it is a Dead Charity So is the case with faith This is laid downe verse 15. 16. 17. The second is taken from the impossibility of the manifestation of faith without the fruites of it Faith where ever it is may bee and will be manifested It is with faith as it was with Christ He could not be hid A Faith that can keep house and skulk and lye close is not a right bred Faith vers 18. The third is taken from an Absurdity It were an absurd thing that a Christian should have no better a faith then the devils in Hell have And such a faith may they have vers 19. The fourth is taken from an Adjunct of Privation Because such a faith as is without workes is a Dead Faith How can hee bee a living Christian whose Faith is Dead That is laid downe vers 20. How can a Dead Faith bring a man to life The fifth is taken from a comparison from the lesse Because such a faith cannot Iustifie If not Iustifie then not save If not the lesse then not the greater And this argument he illustrates by two examples of Abraham and Rahab In the example of Abraham there be these things considerable First He layes downe his proposition That Abraham was justified by a working faith vers 21. For that is the meaning of those words and the Apostle by workes understands faith which hath workes as appeares by that vers 18. Thou hast faith it is a naked and empty faith without workes I have workes that is faith which breakes forth and manifests it selfe in workes when therefore the Apostle saies that Abraham was Iustified by workes he meanes that his faith by which hee was justified was not a naked faith empty of workes That hand of faith by which hee laid hold on Christ as it was an apprehending and an applying hand so was it an acting and a working hand Secondly he proves that Abrahams faith by which he was justified was not a faith which did not worke by the offering of his sonne vers 21. Thirdly Hee cals such vaine boasters to a serious consideration of what hee had said Seest thou not how faith c. And two things hee would have them consider 1. That Abrahams faith did worke together with his workes That his workes did flow from the principle of faith and that his faith did concurre unto his workes that they might bee right and pleasing to God for without faith it is impossible to please God Hebrewes 11. 6. 2. That his faith was made perfect by his workes That is by these workes of his it was clearely manifested that his faith was a lively true and perfect faith vers 22. Fourthly Hee concludes that which he had laid downe at first That Abraham was justified not by an idle but by a lively working faith And this conclusion he proves by a testimony of Scripture vers 23. The testimony is taken from Gen. 15. 6. for by the workes of Abraham it appeares that faith of which Moses there spake was not a sloathfull but a working faith And that faith of Abrahams hee sets forth by another consequent that followed upon it besides that which is specified in the Testimony of Scripture for take the words together and Abrahams faith is set forth by two speciall things that followed upon it The first was his Iustification Abraham beleeved and it was imputed unto him for righteousnesse The second was the favour and friendship of God And hee was called the friend of God Hee was called that is hee was and became the friend of God So Matthew 5. 9. Blessed are the peace-makers for they shall bee called the sonnes of God that is they shall be the sons of God From the words then wee may learne this point The great Honour and Happinesse of the Doct. faithfull The Honour of the people of God They have the Honour and the Happinesse to bee Gods friends Abraham was the father of the faithfull and hee is three severall times honoured in Scripture with the Title of Gods friend once here in this Text. Another time 2 Chron. 20. 7. And gavest it to the seed of Abraham thy friend for ever A third time Isay 41. 8. and that by God himselfe And thou Israel art my servant the seed of Abraham my friend And therefore so often given to Abraham the father of the faithfull that it might haereditarily descend upon all the children of faithfull Abraham That as amongst the German Nobility every sonne beares the title of his fathers Honour so in this case all that are his children are also Heires of his Honourable Title All the children as their father friends of God Therefore not peculiar to Abraham alone but given to others in Scripture also It is given to Moses Exod. 33. 11. And the Lord spake to Moses face to face as a man speaketh unto his friend It is given to the disciples Ioh. 15. 14. 15. Yee are my friends Henceforth I call you friends I have called you friends Not onely I will call you friends but I have called you friends as implying it was usually his manner of compellation to call them by that Name when hee spake to them of which wee have an example Luke 12. 4. And Isay unto you my friends fear not There is an intimate intire and mutuall friendship betweene Christ and the faithfull Hee is their friend They are his friends Hee cheeres them up by that name Cant. 5. 1. Eate O friends Drinke yea drinke aboundantly O beloved They are therefore friends and not onely friends ordinary and common friends but Beloved friends This is not every ones portion to have a share in such Honour and favour Look upon men in their naturall condition and they are strangers to God and God a stranger to them there is no acquaintance betweene God and them They are strangers as from the Life of God Ephes 4. 18. so strangers from the covenants of promise Ephes 2. 12. and strangers to God himselfe for both goe there together strangers from the covenants of promise and without God in the world They are born strangers Psal 58. 3. The wicked are estranged from the wombe And so they live strangers there is no more familiarity and acquaintance betweene God and them then is betweene strangers that never saw or heard each of other God is such a stranger to them that if hee doe offer them any manner of acquaintance they shake him off as a stranger Iob. 20. 14. 15. They say unto God Depart from us for wee desire not the knowledge of thy wayes what is the Almighty They use him as a stranger they wish him to bee gone they care not for nor desire his acquaintance they desire to bee ridde of him And therefore God carries himselfe as a very stranger to them And as 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
knowes not this Tower he knowes not the way to this Tower The King of Moab made a great pudder in his feare and did miserably weary himselfe betweene his high place and his sanctuary Isa 16. 12. And why so The labour of the foolish of the ignorant man wearies every one of them because hee knowes not how to goe to the city Eccles 10. 15. to the city of refuge to the strong Tower Suppose a blinde man had slaine a man at unawares what a case had hee beene in There was no remedy but the avenger of bloud must needs have dispatcht him because hee being blinde hee knew not the way to the city of Refuge Every Ignorant man is blinde How can a blinde man Runne to a Tower for safety when by reason of his blindenesse he knowes not one foot of the way And an ignorant man not knowing God in his attributes conceives him not so sufficient a Tower as may be trusted to He not knowing him in Christ conceives the entrance impossible and the gate shut against him and therefore Runnes not to this Tower As therefore wee would be able to Runne to this Tower so it concernes us to know God to know him in the attributes of his wisdome power mercy providence that so wee may Runne to him as to a Tower that wee know to bee a strong Tower And to know him in Christ that wee may Runne to him as to a Tower wee know we may have entrance into it Ioh. 10. I am the Dore even Christ is the Dore of this Tower by whom wee must have entrance into it As we would Runne so know God Knowledge is that which must informe us of the Tower which must guide us unto the Tower which must encourage and hearten us to betake our selves to this Tower A man that will Runne must not onely have feet but hee must have eyes Knowledge is the eyes of the soule by which wee must see both the Tower and the way to it 2. This Running comprehends Faith To Runne to this Tower is by faith to goe to God and by it to make him our Tower for our safety It is by faith to commit our selves to him as to a faithfull creator who is the Saviour of all men but specially of those that beleeve in him 1 Tim. 4. 10. to put our selves under the feathers of his wings by an holy incumbency to rest wholly upon him for safety by an holy dependance to hang wholly upon his power and providence and so to set our faith on worke upon his promises as to make his power providence and strength to bee ours There is a great deale of safety in Gods Power Gods Power is a Tower 2 Samuel 22. 2. 3. The Lord is my Rocke my fortresse my high Tower And after repeating the same thing againe verse 32. 33. Who is saies he a Rocke save our God God is my strength and power That which hee said before God is my Tower now he sayes God is my Power To teach that Gods Power is our Tower and that our safety lies in the power of God There is a great deale of safetie in the providence of God therefore it is called The Secret of the most High Psalm 91. 1. It is a secret privie Chamber Isa 26. 20. Enter into thy Chambers It is the secret of Gods Tabernacle Psal 27. 5. The secret of his pavilion Psalm 31. 20. Now what greater safetie than to bee within the secret of the most high to be shut up within the doores of those secret chambers How safe is hee that is in the secret of Gods Tabernacle Into the secret of the Tabernacle might none come but the high Priest once a yeare Levit 16. 2. If a man had beene there how safe had hee been from the Avenger of blood or any other that had sought his life A man was safely lodged that had been lodged so Such a safetie is there under Gods Providence There is no question to be made but there is safetie enough in the Name of God in his power and providence but all the question is how wee shall get within the verge and under the shelter of this power and providence Gods Name indeed is a tower but how shall we runne into this tower Now that is done by faith in Gods power and providence Faith is the legges and feet by which a man goes yea runnes to God and runnes into the tower of his power providence and protection Thus did David runne to this tower Psalm 18. 2. not onely the Lord is a Rocke a Buckler a Tower but the Lord is my Rocke my Buckler my high Tower Hee makes this tower his tower this rocke his rock But how My God my strength in whom I will trust Thus by faith trusting on God he made him his tower Trusting to God as our tower is running into this tower Faith is the legges and feet of the soule by which a man runnes to God and runnes into the tower of Gods power providence and protection A man cannot runne without legges and feet He that beleeves in Gods power and providence he runnes to the tower and there is safety in such running Hab. 2. 4. The just shall live by faith It is spoken in a case of hard times and times of danger when other men should seeke to live by their wits by their shifts one by this another by that and yet should not live neither the just in such times should live and subsist But how Hee shall live by his faith he shall runne to God by faith by faith he shall cast himself his life estate and all he hath upon God hee shall by faith put himselfe under Gods wings cast and throw himselfe into Gods armes and so making God his tower by faith shall finde safetie and security from dangers when others with all their shiftings and sharkings shall not subsist but shall be taken and surprized with the dangers of those times Faith it makes God any thing a man wants faith doth that in this life that fruitiō doth in the life to come there a mā hath the fruition of God that fruitiō of God makes him all in all makes him all that our hearts can desire the same doth faith in this life If a man want wealth it makes God his portion if he want defence it makes God his Buckler if hee want safetie and protection it makes God his Tower For by faith relying upon his power and strength a man makes Gods power strength to supply his exigents and necessities And hee that hath Gods power and his providence to be his he is as safe as he that is in a strong tower and therefore it is that safetie is so frequently attributed unto faith in Scripture Looke unto mee and be saved Isai 45. 22. and therefore in a case of temporall danger much more run unto mee and bee saved See Psalm 22. 4. Our father 's trusted in thee they trusted in thee and were
delivered They were safe because they ranne to a strong tower But how did they run They trusted sayes the Prophet They trusted they ranne with all their might unto this Tower by faith Psalm 9. 9 10. The Lord will be a refuge for the oppressed a refuge in times of trouble True may some say God is so indeed but all the skill is to get into this place of Refuge how may that bee done See what followes And they that know thy Name will put their trust in thee First a man must know this Name of GOD and know what strength and safetie is in it And then when he knowes it hee must trust in it and put himselfe into it for his safetie Psalm 37. 39 40. There is the Tower of Gods Name and the Righteous mans running to that Tower and his safety by his running to it The salvation of the righteous is of the Lord hee is their strength in the time of trouble there is the Tower The Lord shall helpe them and save them there is the safety Because they trust in him there is the running to the Tower Consider that place Isai 26. 1 2 3 4. There is a strong Citie Wee have a strong Citie Salvation will God appoynt for Walles and Bulwarkes What if a man get into that Citie Hee shall be kept in perfect peace vers 3. But there is no safetie and peace unlesse the gates bee opened and a man doe enter vers 2. How shall a man enter that he may bee within this Citie and Tower that is walled and bulwarked with Salvation vers 5. Trust yee in the Lord for ever for in the Lord JEHOVAH is everlasting strength The Lord hee is a Rocke faith that puts us into this Rocke and so wee become safe Prov. 30. 26. The Conies are but a feeble folke yet make they their houses in the Rockes Those creatures are feeble and fearfull creatures and yet they subsist in multitudes And how comes that about Because when they are pursued by dogges that are farre too strong for them they have their holds and burrowes in the Rocke and running into their burrowes and into the rocke when in danger of dogges they are thereby kept safe when once they are runne into the rockes the dogges cannot come at them nor meddle with them Psalm 104. 18. The Rockes are a refuge to the Conies The rock and their running to the rock saves them though but a feeble folke It is so in this case Gods people it may be are but a feeble folke and great dangers may bee towards them but now God he is a Rock Psalm 18. 2. The Lord is my Rocke Now their wisedome must be to Runne to this Rocke and to get into it Now faith is that by which wee must runne to and burrow our selves in this Rocke And if we be once burrowed in this rock we are out of the reach of dogs and dangers A Dove is a poore weake silly creature but when shee is pursued by the Hawke if she flyes to the rock and gets but into the holes and clefts of the Rocke then shee is safe from the talons of the Hawke So is it with Gods people they are safe in many times of danger but how come they to be safe See Cant. 2. 14. O my Dove that art in the clefts of the Rock that is that art hidden kept safe frō the danger of thine enemies by Gods power and providence as safe kept as a Dove is kept from the Hawke that is gotten into the clefts of the Rocke so that a mans safetie lies in Being in and Dwelling in the clefts of this Rocke But how shall a man get into these clefts and come to dwell in them A man must flye into them Now a man cannot flye without wings Faith therefore is the Doves wings by which hee flies to these clefts and holes in the rocke and so is safe It is sayd Exod. 33. 22. by God unto Moses I will put thee into a cleft of a rocke and I will cover thee with mine hand while I passe by So faith in Gods power providence promises doth put a man into the cleft of this rocke and so a man is covered under Gods hand while dangers passe by So that if a man would be safe he must doe in this case as Moab is advised to doe in that Ier. 48. 28. O yee that dwell in Moab leave the Cities and dwell in the Rocke and bee like the Dove that makes her nest in the sides of the holes mouth So heare O you that be in fear of any danger leave all carnall shifts and sharking counsels and projects and dwell in the Rocke of Gods power and providence and be like the Dove that nestles in the holes of the Rocke by faith betake your selves unto God by faith dwell in that Rock and there nestle your selves make your nests of safetie in the clefts of this Rocke Quest But how may we do this thing and what is the way to doe it Answ Doe these three things First set thy faith on worke to make God that unto thee which thy necessitie requires pitch and throw thy selfe upon his power and providence with a resolution of spirit to rest thy selfe upon it for safetie come what will come See an excellent practice of this Psal 91. 1. Hee that dwelleth in the secret place of the most High shall abide under the shadow of the Almightie that is hee shall bee safe from all feares and dangers I that is true you will say who makes any doubt of it But how shall a man come to dwell and get into this secret place within this strong Tower see ver 2. I will say of the Lord He is my refuge and my fortresse as if hee had sayd I will not onely say That he is a refuge but he is my refuge I will say to the Lord that is I will set my faith on worke in particular to throw devolve and pitch my selfe upon him for my safetie And see what followes upon this setting faith thus on worke vers 3. 4. Surely hee shall deliver thee from the snare of the fowler and from the noysome pestilence He shall cover thee with his feathers c. So confident the Psalmist is that upon this course taken safetie shall follow Our safetie lies not simply upon this because God is a Refuge and is an Habitation but Psal 91. 9 10. Because thou hast made the Lord which is my Refuge thine Habitation there shall no evill befall thee c. It is therefore the making of God our habitation upon which our safetie lies and this is the way to make God our habitation thus to pitch and cast our selves by faith upon his power and providence Secondly set thy faith on worke to apply and believe the particular promises of safetie deliverance and protection such as that Hebr. 13. Hee hath sayd I will not faile thee nor forsake thee Such as those Psalm 91. and many the like
is a Tower and faith is a Tower and how so because it is faith that brings us to God that puts us within the walles and gates of this Tower and is that which helpes us to that safetie within this Tower God is called our Shield Psa 84. 11. 91. 4. and Faith is called our Shield Eph. 6. 16. Above all things take the Shield of Faith God is our Shield and Buckler because by his power hee shelters and defends us Faith is our Shield because it makes God our Shield As when a man runs to a Castle and escapes a danger we may say that his castle and his legges were his safetie God is not a Tower to such as are not towerd in their faith hee is not a shield to those that want the shield of faith The way to have God our Tower and our Shield is to get the Tower and Shield of Faith And as wee would have safetie by Faith and trusting in God our care must be not onely to get faith but our endevour must bee to increase and strengthen our faith so much as possibly wee can Every day bee exercising and setting it on worke be advancing and improving it The more faith the more securitie the more securitie the more confidence and presence of spirit in a case of danger Dwell deepe O inhabitant of Dedan Ier. 49. 8. Our endevour should bee not onely to dwell in this Rocke but to dwell deepe get such a measure of faith as that wee may get a great depth within this Rocke make our trenches deepe and get our selves deeply entrencht by faith It is sayd of the men of Thebez Iudg. 9. 51. that they not onely fled into that strong Tower but that they got them up to the top of the Tower So let us not onely run into this Tower but get me up to the top of this Tower This is done when wee so exercise and set our faith on worke as that we come to have confidence and assurance of Gods goodnesse to us in times of feare and danger Faith growing strong and dayly set on worke on the promises is getting up to the top of the tower Tower up on high into God by the growth and increase of thy faith The higher the safer And thus we see how by faith wee runne to this Tower and what safety there is to bee had by such running 3. This Running comprehends Repentance As Sinne is a Running from God so Repentance is a Running to God For Isa 55. 5. Nations that know thee not shall runne unto thee How should or did they Runne we shall see the exposition and accomplishment of that prophecy Act. 11. 18. Then hath God also to the Gentiles granted Repentance unto life By Repentance therefore did they Runne unto the Lord. And this is such a Running as conduces to safety The Righteous runs namely by Repentance and is Safe Hee humbles himselfe for his sinnes mournes for them and forsakes them sets upon a new course in righteousnesse obedience and the feare of God so findes safety and protection Iob. 22. 23. 25. If thou returne to the Almighty thou shalt put away iniquity farre from thy Tabernacles then shall the Almighty bee thy defence There bee two severall parts of Repentance and wee shall see that there is safety in Running to God by them both First there is with a sorrow for sinne a forsaking and casting of it off He that will take a right course for his safety must abandon all his sinnes and away with them or else let him runne as hee will he were as good sit still for he shall but runne in vaine hee shall not get into this Tower The way to runne and to get in for safety is a thorough forsaking of all our sinnes and lusts See Isay 33. 15. 16. He that despiseth the gaine of oppressions that shakes his hands from holding of bribes that doth by bribes and all unlawfull gaines as Paul did by the viper that stops his eares from hearing of bloud c. Hee shall dwell on High or in high places His place of defence shall be the munition of Rockes That 's the way then to dwell on high to get a defence within the munition of Rockes to purge the heart and whole man from all our lusts and pollutions If a man come with the gain of oppressions with his hands defiled with any iniustice with eares full of cruelty eyes full of adultery the tower gate will be surely barred and shut against such an one And when such shall come to the tower gate and knocke and rap and cry Lord Lord open unto us the answer they will meet withall will be Depart ye workers of Iniquity This gate will not be opened to workers of iniquity As the Iron gate that led into the city opened of it owne accord unto Peter Act. 12. 10. so the gate of this tower of it owne accord will shut it selfe against workers of Iniquity As of the New Ierusalem it is said Apoc. 22. 14. 15. Blessed are they that may enter in thorough the gates into the city for without are dogges sorcerers and whoremongers and murderers c. So is it true of this Tower Blessed are all they that in a time of danger may enter in thorough the gates into the Tower It shall not bee everyones portion for dogs whoremongers Idolaters lyars c. and all such kinde of persons must make account to bee without to be shut out and not admitted into the Tower God will bee no protectour of such persons but when men are purged their hearts and hands their eares and eyes their wayes and lives are purged and washed from their lusts then they shall dwell on high and the place of their defence shall bee the munition of Rockes There is a gracious promise of safety and protection Isa 4. 5. 6. Vpon all the glory shall bee a defence And there shall bee a Tabernacle for a shadow in the day time from the heate and for a place of Refuge and for a covert from storme and from rayne All comes to this that the Name of the Lord should bee a strong Tower for their safety But yet marke when this should bee vers 4. When the Lord shall have washt away the filth of the daughters of Zion and shall have purged the bloud of Ierusalem from the middest thereof Then there shall be a defence a shadow a refuge a covert from the storme when there shall bee a washing and a purging by the spirit of Iudgement and Sublation as Iunius renders it then will God shelter and mightily protect them from all evils and dangers A man that will be safe must doe two things First He must Runne to the Tower Secondly Hee must enter and get into the Tower when runne to it Now without Repentance a man can doe neither of these First He cannot Runne to the Tower for safety without Repentance It is in our running to this Tower for safety as it is
will prevaile for peace and safety from danger Their earnestnesse vehemency fervency and their teares these must bee the rhetoricke and oratory by which they must prevaile Prayer is running unto God but so Runne that yee may obtaine so pray that ye may prevaile for safety So pray with such instance with such fervency with such earnest contention of spirit as that ye may finde entrance into this tower God was Davids Tower and thus hee used to get into this tower not onely by prayer but by this earnest prayer he prayed as men use to runne in case of danger with all his strength Psal 61. 3. Thou hast beene my strong Tower from the enemy and so I hope thou wilt bee still what course takes hee to get into that tower vers 1. Heare my cry O God vers 2. from the ends of the earth c. Hee runnes to the Tower not onely by prayer but by earnest and crying prayer Psal 119. 145. 146. I cryed with my whole heart I ranne to the Tower with all my might and force I cryed unto thee save me It is crying prayer that is saving prayer Knocke and it shall be opened unto you Matth. 7. A man pursued by an enemy running to a tower if hee finde the gate shut how knockes he Hee knockes as loud as hee can hee knockes with all his might knockes and beates at the doore as if hee would beate the doore open His life lies upon it and therefore he knockes not gently and easily but layes on with all his might Secondly It must be Constant else no safety by it A man pursued by an enemy if hee will bee safe must not onely runne for a while and some little part of the way but he must hold on Running till he comes to the Tower If he runne for some time and then growes weary and out of breath and so stands still or sits him downe an enemy may easily overtake and surprise him before hee can get into the Tower It is not simply running in which a mans safety lies but in running into the Tower And how is hee like to runne into the tower that holds not out running till he come to the Tower Hee that stands still sits downe and ceases his running pace may easily be cut off before hee get into the Tower Our safety lies much upon our constancy in seeking God by prayer So runne that ye may obtaine safety by running that is runne constantly and hold on in prayer without wearinesse or sloathfulnesse Iacob not onely wrestled but hee wrestled all night and would not let the Angel goe till hee blessed him He did not wrestle about or two and then give over but he held out wrestling and so prevayled againsl Esau and was fafe from him It must bee constant as well as Instant prayer by which wee must get into the Tower Knocke and it shall be opened unto you A man that will get into the Tower must knocke at the gate and as he must knocke instantly and earnestly so hee must knocke on and not cease knocking till the doore be opend Hee must knocke as Peter knockt at the doore of Maries house Act. 12. 13. Hee knocked at the doore of the gate and though they doe not presently open yet he gives not over knocking but vers 16. Peter continued knocking and then the doore was opened David ioyned both together in his prayers Instancy and Constancy Psal 55. 17. Evening and Morning and at noone will I pray and cry aloud Hee would pray and cry yea and cry aloud Hee was Instant Hee would not doe it once or twice and then set downe and lay it aside but Evevening Morning and at Noone hee would bee assiduous in the duty every day hee would make it his mornings worke his evenings worke and his noones worke to And he would hold out and not faint nor throw up but this course hee would goe on in till the Lord should heare his voice He was constant and why would he hold on this constantly in this duty Because vers 18. Hee hath delivered my soule in peace from the battell that was against me As if hee had said I have heretofore beene in great dangers In those dangers I earnestly and constantly sought God by prayer I ranne unto the Tower of his Name and I was exalted and found safety and therefore I will now doe so againe I will pray and cry aloud I will pray instantly I will pray evening morning and at noone I will pray constantly The Name of the Lord is a strong Tower the Righteous runnes into it want hath Runne or doth sometimes runne but he Runnes hee is alwayes running hee makes it his constant worke he goes on setledly in that course and so is exalted And so much forth is fourth thing in which this running consists and for the first point also The doing of those duties by which wee may get into this Tower The Second generall point is the manner of doing all these duties which is a speciall requisite for the procuring of safety And that manner of Doing them is implyed in this word Runnes The Righteous walkes not goes not they are but slow motions but he Runnes Running is a motion of speed a motion of hast Ionathan commands his lad saying Run find out now the Arrowes that Ishoot and shooting an arrow beyond him he cryed after the lad Make speed hast stay not 1 Sam. 20. 36. 38. That is to Runne to make speed to haste and not to stay The Righteous man then runnes to the Tower that is he doth not onely use all these forenamed meanes and take those courses for his safety but he sets upon them with speed and makes haste to the use of them He not onely beleeves but hee makes hast to set his faith on worke Hee not onely repents but he speedily and quickely goes about that businesse hee out of hand in the first apprehensions of danger sets upon the humbling of his soule and the reformation of his wayes and walking in obedience to God Hee not onely betakes himselfe to prayer but doth it presently and without delaying sets upon the course that may make for his safety He Runnes hee speedily sets this course on foot for feare of being too late and least the danger should overtake him before hee bee Towerd So that hee that will goe wisely to worke must take these courses speedily As in that case the Apostle speakes 1 Corinthians 9. So Runne that yee may obteyne so in this so Runne that yee may obtaine safety So it is so hastily so speedily so quickely Running is a swift speedy and an accelerated motion of the body So should a man that seekes safety goe to this Tower as Lot went to Zoar Genes 19. 22. Haste thee escape thither Implying that his escape did not onely lie in going out of Sodome nor in going unto Zoar but in his Haste from the one and in his Haste to the other as if no Haste
left unto Nabal c. He sayes not except thou hadst come to meet me but except thou hadst hasted and come to meet me shee might have come to meet him and have met him too late As if hee had sayd thou mayest thanke thine hastening to meet mee thine haste hath been thy safetie If therfore a man in the apprehension of danger have any provident thoughts for his owne safetie let him not onely take the course prescribed but let him doe it with speed As Christ sayd to Iudas in that so say I to thee in this case That thou doest doe quickly the sooner the safer It is great wisedome to send Embassadours of peace whilest the adversarie is yet a great way off Luke 14. 32. If a danger and a feare bee remote and farre of it is good to provide with the soonest for safety It is the fashion of the Spaniard if hee sees a fray at the further end of the street though it bee an whole streets length off him yet to draw his weapon presently he will be sure to look to one and will not bee to seeke for his safetie if the danger should draw nigher him So if wee see the Lord drawing and unsheathing the sword of his wrath in the Pestilence or any other judgement take a course presently for safetie presently be betaking thy selfe to the tower though the danger seeme to bee farre off specially doe it if the danger be neere you at the doores Matth. 24. 33. Mens security and love of the world so besots them commonly that they are not so sensible and apprehensive of dangers as they should be and therefore no haste with them but good If they goe towards the tower it is at the best but a foot pace yea but a snayles pace they walke on leasurely and lingringly they doe not runne full speed as if their safetie lay in their speed whilest men want the Doves wings it is an adventure whether ever they will get under Gods wings The third and last generall poynt is the doing of such duties which are to be done when entred and gotten into the tower and they are these two 1. Have a care to keep our selves within the Tower being once gotten under Gods protection have a care to walke close and to keepe close to him Take heed of stragling out of this Tower A man that was gotten into a Citie of Refuge was safe from the danger of bloud so long as hee kept himselfe within the walles of the Citie but if hee thinking his confinement too streight and his condition too strict would bee adventuring to take some libertie and to goe abroad if the avenger of bloud found him abroad he might then slay him without any guilt Numb 35. 26 27 28. If the slayer shall at any time come without the border of the Citie of his refuge whither he was fled and the revenger of blood finde him without the borders of the Citie of his refuge and the revenger of blood kill the slayer hee shall not bee guiltie of blood because he should have remained in the Citie of his Refuge untill the death of the high Priest So a man that is gotten into this Tower under Gods protection is safe and sure so long as hee keepes him But if he thinke those courses too strict in which he must walke to keep himselfe under that shelter and will adventure to step out and take some libertie that God allowes not hee being out of the borders of the Tower if he meet with a clap and come short hee may thanke himselfe because hee should have remained within the trenches and walls of the Tower In the shadow of thy wings will I make my refuge untill these calamities be past Psal 57. 1. Hee shall cover thee with his feathers and under his wings shalt thou trust Psalm 91. 4. How safe is the Chickin under the Hens wing but if the Chickin will bee wandring and going out then no wonder if she become a prey to the Kite soone may the Chickin bee in the Kites Clawes when shee is from under the Hennes wing That therefore must bee a mans speciall care when once he is gotten under Gods wing to keepe close to him and to walke close with him If wee will be too bold to give our selves unallowd liberties looke not for safety in such a course When men have a strong hold and Castle yet they so trust not to it but they keep watch and ward If they within the tower should grow secure and negligent especially if they should fall to drinking and drunkennesse how easily might an adversary without surprize them and turn them out of their hold or put them to the sword A man gotten into the Tower of Gods Name must keepe his watch in the tower if wee grow secure and loose we cannot expect assurance of our safetie our safetie lies very much upon our watchfulnesse over our owne hearts and wayes after that we be gotten into this tower Being within the Tower have a care to improve the strength of the Tower against enemies to make use of it against them As in the Scriptures there be promises for a mans owne safetie so there be be also threatnings for the ruine and confusion of Gods enemies And as wee must set our faith and prayer on worke upon the promises of safetie and deliverance for our selves so must wee set our faith and prayer on worke upon the threatnings against enemies Beleeve THE RIGHTEOVS MANS HONOVR OR GODS FAVOVRITE Published By Ier. Dike Minister of Epping Ioh. 15. 15. I have called you friends August epist 121. In quibuslibet rebus humanis nihil est homini amicum sine amico LONDON Printed by E. G. for I. Rothwell and are to be sold at his shop at the signe of the Sunne in S. Pauls Church-yard 1639. THE RIGHTEOVS MANS HONOVR Iam. 2. 23. And he was called the friend of God THe Apostle in this Chapter undertakes the correction of two great evils which were it seemes too common amongst those Christian Iews to whom he writes this Epistle The first was that mentioned vers 1. Their having of the faith of Christ with respect of persons In reproving of which he continues to the end of the thirteenth verse The second evill was that mentioned vers 14. A vaine boasting of faith where no such thing was to bee found A boasting of a fruitlesse and a barren faith A faith that would eate and yet would not worke A faith that would bee saved and yet did not manifest it selfe in such things and fruites as accompany salvation Hee therefore tels them plainely that such a barren idle faith was no saving faith And this hee proves unto them by divers arguments The first is taken from a comparison of equals There is the same reason of faith and charity Now Charity that speakes kindely and gives good words and yet stretches not out the hand to succour and relieve the wants of such as are in Necessity
sayd to dwell and therefore they are sayd to dwell there because their conversation is most there David desires Psal 27. 4. that hee may dwell in the house of the Lord. and Psal 84. 4. Blessed are they that dwell in the house of the Lord. But now no man did dwell in the Temple why then doth David desire to dwell there True no man did dwell there but yet in regard of their continuall frequenting the Temple their daily resorting thither and their attendance there upon holy services they are said to dwell there So no man whilest hee is here on earth can bee literally sayd to dwell in Heaven but yet because the conversation of the godly is most constant and frequent in heaven they trade for heaven they deale for heaven they conferre for heaven they walke for heaven they thinke speake doe they eate drinke sleepe wake live and die for heaven what ever they doe they doe it with an eye to heaven therefore they are said to dwell in heaven Wee shall finde the Church in the booke of the Revelation called heaven so Apoc. 12. 1. Now why is the Church called heaven Not onely because it hath its originall and descent from heaven but because all the true members of the Church have their conversation above in heaven their life in the Church is a life in heaven As Ierusalem which is the mother of us all is above Gal. 4. 26. So the way of life is above to the wise to avoyd from hell beneath Prov 15. 24. And as the way of life is Above so the way of the life of the Saints is above because they walke in the way of life which is above Hell is beneath the way of the Saints is that they may depart from hell beneath The way to depart from hell beneath is to live above in the upper region to live in heaven to have our conversation there So that a godly mans conversation is above that is in Heaven which stands in opposition to Hell beneath How can godly men living here on Quest earth be sayd to have their conversation in heaven They may bee said to have their conversation Answ in Heaven in diverse respects First in regard of their head Iesus Christ in whom they are and unto whom they are united mystically Every true believer is so united to Christ that hee is in Christ Christ hee is in heaven and every true believer being in Christ hee is therefore also in heaven because hee is in him who is in heaven Hence it is that we are sayd to be risen with Christ Col. 3. 1. If ye be risen with Christ yea not onely to be risen but to be ascended and set in heaven with Christ Ephes 2. 6. Hee hath raised us up together and made us sit together in heavenly places They that be raised up and sit in heavenly places they are certainely in heaven But how come wee now already to sit in heavenly places See what is added made us sit together in heavenly places in Christ Iesus Wee sit not there onely in regard of right but in some sense in fact because wee doe it in Christ our head Such is the union betweene Christ and the godly that what hee did they did in him When Christ was crucified we were crucified in him and with him Galat. 2. 20. I am crucified with Christ When Christ was quickned all beleevers were quickned together with him Ephes 2. 5. He hath quickned us together with Christ When he was raised up all believers were raised up together with him Ephes 2. 6. And when he ascended into heaven all believers ascended with him and now that he lives and sits in heaven all believers live sit in heaven with him doing it in him who is their head For Christ ascended into heaven and sits there not as a private person but as the head of the Church in the Name of all the elect and therefore that action is to bee accounted theirs As when an inheritance is given to many brethren in a far countrey the elder brother goes is enstated into the possession of it in the name of all the rest all the rest that are absent are possessed of the place as well as he that is bodily present there It is in this case as it is betweene the head the members of the naturall body Though all the body be under the water yet if the head be above the water wee use to say that the man is above the water So though the faithfull bee here on earth yet Christ their head being in heaven they may also be sayd to be in heaven Thus then the godly are in heaven because they be in Christ their head who is in heaven Iohn 17. 24. Father I will that they whom thou hast given mee be with mee where I am The which as they shall at last personally and locally be so also in this sense they now bee whilst on earth as having taken possession and a seate in Heaven in Christ their head Secondly in respect of their faith by which they ascend into heaven and sit there with Christ That looke as it is said of God Rom. 4. 17. that hee calles those things that bee not as if they were so likewise the grace of faith it makes things to bee which are not that is which are not to sense and are not seene with the eye of sence and nature Therefore Heb. 11. 1. Fayth is the subsistence of things hoped for and the evidence of things not seene The grace of faith doth give a nullity to things that are as namely to the afflictions miseries and mortality of this life it makes these things bee as if they were not It makes afflictions to bee no afflictions it makes miseries to be no miseries 2 Cor. 6. 9 10. As dying and yet behold we live as chastened yet not killed as sorrowfull yet alwaies rejoycing c. Now as faith gives a nullity to things existent and makes things which are not to be So on the contrary it gives a subsistence to things not being and makes those things to bee which are not Thus did the faith of the beleevers under the old Testament make Christ to bee crucified unto them before hee was crucified or come into the world Hee was to their faith a lambe crucified from the beginning of the world who was not indeed crucified till the latter end of the world And thus are wee by faith already in heaven though here yet on earth This is that Heb. 10. 34. Knowing that you have in your selves a better substance in the heavens How could they have that substance in themselves and in the heavens when they themselves on earth By the worke of faith which makes things to come to be already present A substance in themselves and yet a substance in heaven because they themselves already in heaven by their faith I live by faith saies the Apostle and the just shall live by faith A