The Righteous Mans Tower, Section 4 – Title page 2
4. This Running comprehends Prayer.
To Runne to this Tower is by Prayer, to have Recourſe to God, and therein to ſeeke and ſue to him for helpe, and ſuccour in time of danger, and diſtreſſe. Prayer is not onelyonly a Going, but a Running to the Lord. And it is ſuch a Running, upon which there follows ſafety, Pſal. 18. 2. The Lord is my high Tower. But how will he get into that high Tower? He will Run into it. But how will he runne into it? verſ. 2. I will call upon the Lord. So will he Runne into it. And what ſhall he bee the better for running into it! So ſhall I be ſaved from mine enemies, and ſo from all dangers. All which comes to this, The name of the Lord is an high and ſtrong Tower, I will by prayer runne into it, and ſhall be ſafe. And David tells us of it, as of an experimented truth, Pſalm. 34. 4, 6. I ſought the Lord, and he heard me, and delivered me from all my feares. This poore man cryed, and the Lord heard him, and ſaved him out of all his troubles. David was in feares, and was delivered from all his feares: Hee was delivered by running into this tower, and he ranne into this tower by prayer. There be terrible times threatned, Ioel 3. 15, 16. The Sunne and the Moone ſhall bee darkned, &c. The Lord ſhall roare out of Sion, &c. and the hearers ſhall ſhake: the hearing of ſuch ſad things was enough to make their hearts ſhake. Alas, when ſuch blacke dayes ſhould come, what would become of Gods people? how ſhould they doe at ſuch a time? Well enough; But the Lord will bee the hope of his people, or the place of Repaire, or the Harbour of his people, and the ſtrength of the children of Iſrael. Herein ſhould they be happy, that in ſuch a time they had the name of God for their Tower of ſafetie. But how ſhould they get or runne into that tower, ſo as they might be ſafe? That wee may ſee by the like paſſage, Ioel 2. 31, 32. The Sunne ſhall bee turned into darkneſſe, &c. And it ſhall come to paſſe, that whoſoever ſhall call upon the Name of the Lord, ſhall be delivered: So that as the name of the Lord is a tower, ſo that tower muſt bee runne into; and the way to runne into that tower of the name of God, is to call upon that name: And hee that runnes ſo, runnes not in vaine, it ſhall come to paſſe, that whoſoever ſhall call upon the Name of the Lord, ſhal be delivered. When Davids heart was over-whelmed with troubleſome thoughts and feares, he betakes himſelfe to God, Pſalm. 61. 3, 4. Thou haſt been a ſhelter, or a refuge for mee, and a ſtrong tower from the enemy; and I will make my refuge in the covert of thy wings. And what courſe takes he to doe it? verſ. 1, 2. Heare my cry, attend unto my prayer, &c. So that by prayer hee runnes to the ſtrong tower, and to the place of Refuge. Lead me, ſayes verſ. 2. to the Rocke that is higher than I; that rocke is none other, but that ſtrong tower, verſe 3. Both the Name of the Lord. That tower is an high tower, Pſalm. 18. 2. and that Rock is here an high Rocke, the Rocke higher than I: and yet there is a way to get into the higheſt Towers; by ſcaling Ladders, a man may get over the high walls of towers. This tower and rock too high for David himſelfe to get into, and therefore hee ſets to the ſcaling Ladder, Lead mee into the Rocke, and into the tower that is higher than I. Heare my cry, attend unto my prayer: So hee makes prayer the ſcaling Ladder, to get upon that rocke, and into that tower that otherwiſe had been too high for him; he gets that ſafetie and deliverance, which otherwiſe but by prayer unto God, had been impoſſible to have been obtained.
When David was in danger of Saul, ſee what reſolution he takes up, Pſal. 57. 1. In the ſhadow of thy wings will I make my refuge, untill theſe calamities be over-paſt. We ſhall ſee in the title of the Pſalme, that David was then in the cave. It is ſayd, 1 Sam. 23. 29. that David went and dwelt in the ſtrong holds at En-gedi; and this cave that now David was in, was amongſt thoſe ſtrong holds, as appeares, 1 Sam. 24. So that David in the cave was in a ſtrong hold; and yet David thought there was little ſafetie in that ſtrong hold, unleſſe God himſelfe were his refuge; and therefore ſayes he, In the ſhadow of thy wings wil I make my refuge till theſe calamities be overpaſt. As if he had ſayd, Lord I am already in the cave and the holds, and in the ſhadow of it; but yet for all that, I thinke not my ſelfe ſafe indeed, till I have made my refuge in the ſhadow of thy wings: that is therefore the courſe I reſolve, and build upon. It was wiſely done of him; and marke what courſe he takes to do it, verſ. 2. I will cry unto God moſt high. I will by prayer put my ſelfe under the ſhadow of Gods wings: and marke what ſucceſſe ſhould follow, verſ. 3. He ſhall ſend from heaven and ſave mee from the reproach of him that would ſwallow me up. God ſhall ſend forth his merciemercy and his truth. When wee ſend prayers up to heaven, God hee will ſend helpe down from heaven: when we ſend forth our prayers and ſupplications, God will ſend forth his mercy and his truth, his power, and will ſet all his attributes on work for the effecting of our ſafety, and deliverance. Indeed it is truſting, and ſo thruſting our ſelves under the covert of Gods wings, in which our ſafety lies, as before we ſaw; and ſo David takes that courſe, verſ. 1. But yet David prayes to God, as well as he truſts in God. And unleſſe we pray as well as truſt, our truſt will faile us: for wee muſt truſt to God for that we pray for.
That ſame is an excellent paſſage, Iſai. 5…. 1…. When the enemy ſhall come in like a flood, the Spirit of the Lord ſhall lift up a Standard againſt him; that is, ſhall both defend from his violence, and ſhall alſo put him to flight. Now that which is there ſpoken of an enemy, is true of any danger: when Peſtilence, Famine, &c. ſhall come in like a flood, the Spirit of the Lord ſhall lift up a Standard againſt them.
Now what is that Spirit of the Lord? I know it is meant properly of Gods power and might, as Zech. 4. 6. Not by might, not by my power, that is, not by the might and power of man, but by my Spirit, ſayth the Lord, that is, by my might, and my power: So here, the Spirit, that is the power of the Lord, ſhal lift up a ſtandard againſt him. But yet if it bee not meant alſo of prayer, which is ſtirred up in the hearts of the faithfull, by the Spirit, who is therefore called the Spirit of Prayer, yet may we allude at leaſt unto it, and ſay, that when an enemie, or peſtilence, or famine, ſhall come in like a flood, ſhall come and overſpread it ſelfe like a flood, and ſhall like a flood come unreſiſtably, the Spirit of the Lord ſtirring up prayer in his peoples heart, ſhall lift up a ſtandard againſt them: the Spirit of prayer ſhall ſhelter from, and chace away ſuch feared dangers. Prayer is often called, the Lifting up of the hands; and Hezechiah hath a phraſe of lifting up a prayer, 2 King. 19. 4. Lift up thy Prayer for the remnant that is left. Now when in caſe of danger, Gods people can lift up a Prayer, then in that very thing doth the Spirit of God lift up a Standard againſt that danger. Therefore we ſhall ſee that prayer is made the remedy againſt all dangers, and evill.
It ſaves from enemies, 2 Sam. 22. 4. I will call on the Lord, ſo ſhall I bee ſaved from mine enemies. It ſaves and diverts from oppreſſours, Iſa. 19. 20. They ſhall cry unto the Lord, becauſe of the oppreſſours, and hee ſhall ſend them a Saviour, and a great one, and he ſhall deliver them. It diverts and ſaves from famine, Amos 7. 1, 2, 3. It is an Antidote againſt the peſtilence, 2 Chron. 7. 13. 14. If I ſend peſtilence among my people, if my people ſhall humble themſelves, and pray, I will heale their land. Numb. 16. 46, 47, 48. Aaron burnes incenſe, and the plague was ſtayd: this is the perfume that muſt ſweeten the aire, and heale a land. When the fire of Gods wrath burnes and ſmoakes, it is the ſmoake of this Incenſe, and the burning of it, that muſt quench the burning of Gods anger. Thus the Spirit of the Lord is that which lifts up a ſtandard againſt the danger of all evils, when he enlarges his peoples hearts with a Spirit of prayer: And therefore wee ſhall ſee that prayer is not onelyonly a meanes, but a pledge of merciemercy, and ſafetie comming; when God gives his people a Spirit of prayer, it is the harbinger, and fore-runner that comes with the good tidings of ſafetie and deliverance, Ier. 3. 19. But I ſayd, how ſhall I put thee among the children, and give thee a pleaſant land? &c. As if hee had ſayd, I have thoughts and purpoſes of merciemercy and deliverance towards thee: It is in mine hand to deliver thee from thy captivitie, and to bring thee into thine owne land againe; but what courſe ſhall I take to effect and bring it about? And I ſayd, Thou ſhalt call me, My Father. As if hee had ſayd, I have bethought my ſelfe now, of a way how to cōpaſſe it, I will powre down a Spirit: of Prayer upon thee, and thou ſhalt call upon mee, and call me Father; I will give thee the Spirit of Adoption, by which thou ſhalt in prayer cry, Abba Father; and ſo then I wil put thee among the children, and give thee an inheritance, and ſeat you in your own countrey againe. The ſumme of all is, that God would give them a Spirit of prayer, which ſhould bee not onelyonly the meanes, but the pledge and earneſt of their deliverance. Prayer is the key of the Tower-gate. Now when God takes away the ſpirit of prayer, when he doth that which Eliphaz charges Iob withall, Iob. 15. 4. Thou reſtraineſt Prayer before God; When, I ſay, God doth reſtraine prayer, and take that ſpirit of prayer from him, then God takes away the Key of the Tower gate, and that is a ſigne that God doth not mean that ſuch a one ſhall get into the Tower: So on the contrary, when God gives a man a ſpirit of Prayer, hee gives him the Key of the Tower gate. And the giving of a man that key, is a pledge of Gods intentions to him for ſafety and deliverance from dangers and feared evils. God would never give a man a key to open the gate, if hee did not intend his entrance into the Tower.
As then wee deſire ſafetie in a caſe of feare, ſo get into this tower. Hee that would get into this tower, muſt doe two things; Firſt, hee muſt runne to it: Secondly, hee muſt get the doore or gate opened when hee comes to it. If the gate were open, and a man runne not to it; or if a man did runne to it; and the gate not opened, there were no ſafetie to bee had: But then there is ſafetie, when a man runnes to it, and gets the gate opened, ſo as alſo he may runne into it. The way to doe all theſe, is prayer: We runne to it by Prayer; Prayer is a running to this tower, and prayer is that which opens the gate. A man that would enter in at a gate, muſt either knocke at the gate, or hee muſt take the key, and unlocke it. Prayer is a knocking at the tower-gate, and ſuch a knocking, as knockes it open, Matth. 7. Knocke and it ſhall be opened unto you, which is the ſame with that, Aske, and it ſhall be given unto you. Prayer is the turning of the key, and the unlocking of the gate. It is ſayd of the Angell, and Peter, Acts 12. 10. that when they came to the Iron gate, that led into the Citie, it opened unto them of its owne accord. Looke what the Angell was to Peter, that is prayer to a man comming to the gate of the tower; the gate of the tower will open of it owne accord to a man that comes with prayer. Let a man therefore in his feares, betake himſelfe to this dutie of ſeeking God, as to a courſe of ſafetie, Runne to the tower by prayer, Knocke at the gate by prayer, unlocke the doore, and get entrance by prayer, Pſalm. 20. 7, 8. Some their Charets, and ſome their horſes, but wee will remember the Name of the Lord our God, They are brought downe, and fallen, but wee are riſen, and ſtand upright. There is more ſafetie in Remembring the Name of the Lord, than in Charets and Horſes: They that put their ſafety in their Charets, and their Horſes, may come downe, and fall low enough, but they that remember the name of the Lord, they riſe, and ſtand upright. It is a mans ſafeſt courſe then by farre, to Remember the name of the Lord. But what is it to Remember the name of the Lord? That is, by prayer to runne to the Lord, Ion. 2. 7. When my ſoule faynted within me, I remembred the Lord. That courſe Ionah tooke in the feares and faintneſſe of his Spirit, to remember the Lord. But what meanes hee by Remembring the Lord? that hee ſhewes in the words following. And my prayer came in unto thee into thine holy Temple. Prayer then is the Remembring the name of the Lord, and Remembring the Name of the Lord is the courſe of ſafety. Remembring the Name of the Lord is Running to the Tower of Gods Name, and hee that Runnes into it he is ſafe. And yet how little is this courſe thought upon by men in their feares! Every thing is done, but that which ſhould be done, and that is laſt done, if done at all, which ſhould be firſt done. The prophet tels them, Iſay 22. 5. of a ſad day that was comming upon them, a day of trouble and perplexity, of breaking downe the walles, and crying to the mountaines. And what courſe take they? They looke in that day to the armour of the houſe of the Forreſt, verſ. 8. They veiw the breaches of the city, and breake downe houſes to fortifie the wall, verſ. 9. 10. But all this while no looking to God from whom the evill came, nor ſeeking unto him who could defend them from that evill, verſ. 11. Nay in that day God called to faſting and praying, verſ. 12. and in that day they looke to the armour of the houſe of the forreſt, & ſo look to that, that they look not to God, ſo look to that they give themſelves up to their jollities, and merriments, as if more confidence were to be put in the Armour of the houſe of the forreſt, in their ditches, and fortifications, then in Running by prayer unto the ſtrong Tower of the Name of the Lord. That is the folly and madneſſe of men, to neglect this courſe which ſo much conduces to their ſafety. Looke wee to God, what ever wee looke to, and looke and ſeeke to God firſt, before we looke to any meanes though never ſo lawfull, hopeful, and helpefull.
Object. Object. If there bee ſuch ſafety to bee found in prayer, that is a thing ſoone done, wee can eaſily goe to God, and pray to him if that will ſerve.
Anſw. Anſw. It is not any kinde of Prayer by which wee muſt Runne into this Tower, and will helpe us to this ſafety. But it muſt bee in Running unto this Tower, in Running for ſafety, as in that running for the crowne, 1 Cor. 9. 24. So Runne that yee may obtaine. It is not enough to Runne, but a mans care muſt bee So to runne that he may obtaine the price, and the crowne. Men may Runne, and yet not obtaine the crowne, becauſe they Runne not So, So as they ſhould, and muſt doe that will obtaine the crowne. So is it in this running for ſafety, So runne that yee may obtaine. A man may runne, may pray, and yet not obtaine ſafety. It is not enough therefore to Runne, to pray, unleſſe he Runne, unleſſe he pray So, that is, So as he muſt pray that would obtaine ſafety. The prayer therefore that would obtaine ſafety it duplicate page duplicate page duplicate page duplicate page 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 mans ſelfe, and his ſtrength, then in the ordinary pace of Going. There is more vehemency and earneſtneſſe required in running, then in a walking pace. A man ſhould doe in praying, as he would doe in running from an enemy to a fort, or tower. A man in danger of an enemy would not walke an eaſie pace but would runne, and runne with all his might that hee could. And ſo ſhould men pray, that would by prayer runne into this Tower. It muſt be prayer in which men muſt put out themſelves to the utmoſt, it muſt be done with all vehemency, and contention of Spirit. It is not verball and formall praying will ſerve the turne, that is not ſo much as going and walking, much leſſe is it running. A mans tongue may runne in prayer, but it is no running to God, unleſſe a mans heart, and all his affections are at the work with all their might: that the king of Nineveh knew, and therefore when hee heares of the danger they were in, hee preſſes his ſubjects not onelyonly to prayer, but to crying prayer. He ſaies not, let men pray, but let men cry, nor that onelyonly, but let men cry mightily unto God. Ion. 3. 8. Hee ſaw that if there were any hope of ſafety by running into this Tower, that it muſt bee by running with all their might: if there were any helpe for them by prayer, it muſt bee by earneſt inſtant vehement prayer. It is one thing to ſay a prayer, another thing to pray a prayer. Iam. 5. 17. Elias prayed in his prayer, as the words are rendred in the margine of the New tranſlation, foreign. It is tranſlated, he prayed earneſtly. Then a man prayes earneſtly, when he prayes in his prayer. That may be a prayer materially, which formally is no prayer, and a man may have a prayer, and uſe a prayer, and yet not pray in his prayer. When hee prayes onelyonly with his tongue, is onelyonly verball, and formall, hee prayes not in his prayer. Formall prayer is not prayer Formally, becauſe that which gives forme and being to prayer, is that a man pray in his prayer. And that is done when prayer is inſtant, earneſt, fervent. And ſuch prayer it is that is effectuall, that prevailes much. Jam. 1. 16. when a man prayes in his prayer, ſuch prayer is ſuch a running as will be effectuall, and prevaile much to get a man into, and to keepe him ſafe in this Tower. The way to prevaile with men from whom we feare danger, is to take a courſe firſt to prevaile with God. Gen. 32. 28. Thou haſt power with God, and with men, and haſt prevayled: that is, thou haſt had power with God, and haſt prevayled with him, thou ſhalt therefore alſo have Power with men, and prevaile with them. But how came he to prevaile with God? Iacob wreſtled with him, as wee ſee in the ſtory. And what was a ſpeciall thing in that wreſtling wee ſhall ſee, Hoſ. 12. 3. 4. By his ſtrength hee had Power with God. That was one way by which hee had power with God. By his ſtrength, by the ſtrength of his faith. But there was another way, verſ. 4. Yea he had Power over the Angel, and prevailed, he wept and made ſupplication unto him. He prevailed by prayer, but it was not perfunctory, and formall prayer, but it was wreſtling and weeping prayer, inſtant and earneſt prayer. Hee wept and made ſupplication. Some in their dangers and feares can weepe, their feares wring teares from them, but it is not teares will prevaile without prayers. And ſome may pray, and make ſupplication, but it is not prayers without teares will prevaile, Prayers and Teares, weeping prayers, weeping ſupplications are the prevayling prayers for ſafety: wreſtling prayers are preuayling prayers with God, and prevayling with God is the way to prevaile with men. So did Iacob runne into this tower, and was ſafe. Theſe prayers and teares ſo prevayled that Eſau inſteed of killing falles to kiſſing of Iacob. The king that is not able with his ten thouſands to meet with him that comes againſt him with twenty thouſands, whileſt his Adverſary is yet a great way off, ſends an Ambaſſage, and deſires conditions of Peace, Luke 14. 31, 32. Now in caſes of feares and danger, our prayers to God are Ambaſſadours for peace, and ſafety. Now as theſe Ambaſſadours act their cauſe ſuch is our ſpeede If theſe Agents doe their buſineſſe coldly, and onelyonly for forme, there is little peace and ſafety to be hoped for by their Ambaſſage. But if wee would have peace and ſafety by their Embaſſy, they muſt goe to worke as thoſe, Iſa. 33. 7. Behold their meſſengers ſhall cry without, the ambaſſadours of peace ſhall weepe bitterly. The meſſengers muſt cry, the Ambaſſadours weepe, and weepe bitterly, that will prevaile for peace, and ſafety, from danger. Their earneſtneſſe, vehemency, fervency, and their teares, theſe muſt bee the rhetoricke and oratory, by which they muſt prevaile Prayer is running unto God, but ſo Runne that yee may obtaine, ſo pray that ye may prevaile for ſafety. So pray, with ſuch inſtance, with ſuch fervency, with ſuch earneſt contention of ſpirit, as that ye may finde entrance into this tower, God was Davids Tower, and thus hee uſed to get into this tower, not onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly 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 onelyonly beleeves, but hee makes haſt to ſet his faith on worke, Hee not onelyonly 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 onelyonly 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 onelyonly lie in going out of Sodome, nor in going unto Zoar, but in his Haſte from the one, and in his Haſte to the other, as if no Haſte, no eſcape. When the plague was broken out in the campe of Iſrael, Numbers 16. 46. 47. Goe quickly, ſaies Moſes to Aaron, and Aaron goes, and marke how he goes. He ranne into the middeſt of the Congregation. That ſhould be our pace for our owne ſafety, which was his pace for the ſafety of others. A quicke running pace. Thats the pace that men purſued by an enemy uſe, feare is as wings to their bodies, they runne full ſpeed to a fort, where they may get ſhelter. Ier. 48. 28. O ye that dwell in Moab leave the cities, and dwell in the Rocke, and be like the dove, &c. now how goes the dove to the Rocke when ſhee is purſued by the hawke? See by that Iſay 60. 8. who are thoſe that fly as a cloud, and as the doves to their windowes. A dove is naturally ſwift of flight, ſwift of wing, no foule ſwifter, but ſpecially ſhe flies ſwift when ſhee flies for her life. Her ordinary flight is like the cloudes, but feare makes her flight ſwifter. And thus David when he ſaw a ſtorme and a tempeſt comming, he doth not only wiſh wings to fly away, and to eſcape it, but he wiſhes doves wings, Pſ. 55. 6. Oh that I had wings like a dove, for then would I flee away and be at reſt, I would haſten mine eſcape from the windy ſtorme, and tempeſt. As if no way to eſcape a ſtorme, and a tempeſt but with a doves wings. It is not any wings, they muſt be doves wings that muſt doe it: the ſwifteſt wing is needfull in ſuch a caſe. It muſt be a Doves wing, and a Doves ſwift flight that muſt get into the holes, and clefts of the rock. A mans eſcape lies upon a Doves wings: and ſure it is, that our ſafetie lies not more in the duties doing, than in this manner of doing them with ſpeed. Deliver me, O Lord, from mine enemies, I flye unto thee to hide me, Pſal. 143. 9. A man that would be ſafe from enemies, and the danger of them, his ſafetie indeed lies in being hid with God, in being hid in that Tower; but yet he that wil be hid in it, muſt take a courſe to get into it: Hee muſt runne into that Tower, hee muſt flye to God, I flye unto thee to hide me. Running is a ſwift pace, but flying is a ſwifter motion. As God hath Wings for ſafety and ſhelter, Pſalm. 91. 4. ſo muſt a man have wings for ſpeed and ſwiftneſſe, that will make his refuge under the ſhadow of thoſe wings: and there is great reaſon of making ſpeed and haſte in the worke.
Delayes are dangerous in caſes of this nature. As ſoone as ever Moſes knew that wrath was gone out from the Lord, and that the plague was begun, hee bids Aaron goe quickly; and Aaron runnes with all the ſpeed he can, Numb. 16. and yet all this ſpeed notwithſtanding, there dye fourteene thouſand, and ſeven hundred of the plague, before Aaron could make attonement, and quench the fire. What if Aaron had ſtayd till next day, till the next weeke? What if hee had ſlighted the danger? Tuſh, the plague is but now begun, it may bee it may prove nothing; it may bee, after a few dayes it may ceaſe againe, let us try a little while, and firſt ſee what it will doe, and if it doe riſe to any height, then I will take the cenſer, and make attonement. If hee had thus foreſlowed, and delayed the time, what a dangerous thing had it beene to Iſrael? Iſrael had been in danger to have been eaten up with the plague; and where one dyed, there might have died a thouſand. Aarons delay had been Iſraels preſent death. When Gods wrath is once out, and once up, it haſtens, and makes quick and ſpeedie executions, it diſpatches men apace; and if they have not made haſte to get themſelves within the tower, that will make haſte to deſtroy them. The two women that did lift up the Ephah, Zech. 5. 9. they had wings, the wings of a Storke, and the winde was in their wings; to ſhew the haſte and ſpeed with which that judgement ſhould be executed. The wrath of God, when it breakes out, may bee named as that childe was, Iſai. 8. 3. Maher-ſhalal-haſh-baz, It makes ſpeed to the ſpoyle, it haſtens the prey. And therefore in caſe men make not haſte into this tower, they are but undone, and gone men. It was wiſe counſell the Egyptians gave Pharaoh, Exod. 10. 7. Let the people goe, wilt thou firſt know that Egypt is deſtroyed? As if they had ſayd, Danger, and great danger is towards us, let us not delay to take a courſe for our ſafetie, and put it off till it will bee too late, till wee bee deſtroyed: And their courſe and practiſe afterwards was a wiſe courſe, Exod. 12. 33. And the Egyptians were urgent upon the people, that they might ſend them out of the land in haſte; for they ſayd, Wee are all dead men. They ſaw they were all in danger of death, if they did not haſten to take a courſe for their ſafetie, and therefore they are urgent to ſend away the people in haſte. Haſte, ſayes the Proverbe, makes waſte; but here it is otherwiſe, haſte prevents waſte, and want of haſte makes waſte. It was Lots fault, that hee lingred in Sodom, Gen. 19. 16. And whileſt he lingered, he made not the haſte hee ſhould have done; loath he is to leave Sodom, and how much danger his lingring and delaying expoſed him unto, the text implies, Whileſt hee lingred, the men layd hold upon his hand, &c. the Lord being mercifull unto him, and they brought him forth, and ſet him without the Citie. The words imply, that if the Lord had not made more haſte than hee did, and if hee had not ſnatcht him as a brand out of the fire, he had lingred till the fire and brimſtone had been about his eares. It is a very dangerous thing then to linger, and not to runne, and make haſte to this Tower.
It is a great deale of ſafetie that is in the ſpeedy doing of theſe duties: Our proverbe is, The more haſte, the worſe ſpeed; but here it is contrary, the more haſte, the better ſpeed: the more haſte, the more ſafetie. When Abigail, and her familie, was in danger of David, that hee had ſworne the deſtruction of Nabal, and all his familie; ſo ſoone as ſhe is informed of the danger, ſhee takes a courſe to prevent it: the Text ſayes, ſhe was a woman of a good underſtanding; and as ſhee ſhewed herſelfe to be ſo in other things, ſo in this one thing, as much as any, that ſhee goes ſpeedily about a courſe of ſafetie, 1 Sam. 25. 18. Then Abigail made haſte, and tooke two hundred loaves, &c. And verſ. 23. And when Abigail ſaw David, ſhe haſted, &c. And ſee what ſhe got by it, verſ. 33. For in very deed, as the Lord God of Iſrael lives, which hath kept me backe from hurting thee, except thou hadſt haſted, and come to meet mee, ſurely there had not been left unto Nabal, &c. He ſayes not, except thou hadſt come to meet me; but except thou hadſt haſted, and come to meet me; ſhee might have come to meet him, and have met him too late. As if hee had ſayd, thou mayeſt thanke thine haſtening to meet mee: thine haſte hath been thy ſafetie. If therfore a man in the apprehenſion of danger, have any provident thoughts for his owne ſafetie, let him not onelyonly 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 duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page
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.