of a good conscience set forth, Prov. 15. 15. by a feast. A good conscience is a continuall feast: what is it to be in heaven, but to be as at a blessed feast? at a blessed feast are they that have peace of conscience, as they are that are in heaven. Here is a sitting, a lying in Abrahams, nay in Christs bosome. And therefore we shall see the same thing spo­ken [Page 38] of peace, and joy in this life, that is of that peace and joy that is in heaven. What is the peace that is in heaven? At the utmost no more can bee sayd of it, then that it is a peace that passes all un­derstanding. And so much is said of the peace of God, and the peace of consci­ence that here the Saints have on earth, Phil. 4. 7. The peace of God that passes all un­derstanding. This peace they have here transcends all comprehension. No under­standing is able to understand the com­fort of the peace of a good conscience, it passes all understanding A mans under­standing can understand great comfort, it must needs therefore be a great comfort indeed which no mans understanding can conceive. If a man would strive to covet, no covetous man can covet more riches then his understanding can conceive. If a man should strive to be ambitious; no am­bitious man can desire more preferments, and honours, then his understanding can conceive. The conceiving of the under­standing is the utmost bounds of all de­sires. But the peace of God surmounts these bonds, It passes all understanding. A man strives to get a good living, to get a good [Page 39] revenew, and maintenance, now I can easily understand how much thou gettest. It may be twenty pounds, or an hundred, or a thousand, or an hundred thousand by the yeere, I can easily understand all this. Nay if it were as many thousands by the yeere as there bee haires on thine head, which no man hath, yet all this I can easily understand; but now I cannot so much as conceive with mine under­standing the worth and happinesse of the peace of a good conscience. This passes all understanding, not onely the understanding of men, but the understanding of Angels. Eye hath not seene, nor eare heard, neither have en­tred into the heart of man the things that God hath prepared for them that love him, 1 Cor. 2. 9. It is spoken not of the joyes of heaven, but of the comforts of the Gospel which it brings to the conscience, as ap­peares by the context. Now thine eye, saies Chrysostome, hath seene many things, and thine eare heard more then thou hast seene, and thine heart can imagine more then thou hast heard; and yet, neither eye hath seene, nor eare heard, neither can it enter into thine heart to imagine [Page 40] what God hath provided for thee in the peace of a good conscience. A man may suppose what hee could imagine, hee might imagine a man to have a thousand worlds if there were so many, and to have the command over all the men in the world. A man may imagine that he hath Kings and Princes to serve him, you may imagine a man to live millions of yeeres without sicknesse, without grie­vances without any discontent; yee may imagine such a man, but yee can never imagine what is the happinesse and com­fort of that man that hath the peace of God that passes all understanding. What now can bee said more of the peace in heaven? So likewise what is the joy that is in heaven, what kinde of joy is it? It is a joy exceeding glorious, an unuttera­ble, ineffable, unspeakeable joy. Such is the very joy that Gods people have in this life. There is a twofold joy. A joy of faith here, and a joy of fruition here­after. Now as the joy of fruition is glo­rious, is unspeakeable; so is the joy of faith here, 1 Pet. 1. 8. Yee believing re­joyce with joy unspeakeable, and full of glory. What more glorious thing can be spoken [Page 41] of the joyes of heaven? what can a man have in heaven more then glorious joy? more then unspeakeable joy? the grace of joy is a glorious joy. They that have glo­rious and unspeakeable joy where live they but in heaven? It is true there is some difference betweene joyes here, and in heaven. Now this joy is in us, then we shall be in it, now this joy enters into us, then wee shall enter into it, enter into thy masters joy. All the difference is onely the measure and the degree, there wee shall have more, but it is all of one kind. Thus the Saints have heaven with­in them, and so having the happinesse of heaven here, they have their converse in heaven.

Thirdly, a great part of the happinesse of heaven is in those blessed raptures of 3 spirit, and Ravishing extasies that the blessed Saints in heaven have. Whilest they are taken up with the contemplation of Gods infinit wisedome and mercy in Christ they are quite carried out of them­selves. The wisedome and mercy of God in Christ shall bee a speciall theame and subject of the meditations and con­templations of the Saints in heaven unto [Page 42] all eternities. They shall be taken up with the contemplation of their owne happi­nesse, now they shall be so taken up with these things that they shall have blessed ravishments of their spirits in these con­templations. That looke as the damned in hell under the sense of present wrath, and in the contemplation and expecta­tion of the eternity of it, and under the feare of future wrath are swallowed up in despaire, in horrour and consternation of spirit, a thing that addes extremely to their hellish torments, so there is a thing in the happinesse of heaven contrary to that, and that is incomprehensible glo­rious ravishments of Spirit in the contem­plations of their present, and view of their eternall blessednesse. Now even thus have the Saints on earth an happi­nesse like that in heaven. For the Saints on earth have their raptures, their hea­venly extasies, and ravishments of spirit. Luke 9. 29. As Christ prayed, the fashion of his countenance was changed, and hee was transfigured. So Act. 10. 9. As Peter prayed he fell into a trance, and saw heaven opened. Nay Paul, 2 Cor. 12. 3, 4. was rapt, was caught up into the third heavens, caught [Page 43] up into paradise, and heard words which were not lawfull, or possible to be utte­red. A man caught up into heaven, hee is in heaven, and truely converses in hea­ven. So Apoc. 1. Iohn was ravished in spirit on the Lords day, either in the time of his prayers or meditations on that day. Thus had all these their raptures, and extasies. And though these were all extraordinary cases, and not common to all Gods peo­ple, yet are not the godly without rap­tures of spirit in their kinde. They have their spirituall transfigurations, and in their prayers and meditations when they have their hearts in speciall manner en­larged; they have their spirits rapt and caught up into the third heavens, and there have sweete and comfortable con­verse with God above. He that knowes what speciall enlargements of heart are in holy duties, knowes better by expe­rience what these ravishments meane, then any man knowes how to expresse them.

Fourthly, it is a great part of the hap­pinesse 4 of heaven that there the Saints live separated from all evill, and wicked company. There the Wheate is separated [Page 44] from the chaffe, there the sheepe are se­parated from the Goates. To live and converse in the company and society of wicked and ungodly men, and to see their filthy conversation, their conver­sation in hell, it is a little piece of hell, it is a living in the suburbs of hell. It is to a godly heart, a kinde of hellish torment. 1 Pet. 2. 7, 8. vexed his righteous soule from day to day, vexed, or tormented. It is the same word that is used of the rich man being in the torments in hell, Luk. 16. But whether a man be tormented or not, it is the having of a mans conversation in hel, to live familiarly and to converse in in­ward familiar society with ungodly and prophane persons. To bee all one with them, and to take delight in their com­pany is for a man to have his conversati­on in hell. To have ones conversation in drunken houses, with drunken persons, to have ones conversation with swearers and godlesse persons, what is it better then conversing in hell? Now this is an happinesse in heaven, that there a man is separated from all familiarity, compa­ny, and society of ungodly ones. There is no Canaanite in that house of the [Page 45] Lord, there is no hurtfull beast in that mountaine of the Lord. And this is a great part of the happinesse of heaven. It is to live in heaven to live separated from wicked ones. And thus here have the godly their conversation in heaven by living separated from ungodly ones in the world. Though this separation bee not a locall separation, yet it is a morall separation, a separation in manners, in affection, in society, and this morall se­paration prepares for that locall separa­tion. And thus are Gods people in a man­ner in heaven, and have their conversa­tion there by not having conversation and society with such as have their con­versation in hell. It is in heaven to live se­parated from evill ones.

Fiftly, it is a great part of the happi­nesse of heaven, that there a man hath 5 sweet and comfortable society with the Saints of God. This is made a great hap­pinesse of heaven, Math. 8. 11. Many shall come from the East, and the West, and shall sit downe with Abraham, Isaac, and Iacob in the Kingdome of God. There the Saints of God shall have blessed society each with o­ther, shall rejoyce together in communion [Page 46] each with other. There shall be an happi­nesse not onely in communion with God, but also in communion with the Saints. And it is an unspeakeable sweetnesse that shall arise from the society of the Saints in heaven. This happinesse and comfort have the godly here now begun on earth. It is an heavenly contentment, an hea­venly delight that they have in, and from the society of Gods people. All my delight is in the Saints on earth; Psal. 16. 3. I am companion of all them that feare thee, Psal. 119 63. Thus by delighting and rejoycing themselves in the society of the Saints, sorting with them, and conversing with them in the duties of the communion of Saints they doe live in heaven, and have their conversation there. It is to have ones conversation in heaven to have conversa­tion with the Saints in the duties of their communion.

Fiftly, the godly live in heaven whilest 5 they are here, because whilest they are here they live as the Saints, and Angels in heaven doe. They live in holinesse and in obedience to God as the Saints and Angels in heaven doe, Thy will be done in earth as it is in heaven, now they that live [Page 47] holily, and obediently on earth they doe Gods will on earth as it is in heaven, and they that doe Gods will on earth as it is in heaven, they live as they doe that be in heaven, and they that live like the spirits in heaven they have their conversation in heaven. They may be truely said to have their conversation in heaven that live an heavenly life, and they live an heavenly life that live an holy life. What be the men that be in heaven? All men that are in heaven are Saints, holy per­sons. Now then when men be Saints they be inhabitants of heaven. The Apostle makes a distinction of bodies, 1 Cor. 15. 40 There are celestiall bodies, and bodies terre­striall. So I may say, there are celestiall hearts, & there be hearts terrestriall. Now when men have holy hearts, set upon holinesse, sanctified spirits, and lives con­formable to Gods will and truth, such holy hearts are heavenly and celestiall hearts, and when men have celestiall spirits then they live in heaven. A maine thing in heaven is the perfection of holi­nesse, that there the Saints shall be per­fectly holy. Now therefore the more holinesse wee have, the more wee are in [Page 48] heaven. The way to live in, & to converse there now, is to live an holy life. Saints on earth, as David cals them Ps. 16. are already Saints in heaven, Saints that have their conversation there. The Turkes if they see a mad man, they honour him as a Saint, and judge him a Saint; as one that hath his minde abstracted from, and elevated above things below, as one who in his spirit converses with God. But many a­mongst us are in another extreame. If we see a man a Saint, one of an holy god­ly life wee count him a mad man. Turkes honour mad men under the notion of Saints, we hate and despise Saints under the notion of mad men. But let men de­spise holinesse, and scorne Saints as they please, yet hee that will goe to heaven hereafter must live in heaven now; and he that will live in heaven now, must live an holy, a godly and obedient life to God. This is to have our conversation in heaven to have such a conversation as that, Phil. 1. 27. Let your conversation bee as becomes the Gospell, then is our conversa­tion such as becomes the Gospell, when such as, 1 Pet. 1. 15. But as he that hath called you is holy, so be yee holy in all manner of con­versation. [Page 49] The Gospell is from heaven, it tends to heaven, an heavenly conversati­on therefore becomes it. An holy conver­sation is an heavenly conversation, an holy conversation is a conversation in heaven. Ʋse 1

As then we would approve our selves true Christians indeed, so let us thus have our conversations in heaven; let us live above, let us live on high. If a Christian have his conversation in heaven, as wee would shew our selves to be true Chri­stians, so labour for a Christians conver­sation. A Christians conversation is a con­versation in heaven, and when we have our conversation there, then wee may truely say, we are Christians. How can we say that we are Christians, if we have not a Christians conversation? And how can we say that we have a Christians con­versation when we have not our conver­sations in heaven, where all true Chri­stians have their conversation? How can we say that we have a Christians conver­sation, whilest our conversations are on earth? up therefore up into heaven, live and converse there. Ʋolemus sursum, let us flie upward, as Augustine somewhere [Page 50] reports that his mother Monica said in a kinde of trance when she was neere her death. And there be diverse reasons to perswade, and presse us to it.

First, there is nothing that a Christian 1 hath, that's worth the having, that hee hath as a Christian, but it is in heaven. Houses, lands, possessions, goods, riches, honours, these men have not as Christi­ans, but as men, these are common to heathen with Christians, but there bee many excellent things that belong to Christians as Christians, and all these things are above in heaven. Our father is in heaven, Math. 6. Our father which art in heaven. Our mother in heaven, Gal. 4. 26. [...]. Chrysost. in Philip. 4. hom. 13. But Ierusalem which is above is free which is the mother of us all, Heb. 12. 22. The heavenly Ierusalem. Our elder brother and head is in heaven, Ephes. 1. 20. Hee raysed Christ from the dead, and set him at his owne right hand in the heavenly places. Our Coun­trey is in heaven, Heb. 11. 15. If they had beene mindfull of that Countrey from whence they came, they might have had opportunity to have returned; but now they desire a better Countrey, that is, an heavenly one. Our Inheritance is in heaven, 1 Pet. 1. 4. To an [Page 51] Inheritance reserved in heaven for you. Our mansion house is in heaven, 2 Cor. 5. 1. We have a building of God, an house not made with hands, eternall in the heavens. Our substance is in heaven, Heb. 10. 34. Ye have in heaven a better, and an enduring sub­stance. Our hope is in heaven, Col. 1. 5. For the hope that is laid up for you in heaven. Now if all these bee in heaven where should wee be but in heaven also? All these in heaven, and what then should our hearts be out of heaven? Our head, our house, our hope in heaven, where should our hearts be but where our head it, where our house, and our hope is? Since all these in heaven, lift up your heads ye everlasting gates, mount up your hearts and your affections into heaven, and have your conversations in heaven by having your hearts there.

Secondly, it is an excellent preservative 2 to save a man from the sinnes, and cor­ruptions of the times he lives in. Noah lived in corrupt times, and yet was a just and an upright man in those times. How came hee to save himselfe from the cor­ruptions of those times? The text saies, Gen. 6. that Noah walked with God. God he [Page 52] is in heaven, he that walkes with God he converses in heaven, and so Noah by ha­ving his conversation in heaven saved himselfe from the corrupt conversations of the men on earth. What a number of those that professed themselves Christi­ans in the Apostle Pauls time, did live like Epicures, that made their belly their God; minded nothing but earthly things, as ap­peares in the verses before this text. Now why was not the Apostle and the rest of the faithfull carried away with the streame of those times? The reason was in this, But our conversation is in heaven, wee live not as they, we are not corrup­ted, and infected with their manners, for our conversation is in heaven. And so they having their conversation in heaven were saved from the infection of those belly-gods, and mucky companions, that had their hearts and minds on the mucke of the earth. As in a common contagion of pestilence when the very ayre is infe­cted, if a man could live in the upper re­gion of the ayre, hee would be above the reach of the infection, So when there be infectious pestilences of heresie, ido­latry, ungodlinesse, and licentiousnesse [Page 53] raigning in the world, if a man have his conversation above in heaven hee lives in a region free from those infections, and so is preserved. As on the other side, when a man hath not his conversation in heaven, hee is in danger to be carried a­way with any errour, or corruption what­soever. When Antichrist was to come into the world, hee should corrupt the doctrine of the Gospell, hee should cor­rupt religion, and worship; hee should set up idolatry, and all that was naught. And yet as vile corruptions as hee should bring in, there were a number of people that should receive him, and swallow all his corruptions, should yeeld to all his idolatries, and embrace his religion. VVell, but what kinde of people should they be that should doe it? See Apoc. 13. 8. And all that dwell upon earth shall worship him, that is, All such Christians as had not their conversations in heaven, but on earth, that were worldly earthly hearted people they should receive Antichrist, and his religion, and turne Idolaters thicke and three-fold. So that an earthly hearted Christian, that is a dweller on earth, and hath not his conversation in heaven, [Page 54] hee is in preparation for any religion. Come what will come, hee is ready to be any thing, to doe any thing; come Po­pery, come Idolatry, come Antichrist, come any thing, nothing comes amisse to such an one. He that dwels on earth will worship the beast, and will doe it with­out any great reluctation too. Wee see there, vers. 7. that Antichrist makes warre with, and persecutes the Saints of God. And what was the quarrell? because they would not receive Antichrist, and his re­ligion. But how came it about that they were thus preserved from worshipping him, and receiving his religion? That we finde vers. 6. They dwelt in heaven, they had their conversation in heaven, they were an heavenly minded people, and so the Antichristian pestilence could not fasten upon them. But all that dwelt on the earth worships him. An earthly hearted man is a fit piece of timber to be framed to any thing that is naught; yee may hew a Pa­pist, an idolater, a superstitious sot out of him. He will be any thing before he will loose any thing. It is a very heavie, sore, and sad judgement of God to be given up to embrace Antichrist, 2 Thess. 2 [Page 55] 11, 12. For this cause God shall sond them strong delusions that they should believe a lie, that they all might be damned. See how Salo­mon speakes of an whore, Eccles. 7. 26. I finde more bitter then death the woman whose heart is snares and nets, and her hands as bands: who so pleases God shall escape from her, but the sinner shall bee taken by her, and Prov. 22. 14. The mouth of a strange woman is a deepe pit, hee that is abhorred of the Lord shall fall therein. When a man is given up to the love of an whore, it is a signe that he is abhorred of God, and that therefore God lets him fall into that deepe pit to breake his necke; and on the contrary a mercy of God for a man to escape that ditch. So it is a speciall mercy of God to be saved, and preserved from the whore of Babylon, as to be given up to the em­bracements of that whoore, it is a sad signe that God abhorres a man, and pre­cipitates him into that deepe pit, to break his necke. It being so sad a case, it con­cernes every man to looke well about him, that hee may be preserved from that danger. Loe then here is a speciall pre­servative; dwell not on earth, dwell and converse above in heaven, and this will [Page 56] preserve thee from falling into that deepe and dangerous ditch.

Thirdly, every man saies he would faine 3 live in heaven for ever, and have his habitation there for ever. Now then, as we desire to live in heaven for ever, so now have wee our conversation in hea­ven here. Here be two things in this text, here is a conversation in heaven, and an expectation of a Saviour from heaven. And first a conversation in heaven before an ex­pectation of a Saviour from heaven. Many professe an expectation of a Saviour, and so of salvation from heaven, but in the meane time have no regard to a conver­sation in heaven. Now in vaine is a mans expectation of a Saviour from heaven, who hath not his conversation in heaven. The conversation in heaven is the com­fortable ground of the expectation of a Saviour from heaven; for marke the words, From whence wee looke for the Saviour. The Saviour is not onely looked for, but marke from whence hee is looked for. From whence then is he looked for? from heaven. I but from what heaven? our conversation is in heaven, from whence wee looke for the Saviour. Therefore [Page 57] the expectation of the Saviour is onely from that heaven in which a mans con­versation is. So that if no conversation in heaven, then no ground for a man com­fortably to expect Christs comming from heaven, because by the context it ap­peares, that they onely can comfortably expect Christs comming from heaven, who have first had their conversation in that heaven from whence they expect him a Saviour. So then eyther have thy conversation in heaven, or else from that heaven thou canst not looke for a Savi­our, nor in that heaven have salvation. A sure thing it is, that hee that hath not his conversation in heaven here, shall never have his habitation there here­after. And as sure it is, that every one that truely desires to have his habitation in heaven hereafter, now here already hath his conversation there. If we have not our conversation in heaven now, how appeares it that wee have a desire indeede to live in heaven hereafter? If yee have a true desire to live in heaven hereafter, why then make yee not all the haste yee can to bee in heaven now? As Ioshua speakes to them, Iosh. 18. 3. How [Page 58] long are yee slacke to goe to possesse the land which the Lord God of your fathers hath gi­ven you? So I say, if yee have any minde in good earnest to dwell in heaven for ever, how long are you slacke to take possession of heaven now, why are yee not in it already? why are yee so long out of it? why have yee not your con­versation there, where yee professe yee desire to have your habitation for ever? That man hath no true desire to heaven that doth not now converse in heaven. No conversation in heaven now, no habi­tation in heaven hereafter.

Fourthly, It is a sweet and comfortable 4 evidence that wee are risen with Christ when our conversation is in heaven. There bee many that goe for Christians, that are no better then Christians under­ground, that are dead and buried, that have no life in them, were never raised with Christ. And there is not a surer evi­dence of it then this, that they have not their conversation in heaven, for they that are risen with Christ are ascended into heaven, and converse there in hea­ven where Christ is, Colos. 3. 1, 2. If yee be risen with Christ seeke the things that are [Page 59] above, where Christ sits at the right hand of God, set your affections on things above: that is, If ye be risen with Christ, set your affections above; for those words, If yee bee risen with Christ, have reference also to the words in the second verse. As if hee had said, yee can never set your affe­ctions above, nor seeke the things above, unlesse ye be risen with Christ; you must bee first risen with Christ before you can have your conversation in heaven. And if you doe once set your affections a­bove, and so have your conversation in heaven, then yee give a good evidence that yee are risen againe with Christ. So that a man that hath not his conversation in heaven, by having his heart and affe­ctions raised up into heaven, hee is like to that Demoniacke, Marke 5. that had his dwelling and his conversation a­mongst the graves and sepulchres. An unraised Christian is still in the grave, and a man that hath not his conversation in heaven is an unraised Christian, he is not risen with Christ. The Apostle tels us that a true Christian must bee planted into the likenesse of Christs resurrection. Rom. 6. 5. They that be spiritually raised, must [Page 60] be raised like as Christ was raised. A re­surrection that is not in the likenesse of Christs resurrection is not to bee trusted to. Some are raised onely in the likenesse of Samuels resurrection: it was not Sa­muel himselfe, but onely a spirit which the witch of Endor raised in the likenesse of Samuel. Divers seeme to be true Chri­stians, as if they were raised from the dead, but they are no better than hypo­crites in the likenesse of true Christians. Some are raised in the likenesse of Laza­rus his resurrection. Iohn. 11. 44. hee was indeed raised, but yet hee was to die a­gaine. Too many rise in the likenesse of his resurrection, of whom it may be said, cleane contrary to that which the father spake of his prodigall sonne, Luke 15. 32. This thy brother was dead, and is alive a­gaine: but of them, These were alive, and are dead againe. Such is the resurrection of Apostataes, and back-sliders. But now a man that would be raised aright, must be raised in the likenesse of Christs resur­rection, hee must be raised like as Christ was raised. How was that? The third day hee rose againe from the dead, hee ascended into heaven. Christ after he rose from the [Page 61] dead, hee ascended up into heaven, and hath his abode there. So a man that is raised in the likenesse of Christs resur­rection must doe, he must rise and ascend into heaven. Then a man is planted into the likenesse of Christs resurrection, when he ascends into heaven, then hee is ascended into heaven when hee hath his conversation in heaven. And so a man that hath his conversation in heaven is planted into the likenesse of Christs resur­rection, and hath also thereby a com­fortable evidence that hee is risen with Christ. For indeede none can rise in the likenesse of his resurrection, but those that are raised by the power of his resur­rection.

All this therefore considered, be wee stirred up to approve the truth of our Christianity by the heavenlinesse of our conversation, by living now where wee desire to live for ever hereafter, by li­ving like Daniel, Saints, Dan. 7. 18. Like the Saints of the high ones, or high things, or places. What should the Saints of high things doe, minding these low things here on earth? What should the Saints of the high places doe conversing in these low [Page 62] places on earth. Some low thoughts as of the earth, become not the Saints of the high places. Saints of the high places should have their conversation in high places. There should be a suiteablenesse betweene mens conditions and conver­sations. If God have called them to the high calling of God in Christ Iesus, If he have called them to be of the Saints of the high Phil. 3. 14. places, then let them live on high, and have their minds and affections on high: let them have their conversation in high places. Indeed in one sence it is a sinne to Rom. 12. 16. Bonum est sursum ha­bere Cor, non tamen ad seipsum, quod est superbiae, sed ad Deum quod est obe­duntiae. Pro­sper, sent. be high minded, and it is forbidden, Mind not high things, but in this sence it is a vertue and a grace to bee high minded, and we are commanded to doe it, Col. 3. 2. Minde the things above, minde high things. It is the same word that is used in the verse before this text, which minde earthly things. Though wee may not be Proudly high-minded, yet wee may and must be heavenly high-minded. Such an highmin­dednesse will prove us to be right bred Christians indeed. Wee shall finde that God twice promises Abraham the multi­plication of his seed: once Gen. 13. 16. And I will make thy seed as the dust of the [Page 63] earth, so that if a man can number the dust of the earth, then shall thy seed also bee num­bred. And againe, Gen. 15. 5. Looke now towards heaven, and tell the Starres, if thou be able to number them, and he said, so shall thy seed bee. In the first place hee com­pares Abrahams seed to the dust of the Ponam se­men tuum quasi pulve­rem terra, &c. Infra deus jube [...] Abrahamū numerare stellas, Illic igitur poste­ritatem, A­brahae com­parat stellis, & lumini­bu [...] coeli; hic autem pul­veri terrae. Significatur autem his similitudini­bus duplex Abrahae po­steritas, una terrenae, & corporalis, Altera coe­lestis, spiritu­alis & aeter­na. Luther. in Genes. 13. earth; in the last to the Starres of heaven. Luther from thence observes the sha­dowing out of the double seed of Abra­ham; one earthly and bodily, another spirituall and heavenly. And indeed the Scripture tels us of a double seed of A­braham, Rom. 9. 7, 8. The children of the flesh, and the children of the promise. The chil­dren of the flesh, haply shadowed out by the dust of the earth; the children of pro­mise, by the Starres of heaven. Now sureit is, that we cannot be children of God, ex­cept we be children of Abraham. If we be children of Abraham, wee are sure to be heires, Rom. 4. 14, 16. All Abrahams seed are not children, and heires, Rom. 9. How may a man know whether he be of those chil­dren of Abraham that shall be heires? By this, if hee be of the seed that is like to the Starres in heaven. That seed that is like the dust of the earth, that Christian [Page 64] that is but carnall and earthly, hee is not a child of Abraham that shall be an heyre: but that seed that is like the Starres of heaven, such Christians as are spirituall and heavenly, they shall be heires, be­cause they are the right bred seed of A­braham. The Saints, Dan. 7. 18. are called the Saints of the high places. And so Dan. 8. 10. they are called the Host of heaven, and the Starres. They are Saints of high places indeed when they are Starres in heaven, and the Host of heaven. Now when wee are Starres in heaven, then indeed wee are the right seed of Abraham, true Christians indeed. But now, when are wee Starres in heaven? Then when wee have our conversation in heaven. Men that have their conversation in heaven, they are Starres in heaven, the glistering lampes and lights of heaven, that shine as lights in the middest of a crooked ge­neration, Philip. 2. 15. they are the Host of heaven. And they that are Starres in heaven, they are the true Christians in­deed, the right seed of Abraham: looke upon the Starres, so shall thy seed bee. What comfort is there in being the dusty seed of Abraham, as now all the reprobate [Page 65] cast-away Iewes are at this day? but to be the Starry seed of Abraham, that's ho­nour and comfort indeed. And then we are the Starry seed of Abraham, when we be Starres in heaven, when wee have our conversation in heaven.

But how then may one come to Quest. have his conversation in heaven, what must one doe, that hee may converse in heaven?

If a man would have his conversation Answ. in heaven he must doe these things:

First, he must get his heart loose from 1 the world, and worldly things, a man must get his heart weaned from the world, Psal. 131. 2. I have behaved my selfe as a child that is weaned of his mother, my soule is even as a weaned child. Hanna had vowed Samuel unto God, that he should have his whole converse in and about the Tabernacle in Shiloh. But yet shee brought him not presently thither, but she first weaned him, 1 Sam. 1. 22. Hannah said, I will not goe up untill the child bee weaned, and then I will bring him up that hee may appeare before the Lord, and there abide for ever. And vers. 24. When shee had weaned him, shee tooke him up with her, [Page 66] and brought him unto the house of the Lord in Shiloh. Ill would Samuel have abode at Shiloh, and have had his conversation there with Eli, if hee had not beene wea­ned from his mothers breast. If a man sometimes doe chance to make a steppe up to heaven, yet if hee be not weaned from the world, he will never long abide there, nor have his converse there, his heart will bee hankering and lingering after the worlds breast, he will quickly come downe againe, that hee may be sucking that Milke. The Apostle com­pares the love, cares, and thoughts of the world to weights, Heb. 12. 1. Let us lay aside every weight. They are weights that hold, and keepe downe the heart from rising up to heaven, or plucke downe the heart from heaven, if it be raised up towards heaven. A man that wil have his conversation in heaven must first have his heart lifted, and raised up into heaven, it must first be there before it can converse there. Now how can the heart lift and raise up it selfe into hea­ven, if it be clogged with a company of weights; if it could raise it selfe upwards, yet these waights would soone pull, and [Page 67] weigh it downe againe. An Eagle flies towards heaven, Prov. 23. 5. But if an Eagle had waights fastned to her legges, shee could not flie at all, much lesse towards heaven. If therefore we would converse in heaven, wee must first sore up into heaven; and if wee would mount, and flie up into heaven, wee must first get loose from these weights, get our hearts loose and free from the love and cares of this world. Yea these are not onely weights, but they are as Bird-lime to those wings upon which we should mount up to heaven. Worldly things are en­tanglements, 2 Tim. 2. 4. No man that wor­keth entangles himselfe with the affaires of this life. A Bird that is entangled with a snare, that is entangled with lime-twigs cannot flie up aloft; and the love and cares of the world doe entangle the spirit of a man, so as he cannot raise it up into heaven. And he that cannot raise up his heart into heaven, cannot have his con­versation there. First, get we our hearts to bee estranged from the earth, and then wee shall the more willingly con­verse in heaven. That man will hardly come to live in the countrey, to have his [Page 68] abode and conversation there, that hath not first weaned himselfe from the City, so long as his minde is to the City hee will hardly like to leade a Countrey-life. When once David had got his heart off from the world, see how spiritually and heavenly minded he was, Psal. 119. 19, 20. I am a stranger in the earth, hee had alienated his heart and estranged his ef­fections from the world, and see what followes, Hide not thy Commandements from mee, my soule breakes for the longing that it hath unto thy judgements at all times. Wee see the Patriarches were heavenly minded persons, had their conversation in heaven, Hebr. 11. 16. Their mindes were upon an heavenly Countrey, but yet first, vers. 13. they confesse they were strangers, and pilgrims on earth. They had estranged their hearts from this world, from the earth, and so made way to have their con­versation in heaven.

Secondly, yee must doe as our Saviour 2 prescribes, Math. 6. 20. Lay up treasures in heaven. Make heavenly things your trea­sures, hoard up there and lay up there as much as may be, and then yee shall soone have your conversation there. [Page 69] Then the conversation is in heaven when the heart and affections are in heaven as wee saw before. The way to have the heart in heaven, is to have the treasure there, Math. 6. 20, 21. Lay up your trea­sure in heaven; for where your treasure is, there will your hearts be also. As if he had said, Get your treasure into heaven, and you shall easily get your hearts into hea­ven; for if the treasure bee once in hea­ven, the heart will soone bee in heaven too; for the heart and the treasure will be undivided. What is the reason that many have their conversation on earth, but because they lay up their treasure on earth, and they make these earthly things their treasures? So if treasure were laid up in heaven, and heavenly things made our treasure, our conversation would be in heaven, for the heart would follow and runne after the treasure. Make Christ thy treasure, make him the welbeloved of thy soule, make him the pearle of great price, prize him so as to count all earthly things as dung and drosse to him, and Christ in heaven be­ing made our treasure will draw our hearts up into heaven. And when the [Page 70] heart is drawne up into heaven, the con­versation is there. Looke where the Loadstone is, that way it draws the yron. If the Loadstone bee beneath, it drawes the yron downeward; if it be above, it drawes the yron upwards. Pitch our Loadstone in heaven, make Christ our Loadstone, and then our hearts will up apace into heaven, as mens hearts goe so fast downwards, because their Loadstone is in the earth.

Thirdly, hee must get an intrinsecall principle of grace into his heart, that may 3 be continually lifting, heaving, and ray­sing the heart upward, and heaven-ward. Heavy things they naturally affect to de­scend and to goe downeward, because they have an intrinsecall principle of na­ture that inclines them to descend. And light things, they naturally affect to as­cend, and goe upwards, because they have an intrinsecall principle that carries them that way. Now a man that would have his conversation in heaven should get such an inward principle of grace into his heart, that should bee carrying the heart still upward. A man must get a sanctified frame of heart, that so the na­turall [Page 71] bent of his spirit may be to heaven­ward, to be heaving and lifting upwards, Psal. 25. 1. Ʋnto thee, O Lord, doe I lift up my soule. By that phrase is expressed the strange desires of a servant to his wages, Deut. 24. 15. Thou shalt give him his hire, for hee sets his heart upon it, or hee lifts up his soule unto it. Looke now how a ser­vants heart is lifted up to his hire, how he sets his heart upon it, how his minde runs upon it, so such a frame of Spirit should a man get, that his heart should be lifting up it selfe to God, and Christ, and hea­venly things, that though a man may have some diversions, and some occur­rences that may put his heart off heaven for a time, yet those diversions no sooner over but a mans heart should bee upon heaven againe, and never well but when it is set that way. The needle of the com­passe being once toucht with the Load­stone, though by some violent shaking it may bee carried to this and to that point of the compasse, yet if once that violence cease, it ceases not till it turne to the North-point, and rest there. So if once a man had his heart toucht with Christ, though a man may have troubles, and [Page 72] distractions by reason of secular imploy­ments, yet the heart would quickly bee upon heaven againe, and not be at rest till it were pitcht that way againe. Get therefore a sanctified frame of heart, and then thou wilt bee thinking of heaven, minding of heaven, talking of heaven, trading for heaven; yet that will make thee use thine earthly calling with an hea­venly mind, that what ever thine imploy­ments be, yet thy minde shall be running on heaven, and so thy conversation shall be in heaven. There is a great deale of difference betweene heavenly thoughts that may bee cast into a mans heart, and heavenly thoughts that breed in, rise, and spring out of a mans heart. A man may have heavenly thoughts cast in his heart, and yet not have his conversation in hea­ven. Many a worldly man may have thoughts and mindings of heaven, thrown or cast into his heart, God may cast such thoughts sometimes into his heart: and it may bee a good sermon may so farre worke upon him as to put some thoughts of heaven into him, but all this while this is no conversation in heaven: these are but thoughts in their hearts, but not [Page 73] thoughts of their hearts. But now when such thoughts are thoughts of the heart, they are bred in the heart, and the heart it selfe raises them and brings them forth, then in such thoughts a man hath his con­versation in heaven. Now then onely doth the heart breed and raise such thoughts of it selfe, when the frame of it is sanctified, when there is a principle of grace in it. The fire that is come downe from heaven burning in it causes hea­venly thoughts to ascend like pillars of smoke. Fire doth not more naturally cause smoke to arise, and ascend upwards towards heaven, then grace in a sanctified heart causes the thoughts of it to make ascensions into heaven. When a man hath a sanctified frame of heart, what ever hee is doing, what ever his employments, what ever his discourses are, still hee is minding heaven. That looke as it is with a man that hath a worldly frame of heart, so soone as he wakes in the morning, pre­sently before his eyes be well open, he is thinking of the world; when hee eates and drinkes, still the world is in his mind, when hee walkes, rides upon the way, still his mind is upon his penny, upon his pro­fit; [Page 74] yea when hee sleepes, hee dreames of the world, and of his gaine: let him bee at his prayers, yet in prayer his heart is upon his shop, his customers, his market, his barnes, and his sackes; let him be at a sermon, where hee seemes to sit very attentively, and yet then his heart goes after covetousnesse, Eze. 33. 31. Let him come to the Lords Table, yet there the world, and his heart cannot sunder. Now what is the reason that this man so truely hath his conversation in the world, hath his thoughts thus continually upon the world? Because he hath a worldly frame of heart, and the frame of it being earthly these earthly vapours breed out of it, and it is restlesly raising these earthly muddy thoughts. So now in this case, if a man once have a sanctified frame of heart that would thus breed heavenly thoughts, that what ever he were about, yet his thoughts would be upon and in heaven. When he awakes in the morning, he would awake as David did, Psal. 139. 18. When I awake I am still with thee: so soone as mine eyes are open, mine heart is in heaven with thee; God and heaven are first in my thoughts so soone as I awake. Davids thoughts [Page 75] lookt up to heaven and to God next his heart. When he sits at table to eate and drinke, he hath some such thought as that Luke 14. 15. Blessed is he that shall eate bread in the Kingdome of God. When he lies in his bed, and it were time he were at his rest, He prayes in his bed, Psal. 6. 6. He me­ditates of heaven in his bed, Psal, 16. 7. he conferres in his bed, Deut. 6. 7. he sings in his bed, Psal. 149, 5. When hee is in the workes of his calling, in the employments of the world, even when at the hottest, yet his heart hath its lookes to heaven, he hath an eye still to heaven, Psal. 123. 1, 2. Ʋnto thee I lift up mine eyes, O thou that dwellest in the heavens, behold as the eyes of servants looke unto the hand of their masters, and as the eyes of a mayden unto the hands of her mistresse, &c. I know the text hath ano­ther sence, I do onely allude to it. Ye shall see Ladies Wayting-gentlewomen, and mayds, they waite on their Ladies with their worke in their hands, they are fol­lowing their worke, but yet ever and anon they are casting their eyes to their Ladies, and still as they are working, have an eye to them: so it is with a man that hath a sanctified gracious frame of heart, hee is [Page 76] following his earthly and worldly busi­nesse, but yet ever and anon hee is lifting up his eyes, and his heart to God in the heavens, still his heart is looking that way, as Daniel in Babylon opened his win­dow, and looked towards Ierusalem. And as an earthly man in an heavenly busi­nesse of prayer, hearing, and receiving the Sacrament will have an earthly, so he in an earthly businesse, in his shop, in his field, at his plow, will have an heavenly heart, and so converses in heaven in the very heat and middest of secular imploy­ments. Such a man as he rides by the way, as hee walkes with company will have conference, and discourse that shall evi­dence an heart in heaven. Yea an heart sanctified hath such a bent towards hea­ven that his heart is in heaven, in his very sleepe that hee often hath sweet dreames of heaven, and things belonging to hea­ven. Thus if a man get once such a san­ctified frame of heart, he shall be sure to have his conversation in heaven.

Secondly, this serves to condemne two sorts of persons, and convinces them to be Vse 2 no true Christians indeed.

First, It shoales out all prophane, irre­ligious, 1 unholy persons from being true [Page 77] Christians. We have a great many that live like heathens, prophane swearers, neglecters and contemners of holinesse, and all holy duties of obedience, drun­kards, uncleane persons, and the like; and yet these would thinke themselves much wronged if a man should call the truth of their Christianity in question Well then, put it upon this tryall, try them by a Christians conversation. Hee that is a Christian is of a Christians con­versation. He that is of a Christians con­versation, hath his conversation in heaven. Now I appeale to such mens consciences whether their conversation be in heaven or not, whether they live with such holi­nesse, & obedience for the kind of it, as the Saints in heaven do. Thou hast a swearing, an uncleane, an adulterous conversation, a drunken conversation, thou hast thy con­versation amongst Godlesse prophane persons, thy conversation in Ale-houses, Whore-houses, and such like. Now I say, let such mens owne consciences judge whether such a conversation be a conver­sation in heaven. Surely such a conversa­tion is rather a conversation in hell. Cur­sing and blaspheming is the course of the [Page 78] damned in hell. Thy conversation is as farre from being in heaven, as hell it selfe is from heaven. A Christians conversation is in heaven, therefore they are no true Christians that have their conversation in hell. What is living unholily, uncleanely, drunkenly, vitiously but living hellishly? Therefore such mens owne hearts must needs tell them that they are as farre from being true Christians, as they are from having a Christians conversation.

Secondly, It shoales out all earthly 2 worldly hearted persons, such as minde earthly things from the number of true Christians. There are a number of errant earth-wormes, muddy dirty worldlings, who minde nothing but earthly things, and because they are not so prophane, and vitious persons as the former, and be­cause it may bee they frequent publique duties of worship, and performe some in private too, and have a forme of godli­nesse, therefore they all to be-Saint them­selves, and make no question but they are excellent good Christians. The Apo­stle in the former verse speakes not onely of voluptuous belly-gods, but of such as mind earthly things, and hee opposes a [Page 79] conversation in heaven not onely to a voluptuous conversation, but to the min­ding of earthly things. So that a minder of earthly things is as farre from a con­versation in heaven, as he that is a volup­tuous belly-god. And marke that he saies of them both that their end is damna­tion. Not onely whoring, drunkennesse, and gluttony, but minding of earthly things will also damne a mans soule, and bring him to hell too, as well as they. So that minders of earthly things are no bet­ter Christians then they. Outward for­malities of religion may stand well e­nough with earthly-mindednesse, and men may goe to hell with both. Well, but yet these will needs bee true Christi­ans, there is no remedy; let them there­fore be put to the tryall. A true Christians conversation is in heaven, if then they be true Christians, then is their conversation there also. But where is their conversa­tion? Are not their mindes, affections, and conversation wholly on the earth? What is it they minde? earthly things. What is it their hearts are habitually ta­ken up withall? earthly things. What is it they continually speake and discourse [Page 80] of? earthly things. Come into their com­pany, and put the question to them that our Saviour put to the two disciples go­ing to Emmaus, Luke 24. 17. What manner of communications are these that ye have one with another as ye walke. Can they answere as they did, vers. 19. Concerning Iesus of Nazareth. No, but concerning Sheepe, and Oxen, bargaines, farmes, prizes, of com­modities, &c. Their breath like the breath of a dying man smells earthly, Iohn 3. 31. Hee that is of the earth, is of the earth, and speakes of the earth. And he that speakes of the earth, and minds the earth, hee is of the earth, and hee is in the earth, up to the hard eares in the earth, and hath his conversation altogether on the earth. That looke as the Apostle speaks of those false teachers, 1 Iohn 4. 5. They are of the world, therefore speake they of the world. So of these on the contrary. They speake altogether of the world, they thinke al­together of the world, they altogether mind the world, and therefore they are of the world, and they dwell on earth. They are like moles alwaies working in the earth, and under-ground. How are these true Christians that are enemies to [Page 81] Christs crosse? There be many saies the Apostle in the 18 verse of this chapter, that are the enemies of the crosse of Christ. Certainely such are no true Christians. But who bee they that bee such? vers. 19. Quamdiu terra es in terram ibis. Quamdiu lingis ter­ram? Aman­do terram lingis uti (que) terram, & efficeris eius inimicus de quo dicit Psal. & ini­mici ejus lingent ter­ram. Aug. serm. de Temp. 141. who mind earthly things. These men licke the dust, and therefore as Augustine des­cants upon that text, Psal. 72. 9. They are amongst the enemies of Christ. To bee sure, they are such as put themselves under the serpents curse, Gen. 3. 14. Because thou hast done this, thou art cursed above all cat­tell, upon thy belly shalt thou goe, and dust shalt thou eate. They licke dust, and eate dust, and lie and wallow in the dust, yea in the dirt of the earth, and yet these will needs be true Christians. Is this to have ones conversation in heaven? Hee that hath his conversation on earth, hath not his conversation in heaven; and he that hath not his conversation in heaven is no true Christian. This is one sure evidence of a man that hath his conversation on earth, that if he might be at his choice he would be content to have his abode and habita­tion on earth forever; yea and would give God a discharge forever, for laying any clayme to heaven, so God would but [Page 82] assure him of a perpetuity here. Too ma­ny there be of the prophane Cardinall of Burbons minde, who would not give his part in Paris for his part in Paradise. It is with too many in this case, as it was with those, 1 Chron 4 23. These were potters, and those that dwelt amongst plants, and hedges. There they dwelt with the King for his worke. The meaning of that place is to shew the basenesse of some of the Jewes that when liberty was proclaimed for their returne to Ierusalem where they might have enjoy­ed the freedome of their owne Countrey, and religion, yet because they got their living with making pots for the King of Babylon, they thought themselves well as they were, and they rather chose to stay under the hedges of Babylon, and to live hedge-roagues there, then to goe to Ieru­salem where they might have lived free­men, and have enjoyed the ordinances of Gods worship. The holy Ghost brands them for base persons. And so it is with many, might they but abide here for ever, with what they have, they had rather live here under the hedges of the Babylon of this world, then be at the paines to goe to the heavenly Ierusalem. A sure signe [Page 83] where their conversation is, their con­versation proclaimes what kind of Chri­stians they be. Earthly minded Christians then, are no true Christians, they have not their conversations in heaven.

But wee have many good thoughts of Object. heaven, and wee have our minds upon heavenly things, and therefore our con­versation is in heaven.

It is not to be denyed but that worldly Answ. men may have some thoughts of heaven, and about heaven; but yet for all that their conversation is not in heaven. That will appeare if their thoughts be conside­red what kinde of thoughts they be.

First, their thoughts of heaven are but flitting thoughts, they come and goe, and 1 tarry not, abide not in the heart, they come and goe like flashes of lightning, they take up their lodging in the heart. The man that hath his conversation in heaven, his thoughts of heaven are not flashes and glances, but setled habituall permanent thoughts. If there come ever such a traine of worldly thoughts into thine heart, they shall have lodging, Ier. 4. 14. How long shall thy vaine thoughts lodge within thee. They shall have lodging, not [Page 84] onely a bed for a night, but they can stay seaven yeeres together with thee, & thou never thinkst their company troublesom. But when thoughts of heaven come into thine heart, there is hardly a bed, or a nights lodging to be had for them, that is too too long, but it may be thou salutest them, & then givest them their passe, and so fare them well. Such thoughts are no arguments of a conversation in heaven.

Secondly, It may be these thoughts of 2 heaven are but accidentall, they come by chance, not studied, purposed thoughts, but onely such as chop in by the by. The thoughts of heaven that a man hath that hath his conversation in heaven, are intended thoughts, purposed and studied thoughts, hee sets himselfe to thinke of heaven, and the things of heaven.

Thirdly, It may bee these bee fruitlesse 3 thoughts that leave no manner of impres­sion on the heart. It may bee thou hast some thoughts of heaven but the way of these thoughts in thine heart are as the way of an eagle in the ayre, as the way of a serpent upon a rocke, as the way of a ship in the heart of the Sea, Prov. 30. 18. What impres­sion leaves an Eagle in the ayre? what im­pression [Page 85] doth a serpent leave upon an hard rocke, or what impression doth a ship leave in the heart of the sea? Iust such an impression as thoughts of heaven leave in thine heart, that is just none at all. They leave not such a worke behind them as to make thee looke ere the more after heaven, they leave no such worke as to make thee ere the lesse earthly, thou art as earthly and eager after the love of the world, after these thoughts as ever thou wast before. It is not so with such as have their conversation in heaven. Their thoughts and mindings of heaven are such as leave strong impressions be­hind them, such as make them take more paines for grace, for Christ then before. Therefore see how the Apostle joynes these two together Col. 3. 1, 2. The setting of the affections upon things above, or the minding of things above, and the seeking of things above. They then that mind things above, & have their thoughts upon things above as they should have, they seeke things that are above. Their mindings and thinkings of heaven are such as worke strong Impressions in them, as make them industrious, laborious in the [Page 86] serious seeking of heavenly and spirituall things. A thought of heaven that makes a man wish for heaven is a fruitlesse vani­shing thought, but a thought of heaven that will make a man worke for heaven is the thought of the man that hath his con­versation in heaven. Thy thoughts at best set thee but a wishing, and not a working for heaven, and therefore these thoughts prove not thy conversation to bee in heaven.

This serves to answere the common Vse 3 objection that men make when they are prest to that holinesse and obedience that God calles for. Why, say they, what would ye have? would you have us to be Saints? As if that were so strange, or so unreaso­nable a thing that men should be called upon to be Saints, as if none were to be Saints but such as were red lettered in the Calendar. If ye be Christians you are to have your conversation in heaven, and must not they bee Saints that are to have their conversation in heaven? If we must have our conversation in heaven whilest here on earth, then whilest we live here on earth we must live as Saints.

FINIS.

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