THE RIGHTEOUS MAN'S TOWER. OR, The way to be safe in a case of danger. Published By jer. Dike, Minister of Epping in Essex. PSAL. 18. 2. The Lord is my Rock, and my high Tower. August. in Psal. 60. Ipse Christus est Turris, ipse nobis factus est Turris à fancy 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 sign of the Sun, in S. Paul's Churchyard. 1639. TO THE Right Honourable and virtuously ennobled Lady; the Lady KATHERINE WENTWORTH, my singular good Lady. RIGHT HONOURABLE: THe Divine providence hath in wonderful wisdom put an uncertainty upon all earthly good, and hath so ordered it that there should be a vicissitude, an intercourse, and an interchange as of seasons so of conditions. There Genes. 8. 22. must be whiles the earth remains a variety and a succession of seasons. Seed time and harvest, cold and heat, summer and winter, day and night; And there ever hath been, and will be whiles the World remaineth, the like variety and succession of conditions in this life. There is a seedtime, and an harvest. They that sow in tears shall reap in joy. Psa. 126. 5, 6. He that goeth forth and weepeth bearing precious seed, or the seed basket, shall doubtless come again with rejoicing, bringing his sheaves with him. There is a winter and a Cant. ●● 11, 12. summer. Lo the winter is past, the rain is over, and gone. The flowers appear 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 coming upon thee, says the Prophet to Edom. Now as it is a matter of comfort that may support our spirits in a wet seedtime, in a cold winter, in a dark night, that a joyful harvest, a warm summer, a lightsome day will come, so it is matter of fear in a joyful harvest, in a warm summer, in a bright day, that after these a wet, and a weeping seedtime, a cold and a pinching winter, a dark and a gloomy night may come. The time may come when we may say, Lo the summer is past, the raines, and the cold are coming, and the shadows of the evening stretched out may tell us that then the day goes away, and that we may jer. 6. 4. then say, Woe unto us. As this successive intercourse of conditions in the times of evil should keep us from a fainting succumbency, and an umbeseeming despondency of spirit; so in the time when our mountain seems strongest, and our comforts seem to be most settled, it should keep us from security, and settling upon our lees. It is good to fear the worst in our best condition, and so to fear the worst as to provide and prepare for it. Though job had some probable grounds to say, I shall die in my nest, yet Job 29. 18. he never so rocked and lulled himself asleep with the conceit of a perpetuity of his prosperity, but that he feared what might, and what did come. I feared Job 3. 25. a fear, and it came upon me, and that (says he) which I was afraid of, is come unto me. He never so hoped in hope, but withal in his best estate he feared a fear. Never any man on earth enjoyed a more glorious peace than Solomon did, and yet never any Prince that had, and made greater preparations for war. He had dominion over all the Region on this side the River, and he had 1 King. 4 24, 25, 26 peace on all sides round about him, And judah and Israel dwelled safely, every man under his Vine, and under his Figtree, from Dan to Beersheba, all the days of Solomon. And Solomon had forty thousand stalls of Horses for his Charets, and twelve thousand Horsemen. Here was great peace and safety, and yet great provisions against a danger that might happen. His wisdom is exemplary, and it is wisdom to follow it. Since all earthly felicities are mutable, and sorrows and calamities may come in their room, it is singular wisdom, as to foresee them, so to provide for comfort and safety in them. It was a wise speech of Crates the Theban when he forsook Thebes after it was repaired, and so fortified: I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aelian. l. 3. c. 6. need not, said he, a City that Alexander or some other may overthrow. He thought it a folly to trust to any City or hold for his safety, which might not be able to withstand Alexander's, or another enemy's power. That was the highest pitch of his prudence and providence; and so fare should Christians go, but must yet withal go farther, not only not to betrust their safety with any thing in a man's power, but to seek 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, and such a Tower there is to be had. That's the gracious goodness of the Lord, that though he will bring changes and alterations of our conditions, and turn our comforts into fears, yet he will never put us into such fears, nor put us upon such straits, as that we shall be left comfortless or Towerlesse. He hath in the hardest, and worst that can befall us, provided us the Tower of his Name; to which, we may run, and to which if we do run, we shall find succour and safety. So that looking upon godly and righteous men, will a man say of them, as Balaam said when he looked upon the Kenites, Num. 24 21. Strong is thy dwelling place, and thou puttest thy nest in a Rock? And what ever sad condition then befall a Christian, what need his spirit be perplexed, and distracted with fears? When he hath put his nest in a rock, why should any thing put his heart in a fear? But this is our folly, and our weakness, that God having provided us so strong a Tower as his Name is, that we take not the advantage of the strength of this Tower, that we make no more haste unto, and into it. It is said of Ephraim, Hos. 7. 11 that he 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 be a Dove without heart, that is neither commendable nor safe. A rod, says Solomon, is for him that is void 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 Dovelike, Innocency our Saviour requires in us, Be innocent as Doves; but a Dovelike silliness not minding nor fearing the Fowler's nets and snares he cautions against when he requires a Serpentine wisdom. And yet the Dove is not so silly but when she sees a danger, and is in fear of her enemy, she can dwell in the rock, jer. 48. 28. and make her nest in the sides of the holes mouth. The Dove is not without heart, but in her fear and danger she will seek shelter in the Rock. To get into this Tower of God's Name how would it settle and see▪ cure our hearts, and quiet Sub tecto Imbrem exaudire. Adag. our spirits in the saddest conditions? How good is it to hear the rain rattle upon the tiles when a man sits under the roof? When Moses gave warning of that dreadful storm of hail and fire mingled with it, such of Pharaohs servants as feared the Word of the Lord, made their servants and cattles fly into their houses, ●. 10. ●1. such as regarded not so fair warning left them abroad in the field. When the storm came, who were the wiser and the safer then? then both parties saw how good it was to be housed in a storm. And what is an house to this Tower of God's Name? when so much safety in an Egyptian cottage, what will the safety of a man's person, and the serenity of a man's spirit be within the covert of so strong a Tower? But who shall be the men that shall have the benefit of this Tower? Such as be God's friends. And who be Gods friends? 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 joined 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 coming forth to public view, I make so bold as to tender and present them to your Honour, as a public testimonial of my thankfulness 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 bosom. I must with all thankfulness to God acknowledge your Nobleness in your favours, countenance, and encouragement to me in the work and labour of my Ministry. There is mention made in Scripture of Hezekiah's acts, and 2 Chro. 32. 32. his goodness. Acts, and goodness, that's a glorious commendation. We read of his father Ahaz, his Acts, and of all his ways, first 2 Chro. 28, 26. and last; but we read of no goodness. They be Acts, and Goodness, good Acts that make the Name sweet and Honourable. And what were Hezekiahs' Acts and Goodness? I find amongst other, two of special note, The one was that He encouraged 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 Goodness, an Act of Goodness indeed. And in that Act of Goodness doth your Honour share with him. The other Act, and Goodness of his was that he made a pool 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 in his Goodness, your Fountains have been Pro. 5. 16 dispersed abroad, and your Rivers of waters in the streets. You have built salomon's Conduit, and the waters of your bounty and mercy cease not to spring, and run abroad to the relief of many. Your works praise you in Pr. 31. 31 the gate, as Bathshebaes' virtuous women should. The backs of the poor which you clothe, the loins of the poor which your fleece warms, the bellies of the poor which you feed, and the bowels of the poor which you so often refresh, they all bless you, and God for you. And he that hears the curses of the poor oppressed, will certainly hear the prayers of the poor refreshed. Not only Cornelius his prayers, but his Prayers and his Alms both came up for a memorial before God. Act. 10. 4 The Kings of the Gentiles affected the Title of Benefactors, how well they Luke 22. 25. deserved it some of them, their stories witness, but what they affected, you have really deserved, The Honourable style of a Benefactor to the poor. It is said of Dorcas Act. 9 36 that she was a woman full of Good works, and Almsdeeds which she● did. And herein it appeared that she was indeed a woman full of Good works that all the Widows▪ and poor women which she● had clothed, stood weeping Act. 9 39 by Peter when she● was dead, and showing the coats and garments which she had made a● her cost, and clothed them withal. So many coats and garments as they shown, so many evidences they brought forth of her good works. 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 raised from the dead, namely that God out of compassion to the poor granted the life of that holy woman at the instance of their prayers. And if God at the instance of the prayers of the poor whom she had showed mercy to, raised Dorcas from the dead, then how much more will he at the prayers of the poor continue, and draw out their lives that do draw out their bowels to the poor? It is certain that God will have an eye for good over such as have had a good eye to the poor. He will be a Tower to such in a time when a Tower will be of greatest use. The man that shall not be afraid of evil tidings, and in evil times, that shall have his heart fixed, Psal. 112. 4, 6, 7. that shall have his heart established, so as he shall not be afraid, is thus qualified amongst other things. He is gracious, and full of compassion, and righteous: that is, liberal and good to the necessities of the poor. Such an one shall find God good to him in an evil time of misery. God's Name shall be a Tower of safety to such ●n one. And that that Name may be ever your strong Tower of safety, and that the God of Heaven, and father of our Lord Jesus Christ would abundantly multiply your Graces, and your Days, that he would continue and increase the honour of your Noble Family, both in Root and Branches, and that he would give you at the last a full Reward in his glorious Kingdom, is and ever shall be the hearty prayer of Your Honour's servant● IER. DYKE. Imprimatur, Tho. Wykes, R. P. Episc. Lond. Cap. Domest. Feb. 13. 1638. THE RIGHTEOUS MAN'S TOWER. Prov. 18. 10. The Name of the Lord is a strong Tower, the righteous runs into it, and is safe, or is set aloft. WHat salomon's drift was in writing this book of the Proverbs we find chap. 1. 2. 3. 4. To know wisdom and Instruction, and that men might perceive the words of understanding. And not only that they might Perceive the words of understanding, but that they might Receive the Instruction of wisdom. And to give subtlety to the simple. Now that which Solomon speaks of his whole book may be applied in special manner to this particular proverb: when men are in straits and dangers, and their spirits in distractions, and perplexities, there is nothing they desire more than safety, a fair issue, and deliverance, and are casting about in their thoughts, what may be their wisest, and safest course. And yet such is men's folly and simplicity, that amongst the many courses they think, and resolve upon; they cannot hit upon the only safe course of all. Therefore Solomon in this proverb intends to make men know wisdom 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 only wise course to be taken in a case of fear and danger: namely, that the only wise course for a man to provide for himself in such a case is to be● take himself to the Name of God, for his Name is a strong Tower, and that the Righteous having the wisdom thither to be take himself, finds it well worth the while, and that it is no labour lost, The Righteous runs into it and is safe, is set aloft out of the reach of his feared danger. And the truth of this point he illustrates by showing the contrary vanity of all other carnal shifts, and confidences of our own, vers. 11. The Rich man's 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 after-claps, 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 air, only in men's own conceits: there is but one way when all is ●one, and that is this, The name of the ●ord is a strong Tower, etc. For the sense of the words. By the Name of the Lord ●● meant the Lord himself. Deut. 28. 58. ●nd the Power, the Providence, the Mercy & Goodness of God. Is a strong ●ower. It is a metaphorical speech, look ●hat a strong tower is in case of dan●er: such is God, such is his Power, Providence, Mercy, and Goodness to a man having recourse to him. Runs 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 find 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 only sanctuary for safety in a case of fear, and danger. What is the Doctr. only wise project in such a case for a man's security. That the wisest, and safest course in such a case is to run to God. The only sanctuary for safety is the name of God fied and run 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 fear and danger will wisely provide for his safety, must do two things. First, He must make choice and pitch upon a place, or person in whom, and which there is such a sufficiency that safety and security may be had. As in time of war, when a man is in fear or danger of an enemy he will not trust to his house, but he makes choice of a fort, of a castle, of a tower. And not of any tower, or castle neither, not of a weak tower, of an unfurnished tower, but of a strong Tower, strongly built, strongly manned, well munitioned. Secondly, He must betake himself, and that with speed also to that place, or person. He must not only go, but he must Run, betake himself with speed. Both those things must be done in a wise provision for safety. For if a man do Run to a Tower, yet if that be a weak and an insufficient tower, without men and munition, and a Ruinous shaken Tower: or if a man do make choice of a Tower a strong sufficient Tower, yet if in his danger he betake not himself to that Tower, but he sit still: or if he sit not still, yet he but only go, and walk on easily towards it, he may well be met withal and a danger may arrest him, surprise him, and cut him off before he get the Tower over his head. But the man that will be safe, as he must choose a strong Tower, so he must go to, nay Run into that Tower. Running will not secure a man unless the Tower be strong. The strong Tower will not secure a man unless he Run. There must be strength in the Tower, and speed in the pace. A weak Tower, or a slow pace, either of them lays a man open to the danger. But when the Tower is strong, and a man Runs, 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. God's Name is a Tower, a strong Tower. The Name of the Lord is a strong Tower. The Lord, saith David, is my rock, and my fortress, my strength in whom I will trust, and mine high Tower. Psal. 18. 2. An house of Fortresses. Psal. 31. 2. The Prophet Nahum speaks of terrible things, and of sore times of trouble, that were coming in his days. Neh. 1. 5. 6. And puts the question what a man should do for his safety at that time, who can stand before his indignation, and who can abide in the fierceness of his Anger? What shall a man do, what course shall he take for his safety, when his fury is poured out like fire, and the rocks are thrown down? The answer to that question is laid down, vers. 7. The Lord is Good, A strong Hold in the day of trouble. The time it may be might be such a time as Amos 5. 13. It is an evil time, The days it may be might be such as Paul speaks of Eph. 5. 16. The days are evil. I but says 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 help in Trouble. If a person had slain a man at unawarres he 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 several parts of the Land, Lest the avenger of blood pursue the slayer whilst his heart is hot, and overtake him because the way is long, and slay him. Therefore would God have them in diverse places, because a man slaying another at unawares might be near to one of those cities, and so prevent danger by getting into one of them for sanctuary. Now if once a man were within the walls, or gates of one of those cities of Refuge, than he was safe. Let the Avenger of blood follow as hard as he would, and let his heart be as hot as it would, yet if once within the city of Refuge, the man was safe. When the Avenger of blood 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 heels, yet the city of Refuge was a very present help, in that time of danger. So saith the Psalm, God is our Refuge, our city of Refuge. Suppose troubles and dangers should pursue a man as close at the heels as the Avenger of blood did the man slayer, it may be 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 help in trouble, let dangers be as present as may be, yet he is a very present help. 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 he is not able to crush, and break. The safety of a strong Tower stands in two things. 1. That it is for Defence, so as to keep 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 spoil an enemy without. A Tower not only guards, and keeps a man safe, but it hath ordnance and ammunition, with which it keeps off, and beats off, and beats away enemies. A weak person from a strong Tower may do a great deal of mischief to a strong enemy. Abimeleck, and a sorry woman were an unequal match, what was a weak woman to him? And yet a weak woman having the advantage of a strong Tower, proved too good for him, for a woman from the Tower casts a piece of a millstone upon abimelecks head, and broke his skull. judg. 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 he hath All-sufficiency of Power to beat, and batter and spoil all such adversaries as shall assault any within this Tower. He is a 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 assail and besiege it. He is such a Tower as that, Cant. 4. 4. Thy neck is like the Tower of David builded for an Armoury, wherein there hangs a thousand bucklers, all shields of mighty men. In David's Tower there were shields and bucklers for defence and protection, and there was Thalpijoth, an Armoury, a word that comes of Thalah to hang, and Pijoth, two edged swords, all Instruments of offence, and weapons of death to do executions on enemies. so that he that makes choice of God for his safety, goes wisely to work 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 jacob 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 strength. Such a refuge in which there is strength. There be Refuges in which no strength, to which when a man betakes himself he is rather weakened then strengthened. Ahaz makes the king of Assyria his Refuge, but he was not his strength, 2 Chron. 28. 20. The King of Assyria came unto him, and distressed him, but strengthened 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 man's self unto God, there is safety. The Righteous Runs into it, and is exalted, or is safe, we shall find it true in some examples. jehoshaphat was in great danger, and in great fear. 2 Chron. 20. 1. 2. Then there came some that told jehoshaphat saying. There cometh a great multitude against thee, what that multitude was we see vers. 1. And what doth jehoshaphat in this fear and danger? See vers. 3. 4. He set himself to seek the Lord, and proclaimed a fast throughout all judah, and judah gathered themselves together, to ask help of the Lord, even out of all the cities of judah they came to seek the Lord. And vers. 12. we know not what to do; but our eyes are upon thee. jehoshaphat and the people in their danger, and their fear, 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 carcases, when they came to the watchtower in the Wilderness, they then found that the Name of the Lord which they had run unto, proved indeed a Tower of safety. Hezekiah was in a great danger, and fear, Senacherib comes against him with an army of an hundred fourscore and five thousand, sends him railing messages, threatening letters: what course takes Hezekiah in this danger? He runs to this strong tower, 2 Chron. 32. 20. For this cause Hezekiah the King, and the Prophet Isaiah prayed, and cried to heaven. See also 2 King. 19 1. 14. 15. All this was running to this tower; and what was the speed, and the sequel? That we find 2 Chron. 32. 21. 22. 23. Thus the Lord saved Hezekiah, and he was magnified amongst all nations. So that Hezekiah ran to this Tower, and was not only safe, but was exalted, and magnified. So that the Name of the Lord is not only a strong Tower; but a saving Tower, and a man by betaking himself to it, takes a wise course for safety and protection. It serves to teach us what to do in case Use. of fears, & dangers, and what course to take for our safety, and good. When men are in temporal fears, and dangers, they are ready to say as the Jailor in his spiritual fears, Act. 16. 30. Sirs, what must I do 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 be thought upon, and to be taken, that may be conducent unto, and wherein we may provide for our safety? yes, there is a course & a way to be taken for safety in the greatest fears that can befall us. I but what is that course? and what may that way be? 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 than make me unto this tower, get me unto & into it, & we take the right course for our safety. David's heart was overwhelmed, full of fears by reason of dangers, and he takes this course, Psal. 61. 2. 3. I will cry unto thee when my heart is overwhelmed, lead me to the Rock that is higher than I, for thou hast been ashelter for me, and a strong Tower from the enemy. The course to be safe is to be set aloft, to be 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 than he is safe. But how shall a man be set aloft? By running into this Tower of God's Name, Psal. 46. 7. The God of jacob is our Refuge, is an high place for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place to be set aloft in, the same word that is here in the text. So that when a man runs unto God's Name he is in an High place, when in an high place he is aloft, and when he is a loft he is Safe. It is strange to see how full of fears men's hearts are, when they are apprehensive of dangers, and are sensible of approaching evils, and yet in the mean time how little care they take, how little provision they make for their safety, and security. That same in the general was a wise course of them. Gen. 11. 4. Let us build a city, and a Tower whose top may reach to heaven, lest we be scattered abroad upon the face of the earth. Thus fare they went wisely to work, that being in a fear they would provide for their safety, that being in a fear they would build a tower for their defence. It is certainly a good piece of wisdom when men fear troubles and dangers to fall a building of towers for safety. The course in the general was a wise course, though in particular they played the fools to think that their safety did lie in a tower of brick. Thus fare let us imitate their wisdom, as to work prospective work, and to build a Tower into which we may be take ourselves, to save ourselves, from the surprisal of evils and dangers, of which at any time we stand in fear. Well, but what Tower should we build? Not a Tower of brick whose top may reach to Heaven, but this Tower that Solomon speaks of, A Tower which is in heaven The Name of the Lord is a strong Tower. Let us make this our Tower, and make to, and get into this Tower for our safety, when ever our hearts are in fear of any dangers, when the men of Thebez were in danger of Abimeleck, see what course they took, and how they provided for their safety. judg. 9 50. 51. Then went Abimeleck to Thebez, and encamped against Thebez, and took 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. Mark, 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 break the skull of Abimeleck. There was a great deal of disparity, and odds between Abimeleck, and a poor weak 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 brains him, and crownes him with a piece of a millstone, that was so ambitiously and bloodily bend upon a kingdom. It is a great deal of Advantage, and safety to a weak woman to be within a Tower. Fellow we their wisdom. If at any time we fear dangers, lo here in this text a strong Tower. Thither let us flee, thither let us run, let us shut it to us, let us go 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 door of the Tower. judg. 9 52. yet this tower is a place of defence, and of offence. There be not pieces, but whole millstones in this tower, that can dash and crush all dangers in the head at the very door of the Tower. And that we may the better be stirred up to seek our safety when need is in this Tower, consider these three things. 1. That though it be lawful, and requisite, to use all means, and outward helps for our safety, yet there is no safety in any means, or helps till this be done. There is a vanity in all means, and courses for safety, and they prove but shifts, unless a man have first betaken himself to this Tower. There is no safety in any means unless a man seek his safety 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 deal of confidence that men put in material Towers, Castles, & strong holds, in time of danger and fear. Those people Gen. 11. made account, that if they built them an high brick tower, they should be 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 judg. 8. 17. he broke down their tower, and slew the men of the City. The strongest towers that men have, are easily flatted, and beat down, when God is not their strong tower. The City 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 walls, round about. They had towers, and those towers were manned, 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 keep out Nabuchadnezzar, but he came and broke down her towers, Ezek. 26. 4▪ He shall set engines of war against thy walls, and with his axes shall he break down thy Towers. It was a great deal of confidence that Niniveh put in her strong holds. Nahum 3. 14. Fortify thy strong holds, go 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 vanity of all the courses they should seek to secure themselves from the Chaldeans. They had not made God their Tower, nor had not run 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 down 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 yield to the Chaldeans that longed to be eating, and devouring them. When God is not men's strong hold, he shakes kingdoms, as a man would shake a fig tree, and he gives a commandment to destroy strong holds, or the strengths of a city. Isay 23. 11. Secondly, It is a great deal 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 battles, 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 vain thing for safety. Psal. 33. 17. The horse indeed is prepared against the day of battle. 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 deal of confidence that men put in their wealth and riches, Pro. 18. 11. The rich man's wealth is his strong city, and as an high wall in his conceit. Come what can or will come, thinks many a rich man, he hath money and wealth, and money answers all things. He conceives himself as safe in the midst of his wealth, as if he had a Tower as high as Heaven, as if enclosed within walls like jerichoes, as high as heaven. He is immured within his silver walls, and fortified within his golden towers, and he thinks himself 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 avail not in the day of wrath, Pro. 11. 4. It is true indeed, that at some times, and in some cases, The ransom of a man's life are his riches, Proverbs 13. 8. And in some cases money is a defence, or a shadow, Eccles. 7. 12. But when God's wrath breaks out in sore judgements, than money in another sense is but a shadow. It is poor safety that it will yield in such a time, Zeph. 1. 18. Neither their silver, nor their gold, shall 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 man's finger is the sooner cut off for his gold ring, and many a man's throat the sooner cut for his wealth. It is a certain thing, that in the Parisian massacre, many that were Papists, were murdered, as well as Nec tantum Hugonoti occidebantur, sed etiam 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 heretics and Hugonotes of them. Their Riches were as dangerous to them, as their Religion was to the protestants: it was fowl heresy with some of those furies, for some men to have money, and to be rich. Who escaped better in the desolation by Nabuchadnezzar, than the poor of the land? jer. 39 10. He left the poor of the people, which had nothing in the land, and gave them fields and vineyards at the same time: There is more safety at such a time in poverty than in riches. Poverty is sometimes a safer tower than Riches; and a poor thatched cottage more safe than a silver tower. Fourthly, it is a great deal of confidence that men put in getting honours, preferments, and high places; but the safety 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 evil. But a nest on high will not deliver from evil. Some birds build their nests on high: but yet if the trees cannot be climbed; they may be cut down. That same tree, Dan. 4. vers. 10, 11, 12. which Nabuchadnezzar saw in his dream, the height thereof was great, the tree grew, and was strong, and the height reached unto heaven, and the Fowls of the heaven dwelled in the boughs thereof, they made their nests in the boughs of that high tree, & so made their nests on high. But yet vers. 14. see what the watchman said, Hue down the tree, and cut down his branches: & where were those nests then? Then those nests on high, were laid low enough. What safety in a nest on high, when the tree is hewed down! Lastly, it is a great confidence that men put in their outward privileges, The Temple of the Lord, the Temple of the Lord, jer. 7. 4. that was the buckler the jews held out to fence off all blows, as if the Temple had been a strong Tower to have saved them from all dangers, as if the Temple walls 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 should fall upon the temple itself They conceived not a little safety in the altar. They thought Ariel the Lion of God, the brazen Altar of sacrifice to be a brazen wall about them. But Isa. 29. 1. 2. Woe unto Ariel, that is, to the Altar, and to the Temple: Ariel shall be so fare from saving you from distress, that Ariel itself shall be distressed. joab fled to the Altar in his fear and danger, and took sanctuary there, and yet his doom was, Fall upon him there. The Prophet bids them, not trust in lying words, jer. 7. To trust in privileges, and to place security in them against God's Anger is to trust in a lie. And of trusting in outward privileges, it may be said as Mic. 1. 14. The houses of Achzib shall be Achzab, that is, a lie to the Kings of Israel. Thus there is a vanity in all other courses, and confidences, besides this, and all the Towers besides this, to which men betake themselves, are but paper Towers, paper Castles, and such as will prove but towers of Babel, towers of confusion. 2 That the betaking of ourselves to the strong tower of God's Name; is that which puts strength unto all means we use, and courses we take, and makes them successful: This Tower strengthens all other towers: this makes them to be strong towers: this makes them that they will bear a brunt, and a shock, this makes strong holds hold out. David was fain often to betake himself to holds and forts for his safety, as 1 Sam. 22. 4. and 23. And David abode in the wilderness in strong holds, verse 29. And David went up from thence, and dwelled in strong holds at En-Gedi. And we see that Saul could not get him, he was safe in his holds, and fortresses. And how so? because as David dwelled in, and betook himself to those holds, so he made God his hold, and the house of his fortresses. Psalm 31. 3. David took 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. 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 says not, but his holds kept him out of saul's hands, but God kept him out of saul's hands. So that David making God his hold, he 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 strong hold, or the wilderness of Ziph is my strong hold, but Thou art mine hold. And this was it that made the wilderness 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 wilderness of En-Gedi, & in that cave he found shadow and shelter from Saul, & yet see how he speaks, Psal. 57 1. My soul trusts in thee, yea in the shadow of thy wings will I make my refuge etc. we see by the title of the psalm, upon what occasion it was made, when he fled from Saul in the cave, & he says not, I trust in my Cave, in the shadow of the cave, will I make my refuge, but my soul trusts in thee, In the shadow of thy wings will I make my refuge, he made God his cave & his hiding place, & thereupon his cave became a shadow, and a shelter to him. It is lawful for us, and it is that we ought to do, to use all good means for our safety in cases of danger, but yet the first thing to be done, is to make God our strong Tower, and this is it which will make them means 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 appears in the words following, because we have sought the Lord our God, and in the words before verse. 4. He commanded judah to seek the Lord God of their fathers, and when they had made God their tower, and wall of defence, than they said, let us build and make Towers. And when they took this course, than they went to work to the purpose. So they built & prospered, says the end of the vers. This is the way to make all our counsels, projects, & courses for safety, to prosper, & do well. 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, than project, and prosper. 3. Consider what a miserable perplexity, confusion, and distraction of spirit, it will be in a time of trouble to be fortlesse, and Towerlesse. Look in what a case the Canaanites were. Iosh. 2. 10. 11. For we have heard how the Lord dried up the waters of the red sea for you, and what you did to the two kings of the Amorites, etc. And as soon as we heard those things, our hearts did melt, neither did there remain any more courage in any man because of you. Look in what a case the jews 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 wind. How sad is that passage. jer. 30. 5. 6. 7. We have heard a voice of trembling, of fear, and not of peace, ask now and see whether a man doth travel with child? wherefore do I see every man with his hands on his loins as a woman with child, and all faces turned into paleness? Alas, for that day is great, etc. This is the miserable, and disconsolate condition of many men in the times of their trouble. Now what ails them, what brings them into such distresses of spirit. Poor men, they are Towerlesse, they have no tower to betake them to; they are not run into this Tower of God's Name, and therefore their fears do rack and torture them, do 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 look upward, and they look downward; and which way soever they look, they behold trouble and darkness. It would make a man pity Moab, to see him toiled and turmoiled with his own distractions, Isa. 16. 12. He shall in his fears and perplexities of spirit, try all conclusions for his safety. He shall go to his high place and pray there, and shall weary himself, with trying what may be done there, and shall go from thence with his heart as full of fears as before. His fears shall gaster him as much as before he went to his high place. From his high place he shall go 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 he may do somewhat for his ease at the Sanctuary, and therefore thither he will go. And when he hath tried his sanctuary, how cheers he then? Alas, still in as bad a case as before, but he shall not prevail, neither his high place, nor his sanctuary, nor all his prayers, nor devotions, can give his heart any ease of his fears. So unconceivably miserable is the distraction of those men's spirits in time of trouble, that are not gotten into this Tower. Their fears and terrors rack and rend their hearts in pieces, like so many wild horses. And who then would be towerlesse in a time of trouble? Who would be to seek 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 serenity, calmness, quiet of spirit, shall a man possess his soul in patience? He may even laugh at sword, famine, pestilence, or any calamity. It is an incredible thing to worldly men, that a godly man in such times should have his heart without fear, without distracting, astonishing, stounding fear. It is a riddle to them. Psa. 49. 4. I will open my riddle upon the harp. And what is that riddle? verse 5. Wherefore should I fear in the days of evil? This is therefore a riddle to men of the world, that a godly man should not fear in the days of evil. 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 evil, they are gotten within the gates and walls of a strong Tower, and this puts their hearts into so sweet and composed a frame. See Psalm 46. 1, 2, 3. God is our refuge and strength, a very present help in trouble: Therefore will not we fear, though the earth be moved, and though the mountains be carried into the midst of the sea; Though the waters thereof roar, and be troubled, though the mountains shake with the swelling thereof. To see the earth removed, to see mountains carried into the midst of the sea, to hear the waters roar & be troubled, to see the mountains shake, these are dreadful things to see and hear, things able to move, melt, and shake the heart of the stoutest man that lives, with fear, and yet says the Psalm, We will not fear. Now whence came this strength, and incredible presence of spirit? From that vers. 1. God is our refuge. Hence such freedom from consternation of spirit in such prodigious hurlyburlies. Hence such confidence of heart in times of dread. And this was Luther's Psalm, when he heard of great troubles and broils that were up against him, Come, come, says he, no matter for them all, let us sing the 46 Psalm, and let them do their worst: as if he had said, let things go how they will, let dangers be what they will, why should we fear 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 be 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 be blessed with an invincible presence of spirit, so run unto, and run into this Tower. Quest. Well then, but how may we so run into this Tower, as that we 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 be done when entered, and gotten into the Tower. 1. This Running implies the Doing of those duties which must be done to get in, and to enter us within this Tower. And so this Running comprehends these four things, 1. Knowledge. 2. Faith. 3. Repentance. 4. Prayer. These be the four feet with which we must Run into this Tower to find safety there, we must Run upon all these four. 1. It comprehends the Knowledge of God, as he hath revealed himself in his word. First the knowledge of him in all his glorious attributes of his wisdom, power, mercy, providence. We must know him to be a God so wise as can Infatuate all the crafty counsels, and policies of enemies, to be a God of such power that he is able to deliver, and defend all that do betake themselves to him for succour, To be a God tender-hearted, merciful, and compassionate to his people in their distresses, To be a provident God that hath the ordering and governing of all events, and occurrences here below. And Secondly, there must be the knowledge of him in Christ. A man that will Run to a Tower for safety, he must First, know that there is such a Tower. Though there be a Tower, yet if a man know not of it, or know not the way to it, he will never Run to it, for who will Run he knows not whether. Secondly, He must know that it is such a Tower as it is, of sufficient strength for safety and defence, for if he know that there is a Tower, and do know the way to that Tower, yet if he do not know it to be a Tower of strength, a Tower of Defence, that is able to hold out an enemy, he will have no heart to Run 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 he thinks when he comes to this Tower, that he shall get no entrance, but shall have the Tower gates shut upon him, and barred against him, he will never Run to that Tower. Now Just so it is here. First, When a man knows God, he knows there is a Tower. Secondly, When he knows him in his attributes, he knows 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 he that knows God in Christ, he knows that by Christ, we have access and entrance with boldness unto God, Ephes. 3. 12. In whom we have boldness, and access with confidence. And there is a great deal of safety in the knowledge of God in the knowledge of God, in his Attributes, & in his Christ. A man's safety we see lies in his Running to the Tower. He Runs and is safe. And it is the knowledge of this Tower that sets a man a Running to it. Hence we shall find 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 he hath known my Name, for the knowing of God a right was that which made him Run, and so he 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, we get him to be our God, and make this Tower our tower. jer. 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 knows not this Tower, he knows not the way to this Tower. The King of Moab made a great pother in his fear, and did miserably weary himself between 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 he knows not how to go to the city, Eccles. 10. 15. to the city of refuge, to the strong Tower. Suppose a blind man had slain a man at unawares, what a case had he been in? There was no remedy, but the avenger of blood must needs have dispatched him, because he being blind he knew not the way to the city of Refuge. Every Ignorant man is blind. How can a blind man Run to a Tower for safety, when by reason of his blindness, he knows 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 not knowing him in Christ, conceives the entrance impossible, and the gate shut against him, and therefore Runs not to this Tower. As therefore we would be able to Run to this Tower, so it concerns us to know God, to know him in the attributes of his wisdom, power, mercy, providence, that so we may Run to him as to a Tower that we know to be a strong Tower; And to know him in Christ, that we may Run to him as to a Tower, we know we may have entrance into it, joh. 10. I am the Door, even Christ is the Door of this Tower by whom we must have entrance into it. As we would Run, so know God. Knowledge is that which must inform us of the Tower, which must guide us unto the Tower, which must encourage and hearten us to betake ourselves to this Tower. A man that will Run must not only have feet, but he must have eyes. Knowledge is the eyes of the soul by which we must see both the Tower, and the way to it. 2. This Running comprehends Faith. To Run to this Tower is by faith to go to God, and by it to make him our Tower for our safety. It is by faith to commit ourselves to him as to a faithful creator, who is the Saviour of all men, but specially of those that believe in him. 1 Tim. 4. 10. to put ourselves under the feathers of his wings, by an holy incumbency, to rest wholly upon him for safety, by an holy dependence to hang wholly upon his power, and providence, and so to set our faith on work upon his promises, as to make his power, providence, and strength to be ours. There is a great deal of safety in God's Power. God's Power is a Tower. 2 Samuel 22. 2. 3. The Lord is my Rock, my fortress, my high Tower. And after repeating the same thing again, verse 32. 33. Who is, says he, a Rock save our God? God is my strength and power. That which he said before, God is my Tower, now he says, God is my Power. To teach that God's Power is our Tower, and that our safety lies in the power of God. There is a great deal of safety in the providence of God; therefore it is called, The Secret of the most High, Psalm. 91. 1. It is a secret privy Chamber, Isa: 26. 20. Enter into thy Chambers. It is the secret of God's Tabernacle, Psal. 27. 5. The secret of his pavilion, Psalm. 31. 20. Now what greater safety than to be within the secret of the most high? to be shut up within the doors of those secret chambers? How safe is he that is in the secret of God's Tabernacle? Into the secret of the Tabernacle might none come, but the high Priest once a year, Levit: 16. 2. If a man had been there, how safe had he 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 safety is there under God's Providence. There is no question to be made, but there is safety enough in the Name of God, in his power and providence; but all the question is, how we shall get within the verge, and under the shelter of this power, and providence. God's Name indeed is a tower, but how shall we run into this tower? Now that is done by faith in God's power, and providence: Faith is the legs and feet by which a man goes, yea runs to God, and runs into the tower of his power, providence, and protection. Thus did David run to this tower, Psalm. 18. 2. not only, the Lord is a Rock, a Buckler, a Tower, but the Lord is my Rock, my Buckler, my high Tower. He makes this tower, his tower; this rock, 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 legs and feet of the soul, by which a man runs to God, and runs into the tower of God's power, providence, and protection. A man cannot run without legs and feet: He that believes in God's power, and providence, he runs 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 seek to live by their wits, 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? He shall live by his faith: he shall run to God by faith, by faith he shall cast himself, his life, estate, and all he hath, upon God; he shall by faith, put himself under God's wings, cast and throw himself into God's arms, and so making God his tower, by faith, shall find safety, and security from dangers, when others with all their shift and sharking, shall not subsist, but shall be taken and surprised with the dangers of those times. Faith it makes God any thing a man wants; faith doth that in this life, that fruition doth in the life to come; there a man hath the fruition of God, & that fruition 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 he want safety and protection, it makes God his Tower: For by faith, relying upon his power and strength, a man makes God's power & strength to supply his exigents, and necessities. And he that hath God's power and his providence to be his, he is as safe as he that is in a strong tower: and therefore it is that safety is so frequently attributed unto faith in Scripture, Look unto me, and be saved, Isai. 45. 22. and therefore in a case of temporal danger much more, run unto me and be saved. See Psalm. 22. 4. Our fathers trusted in thee, they trusted in thee, and were delivered. They were safe, because they ran to a strong tower: But how did they run? They trusted, says the Prophet, They trusted, they ran 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 be done? See what follows, 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 safety is in it. And then when he knows it, he must trust in it, and put himself into it for his safety. Psalm. 37. 39, 40. There is the Tower of God's Name, and the Righteous man's running to that Tower, and his safety by his running to it; The salvation of the righteous is of the Lord, he is their strength in the time of trouble; there is the Tower. The Lord shall help 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 City, We have a strong City, Salvation will God appoint for Walls and Bulwarks. What if a man get into that City? He shall be kept in perfect peace, vers. 3. But there is no safety and peace, unless the gates be opened, and a man do enter, vers. 2. How shall a man enter that he may be within this City, and Tower, that is walled, and bulwarked with Salvation? vers. 5. Trust ye in the Lord for ever, for in the Lord JEHOVAH is everlasting strength. The Lord he is a Rock, faith that puts us into this Rock, and so we become safe. Prov. 30. 26. The Coneys are but a feeble folk, yet make they their houses in the Rocks. Those creatures are feeble, and fearful creatures, and yet they subsist in multitudes. And how comes that about? Because when they are pursued by dogs that are fare too strong for them, they have their holds, and burrows in the Rock; and running into their burrows, and into the rock, when in danger of dogs, they are thereby kept safe: when once they are run into the rocks, the dogs cannot come at them, nor meddle with them. Psalm. 104. 18. The Rocks are a refuge to the Coneys. The rock, and their running to the rock, saves them, though but a feeble folk. It is so in this case, God's people, it may be, are but a feeble folk, and great dangers may be towards them; but now God he is a Rock, Psalm. 18. 2. The Lord is my Rock. Now their wisdom must be to Run to this Rock, and to get into it: Now faith is that by which we must run to, and burrow ourselves in this Rock. And if we be once burrowed in this rock, we are out of the reach of dogs and dangers. A Dove is a poor, weak, silly creature; but when she is pursued by the Hawk, if she flies to the rock, and gets but into the holes and clefts of the Rock, than she is safe from the talons of the Hawk. So is it with God's 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 from the danger of thine enemies, by God's power and providence, as safe kept as a Dove is kept from the Hawk, that is gotten into the clefts of the Rock; so that a man's safety lies in Being in, and Dwelling in the clefts of this Rock. But how shall a man get into these clefts, and come to dwell in them? A man must fly into them. Now a man cannot fly without wings. Faith therefore is the Doves wings, by which he flies to these clefts, and holes in the rock, and so is safe. It is said, Exod. 33. 22. by God unto Moses, I will put thee into a cloven of a rock, and I will cover thee with mine hand, while I pass by. So faith in God's power, providence, promises, doth put a man into the cloven of this rock, and so a man is covered under God's hand, while dangers pass by: So that if a man would be safe, he must do in this case, as Moab is advised to do in that, jer. 48. 28. O ye that dwell in Moab, leave the Cities, and dwell in the Rock; and be like the Dove, that makes her nest in the sides of the holes mouth: So hear, O you that be in fear of any danger, leave all carnal shifts, and sharking counsels, and projects, and dwell in the Rock of God's power and providence, and be like the Dove that nestles in the holes of the Rock; by faith betake yourselves unto God, by faith dwell in that Rock, and there nestle yourselves, make your nests of safety in the clefts of this Rock. Quest. But how may we do this thing, and what is the way to do it? Answ. Do these three things: First, set thy faith on work to make God that unto thee which thy necessity requires, pitch and throw thyself upon his power and providence, with a resolution of spirit to rest thyself upon it for safety, come what will come. See an excellent practice of this, Psal. 91. 1. He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty; that is, he shall be safe from all fears 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 fortress; as if he had said, I will not only 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 work in particular to throw, devolve, and pitch myself upon him for my safety. And see what follows upon this setting faith thus on work, vers. 3. 4. Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence, He shall cover thee with his feathers, etc. So confident the Psalmist is, that upon this course taken, safety shall follow. Our safety 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 evil befall thee, etc. It is therefore the making of God our habitation, upon which our safety lies; and this is the way to make God our habitation, thus to pitch and cast ourselves by faith upon his power and providence. Secondly, set thy faith on work to apply, and believe the particular promises of safety, deliverance, and protection; such as that Hebr. 13. He hath said, I will not fail thee, nor forsake thee. Such as those, Psalm. 91. and many the like elsewhere. Consider what God hath said, and what he hath promised in such cases, and work thine heart to believe those sayings, to believe those promises, with a special faith, as made, and directed to thyself. It is a great deal of safety that may be had by this kind of running to the Name of God. God's Name is a tower, the promises of God are the outworks to this Tower: If a man cannot get into the Tower, yet if he can but get into the outworks, there is safety. For as outworks are for the safety of the tower, so the tower is the safety of the outworks. If a man be but in the outworks, if they be assaulted, there will be succour and relief from the tower. If thou canst not, as thou thinkest, get into God himself, yet get into the outworks of the promises, and there will be safety from the Tower in the outworks. God, he himself is the Tower, and the Rock, but the promises they are the Clefts of the Rock. If a Dove fly to a rock from the Hawk, yet if when she come there, there be no clefts, nor holes in the rock, alas for the poor Dove, she lies at the mercy of the Hawk. But the Dove is before hand acquainted with the clefts, and holes of the rock, and can go readily to them in time of danger. God is a Rock, but now if there be no Inlets into this rock, if no Clefts into it, if this rock be not opened unto us for safety, we are never the nearer. This rock therefore is opened unto us by the promises: the promises are the inlets into it, they are the clefts, & the holds of the rock; there is no getting into this rock, but by the clefts. He therefore that would get into this rock, must be acquainted with the promises, and by those promises, and by a particular faith in them, so get himself into God. As the rock by the holes opens itself unto the Coneys, and by the clefts opens itself to the Doves for safety: so God by his promises of protection and deliverance, opens himself to us for entrance, and safety. By a cloven the Dove gets into the rock, by a promise believed with a special faith, doth a man get into the rock of God's protection. It is good therefore for us beforehand to be acquainted with the rock, and to know the clefts and inlets thereof, by which it may be entered, 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 rock. If no rock, no safety; God he is a Rock. If no clefts in the rock, no safety; God's promises are the clefts of the rock. If no flying unto the rock, and nestling in the clefts, no safety; faith is the running, the flying unto, and the nestling in the clefts of the rock. By faith therefore burrow thyself in these holes, and nestle thyself in these clefts of the rock, and then expect safety. The Chicken in fear of the Kite, provides for her safety, by running, and flying to the Hen, and by getting under her wings, and when she is there, she is safe from the Kites claws. The promises of safety and protection, are as the Lords wings: the way of safety is in case of danger, to run to the promises, as under God's wings, Psalm. 91. 4. He 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 appears by the words following, And his truth shall be thy Shield and Buckler: Not only his Strength, and his Power, but his Truth shall be 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 God's wings, and feathers: Faith in the promises, puts a man under that covert, and shelter of safety. See the truth of this, in that of David, Psalm. 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 be 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 thyself by faith into Christ. There is no going to, nor getting into this tower, for safety, but by him. God's providence, power, mercy, and promises, are theirs, who are in Christ's. All things are yours, and you are Christ's, 1. Cor. 3. 22, 23. All things, that is, not only Cephas, Paul, etc. but God himself, and Gods attributes, his Providence is yours to defend you; his Power is yours to save you; his Mercy yours to deliver you: All yours, when Christ yours: we cannot get into the Tower of God's Providence and protection, till we first get into Christ. A man that will run to a Tower for safety, must run, 1. The right way, 2. To the door of the Tower, or else it will be impossible to get in. If a man run, and run a wrong way, it is impossible he should ever come into the Tower, or if a man run, and run not to the door, he cannot break in through the Tower walls. Now therefore by faith get into Christ: I am the way, joh. 14. and that in this sense; for no access to God, but by Christ. And I am the door, joh. 10. and that in this sense also, there being no entrance to God, but by Christ: so that by faith in Christ, we run the right way; and by faith in Christ, we come to the right door, and to have the door opened unto us, that we may get in. Herein lies safety, Mic. 5. 5. This man shall be the peace, when the Assyrian shall come into the land. Isa. 32. 1, 2. Christ shall be an Hiding place from the wind, a covert from the tempest, as a shadow of a great Rock in a weary▪ land; we must seek our safety in the promises, and all the promises of God are Yea, and Amen in Christ, 2 Cor. 1. And thus by faith thus used, we run to this tower; and thus by this running, we find safety. And therefore hence it is, that the same thing that is said of God for our safety, is also said of faith. As here, and elsewhere God is called a Tower; so also is faith compared to a Tower, Cant. 4. 4. Thy neck is like the Tower of David. By her neck is meant faith. The neck joins the head and the body together; and so faith joins 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 walls and gates of this Tower; and is that which helps us to that safety 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 he 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 legs were his safety. God is not a Tower to such as are not towerd in their faith; he is not a shield to those that want the shield of faith. The way to have God our Tower, and our Shield, is to get the Tower and Shield of Faith. And as we would have safety by Faith, and trusting in God, our care must be, not only to get faith; but our endeavour must be, to increase and strengthen our faith, so much as possibly we can. Every day be exercising, and setting it on work; be advancing and improving it. The more faith, the more security; the more security, the more confidence, and presence of spirit, in a case of danger, Dwell deep, O inhabitant of Dedan, jer. 49. 8. Our endeavour should be, not only to dwell in this Rock, but to dwell deep: get such a measure of faith, as that we may get a great depth within this Rock; make our trenches deep, and get ourselves deeply entrenched by faith. It is said of the men of Thebez, judg. 9 51. that they not only fled into that strong Tower, but that they got them up to the top of the Tower. So let us not only run into this Tower, but get me up to the top of this Tower. This is done, when we so exercise, and set our faith on work, as that we come to have confidence, and assurance of God's goodness to us in times of fear and danger. Faith growing strong, and daily set on work 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 we run to this Tower, and what safety there is to be had by such running. 3. This Running comprehends Repentance. As Sin is a Running from God, so Repentance is a Running to God. For Isa. 55. 5. Nations that know thee not shall run unto thee. How should or did they Run? 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 Run unto the Lord. And this is such a Running as conduces to safety. The Righteous runs, namely by Repentance, and is Safe. He humbles himself for his sins, mourns for them, and forsakes them, sets upon a new course in righteousness, obedience and the fear of God, & so finds safety and protection, job. 22. 23. 25. If thou return to the Almighty, thou shalt put away iniquity fare from thy Tabernacles, then shall the Almighty be thy defence. There be two several parts of Repentance, and we shall see that there is safety in Running to God by them both. First, there is with a sorrow for sin, a forsaking and casting of it off. He that will take a right course for his safety, must abandon all his sins, and away with them, or else let him run as he will, he were as good sit still, for he shall but run in vain, he shall not get into this Tower. The way to run, and to get in for safety, is a through forsaking of all our sins and lusts. See Isay. 33. 15. 16. He that despiseth the gain of oppressions, that shakes his hands from holding of bribes, that doth by bribes, and all unlawful gains, as Paul did by the viper, that stops his ears from hearing of blood, etc. He shall dwell on High, or in high places, His place of defence shall be the munition of Rocks. That's the way then to dwell on high, to get a defence within the munition of Rocks 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 injustice, with ears 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 knock, and rap, and cry Lord Lord open unto us, the answer they will meet withal 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 own accord unto Peter, Act. 12. 10. so the gate of this tower of it own accord will shut itself against workers of Iniquity. As of the New jerusalem it is said, Apoc. 22. 14. 15. Blessed are they that may enter in through the gates into the city, for without are dogs, sorcerers, and whoremongers, and murderers; etc. So is it true of this Tower. Blessed are all they that in a time of danger may enter in through the gates into the Tower. It shall not be everyones portion, for dogs, whoremongers, Idolaters, liars, etc. and all such kind of persons must make account to be without, to be shut out, and not admitted into the Tower. God will be no protector of such persons: but when men are purged, their hearts and hands, their ears and eyes, their ways and lives are purged and washed from their lusts, than they shall dwell on high, and the place of their defence, shall be the munition of Rocks. There is a gracious promise of safety and protection, Isa. 4. 5. 6. Upon all the glory shall be a defence. And there shall be a Tabernacle for a shadow in the day time from the heat, and for a place of Refuge, and for a covert from storm and from rain. All comes to this, that the Name of the Lord should be a strong Tower for their safety. But yet mark when this should be. vers, 4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of jerusalem from the midst thereof. Then there shall be a defence, a shadow, a refuge, a covert from the storm, when there shall be a washing, and a purging by the spirit of judgement, and Sublation as junius renders it, then will God shelter, and mightily protect them from all evils, and dangers. A man that will be safe, must do two things. First, He must Run to the Tower. Secondly, He must enter, and get into the Tower when run to it. Now without Repentance, a man can do neither of these. First, He cannot Run 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 run our christian Race, see Heb. 12. 1. Let us run the Race that is set before us. But mark what course must be first taken, let us lay aside every weight, and the sin which doth so easily beset us. If a man will run, it is no carrying of weights on his back: a man that will run had not need be hampered, and entangled with any thing. A man that runs so, will never get the prize, so in this case. A man that will get into this Tower must run, running is a swift, and speedy motion. It is not a snails pace will serve. It is impossible to be safe unless we run, and impossible to run unless we repent, for it is impossible to run if we have weights on our backs, burdens on our shoulders, hamperments about our heels, specially if fetters about our legs. A fettered man will run but ill favouredly, it is more than he can do to go well. Now all lusts and sins are so many weights, burdens, so many chains and fetters that cumber a man, and hinder him from running, let us cast off every weight says the Apostle. So here, if ye will be safe ye must run: if ye will run ye must cast of every weight, that is, every sin, 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 himself in this tower must so run to it as men in a fear, and pursuit of the enemy, use to run to castles and forts. Men in such cases throw away all burdens and carriages, they throw away their very Arms, & their Garments, that they may be light and expedite to run. We see when the Syrians were in fear of a danger, though a false fear, they sought their safety by their flight and running away, and we 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 run fast enough, vessels and garments, and all were fling away. If a man in the pursuit of an enemy would needs be so foolish, as to carry a pack or a load on his back, and say with himself, oh it is pity to leave such a thing behind, who would part with so good a thing, etc. 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 himself in this Tower must throw away all his luggage, and his baggage, must cast away all his lusts, and sins, which are so many burdens and weights to clog a man that he cannot run fast enough, and soon enough to this tower for safety. These burdens, and this baggage of our sins and lusts, will inevitably expose us to danger. Let every one that Names the Name of Christ, depart from iniquity, 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 jacob to set him on an high place, let him departed from Iniquity, let every one that will Run 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 sin or lust, cannot get into the Tower, though he do come to the Tower. The righteous man not only runs unto it, but into it, and is safe. So that a man's safety is to get into the tower. There is no getting into it so long as we are in our sins, we must first get out of our sins before we can get into the Tower. It is with getting into this, as into material towers and forts in time of war. In times of war 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 means is such an one admitted to come In, or if he do thrust In at unawares, he is sure to be quickly turned out again. So here, if a man come to the Lord for protection, if he fly to this tower of his Name for safety, and come in his lusts, and his sins, and have not first by repentance put them away, look how many sins, and how many reigning lusts he brings, so many Carbuncles, and plague-sores he brings upon him. One plague-sore will keep a man out, how much more will that man be kept out, whose soul is as full of plague-sores, as jobs body was full of boils? If therefore we would get into the tower, and so run as to be safe, first get we our plague-sores cured, and get we all our pestilent tumours healed. There is in repentance, as a forsaking and casting away a man's sins, and lusts, so there is a reformation, a righteous life, an obedient life, a conversation in the fear of God, a care to keep a man's self free from the common and reigning iniquities of the times he lives in. This part of repentance is a running to God also, and such a running, as wherein there is a great deal of safety: and therefore we shall find safety given to these in Scripture. There is safety in Righteousness: the Righteous runs, says the text, and he is safe. He must be a Righteous man that runs, and a righteous man that will look for safety. This tower will be no sanctuary for unrighteous ones, but such as have so forsaken their sins, as to lead a godly life, and to walk in righteousness, they shall find safety in this tower, Pro. 11. 4. Righteousness delivers from death, and in the day of wrath, which riches cannot do. The gates of that city whose walls and bulwarks are salvation, they are to be opened, that the righteous nation may enter, Isai. 26. 1, 2. David calls God his rock, and his high Tower, Psal. 18. 2. and he doth it with the more confidence, because he could speak that, vers. 23. I was also upright before him, and I kept myself from mine iniquity. They that can say so, may with some confidence call GOD their high Tower. There is safety in obedience to God, Prov. 1. 33. Who so bearkneth unto me, shall dwell safely, and shall be quiet from fear of evil. Obedience is a walking in God's Name, Mic. 4. 5. We will walk in the Name of the Lord our God. And obedience is a Running in the ways of God's commandments, Psalm. 119. 32. I will run the ways of thy Commandments; Who may run more to God, than they who run in his commandments? Who shall be safer in the tower of his Name, than they who walk in his Name? There is safety in the fear of God, Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him. The garrison of the tower is pitched about them. How safe was Solomon with that guard, Cant. 3. 7, 8. Behold his Bed, which is salomon's, threescore valiant men are about it, of the valiant of Israel, they all hold swords, being expert in war, every man hath his sword upon his thigh, because of the fear in the night. Such is the security of those that live godlily, religiously and holily in God's fear, Prov. 14. 26. In the fear 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. God's Name will be a strong tower to him that fears his Name. A refuge for him and for his children. In cases of fear, a man's greatest care is for his children: a man that fears God, provides for the safety of himself, and his children both. A man that fears God, shall get himself, and his children both into the tower. There is safety in keeping a man's self free from the sins of the times, and places he lives in: Freedom from common iniquities, prepares for freedom from common calamities. We shall find a great plague amongst the Israelites upon their sin of joining unto Baal-Peor, the sword walks, and the plague walks, and licks up twenty four thousand, Numb. 25. 9 Now though the sword and the plague both did hue them down, 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 walk both of the sword, and pestilence. And do but observe it well who they were that God in his special 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. Mark what it was that kept them safe, & alive, when the rest went to the pot by thousands: when others polluted themselves with Idolatry and whoredom, 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 common calamities of the times. Here is the way then torun to this tower for safety. If in times of danger 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 righteousness, obedience, fear, holiness, godliness of life, and cleaving close to God, when others desert and forsake him: and in this running lies our safety; by this we both run unto, and run into a strong tower of safety: It would make a man sick again to see the idle and foolish confidences of most men in their fears; well, come what will, or can come, they trust in God, and his Name, that they shall do well enough, but yet in the mean time no repentance, no casting away their sins, no reformation, no righteousness, obedience, no cleaving to the Lord; Nay, on the contrary, nothing but provocation of God by their sins. Now what a fond thing is it thus to deceive ourselves? Psalm. 20. 1. The Name of the God of jacob 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 vain? and dost thou think that that Name shall defend thee, which thou profanest? Wilt thou profane that Name, and think to be defended by that Name? Shall that Name which thou abusest, be thy tower? Thou indeed professest that worthy Name, jam. 2. 7. but by thy disobedient sinful life, dishonourest that worthy Name, and is it likely, that that Name that receives dishonour from thee, will be a defence to thee? Thou by thy lust, and lose courses, causest this name to be blasphemed, & hopest thou for shelter under this Name? Thy lusts, thy covetousness, thy drunkenness 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 think that this Righteous, and Holy name of the Lord, will be a Tower, Refuge, a Sanctuary, for Adulterers, Swearers, Drunkards, Worldlings, and for such as walk not in his name? The name of the Lord is a strong tower; but to whom? What? to every lose, profane Godless person? No such matter. The Righteous run unto it. I, and so it may be, the unrighteous run unto it too, but the righteous run into it, and the righteous are safe. None get into it, none are safe by it but the Righteous: they be only godly, Religious, repenting sinners, to whom this name is a strong tower. If Rabshakeh had spoken truly, he had spoken strongly, and unanswerably, Isa. 36. 7. But if thou say unto me, we trust in the Lord our God: Is it not he whose High places, and whose Altars Hezekiah hath taken away? As if he had said, 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 God's name, we may truly dash their vain 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 oaths? Is not this he, whose name ye dishonour with your sinful lives? Assuredly, for unrighteous persons, that lie and live impenitently in their sins, this name is no Tower, but a fire, a dreadful burning, devouring fire, Isai. 31. 27. Behold, the Name of the Lord comes from fare, burning with his anger, and the burden thereof is heavy, his lips 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, do but fly from one danger to another, out of one fire into another, Ezech. 15. 7. I will set my fire against them, they shall go out from one fire, and another fire shall consume them. That name of God which shall be a Tower to the righteous, shall be a Terror unto all ungodly and impenitent sinners. 4. This Running comprehends Prayer. To Run to this Tower is by Prayer, to have Recourse to God, and therein to seek and sue to him for help, and secure in time of danger, and distress. Prayer is not only 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 run into it? vers. 2. I will call upon the Lord. So will he Run into it. And what shall he be 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 run 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 fears. This poor man cried, and the Lord heard him, and saved him out of all his troubles. David was in fears, and was delivered from all his fears: He was delivered by running into this tower, and he ran into this tower by prayer. There be terrible times threatened, joel 3. 15, 16. The Sun and the Moon shall be darkened, etc. The Lord shall roar out of Zion, etc. and the hearers shall shake: the hearing of such sad things was enough to make their hearts shake. Alas, when such black days should come, what would become of God's people? how should they do at such a time? Well enough; But the Lord will be the hope of his people, or the place of Repair, 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 safety. But how should they get or run into that tower, so as they might be safe? That we may see by the like passage, joel 2. 31, 32. The Sun shall be turned into darkness, etc. And it shall come to pass, 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 be run into; and the way to run into that tower of the name of God, is to call upon that name: And he that runs so, runs not in vain, it shall come to pass, that whosoever shall call upon the Name of the Lord, shall be delivered. When David's heart was overwhelmed with troublesome thoughts and fears, he betakes himself to God, Psalm. 61. 3, 4. Thou hast been a shelter, or a refuge for me, 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 do it? vers. 1, 2. Hear my cry, attend unto my prayer, etc. So that by prayer he runs to the strong tower, and to the place of Refuge. Led me, says vers. 2. to the Rock that is higher than I; that rock 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 Rock, the Rock 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 himself to get into, and therefore he sets to the scaling Ladder, Led me into the Rock, and into the tower that is higher than I. Hear my cry, attend unto my prayer: So he makes prayer the scaling Ladder, to get upon that rock, and into that tower that otherwise had been too high for him; he gets that safety 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, until these calamities be overpast. We shall see in the title of the Psalm, that David was then in the cave. It is said, 1 Sam. 23. 29. that David went and dwelled in the strong holds at En-gedi; and this cave that now David was in, was amongst those strong holds, as appears, 1 Sam. 24. So that David in the cave was in a strong hold; and yet David thought there was little safety in that strong hold, unless God himself were his refuge; and therefore says he, In the shadow of thy wings will I make my refuge till these calamities be overpast. As if he had said, Lord I am already in the cave and the holds, and in the shadow of it; but yet for all that, I think not myself 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 mark what course he takes to do it, vers. 2. I will cry unto God most high. I will by prayer put myself under the shadow of God's wings: and mark what success should follow, vers. 3. He shall send from heaven and save me from the reproach of him that would swallow me up. God shall send forth his mercy and his truth. When we send prayers up to heaven, God he will send help 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 ourselves under the covert of God's wings, in which our safety lies, as before we saw; and so David takes that course, vers. 1. But yet David prays to God, as well as he trusts in God. And unless we pray as well as trust, our trust will fail us: for we 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, etc. 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 God's 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, saith the Lord, that is, by my might, and my power: So here, the Spirit, that is the power of the Lord, shall lift up a standard against him. But yet if it be not meant also of prayer, which is stirred up in the hearts of the faithful, by the Spirit, who is therefore called the Spirit of Prayer, yet may we allude at least unto it, and say, that when an enemy, or pestilence, or famine, shall come in like a flood, shall come and overspread itself like a flood, and shall like a flood come unresistably, the Spirit of the Lord stirring up prayer in his people's heart, shall lift up a standard against them: the Spirit of prayer shall shelter from, and chase 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, God's people can lift up a Prayer, then in that very thing doth the Spirit of God lift up a Standard against that danger. Therefore we shall see that prayer is made the remedy against all dangers, and evil. It saves from enemies, 2 Sam. 22. 4. I will call on the Lord, so shall I be saved from mine enemies. It saves and diverts from oppressors, Isa. 19 20. They shall cry unto the Lord, because of the oppressors, and he 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 heal their land. Numb. 16. 46, 47, 48. Aaron burns incense, and the plague was stayed: this is the perfume that must sweeten the air, and heal a land. When the fire of God's wrath burns and smokes, it is the smoke of this Incense, and the burning of it, that must quench the burning of God's anger. Thus the Spirit of the Lord is that which lifts up a standard against the danger of all evils, when he enlarges his people's hearts with a Spirit of prayer: And therefore we shall see that prayer is not only a means, but a pledge of mercy, and safety coming; when God gives his people a Spirit of prayer, it is the harbinger, and forerunner that comes with the good tidings of safety and deliverance, jer. 3. 19 But I said, how shall I put thee among the children, and give thee a pleasant land? etc. As if he had said, I have thoughts and purposes of mercy and deliverance towards thee: It is in mine hand to deliver thee from thy captivity, and to bring thee into thine own land again; but what course shall I take to effect and bring it about? And I said, Thou shalt call me, My Father. As if he had said, I have bethought myself now, of a way how to compass it, I will pour down a Spirit: of Prayer upon thee, and thou shalt call upon me, 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 will put thee among the children, and give thee an inheritance, and seat you in your own country again. The sum of all is, that God would give them a Spirit of prayer, which should be not only the means, 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, when he doth that which Eliphaz charges job withal, job. 15. 4. Thou restrainest Prayer before God; When, I say, God doth restrain prayer, and take that spirit of prayer from him, than God takes away the Key of the Tower gate, and that is a sign 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, he gives him the Key of the Tower gate. And the giving of a man that key, is a pledge of God's 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 he did not intent his entrance into the Tower. As than we desire safety in a case of fear, so get into this tower. He that would get into this tower, must do two things; First, he must run to it: Secondly, he must get the door or gate opened when he comes to it. If the gate were open, and a man run not to it; or if a man did run to it; and the gate not opened, there were no safety to be had: But then there is safety, when a man runs to it, and gets the gate opened, so as also he may run into it. The way to do all these, is prayer: We run 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 knock at the gate, or he must take the key, and unlock it. Prayer is a knocking at the tower-gate, and such a knocking, as knocks it open, Matth. 7. Knock and it shall be opened unto you, which is the same with that, Ask, and it shall be given unto you. Prayer is the turning of the key, and the unlocking of the gate. It is said of the Angel, and Peter, Acts 12. 10. that when they came to the Iron gate, that led into the City, it opened unto them of its own accord. Look what the Angel was to Peter, that is prayer to a man coming to the gate of the tower; the gate of the tower will open of it own accord to a man that comes with prayer. Let a man therefore in his fears, betake himself to this duty of seeking God, as to a course of safety, Run to the tower by prayer, Knock at the gate by prayer, unlock the door, and get entrance by prayer, Psalm. 20. 7, 8. Some their Charets, and some their horses, but we will remember the Name of the Lord our God, They are brought down, and fallen, but we are risen, and stand upright. There is more safety in Remembering the Name of the Lord, than in Charets and Horses: They that put their safety in their Charets, and their Horses, may come down, and fall low enough, but they that remember the name of the Lord, they rise, and stand upright. It is a man's safest course than by fare, to Remember the name of the Lord. But what is it to Remember the name of the Lord? That is, by prayer to run to the Lord, jon. 2. 7. When my soul fainted within me, I remembered the Lord. That course jonah took in the fears and faintness of his Spirit, to remember the Lord. But what means he by Remembering the Lord? that he shows in the words following. And my prayer came in unto thee into thine holy Temple. Prayer then is the Remembering the name of the Lord, and Remembering the Name of the Lord is the course of safety. Remembering the Name of the Lord is Running to the Tower of God's Name, and he that Runs into it he is safe. And yet how little is this course thought upon by men in their fears! Every 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 tells them, Isay 22. 5. of a sad day that was coming upon them, a day of trouble and perplexity, of breaking down the walls, and crying to the mountains. And what course take they? They look in that day to the armour of the house of the Forest, vers. 8. They view the breaches of the city, and break down houses to fortify the wall, vers. 9 10. But all this while no looking to God from whom the evil came, nor seeking unto him who could defend them from that evil, vers. 11. Nay in that day God called to fasting and praying, vers. 12. and in that day they look to the armour of the house of the forest, & 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 forest, 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 madness of men, to neglect this course which so much conduces to their safety. Look we to God, what ever we look to, and look and seek to God first, before we look to any means though never so lawful, hopeful, and helpful. Object. Object. If there be such safety to be found in prayer, that is a thing soon done, we can easily go to God, and pray to him if that will serve. Answ. Answ. It is not any kind of Prayer by which we must Run into this Tower, and will help us to this safety. But it must be in Running unto this Tower, in Running for safety, as in that running for the crown, 1 Cor. 9 24. So Run that ye may obtain. It is not enough to Run, but a man's care must be So to run that he may obtain the price, and the crown. Men may Run, and yet not obtain the crown, because they Run not So, So as they should, and must do that will obtain the crown. So is it in this running for safety, So run that ye may obtain. A man may run, may pray, and yet not obtain safety. It is not enough therefore to Run, to pray, unless he Run, unless he pray So, that is, So as he must pray that would obtain safety. The prayer therefore that would obtain safety it must have these two qualifications. First, it must be Instant, earnest, fervent prayer. Prayer is a running to God. In running there is more putting out of a man's self, and his strength, then in the ordinary pace of Going. There is more vehemency and earnestness required in running, then in a walking pace. A man should do in praying, as he would do in running from an enemy to a fort, or tower. A man in danger of an enemy would not walk an easy pace but would run, and run with all his might that he could. And so should men pray, that would by prayer run 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 verbal and formal praying will serve the turn, that is not so much as going and walking, much less is it running. A man's tongue may run in prayer, but it is no running to God, unless a man's heart, and all his affections are at the work with all their might: that the king of Nineveh knew, and therefore when he hears of the danger they were in, he presses his subjects not only to prayer, but to crying prayer. He says not, let men pray, but let men cry, nor that only, but let men cry mightily unto God. jon. 3. 8. He saw that if there were any hope of safety by running into this Tower, that it must be by running with all their might: if there were any help for them by prayer, it must be by earnest instant vehement prayer. It is one thing to say a prayer, another thing to pray a prayer. jam. 5. 17. Elias prayed in his prayer, as the words are rendered in the margin of the New translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is translated, he prayed earnestly. Then a man prays earnestly, when he prays 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 he prays only with his tongue, is only verbal, and formal, he prays not in his prayer. Formal prayer is not prayer Formally, because that which gives form 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 effectual, that prevails much. Jam. 1. 16. when a man prays in his prayer, such prayer is such a running as will be effectual, and prevail much to get a man into, and to keep him safe in this Tower. The way to prevail with men from whom we fear danger, is to take a course first to prevail with God. Gen. 32. 28. Thou hast power with God, and with men, and hast prevailed: that is, thou hast had power with God, and hast prevailed with him, thou shalt therefore also have Power with men, and prevail with them. But how came he to prevail with God? jacob wrestled with him, as we see in the story. And what was a special thing in that wrestling we shall see, Hos. 12. 3. 4. By his strength he had Power with God. That was one way by which he 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 formal prayer, but it was wrestling and weeping prayer, instant and earnest prayer. He wept and made supplication. Some in their dangers and fears can weep, their fears wring tears from them, but it is not tears will prevail without prayers. And some may pray, and make supplication, but it is not prayers without tears will prevail, Prayers and Tears, weeping prayers, weeping supplications are the prevailing prayers for safety: wrestling prayers are prevailing prayers with God, and prevailing with God is the way to prevail with men. So did jacob run into this tower, and was safe. These prayers and tears so prevailed that Esau instead of kill falls to kissing of jacob. The king that is not able with his ten thousands to meet with him that comes against him with twenty thousands, whilst his Adversary is yet a great way off, sends an Ambassage, and desires conditions of Peace, Luke 14. 31, 32. Now in cases of fears and danger, our prayers to God are Ambassadors for peace, and safety. Now as these Ambassador's act their cause such is our speed If these Agents do their business coldly, and only for form, there is little peace and safety to be hoped for by their Ambassage. But if we would have peace and safety by their Embassy, they must go to work as those, Isa. 33. 7. Behold their messengers shall cry without, the ambassadors of peace shall weep bitterly. The messengers must cry, the Ambassadors weep, and weep bitterly, that will prevail for peace, and safety, from danger. Their earnestness, vehemency, fervency, and their tears, these must be the rhetoric and oratory, by which they must prevail Prayer is running unto God, but so Run that ye may obtain, so pray that ye may prevail for safety. So pray, with such instance, with such fervency, with such earnest contention of spirit, as that ye may find entrance into this tower, God was David's Tower, and thus he used to get into this tower, not only by prayer, but by this earnest prayer, he prayed as men use to run in case of danger, with all his strength, Psal. 61. 3. Thou hast been my strong Tower, from the enemy, and so I hope thou wilt be still, what course takes he to get into that tower? vers. 1. Hear my cry O God, vers. 2. from the ends of the earth, etc. He runs to the Tower not only by prayer, but by earnest, and crying prayer, Psal. 119. 145. 146. I cried with my whole heart, I ran to the Tower with all my might, and force, I cried unto thee, save me. It is crying prayer, that is saving prayer. Knock, and it shall be opened unto you, Matth. 7. A man pursued by an enemy, running to a tower, if he find the gate shut, how knocks he? He knocks as loud, as he can, he knocks with all his might, knocks and beats at the door, as if he would beat the door open. His life lies upon it, and therefore he knocks not gently, and easily, but lays on with all his might. Secondly, It must be Constant, else no safety by it. A man pursued by an enemy if he will be safe, must not only run for a while, and some little part of the way, but he must hold on Running till he comes to the Tower. If he run for some time, and then grows weary, and out of breath, and so stands still, or sits him down: an enemy may easily overtake and surprise him before he can get into the Tower. It is not simply running in which a man's safety lies, but in running into the Tower. And how is he like to run into the tower, that holds not out running till he come to the Tower? He that stands still, sits down, and ceases his running pace, may easily be cut off before he get into the Tower. Our safety lies much upon our constancy in seeking God by prayer. So run that ye may obtain safety by running, that is, run constantly, and hold on in prayer without weariness, or slothfulness. jacob not only wrestled, but he wrestled all night, and would not let the Angel go till he blessed him. He did not wrestle about or two and then give over, but he held out wrestling, and so prevailed againsl Esau, and was fafe from him. It must be constant as well as Instant prayer, by which we must get into the Tower. Knock and it shall be opened unto you. A man that will get into the Tower, must knock at the gate, and as he must knock instantly, and earnestly, so he must knock on, and not cease knocking, till the door be opened. He must knock as Peter knocked at the door, of Mary's house, Act. 12. 13. He knocked at the door of the gate, and though they do not presently open, yet he gives not over knocking, but vers. 16. Peter continued knocking, and then the door was opened. David joined both together in his prayers, Instancy and Constancy, Psal. 55. 17. Evening and Morning, and at noon will I pray; and cry aloud. He would pray, and cry, yea, and cry aloud. He was Instant. He would not do it once or twice, and then set down and lay it aside, but Evevening, Morning and at Noon, he would be assiduous in the duty, every day he would make it his morning's work, his evenings work, and his noon work to. And he would hold out, and not faint, nor throw up, but this course he would go on in, till the Lord should hear his voice. He was constant, and why would he hold on this constantly in this duty? Because, vers. 18. He hath delivered my soul in peace, from the battle that was against me. As if he had said, I have heretofore been in great dangers. In those dangers I earnestly, and constantly sought God by prayer. I ran unto the Tower of his Name, and I was exalted, and found safety: and therefore I will now do so again, I will pray and cry aloud, I will pray instantly, I will pray evening, morning, and at noon, I will pray constantly. The Name of the Lord is a strong Tower, the Righteous runs into it, want hath Run, or doth sometimes run, but he Runs, he is always running, he makes it his constant work, he goes on setledly in that course, and so is exalted. And so much forth is fourth thing in which this running consists, and for the first point also. The doing of those duties by which we may get into this Tower. The Second general point, is the manner of doing all these duties, which is a special requisite for the procuring of safety. And that manner of Doing them is employed in this word Runs. The Righteous walks not, goes not, they are but slow motions, but he Runs. Running is a motion of speed, a motion of haste. jonathan commands his lad saying, Run find out now the Arrows that Ishoot, and shooting an arrow beyond him, he cried after the lad, Make speed, haste, stay not. 1 Sam. 20. 36. 38. That is to Run, to make speed, to haste, and not to stay. The Righteous man than runs to the Tower, that is, he doth not only use all these forenamed means, and take those courses for his safety, but he sets upon them with speed, and makes haste to the use of them. He not only believes, but he makes haste to set his faith on work, He not only reputes, but he speedily, and quickly goes about that business, he out of hand in the first apprehensions of danger, sets upon the humbling of his soul, and the reformation of his ways, and walking in obedience to God. He not only betakes himself to prayer, but doth it presently and without delaying, sets upon the course that may make for his safety. He Runs, he speedily sets this course on foot, for fear of being too late, and lest the danger should overtake him before he be Towerd. So that he that will go wisely to work, must take these courses speedily. As in that case the Apostle speaks, 1 Corinthians 9 So Run that ye may obtain, so in this, so Run that ye may obtain safety. So it is, so hastily, so speedily, so quickly. Running is a swift, speedy, and an accelerated motion of the body. So should a man that seeks safety go to this Tower, as Lot went to Zoar, Genes. 19 22. Haste thee, escape thither. Implying that his escape did not only lie in going out of Sodom, 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 camp of Israel, Numbers 16. 46. 47. Go quickly, says Moses to Aaron, and Aaron goes, and mark how he goes. He ran into the midst of the Congregation. That should be our pace for our own safety, which was his pace for the safety of others. A quick running pace. That's the pace that men pursued by an enemy use, fear is as wings to their bodies, they run full speed to a fort, where they may get shelter. jer. 48. 28. O ye that dwell in Moab leave the cities, and dwell in the Rock, and be like the dove, etc. now how goes the dove to the Rock when she is pursued by the hawk? See by that Isay 60. 8. who are those that fly as a cloud, and as the doves to their windows. A dove is naturally swift of flight, swift of wing, no foul swifter, but specially she flies swift when she flies for her life. Her ordinary flight is like the clouds, but fear makes her flight swifter. And thus David when he saw a storm and a tempest coming, 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 than would I flee away and be at rest, I would hasten mine escape from the windy storm, and tempest. As if no way to escape a storm, and a tempest but with a doves wings. It is not any wings, they must be doves wings that must do it: the swiftest wing is needful 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 man's escape lies upon a Doves wings: and sure it is, that our safety lies not more in the duties doing, than in this manner of doing them with speed. Deliver me, O Lord, from mine enemies, I fly unto thee to hide me, Psal. 143. 9 A man that would be safe from enemies, and the danger of them, his safety indeed lies in being hid with God, in being hid in that Tower; but yet he that will be hid in it, must take a course to get into it: He must run into that Tower, he must fly to God, I fly 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 swiftness, that will make his refuge under the shadow of those wings: and there is great reason of making speed and haste in the work. Delays are dangerous in cases of this nature. As soon as ever Moses knew that wrath was gone out from the Lord, and that the plague was begun, he bids Aaron go quickly; and Aaron runs with all the speed he can, Numb. 16. and yet all this speed notwithstanding, there die fourteen thousand, and seven hundred of the plague, before Aaron could make atonement, and quench the fire. What if Aaron had stayed till next day, till the next week? What if he had slighted the danger? Tush, the plague is but now begun, it may be it may prove nothing; it may be, after a few days it may cease again, let us try a little while, and first see what it will do, and if it do rise to any height, than I will take the censer, and make atonement. If he had thus foreslowed, and delayed the time, what a dangerous thing had it been to Israel? Israel had been in danger to have been eaten up with the plague; and where one died, there might have died a thousand. Aaron's delay had been Israel's present death. When God's wrath is once out, and once up, it hastens, and makes quick and speedy 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, Zech. 5. 9 they had wings, the wings of a Stork, and the wind was in their wings; to show the haste and speed with which that judgement should be executed. The wrath of God, when it breaks out, may be named as that child was, Isai. 8. 3. Maher-shalal-hash-baz, It makes speed to the spoil, 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 counsel the Egyptians gave Pharaoh, Exod. 10. 7. Let the people go, wilt thou first know that Egypt is destroyed? As if they had said, Danger, and great danger is towards us, let us not delay to take a course for our safety, and put it off till it will be too late, till we be 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 said, We are all dead men. They saw they were all in danger of death, if they did not hasten to take a course for their safety, and therefore they are urgent to send away the people in haste. Haste, says the Proverb, makes waste; but here it is otherwise, haste prevents waste, and want of haste makes waste. It was Lot's fault, that he lingered in Sodom, Gen. 19 16. And whilst he lingered, he made not the haste he should have done; loath he is to leave Sodom, and how much danger his lingering and delaying exposed him unto, the text implies, Whilst he lingered, the men laid hold upon his hand, etc. the Lord being merciful unto him, and they brought him forth, and set him without the City. The words imply, that if the Lord had not made more haste than he did, and if he had not snatched him as a brand out of the fire, he had lingered till the fire and brimstone had been about his ears. It is a very dangerous thing then to linger, and not to run, and make haste to this Tower. It is a great deal of safety that is in the speedy doing of these duties: Our proverb is, The more haste, the worse speed; but here it is contrary, the more haste, the better speed: the more haste, the more safety. When Abigail, and her family, was in danger of David, that he had sworn the destruction of Nabal, and all his family; so soon as she is informed of the danger, she takes a course to prevent it: the Text says, she was a woman of a good understanding; and as she shown herself to be so in other things, so in this one thing, as much as any, that she goes speedily about a course of safety, 1 Sam. 25. 18. Then Abigail made haste, and took two hundred loaves, etc. And vers. 23. And when Abigail saw David, she hasted, etc. And see what she got by it, vers. 33. For in very deed, as the Lord God of Israel lives, which hath kept me back from hurting thee, except thou hadst hasted, and come to meet me, surely there had not been left unto Nabal, etc. He says not, except thou hadst come to meet me; but except thou hadst hasted, and come to meet me; she might have come to meet him, and have met him too late. As if he had said, thou mayest thank thine hastening to meet me: thine haste hath been thy safety. If therefore a man in the apprehension of danger, have any provident thoughts for his own safety, let him not only take the course prescribed, but let him do it with speed. As Christ said to judas in that, so say I to thee in this case, That thou dost, do quickly, the sooner the safer. It is great wisdom to send Ambassadors of peace, whilst the adversary is yet a great way off, Luke 14. 32. If a danger and a fear be remote, and fare of, it is good to provide with the soon for safety. It is the fashion of the Spaniard, if he sees a fray at the further end of the street, though it be an whole streets length off him, yet to draw his weapon presently: he will be sure to look to one, and will not be to seek for his safety if the danger should draw nigher him. So if we see the Lord drawing, and unsheathing the sword of his wrath in the Pestilence, or any other judgement, take a course presently for safety, presently be betaking thyself to the tower: though the danger seem to be fare off; specially do it, if the danger be near you, at the doors, Matth. 24. 33. men's 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 go towards the tower, it is at the best but a foot pace; yea but a snails pace, they walk on leisurely, and lingeringly; they do not run full speed, as if their safety lay in their speed; whilst men want the Doves wings it is an adventure whether ever they will get under God's wings. The third and last general point is, the doing of such duties which are to be done when entered and gotten into the tower, and they are these two. 1. Have a care to keep ourselves within the Tower; being once gotten under God's protection, have a care to walk close, and to keep close to him: Take heed of straggling out of this Tower. A man that was gotten into a City of Refuge, was safe from the danger of blood, so long as he kept himself within the walls of the City; but if he thinking his confinement too straight, and his condition too strict, would be adventuring to take some liberty, and to go abroad; if the avenger of blood 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 City of his refuge, whither he was fled, and the revenger of blood find him without the borders of the City of his refuge, and the revenger of blood kill the slayer, he shall not be guilty of blood, because he should have remained in the City of his Refuge, until the death of the high Priest. So a man that is gotten into this Tower, under God's protection, is safe and sure, so long as he keeps him. But if he think those courses too strict in which he must walk, to keep himself under that shelter, and will adventure to step out, and take some liberty that God allows not, he being out of the borders of the Tower, if he meet with a clap, and come short, he may thank himself, because he should have remained within the trenches and walls of the Tower. In the shadow of thy wings will I make my refuge, until these calamities be past, Psal. 57 1. He shall cover thee with his feathers, and under his wings shalt thou trust, Psalm. 91. 4. How safe is the Chicken under the Hen's wing? but if the Chicken will be wand'ring, and going out, than no wonder if she become a prey to the Kite, soon may the Chicken be in the Kites Claws, when she is from under the Hen's wing. That therefore must be a man's special care, when once he is gotten under God's wing, to keep close to him, and to walk close with him. If we will be too bold to give ourselves unallowd liberties, look 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 drunkenness, how easily might an adversary without surprise them, and turn them out of their hold, or put them to the sword? A man gotten into the Tower of God's Name, must keep his watch in the tower: if we grow secure, and lose, we cannot expect assurance of our safety; our safety lies very much upon our watchfulness over our own hearts and ways, after that we be gotten into this tower. Being within the Tower, have a care 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 man's own safety; so there be be also threatenings for the ruin and confusion of God's enemies. And as we must set our faith and prayer on work upon the promises of safety and deliverance for ourselves: so must we set our faith and prayer on work upon the threatenings against enemies. Believe THE RIGHTEOUS MAN'S HONOUR. OR, GOD'S FAVOURITE, Published By jer. Dike, Minister of Epping. joh. 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 sign of the Sun, in S. Paul's Churchyard. 1639. THE RIGHTEOUS MAN'S HONOUR. jam. 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 seems too common amongst those Christian jews, to whom he writes this Epistle. The first was that mentioned, vers. 1. 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 evil was that, mentioned vers. 14. A vain boasting of faith, where no such thing was to be found. A boasting of a fruitless and a barren faith. A faith that would eat, and yet would not work. A faith that would be saved, and yet did not manifest itself in such things, and fruits as accompany salvation. He therefore tells them plainly, that such a barren idle faith was no saving faith. And this he proves unto them by diverse arguments. The first is taken from a comparison of equals. There is the same reason of faith and charity. Now Charity that speaks kindly, and gives good words, and yet stretches not out the hand to secure, and relieve the wants of such as are in Necessity, it is a Dead Charity. So is the case with faith. This is laid down, verse 15. 16. 17. The second is taken from the impossibility of the manifestation of faith without the fruits of it. Faith where ever it is, may be, 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 lie close is not a right bred Faith, vers. 18. The third is taken from an Absurdity. It were an absurd thing that a Christian should have no better a faith, than the devils in Hell have. And such a faith may they have. vers. 19 The fourth is taken from an Adjunct of Privation. Because such a faith as is without works is a Dead Faith. How can he be a living Christian whose Faith is Dead? That is laid down vers. 20. How can a Dead Faith bring a man to life. The fifth is taken from a comparison from the less. Because such a faith cannot justify. If not justify, than not save. If not the less, than 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 lays down his proposition, That Abraham was justified by a working faith, vers. 21. For that is the meaning of those words, and the Apostle by works understands faith, which hath works, as appears by that, vers. 18. Thou hast faith, it is a naked and empty faith without works. I have works, that is, faith which breaks forth, and manifests itself in works: when therefore the Apostle says that Abraham was justified by works, he means, that his faith, by which he was justified, was not a naked faith empty of works. That hand of faith by which he 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 Abraham's faith by which he was justified, was not a faith which did not work, by the offering of his son, vers. 21. Thirdly, He calls such vain boasters to a serious consideration of what he had said. Seest thou not how faith, etc. And two things he would have them consider. 1. That Abraham's faith did work together with his works. That his works did flow from the principle of faith, and that his faith did concur unto his works, that they might be right, and pleasing to God, for without faith it is impossible to please God, Hebrews 11. 6. 2. That his faith was made perfect by his works. That is, by these works of his it was clearly manifested that his faith was a lively, true, and perfect faith, vers. 22. Fourthly, He concludes that which he had laid down at first, That Abraham 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 works of Abraham it appears that faith, of which Moses there spoke was not a slothful, but a working faith. And that faith of Abraham's he 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 Abraham's faith is set forth by two special things that followed upon it. The first was his justification. Abraham believed, and it was imputed unto him for righteousness. The second was, the favour and friendship of God. And he was called the friend of God. He was called, that is, he was, and became the friend of God. So Matthew 5. 9 Blessed are the peacemakers, for they shall be called the sons of God, that is, they shall be the sons of God. From the words then, we may learn this point. The great Honour, and Happiness of the Doct. faithful. The Honour of the people of God. They have the Honour, and the Happiness to be God's friends. Abraham was the father of the faithful, and he is three several times honoured in Scripture with the Title of God's 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 himself. And thou Israel art my servant, the seed of Abraham my friend. And therefore so often given to Abraham the father of the faithful, that it might haereditarily descend upon all the children of faithful Abraham. That as amongst the Germane Nobility, every son bears the title of his father's Honour, so in this case, all that are his children are also Heirs 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 spoke to Moses face to face, as a man speaketh unto his friend. It is given to the disciples, joh. 15. 14. 15. Ye are my friends. Henceforth I call you friends. I have called you friends. Not only 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 he spoke to them, of which we have an example, Luke 12. 4. And Isay unto you my friends, fear not. There is an intimate, entire and mutual friendship between Christ, and the faithful. He is their friend, They are his friends. He cheers them up by that name, Cant. 5. 1. Eat O friends, Drink, yea drink abundantly O beloved. They are therefore friends, and not only friends, ordinary and common friends, but Beloved friends. This is not every one's portion to have a share in such Honour, and favour. Look upon men in their natural condition, and they are strangers to God, and God a stranger to them, there is no acquaintance between 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 himself, for both go 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 womb. And so they live strangers, there is no more familiarity, and acquaintance between God and them, than is between strangers that never saw, or heard each of other. God is such a stranger to them, that if he do offer them any manner of acquaintance, they shake him off as a stranger, job. 20. 14. 15. They say unto God, Depart from us, for we desire not the knowledge of thy ways, what is the Almighty? They use him as a stranger, they wish him to be gone, they care not for, nor desire his acquaintance, they desire to be rid of him. And therefore God carries himself as a very stranger to them. And as 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. Ye have brought into my Sanctuary strangers, uncircumcised in heart. God had as lief have their room as their company, as we use to say of mere strangers to us: Such is the condition of men by nature. But contrarily of the faithful it may be said, as Ephes. 2. 19 Now therefore ye are no more foreigners and strangers. What are they then? not only as their fellows; But fellow citizens, etc. 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 than strangers. It is condition bad enough to be strangers, to have no acquaintance with God, but it is worse to be God's enemies, to have God our enemy, and to be enemies to him. And that is the case of a man in his natural condition, God and he are enemies: Therefore the Apostle instances in both. Colos. 1. 21. You that were alienated, and enemies, you were strangers, but that's not All: ye 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 between God and you, such was your natural condition. And that is the misery of natural men, they are Gods enemies: but this is the honour, and happiness of the godly, that they are the friends of God. There is no relation between God and his, but there is honour & happiness in it. Sometimes they are called his people, and he their God. To be God's 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 God's 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 God's servants. Happy are thy servants, says the Queen of Sheba, of salomon's servants 1 King. 10. 8. And if an happiness in being salomon's, how much more in being God's servants? David seems to count it more honour to write himself, The servant of the Lord, than the King of Israel. The 36. Psalm hath this Title, A Psalm of David, the servant of the Lord: I find not any Psalm with that Title, A Psalm of David, the King of Israel. Now if such an honour and happiness to be the servants of the Lord, nay, if such an happiness and honour to be the people and subjects of the Lord, which is not so near and close a relation, as to be his servants; for to be the King's servant, is more than to be his subject: how great honour, and happiness is it then to be the friends and favourites of the King, and God of Heaven? The which happiness and honour, that it may the better appear, consider the benefits and privileges that follow thereupon. They are these. First, Communion with God, and Christ: All friendship stands in Communion: there is a great deal of sweetness, and excellent contentment in a friend, by reason of communion, Prov. 27. 9 Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend, by hearty counsel. The communion that is between friends, is an Ointment, and a Perfume that rejoices the heart. And when a man finds a true friend, he finds honey, Prov. 25. 16. Hast thou found honey? that is, hast thou found a friend? But why says he, Hast thou found honey? Because of the sweetness that is in communion with a friend. What is sweeter than honey? Judg. 14. 18. Nothing sweeter than honey to a man's taste, and nothing sweeter than a perfume to a man's smell: and a friend hath the sweetness 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 sweetness in their communion with this their friend, as is above the sweetness of honey, such as rejoices the heart above all ointment and perfume. Look what communion is between hearty and entire friends, such there is in all points between God and the faithful, by virtue of their friendship between God and them. Communion between friends, stands commonly in these things: In Communication of their secrets mutually each to other. A man will let his friend know his greatest secrets, will make known his mind to him in his most secret secrets. Indeed to a stranger, with whom a man hath little or no familiarity and friendship, or to one from whom his heart is alienated, and estranged, a man will not communicate his secrets, no not common and trivial matters, that are but matters of ordinary course. But where there is friendship, and inward entireness, there the bosom secrets are disclosed and imparted: the very secret cabinet is unlocked and set open, for a friend to look into; friends have all things common, common secrets, job. 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 special friends to whom I communicated my secrets. A friend is another self. Now a man cannot conceal any secret from himself; 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 own familiar friend in whom I trusted. A man will trust his friend with his bosom secrets. Thus is it between God and the faithful, being once his friends, he will have sweet communion with them, in revealing, disclosing, and manifesting his secrets unto them, Psalm. 25. 14. The secret of the Lord is with those that fear him. Prov. 3. 32. His secret is with the righteous, 1 Cor. 2. 16. We have, that is, we know the mind of Christ, Luke 8. 10. Unto you it is given to know the mysteries of the kingdom of God, the very Arcana Imperii: and upon this ground it is given, because friends of God. It is some favour and privilege to be of the King's Court; but it is a fare greater to be of the King's Counsel. Courtiers they know somewhat more than those that live in the remote parts of the land; they know the King's person, his common courses and actions, better than foreigners in other countries, and better than country people do, that dwell fare off in the same kingdom, who do not belong unto, nor follow the Court: but what is that to what a privy Counsellor knows? The king acquaints them with special secrets, with the mysteries of state. They that are his Privy Counselors, they know his mind, they are not only of the Court, but of the Counsel also. Hypocrites and carnal persons, that live in the Church, and under the ministry, they do know many truths that Heathens, and such as live not under the means, know not; but yet they are but of the common sort that follow the Court. It is the privilege of the godly, that they are set at the Counsel table, where the very secret mysteries of the kingdom are disclosed. It is something which is spoken, Psal. 45. 15. They shall enter into the King's Palace. It is somewhat to be Courtiers, to be outwardly members of the Church; but yet this is not all the privilege of the faithful, there is a further matter, Cant. 1. 4. The King hath brought me into his Chambers: they come not only into the King Palace, but into the King's Chambers. The King's chamber is the place of greatest secrecy, 2 King. 6. 12. Elisha the Prophet that is in Israel, tells the King of Israel the words thou speakest in thy bedchamber. The King hath brought me into his Chambers: he hath revealed and imparted unto me the secrets of his heart, made them known to me in his privy chamber. So that the privilege of the godly is, that they are not only of the Court, but of the Counsel; they do not only know the King's face, but the King's heart, and the secrets in his breast. Nay, the godly are not only of the Court, and the Counsel, but they are the choice and peculiar friends and favourites of God. It is said of Zabud that he was principal officer, and the King's friend, 1 King. 4. 5. He was Solomon's favourite; and a favourite is more than a Counsellor, and is acquainted with those secrets that every ordinary Counsellor knows not, even with Cabinet secrets. All God's people are Zabuds, Gods friends and favourites; and therefore God communicates his secrets to them. Abraham is here called God's friend, and see how God speaks of him, Gen. 18. 17. Shall I hide from Abraham the thing that I will do? As if he had said, Abraham is my friend, and therefore I may not conceal my mind from him. It will not stand with the laws of friendship to hide my purpose from him. joh. 15. 15. Henceforth I call you not servants, for the servant knows 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 known unto you. See what a privilege follows being the friends of Christ. When friends do conceal secrets each from other, and communicate only some trifling common things one to another, it is a sign of a crazed, and a loosened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ubi supra. friendship, not of a true entire love, but only of an artificial personated complemental kind of love, only for fashion sake, to hold ends together; but true friendship makes a man communicative of his greatest and choicest secrets. It had some strength in it which Delilah spoke to Samson, judg. 16. 15. How canst thou say, I love thee, when thine heart is not with me? that is, when thou wilt not disclose the secrets of thine heart to me, as appears vers. 17, 18. she therefore concludes, his hart was not with her, because he told her not all his heart. But now God's people, being his friends, the Lords heart is with them, and therefore he tells them all his heart, the very deep secrets of his heart, 1. Cor. 2. 7.- 12. Eph. 1. 7-9. When once men have God for their friend, he will not be dainty of his secrets, but will communicate them unto them. And the more inward and entire the friendship is, the greater secrets he will communicate unto them. All his Disciples were his friends, and therefore john 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 jesus loved, joh 13. 23. and he leaned on jesus bosom. john was that Disciple that was his special beloved bosom-friend: and therefore when Peter desired to know that secret, which of them it was that should betray him, he beckoned to john, that he should ask, who it should be of whom he spoke, joh 13. 24. Peter knew he was his bosom-friend, and therefore the likelier upon ask, to come acquainted with that secret; and upon his ask it is revealed to him, vers. 25. 26. Nay, john being the bosom friend of Christ, he did not only when on earth use him as a friend, in communicating special secrets to him, that not to the rest; but after he was ascended into heaven, did still use him as his bosom 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 book of the Revelation, The Revelation of jesus Christ, etc. And he sent and signified it by his Angel unto his servant john, Apoc. 1. 1. But why unto john? Why not unto Peter? Why not unto some of the rest? Because john was the Disciple whom he loved; john had lain in his bosom: and therefore being his bosom friend, he should have the honour and the favour to have these bosom secrets imparted unto him. Special secrets revealed to john, because john a special friend and favourite: yea when men are special friends indeed, God will whisper in their ears, and discover such secrets to them, as not to others. It is said, 1. Sam. 9 15. That God told Samuel in his ear of saul's coming, a day before he came: A man will whisper in his friend's ear, and tell him a secret that other shall not know; so doth the Lord deal with his friends: he hath his secret whisperings with his Saints, and tells them secretly in their ears, that which every one shall not know. So Christ dealt with john, in discovering judas to be the traitor; he spoke it not out, but secretly whispered that in his ear which he speaks to him, joh. 13. 26: The rest of the Disciples heard it not, as appears vers. 28, 29, If Christ had spoken that in the hearing of all the Disciples, that he spoke to john, they might easily have understood our Saviour's meaning in his speech to judas: And so still doth God deal with the godly, which were his friends, he secretly reveals that in their ears, which neither eye hath seen, nor ear hath heard, nor hath entered 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 believe not that a godly man hath any such privilege as to be acquainted with God's secrets more than themselves; they measure a godly man by themselves, and therefore say in this case, as Eliphaz spoke to job in that case, job. 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 knows not; he doth understand something that is not in him: there is some secret thing with him, and he hath heard the secret of God, which he hath not heard. The secret of the Lord is with them that fear him, Psalm. 25. And this is the first thing in which their communion with God stands, namely, his communication of his secrets unto them, being his friends. Communion between friends stands in Consultation. A man when he is in a pinch, or straight, and knows not well which way to wind, or turn himself, whither goes he for counsel, advice, and direction, but to his friends? And wherein doth or can a friend show greater love, than in communicating unto him the best advice, and counsel that he can? No man consults with strangers, or enemies, neither do nor will such give a man counsel in his need, what's the best course to be taken? Prov. 27. 9 Ointment and perfume rejoice the heart, so doth the sweetness of a man's friend by hearty counsel, or counsel from the heart, from the soul. A friend he gives hearty counsel, counsel from the heart, and that which comes from the heart, goes to the heart: and the sweetness of a friend, his ointment, and perfume never smells so sweet, as in his hearty counsels. See how David speaks of him whom he had taken for his faithful friend, Psal. 55. 14. We took sweet counsel together; not only counsel, but sweet counsel. In those sweet counsels there was the sweet ointment, and sweet perfume that rejoiced the heart. There is a great deal of sweetness in friendship by reason of communion in this kind. There was a wondrous entire friendship between David and jonathan, The soul of jonathan was knit unto David, and jonathan loved him as his own soul, 1 Sam. 18. 1. He was a true and a close friend to him. And see wherein he shown himself 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 straits, jonathan gave him counsel and advice what to do in those straits: therein he shown himself a friend, and did a true friends office unto David. And thus doth God show himself a friend to his people, and thus he communicates himself to them in the sweet counsels he gives them. He gives them counsel from the heart; their pinches & exigents are many times very sore, they know not which way to wind, or turn themselves. In such straits they go to God, as to their friend, and they ask counsel of him, and he gives them counsel, and so advises and directs them, that their hearts are eased, and a way shown them how to extricate themselves out of their difficulties. David was much disquieted and troubled in his spirit about that case of the prosperity of the wicked, and the afflictions of the godly, Psa. 73. His feet were almost gone, his steps had well-nigh slipped, verse. 2. His heart was grieved, and he was pricked in his reines, verse. 21. He goes into the Sanctuary, to ask counsel of God, and God did give him counsel, Thou holdest me by my right hand, thou shalt guide me with thy counsel, verse. 23, 24. God in this perplexity so counselled him, that his heart was eased. We find David in a perplexity 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 counsel in my soul, having sorrow in mine heart daily? David calls all his thoughts and wits to counsel in this straight, sets all the powers of his soul on work, for the clearing of this question, he takes counsel in his soul long, and his heart is daily disquieted, and full of heaviness: And yet in the end of the Psalm 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 bless the Lord, who hath given me counsel, my reines also instruct me in the night seasons. Though God's people at one time may say, How long shall I take counsel in my soul? yet they shall have cause to say at another time, I will bless the Lord who hath given me counsel. 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 happiness of God's people, that howsoever they may have pinching exigents, and straits, that may make them with jehoshaphat, say, Lord, we know not what to do, 2 Chron. 20. 12. yet they have a great, and a good friend in heaven, that fails them not, but as he is mighty in counsel, so he is ready in his counsels, and will counsel them what to do in all their straits. An hard case it is, when a man's spirit is in straits, to be friendless, not to have a friend with whom a man may consult, and into whose bosom he may empty and pour out his heart; but it is the happy condition of the godly, that in their straits they have him who is the mighty God to be their friend, and counsellor, Isai. 9 Communion between friends, stands in society, 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 showing, and expressing their love each to other. When Barzillai the Gileadite had showed himself so true a friend to David, he was loath to part with him, he desired his society, so as to have him live with him; Come thou over with me, and I will feed thee with me in jerusalem, 2. Sam. 19 33. Friends always 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 be exercised between 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 roof. And thus doth God show himself a friend in this communion; though his dwelling be in the highest heavens, yet he will come down to them, and dwell, and make his abode with them, joh, 14. 23. If any man love me, he will keep my words, and my Father will love him, and we 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 Host to such Guests: And that is the happiness 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 between friends stands in Coambulation, & Confabulation, in conversing, in walking and talking together. Friends take great delight in communion of this kind, Psalm. 55. 24. We walked together, we had a great deal of chat and friendly talk together. Can two walk together except they be agreed? Am. 3. and so can two be agreed and knit together in the bonds of love and friendship, but they will walk together? It is that which exercises and increases love, and friendship. And thus doth God vouchsafe communion with the godly being his friends. He will as a friend come walk and talk with them. He takes turns with them in his walks and galleries, Cant. 1. 17. Our galleries are of fir, yea as one friend fallen in company with another is so tied that he knows not how to part, and come away, so Cant. 7. 5. The king is held, tied or bound in the galleries, as if the Lord were loath to leave those walks in his ordinances, in which he converses with his people. He calls out his friends to take a walk with him, Cant. 7. 11. Come my beloved, let us go forth into the fields, let us get up early into the vine yards, let us see if the vine flourish. Come let us walk out together into the fields, let us have a walk into the vineyards. And as they commune with the Lord in the secret of their souls, so God doth common 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 soon as he 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 talk with Moses, Exo. 33. 11. And the Lord spoke unto Moses face to face, as a man speaks unto his friend. And though no man may come near to Moses, in that special privilege of familiarity, yet in that measure and proportion the Lord vouchsafes unto all his Saints these familiar and friendly conferences in a special manner. Fifthly, communion between friends stands in mutual friendly visitations. One friend will visit another, and where there is an entire friendship indeed, there will be an intercourse of frequent visits each of other. Marry went to Elizabeth to visit her at her house in the hill country. And so God hath his times when he makes his visits with his people. joh. 14. 23. We 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 he 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. He shows his friends hearts by his visitations, sheds his love into their hearts by the Holy Ghost, gives them sweet assurances of his favour, fills their hearts with peace, he comes and brings them the hidden manna, and the white stone, brings his friendly tokens with him. Sixthly, Communion between friends stands in mutual feasting, and banqueting each with other. Friends will invite each other, will call their friends to their tables, and will go to their friends tables. Psal. 41. 9 My familiar friend that eat of my bread. He therefore used to have his familiar friend at his table, and to feast him with his good cheer. So God deals with his people, and holds communion with them of this kind. Apoc. 3. 20. If any man will open unto me, I will come in unto him, and I will sup with him and he with me, Canticles 5. 2. Eat O Friends, and drink abundantly O beloved. Look what sweet communion friends have together in mutual feastings each of other, such sweet spiritual communion vouchsafes the Lord to his people. Lastly, there is yet another expression of that communion that is between friends. That which was between 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 express their friendly love each to other. And thus doth God express his communion with his people: as they kiss the Son. Psal. 2. and Cant. 8. 1. When I should find thee without, I would kiss thee, so doth the Lord kiss them as his friends, Cant. 1. 1. Let him kiss me with the kisses of his mouth. That's a great Honour and Happiness. It is an honour, and a favour to kiss the king's hand, but when once we are the friends of Christ, the friends of God, he gives us not his hand, but his lips, his mouth to kiss. 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 we have by having him our friend. The second benefit by having God their friend is, Boldness and Familiarity of Access to God in all our wants and necessities. When God is once our friend, we may with an holy boldness, and familiarity come into his presence, and make known our wants unto him: when God is a man's enemy, or when God is but a stranger to a man, he cannot be so bold with him. It is the rule we live by amongst men. If a man be our enemy, though we stand in need of him, and he might be beneficial to us, yet we will not, we cannot have the face to be so bold and familiar with him, as to acquaint him with our necessities, because being our enemy, we conceive he will but despise us, and be glad of an occasion that he may look darkly, and angrily upon us. Nay if a man be but a stranger unto us, though there be no unkindness, or quarrel between us, we cannot endure to make bold with him. If we be put upon it, our plea is, Alas he is a mere stranger to me, he is one with whom I have very slender or no acquaintance at all, he will wonder I should make so bold with him. But now if a man have a special friend with whom he is inwardly well acquainted, if he want his help, his counsel, his good word to speak for him, he can without any ado 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, whilst God is our enemy, or a stranger unto us, we cannot have the face, or the heart to go to him in our wants, and to make our cases known unto him: we think that he may well give us such answer as Isaac gave to Abimelech and the rest that came with him, Gen. 26. 27. Wherefore come ye to me, seeing ye hate me? what mean you to come to me who am your enemy, who am at the easiest a stranger to you, in whom you have no manner of Interest? Did ye not hate me, says jephthah to them. judges 11. 7. And why are ye come unto me, now when ye are in distress? And such answers our misgiving hearts will tell us, we may expect, when we are enemies to God. But when once we are Gods friends, than we may boldly go to him, and make our minds known to him. Heb. 4. 16. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in the time of need. God's people therefore may not only go, but go boldly to the throne of Grace. But whence comes it that they may do it? Even from hence, because they are the Lords friends. It is the privilege of God's friends that they may go boldly into his presence, Ephes. 3. 12. In whom we have boldness, and access with confidence by the faith of him. In Christ we have this boldness, because in and by him, we come to be the friends of God. It is a bold part for a man to go 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, he is his friend to whom he goes, which of you shall have a friend & shall go unto him at midnight, and shall say friend, lend me three loaves? It is a bold part for a man in his journey to come at midnight to a friends house, and yet he to whom he 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 me. It was the friendship that was between 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 happiness of God's people being his friends, that they make holily bold with God. Their coming to him is never troublesome. The third benefit by having God their friend is Assurance and certainty of speed in all their lawful and convenient suits, and prayers they make to God. To be bold, and not to be welcome is to little purpose, but to be bold, and welcome both that is a great matter. God's people cannot be so bold as welcome, as one friend uses to say to another. It will not stand with Humanity, and with the laws of friendship for a man to deny his friend any thing, a man knows not how to say his friend nay; friends, whilst they ask they command. And when a friend asks, his friends answers, you may command me any thing. And therefore when God bids his people ask of him, he as one that speaks in a friend's language, to show as the power and force of prayer, so also the force and power of friendship, bids them also command him, Isa. 45. 11. Ask of me, and concerning the work of mine bands, command ye me, for friends petitions are commands. God once being a man's friend, his petitions being rightly qualified, he may be sure God cannot say his friend, nay, but he will do for him what ever his hearts desire is. After jonathans' soul was knit to David, and that he loved him as his own soul, and had made him his choice, and dear friend, see how he speaks to David, 1 Sam. 20. 4. Whatsoever thy soul desires, I will do it for thee, or, say what is thy mind, or what thy soul speaks, or thinks, and I will do it for thee. And so afterward David to Barzillai, when he had shown himself so true a friend unto him, 2 Sam. 19 38. Whatsoever thou shalt require of me, that will I do for thee, such a prevalent power hath a friend in his suits, and desires to his friend, that as Zedekias said to the princes, jer. 38. 5. The king can deny you nothing, so one friend can deny another nothing. Zabud 1 King. 4. 5. was the king's friend, how could then the king deny him any thing? It is the privilege of the king's friend to have the king's ear. The king's ear, and the king's hand, are both open to the king's friend, and favourite. If Zabud be salomon's friend, Solomon can deny him nothing. If a friend ask, though he seem to ask unreasonable, and unseasonable things, yet such is the commanding power of friendship, that a man is necessitated to gratify him. That same Lu. 11. 9 And I say unto you, ask, and it shall be given you, seek, and ye shall find, etc. is but an inference upon all that which is laid down in the four former verses, in which he presses to prayer upon the ground of assurance to speed. As if he had said, pray, and ye shall be sure to speed. But why shall we be sure? because God is our friend. Amongst men friends prevail with their friends, and therefore God being your friend, you shall be sure also to prevail with him. He takes his argument from a comparison of the less to the greater, and there be diverse arguments couched in those words, to assure men of speed in their prayers, they being God's friends. The first is this. If so be that a man will not deny his friend ask a petition, or making a request unto him: then much less will God deny his people, who are his friends. They are the Lords dear friends, therefore shall they be sure to speed. The second argument is this. If a friend coming to his friend at an unseasonable time, even at midnight. vers. 5. when it must needs be a trouble to him, when his children are at rest, and the door shut, vers. 7. yet for all this prevails with his friend, and speeds in his suit. How much more than will God grant the suits which his friends make to him, to whom no time is unseasonable. All times to God are seasonable, he is as ready at one time as at another. God is ready at all times and hours. His court of audience is always open. His doors shut at no time. It is not with God as with men. To men a time of petitioning may be unseasonable, because it may be. First, a time of his own necessary relief and refreshment. A man may be at his necessary repast, a man may be in his bed, at his rest and sleep. Secondly, He may want power at some time to do that which is desired. Thirdly, He may have business, and occasions of his own, his own employments may necessarily wholly take him up. Fourthly, He may be taken up with helping some other friend, he cannot do for all at once. And therefore a man may come and desire his friends help 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 leisure to pray, God will be as oft at leisure to hear. With my soul 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, noon, night, midnight, any time is a seasonable time with God. Come when you will, God's door, and God's ear is always open. What assurance of speed gives this to those that be Gods friends? A man will help his friend at midnight, when he is in bed, he will rise to pleasure him, though he come unseasonably, and will not God therefore much more help his friends that can never come unseasonably to him? we may not imagine, that men can be more kind and friendly to their friends, than God is unto his. The third argument is this. If a friend 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 door, three loaves, not for his own use, but for his friends that is come unto him, a mere stranger to him: then how much more will God give unto his people, who are his friends, that which they ask for their own necessity? The friend here in bed might have answered his friend at the door thus, if thou thyself, or any of thy children had wanted bread, I would not have denied 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 do not gratify thee in this thing that thou desirest. But yet we see here is no such answer. Such is the power of friendship, that it binds a man to do for his friend's friend, though a stranger to him. And if it bind a man to do for his friend's friend, how much more for a friend himself? And if humane friendship be thus obligatory, that it will make a man do for a stranger, for a friends sake, then how much more is that divine love of God powerful to make him do for his people they being his friends? God loves not his friends, less than a man loves his. The fourth argument is this. If a friend be content to give those loaves to his friend, which yet he cannot give unto him without disquieting, and troubling of himself and his, but though he be in bed with his children, though the door 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 do this for his friend, which he cannot do 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 perform what they desire of him? will a friend amongst men, help his friend though it be to his own trouble, and the trouble of his? then how can it stand with God's love to his friends not to help them when he can help them without any trouble at all? shall friendship between man and man be more prevalent than friendship between God and his friends? God is not troubled with sleep. He that keeps Israel neither slumbers, nor sleeps, Psal. 121. 4. And all that wait upon him in heaven are waking, they cannot be disquieted, the gates and doors of heaven are never shut, it is no trouble at all therefore to God to help. Suppose it were a trouble to God to gratify his people in their prayers, yet why should not he do as much for his friends, as one friend amongst men will do for another? A friend will help his friend though it be to his trouble; and therefore though it were with trouble to the Lord, why should it be thought that he will not help his friends? And if he would hear them, and help them, and do for them that they ask, though it were to his trouble, then how much more may they be assured that he will give them what they ask, when it is no trouble at all to him? If a man should desire his friend that he might fetch water at his pond, and he should deny him, would not all men condemn him, that he should refuse to gratify him in that which might be done with so little trouble to him? Now the Lord he can do the greatest, and the hardest things we ask with more ease than man can do the easiest: we 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 ask. God without any trouble at all can give the greatest thing we ask. In the creation of the world God said, let there be light, and there was light. He created the world by his word, He said, To show the easiness of the creation to him. It was no more to him to make the world, than it is to us to speak a word. Nay, with more ease than we can speak did God make the world; for we cannot speak without the help of God, In him we live, move, and have our being, Act. 17. But he is Independent, All-sufficient in, and of himself, needing no help, or assistance from any other: and therefore easier for him to make the world, than for us to speak. And if God with such ease created the world, then with how much ease can he make good our petitions? Even just with the same ease, Luk. 7. 7. Only say the word, and my servant shall be healed. What an easy thing is it for God to speak a word? If therefore a friend will do for his friend, though with his very great trouble, disease, molestation and disquiet, then surely God being our friend will not deny us what we ask, in as much as he can do it with as little trouble as the speaking of a word. It is little he will do for his friend, that will not so much as say a word for him. Certainly, God will both speak and do for his friends. The fifth Argument is this. If a friend that at first refuses his friend, and puts him off with excuses, Trouble me not, etc. yet after is by his friend overcome, how much more will God who invites us, calls upon us to seek him, and promises to hear us when we pray? shall a denying friend be overcome, and shall not a promising God be prevailed withal? It were strange if God, bound by his promise should not be more prevailed withal by his friends, than a man that hath made no promise, but a flat denial. And mark upon what ground the denying friend is prevailed withal 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 etc. That implies that our Saviour made account that that was a special motive to work upon him, because he was his friend, and that that were enough to make him grant his desire, it is troublesome, it is unseasonable, etc. but yet I must yield, it is my friend that asks. In all which passage we see how many strong reasons our Saviour brings to assure us▪ that God will grant our desires, and they are grounded upon this, that we are the friends of God. This is therefore the great privilege and benefit of being God's friends that they shall be sure to speed with God when they seek to him. Indeed many times in cases of necessity a man shall find but poor help from his friends, Prov. 19 7. All the brethren of the poor do hate him, how much more do his friends go fare from him? he pursues them with words yet they are wanting unto him. But it is not so with God, he owns and agnizes his friends in their necessities, he will not be wanting to his friends. Do but see what Christ hath done for his friends. john 15. 13. greater love hath no man then this, that a man lay down his life for his friends. Did not Christ make dainty of his blood, of his life for his friends? and shall we think that he will be strait handed, or straight hearted to them in smaller matters? That friend that will lay down his life for his friends, will he deny his friends his purse? will he deny them three loaves? no such matter. They shall be welcome though they come at midnight. So happy a thing it is to have God for a friend. It is an happy thing when a man hath a faithful friend to whom he may break his mind when his heart is troubled. It is an ease to disburdon one's mind into the bosom of a friend, though he cannot help us, and give us remedy against our grief. How much more than is it an happiness to have God for our friend, into whose bosom we may disburden our minds in prayer, when he is such a friend as will make good the prayers of his people, and help them in their needs. How many prayers do many make to God, how many petitions put they up, and yet speed not? How many beg three loaves, and yet get not one; and what's the reason? they have not God their friend, they are none of God's friends, and therefore their speed is suitable. The fourth benefit the godly have by having God for their friend is defence and protection in all cases of wrong, injury and oppression, at least pity, and compassion, and a fellow-feeling with them in their troubles: yea such a pity and compassion as will stir 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 earns towards him, and his soul bleeds within him, and all his thoughts and wits Adversas vero res ferre difficile esset sine eo qui illas graviùs etiam quam tu ferret. Cicer. in Lelio. are working to take a course for his help and relief. See how job speaks, job 19 21. Have pity upon me, have pity upon me, O ye my friends. But why should he call upon his friends to pity him? see the reason. job 6. 14. To him that is afflicted pity should be showed from his friend. It is a friends part, and duty to be compassionate to his friend in his extremity, and when friends do not so, it is a sign that they forsake the fear of the Almighty, as there job speaks. We see when jobs three friends heard of all the evil that was come upon him, they come every one from his own place, for they had made an appointment together to come to mourn with him, and to comfort him, job 2. 11. That was a friendly part, so should friends do, and so will friends do. Prov. 18. 24. There is a friend that sticks closer than a brother. And therefore well might job complain of it as a strange case, job 19 19 All mine inward friends abhor me, and job 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 maintain his cause, and his right against all such as would wrong and abuse him. A man's blood rises when he hears or sees his friend wronged, and many a man loses his life in his friend's quarrel. Mark how David speaks to Abiathar, 1 Sam. 22, 23. Abide thou with me, fear not, he 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. He was turned to be their enemy, and he fought against them, but before that he was their friend, till by their sins they made him their enemy. And when he was their friend, than it was otherwise, ver. 9 in all their affliction he was afflicted. God as a friend sympathized with them in their sorrows, yea and he will friendly stand to them, & by them in all their wrongs, he is a friend that sticks closer than a brother. When Paul was imprisoned, Acts 23. 11. The Lord stood by him and said, fear not. The Lord as a friend came to him in prison, as a friend encouraged him, and animated him therein, making good salomon's proverb, 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 cheer 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 cheers his spirit, and sharpens his countenance. It was no friendly part of those, 2 Tim. 4. 16. At my first answer no man stood Paravit animum adversus vinculalaturum opem. Cum primum crepuerit catena, discedet. Senec. ep. 9 with me, but all men forsook me. Those that professed themselves Paul's great friends durst not own him when he was convented before Nero, there his friends failed him, but yet vers. 17. The Lord stood with me and strengthened me, God shown himself a faithful friend to Paul, he did go to the bar 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 fear of persecutions he calls them by the name of friends, Luke 12. 4. And I say unto you, my friends, be not afraid of them that kill the body, etc. As if he should have said, you shall meet with a great deal 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 afraid? 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 fear of their adversaries, and their wrongs, and when he would terrify the enemies of his Church, he doth both upon this very ground, that he is his people's friend, and they his. See Isai 41. 10, 11, 12, 13. what encouragements unto his people not to fear, and what terror to their enemies, and see upon what ground, vers. 8. But thou Israel art my servant, jacob whom I have chosen, the seed of Abraham my friend. And therefore fear not, you are the seed of my friend, and therefore I will help 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 oppress you. Such an advantage there is in being the seed of God's friend. And therefore jehosaphat when he was in fear 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 heirs: now therefore Lord maintain 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 concerns a friend to maintain his friends right to the utmost, therefore says jehoshaphat, Lord stand for thy friend, take thy friend's part, and maintain thy friends right. If a man see his friend wronged and others offering to thrust him out of his possession and inheritance, it concerns a friend to maintain the right of his friend, and his heirs to the utmost, therefore Lord stand to thy friend, and maintain the possession thou gavest to thy friend. And surely herein the Lord fails not, but he stands close to his friends. Indeed men do not always stand close to their friends, Psal. 38. 12. My lovers and my friends stand aloof from my sore, and my kinsmen stand afar of. The Samaritans when it went well with the Jews, would claim kindred of them, and profess great friendship to them, but when things went cross with them, and they were in straits, than they would have nothing to do with them. But it is not so with the Lord, he is not such a friend. The rich hath many friends. Prov. 14, 10. and Prov. 19 7. All the brethren of the poor do hate him, how much more do his friends go fare from him? he pursues them with words, yet they are wanting to him. That is indeed the common course of the world, but the Lord he is like that true friend, Prov. 17. 17. A friend loves at all times, yea God loves at no time more than when his people are most friendless. And I say unto you my friends, fear not, Luke 12. 4. why doth he call them friends then more than at other times, why friends now he speaks of persecution? Certainly to show that he will never be a greater friend, and that he will never show himself more a friend unto them then when men shall show most malice and enmity against them. He shows greatest friendship when men show greatest enmity; Christ will stand by his friends in their greatest pleasures. The Apostle john was the beloved Disciple, whom Christ made his special friend. And John carried himself to him as a faithful friend again, when Christ was in the high Priests hall john was with him there, and when Christ hung upon the Cross, john stood by him there, john 19 26, the Disciple standing by whom jesus loved. He shown himself a friend to Christ, that would not forsake him then, but would be with him, and stand by him to the last. Just such a friend doth Christ show himself 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, he will stand by them at the bar, he will stand by them even on their crosses, when they hang there, he 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 cheerful and comfortable in their solitude when kept from all company? God their friend he visited them and kept them company in their prisons, he did with them as with joseph, Gen. 39 20, 21. josephs' master took him & put him in prison, and he was there in prison, but the Lord was with joseph, and shown him mercy. God was with joseph, in the prison with joseph: 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 kind friends part indeed that he did, 2 Tim. 1. 16, 17. So kind 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 Ointment and perfume rejoice the heart, so doth the sweetness of a friend. The sweetness 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 calls the leonine prison from whence he wrote that comfortable letter of his. The sweetness of such a friend perfumes prisons and dungeons, and overcomes the nastiness and noisomeness of them. If God be with us who can be against us? if God be our friend who shall be our foe? or what matters it who be our foe? this is one of the benefits and great privileges we 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 we are God's enemies we have all the creatures for our enemies: the Angels are our enemies, Psal. 35. 5, 6. Let the Angel of the Lord chase them, let the Angel of the Lord persecute them. Men, even such as in nearest bonds to us are bitter enemies to us. Tit. 3. 3. Living in malice and envy, hateful, and hating one another. Our own 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 walk contrary unto me, I will send wild beasts amongst you which shall rob you of your children. If you be enemies to me, I will make the beasts enemies to you. But when once we are friends with God, and he is become our friend, than all his servants become both friends and servants unto us. The Angels become our friends, Psal. 34. 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. A man's enemies become his friends, Prov. 16. 7. When a man's ways please the Lord, he maketh even his enemies, his deadly professed enemies, to be at peace with him. The rest of the creatures become his friends, job 5. 8. I would seek unto God, I would seek 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 be afraid of destruction when it comes: at destruction and famine shalt thou laugh, neither shalt thou be 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 be at peace with thee. Yea God will make a covenant for his people with the beasts of the fields, and with the fowls of Heaven, and with the creeping things of the ground, Hos. 2. 18. Yea all these shall not only lay aside their enmity, but shall be ready to be serviceable to them. When Ahab and jehosaphat had made a league of friendship each with other, see how jehosaphat speaks to him, 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, he will say unto us, my servants are your servants, mine Angels are your Angels, mine hosts are your hosts, my creatures are your creatures, All 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 traitor & the King's enemy, every man not only estranges, but sets himself 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 do any service to him that is the King's favourite. A man that is once the King's friend shall be sure to want no friends, no respect, no service, Zabud was the King's friend, 1 King. 4. 5. and who then would not be a friend to Zabud, full glad was he that could be Zabuds servant. So if once we be God's friends, God will raise us up friends enough. Eliphaz his argument was good, job 22. 21. Acquaint thyself now with him, and be at peace. Get to be God's friend, and one of his inward acquaintance. Well, suppose we do, what shall we get by it? And thereby shall good come unto thee. And this good amongst the rest that the creatures shall be in a league of friendship with thee. Indeed some creatures there are that the more we are Gods friends, the more they will be our enemies, yea therefore our professed enemies, because we are God's friends, Satan and his sworn servants will be the more bitter enemies against us because God owns us for his friends, as Esau hated jacob for the blessing. But yet the Angels in Heaven that rejoice at the conversion of a sinner on earth, and that he becomes friends with God, all good men, and the creatures will be our faithful friends, yea and many times he will make wicked men do his people many a friendly turn, or at least will make their enmity beneficial, and advantageous to them. And these be the benefits that God's people have by having God their friend. Come we now to the uses of this point. And they are these. The honour and happiness of being Use 1 Gods friends being so great and beneficial withal, it should stir up every man to get this happiness of being the friends of God. Zabud was the King's friend, 1 King. 4. 5. Now when people saw how familiar Zabud was with the King, what communion was between him and Solomon, how he communicated to him his secret counsels, how potent he was with him in all suits, how close Solomon stood to him upon all occasions, how serviceable all the Courtiers and Subjects were to him, did they not, think we, all think 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 King's heart, the King's ear, the King's hand as he hath? And if they had known 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 pains, to have gotten into Zabuds condition? We now therefore seeing what the happy condition of God's people is, that they are Gods friends, and have all those great privileges thereby, how should it stir up our hearts to look, and labour for this happiness of being God's friend. And that so much the rather, Because God may have, and hath many friends at once, that are his inward entire familiars: not so always amongst men. Affection is sometimes so pitched upon some one, that that one engrosses all a man's affections; and they are so carried wholly upon some one, that there is scarce any room in the heart left for any other. The whole stream of some men's affections is so carried in one channel, that there is no over float to any other. All their water is little enough to drive one mill. King's use not to have many favourites, but pitch upon some one. But now it is otherwise with God, he hath many friends and favourites, and all his friends are favourites; Gods heart and his love is so large, that there is room enough in it for a multitude of favourites at once. Because there be projects and courses to be used, that will effect, and compass 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 always take not, their policies speed not, they do not compass the thing they desire, but for the getting of God's favour, and friendship, there be ways to be used that will surely do the deed, and will work us in to be God's friends, and favourites. What then be those ways 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 he be the party wronged, and offended, yet he is pleased thus much to forget himself, and to stoop thus low, as not only to offer us peace and friendship, but he entreats and beseeches us to be reconciled, and become friends, 2 Cor. 5. 20. Now than if we will believe the Gospel, and the words of Reconciliation, that's the chief condition that God requires, and upon that he will take, and own us for his friends. That's here in the text, Abraham was called the friend of God; a great honour, but how came Abraham by it? Abraham, says the Apostle, believed God, and he was called the friend of God. So that by faith Abraham became God's friend. So joh. 16. 27. The father himself 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 atonement, 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. He that will get in with God must do these three things. 1. He must get in with God's favourite. That is the way to get the King's friendship, yea any ordinary man's friendship. If a man honour and regard the favourite, and get in with him, and be gracious with him, and he will procure a man the King's favour, he will bring him in with the King: it is not possible to have the King's favour and be out and at odds with the favourite. So here, If we would get in with God, and be his friends then get in with his favourite. The Lord jesus Christ is God's favourite, Zech. 13. 7. He is called God's fellow-friend. Awake O sword against my shepherd, 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 bosom, john 13, And Christ is in the bosom of his father, joh. 1. 18. He is his bosom-friend and favourite, and as to his bosom-friend communicates all his bosom secrets to him, john 5. 20. For the Father loves the Son, and shows him all things that himself doth. Now then get but in with Christ, and be gracious with him, and then we shall be sure to be friends of God, he will presently smile upon us and accept of us for his dear friends. Sometimes God's people after they are made friends, do that which may make God fall out with them, and frown upon them. Now when it is so, it is Christ that makes us whole again, 1 john 2. 1. If any man sin, we have an Advocate with the Father, jesus Christ the Righteous, and he it is that by his Advocation mediates our cause with God, and sets us in joint again, and makes all well again between God and us. And as it is he that doth repair and heal all breaches between God and us after we be friends, so it is that must first bring us into acquaintance and favour with God. Christ is God's fellow-friend, and Christ and his people are fellow-friends, Cant. 5. 16. The Church calls 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 calls 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 than the only way to become God's friend is to become a fellow-friend with God's fellow-friend, be a fellow-friend with Christ who is God's fellow-friend: and that is done by faith, by believing we become his friends, and so the friends of God falling in with his favourite by faith. He that would be God's friend, must have a care to please God. Amongst men they that will seek friendship with others, must be careful to please those whose friendship they seek. He that is ambitious of the friendship of his betters, must endeavour to please them; where 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 he will make our enemies our friends; and therefore he himself will be our friend much more. Now faith is the way to please him. Enoch had this testimony, that he pleased God; but without faith it is impossible to please God, Heb. 11. 5, 6. Faith than is that which pleases him, and pleases him so much, that upon it he will be friends with us. He that will be God's friend, must be a child of Abraham. Abraham was called the friend of God, and he that will be God's friend, must be a son of Abraham. I will be thy God, and the God of thy seed; and so, I will be thy friend, and the friend of thy seed. They must be of Abraham's seed that will be in the number of God's friends. How come we to be 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 we have the faith that was in our father Abraham, and when we walk in the steps 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 abraham's seed, makes us Gods friends. We must be Abraham's children, the children of God's friends, before we 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 he also is the son of Abraham, said our Saviour of Zacheus: so soon as he believed, he was a son of Abraham; and so soon as a son of Abraham, a friend of God. By Repentance: sin is that which causes all enmity between God and us: that's the makebate between God & man. The falling out with sin makes way for falling in with God, and upon repentance God will manifest himself a friend unto us. jer. 3. 1. Yet return again to me, saith the Lord, as if he had said, Do but repent, and we will be friends, and all shall be well again. When two friends are fallen out, three things must be done to make them friends again. 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 we are out, unless he and we meet, we shall never be friends. Now repentance that makes a man's 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 possibility of friendship and reconciliation, if by repentance we go out to meet the Lord. And when we go out to meet God, God will come forth to meet us; and he will meet us, as Esau met Jacob, Gen. 33. 3. 4. jacob bowed himself to the ground seven times, until he came near to his brother, and Esau ran to meet him, and embraced him, and fell on his neck, and kissed him, and so became friends with him. So when we come out to meet God, and bow, and humble our souls before him, he will run to us, and embrace us, and kiss us in token of hearty friendship, and reconciliation, Luk. 15. 20. When he was a great way off, but making towards him, his father saw him, and had compassion, and ran, and fell on his neck and kissed him. 2. Secondly, there must be an acknowledgement on the offender's part, of his error, that he hath done amiss, that he is sorry, and grieved, and that if it were to do again, he would not do 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 again: yea, our Saviour's commandment is in such cases, that there should be an hearty redintegration of love and friendship. Luke 17. 3. 4. If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive, & be good friends with him. Thus is it much more with God, though we have sinned and offended many a time against him, yet if we come with submission, and acknowledgement, God's 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 and say, I repent, he will assuredly forgive thee, and will be good friends with thee. We may not imagine, that God will in this case require more of us than he will do himself: If he require thus much of us, whose mercies are but drops to his Ocean, what will he do, 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 soul, if he sees a man droop, and mourn for having offended, he is very inclinable to entertain terms of friendship with such an one. 3. Thirdly, there must be a closing with such an one against his common enemies, and an hating and opposing of them. This very thing closes men's hearts many times in a strong league, and bond of friendship. So here, if we would be God's friends, we must fall out with ourselves, with our lusts, and maintain an opposition and an hatred, even a deadly feud against them. Now this repentance teaches a man to do. True repentance makes a man to fall out bitterly with himself, fills him with a mortal vindictive hatred against his lusts and corruptions. And when the Lord sees that, he than 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 Commandments. It is true that it is faith that first makes God and men friends, but after faith hath knit that band of amity between God and us, that friendship is increased and more and more confirmed by yielding God obedience, job 22. 21, 22. Acquaint thyself now with him, and be at peace, seek to be friends with God, and get inward acquaintance with him, not only get peace, but labour to grow such friends with him that thou mayest be of his familiar acquaintance. That's the thing, thou wilt say, that thou wouldst fain do, but thou wouldst know how that may be done. Mark therefore what follows in the next words, Receive I pray thee the Law from his mouth, and lay up his words in thine heart. If thou wouldst be acquainted with God be acquainted with his word, lay that up in thine heart, and yield obedience to that in thy life. And so Christ tells his Disciples, john 15. 14. Ye are my friends, if ye do whatsoever I command you. By your obedience you shall manifest yourselves to be my friends, and by this means you shall increase, advance, and Ea est jucundissima amicitia, quam morum similitudo conjugavit. Cicer. office 1. confirm that friendship that is between us. Amongst men there is nothing so conciliates men's hearts, so glewes and soders men's spirits as a similitude and conformity of manners and dispositions: when there is a suitableness of men's spirits and inclinations they quickly close, and so the Philosopher observes that a special conciler of friendship is a likeness according to virtue. So it is here, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. there is in us a conformity to Gods will, and a conformity to his nature, that we are holy as he is holy, merciful as he is merciful, pure as he is pure, walking in all obedience and purity of life; it much increases the friendship between God and us. That as Solomon speaks, Prov. 22. 11. He that loveth pureness of heart, for the grace of his lips the King shall be his friend. So much here, he that loves pureness of heart, and pureness of life, that is pure as God is pure, for that holiness, and purity the King of Heaven shall be his 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 men love wins, gains, and kindles love. As a man that hath friends must show himself 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 gain his friendship more and more. Friendliness makes friends more friendly, joh. 14. 23. He that loveth me shall be loved of my Father, and I will love him. Not that we love God, or Christ first, and then he loveth us; He loves us first, as the Apostle speaks. It is not therefore meant of God's first love, or Christ's first love that he shows to us, but of after and following Acts of his love. He loves us and is our friend: now if we show a friends love to him, he will add further degrees of his love, or he will love, that is he will vouchsafe us further expressions of his love, as Christ there explains himself, I will love him, and manifest myself to him. So that upon our friendly love to Christ, though he loves us before we love him, yet he will more clearly manifest and express his friendship to us. Fiftly, by a frequent use of the duty of prayer. A man that desires another man's friendship must be often in his company, must have converse with him, and frequent conference with him. It was a near bond of love and friendship that was between David and jonathan, 1 Sam. 18. 1. The soul of jonathan was knit with the soul of David, and jonathan loved him as his own soul. But how and upon what grew this friendship, how came jonathan so to affect David? see the beginning of the verse, And it came to pass that as David had made an end of speaking unto Saul. He was in David's company, he hears him speak and sees a sweet spirit in him, and thereupon he is wonderfully taken with him. If David had not been in jonathans' presence, and company: if jonathan had not seen him and heard him speak, he had never been so taken with him as to make him his choice, and dear friend: but now when he is in jonathans' company, and there speaks in his audience, it came to pass that as he had made an end of speaking, that the soul of jonathan was knit unto the soul of David. In that converse that jonathan 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 God's company, and conversing with him he grows into acquaintance with him. See how Christ speaks to his Church, Cant. 2. 14. Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance comely. A praying countenance is comely in Christ's eye, and a praying voice is sweet in his ear. And as he desires to see that countenance, Let me see thy countenance, and as he desires to hear that voice, Let me hear thy voice, so when he doth hear that sweet voice and see that comely countenance, he is wonderfully taken with it, falls 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 Greek hath it. Thou 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, quem multum amaveram. August. Confess. lib. 4. cap. 6. in his friend's bosom, it is gone from himself unto his friend. Thou hast taken away mine heart from me with one of thine eyes. If one eye did it, what would both have done? All serves to show how Christ's heart is won in prayer, that look as soon as David had made an end of speaking, jonathans' heart went out of himself, and his soul was knit with the soul of David, so after a faithful soul hath done speaking in prayer, Christ's soul is knit to his soul, and such converse makes Christ love a man as his own soul. 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 me, I will own them, and they shall own me, and there shall be a mutual stipulation of friendship, and familiarity between us. Well, but when shall this be done? mark the words immediately going before, They shall call upon my Name, and I will say etc. This intercourse of kindness, and familiarity shall be in and upon the duty of prayer. In and upon that shall there be these mutual friendly passages, and owning each of other. Yea if at any time we do that which may cause God to fall out with us, and to look strange upon us, yet prayer is a special means to work us in with God again, and a godly man prays himself friends with God. The Apostle Peter he advises married couples to love each other, and to live together in conjugal friendship, that their prayers may not be interrupted, 1 Pet. 3. 7. And so a man may wish them to pray together that their loves be not interrupted. As love will keep prayers from interruption, so prayers will keep love from interruption. As it is true, keep friends that you may pray, love that you may pray; so it is true, pray that you may keep friends, pray that you may love. Prayer is that which will keep them friends. But sometimes it may be, there may be some breach between man and wife. It is possible there may be some interruption of their love, there may be a rapture in conjugal friendship. What is to be done then? let both go together to God in prayer, and he will set all in joint, and send them from him better friends then ever. Prayer will make up such rapture again. 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 rapture, yet if we do but go to the Lord in prayer, and seek earnestly to him in that duty, he will at last be friends with us again, and send us better friends from him then before. Prayer will pervert, and will heal ruptures in this blessed friendship. Thus now we see how we may come to get this honour and happiness of being God's friends, and therefore now let us seriously set upon this course, and make trial of these conclusions. I pray thee, says Eliphaz, acquaint thyself with him, and be at peace with him, thereby shall good come to thee, job 22. 21. All this good of communing with God, of boldness with him, of speeding in the petitions, of defence and assistance in time 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 God's 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 keep it when they have done? Many a man is undone with the friendship of great ones, and lose by it, and many times bring their houses to ruin by it, but this friendship is for good, there is gain by it, never did or shall any man lose by it, by having God for his friend. There be three times in special that a man shall find 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 a man comes to the Sacrament, to the Lords Table, it is good then being God's friend. Whosoever comes to the Sacrament, and hath not first made himself God's friend, is like to meet with a very cold welcome. When a man comes to the Sacrament, he comes to the Lords Table, 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 less welcome his enemies to his table. If a man's enemy should be so impudent as to thrust in at a feast to his table, a man could not but lower upon him, and give him sour looks, if not sour words; a man would be stark sick of him to see him at his table. And do we think that God will smile upon, and cheer up his enemies at his Table? Indeed amongst men, if a stranger comes to a man's table that hath relation to some friend from whom, or with whom he comes, we will in civility give him courteous entertainment; but if he be a mere stranger that comes we know not whence, and goes we know not whither, we will not be forward to entertain such an one: but if an enemy, we cannot brook his presence, nor the sight of him. And though we will welcome strangers for our friend's sake, yet so will not God: every man must come to God's Table by virtue of his own interest in God. If a man come a stranger to the Lords Table, God will look upon him as a stranger, and if a man come as an enemy, God will look as an enemy upon him. Who would go to another man's table if the good man will not welcome him, and bid him eat and fall to? and what should a man do at the Lords Table, if God will not bid him welcome, and cheer him up, and bid him eat? But now at such a time when a man goes to the Lords table, it is good being God's friend. God's friends shall be sure to be bid hearty welcome, and they shall be sure to find friendly welcome indeed. Take, eat, says Christ: I but who be they that be called upon to eat? That we see Cant. 5. 2. Eat, O friends, and drink, yea drink 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 he would needs seem to be so; or else it is only used as a word of course, as we use to speak to a stranger and say, My friend, but yet though he had a friends title he had but a foes welcome. And such welcome must they look for that being not Gods friends will be impudently thrusting into the Lord's Table. Oh happy man whom Christ shall cheer up in the Sacrament, and bid him eat and drink, and tell him that he is hearty welcome to him. Would we then have this happiness? look to it then, and labour for it to be of the number of his friends. Christ's friends and only they are and shall be welcome to him. A man is not fit to go to the Sacrament if he be not friends with his neighbour, and before he come he must seek to be friends, Math. 5. 23, 24. And therefore much more concerns it men to be God's friends, to be in terms of friendship with God before they come to the Sacrament. Secondly, in a Time of common calamity. in a time of fear and distress. Providence may cast a man into such times as those, Luke 21. 25, 26. Upon the earth distress of nations with perplexity, men's hearts failing them for fear, and for looking after those things which are coming upon the earth. When such a time shall come that men's hearts shall fail them for fear, how happy shall they be that shall have a friend in Heaven, that shall not fail them, when their own hearts fail 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 than a penny in a man's purse. To be sure at such a time, a friend in heaven, and to have God in Heaven to be our friend is better than all the money in a man's bags. When such times of distress, and calamity come, God still exempts some from common calamities, Luke 21. 36. Watch ye therefore, and pray always that ye may be accounted worthy to escape all these things that shall come to pass. Therefore when those things should come to pass there should be some that should be counted worthy to escape them. And who are they likely to be? Surely none likelier than God's friends. If God will hide, and exempt any, he will do it for his friends. Abraham was called the friend of God. God tells Abraham of a sore calamity that should befall his posterity. Gen. 15. 13. Know of a surety that thy seed shall be a strangers in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years. But how then will God deal with Abraham his friend? vers. 15. Thou shalt go 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 jericho, and put all to the sword, Iosh. 6. 25. yet joshua 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 Israel's friend, and shown herself a faithful friend to them in the business of the spies. So when God brings a general 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 show himself friendly, Prov. 17. 17. And herein the Lord shows himself friendly in taking special 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 get into that Tower they are safe what ever comes. And who be they that have admission into that Tower? The righteous run into it, and are safe. The Righteous are God's friends, and the gate of that Tower stands open to God's friends. God provides a Tower, and a place of refuge for his friends. None can look for admission into that Tower but such as are the friends of God. In a time of danger, how great a privilege is it to have the liberty of entrance into that Tower? As we prise that, so prise this privilege of being the friends of God. A third time is the Time of death. When death comes, that turns a man out of house, and home, that takes a man from all his friends, than he must leave all his friends he hath in this world. Oh how happy is that man that when all his friends must leave him, and he leave them, hath the Lord God for his friend! It is a sad thing to part with all a man's friends at his death, and to go utterly friendless out of the world: but that's the happy condition of such as are God's friends, when all their friends must leave them, then will God stick closest to them, and that which parts a man and his dearest friends in the world shall join them and their best friend together. Death parts not God and his friends, it doth but bring them home to their friend's house. I desire to be dissolved, and to be with Christ which is best of all, Philip. 1. Death makes a dissolution of soul 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 privilege is that? is not death any man's? no. Wicked men, death is not theirs; but they are deaths, Let death seize 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 do them service, theirs to do them the best good turn that was ever done them, to open the door 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 God's friends shall die God's friends, and God will be their friend in, at, and after their death for ever. So happy it is to have God and Christ our friends. And therefore as our Saviour speaks in that case, Luk. 16. 9 And I say unto you, make to yourselves friends of the mammon of unrighteousness, that when you fail they may receive you into everlasting habitations; So in this case, I say unto you, make to yourselves friends of the God of Heaven, and the Lord Christ his Son, that when ye fail, and all your friends in the world fail, and death shall part you from all other friends, and shall turn you out of house and home, they may receive you into everlasting habitations. All this considered be we 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 Use 2 to take heed of all such things as may any way craze or crush friendship with God: be careful to maintain friendship with God, and do that which may continue, and keep us his friends. And that stands in these things. First, In making worthy of God's acquaintance, and friendship. A man that is entertained into the friendship, and familiarity of men of rank, and quality, they being pleased to honour him with their friendship, he will be wondrous careful to carry himself suitably. If he carry himself basely, men of fashion will discard 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 careful think we, was Zabud to carry himself nobly, honourably, and fairly, that so Solomon might not have any impeachment by him? If Zabud being salomon's friend should have gone to hedging and ditching, to plough and cart, specially if he had been an haunter of alehouses, a drunkard, a pot-companion, would Solomon still have entertained him into his friendship? would he not rather being ashamed of him, have cast him off? Therefore questionless Zabud was very careful to carry himself worthy of the honour of the King's friendship, and to do nothing that might misbeseeme and unbecome the man that was the King's friend. Thus must it be with us, if God's friends. If God have honoured us so much as to make us his friends, then be we careful to keep in with God, and to walk so worthy of this honour as that God disclaim us not. What? God's friends, and be debauched drunkards? God's friends, and profane ones? God's friends, and unclean persons? suit such carriages with such an honour? God is not ashamed to be called their God, Heb. 11. 16. and to be called their friend, but if they had been such kind of persons as those, he would have been 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 own no such for his friends; yea there is nothing that more dishonours God, and moves him more to displeasure then this, when such as profess themselves his friends shall walk so basely, as that he suffers by it. If a man have a friend that he makes much of, that is of his inward acquaintance, and he behave himself basely and dishonestly, do not that man's 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 withal? And thus is God dishonoured when men shall take occasion by the evil lives of such as profess themselves Gods friends, to say, oh these be the men that be Gods friends, these forsooth be the Lords favourites. And when God suffers such dishonour by us, what can we look for but to lose his friendship? how can we hold in with him, and think he should own us for his friends, when we cause dirt to be fling into his face? God's friends must be of another manner of carriage then so. Abraham was called the friend of God. That was Abraham's honour; and what must Abraham's carriage then be? See Gen. 17. 1. I am the Almighty God, and I have called thee my friend, walk before me, and be thou perfect, or upright and sincere. I have honoured thee to be my friend, do thou honour me who am thy friend. Secondly, Have a care to deal seriously, 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 maintain hearty love, and friendship. There must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between friends, a reciprocation of affection, a counter-loving between friends, that must keep them knit together. That is the Soder, the Cement, the Glue that holds friends fast together, Prov. 18. 24. He that hath friends ought to show himself friendly, namely if he mean to keep his friends. He must answer love with love, he must retribute love for love, meet 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, congees, phrases, courtship, and complemental formalities. It is serious, and hearty, Deut. 13. 6. If thy friend which is as thine own soul. Therefore a man's friend is as his own soul, Prov. 18. 24. A friend is nearer than a brother, 1 Sam. 18. 1. jonathans' soul was knit to the soul of David, and he loved him as his own soul. Such love as this is knitting, and sodering love, and when a friend is loved thus, he will hold friendship with us. But if a man seriously and in good earnest offer friendship to another, and he sees no return, no reflection of love and like affection, only some outward fair carriages, some respective formalities, some formal visits, and invitations, but the man's heart closes not with him, he will happily for some respects hold fair, but yet he makes him but a friend for his credit, but will have another for his counsel, and secrecies. Here such a man though he earnestly desired friendship, yet finding not that knitting love that should be between friends, he gives over to woe a friend that at best will be but a friend with his reserved distances, and so lets his friendly affection die, and gradually quench, and go out. If he must be only a friend for a turn, to put some credit and respect upon another, or to accommodate him only with some conveniences, but the heart of the man holds off, and goes another way, such a man hath in such a case the wisdom to have done, and let such an one go. Secondly, a friendly love is a durable, continuing love, Prov. 17. 17. A friend loves at all times. Not for a time till he 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 own friend, and thy father's friend forsake thou not. If a man have chosen a friend upon whom he sets his heart, and he perceives his friends affections to slake, to i'll, and at last to fall quite off, this unglues and dissolves the joint of friendship. Now thus it is in this case. God hath made us his friends, and therefore he must have a friends love from us, we must show ourselves friendly to him. First, our love to him must be an hearty love. Thou shalt love the Lord thy God with all thine heart, with all thy soul, Luk. 10 27. This will keep us in God's friendship and keep him our friend. But if we compliment with God, and hold fair with him in the outward performance of the duties of his worship, will pray, will come to Church and hear, and receive Sacraments, and will profess ourselves the friends of God, because it would otherwise turn to our discredit and disgrace, to be out with, or strangers to him If we make him our friend only for our ends, to serve a turn 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 choice friends, and our hearts close, and go with them, God will do in this case, as any wise man would do. Any man so used can have the wit to see how the world goes, and can return compliment for compliment, but never put such an one into the catalogue of his friends, neither will he let out his heart and affections to such an one, nor have hearty and entire communion with such as with familiar friends. And so will the Lord do, if men compliment with him, if he be not unto them as their own soul, if men's hearts be not knit unto him so as to love him as their own souls, he sees that their love is not hearty and serious, he will shake them off, and keep aloof, and keep distance as well as they do, they shall never have Abrabams' honour to be called the friends of God. Those the Prophet speaks of. Isai. 58. 2. and Ezek. 33. 31, 32. They hear thy words, but they will not do them, for with their mouth they show much love, but their hearts go after their covetousness, those were pretenders of friendship, but God saw them to be formal complementers, and he kept his heart as far from them, as they kept theirs from him. Secondly, our love to God it must be durable, we must love him for ever. Thine own friend, and thy father's friend forsake thou not. He is our friend, and the friend of our father Abraham, he must be loved at all times, he must never be forsaken. If we once let fall our affections to God, and let the stream of them run another way, he will have done with us, and we lose a friend of him. We see it is so with friends amongst men: if a man have had ever so dear a friend in the sweetness of whose society he hath been much delighted, and their hearts have been close knit, yet if he see his friend begin to be remiss, and that he sits lose, and communion is entertained with another, with the neglect, and a slighting disregard of the first, yea with an exclusion of him, what follows 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 we and our new friend, never well but when together, and closely together, and himself scarce minded or looked after, God will in such a case cashier us, and out us, he will have nothing to do with such slippery, leviculous, and fickle fancied friends. We shall go for him, as good lost as kept. 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 God's friends. Be a true, and hearty friend to all God's friends. A man that either is or means seriously to be, and continue another man's friend, will be kind and friendly to all his friends, and will make those his friends whom he sees to affect for his choice friends. Great was the friendship that was between David and jonathan. And jonathan being David's friend, David shows a great deal of kindness unto Mephibosheth for jonathans' sake. On the other side, this is that which will separate very friends, or as Solomon speaks in that case, chief friends, Prov. 16. 28. When a man shall slight, and set light by his friends friends, especially if he shall oppose and hate those whom he cordially affects. We will not, we cannot close kindly with those that slight our dearest friends, though they seem 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 God's people are his friends; if we would hold in and maintain friendship with God, we must be friends, kind and cordial friends to them. Many talk of being God's friends, and yet are but backe-friends unto, and slighters of his friends: they look coily, and strangely upon them, cannot afford them a good word, do scorn and abuse them, and yet they will needs go for God's friends. But how can this be? judge by yourselves. Let a man make a common practice 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 calls his Spouse his fellow-friend, Cant. 2. 10. now lay the case there. A man's wife is his dearest friend. Is there any man so witless, and so silly to hold friendship with any though professing ever so great a desire of it, so long as he sees such to slight his wife, and to disregard her, or to use her as an enemy: well then, and think ye that Christ will ever have or hold any friendship with you so long as you abuse, and scorn his best and dearest fellow-friend, his Spouse? Think that Christ is as true to his, as we are, or can be to our friends. Fourthly, Have a care, and take heed of 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. Sallust. that will hold in must have common friends, so they must have common enemies. We ourselves will not take him for our friend that is entire and inwardly familiar with our professed 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 again. Zabud was Salamons' friend. Solomon had three special enemies, Hadad, Rezon, and jeroboam, 1 King. 11. And this last Solomon sought to kill: now if Zabud went to hold in with Solomon, it had been no wisdom in the world for him to hold intelligence, or correspondency with any of these, it had been enough to have lost salomon's friendship for ever. But Zabud being salomon's friend, his wisest course was to be a professed enemy to all these, if he were then living at that time. Let a man set ever so good a face upon it, and make ever so deep protestations of love, yet if he close and knit with our professed enemies, we can have the wit not to trust him nor to judge him any of our trusty friends. It is so in this case; If we hold comportment, and entireness with God's enemies, he will soon have done with us, and leave us to our new acquaintances, he will shake us off, he will trust us for none of his friends. Take heed of closing with God's enemies, whether they be persons or things. Take heed of closing in friendship, and falling into familiarity with wicked persons. We know how jehu pinched jehoshaphat, 2 Chron. 19 2. when he made a league of friendship with Ahab, Wouldst thou help the wicked, and love them that hate the Lord? As if he had said, what? Thou God's friend, and close with God's enemies? The jews malignantly charged our Saviour, that he was a friend of Publieanes and sinners, because he took occasion by common converse with them to do them good, but otherwise he was no friend to them in their sinful courses, he delighted not in friendship, and familiar society with their persons. Now if he had so been a friend to Publicans, and sinners, they had had some thing justly against him. If we be God's friends, we must in this sense take heed of being friends to Publicans and sinners, of being entire friends and companions of sinful, and ungodly persons. We know how the Jews dashed pilate's good intentions towards Christ, when he would have stood his friend to let him go free, john 19 12. If thou let this man go, thou art not Caesar's friend, and we see how it wrought with him vers. 13. When Pilate heard that saying, he brought jesus forth, and sat down in the judgement-seate, etc. Rather than he will give the least suspicion that he was not Caesar's friend, he will not be Christ's friend. If thou be his friend, thou art none of Caesar's friend. It is so here also. If thou be a friend of wicked and ungodly ones thou art none of God's friend, he will renounce thee for being any of his friends. If thou wilt be God's friend thou must make God's enemies thine. Thou must do as David, Psal. 139, 21, 22. Do not I hate them O Lord, that hate thee, and am 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 me 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. He says not, it is an enemy, but it is enmity itself. And if the wisdom of the flesh be enmity against God, what is the folly of it? Every lust is an enemy to God, and enmity to God. An enemy may be reconciled, but enmity cannot be reconciled. If therefore we close with our lusts, and make them our friends, it will utterly crack friendship between God and us. If we hold friendship with them, we lose it with God. See how the Apostle speaks. jam. 4. 4. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be 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 be a friend to his wife, because there is aviolation of conjugal love & friendship. Any lust carnal, or worldly fostered, and made a friend, and a favourite lust will make us turn enemies to God. Take heed therefore how we suffer our hearts to cleave to any lust, friendship with our lusts, and friendship with God will not stand together, but if we be friends to the one, we must be enemies to the other. Fiftly, Take heed of too much absence from God, and of discontinuance of acquaintance, converse, and familiarity with him. Some things do dissecare amicitiam, chop friendship asunder, and some things do 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 chop not friendship a sunder, yet they do by degrees unrip it. And though there be no quarrel or unkindness, yet mere absence when it is overlong, and mere discontinuance of friendly visits, colloquies and the like intercourse of kindness will abate and slake affections, and by degrees let them die. An overlong absence of friends each from other and silence or letting fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. cib. lib. 8. cap. 5. such salutations, friendly compellations, and conferences that use to be between friends, are things as the Philosopher observes, that dissolve friendship. Every act of love and expression of friendship increases, and settles friendly love. Lay a side mutual visitations, and conferences, and without a quarrel friendship will decay. And hence is the proverb of Amicitia Academica, university friendship, that holds only for a time. Scholars in the University are many times great acquaintance, very familiar loving friends, but afterwards when they come to be dispersed abroad into remote parts each from other the grow strangers one to another, because being fare and long absent one from another, and intercourse of friendship ceasing in mutual visits, walkings and talk together their acquaintance dies. The case is the same here: Absence from God, disuse and discontinuance of communion with him, not frequenting God's company, and the not often resorting to him and speaking to him will let our acquaintance fall with him, will dissolve our friendship with him. It must be our care then to maintain our friendship and acquaintance with him by our frequent communion and converse with him, by often and daily visiting of him: be often at his house, be frequent in praying, hearing, reading, and meditation: be frequent in thy soliloquies with him. God meets those that remember him in his ways, Isai. 64. 5. That is, in his ordinances which are the ways in which God walks, and is to be met with. Visit those ways and walks, and there often meet 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 less friendship. Many would be in the number of God's friends, and yet seldom are at his house, and seldom in private with him, seldom visit him, except it be at a pinch when they know not how to shift it. Alas this will not go, nor serve the turn amongst men. If one profess great and more than ordinary friendship to another, and yet never speaks to him but when he meets him at the Church, or at market, never comes at his house, never visits him, sits with him, nor hath any private conference with him, no man will judge such a man a friend. A good quiet peaceable neighbour may he be, but not an entire friend. If we would maintain acquaintance with God, we must come often to him, and be often in private with him, and the more the better. True it is, that there is a wisdom and discretion to be used amongst friends amongst men. Though a man have a good friend that loves him dearly, yet a man may be troublesome to him and burdensome to him by coming 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 wisdom be not used, a man may be so filled with honey that he may surfeit with it, his stomach may be so overcharged with it that it may grow loathsome. And to this end is salomon's counsel useful, Prov. 25. 16, 17. Hast thou found honey? eat so much as is sufficient for thee; that is, hast thou found a good friend? do not cloy and overcloy him with thy society, lest he grow weary of thee; Withdraw thy feote from thy neighbour's house, or let thy foot be seldom, that is, not over-often in thy neighbour's house, lest he grow weary of thee, or lest he be full of thee, and so hate thee. A man may lose his friend, as by too much absence, so by too much presence. But now it is not thus with God, we cannot visit him so often, nor come so frequently to him as to cloy him, or to be cloyed with him. The oftener we come to him, and be with him, the welcomer shall we be, and the sweeter will this honey grow. Eat this honey as often and as much as God bids us eat of it, and we shall never surfeit, it shall grow loathsome on neither side. Sixtly, Take heed of treachery against God, and playing false with him. There is nothing so disunites, and disjoints friends as that does. There is nothing so cuts a friend to the heart as that, and so soon cuts asunder the bonds of friendship. Psal. 55. 12, 13. For it was not an enemy that reproached me, than I could have borne it, etc. But it was thou, a man, mine equal, my guide and mine acquaintance. And Psal. 41. 9 Yea mine own familiar friend in whom I trusted, which did eat of my bread, hath lift up his heel against me. Obad. 7. They that have eat thy bread, the men of thy bread have laid a wound under thee. There is a great deal of wisdom, and canonical Truth in that Apocryphal passage. Ecclus. 22. 21, 22. Though thou drewest a sword at thy friend, yet despair not, for there may be a returning to favour: if thou hast opened thy mouth against thy friend fear not, for there may be a reconciliation: except for upbraiding, or pride, or disclosing of secrets or a treacherous wound, for for these things every friend will departed. When out of fickleness of spirit a new friend is chosen, and that not only with the desertion of the old, but beside there is a great deal 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 failings, 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 keep 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 upon God, as if the new choice were better, and errors and false religions are so embraced as that there is an undermining of the truth with some tack of malignity; this is treachery, this is a treacherous wound, jerem. 3. 20. Surely as a wife treacherously departs from her husband, or as the original hath it, from her friend, so have ye dealt treacherously with me, O house of Israel, saith the Lord. This the Lord cannot digest. Seldom do we see such ever recover friendship with God again. Apostasy is treachery, and it is that which God takes so unkindly, and lays it so to heart, as he knows not how to swallow it. It is that we see amongst men that makes an incurable rapture of friendship. Seventhly, Take heed of doing that which thou knowest will vex, anger, and provoke the Lord. That's the next way to lose any man's friendship. If I know the doing of such a thing will vex and provoke a friend, and yet vexed let him be, I am resolved I will do it, this will shatter friends asunder, friendship cannot hold in such a case. This is a dissecation, a chopping, and cutting of friendship asunder. So when we know that such a thing will vex, and anger God whose friends we say we are, and yet will do it; this will soon sunder God and us; and of a friend will make him turn 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 be of God's friends, and take themselves to be wronged to be otherwise conceived of, and yet use him most unfriendly, stick not to do that which they know will deeply displease him. How many say that they be God's friends, and yet wound and stab and tear God in pieces by their horrid oaths? To such may it be said, as Absalon spoke to Hushai, 2 Sam. 16. 17. Is this thy kindness to thy friend? Is this friendly dealing to stab thy friend? He that will stab a friend, doth he not stab and wound friendship? God is wounded, stabbed, and pierced by men's oaths and blasphemies, as it is said of the blasphemer, Levit. 24. That he pierced God. And how comes God by these wounds, who gives him these stabs? Surely the Lord may take up those words, Zech. 13. 6. These be 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 profess 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 do thus, do say of themselves that they are his friends. And what! you God's friends, and profane and blaspheme God's Name? you God's friends? nay the devils 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 vex him, wonder not at it, blame him not to see him prove your bitter enemy. It is a point of great comfort to Gods Use 3 people. No men, many times, so friendless 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 friends. Why weepest thou, says Elkanah to Hannah, am not I better to thee then ten sons? why art thou sad in the want of friends in the world? Is not God thy friend; and is not he better to thee then all the friends in the world? As he 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 terror to all their enemies Use 4 that wrong and abuse them. Wots ye well what you do? Know ye not whose friends they are? Think 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 he had not such great friends, I would make him smart; but such a great man is his great friend, and if I should stir against him, I should be crushed, and therefore I were as good sit still, there is no meddling with him, but I shall pull his friends upon me. Such wisdom would not do amiss in this case. If thou let this man go, thou art not Caesar's friend, say they to Pilate. That was false, he could not have showed himself 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 Pilate had been to Christ, the better friend he had been to himself, & had found Caesar also the better friend to himself. He gave Christ into their hands for fear Caesar should not be his friend, & yet for this act by God's justice he after lost Caesar for being his friend; If thou let him go, thou art not Caesar's friend. Nay, if thou do not let him go, thou art not God's friend. Nay much more should Pilate have feared to have wronged him being God's friend. If thou wrong him Pilate, & puttest him to death, thou puttest to death the dear friend of God. Have thou nothing to do with that just man, says his wife in her message to him on the bench. And surely upon this very ground it had been wisdom for him to have done nothing against him because he was God's 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 speak mouth to mouth; that is, face to face, as a man speaks with his friend, Exod. 33. 11. Wherefore then were ye not afraid to speak against my servant Moses. As if he had said, you know Moses is one of my familiar friends, and why then were you not afraid to speak against my friend. Do ye think I will suffer my friend to be abused? do ye think that I will not see my friend righted? Certainly 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 be as one dead of whom the flesh is half consumed, when he comes out of his mother's womb. That was it she got by speaking against Moses the friend of God. And if so dangerous but to speak against God's friends, what is it then to persecute, to shed the blood & take away the life of God's friends? God's people are his friends, and therefore let their enemies take heed how they wrong them. That willbe the plague of such as are enemies to God's friends that is threatened against the enemies of jerusalem, 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, those eyes, those tongues that shall abuse themselves in the abuse of his friends. So dangerous it is to be enemies to God's friends. FINIS. THE RIGHTEOUS MAN'S CONVERSATION: OR, A life in Heaven, Handled upon Phil. 3. 20. Published By jer. 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. Jerusalem 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 sign of the Sun, in S. Paul's Churchyard. 1639. THE RIGHTEOUS MAN'S CONVERSATION: PHILIP. 3. 20. But our conversation is in Heaven. THe Apostle in the words before-going gave the Philippians a special item, and a caveat to take heed of following many false brethren that lived amongst them outwardly professing the same Gospel with them, but were indeed enemies of the cross of Christ. And that his counsel might take the more place with them he gives them some reasons why they should be many of them. And they are specially two. The first is taken from their manners here, They make their belly their God, they glory in their shame. They be muddy minded fellows, that mind and seek only after earthly things, vers. 19 The second is from their end hereafter. Whose end is damnation, verse. 19 An end suitable to their course, for he that sows to the flesh shall reap of the flesh corruption, yea damnation. Hell is heaven good for such that look after such glory, that serve so base a god as their gut. And whither should their souls go but where their minds have been? Their minds were bend downwards, and what wonder their souls should go downwards 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 conversation is on earth, they mind earthly things. But our conversation is in Heaven. Secondly, In regard of their end, vers. 21. Their end is damnation, but our end shall be glory and immortality, in the words following to the chapters end. Now this twentieth verse contains specially two things: First, a Christians conversation. Secondly, a Christians expectation. A Christians life, and a Christians hope. First, his life is described two ways: First, as it were negatively, by way of contrariety, implied in this adversative and cross 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, Our conversation is in Heaven. Secondly, his hope and expectation. He lives in heaven with an hope, and daily expectation of Christ's gracious coming from Heaven to glorify him. But this I mean not to meddle with. For the first: A Christians life is described negatively. But our conversation, etc. From whence we may observe these things. That though the evil examples of wicked Doct. 1 men have great force to corrupt, and poison others, yet godly and gracious hearts will keep themselves free from the defilement of their pitch, and from the infection of their poison. For many walk of whom I have told you often, etc. vers. 18. Though many, even Multitudes multitudes as joel 3. 14. have their conversation on earth, are very belly-gods, earthworms, muck-worms, yet our conversation is in heaven. If other persons, and families will run a whoring after strange Gods, yet joshua 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 evil 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 Noah's time. The great praise of Noah is not so much that he was a just man, as that he was just and upright in his generations, in vile and wicked times that though he lived in corrupt times, and generations when, as some think, Idolatry was set up, and God's worship was corrupt, and men's manners and lives were miserably corrupt, yet in those generations he was just and upright. It is an hard thing for a man to be hail & sound in a corrupt, and unwholesome air. To live in the Fens and Marshes, and yet not to be sick and crazy, it is an argument of a strong and good constitution indeed. To be good when all men are good, is not so great a matter. When goodness and godliness is in fashion, though it be very rare and seldom that so good a fashion comes up, yet when it doth come in fashion, many may seem to be good and godly, if it be but to be in the fashion. But when goodness and religion is quite out of fashion, and is as ridiculous as a dress, and a wear out of fashion, then to be good, godly, and religious, that's the great matter indeed, that is the thing that is praiseworthy, and commendable indeed. And so it is with such as are godly indeed. They will be godly in the midst of ungodly generations, they will be upright in the midst 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 to the Sea in Scriptures, and it is not only 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 soon as thither they come. But godly men are such as not only keep fresh in the salt, but keep alive in the dead sea. There is a great deal of poison and pestilence in the evil example of others, especially when it is universal, and spread like an epidemical plague, but yet true grace is an antidote, a spiritual Amulet that preserves in times of universal 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 privilege of the primitive believers, Mark 16. 18. They shall take up serpents, and if they drink any deadly thing, it shall not hurt them, is and should be still the spiritual privilege of believers, that a principle of living grace should so preserve them, that deadly things, deadly poison, the deadly poison of other men's evil example should not hurt them, Hos. 4. 15. Though Israel play the harlot, yet let not judah sin. Nay more than so, Hos. 11. 12. Ephraim compasseth me about with lies, and the house of Israel with deceit, but judah yet rules with God, and is faithful with the Saints. It is amongst others one special note of pure religion, as the Apostle calls it, for a man to keep himself unspotted of the world, jam. 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 powerful Religion keeps itself not only from the puddles, and kennels, but from the very spots of the world's mire. Grace to a Christian is as the sap to the bows growing on the tree; so long as a bow grows on the tree, and receives sap from the root, so long it receives no wet, though the rain fall often upon it; but when a branch is cut off from the tree, and the sap dried up, than the dew and the rain soaks and sinks into it, and it soon rots with the water soaking into it. It is so with Christians that have the sap of grace from Christ their root: that sap preserves them from the taking in of such moisture as would breed rottenness. There is not a better evidence of a man's sap, and life from Christ then his not receiving in of rotting moisture from the examples of such as he lives amongst. Mark yet further, That the behaviours and carriages of God's people must be divers 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 he must not only swim cross the stream, but quite against the stream. They be dead fish that are carried down the stream. But our conversation is in heaven. There be two Butts in Scripture. There is one But that is an ill-favoured 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 foul fault, or other withal that mars all, that is a dead Fly in the Apothecary's ointment. He is an honest man, But he is too worldly, But he is too hasty, etc. Such a But is a disgrace, and a dishonourable blur to a man. There is another But, and that is when a man's life is such as crosses and thwarts the corrupt and evil courses of other men. Others are earthly, But our conversation is in heaven; others are lose and lewd, But we are holy and religious. And such a But as this puts honour, and credit upon a man; the first blurs, but the second graces a man. There be too many that have the first But which crosses their religion, and Christian profession; there be but a few can hit this last But, which crosses and thwarts the corrupt and sinful courses of the world. But this is that which a Christian must do, his ways and courses must be cross and contrary to the vain, foolish, and sinful courses of men of the world. They mind earth, we mind heaven. There is a great difference and distance between Heaven and earth, so great a difference and distance should there be between the life of a Christian, and of men of the world. Nay that is not all, 1 Thess. 5. 5, 6, 7, 8. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness, etc. There is not only a difference but a contrariety between day and night, light and darkness. There must be as great a contrariety between the ways of godly and worldly men, as between day and night, light and darkness. Christian's should be as the Antipodes to other men. Indeed Pope Zachary condemned and deposed Vingilius a Bishop in Bavaria for Morn. Mist. Progress. 27. heresy, because he affirmed, That there were Antipodes, that there were men in the world whose feet were contrary, and Paulus secundus virtutis ac literarum ●so●, qui bonarum ar●ium studiosoes, 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 heresy as it was wont to be amongst the Friars, to descent from Thomus, and to speak Greek; yea it was heresy to be learned men, and studious of good arts. Now as the Pope held it heresy to say there were Antipodes, so many it may be may think it little better than heresy to teach that Christians should be Antipodous to the sinful courses of the world. But yet so it is, and so it must be, that Christians must be Antipodes to the men of the world. So much doth our Saviour's reason imply, Luke 12. 29, 30. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind, for all these things do 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 cross to Egyptian religion. Look what the Egyptians honoured for their Gods, that Israel must sacrifice to God, as Beefs, sheep, Goats, etc. Those which were the Egyptian deities were the Israelites sacrifices. And therefore Moses tells Pharaoh that they must go out of Egypt to sacrifice, lest they should offer that which was an abomination to the Egyptians, Exod. 8. It could not but be an abomination unto them to see those things to which they offered sacrifice to be 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 look 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 eat little or no flesh of beasts, save of Swine, and God in special prohibited the jews the eating of Swine's flesh. The reasons of it are: First, that which may be employed in the word here used in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversation or Citizen-like behaviour, as Beza translates it. The word implies, that godly and wicked men be members of different Incorporations. Worldly men's 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. john 8. 23. Ye are from beneath, I am from above. The godly are not of the world, john 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 we see that different Cities and Incorporations which are in different Kingdoms have not only different, but contrary customs, laws, orders, fashions, habits, and usages. Godly and wicked men being of different Incorporations, no wonder that there must be not only a difference, but a contrariety in their courses and carriages. Heaven and earth, nay heaven and hell should not put them farther asunder than their manners, and behaviours than they should be. Lo the people shall dwell alone, and shall not be amongst the Nations, says Balaam of Israel, Numb. 23, 9 They dwelled not alone in regard of their situation, not as we in this Kingdom in an Island cloven out, and cloven off from all the world, they were environed, and neighboured round about with many Nations, but they dwelled alone in regard of their Religion, and Commonwealth, in regard of their manners and ways 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 himself. Peculiar people must have peculiar courses, peculiar ways. To what end hath God made them a peculiar people? That the Apostle shows, 1 Pet. 2. 9 That you should show forth the virtues of him that hath called you. It is impossible to show forth the virtues of Christ, and to follow the vices of the world: yea it is impossible to show forth the virtues of Christ, but a man must walk in a cross and opposite carriage to the vices of the world. Christ's virtues are opposite and cross to the vices of the world, peculiar people must express those virtues, and therefore it cannot be but such as are God's people should have their courses, and behaviour different from and opposite to the world. Because Christ hath made the godly a peculiar people to himself; upon this ground, he looks for peculiar carriages at their hands, contrary to the courses of the world. The Arabians and other heathens had a fashion and a custom in their mournings for the dead to cut themselves, and to make themselves bald: now God he forbids his people to conform to those fashions of their neighbour heathens, and mark upon what ground he doth it Deut. 14. 1, 2. The Lord hath chosen thee to be a peculiar people to himself, ye shall not cut yourselves, nor make any baldness between 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 conform yourselves to heathenish courses and customs, no though it be but in matter of cutting your hair, but I will have you cross their courses, and customs. And if God would not allow them a conformity to the heathens in a matter of cutting their hair, then much less in matters of greater weight and moment, then much less in covetousness, worldliness, common swearing, drunkenness, and uncleanness. It serves to reprove those that profess Use 1 themselves Christians and yet are so fare from a difference, or a contrariety in their courses to the vain and sinful courses of the world that they rather frame, and conform to them, who though they be Jews, yet will not stick to eat Swines-flesh with the Egyptians. The Apostles exhortation is, Rom. 12. 2. Be not conformed to this world. And he tells us, Gal. 1. 4. that Christ gave himself that he might deliver us from this present evil world. If we be delivered from this present evil world, how do we conform ourselves to this evil world? If we be conformed to this world; how are we delivered from this present evil 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 appears it that we are transformed? Transformation, and 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 baptism stipulated, and solemnly covenanted an inconformity to this evil world, you must not conform to the sinful ways, and vanities of profane persons. Tell them that thus and thus men of the world do, from whom Christians should be different, & to whom Christians should be contrary, and what is men's answer? even that in a manner which the Israelites gave Samuel, when he dissuaded them from having a King, 1 Sam. 8. 20. Nay, but we will be like other Nations, or as the Jews 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 said, men are resolved to do as others do, and not to be unlike others. In an ill sense it was that the Jews 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 be contrary to men of the world, and not displease God therein. Nay he may so much the more please God, by how much he displeases the World in his contrariety to it. It serves to show, that it is no wonder Use 2 that Christian religion is by men of the world cried down for crossness, and singularity, when Religion enjoins a Christian a crossness and a contrariety in his course to the sinful courses of men in the world. Secondly, a Christians life is described Positively. Our conversation is in Heaven. Thence learn this point: That the conversation of a godly man, and Doct. of a true Christian is in Heaven. That whiles he dwells on earth, he lives in Heaven. He says 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, john 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 local abode, and commoration, but not of the world, in regard of their conversation; because they have their conversation is in Heaven whilst they live here on earth. As they are from above john 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 stars of Heaven. The stars have their light, and influences here on earth, but they have their seat and motion above in the Heavens. And in this regard they are said not only to have their conversation, but their habitation in Heaven, and are said not only to live, but to dwell in heaven. We find Revel. 13. 6. 8. two several sorts of inhabitants dwelling in two several 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 were they that dwelled in Heaven? Not the Saints gloriously blessed in Heaven, but see who they be, vers. 7. To make war with the Saints, and to overcome them. So that they who dwelled in Heaven were those Saints against whom Antichrist made war, and whom he overcame. Now he could not make war with the Saints in glory, nor overcome them, therefore by these that dwell in Heaven, is meant Gods faithful Saints and people here on earth, that should oppose Antichrist; and therefore these are said to dwell in Heaven, because of their heavenly conversation, because they had their conversation in Heaven whiles they lived on earth. Look where a man's conversation most is, there a man may be said to dwell, and therefore they are said to dwell there, because their conversation is most there. David desires Psal. 27. 4. that he 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 continual frequenting the Temple, their daily resorting thither, and their attendance there upon holy services, they are said to dwell there. So no man whilst he is here on earth can be literally said to dwell in Heaven, but yet because the conversation of the godly is most constant, and frequent in heaven, they trade for heaven, they deal for heaven, they confer for heaven, they walk for heaven, they think, speak, do, they eat, drink, sleep, wake, live, and die for heaven; what ever they do, they do it with an eye to heaven, therefore they are said to dwell in heaven. We shall find the Church in the book of the Revelation called heaven, so Apoc. 12. 1. Now why is the Church called heaven? Not only because it hath its original 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 jerusalem which is the mother of us all is above. Gal. 4. 26. So the way of life is above to the wise, to avoid 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 walk in the way of life which is above. Hell is beneath: the way of the Saints is, that they may departed from hell beneath. The way to departed from hell beneath is to live above in the upper region to live in heaven, to have our conversation there. So that a godly man's conversation is above; that is, in Heaven, which stands in opposition to Hell beneath. How can godly men, living here on Quest. earth, be said to have their conversation in heaven? They may be said to have their conversation Answ. in Heaven in divers respects: First, in regard of their head jesus Christ in whom they are, and unto whom they are united mystically. Every true believer is so united to Christ, that he is in Christ. Christ he is in heaven, and every true believer being in Christ, he is therefore also in heaven, because he is in him who is in heaven. Hence it is that we are said to be risen with Christ, Col. 3. 1. If ye be risen with Christ: yea not only to be risen, but to be ascended, and set in heaven with Christ, Ephes. 2. 6. He hath raised us up together, and made us sit together in heavenly places. They that be raised up, and sit in heavenly places, they are certainly in heaven. But how come we now already to sit in heavenly places? See what is added, made us sit together in heavenly places in Christ jesus. We sit not there only in regard of right, but in some sense in fact, because we do it in Christ our head. Such is the union between Christ and the godly, that what he 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 quickened, all believers were quickened together with him, Ephes. 2. 5. He hath quickened 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 be accounted theirs. As when an inheritance is given to many brethren in a far country, the elder 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 between the head & the members of the natural body. Though all the body be under the water, yet if the head be above the water, we use to say, that the man is above the water. So though the faithful be here on earth, yet Christ their head being in heaven, they may also be said to be in heaven. Thus than the godly are in heaven because they be in Christ their head who is in heaven, john 17. 24. Father, I will that they whom thou hast given me, be with me where I am. The which as they shall at last personally and locally be: so also in this sense they now be whilst on earth, as having taken possession, and a seat in Heaven in Christ their head. Secondly, in respect of their faith by which they ascend into heaven, and sit there with Christ. That look, as it is said of God, Rom. 4. 17. that he calls those things that be not as if they were, so likewise the grace of faith it makes things to be which are not; that is, which are not to sense, and are not seen with the eye of sense, and nature. Therefore, Heb. 11. 1. Faith is the subsistence of things hoped for, and the evidence of things not seen. 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 be as if they were not. It makes afflictions to be 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 sorrowful, yet always rejoicing, etc. 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 be which are not. Thus did the faith of the believers under the old Testament make Christ to be crucified unto them before he was crucified, or come into the world. He was to their faith a lamb crucified from the beginning of the world, who was not indeed crucified till the latter end of the world. And thus are we by faith already in heaven, though here yet on earth. This is that, Heb. 10. 34. Knowing that you have in yourselves a better substance in the heavens. How could they have that substance in themselves, and in the heavens, when they themselves on earth? By the work 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; says the Apostle, and the just shall live by faith. A Christian lives by faith, and faith lives altogether above in heaven; faith lives always above upon Christ, and with Christ. And therefore a Christian must needs live in heaven, because he lives by that which lives altogether in heaven. Faith puts the soul in possession of heaven, whilst the body is here on earth. It is with a Christians faith in this case, as it was with jacobs' in that, Gen. 48. 22. Moreover I have given unto thee one portion above thy brethren, which I took out of the hand of the Amorite with my Sword, and with my Bow. Which is not to be 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 he had now already conquered, and taken possession of it. He speaking the language of faith speaks of a thing to be done, as past and done already. So faith gives a man possession of heaven whiles he 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. Their hearts and their minds, their Neque n. praesentior spiritus noster est ubi animat, quam 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 man's heart is not so much where his body is, as where his love and affections and desires are. Love and desire carry a man's 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 be any where so much in respect of position of place, as of disposition of affection. And the soul 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 they have their hearts there, their affections are raised, and mounted up into heaven, they mind heaven, and heavenly things; their desires, and longing affections are altogether there. So much is here employed in the Apostles opposition. They mind earthly things, but our conversation is in heaven. The opposition one would have thought should rather have run thus, they mind earthly things. But we mind heavenly things, but in stead of this he says, our conversation is in heaven. So that to have a man's conversation in heaven is to mind heavenly things, to have his heart, and affections in heaven. What this conversation in heaven is we may see, Col. 3. 1. 2. Seek 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 he 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 affection and desire, vers. 14, 16. They seek a Country, they desire an heavenly Country. Thus Abraham and the Patriarches 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 Wilderness like pillars of smoke? The world is a wilderness, a Christian he is coming up out of the wilderness, he is always ascending up out of the wilderness, he is raising, and lifting up his heart into heaven, and he ascends like pillars of smoke. Smoke we see arises, and ascends in the form of a pillar, and it goes upward to heaven. So a Christian hath his heart alienated from the world, he is ever ascending up out of that wilderness; and such are the desires, and affections of his heart after heaven, that they ascend up like smoke, like pillars, elations, and liftings up of smoke 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 smoke of the City ascended up to heaven. So such are the affections and desires of the godly after heaven, that their affections reek and smoke, and go up in pillars of smoke to heaven. Now when thus the soul of a man is lifted and carried up into heaven, in his affections and desires; when his heart thus reeks and smokes towards heaven, than is a man's conversation in heaven. Phil. 1. I desire to be dissolved and to be with Christ, which is best of all. Now when a man's heart hath continual rise and heave up heaven-ward, when a man's spirit aspires, breaths, pants after the presence of God in heaven, than a man may be said to have his conversation in heaven. See jacobs' expression, Gen. 49. 18. O Lord, I have waited for thy salvation. It is with God's people as with waiters: a waiter he stands without at the gate, or door of the house, but his heart, his desires are within doors, he represents to himself 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 wait for salvation, wait for heaven, and though yet whiles here they be without, yet in their minds, affections, and desires they are within. The woman that john saw. Apoc. 12. 1. had the Moon under her feet. The godly live above the Moon, above all sublunary things. These things are beneath their affections, their affections are aloft above the Moon, and they that have the Moon under their feet, are in an higher region than the earth; they have their conversation in heaven, by having their affections above all earthly things. Many when they are in the public assemblies, and at a sermon hearing the word, yet they may be 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 be their hearts and affections. The godly may be said to be in heaven whilst they are on earth, as the Israelites were said to be in Egypt whilst they were in the wilderness. Act. 7. 39 They returned into Egypt. I, but they never came back into Egypt, how then is it said that they returned into Egypt? They returned, says the text, into Egypt in their hearts. Because their hearts affections and desires were in Egypt, therefore they are said to return into Egypt. They returned in their hearts, and with their hearts, though not with their feet. So the godly, though on earth, yet they are in heaven, & have their conversation there, because they be gone up thither in their hearts and affections. This people, says the Prophet, draws nigh unto me with their lips, but their hearts are fare from me. So here, on the contrary, This people is fare from me 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 be joined, 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 he goes up, and there surviews the joys and the glories in A more po●e● as●ende●e. Anima quae 〈…〉, & 〈…〉 te●per pl●teu●▪ ecclest●s jerusalem. August. heaven, and so in that regard he converses in heaven. Moses did not go bodily and personally into the land of Canaan, but yet see Deut. 34. 1, 2, 3, 4. And Moses went up from the plains of Moab unto the Mountain of Nebo to the top of Pisgah, and the Lord shown him all the Land of Gilead unto Dan, and all the Land of judah to the utmost Sea, and the South, etc. And the Lord said unto him, This is the Land which I swore unto Abraham, etc. 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 shows his people heaven, the glory and the joys of it, and so they converse in Canaan, being in that Mountain top. When Daniel was in Babylon, Dan. 6. 10. He opened his window in his chamber towards jerusalem, and looked that way, and so in his meditations was in jerusalem, and conversed there whilst 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 he 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 steadfastness of your faith in Christ. He was present with them in spirit, and by contemplation represented unto himself the assemblies of the Colossians, and beheld their holy order, and rejoiced therein. So the godly though they be absent from heaven in their bodies, for whiles we are in the body, we 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 blessedness of the Saints in glorious communion with him. Fourthly, they are in heaven here, because heaven is here in them. What shall they have in heaven for the main 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 happiness of heaven here. That they have the happiness of heaven here will appear in five things: First, it is a great part of the happiness of heaven to have the sight of God's face, Math. 18. 10. In heaven their Angels do always behold the face of my father which is in Heaven. That is a great part of the happiness of heaven to the Angels, the seeing and beholding of God's face in Heaven. That is to be in heaven, and to have the happiness of heaven, to behold the face of God and to see him. And so is Christ's happiness after his resurrection set forth Acts 2. 28. Thou shalt make me full of joy with thy countenance. And thus David sets out the happiness of heaven, Psal. 17. 15. As for me, I shall behold thy face in righteousness. And so the Apostle sets it out, 1 Cor. 13. 12. We shall then see face to face. A great part also of the happiness 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 main happiness of heaven. Now this happiness have the Saints here on earth in their degree. Here they see God's face. Stephen saw heaven opened, and Christ standing at the right hand of glory; so also do all God's people with spiritual eyes see heaven opened, and see God's face, Math. 5. 8. Blessed are the pure in heart, for they shall see God: not only hereafter, but in this life; not only shall see God, but do see God. God's face is to be seen in his ordinances. Seek my face, Psal. 27. Lord thy face will I seek. And as his face is to be sought, so his face is to be seen in his ordinances. See how David speaks, Psal. 63. 2. my flesh longeth to see thy power, and thy glory, so as I have seen thee in thy sanctuary, 3. john 11. He that doth evil hath not seen God: he says not, he shall not see, but hath not seen. That implies, that good and godly persons they do see, and have seen 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, & whilst 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 sweet fellowship with God, 1 john 1. 3. Our fellowship is with the father, and his Son 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. The public assemblies are God's house, and his Palace, but heaven is God's chamber. Now the godly are not only admitted into the public assemblies unto holy duties, but in the public 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 them in holy duties. And so they being in God's chamber, in God's privy-chamber, in his bedchamber, Also our bed is green; where are they but in Cant. 1. 16 heaven? They that have their conversation in God's chamber, in his very bedchamber, they have their conversation in heaven. And thus the godly here seeing God's face, here having communion with God, they have here in degree the happiness of heaven. Secondly, the happiness of heaven stands in the peace of conscience, and joy in the holy Ghost. This is heaven, and he that hath this in him hath heaven in him, and he that hath heaven within him may be well said to be in heaven, Rom. 14. 17. The Kingdom of God, and so the Kingdom of heaven is peace, and joy in the holy Ghost: where these are, there heaven is. That look as on the contrary, where there is an accusing conscience that fills the heart with fears, affrightments, horror 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 jon. 2. so here where there is joy of the holy Ghost, sweet peace arising from faith, and the assurance of God's love in pardon of sin, there is heaven; and such a man truly lives in heaven. The joys of heaven in Scripture are often set forth by a feast, Luke 14. 15. Blessed is he that eats bread in the Kingdom of God. And so the rich man saw Lazarus in Abraham's bosom, that is, he saw him at the blessed feast in heaven, set at God's Table in an high place next to Abraham, as john leaned in Christ's bosom at the last supper, john 13. 23. Thus also is the peace of a good conscience set forth, Prov. 15. 15. by a feast. A good conscience is a continual 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 Abraham's, nay in Christ's bosom. And therefore we shall see the same thing spoken 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 be said 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 man's understanding can understand great comfort, it must needs therefore be a great comfort indeed which no man's understanding can conceive. If a man would strive to covet, no covetous man can covet more riches than his understanding can conceive. If a man should strive to be ambitious; no ambitious man can desire more preferments, and honours, than 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 revenue, 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 year, I can easily understand all this. Nay if it were as many thousands by the year as there be hairs 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 happiness of the peace of a good conscience. This passes all understanding, not only the understanding of men, but the understanding of Angels. Eye hath not seen, nor ear heard, neither have entered 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 joys of heaven, but of the comforts of the Gospel which it brings to the conscience, as appears by the context. Now thine eye, says chrysostom, hath seen many things, and thine ear heard more than thou hast seen, and thine heart can imagine more than thou hast heard; and yet, neither eye hath seen, nor ear heard, neither can it enter into thine heart to imagine what God hath provided for thee in the peace of a good conscience. A man may suppose what he could imagine, he 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 years without sickness, without grievances without any discontent; ye may imagine such a man, but ye can never imagine what is the happiness and comfort of that man that hath the peace of God that passes all understanding. What now can be said more of the peace in heaven? So likewise what is the joy that is in heaven, what kind of joy is it? It is a joy exceeding glorious, an unutterable, ineffable, unspeakable joy. Such is the very joy that God's 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 unspeakable; so is the joy of faith here, 1 Pet. 1. 8. Ye believing rejoice with joy unspeakable, and full of glory. What more glorious thing can be spoken of the joys of heaven? what can a man have in heaven more than glorious joy? more then unspeakable joy? the grace of joy is a glorious joy. They that have glorious and unspeakable joy where live they but in heaven? It is true there is some difference between joys here, and in heaven. Now this joy is in us, than we shall be in it, now this joy enters into us, than we shall enter into it, enter into thy master's joy. All the difference is only the measure and the degree, there we shall have more, but it is all of one kind. Thus the Saints have heaven within them, and so having the happiness of heaven here, they have their converse in heaven. Thirdly, a great part of the happiness of heaven is in those blessed raptures of spirit, and Ravishing ecstasies that the blessed Saints in heaven have. Whilst they are taken up with the contemplation of God's infinite wisdom and mercy in Christ they are quite carried out of themselves. The wisdom and mercy of God in Christ shall be a special theme and subject of the meditations and contemplations of the Saints in heaven unto all eternities. They shall be taken up with the contemplation of their own happiness, now they shall be so taken up with these things that they shall have blessed ravishments of their spirits in these contemplations. That look 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 fear of future wrath are swallowed up in despair, in horror and consternation of spirit, a thing that adds extremely to their hellish torments, so there is a thing in the happiness of heaven contrary to that, and that is incomprehensible glorious ravishments of Spirit in the contemplations of their present, and view of their eternal blessedness. Now even thus have the Saints on earth an happiness like that in heaven. For the Saints on earth have their raptures, their heavenly ecstasies, and ravishments of spirit. Luke 9 29. As Christ prayed, the fashion of his countenance was changed, and he 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 up into paradise, and heard words which were not lawful, or possible to be uttered. A man caught up into heaven, he is in heaven, and truly converses in heaven. So Apoc. 1. john was ravished in spirit on the Lord's day, either in the time of his prayers or meditations on that day. Thus had all these their raptures, and ecstasies. And though these were all extraordinary cases, and not common to all God's people, yet are not the godly without raptures of spirit in their kind. They have their spiritual transfigurations, and in their prayers and meditations when they have their hearts in special manner enlarged; they have their spirits rapt and caught up into the third heavens, and there have sweet and comfortable converse with God above. He that knows what special enlargements of heart are in holy duties, knows better by experience what these ravishments mean, than any man knows how to express them. Fourthly, it is a great part of the happiness of heaven that there the Saints live separated from all evil, and wicked company. There the Wheat is separated from the chaff, there the sheep are separated from the Goats. 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 kind of hellish torment. 1 Pet. 2. 7, 8. vexed his righteous soul 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 man's conversation in hell, to live familiarly and to converse in inward familiar society with ungodly and profane persons. To be all one with them, and to take delight in their company is for a man to have his conversation in hell. To have one's conversation in drunken houses, with drunken persons, to have one's conversation with swearers and godless persons, what is it better than conversing in hell? Now this is an happiness 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 Lord, there is no hurtful beast in that mountain of the Lord. And this is a great part of the happiness 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 be not a local separation, yet it is a moral separation, a separation in manners, in affection, in society, and this moral separation prepares for that local separation. And thus are God's 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 evil ones. Fiftly, it is a great part of the happiness of heaven, that there a man hath sweet and comfortable society with the Saints of God. This is made a great happiness of heaven, Math. 8. 11. Many shall come from the East, and the West, and shall sit down with Abraham, Isaac, and jacob in the Kingdom of God. There the Saints of God shall have blessed society each with other, shall rejoice together in communion each with other. There shall be an happiness not only in communion with God, but also in communion with the Saints. And it is an unspeakable sweetness that shall arise from the society of the Saints in heaven. This happiness 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 God's people. All my delight is in the Saints on earth; Psal. 16. 3. I am companion of all them that fear thee, Psal. 119 63. Thus by delighting and rejoicing themselves in the society of the Saints, sorting with them, and conversing with them in the duties of the communion of Saints they do live in heaven, and have their conversation there. It is to have one's conversation in heaven to have conversation with the Saints in the duties of their communion. Fiftly, the godly live in heaven whilst they are here, because whilst they are here they live as the Saints, and Angels in heaven do. They live in holiness and in obedience to God as the Saints and Angels in heaven do, Thy will be done in earth as it is in heaven, now they that live holily, and obediently on earth they do Gods will on earth as it is in heaven, and they that do Gods will on earth as it is in heaven, they live as they do that be in heaven, and they that live like the spirits in heaven they have their conversation in heaven. They may be truly 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 celestial bodies, and bodies terrestrial. So I may say, there are celestial hearts, & there be hearts terrestrial. Now when men have holy hearts, set upon holiness, sanctified spirits, and lives conformable to Gods will and truth, such holy hearts are heavenly and celestial hearts, and when men have celestial spirits than they live in heaven. A main thing in heaven is the perfection of holiness, that there the Saints shall be perfectly holy. Now therefore the more holiness we have, the more we are in heaven. The way to live in, & to converse there now, is to live an holy life. Saints on earth, as David calls them Ps. 16. are already Saints in heaven, Saints that have their conversation there. The Turks if they see a mad man, they honour him as a Saint, and judge him a Saint; as one that hath his mind abstracted from, and elevated above things below, as one who in his spirit converses with God. But many amongst us are in another extreme. If we see a man a Saint, one of an holy godly life we count him a mad man. Turk's honour mad men under the notion of Saints, we hate and despise Saints under the notion of mad men. But let men despise holiness, and scorn Saints as they please, yet he that will go 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 be as becomes the Gospel, then is our conversation such as becomes the Gospel, when such as, 1 Pet. 1. 15. But as he that hath called you is holy, so be ye holy in all manner of conversation. The Gospel 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. Use 1 As then we would approve ourselves 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 we would show ourselves 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, than we may truly 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, whilst our conversations are on earth? up therefore up into heaven, live and converse there. Volemus sursum, let us fly upward, as Augustine somewhere reports that his mother Monica said in a kind of trance when she was near her death. And there be divers reasons to persuade, and press us to it. First, there is nothing that a Christian hath, that's worth the having, that he 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 be 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 jerusalem which is above is free which is the mother of us all, Heb. 12. 22. The heavenly jerusalem. Our elder brother and head is in heaven, Ephes. 1. 20. He raised Christ from the dead, and set him at his own right hand in the heavenly places. Our Country is in heaven, Heb. 11. 15. If they had been mindful of that Country from whence they came, they might have had opportunity to have returned; but now they desire a better Country, that is, an heavenly one. Our Inheritance is in heaven, 1 Pet. 1. 4. To an 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, eternal 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 be in heaven where should we 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 to save a man from the sins, 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 he to save himself from the corruptions of those times? The text says, Gen. 6. that Noah walked with God. God he is in heaven, he that walks with God he converses in heaven, and so Noah by having his conversation in heaven saved himself from the corrupt conversations of the men on earth. What a number of those that professed themselves Christians in the Apostle Paul's time, did live like Epicures, that made their belly their God; minded nothing but earthly things, as appears in the verses before this text. Now why was not the Apostle and the rest of the faithful carried away with the stream of those times? The reason was in this, But our conversation is in heaven, we 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 muck of the earth. As in a common contagion of pestilence when the very air is infected, if a man could live in the upper region of the air, he would be above the reach of the infection, So when there be infectious pestilences of heresy, idolatry, ungodliness, and licentiousness reigning in the world, if a man have his conversation above in heaven he 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, he is in danger to be carried away with any error, or corruption whatsoever. When Antichrist was to come into the world, he should corrupt the doctrine of the Gospel, he should corrupt religion, and worship; he should set up idolatry, and all that was naught. And yet as vile corruptions as he should bring in, there were a number of people that should receive him, and swallow all his corruptions, should yield to all his idolatries, and embrace his religion. Well, but what kind of people should they be that should do 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 turn Idolaters thick and threefold. So that an earthly hearted Christian, that is a dweller on earth, and hath not his conversation in heaven, he is in preparation for any religion. Come what will come, he is ready to be any thing, to do any thing; come Popery, come Idolatry, come Antichrist, come any thing, nothing comes amiss to such an one. He that dwells on earth will worship the beast, and will do it without any great reluctation too. We see there, vers. 7. that Antichrist makes war with, and persecutes the Saints of God. And what was the quarrel? 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 find vers. 6. They dwelled 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 dwelled on the earth worships him. An earthly hearted man is a fit piece of timber to be framed to any thing that is naught; ye may hue a Papist, an idolater, a superstitious sot out of him. He will be any thing before he will lose any thing. It is a very heavy, sore, and sad judgement of God to be given up to embrace Antichrist, 2 Thess. 2 11, 12. For this cause God shall them strong delusions that they should believe a lie, that they all might be damned. See how Solomon speaks of an whore, Eccles. 7. 26. I find more bitter than 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 be taken by her, and Prov. 22. 14. The mouth of a strange woman is a deep pit, he that is abhorred of the Lord shall fall therein. When a man is given up to the love of an whore, it is a sign that he is abhorred of God, and that therefore God lets him fall into that deep pit to break his neck; and on the contrary a mercy of God for a man to escape that ditch. So it is a special mercy of God to be saved, and preserved from the whore of Babylon, as to be given up to the embracements of that whore, it is a sad sign that God abhors a man, and precipitates him into that deep pit, to break his neck. It being so sad a case, it concerns every man to look well about him, that he may be preserved from that danger. Lo then here is a special preservative; dwell not on earth, dwell and converse above in heaven, and this will preserve thee from falling into that deep and dangerous ditch. Thirdly, every man says he would fain 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 we 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 profess an expectation of a Saviour, and so of salvation from heaven, but in the mean time have no regard to a conversation in heaven. Now in vain is a man's 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 mark the words, From whence we look for the Saviour. The Saviour is not only looked for, but mark from whence he is looked for. From whence then is he looked for? from heaven. I but from what heaven? our conversation is in heaven, from whence we look for the Saviour. Therefore the expectation of the Saviour is only from that heaven in which a man's conversation is. So that if no conversation in heaven, than no ground for a man comfortably to expect Christ's coming from heaven, because by the context it appears, that they only can comfortably expect Christ's coming from heaven, who have first had their conversation in that heaven from whence they expect him a Saviour. So then either have thy conversation in heaven, or else from that heaven thou canst not look for a Saviour, nor in that heaven have salvation. A sure thing it is, that he that hath not his conversation in heaven here, shall never have his habitation there hereafter. And as sure it is, that every one that truly 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 appears it that we have a desire indeed to live in heaven hereafter? If ye have a true desire to live in heaven hereafter, why then make ye not all the haste ye can to be in heaven now? As joshua speaks to them, Iosh. 18. 3. How long are ye slack to go to possess the land which the Lord God of your fathers hath given you? So I say, if ye have any mind in good earnest to dwell in heaven for ever, how long are you slack to take possession of heaven now, why are ye not in it already? why are ye so long out of it? why have ye not your conversation there, where ye profess ye 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 evidence that we are risen with Christ when our conversation is in heaven. There be many that go for Christians, that are no better than 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 ye be risen with Christ seek the things that are 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 ye be risen with Christ, have reference also to the words in the second verse. As if he had said, ye can never set your affections above, nor seek the things above, unless ye be risen with Christ; you must be first risen with Christ before you can have your conversation in heaven. And if you do once set your affections above, and so have your conversation in heaven, than ye give a good evidence that ye are risen again with Christ. So that a man that hath not his conversation in heaven, by having his heart and affections raised up into heaven, he is like to that Demoniac, Mark 5. that had his dwelling and his conversation amongst the graves and sepulchers. 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 tells us that a true Christian must be planted into the likeness of Christ's resurrection. Rom. 6. 5. They that be spiritually raised, must be raised like as Christ was raised. A resurrection that is not in the likeness of Christ's resurrection is not to be trusted to. Some are raised only in the likeness of samuel's resurrection: it was not Samuel himself, but only a spirit which the witch of Endor raised in the likeness of Samuel. Divers seem to be true Christians, as if they were raised from the dead, but they are no better than hypocrites in the likeness of true Christians. Some are raised in the likeness of Lazarus his resurrection. john. 11. 44. he was indeed raised, but yet he was to die again. Too many rise in the likeness of his resurrection, of whom it may be said, clean contrary to that which the father spoke of his prodigal son, Luke 15. 32. This thy brother was dead, and is alive again: but of them, These were alive, and are dead again. Such is the resurrection of Apostates, and backsliders. But now a man that would be raised aright, must be raised in the likeness of Christ's resurrection, he must be raised like as Christ was raised. How was that? The third day he rose again from the dead, he ascended into heaven. Christ after he rose from the dead, he ascended up into heaven, and hath his abode there. So a man that is raised in the likeness of Christ's resurrection must do, he must rise and ascend into heaven. Then a man is planted into the likeness of Christ's resurrection, when he ascends into heaven, than he is ascended into heaven when he hath his conversation in heaven. And so a man that hath his conversation in heaven is planted into the likeness of Christ's resurrection, and hath also thereby a comfortable evidence that he is risen with Christ. For indeed none can rise in the likeness of his resurrection, but those that are raised by the power of his resurrection. All this therefore considered, be we stirred up to approve the truth of our Christianity by the heavenliness of our conversation, by living now where we 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 do, minding these low things here on earth? What should the Saints of the high places do conversing in these low 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 between men's conditions and conversations. If God have called them to the high calling of God in Christ jesus, 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 sense it is a sin 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 sense it is a virtue and a grace to be high minded, and we are commanded to do it, Col. 3. 2. Mind the things above, mind high things. It is the same word that is used in the verse before this text, which mind earthly things. Though we may not be Proudly highminded, yet we may and must be heavenly highminded. Such an highmindedness will prove us to be right bred Christians indeed. We shall find 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 earth, so that if a man can number the dust of the earth, then shall thy seed also be numbered. And again, Gen. 15. 5. Look now towards heaven, and tell the Stars, if thou be able to number them, and he said, so shall thy seed be. In the first place he compares Abraham's seed to the dust of the Ponam semen tuum quasi pulverem terra, etc. Infra deus jube● Abrahamun 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 Stars of heaven. Luther from thence observes the shadowing out of the double seed of Abraham; one earthly and bodily, another spiritual and heavenly. And indeed the Scripture tells 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 Stars of heaven. Now sureit is, that we cannot be children of God, except we be children of Abraham. If we be children of Abraham, we are sure to be heirs, Rom. 4. 14, 16. All Abraham's seed are not children, and heirs, Rom. 9 How may a man know whether he be of those children of Abraham that shall be heirs? By this, if he be of the seed that is like to the Stars in heaven. That seed that is like the dust of the earth, that Christian that is but carnal and earthly, he is not a child of Abraham that shall be an heir: but that seed that is like the Stars of heaven, such Christians as are spiritual and heavenly, they shall be heirs, 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 Stars. They are Saints of high places indeed when they are Stars in heaven, and the Host of heaven. Now when we are Stars in heaven, than indeed we are the right seed of Abraham, true Christians indeed. But now, when are we Stars in heaven? Then when we have our conversation in heaven. Men that have their conversation in heaven, they are Stars in heaven, the glistering lamps and lights of heaven, that shine as lights in the midst of a crooked generation, Philip. 2. 15. they are the Host of heaven. And they that are Stars in heaven, they are the true Christians indeed, the right seed of Abraham: look upon the Stars, so shall thy seed be. What comfort is there in being the dusty seed of Abraham, as now all the reprobate castaway jews' 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 Stars in heaven, when we have our conversation in heaven. But how then may one come to Quest. have his conversation in heaven, what must one do, that he may converse in heaven? If a man would have his conversation Answ. in heaven he must do these things: First, he must get his heart lose from the world, and worldly things, a man must get his heart weaned from the world, Psal. 131. 2. I have behaved myself as a child that is weaned of his mother, my soul 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 she brought him not presently thither, but she first weaned him, 1 Sam. 1. 22. Hannah said, I will not go up until the child be weaned, and then I will bring him up that he may appear before the Lord, and there abide for ever. And vers. 24. When she had weaned him, she took him up with her, 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 he had not been weaned from his mother's breast. If a man sometimes do chance to make a step up to heaven, yet if he be not weaned from the world, he will never long abide there, nor have his converse there, his heart will be hankering and linger after the world's breast, he will quickly come down again, that he may be sucking that Milk. 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 keep down the heart from rising up to heaven, or pluck down the heart from heaven, if it be raised up towards heaven. A man that will 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 itself into heaven, if it be clogged with a company of weights; if it could raise itself upwards, yet these weights would soon pull, and weigh it down again. An Eagle flies towards heaven, Prov. 23. 5. But if an Eagle had weights fastened to her legs, she could not fly at all, much less towards heaven. If therefore we would converse in heaven, we must first sore up into heaven; and if we would mount, and fly up into heaven, we must first get lose from these weights, get our hearts lose and free from the love and cares of this world. Yea these are not only weights, but they are as Birdlime to those wings upon which we should mount up to heaven. Worldly things are entanglements, 2 Tim. 2. 4. No man that worketh entangles himself with the affairs of this life. A Bird that is entangled with a snare, that is entangled with lime-twigs cannot fly up aloft; and the love and cares of the world do 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 be estranged from the earth, and then we shall the more willingly converse in heaven. That man will hardly come to live in the country, to have his abode and conversation there, that hath not first weaned himself from the City, so long as his mind is to the City he will hardly like to lead 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, he had alienated his heart and estranged his effections from the world, and see what follows, Hid not thy Commandments from me, my soul breaks for the longing that it hath unto thy judgements at all times. We see the patriarchs were heavenly minded persons, had their conversation in heaven, Hebr. 11. 16. Their minds were upon an heavenly Country, but yet first, vers. 13. they confess 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, ye must do as our Saviour 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 ye shall soon have your conversation there. Then the conversation is in heaven when the heart and affections are in heaven as we 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 be once in heaven, the heart will soon be 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 run after the treasure. Make Christ thy treasure, make him the well-beloved of thy soul, make him the pearl of great price, prise him so as to count all earthly things as dung and dross to him, and Christ in heaven being made our treasure will draw our hearts up into heaven. And when the heart is drawn up into heaven, the conversation is there. Look where the Loadstone is, that way it draws the iron. If the Loadstone be beneath, it draws the iron downward; if it be above, it draws the iron upwards. Pitch our Loadstone in heaven, make Christ our Loadstone, and then our hearts will up apace into heaven, as men's hearts go so fast downwards, because their Loadstone is in the earth. Thirdly, he must get an intrinsical principle of grace into his heart, that may be continually lifting, heaving, and raising the heart upward, and heaven-ward. Heavy things they naturally affect to descend and to go downward, because they have an intrinsical principle of nature that inclines them to descend. And light things, they naturally affect to ascend, and go upwards, because they have an intrinsical 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 be carrying the heart still upward. A man must get a sanctified frame of heart, that so the natural bent of his spirit may be to heaven-ward, to be heaving and lifting upwards, Psal. 25. 1. Unto thee, O Lord, do I lift up my soul. By that phrase is expressed the strange desires of a servant to his wages, Deut. 24. 15. Thou shalt give him his hire, for he sets his heart upon it, or he lifts up his soul unto it. Look now how a servants heart is lifted up to his hire, how he sets his heart upon it, how his mind runs upon it, so such a frame of Spirit should a man get, that his heart should be lifting up itself 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 man's heart should be upon heaven again, and never well but when it is set that way. The needle of the compass being once touched with the Loadstone, though by some violent shaking it may be carried to this and to that point of the compass, yet if once that violence cease, it ceases not till it turn to the North-point, and rest there. So if once a man had his heart touched with Christ, though a man may have troubles, and distractions by reason of secular employments, yet the heart would quickly be upon heaven again, and not be at rest till it were pitched that way again. Get therefore a sanctified frame of heart, and then thou wilt be 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 employments be, yet thy mind shall be running on heaven, and so thy conversation shall be in heaven. There is a great deal of difference between heavenly thoughts that may be cast into a man's heart, and heavenly thoughts that breed in, rise, and spring out of a man's 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 be a good sermon may so fare work 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 thoughts of their hearts. But now when such thoughts are thoughts of the heart, they are bred in the heart, and the heart itself raises them and brings them forth, then in such thoughts a man hath his conversation in heaven. Now then only doth the heart breed and raise such thoughts of itself, when the frame of it is sanctified, when there is a principle of grace in it. The fire that is come down 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, than 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 he is doing, what ever his employments, what ever his discourses are, still he is minding heaven. That look as it is with a man that hath a worldly frame of heart, so soon as he wakes in the morning, presently before his eyes be well open, he is thinking of the world; when he eats and drinks, still the world is in his mind, when he walks, rides upon the way, still his mind is upon his penny, upon his profit; yea when he sleeps, he dreams of the world, and of his gain: let him be at his prayers, yet in prayer his heart is upon his shop, his customers, his market, his barns, and his sacks; let him be at a sermon, where he seems to sit very attentively, and yet then his heart goes after covetousness, 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 truly 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 restlessly 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 soon as mine eyes are open, mine heart is in heaven with thee; God and heaven are first in my thoughts so soon as I awake. David's thoughts looked up to heaven and to God next his heart. When he sits at table to eat and drink, he hath some such thought as that Luke 14. 15. Blessed is he that shall eat bread in the Kingdom of God. When he lies in his bed, and it were time he were at his rest, He prays in his bed, Psal. 6. 6. He meditates of heaven in his bed, Psal, 16. 7. he confers in his bed, Deut. 6. 7. he sings in his bed, Psal. 149, 5. When he is in the works of his calling, in the employments of the world, even when at the hottest, yet his heart hath its looks to heaven, he hath an eye still to heaven, Psal. 123. 1, 2. Unto thee I lift up mine eyes, O thou that dwellest in the heavens, behold as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hands of her mistress, etc. I know the text hath another sense, I do only allude to it. Ye shall see Ladies Waiting-gentlewomen, and maids, they wait on their Ladies with their work in their hands, they are following their work, 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, he is following his earthly and worldly business, but yet ever and anon he 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 jerusalem. And as an earthly man in an heavenly business of prayer, hearing, and receiving the Sacrament will have an earthly, so he in an earthly business, in his shop, in his field, at his plough, will have an heavenly heart, and so converses in heaven in the very heat and midst of secular employments. Such a man as he rides by the way, as he walks 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 sleep that he often hath sweet dreams 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 condemn two sorts of persons, and convinces them to be Use 2 no true Christians indeed. First, It shoals out all profane, irreligious, unholy persons from being true Christians. We have a great many that live like heathens, profane swearers, neglecters and contemners of holiness, and all holy duties of obedience, drunkards, unclean persons, and the like; and yet these would think themselves much wronged if a man should call the truth of their Christianity in question Well then, put it upon this trial, try them by a Christians conversation. He that is a Christian is of a Christians conversation. He that is of a Christians conversation, hath his conversation in heaven. Now I appeal to such men's consciences whether their conversation be in heaven or not, whether they live with such holiness, & obedience for the kind of it, as the Saints in heaven do. Thou hast a swearing, an unclean, an adulterous conversation, a drunken conversation, thou hast thy conversation amongst Godless profane persons, thy conversation in Alehouses, Whore-houses, and such like. Now I say, let such men's own 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 damned in hell. Thy conversation is as fare from being in heaven, as hell itself 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, viciously but living hellishly? Therefore such men's own hearts must needs tell them that they are as fare from being true Christians, as they are from having a Christians conversation. Secondly, It shoals out all earthly worldly hearted persons, such as mind earthly things from the number of true Christians. There are a number of errant earthworms, muddy dirty worldlings, who mind nothing but earthly things, and because they are not so profane, and vicious persons as the former, and because it may be they frequent public duties of worship, and perform some in private too, and have a form of godliness, therefore they all to be-Saint themselves, and make no question but they are excellent good Christians. The Apostle in the former verse speaks not only of voluptuous belly-gods, but of such as mind earthly things, and he opposes a conversation in heaven not only to a voluptuous conversation, but to the minding of earthly things. So that a minder of earthly things is as fare from a conversation in heaven, as he that is a voluptuous belly-god. And mark that he says of them both that their end is damnation. Not only whoring, drunkenness, and gluttony, but minding of earthly things will also damn a man's soul, and bring him to hell too, as well as they. So that minders of earthly things are no better Christians than they. Outward formalities of religion may stand well enough with earthly-mindedness, and men may go to hell with both. Well, but yet these will needs be true Christians, there is no remedy; let them therefore be put to the trial. 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 minds, affections, and conversation wholly on the earth? What is it they mind? earthly things. What is it their hearts are habitually taken up withal? earthly things. What is it they continually speak and discourse 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 walk. Can they answer as they did, vers. 19 Concerning jesus of Nazareth. No, but concerning Sheep, and Oxen, bargains, farms, prizes, of commodities, etc. Their breath like the breath of a dying man smells earthly, john 3. 31. He that is of the earth, is of the earth, and speaks of the earth. And he that speaks of the earth, and minds the earth, he is of the earth, and he is in the earth, up to the hard ears in the earth, and hath his conversation altogether on the earth. That look as the Apostle speaks of those false teachers, 1 john 4. 5. They are of the world, therefore speak they of the world. So of these on the contrary. They speak altogether of the world, they think 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 always working in the earth, and underground. How are these true Christians that are enemies to Christ's cross? There be many says the Apostle in the 18 verse of this chapter, that are the enemies of the cross of Christ. Certainly such are no true Christians. But who be they that be such? vers. 19 Quamdiu terra es in terram ibis. Quamdiu lingis terram? Amando terram lingis utique terram, & efficeris eius inimicus de quo dicit Psal. & inimici ejus lingent terram. Aug. serm. de Temp. 141. who mind earthly things. These men lick the dust, and therefore as Augustine descants upon that text, Psal. 72. 9 They are amongst the enemies of Christ. To be sure, they are such as put themselves under the serpent's curse, Gen. 3. 14. Because thou hast done this, thou art cursed above all cattles, upon thy belly shalt thou go, and dust shalt thou eat. They lick dust, and eat 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 one's conversation in heaven? He 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 claim to heaven, so God would but assure him of a perpetuity here. Too many there be of the profane Cardinal of Bourbon's mind, 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 dwelled amongst plants, and hedges. There they dwelled with the King for his work. The meaning of that place is to show the baseness of some of the Jews that when liberty was proclaimed for their return to jerusalem where they might have enjoyed the freedom of their own Country, 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 go to jerusalem where they might have lived freemen, and have enjoyed the ordinances of God's 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 pains to go to the heavenly jerusalem. A sure sign where their conversation is, their conversation proclaims what kind of Christians they be. Earthly minded Christians then, are no true Christians, they have not their conversations in heaven. But we have many good thoughts of Object. heaven, and we have our minds upon heavenly things, and therefore our conversation is in heaven. It is not to be denied 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 appear if their thoughts be considered what kind of thoughts they be. First, their thoughts of heaven are but flitting thoughts, they come and go, and tarry not, abide not in the heart, they come and go 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 settled habitual permanent thoughts. If there come ever such a train of worldly thoughts into thine heart, they shall have lodging, jer. 4. 14. How long shall thy vain thoughts lodge within thee. They shall have lodging, not only a bed for a night, but they can stay seven years together with thee, & thou never thinkest their company troublesome. But when thoughts of heaven come into thine heart, there is hardly a bed, or a night's lodging to be had for them, that is too too long, but it may be thou salutest them, & then givest them their pass, and so far them well. Such thoughts are no arguments of a conversation in heaven. Secondly, It may be these thoughts of heaven are but accidental, they come by chance, not studied, purposed thoughts, but only 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, he sets himself to think of heaven, and the things of heaven. Thirdly, It may be these be fruitless thoughts that leave no manner of impression on the heart. It may be thou hast some thoughts of heaven but the way of these thoughts in thine heart are as the way of an eagle in the air, as the way of a serpent upon a rock, as the way of a ship in the heart of the Sea, Prov. 30. 18. What impression leaves an Eagle in the air? what impression doth a serpent leave upon an hard rock, or what impression doth a ship leave in the heart of the sea? Just such an impression as thoughts of heaven leave in thine heart, that is just none at all. They leave not such a work behind them as to make thee look ere the more after heaven, they leave no such work as to make thee ere the less 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 pains for grace, for Christ then before. Therefore see how the Apostle joins 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 seek things that are above. Their mindings and think of heaven are such as work strong Impressions in them, as make them industrious, laborious in the serious seeking of heavenly and spiritual things. A thought of heaven that makes a man wish for heaven is a fruitless vanishing thought, but a thought of heaven that will make a man work 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 be in heaven. This serves to answer the common Use 3 objection that men make when they are pressed to that holiness and obedience that God calls 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 be Saints that are to have their conversation in heaven? If we must have our conversation in heaven whilst here on earth, then whilst we live here on earth we must live as Saints. FINIS.