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
15 300 I. Chron. 12 33 264 Esther 3 9 293 Job 8 15 243 13 15 63 20 15 312 Psalms 17 3 270  14 121 18 21 185 36 4 274  10 148 39 12 261 41 6 228 62 10 196. â—02 63 8 238 73 6 12 112 8 242 116 7 11 119 37 218 Proverbs 1 17 20 4 17 39  23 215 8 21 81 10 20 213 14 14 77.199 15 6 153 17 22 235 23 5 82  7 330  27 344 Eccles 2 23 249 6 9 226 7 11 70 11 6 227 Canticles 1 4 229 8 6 369 Isaiah Chap. Verse Page 32 11 203 33 6 19.146 44 20 39.202 58 13 47 Jeremiah 2 13 94.207  33 245 16 16 344 22 2 217  19 ibid. Ezekiel 7 10 119 33 31 227 Daniel 7 25 295 11 24 316  25 ibid. Hosea 4 8 223 7 11 93 12 7 346 Amos. Chap. Verse Page 8 5 46 Habakkuk 1 18 237 2 5 315 Haggai 1 5 210 Zechariah 5 8 120 Matthew 6 19 172  20 1 127  22 177  33 50 10 37 55 12 43 235 19 21 141 21 25 129 Luke 8 13 233 10 42 170 12 33 130 14 26 56  32 58 15 18 129 16 8 304  11 81 22 15 228 John 8 21 257  44 87 12 35 339 Acts. 8 21 266 11 23 177 Romans 10 10 192 I. Corinthians 3 11 111  12 ibid. 5 5 167 7 29 147 15 10 355 II. Corinthians 4 4 22  18 51 5 2 74 8 11 283 Galatians 6 1 269 Ephesians Chap. Verse Page 2 19 122 Philippians 2 4 53  8 58 3 14 52   310   349  19 260 Colossians 2 3 8. 30 3 1 260 I. Timothy 6 9 220 5 23 374 II. Timothy 6 29 91 Hebrews Chap. Verse Page 6 7 102  8 ibid. 9 27 17. 18 James 5 3 150 II. Peter 2 14 287 I. John 2 15 339  16 287  18 151 Revelation 13 0 308 21 7 334 THe thing that I feared is come upon me May the friends of this worthy Author at this time say for they did in his life time many of them earnestly Solicite the publishing his own notes at least part of them by his own hand foreseeing that in the best construction some good affections out of Zeal not according to knowledge might after his death thrust into the world their broken and Imperfect notes as his or if not so yet knowing nothing is more ordinary Quis expedivit venter Persus Prolog then such abuses for Advantage sake whether the one or the other we know not but so it is That since the foregoing was committed to the Press and this Tract fully finished another most Imperfect if not counterfeit Bundle entituled The Saints Communion with God and Gods Communion with them in Ordinances Printed for George Sawbridge and Robert Gibbs Bearing also his name with the former touching which thou art advertised in the Epistles foregoing and being both Bratts as is probably conjectured brought into the world upon the knees of the same unhappy Midwife And for Mr. John Herrings Epistles with a salvo to his Person and function we know not what that Honourable Person Colonel Purefoy may do but do conceive that neither himself nor the Readers will give him any thanks as knowing well that that excellent man would have been in Writing as he was in Preaching A workman that needed not be ashamed Onely It is humbly enquired of Mr. Herring whether he knew not of a Widow the deceased Author left behind him or had ever heard of any doing in his own notes or if not whether ever he enquired Sure we are in one half hour he might have received satisfaction touching both we wish his labours better speed then that measure he hath meted should be met to him again It 's onely added that if any Person in good affection shall endeavour the hastning of his works 't will be acceptable service Provided their labours may endure the touchstone of his notes which are all ready for such an end But if not its desired when they put them out they would call them by their own names not Mr. Strongs Heavenly Treasure OR MANS chiefest GOOD MAT. 6. 20 21. Heap up for your selves treasure in heaven for where your treasure is there will your hearts be also MAn was Created to have a happiness out of himself for this is the blessedness of the blessed God only to be his own happiness he indeed is not only al sufficient to you but he is in himself self-sufficient But the reasonable creature was made to have a happiness without himself and because he is so therefore the soul of man is full of nothing but longings the Scripture cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lusting it goes out to some other thing it is always saying Who will shew us any good now that which the soul goeth out for is that from whence it would setch its happiness its perfection in which it places its felicity and what ever a man doth in reference to such a good this good is said in Scripture to be a mans treasure and the storing of himself therewith is the laying up a treasure to himself In these words You have a dehortation and an exhortation First a dehortation in reference to treasures below Secondly an exhortation in reference to treasures above and both these are backt with two Arguments first from the uncertainty of the one and the certainty of the other the one being liable to violence plunder and decay so is not the other but the second Argument is in the Text Where your treasure is it will carry your hearts with it therefore it is of mighty concernment where a man places his treasure because there he will set his heart For where your treasure is there will your heart be also The words are summed up in two Propositions which are of marvellous high concernment both 1. That every man hath a treasure in this life He speaks it as an act to be performed not after this life but in the life that now is Hic mundus laboris that mercedis this life is the sowing time that the reaping this is the world of labour that of reward here is the treasuring time there is the expending time therefore every man hath a treasure in this life so Christ saith Where your treasure is c. therefore lay that for a ground Every man hath a treasure a treasure in this life 2. That wheresoever the treasure is it is attractive of the heart Or thus every man lays up his heart where he lays up his treasure The first of them I shall enter upon at this time every man lays up a treasure for himself in this life every man hath something which is his treasure his own treasure Where your treasure is c. I shall first a little explain the words to open the notion of a treasure as the Scripture speaks
do value themselves but how doth God value them he hath his rate on men too Prov. 10. 20. he values men according to their hearts God doth not value men according to their estates their names their birth God values no man so but God values them according to their hearts and therefore he saith The heart of the wicked is little worth thus you see that men value themselves according to their treasure upon this account it is that a godly man doth and ought to do set a higher value upon himself then all the men in the world because thereby he sets a price upon his treasure as Paul when he stood before King Agrippa who was the better man now Paul or the King I would that thou wert such an one as I am though he were a prisoner at the Bar and the other a King yet notwithstanding Paul values himself beyond him wishes I would his condition were no worse then mine thus a mans treasure is that by which every man values himself and thinks he is so much worth And upon these three Reasons a mans chief good is called his treasure bâ—cause of the price he sets upon it the plenty he labours after in it and the value and esteem he puts upon himself by it and so much for the opening of this Doctrine The first Use is of examination it will put every one of you to it you have a treasure and t is either in heaven or earth If it be a treasure on earth where thy treasure is there is thy heart and where thy heart is there is thy happiness and where thy happiness is thy God is that I will tell thee and there you must look for your salvation therefore you have a treasure and t is either on earth or in heaven if your treasure be on earth there is your chief good and your portion is below But how should a man know it that every man may be able to say unto himself where my treasure is there my heart is there are six Rules that I shall offer at present though I shall give further light into it by Gods assistance First what is it that you dig for that you labour most for that you are willing to spend your money for as the Holy Ghost speaks This is the first trial if thou dig for wisdom as for hidden treasure Prov. 2. 4. what is it that you labour for labour not for the meat that perisheth Joh. 6. 57. What is the great thing you work for in this life that is your treasure what is it that you lay out your money for Isa 55. 3. that a man could willingly be at any cost to obtain to part with any thing for now what is it for that you do it that is your treasure Now when any man shall return to his own heart and say Truly I have laboured for wealth all my days and wearied my self in seeking after pleasures and vanity all my days and I that have been straight-handed enough in reference to what belongs to God and spiritual things yet I have been liberal enough for other things as it was said of them when they made an Image they lavisht gold out of their bags but when they are to feed and cloath a poor member of Christ then every penny is but like a drop of blood but when are to lay it out for this or that gallantry then men lavish it out Oh the foolery of some among us Consider what is it you labour for that is your treasure What do you lay out your money for see how strangely people will for that they place their chief good in how ready they are to labour and to lay out themselves for it The Israelites were to make a Calf and then they gave Ear-rings and Jeweis for it from their sons and daughters And that old Woman Judg. 11. 2 3. that had scraped together 1100. pieces of silver curst him that had stoln it Oh my son saith she I have dedicated it from thy hand to make a graven Image it was nothing to part freely with when it came to make an Image thus where men place their happiness and chief good where their treasure is there is the main of their labor there is their great care and for this they are willing to spare no cost Secondly would you know where your treasure is upon what do you live examine from whence do the comforts of your life come in that is your treasure It is called The food of the soul the meat that perishes and the meat that endures to eternal life that is that by which the soul lives Joh. 6. 27. and Prov. 4. 17. They eat the bread of wickedness and they drink the wine of violence all the comforts of their life come in by sin now examine by what the comforts of your life come in Isa 44. 20. He feedeth upon ashes speaking of men who had the comforts of their lives come in by idolatry the curse of the Serpent is come upon them they feed upon ashes by what do the comforts of your lives come in I have a good estate I have a plentifull Table and herein all the comfort of my life lyeth Whereas another man saith I have incomes from God and have in some measure fellowship with him I tast the consolations of the Holy Ghost and this I do in Sermons and Ordinances and therefore I wait upon them Look wherein the comfort of your life lieth there is your treasure laid up These are plain Rules if you deal saithfully and plainly with your selves you may easily know it Thirdly what is it that is your greatest care to keep above all things in the world sure that is your treasure treasures are commonly hidden because men would keep them safe called therefore treasures of darkness Isa 45. 1. Now take a man that makes riches his treasure and what doth he fear most why least they should be taken from him by violence and a man that makes God and grace his treasure he fears Satan and sin most because his great cate is to keep these therefore those that would rob him of these he fears above all other enemies in the world Another man that makes pleasure wealth his care I would not saith he be deprived of my wealth and pleasure for a world let sin come and Satan come and take away his God his grace his soul and all he is not troubled these the man takes no care to keep therefore that which is your treasure it is your main care to keep Fourthly what doth your soul retreat to for comfort in trouble in any danger or distress when a mans soul is put to the retreat whither do you retire as if a rich man at any time be in danger whither doth he retreat The rich mans wealth is his strong tower Prov. 18. 11. Let a godly man be in danger whither doth he retreat to the name of the Lord The name of the Lord
30. 21. They shall hear a voice behinde them saying This is the way walk in it Here is the voice of the Spirit that is truth by the Spirit this reduces the man Now you go from your chief good this is not the way to heaven this shall never bring you to God they are wonderfull comforts to a godly man and there is not any thing can be spoken that is a more glorious guide and a more effectual way to reduce a man then this consideration I depart not from that which is my chief good That is the third particular Fourthly Unto a mans chief good his soul retires and from it he fetches comfort upon all occasions for he that hath made choice of the true chief good is able to say I am sure here is solid comfort which other men now cannot Prov. 18. 10 11. The rich mans wealth is his strong tower the name of the Lord is a strong tower they are put in opposition now whether do men retire in danger to their chief good the rich man to his wealth a godly man to the name of the Lord so that in every trouble every man goes out for comfort to his chief good Now a godly man is able to say in his distress T is true I have no riches to comfort me and very few friends to stand by me yet notwithstanding for all that I can retreat to my God my chief good there is comfort enough in him I have a God a Christ a Heaven a new Covenant and a new Image these I can retire to upon all occasions where I am sure there is solid comfort In this case that soul dares compare his chief good with all the men in the world at such a time no man knows but he that feels it how a soul triumphs in his chief good just as the Spouse Cant. 5. 10. My beloved is the chief among ten thousand I let all the men in the world bring out their treasure I dare compare with them for There is no rock like our rock who is a God like our God The Lord is his treasure it s a strange place Psal 44 8. 22. compare them together ver 22. For thy sake are we killed all the day long all the day long nothing but killing now what is their condition under this ver 8. We make our boast of God all the day long kill'd all day long and yet brag of God all the day long and yet this is the condition of all the Saints of God See the vanity of all other treasures when men retire to them their souls are empty but in my chief good there is solid comfort to be had whenever I retire to it Fifthly this is a very great comfort to a godly man even in the midst of all his failings Pray take notice of it and the Lord set it on upon the spirits of those to whom it belongs yet I have attained to choose God for my chief good true the best men may and must say Who hath made his heart clean and when they look back upon their ways they must acknowledge My heart hath run out inordinately sometimes to this and that creature and I have neglected to seek after him who is my chief good my treasure and for this I desire to be ashamed before him all my days yet notwithstanding my happiness is laid up in him alone there is my treasure David comforted himself thus Psal 18. 21. I have not wickedly departed from my God departed he had departed weakly nay many times departed wittingly bur wickedly I have not departed What is it now for a man to depart from God wickedly the meaning is this t is for a man to place his chief good somewhere else to go after another God as the Psalmist speaks Psalm 16. I thank God I have never done so I have chosen the Lord for my chief good and to that choice I stand though many times weakly and willingly I have departed from God yet wickedly I never did t is a great ground of comfort in the midst of all the failings of Gods people And truly there are no things in this world so great troubles to the people of God as their departings from God are they be their great troubles as I remember Chrysostom speaks of sin in reference to his accompt and he professes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin saith he this is death and this is Hell I sin is and therefore departing from God is their great affliction yet here is their stay and their comfort I never wickedly departed from God and I have never chosen any but thee Sixthly That which a man doth choose as his chief good here and lay up in heaven by election that he shall certainly enjoy hereafter by fruition what is here thy chosen good in election that shall be thy chief good by fruition hereafter for as Austin saith Beatitudo electione inchoatur adeptione impletur A mans blessedness begins in election here what a man chooses for his chief good shall be finished and perfected in fruition hereafter and therefore what a man chooses for his treasure in heaven that which he hath chosen he shall enjoy do you not remember the promise Gen. 15. 2. I will be thy exceeding great reward dost thou choose God for thy chief good here he will be thy rewarding God hereafter what is thy Good here bystipulation shall be thy chief good hereafter by vision fruition by union there is a mans happiness I have a chief good in heaven I am sure I shall enjoy him hereafter Lastly which is the top of blessedness he that hath laid up his chief good in heaven is happy with the same happiness that God is he is called the blessed God why wherein doth Gods blessedness consist Truly it lies in this in the enjoyment of himself his chief good lies in himself he is his own chief good for the enjoyment of himself as chief good herein lies the happiness of God then for a creature to enjoy God as his chief good so far as a creature is capable he is blessed even with the happiness of God thou dost here live the life of God and art made conformable to the Image of God thou art blessed with the happiness of God and hereafter shalt enter into the joy of thy Lord these are the particulars that are great grounds of comfort to all those that have laid up their treasure in heaven the true Treasury And so much for the first Doctrine I shall now proceed to the second general observation which is this The treasure is attractive of the heart and wheresoever a mans treasure is it will carry his heart with it For wherever the treasure is there the heart will be Four things there are which I must speak unto by way of Explication which are indeed as so many subordinate Doctrines in the Text they will all tend to the opening of this great point First to shew what is meant by
the heart that by heart in Scripture is meant the whole soul Secondly that the soul of man the heart goeth out of it self for happiness for its chief good for here is treasure laid up either in heaven or earth the heart goeth out to the treasure the chief good of a man is without himself Thirdly it is a matter of very great concernment where a mans heart is placed that 's the Argument that Christ uses here Lay up treasure in heaven Why what matter is it where ones treasure is Why where your treasure is there your heart will be Lastly the heart doth always follow the treasure where-ever the treasure is it necessarily infallibly carries the heart and then we shall give the Reasons of this last Doctrine to which all the rest are but subordinate First what is meant by the heart or if you will take it in a Proposition The heart of man in Scripture is put for the whole soul The Hebrews generally place the Government of man in the heart and make the heart the seat of the reasonable soul so you shall finde the Scripture commonly speaks 1. If you look to the whole soul as corrupt Jer. 17. 9. The heart is deceitful above all things and desperatly evil who can know it And 2. If you look upon the soul as sanctified for as corruption goes through all the faculties so doth sanctification also Psal 24. 4. He that hath clean hands and a pure heart which is called The hidden man of the heart 1 Pet. 3. 4. And with the heart man believs Rom. 10. 10. I conceive that 's the whole soul and all the faculties collectively But by heart in Scripture also is sometimes meant those things quarum sedes est in Corde which are situated and have their habitation especially in the heart as wisdom is attributed to the heart wise in heart Ephraim is a silly dove without a heart without wisdom Hos 7. 11. He that trusts in his own heart is a fool Prov. 28. 26. His own heart that is he that leans to his own wisdom or as the Scripture elswhere he that is wise in his own eyes So likewise you finde the heart put sometimes for conscience and the actings thereof Davids heart smote him when he cut off the lap of Sauls garment it is spoken of the conviction of his conscience Sometimes it is put for the memory the treasury of the soul Mary laid up all these things in her heart But in this place I conceive there are three things especially intended by heart here by Christ First the thoughts the meditations the consultations of the heart where the treasure is there is the heart In this are all the meditations the thoughts the plottings the contrivances of the soul they are where a mans treasure is 2 Kin. 5. 25 26. The Prophet said to his servant Gehazi Went not my heart with thee when thou wentest out after the man How did the Prophets heart go with him that is his thoughts went for the thing was discovered unto him by a prophetical spirit and that is indeed a marvellous choice expression Job 17. 11. where the thoughts of the heart are in the Hebrew called the possessions of the heart Now whatever you possess here with your bodies t is true indeed the body can see the glory and tast the sweetness in many contents but what do your souls possess in all these nothing but the thoughts what the soul possesses it possesses by thoughts and therefore they are called the possessions of the heart Secondly by the heart here is meant I conceive the love desires the longings of the soul for in these the soul goeth out towards its objects so Sichem Gen. 34. 8. His soul clave to Dinah Jacobs daughter so Davids heart went out to Absolom therefore where your treasure is your love is your soul goeth out in all manner of longings and desires after it Lastly by the heart is meant a mans delight that wherein the great comfort of his life lieth wherein it is laid up It is said by Christ though a woman in travel hath anguish yet after she remembers no more the pain for joy that a manchild is born into the world and 1 Sam. 4. 20. There 's a woman delivered of a son and calls his name Ichabod She regarded him not for she did not set her heart that is took no comfort in him And Psal 62. 10. If riches increase set not your hearts upon them that is do not place all the comforts of your lives in these things Let not your hearts be swallowed up by these as if you had no better things thus then by heart is meant the whole soul but in this place especially the thoughts the love the joy and delight I shall afterwards take up these things again more particularly I now only endeavor to open it that 's the first Proposition Secondly that the soul of man goeth out of it self for happiness his treasure is without himself It is Gods honour only and his prerogative his blessedness is in himself his blessedness is himself he is unto himself the chief good he hath nothing without himself that makes him the blessed God neither is he moved by any thing out of himself When the Mediator speaks of all he did Psal 16. 3. he saith My goodness extended not to thee its true the L. Jesus as Mediator in all his obedience added nothing to the blessednes of God his blessedness is in himself And here note two things that I shall lay before you First man hath not a chief good in himself his happiness is not within his own power he is therefore in reference to all things a dependant Creature Hence the people of God who have made choice of the Lord for their treasure God in Christ they say Whom have I in heaven but thee My soul is athirst for God for the living God my soul pants after God as the thirsty-land thus then the soul is continually restless why because it seeks to joyn it self to its chief good which is without it self and as for that place Prov. 14. 14. where its said A good man is satisfied from himself the meaning there is not self as separated from God but self as united to God not self in opposition but self in subordination to God its true indeed a mans chief good may in that respect be said to be the most intimate part of himself that of the Schoolmen is true so indeed self united to God Deus est intimior nobis intimo nostro God is nearer to us then our selves So the man is satisfied that is goes not out to any thing besides God but otherways a mans treasure is without himself his chief good lies not within his own power Secondly it is the nature and constitution of the reasonable soul to make out to a chief good without it self its true indeed most of the world mistake this chief good and misplace it but yet this is the
for the soul in the light of it is lost being set on worldly things they close the eye of the soul and therefore David speaks so Psal 119. 37. Turn away mine eyes from beholding vanity he speaks of the vanity of the creature and so long as mine eyes are set upon these so long I shall never see the Spiritual excellencies of God I shall see the excellency of spiritual things when my eyes are turned away from these worldly things it spoils the soul and robs it of all its light but in regard of the purity and holiness of it see how these things defile the heart why is covetousness said to be the root of all evil 1 Tim. 6. 9. It is said to be so upon a double ground ab origine all evil comes from thence as the root all evil is nourisht by it as the root there is no sin that wil not flow from this principle there is no sin that this principle will not nourish as give me leave to instance in 2. or 3. things that if the Lord please it may be an engagement to you to take heed where you set your hearts First There is no sin that this will not frame the heart to It will make a man lye with Gehazi commit Sacriledge with Ananias and Saphira rob God with them Malachi 3. 8. Curse the people of God with Balaam make merchandize of mens souls with Rome make a man prove an Apostate from Religion with Demas t is a dangerous thing then to set your hearts upon your covetousness for objects have upon the soul a transforming power Secondly it will make a man shameless in sin I wish divers of our covetous men had not attained to this piâ—ch of sinning to be impudent in sinning that dare out-face the word of God and the Ministry of the word and regard it not as Judas Matt. 26. 15. came to the High Priest and said What will you give me and I will betray him He demands a reward for his treason and doth it by compact and so those Micah 7. 3. The Judge asketh for a reward why to take a bribe in a great man is an abominable thing but to ask for it much more and yet so will the creature do when the heart is set upon it Nay further it will make a man reject the offers of grace out of knowledge and the good things of the Gospel out of contempt take heed of it In Luke 16. 14. the Lord Jesus had preached there a very soul-searching Sermon against covetousness and the Pharisees that were covetous men derided him take the distinctions to your selves you who set your hearts upon Creature-comforts and then Lastly it will make a man take pleasure in the sins of men and desire them It will make a man to desire the damnation of men Hos 4. 8. consider it t is said of the Priests there they eat up the sins of the people and set their hearts upon their iniquities or lifted up their hearts to their iniquities eat up the sins of the people that is the Sacrifices that the people brought and because they gained by it they desired that the people might commit a multitude of sins that by this means they might have a multitude of Sacrifices you do not know to what hideous shapes such hearts will be framed nay they will desire the damnation of men to be a gainer by it the false Prophets are said to sow pillows under mens arm holes that they might not turn from their imquities and this the Lord cals hunting of souls to destruction what is the reason of it why they hunt souls to get dishonest gain and was it any great matter that they got by it no but for a handfull of barley and a piece of bread what is the cause of all this their hearts are fashioned according to things below nay look to the 19. of the Acts there was a poor creature possest with the Devil it may be such kind of the spirit of Divination as now some among us pretend unto this evil spirit is cast out her masters seeing their hope of gain gone they raise up presently a persecution Yea let the maid be possest by the devil and go to the devil so long as we gain by it it is well enough I pray consider of these few particulars that you may see what transforming power the objects of the heart have when once t is set upon any thing below God I might instance on the contrary he that hath his treasure in God what a transforming power spiritual objects have and this is the third Doctrine It is of great moment where a man sets his heart therefore take heed where your treasure is there your hearts will be All these are but previous Doctrines to the last which is this The Treasure carries the heart with it the Treasure wheresoever it is is attractive of the heart This I shall first open and prove in the general and speak some generals yet I hope they will be to every understanding Hearer of greater use The heart of man hath its several motions and out-goings its processes and recesses and all this according as the treasure is you shall finde Eccles 6. 9. The sight of the eye is better then the wandrings of the desire thus you translate it it is rendred in your Margents the walk of the soul why then certainly the soul of man hath its walk the heart hath its out-goings and indeed it is true of the soul of man that which is said of the Angels in all their services They go forth and return like lightning Ezek. 1. 19 The same thing is true of the soul of man it goes forth and returns with incredible swiftness it goeth forth upon the object upon which it is set and therefore Eccles 11. 6. you read of the way of the heart Rejoyce O young man in thy youth and walk in the wayes of thy heart so you read the word the word is rendred by Montanus fitly In â—diebus electionum tuarum in the days of thy elections for most men make choice of their chief good in their youth that is the day and time of a mans election Now walk in the ways of thy heart the heart hath its out-going according to the object upon which it is set and so much the Scripture clears Ezek. 33. 31. Theâ—r heart goeth after their covetousness t is a walking heart their heart walketh after their covetousness after their covetousness you will say covetousness is a sin in the heart how doth the heart go after it either it is spoken of covetousness here as the predominant lust and so it carries the whole soul with it or else it is put for the object of covetousness on which it is set and so the heart goeth out after it the heart of man goeth out to some treasure some chief good as the object upon which it is set and hence in the Scripture the soul of man is said
to be full of lust made up indeed of nothing else it is taken in a double sense both good and evil Luke 22. 15. With desire have I desired to eat this passeover with you It s the motion of the new man spoken there of Christ the motions of the new man all these are called lustings going out of the soul after an object and so in an evil sense too Eph. 4. 22. they are all called deceitfull lusts which I conceive is the meaning of Cant. 1. 4. Draw us and we will run after thee draw us how is that by discovering the glory sweetness and spiritual excellencies that there are in spiritual things and inclining the heart to follow them for this is but the object the attractive of the heart suitable to that of Austin Trahitur animus amore trahit sua quemque voluptas thus then the soul doth go out to the object and the heart is carried after it and drawn by it and t is thus suitable to a mans treasure and here there are four demonstrative Arguments that I shall give you of it and then shall lay before you the reasons how it comes to pass that the treasure should always thus carry the heart with it First every man in an unregenerate estate hath some predominant lust and this lust is said to be predominant because in the enjoyment enjoyed by that lust therein lies a mans treasure by that a mans treasure or chief good comes in now hence it comes to pass every man hath some predominant lust in the days of his unregeneracy called the stumbling block of a mans own iniquity Ezek. 7. 19. the Fathers use to stile it Peccatum in deliciis the sin of delight or a mans darling sin Job calls it a mans sweet morsel â—ob 20. 11. Now what is the reason that any lust is predominants for there be some servile lusts its true every sin rules over the man yet in respect of sin there be some servile lusts the more immediately any lust converses with a mans treasure the more immediate his treasure comes in by it according thereto is the predominancy of the sin though in an unregenerate man every sin is raigning the whole body of death yet there is one sin that is as it were the Vice-roy in whom the body of sin doth rest and that is grounded purely upon this consideration the sin that brings in a mans treasure that wherin the soul places its chief good and wherein it takes full delight and contentment to which he makes all other sins subservient This is the first demonstration because the sinne that converses immediately with a mans treasure and brings it in that is the predominant lust The second demonstrative Argument is Because that sin less then any other can the soul resist pray mark it what 's the reason the reason is this still the heart will go out to the treasure and this sin more immediately brings in the treasure and therefore of all sinnes the heart is most foiled by this t is true indeed every sinne draws away the soul James 1. 14. It is said a man is tempted by his own lust and enticed But remember it is that which I have â—ften spoken and I desire the Lord to speak it to my heart and yours there is no man doth perish that ever did make a profession of Religion but it is when he meets with this stumbling block of his own iniquity that I dare presume to say Never any made a profession of Religion and fell away and perisht but he did stumble at his darling sin there he brake his neck because where his treasure was his heart goes after it That 's the meaning of that place of our Saviour Luke 8. 13. It s spoken of the stony ground It received the seed and sprung up and bore fruit how came it to pass that these men fell away what undid them there was an opportunity of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the opportunity of temptation they fell away every temptation doth not come in the opportunity when is it then truly the opportunity of temptation is then when a man is tried in his master lust in this is the predominant evil that he cannot withhold his heart from his treasure the heart is gone out to it and that 's the reason whenever he is tempted in that sin he can make least resistance and he is certainly at last foiled and overcome for ever That 's the second demonstrative Argument of the truth of this point Thirdly it will appear that the heart goeth out to the treasure because in the pursuit of it the heart is impatient of opposition and procrastination it can bear no denial it can bear no delay First it is impatient of opposition Prov. 17. 22. It is better to meet with a Bear rob'd of her whelps then a fool in folly What doth Solomon mean who is the fool according to the tenor of that book every unregenerate man but is the fool ever out of his folly then you can never meet him out of his folly I conceive the meaning of it is in his folly when the lust is up when the lust hath gotten the hill the advantage when it is active ruling and swaying in the man and this is according to the manner of the Scripture speech Matth. 12. 43. When the unclean spirit is in a man the meaning of that place as Cameron well observes 1 Joh. 5. 19. The world lies in the wicked one that is in his power to be under his power is to be in him to meet a fool in his folly is under the power of his folly when folly hath dominion over the man But what is it to meet a Bear rob'd of her whelps wherein lies the danger a Bear is a savage creature and a creature of prey and a she-Bear is the most ravenous but especially a she-Bear rob'd of her whelps so it is here because it stands between the heart and the treasure the heart goeth out to the treasure and can indure no opposition and bear no denial And as it can bear no opposition so it can indure no delay and procrastination and therefore you shall finde Balaams covetousness was his predominant lust he went after the wages of unrighteousness now Balaams lust is too swift for Balaams Ass the Ass cannot make so much hast as his lust he can indure no delay nay do but observe t is an excellent expression spoken of the Babylonians when the King and his Army came to invade their neighbor Nation Hab. 1. 18. They shall come as an Eagle doth hasten to eat the prey you know of all birds the Eagle flies swiftest and never so swift as when she goes to catch the prey so the heart goeth after the treasure as the Eagle goeth after the prey it can endure no delay That 's the third demonstration Fourthly and lastly it appears by this which is the clearest demonstration of it Let a man change
his treasure and presently hâ—s heart is changed and retires from that which before it went out unto with the greatest earnestness in the world there is the happiness of Gods people they have changed their treasure their chief good and therein lies the great change of conversion This is the first and great change when a man changes his chief good but when that is done once the soul that went out after it before now turns from that which was his chief good and persecutes that with the greatest earnestness that before he did cleave unto there be two things in conversion A version and Conversion The man turns from all treasures below take a proof for that Psal 63. 8. My heart follows hard after God said David the word is my soul cleaves after him that though I have many things that would turn me off from God yet notwithstanding my soul cleaves to him in a constant pursuit of him my soul cleaves after him There are two expressions somewhat alike one is to fulfil after God and the other is to cleave after God Numb 14. 24. Caleb had another spirit he followed God fully he fulfilled after God so t is in the Hebrew this points out the sincerity of a mans heart and to cleave after God t is spoken of the constancy of a mans pursuit the heart goes out the bent of the soul always tends that way yea he that before followed after vanity now cleaves after God what is the reason the chief good is changed And as there is conversion so there is aversion Take a man that now looks on sin as a cheat and all the comforts of the creatures to be but counterfeit and that he hath taken copper for gold all that while what then his heart turns from them with the greatest aversion that is possible you know those places I need not repeat them What have I to do any more with Idols Hos 11. 8. Say to the Idols get you hence therefore the heart is with the treasure where the treasure is there is the heart but now change the treasure and the pursuit of the heatt is changed Thus much for the demonstrations of it I hope all these things may be usefull to every understanding hearer But why is it that the heart always goeth out to the treasure that where the treasure is there the heart is why what is the cause There are six great grounds of it First because the treasure which I expound the chief good is animae pabalum the food upon which the soul feeds and if it be so no wonder the soul goeth out after it the heart cannot live without it take an unregenerate man and it is his treasure his heart feeds upon he eats the bread of wickedness and drinks the wine of violence take a godly man and he doth not labour for the meat that perisheth but for that which endures to eternal life Joh. 6. 27. This is the food his soul feeds upon and for this cause in the Scripture you have so often expressions of hungring and thirsting and you know what violent impressions those make upon the spirits of men what is all this but to let you see that the chief good is the food of the soul and therefore the heart makes after it for it cannot live without it Secondly the chief good is not only the food but animae sustentaoulum the support of the soul the soul of man without it is not able to uphold it self Psal 112. 8. David saith my heart is underpropt so Montanus renders the word suffultum est cor meum then truly the heart of man must be propt it is not able to stand of it self it must have a support and whence is that support pray look Job 8. 15. there is a man that leans upon his house what is that his hope the object of his hope he cannot stand without it support that which is his comfort in reference to eternity upon this his soul leans and so the godly Psal 73. 26. My flesh and my heart fails me but God is the strength of my heart he goes to his chief good because he cannot stand alone he must have somewhat to rest upon and that 's the reason that a rich mans wealth is said to be his strong tower it is that which defends him the heart must needs go to the treasure t is the hearts food and t is the hearts support it cannot be supported one moment without it Thirdly it is the souls delight the delight of the heart oblectamentum animae the heart of man cannot live without it long and all the delight the soul hath comes in from its chief good the chief good is the object of the highest love and of the greatest trust and t is the object of the fullest delight and therefore the soul of man must go out to its treasure because all its joy comes in by it and without delight the soul cannot live Why is Hell said to be death because there is no joy no delight why is Heaven said to be life because in thy presence is fulness of joy and at thy right hand are pleasures for evermore without delight the soul cannot live Saith Austin Take away all delight and the soul dies let there be but pure darkness once and the soul cannot live Fourthly It is a mans chief good that is animae ornamentum the beauty of the soul that wherein the beauty of the soul doth lie and indeed take the soul off from this and it is naked the heart of man is naked taken off from his chief good will you but observe and see both put together Jer. 2. 33. Can amaid forget her ornaments and a bride her attire Take a poor creature all the beauty she hath lies in cloaths as I sometime told you that is like the Cinnamon Tree that hath nothing good but the Bark indeed t is true you dare not go without your ornaments to be sure whatever you forget you will not forget to make your selvs fine to deck your selves I am afraid divers of you forget most other things except that but can she why can she not there is not a natural impossibility indeed but a moral that is it wherein she glories and she cannot forget it but saith God I am your ornament your glory you ought to make me your chief good and you forget me days without number the soul goeth out to its treasure and cannot forget it for this is that wherein all its ornament and beauty lies and the truth is all the adorning of the soul comes from a mans treasure and chief good Fifthly the heart must go out to to the treasure for t is animae spiraculum this is that in which the soul breaths pray consider it we rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. Despair is that which strangles the soul the soul lives in hope what is that hope carried after why after its
exalt God in his name jah and rejoyce before him then you exalt the most High when you lift up God in yout souls as the chief good then the Lord exalts himself when he sets up himself in the soul as a treasure and then with the change of a mans chief good there is a change of all the motions in the soul and do not talk of a change of thy motions and of thy actions it will never do thee good unless it be founded in this the change of thy chief good and thy utmost end Lastly to close these general considerations in the chief good the liberty or bondage of the heart lies the heart goes after it and therein lies either liberty or bondage the liberty of the heart is in the chief good If the Son shall make you free then are you free indeed Joh. 8. 21. Now wherein lies the liberty that the soul hath with the Son In adhaesione animae ad Deum that it is fastned on God as the chief good cleaving to God as the chief good and looking on all other things no otherways then as they are in subordination to him there is the liberty the soul cleaves to God and to God alone and looks upon all other things barely as in subordination to God and this is the liberty that Christ purchast when he is said to bring you to God that is to bring you to God as the chief good and the more the soul is taken up with this chief good the freer it is and therefore consider in heaven there is perfect liberty what is the reason because there the soul is wholly taken up with God and taken off from all things else and therefore in hell servitus consummatur there is perfect bondage what is the reason because the soul there is wholly taken off from God wholly set against God therefore now all men that have their treasure below their souls are in bondage and my brethren the Doctrine of the liberty and bondage of the will will never be rightly opened unless this bottomtruth in it be rightly limited for it is from the hearts cleaving to this or that chief good that the liberty or bondage of a man doth arise and so much for the general opening of this great truth The Treasure is attractive of the heart I come now to speak unto it more particularly for surely these are the great things in which your souls should be always imployed the heart you see and the treasure is in separable the heart will be where the treasure is therefore such as the treasure is such is the heart as well as where the treasure is there is the heart if the treasure be laid upon earth then men are said to be earthly minded or to mind earthly things Phil. 3. 19. that is though their souls go up and down among many creatures for the heart of man doth cheapen here and there before it buys yet notwithstanding all is included in the things below he minds earthly things and only earth his heart never goes beyond the treasure so if his treasure be in heaven then his minde is there Col. 3. 1. t is true he doth use the things below as his flesh and his own exigences doth require but yet notwithstanding his heart is not shut up in these as another mans is but he goeth out to his treasure which is above that as his conversation is his in heaven so likewise his meditation is there also all those things that are seated in his heart they are all there as we shall hereafter shew hence it comes to pass that a godly man is said to be a stranger here I am a stranger here and a sojourner as all my fathers were Psa 39. latter end why what is the reason because he doth not converse here as if it were his Countrey no he doth seek a Countrey because his treasure is not here therefore he is a stranger here t is an excellent observation that of Bernard Anima justi coelum est in coelo A godly mans heart is heaven because God dwels there and t is in heaven because there he dwells with God and for this cause grace is called glory in the Scriptures not only because it is of the same nature with that grace whereof a man shall in glory receive the perfection nor only because it is a pledge and earnest of it and will certainly end in glory but because indeed the soul immediatly enters into glory after a sort for his treasure being in heaven his heart is there also this we are to consider that a godly man is by this means in heaven whiles he is here Yea more in heaven then he is in earth before his translation for his treasure is in heaven and his heart is there Let us see in particular what is here intended by the heart more especially there is by the heart in Scripture then meant all those things that are seated in the heart I gave many instances of it before Let us begin with the first of them The heart in Scripture is put for the aim the tendency the bent of the heart animi propositus the propensity of the heart this is called the heart in Scripture Deut. 24 25. The Lord there gives a direction concerning the hireling that his wages must not be detained beyond the day of his labour At his day thou shalt give him his hire neither shall the sun go down upon it for he is poor and setteth his heart upon it what 's that he is a hireling and therefore neither love to his master nor love to his work but the aim and bent of his soul in all the labour he takes is the hire he receives for it he sets his heart upon iâ— therefore the Scripture speaks of a double heart 1 Chron. 12. 33. and Psal 12. 2. Now what makes the heart a double heart some do apply it to instability in opinion that which is called halting between two opinions when the minde is in a suspence and hangs like a Meteor that 's the Metaphor that Christ uses be ye not of doubtfull minds Luke 12. 20. so you read it Whether it be in reference to opinion or in reference to love the minde is in doubt t is very true he that is so sometimes propends this way and sometimes that way this man after a sort is a double-minded man But I conceive the intention of Scripture by a double heart mainly refers to the aim and intention of the heart when men are double in their intentions the bent of their hearts goeth not all one way but sometimes for God and sometimes for the world sometimes for heaven and sometimes for earth when men have not a single eye that is as I conceive a single aim this the Scripture calleth a double heart when a man hath an aim at God and the things of God and looks at nothing else but purely in subordination this is a single heart this man
how be you taken the Apostle uses that expression to deceive you with a bait now what doth Satan bait to take you withal somewhat that suits the bent of your minds and to that end the devils great policy is to observe what is the bent of your hearts and he beaâ—s at that immediatly you may know where the bent of your hearts is by that in all compâ—nies and upon all occasions What do your hearts most greedily catch at Thirdly according to the bent of the heart so doth the heart gather to it self for this you shall finde by experience every one of these things whether there be occasion or no if there be occasion the heart catches after it if there be no occasion the heart will gather occasion you read Gen. 6. 5. Every imagination of the heart It is figmentum cordis every creature of the heart something that the heart frames unto it self many times to the bent of his heart he frames that to himself which there is no occasion given of in the world but the heart frames it to its own aim and inclination as that you may observe it take notice Deut. 4. 29. When thou seest the Sun Moon and Stars in the host of heaven take heed that thou beest not driven to worship them what was there in seeing the Sun Moon and Stars to drive them to worship them Is there occasion given to worship them its only as Job expresses it Job 37. 27. If my heart hath been secretly enticed here is no occasion in the creatures in the world but the heart frames such a temptation according to its tendency the heart is bent to idolatry and so apt to choose any thing for God which I think is the meaning of that place 1 Joh. 2. 16. Whatsoever is in the world is the lust of the flesh the lusts of the eye and the pride of life I conceive lust is put for the object of lust as faith and hope are put for the object of faith and hope whatever is in this world is the lusts of the flesh that is there is nothing that the heart makes not the object of some lust or other and though in the creature there be no occasion yet the heart takes occasion to vent some lust or other but it is strange to observe 2 Pet. 2. 14. They have eyes full of adultery that is though there be no occasion in the world yet notwithstanding even the lusts break ouâ— at the eyes the heart vents it self there they have eyes full of adultery and they cannot cease from sin note but that place Psal 41. 6. David speaks it of ungodly men If he come to see me his heart gathers wickedness to it self how so though I give him no occasion in the world saith he yet it is to the bent of his heart There is not a word I speak not any action I do not any gesture of the mind but the heart puts some constructions according to its bent if there be no occasion given truly the heart makes occasions pray observe it by this you wonderfully see where the bent of the heart lieth On the contrary take a godly man look where the aim of his heart lieth though there be no occasion given yet you will quickly see his heart make occasion there is an advantage the heart makes as David tels you Psal 39. I held my mouth as with a bridle from the ungodly doubtless they administred David little occasion of good thoughts but at last the fire kindled even in wicked company according to the bent of his heart It framed such meditations and goings out as these that as the one gathers wickedness so the other gathers holiness to it self though there be no occasion given for the heart of man hath a self-sufficiency to wickedness though there be no occasion given yet there is a self-sufficiency in the heart of man and therefore lust is said to be the father and mother too able to beget and to bring forth of it self James 1. 13. When lust hath conceived it bringeth forth sin and t is truly said to be like the fire of hell which burns withour fuel look which way the bent of the heart goeth that way the heart will walk whether there be occasion or no take that one instance 1 Kin. 13. 23. the Lord sent a Prophet from Iudah to cry against the altar at Bethel this young Prophet disobeys the voice of the Lord through the deceit of the old Prophet and was destroyed by a Lion in the way now will you see Ieroboam what doth his heart gather from this is there any occasion that the man should say therefore let me go out to sin against God no rather if God be so severe to a Prophet and against his own what will he be to other men It is said expresly After this Ieroboam returned not from the evil of his ways after this that is Ieroboams heart made advantage by this Judgement upon the Prophet surely Judgement is come upon him and for this reason certainly I will never return never change my opinion Pray observe still you see how the heart according to the bent frame and tendency of it for I want words to express it to you it gathers somewhat to it self whether there be occasion given or no by this you may much judge where the bent and frame of your hearts are Fourthly would a man know what the bent and aim of his heart is it is that which causes a man to break through all oppositions to obtain you will say that the bent of his heart is set upon as I shall give clear instances let the thing be never so costly if the bent of the heart be upon it it will spare no cost to obtain it it will not stick at cost you may take two instances Gen. 34. 12. Sichem his heart clave to Dinah Iacobs daughter the bent of his heart went that way now what doth this bring forth in him Aâ—k me never so much Dowrie I will give it cost me never so much I will give it and so likewise they in the prophesie of Isaiah their hearts were set on their idolatry they spare no cost they lavish gold out of their bags if the heart be set upon it it evill carry a man through that difficulty carry these things home to your souls you that stick at all costs in matters of Religion And so like wise if a mans heart be set on revenge he will spare no cost you have a strange instance for it Esther 3. 9. I do give these things a little to lead you into your own thoughts Merdecai did not bow the knee to Haman and he did it not on this account because Haman expected as most of the Persian Emperors did to be worshipped with Religious worship upon this Hamans heart is set upon revenge now did he stick at any cost in it no let him and the whole Nation of the Jews be destroyed and that the
marvellous sollicitous what care is there for conveyances and inheritances and all is purely upon this because men use their wisdom to keep their treasure thou whosoever thou be that endeavourest to make safe here below pray mark that place and consider all you whose treasure is on earth Job 20. 15. He swallows down riches but he shall vomit them up God will pull it out of his belly and therefore in the midst of their sufficiency they are in straits ver 22. Upon this account it is that the wisdom of the world is mightily exercised about that not only how to get but how to secure their treasure t is true of a godly man too God in Christ is his chief good his treasure how he may secure it that is his plot he knows that t is only sin that separates between him and God for this cause his design is not to sin as Tertullian doth observe nobis unica est necessitas non deliquendi men may pretend necessity whiles they will we have but one necessity a godly man hath but one necessity that he doth not sin why because his sin robs him of his treasure nay a godly man knoweth though men may lose their treasure here unwillingly yet not withstanding a treasure in heaven nemo perdit nisi volens no man loses it but with his own will why therefore now his great fear is lest his soul and his heart should depart from God and therefore Psal 86. 11. Unite my heart to thee that I may fear thee that I may with full purpose of heart cleave unto the Lord Act. 11. 28. this his wisdom is in his treasure not only in getting but in keeping it Thirdly his heart is where his treasure is that is how to improve it and increase it a treasure is such a thing as grows by a continual addition a treasure is not filled up at once but by degrees by a constant addition thereunto therefore now this is the great study of the man all his plots and designs are there as now take a man whose treasure is on earth you may see the man Hab. 2. 5. one that did desire Dominion it is spoken of Nebuchadnezzar he is a proud man saith the Spirit of God what is that he looks on himself as ad dominium natus alii ad mancipium as a man born to rule and looks on all other men as born to be servants well but what doth this put him upon to increase his treasure how doth he do it why he keeps not at home what is that that is he is not content with his own condition keeps not within his own territories and dominions but gathâ—rs to himself all nations and heaps to himself all people his treasure lay in his Empire and that is his business all his life tâ—me to increase it this is a man whose treasure is on earth you have another expression Dan. 11. 24 25. worthy your observation the Kings of the north and south are there spoken of the Text saith He shall forecast devices against him forecast devices that is plot and design why now they indeavor to invade one other who shall inlarge his Dominion most and this they did by using all designs and plots one against another So like wise consider a godly man whose treasure is above in heaven in enjoying God and Christ well truly what esteem soever he hath in the world it doth not much trouble him that 's a great speech of one of the ancients Magis ardere quam lucere nititur sapiens A wise man loveth heat rather then light chooses rather to have it within in his own soul then to appear among others now because the way to injoy much of God is to be much in communion with him therefore always his soul desires communion the Spirit saith come and the Bride saith come if there be degrees of enjoyment he would have the highest degree it is his treasure and he is adding to it and his wisdom lies in that Habet sapientia sui generis superbiam there is a holy pride as the Father saith now how is this obtained he rewards every man according to his works and what shall that reward be I am your reward not only that I may have fuller communion with him here but fuller fruition of him hereafter this is his design yea this is his wisdom his wisdom is always exercised about his treasure in getting or keeping or in improving and increasing it Thirdly the heart in Scripture is used for the thoughts not only for the consultations and counsels of the heart but for the meditations of it and so our Saviours meaning is where your treasure is there will the thoughts of your hearts be for this cause God is said to search the heart and to know the heart Cogitationes intimas absconditas that is all the most secret thoughts of the heart those secret thoughts which are hid from all else in the world God only knoweth and therfore is said to search the heart and know the heart that is to know the thoughts and David interprets it so Psal 139. 23. Search me and know my heart try me and know my thoughts thus he explains it and Judg. 16. 15 17. Dalilah saith to Sampson How canst thou say thou lovest me when thou hidest thy heart from me and he told her all his heart that is all his thoughts Now then the thoughts in Scripture they are put for the heart and indeed there is nothing carries the heart more with it then the thoughts doth and nothing wherein there is less deceit in reference to the heart then in thoughts the thoughts are the first-born of the soul the hearts immediate issues now if a man would taste water the way not to be deceived is to tast it in the Spring if a man would taste wine the way not to be deceived is to taste it in the wine-press before it is adulterated by the Vintner so our actions and words many times are adulterated therefore the heart mightily goes where the thoughts go you cannot say mens hearts go with their words no very seldom especially in this dissembling age men seldom speak as they mean Solomon speaks of a man that invites one to dinner Prov. 23. 6 7. Eat and drink but his heart is not with thee he bids thee eat but his heart is not with his words but I say there is the least suspâ—tion of deceit in thoughts that if a man can but know which way his thoughts go that way certainly his heart goes Now I have but four Rules to offer in reference to your thoughts but pray observe them for I do but touch on these things on purpose that you may a little know how you may espie out your own hearts the thoughts you l say run upon ten thousand things how is any man ever able to know where his thoughts are a mans thoughts are every where There are four Rules I shall give whereby
we shall inquire where a mans love is that by this means we may know where his heart is and I am perswaded if you take these following Rules and observe them carefully that you will not miscarry in your Judgement First Would a man know where his love is what is that he especially desires union with For amor est affectus unionis love is an affection that carries a tendency to union Now this will appear if you observe the love of God the pattern union with God was first in Gods intention because this is last in his execution the people of God in glory are brought into immediate vision of him and into the closest union with him But this being last in execution I say this was first in intention He loved them with an everlasting love that is he had intention from eâ—ernity of union with them Pray observe it there is indeed a double union with God 1. Of Dependence one is general of all the creatures and that 's a Union of dependency In him we live move and have our being Yea all the creatures have so they cannot live separate from God one moment The Angels in heaven did not this union continue they would fall to nothing immediatly there is a union of dependency but that is general and belongs to all the Creatures But there is a special Union that is peculiar to the Saints by the indwelling of God in them they dwell in God and God in them such a union as no creature in the world but a Saint hath by the elapses of God into the soul Now God loves the Saints and his love carries a tendency to union So Jesus Christ loved his people what for that he might become one with them That he that sanctifies and they that are sanctified might become one why so you will finde that the love of the people of God carries them unto union with God and Christ as the love of God and Christ carries them to union with the Saints there is indeed a natural union that is by constitution but there is a moral union by inclination by sympathy and that 's double there is a union of likeness and there is a union of fruition and enjoyment for the union that the Saints of God shall have hâ—reafter is far different from what they have here here it is of similitude there it is of enjoyment where a mans love is there is a tendency to union an inclination to union 1 Cor. 6. 17. He that is joyned to the Lord is one spirit and the man that is glewed to the Lord so the word doth signifie then the man that loveth God is a man glewed to God he is united to him for union is the tendency of the heart so Sichem loved Iacobs daughter Dinah and the text saith His soul clave to her or as the Septuagint uses the same word his soul was glewed so that where a man loveth the soul goeth out to be united to that which is beloved Now if a man love God then my heart follows hard after God the soul goeth out in the pursuit of the thing beloved and all is that it may be made one with God and to this end you have two Metaphors very remarkable in the Scripture one is that of a hunter Gen. 10. 9. Nimrod was a mighty hunter Ier. 16. 16. I will bring hunters among you Prov. 23. 27. The wicked rosteth not that which he taketh in hunting What is the meaning of these expressions why they are all to set forth the pursuit of the soul after that which it loveth just as the hunter pursues the poor creature that flies so the soul what it loves it pursues and is in continual pursuit of take men that love riches and honours their souls are continually going out to union with them so a man that loves God his soul is in pursuit of God as that Hermite in a story that sometime I have read finding a great Gallant hunting in a desolate wilderness Askt him what he did there he told him He came a hunting there Et ego Deum venor meum And I said he came hither to hunt after my God t is in pursuit of my God There is another Metaphor and that is a merchandize Prov. 3. 15. the merchandize of wisdom it s spoken of trading for Christ and grace and the things of eternity he that Trades for Christ is called a Merchant man Matth. 13. 45. and so also they that trade for any earthly thing are said to be Merchants Romes merchandise you read of Rev. 18. 11. Make merchandise of souls 2. Pet. 2. 3. and of Ephraim Hos 12 7. He is a merchant what is that why the meaning is this they wholly trade for things below for as Merchant men go forth to make themselves possessors of riches make it their business so to do so it is with the soul of a man the heart is a merchant it goeth out to what it loves and never leavs till it hath possest it now I pray do you consider what is it your souls desire most what do you hunt for what do you trade in there is thy love whoever thou art if it be Jesus Christ and Communion with God and the things of eternal life if thou art in the pursuit of these constantly there is thy heart if it he after wealth and honour these thou huntest for as prey assuredly there is thy love and thy heart and thy treasure that 's the first Rule Secondly would a man know where his love is the nearer love comes to the thing beloved the swifter it moves the nearer a mans love comes to possess the thing he loves the swifter it moves yea it stretches after it then see it in worldly things or else what means that expression Psal 62. 10. If riches increase set not your hearts upon them if you want riches set not your hearts upon them take heed of that for the nearer a man comes to enjoy them the more his heart goeth out unto them and therefore covetous men the richer they are the more miserably they scrape and gape after riches and the reason is this because the nearer a mans love comes to the thing beloved the swifter it moves after it and with the greater earnestness Hab. 1. 6. There is a man that loads himself with thick clay the man hath already too much for his graces for his parts for his comforts and already too much for his accompt but yet notwithstanding the more he hath the more his heart grasps after it still thus it is with every mans love the nearer it comes to possess its object the swifter it moves after it so the Apostle speaks of spirituals Phil. 3. 13 14. Not that I have already obtained but I press hard to the mark I am in a vehement pursuit as if you could take a stone from the earth and place it in the Orb of the Sun yet the stone having a tendency downward still moves
towards its center and the nearer it comes to the center the swifter would its motion be so if you could take an ungodly man and place him in heaven yet notwithstanding his heart would move towards the earth his love is there and the nearer it comes to enjoy it the more earnest would his motion be towards it I remember on this account it is that Bernard saith God puts his people here into the condition of betrothed persons here are but the Espousals the Marriage is to come what is the reason that there must be time between the betrothing and the marriage that desires may be kindled so much the more the nearer a man comes to the enjoyment of a thing that he loves sure the more vehemently his heart is carried after it as for this cause you have the first fruits of the spirit that the more you taste the more you may be carried after the full crop of them as the Lord carried the people of Israel to see the Land of Canaan before they enjoyed it as the Goths having once tasted the sweet wines of Italy would never be quiet until they enjoyed the Countrey where those sweet wines grew Examine thy self by this the nearer thou comest to enjoy that thou lovest the swifter and the more vehement thy heart moves towards it if the more thou hast of this world with the more violence thou runnest upon it as some men do that think they shall never have enough grasp after it with great earnestness so on the contrary the more thou hast got of interest in Christ the more communion thou hast with him the more thy heart acts to him with the greater earnestness and impatiency a great Argument there is thy love Thirdly love is bountifull where thy bounty is there is thy love that is certain where a man bestows most bounty there he shews most love it is the opening of the heart that opens the hand and therefore acts of the greatest bounty are demonstrations of the highest love you read of a woman that had much forgiven her and she loved much the same woman came with a box of spikenard very costly Joh. 12. she loved much and therefore thought nothing too much for the thing beloved Gods love is so he loves his people and therefore because he can give no greater he bestows himself he loves his people and therefore he gives his son thus Sichem loved Dinah and therefore said Ask me never so much dowry love is bountifull Sampson loved Dalilah and though he ventured his life in it yet notwithstanding he told her all his heart Consider I beseech you this is another tryal the Apostle 2 Cor. 8. 3. stirs them up to a liberal contribution to the poor what is it for to prove the sincerity of your love men it may be will think the Minister speaks many times for particular interests and private respects alas t is to prove the sincerity of your love which is seen in bounty now tell me where your bounty is laid out why truly my bounty is on my apparel and I think there I can never be too profuse because I think this poor carcass of mine never fine enough or on my body I love to feast and to have abundance of the creatures certainly there is thy love but is thy bounty to God and things of Religion Why then there is thy love Take a man now that loves his belly and he thinks nothing too much that he lays out upon it Some of you have read the History of Sardanapalus who thought nothing too much no costs no pains so he might serve his belly so Haman loved his revenge and thought nothing too much for it Pray examine where your bounty is assuredly there is your love David when he was to build the Temple he thought no cost too much but this I have done out of my poverty this was an argument that the things of God carried the love of the man with them this will prove the sincerity of your love very much do not deceive and flatter your selves I pray t is a large heart that makes an open hand Fourthly love is laborious it grudges no pains for the thing beloved then where a mans love goeth his labour goeth therefore called the labour of love Heb. 6. 10. and truly a man may conclude easâ—ly from 1 Cor. 15. â—0 that he that said I laboured more then they all therein implyed I love more then they all for a mans labour is suitable to his love he that laboureth most loveth most now if a man love riches all his pains go out that way where his love is there is his labour Hab. 2. 13. Is it not of the Lord of hosts that the people labour in the fire and weary themselves toilsom wasting labour and labouring in vain is called labouring in the fire wicked men labour for vanity what is that why as the Psalmist saith they love vanity and therefore they weary themselves for that you read of a man Eccles 4. 8. that there is no end of all his labour why his love is endless to the things of this life and therefore his labour is so there is no end of his labour his eye is not satisfied with riches so the Lord Jesus Christ he loves God the Fathers business and therefore laboured till he had spent his natural strength and radical moisture Humidum radicale Isaiah 49. 4. I have laboured in vain and spent my strength in vain My brethren a man that is slothfull there is no love in that man lazy love is pretended love for where love is and according to the degrees of it such will a mans labour be you that finde dulness in duties and the ways of God you do not run the ways of Gods commands strengthen your love and you will mend your pace that is certain now pray look to your whole lives and observe what your labour is laid out for It is the observation of one of the Ancients and a very spiritual one Infra vires amor iniquus est juxta exiguus non capit at ad impossibilitatem tendit amor love that doth not put forth it self in utmost labour is unsound love that which goes to its measure and strength and no more is true love but weak love do not tell me t is beyond my strength no love tends to impossibilities to labour in those things which t is impossible for him to attain It s observed of Mary when she came to Christs Sepulchre her love outbid her strength If you have taken away my Lord tell me where you have laid him and I will carry him away would you know where your love is examine where the labour of your life is and consider how much you have laboured for the things of this world and how little for God and Christ How little have I digged for wisdom pray by these Rules examine where you have placed your love Fifthly would you know where your love is Love
more pleasure he takes in reading Cicero it s a great argument of a mans profit in spiritual knowledge and growth in grace when a man can take delight in reading and meditating Scriptures on this account because he is alway a digging up new Mines and finding new treasure there yet withal I would add this do not only study the substance of the Scripture true there is a man among you tels you the Scripture is not to be found in the original nor in the translation out of the original I wonder where he will finde the Scripture then he saith only in the Saints I pray consider I am sure it was Chrysostoms minde Do not only study the substance of the word but the phrases for there are mysteries in the very expressions of Scripture Non tantum verba sunt sed Spiritus Sancti verba they are not only words but such words that the Spirit of God made choice of for the holy men of God were inspired by the Holy Ghost not only for the sense but for the words not the shortest sentence in the word of God but is full of mysterie that is the first instruction Secondly though all the Scripture be to be studied yet some portions of Scripture a man should especially lay up in his heart that the Spirit of God sets as it were a star upon such as this Scripture is that we have been treating of But there are six Cases the Scripture speaks of that the Lord puts especial marks upon As First those that the Lord hath added a note of attention and asseveration to Behold the Lamb of God that takes away the sins of the world Verily verily except a man be born again he cannot see the Kingdom of God Verily verily except your righteousness exceed the righteousness of the Scribes and Pharisees ye cannot enter into the Kingdom of heaven There be marks on such places Secondly such Scriptures as the Lord hath often repeated such should be diligently studied The just shall live by faith We are justified by faith and not by the works of the Law and riches profit not in the day of wrath three or four times repeated in the Scripture Thirdly besides those Scriptures that God hath made use of in an especial manner to do you or any others good them God requires you especially to take notice of as Austin was converted by Rom. 13. 7. Not in chambring and wantonness but put you on the Lord Jesus Christ Luther by Rom. 1. 17. The righteousness of God was revealed from faith to faith Junius by Joh. 1. 1. In the beginning was the Word and the Word was God Such Scriptures as the Lord hath made use of to do thee or any other good those especially he requires thee to mark Fourthly especially those Scriptures that speak concerning thy condition the Lord requires every man to studie the word proper to his own estate whether he be in prosperity or adversity honour or disgrace c. those Scriptures that speak especially to thy case Nehemiah did so Nehem. 1. 8. I beseech thee remember the word that thou commandest thy servant Moses saying Ye will transgress and I will scatter you abroad among the people But if you return I will bring you to the place that I have chosen to place my name there Fifthly those Scriptures that speak to the present controversie of the Age the truths disputed in the times wherein you live that you may be established in the present truth Lastly those Scriptures that are most comprehensive that carrie with them the most general Rules to guide a mans life such as this in the Text Where your treasure is your hearts will be Blessed is the man that feareth always Be content with the things that you have God is a Spirit and he that worships him must worship him in Spirit and in truth to be carnally minded is death to be spiritually minded is life and peace without holiness no man shall see the Lord. These in an especial manner the Lord requires you should be exercised in that these should dwell richly in you this is the general Vse from the whole words But to come more particularly there are two Uses more that are more proper to this point we have spoken of First is the heart inseparable from the treasure then this shews to every unregenerate man that there is an absolute necessity of conversion and regeneration You have many poor carnal creatures and they complain I cannot keep my thoughts in order my heart runs out sometimes after this and sometimes after that thing I have no command of the aims and studies of the heart and the thoughts and love of my heart alas very true what commands the heart why the treasure commands the heart therefore untill thou change thy treasure thy heart will go after it what is Conversion its the change of a mans Treasure of a mans Chief good till thou change thy chief good it s in vain to complain of the disorders of thy heart therefore every unregenerate man may hence see the absolute necessity of Conversion now the miserie of that man whose treasure is on earth because his heart is there is seen in two things and I speak it to this end that I may stir up every one to examine his estate that if thou finde thy self unregenerate never give rest to thy self until thy treasure be changed First Let thy actions be what they will if thy treasure be below thy heart will be there and therein lies a mans misery a temporary believer may go far in the change of his actions but his heart is the same as long as his treasure is the same Simon Magus his acts changed much he confessed sin professed the faith of Christ but yet notwithstanding his heart is not changed why his treasure was not changed money was his treasure when he was a Sorcerer and is now he is a Christian Acts 8. 21. this is the misery of every unregenerate man let him change his actions while he will there is no change of his heart because his treasure is the same Secondly there is a further misery this is the ground of the greatest bondage to him in the world let the man be convinced by never so evident reason out of the word of God that his state is naught that his ways are evil let him finde by wofull experience terrors upon his own soul that it is so let him resolve never so firmly against it yet the man will never stop t is in bondage unregenerate men take up high resolutions but they are held the heart cannot leave its course so that all their righteousness is but like the morning dew and their purposes are soon broken off and let a man be of never so high resolution and under high conviction this will keep off a mans heart still thou art a miserable man then that hast thy treasure on earth because there thy heart is there is an absolute necessity
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
your souls and by them doth God keep a people in his ways they are the Instruments used by God to keep a people upright and stedfast in walking before him And this is a peoples strength and safety Gods ways and none but his are ways of safety while a people walks in his ways he will be their sun and shield their rock and strength their God and their salvation 4. They are of singular use and benefit to the Leaders of a people if they will receive such among them the faithful Prophets of God have been a means to convert wicked Governors and to keep others of them right in the ways of God you read of Jehoash that he did that which was right in the sight of the Lord all his days wherein Jehoiada the 2 Kin. 12. 2. Priest instructed him See of what excellent use that good man was unto Jehoash There are none who will deal with the Governors of a people so plainly so conscientiously so seriously so earnestly as the faithful Prophets of God they will speak to them when none else dare speak to them they will tell them of their sins as well as their inferiors they will make known unto them all the minde and will of God concerning them they will put them upon the power practice of godlines as wel as others nay more then others they will stir up their hearts to be zealous for God and his truth and his ways and not to suffer any provocation of God in the Land Now this comes to be of great strength and safety to a people as a peoples misery lies very much in the iniquity of Rulers so a peoples happiness lies much in the godliness of their Rulers if the Judgements of Rulers are right in the things of God if their hearts do indeed love God if they themselves do make conscience to walk in the ways of God if they once come to be tender of the honour of God and will own and encourage the power and practise of godliness why such Rulers are a singular blessing unto a people and they are a means of manifold blessings unto them And therefore faithful and zealous Prophets are an eminent strength and safety to a Nation who are special helps for all those gracious qualities in such as do govern a Nation 5. I might add one thing more to demonstrate the assertion and that is this faithful Prophets are much in prayer for a Civil State and their prayers are very prevailing with God Said Samuel Gather 1 Sam. 7. 5. 9. 2. all Israel together to Mizpeh and I will pray for you unto the Lord and he cried unto the Lord for Israel and the Lord heard him His prayer was a means to discomfit the Host of the Philistims so when there was a great drought in the Land of Israel that it was like to perish Elijah prayed Iam. 5. 18. and the heavens gave rain and the earth brought forth her fruits his prayer was a means to preserve the Land many more instances might be given but I must hasten to the application of all this unto our selves Is the death and loss of any Vse 1 one faithful and zealous Prophet of God a just cause of grief and lamentation Then what sad thoughts and melting affections should take us up for the death and loss of many eminently faithful and zealous Prophets of God Dr. Hill Mr. Wilson Master Whitaker c. We have of late lost many precious Servants of Christ many faithful Laborers in his Vine-yard I fear that we have not laid those losses to heart that may be affirmed of most of us which is spoken in Isa 57. 1. The righteous perisheth no man layeth it to heart merciful men are taken away and no man considereth that the righteous are taken away from the evil to come There are unto me yet four sad presages of some future evil and they are 1. The great indifferency about the great truths of Christ 2. The great want of the power of godliness in the Land superstition and prophaness still abounding 3. The great contempt of the Ministers of the Gospel 4. The great inconsideration of the death of so many choice Prophets Servants of God To many persons their life is a burden and their death is a rejoycing When Mctellus heard of the death of Scipio Africanus he ran out into the publick Forum or Market place and cryed out O Citizens come ye forth Concurrite cives urbis vestrae moenia corruerunt and consult what is to be done for the walls of your City are fallen down Surely there is matter of deep thoughts and sad afflictions in these solemn dispensations of God of late For an Husband man to pull out the weeds in the garden this is nothing but for him to pluck up the Flowers and the choice Plants there is something in this for him to take away the rotten Hedge this is nothing but to break down the wals about the Vineyard there is something in this To take off a tile from the top of the house it is nothing O but to take away the Pillars there is some great change now indeed We read that when Noah that Preacher of righteousness was taken into the Ark then the flood followed seldom doth God gather his Prophets by clusters as it were but there is some great evil neer unto a people nevertheless people generally are secure and stupid and foolish though God smites them in one of the choicest blessings which he vouchsafes to the Sons of men They see loss upon loss and death upon death here a Minister dead and there a Minister carried to his grave and usually this is all the fruits of it Is such a one dead and I pray you how long was he sick and whereof did he die and what hath he left his poor wife and children It is great pitty the man was an honest man and preacht well and here is all Now to such careless and cold and dull persons especially if any such have had any reference unto faithful and laborious Ministers who can thus slightly pass over the death of their Pastors I have four things to say 1. It is a sign that you never truly loved their persons no no for all your complements and for all your pretences yet you never truly loved them of all affections love is most apprehensive and sensible If it enjoys there is much delight If it loseth there is much sorrow love is very sensible of what it enjoyes and of what it loses 2. It is a sign that you never prized them in their Ministry if you make no more of them being dead certainly you made little of them being living affections do most appear and discover themselves upon death absense and difficulties and oppositions and death these are tryals and discoveries of true love and therefore if you can so slightly bear the loss of your faithful Ministers assuredly you never knew the
worth and use of them as Ministers of Christ 3. It is a sign that you never received any Spiritual good by them at all If you had done so your hearts would have been knit unto them in life and at least have shed a tear for them in death Their death would presently call up all those heavenly counsels and all those seasonable directions and all those spiritual satisfactions and all those sweet comforts of God which you by them did receive At such a time I remember how he thus spake and at such a Sermon and at such a meeting and in such a conference and now I shall never see him more nor confer with him more the heart would melt to think of these things 4. It is a sign that God hath in Judgement taken away your faithful Ministers from you even for your want of love to the truth and for your slighting and neglecting the means of Grace for which you must give a severe account unto God And let me tell you that so many faithful Ministers as you have heard and so many heavenly Sermons as you have heard or should have heard the more heavy will the account be unto God and the more dreadfull will Gods Judgements be upon you for your unthankfulness and unprofitableness I grant that the Prophets dye but remember that a peoples accounts for the pains and labours of those Prophets never die but do remain upon Record as a witness against you The next use shall be an Vse 2 Item unto all of us here this day and more especially to them who are particularly interessed in our great loss that they would in a singular manner lay to heart this great breach which God hath made and this great loss which hath suddenly and unexpectedly befallen us Ah Sirs Who that saw and heard that precious Minister of Christ the beginning of the last week did think to hear of his death towards the latter end of the same week who that heard him preaching of laying up treasure in heaven did imagine that such a treasure should be taken away from earth and himself so suddenly be laid up in heaven Alas for me to speak of this Prophet and of one common loss of the many losses in this one loss truly I am not fit I am not able because I knew him much and honored him much and loved him much only this I will say of him That one so plain in heart so deep in judgement so painful in studies so frequent and powerful and exact in preaching so laborious with and useful to his Congregation so able to convince the Gainsayer so zealous in contending for the Truths of Christ so fit for all Ministerial Services besides his personal and domestical course of Godliness of his time I have not known the like Really he was another Elijah let me a little compare them How zealous was Elijah against the false Prophets of Baal How laborious was Elijah to bring back the people of Israel to the true God and to the true worship of God How stout and resolute was Elijah in delivering the Message of God even to the face of King Ahab How quick was he with Ahaziah for sending messengers unto Baalzebub the God of Ekron How fervent and potent in Prayer How diligently laborious to his dying day How sudden was his remove and departure All this Spirit and much more then this of the Spirit of Elijah was found in him Now if you do but consider what eminent gifts and graces appeared in him and how seriously and humbly and dexteriously these were laid out for the glory of Christ and for the service and benefit of the Church of Christ we have cause in the loss of such a Prophet to cry out My Father my Father The Charet of Israel and the Horsemen thereof But I will speak no more of Vse 3 him nor to you of him his death I see hath made a general and deep impression upon your hearts All that remains to be spoken shall be unto you his Hearers and especially unto you his late Congregation there are four things which I would briefly offer unto you 1. Grieve in a Spiritual way and upon Spiritual considerations that God hath deprived you of such a Spiritual Pastor and Helper and Comforter 2. Remember and lay up those soul-saving Truths which you have so often heard from him wisely improve them in all your occasions when Elijah was wrapt up to heaven Elisha took up the cloak which fell from him and made use thereof O take up all those gracious instructions which fell from him in his life and make use of them now after his death keep them alive and so you shal find him stil living 3. Hold fast that form of wholsom words by him from Christ delivered unto you and as you have received so walk in them let not your stedfastness dye now he is dead 4. Most humbly and earnestly strive with the Lord by Fasting and Prayer that seeing it is his will to take away Elijah from you that he would be pleased in his love and mercy to give unto you an Elisha in his room FINIS