The Righteous Mans Tower, Text 2

The Righteous Mans Tower · Text 2

p. 1THE 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 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 p. 2why they ſhould bee many of them. And they are ſpecially two.

The firſt is taken from their manners 1here, They make their belly their God, they glory in their ſhame. They be muddy minded fellowes, that mind and ſeeke onelyonly after earthly things, verſ. 19.

The ſecond is from their end hereafter. 2Whoſe 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 1converſation is on earth, they minde earthly things. But our converſation is in Heaven.

p. 3Secondly, In regard of their end, verſ. 221. 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, 2Our 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 p. 4others, 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 p. 5miſerably 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, thats 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 p. 6to the Sea in Scriptures, and it is not onelyonly 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 onelyonly 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 p. 7then 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 p. 8receiving 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 onelyonly 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 ilfavored 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 p. 9evill 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 onelyonly a difference but a contrariety betweene day and night, light and darkneſſe. There muſt be as great a contrariety between the waies of godly p. 10and 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 …ſo…, qui bonarum ar…ium ſtudioſos, imo cos qui nomen ipſum Academiae vel ſe…io, vel joco nomineſſ…n… haereticos pron… vit. Pl…t. in v…. Pauli 2.over againſt ours in theſe parts of the world. Such another 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.

p. 11And 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 p. 121the word here uſed in the text, foreign, 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 onelyonly 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 onelyonly 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 p. 13Balaam 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 2himſelfe. 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 p. 14it 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 p. 15much 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 Ʋſe 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 Swinesfleſh 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 p. 16conformity 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 p. 17more pleaſe God, by how much hee diſpleaſes the World in his contrariety to it.

It ſerves to ſhew, that it is no wonder Ʋſe 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 2Poſitively. 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 p. 18their 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 onelyonly to have their converſation, but their habitation in Heaven, and are ſaid not onelyonly 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 p. 19were 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 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 p. 20daily 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 onelyonly 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 p. 21above. 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 1Chriſt 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 onelyonly 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 p. 22up, 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 onelyonly 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 p. 23brother 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 2which 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 p. 24not 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. p. 25How 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, p. 6and 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. 3Their hearts and their minds, their Neque n. praeſentior ſpiritus noſter eſt ubi animat, quā ubi amat, niſi ſorte putetur eſſe magis ubi invitus tenetur, & neceſſitate, quam quo ſp…n…e f…r…ur. & alacri vol…nte…e … a…l…. d…o. foreign, 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 p. 27they 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 p. 28affection 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 p. 29pillars 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 p. 30live 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 p. 31hearts, 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 po…e… aſ…ende…e. Anima quae …, & … te… per pl…teu… ▪ eccleſt…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 p. 32unto 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 p. 33was 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 1of 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 p. 34and 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 onelyonly hereafter, but in this life; not onelyonly 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 p. 35ſeeke. 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. p. 36The publique aſſemblies are Gods houſe, and his Pallace, but heaven is Gods chamber. Now the godly are not onelyonly 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 thē 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. 16Song 1:16heaven? They that have their converſatiō in Gods chāber, in his very bed-chamber, they have their cōverſation in heavē. 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 p. 37is. 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 p. 38of 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 p. 39revenew, 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 onelyonly 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 p. 40what 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 p. 41of 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 onelyonly 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 3ſpirit, 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 p. 42all 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 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 p. 43up 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 4of heaven that there the Saints live ſeparated from all evill, and wicked company. There the Wheate is ſeparated p. 44from 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 p. 45Lord, 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 5ſweet 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 p. 46each with other. There ſhall be an happineſſe not onelyonly 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 5they 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 p. 47holily, 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 p. 48heaven. 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. p. 49The 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. Ʋſe 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. Ʋolemus ſurſum, let us flie upward, as Auguſtine ſomewhere p. 50reports 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 1hath, 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. foreign. Chryſoſt. in Philip. 4. hom. 13.Phil 4But 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 p. 51Inheritance 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 2to 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 p. 52is 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 p. 53raigning 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, p. 54hee 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 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 p. 5511, 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 p. 56preſerve thee from falling into that deepe and dangerous ditch.

Thirdly, every man ſaies he would faine 3live 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 onelyonly 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 p. 57the expectation of the Saviour is onelyonly 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 onelyonly 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 p. 58long 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 4evidence 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 underground, that are dead and buried, that have no life in them, were never raiſed with Chriſt. And there is not a ſurer evidence of it then this, that they have not their converſation in heaven, for they that are riſen with Chriſt are aſcended into heaven, and converſe there in heaven where Chriſt is, Coloſ. 3. 1, 2. If yee be riſen with Chriſt ſeeke the things that are p. 59above, 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 p. 60be 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 onelyonly in the likeneſſe of Samuels reſurrection: it was not Samuel himſelfe, but onelyonly 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 p. 61dead, 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 p. 62places 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.Phil 3:14places, 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.Rom 12:16be 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 p. 63earth, 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.Gen 13earth; 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 p. 64that 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 p. 65caſt-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 1the 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 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, p. 66and 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 p. 67weigh 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 onelyonly 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 p. 68abode 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 2preſcribes, 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. p. 69Then 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 p. 70heart 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 3be 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 p. 71bent of his ſpirit may be to heavenward, to be heaving and lifting upwards, Pſal. 25. 1. Ʋnto 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 it turne to the North-point, and reſt there. So if once a man had his heart toucht with Chriſt, though a man may have troubles, and p. 72diſtractions by reaſon of ſecular imployments, yet the heart would quickly bee upon heaven againe, and not be at reſt till it were pitcht that way againe. Get therefore a ſanctified frame of heart, and then thou wilt bee thinking of heaven, minding of heaven, talking of heaven, trading for heaven; yet that will make thee uſe thine earthly calling with an heavenly mind, that what ever thine imployments be, yet thy minde ſhall be running on heaven, and ſo thy converſation ſhall be in heaven. There is a great deale of difference betweene heavenly thoughts that may bee caſt into a mans heart, and heavenly thoughts that breed in, riſe, and ſpring out of a mans heart. A man may have heavenly thoughts caſt in his heart, and yet not have his converſation in heaven. Many a worldly man may have thoughts and mindings of heaven, thrown or caſt into his heart, God may caſt ſuch thoughts ſometimes into his heart: and it may bee a good ſermon may ſo farre worke upon him as to put ſome thoughts of heaven into him, but all this while this is no converſation in heaven: theſe are but thoughts in their hearts, but not p. 73thoughts of their hearts. But now when ſuch thoughts are thoughts of the heart, they are bred in the heart, and the heart it ſelfe raiſes them and brings them forth, then in ſuch thoughts a man hath his converſation in heaven. Now then onelyonly doth the heart breed and raiſe ſuch thoughts of it ſelfe, when the frame of it is ſanctified, when there is a principle of grace in it. The fire that is come downe from heaven burning in it cauſes heavenly thoughts to aſcend like pillars of ſmoke. Fire doth not more naturally cauſe ſmoke to ariſe, and aſcend upwards towards heaven, then grace in a ſanctified heart cauſes the thoughts of it to make aſcenſions into heaven. When a man hath a ſanctified frame of heart, what ever hee is doing, what ever his employments, what ever his diſcourſes are, ſtill hee is minding heaven. That looke as it is with a man that hath a worldly frame of heart, ſo ſoone as he wakes in the morning, preſently before his eyes be well open, he is thinking of the world; when hee eates and drinkes, ſtill the world is in his mind, when hee walkes, rides upon the way, ſtill his mind is upon his penny, upon his profit; p. 74yea when hee ſleepes, hee dreames of the world, and of his gaine: let him bee at his prayers, yet in prayer his heart is upon his ſhop, his cuſtomers, his market, his barnes, and his ſackes; let him be at a ſermon, where hee ſeemes to ſit very attentively, and yet then his heart goes after covetouſneſſe, Eze. 33. 31. Let him come to the Lords Table, yet there the world, and his heart cannot ſunder. Now what is the reaſon that this man ſo truely hath his converſation in the world, hath his thoughts thus continually upon the world? Becauſe he hath a worldly frame of heart, and the frame of it being earthly theſe earthly vapours breed out of it, and it is reſtleſly raiſing theſe earthly muddy thoughts. So now in this caſe, if a man once have a ſanctified frame of heart that would thus breed heavenly thoughts, that what ever he were about, yet his thoughts would be upon and in heaven. When he awakes in the morning, he would awake as David did, Pſal. 139. 18. When I awake I am ſtill with thee: ſo ſoone as mine eyes are open, mine heart is in heaven with thee; God and heaven are firſt in my thoughts ſo ſoone as I awake. Davids thoughts p. 75lookt up to heaven and to God next his heart. When he ſits at table to eate and drinke, he hath ſome ſuch thought as that Luke 14. 15. Bleſſed is he that ſhall eate bread in the Kingdome of God. When he lies in his bed, and it were time he were at his reſt, He prayes in his bed, Pſal. 6. 6. He meditates of heaven in his bed, Pſal, 16. 7. he conferres in his bed, Deut. 6. 7. he ſings in his bed, Pſal. 149, 5. When hee is in the workes of his calling, in the employments of the world, even when at the hotteſt, yet his heart hath its lookes to heaven, he hath an eye ſtill to heaven, Pſal. 123. 1, 2. Ʋnto thee I lift up mine eyes, O thou that dwelleſt in the heavens, behold as the eyes of ſervants looke unto the hand of their maſters, and as the eyes of a mayden unto the hands of her miſtreſſe, &c. I know the text hath another ſence, I do onelyonly allude to it. Ye ſhall ſee Ladies Wayting-gentlewomen, and mayds, they waite on their Ladies with their worke in their hands, they are following their worke, but yet ever and anon they are caſting their eyes to their Ladies, and ſtill as they are working, have an eye to them: ſo it is with a man that hath a ſanctified gracious frame of heart, hee is p. 76following his earthly and worldly buſineſſe, but yet ever and anon hee is lifting up his eyes, and his heart to God in the heavens, ſtill his heart is looking that way, as Daniel in Babylon opened his window, and looked towards Ieruſalem. And as an earthly man in an heavenly buſineſſe of prayer, hearing, and receiving the Sacrament will have an earthly, ſo he in an earthly buſineſſe, in his ſhop, in his field, at his plow, will have an heavenly heart, and ſo converſes in heaven in the very heat and middeſt of ſecular imployments. Such a man as he rides by the way, as hee walkes with company will have conference, and diſcourſe that ſhall evidence an heart in heaven. Yea an heart ſanctified hath ſuch a bent towards heaven that his heart is in heaven, in his very ſleepe that hee often hath ſweet dreames of heaven, and things belonging to heaven. Thus if a man get once ſuch a ſanctified frame of heart, he ſhall be ſure to have his converſation in heaven.

Secondly, this ſerves to condemne two ſorts of perſons, and convinces them to be Vſe 2 no true Chriſtians indeed.

Firſt, It ſhoales out all prophane, irreligious, 1unholy perſons from being true p. 77Chriſtians. We have a great many that live like heathens, prophane ſwearers, neglecters and contemners of holineſſe, and all holy duties of obedience, drunkards, uncleane perſons, and the like; and yet theſe would thinke themſelves much wronged if a man ſhould call the truth of their Chriſtianity in queſtion Well then, put it upon this tryall, try them by a Chriſtians converſation. Hee that is a Chriſtian is of a Chriſtians converſation. He that is of a Chriſtians converſation, hath his converſation in heaven. Now I appeale to ſuch mens conſciences whether their converſation be in heaven or not, whether they live with ſuch holineſſe, & obedience for the kind of it, as the Saints in heaven do. Thou haſt a ſwearing, an uncleane, an adulterous converſation, a drunken 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 p. 78damned 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 2worldly 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 onelyonly of voluptuous belly-gods, but of ſuch as mind earthly things, and hee oppoſes a p. 79converſation in heaven not onelyonly 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 onelyonly 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 p. 80of? 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 p. 81Chriſts 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 uti que 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 p. 82aſſure 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 p. 83where 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 but flitting thoughts, they come and goe, and 1tarry 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 p. 84onelyonly 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 2heaven are but accidentall, they come by chance, not ſtudied, purpoſed thoughts, but onelyonly 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 3thoughts 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 p. 85doth 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 p. 86ſerious 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.

End of the text · Jeremiah Dyke, The Righteous Mans Tower (1639)