you estates on earth they are your plagues your curses and yet how many poor souls do we hear say as those in Zach. 11. 6. Blessed be God for they are rich Notwithstanding they hope God will be good to them but never hear them say blessed be God for I am gracious or blessed be God I am converted these are things their souls savor not But rather as that poor wretch that Cardinal said I would not leave my part in Paris for my part in Paradice Now do not you thus lay up treasures on earth but lay up treasures in heaven and thus I have given you these Cautions for the right understanding of the phrase Let us now improve the Exhortation that hath been laid before you which was this Seeing every man in this life hath a treasure some do lay it up upon earth and some do lay it up in heaven be you exhorted to lay up your treasure in heaven now that we may gain the more benefit by it we shall open it a little For the more distinctly you understand spiritual truths the more profit you get by them and the more sweetness you taste in them that I will tell you Therefore there are four things I shall speak to briefly in the prosecution of this Use First what is meant by heaven and why we are commanded to lay up treasures in heaven Secondly what are those treasures that a man may have in heaven Thirdly how can a man lay up treasures in heaven or what is it for a man to lay up treasures in heaven seeing no man in this world ever was in heaven How is man said to lay up treasure there while he is in this life how a man can lay up treasure on earth we can understand Lastly give some Arguments to press and inforce the Exhortation on every one of us as the Lord shall bless them unto us First what is heaven what is meant by heaven And here I meet with a double interpretation and we may make improvement of both of them and therefore I shall give them both unto you for all such things tend to very great advantage to the opening of Scripture First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven some expound it of God apud Deum lay up your treasure in God as Grotius lay up your treasure with God and so they take heaven for him that is the God of heaven the possessor of heaven this will help you to explain some other Scriptures Matth. 21. 25. The baptism of John was it from heaven or of men The proper opposition lies is it from God or man Was it from mans authority or from Gods And so Luke 15. 18. I have sinned against heaven and before thee Why it is the God that dwelleth in heaven Why so lay up your treasure in heaven that is place your happiness in God alone be satisfied in nothing below himself Let him be who hath promised to be your portion and your exceeding great reward lay up treasure in heaven that is lay up treasure in God for you are to consider that Though the Scripture do speak of some other treasures in heaven as in Luke 12. 33. men are exhorted to give alms and they should have treasures in heaven Good works are treasures in heaven But how only as the Lord doth give himself there to the soul as a rewarder pray observe that you may not mistake that your treasure in heaven is God as after I shall shew Why this is very true the exercise of every grace and the performance of every duty all these are said to be treasures in heaven Why because they stand upon record in heaven and because the Lord himself in Heaven will be the rewarder and therefore lay up your treasure in God let him be your chief good and for all good duties lay them up wiâ—â— God that so he of all these may be your great rewarder Lay up therefore your treasures in Deo in God that he may be your eternal portion your good works apud Deum with God that he may be your exceeding great reward This is of great Use Secondly in Coelum others take heaven here For that which we commonly read of in Scripture the third heaven that is called commonly by the Schoolmen the highest heaven the habitation of Gods majesty and glory It is the place where the Saints shall be glorified with God when they shall enter into their masters joy This third heaven that was the first of the Creation of God for so I conceive the highest heavens with its inhabitants were first made and the first day In the beginning God created the heavens the highest heavens with its first inhabitants for though it be true God from eternity was his own heaven as I may so speak and though he hath created the highest heaven yet he is not included and comprehended there for he fils heaven and earth Jer. 23. 23. He is God every where present yet the highest heavens are the place of his Throne the place where his honour dwels Where he is pleased to shew forth his majesty and glory in a most eminent manner and the place that he hath appointed where his people shall have both vision and fruition of him to eternity called therefore their fathers house called therefore the City whose builder and maker is God called therefore an inheritance immortal uncorruptible undefiled reserved in the heavens for us Now this being the place of the Saints happiness when they shall ever be with the Lord they are exhorted to lay up their treasures there for the time will shortly come when all the Saints of God shall remove for you have here no continuing City you seek for a countrey the time will shortly come when you shall leave all your treasure here behinde you for you shall carry nothing away with you for their happiness is in heaven to enjoy God and Christ unto all eternity for this cause they are exhorted to lay up treasure in heaven Where they shall receive the end of their faith and the fruit of their obedience the salvation of their souls which consists in the enjoyment of God in heaven then take either of these for heaven t is true of both either God lay up your treasure in God who is the God of heaven or lay up your treasure in heaven where your eternal enjoyment of God shall be That is the first what is meant by Heaven But Secondly What treasures may a man have in heaven I have spoken a little of that already but give me leave to explain it a little more unto you There are great variety of interpretations what a mans treasure in heaven is and truly almost every Interpreter differs some speak of the word some of the promises some of graces some of duties some of alms but we shall easily understand what must needs be meant if you observe but the opposition there is a treasure in earth and a treasure in heaven what is a mans
saith Jer. 9 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. But let him glory in this that he knows me Here is the sweetness of all Gospel commands the Lord is pleased to fet them upon a right Object he doth not forbid laying up of Riches but be rich to God he doth not forbid adorning and bravery but saith he be adorned with humility love not the world nor the things of the world not absolutely forbad but comparatively only sets it upon the right object still That 's the first thing I observe by way of premise Secondly it is observable also that there are divers ways of treasuring the Text names two some there be their treasures are on earth and some there be whose treasures are in heaven But observing the Scripture I finde there are three sorts of treasures among men men do lay up treasure three wayes and in three places First Thesauri in terra men lay up treasures upon earth that is they place their happiness in the things below they savour nothing else they mind nothing else look only to the things that are seen and have no higher end in all their ways Now these men all their treasure is upon earth It s well observed by one finis amatus intentus thesaurus dicitur that which a man doth love and aim at that 's his treasure for a mans chief good and utmost end are the same Now men that have no End beyond this life have no treasure beyond this world but all the projects of their lives they are terminated here below that look for nothing beyond the life that now is only in this world let me be rich and honorable and let me live in bravery and gallantry while I am here in this they please themselves and take this for their portion now these are the men that lay up treasures upon earth But there are Secondly Thesauri in Gehenna another sort of treasures some men lay up treasures in hell you have such an expression Rom. 2. 5. Thou after the hardness of thy heart and impenitency dost treasure up wrath against the day of wrath Here is a man that lives in sin this man is a treasurer too but he lays up treasures in hell there is a treasure of sin and a treasure of wrath and as the manÌ„ adds to the one God adds unto the other therefore you must know that as sin doth ripen so doth judgement as sin increases so doth wrath Ezek. 7. 10. the prophet hath this expression The rod hath blossomed pride hath budded spoken of Gods bringing wrath upon the Jâ—ws by Nebuchadnezzar for as sin ripens so the affliction ripens nay in Zach. 5. 8. there is an ephah that notes the full measure of their wickedness and a talent of lead propoâ—tionable to the sin that covers the mouth of it as you fill up the measure of your sins so you fill up likewise the measure of the Lords wrath oh that men would but consider this then you only think you carry on one treasure but remember there is another treasure goeth on you treasure up sin God treasures up wrath 3. Thesauri in coelo There are a third sort of treasurers that lay up treasures in heaven place their happineâ—◠〈…〉 good in nothing 〈…〉 â—â—â—ven that take aim◠〈…〉 this life the things present are the succors of their way but far from being made their journeys end The Philosopher could observe every man is as his utmost end is what thy utmost End is what thy chief good is that art thou if thy end be earthly thou art a man of earth if thy end be heavenly thou art a Citizen of heaven therefore the Scripture speaks as in Psalm 10. last verse That the men of the earth may no more oppress and Psal 17. 14. They are the men of this world Why the men of this world their portion is in this life they have no good beyond this life therefore their utmost end is not beyond this world and so likewise why are the people of God said to be Citizens with the Saints Eph. 2. 19. and to seek after a Câ—ty whose builder and maker is God Hebr. 11. 10 16. what is the reason that he hath prepared for them a city they are therefore said to be Citizens of heaven because their End their chief good is beyond this life that 's the second thing to be premised There are several sorts of treasures some lay up upon earth others in Hell and some lay up in heaven Thirdly we are to observe here Modum praecepti the manner or nature of this command Lay up treasures in heaven Christs meaning is not that men should lay up nothing upon earth that 's not the meaning nay to lay up upon earth is their duty Prov. 6. 6. Vain man is sent to the Ant upon that account that lays up in Summer against Winter T is a lesson that the bruit Creatures must teach nay 2 Cor. 12. 14. Parents ought to lay up for their children saith the Apostle He that provides not for those of his own house is worse then an infidel Then t is not unlawfull to lay up upon earth but what then is the meaning I finde three hints given by Interpreters which all will help to explain it Not upon earth Non ut adversetur sed ut subjiciatur Coelo Do not lay up treasures on earth as contrary to treasures in heaven but lay up treasures on earth as they may be helpfull to treasures in heaven There is a second hint Camnissius and others give Non absolute tanquam ex necessitate objecti do not lay up treasures on earth as if there were an absolute necessity of it and a man could not live without it according as God gives opportunity so men may make provision for their own comfortable being and those that God hath given them but not as if I and my posterity were undone without it They think they cannot live without so much by the year How many poor simple people have we heard of that cannot live happily without so much a year Luk. 12. 15. Take heed and beware of covetousness for the comfort of a mans life comes not in from the abundance of things that he possesses Happily thou mayest have so many thousands a year and yet be a poor miserable man and live a wretched life all thy days for all that There is yet another hint Coelo neglecto do not lay up treasures on earth how that is so as to neglect heaven Let not this be a means to take off your hearts from higher things if it be your treasure on earth it is your curse and plague therefore look to it you whose estates take off your hearts from the things of God and eternity God hath given
treasure on earth that which stands in opposition to treasure any where else The man hath nothing else but what he hath on earth then a mans treasure on earth is his chief good on earth be it what it will riches honors pleasures or whatever else where his heart is and his chief good that is his treasure then what is a mans treasure in heaven with a mans chief good in heaven that 's his treasure Now what is a godly mans chief good in heaven why t is God God is his portion God is his reward and Christ only as Mediator as he brings him to God Now there are three things that I should point you to Why none but God can be a mans treasure in heaven First a mans treasure is that which he loveth most and a man must love nothing more then God nay a mans treasure and chief good is that which he loves with an infinite love that he can never have enough of that he can never be satisfied with that he never says I have enough The Hebrews they have two words that we use for treasure one is that which a man doth most set his heart upon that which is unto him above all a peculiar You see the word used Exod. 19. 5. Israel is my peculiar treasure saith God that is a people that God set his love upon above all the people in the world besides that is treasure where a man stays most t is very true where a mans love goes there truly the man dwels that 's his treasure that carries out his heart Now there being none in heaven the soul is to love above God or equal with God therefore he alone in heaven must be his treasure Secondly a mans treasure is that Quod maxime habetur in pretio which he prizes most and some observe upon this place that is a mans treasure that he sets the highest price upon Now a man should prize nothing more then God so you see when God saith of his people they are his peculiar treasure all people in the world are undervalued for them Isa 43. 4. I will give men for thee and princes for thy life Kings and Nations are nothing in comparison of Gods people to God In this respect God is the treasure of his people because they are to prize nothing in comparison of him Thirdly God only is their treasure because upon a mans treasure he doth rely for supply and therefore that 's the other word in the Hebrew which is put for treasure Gen. 20. 5. It signifies that which a man makes his refuge in all calamities and distresses now when a Godly man is in distress whither doth he go Prov. 8. 10. The name of the Lord is a strong tower the righteous flie thither and are safe And in Davids distress Psal 73. Whom have I in heaven but thee only God is his treasure Now these three things are in a treasure that which a man loves most and sets the highest price upon and that to which his heart doth retire and seek supply from in all his wants and every man must be supplied out of his treasure that I will tell you Take a rich man when he comes to die Riches avail not in the day of wrath therefore God only is the Saints treasure and chief good he lays up treasure in heaven and this treasure is God Thirdly you will say unto me God is in heaven already it is the habitation of his holiness and glory How can I be said to lay up God in heaven I that was never in heaven the Lord he ever was there how can I be said to lay up God as a treasure there T is very true God was in heaven from the very Creation of heaven that it hath been the throne of his glory but he is not laid up there as thy treasure until thou close with him And no man but he that hath the Lord for his God can say I have God for my treasure What shall I do then to lay up God for my treasure There are six Rules that I shall give wherein this duty lies and observe them for they are the great duties of your lives for we live in a scraping age labour then to get the God of heaven for your treasure Why how so First he that will lay up treasure in heaven must choose God for his treasure no man hath a treasure either in heaven or earth but by choice If a man choose riches that is his treasure honors that is his treasure if he choose God that is his treasure therefore choose the Lord as that which you prize above all things this is the way to lay up God in heaven for your treasure Josh 24. 22. You have chosen the Lord this day for your God choose the Lord for your God and you shall have God for your treasure Secondly If you would lay up God for your treasure in heaven then you must part with all other things for him All other treasure remember that Matth. 19. 21. See the terms there was a rich young man that came to Christ Christ bids him go sell all he had and give to the poor and he should have treasures in heaven No man can have two treasures no more then he can be servant to two masters its impossible that a man should have two chief goods you can never have God for your treasure lest you part with all other treasure for him You that have other treasures do not tell me that God is your treasure Thirdly the soul is to be carried out after this treasure incessantly that a man lays up for his treasure which his heart is carried out abundantly after Tell me you have a treasure in God and never groan and long after him you have nothing to do with him and therefore David Psal 73. 22. There is none in earth I desire but thee Now how doth his soul go out after God My soul pants after God as the thirsty land Consider with your selves may be you can be content I have a great estate and I am raised from a mean man and a Prentice boy and God hath given me a large estate and I can bless his name for this thanks be to God for I am rich But do you taste no more savour in these things in comparison of God then in the white of an egg Can you desire to part with all that you may be with him This is to lay up treasure in God to have the soul go out after him and to him incessantly Fourthly if you lay up treasure in God live upon your treasure live upon him You say often you live by faith what is it to live by faith To live by faith is to live upon God who is the object of faith therefore in all the necessities of your lives have recourse to God still my Refuge is in God still what is your chief good to that your souls will retire Fifthly what a man lays up for his
this unto you The Lord in the Scripture hath given special direction for the setting of a mans heart therefore that a mans heart should be right set is a matter of great consequence Hag. 1. 5. Set your hearts upon your ways so t is in the Hebrew And if riches increase set not your hearts upon them and Deut. 32. 46. Set your hearts upon all the words of the Law But why is it so Truly there are very great reasons for it that every one may look down into himself and say where is my heart As First it is the heart mainly that God looks upon and observes where it is in a special manner the Lord eyes the heart you know in 1 Sam. 16. 7. God looks not as man looks man looks to the appearance God looks to the heart and 2 Chron. 16. 9. His eyes run to and fro through the world to set himself with those whose hearts are upright t is a matter of great consequence therefore because on your hearts God sets his eyes Secondly it is the heart mainly that God claims and cals for Pro. 23. 26. My son give me thy heart this is indeed the habitation of the great King and when the Lord hath taken the heart to himself he hath the man nothing is Corban a fit gift for God unless the heart be first given Thirdly where the heart is there is the man and therefore when the soul is gone the man is gone where the heart goeth the man goeth it is remarkable Psa 38. 10. he speaks it of a mans days and saith they are soon cut off and they flie away they leave the body behinde but the soul is gone so that where the heart goeth the man goeth Now do but look how the Lord observes the goings out of the heart There were men that came to hear the Prophet preach Ezek. 33. 31. Their heart goeth after their covetousness and the truth is my brethren wherever the body is yet the soul is with the object upon which it is set I remember Austin speaking of the happiness of the people of God in this world saith Anima frequenter ascendit currit per plateas coelestis Jerusalem Their souls be in heaven their bodies be upon earth The soul goes to heaven and visits the Prophets and salutes the Patriarchs and the Angels nay the soul closes with the Lord Jesus Christ in glory he saith There is an embracing that the heart hath even there where the body cannot come Therefore observe where the heart is there is the man its matter of great consequence then where you set your hearts Nay further yet God values every man according to his heart and every man is worth as much as the treasure is upon which the heart is set Prov. 10. 20 The heart of the wicked is little worth Why because his treasure is little worth because that upon which his heart is set is worth nothing Prov. 27. 27. A man of understanding is of an excellent Spirit and my servant Caleb had another spirit God values men according to their hearts and their hearts to what their treasure is There are two things that commend the heart to God that make it of value in Gods accompt their ornaments and the objects of the heart The ornament of a meek and quiet spirit which is in the sight of God of great price let the inner man of the heart be so adorned 1 Pet. 3. 4. But especially the objects of the heart those things upon which the heart is set t is therefore of great consequence for a man is worth no more then his heart is worth and the heart is worth as much as the object upon which the heart is set besides Fifthly it is matter of great consequence where you set your hearts because from your hearts all your conversation flows Prov. 4. 23. Keep thy heart above all things take heed what that goeth out unto why from it are the issues of life whatever flows forth in a mans whole life flows from the constitution of the heart for out of the abundance of the heart the mouth speaks out of the heart proceed murders adulteries fornications and the like Look to the ways of your hearts and such will certainly the ways of your lives be Then it is of great moment upon what a man sets his heart if the treasure did not carry the heart with it it would not be so dangerous Lastly and pray observe it for it is the special thing that I shall press in this point it is of great consequence where you set your hearts and upon what because the objects upon which the heart is set have a transforming power and do mightily fashion the heart unto themselves you know in the 115. Psalm what is said concerning Idols there they that made them be like unto them and so are all that put their trust in them because that on which the heart is set frames the heart like it self that look as where your treasure is there your hearts will be so like your treasure your hearts will be as I would a little instance in those men that have their treasure in this life let us see how it fashions their hearts It s said of Jeconiah from whom the Lord in disgrace took one syllable of his name away Jer. 22. 17. Thy eyes and thy heart are for thy covetousness and that 's the condition of many men they have nothing in their hearts but how they may either get or save and covetousness lies much in them both nay unjust keeping is many times an act of greater covetousness then unjust gain now what does God speak of that man look afterwards to the 29. ver Oh earth earth earth hear the word of the Lord write this man childless there are many interpretations given of it among the rest this is one the man was wholly earth he was fashioned to it and therefore the Lord calls him by the same name It s that which I intreat you to observe the loss of the soul and the gain of the world commonly go together therefore Christ puts them together Matt. 16. 26. What shall it profit a man to gain the world and lose his soul Why is there a necessary connexion between these two not necessary indeed but a very dangerous connexion it is a hard matter to gain the world and not to lose the soul but the soul is not only lost hereafter but even here in this life because it s framed and fashioned to the object upon which the heart is set as I shall give a few instances that you may the better understand me Take but those two glorious excellencies of the soul the light of it and the purity and holiness of it now let the heart be set on any worldly thing and the soul is lost in both these respects First in regard of the light of it that the heart can see nothing that is sinful-evil can see nothing that is spiritual-good
therefore of the change of a mans treasure that is of a work of regeneration otherwise there is a treasure within an evil man out of an evil heart and there is a treasure without oh pray therefore learn from hence that there is no living in an unregenerate estate change thy treasure or otherways all thy changes will do thee no good The last Use I especially aim at see from hence the blessed and happy condition of a godly man whose treasure is in heaven he is blessed every way but especially in this his heart is in heaven his body is on earth its true and there is a two fold blessedness upon this account First let this man at any time go astray as godly men are subject to wander Oh let me not wander from thy Commandments Psal 119. 10. We all as sheep have gone astray but when they do wander there is somewhat still to reduce them their hearts will to their treasure my treasure is not below therefore my heart is not below and this is the true reason why a godly man cannot fall from grace because it is impossible to separate the heart and the treasure where the treasure is there will the heart be I will return unto my former husband as it is the misery of an ungodly man let him profess what he will his treasure will bring him back again still so it s the happiness of a godly man though he wander from God his treasure will reduce him and his heart will bring him back Secondly he is a blessed man who hath his heart always in heaven certainly he must needs be a happy man for he is a heavenly man but now a godly man whose treasure is in heaven his heart is there but why is he so happy a man whose heart is in heaven I will give you a brief account truly there are four accounts why he is so happy a man whose treasure is in heaven because his heart is there First because he is hereby made and evidenced to be a heavenly man 1 Cor. 15 48. the first man is of the earth earthly the second man is of the Lord from heaven heavenly here is the difference between all the men in the world there are some earthly and some heavenly men now this is an evidence thou art an heavenly man because thy treasure is in heaven as that wisdom that is conversant about earth is said to be earthly wisdom so that wisdom which is conversant about heaven is said to be heavenly wisdom my brethren an earthly minde is a plague an heavenly mind is a blessednes Secondly he that hath his heart in heaven is not subject to those impressions of change as the men whose hearts are set upon earth Here every thing is subject to change and we have nothing but changes Changes and War are against me saith Job but if a mans estate and condition change so his heart do not change it is no great matter my heart is not subject to change as I remember Tertullian observes of the Christians of his time Nil crus sentit in nervo si animus in coelo true indeed they were under great afflictions of body but their souls were in heaven out of danger the heart is out of danger its true of a man whose heart is in heaven and his heart is out of Gun-shot afflictions may work on the body make a change in the estate and outward condition but his heart is above and out of danger and therefore the people of God are said to be those that dwell in heaven Rev. 13. 6. they blasphemed the tabernacle of God and their names who were written in heaven the heart changes not for any evil because it s bound up in an unchangeable good Thirdly he is a happy man whose heart is in heaven because where his heart is his life will be and his conversation Phil. 3. 20 21. Our conversation is in heaven now keep thy heart above all keepings for out of it are the issues of life Prov. 4. 23 24. Therefore if a mans heart be on the earth his conversation will be below but if his heart be in heaven there his life and conversation will be now when other men are making great ado here below his heart all the while is taken up about God as his Father about Christ as Mediator the Spirit as the Comforter the Angels as his fellow Subjects the souls of just men made perfect his fellow Citizens Oh what a happy condition doth this man live in his heart being in heaven his life is there * Note this last head as an eminent seal to this tract his life and Ministry they being the last words he ever spake in the Pulpit Lastly it is a clear evidence to aman that his heart being in heaven his body shall shortly be there as Christ when he went to heaven was our better part and went to heaven as our forerunner just so the heart being in heaven the better part is there It is gone to heaven as the forerunner of the body and as Christs Ascention is an argument of our ascention so the ascention of the heart is a clear argument that the whole man shall be there where the heart is that they may be taken up together with the Lord in the clouds of heaven Oh what a Comfort is this no man is a happy man but he who hath his heart in heaven and his treasure there So much shall serve for the Application of this point and for this Text. Consider I humbly pray you what hath been said It is of great concernment and such as should have an influence into your whole lives and know this for a Conclusion the Word of God will not return to him empty and in vain though it may be spent upon you in vain June 25. 1654. Elisha his Lamentation Upon the sudden Translation of ELIJAH Opened in a SERMON At the Funeral of Mr. William Strong That eminently Faithful Servant and Minister of CHRIST By Obadiah Sedgwick B. D. and Preacher of the Gospel in Covent Garden Zach. 1. 5. And the Prophets do they live for ever Heb. 3. 7. To day if ye will hear his Voice London Printed by R. W. for Francis Tyton at the Sign of the three Daggers in Fleet-street near the Inner-Temple Gate 1656. To the Right Worshipful Colonel Boswell Henry Scobel Esq Mr. Thomas Rushall and to all the rest of the Congregation lately pertaining unto the care of that Faithful Pastor Mr. William Strong Preacher of the Gospel at Westminster Abbey YOu were pleased to put me upon that sad service of Preaching at the Funeral of your worthy and dear Pastor And shortly after that upon another service of Printing what I then had publikely Preached I confess that I never Preached a Sermon in this kind with more grief of heart and never did I discern a Sermon heard and attended with more weeping eyes certainly God had given in unto him the affections of
to whom it is due you do not think it is due it is at your own liberty now here is the deceit men take that to be their own good which is another mans this worlds good and under these four mistakes the greatest part of the world perish they take that for a true good which is but good in appearance for an universal good that is particular for an eternal that which is but temporal and that which is another mans for their own Lastly it is this which will be unto Satan matter of insultation and if thou be deceived in thy chief good it will be matter of derision to thee for ever remember that to Satan matter of insultation it is not with Cheaters as with Robbers that take goods from a man by violence but the Cheater boasts of his pranks afterwards to tell how he hath outwitted a man so it is with Satan as a deceiver and you know every prevailing is an insulting evil and Satan is the envious man there are not only from Satan cruel murtherings but there are cruel mockings I pray do but consider Isa 14. 10 11 12. there is Nebuchadnezzar the devil set the greatest good before him that this world could afford to be the great Emperor of the world and by this particular good the poor man is deceived Well he comes to Hell after all this and the spirit beneath is moved at his coming Do but see how the devil insults How art thou fallen from heaven Oh great Lucifer Son of the morning Here is a man that I cheated by varnishing over a particular good riches one by honors another by pleasures a third and it is that which will be to thee matter of derision for ever it will be too late then to say so foolish was I and ignorant I was as a beast before thee then a man must own his own shame and lie down under it and this is the great and grand deceit which men will look upon with shame and confusion of face to eternity Certainly you had need to take heed then you be not deceived in your chief good thus men are miserable whose chief good is misplaced But wherein doth their miserie lie that misplace their chief good There are six things but it would spend a days time to reckon up the misery of that man I and a day would be too little to recount the misery of that man who erres in his chiefe good errs in placing his treasure There are only six things at present I shall mention that whoever finds that his chief good is mis-placed he may consider of it and this may help towards his conversion for the change of his chief good First there is nothing good to that man who errs in his chief good it s the old rule Nil bonnm sine summo bono There is nothing good to that man who is deceived in his chief good look into Eccles 5. 3. there be riches why is not that a good thing a good thing for a man to have a great estate and a large portion but to a man that makes these his chief good there is no good in them to him There be riches kept for the hurt of the owners the man shall wish one day that he had been as poor as Lazarus when he lay at the rich mans gate the man is the worse for them he is but made rich for his hurt and the same thing is true of honors and all outward things many a man is made honorable to his hurt for if he errs in his chief good he errs in all things else Is it not a good thing to live under the means of grace the preaching of the Gospel the droppings of the Spirit of grace in the Sanctuary where he uses to work look into Heb. 6. 7 8. there is the ground that drinks in the rain and yet is nigh to cursing Why because he errs in his chief good for what fruit hath he of all these truly they all tend to no other end but to ensnare his soul to draw out his lusts to ripen his sins to hasten his ruine here is all the good the man gets by it as t is to a good man that hits right in his chief good every thing is good to him sufferings shall be good sinning good afflictions good temptations good Why every thing is sanctified to him so on the contrary to another man nothing is good to him because he errs in his chief good As t is in order of causes so t is in order of goodness too all inferior things are never good to a man without an influence of the chief good remember that is the misery of a man that mis-places his chief good his treasure if he erre in that nothing is good unto him Secondly if a man err in his chief good this will make him err in his judgement of things and persons as long as he lives that is his misery he never judges aright of things and persons the rule of every mans judgement is that which is to him his chief good now if he err in that he must needs err in his judgement both of things and persons First You shall see he errs and must needs do so in reference to things Take a man whose chief good is here below and see how he judges of things he judges sinning to be good and therefore he chooses iniquity rather then affliction Job 36. 21. he judges the praise of men better then the praise of God and therefore chooses that John 12. 43. nay he chooses things present as better then those that are to come This is the way of a man that hath his chief good here below he errs in his judgment of all things whereas now t is contrary to a man whose chief good is in heaven he saith sin is worse then death worse then Hell as Anselm once profest if hell were offered on the one side and heaven on the other with sin he would rather enter hell and account that a good exchange Mallem Gehennam intrare And so he is not praise-worthy whom men but whom the Lord commends why does one judge of things one way and another another way t is because of different chief good and as t is true of things so t is true of persons one that places his happiness here below and hath his treasure in this life he calls the proud happy judges them happy that be set up in this world Mal. 3. 15. he saith they are happy that be rich and honorable and have all things in this world in possession because t is that wherein he places his chief good Now another man that hath his treasure in heaven saith they be the godly that be the excellent ones the precious ones of the earth the Lords jewels and so they are in his account for he judges of them according to his own chief good and this is the true reason why the men of the world put darkness
for light and light for darkness because the rule of their judgment is their chief good and a mistake there makes them to erre that is the second Thirdly if a man mis-place his chief good this will cause him to mis-place all the affections of his soul all his life long all the affections of his soul will be set wrong and run upon wrong objects the holy Ghost speaks of a perverse generation crooked and perverse when all the affections of the soul are set wrong and run cross to every thing they are so perverse now thus you shall find a man that hath his chief good here below his treasure on earth he loves vanity Psal 4. 6. He fears where no fear is he rejoyces in a thing of nought Amos 6. 13. all his affections are set upon wrong objects why they follow his judgement follow that which he looks upon as his chief good there be affections to that which is good in a way of prosecution and affections to that which is evil in a way of aversion and all these are set wrong and all these follow that which a man places his chief good in Other men fear man a godly man fears sin the other rejoyceth in a thing of nought but he rejoyceth in the hope of the glory of God to his chief good his affections are set and is not this a miserable thing to have all the faculties of the soul dis-joynted and set awry Fourthly this makes a man to lose his labour in every thing he doth all his life long if he err in his chief good all his labour is lost every mans labor in this life is in reference to his chief good Joh. 6. 27. Labour not for the meat which perisheth but for that meat which endures to everlasting life Now if a man mistake and mis-place his chief good then all his labour is lost for that is the rule of all his labour you will say it was a miserable curse that upon the Princes of Zoar they made Egypt to err in every work of their hands as will you but consider Prov. 11. 8. the wicked works a deceitfull work why a deceitfull work why because the man is deceived in his chief good and therefore their work never answers their labor they weave a spiders web but it never becomes a garment he that mis-places his chief good he is deceived in every work of his hands he spends his parts his time in vain he sows the wind and reaps the whirlwind Fifthly this only will destroy the man oh consider this error only is the damning sin a man may be deceived in a particular good thing or action and his soul be saved in the day of the Lord there is not the best man on earth but in many things Satan deceives him in many things he may err and miscarry but if he be not deceived in his chief good his soul shall certainly be saved for all this Now that which is your chief good here by way of election shall be your chief good hereafter in way of fruition as for example as t is in errors in matter of Doctrine the Apostle 1 Cor. 3. 11 12. speaks of such a man as holds the foundation and builds hay and stubble upon it that is is deceived in doctrines of lesser concernment he shall lose his labour but his soul shall be saved for all that so here in errors in matter of Practice good things to be obtained if a man err in a particular good thing his soul may be saved but if he err in his chief good he will be destroyed this is that which destroys the soul Lastly consider if there were nothing else but this it is the greatest delusion and the absurdest cheat that can be in the world for a man is deceived and makes that his happiness which is quite contrary a chief good must have a quite contrary ingredient It is observed by Austin that Blessedeness requires two things First a chief good is that which cannot be lost now you place your chief good in things below and Christ tels you The rust and moth corrupts and thieves break through and steal therefore to make them your chief good is a perfect cheat Secondly happiness requires impeccability the soul is put into a condition that it should not sin Now whoever he be that mis-places his chief good even in so doing he lives in a continual way of sinning for t is setting up another God he that places his chief good in any thing below God and heaven for to be your God and your chief good is all one In all these respects see what a miserable condition that man is in who mis-places his chief good when his heart should be on things above he sets it upon things below And thus much for the Use of conviction the Lord set it on upon our consciences Do not misplace your chief good do not be cheated and befooled in that for t is that deceit which is destruction Is this a truth that every man that lives in this world hath somewhat that he lays up as his treasure why then take Christs exhortation in the verse before the text lay up for your selves treasures in heaven that is the exhortation if every man hath a treasure then lay up for your selves treasure in heaven which before I can come to open there are three things that I thought necessary to premise before I come to press home the Exhortation upon you And pray mark for they are very profitable things First some do observe here praecepti suavitatem the sweetness of Christs commands see how he applies himself to the desires of a man the Lord Jesus notes this that as man in outward things is a prudent so he is a provident creature man is not content to have enough for the present he must lay up somewhat for time to come the Lord Jesus doth not forbid this here is sweetness of the Command if you will be laying up treasure I will tell you where you shall lay it up to purpose where you shall lay it up for time to come Indeed he tels you where is the true and the safe treasure you will be treasuring why then that you may not deceive your selves lay up treasure in heaven You have abundance of instances of this in Scripture as for example Luk. 10. The 72. Disciples are sent forth to preach the Gospel and they return with joy saith the Text that devils were subject to them Christ doth not forbid their joy but rectifies it set your selves to rejoyce in this that your names are written in heaven And so men are prone to fear evil he doth not reprove their fear Matth. 20. 18. but fear him that can cast body and soul into hell I say fear him he doth not forbid their fear altogether but sets their fear upon the right objects and so also men are apt to glory in some excellency Christ doth not altogether forbid their glorying but
hath a single aim but when men go sometimes very hot after the things of God and by and by are as eager in pursuit after the things of this life certainly this is a double heart so the heart is said to be turned away from God 1 Kin. 11. 3 4. what is that the bent and aim of the heart was from God I will add no more but that Acts 8. 21. Peter said to Simon Magus thy heart is not right he had been baptized and desired the gift of the Holy Ghost but he did not this with a pure intention not with a right aim God saw the crooked aims and purposes of his heart in all the service and so the word is said to discover the intents of the heart Heb. 4. 12. then in the Scriptures by heart is meant the aims the purposes the bent the tendency of the heart where a mans treasure is there is his bent and aim and this I shall now pitch upon it is a thing that above all others you had need be careful of for the great thing you are to look to is your heart keep thy heart above all things and in the heart lieth the great deceit the heart is deceitfull above all things and desperatly wicked therefore especially look to your hearts but in the heart above all other the bent of the heart what is its aim and tendency and that upon a double ground which I must premise before I come to particulars First this is the great comfort nay indeed the only comfort that a godly man hath to flie unto in all his faâ—lings and all his falls the bent the aim of his heart and this I shall manifest in two partâ—culars First in any particular failing or infirmity what is it that the soul can retreat to and truly when a godly man his conscience bearing him witness is able to say Lord this is my transgression but thou knowest this was not my intention the aim and bent of my heart went not this way this is that we see in Peter It was a desperate fall the denying of his Master especially in that word denying him with curses and abjuration or as it were wishing an eternal curse upon himself if ever he knew the man for some conceive that was the meaning of his words but yet Peter goes to the Lord Jesus and saith the resolution and bent of my heart was this before hand If I die with thee I will not deny thee this was my transgression but not my intention and that 's the meaning of Gal. 6. 1. If any man be overtaken with a fault sin comes upon a godly man as Judgement upon the wicked how is that it comes upon them by surprize it was not their aim and purpose but sin overtook them came upon them in the way of surprize that expression is very observable to that end 2 Sam. 12. 4. T is Nathans parable concerning Davids adultery There was a rich man that had great store of sheep and a poor man that had but one Ewe Lamb that he bred in his own bosom and a stranger came to the rich man whom doth he intend Nathan speaks of the lust that rose in the heart of David and he cals it a stranger or a traveller for so the learned render the word peregrinus non dominus he was a stranger he was not the master that 's the common interpretation given of the word it s a stranger a traveller one that came suddenly and unexpectedly that he did not provide for but the lust rose up in him suddenly unexpectedly Psal 17. 3. I have purposed my mouth shall not offend I have purposed we know David did offend with his mouth many times he complains of the way of lying it was not his aim I do offend with my mouth but I have purposed my mouth shall not offend I thought so before hand it was the matter of my meditation and consultaâ—ioâ— least I should be surprized I proposed this to my self here was my intention I miscarried indeed but the aim of my heart was otherways but the word in the Original signifies Aliter proposui machinatus sum I plotted and designed Psal 37. 12. The word is used The wicked plotteth against the just my great design was that my mouth might not offend thus a godly man can say and here is his comfort T is necessary then to inquire where the bent and aim of your heart is because in all your failings this must support your souls the aim of my heart was otherways this is my transgression but this was not my intention Secondly sometimes a godly man cannot comfort himself in this particular for many times godly men commit plotted wickedness wickedness and that out of consultation from design which is that the Scripture calls and David deprecates presumptuous sins keep back thy servant from presumptuous sins Psal 19. 13. When men sin and contrive it before hand before hand intend it do it as it were maliciously but may a godly man do this pray look into 1 Kin. 15. 10. Davids heart was upright in all things save in the matter of Uriah save in the matter of Uriah sure Davids heart was not upright in his dissembling and in the way of lying that he practised his heart was not upright when he numbred the people was Davids heart upright in the matter of Bathsheba What in nothing but in the matter of Uriah in the matter of Bathsheba it was a sudden temptation led him contrary to the bent of his heart but in the matter of Uriah he committed the sin with intention out of consultation now he could not say this was not my intention now what may a godly man now retire unto to the general bent of his heart that though in this particular I miscarried and my aim wâ—s to do evil yet the general-aim and bent of my heart was not so you finde the Lord judges men so and so ought godly men to judge of themselves 1 Kings 15. 14. the Lord reckons up the several miscarriages of Asa he opprest the people and imprisoned the Prophet two great evils but the Lord comes in with a nevertheless his heart was upright with God all his days though in some particulars he miscarried and miscarried by advice and design yet notwithstanding this was not the general bent and aim of his heart you shall understand it by the contrary in ungodly men Psal 36. 4. He sets himself in a way that is wicked he sets himself the same word is used Psal 2. 2. The Kings of the earth set themselves and the rulers take Council against the Lord and against his anointed When doth a man set himself in a way of wickedness from meditation and consultation the bent of his heart goeth after that which is evil and he sets himself that is he resolves to go on and continue in it he will not be turned out of the way Now as this serves for an ungodly mans conviction
and there are the designs of the heart Let us take some instances of this Prov. 8. 5. Ye fools understand wisdom understand the heart so it is according to the Hebrew Prov. 15. 32. He that heareth reproof getteth understanding he gets a heart and so also Prov. 10. 20. Fools die for want of wisdom it is for want of a heart and Hos 7. 11. Ephraim is a filly Dove without a heart that is without wisdom so then the wisdom of the heart the plots counsels and designs of the heart these are called the heart in Scripture as the Apostle 1 Cor. 4. 5. saith At the last day he will make manifest the Counsels of the heart there be the deep plots and designs there is the wisdom of the man then this is put for the heart and where a mans treasure is there are his designs there is his wisdom and for this cause there is wisdom that is earthly and there is wisdom ihat is from above Jam. 3. 15 17. If a mans treasure be on the earth all the wisdom he hath goes no higher all his plots and designs never rise above the earth if his treasure be in heaven his wisdom is heaven-ward Do but observe that which is a very choice Scripture Luke 16. 8. The children of this world are wiser in their generation then the children of light the children of this world he doth intimate now of two sorts of men and two sorts of wisdom both of them are wlse in their generations the one his wisdom reaches not beyond this world the other his wisdom is in reference to the world to come or as the Apostle saith is wise unto salvation 2 Tim. 3. 5. and so some do expound that expression wiser in their generation Grotius I remember saith that the Hebrews do use to put generation for action actiones denotat actions are called generations and Chemuisius goes likewise the same way they are wiser in their generation In rebus suis agendis in doing their own business and accomplishing their own ends here they are wiser in these things below a godly man is said to be a babe Matth. 11. 22. but the children of light are wiser in their generation too then the children of the world now every mans wisdom in reference to his treasure is exercised in three things In getting of it In keeping of it In improving and increasing it And all the wisdom plots and designs of men are exercised in these three things all about their treasure First every mans wisdom is exercised about his treasure in the getting of it if it be pleasure then observe the wisdom of Amnon by the advice of his friend Jonadab for the obtaining of his lust upon his sister Tamar 2 Sam. 13. And certainly in this respect even the counsels of the flesh are deep and mightily assisted from below and so if a man hath a desire to rise and preheminence and to be superior is the thing aimed at and the treasure be laid up in it see with what wisdom he can do it take the instance of Ieroboam his aim was to be head of the ten Tribes observe his policy and t is remarkable 1 Kin. 12. It lets a man see that there is all knowledge in the Scripture first Jeroboam must come in and discontent the people by telling them of their former pressures and hard usages this being done he must take advantage of the same discontent of the people growing high in their demands hereupon who so like to be the head of the people upon choice as he that ventured and hazarded so much for them and seems to be so far tender of their pressures and to finish all there must come in the old prophesie of Abijah the Prophet that God will rend ten tribes from the house of David and give them to Jeroboam Do but observe it is plain as a mans treasure is so his wisdom works in the getting of it but there is another instance in Scripture that is a mighty one which I shall not give the whole story of but speak somewhat it is that of Antichrist The woman that rides upon the scarlet coloured beast and sits upon many waters that is rules over many people why do but observe dominion being the thing aimed at the strange ways that have bin taken look to the rise of Antichrist Revel 13. and you see he arises in the double shape suitable to the twofold power he aims at first the beast that rises out rf the Sea so he hath seven heads and ten horns he comes in upon the breach of the Roman Empire when the Goths and Vandals had given it its deadly wound and he joyns with the ten Kings to set up an Image of the former Roman Empire and to put life into it an Image it was and but an Image they were all zealous for the Roman Empire and this Antichrist got exceedingly by he and the ten Kings that submitted to him now made up one body of Empire but this was not power enough and therefore he arises under the shape of another beast not out of the Sea but out of the earth stirpium more after the manner of herbs that insensibly grow and this is his Ecclesiastical power over the consciences of men for all pretence of Civil power was to gain this compleat power of ruling over the consciences of men and thus you see whatever a man makes his treasure all his wisdom runs out unto this you shall finde in reference to Religion also a godly man all the wisdom he hath tends that way for I told you It was to make him wise unto salvation there is all his wisdom and so Paul saith he did Phil. 3. 14. If by any means I may attain to the resurrection of the dead he means the resurrection of the just all the wisdom that he aimed at was upon this account so that a godly man hath but one design in the world and that is that he may enjoy God and Christ where his treasure is that he may get an interest in God by Christ t is all the design he hath and therefore Bernard doth very well observe Mens sapientis semper est apud Deum A wise mans heart is always with God that is all his plots and contrivance is how he may bring about that great business all his wisdom is said out upon this how he may get his treasure Secondly when he hath once got it his great design and wisdom is exercised therein how he may keep it thus it is with men whose treasure is on the earth they know that rust and moth will corrupt and thieves break through and steal and therefore they all contrive to keep what they have gotten for they do know that there be Fâ—nners saith the Lord I will send fanners upon Babylon Jer. 51. Take away all the chaff that now hangs about that you may well spare and yet indevour to keep so close now on this account men are
moment First because a mans love is his greatest gift there is nothing else is a gift indeed without love but amor per se donum love is a gift of it self though there be nothing else Consider the love of God though the Lord had never given you any thing but set his love upon you it had been the greatest gift more then if he had given you all the creatures in heaven and earth and if God had given you an inheritance among all the creatures yet there is no gift indeed without love so likewise the Lord Jesus Christ if he had never given you an interest in his Sonship in his victories in the promises in his priviledges if he had given you but his love there is the great gift all these are so far gifts as they flow from love so it is true in you 1 Cor. 13. 3. If I give all my goods to feed the poor and have not charity that is Love it profiteth me not Then a man may give great gifts without love so hypocrites do many times give God great gifts but reserve their love so God deals with them gives many of of them great gifts but reserves his love for his Saints therefore it is love only is the greatest gift that a man hath there is no man giveth more then his love God gives no more man can give no more a great matter therefore where a man sets his love Secondly it is a great matter to inquire where a mans love is because he that gives his love gives himself gives all things else whatsoever he hath this is liberal free love indeed to give all things to the person beloved yea he gives himself and all things else I remember t is Clopenburgs observation Satis liberalis amor omnia amato dans seipsum so the Lord set his love upon his people from eternity and then purposed to give himself yea therein lay his love first himself and then all things else so the people of God they love the Lord and therefore they give themselves unto the Lord 2 Cor. 8. 5. 1. Love gives it self and then all things else whatever is in its power so you finde Rev. 21. 7. He shall inherit all things I will be his God he shall have an interest in God and then all things that God hath shall be his thus as it is with God so likewise it is with men Qui amorem dat omnia dat he that giveth his love giveth all for a mans love commands all that he hath therefore a man inherits all that is Gods why because God sets his love upon his people a mighty thing therefore to consider where a man sets his love Thirdly a mans love is that which makes the thing beloved his it s an excellent observation of a learned man Qui nos super omnes amat super omnes noster est Deus God is ours above all because he loves us more then all we call our estates ours and our friends ours Why God is ours above all things faith and love give us an interest in God so when do we become God's that the Lord saith they be mine and they shall be mine when I make up my jewels why truly by the love of God we become his he loves us and by this means he hath a title to us as we love God and have a title to him It is our love that makes our beloved ours of how great consequence must it be then where a man sets his love for thou canst call nothing thine but what thou lovest for it is a mans love that makes it his Lastly consider it is a mans love that sets the price upon all things as one observes Amor imponit pretium rebus Love sets the price on things and truly great things are of small value where love is wanting t is so with God t is so with men if the Lord give an ungodly man the greatest gifts in the world as He sometimes gives Kingdoms to the basest of men how do the Saints value this this is without love and therefore it is but as a scrap cast to a Dog he values it no more as he said of the Turkish Empire Crustulam canibus projectam so likewise let a godly man give to God but a small thing there is love in it and love raises the price That poor woman the widow that cast in two mites gave more then they all Luke 21. 12. how did she give more then they all why they gave of their abundance It was more in love and affection and therefore more in worth and acceptation Now if such things as these be true and you will finde them great truths how doth it concern every man therefore to consider where he sets his love But what should a man set his love upon that by this means he may know where his heart is Omne bonum est amabile etiam naturale Why truly all good is lovely wherever it is and to be beloved even natural good We have the example of the Lord for it we have the example of God for it God loves all his creatures and of the Lord Jesus Christ himself Mark 10. 21. He beheld the young man and loved him then all good is lovely but the question is not whether we may not love any thing that is good but quid primum amatur but as the Schoolmen put a great question all truth is to be known but what is that as the first truth that the understanding closes withal so what is first to be beloved is the great question for where the love is first set there is the love and there is the heart Consider I pray what is the meaning of al those Scriptures Mark 10. 37. He that loves father and mother more then me to love father and mother is a duty therefore not here reproved But what is the first thing to be loved what hath the chief place in your love so Joh. 12. 35. He that loves his life shall lose it every man is bound to love his life and out of that love to preserve it but he that loves his life more then me more then my truth and my honor c. 1 Joh. 2. 15. Love not the world and the things of the world it is lawfull to love the world and the things of the world but still the question is more then me remember still that God have the priority to love the creature more then God it is that which makes it lust as Austin speaks of it but to love the creature in subordination to God that is Charity Hic amor est charitas ille cupiditas true love love of the right kinde therefore all the things that I shall propose in this particular I desire to be understood according to this Rule What is it that you love most not whether you love this more then that but whether you love these more then me and what is your first love According to this
is ventrous it will hazard any thing for the thing beloved Christ gives an evidence of it he doth not only venture his life but lay down his life greater love then this hath no man that a man lay down his life for his friend Joh. 15. 13. Abishai out of his intire love to David when there came Ishbi-benob a gyant whose staff was like a Weavers beam and struck at David thinking to have killed him he interposes receives the blow and slew the Philistine 2 Sam. 21. 16. Love is ventrous it will put life in hazard for the thing beloved t is that which the people of God speak as a testimony of their love to God The reproaches of them that reproached thee are fallen upon me Psal 69. 9. and they do it to choose as it was a gracious speech of that Ancient Mallem in me sit murmur quam in Deum Bonum est quod dignetur Deus me uti pro clypeo If the Lord will be pleased to make use of me to keep off reproaches from himself truly I shall look upon it as a very great priviledge and honour Now pray tell me where your hazards are where is the man that for the truths of God and the interests of Christ wâ—ll hazard the loss of his estate the loss of friends the spoiling of his goods where be the men that be apt thus to hazard any thing The truth is love turns cowardize into Courage you may see it the Hen though a feeble creature how far out of love to her young will hazard her self against the most ravenous Bird the mother though a weak and fearfull creature yet how far and with how little consideration will put her self in hazard if her childe be in danger what is that for which you venture Take a man whose love is set upon a lust what will that man hazard he will lose his friends spend his estate blast his reputation nay he will venture his soul all this out of that cursed love and indeed what is it else that makes men despise the judgements of God and mock at fear what is it that men are so couragious for t is their love to sin makes them so Now pray tell me where are your ventures certainly there is your love Sixâ—hly Love is zealous I do not mean that of suspition a zeal of suspition that we commonly call jealousie suspicio est amicitiae venenum t is the poison of love that suspition of evil in the party beloved no the property of love is the contrary for love thinks no evil 1 Cor. 13. 4. But when I say love is zealous my meaning is it is full of sollicitude fearing least any injury or wrong should be offered to the person and thing beloved this love is zealous against any injury offered to the thing or person beloved Consider Moses was the meekest man upon earth yet Moses meekness is turned into anger when an injury is done to the God of his love as well as of his life Moses by and by breaks the Tables so likewise the Lord Jesus Christ out of love to his Father the Zeal of thy house hath eaten me up Joh. 2. 17. Zeal in the heart is like boyling water that wastes in the seething just so the Lord Jesus the Zeal of thine house hath eaten me up It makes a man overlook all interests concerning himself in the world and be intent only upon the interest of the person beloved so it is in Gods love I am zealous for my sanctuary with a very great jealousie Zach. 1 14. What is zeal It is a mixt affection it s nothing else but love provoked that is zeal Esther speaks the language of love Esth 6. 8. How can I indure to see the destruction that shall come upon my kindred the evil that shall come upon my people how can I indure this is the proper language of love Now pray tell me what are you zealous for Where is your zeal touch one man in his reputation and you arm his zeal against you touch another in point of goods and you will quickly see where his love is so on the contrary touch God in hâ—s Name Christ in his truth To whom I gave place no not for an hour saith Paul Gal. 2. 5. presently zeal is up and love is provoked I remember it is Bernards exhortation to Eugenius Ignescat Zelus when any thing came contrary to the interest of Christ he would have his zeal turn into fire and so it will be where love is examine therefore what makes you hot upon every occasion sure thats an injury done to the thing beloved this is that which provokes thy zeal therefore where thy zeal is there is thy love Seventhly Love is fearfull of separation from the thing beloved it desires nothing more then union it fears nothing more then separation the Spouse gives an instance of that in the Canticles I charge you awake not my love till he please Austin gives that as the difference between true and unclean love between the love of a wife and the love of an harlot so he puts it both fear the husband true Haec ne veniat illa ne discedat the one fears least the husband should come the other fears least he should depart this love wherever it is fears separation the intirest affection of the soul in this world is unto the body next to God and Christ and heavenly things there is the greatest indeerment between the body and the soul Now why is death called the King of terrors because death is the separation of the soul from the body which especially the soul fears because union it loves and as Neriemberg saith A mans moritur sibi vivit in amato he that loves dies in himself but lives in the thing beloved for if a man die in himself how loth were he to part with the thing beloved for that were a double death for this cause the great consolation of the Saints is let some men of our times talk what they will that the Doctrine of falling from Grace is a Doctrine of great Consolation but the Scripture and Experience tells us who shall separate us from the love of God Rom. 8. ult for in the absence of the thing beloved the heart languishes but in the separation from the thing beloved the heart dies for this cause as this is the greatest cordial to the Saints there is no separation they love that from which they shall never be separated so it s the greatest corrosive to wicked men they love that from which there shall be a separation and therefore the Lord continually tels us Riches betake themselves to their wings Prov. 23. 5. Thou fool this night I will take away thy soul and then whose shall these things be Luke 12. 20. I will take thy cup from thy mouth I will take you away with hooks and your posterity with fish-hooks Amos 4. 2 3. This I say the greatest corrosive to an ungodly man is
dear Childe my Father my Father As David once about Absolom my Son my Son So Elisha here for Elijah my Father my Father Ah my Father my Father Oh I have lost a Father my Father such a Father The Chaldee Interpreter renders it Rabbi Rabbi my Master my Master But in the Hebrew it is Abba Abba my Father my Father 2. The publique loss The Charet of Israel and the horsemen thereof As if he had said one of the best instrumental helps and safeties that all Israel enjoyed is now taken away O the staff and the stay is broken What the Charet and the Horsemen are to an Army or to a State and what the loss of them is unto a State That was the life and that was the loss of this Prophet Elijah unto all Israel There are two Propositions onely which I would briefly discourse upon from this Text at this time and with respect to this sad occasion 1. That even the most eminently Faithfull and Zealous Prophets of God may be and shall be taken away from a people 2. That the loss of any one eminently Faithful and Zealous Prophet of God should affect the hearts of people with exceeding Grief and Lamentation I begin with the first of these 1. Proposition That even the most eminently Faithfull and Zealous Prophets of God may be and shall be taken away from a people The Prophets or Ministers of God they are of different parts and gifts and they are of different Spirits and they are of different Use and Service Put them in comparison one with another some are as Stars of the first Magnitude and others of a lesser Magnitude some are as the Cedars and others are but as ordinary trees Some are more richly As Elijah Paul Calvin and Luther and plentifully endowed and furnished others are not so they are lower by the head some are vigorously active and are raised up and laid out for the general Advantages and Managements of Religion yet others are not so though all be Builders yet all of them are not Master-builders They differ much in their Gifts in their Graces in their Services Gifts will free from Indiscretion Grace from hell but nothing from death in their Usefulness Nevertheless they must all agree in this they must all dye they must all be taken away Here in the text Elijah was taken away and what was he he was a Prophet and in some sense more then a Prophet He was a Prophet of the highest rate most eminent for faithfulness and zeal that was his excellency Noah was eminent for uprightness and Moses for meekness and Job for patience and Solomon for wisdom and Joshua for prowess and Josiah for tenderness and Elisha for Miracles and Elijah for zeal and courage and faithfulness All the false Prophets were nothing to him nor Jezabel the Queen nor Ahab the King and although in his opinion he was left alone to sustain the cause of God yet he alone continued faithfull and zealous Nevertheless this holy and excellent man of God is taken away and suddenly and in a very needfull time Zach. 1. 5. Your Fathers where are they And the Prophets do they live for ever No no they do not live for ever Nor yet many times very long You may finde them for a while in the Study and for a while in the Pulpit and after a little while you may finde them in their graves The Reasons of this Divine 4. Reasons why God takes away his most faithful prophets dispensation besides many other are these 1. Because even the most faithful Prophets of God are Stewards but for a time of them as well as of others it must be said Ye shall be no longer Stewards they have their determined work and their allotted time for that work their reward shall be measured by eternity But their work and their life are measured by time so much work for so much time and then their Master calls them home In Scripture you read that they are sometimes called 2 Cor. 5. 20. Ambassadors who are choice persons sent abroad by a special Commission and when they have finished their Legation or Treaty then must they return back unto their Prince the Prophets or Ministers of God are the Ambassadors of God in a special manner Authorized to treat with sinners to be reconciled perhaps sinners will hearken unto them and conclude upon terms of saving agreement perhaps they will not These have but their time to hearken and they have but their time to offer and perswade and when that is expired the Lord calls them home Again you finde them 1 Cor. 3. 9. sometimes called labourers and workmen the labourer goes forth in the morning and he does his days work which when he hath finished then he comes home and takes his Rest Thus it is and thus it shall be with the best of Gods Prophets and Ministers who are also called the Messengers of God and must return unto him an answer what they have done and how they have sped 2. There is a day of recompence for them their reward is with the Lord they are imployed by a good Master and as there are the works of faithful servants for them to do so there is the reward of a faithful master for them to receive there is a Prophets work here and a Prophets reward hereafter Christs cals it our Masters joy and Paul calls it a Crown of Righteousness the faithfull and laborious Ministers of God though despised and injured by men on earth yet they are loved and encouraged by Christ and as they are a means to save others so they themselves shall be saved and shall shine as the stars for ever and ever they shall be with the Lord for ever they shall be everlastingly blessed And therefore they must die they must away else they cannot take possession of the inheritance reserved for them nor of the Crown laid up for them indeed in this life they have the assured hopes of eternal blessedness and the first fruits and some tasts but the ful perfect possession and fruition comes not to them nor to any in this life that comes only after death and therefore Paul desires to be dissolved and so to be with Christ 3. The Lord doth this to punish the ingratitude of people who do despise and disgrace and despightfully use his servants the Prophets injuriously handle them and there is no man that will plead for them and right them Of all the men in the world the faithful Prophets of God do the most good to others and finde the worst reception from them Jesus Christ chargeth this unworthy dealing upon Jerusalem Mat. 23. 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee And Stephen chargeth it upon them Act. 7. 52. Which of the Prophets have not your Fathers persecuted And Paul complains in 1 Cor. 4. 13. We are made as the filth of the
world and are the off-scouring of all things to this very day Men do affront and contemn they do revile and reproach they do oppose and contradict they do threaten and persecute the faithful Prophets of God and those of them who are most faithful and most zealous are most hated and most persecuted Now the Lord will not bear with this odious ingratitude and with this barbarous injuriousness done unto his faithful servants he is extreamly sensible of all the evil done unto them of all the evil words spoken against them and of all the evil counsel and devices taken against them and of all the evil works done against them Touch not mine Anointed and do Psa 105. 15. Act 9. 4. my Prophets no harm saith God Saul Saul why persecutest thou me saith Christ And therefore he takes away his choice Prophets and Servants in Judgement from such an ungracious and ungrateful people in effect saying unto them thus much Ye will not be taught and you shall not be taught any more and you will not hearken unto my messengers but mock and despise them therefore they shall speak no more unto you in my name your house shall be left unto you desolate Ye shall not see me henceforth said Mat. 23. 39. Christ till ye shall say Blessed is he that cometh in the name of the Lord. 4. The fourth and last reason why the Lord takes away his most eminently faithfull and zealous Prophets from a people is this To shew unto a people the uncertainty and instability even of spiritual opportunities that they are but a season which is pretious but unsure that they are a short day and a Sun that may set at noon day There are four things which do admit of much uncertainty 1. One is all our earthly possessions and comforts wilt thou set thine eyes on that which is not saith Solomon Prov. 23. 5. There is no earthly comfort whatsoever which is not altogether uncertain nay altogether uncertainty it is but as the shade on the Dyal on which you look and may be gone before you turn back to look on it again 2. The second is The gratious motions of the Spirit of God working upon our spirits My spirit shall not always strive with man Gen. 6. 3. Rara Hora Brevis mora saith Bernard The dealings of Gods Spirit with us are many times like Peters vision of the sheet which was let down but quickly drawn up to heaven again and indeed there is no man who resists or neglects any one motion of Gods Spirit but he puts it upon an uncertainty whether he shall meet with any other motion more 3. The third is the day of Grace our Gospel-day wherein Christ reveals himself and offers himself and mercy and peace and salvation this is a day for eternity but it is not an eternal day It may quickly be lost and for ever lost O if thou hadst known said Christ to Jerusalem even Thou at the least in this thy day the things which concern thy peace But now Luk. 19. 42. they are hid from thine eyes q. d. Thou hadst thy day and now thou hast lost thy day 4. The fourth is all the lifes and pains and labours of the Prophets and Ministers of God they are all fluent and uncertain This day the Minister lives and preaches the next day he is sick and dyes you cannot say of the best Minister on earth he shall be ours for ever or long or a week or a day such an instability is there not only in the best of our outward comforts but also in the best of our spiritual helps And there is much of the wisdom of God in this very particular contingency he hath his good ends in it to awaken the hearts of people from carnal security and presumption from all carelesness and neglects and to stir and quicken them to all heavenly seriousness and wise carefulness both to know the day of their visitation and likewise to improve the light whiles they enjoy the light There are two works upon which all spiritual uncertainties in Friends or Ministers should put us 1. One is therefore to prize what is present there is no certainty but in that which is present that is ours and nothing but that is ours the present Sermon that is ours and the present offer of Christ prize what is present for the future is uncertain 2. Another is therefore to act with all our power to do as much in a little time as others are doing in a long time Nay to be striving and treasuring up in a little time so fervently and so diligently as if we had no more time There is an uncertainty in the lives of Gods Prophets therefore people should ply their doctrine and their help with all their strength hear them as if they should never hear them more and confer and draw from them as if they should never speak with them any more but more of this in the Uses now following May and doth God translate Vse 1. A double advertisement even an Elijah doth he take away the most eminently faithful and zealous Prophets Hence a double advertisement 1. One to Ministers 2. The other to People First to Ministers loyter not lose no time stand not idle at all up and be doing your Masters work do not talk of this pain and of that ach nor of this weakness nor of that indisposition but spend and be spent be instant in season and out of season watch and labour pray and instruct reprove and comfort pull down and build up always abounding in the work of the Lord. O said that eminently religious and judicious Calvin who had worn himself to the very bone with often praying and studying and preaching and writing and therefore being entreated by his friends a little to spare himself no saith he but I desire that when my Master comes he should finde me working And so that precious Jewel his desire Nec propter vitam vivendi perdere finem was that he might die preaching And learned and pious Reynolds he would not lose time he lookt at the end of life more then at life it self O Brethren Ye also have but your day ye have but your day to serve the Lord Jesus Christ and ye have but your day to save your own souls and ye have but your day to save the souls of them that hear you And your day of working seems to be more variable and contingent then the day of other men for if ye be impartially faithful and zealous ye shall be sure to meet with all discouragements and oppositions from all sorts of ungodly men who if they cannot stop your mouths will yet do all they can to break your hearts And besides that your constant studies and diligent labours and publike preachings and private conferences and several other imployments will weaken your spirits spend your lungs consume your strength and hasten your death However the Lord will take you
several duties of a Father As first Instruction and Direction Secondly Repro of and Correction Thirdly Compassion and Comfort Fourthly Provision and Expences In all these doth every faithful and zealous Minister of God abundantly appear and put forth himself He instructs the ignorant directs the doubtful warns reproves the unruly pitties the weak comforts those that are cast down provides food of all sorts for his people milk for Babes and meat for those of full age Heb. 5. 14. 2 Cor. 13. 11. lays out himself spends and is spent lays out all his received treasure and stock of spiritual goods amongst them is grieved if his children walk unworthy of the Gospel and nothing doth more rejoyce him then to see them walking in the truth and prospering in Christ As his first great desire is to match every one of them to Christ so his next great endeavor is that they may abound with all the fruits of righteousness which are by Jesus Christ Now judge what the loss of such a person is It is sad to lose such a faithful friend as Jonathan and such a loving and â—ender father as Jacob was much more sad and heavy is it to lose such a father whom God hath made an Instrument to regenerate our souls to rescue us from the power of darkness to bring us unto Jesus Christ and unto salvation by him When a person can say of a Minister Had not the Lord sent such a one I had for ought I know been damned I had gone on in my sinful cursed ways and had everlastingly perished But it pleased the Lord by his Ministry to open mine eyes and to awaken my conscience to make me to see my sins and all my spiritual misery and to humble and break my heart and to direct me in the way how my poor soul might be brought in to Christ Yea and did work so effectually that at length I did by faith close with Christ and since that my soul hath been refreshed with the joys and comforts of the Holy Ghost And besides all this I have received at several times special directions for my walking singular helps against doubts fears and temptations c. Truly the loss of such a Minister of such a Father will distress us will melt us will make our hearts to mourn and lament 2. In respect of the Publique Civil State Unto which faithful and zealous Prophets are the Charet of Israel and the horsemen thereof some render the words Currus Israelis militia ejus Faithful and zealous Prophets of God are useful and serviceable not only for the spiritual estate of mens souls but also for the temporal interest of a Civil State Micah said Now I know that the Lord Iudges 17. 13. will do me good seeing I have a Levite to my Priest I dare confidently affirm that the faithful Ministers of God are so far from being a curse and detriment unto a Nation that they are a blessing unto it and a strength and safety unto it Nay let me speak truly They are of more strength and safety then all Charets and horsemen There is I confess some strength unto a people by them and so there is some strength unto a people by wise Counsellors and so there is some strength unto a people by Unity and Concord at home and so there is some strength by consederations abroad but the chiefest strength of a state under God lies in faithful and zealous Prophets and in faithful and godly persons Quest You will say how can this be what are they but a company of weak men and commonly despised men what good can they do to a Civil State or for it Sol. It is granted they are but weak men and they are despised men in the world yet it was the poor man whom no man remembred who did by his wisdom deliver the City and you read that by a Eccles 9. 16. Hos 12. 13. Prophet the Lord brought Israel out of Egypt and by a Prophet was he preserved But I shall by a few Arguments demonstrate that the faithful and zealous Ministers of God are the greatest strength and safety unto a Nation 1. There is no greater Rom. 8. 31. strength and safety for a people then this that God owns them and God is present with them the greatest people on earth are nothing if the Lord leaves them and departs from them therefore said Moses unto the Lord If thy presence goes not with us carry Exod. 33. 15. us not hence q. d. Lord We are nothing without thy presence we cannot be a sufficiency to our selves nor a safety to our selves at all thy presence is all in all to us and for us But the faithful and zealous Prophets or Ministers of God are a special means of Gods presence with a people which may thus appear 1. They are a means to engage a people unto God to bring their hearts unto him and to acknowledge and own him only you read this in Elijah who brought back the hearts of the people of Israel unto the Lord and they cryed out The Lord is God 1 Kin. 18. 37 39. the Lord is God 2. They are a means to keep the worship of God and his Ordinances pure and remember this that as long as a people do own God and as long as his worship and Ordinances are preserved pure amongst them so long God is present with them who is their only rock and safety 2. They are the special instruments which God doth use to keep a people from sin and to bring them unto repentance in case of sinning they warn and threaten them from the Lord and testifie and cry aloud against their transgressions and will not suffer them to go on in wickedness but strive with them and exhort them daily and press upon them all sorts of Arguments from Judgements and mercies to cease to do evil and to learn to do well to forsake their evil ways and to turn to the Lord this we finde in Scripture and this we finde in experience and therefore they are the most eminent means of safety unto a people Beloved they are our sins and they only are the fountains of all our miseries our sinful evils bring upon us all our miserable evils thy ways and thy doings have procured these things unto thee this is thy wickedness i. e. the fruit Ier. 4. 18. and effect thereof And if sins be removed then miseries are removed and all danger is over God is again wel-pleased and returns with loving kindness and much prosperity unto a people as you may read in the times of the Judges and of the Kings 3. They are the choisest instruments which God doth 1 Sam. 12. 23. I will teach you the good and the right way use to teach a people his will and ways by them doth God make known his Laws and Statutes and ways this is the way walk ye in it in these paths you shall finde rest unto