them but were indeede enemies of the crosse of Christ And that his counsell might take the more place with them he gives them some reasons why they should bee many of them And they are specially two The first is taken from their manners here They make their belly their God they glory in their shame They be muddy minded fellowes that mind and seeke onely after earthly things vers 19. The second is from their end hereafter Whose end is damnation vers 19. An end suitable to their course for hee that sowes to the flesh shall reape of the flesh corruption yea damnation Hell is heaven good for such that looke after such glory that serve so base a god as their gut And whither should their soules goe but where their minds have beene Their minds were bent downewards and what wonder their soules should goe downewards too And this description of these wicked men is illustrated by a contrary description of true holy Christians But our conversation is in Heaven This description stands in opposition to the former in both members First in regard of their manners Their conversation is on earth they minde earthly things But our conversation is in Heaven Secondly In regard of their end vers 21. Their end is damnation but our end shall bee glory and immortality in the words following to the chapters end Now this twentieth verse containes specially two things First a Christians conversation Secondly a Christians expectation A Christians life and a Christians hope First his life is described two waies First as it were negatively by way of contrariety implied in this adversative and crosse particle But which is as much as to say But our life and conversation is not like theirs our conversation is contrary to theirs Secondly Positively It is Heavenly Our conversation is in Heaven Secondly his hope and expectation He lives in heaven with an hope and daily expectation of Christs gracious comming from Heaven to glorifie him But this I meane not to meddle with For the first A Christians life is described negatively But our conversation c. From whence we may observe these things That though the evill examples of wicked Doct. 1 men have great force to corrupt and poyson others yet godly and gracious hearts will keep themselves free from the defilement of their pitch and from the infection of their poyson For many walke of whom I have told you often c. vers 18. Though many even Multitudes multitudes as Ioel 3. 14. have their conversation on earth are very belly-gods earth-wormes muck-worms yet our conversation is in heaven If other persons and families will runne a whooring after strange Gods yet Ioshua and his house will serve the Lord. Iosh 24. 15. But as for me and my house we will serve the Lord. It was an evill generation in which Noah lived Gen. 6. 11. 12. The earth was corrupt before God and the earth was filled with violence all flesh had corrupted his way upon earth And yet Gen. 6. 9. Noah was a just man and upright in his generations There never lived worse generations then in Noahs time The great praise of Noah is not so much that he was a just man as that hee was just and upright in his generations in vile and wicked times that though hee lived in corrupt times and generations when as some thinke Idolatry was set up and Gods worship was corrupt and mens manners and lifes were miserably corrupt yet in those generations hee was just and upright It is an hard thing for a man to be hayle sound in a corrupt and unwholesome ayre To live in the Fennes and Marshes and yet not to be sicke and crazy it is an argument of a strong and good constitution indeed To bee good when all men are good is not so great a matter When goodnesse and godlinesse is in fashion though it bee very rare and seldome that so good a fashion comes up yet when it doth come in fashion many may seeme to bee good and godly if it be but to be in the fashion But when goodnesse and religion is quite out of fashion and is as ridiculous as a dresse and a weare out of fashion then to be good godly and religious that 's the great matter indeed that is the thing that is praise-worthy and commendable indeed And so it is with such as are godly indeed They will bee godly in the middest of ungodly generations they will be upright in the middest of corrupt generations Noah was upright in his generations It is no wonder to see fresh fish in fresh waters but all the wonder is to see fresh fish in the salt sea This world is oft compared to the Sea in Scriptures and it is not onely a salt sea but a dead sea like the lake into which Sodom and Gomorah were turned in which they say no fish can live but die so soone as thither they come But godly men are such as not onely keepe fresh in the salt but keepe alive in the dead sea There is a great deale of poyson and pestilence in the evill example of others especially when it is universall and spred like an epidemicall plague but yet true grace is an antidote a spirituall Amulet that preserves in times of universall infection that as in that case Psal 91. 7. so in this it may be said A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee The priviledge of the primitive beleevers Marke 16. 18. They shall take up serpents and if they drinke any deadly thing it shall not hurt them is and should be still the spirituall priviledge of beleevers that a principle of living grace should so preserve them that deadly things deadly poyson the deadly poyson of other mens evill example should not hurt them Hos 4. 15. Though Israel play the harlot yet let not Iudah sinne Nay more then so Hos 11. 12. Ephraim compasseth me about with lies and the house of Israel with deceit but Iudah yet rules with God and is faithfull with the Saints It is amongst others one speciall note of pure religion as the Apostle calles it for a man to keepe him selfe unspotted of the world Iam. 1. 27. There be religions that will give a man leave to wallow in any mire and puddles of the world but pure Religion and powerfull Religion keeps it selfe not only from the puddles and kennels but from the very spots of the worlds mire Grace to a Christian is as the sap to the bowes growing on the tree so long as a bow growes on the tree and receives sap from the roote so long it receives no wet though the raine fall often upon it but when a branch is cut off from the tree and the sap dryed up then the dew and the raine soakes and sinkes into it and it soone rots with the water soaking into it It is so with Christians that have the sappe of grace
from Christ their roote that sappe preserves them from the taking in of such moysture as would breed rottennesse There is not a better evidence of a mans sappe and life from Christ then his not receiving in of rotting moysture from the examples of such as hee lives amongst Marke yet further That the behaviours and carriages of Gods people must bee diverse Doct. 2 and different from yea they must be flat opposite and contrary to the courses of the men of the world Their conversation is earthly But our conversation is in Heaven A Christian hee must not onely swimme crosse the streame but quite against the streame They be dead fish that are carried downe the streame But our conversation is in heaven There bee two Buts in Scripture There is one But that is an il-favored But. Such as that is Apoc. 2. 4. But I have somewhat against thee that thou hast lost thy first love There be that have many good things in them But they have some foule fault or other withall that marres all that is a dead Fly in the Apothecaries oyntment He is an honest man But he is too worldly But he is too hasty c. Such a But is a disgrace and a dishonourable blurre to a man There is another But and that is when a mans life is such as crosses and thwarts the corrupt and evill courses of other men Others are earthly But our conversation is in heaven others are loose and leude But we are holy and religious And such a But as this puts honour and credit upon a man the first blurres but the second graces a man There bee too many that have the first But which crosses their religion and Christian profession there bee but a few can hit this last But which crosses and thwarts the corrupt and sinfull courses of the world But this is that which a Christian must doe his waies and courses must bee crosse and contrary to the vaine foolish and sinfull courses of men of the world They minde earth we minde heaven There is a great difference and distance betweene Heaven and earth so great a difference and distance should there bee betweene the life of a Christian and of men of the world Nay that is not all 1 Thess 5. 5 6 7 8. Yee are all the children of light and the children of the day we are not of the night nor of darknesse c. There is not onely a difference but a contrariety betweene day and night light and darknesse There must be as great a contrariety between the waies of godly and worldly men as betweene day and night light and darknesse Christians should bee as the Antipodes to other men Indeed Pope Zachary condemned and deposed Vingilius a Bishop in Bavaria for Morn Myst Progress 27. heresie because hee affirmed That there were Antipodes that there were men in the world whose feete were contrary and Paulus secundus virtutis ac literarum â—soâ— qui bonarum arâ—ium studiosos imo cos qui nomen ipsum Academiae vel seâ—io vel joco nominessâ—nâ— haereticos pronâ—â—â—â— vit Plâ—t in vâ—â— Pauli 2. over against ours in these parts of the world Such another heresie as it was wont to bee amongst the Friers to dissent from Thomus and to speake Greeke yea it was heresie to be learned men and studious of good arts Now as the Pope held it heresie to say there were Antipodes so many it may bee may thinke it little better then heresie to teach that Christians should be Antipodous to the sinfull courses of the world But yet so it is and so it must be that Christians must bee Antipodes to the men of the world So much doth our Saviours reason imply Luke 12. 29 30. And seeke not yee what yee shall eate or what ye shall drinke neither be ye of doubtfull mind for all these things doe the people of the worldseek after Which very reason implies an Antipodous disposition that should be in his people to the courses of the people of the world And hereupon it was that God would have the sacrifices of the Israelites such as were contrary and crosse to Egyptian religion Looke what the Egyptians honoured for their Gods that Israel must sacrifice to God as Beeves sheepe Goats c. Those which were the Egyptian deities were the Israelites sacrifices And therefore Moses telles Pharoah that they must goe out of Egypt to sacrifice least they should offer that which was an abomination to the Egyptians Exod. 8. It could not but bee an abomination unto them to see those things to which they offered sacrifice to bee offered up in sacrifice The heathen in their worships did worship towards the East God therefore so appointed the placing of the Tabernacle and the Temple that whosoever came to worship him should looke towards the West as if God would have his people as contrary to the people of the world as the West to the East The Egyptians eate little or no flesh of beasts save of Swine and God in speciall prohibited the Iewes the eating of Swines flesh The reasons of it are First that which may bee implyed in the word here used in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation or Citizen-like behaviour as Beza translates it The word implies that godly and wicked men bee members of different Incorporations Worldly mens City and Incorporation is here Godly men have here no abiding City their City is in Heaven The godly are from above wicked men are from beneath Iohn 8. 23. Yee are from beneath I am from above The godly are not of the world Iohn 8. 23. Wicked men are the men of this world Psal 17. 14. It is their character Men of the world which have their portion in this life Now wee see that different Cities and Incorporations which are in different Kingdomes have not onely different but contrary customes lawes orders fashions habits and usages Godly and wicked men being of different Incorporations no wonder that there must be not onely a difference but a contrariety in their courses and carriages Heaven and earth nay heaven and hell should not put them farther asunder then their manners and behaviours then they should bee Loe the people shall dwell alone and shall not bee amongst the Nations saies Balaam of Israel Numb 23 9. They dwelt not alone in regard of their scituation not as wee in this Kingdome in an Iland cleft out and cleft off from all the world they were environd and neighboured round about with many Nations but they dwelt alone in regard of their Religion and Common-wealth in regard of their manners and waies in which they were different from and contrary to other Nations Secondly that same Tit. 2. 14. Christ hath redeemed us to be a peculiar people to himselfe Peculiar people must have peculiar courses peculiar waies To what end hath God made them a peculiar people That the Apostle shewes 1 Pet. 2. 9. That you should shew forth the vertues of
him that hath called you It is impossible to shew forth the vertues of Christ and to follow the vices of the world yea it is impossible to shew forth the vertues of Christ but a man must walke in a crosse and opposite carriage to the vices of the world Christs vertues are opposite and crosse to the vices of the world peculiar people must expresse those vertues and therefore it cannot bee but such as are Gods people should have their courses and behaviour different from and opposite to the world Because Christ hath made the godly a peculiar people to himselfe upon this ground hee lookes for peculiar carriages at their hands contrary to the courses of the world The Arabians and other heathens had a fashion and a custome in their mournings for the dead to cut themselves and to make themselves balde now God hee forbids his people to conforme to those fashions of their neighbour heathens and marke upon what ground he doth it Deut. 14. 1 2. The Lord hath chosen thee to be a peculiar people to himselfe ye shall not cut yourselves nor make any baldnesse betweene your eyes for the dead As if he had said you are a peculiar people in my love therefore I will have you a peculiar people in your carriage I will not have you conforme your selves to heathenish courses and customes no though it be but in matter of cutting your haire but I will have you crosse their courses and customes And if God would not allow them a conformity to the heathens in a matter of cutting their haire then much lesse in matters of greater waight and moment then much lesse in covetousnesse worldlinesse common swearing drunkennesse and uncleannesse It serves to reprove those that professe Vse 1 themselves Christians and yet are so farre from a difference or a contrariety in their courses to the vaine and sinfull courses of the world that they rather frame and conforme to them who though they bee Jewes yet will not sticke to eate Swines-flesh with the Egyptians The Apostles exhortation is Rom. 12. 2. Bee not conformed to this world And he tels us Gal. 1. 4. that Christ gave himselfe that he might deliver us from this present evill world If wee bee delivered from this present evill world how doe wee conforme our selves to this evill world If wee be conformed to this world how are we delivered from this present evill world Be not conformed to this world but be ye transformed Such as be transformed should not be conformed to this world If men be transformed by the renewing of their minds then they must not be conformed to this world If conformed to this world how appeares it that we are transformed Transformation and conformity to the world cannot stand together It is an ill sight to see a man transformed into the Image of Christ conformed to this world Urge many with this argument you are Christians and have in your baptisme stipulated and solemnely covenanted an inconformity to this evill world you must not conform to the sinful waies and vanities of prophane persons Tell them that thus and thus men of the world doe from whom Christians should be different to whom Christians should be contrary and what is mens answere even that in a manner which the Israelites gave Samuel when hee disswaded them from having a King 1 Sam. 8. 20. Nay but we will bee like other Nations or as the Jewes said in their hearts Ezek. 20. 32. We will be as the heathen and as the families of the Countries So say what can be sayd men are resolved to do as others doe and not to be unlike others In an ill sence it was that the Jewes were contrary to all men 1 Thess 2. 15. They please not God and are contrary to all men But in a good sense a man may bee contrary to men of the world and not displease God therein Nay hee may so much the more please God by how much hee displeases the World in his contrariety to it It serves to shew that it is no wonder Vse 2 that Christian religion is by men of the world cryed downe for crossenesse and singularity when Religion enjoynes a Christian a crossenesse and a contrariety in his course to the sinfull courses of men in the world Secondly a Christians life is described Positively Our conversation is in Heaven Thence learne this point That the conversation of a godly man and Doct. of a true Christian is in Heaven That whiles he dwels on earth hee lives in Heaven Hee sayes not our conversation shall be in heaven but it is in heaven It is now in heaven for the present Though for a time godly men have their habitation on earth yet is not their conversation where their habitation is but their habitation and commoration on earth and their conversation above in heaven Iohn 17. 11 These are in the world and vers 14. They are not of the world In the world for a time in regard of their locall abode and commoration but not of the world in regard of their conversation because they have their conversation is in Heaven whilest they live here on earth As they are from above Iohn 8. 23. so they live above as they are from Heaven so they live in Heaven And therefore Dan. 7. 18. they are called the saints of the high places as those that have their conversations above in high places even in the highest Heavens And Dan. 8. 10. they are called the host of Heaven and the starres of Heaven The starres have their light and influences here on earth but they have their seate and motion above in the Heavens And in this regard they are said not onely to have their conversation but their habitation in Heaven and are said not onely to live but to dwell in heaven Wee finde Revel 13. 6. 8. two severall sorts of inhabitants dwelling in two severall regions Dwellers in Heaven Dwellers on earth The dwellers on earth they worship the beast they receive Antichrist but the dwellers in Heaven they are blasphemed by him Dwellers on earth are none other but earthly minded Christians who though they had the name of Christians yet had earthly minds and earthly affections and therefore are said to dwell on earth But who were they that dwelt in Heaven Not the Saints gloriously blessed in Heaven but see who they bee vers 7. To make warre with the Saints and to overcome them So that they who dwelt in Heaven were those Saints against whom Antichrist made warre and whom hee overcame Now hee could not make warre with the Saints in glory nor overcome them therefore by these that dwell in Heaven is meant Gods faithfull Saints and people here on earth that should oppose Antichrist and therefore these are sayd to dwell in Heaven because of their heavenly conversation because they had their conversation in Heaven whiles they lived on earth Looke where a mans conversation most is there a man may bee
of Spirit in the contemplations of their present and view of their eternall blessednesse Now even thus have the Saints on earth an happinesse like that in heaven For the Saints on earth have their raptures their heavenly extasies and ravishments of spirit Luke 9. 29. As Christ prayed the fashion of his countenance was changed and hee was transfigured So Act. 10. 9. As Peter prayed he fell into a trance and saw heaven opened Nay Paul 2 Cor. 12. 3 4. was rapt was caught up into the third heavens caught up into paradise and heard words which were not lawfull or possible to be uttered A man caught up into heaven hee is in heaven and truely converses in heaven So Apoc. 1. Iohn was ravished in spirit on the Lords day either in the time of his prayers or meditations on that day Thus had all these their raptures and extasies And though these were all extraordinary cases and not common to all Gods people yet are not the godly without raptures of spirit in their kinde They have their spirituall transfigurations and in their prayers and meditations when they have their hearts in speciall manner enlarged they have their spirits rapt and caught up into the third heavens and there have sweete and comfortable converse with God above He that knowes what speciall enlargements of heart are in holy duties knowes better by experience what these ravishments meane then any man knowes how to expresse them Fourthly it is a great part of the happinesse of heaven that there the Saints live separated from all evill and wicked company There the Wheate is separated from the chaffe there the sheepe are separated from the Goates To live and converse in the company and society of wicked and ungodly men and to see their filthy conversation their conversation in hell it is a little piece of hell it is a living in the suburbs of hell It is to a godly heart a kinde of hellish torment 1 Pet. 2. 7 8. vexed his righteous soule from day to day vexed or tormented It is the same word that is used of the rich man being in the torments in hell Luk. 16. But whether a man be tormented or not it is the having of a mans conversation in hel to live familiarly and to converse in inward familiar society with ungodly and prophane persons To bee all one with them and to take delight in their company is for a man to have his conversation in hell To have ones conversation in drunken houses with drunken persons to have ones conversation with swearers and godlesse persons what is it better then conversing in hell Now this is an happinesse in heaven that there a man is separated from all familiarity company and society of ungodly ones There is no Canaanite in that house of the Lord there is no hurtfull beast in that mountaine of the Lord. And this is a great part of the happinesse of heaven It is to live in heaven to live separated from wicked ones And thus here have the godly their conversation in heaven by living separated from ungodly ones in the world Though this separation bee not a locall separation yet it is a morall separation a separation in manners in affection in society and this morall separation prepares for that locall separation And thus are Gods people in a manner in heaven and have their conversation there by not having conversation and society with such as have their conversation in hell It is in heaven to live separated from evill ones Fiftly it is a great part of the happinesse of heaven that there a man hath sweet and comfortable society with the Saints of God This is made a great happinesse of heaven Math. 8. 11. Many shall come from the East and the West and shall sit downe with Abraham Isaac and Iacob in the Kingdome of God There the Saints of God shall have blessed society each with other shall rejoyce together in communion each with other There shall be an happinesse not onely in communion with God but also in communion with the Saints And it is an unspeakeable sweetnesse that shall arise from the society of the Saints in heaven This happinesse and comfort have the godly here now begun on earth It is an heavenly contentment an heavenly delight that they have in and from the society of Gods people All my delight is in the Saints on earth Psal 16. 3. I am companion of all them that feare thee Psal 119 63. Thus by delighting and rejoycing themselves in the society of the Saints sorting with them and conversing with them in the duties of the communion of Saints they doe live in heaven and have their conversation there It is to have ones conversation in heaven to have conversation with the Saints in the duties of their communion Fiftly the godly live in heaven whilest they are here because whilest they are here they live as the Saints and Angels in heaven doe They live in holinesse and in obedience to God as the Saints and Angels in heaven doe Thy will be done in earth as it is in heaven now they that live holily and obediently on earth they doe Gods will on earth as it is in heaven and they that doe Gods will on earth as it is in heaven they live as they doe that be in heaven and they that live like the spirits in heaven they have their conversation in heaven They may be truely said to have their conversation in heaven that live an heavenly life and they live an heavenly life that live an holy life What be the men that be in heaven All men that are in heaven are Saints holy persons Now then when men be Saints they be inhabitants of heaven The Apostle makes a distinction of bodies 1 Cor. 15. 40 There are celestiall bodies and bodies terrestriall So I may say there are celestiall hearts there be hearts terrestriall Now when men have holy hearts set upon holinesse sanctified spirits and lives conformable to Gods will and truth such holy hearts are heavenly and celestiall hearts and when men have celestiall spirits then they live in heaven A maine thing in heaven is the perfection of holinesse that there the Saints shall be perfectly holy Now therefore the more holinesse wee have the more wee are in heaven The way to live in to converse there now is to live an holy life Saints on earth as David cals them Ps 16. are already Saints in heaven Saints that have their conversation there The Turkes if they see a mad man they honour him as a Saint and judge him a Saint as one that hath his minde abstracted from and elevated above things below as one who in his spirit converses with God But many amongst us are in another extreame If we see a man a Saint one of an holy godly life wee count him a mad man Turkes honour mad men under the notion of Saints we hate and despise Saints under the notion of mad men But let
men despise holinesse and scorne Saints as they please yet hee that will goe to heaven hereafter must live in heaven now and he that will live in heaven now must live an holy a godly and obedient life to God This is to have our conversation in heaven to have such a conversation as that Phil. 1. 27. Let your conversation bee as becomes the Gospell then is our conversation such as becomes the Gospell when such as 1 Pet. 1. 15. But as he that hath called you is holy so be yee holy in all manner of conversation The Gospell is from heaven it tends to heaven an heavenly conversation therefore becomes it An holy conversation is an heavenly conversation an holy conversation is a conversation in heaven Vse 1 As then we would approve our selves true Christians indeed so let us thus have our conversations in heaven let us live above let us live on high If a Christian have his conversation in heaven as wee would shew our selves to be true Christians so labour for a Christians conversation A Christians conversation is a conversation in heaven and when we have our conversation there then wee may truely say we are Christians How can we say that we are Christians if we have not a Christians conversation And how can we say that we have a Christians conversation when we have not our conversations in heaven where all true Christians have their conversation How can we say that we have a Christians conversation whilest our conversations are on earth up therefore up into heaven live and converse there Volemus sursum let us flie upward as Augustine somewhere reports that his mother Monica said in a kinde of trance when she was neere her death And there be diverse reasons to perswade and presse us to it First there is nothing that a Christian hath that 's worth the having that hee hath as a Christian but it is in heaven Houses lands possessions goods riches honours these men have not as Christians but as men these are common to heathen with Christians but there bee many excellent things that belong to Christians as Christians and all these things are above in heaven Our father is in heaven Math. 6. Our father which art in heaven Our mother in heaven Gal. 4. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Philip. 4. hom 13. But Ierusalem which is above is free which is the mother of us all Heb. 12. 22. The heavenly Ierusalem Our elder brother and head is in heaven Ephes 1. 20. Hee raysed Christ from the dead and set him at his owne right hand in the heavenly places Our Countrey is in heaven Heb. 11. 15. If they had beene mindfull of that Countrey from whence they came they might have had opportunity to have returned but now they desire a better Countrey that is an heavenly one Our Inheritance is in heaven 1 Pet. 1. 4. To an Inheritance reserved in heaven for you Our mansion house is in heaven 2 Cor. 5. 1. We have a building of God an house not made with hands eternall in the heavens Our substance is in heaven Heb. 10. 34. Ye have in heaven a better and an enduring substance Our hope is in heaven Col. 1. 5. For the hope that is laid up for you in heaven Now if all these bee in heaven where should wee be but in heaven also All these in heaven and what then should our hearts be out of heaven Our head our house our hope in heaven where should our hearts be but where our head it where our house and our hope is Since all these in heaven lift up your heads ye everlasting gates mount up your hearts and your affections into heaven and have your conversations in heaven by having your hearts there Secondly it is an excellent preservative to save a man from the sinnes and corruptions of the times he lives in Noah lived in corrupt times and yet was a just and an upright man in those times How came hee to save himselfe from the corruptions of those times The text saies Gen. 6. that Noah walked with God God he is in heaven he that walkes with God he converses in heaven and so Noah by having his conversation in heaven saved himselfe from the corrupt conversations of the men on earth What a number of those that professed themselves Christians in the Apostle Pauls time did live like Epicures that made their belly their God minded nothing but earthly things as appeares in the verses before this text Now why was not the Apostle and the rest of the faithfull carried away with the streame of those times The reason was in this But our conversation is in heaven wee live not as they we are not corrupted and infected with their manners for our conversation is in heaven And so they having their conversation in heaven were saved from the infection of those belly-gods and mucky companions that had their hearts and minds on the mucke of the earth As in a common contagion of pestilence when the very ayre is infected if a man could live in the upper region of the ayre hee would be above the reach of the infection So when there be infectious pestilences of heresie idolatry ungodlinesse and licentiousnesse raigning in the world if a man have his conversation above in heaven hee lives in a region free from those infections and so is preserved As on the other side when a man hath not his conversation in heaven hee is in danger to be carried away with any errour or corruption whatsoever When Antichrist was to come into the world hee should corrupt the doctrine of the Gospell hee should corrupt religion and worship hee should set up idolatry and all that was naught And yet as vile corruptions as hee should bring in there were a number of people that should receive him and swallow all his corruptions should yeeld to all his idolatries and embrace his religion VVell but what kinde of people should they be that should doe it See Apoc. 13. 8. And all that dwell upon earth shall worship him that is All such Christians as had not their conversations in heaven but on earth that were worldly earthly hearted people they should receive Antichrist and his religion and turne Idolaters thicke and three-fold So that an earthly hearted Christian that is a dweller on earth and hath not his conversation in heaven hee is in preparation for any religion Come what will come hee is ready to be any thing to doe any thing come Popery come Idolatry come Antichrist come any thing nothing comes amisse to such an one He that dwels on earth will worship the beast and will doe it without any great reluctation too Wee see there vers 7. that Antichrist makes warre with and persecutes the Saints of God And what was the quarrell because they would not receive Antichrist and his religion But how came it about that they were thus preserved from worshipping him and receiving his religion That
weaned and then I will bring him up that hee may appeare before the Lord and there abide for ever And vers 24. When shee had weaned him shee tooke him up with her and brought him unto the house of the Lord in Shiloh Ill would Samuel have abode at Shiloh and have had his conversation there with Eli if hee had not beene weaned from his mothers breast If a man sometimes doe chance to make a steppe up to heaven yet if hee be not weaned from the world he will never long abide there nor have his converse there his heart will bee hankering and lingering after the worlds breast he will quickly come downe againe that hee may be sucking that Milke The Apostle compares the love cares and thoughts of the world to weights Heb. 12. 1. Let us lay aside every weight They are weights that hold and keepe downe the heart from rising up to heaven or plucke downe the heart from heaven if it be raised up towards heaven A man that wil have his conversation in heaven must first have his heart lifted and raised up into heaven it must first be there before it can converse there Now how can the heart lift and raise up it selfe into heaven if it be clogged with a company of weights if it could raise it selfe upwards yet these waights would soone pull and weigh it downe againe An Eagle flies towards heaven Prov. 23. 5. But if an Eagle had waights fastned to her legges shee could not flie at all much lesse towards heaven If therefore we would converse in heaven wee must first sore up into heaven and if wee would mount and flie up into heaven wee must first get loose from these weights get our hearts loose and free from the love and cares of this world Yea these are not onely weights but they are as Bird-lime to those wings upon which we should mount up to heaven Worldly things are entanglements 2 Tim. 2. 4. No man that worketh entangles himselfe with the affaires of this life A Bird that is entangled with a snare that is entangled with lime-twigs cannot flie up aloft and the love and cares of the world doe entangle the spirit of a man so as he cannot raise it up into heaven And he that cannot raise up his heart into heaven cannot have his conversation there First get we our hearts to bee estranged from the earth and then wee shall the more willingly converse in heaven That man will hardly come to live in the countrey to have his abode and conversation there that hath not first weaned himselfe from the City so long as his minde is to the City hee will hardly like to leade a Countrey-life When once David had got his heart off from the world see how spiritually and heavenly minded he was Psal 119. 19 20. I am a stranger in the earth hee had alienated his heart and estranged his effections from the world and see what followes Hide not thy Commandements from mee my soule breakes for the longing that it hath unto thy judgements at all times Wee see the Patriarches were heavenly minded persons had their conversation in heaven Hebr. 11. 16. Their mindes were upon an heavenly Countrey but yet first vers 13. they confesse they were strangers and pilgrims on earth They had estranged their hearts from this world from the earth and so made way to have their conversation in heaven Secondly yee must doe as our Saviour prescribes Math. 6. 20. Lay up treasures in heaven Make heavenly things your treasures hoard up there and lay up there as much as may be and then yee shall soone have your conversation there Then the conversation is in heaven when the heart and affections are in heaven as wee saw before The way to have the heart in heaven is to have the treasure there Math. 6. 20 21. Lay up your treasure in heaven for where your treasure is there will your hearts be also As if he had said Get your treasure into heaven and you shall easily get your hearts into heaven for if the treasure bee once in heaven the heart will soone bee in heaven too for the heart and the treasure will be undivided What is the reason that many have their conversation on earth but because they lay up their treasure on earth and they make these earthly things their treasures So if treasure were laid up in heaven and heavenly things made our treasure our conversation would be in heaven for the heart would follow and runne after the treasure Make Christ thy treasure make him the welbeloved of thy soule make him the pearle of great price prize him so as to count all earthly things as dung and drosse to him and Christ in heaven being made our treasure will draw our hearts up into heaven And when the heart is drawne up into heaven the conversation is there Looke where the Loadstone is that way it draws the yron If the Loadstone bee beneath it drawes the yron downeward if it be above it drawes the yron upwards Pitch our Loadstone in heaven make Christ our Loadstone and then our hearts will up apace into heaven as mens hearts goe so fast downwards because their Loadstone is in the earth Thirdly hee must get an intrinsecall principle of grace into his heart that may be continually lifting heaving and raysing the heart upward and heaven-ward Heavy things they naturally affect to descend and to goe downeward because they have an intrinsecall principle of nature that inclines them to descend And light things they naturally affect to ascend and goe upwards because they have an intrinsecall principle that carries them that way Now a man that would have his conversation in heaven should get such an inward principle of grace into his heart that should bee carrying the heart still upward A man must get a sanctified frame of heart that so the naturall bent of his spirit may be to heaven-ward to be heaving and lifting upwards Psal 25. 1. Vnto thee O Lord doe I lift up my soule By that phrase is expressed the strange desires of a servant to his wages Deut. 24. 15. Thou shalt give him his hire for hee sets his heart upon it or hee lifts up his soule unto it Looke now how a servants heart is lifted up to his hire how he sets his heart upon it how his minde runs upon it so such a frame of Spirit should a man get that his heart should be lifting up it selfe to God and Christ and heavenly things that though a man may have some diversions and some occurrences that may put his heart off heaven for a time yet those diversions no sooner over but a mans heart should bee upon heaven againe and never well but when it is set that way The needle of the compasse being once toucht with the Loadstone though by some violent shaking it may bee carried to this and to that point of the compasse yet if once that violence cease it ceases not till
conversation thou hast thy conversation amongst Godlesse prophane persons thy conversation in Ale-houses Whore-houses and such like Now I say let such mens owne consciences judge whether such a conversation be a conversation in heaven Surely such a conversation is rather a conversation in hell Cursing and blaspheming is the course of the damned in hell Thy conversation is as farre from being in heaven as hell it selfe is from heaven A Christians conversation is in heaven therefore they are no true Christians that have their conversation in hell What is living unholily uncleanely drunkenly vitiously but living hellishly Therefore such mens owne hearts must needs tell them that they are as farre from being true Christians as they are from having a Christians conversation Secondly It shoales out all earthly worldly hearted persons such as minde earthly things from the number of true Christians There are a number of errant earth-wormes muddy dirty worldlings who minde nothing but earthly things and because they are not so prophane and vitious persons as the former and because it may bee they frequent publique duties of worship and performe some in private too and have a forme of godlinesse therefore they all to be-Saint themselves and make no question but they are excellent good Christians The Apostle in the former verse speakes not onely of voluptuous belly-gods but of such as mind earthly things and hee opposes a conversation in heaven not onely to a voluptuous conversation but to the minding of earthly things So that a minder of earthly things is as farre from a conversation in heaven as he that is a voluptuous belly-god And marke that he saies of them both that their end is damnation Not onely whoring drunkennesse and gluttony but minding of earthly things will also damne a mans soule and bring him to hell too as well as they So that minders of earthly things are no better Christians then they Outward formalities of religion may stand well enough with earthly-mindednesse and men may goe to hell with both Well but yet these will needs bee true Christians there is no remedy let them therefore be put to the tryall A true Christians conversation is in heaven if then they be true Christians then is their conversation there also But where is their conversation Are not their mindes affections and conversation wholly on the earth What is it they minde earthly things What is it their hearts are habitually taken up withall earthly things What is it they continually speake and discourse of earthly things Come into their company and put the question to them that our Saviour put to the two disciples going to Emmaus Luke 24. 17. What manner of communications are these that ye have one with another as ye walke Can they answere as they did vers 19. Concerning Iesus of Nazareth No but concerning Sheepe and Oxen bargaines farmes prizes of commodities c. Their breath like the breath of a dying man smells earthly Iohn 3. 31. Hee that is of the earth is of the earth and speakes of the earth And he that speakes of the earth and minds the earth hee is of the earth and hee is in the earth up to the hard eares in the earth and hath his conversation altogether on the earth That looke as the Apostle speaks of those false teachers 1 Iohn 4. 5. They are of the world therefore speake they of the world So of these on the contrary They speake altogether of the world they thinke altogether of the world they altogether mind the world and therefore they are of the world and they dwell on earth They are like moles alwaies working in the earth and under-ground How are these true Christians that are enemies to Christs crosse There be many saies the Apostle in the 18 verse of this chapter that are the enemies of the crosse of Christ Certainely such are no true Christians But who bee they that bee such vers 19. Quamdiu terra es in terram ibis Quamdiu lingis terram Amando terram lingis utique terram efficeris eius inimicus de quo dicit Psal inimici ejus lingent terram Aug. serm de Temp. 141. who mind earthly things These men licke the dust and therefore as Augustine descants upon that text Psal 72. 9. They are amongst the enemies of Christ To bee sure they are such as put themselves under the serpents curse Gen. 3. 14. Because thou hast done this thou art cursed above all cattell upon thy belly shalt thou goe and dust shalt thou eate They licke dust and eate dust and lie and wallow in the dust yea in the dirt of the earth and yet these will needs be true Christians Is this to have ones conversation in heaven Hee that hath his conversation on earth hath not his conversation in heaven and he that hath not his conversation in heaven is no true Christian This is one sure evidence of a man that hath his conversation on earth that if he might be at his choice he would be content to have his abode and habitation on earth forever yea and would give God a discharge forever for laying any clayme to heaven so God would but assure him of a perpetuity here Too many there be of the prophane Cardinall of Burbons minde who would not give his part in Paris for his part in Paradise It is with too many in this case as it was with those 1 Chron 4 23. These were potters and those that dwelt amongst plants and hedges There they dwelt with the King for his worke The meaning of that place is to shew the basenesse of some of the Jewes that when liberty was proclaimed for their returne to Ierusalem where they might have enjoyed the freedome of their owne Countrey and religion yet because they got their living with making pots for the King of Babylon they thought themselves well as they were and they rather chose to stay under the hedges of Babylon and to live hedge-roagues there then to goe to Ierusalem where they might have lived freemen and have enjoyed the ordinances of Gods worship The holy Ghost brands them for base persons And so it is with many might they but abide here for ever with what they have they had rather live here under the hedges of the Babylon of this world then be at the paines to goe to the heavenly Ierusalem A sure signe where their conversation is their conversation proclaimes what kind of Christians they be Earthly minded Christians then are no true Christians they have not their conversations in heaven But wee have many good thoughts of Object heaven and wee have our minds upon heavenly things and therefore our conversation is in heaven It is not to be denyed but that worldly Answ men may have some thoughts of heaven and about heaven but yet for all that their conversation is not in heaven That will appeare if their thoughts be considered what kinde of thoughts they be First their thoughts of heaven are
THE RIGHTEOVS MANS TOVVER OR The way to be safe in a case of danger Published By Ier. Dike Minister of Epping in Essex PSAL. 18. 2. The Lord is my Rocke and my high Tower August in Psal 60. Ipse Christus est Turris ipse nobis factus est Turris à facie Inimici cave ne feriaris a diabolo fuge ad Turrim Ibi stabis munitus fixus Quomodo autem fugies ad Turrim Ante te est Turris Recordare Christum Intra in Turrim Prosper Nec facile inveniuntur in adversitate praesidia quae non fuerunt in pace quaesita LONDON Printed by E. G. for I. Rothwell and are to be sold at his shop at the signe of the Sunne in S. Pauls Church-yard 1639. TO THE Right Honourable and vertuously ennobled Lady the Lady KATHERIN WENTVVORTH my singular good Lady RIGHT HONOVRABLE THe Divine providence hath in wonderfull wisedome put an uncertainty upon all earthly good and hath so ordered it that there should be a vicissitude an entercourse and an enterchange as of seasons so of conditions There Genes 8. 22. must bee whiles the earth remaines a variety and a succession of seasons Seed time and harvest cold and heate summer and winter day and night And there ever hath beene and will be whiles the World remaineth the like variety and succession of conditions in this life There is a seed-time and an harvest They that sow in teares shall reape in joy Psa 126. 5 6. Hee that goeth forth and weepeth bearing precious seed or the seed basket shall doubtlesse come againe with rejoycing bringing his sheaves with him There is a winter and a Cant. â—â— 11 12. summer Loe the winter is past the raine is over and gone The flowers appeare on the earth the time of the singing of the Birds is come There is a day and a night The morning was come but the night also doth come thou hadst a time of prosperity but Isa â—â— 12 Sic Jâ—â—â— now affliction is comming upon thee saies the Prophet to Edom. Now as it is a matter of comfort that may support our spirits in a wette seed-time in a cold winter in a darke night that a joyfull harvest a warme summer a lightsome day will come so it is matter of feare in a joyfull harvest in a warme summer in a bright day that after these a wet and a weeping seed-time a cold and a pinching winter a darke and a gloomy night may come The time may come when wee may say Loe the summer is past the raines and the cold are comming and the shadowes of the evening stretched out may tell us that then the day goes away and that wee may Ier. 6. 4. then say Woe unto us As this successive entercourse of conditions in the times of evill should keepe us from a fainting succumbency and an umbeseeming despondency of spirit so in the time when our mountaine seemes strongest and our comforts seeme to bee most setled it should keepe us from security and setling upon our lees It is good to feare the worst in our best condition and so to feare the worst as to provide and prepare for it Though Iob had some probable grounds to say I shall die in my nest yet Job 29. 18. hee never so rocked and lulled himselfe asleepe with the conceite of a perpetuity of his prosperity but that hee feared what might and what did come I feared Job 3. 25. a feare and it came upon mee and that saies hee which I was afraid of is come unto mee He never so hoped in hope but withall in his best estate hee feared a feare Never any man on earth enjoyed a more glorious peace then Salomon did and yet never any Prince that had and made greater preparations for warre Hee had dominion over all the Region on this side the River and hee had 1 King 4 24 25 26 peace on all sides round about him And Iudah and Israel dwelt safely every man under his Vine and under his Fig-tree from Dan to Beersheba all the daies of Salomon And Salomon had forty thousand stalles of Horses for his Charets and twelve thousand Horse-men Here was great peace and safety and yet great provisions against a danger that might happen His wisedome is exemplary and it is wisedome to follow it Since all earthly felicities are mutable and sorrowes and calamities may come in their roome it is singular wisdome as to foresee them so to provide for comfort and safety in them It was a wise speech of Crates the Theban when hee forsooke Thebes after it was repaired and so fortified I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aelian l. 3. c. 6. need not said hee a City that Alexander or some other may overthrow He thought it a folly to trust to any City or hold for his safety which might not bee able to withstand Alexanders or another enemies power That was the highest pitch of his prudence and providence and so farre should Christians goe but must yet withall goe farther not onely not to betrust their safety with any thing in a mans power but to seeke their comforts and their safety in such an hold and muniment as is above the reach and power of an Alexander or any other man Such an hold and such a Tower there is to bee had That 's the gracious goodnesse of the Lord that though hee will bring changes and alterations of our conditions and turne our comforts into feares yet hee will never put us into such feares nor put us upon such streights as that wee shall bee left comfortlesse or Towerlesse Hee hath in the hardest and worst that can befall us provided us the Tower of his Name to which wee may runne and to which if wee doe runne wee shall finde succour and safety So that looking upon godly and righteous men will a man say of them as Balaam said when hee looked upon the Kenites Num. 24 21. Strong is thy dwelling place and thou puttest thy nest in a Rocke And what ever sad condition then befall a Christian what need his spirit bee perplexed and distracted with feares When hee hath put his nest in a rocke why should any thing put his heart in a feare But this is our folly and our weakenesse that God having provided us so strong a Tower as his Name is that wee take not the advantage of the strength of this Tower that wee make no more hast unto and into it It is said of Ephraim Hos 7. 11 that hee was a silly Dove without heart and well it were if the same might not as truly be said of us To be a Dove without gall that 's commendable but to bee a Dove without heart that is neither commendable nor safe A rod saies Salomon is for him that is voyd of heart That Prov. 10. 13. man must needs lie open and be exposed to the judgements of God that fall upon the world A Dove-like
to it takes a wise course for safetie and protection It serves to teach us what to do in case Vse of fears dangers and what course to take for our safetie and good When men are in temporall feares and dangers they are ready to say as the Jaylor in his spirituall feares Act. 16. 30. Sirs what must I doe to be saved So in cases of outward danger and trouble men are ready to cry out Oh good sirs what shall we do what course shall we take Is there any course to bee thought upon and to bee taken that may bee conducent unto and wherein wee may provide for our safety yes there is a course a way to be taken for safetie in the greatest feares that can befall us I but what is that course and what may that way bee This is the course The Name of the Lord is a strong Tower the righteous run unto it and are safe In fears and dangers then make me unto this tower get me unto into it we take the right course for our safety Davids heart was overwhelmed full of feares by reason of dangers and hee takes this course Psal 61. 2. 3. I will cry unto thee when my heart is overwhelmed leade mee to the Rocke that is higher then I for thou hast beene ashelter for mee and a strong Tower from the enemy The course to be safe is to be set aloft to bee placed on high out of the reach of a danger The Name of the Lord is a strong Tower the righteous run into it is set aloft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he is safe because when a man is set aloft out of the reach of a danger then he is safe But how shall a man bee set aloft By running into this Tower of Gods Name Psal 46. 7. The God of Iacob is our Refuge is an high place for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place to bee set aloft in the same word that is here in the text So that when a man runnes unto Gods Name he is in an High place when in an high place hee is aloft and when he is a loft hee is Safe It is strange to see how full of feares mens hearts are when they are apprehensive of dangers and are sensible of approaching evils and yet in the meane time how little care they take how little provision they make for their safety and security That same in the generall was a wise course of them Gen. 11. 4. Let us build a city and a Tower whose top may reach to heaven least we be scattered abroad upon the face of the earth Thus farre they went wisely to worke that being in a feare they would provide for their safety that being in a feare they would builde a tower for their defence It is certainely a good piece of wisdome when men feare troubles and dangers to fall a building of towers for safety The course in the generall was a wise course though in particular they plaide the fooles to think that their safety did lye in a tower of bricke Thus farre let us imitate their wisdome as to worke prospective worke and to build a Tower into which wee may be take our selves to save our selves from the surprisall of evils and dangers of which at any time we stand in feare Well but what Tower should we build Not a Tower of bricke whose top may reach to Heaven but this Tower that Salomon speakes of A Tower which is in heaven The Name of the Lord is a strong Tower Let us make this our Tower and make to and get into this Tower for our safety when ever our hearts are in feare of any dangers when the men of Thebez were in danger of Abimeleck see what course they tooke and how they provided for their safety Iudg. 9. 50. 51. Then went Abimeleck to Thebez and encamped against Thebez and tooke it But there was a strong Tower within the city and thither fled all the men and women and all they of the city and shut it to them and gate them up to the top of the Tower Marke there was a strong Tower thither they all fled and gate them up to the top of the Tower and so they were safe from Abimelecks rage yea and from that Tower did a woman breake the skull of Abimeleck There was a great deale of disparity and oddes betweene Abimeleck and a poore weake woman and yet a woman in a tower may be too good for an Abimeleck The Tower fenced her from Abimeleck and she from the tower banes and braines him and crownes him with a piece of a milstone that was so ambitiously and bloudily bent upon a kingdome It is a great deale of Advantage and safety to a weak woman to be within a Tower Follow we their wisdome If at any time we feare dangers loe here in this text a strong Tower Thither let us flee thither let us run let us shut it to us let us goe to the top of this Tower the higher the safer And though dangers may come as nigh us as Abimeleck did to those men of Thebez hard to the doore of the Tower Iudg. 9. 52. yet this tower is a place of defence and of offence There bee not pieces but whole milstones in this tower that can dash and crush all dangers in the head at the very doore of the Tower And that we may the better bee stirred up to seeke our safety when need is in this Tower consider these three things 1. That though it be lawfull and requisite to use all meanes and outward helpes for our safety yet there is no safety in any meanes or helpes till this be done There is a vanity in all meanes and courses for safety and they prove but shifts unlesse a man have first betaken himselfe to this Tower There is no safety in any meanes unlesse a man seek his safetie in betaking him to God we shall see the truth of it in all those kind of Towers that men in their fears do usually betake themselves unto and put their trust in for protection First it is a great deale of confidence that men put in materiall Towers Castles strong holds in time of danger and feare Those people Gen. 11. made account that if they built them an high brick tower they should bee safe from dispersion And yet that tower saved them not from dispersion yea that tower which they thought should save them from dispersion was the very cause of their dispersion The men of Penuel by reason of their tower thought themselves so safe that they durst flout Gideon but Iudg. 8. 17. hee brake downe their tower and slew the men of the Citie The strongest towers that men have are easily flatted and beat downe when God is not their strong tower The Citie of Tyrus gloried much in the strength of her towers Ezek. 27. 11. The Gammadims were in thy towers they hanged their shields upon thy walles round about They had
of the Lord encampeth round about them that feare him and delivereth them A mans enemies become his friends Prov. 16. 7. When a mans waies please the Lord hee maketh even his enemies his deadly profest enemies to bee at peace with him The rest of the creatures become his friends Iob 5. 8. I would seeke unto God I would seeke to be friends with him but what shall be gotten by it Amongst other things that vers 21 22 23. Thou shalt be hid from the scourge of the tongue neither shalt thou bee afraid of destruction when it comes at destruction and famine shalt thou laugh neither shalt thou bee afraid of the beasts of the earth for thou shalt be in league with the stones of the field and the beasts of the field shall bee at peace with thee Yea God will make a covenant for his people with the beasts of the fields and with the fowles of Heaven and with the creeping things of the ground Hos 2. 18. Yea all these shall not onely lay aside their enmity but shall be ready to bee serviceable to them When Ahab and Iehosaphat had made a league of friendship each with other see how Iehosaphat speakes to him 1 King 22. 4. I am as thou art my people as thy people my horses as thy horses So when once God and we are in league of friendship hee will say unto us my servants are your servants mine Angels are your Angels mine hosts are your hosts my creatures are your creatures Al things are yours 1 Cor. 3. 21. And all things shall work together for good to them that love God and are his friends If a man be a traytor the Kings enemy every man not onely estranges but sets himselfe against him but let the King but pitch upon a man to make him his friend and favourite how then doth every one seek to him smile upon him happy is he that can ingratiate himself with him and doe any service to him that is the Kings favourite A man that is once the Kings friend shall be sure to want no friends no respect no service Zabud was the Kings friend 1 King 4. 5. and who then would not be a friend to Zabud full glad was hee that could bee Zabuds servant So if once we be Gods friends God will raise us up friends enow Eliphaz his argument was good Iob 22. 21. Acquaint thy selfe now with him and be at peace Get to be Gods friend and one of his inward acquaintance Well suppose we doe vvhat shall we get by it And thereby shall good come unto thee And this good amongst the rest that the creatures shall bee in a league of friendship with thee Indeed some creatures there are that the more we are Gods friends the more they will bee our enemies yea therfore our professed enemies because wee are Gods friends Satan and his sworne servants will bee the more bitter enemies against us because God ownes us for his friends as Esau hated Iacob for the blessing But yet the Angels in Heaven that rejoyce at the conversion of a sinner on earth and that hee becomes friends vvith God all good men and the creatures will be our faithfull friends yea and many times hee vvill make vvicked men doe his people many a friendly turne or at least vvill make their emnity beneficiall and advantagious to them And these be the benefits that Gods people have by having God their friend Come vve now to the uses of this point And they are these The honour and happinesse of being Vse 1 Gods friends being so great and beneficiall withall it should stirre up every man to get this happinesse of being the friends of God Zabud was the Kings friend 1 King 4. 5. Now when people saw how familiar Zabud was with the King what communion was betweene him and Salomon how hee communicated to him his secret counsels how potent he was with him in all suites how close Salomon stood to him upon all occasions how serviceable all the Courtiers and Subjects were to him did they not thinke wee all thinke his condition happy Did they not secretly wish Oh that I were in his case oh that I were as Zabud is that I had the Kings heart the Kings eare the Kings hand as he hath And if they had knowne of any project of any course by which they might have advanced themselves to Zabuds condition would they not speedily have set upon it would they not have strained and tentred their wits to the utmost would they have spared for any cost or paines to have gotten into Zabuds condition Wee now therefore seeing what the happy condition of Gods people is that they are Gods friends and have all those great priviledges thereby how should it stirre up our hearts to looke and labour for this happinesse of being Gods friend And that so much the rather Because God may have and hath many friends at once that are his inward entire familiars not so alwayes amongst men Affection is sometimes so pitcht upon some one that that one engrosses all a mans affections and they are so caried wholly upon some one that there is scarce any roome in the heart left for any other The whole streame of some mens affections is so carried in one channell that there is no over float to any other All their water is little enough to drive one mill Kings use not to have many favourites but pitch upon some one But now it is otherwise with God hee hath many friends and favourites and all his friends are favourites Gods heart and his love is so large that there is roome enough in it for a multitude of favourites at once Because there bee projects and courses to be used that will effect and compasse this for us to make us Gods friends Some policies men have and use to get the friendship and favour of Princes great ones but yet their projects alwayes take not their policies speed not they doe not compasse the thing they desire but for the getting of Gods favour and friendship there be waies to be used that will surely doe the deed and will worke us in to be Gods friends and favorites What then bee those waies by which Quest we may get this honour to have God our friend and to be his friends First the way to get in with God is by Answ 1 faith We are by nature strangers to God nay enemies Col. 1. 21. Now God of his infinite mercy though hee bee the party wronged and offended yet he is pleased thus much to forget himselfe and to stoope thus low as not onely to offer us peace and friendship but hee entreates and beseeches us to bee reconciled and become friends 2 Cor. 5. 20. Now then if wee will believe the Gospell and the words of Reconciliation that 's the chiefe condition that God requires and upon that he will take and owne us for his friends That 's here in the text Abraham was called
will doe it this will soone sunder God and us and of a friend will make him turne our enemy Isai 63. 10. But they rebelled and vexed his holy Spirit therefore he was turned to be their enemy and he fought against them How many are there that will needs bee of Gods friends and take themselves to bee wronged to bee otherwise conceived of and yet use him most unfriendly sticke not to doe that which they know will deepely displease him How many say that they be Gods friends and yet wound and stabbe and teare God in pieces by their horrid oathes To such may it bee said as Absalom spake to Hushai 2 Sam. 16. 17. Is this thy kindnesse to thy friend Is this friendly dealing to stabbe thy friend He that will stabbe a friend doth he not stab and wound friendship God is wounded stabbed and pierced by mens oathes and blasphemies as it is said of the blasphemer Levit. 24. That hee pierced God And how comes God by these wounds who gives him these stabbes Surely the Lord may take up those words Zech. 13. 6. These bee the wounds with which I was wounded in the house of my friends Now was it not enough that Christ was wounded for our transgressions Isai 53. but that men will professe themselves his friends and yet wound him with their transgressions and their piercing blasphemies I will not nor dare not say that such as these are Gods friends but yet even such as doe thus doe say of themselves that they are his friends And what you Gods friends and prophane and blaspheme Gods Name you Gods friends nay the divels rather But suppose you were his friends could it be possible that your friendship should hold when his blessed Name is so horribly abused by you No such matter but a friend so used by doing that you know will vexe him wonder not at it blame him not to see him prove your bitter enemy It is a point of great comfort to Gods Vse 3 people No men many times so friendlesse as they none more enemies none fewer friends But what ever friends they want on earth they have a great and a good friend in Heaven No reason then to be disconsolate in the want of worldly friends Why weepest thou saies Elkanah to Hannah am not I better to thee then ten sonnes why art thou sad in the want of friends in the world Is not God thy friend and is not hee better to thee then all the friends in the world As hee hath no friends that hath not God for his friend so he wants not friends that hath the Lord his friend he is the best be friended man in the world It is matter of terrour to all their enemies Vse 4 that wrong and abuse them Wot yee well what you doe Know yee not whose friends they are Thinke you that their friend will put up their wrongs Men are very shy of abusing and wronging such as they know have great and potent friends Oh say men if hee had not such great friends I would make him smart but such a great man is his great friend and if I should stirre against him I should bee crusht and therefore I were as good sit still there is no medling with him but I shall pull his friends upon me Such wisdome would not doe amisse in this case If thou let this man goe thou art not Caesars friend say they to Pilat That was false he could not have shewed himselfe a better friend to Caesar then in being a friend to Christ And the better friend to Christ the better friend to Caesar And the better friend Pilat had beene to Christ the better friend he had beene to himselfe had found Caesar also the better friend to himselfe He gave Christ into their hands for feare Caesar should not be his friend yet for this act by Gods justice he after lost Caesar for being his friend If thou let him goe thou art not Caesars friend Nay if thou doe not let him goe thou art not Gods friend Nay much more should Pilat have feared to have wronged him being Gods friend If thou wrong him Pilat puttest him to death thou puttest to death the deere friend of God Have thou nothing to doe with that just man saies his wife in her message to him on the bench And surely upon this very ground it had bin wisdome for him to have done nothing against him because hee was Gods friend It is not safe to provoke God by the abuse of his friends God will make such smart as wrong his friends That same passage is worth our marking Numb 12. 8. With Moses will I speake mouth to mouth that is face to face as a man speakes with his friend Exod. 33. 11. Wherefore then were yee not afraid to speake against my servant Moses As if he had sayd you know Moses is one of my familiar friends and why then were you not afraid to speake against my friend Doe yee thinke I will suffer my friend to bee abused doe yee thinke that I will not see my friend righted Certainely I will make you know what it is to speak against my friend And we see what Miriam got by it in the story vers 12. Let her not bee as one dead of whom the flesh is halfe consumed when hee comes out of his mothers wombe That was it she got by speaking against Moses the friend of God And if so dangerous but to speake against Gods friends what is it then to persecute to shed the blood take away the life of Gods friends Gods people are his friends and therfore let their enemies take heed how they wrong them That wil be the plague of such as are enemies to Gods friends that is threatned against the enemies of Ierusalem Zech. 14. 12. Their flesh shall consume away while they stand upon their feet and their eyes shall consume away in their holes and their tongues shall consume away in their mouth God will rot those hands those eyes those tongues that shall abuse themselves in the abuse of his friends So dangerous it is to bee enemies to Gods friends FINIS THE RIGHTEOVS MANS CONVERSATION OR A life in Heaven Handled upon Phil. 3. 20. Published By Ier. Dike Minister of Epping MATT. 24. 28. Wheresoever the carcase is there will the Eagles be gathered together Prosper Sent. Duas in toto mundo civitates faciunt duo amores Hierusalem facit amor dei Babyloniam amor saeculi Interroget ergo se quisque quid amet inveniet unde sit civis LONDON Printed by E. G. for I. Rothwell and are to be sold at his shop at the signe of the Sunne in S. Pauls Church-yard 1639. THE RIGHTEOVS MANS CONVERSATION PHILIP 3. 20. But our conversation is in Heaven THe Apostle in the words before-going gave the Philippians a speciall item and a caveat to take heed of following many false brethren that lived amongst them outwardly professing the same Gospell with
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
Christian lives by faith and faith lives altogether above in heaven faith lives alwaies above upon Christ and with Christ And therefore a Christian must needs live in heaven because hee lives by that which lives altogether in heaven Faith puts the soule in possession of heaven whilest the body is here on earth It is with a Christians faith in this case as it was with Iacobs in that Gen. 48. 22. Moreover I have given unto thee one portion above thy brethren which I tooke out of the hand of the Amorite with my Sword and with my Bow Which is not to bee understood of any thing that was past and already done but he speaks prophetically of that which should afterwards be done by his posterity which his faith made to him as already done as if hee had now already conquered and taken possession of it He speaking the language of faith speakes of a thing to be done as past and done already So faith gives a man possession of heaven whiles hee is on earth and so makes him live in heaven whiles he is here on earth Thirdly in regard of their hearts and affections their loves delights and desires Their hearts and their minds their Neque n. praesentior spiritus noster est ubi animat quaÌ„ ubi amat nisi sorte putetur esse magis ubi invitus tenetur necessitate quam quo spâ—nâ—e fâ—râ—ur alacri volâ—nteâ—e 〈…〉 aâ—lâ—â— dâ—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Eph. hom 5. affections desires and delights are in heaven and so their conversation is there A man is not so much where his body is as where his heart is And a mans heart is not so much where his body is as where his love and affections and desires are Love and desire carry a mans heart thither where the things loved and desired are Where the treasure is there is the heart Matth. 6. Where the treasure is that is loved and desired there the heart is which loveth and desireth A man is not so much said to bee any where so much in respect of position of place as of disposition of affection And the soule is not where it lives but where it loves yea there it lives where it loves Thus therefore have the godly their conversation in heaven because they have their hearts there their affections are raised and mounted up into heaven they minde heaven and heavenly things their desires and longing affections are altogether there So much is here implyed in the Apostles opposition They mind earthly things but our conversation is in heaven The opposition one would have thought should rather have runne thus they minde earthly things But wee minde heavenly things but in stead of this hee saies our conversation is in heaven So that to have a mans conversation in heaven is to minde heavenly things to have his heart and affections in heaven What this conversation in heaven is we may see Col. 3. 1. 2. Seeke the things that are above Above where is that above In heaven above in heaven where Christ sits at the right hand of God And vers 2. Set your affection on things above Still above a Christians thoughts and affections are still above and so hee converses above in heaven Thus had Abraham his conversation in heaven Heb. 11. 10. He looketh for a City which hath foundations whose builder and maker is God How looked he for that City with much affection and desire vers 14 16. They seeke a Countrey they desire an heavenly Countrey Thus Abraham and the Patriarchs had their conversations in heaven by having their minds after heaven Excellent is that description of the Church Cant. 3. 6. Who is this that comes or ascends up out of the Wildernesse like pillars of smoake The world is a wildernesse a Christian hee is comming up out of the wildernesse he is always ascending up out of the wildernes he is raising and lifting up his heart into heaven and he ascends like pillars of smoake Smoke we see arises and ascends in the forme of a pillar and it goes upward to heaven So a Christian hath his heart alienated from the world hee is ever ascending up out of that wildernesse and such are the desires and affections of his heart after heaven that they ascend up like smoake like pillars elations and liftings up of smoake to heaven When the Israelites set Ai on fire Iosh 8. 20. The men of Ai looked behind them and they saw and beheld the smoake of the City ascended up to heaven So such are the affections and desires of the godly after heaven that their affections reeke and smoke and goe up in pillars of smoake to heaven Now when thus the soule of a man is lifted and carried up into heaven in his affections and desires when his heart thus reekes and smoakes towards heaven then is a mans conversation in heaven Phil. 1. I desire to be dissolved and to bee with Christ which is best of all Now when a mans heart hath continuall risings and heavings up heaven-ward when a mans spirit aspires breathes pants after the presence of God in heaven then a man may bee said to have his conversation in heaven See Iacobs expression Gen. 49. 18. O Lord I have waited for thy salvation It is with Gods people as with wayters a wayter hee stands without at the gate or doore of the house but his heart his desires are within doores hee represents to himselfe his being within his speech discourse carriage and behaviour there and so is within whiles he is without So is it with godly men they waite for salvation waite for heaven and though yet whiles here they be without yet in their minds affections and desires they are within The woman that Iohn saw Apoc. 12. 1. had the Moone under her feete The godly live above the Moone above all sublunary things These things are beneath their affections their affections are aloft above the Moone and they that have the Moone under their feet are in an higher region then the earth they have their conversation in heaven by having their affections above all earthly things Many when they are in the publique assemblies and at a sermon hearing the word yet they may bee said to have their conversation in their shops and in their fields because their hearts minds and affections be there So in this case the godly may be said to be in heaven whilst on earth because there bee their hearts and affections The godly may be said to be in heaven whilest they are on earth as the Israelites were said to bee in Egypt whilst they were in the wildernesse Act. 7. 39. They returned into Egypt I but they never came backe into Egypt how then is it sayd that they returned into Egypt They returned sayes the text into Egypt in their hearts Because their hearts affections and desires were in Egypt therefore they are said to returne into Egypt They returned in their hearts and with their
hearts though not with their feete So the godly though on earth yet they are in heaven have their conversation there because they bee gone up thither in their hearts and affections This people saies the Prophet drawes nigh unto mee with their lips but their hearts are farre from me So here on the contrary This people is farre from mee with their bodies but their hearts draw nigh unto me and are continually in heaven with me And as they are thus in heaven by their affections and desires so unto this head may bee joyned that they are in heaven in regard of their meditations and contemplations He that ascends and frequently goes up into heaven may be said to have his conversation there Now by meditation a Christian hath his ascensions into heaven by it hee goes up and there surviews the joyes and the glories in A more poâ—eâ— asâ—endeâ—e Anima quae 〈…〉 〈…〉 teâ—per plâ—teuâ— ecclestâ—s Ierusalem August heaven and so in that regard he converses in heaven Moses did not goe bodily and personally into the land of Canaan but yet see Deut. 34. 1 2 3 4. And Moses went up from the plaines of Moab unto the Mountaine of Nebo to the toppe of Pisgah and the Lord shewed him all the Land of Gilead unto Dan and all the Land of Iudah to the utmost Sea and the South c. And the Lord said unto him This is the Land which I sware unto Abraham c. I have caused thee to see it with thine eyes So that when Moses went up into Mount Nebo and there saw all the Land to the utmost Sea he was in a manner in Canaan Meditation is a Mount Nebo and from the top of that Pisgah God shewes his people heaven the glory and the joyes of it and so they converse in Canaan being in that Mountaine top When Daniel was in Babylon Dan. 6. 10. Hee opened his window in his chamber towards Ierusalem and looked that way and so in his meditations was in Ierusalem and conversed there whilest he was in Babylon So by meditation a godly heart opens a window towards heaven and looketh thither and so converseth in heaven when he is on earth A godly man is so conversing in Heaven when hee is on earth as Paul conversed at Colossus when he was at Rome How Paul was at Colossus being at Rome we see Col. 2. 5. For though I be absent in the flesh yet I am with you in the spirit joying and beholding your order and the stedfastnesse of your faith in Christ Hee was present with them in spirit and by contemplation represented unto himselfe the assemblies of the Colossians and beheld their holy order and rejoyced therein So the godly though they bee absent from heaven in their bodies for whiles wee are in the body wee are absent from the Lord 2 Cor. 5. yet in their spirit that heavenlier and diviner part they are by meditation ascended thither and there they behold the face of God and the blessednesse of the Saints in glorious communion with him Fourthly they are in heaven here because heaven is here in them What shall they have in heaven for the maine and substantials that they have not here That they have here differs from that they shall have hereafter not in kind but only in degree They have the happines of heaven here That they have the happinesse of heaven here will appeare in five things First it is a great part of the happinesse of heaven to have the sight of Gods face Math. 18. 10. In heaven their Angels doe alwaies behold the face of my father which is in Heaven That is a great part of the happinesse of heaven to the Angels the seeing and beholding of Gods face in Heaven That is to be in heaven and to have the happinesse of heaven to behold the face of God and to see him And so is Christs happinesse after his resurrection set forth Acts 2. 28. Thou shalt make me full of joy with thy countenance And thus David sets out the happinesse of heaven Psal 17. 15. As for me I shall behold thy face in righteousnesse And so the Apostle sets it out 1 Cor. 13. 12. Wee shall then see face to face A great part also of the happinesse of heaven is in having fellowship and communion with God That communion which the Saints have with God in heaven is the very heaven of heaven the maine happinesse of heaven Now this happinesse have the Saints here on earth in their degree Here they see Gods face Stephen saw heaven opened and Christ standing at the right hand of glory so also doe all Gods people with spirituall eyes see heaven opened and see Gods face Math. 5. 8. Blessed are the pure in heart for they shall see God not onely hereafter but in this life not onely shall see God but doe see God Gods face is to be seene in his ordinances Seeke my face Psal 27. Lord thy face will I seeke And as his face is to be sought so his face is to be seene in his ordinances See how David speakes Psal 63. 2. my flesh longeth to see thy power and thy glory so as I have seene thee in thy sanctuary 3. Iohn 11. Hee that doth evill hath not seene God he saies not he shall not see but hath not seene That implies that good and godly persons they doe see and have seene God in the Word Prayer and Sacraments Godly people see God and behold his face Apoc. 22. 4. And they shall see his face But when is it they shall see it Lay the latter end of the former verse to it And his servants shall serve him and they shall see his face That is even then when whilest they serve him even in their services in Prayer the Word and the Sacrament In these holy services Gods servants see his face And so also they have heavenly and sweete fellowship with God 1 Iohn 1. 3. Our fellowship is with the father and his Sonne Jesus Christ Cant. 1. 4. The King hath brought me into his chambers not the King will bring me into his chambers but he hath brought me in It is spoken of that sweet and secret communion which the Saints here have with God The publique assemblies are Gods house and his Pallace but heaven is Gods chamber Now the godly are not onely admitted into the publique assemblies unto holy duties but in the publique assemblies in the duties of praying hearing and receiving the Sacrament God takes them into his chamber into heaven in regard of that sweet and secret fellowship that he vouchsafes theÌ„ in holy duties And so they being in Gods chamber in Gods privy-chamber in his bedchamber Also our bed is greene where are they but in Cant. 1. 16 heaven They that have their conversatioÌ„ in Gods chaÌ„ber in his very bed-chamber they have their coÌ„versation in heaveÌ„ And thus the godly here seeing Gods face here having communion with God they have here
in degree the happinesse of heaven Secondly the happinesse of heaven stands in the peace of conscience and joy in the holy Ghost This is heaven and hee that hath this in him hath heaven in him and he that hath heaven within him may bee well said to be in heaven Rom. 14. 17. The Kingdome of God and so the Kingdome of heaven is peace and joy in the holy Ghost where these are there heaven is That looke as on the contrary where there is an accusing conscience that filles the heart with feares affrightments horrour and anguish there are the very flashings of hell fire and such a man may be said to be in hell in the belly of hell as Ion. 2. so here where there is joy of the holy Ghost sweete peace arising from faith and the assurance of Gods love in pardon of sinne there is heaven and such a man truely lives in heaven The joyes of heaven in Scripture are often set forth by a feast Luke 14. 15. Blessed is he that eates bread in the Kingdome of God And so the rich man saw Lazarus in Abrahams bosom that is he saw him at the blessed feast in heaven set at Gods Table in an high place next to Abraham as Iohn leaned in Christs bosome at the last supper Iohn 13. 23. Thus also is the peace of a good conscience set forth Prov. 15. 15. by a feast A good conscience is a continuall feast what is it to be in heaven but to be as at a blessed feast at a blessed feast are they that have peace of conscience as they are that are in heaven Here is a sitting a lying in Abrahams nay in Christs bosome And therefore we shall see the same thing spoken of peace and joy in this life that is of that peace and joy that is in heaven What is the peace that is in heaven At the utmost no more can bee sayd of it then that it is a peace that passes all understanding And so much is said of the peace of God and the peace of conscience that here the Saints have on earth Phil. 4. 7. The peace of God that passes all understanding This peace they have here transcends all comprehension No understanding is able to understand the comfort of the peace of a good conscience it passes all understanding A mans understanding can understand great comfort it must needs therefore be a great comfort indeed which no mans understanding can conceive If a man would strive to covet no covetous man can covet more riches then his understanding can conceive If a man should strive to be ambitious no ambitious man can desire more preferments and honours then his understanding can conceive The conceiving of the understanding is the utmost bounds of all desires But the peace of God surmounts these bonds It passes all understanding A man strives to get a good living to get a good revenew and maintenance now I can easily understand how much thou gettest It may be twenty pounds or an hundred or a thousand or an hundred thousand by the yeere I can easily understand all this Nay if it were as many thousands by the yeere as there bee haires on thine head which no man hath yet all this I can easily understand but now I cannot so much as conceive with mine understanding the worth and happinesse of the peace of a good conscience This passes all understanding not onely the understanding of men but the understanding of Angels Eye hath not seene nor eare heard neither have entred into the heart of man the things that God hath prepared for them that love him 1 Cor. 2. 9. It is spoken not of the joyes of heaven but of the comforts of the Gospel which it brings to the conscience as appeares by the context Now thine eye saies Chrysostome hath seene many things and thine eare heard more then thou hast seene and thine heart can imagine more then thou hast heard and yet neither eye hath seene nor eare heard neither can it enter into thine heart to imagine what God hath provided for thee in the peace of a good conscience A man may suppose what hee could imagine hee might imagine a man to have a thousand worlds if there were so many and to have the command over all the men in the world A man may imagine that he hath Kings and Princes to serve him you may imagine a man to live millions of yeeres without sicknesse without grievances without any discontent yee may imagine such a man but yee can never imagine what is the happinesse and comfort of that man that hath the peace of God that passes all understanding What now can bee said more of the peace in heaven So likewise what is the joy that is in heaven what kinde of joy is it It is a joy exceeding glorious an unutterable ineffable unspeakeable joy Such is the very joy that Gods people have in this life There is a twofold joy A joy of faith here and a joy of fruition hereafter Now as the joy of fruition is glorious is unspeakeable so is the joy of faith here 1 Pet. 1. 8. Yee believing rejoyce with joy unspeakeable and full of glory What more glorious thing can be spoken of the joyes of heaven what can a man have in heaven more then glorious joy more then unspeakeable joy the grace of joy is a glorious joy They that have glorious and unspeakeable joy where live they but in heaven It is true there is some difference betweene joyes here and in heaven Now this joy is in us then we shall be in it now this joy enters into us then wee shall enter into it enter into thy masters joy All the difference is onely the measure and the degree there wee shall have more but it is all of one kind Thus the Saints have heaven within them and so having the happinesse of heaven here they have their converse in heaven Thirdly a great part of the happinesse of heaven is in those blessed raptures of spirit and Ravishing extasies that the blessed Saints in heaven have Whilest they are taken up with the contemplation of Gods infinit wisedome and mercy in Christ they are quite carried out of themselves The wisedome and mercy of God in Christ shall bee a speciall theame and subject of the meditations and contemplations of the Saints in heaven unto all eternities They shall be taken up with the contemplation of their owne happinesse now they shall be so taken up with these things that they shall have blessed ravishments of their spirits in these contemplations That looke as the damned in hell under the sense of present wrath and in the contemplation and expectation of the eternity of it and under the feare of future wrath are swallowed up in despaire in horrour and consternation of spirit a thing that addes extremely to their hellish torments so there is a thing in the happinesse of heaven contrary to that and that is incomprehensible glorious ravishments
we finde vers 6. They dwelt in heaven they had their conversation in heaven they were an heavenly minded people and so the Antichristian pestilence could not fasten upon them But all that dwelt on the earth worships him An earthly hearted man is a fit piece of timber to be framed to any thing that is naught yee may hew a Papist an idolater a superstitious sot out of him He will be any thing before he will loose any thing It is a very heavie sore and sad judgement of God to be given up to embrace Antichrist 2 Thess 2 11 12. For this cause God shall sond them strong delusions that they should believe a lie that they all might be damned See how Salomon speakes of an whore Eccles 7. 26. I finde more bitter then death the woman whose heart is snares and nets and her hands as bands who so pleases God shall escape from her but the sinner shall bee taken by her and Prov. 22. 14. The mouth of a strange woman is a deepe pit hee that is abhorred of the Lord shall fall therein When a man is given up to the love of an whore it is a signe that he is abhorred of God and that therefore God lets him fall into that deepe pit to breake his necke and on the contrary a mercy of God for a man to escape that ditch So it is a speciall mercy of God to be saved and preserved from the whore of Babylon as to be given up to the embracements of that whoore it is a sad signe that God abhorres a man and precipitates him into that deepe pit to break his necke It being so sad a case it concernes every man to looke well about him that hee may be preserved from that danger Loe then here is a speciall preservative dwell not on earth dwell and converse above in heaven and this will preserve thee from falling into that deepe and dangerous ditch Thirdly every man saies he would faine live in heaven for ever and have his habitation there for ever Now then as we desire to live in heaven for ever so now have wee our conversation in heaven here Here be two things in this text here is a conversation in heaven and an expectation of a Saviour from heaven And first a conversation in heaven before an expectation of a Saviour from heaven Many professe an expectation of a Saviour and so of salvation from heaven but in the meane time have no regard to a conversation in heaven Now in vaine is a mans expectation of a Saviour from heaven who hath not his conversation in heaven The conversation in heaven is the comfortable ground of the expectation of a Saviour from heaven for marke the words From whence wee looke for the Saviour The Saviour is not onely looked for but marke from whence hee is looked for From whence then is he looked for from heaven I but from what heaven our conversation is in heaven from whence wee looke for the Saviour Therefore the expectation of the Saviour is onely from that heaven in which a mans conversation is So that if no conversation in heaven then no ground for a man comfortably to expect Christs comming from heaven because by the context it appeares that they onely can comfortably expect Christs comming from heaven who have first had their conversation in that heaven from whence they expect him a Saviour So then eyther have thy conversation in heaven or else from that heaven thou canst not looke for a Saviour nor in that heaven have salvation A sure thing it is that hee that hath not his conversation in heaven here shall never have his habitation there hereafter And as sure it is that every one that truely desires to have his habitation in heaven hereafter now here already hath his conversation there If we have not our conversation in heaven now how appeares it that wee have a desire indeede to live in heaven hereafter If yee have a true desire to live in heaven hereafter why then make yee not all the haste yee can to bee in heaven now As Ioshua speakes to them Iosh 18. 3. How long are yee slacke to goe to possesse the land which the Lord God of your fathers hath given you So I say if yee have any minde in good earnest to dwell in heaven for ever how long are you slacke to take possession of heaven now why are yee not in it already why are yee so long out of it why have yee not your conversation there where yee professe yee desire to have your habitation for ever That man hath no true desire to heaven that doth not now converse in heaven No conversation in heaven now no habitation in heaven hereafter Fourthly It is a sweet and comfortable evidence that wee are risen with Christ when our conversation is in heaven There bee many that goe for Christians that are no better then Christians under-ground that are dead and buried that have no life in them were never raised with Christ And there is not a surer evidence of it then this that they have not their conversation in heaven for they that are risen with Christ are ascended into heaven and converse there in heaven where Christ is Colos 3. 1 2. If yee be risen with Christ seeke the things that are above where Christ sits at the right hand of God set your affections on things above that is If ye be risen with Christ set your affections above for those words If yee bee risen with Christ have reference also to the words in the second verse As if hee had said yee can never set your affections above nor seeke the things above unlesse ye be risen with Christ you must bee first risen with Christ before you can have your conversation in heaven And if you doe once set your affections above and so have your conversation in heaven then yee give a good evidence that yee are risen againe with Christ So that a man that hath not his conversation in heaven by having his heart and affections raised up into heaven hee is like to that Demoniacke Marke 5. that had his dwelling and his conversation amongst the graves and sepulchres An unraised Christian is still in the grave and a man that hath not his conversation in heaven is an unraised Christian he is not risen with Christ The Apostle tels us that a true Christian must bee planted into the likenesse of Christs resurrection Rom. 6. 5. They that be spiritually raised must be raised like as Christ was raised A resurrection that is not in the likenesse of Christs resurrection is not to bee trusted to Some are raised onely in the likenesse of Samuels resurrection it was not Samuel himselfe but onely a spirit which the witch of Endor raised in the likenesse of Samuel Divers seeme to be true Christians as if they were raised from the dead but they are no better than hypocrites in the likenesse of true Christians Some are raised in
the likenesse of Lazarus his resurrection Iohn 11. 44. hee was indeed raised but yet hee was to die againe Too many rise in the likenesse of his resurrection of whom it may be said cleane contrary to that which the father spake of his prodigall sonne Luke 15. 32. This thy brother was dead and is alive againe but of them These were alive and are dead againe Such is the resurrection of Apostataes and back-sliders But now a man that would be raised aright must be raised in the likenesse of Christs resurrection hee must be raised like as Christ was raised How was that The third day hee rose againe from the dead hee ascended into heaven Christ after he rose from the dead hee ascended up into heaven and hath his abode there So a man that is raised in the likenesse of Christs resurrection must doe he must rise and ascend into heaven Then a man is planted into the likenesse of Christs resurrection when he ascends into heaven then hee is ascended into heaven when hee hath his conversation in heaven And so a man that hath his conversation in heaven is planted into the likenesse of Christs resurrection and hath also thereby a comfortable evidence that hee is risen with Christ For indeede none can rise in the likenesse of his resurrection but those that are raised by the power of his resurrection All this therefore considered be wee stirred up to approve the truth of our Christianity by the heavenlinesse of our conversation by living now where wee desire to live for ever hereafter by living like Daniel Saints Dan. 7. 18. Like the Saints of the high ones or high things or places What should the Saints of high things doe minding these low things here on earth What should the Saints of the high places doe conversing in these low places on earth Some low thoughts as of the earth become not the Saints of the high places Saints of the high places should have their conversation in high places There should be a suiteablenesse betweene mens conditions and conversations If God have called them to the high calling of God in Christ Iesus If he have called them to be of the Saints of the high Phil. 3. 14. places then let them live on high and have their minds and affections on high let them have their conversation in high places Indeed in one sence it is a sinne to Rom. 12. 16. Bonum est sursum habere Cor non tamen ad seipsum quod est superbiae sed ad Deum quod est obeduntiae Prosper sent be high minded and it is forbidden Mind not high things but in this sence it is a vertue and a grace to bee high minded and we are commanded to doe it Col. 3. 2. Minde the things above minde high things It is the same word that is used in the verse before this text which minde earthly things Though wee may not be Proudly high-minded yet wee may and must be heavenly high-minded Such an highmindednesse will prove us to be right bred Christians indeed Wee shall finde that God twice promises Abraham the multiplication of his seed once Gen. 13. 16. And I will make thy seed as the dust of the earth so that if a man can number the dust of the earth then shall thy seed also bee numbred And againe Gen. 15. 5. Looke now towards heaven and tell the Starres if thou be able to number them and he said so shall thy seed bee In the first place hee compares Abrahams seed to the dust of the Ponam semen tuum quasi pulverem terra c. Infra deus jube◠Abrahamū numerare stellas Illic igitur posteritatem Abrahae comparat stellis luminibu◠coeli hic autem pulveri terrae Significatur autem his similitudinibus duplex Abrahae posteritas una terrenae corporalis Altera coelestis spiritualis aeterna Luther in Genes 13. earth in the last to the Starres of heaven Luther from thence observes the shadowing out of the double seed of Abraham one earthly and bodily another spirituall and heavenly And indeed the Scripture tels us of a double seed of Abraham Rom. 9. 7 8. The children of the flesh and the children of the promise The children of the flesh haply shadowed out by the dust of the earth the children of promise by the Starres of heaven Now sureit is that we cannot be children of God except we be children of Abraham If we be children of Abraham wee are sure to be heires Rom. 4. 14 16. All Abrahams seed are not children and heires Rom. 9. How may a man know whether he be of those children of Abraham that shall be heires By this if hee be of the seed that is like to the Starres in heaven That seed that is like the dust of the earth that Christian that is but carnall and earthly hee is not a child of Abraham that shall be an heyre but that seed that is like the Starres of heaven such Christians as are spirituall and heavenly they shall be heires because they are the right bred seed of Abraham The Saints Dan. 7. 18. are called the Saints of the high places And so Dan. 8. 10. they are called the Host of heaven and the Starres They are Saints of high places indeed when they are Starres in heaven and the Host of heaven Now when wee are Starres in heaven then indeed wee are the right seed of Abraham true Christians indeed But now when are wee Starres in heaven Then when wee have our conversation in heaven Men that have their conversation in heaven they are Starres in heaven the glistering lampes and lights of heaven that shine as lights in the middest of a crooked generation Philip. 2. 15. they are the Host of heaven And they that are Starres in heaven they are the true Christians indeed the right seed of Abraham looke upon the Starres so shall thy seed bee What comfort is there in being the dusty seed of Abraham as now all the reprobate cast-away Iewes are at this day but to be the Starry seed of Abraham that 's honour and comfort indeed And then we are the Starry seed of Abraham when we be Starres in heaven when wee have our conversation in heaven But how then may one come to Quest have his conversation in heaven what must one doe that hee may converse in heaven If a man would have his conversation Answ in heaven he must doe these things First he must get his heart loose from the world and worldly things a man must get his heart weaned from the world Psal 131. 2. I have behaved my selfe as a child that is weaned of his mother my soule is even as a weaned child Hanna had vowed Samuel unto God that he should have his whole converse in and about the Tabernacle in Shiloh But yet shee brought him not presently thither but she first weaned him 1 Sam. 1. 22. Hannah said I will not goe up untill the child bee
but flitting thoughts they come and goe and tarry not abide not in the heart they come and goe like flashes of lightning they take up their lodging in the heart The man that hath his conversation in heaven his thoughts of heaven are not flashes and glances but setled habituall permanent thoughts If there come ever such a traine of worldly thoughts into thine heart they shall have lodging Ier. 4. 14. How long shall thy vaine thoughts lodge within thee They shall have lodging not onely a bed for a night but they can stay seaven yeeres together with thee thou never thinkst their company troublesom But when thoughts of heaven come into thine heart there is hardly a bed or a nights lodging to be had for them that is too too long but it may be thou salutest them then givest them their passe and so fare them well Such thoughts are no arguments of a conversation in heaven Secondly It may be these thoughts of heaven are but accidentall they come by chance not studied purposed thoughts but onely such as chop in by the by The thoughts of heaven that a man hath that hath his conversation in heaven are intended thoughts purposed and studied thoughts hee sets himselfe to thinke of heaven and the things of heaven Thirdly It may bee these bee fruitlesse thoughts that leave no manner of impression on the heart It may bee thou hast some thoughts of heaven but the way of these thoughts in thine heart are as the way of an eagle in the ayre as the way of a serpent upon a rocke as the way of a ship in the heart of the Sea Prov. 30. 18. What impression leaves an Eagle in the ayre what impression doth a serpent leave upon an hard rocke or what impression doth a ship leave in the heart of the sea Iust such an impression as thoughts of heaven leave in thine heart that is just none at all They leave not such a worke behind them as to make thee looke ere the more after heaven they leave no such worke as to make thee ere the lesse earthly thou art as earthly and eager after the love of the world after these thoughts as ever thou wast before It is not so with such as have their conversation in heaven Their thoughts and mindings of heaven are such as leave strong impressions behind them such as make them take more paines for grace for Christ then before Therefore see how the Apostle joynes these two together Col. 3. 1 2. The setting of the affections upon things above or the minding of things above and the seeking of things above They then that mind things above have their thoughts upon things above as they should have they seeke things that are above Their mindings and thinkings of heaven are such as worke strong Impressions in them as make them industrious laborious in the serious seeking of heavenly and spirituall things A thought of heaven that makes a man wish for heaven is a fruitlesse vanishing thought but a thought of heaven that will make a man worke for heaven is the thought of the man that hath his conversation in heaven Thy thoughts at best set thee but a wishing and not a working for heaven and therefore these thoughts prove not thy conversation to bee in heaven This serves to answere the common Vse 3 objection that men make when they are prest to that holinesse and obedience that God calles for Why say they what would ye have would you have us to be Saints As if that were so strange or so unreasonable a thing that men should be called upon to be Saints as if none were to be Saints but such as were red lettered in the Calendar If ye be Christians you are to have your conversation in heaven and must not they bee Saints that are to have their conversation in heaven If we must have our conversation in heaven whilest here on earth then whilest we live here on earth we must live as Saints FINIS