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
for light and light for darkness because the rule of their judgment is their chief good and a mistake there makes them to erre that is the second Thirdly if a man mis-place his chief good this will cause him to mis-place all the affections of his soul all his life long all the affections of his soul will be set wrong and run upon wrong objects the holy Ghost speaks of a perverse generation crooked and perverse when all the affections of the soul are set wrong and run cross to every thing they are so perverse now thus you shall find a man that hath his chief good here below his treasure on earth he loves vanity Psal 4. 6. He fears where no fear is he rejoyces in a thing of nought Amos 6. 13. all his affections are set upon wrong objects why they follow his judgement follow that which he looks upon as his chief good there be affections to that which is good in a way of prosecution and affections to that which is evil in a way of aversion and all these are set wrong and all these follow that which a man places his chief good in Other men fear man a godly man fears sin the other rejoyceth in a thing of nought but he rejoyceth in the hope of the glory of God to his chief good his affections are set and is not this a miserable thing to have all the faculties of the soul dis-joynted and set awry Fourthly this makes a man to lose his labour in every thing he doth all his life long if he err in his chief good all his labour is lost every mans labor in this life is in reference to his chief good Joh. 6. 27. Labour not for the meat which perisheth but for that meat which endures to everlasting life Now if a man mistake and mis-place his chief good then all his labour is lost for that is the rule of all his labour you will say it was a miserable curse that upon the Princes of Zoar they made Egypt to err in every work of their hands as will you but consider Prov. 11. 8. the wicked works a deceitfull work why a deceitfull work why because the man is deceived in his chief good and therefore their work never answers their labor they weave a spiders web but it never becomes a garment he that mis-places his chief good he is deceived in every work of his hands he spends his parts his time in vain he sows the wind and reaps the whirlwind Fifthly this only will destroy the man oh consider this error only is the damning sin a man may be deceived in a particular good thing or action and his soul be saved in the day of the Lord there is not the best man on earth but in many things Satan deceives him in many things he may err and miscarry but if he be not deceived in his chief good his soul shall certainly be saved for all this Now that which is your chief good here by way of election shall be your chief good hereafter in way of fruition as for example as t is in errors in matter of Doctrine the Apostle 1 Cor. 3. 11 12. speaks of such a man as holds the foundation and builds hay and stubble upon it that is is deceived in doctrines of lesser concernment he shall lose his labour but his soul shall be saved for all that so here in errors in matter of Practice good things to be obtained if a man err in a particular good thing his soul may be saved but if he err in his chief good he will be destroyed this is that which destroys the soul Lastly consider if there were nothing else but this it is the greatest delusion and the absurdest cheat that can be in the world for a man is deceived and makes that his happiness which is quite contrary a chief good must have a quite contrary ingredient It is observed by Austin that Blessedeness requires two things First a chief good is that which cannot be lost now you place your chief good in things below and Christ tels you The rust and moth corrupts and thieves break through and steal therefore to make them your chief good is a perfect cheat Secondly happiness requires impeccability the soul is put into a condition that it should not sin Now whoever he be that mis-places his chief good even in so doing he lives in a continual way of sinning for t is setting up another God he that places his chief good in any thing below God and heaven for to be your God and your chief good is all one In all these respects see what a miserable condition that man is in who mis-places his chief good when his heart should be on things above he sets it upon things below And thus much for the Use of conviction the Lord set it on upon our consciences Do not misplace your chief good do not be cheated and befooled in that for t is that deceit which is destruction Is this a truth that every man that lives in this world hath somewhat that he lays up as his treasure why then take Christs exhortation in the verse before the text lay up for your selves treasures in heaven that is the exhortation if every man hath a treasure then lay up for your selves treasure in heaven which before I can come to open there are three things that I thought necessary to premise before I come to press home the Exhortation upon you And pray mark for they are very profitable things First some do observe here praecepti suavitatem the sweetness of Christs commands see how he applies himself to the desires of a man the Lord Jesus notes this that as man in outward things is a prudent so he is a provident creature man is not content to have enough for the present he must lay up somewhat for time to come the Lord Jesus doth not forbid this here is sweetness of the Command if you will be laying up treasure I will tell you where you shall lay it up to purpose where you shall lay it up for time to come Indeed he tels you where is the true and the safe treasure you will be treasuring why then that you may not deceive your selves lay up treasure in heaven You have abundance of instances of this in Scripture as for example Luk. 10. The 72. Disciples are sent forth to preach the Gospel and they return with joy saith the Text that devils were subject to them Christ doth not forbid their joy but rectifies it set your selves to rejoyce in this that your names are written in heaven And so men are prone to fear evil he doth not reprove their fear Matth. 20. 18. but fear him that can cast body and soul into hell I say fear him he doth not forbid their fear altogether but sets their fear upon the right objects and so also men are apt to glory in some excellency Christ doth not altogether forbid their glorying but
most commonly the poor receiv the gospel most commonly godly men are the poorest men why in the house of the righteous is much treasure truly the riches they have are precious because they are the fruit of the promise and come in by vertue of the second Covenant and by this means they have a propriety in them that other men have not but Mr. Cartwright translates the word and it will fitly bear it In the righteous mans house there is much strength as if he had said all the care of men is to keep what they have and therefore provide to have it under locks bolts and use all ways and means to preserve it but take a godly man that hath an interest in God and is truly righteous and can say The estate that I have I have justly gotten This is a better way to preserve it then all other means in the world therefore would you preserve treasure on earth labour to get an interest in treasures in heaven And to this end make you friends of the unrighteous Mammon that you may have a greater interest in God the true treasure And for a conclusion remember this you that have not God for your treasure here you shall never have him if you have no interest in God for your treasure in this life for after this life a mans chief good doth never change What was thy treasure shall ever be so thou hast a treasure but if it be below God it shall be thy tormentor A mans eternal estate is cast here and being so that which was a mans chief good must continue so to him and therefore fear before God if thou hast not thy treasure laid up in God in this life he will never be thy treasure and reward and yet in the life to come God will be all in all and that God thou hast then no interest in for as a man sows here so shall he reap hereafter I know not what to preach to you that ought more to affect you And so much for this Exhortation Lay up treasure in Heaven There is one Use remaining of this Doctrine and t is of Consolation to all the Saints of God You have seen the misery of those that erre in their chief good Give me leave now for the comfort and support of the hearts of Gods people to shew them their happiness in this that whatever they are in this world yet in regard of their chief good they have not miscarried Oh blessed soul that hast not mis-placed thy treasure that dost not err in that which is thy chief good I confess a godly man is every way a blessed man he is blessed in regard of the pardon of his sin Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not sin Psal 32. 1. He is blessed in regard of the disposition of his soul Blessed are the pure in heart blessed are the meek blessed are those that hunger and thirst after righteousness He is blessed in all the ordinances Blessed are they that dwell in thy house Matth. 5. 8. Psalm 84. 4. He is blessed in his obedience blessed are they that are undefiled in the way and walk in the Law of the Lord Psal 119. 1. Nay he is blessed in his expectations Isa 30. 8. Blessed are they that wait for him He is blessed even in affliction Blessed is the man whom thou chastenest and teachest out of thy Law Psal 94. 12. A godly man is therefore every way blessed But wherein lies the top of his blessedness the height of it lies in this he is blessed in his chief good there is the top of all his blessedness unto which all these things are but inferior and subordinate Consider I beseech you look to the Angels of glory in heaven the elect Angels they are blessed in their inward qualifications and indowments their wisdom their holiness their power their zeal they are blessed likewise in regard of their office and imployment they are principalities and powers imployed by Christ in ordering things below ministring spirits the spirit of the living Creatures is in the wheels they are blessed in their activity in those offices they go and come like lightning it s the prophets expression Ezek 1. 19. but wherein lies the top of their blessedness truly in this they have pitcht aright upon their chief good they have not erred in their treasure Nay the Lord Jesus Christ himself as Mediator he was every way blessed he is the heir of all things he is one appointed to glory and a glory suitable to the service that he did perform which neither man nor angel was able to do but wherein lies the top of the blessedness of the Mediator Psal 16. 4. The Lord is my portion saith my soul It s the Mediators speech his blessedness lay in his chief good the same thing is true of the glorified Saints in heaven the souls of just men are made perfect Reckon up what you will of the glory of the soul or the glory of the body that remains after the resurrection when they shall shine as the Sun in the kingdom of the father yet this is the top of all they have pitcht upon the right chief good On the contrary what is the miserie of the Devil and those damned spirits in hell Pray consider what I say to you t is very true there is nothing wanting to make them miserable if you look upon their sinfulness you must consider in Hell peccatum etiam habet rationem poenae and sin there is a punishment why if you consider likewise the bottomless pit the burning Lake in which they are shut up held in chains under darkness all this I say makes them miserable add to all these the worm of conscience that is ever gnawing for so t is in all those damned spirits why all this you will say must needs make them very miserable but what is the top of their miserie wherein doth that lie It lies in this I have erred in my chief good t is Chrysostoms expression concerning it put ten thousand hells together here is the worst there is none like this that I have forsaken God and God hath forsaken me I have hated God and now the Lord hates me put ten thousand hels together there is most in this here indeed doth lie the top of their miserie as this was the height of their folly But what needs so long dilating upon this you will say Why Truly because as I would speak comfort to Gods people so I would have them consider rightly of the comforts proposed for there are many grounds of comfort to the Saints and they may make use of them all and they are to do it in their season according to their order yet notwithstanding that which is the great comfort should be in the first place even in respect of taking comfort that which is the great ground of comfort that the soul
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
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
chief good therefore the soul breaths no other breath My soul pants after God gasps after God breaths after God saith David Psal 42. 1. In this the soul lives this is the breathing place of the soul Lastly here only is animae requies the rest of the soul Return unto thy rest oh my soul Psal 116. 7. Now it is only the chief good that the soul rests in this is only the object of fruition the soul is restless until it come to this but it is ever moving towards it these be the reasons why the heart of man must of necessity be where the treasure is But now the next thing is how is the heart of man carried after its treasure doth it always go after it that the heart is where the chief good is continually how is it carried after it Here give me leave to lay down six Conclusions which are of marvellous great use and great truths every one of them I shall but name them though they need a great deal of explication First the heart goeth after the treasure continually the soul of man is always active never idle and what 's the reason of all its motions truly t is well observed by the Schools that Summum bonnum est omnium operationum origo The chief good is the reason of all the motions of the soul the soul moves continually after it now from thence all motions do arise Eccles 2. 23. he speaks there of a covetous rich man whose chief good is his wealth there is his treasure his heart takes no rest at night saith he his boâ—iâ— that is necessitated to take rest but his heart is restless because still it is carried after its treasure and therefore day and night is never at rest always moving what is the reason because still it is carried after the treasure continually Secondly The heart goes after the treasure infinitely unsatiably that where a mans treasure and chief good is there the heart is never satisfied but it is going out after it without measure those that place it here below you know the expression Habbak 1. 15. they imarge their defires as hell and can never be satisfied true the chief good indeed gives measure to all subordinate things but it is without measure it self so that he that hath a treasure his heart is infinitely carried after it whether it be below or above he is never satisfied oh the infiâ—iâ—e dis-satisfaction in the soul that hath once set the Lord and chosen him for his chief good he is always growing gasping crying mourning walking after God Thirdly a mans treasure or chief good the heart takes fast hold of and possesses it for his own pray observe it there be other things indeed that the heart looks upon as other mens goods but his chief good he possesses as his own t is his own t is his treasure so observe Iob 8. 15. the place I cited before he shall not only lean upon his house but hold fast his house the Text saith take â—ow a poor covetous wretch whose money is his treasure an ambitious man his honor is his treasure take a poor proud woman and vanity in apparel is her treasure Let the judgements of God be denounced and the Ministers of God strive to take off the men they hold it fast and will not let it go they will contend for it and look upon them as the worst enemies in the world that labour to pull it from them pray observe it for in this way the heart goes out to the treasure he holds it fast and this is the true cause why conversion is a work of Almighty power because as Prosper well observes Summum bonum nemo perdit nisi volens no man loses his chief good but by his will therefore he that shall change a mans chief good must change his will which all the Angels in Heaven cannot do till God change his will he never lets go his chief good and this is the marriage of the soul that which is a mans treasure it is his marriage t is an Almighty power must break that band men are said to be married to sin upon that account Rom. 7. 5. purely because it is a mans treasure thus the heart goeth out to it the heart holds it fast take another man that makes God his Treasure and spiritual things God in Christ and what then why come temptation the man holds his treasure come desertion the man holds his treasure look to Heman Psal 88. I am free among the dead like those that lie in the grave whom thou remembrest no more yet saith he My God I cry day and night â—is God is his treasure if he lose that he is undone take God from me and I am undone or else you can never undo me the soul holds it fast he stays upon his God and leans upon his beloved this is another way how the heart goeth out to the treasure it holds it fast Fourthly if at any time the heart be shaken to its treasure and chief good it returns again shake it while you will thither it will return again take an unregenerate man and his beloved sin shakes him many times his knees shake and his bowels tremble within him yet after this the man returns to his vomit again still he returns to his treasure as the unclean spirit that goes out of the man returns so a man returns to his treasure again and so a godly man let him be by temptations shaken off from God yet notwithstanding for all that the soul returns to God again that as when you throw a bowl it may seem to run strait for a time but after the force that was put upon it is spent the biass takes it and carries it another way so it is here whiles the violence of temptation lasts the soul seems to be carried away from God but the biass of the soul takes it and carries it to the chief good again so that a godly man though his soul be shaken from God never so much hath a principle within him that reduces him again I will return to my former Husband Hos 2. 17. Somewhat will bring about the soul again as by that ordinary similitude As the needle toucht with the loadstane will come about again to its own posture so it s with the soul that hath the true touch from heaven Fifthly the change of a mans chief good is a godly mans first change t is his great change it is his chief change the great change to destruction what is that they have forsaken me as the chief good Jer. 2. 13. and digged to themselves broken Cisterns Now to return to God again is the first and chief change and that 's another reason why conversion is a work of Almighty power Who is able to exalt God in the soul as the chief good none but himself the Sctipture speaks frequently of exalting God and of the Lords exalting himself exalt thy self in thy own strength and
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
hath a single aim but when men go sometimes very hot after the things of God and by and by are as eager in pursuit after the things of this life certainly this is a double heart so the heart is said to be turned away from God 1 Kin. 11. 3 4. what is that the bent and aim of the heart was from God I will add no more but that Acts 8. 21. Peter said to Simon Magus thy heart is not right he had been baptized and desired the gift of the Holy Ghost but he did not this with a pure intention not with a right aim God saw the crooked aims and purposes of his heart in all the service and so the word is said to discover the intents of the heart Heb. 4. 12. then in the Scriptures by heart is meant the aims the purposes the bent the tendency of the heart where a mans treasure is there is his bent and aim and this I shall now pitch upon it is a thing that above all others you had need be careful of for the great thing you are to look to is your heart keep thy heart above all things and in the heart lieth the great deceit the heart is deceitfull above all things and desperatly wicked therefore especially look to your hearts but in the heart above all other the bent of the heart what is its aim and tendency and that upon a double ground which I must premise before I come to particulars First this is the great comfort nay indeed the only comfort that a godly man hath to flie unto in all his faâ—lings and all his falls the bent the aim of his heart and this I shall manifest in two partâ—culars First in any particular failing or infirmity what is it that the soul can retreat to and truly when a godly man his conscience bearing him witness is able to say Lord this is my transgression but thou knowest this was not my intention the aim and bent of my heart went not this way this is that we see in Peter It was a desperate fall the denying of his Master especially in that word denying him with curses and abjuration or as it were wishing an eternal curse upon himself if ever he knew the man for some conceive that was the meaning of his words but yet Peter goes to the Lord Jesus and saith the resolution and bent of my heart was this before hand If I die with thee I will not deny thee this was my transgression but not my intention and that 's the meaning of Gal. 6. 1. If any man be overtaken with a fault sin comes upon a godly man as Judgement upon the wicked how is that it comes upon them by surprize it was not their aim and purpose but sin overtook them came upon them in the way of surprize that expression is very observable to that end 2 Sam. 12. 4. T is Nathans parable concerning Davids adultery There was a rich man that had great store of sheep and a poor man that had but one Ewe Lamb that he bred in his own bosom and a stranger came to the rich man whom doth he intend Nathan speaks of the lust that rose in the heart of David and he cals it a stranger or a traveller for so the learned render the word peregrinus non dominus he was a stranger he was not the master that 's the common interpretation given of the word it s a stranger a traveller one that came suddenly and unexpectedly that he did not provide for but the lust rose up in him suddenly unexpectedly Psal 17. 3. I have purposed my mouth shall not offend I have purposed we know David did offend with his mouth many times he complains of the way of lying it was not his aim I do offend with my mouth but I have purposed my mouth shall not offend I thought so before hand it was the matter of my meditation and consultaâ—ioâ— least I should be surprized I proposed this to my self here was my intention I miscarried indeed but the aim of my heart was otherways but the word in the Original signifies Aliter proposui machinatus sum I plotted and designed Psal 37. 12. The word is used The wicked plotteth against the just my great design was that my mouth might not offend thus a godly man can say and here is his comfort T is necessary then to inquire where the bent and aim of your heart is because in all your failings this must support your souls the aim of my heart was otherways this is my transgression but this was not my intention Secondly sometimes a godly man cannot comfort himself in this particular for many times godly men commit plotted wickedness wickedness and that out of consultation from design which is that the Scripture calls and David deprecates presumptuous sins keep back thy servant from presumptuous sins Psal 19. 13. When men sin and contrive it before hand before hand intend it do it as it were maliciously but may a godly man do this pray look into 1 Kin. 15. 10. Davids heart was upright in all things save in the matter of Uriah save in the matter of Uriah sure Davids heart was not upright in his dissembling and in the way of lying that he practised his heart was not upright when he numbred the people was Davids heart upright in the matter of Bathsheba What in nothing but in the matter of Uriah in the matter of Bathsheba it was a sudden temptation led him contrary to the bent of his heart but in the matter of Uriah he committed the sin with intention out of consultation now he could not say this was not my intention now what may a godly man now retire unto to the general bent of his heart that though in this particular I miscarried and my aim wâ—s to do evil yet the general-aim and bent of my heart was not so you finde the Lord judges men so and so ought godly men to judge of themselves 1 Kings 15. 14. the Lord reckons up the several miscarriages of Asa he opprest the people and imprisoned the Prophet two great evils but the Lord comes in with a nevertheless his heart was upright with God all his days though in some particulars he miscarried and miscarried by advice and design yet notwithstanding this was not the general bent and aim of his heart you shall understand it by the contrary in ungodly men Psal 36. 4. He sets himself in a way that is wicked he sets himself the same word is used Psal 2. 2. The Kings of the earth set themselves and the rulers take Council against the Lord and against his anointed When doth a man set himself in a way of wickedness from meditation and consultation the bent of his heart goeth after that which is evil and he sets himself that is he resolves to go on and continue in it he will not be turned out of the way Now as this serves for an ungodly mans conviction
the bent of his heart is on evil so this serves for a godly mans consolation It is a mighty great thing which way the bent aim and tendency of the heart of man doth lie for where the treasure is there is the heart that is the bent of the heart But would you know how a man should finde that out which way the aim and tendency of his heart goeth There are six Rules that I shall offer by which every one of us may very much judge and guess of the aim of our hearts and truly this should be our great study the study of our hearts as I remember it was that which comforted a godly Minister when he died I bless the Lord I have studâ—ed my own heart more then Books It will be the great comfort of every Christian to be able to say I have studied my own heart more then the world more then my Trade here will be the great comfort The first Rule is this What the soul is carried after under different conditions this declares what the aim of the soul is what it tends unto by that you may judge of the tendency of the heart as waters though you may turn them out of their proper current and alter the channel yet they always run into the sea you will say then Certainly the tendency of these as their proper place is the sea that turn them into what channel you will they always run that way if you see the Sun whether the day be clear or cloudy it always makes towards the West you will conclude that is the end of his course that is the race and journey that he is to go the going out of the heart to the same courses under different conditions wonderfully clears to a man what the aim and bent of the soul is As for exâ—mple suppose the heart of a natural man whose aim is at his own exaltation here is his aim Pride being his predominant and master lust bring this man into prosperity why then it vents it self in self-exaltation admiration Seeking of glory from men setting himself in the face and glory of the times in despising of others and preferring himself Bring this man at any time under trouble of conscience why then pride vents it self in his humility and self-abasement bring him into poverty and then pride shews it self in its base dejection and despair for as faith is the most humbling grace so of all others dispair is the highest fruit of pride venting it self in murmuring and discontent here is a heart shewing the same aim in different conditions all this clearly argues where the bent of the heart is and so also let the aim of a mans heart go out to coveteousness the love of mony when he is in a low condition truly if he observe his soul it bends out with earnest desires that way and the admiration of all those that are well stored with it as the former calls the proud happy so this accounts the rich a happy man But now let him be brought into a wealthy condition now he hath more opportunities and by these the lust hath more vent there is still the same bent of soul this still argues what the aim of a mans heart is when it is the same in different conditions put a man into what condition you will the heart still goes the same way as covetousness was that which Judas heart went out to before he was an Apostle now he is an Apostle he is still a thief and carries the bag Simon Magus when a Sorcerer his heart run out to money and became a Sorcerer upon that account when a Christian his heart goeth to his money still Thus take a man in what condition you will and you finde the aim of his heart is the same on the contrary take another man that is godly who hath another treasure and by this means his soul hath another aim put him into what condition you will still the bent of his heart is the same Psal 44. 19. Though thou hast smitten us into the place of Dragons and covered us with the shadow of death yet we have not gone from thee the bent of their souls was still with God what affliction soever they met with in a way of godliness could not turn their hearts away so if Job be in the gate or on the dunghil the aim of his heart is the same Fearing God and eschewing evil this I pray observe It s very true in different conditions men have not the same vent for their lusts but still the bent of the heart is the same consider what thou wast when thou wert young and what now what in adversity and what in prosperity consider what thou wert when a private man and what now thou aâ—t a Magistrate only t is true thou hast more opportunitâ—es to give vent to lust at one time then at another but still the bent of thy heart is the same Secondly In all places and all companies if opportunity be offered consider what is it that thy heart most greedily catches at there is the bent and aim of thy heart What was the thing they aimed at that were the Messengers of Benhadad to Ahab the aim was to finde some favour for their Master Benhadad and themselves when Ahab said he is my brother they greedily catch at it and said thy brother Benhadad lives so it is with the soul in every condition as if the aim and bent of the soul be lust-carried out that way In Prov. 7. 22. He went after her suddenly or strait way as you read it that is so soon as the motion was made the heart catcht after it immediately and so also suppose it be gain at the least motion of it the heart goeth out immediately Josh 7. 21. I saw among the spoil a wedge of gold and a goodly Babylonish garment and I coveted and took it the heart catcht after it and so also let there be at any time a gracious motion from God to a godly man his heart catches after it 2 Cor. 8. 11. There was in you a readiness to will there was a good motion made to relieve the distressed Churches and they were men that had it to spare there was a readiness not only at last and with much ado as men that were brought now to it with a great deal of perswasion no there was a readiness Now you see by this what do your souls on the first motion most greedily close with as according to the aim of the heart so all temptations be suited this is a means to make them take presently because they suit to the bent of the soul whether it be from men or from the devil Sichem was to perswade the Sichemites and knowing the bent of their hearts were for the world what is his argument Gen. 34. 23. Shall not their cattel and their goods be ours and so it is likewise from Satan for the devil leads you captive at his will but
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
King may receive no damage I will give ten thousand talents of silver into the Kings treasury revenge is costly and yet notwithstanding if the bent of the heart be set upon it it will stick at no cost and that you may understand it a talent of silver is 375. l. of our money now judge by that what a sum ten thousand talents is and yet if the bent of the heart be that way it will carry the man through that opposition and so let a man aim at ambition let a mans honor be his chief good he will stick at no opposition to obtain it be it the murther of his father Absolom will not stick at it if it hinder his rising if halting and dissembling in the matters of Religion Iehu will not stick at it if he may be setled in his dominion if it be the making merchandize of the souls of men for that is Romes merchandize Rev. 18. 13. to establish Antichrist in the Chair truly that shall never hinder if it be to change times and laws that 's the expression used of the little horn Dan. 7. 25. times and laws what is that one expounds it the fundamental Laws of the Nation to pluck up foundations truly there is no sticking at it for if the bent of the heart be set upon it it will carry a man through all opposition The same thing is true also in reference to spirituals if a mans heart be set on God and the bent of the soul go out that way Psal 84. 6. Go through the valley of Baca but what for That they may appear before their God in Zion No difficulty shall put a man off because the bent of the heart is set that way as Jerome exhorts Heliodorus per calcatum perge patrem c. the soul will finde it so tramples upon the greatest difficulties and the nearest relations despises all in comparison of Christ if the loss of right hand and right eye the soul will not stick at it why because the bent of the heart is set that way do but observe by this consideration also where the aim bent and propensity of your souls are for where your treasure is there is the bent of your souls Fifthly where the bent and aim of the heart is there it is continually restless until it obtain that which it tendeth unto the aim of the heart it is pondus animae the weight of the soul It is always tending that way if the bent of the soul be set on God then my soul is athirst for God even for the living God and nothing but God will allay that thirst if the heart be set on things below why after these things do the Gentiles seek Matth. 6. 32. to seek argues a sense of want and a restlesness under it and it argues that a man will never give over until he finde it this is to seek if the aim and bent of the heart be that way the heart is restless and never gives over if the bent of the heart go after riches do but observe how restless the mans soul is how all means in the world is used to satisfie the heart in that which it goeth after they rise up early and go to bed late and eat the bread of carefulness Psal 127. 2. If there be a desire of Rule and Dominion why the soul is restless Nebuchadnezzar gathers the riches of the Nations like Eggs robs their Treasuries and yet notwithstanding for all that he was a mighty hunter upon Earth and this hath ever been the manner of all the Nimrods of the World their souls are restless and why because that way the bent of the heart goeth till that be obtained they are never satisfied they be always restless Lastly that which is the aim of a mans heart that he makes use of all things else to obtain makes all things else in the world serviceable and subordinate thereunto if the bent of the heart be set on God he cares for riches no further then that he may honor God with his substance Prov. 3. 9. He looks on Ordinances but Ordinances no further then in them he may enjoy communion with God nay the Lord Jesus Christ himself as Mediator no otherways desires him then as he may come to God by him for we come unto God by Christ therefore he makes use of every thing to bring him to that where the bent of his soul is so is a mans heart set on carnal interests then he makes use of all things to advance himself will the name of Religion do it the gift of the Holy Ghost Simon Magus will buy them for money but it is to advance a carnal interest will the countenance of godly men do it then they shall be courted from all parts Iehu when he meets Ionadab the son of Rechab a man so famous and honorable among the Jews for holiness and strictness in Religion Iehu falls on him especially Is thy heart right with my heart there is a double interpretation that Expositors give of the words Cajetan and others Ita me sincere amas or Ita ne mea facta probas dost thou love me truly as I love thee for no man professed sincerity more then he whose whole trade was a way of hypocrisie But Peter Martir and some others he had destroyed the house of Ahab and was going now to destroy the house of Baal if thy heart fall in with my in terest approve what I have done come up into my chariot he doth not court every one thus but Ionadab is a man famous for Religion and if this wil advance Iehu's interest for Religions sake and under a pretence of Religion he shall be thus kindly used and honored before the people what ever we can make use of to serve the ends that the bent of the heart goeth after if Reformation will tend to that work we will reform the worship of Baal was not for his interest and therefore the worship of Baal and its worshippers must be destroyed but the worship of the Calves hath been anciently among the people and it is hazardous to take them away and therefore let the Calves stand and Baal fall and thus many a man may be an executioner of an Idolater when he is successor in the Idolatry an executioner of an oppressor and yet succeed him in the oppression thus you may see and judge where the bent of the heart is he makes use of all things to bring about to accomplish that which his heart is set upon weigh but these Rules that every one may know which way his soul goeth out and how the bent and tendency of the heart lieth where the treasure is there is the aim and bent of the heart this is the first particular The second particular for the opening of the Doctrine The heart in Scripture is put for the wisdom the studies the plots the contrivances of the heart and if it be so then where the treasure is there is the wisdom
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
you may know where your thoughts and by that where your hearts are First when you are alone sequestred from company out of the noise of your callings and outward imployments whither then do your thoughts usually retire where commonly are your thoughts then for the truth is the man is as he is when he is alone such as the thoughts of the heart are such is the man as for example Nebuchadnezzar the question is not where his thoughts were when he was abroad in war he was at peace and walking in his palace at home now where are his thoughts is not this great Babel that I have built for the honour of my Majesty and how he had been the head of gold the first that raised that glorious Empire here were his thoughts take a godly man and where are his thoughts when he is in his Closet or upon his bed or when he awakes in the night Psal 139. 18. saith David when I awake I am still with thee therefore when you are alone look where your thoughts usually go for the man is as he is when he is alone 2ly Would you know where your thoughts are why then what are the thoughts that you use to finde the greatest sweetness in a man may think of a great many things that he finds no content in but what are the thoughts wherein you use to finde the greatest sweetness and content sure there is your heart David Psal 139. 17. How precious are thy thoughts unto me oh God another man the thoughts of his lusts are sweet and he acts over his wickedness in a contemplative way but the thoughts of God are bitter to him his thoughts trouble him as it was with Belshazzar when he saw the handwriting on the wall Dan. 5. 6. His thoughts troubled him But David because God was his treasure his thoughts were sweet and precious to him now examine what thoughts come in upon you with greatest pleasure and delight Thirdly what thoughts are of longest continuance that your souls do most abide upon the thoughts that abide upon your hearts most discover where they are Jer. 4. 14. How long shall vain thoughts lodge within thee take a man whose heart is set upon things below and not only thoughts come in to him for so they do to Godly men but they dwell and abide there but as in reference to God Psal 10. 4. God is not in all his thoughts his thoughts never stay on God nor the things of eternity Pray consider it where do your thoughts stay most take now a natural man and cast in but a thought of his treasure it abides upon him he ruminates upon it afterwards and he sucks great sweetness from it but cast in a thought of heaven or God and he is like the dead sea his heart is like the dead sea of which it is said whatever living thing is cast into it dies immediately so cast in any such thought and it dies presently and will not abide Lastly what are those thoughts that commonly take up your hearts in holy duties t is a very great Argument there a mans heart is where his thoughts in holy duties most commonly are what is that therefore that takes off your hearts and takes up your hearts in holy duties you know that place Ezek 33. 31. they came there to hear a Sermon but their thoughts went after their covetousness Now t is a great argument their thoughts were set upon their covetousness because in the duties of Gods worship these are the thoughts that most take up their hearts now the ground of this rule is this Satans great aim in all the duties of Gods worship is to take off your thoughts from the duty for grace acts by thoughts therefore when the word is preacht he will catch away the seed if he can if not he will keep off the thoughts and how doth the Devil do that his way is this he doth endeavor to prepossess us fixes the thoughts of a mans heart on somewhat else and what is that that which is most likely to take with a man truly the thoughts of that he indevors to stir up in the soul and what is that the thoughts of a mans treasure that 's the thought upon which the heart rests most and the thoughts to which he is most accustomed it is a very great Argument on this ground that those thoughts which most commnoly possess the soul in holy duties that there a mans heart is and there his treasure is and so much the rather because into the duties of Gods worship many other thoughts dare not venture the soul keeps them out but it is in this respect as with a Prince though at sometime the servant may not approach his presence yet a wife a Favorite may just so it is with the thoughts of a mans heart it is I know one great complaint in all the people of God the wandrings of their souls in service Bernard complains of it Aliud canto aliud cogito I sing one thing when I think another so I pray one thing when I think another and hear one thing when my thoughts are upon something else But do you observe in all these wandrings of soul what is there to which in duty most commonly your souls retire a great argument that that is a mans chief good examine by these Rules and you shall finde out where your thoughts and by that where your hearts are that 's the third particular Fourthly the heart is put in Scripture for the love of the heart Judg. 5. 9. My heart is towards the Governors of Israel that offered themselves willingly among the people It is Deborahs speech in her song after that great victory God had given over Sisera the people of God they love all those that are imployed for God but in an especial manner the more eminent men are that are imployed the more their love is drawn out so that by heart is meant her love she desires all may be thankfull especially the Governors of Israel who had the greatest share in the mercy and were the greatest instruments therein Prov. 23. 7. Eat not the bread of him that hath an evil eye for though he bid thee eat yet his heart is not with thee his heart is not with thee what is that he courts thee but he loves thee not and the more he complements with thee the less he affects thee thus thou shalt love the Lord thy God with all thy heart love carries the heart with it so that the heart of man is truly said to be rather where it loves then where it lives thus in Scripture the heart is put for the love so then the meaning is this where a mans treasure is there his love will be But how should a man know where his love is It is a thing of marvellous great consequence for a man to consider where he sets and fixes his love And there are four grounds why it is a thing of so great
moment First because a mans love is his greatest gift there is nothing else is a gift indeed without love but amor per se donum love is a gift of it self though there be nothing else Consider the love of God though the Lord had never given you any thing but set his love upon you it had been the greatest gift more then if he had given you all the creatures in heaven and earth and if God had given you an inheritance among all the creatures yet there is no gift indeed without love so likewise the Lord Jesus Christ if he had never given you an interest in his Sonship in his victories in the promises in his priviledges if he had given you but his love there is the great gift all these are so far gifts as they flow from love so it is true in you 1 Cor. 13. 3. If I give all my goods to feed the poor and have not charity that is Love it profiteth me not Then a man may give great gifts without love so hypocrites do many times give God great gifts but reserve their love so God deals with them gives many of of them great gifts but reserves his love for his Saints therefore it is love only is the greatest gift that a man hath there is no man giveth more then his love God gives no more man can give no more a great matter therefore where a man sets his love Secondly it is a great matter to inquire where a mans love is because he that gives his love gives himself gives all things else whatsoever he hath this is liberal free love indeed to give all things to the person beloved yea he gives himself and all things else I remember t is Clopenburgs observation Satis liberalis amor omnia amato dans seipsum so the Lord set his love upon his people from eternity and then purposed to give himself yea therein lay his love first himself and then all things else so the people of God they love the Lord and therefore they give themselves unto the Lord 2 Cor. 8. 5. 1. Love gives it self and then all things else whatever is in its power so you finde Rev. 21. 7. He shall inherit all things I will be his God he shall have an interest in God and then all things that God hath shall be his thus as it is with God so likewise it is with men Qui amorem dat omnia dat he that giveth his love giveth all for a mans love commands all that he hath therefore a man inherits all that is Gods why because God sets his love upon his people a mighty thing therefore to consider where a man sets his love Thirdly a mans love is that which makes the thing beloved his it s an excellent observation of a learned man Qui nos super omnes amat super omnes noster est Deus God is ours above all because he loves us more then all we call our estates ours and our friends ours Why God is ours above all things faith and love give us an interest in God so when do we become God's that the Lord saith they be mine and they shall be mine when I make up my jewels why truly by the love of God we become his he loves us and by this means he hath a title to us as we love God and have a title to him It is our love that makes our beloved ours of how great consequence must it be then where a man sets his love for thou canst call nothing thine but what thou lovest for it is a mans love that makes it his Lastly consider it is a mans love that sets the price upon all things as one observes Amor imponit pretium rebus Love sets the price on things and truly great things are of small value where love is wanting t is so with God t is so with men if the Lord give an ungodly man the greatest gifts in the world as He sometimes gives Kingdoms to the basest of men how do the Saints value this this is without love and therefore it is but as a scrap cast to a Dog he values it no more as he said of the Turkish Empire Crustulam canibus projectam so likewise let a godly man give to God but a small thing there is love in it and love raises the price That poor woman the widow that cast in two mites gave more then they all Luke 21. 12. how did she give more then they all why they gave of their abundance It was more in love and affection and therefore more in worth and acceptation Now if such things as these be true and you will finde them great truths how doth it concern every man therefore to consider where he sets his love But what should a man set his love upon that by this means he may know where his heart is Omne bonum est amabile etiam naturale Why truly all good is lovely wherever it is and to be beloved even natural good We have the example of the Lord for it we have the example of God for it God loves all his creatures and of the Lord Jesus Christ himself Mark 10. 21. He beheld the young man and loved him then all good is lovely but the question is not whether we may not love any thing that is good but quid primum amatur but as the Schoolmen put a great question all truth is to be known but what is that as the first truth that the understanding closes withal so what is first to be beloved is the great question for where the love is first set there is the love and there is the heart Consider I pray what is the meaning of al those Scriptures Mark 10. 37. He that loves father and mother more then me to love father and mother is a duty therefore not here reproved But what is the first thing to be loved what hath the chief place in your love so Joh. 12. 35. He that loves his life shall lose it every man is bound to love his life and out of that love to preserve it but he that loves his life more then me more then my truth and my honor c. 1 Joh. 2. 15. Love not the world and the things of the world it is lawfull to love the world and the things of the world but still the question is more then me remember still that God have the priority to love the creature more then God it is that which makes it lust as Austin speaks of it but to love the creature in subordination to God that is Charity Hic amor est charitas ille cupiditas true love love of the right kinde therefore all the things that I shall propose in this particular I desire to be understood according to this Rule What is it that you love most not whether you love this more then that but whether you love these more then me and what is your first love According to this
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
is ventrous it will hazard any thing for the thing beloved Christ gives an evidence of it he doth not only venture his life but lay down his life greater love then this hath no man that a man lay down his life for his friend Joh. 15. 13. Abishai out of his intire love to David when there came Ishbi-benob a gyant whose staff was like a Weavers beam and struck at David thinking to have killed him he interposes receives the blow and slew the Philistine 2 Sam. 21. 16. Love is ventrous it will put life in hazard for the thing beloved t is that which the people of God speak as a testimony of their love to God The reproaches of them that reproached thee are fallen upon me Psal 69. 9. and they do it to choose as it was a gracious speech of that Ancient Mallem in me sit murmur quam in Deum Bonum est quod dignetur Deus me uti pro clypeo If the Lord will be pleased to make use of me to keep off reproaches from himself truly I shall look upon it as a very great priviledge and honour Now pray tell me where your hazards are where is the man that for the truths of God and the interests of Christ wâ—ll hazard the loss of his estate the loss of friends the spoiling of his goods where be the men that be apt thus to hazard any thing The truth is love turns cowardize into Courage you may see it the Hen though a feeble creature how far out of love to her young will hazard her self against the most ravenous Bird the mother though a weak and fearfull creature yet how far and with how little consideration will put her self in hazard if her childe be in danger what is that for which you venture Take a man whose love is set upon a lust what will that man hazard he will lose his friends spend his estate blast his reputation nay he will venture his soul all this out of that cursed love and indeed what is it else that makes men despise the judgements of God and mock at fear what is it that men are so couragious for t is their love to sin makes them so Now pray tell me where are your ventures certainly there is your love Sixâ—hly Love is zealous I do not mean that of suspition a zeal of suspition that we commonly call jealousie suspicio est amicitiae venenum t is the poison of love that suspition of evil in the party beloved no the property of love is the contrary for love thinks no evil 1 Cor. 13. 4. But when I say love is zealous my meaning is it is full of sollicitude fearing least any injury or wrong should be offered to the person and thing beloved this love is zealous against any injury offered to the thing or person beloved Consider Moses was the meekest man upon earth yet Moses meekness is turned into anger when an injury is done to the God of his love as well as of his life Moses by and by breaks the Tables so likewise the Lord Jesus Christ out of love to his Father the Zeal of thy house hath eaten me up Joh. 2. 17. Zeal in the heart is like boyling water that wastes in the seething just so the Lord Jesus the Zeal of thine house hath eaten me up It makes a man overlook all interests concerning himself in the world and be intent only upon the interest of the person beloved so it is in Gods love I am zealous for my sanctuary with a very great jealousie Zach. 1 14. What is zeal It is a mixt affection it s nothing else but love provoked that is zeal Esther speaks the language of love Esth 6. 8. How can I indure to see the destruction that shall come upon my kindred the evil that shall come upon my people how can I indure this is the proper language of love Now pray tell me what are you zealous for Where is your zeal touch one man in his reputation and you arm his zeal against you touch another in point of goods and you will quickly see where his love is so on the contrary touch God in hâ—s Name Christ in his truth To whom I gave place no not for an hour saith Paul Gal. 2. 5. presently zeal is up and love is provoked I remember it is Bernards exhortation to Eugenius Ignescat Zelus when any thing came contrary to the interest of Christ he would have his zeal turn into fire and so it will be where love is examine therefore what makes you hot upon every occasion sure thats an injury done to the thing beloved this is that which provokes thy zeal therefore where thy zeal is there is thy love Seventhly Love is fearfull of separation from the thing beloved it desires nothing more then union it fears nothing more then separation the Spouse gives an instance of that in the Canticles I charge you awake not my love till he please Austin gives that as the difference between true and unclean love between the love of a wife and the love of an harlot so he puts it both fear the husband true Haec ne veniat illa ne discedat the one fears least the husband should come the other fears least he should depart this love wherever it is fears separation the intirest affection of the soul in this world is unto the body next to God and Christ and heavenly things there is the greatest indeerment between the body and the soul Now why is death called the King of terrors because death is the separation of the soul from the body which especially the soul fears because union it loves and as Neriemberg saith A mans moritur sibi vivit in amato he that loves dies in himself but lives in the thing beloved for if a man die in himself how loth were he to part with the thing beloved for that were a double death for this cause the great consolation of the Saints is let some men of our times talk what they will that the Doctrine of falling from Grace is a Doctrine of great Consolation but the Scripture and Experience tells us who shall separate us from the love of God Rom. 8. ult for in the absence of the thing beloved the heart languishes but in the separation from the thing beloved the heart dies for this cause as this is the greatest cordial to the Saints there is no separation they love that from which they shall never be separated so it s the greatest corrosive to wicked men they love that from which there shall be a separation and therefore the Lord continually tels us Riches betake themselves to their wings Prov. 23. 5. Thou fool this night I will take away thy soul and then whose shall these things be Luke 12. 20. I will take thy cup from thy mouth I will take you away with hooks and your posterity with fish-hooks Amos 4. 2 3. This I say the greatest corrosive to an ungodly man is
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
many persons who loved him in his life and bitterly lamented him at his death I was almost fallen out with the thoughts of publishing any occasional Sermons as being most proper for scope and use and working to the present Auditory But your general desire hath prevailed upon me to deny my own judgement and since it must be so here you have those sudden and weak fruits such as they are and the blessing of the Lord go with them Of what other advantage they may be besides the keeping up a while the name and memory of so pretious a servant of Christ I know not but yet I trust thar God may intend them and now doth send them abroad for the good of the living Of this I am sure that every personal change in the world is an effect of his Providence and that there is a Doctrinal will for the living in every providential will of God concerning the dead and the greater that any person is in his relation of usefulness and serviceableness to Christ and his Church the more emphatical Selah doth the Lord in the removal of him print out for the children of men There was honey found by Sampson in the carcase of the dead Lyon so are there many sweet instructions and lessons to be gathered not only out of the lives but also out of the deaths of the Ministers of Christ The last Sermon which a people are to study and diligently to peruse is the death of their Godly Pastor for in this God himself doth immediatly preach unto them As when Ministers do live it is but hypocrisie to give them only a few good words so when they dye it is but a formality only to shed over them a few sad tears O that you your selves and the many other Congregations who of late have carried their Faithful and Laborious Ministers to the grave would seriously remember that you must answer God for the quick and for the dead for your living Ministers and for your dead Ministers there are living uses to be made out of dead instances Live and live the better live up to the power of Truth and Godliness live like such as are even parting with life and in hazzard about a season Live like such who did enjoy and who again would enjoy a choice servant to your Minister Though Ministers die yet Christ lives and he is present with you and he observes all your heart and ways therefore as you formerly have so now especially strive to abound much more in heavenly wisdom in sound Judgement in Faith and Love to our Lord Jesus in meekness and gentleness and profitableness one towards another and in all exactness of holy walking before your God hereupon shall you finde your late great loss gratiously supplied in the answer of your fervent prayers hereupon shall you finde the testimony of a good conscience hereupon shall you finde peace in death and after that the Crown of life which God will give to all that love him And for other People let them repent of the evil handling of their Faithful Ministers and beseech the Lord to give them hearts in their day of Grace yet to know the things which do concern their Peace which that we all may do shall be the prayer of Your servant in the Faith of Christ Obadiah Sedgwick A Sermon lately preached in the Abbey of VVestminster July 4. 1654. At the Funeral of Mr. William Strong Preacher of the Gospel there 2 Kin. 2. 12. And Elisha saw it and he cryed My Father My Father The charet of Israel and the horsemen thereof and he saw him no more and he took hold of his own cloaths rent them in two pieces IN the former verse Elijah and Elisha are passing on and discoursing together What that Discourse was it is not expressed Some do presume to tell us particularly As Lyra and others of the Papists what it was but very probable it is that the discourse was altogether suitable unto so great and Holy a Prophet as Elijah was It was very profitable and very heavenly he being presently to be taken up into heaven Whiles they were thus discoursing on a sudden there appeared a Charet of fire and horses Ver. 11. of fire and parted them both asunder and Elijah went up by P. Martyr In Locum a whirlwind into heaven By the Charet and horses of fire Peter Martyr understands the Angels of God who at this time did put on the species or appearance of fire And with this fiery Apparition God was pleased to honour Elijah at his departure who in his life time had so much honoured his God with the fire of Zeal for his Truth and Worship And he went up by a whirlwind into heaven Some do read it that he went up by a whirlwinde of heaven or by an heavenly whirlwinde which denotes the manner of his Ascension but our general Translation and Reading is best which doth more significantly denote the place unto which he was then carried Namely Heaven Therefore that opinion of the Papists is very fond who do affirm that Elijah was carried into Paradise there to stay with Enoch until towards the end of the world and then both of them are to come forth and to Preach against Contra perfidiam Antichristi A threefold heaven Antichrist But this is a meer fancy all along the Text saith plainly Elijah went up by a Whirlwind into heaven But what heaven he went into is somewhat argued especially by the Papists who it seems will by no means have that zealous enemy to idolatry to be carried into the heaven of the blessed There is indeed Coelum Aerium the Aery Heaven where the Fowls of Heaven do flee and there is Coelum Astriferum where the Stars of heaven are and there is Coelum Beatorum the heaven of the Blessed where God appears in eminency and where Jesus Christ is in glory and the souls of just men made perfect thither is Elijah carried up after all his pains and sufferings troubles faâ—thfulness Thither I say is he carried up to receive his Reward and Elisha is left behinde to do his Master more service But how doth Elâ—sha take this sudden parting and loss of precious Elijah The Text tels you Elisha saw it and he cried my Father my Father These words may be called The Lamentation of Elisha upon the sudden translation of that eminent Prophet Elijah In which you may discern 1. His exceeding grief and sorrow He cryed out and until he saw him no more so Junius and Tremellius Read those words And he saw him no more And he rent his cloaths in two pieces as Anciently was the Practise upon the loss and at the Funerals of dear friends and of choice and eminent persons 2. The causes of this his great grief and sorrow And they were 1. His own particular loss The loss of Elijah was unto Elisha as the loss of a loving and dear Father unto a loving and
world and are the off-scouring of all things to this very day Men do affront and contemn they do revile and reproach they do oppose and contradict they do threaten and persecute the faithful Prophets of God and those of them who are most faithful and most zealous are most hated and most persecuted Now the Lord will not bear with this odious ingratitude and with this barbarous injuriousness done unto his faithful servants he is extreamly sensible of all the evil done unto them of all the evil words spoken against them and of all the evil counsel and devices taken against them and of all the evil works done against them Touch not mine Anointed and do Psa 105. 15. Act 9. 4. my Prophets no harm saith God Saul Saul why persecutest thou me saith Christ And therefore he takes away his choice Prophets and Servants in Judgement from such an ungracious and ungrateful people in effect saying unto them thus much Ye will not be taught and you shall not be taught any more and you will not hearken unto my messengers but mock and despise them therefore they shall speak no more unto you in my name your house shall be left unto you desolate Ye shall not see me henceforth said Mat. 23. 39. Christ till ye shall say Blessed is he that cometh in the name of the Lord. 4. The fourth and last reason why the Lord takes away his most eminently faithfull and zealous Prophets from a people is this To shew unto a people the uncertainty and instability even of spiritual opportunities that they are but a season which is pretious but unsure that they are a short day and a Sun that may set at noon day There are four things which do admit of much uncertainty 1. One is all our earthly possessions and comforts wilt thou set thine eyes on that which is not saith Solomon Prov. 23. 5. There is no earthly comfort whatsoever which is not altogether uncertain nay altogether uncertainty it is but as the shade on the Dyal on which you look and may be gone before you turn back to look on it again 2. The second is The gratious motions of the Spirit of God working upon our spirits My spirit shall not always strive with man Gen. 6. 3. Rara Hora Brevis mora saith Bernard The dealings of Gods Spirit with us are many times like Peters vision of the sheet which was let down but quickly drawn up to heaven again and indeed there is no man who resists or neglects any one motion of Gods Spirit but he puts it upon an uncertainty whether he shall meet with any other motion more 3. The third is the day of Grace our Gospel-day wherein Christ reveals himself and offers himself and mercy and peace and salvation this is a day for eternity but it is not an eternal day It may quickly be lost and for ever lost O if thou hadst known said Christ to Jerusalem even Thou at the least in this thy day the things which concern thy peace But now Luk. 19. 42. they are hid from thine eyes q. d. Thou hadst thy day and now thou hast lost thy day 4. The fourth is all the lifes and pains and labours of the Prophets and Ministers of God they are all fluent and uncertain This day the Minister lives and preaches the next day he is sick and dyes you cannot say of the best Minister on earth he shall be ours for ever or long or a week or a day such an instability is there not only in the best of our outward comforts but also in the best of our spiritual helps And there is much of the wisdom of God in this very particular contingency he hath his good ends in it to awaken the hearts of people from carnal security and presumption from all carelesness and neglects and to stir and quicken them to all heavenly seriousness and wise carefulness both to know the day of their visitation and likewise to improve the light whiles they enjoy the light There are two works upon which all spiritual uncertainties in Friends or Ministers should put us 1. One is therefore to prize what is present there is no certainty but in that which is present that is ours and nothing but that is ours the present Sermon that is ours and the present offer of Christ prize what is present for the future is uncertain 2. Another is therefore to act with all our power to do as much in a little time as others are doing in a long time Nay to be striving and treasuring up in a little time so fervently and so diligently as if we had no more time There is an uncertainty in the lives of Gods Prophets therefore people should ply their doctrine and their help with all their strength hear them as if they should never hear them more and confer and draw from them as if they should never speak with them any more but more of this in the Uses now following May and doth God translate Vse 1. A double advertisement even an Elijah doth he take away the most eminently faithful and zealous Prophets Hence a double advertisement 1. One to Ministers 2. The other to People First to Ministers loyter not lose no time stand not idle at all up and be doing your Masters work do not talk of this pain and of that ach nor of this weakness nor of that indisposition but spend and be spent be instant in season and out of season watch and labour pray and instruct reprove and comfort pull down and build up always abounding in the work of the Lord. O said that eminently religious and judicious Calvin who had worn himself to the very bone with often praying and studying and preaching and writing and therefore being entreated by his friends a little to spare himself no saith he but I desire that when my Master comes he should finde me working And so that precious Jewel his desire Nec propter vitam vivendi perdere finem was that he might die preaching And learned and pious Reynolds he would not lose time he lookt at the end of life more then at life it self O Brethren Ye also have but your day ye have but your day to serve the Lord Jesus Christ and ye have but your day to save your own souls and ye have but your day to save the souls of them that hear you And your day of working seems to be more variable and contingent then the day of other men for if ye be impartially faithful and zealous ye shall be sure to meet with all discouragements and oppositions from all sorts of ungodly men who if they cannot stop your mouths will yet do all they can to break your hearts And besides that your constant studies and diligent labours and publike preachings and private conferences and several other imployments will weaken your spirits spend your lungs consume your strength and hasten your death However the Lord will take you
away and perhaps he will come and take you away suddenly therefore be diligent still and laborious still and faithful still and zealous still and wise still in giving unto every servant his proper portion Blessed is that servant whom when his Master comes he shall find so doing this is he who shall meet with that welcome well done good and faithfull servant enter thou into the joy of thy Lord. 2. Secondly to the People Seeing that their faithful Prophets and Ministers shall be taken away from them let them remember two things for their parts 1. Let them encourage faithful and zealous Prophets who do enjoy them O do not kill them and break their hearts and thrust them into their graves by slightings by revilings by quarrellings by troublings by remaining still ignorant and unprofitable and barren nor by continuing obstinate disobedient hardened and unbelieving No by no means but honour them and love them and deal kindly with them and pray for them and encourage them all you can Why Sirs They do pitty your souls and they do watch for your souls and they do pray for your souls and they do study and weep and preach to save your souls And therefore let them have love for love and care for care and respect for respect they give you bread do not give them stones they bring mercies to you do not you cast your curses upon them they attend to your salvation and peace and comfort do not requite them evil for good but let them have good for good c. 2. Improve their present They are gâ—ven to you and for you they are your servants survivance and your own present freedom O it is a naughty frame of spirit to praise the dead but not to prize the living To set out with a large commendation the manifold vertues and sayings of Ministers that are dead yet not to regard nor make use of the parts and pains of those that are living and preaching unto us But let us be more wise Elisha here is found travelling and conferring with Elijah before he is taken away Now you may hear your Ministers instructing and perswading you but within a short time you shall never see nor hear them more Now you may go unto them and open your doubts and discover your souls wants and diseases and crave their Counsel and take their Directions partake of their Instructions and receive comforts by them But within a short time they are changing and fainting and dying and giving up the Ghost and can never be instrumental to your souls any more O lose not your Tide and lose not your Spiritual opportunity Simile Every faithful and godly Minister is like a garden in the Spring-time and the people should be like so many Bees flying every day unto the Flowers in that garden to suck out the honey and carry it home to the Hive You may now get that counsel that direction that satisfaction about the condition of your souls which may stick by you all the days of your life Remember Sirs As it will be an heavy Judgement if you make no use of your faithful Ministers so it will cut you to the very heart when your Ministers are dead and then can be of no more use unto you that you made so little use of them living that you traded so slightly that you have been such strangers to them that you did not enrich your souls by them O that people who do enjoy able and faithful Ministers were then possessed of two Graces one is of humility to see their own wants the other is of wisdom to see their season for the supply of them Wherefore is there a price put into the hand of a fool seeing he hath no heart to make use of it Thus have I finished the first Proposition namely That even the most eminently faithful and zealous Prophets of God may be and shall be taken away from a people I now proceed to the second Proposition which is this That the loss of any one eminently 2. Proposition faithful and Zealous Prophet of God should affect the hearts of the people of God with much grief and lamentation my Father my Father the Charet of Israel and the horsemen thereof When Moses that eminent Prophet died there arose not a prophet since in Israel like unto Moses The children of Israel wept for him in the plains Deut. 34. 8. of Moab thirty days So the days of weeping and mourning for Moses were ended When Samuel that faithful and eminent Prophet died what a mourning lamentation was made for him Samuel died and all the Israelites were gathered 1 Sam. 25. 1. together and lamented him The like you read of Steven Devout men carried Steven to his burial and made great lamentations over him Act. 8. 2. There are three things which do concern us when God takes away any faithful servants of his 1. One is a serious consideration of the hand of God in this for though their death be a mercy unto them Blessed are the dead that dye in the Lord. And precious in the sight of the Lord is the death of his Revel 14. 13. Psa 116. 15. Saints Yet their death may be a Judgement to us As a godly Ministers life and doctrine is either in Remedium or in Judicium either they are the savour of life unto life or they are the savour of death unto death So the loss of them is certainly an advantage to themselves and ordinarily it is a judgement and punishment unto a people And therefore we should not slightly pass over their death but consider and lay such strokes of God to our hearts The living will lay it to his heart Eccles 7. 2. Surely he should surely he will 2. The second is a prudent reflexion upon our selves what there is in our selves which hath contributed unto so great a loss for not only diseases in a Minister but also sins in a people may have a great hand to take away the life of their Minister and therefore there is reason for us to reflect and search In every ordinary loss that befals us we should search our hearts and try our ways and say Why is this evil come upon us much more should this be done when a Spiritual loss befals us When the Lord takes away from us the staff and the Isa 3. 1 2. stay the Judge and the Prophet When he smites the Shepherd and the sheep are like to be scattered when he removes his Angels from his Churches Now is it a time to stand still and to gather our selves together and to say What have we been and what have we done how have we walked what hath been our deportment under the Gospel what our answerableness thereunto hath not our unthankfulness hath not our barrenness hath not our disregard hath not our disobedience caused the Lord to make this breach to take away the light from us 3. The third is a
several duties of a Father As first Instruction and Direction Secondly Repro of and Correction Thirdly Compassion and Comfort Fourthly Provision and Expences In all these doth every faithful and zealous Minister of God abundantly appear and put forth himself He instructs the ignorant directs the doubtful warns reproves the unruly pitties the weak comforts those that are cast down provides food of all sorts for his people milk for Babes and meat for those of full age Heb. 5. 14. 2 Cor. 13. 11. lays out himself spends and is spent lays out all his received treasure and stock of spiritual goods amongst them is grieved if his children walk unworthy of the Gospel and nothing doth more rejoyce him then to see them walking in the truth and prospering in Christ As his first great desire is to match every one of them to Christ so his next great endeavor is that they may abound with all the fruits of righteousness which are by Jesus Christ Now judge what the loss of such a person is It is sad to lose such a faithful friend as Jonathan and such a loving and â—ender father as Jacob was much more sad and heavy is it to lose such a father whom God hath made an Instrument to regenerate our souls to rescue us from the power of darkness to bring us unto Jesus Christ and unto salvation by him When a person can say of a Minister Had not the Lord sent such a one I had for ought I know been damned I had gone on in my sinful cursed ways and had everlastingly perished But it pleased the Lord by his Ministry to open mine eyes and to awaken my conscience to make me to see my sins and all my spiritual misery and to humble and break my heart and to direct me in the way how my poor soul might be brought in to Christ Yea and did work so effectually that at length I did by faith close with Christ and since that my soul hath been refreshed with the joys and comforts of the Holy Ghost And besides all this I have received at several times special directions for my walking singular helps against doubts fears and temptations c. Truly the loss of such a Minister of such a Father will distress us will melt us will make our hearts to mourn and lament 2. In respect of the Publique Civil State Unto which faithful and zealous Prophets are the Charet of Israel and the horsemen thereof some render the words Currus Israelis militia ejus Faithful and zealous Prophets of God are useful and serviceable not only for the spiritual estate of mens souls but also for the temporal interest of a Civil State Micah said Now I know that the Lord Iudges 17. 13. will do me good seeing I have a Levite to my Priest I dare confidently affirm that the faithful Ministers of God are so far from being a curse and detriment unto a Nation that they are a blessing unto it and a strength and safety unto it Nay let me speak truly They are of more strength and safety then all Charets and horsemen There is I confess some strength unto a people by them and so there is some strength unto a people by wise Counsellors and so there is some strength unto a people by Unity and Concord at home and so there is some strength by consederations abroad but the chiefest strength of a state under God lies in faithful and zealous Prophets and in faithful and godly persons Quest You will say how can this be what are they but a company of weak men and commonly despised men what good can they do to a Civil State or for it Sol. It is granted they are but weak men and they are despised men in the world yet it was the poor man whom no man remembred who did by his wisdom deliver the City and you read that by a Eccles 9. 16. Hos 12. 13. Prophet the Lord brought Israel out of Egypt and by a Prophet was he preserved But I shall by a few Arguments demonstrate that the faithful and zealous Ministers of God are the greatest strength and safety unto a Nation 1. There is no greater Rom. 8. 31. strength and safety for a people then this that God owns them and God is present with them the greatest people on earth are nothing if the Lord leaves them and departs from them therefore said Moses unto the Lord If thy presence goes not with us carry Exod. 33. 15. us not hence q. d. Lord We are nothing without thy presence we cannot be a sufficiency to our selves nor a safety to our selves at all thy presence is all in all to us and for us But the faithful and zealous Prophets or Ministers of God are a special means of Gods presence with a people which may thus appear 1. They are a means to engage a people unto God to bring their hearts unto him and to acknowledge and own him only you read this in Elijah who brought back the hearts of the people of Israel unto the Lord and they cryed out The Lord is God 1 Kin. 18. 37 39. the Lord is God 2. They are a means to keep the worship of God and his Ordinances pure and remember this that as long as a people do own God and as long as his worship and Ordinances are preserved pure amongst them so long God is present with them who is their only rock and safety 2. They are the special instruments which God doth use to keep a people from sin and to bring them unto repentance in case of sinning they warn and threaten them from the Lord and testifie and cry aloud against their transgressions and will not suffer them to go on in wickedness but strive with them and exhort them daily and press upon them all sorts of Arguments from Judgements and mercies to cease to do evil and to learn to do well to forsake their evil ways and to turn to the Lord this we finde in Scripture and this we finde in experience and therefore they are the most eminent means of safety unto a people Beloved they are our sins and they only are the fountains of all our miseries our sinful evils bring upon us all our miserable evils thy ways and thy doings have procured these things unto thee this is thy wickedness i. e. the fruit Ier. 4. 18. and effect thereof And if sins be removed then miseries are removed and all danger is over God is again wel-pleased and returns with loving kindness and much prosperity unto a people as you may read in the times of the Judges and of the Kings 3. They are the choisest instruments which God doth 1 Sam. 12. 23. I will teach you the good and the right way use to teach a people his will and ways by them doth God make known his Laws and Statutes and ways this is the way walk ye in it in these paths you shall finde rest unto
very nature of the reasonable soul to go out for somewhat as treasure out of it self this was the very nature of it in the Creation it hath this common with every creature not only to seek its own preservation but it s own perfection this is the condition of every creature but much more of the reasonable creature because it hath not a fountain in it self therefore it must go out to draw because it hath not food at home therefore it must go out to buy the greatest part of the world indeed mistake it and place their chief good in hell when they should place it in heaven but yet every one goeth out to somewhat and saith Who will shew us any good It is the observation of Austin Anima quae vivit ad infimum vivit misere ad summum beate Man is a middle creature and hath something above him and something below him that soul that hath its chief good below it self is a miserable soul whatever it is But here is the happiness now of the Saints their chief good is above themselves but it goeth out of themselves still Christ speaks of the food of the soul Iohn 6. 27. Labour not for the meat that perisheth but for that which endureth to everlasting life the soul goeth out of it self for somewhat to eat and drink there are hungrings and thirstings for its provision is not in himself therefore the soul that lives upon some what above it self that lives blessedly but Isa 44. 24. he feedeth upon ashes c. the man was seduced by the Serpent and the Serpents curse is upon him All the comforts to which his soul goeth out all is feeding upon ashes as the Prodigal is said in his absence from his father to feed upon Husks Let me point at that place before named Psal 62. 10. If riches increase set not your hearts upon them as it is with insensitive creatures herbs and plants they put their mouths into the eaâ—th as the Philosopher saith so do they here apponere Cor that as they suck the sap and juyce the nourishment that is proper to their natures so take a man whose heart goeth out to the creatures he sets his heart upon them that from thence he may suck somewhat for his preservation and perfection And this brings me to consider of that place Isa 32. 11. they shall lament for the teats the fruitfull fields and the pleasant vineyards lament for the teats what is the meaning of that Forelius indeed and some others expound it pro lactantibus for the children that suckt the dug But Mr. Calvin and some other Interpreters do understand these teats figuratively The teats were the fields and the vineyards and at these they suckt and by these the happiness and the comfort of their lives came in Now saith God I will cut off and dry up the teats you read the same Metaphor Isa 66. 11. They shall suck and be satisfied with the breasts of consolation This then is a truth that the happiness of man his treasure is not in himself but he doth naturally go out to somewhat without himself only I say indeed the greatest part of the world they do mistake therein Now give me leave before I pass this second particular to shew you the folly of sucking dry teats to let you see the miserie of those men that seek happiness and go out of themselves for any treasure below God Doth the heart of man go out for treasure naturally Oh the misery of those men that go out of themselves for any treasure below God! Consider but these three things First consider you draw where there is no water the creature is but vanity all things below God are you suck where there is no milk all these things are empty and that 's one great misery But there is another which heightens this wonderfully and that is the more your soul goeth out to these things for its treasure the more the appetite is increased but never satisfied For I told you its true all the creatures below came under mans Covenant in the Creation and by that means came under mans curse in the Transgression Now there is this curse come upon all the creatures ever since the Fall they enlarge the appetite but never satisfie them Now you would say this were a sad curse upon any man in the world suppose it so still in natural things that the more he eats and drinks the more hungry and thirsty he is therefore lust in the Scripture is compared to drunkenness Nay consider further yet hereby you become subject to your own servants he places his chief good in that which God hath given to serve him The height of iniquity lieth in this when a man commits adultery with his own servant God gave him the Creature to serve and use and he will have them to enjoy t is the height of a mans misery Besides consider in the last place what is there to be had in these when your souls are gone out to them Look to Jer. 2. 13. a known place My people have forsaken me the fountain of living water and have dig'd to themselves broken cisterns that will hold no water Me thinks that very Scripture should wonderfully keep off the heart from going out to creatures for happiness for his treasure pray consider there be two things in it to be opened First all the good in the Creature is but water in a Cistern what doth that imply why first It implyes this it hath no good in themselves they have no more then is put into them Cisterns have no more water then is put into them God can put a great deal of good into a creature that is true but still remember it is but a Cistern Secondly a Cistern is of small compass it will hold but a little a man may see the end of the perfection of the creatures we cannot say so of the Fountain Besides Thirdly it is water that will die in reference to that expression so commonly used of living water they will not be lively refreshing comforts Lastly they will all leave you for they be broken cisterns the world passes away and the fashion of it But now What is water in the fountain treasure laid up in God Why it is in a Fountain 1. It is originally in him 2. It is a continual Fountain it is always running 3. It is in him inexhaustibly never drawn dry 4. It is in him communicatively a fountain gives out water and doth it naturally Lastly comfort in God is living comfort the water in the Fountain is living water in these respects you may see the miserie of that man whose soul goeth out for treasure to any thing without God that 's the second general proposition Every mans treasure is without himself Thirdly it is a matter of great concernment in Christs accompt and should be in ours where our hearts are why Where your treasure is there your hearts will be Give me leave to open