man so he is called Ye that are spiritual restore him a heavenly man As is the heavenly such are they that are heavenly (q) Gal. 6.1 with 1 Cor. 15.43 They say tho Eagle tryeth her young ones by holding them against the Sun if they can face the Sun she looketh upon them as legitimate if we be such as make it our delight to acquaint our selves with God and have our conversation in Heaven it is a good argument that we belong to God that we have title to heaven when our knowledge and learning will prove but weak arguments of true Grace when gifts of preaching praying diâ—coursing will afford us little comfort when the profession of Religion and outward performance of Duties will stand us in little stead this that we havâ— made God our chief good and Salvation our chief end will be the best evidence of uprightness and sincerâ—ty by that therefore we should make it out to ouâ—selves 5. As the form in Naturals so the end here giveth not only Being but distinction serving best tâ— distinguish between one man and another the greaâ— difference between the worldling and the Saint lyetâ— in this as in matters of this life doth the worldlinâ— take pains in his Calling avoid necessary expenceâ— manage his business to the best advantage lay up somâ—thing for his Children All this the Saint doth thâ— difference chiefly lyeth in the end the former gettetâ— that he may get followeth the world that he may enjoy the world worketh for more and desires more that he may have more whereas the other dotâ— this for higher ends that he may honour God with hâ— substance that he may maintain good works and lay up a good foundation for himself So in matter oâ— Duty the Hypocrite goeth as far in outward performances as the true Believer Did David pray threâ— times a day so did the Pharisees yea and make lonâ— prayers (r) Mar. 12.40 Did David and Daniel fast so they and that twice in the week (s) Luk. 18.12 Did Cornelius give almes the like did they (t) Mat. 6.2 Did Abraham pay tythes they tythed their very Mint and Rue (u) Luk. 11.42 The great difference lyeth in the end the Hypocrite doth all like the Pharisees that he may have praise from men or some other sinister end at best he prayeth that he may pray and heareth that he may hear and so maketh praying the end of praying and hearing the end of hearing whereas the upright Christian though he may think it a desirable thing to be well esteemed by those that are good and this may be some encouragement to him as David I will wait upon thy name for it is good before thy Saints (x) Psal 52.9 yet he doth not make this his end nay he looketh upon it as a snare to be applauded and cryed up as Luther said He would not have Erasmus his honour for the whole world neither doth he make Duty the end of Duty the end he aimeth at in all his services is first the advancing of Gods glory and then the furthering of his own salvation if then we would have our righteousness exceed the righteousness of the Scribes and Pharisees and do more than others as Christ expects (y) Mat. 5.47 we must do it chiefly by this by doing all to the right end 6. The end doth not only give Being and distinction but it gives likewise operari it hath a powerful influence upon the actions it is the principle of all operations the end and the means go together the one draweth on the other (z) Posito fine ponuntur media ad finem he that maketh riches his End will be forward to labour and take pains for it Solomon saith There is no end of his labour he riseth early goeth to bed late rides runs studies raketh every kennel scrapeth every dung-hill moves every stone leaveth no means unattempted to enrich himself no pains seems too much to him no difficulty can deter him like him that gave this impression in his Escutcheon a hand with a Pickax digging a way thorow a Rock with this Motto I will either find a way or make one In like manner if we look to things Eternal making them our end we will be diligent in the Use of all means conducing thereunto we will Pray Seek Knock Hear Read Confer Strive give all Diligence Prayers Watchings Fastings Humiliations Out-cries to Heaven and other things which carnal men cannot indure to hear of will be willingly entertained if by any means we may attain the end of our desires he that means to go to Heaven saith Chrysostome will stick a no difficulties nor question what is rough in the way what is laborious like Solomon's sluggard there is a Lion in the way he will not say as Judas why is thiâ— waste or Naaman what needs so often washing why so much praying and hearing and labouring buâ— will be forward to do any thing and think no labouâ— too great so as he may finish his course with joy 7 The End doth not only engage to the Vse of thâ— Means but it renders the Means pleasant and delightful the End gives an amiableness to all the Means (a) Finis dat amabilitatem omnibus mediis hâ— that maketh riches his end the very labour and paiâ— he taketh in getting them is delightful to him Iâ— all labour there is profit (b) Prov. 14.23 and this profit it bringeth maketh it pleasant harvest the time of greatest lâ—bour is the time of the greatest joy they reioyce according to the joy of harvest (c) Isa 9.3 On the other side hâ— that maketh things Eternal his End doth not only use the Means conducing thereto but he doth alâ— with delight he rejoyceth to work righteousness he delights to do Gods Will he is glad when they say we will go up to the house of the Lord he doth not only pray but delights in approaching to God not only hear but the word is sweet to him not only observâ— the Sabbath but calls it his delight longs for it before it comes like the Jew who they say put on his best apparel to welcome the approach of it and seems to hasten its approach wooing it witâ— this invitation make haste my beloved when it comes he chearfully addresseth himself to the duties of it like the Primitive Christians who if the questioâ— were asked Hast thou kept the Lords day answered I am a Christian I cannot but keep it in a word whatsoever he doth in Gods service he doth it with delight and complacency some make this observation from that of our Saviour (d) John 14.23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man love me he will keep my word He that loveth me not keepeth not my sayings In the former clause speaking of him that loves he saith my word in the singular number for so it is in the Original implying that to such an one all Gods commandments are
rebuke (m) Job 26.11 Therefore to them are Believers fitly likened I shall name but one more they are compared to clouds Being compassed about with so great a cloud of witnesses and Isa 60.8 Who are these that fly like a cloud (n) Heb. 12.1 the clouds are originally a thick exhalation rising out of the earth but are by the heat of the Sun rarified and drawn up toward Heaven therefore are called the clouds of Heaven (o) Mat. 26.64 In like manner though the righteous man sojourneth here upon earth yet he converseth in Heaven and sitteth together with Christ in heavenly places (p) Eph. 2.6 Thus we find it hath been with the Saints Scipio was not the first saith Ambrose that was never less alone than when he was alone it was so with the Saints long before Enoch and Noah are said to walk with God they seemed to live no other life but that of God of the knowledge of God the love of God delight in God all their thoughts all their affections were placed upon God and Heaven their whole life was nothing else but an acquainting with God a conversing in Heaven Moses in all he did had an eye to the recompense of the reward David saith He was as a Pelican in the wilderness and an Owl in the desart that he watched and was as a Sparrow alone upon the house top (q) Heb. 11.26 which though some understand of Christ who in his birth was as an Owl in the desart shut out from the company of men and born amongst brute beasts at his death like the Pelican feeding his Church with his own blood in his resurrection and ascension like the Sparrow flying to Heaven like the Sparrow to her hill yet it seemeth more properly to refer to David himself and though I apprehend it is plainly meant of a forced solitude by reason of Saul's persecution yet there are who understand it of a voluntary retirement that David like these solitary creatures frequently withdrew himself from other company and other occasions that he might with more freedom be taken up with the contemplation of God and heavenly things but though this be not the meaning of that place yet it is but what is consonant to David's practice whose affections were taken up with Heaven his soul fainted for Gods salvation his eyes failed for it he hoped for it he longed after it (r) Psal 119.81 123 166 174. with this he comforts himself In thy presence is fulness of joy at thy right hand are pleasures for evermore (s) Psal 16.11 And As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness (t) Psal 17.15 Those Worthies mentioned Heb. 11. are said to look for a City that hath foundations v. 10. to live as Pilgrims and strangers on earth v 13. to desire a better Country that is a heavenly v. 16. The primitive Christians lived like men of another world â—â—egory Nyssen saith that they stood tiptoes upon the earth (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hung upon the earth but by the slender threed of natural necessity desiring to have as little to do here as might be Nay if possible to have nothing to do below it was their custom in their Congregations when they had finished their services to raise up their feet from the earth towarâ— Heaven we lift up our feet saith Clem. Alexaâ—drinus they were so much in Heaven that they desired if possible to have their bodies there beforâ— their time they were as the same Father expressetâ— it divorced and sequestred from all earthly interests (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were like the Cart-wheel it is Hilaries comparâ—son that stands upon the earth but by a little poinâ— the far greater part being above the earth like thaâ— bird which for her beauty and nobleness they câ—â— the Bird of Paradise that never comes on the earth but liveth wholly in the air upon which she feedeth when she is forced to light to un-weary her self shâ— lights upon the tops of the highest trees where shâ— is still in the air the place of her delight I mighâ— to these add Paul the Hermit Anthony Arsenius anâ— others who withdrew themselves from the world devoted themselves to a solitary life that they mighâ— better converse in Heaven Wherefore seeing we are coâ—passed about with so great a cloud of witnesses let us follow their example let the same mind be in us that 〈◊〉 in them let us with our Apostle look not to things seeâ— but things not seen the things seen being temporal but thâ— things not seen Eternal 3. A third consideration to provoke to this may bâ— taken from our selves the frame of our bodies minds 〈◊〉 of this whereas other creatures have their bodie bowed towards earth man is made with a body erected toward heaven as in the order of Creation God hath placed heaven above us and the earth under us so he hath placed our heart and head abouâ— to be fixed upon Heaven our feet below by them to trample upon the earth if we view the several parts of the body they seem to teach us this To begiâ— with the feet Ambrose well observeth that God hath not given us four feet as to the beasts that are wholly conversant on earth but only two as the Birds which are often soaring toward heaven Pass we on to the knees The great commerce a Christian hath with heaven is the duty of Prayer and the knees by reason of their bowing posture seem to be intended for this chiefly I bow my knees to the father of our Lord Jesus Christ saith the Apostle (x) Phil. 3.14 We read of the Apostle James Thrasilla Gorgonia and some others whose knees were like Camels knees hard and bereft of feeling through their long and often kneeling in prayer Some of the Ancients speak highly of this bowing of the knee (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius calleth it a posture proper to the Christians (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we look from the knees to the Hands they are not only of special service to the body but to the soul likewise for which cause some have called them the Hand-maids of the soul I will saith the Apostle that â—men pray every where lifting up holy hands (a) 1 Tim. 2.8 Solomon in that excellent prayer spread forth his hands towards Heaven (b) 1 Kings 8.22 Constantine had his Image engraven on his Coyn with his hands joyned together and lift up towards Heaven and upon several Gates of his Palace he was drawn in an upright posture praying and lifting up his hands towards Heaven (c) Os homini sublime dedit coelumque tueri jussit If we go upwards to the face God hath made the face to look upward to Heaven Solomon finds the Sun Moon and Stars in the Head of man (d) Eccles 12.2 at least according to the Chaldee
affections from things temporal and place them upon things eternal which only are worthy of them and suitable to them but to instance in some particular affections 1. We should look to them in our desires while others say who will shew us any good and have their desires eagerly carried out after worldly objects the desire of our souls should be after heaven and things eternal There is no good Christian but goeth thus far though he may in some things come short of what he should be and what he should do and be many times taken off from his duty yet his desire is toward God and Heaven A Merchant may for a time sojourn in a forreign Country to negotiate his affairs but his desire is after his own home and no sooner hath he dispatched his occasions but he hastens to his own Country the Needle in the Compass may be jogged another way yet it maketh toward the North and is in continual motion and trepidation till it comes to its proper posture A River may be turned from its course by a strong hand yet will be bending towards its own channel and never leaveth winding and turning till it worketh it self thither again in like manner a Believer by the importunity of temptation and the prevalency of corruption may be unsettled for a time and taken off from God and heaven yet still the frame and bent of his heart the desire of his soul is toward God and heavenly things neither should we content our selves with languid desires but strive to screw them up to the highest pitch so as to pant after them as the imbosked Hart doth after the water-brooks to long for them as the parch'd ground gapeth after the rain 2. Look to them by hope we may say of hope as the Apostle of faith that it is the evidence of things not seen for so the same Apostle elsewhere if we hope for things we see not (o) Rom. 8.25 it is the property of hope as well as faith to make things not seen as visible and things future as present to the soul Gilead is mine and Mannaesseh is mine Ephraim also is the strength of my head (p) Psal 60.7 and before I will divide Sechem and met out the valley of Succoth Probably all these place were not yet in Davids possession but God had spoken in his holiness as before had promised them therefore David looked upon them as already his in like manner heavenly things though removed from sense are present to faith and hope and we should by the improvement of these graces antidate our future happiness soar up before-hand into Heaven solacing our selves in those rivers of pleasure rejoycing in the hope of the Glory of God and having this hope should purifie our selves trampling under our feet the Moâ—â— of these temporal things and live answerable to ouâ— hopes and expectations 3. Look to them by love Let no man say saith Austin what Ladders or Engines shall I climb up to Heaven by thou ascendest by love standing on Earth thou art in Heaven if thy love be placed upon God and Heaven It is reported of Andrew the Apostle that being taxed by some of the Heathens that he did not lovâ— their gods he replied Let me see whether your gods can make such a Heaven and such an Earth and do as much for me as God hath done when any of these temporal things begin to steal away our love we should consider whether they do or can so much deserve our love as heavenly things if not we should reserve our love for the things that are most worthy of it we should gather up those scattered pieces of love dispersed amongst so many several things and place all upon Heaven and Heavenly things 4. Look to them by delighting and rejoycing in them while others have their delight fixed upon things temporal as the coveteous man upon the muck of the world as if the Curse of the Serpent were entailed upon him to eat the dust of the earth all the days of his life the voluptuary upon sensual pleasures as if he were placed on the earth like the Leviathan in the Sea only to take his sport and pastime in it the ambitious man upon Preferments delighting to see other mens sheaves bend to his sheaf as it was in Joseph's dream let our delights be fixed upon the unseen things laid up in Heaven let us with joy draw water out of the wells of salvation and with Israel sing this song Spring up oh Well sing ye unto it (r) Num. 21.17 4 We should look to them in our endeavours Macedonius the Hermite retiring into the wilderness that he might with more freedom enjoy God and have his conversation in Heaven Upon a time there came a young Gallant into the wilderness to hunt wilde beasts and seeing the Hermite he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt saith the Gentleman and so do I saith the Hermite I hunt after my God Most men hunt after other things the profits and preferments of the world and many times are with Nimrod mighty Hunters Hunters usually do not keep the road but ride over hedge and ditch many time through Corn-fields any way their game leads them so it is with worldly men they care not what hedges they break thorow what gaps they make in Gods Law and their own conscience what wrong they do to others so as they may advance their own designs Again Hunters stick at no pains sometimeâ— ride both themselves and horses out of breath sometimes run till they can run no longer with the like eagerness and industry do worldly men pursue these things and with the like and far greater eagernesâ— should we hunt after God and Heaven we should think no pains too much no labour too great so as we might attain to the end of our desires the salvation of our souls this is that which is so often called for in Scripture Seek first the Kingdom of Heaven (s) Mat. 6.33 the word signifies to seek as a man that hath lost a treasure who seeketh diligently till he find it Strive tâ— enter in at the strait gate (t) Luk. 13.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Strive as wrestlerâ— do for mastery or as a man striveth for life when the pangs of death are upon him Work out your Salvation (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.12 it signifieth to Work accurately and with the greatest study and care Give all diligence to make yourâ— calling and election sure (w) 2 Pet. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to study and beat the brains about a thing Labour not for the meat that perisheth but for that meat that endureth to everlasting life (x) Job 6.27 implying that the labour we take for these earthly things is not worthy to be called labour in