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The Man for Heaven.
The Man for Heaven.
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PHILIP. 3. 20. Our conversation is in Heaven, from whence also wee looke for the Saviour, the Lord Iesus Christ.
PHILIP. 3. 20. Our Conversation is in Heaven, from whence also we look for the Saviour, the Lord Iesus christ.
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YEE Honourable and Honoured Courtiers, here is a Text of Scripture fit for persons of your rank and quality.
YE Honourable and Honoured Courtiers, Here is a Text of Scripture fit for Persons of your rank and quality.
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A text that will learn you so to demean your selves, so to order your Conversation in this World, that after you have been Courtiers on Earth, you may be Courtiers in Heaven;
A text that will Learn you so to demean your selves, so to order your Conversation in this World, that After you have been Courtiers on Earth, you may be Courtiers in Heaven;
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after you have conversed with men, you may converse with God;
After you have conversed with men, you may converse with God;
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after you have served and attended our gracious King and Queene below, you may be preferred and taken up by the Angels of Heaven to accompany and attend the King of Glory above.
After you have served and attended our gracious King and Queen below, you may be preferred and taken up by the Angels of Heaven to accompany and attend the King of Glory above.
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Certainly, if there be an NONLATINALPHABET an Heaven upon Earth, an Estate of Majesty, Height and Glory;
Certainly, if there be an an Heaven upon Earth, an Estate of Majesty, Height and Glory;
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Heare it is, and you are those that are advanced, and enstated in it;
Hear it is, and you Are those that Are advanced, and enstated in it;
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Let mee only advise you (as a poore unworthy Messenger of Christ) to take heed and beware of Capernaums Doome, Mat. 11. 23. And thou Capernaum which art exalted to Heaven shalt be thrown down to Hell;
Let me only Advice you (as a poor unworthy Messenger of christ) to take heed and beware of Capernaums Doom, Mathew 11. 23. And thou Capernaum which art exalted to Heaven shalt be thrown down to Hell;
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Oh pray to God that ye may escape that wofull praecipitium, that dismal, that dolefull, that deadly Down-fall:
O pray to God that you may escape that woeful praecipitium, that dismal, that doleful, that deadly Downfall:
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Rather (as Salomon saith) let your way be upward, direct your steps and courses to Heaven-wards,
Rather (as Solomon Says) let your Way be upward, Direct your steps and courses to Heavenwards,
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and labour every day to arise in your care, in your zeale, in your devotions to God, that you may come neerer to Heaven at night,
and labour every day to arise in your care, in your zeal, in your devotions to God, that you may come nearer to Heaven At night,
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than you were in the morning;
than you were in the morning;
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that so even while you live and converse on Earth, you may be truly and rightly said to have your conversation in Heaven.
that so even while you live and converse on Earth, you may be truly and rightly said to have your Conversation in Heaven.
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For so speakes my Text of some, and God grant it may bee spoken of us all, that Our conversation is in Heaven, from whence also we looke for the Saviour, the Lord Iesus Christ.
For so speaks my Text of Some, and God grant it may be spoken of us all, that Our Conversation is in Heaven, from whence also we look for the Saviour, the Lord Iesus christ.
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In which words there are two generall parts to be observed:
In which words there Are two general parts to be observed:
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First, the excellency of the Saints (they have their conversation in Heaven.) Secondly, the expectation of sinners, (from thence also we looke for the Saviour, &c.) First, what is meant by conversation.
First, the excellency of the Saints (they have their Conversation in Heaven.) Secondly, the expectation of Sinners, (from thence also we look for the Saviour, etc.) First, what is meant by Conversation.
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Secondly, how we that live and converse on earth, can bee said in proper sence to have our conversation in Heaven.
Secondly, how we that live and converse on earth, can be said in proper sense to have our Conversation in Heaven.
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The first of these may be considered in foure circumstances, 1. That a mans conversation is Res continuata, a constant, a setled, continued thing.
The First of these may be considered in foure Circumstances, 1. That a men Conversation is Rest continuata, a constant, a settled, continued thing.
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It is not one or two, or some few particular actions that do denominate a mans conversation,
It is not one or two, or Some few particular actions that do denominate a men Conversation,
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but the generall course and current of his life;
but the general course and current of his life;
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which if it be rightly ordered, as it ought to bee, then it is termed an Honest Conversation, 2 Peter 2. 12. (Have your conversation honest among the Gentiles.) if otherwise it be idly and unprofitably mispent,
which if it be rightly ordered, as it ought to be, then it is termed an Honest Conversation, 2 Peter 2. 12. (Have your Conversation honest among the Gentiles.) if otherwise it be idly and unprofitably Mis-spent,
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then it is termed a vaine conversation: 1 Pet. 1. 18. (yee are redeemed from your vaine conversation.) That which brings a man no profit, no credit, no comfort in the end, that's a vaine conversation:
then it is termed a vain Conversation: 1 Pet. 1. 18. (ye Are redeemed from your vain Conversation.) That which brings a man no profit, no credit, no Comfort in the end, that's a vain Conversation:
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And God forbid that any Christians conversation should be so vaine.
And God forbid that any Christians Conversation should be so vain.
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This we know, that as there is no man so bad but he may do some particular actions that are right and good;
This we know, that as there is no man so bad but he may do Some particular actions that Are right and good;
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as God said of Abimelech, Gen. 20. I know thou hast done this thing in the integrity of thy heart:
as God said of Abimelech, Gen. 20. I know thou hast done this thing in the integrity of thy heart:
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that one thing he did well, though his conversation went another way;
that one thing he did well, though his Conversation went Another Way;
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so on the contrary, there is no man so good, but he may do some particular actions that are vile and bad;
so on the contrary, there is no man so good, but he may do Some particular actions that Are vile and bad;
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as tis said of David, he was upright in all things, save only in the matter of Vriah; In that one thing hee failed exceedingly,
as this said of David, he was upright in all things, save only in the matter of Uriah; In that one thing he failed exceedingly,
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though the whole streame of his life and conversation went right to God-ward.
though the Whole stream of his life and Conversation went right to Godward.
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It is with a Christian in this world, as with a Ship that goes to Sea, They are bound for such a Coast, that way they sayle,
It is with a Christian in this world, as with a Ship that Goes to Sea, They Are bound for such a Coast, that Way they sail,
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and thither they direct their voyage;
and thither they Direct their voyage;
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now there may come many a contrary storm that may turne them cleane back, or drive them quite another way:
now there may come many a contrary storm that may turn them clean back, or drive them quite Another Way:
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which for the present is a great trouble and griefe unto them, but as soone as ever the storme is over,
which for the present is a great trouble and grief unto them, but as soon as ever the storm is over,
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and the Sea is calme, they hale and toyle and never are at rest, till they have recovered themselves,
and the Sea is Cam, they hale and toil and never Are At rest, till they have recovered themselves,
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and are gotten into the right way againe.
and Are got into the right Way again.
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So fares it with a Christian soule, such a one is bound for Heaven, that's his home, that's his harbour, that's the Heaven where he would be;
So fares it with a Christian soul, such a one is bound for Heaven, that's his home, that's his harbour, that's the Heaven where he would be;
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now there may come, and daily there doth come many a crosse, many a corruption, many a pleasing,
now there may come, and daily there does come many a cross, many a corruption, many a pleasing,
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or unpleasing temptation that turnes him cleane another way, into the way of sinne and wickednesse,
or unpleasing temptation that turns him clean Another Way, into the Way of sin and wickedness,
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or turnes him clean back from the way of Grace and goodnesse;
or turns him clean back from the Way of Grace and Goodness;
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which for the present (like the divisions of Ruben, Iudg. 5.) must needs cause great sighings and thoughts of heart;
which for the present (like the divisions of Reuben, Judges 5.) must needs cause great sighings and thoughts of heart;
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and indeed hee is never at quiet in his mind, nor at peace in his conscience, till by the mercy of God he have recovered himselfe by repentance,
and indeed he is never At quiet in his mind, nor At peace in his conscience, till by the mercy of God he have recovered himself by Repentance,
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and come back to his old comfort and conversation againe. So the meaning of the Text is this;
and come back to his old Comfort and Conversation again. So the meaning of the Text is this;
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that it is not enough for a man to look to Heaven at some particular times,
that it is not enough for a man to look to Heaven At Some particular times,
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as in the time of sicknesse, of sorrow, of extreme adversity; (as the manner of the world is) for then the wickedest man that is, will peradventure have an eye to Heaven.
as in the time of sickness, of sorrow, of extreme adversity; (as the manner of the world is) for then the wickedest man that is, will Peradventure have an eye to Heaven.
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Iust as you see a Hog, that never looks to Heaven, till he be over-turned, and cast upon his back, then he looks to Heaven, and cryes;
Just as you see a Hog, that never looks to Heaven, till he be overturned, and cast upon his back, then he looks to Heaven, and cries;
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whereas if you do but let him loose, that he gets upon his leggs againe, hee returnes with his snowt to the earth,
whereas if you do but let him lose, that he gets upon his legs again, he returns with his snout to the earth,
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and looks to Heaven no more;
and looks to Heaven no more;
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so fares it (I feare me) with many a carnall man, that seldom or never looks to Heaven, till hee bee overturned in his credit, overthrown in his estate,
so fares it (I Fear me) with many a carnal man, that seldom or never looks to Heaven, till he be overturned in his credit, overthrown in his estate,
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or cast upon his back on the bed of sicknesse and death;
or cast upon his back on the Bed of sickness and death;
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then he lisis up his eyes to those Hils from whence commeth his help, (as David speaketh:) whereupon if God do but set him at liberty,
then he lisis up his eyes to those Hills from whence comes his help, (as David speaks:) whereupon if God do but Set him At liberty,
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and restore him to his health, that he get upon his legs againe, hee returnes like a Hog to his old swinish disposition,
and restore him to his health, that he get upon his legs again, he returns like a Hog to his old swinish disposition,
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& looks no more after Heaven, till he be castdown again into the like distresse. Thus it is, but thus it should not be:
& looks no more After Heaven, till he be castdown again into the like distress. Thus it is, but thus it should not be:
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If you desire to have comfort from Heaven in your sicknesse, let your conversation be there in your health;
If you desire to have Comfort from Heaven in your sickness, let your Conversation be there in your health;
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and that not for a fit or a brunt, but in a constant, & setled, and continued course of life;
and that not for a fit or a brunt, but in a constant, & settled, and continued course of life;
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that like as it is said of God, Deut. 11. 12. that his eyes are upon the land, from the beginning of the yeare, to the end thereof;
that like as it is said of God, Deuteronomy 11. 12. that his eyes Are upon the land, from the beginning of the year, to the end thereof;
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so let thine eyes be upon God from the beginning of the day, of the weeke, of the yeare,
so let thine eyes be upon God from the beginning of the day, of the Week, of the year,
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even to the end and consummation of thy life.
even to the end and consummation of thy life.
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You know what our Saviour said to those Jews which beleeved on him, Iohn 8. 31. Si manserit is in me,
You know what our Saviour said to those jews which believed on him, John 8. 31. Si manserit is in me,
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If ye abide in mee, then are ye my Disciples indeed. If you abide in me, then Are you my Disciples indeed.
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They that only come to Christ, and make profession of Christianity for a time, and then like Demas fall away, and embrace this present World;
They that only come to christ, and make profession of Christianity for a time, and then like Demas fallen away, and embrace this present World;
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these are but disciples in name only, like Labans Images, that were called Gods, when they were but blocks:
these Are but Disciples in name only, like Labans Images, that were called God's, when they were but blocks:
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Those and none but those are disciples in deed and in truth, that do as their master did, of whom it is said, Philip. 2. 8. that Hee humbled himselfe, and became obedient unto the death:
Those and none but those Are Disciples in deed and in truth, that do as their master did, of whom it is said, Philip. 2. 8. that He humbled himself, and became obedient unto the death:
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He was not only obedient in his death, submitting himselfe to all the cruelty, all the infamy, all the extremity of pain and shame that God or man could lay upon him;
He was not only obedient in his death, submitting himself to all the cruelty, all the infamy, all the extremity of pain and shame that God or man could lay upon him;
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but He was obedient unto death;
but He was obedient unto death;
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that is, (as Beza expounds it) unto his Dying day, from the beginning of his Incarnation, to the very end of his dissolution:
that is, (as Beza expounds it) unto his Dying day, from the beginning of his Incarnation, to the very end of his dissolution:
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Here's the Load-star that wee must all bee guided by ▪ let us beare the same mind,
Here's the Loadstar that we must all be guided by ▪ let us bear the same mind,
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and hold the same resolution, that our Saviour did, to become obedient to the death, (or as Iob speaketh, Cap. 27. 5.) not to leave our innocency till wee die;
and hold the same resolution, that our Saviour did, to become obedient to the death, (or as Job speaks, Cap. 27. 5.) not to leave our innocency till we die;
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then may we take it as an undoubted evidence and assurance to our soules, that wee,
then may we take it as an undoubted evidence and assurance to our Souls, that we,
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even wee our selves are of the number of those blessed Saints that have their conversation in the Heavens.
even we our selves Are of the number of those blessed Saints that have their Conversation in the Heavens.
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This is the first circumstance to bee considered, that a mans conversation is Res continuata, not a sudden or a momentarie,
This is the First circumstance to be considered, that a men Conversation is Rest continuata, not a sudden or a momentary,
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but a constant and continued thing. 2. A mans conversation is Res manifesta, an open and a manifest thing:
but a constant and continued thing. 2. A men Conversation is Rest Manifesta, an open and a manifest thing:
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the Conscience of a man, that is secret, knowne only to God; but his conversation that is evident and apparent to the word.
the Conscience of a man, that is secret, known only to God; but his Conversation that is evident and apparent to the word.
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So the meaning of the Text is, that it is not enough for a man to have a care of his conscience inwardly towards God,
So the meaning of the Text is, that it is not enough for a man to have a care of his conscience inwardly towards God,
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but he must have as great a care of his conversation outwardly to the World.
but he must have as great a care of his Conversation outwardly to the World.
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That like as it is said of our Saviour, Luke 9. 53. They knew what hee was by his face,
That like as it is said of our Saviour, Lycia 9. 53. They knew what he was by his face,
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because (saith the Text) his face was as though hee would go to Ierusalem: Because (Says the Text) his face was as though he would go to Ierusalem:
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So should a good Christian be known by his face (that is) by his outward carriage and conversation to bee one that is going to Jerusalem that is above;
So should a good Christian be known by his face (that is) by his outward carriage and Conversation to be one that is going to Jerusalem that is above;
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If thou beest such a one, let it be thy principall care to lead thy life in such a way as God doth best accept, in the way of Godlinesse and honesty, in the way of temperance and sobriety, in the way of truth and sincerity;
If thou Best such a one, let it be thy principal care to led thy life in such a Way as God does best accept, in the Way of Godliness and honesty, in the Way of temperance and sobriety, in the Way of truth and sincerity;
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that the World may see by thy life, that as thou dost live and move in God,
that the World may see by thy life, that as thou dost live and move in God,
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so thou dost also live and move to God.
so thou dost also live and move to God.
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As Alexander once gave order that the Grecians and Barbarians should bee no longer distinguished by their garments;
As Alexander once gave order that the Greeks and Barbarians should be no longer distinguished by their garments;
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but (saith hee) let the Greciens be known by their vertues ▪ and the Barbarians by their vices:
but (Says he) let the Greciens be known by their Virtues ▪ and the Barbarians by their vices:
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thus should a Christian bee distinguished from a carnall man, not by his habit, but by his heart, not by his estate and condition,
thus should a Christian be distinguished from a carnal man, not by his habit, but by his heart, not by his estate and condition,
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but by his wisdome and conversation, being such (as St. Paul speaketh) as becometh the Gospell, Philip. 1. 27. The works of the flesh are manifest (saith the same Apostle) and so should the works of the spirit bee also.
but by his Wisdom and Conversation, being such (as Saint Paul speaks) as Becometh the Gospel, Philip. 1. 27. The works of the Flesh Are manifest (Says the same Apostle) and so should the works of the Spirit be also.
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As it is said of the Kings daughter, Psal. 45. 13. She is all glorious within,
As it is said of the Kings daughter, Psalm 45. 13. She is all glorious within,
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and her cloathing also is of wrought Gold: and her clothing also is of wrought Gold:
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so should every Christian soule, which is the Spouse of Christ, and the daughter of the King of Heaven, bee all glorious,
so should every Christian soul, which is the Spouse of christ, and the daughter of the King of Heaven, be all glorious,
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or rather indeed all gracious and all vertuous, both within and without:
or rather indeed all gracious and all virtuous, both within and without:
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And as it is said of the Arke of God, Exod. 37. that it was over-laied with pure Gold both within and without:
And as it is said of the Ark of God, Exod 37. that it was overlaid with pure Gold both within and without:
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so should every Christian pray, that he may have a good conscience as the overlaying of gold within,
so should every Christian pray, that he may have a good conscience as the overlaying of gold within,
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and a good conversation, as the overlaying of gold without;
and a good Conversation, as the overlaying of gold without;
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providing things honest, not only in the sight of God, but also in the sight of men, Rom. 12. 17. And this is the second circumstance to bee considered in our conversation;providing things honest, not only in the sighed of God, but also in the sighed of men, Rom. 12. 17. And this is the second circumstance to be considered in our Conversation;
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namely, that it is or ought to bee Res manifesta, a manifest thing. 3. A mans conversation is Res familiaris, a friendly, or a familiar thing;
namely, that it is or ought to be Rest Manifesta, a manifest thing. 3. A men Conversation is Rest familiaris, a friendly, or a familiar thing;
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You know there is no one thing that breeds so much entirenesse, so much familiarity and acquaintance among all sorts of persons,
You know there is no one thing that breeds so much entireness, so much familiarity and acquaintance among all sorts of Persons,
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as living, and loving, and conversing together:
as living, and loving, and conversing together:
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So the only way to bring a man into an humble familiarity and acquaintance with his God, is to bee conversant in holy duties,
So the only Way to bring a man into an humble familiarity and acquaintance with his God, is to be conversant in holy duties,
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and to have his conversation in the Heavens.
and to have his Conversation in the Heavens.
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It is the phrase of Iob, (and I do not remember that I find it any where but in that book) Iob 22. 21. Acquaint thy selfe with God,
It is the phrase of Job, (and I do not Remember that I find it any where but in that book) Job 22. 21. Acquaint thy self with God,
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and thereby good shall come unto thee.
and thereby good shall come unto thee.
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Asuesce cum Deo, (that is) Accustome and inure thy selfe to walke with God, as Enoch did;Asuesce cum God, (that is) Accustom and inure thy self to walk with God, as Enoch did;
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to talke with God, as Moses did; to seeke the face of God, as David did:
to talk with God, as Moses did; to seek the face of God, as David did:
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make nor thy selfe a stranger to God now, lest he know thee not, lest hee own thee not, at the later day,
make nor thy self a stranger to God now, lest he know thee not, lest he own thee not, At the later day,
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when thou and all the world will bee glad to claim acquaintance of Him. But some may say;
when thou and all the world will be glad to claim acquaintance of Him. But Some may say;
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What am I, or what is my fathers house, that I should dare to thinke of being acquainted, with so great a Majesty,
What am I, or what is my Father's house, that I should Dare to think of being acquainted, with so great a Majesty,
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as is the Lord? that is too familiar a word: I answer, according to the common proverb;
as is the Lord? that is too familiar a word: I answer, according to the Common proverb;
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volenti nonfit injuria, That which is an injury to our thinking, is no injury to him that is willing and desirous of it.volenti nonfit injuria, That which is an injury to our thinking, is no injury to him that is willing and desirous of it.
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Now you shall observe that all the persons in the Blessed Trinity, are so farre from taking ill at our hands, that they do even desire and wish for sinfull mans societie.
Now you shall observe that all the Persons in the Blessed Trinity, Are so Far from taking ill At our hands, that they do even desire and wish for sinful men society.
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God the Father he desires it, Esay 1. 18. Come (saith God) let us reason together, let us parley, let us confer, let us be familiar (as it were) and renew our old decayed acquaintance, which hath slept so long,
God the Father he Desires it, Isaiah 1. 18. Come (Says God) let us reason together, let us parley, let us confer, let us be familiar (as it were) and renew our old decayed acquaintance, which hath slept so long,
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and been so unkindly laid aside. In the originall it is, Adeste, & increpemus, come let us chide together;
and been so unkindly laid aside. In the original it is, Adeste, & increpemus, come let us chide together;
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as one friend chides another for being strange and aloofe, & taking distaste without a cause:
as one friend chides Another for being strange and aloof, & taking distaste without a cause:
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And this is it, makes God to chide us as he doth, partly by word of mouth, in the Ministry of his Word;
And this is it, makes God to chide us as he does, partly by word of Mouth, in the Ministry of his Word;
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and partly by Act and Deed, by sending his reall Judgements into the World to plague us for sinne;
and partly by Act and Deed, by sending his real Judgments into the World to plague us for sin;
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which David calleth Increpationem Domini, the chiding of God, Psal. 18. 15. and all for our aversenesse,
which David calls Increpationem Domini, the chiding of God, Psalm 18. 15. and all for our averseness,
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and aloofenesse in this kind, that wee will not come at him to renew our acquaintance with him, by a sound and serious humiliation,
and aloofenesse in this kind, that we will not come At him to renew our acquaintance with him, by a found and serious humiliation,
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as his mercy, and our dutie doth require.
as his mercy, and our duty does require.
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God the Sonne, Hee desires our acquaintance likewise, as you may read, Iohn 5. 39. Yee search the Scriptures (saith Christ) and in them ye looke to have eternall life,
God the Son, He Desires our acquaintance likewise, as you may read, John 5. 39. Ye search the Scriptures (Says christ) and in them you look to have Eternal life,
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and yet ye will not come to mee that yee might have life. and yet you will not come to me that ye might have life.
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We deale just with our Saviour, as one said of his Friend or Father, Si bene essem sine te, nunquam venirem ad te;
We deal just with our Saviour, as one said of his Friend or Father, Si bene essem sine te, Never venirem ad te;
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If I could bee well without thee, I would never come at thee:
If I could be well without thee, I would never come At thee:
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It is our illnesse, and our weaknesse, our lamenesse, and our sicknesse, that makes us to repaire unto Christ,
It is our illness, and our weakness, our lameness, and our sickness, that makes us to repair unto christ,
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or else (I am afraid) wee would seldome or never come at him.
or Else (I am afraid) we would seldom or never come At him.
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As for the Holy Ghost, David cals him a Loving Spirit, Psal. 143. 10. a Spirit that loves the company and the conduct of a poore sinner (let thy loving Spirit lead mee into the land of Righteousnesse;) it is not only a leading Spirit, but a loving Spirit; a Spirit that loves to lead us,
As for the Holy Ghost, David calls him a Loving Spirit, Psalm 143. 10. a Spirit that loves the company and the conduct of a poor sinner (let thy loving Spirit led me into the land of Righteousness;) it is not only a leading Spirit, but a loving Spirit; a Spirit that loves to led us,
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and to carry us into all truth, into all goodnesse, and to guide our sinfull feet into the way of peace;
and to carry us into all truth, into all Goodness, and to guide our sinful feet into the Way of peace;
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wee read of divers that were condemned in Scripture, for having to doe with Familiar Spirits,
we read of diverse that were condemned in Scripture, for having to doe with Familiar Spirits,
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and justly, for what gracelesse wretches were they that durst bee familiar with those evill spirits that were the mortall enemies of their soules;
and justly, for what graceless wretches were they that durst be familiar with those evil spirits that were the Mortal enemies of their Souls;
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that durst to harbour those hellish Serpents in their bosomes, that stung their Soules to death eternall:
that durst to harbour those hellish Serpents in their bosoms, that stung their Souls to death Eternal:
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And oh, what a blessed and a happy thing it were, if we were but halfe so desirous of the familiaritie and acquaintance of the Good Spirit,
And o, what a blessed and a happy thing it were, if we were but half so desirous of the familiarity and acquaintance of the Good Spirit,
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as they were of the evill ones;
as they were of the evil ones;
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then as Iob speakes in the place fore-named, Inde proventus erit bonus, thereby good shall come unto thee:
then as Job speaks in the place forenamed, Inde proventus erit bonus, thereby good shall come unto thee:
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Good to thy estate, thou shalt prosper by it; Good to thy children, they shall flourish by it;
Good to thy estate, thou shalt prosper by it; Good to thy children, they shall flourish by it;
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Good to thy name, thou shalt have credit and reputation by it; Good to thy body, thou shalt have health and protection by it;
Good to thy name, thou shalt have credit and reputation by it; Good to thy body, thou shalt have health and protection by it;
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but speciall good shall come to thy Soule, thou shalt have mercy, and peace, and salvation by it:
but special good shall come to thy Soul, thou shalt have mercy, and peace, and salvation by it:
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Thou shalt have his good Word to instruct thee, his good Angels to guard thee, his good Spirit to comfort thee,
Thou shalt have his good Word to instruct thee, his good Angels to guard thee, his good Spirit to Comfort thee,
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and above all his good Kingdom to receive thee.
and above all his good Kingdom to receive thee.
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Therefore, if thou lovest thy selfe, and tenderest thy owne good, let thy conversation with God, bee Res familiaris, a free, a frequent, and a familiar thing.
Therefore, if thou Lovest thy self, and Tenderest thy own good, let thy Conversation with God, be Rest familiaris, a free, a frequent, and a familiar thing.
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Lastly, if wee take the originall word NONLATINALPHABET in the native and proper sense, as it signifies the traffiquing and trading that one Merchant or one Citizen hath with another,
Lastly, if we take the original word in the native and proper sense, as it signifies the trafficking and trading that one Merchant or one Citizen hath with Another,
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then it affords us this consideration;
then it affords us this consideration;
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That to converse or to have commerce with God, is Res quest uosa, the gainfulest trade,
That to converse or to have commerce with God, is Rest quest uosa, the gainfulest trade,
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and the richest marchandise under Heaven. For if wee beleeve the Apostle;
and the Richest merchandise under Heaven. For if we believe the Apostle;
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Godlinesse is no vile commodity, but exceeding gainfull, yea gaine it selfe, yea and great gaine too; (if not to the purse, yet to the Conscience;
Godliness is no vile commodity, but exceeding gainful, yea gain it self, yea and great gain too; (if not to the purse, yet to the Conscience;
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if not to the estate, yet to the soule it is) for it hath the promises not only of the life that now is,
if not to the estate, yet to the soul it is) for it hath the promises not only of the life that now is,
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but of that which is to come.
but of that which is to come.
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There bee many that say (saith David, Psal. 4. 6.) Who will shew us any good? It is not the saying of one man,
There be many that say (Says David, Psalm 4. 6.) Who will show us any good? It is not the saying of one man,
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or of some men, but of many and of most men, who will shew us any Good;
or of Some men, but of many and of most men, who will show us any Good;
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all their desire is to listen and inquire who can tell them of any good purchase, any good bargaine, any good fortune that may concerne them, or come to their hands;
all their desire is to listen and inquire who can tell them of any good purchase, any good bargain, any good fortune that may concern them, or come to their hands;
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let the party that shewes it bee who hee will, if hee shewes any good wee love him, wee thank him for it:
let the party that shows it be who he will, if he shows any good we love him, we thank him for it:
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Behold here is one (Saint Paul by name) that shewes us Summum Bonum, the Greatest Good, the truest and surest Gaine that is to be had in all the Christian World:
Behold Here is one (Saint Paul by name) that shows us Summum Bonum, the Greatest Good, the Truest and Surest Gain that is to be had in all the Christian World:
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and that is to keep a Factory in Heaven (as it were) by the meanes and mediation of Jesus Christ, to deale betwixt God and our own Soules in a secret and a sacred commerce, to exchange our Prayers for his Favours, our duties for his Mercies,
and that is to keep a Factory in Heaven (as it were) by the means and mediation of jesus christ, to deal betwixt God and our own Souls in a secret and a sacred commerce, to exchange our Prayers for his Favours, our duties for his mercies,
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and so to drive a Spirituall trade in the City of God;
and so to drive a Spiritual trade in the city of God;
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And this will bring us into such a way of profit, that wee shall gaine Wisdome and Grace,
And this will bring us into such a Way of profit, that we shall gain Wisdom and Grace,
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and Comfort and Credit in this life, and a Crowne of Eternall Glory in the life to come,
and Comfort and Credit in this life, and a Crown of Eternal Glory in the life to come,
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and now judge your selves whether to have our conversation in Heaven bee not Res quaestuosa, a gainfull thing.
and now judge your selves whither to have our Conversation in Heaven be not Rest quaestuosa, a gainful thing.
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I come now to the second generall proposition of my Text, which is this:
I come now to the second general proposition of my Text, which is this:
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How wee that live and converse upon Earth, can bee said in proper sense to have our Conversation in the Heavens? I shall answer it foure waies.
How we that live and converse upon Earth, can be said in proper sense to have our Conversation in the Heavens? I shall answer it foure ways.
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1. Per Elevationem, By lifting up our hearts and minds, and Soules to God.
1. Per Elevationem, By lifting up our hearts and minds, and Souls to God.
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Wee read, Levit. 11. 21. that those Reptilia, those Fowls or other Creatures that crept on all foure, were Abomination in Moses Law, the people might not eat nor touch them;
we read, Levit. 11. 21. that those Reptilia, those Fowls or other Creatures that crept on all foure, were Abomination in Moses Law, the people might not eat nor touch them;
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but those that had legges and wings to leape withall, and to lift up themselves from the Earth toward Heaven, those were cleane in Gods account.
but those that had legs and wings to leap withal, and to lift up themselves from the Earth towards Heaven, those were clean in God's account.
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This was certainely a symbolicall type to signifie unto us, that those Christians that are alwayes creeping (as it were) and crawling and groveling upon the Earth, alwayes minding earthly things,
This was Certainly a symbolical type to signify unto us, that those Christians that Are always creeping (as it were) and crawling and groveling upon the Earth, always minding earthly things,
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and setting their hearts upon the muck of this World, they are uncleane and Abomination to the Lord:
and setting their hearts upon the muck of this World, they Are unclean and Abomination to the Lord:
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But they that have the legges and wings of Faith and fervent Prayer, to leape (as it were) from the Earth,
But they that have the legs and wings of Faith and fervent Prayer, to leap (as it were) from the Earth,
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and to lift up themselves towards Heaven in their ejaculations and devotions to God, they are those whom God accepts.
and to lift up themselves towards Heaven in their ejaculations and devotions to God, they Are those whom God accepts.
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An Angell once cried, Revel. 8. 13. Woe, woe, woe to the inhabitants of the Earth.
an Angel once cried, Revel. 8. 13. Woe, woe, woe to the inhabitants of the Earth.
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Inhabitantibus, non Accolis (saith a Father) not to the sojourners and strangers of the Earth (as all good Christians are, whose Home is Heaven,Inhabitantibus, non Accolis (Says a Father) not to the sojourners and Strangers of the Earth (as all good Christians Are, whose Home is Heaven,
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and the Earth but a place of their pilgrimage for a time.) But the woes are to the setled Inhabitants of the Earth, who so fixe their hearts on the Earth, that they make it their Heaven;
and the Earth but a place of their pilgrimage for a time.) But the woes Are to the settled Inhabitants of the Earth, who so fix their hearts on the Earth, that they make it their Heaven;
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like that Cardinall that would not change his part in Paris for his part in Paradise:
like that Cardinal that would not change his part in paris for his part in Paradise:
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or like the Children of Reuben and Gad, Numb. 32. 3. that desired to make their stay on this side Jordan,
or like the Children of Reuben and Gad, Numb. 32. 3. that desired to make their stay on this side Jordan,
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and let their brethren if they listed passe over into the Land of promise;
and let their brothers if they listed pass over into the Land of promise;
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for their owne parts, they liked well of the place where they were, and did not desire to remove,
for their own parts, they liked well of the place where they were, and did not desire to remove,
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because it was a place fit for their Cattell.
Because it was a place fit for their Cattle.
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In like sort, they that make more account of their cattell, than they doe of their conscience;
In like sort, they that make more account of their cattle, than they do of their conscience;
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and doe more esteeme the pleasures and profits of a life temporall, than the incomprehensible joyes of the life eternall;
and do more esteem the pleasures and profits of a life temporal, than the incomprehensible Joys of the life Eternal;
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they that so love the Earth, that by their good wills they would not leave it for Heaven:
they that so love the Earth, that by their good wills they would not leave it for Heaven:
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Woe bee to them three wayes: first, woe to them in life; secondly, woe to them in death;
Woe be to them three ways: First, woe to them in life; secondly, woe to them in death;
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thirdly, woe to them after death:
Thirdly, woe to them After death:
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or thus, woe to their bodies, woe to their soules, and woe to both body and soule together in that woefull place of torment.
or thus, woe to their bodies, woe to their Souls, and woe to both body and soul together in that woeful place of torment.
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In a word, therefore if we desire to escape this threfold woe, and that it may bee well with us both here and hereafter;
In a word, Therefore if we desire to escape this threefold woe, and that it may be well with us both Here and hereafter;
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let us doe by our af•ections, as Husband-men do by their corne, if it lie low in a damp room, it is in danger to putrifie, and corrupt, and stink;
let us do by our af•ections, as Husbandmen do by their corn, if it lie low in a damp room, it is in danger to putrify, and corrupt, and stink;
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therefore they convey it and carry it up into some higher room that is farther from the Earth,
Therefore they convey it and carry it up into Some higher room that is farther from the Earth,
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and neerer to Heaven, and there it is safe.
and nearer to Heaven, and there it is safe.
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Such a damp place is this sinfull World, therfore if thou wouldst preserve thy affections from stench and corruption, carry them up on high, list them up to Heaven by divine contemplations,
Such a damp place is this sinful World, Therefore if thou Wouldst preserve thy affections from stench and corruption, carry them up on high, list them up to Heaven by divine contemplations,
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and by a divine conversation, and then they are out of danger.
and by a divine Conversation, and then they Are out of danger.
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We should frame our affections in forme of a ship, which is close downwards, and open upwards, in an hearty desire of a Heavenly condition.
We should frame our affections in Form of a ship, which is close downwards, and open upward, in an hearty desire of a Heavenly condition.
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One saith well, It is with Men, as it is with the Moone: When the Moone decreaseth, it is close above, and open below;
One Says well, It is with Men, as it is with the Moon: When the Moon decreaseth, it is close above, and open below;
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Contrarily, when it increaseth, it is open above, and close below:
Contrarily, when it increases, it is open above, and close below:
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So if our minds, (as Nature hath framed our hearts) bee close downwards, using the World,
So if our minds, (as Nature hath framed our hearts) be close downwards, using the World,
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as if wee used it not, and enlarged upwards in seeking and sighing after the things that bee above;
as if we used it not, and enlarged upward in seeking and sighing After the things that be above;
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then tis a happy signe of our increase in grace and favour with God, and an infallible evidence to our soules, that though our abode bee below on Earth,
then this a happy Signen of our increase in grace and favour with God, and an infallible evidence to our Souls, that though our Abided be below on Earth,
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yet our conversation is above in Heaven.
yet our Conversation is above in Heaven.
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2. Per Anticipationem, you that desire to have Heaven hereafter, must begin your heaven here, by Anticipation; and that three waies:
2. Per Anticipationem, you that desire to have Heaven hereafter, must begin your heaven Here, by Anticipation; and that three ways:
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first, take direction from Heaven in all your wayes and actions;
First, take direction from Heaven in all your ways and actions;
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doe as ship-men doe at Sea, because they have no common Road, nor beaten Path to sayle by, they take their direction from the starres,
do as shipmen do At Sea, Because they have no Common Road, nor beaten Path to sail by, they take their direction from the Stars,
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and guide themselves by the Heavens;
and guide themselves by the Heavens;
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so because in this World (which is as brinish with sinne, as the Sea is with salt;
so Because in this World (which is as brinish with sin, as the Sea is with salt;
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and as dangerous to the Soule, as the Sea is to the ship) there is no common Road (as I may say) no beaten path to Heaven,
and as dangerous to the Soul, as the Sea is to the ship) there is no Common Road (as I may say) no beaten path to Heaven,
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so few there bee that goe that way;
so few there be that go that Way;
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let every one that desires to walke safely, take heed of walking rashly, and following the lusts, devices,
let every one that Desires to walk safely, take heed of walking rashly, and following the Lustiest, devices,
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and desires of his own heart, but let him looke up to Heaven for direction, and desire God to be his guide and conduct;
and Desires of his own heart, but let him look up to Heaven for direction, and desire God to be his guide and conduct;
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saying and praying in the words of the Prophet David, Psal. 48. 14. Thou O. God art my God for ever, oh bee thou my guide unto the day of death.
saying and praying in the words of the Prophet David, Psalm 48. 14. Thou O. God art my God for ever, o be thou my guide unto the day of death.
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Secondly, learne the language of Heaven while yee are here;
Secondly, Learn the language of Heaven while ye Are Here;
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as one that is to travell into a forraine Country, will if hee can possible learne some part of the language of that countrey before-hand, that he may not be altogether to seeke when hee comes into a strange place:
as one that is to travel into a foreign Country, will if he can possible Learn Some part of the language of that country beforehand, that he may not be altogether to seek when he comes into a strange place:
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So if Heaven bee (as I hope it is) the Countrey and the Kingdome that yee all desire to live in;
So if Heaven be (as I hope it is) the Country and the Kingdom that ye all desire to live in;
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bee carefull then while yee are here to inure your selves to the language of Heaven ere ye come there, (that is) to blesse God,
be careful then while ye Are Here to inure your selves to the language of Heaven ere you come there, (that is) to bless God,
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and praise him, and speake good of his Name:
and praise him, and speak good of his Name:
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for as terrene, and sordid and base discourse is the language of the World, and lying,
for as terrene, and sordid and base discourse is the language of the World, and lying,
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and lewd and profane discourse is the language of Hell:
and lewd and profane discourse is the language of Hell:
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So pious, and profitable, and divine discourse, that savoureth and rellisheth of the Grace and good Spirit of God, that's the language of Heaven: learne that.
So pious, and profitable, and divine discourse, that savoureth and relisheth of the Grace and good Spirit of God, that's the language of Heaven: Learn that.
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Thirdly, labour to get a Temper and a disposition fit for Heaven;
Thirdly, labour to get a Temper and a disposition fit for Heaven;
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As God hath given the fowles a Temper fit to live in the ayre, and fishes a Temper fit for the water;
As God hath given the fowls a Temper fit to live in the air, and Fish a Temper fit for the water;
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and creeping things a Temper fit for the Earth;
and creeping things a Temper fit for the Earth;
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so desire of God to frame thy heart to an Heavenly disposition, and to give thee a Temper fit for Heaven.
so desire of God to frame thy heart to an Heavenly disposition, and to give thee a Temper fit for Heaven.
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Certainly Carnall Men mistake Heaven, taking it to bee only a place of Rest, but not a place of righteousnesse;
Certainly Carnal Men mistake Heaven, taking it to be only a place of Rest, but not a place of righteousness;
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a place of happinesse, but not a place of holinesse;
a place of happiness, but not a place of holiness;
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so that if a Carnall man should bee admitted to peepe into Heaven to see what is there adoing, to see how the Glorified Soules and Spirits are alwayes lauding and magnifying their God and Saviour, alwayes taken up with Holy and Heavenly exercises and employments;
so that if a Carnal man should be admitted to peep into Heaven to see what is there adoing, to see how the Glorified Souls and Spirits Are always lauding and magnifying their God and Saviour, always taken up with Holy and Heavenly exercises and employments;
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hee would loath no place so much as Heaven, as being no wayes agreeable, but altogether contrary to his temper and disposition:
he would loath no place so much as Heaven, as being no ways agreeable, but altogether contrary to his temper and disposition:
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He that is weary of one Sabbath here, how will hee brooke an eternity of Sabbath hereafter:
He that is weary of one Sabbath Here, how will he brook an eternity of Sabbath hereafter:
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if the Foot-men have ty•ed him (as Ieremy speakes in another case, Ierem. 12. 5. how will hee doe to hold ▪ pace with the Horse-men: if the Footmen have ty•ed him (as Ieremy speaks in Another case, Jeremiah 12. 5. how will he do to hold ▪ pace with the Horsemen:
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Hee that thinkes too much of that little holinesse that God requires in his Saints on Earth,
He that thinks too much of that little holiness that God requires in his Saints on Earth,
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how will hee comply with that excellency of holinesse that is in the Saints, and blessed Soules in Heaven.
how will he comply with that excellency of holiness that is in the Saints, and blessed Souls in Heaven.
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In a word then, as wee all hope to have Carnem Angelisicatam (as Tertullian speakes) to have Angell-like bodies hereafter;
In a word then, as we all hope to have Carnem Angelisicatam (as Tertullian speaks) to have Angellike bodies hereafter;
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so let us labour and pray that we may have Animas Angelisicatas, Angell-like Soules while wee are here;
so let us labour and pray that we may have Animas Angelisicatas, Angellike Souls while we Are Here;
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that wee may wholly addict and give our minds to doe Gods will on Earth as it is done in Heaven, that we may begin our Heaven here in Grace,
that we may wholly addict and give our minds to do God's will on Earth as it is done in Heaven, that we may begin our Heaven Here in Grace,
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and perfect it hereafter for ever in Glory.
and perfect it hereafter for ever in Glory.
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3 A man that lives on Earth, may bee said to have his conversation in Heaven, Per Charitatem, by holy Charity, which is nothing else but a divine love to God, and to all Goodnesse.
3 A man that lives on Earth, may be said to have his Conversation in Heaven, Per Charitatem, by holy Charity, which is nothing Else but a divine love to God, and to all goodness.
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Hee that is a truly Charitable man on Earth, is in ultima & proxima dispositione, in the last,
He that is a truly Charitable man on Earth, is in ultima & proxima disposition, in the last,
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and likest, and neerest disposition to the Glorified Saints in Heaven:
and likest, and nearest disposition to the Glorified Saints in Heaven:
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For this wee know, that most of those other vertues wherein men excell on Earth, do faile and cease when the Soule returnes to Heaven;
For this we know, that most of those other Virtues wherein men excel on Earth, do fail and cease when the Soul returns to Heaven;
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Our Faith, that shall cease, for wee shall then see the beatificall face of God, and the blessed reward of the Godly, which we now beleeve unseene. Our Hope, that shall cease;
Our Faith, that shall cease, for we shall then see the beatifical face of God, and the blessed reward of the Godly, which we now believe unseen. Our Hope, that shall cease;
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for wee shall then enjoy the good things wee hoped for:
for we shall then enjoy the good things we hoped for:
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no more need of Anchour when wee are past the Sea of this world, and landed upon the shoare of Heaven.
no more need of Anchor when we Are passed the Sea of this world, and landed upon the shore of Heaven.
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So likewise Patience shall cease, for there shall be no more pain; and Continency, for there shall be no more temptations;
So likewise Patience shall cease, for there shall be no more pain; and Continency, for there shall be no more temptations;
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and Mercy, for there shall bee no more objects of misery: Only Charity, that remaynes and abides, and accompanies the soule into the kingdom of Christ, and of God;
and Mercy, for there shall be no more objects of misery: Only Charity, that remains and abides, and Accompanies the soul into the Kingdom of christ, and of God;
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that's a Grace that is begun on earth, and never ceaseth in Heaven; it is a celestiall, a heavenly quality, whether it bee in men or women;
that's a Grace that is begun on earth, and never ceases in Heaven; it is a celestial, a heavenly quality, whither it be in men or women;
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in persons of noble, or of meaner rank.
in Persons of noble, or of meaner rank.
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It is true, all have not meanes alike to expresse their charity to those that are poore and needy;
It is true, all have not means alike to express their charity to those that Are poor and needy;
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therefore you must know, that Charity is twofold; there is the outward charity of the hand, and the inward charity of the heart;
Therefore you must know, that Charity is twofold; there is the outward charity of the hand, and the inward charity of the heart;
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this later is that which God requireth equally of all, both rich and poore.
this later is that which God requires equally of all, both rich and poor.
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It is like that Tribute of the Sanctuary Exod. 30. 15. wherein there was an equall Rate set for the Ransome of their lives, that the poore paid as much as the Rich:
It is like that Tribute of the Sanctuary Exod 30. 15. wherein there was an equal Rate Set for the Ransom of their lives, that the poor paid as much as the Rich:
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so a poore man may have as Charitable an heart, as a Rich man, though God have straitned him in his means that he cannot have so charitable an hand:
so a poor man may have as Charitable an heart, as a Rich man, though God have straitened him in his means that he cannot have so charitable an hand:
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you see 1. Cor. 13. that Charity which the Apostle so magnifies, and extolls above all other gifts, is only this inward Charity (Charity envieth not, is not easily provoked, seeketh not her own,
you see 1. Cor. 13. that Charity which the Apostle so Magnifies, and extols above all other Gifts, is only this inward Charity (Charity Envieth not, is not Easily provoked, seeks not her own,
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but hopeth all things, beleeveth all things, indureth all things &c.;) all this reflects upon the heart,but Hopes all things, Believeth all things, Endureth all things etc.;) all this reflects upon the heart,
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and therein a poore man may abound, as well as a rich;
and therein a poor man may abound, as well as a rich;
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In a word then, if God have clipt thy wings, and cut short thy estate, that thou canst not have a charitable hand;
In a word then, if God have clipped thy wings, and Cut short thy estate, that thou Canst not have a charitable hand;
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yet howsoever retaine a charitable heart, and what thou wantest in substance make up in prayer.
yet howsoever retain a charitable heart, and what thou Wantest in substance make up in prayer.
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This is the third way, whereby a man that lives on earth may be truly said to have his conversation in heaven.
This is the third Way, whereby a man that lives on earth may be truly said to have his Conversation in heaven.
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4. The fourth and last way, is, per Claritatem, by brightnesse and shining in Grace, and good works;
4. The fourth and last Way, is, per Claritatem, by brightness and shining in Grace, and good works;
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Heaven is a shining place, full of splendour, lusture and glory, and such are all the soules that dwell therein.
Heaven is a shining place, full of splendour, lustre and glory, and such Are all the Souls that dwell therein.
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The Prophet tell us Dan. 12. 3. they that be wise shall shine as the firmament,
The Prophet tell us Dan. 12. 3. they that be wise shall shine as the firmament,
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and they that turne many to Righteousnesse shall shine as the stars for evermore. The firmament that shines by day, and the stars they shine by night;and they that turn many to Righteousness shall shine as the Stars for evermore. The firmament that shines by day, and the Stars they shine by night;
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the meaning is, that they which are truly vertuous and wise, eruditi & erudientes, the practisers, and the teachers of wisdome;
the meaning is, that they which Are truly virtuous and wise, eruditi & erudientes, the practisers, and the Teachers of Wisdom;
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they that are wise themselves, and they that make others wise, shall shine as the Firmament in the day-time of their life,
they that Are wise themselves, and they that make Others wise, shall shine as the Firmament in the daytime of their life,
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and as the Starres in the night when they are dead and gone; they shall shine in Grace here, and in Glory hereafter.
and as the Stars in the night when they Are dead and gone; they shall shine in Grace Here, and in Glory hereafter.
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Though for a time they bee over-clouded (as it were) with Crosses and Corruptions, which darkens and obscures the lustre that is in them;
Though for a time they be overclouded (as it were) with Crosses and Corruptions, which darkens and obscures the lustre that is in them;
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yet the time will come that all these Clouds, these Crosses, and Corruptions shall bee blowne away,
yet the time will come that all these Clouds, these Crosses, and Corruptions shall be blown away,
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and they shall shine as the Sunne in the Kingdome of their Father.
and they shall shine as the Sun in the Kingdom of their Father.
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When Moses conversed with God, his face shined, Exod. 34. there's no good man that converseth with God,
When Moses conversed with God, his face shined, Exod 34. there's no good man that Converseth with God,
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but his face shines too, that is, hee hath a venerable aspect, insomuch as they that will not imitate him, cannot but honour him:
but his face shines too, that is, he hath a venerable aspect, insomuch as they that will not imitate him, cannot but honour him:
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Iohn was a burning and a shining light (saith the Gospell, Iohn 5. 35.) burning with zeale inwardly to God, shining by a good life outwardly to the World.John was a burning and a shining Light (Says the Gospel, John 5. 35.) burning with zeal inwardly to God, shining by a good life outwardly to the World.
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You that desire to shine in Heaven must begin your shining here on Earth:
You that desire to shine in Heaven must begin your shining Here on Earth:
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Let your light so shine, (saith our Saviour) that men may see your good works, Let your Light so shine, (Says our Saviour) that men may see your good works,
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and glorifie your Father which is in Heaven. True Faith is in the heart, like a candle in a lanterne, which must not,and Glorify your Father which is in Heaven. True Faith is in the heart, like a candle in a lantern, which must not,
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nay cannot be altogether hid, but discovers it selfe by its own shining light.
nay cannot be altogether hid, but discovers it self by its own shining Light.
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Astronomers observe that the Galaxia, or the Milky way (as they call it) is a Glorious Circle,
Astronomers observe that the Galaxia, or the Milky Way (as they call it) is a Glorious Circle,
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and possesseth a great part of Heaven, and yet is all of so little Starres, as have no name nor knowledge taken of them by Astrologers.
and Possesses a great part of Heaven, and yet is all of so little Stars, as have no name nor knowledge taken of them by Astrologers.
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So no doubt, there are many Saints in Heaven, that shine as the Starres in the Kingdome of God, that were none of those great magnitudes, that the World should take notice of them;
So no doubt, there Are many Saints in Heaven, that shine as the Stars in the Kingdom of God, that were none of those great magnitudes, that the World should take notice of them;
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but good and blessed Soules that have honestly performed the duties of their inferiour calling, and behaved ▪ themselves soberly, righteously, and godly in this World;
but good and blessed Souls that have honestly performed the duties of their inferior calling, and behaved ▪ themselves soberly, righteously, and godly in this World;
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and so glimmered in a poore estate, like a Diamond that glisters in the dust.
and so glimmered in a poor estate, like a Diamond that glisters in the dust.
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In a word, as wee all beleeve and hope that God will one day change our vile bodies (as the Apostle rightly calls them) and make them like unto the Glorious of our blessed Lord and Saviour;
In a word, as we all believe and hope that God will one day change our vile bodies (as the Apostle rightly calls them) and make them like unto the Glorious of our blessed Lord and Saviour;
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so let us now desire and beg of God to change our vile Soules, that they may in some measure bee like the pure and precious Soule of our deare Iesus;
so let us now desire and beg of God to change our vile Souls, that they may in Some measure be like the pure and precious Soul of our deer Iesus;
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that all the fogges and fumes of our unsavoury noysome lusts may bee dispersed and done away, that wee may so shine on Earth, by a godly life and conversation, that wee may bee rewarded with shining in Heaven, in a state of immortallity and incorruption.
that all the fogs and fumes of our unsavoury noisome Lustiest may be dispersed and done away, that we may so shine on Earth, by a godly life and Conversation, that we may be rewarded with shining in Heaven, in a state of immortality and incorruption.
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Which GOD of his mercy Grant, for JESUS CHRIST his sake, to whom with the Father and the Holy Ghost, bee given and ascribed all honour, praise, and glory;
Which GOD of his mercy Grant, for JESUS CHRIST his sake, to whom with the Father and the Holy Ghost, be given and ascribed all honour, praise, and glory;
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bee done and performed all service, obedience and duty, from this time forth for ever-more, Amen. FINIS.
be done and performed all service, Obedience and duty, from this time forth for evermore, Amen. FINIS.
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