there shall be a perpetual separation between him and the thing he loves whereas the greatest cordial to godly man is the contrary and therefore an ungodly man when he dies his love dies because he is continually separated from the thing he loves for love ceases in him and all the comforts in the acts of it so because a godly man shall never be separated from the thing he loves therefore a godly mans love shall be made perfect I am afraid saith one I shall lose my estate another I shall not die in honour a third I shall be cut off from such a pleasure that is the comfort of my life by this you shall know your love what you fear to be separated from that the love of your hearts goes out after Lastly Love is victorious love is strong as death Cant. 8. 6. Strong as death why saith the Apostle Rom. 5. death hath raigned here lies the strength of death it exercises such dominion as no man was ever able to stand out against its Scepter No standing out against it there is a kinde of dominion in love Consider I pray look unto the love that men bear to the things of this life Let them have the riches of Christ and the glory of heaven tendred them as the young man in the Gospel had Sell all that thou hast and thou shalt have treasure in heaven the love of the world overcomes love is victorious so on the other side offer a godly man all the comforts of this life whatsoever his heart could wish yet not withstanding his love to God outbids them all for love is like lime in that respect Many waters cannot quench it no the more water you pour upon it the more it burns Consider I pray but that very instance of Luther in his Epistle to Henry the eight King of England he speaks of the abominable slanders that were cast upon him for they did not spare him in that kinde they that thirsted for his blood did not spare to blast his name but what doth he say of this Si absque animorum suorum damno fieri posset ex omnibus talia audirem Lutherus pascitur convitiis the truth is if this could be done without hurt to their own souls I should be glad if all the men in the world would lay as much upon me as they could By these reproaches I am made fat a man would have thought that this would have mightily cooled the mans zeal and earnestness in the profession of Religion and the doctrine of the Gospel no his love to truth overcame these so pray consider wherein are you Conquerors for not only faith overcomes the world but love conquers the world Examine what proffers so ever thou hast made thee it may be the great things of this world honors preferment riches reputation and whatever else but still love to Christ and the interest of Christ overcomes Try your selves by these Rules where the love is there is the heart where the heart is there is the treasure and there is the heaven and the happiness And so much for the Doctrinal part For the Application there are three Uses that I shall propose to you of it The first is general a Use of Instruction in two things First from hence see the fulness of the Scriptures every short sentence you see how full of mysterie it is the Jews have an ordinary Proverb among them In lege non un a literula a qua magni non suspensi sunt montes there is not the smallest things in Scripture but there are great truths depending upon them and therefore the Father cryes out Adoro plenitudinem scripturae that he did admire the fulness that he found in the Scriptures of God I speak it the rather because many things in the Scripture we are apt to pass over with a slight eye It is an observation one hath worth our note Intoleranda est blasphemia asserere in Scriptura vel unum inveniri verbum otiosum It is the greatest blasphemy that can be to think that in the word of God there should be found one idle word he that will judge you for idle words will not write one idle word unto you that is certain admire the fulness of the Scriptures from what you have heard The Jews indeed were superstitious in this they made great matters of every word and tittle in the Law but what they did in a way Cabalistical that you should do in a way truly Christian and spiritual there is one place which because Chrysostom instances in I shall briefly hint to you t is but barely to give you an instance 1 Tim. 5. 23. Drink no longer water but use a little wine for thy stomack sake and for thy many infirmities Chrysostom hath eight wonderfull great truths out of this ordinary Scripture and I speak it to this end that you may pass by nothing in the Word but that you may labour to understand wonders in it as 〈◊〉 Godly men out of love to duty neglect the body Secondly Godly men are very watchfull and moderate in the use of the creatures least they should be brought under the power of them they be great truths and clear in the Text what need Timothy else to make a great scruple about drinking of wine but he must drink water also Thirdly consider in this weakness he did not cease from his charge he had infirmities yea open infirmities but yet he did not neglect the preaching of the Gospel and the affairs of the Church Fourthly Godly men may yet too far neglect their bodies even to offend therein for he prescribes him this that argues he did not do his duty to repair the breaches made upon his body Fifthly use a little wine every creature is good in its season yea those creatures that commonly by men are most abused Sixthly Godly men may be subject to great bodily infirmities and often men of great service when ungodly men and of little or no use in the world are healthy and strong yet many a man of great service in the Church of God are subject to great and often infirmities Seventhly In the decay of Nature the creatures are to be used for its repair but according to the proportion of natures necessities and Lastly there is a moderation appointed in the receiving of the creature even when a man doth it for necessity for he that prescribes him the wine prescribes him the measure drink a little wine he prescribes him to use herein as medicine Now when men read over such portions of Scripture let them consider and learn there may be great mysteries in the smallest portions of Scripture and know this when the word of God upon this accompt becomes sweet to a man and men love to hear it delight to meditate upon it it s a great argument of growth in grace and spiritual knowledge in that man as Quintilian tels us It is a great argument of a mans profiting in eloquence the
saith Jer. 9 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. But let him glory in this that he knows me Here is the sweetness of all Gospel commands the Lord is pleased to fet them upon a right Object he doth not forbid laying up of Riches but be rich to God he doth not forbid adorning and bravery but saith he be adorned with humility love not the world nor the things of the world not absolutely forbad but comparatively only sets it upon the right object still That 's the first thing I observe by way of premise Secondly it is observable also that there are divers ways of treasuring the Text names two some there be their treasures are on earth and some there be whose treasures are in heaven But observing the Scripture I finde there are three sorts of treasures among men men do lay up treasure three wayes and in three places First Thesauri in terra men lay up treasures upon earth that is they place their happiness in the things below they savour nothing else they mind nothing else look only to the things that are seen and have no higher end in all their ways Now these men all their treasure is upon earth It s well observed by one finis amatus intentus thesaurus dicitur that which a man doth love and aim at that 's his treasure for a mans chief good and utmost end are the same Now men that have no End beyond this life have no treasure beyond this world but all the projects of their lives they are terminated here below that look for nothing beyond the life that now is only in this world let me be rich and honorable and let me live in bravery and gallantry while I am here in this they please themselves and take this for their portion now these are the men that lay up treasures upon earth But there are Secondly Thesauri in Gehenna another sort of treasures some men lay up treasures in hell you have such an expression Rom. 2. 5. Thou after the hardness of thy heart and impenitency dost treasure up wrath against the day of wrath Here is a man that lives in sin this man is a treasurer too but he lays up treasures in hell there is a treasure of sin and a treasure of wrath and as the manÌ„ adds to the one God adds unto the other therefore you must know that as sin doth ripen so doth judgement as sin increases so doth wrath Ezek. 7. 10. the prophet hath this expression The rod hath blossomed pride hath budded spoken of Gods bringing wrath upon the Jâ—ws by Nebuchadnezzar for as sin ripens so the affliction ripens nay in Zach. 5. 8. there is an ephah that notes the full measure of their wickedness and a talent of lead propoâ—tionable to the sin that covers the mouth of it as you fill up the measure of your sins so you fill up likewise the measure of the Lords wrath oh that men would but consider this then you only think you carry on one treasure but remember there is another treasure goeth on you treasure up sin God treasures up wrath 3. Thesauri in coelo There are a third sort of treasurers that lay up treasures in heaven place their happineâ—◠〈…〉 good in nothing 〈…〉 â—â—â—ven that take aim◠〈…〉 this life the things present are the succors of their way but far from being made their journeys end The Philosopher could observe every man is as his utmost end is what thy utmost End is what thy chief good is that art thou if thy end be earthly thou art a man of earth if thy end be heavenly thou art a Citizen of heaven therefore the Scripture speaks as in Psalm 10. last verse That the men of the earth may no more oppress and Psal 17. 14. They are the men of this world Why the men of this world their portion is in this life they have no good beyond this life therefore their utmost end is not beyond this world and so likewise why are the people of God said to be Citizens with the Saints Eph. 2. 19. and to seek after a Câ—ty whose builder and maker is God Hebr. 11. 10 16. what is the reason that he hath prepared for them a city they are therefore said to be Citizens of heaven because their End their chief good is beyond this life that 's the second thing to be premised There are several sorts of treasures some lay up upon earth others in Hell and some lay up in heaven Thirdly we are to observe here Modum praecepti the manner or nature of this command Lay up treasures in heaven Christs meaning is not that men should lay up nothing upon earth that 's not the meaning nay to lay up upon earth is their duty Prov. 6. 6. Vain man is sent to the Ant upon that account that lays up in Summer against Winter T is a lesson that the bruit Creatures must teach nay 2 Cor. 12. 14. Parents ought to lay up for their children saith the Apostle He that provides not for those of his own house is worse then an infidel Then t is not unlawfull to lay up upon earth but what then is the meaning I finde three hints given by Interpreters which all will help to explain it Not upon earth Non ut adversetur sed ut subjiciatur Coelo Do not lay up treasures on earth as contrary to treasures in heaven but lay up treasures on earth as they may be helpfull to treasures in heaven There is a second hint Camnissius and others give Non absolute tanquam ex necessitate objecti do not lay up treasures on earth as if there were an absolute necessity of it and a man could not live without it according as God gives opportunity so men may make provision for their own comfortable being and those that God hath given them but not as if I and my posterity were undone without it They think they cannot live without so much by the year How many poor simple people have we heard of that cannot live happily without so much a year Luk. 12. 15. Take heed and beware of covetousness for the comfort of a mans life comes not in from the abundance of things that he possesses Happily thou mayest have so many thousands a year and yet be a poor miserable man and live a wretched life all thy days for all that There is yet another hint Coelo neglecto do not lay up treasures on earth how that is so as to neglect heaven Let not this be a means to take off your hearts from higher things if it be your treasure on earth it is your curse and plague therefore look to it you whose estates take off your hearts from the things of God and eternity God hath given
should most of all take comfort from Now t is in reference to comfort as it is in reference to duty there are many commands and all of them are to be obeyed but yet there are great commands and these are to have the first place in our obedience This you ought to have done and not to have left the other undone So there is variety of comforts but there are some great grounds of comfort and these are to have the chief place in our hearts and from these in an especial manner should our comfort come in As there be some grand promises those three I have often mentioned I will be thy God That 's the bottom of all the promises I will give thee my Son I will send my Spirit The great Comfort should come in from the great Promises and so t is here and pray observe it If a man be much in the lesser duties of Religion and neglect the greater he hath just cause to suspect the truth of his obedience So if a man take much comfort from lesser grounds and neglect the greater he hath great cause to suspect the truth of his comforts and his right to them This is the great reason why I press it so earnestly that as I would have the people of God take their portion in comfort so I would have them take it in an orderly way But now let us come to particulars You will say Why is a godly man so happy in this that he hath not erred in his chief good There are seven grounds of the greatest comfort that I know in all the book of God arising from this consideration I have not mis-placed my treasure my treasure is in heaven I have not erred in my chief good And the first is this Hereby the soul may see the riches as well as the freeness of the love of God that in my chief good I have not miscarried This is the great error of the world they do mis-place their treasure and by this means they have their portion in this life only with Dives their good things here Now is this the great error of the world as it will be found to be at the last day is it a great mercy to be delivered from lesser sins and judgements how much more is it to be delivered from that which is the greatest judgement in the world Did Noah finde grace in the sight of God and was delivered from that deluge that swept away the world of the ungodly To misplace a mans chief good is the greatest sin and greatest judgement that can possibly fall upon a man This is delivering a man to Satan indeed delivering to Satan with a witness The Scripture speaks of a double delivering of a man to Satan There is Traditio Sathanae tanquam Domino tanquam lictori delivering a man to Satan as a Lord delivering a man to Satan as an Executioner as an Officer There is delivering a man to Satan as a Lord so the Lord Jesus delivered Judas to Satan by the sop After the sop the devil entred into him that is as a Lord to rule over him But there is another way of delivering to Satan 1 Cor. 5. 5. When you are met together in my Spirit deliver such a man to Satan How is that for the destruction of the flesh when the Lord shall be pleased in an Ordinance to give over a man so to the power of the devil that he shall afright his conscience and terrifie him for sin committed and for that end this means shall have its due work and power upon the man but in this Satan is but an executioner A man is never delivered up to Satan as a lord untill he be given up to him so as that he shall deceive him in his chief good then the devil is the lord of the man When the Lord delivers a man to Satan so as that the devil cheats him in his chief good then the man is delivered to Satan as a lord Now for a godly man to be able to look into his own condition and say when I look abroad in the world and see one man place his chief good in this another in that one in riches another in honors another in pleasures but in the midst of all these though in many things I miscarry and therein I was as a beast before God yet blessed be his name here is my comfort I have not miscarried in my chief good there is not any thing stays the soul like this when a godly man is in the greatest affliction when he comes to look death in the face nay when Satan shall triumph over the most of the world as he will do for as he is subtle so he is envious and therefore an insulting spirit when he shall insult over most in the world then that poor soul shall be able to triumph over all the powers of darkness It s true I am weak indeed and I am ignorant poor and mean and low in the world yet in this the devil can never deceive me through grace I have so far obtained mercy that the devil is never able to cheat me of my chief good herein will lie the wisdom at the last day herein will lie a mans glory for t is a mans chief good that will be his glory or his shame to eternity herein will be his wisdom or folly to eternity do you not remember that expression Luke 10. ult Mary hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better part or the good part I shall not inquire what the meaning of that is the good part but the word there used signifies not only partem sed portionem part but portion Mary hath chosen that good portion and herein lay her wisdom in a mans election his wisdom lieth And above all choice in the world is that which he makes his chief good true saith the soul I have bin foolish in many things in many things I have erred but yet blessed be the name of my God the true treasure was not hid from me And when a man shall come to appear before men and Angels at the last day those that are now the fools of the world that are derided for their godliness that are mockt in their choice as men that are not able to set themselves in the face of the times so as to be some body in the present Age. But when they shall appear before the Lord Jesus to judge the quick and dead in his Kingdom then these will be esteemed of all others the only wise men this was the soul that was directed by wisdom from above that carried him still to the right chief good if this will not stand by you in your greatest troubles there is nothing in Religion will do it Secondly There is this ground of comfort I have chosen the true chief good the true treasure that shall never be taken from me You know the expression of Maries better part Luke 10. ult She hath
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
treasure on earth that which stands in opposition to treasure any where else The man hath nothing else but what he hath on earth then a mans treasure on earth is his chief good on earth be it what it will riches honors pleasures or whatever else where his heart is and his chief good that is his treasure then what is a mans treasure in heaven with a mans chief good in heaven that 's his treasure Now what is a godly mans chief good in heaven why t is God God is his portion God is his reward and Christ only as Mediator as he brings him to God Now there are three things that I should point you to Why none but God can be a mans treasure in heaven First a mans treasure is that which he loveth most and a man must love nothing more then God nay a mans treasure and chief good is that which he loves with an infinite love that he can never have enough of that he can never be satisfied with that he never says I have enough The Hebrews they have two words that we use for treasure one is that which a man doth most set his heart upon that which is unto him above all a peculiar You see the word used Exod. 19. 5. Israel is my peculiar treasure saith God that is a people that God set his love upon above all the people in the world besides that is treasure where a man stays most t is very true where a mans love goes there truly the man dwels that 's his treasure that carries out his heart Now there being none in heaven the soul is to love above God or equal with God therefore he alone in heaven must be his treasure Secondly a mans treasure is that Quod maxime habetur in pretio which he prizes most and some observe upon this place that is a mans treasure that he sets the highest price upon Now a man should prize nothing more then God so you see when God saith of his people they are his peculiar treasure all people in the world are undervalued for them Isa 43. 4. I will give men for thee and princes for thy life Kings and Nations are nothing in comparison of Gods people to God In this respect God is the treasure of his people because they are to prize nothing in comparison of him Thirdly God only is their treasure because upon a mans treasure he doth rely for supply and therefore that 's the other word in the Hebrew which is put for treasure Gen. 20. 5. It signifies that which a man makes his refuge in all calamities and distresses now when a Godly man is in distress whither doth he go Prov. 8. 10. The name of the Lord is a strong tower the righteous flie thither and are safe And in Davids distress Psal 73. Whom have I in heaven but thee only God is his treasure Now these three things are in a treasure that which a man loves most and sets the highest price upon and that to which his heart doth retire and seek supply from in all his wants and every man must be supplied out of his treasure that I will tell you Take a rich man when he comes to die Riches avail not in the day of wrath therefore God only is the Saints treasure and chief good he lays up treasure in heaven and this treasure is God Thirdly you will say unto me God is in heaven already it is the habitation of his holiness and glory How can I be said to lay up God in heaven I that was never in heaven the Lord he ever was there how can I be said to lay up God as a treasure there T is very true God was in heaven from the very Creation of heaven that it hath been the throne of his glory but he is not laid up there as thy treasure until thou close with him And no man but he that hath the Lord for his God can say I have God for my treasure What shall I do then to lay up God for my treasure There are six Rules that I shall give wherein this duty lies and observe them for they are the great duties of your lives for we live in a scraping age labour then to get the God of heaven for your treasure Why how so First he that will lay up treasure in heaven must choose God for his treasure no man hath a treasure either in heaven or earth but by choice If a man choose riches that is his treasure honors that is his treasure if he choose God that is his treasure therefore choose the Lord as that which you prize above all things this is the way to lay up God in heaven for your treasure Josh 24. 22. You have chosen the Lord this day for your God choose the Lord for your God and you shall have God for your treasure Secondly If you would lay up God for your treasure in heaven then you must part with all other things for him All other treasure remember that Matth. 19. 21. See the terms there was a rich young man that came to Christ Christ bids him go sell all he had and give to the poor and he should have treasures in heaven No man can have two treasures no more then he can be servant to two masters its impossible that a man should have two chief goods you can never have God for your treasure lest you part with all other treasure for him You that have other treasures do not tell me that God is your treasure Thirdly the soul is to be carried out after this treasure incessantly that a man lays up for his treasure which his heart is carried out abundantly after Tell me you have a treasure in God and never groan and long after him you have nothing to do with him and therefore David Psal 73. 22. There is none in earth I desire but thee Now how doth his soul go out after God My soul pants after God as the thirsty land Consider with your selves may be you can be content I have a great estate and I am raised from a mean man and a Prentice boy and God hath given me a large estate and I can bless his name for this thanks be to God for I am rich But do you taste no more savour in these things in comparison of God then in the white of an egg Can you desire to part with all that you may be with him This is to lay up treasure in God to have the soul go out after him and to him incessantly Fourthly if you lay up treasure in God live upon your treasure live upon him You say often you live by faith what is it to live by faith To live by faith is to live upon God who is the object of faith therefore in all the necessities of your lives have recourse to God still my Refuge is in God still what is your chief good to that your souls will retire Fifthly what a man lays up for his
your souls and by them doth God keep a people in his ways they are the Instruments used by God to keep a people upright and stedfast in walking before him And this is a peoples strength and safety Gods ways and none but his are ways of safety while a people walks in his ways he will be their sun and shield their rock and strength their God and their salvation 4. They are of singular use and benefit to the Leaders of a people if they will receive such among them the faithful Prophets of God have been a means to convert wicked Governors and to keep others of them right in the ways of God you read of Jehoash that he did that which was right in the sight of the Lord all his days wherein Jehoiada the 2 Kin. 12. 2. Priest instructed him See of what excellent use that good man was unto Jehoash There are none who will deal with the Governors of a people so plainly so conscientiously so seriously so earnestly as the faithful Prophets of God they will speak to them when none else dare speak to them they will tell them of their sins as well as their inferiors they will make known unto them all the minde and will of God concerning them they will put them upon the power practice of godlines as wel as others nay more then others they will stir up their hearts to be zealous for God and his truth and his ways and not to suffer any provocation of God in the Land Now this comes to be of great strength and safety to a people as a peoples misery lies very much in the iniquity of Rulers so a peoples happiness lies much in the godliness of their Rulers if the Judgements of Rulers are right in the things of God if their hearts do indeed love God if they themselves do make conscience to walk in the ways of God if they once come to be tender of the honour of God and will own and encourage the power and practise of godliness why such Rulers are a singular blessing unto a people and they are a means of manifold blessings unto them And therefore faithful and zealous Prophets are an eminent strength and safety to a Nation who are special helps for all those gracious qualities in such as do govern a Nation 5. I might add one thing more to demonstrate the assertion and that is this faithful Prophets are much in prayer for a Civil State and their prayers are very prevailing with God Said Samuel Gather 1 Sam. 7. 5. 9. 2. all Israel together to Mizpeh and I will pray for you unto the Lord and he cried unto the Lord for Israel and the Lord heard him His prayer was a means to discomfit the Host of the Philistims so when there was a great drought in the Land of Israel that it was like to perish Elijah prayed Iam. 5. 18. and the heavens gave rain and the earth brought forth her fruits his prayer was a means to preserve the Land many more instances might be given but I must hasten to the application of all this unto our selves Is the death and loss of any Vse 1 one faithful and zealous Prophet of God a just cause of grief and lamentation Then what sad thoughts and melting affections should take us up for the death and loss of many eminently faithful and zealous Prophets of God Dr. Hill Mr. Wilson Master Whitaker c. We have of late lost many precious Servants of Christ many faithful Laborers in his Vine-yard I fear that we have not laid those losses to heart that may be affirmed of most of us which is spoken in Isa 57. 1. The righteous perisheth no man layeth it to heart merciful men are taken away and no man considereth that the righteous are taken away from the evil to come There are unto me yet four sad presages of some future evil and they are 1. The great indifferency about the great truths of Christ 2. The great want of the power of godliness in the Land superstition and prophaness still abounding 3. The great contempt of the Ministers of the Gospel 4. The great inconsideration of the death of so many choice Prophets Servants of God To many persons their life is a burden and their death is a rejoycing When Mctellus heard of the death of Scipio Africanus he ran out into the publick Forum or Market place and cryed out O Citizens come ye forth Concurrite cives urbis vestrae moenia corruerunt and consult what is to be done for the walls of your City are fallen down Surely there is matter of deep thoughts and sad afflictions in these solemn dispensations of God of late For an Husband man to pull out the weeds in the garden this is nothing but for him to pluck up the Flowers and the choice Plants there is something in this for him to take away the rotten Hedge this is nothing but to break down the wals about the Vineyard there is something in this To take off a tile from the top of the house it is nothing O but to take away the Pillars there is some great change now indeed We read that when Noah that Preacher of righteousness was taken into the Ark then the flood followed seldom doth God gather his Prophets by clusters as it were but there is some great evil neer unto a people nevertheless people generally are secure and stupid and foolish though God smites them in one of the choicest blessings which he vouchsafes to the Sons of men They see loss upon loss and death upon death here a Minister dead and there a Minister carried to his grave and usually this is all the fruits of it Is such a one dead and I pray you how long was he sick and whereof did he die and what hath he left his poor wife and children It is great pitty the man was an honest man and preacht well and here is all Now to such careless and cold and dull persons especially if any such have had any reference unto faithful and laborious Ministers who can thus slightly pass over the death of their Pastors I have four things to say 1. It is a sign that you never truly loved their persons no no for all your complements and for all your pretences yet you never truly loved them of all affections love is most apprehensive and sensible If it enjoys there is much delight If it loseth there is much sorrow love is very sensible of what it enjoyes and of what it loses 2. It is a sign that you never prized them in their Ministry if you make no more of them being dead certainly you made little of them being living affections do most appear and discover themselves upon death absense and difficulties and oppositions and death these are tryals and discoveries of true love and therefore if you can so slightly bear the loss of your faithful Ministers assuredly you never knew the