first So of all ambitious men seek honor first First seek to be great in the world for a mans chief good is that which draws out the first intentions of his soul the first born of his soul see this in godliness the Scripture is plentiful in the proof of it 2 Cor. 4. 18. It is the Apostle rule We saith he seek not or look not at the things that are temporal but at the things that are eternal on things not seen and not upon things that are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we aym not He speaks it not only in his own name but in the behalf of all the Saints for all act alike in that respect all have one chief good and utmost end for we make these things our aim there be many things that we look upon by the by but we look upon these things in the first place as that which we make our aim so Paul cals it I press hard unto the mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a mark at which a man shoots properly that which a man aims at in shooting now you know when a man takes level though there be many things at his right hand and at his left hand that he may look at at another time but when he levels he fixes his eye only upon the mark that 's the thing he only looks at the Apostle on the other side speaking of other men Phil. 2. 4. saith Every man seeks his own things that is makes his own things his aim this is the main thing they look at above all things else they aim at now see by this where a mans treasure is what his chief good is upon this accompt What is the first and main thing in all your intentions If the Lord should come to any Saint here present and make him Solomons offer Ask what I shall give thee It may be in reference to things below they would not be presently able to make choice whether he should choose riches or honor or posterity or long life or authority among men if all these were laid before him the man would not be presently able to make choice but there is no Saint in the world if God should ask What shall I give thee he would make answer without any dispute and reasoning of the business hoc primum in votis This is my first desire an interest with thy self and an inheritance with the Saints It would be no trouble to a godly man to resolve it in reference to the things of eternity there would be no dispute that which is first in intention is last in fruition this is the first rule pray examine your selves what is the main intention of the soul set upon what hath the priority in all your aims and purposes certain that is your chief good Secondly a man shall know where his treasure or chief good is by this that is a mans chief good which he desires for it self and desires all things else in subordination thereunto that 's a mans chief good which he desires for it self Christ gives you this Rule in Matth. 10. 37. He that loves father and mother more then me is not worthy of me what doth Christ intend a man is bound to love father and mother but Christ saith you must not love them more then me what is that When doth a man love any thing more then Christ Truly then when it is beloved in competition with him and not in subordination to him He must love Christ for himself that 's clear Christ lays down that as a Rule Christ is to be beloved for himself and God is to be loved for himself and so likewise Luke 14. 26. He that doth not hate father and mother and wife and children and his own life cannot be my disciple hate them how hate them non absolute sed comparative A man is bound to love them all and t is his duty t is not to be understood absolutely but in comparison of the Lord Iesus so he is to see that excellency in him that in comparison of him he is bound to hate father and mother yea and his own life Why then Christ is to be loved for himself and God for himself and all things else are to be loved in subordination nay if they do not come in subordination they are to be hated that rule is good always then that Austin lays down Deum diligere propter seipsum amicum in Deo inimicum propter Deum God is to be loved for himself We are to love our friends in God and our enemies for God then a mans chief good is that which a mans loves for it self but how shall I know whether I love God for himself t is very true a man may love God but out of self love and a man may love Christ but out of a principle of self love but how shall I know when I love God for himself Christ for himself You shall know it plainly by two Rules 1. That which a man is willing to part with all things for that he loves for it self he doth love it above all things part with all thâ—ngs for it But how shall I know when I am willing to part with all things for God and Christ There are two Seasons wherein a godly man is tryed in this life and never any man had grace in his heart but he had two seasons to try himself by I say two to say no more at the time of his conversion and at the time of his dissolution At the time of Conversion Phil. 3 8. When Paul comes to be converted put the Question to Paul do you love Christ for himself I account all things loss that I may be found in him Now he loves nothing in comparison of him he that forsakes not all cannot be my disciple Luke 14. 32. not actually forsake all but in the disposition of his heart he forsakes all for him Indeed a godly man forsakes all for Christ at his conversion he forsakes all as a condition that is without this I cannot partake of him For a man must sell all if he will buy the pearl therefore at conversion a man parts with all as a condition without which he cannot obtain it but after conversion the man parts with all as an oblation Doth the Lord require any thing as a Sacrifice Will he have an Isaac the soul parts with all and saith he shall finde all in him again he parts with all as a condition and as an oblation for he knows he is not his own 1 Cor. 6. 28. All that he is and hath belongs to to him thus at the time of conversion a godly man hath experience that he loves Christ and God for himself for he parts with all for him Secondly at the time of his dissolution when a godly man comes to die he sees all things here below taking their leaves of him his friends his estate his glory his pomp descends not after him Naked as he came
moment First because a mans love is his greatest gift there is nothing else is a gift indeed without love but amor per se donum love is a gift of it self though there be nothing else Consider the love of God though the Lord had never given you any thing but set his love upon you it had been the greatest gift more then if he had given you all the creatures in heaven and earth and if God had given you an inheritance among all the creatures yet there is no gift indeed without love so likewise the Lord Jesus Christ if he had never given you an interest in his Sonship in his victories in the promises in his priviledges if he had given you but his love there is the great gift all these are so far gifts as they flow from love so it is true in you 1 Cor. 13. 3. If I give all my goods to feed the poor and have not charity that is Love it profiteth me not Then a man may give great gifts without love so hypocrites do many times give God great gifts but reserve their love so God deals with them gives many of of them great gifts but reserves his love for his Saints therefore it is love only is the greatest gift that a man hath there is no man giveth more then his love God gives no more man can give no more a great matter therefore where a man sets his love Secondly it is a great matter to inquire where a mans love is because he that gives his love gives himself gives all things else whatsoever he hath this is liberal free love indeed to give all things to the person beloved yea he gives himself and all things else I remember t is Clopenburgs observation Satis liberalis amor omnia amato dans seipsum so the Lord set his love upon his people from eternity and then purposed to give himself yea therein lay his love first himself and then all things else so the people of God they love the Lord and therefore they give themselves unto the Lord 2 Cor. 8. 5. 1. Love gives it self and then all things else whatever is in its power so you finde Rev. 21. 7. He shall inherit all things I will be his God he shall have an interest in God and then all things that God hath shall be his thus as it is with God so likewise it is with men Qui amorem dat omnia dat he that giveth his love giveth all for a mans love commands all that he hath therefore a man inherits all that is Gods why because God sets his love upon his people a mighty thing therefore to consider where a man sets his love Thirdly a mans love is that which makes the thing beloved his it s an excellent observation of a learned man Qui nos super omnes amat super omnes noster est Deus God is ours above all because he loves us more then all we call our estates ours and our friends ours Why God is ours above all things faith and love give us an interest in God so when do we become God's that the Lord saith they be mine and they shall be mine when I make up my jewels why truly by the love of God we become his he loves us and by this means he hath a title to us as we love God and have a title to him It is our love that makes our beloved ours of how great consequence must it be then where a man sets his love for thou canst call nothing thine but what thou lovest for it is a mans love that makes it his Lastly consider it is a mans love that sets the price upon all things as one observes Amor imponit pretium rebus Love sets the price on things and truly great things are of small value where love is wanting t is so with God t is so with men if the Lord give an ungodly man the greatest gifts in the world as He sometimes gives Kingdoms to the basest of men how do the Saints value this this is without love and therefore it is but as a scrap cast to a Dog he values it no more as he said of the Turkish Empire Crustulam canibus projectam so likewise let a godly man give to God but a small thing there is love in it and love raises the price That poor woman the widow that cast in two mites gave more then they all Luke 21. 12. how did she give more then they all why they gave of their abundance It was more in love and affection and therefore more in worth and acceptation Now if such things as these be true and you will finde them great truths how doth it concern every man therefore to consider where he sets his love But what should a man set his love upon that by this means he may know where his heart is Omne bonum est amabile etiam naturale Why truly all good is lovely wherever it is and to be beloved even natural good We have the example of the Lord for it we have the example of God for it God loves all his creatures and of the Lord Jesus Christ himself Mark 10. 21. He beheld the young man and loved him then all good is lovely but the question is not whether we may not love any thing that is good but quid primum amatur but as the Schoolmen put a great question all truth is to be known but what is that as the first truth that the understanding closes withal so what is first to be beloved is the great question for where the love is first set there is the love and there is the heart Consider I pray what is the meaning of al those Scriptures Mark 10. 37. He that loves father and mother more then me to love father and mother is a duty therefore not here reproved But what is the first thing to be loved what hath the chief place in your love so Joh. 12. 35. He that loves his life shall lose it every man is bound to love his life and out of that love to preserve it but he that loves his life more then me more then my truth and my honor c. 1 Joh. 2. 15. Love not the world and the things of the world it is lawfull to love the world and the things of the world but still the question is more then me remember still that God have the priority to love the creature more then God it is that which makes it lust as Austin speaks of it but to love the creature in subordination to God that is Charity Hic amor est charitas ille cupiditas true love love of the right kinde therefore all the things that I shall propose in this particular I desire to be understood according to this Rule What is it that you love most not whether you love this more then that but whether you love these more then me and what is your first love According to this
is ventrous it will hazard any thing for the thing beloved Christ gives an evidence of it he doth not only venture his life but lay down his life greater love then this hath no man that a man lay down his life for his friend Joh. 15. 13. Abishai out of his intire love to David when there came Ishbi-benob a gyant whose staff was like a Weavers beam and struck at David thinking to have killed him he interposes receives the blow and slew the Philistine 2 Sam. 21. 16. Love is ventrous it will put life in hazard for the thing beloved t is that which the people of God speak as a testimony of their love to God The reproaches of them that reproached thee are fallen upon me Psal 69. 9. and they do it to choose as it was a gracious speech of that Ancient Mallem in me sit murmur quam in Deum Bonum est quod dignetur Deus me uti pro clypeo If the Lord will be pleased to make use of me to keep off reproaches from himself truly I shall look upon it as a very great priviledge and honour Now pray tell me where your hazards are where is the man that for the truths of God and the interests of Christ wâ—ll hazard the loss of his estate the loss of friends the spoiling of his goods where be the men that be apt thus to hazard any thing The truth is love turns cowardize into Courage you may see it the Hen though a feeble creature how far out of love to her young will hazard her self against the most ravenous Bird the mother though a weak and fearfull creature yet how far and with how little consideration will put her self in hazard if her childe be in danger what is that for which you venture Take a man whose love is set upon a lust what will that man hazard he will lose his friends spend his estate blast his reputation nay he will venture his soul all this out of that cursed love and indeed what is it else that makes men despise the judgements of God and mock at fear what is it that men are so couragious for t is their love to sin makes them so Now pray tell me where are your ventures certainly there is your love Sixâ—hly Love is zealous I do not mean that of suspition a zeal of suspition that we commonly call jealousie suspicio est amicitiae venenum t is the poison of love that suspition of evil in the party beloved no the property of love is the contrary for love thinks no evil 1 Cor. 13. 4. But when I say love is zealous my meaning is it is full of sollicitude fearing least any injury or wrong should be offered to the person and thing beloved this love is zealous against any injury offered to the thing or person beloved Consider Moses was the meekest man upon earth yet Moses meekness is turned into anger when an injury is done to the God of his love as well as of his life Moses by and by breaks the Tables so likewise the Lord Jesus Christ out of love to his Father the Zeal of thy house hath eaten me up Joh. 2. 17. Zeal in the heart is like boyling water that wastes in the seething just so the Lord Jesus the Zeal of thine house hath eaten me up It makes a man overlook all interests concerning himself in the world and be intent only upon the interest of the person beloved so it is in Gods love I am zealous for my sanctuary with a very great jealousie Zach. 1 14. What is zeal It is a mixt affection it s nothing else but love provoked that is zeal Esther speaks the language of love Esth 6. 8. How can I indure to see the destruction that shall come upon my kindred the evil that shall come upon my people how can I indure this is the proper language of love Now pray tell me what are you zealous for Where is your zeal touch one man in his reputation and you arm his zeal against you touch another in point of goods and you will quickly see where his love is so on the contrary touch God in hâ—s Name Christ in his truth To whom I gave place no not for an hour saith Paul Gal. 2. 5. presently zeal is up and love is provoked I remember it is Bernards exhortation to Eugenius Ignescat Zelus when any thing came contrary to the interest of Christ he would have his zeal turn into fire and so it will be where love is examine therefore what makes you hot upon every occasion sure thats an injury done to the thing beloved this is that which provokes thy zeal therefore where thy zeal is there is thy love Seventhly Love is fearfull of separation from the thing beloved it desires nothing more then union it fears nothing more then separation the Spouse gives an instance of that in the Canticles I charge you awake not my love till he please Austin gives that as the difference between true and unclean love between the love of a wife and the love of an harlot so he puts it both fear the husband true Haec ne veniat illa ne discedat the one fears least the husband should come the other fears least he should depart this love wherever it is fears separation the intirest affection of the soul in this world is unto the body next to God and Christ and heavenly things there is the greatest indeerment between the body and the soul Now why is death called the King of terrors because death is the separation of the soul from the body which especially the soul fears because union it loves and as Neriemberg saith A mans moritur sibi vivit in amato he that loves dies in himself but lives in the thing beloved for if a man die in himself how loth were he to part with the thing beloved for that were a double death for this cause the great consolation of the Saints is let some men of our times talk what they will that the Doctrine of falling from Grace is a Doctrine of great Consolation but the Scripture and Experience tells us who shall separate us from the love of God Rom. 8. ult for in the absence of the thing beloved the heart languishes but in the separation from the thing beloved the heart dies for this cause as this is the greatest cordial to the Saints there is no separation they love that from which they shall never be separated so it s the greatest corrosive to wicked men they love that from which there shall be a separation and therefore the Lord continually tels us Riches betake themselves to their wings Prov. 23. 5. Thou fool this night I will take away thy soul and then whose shall these things be Luke 12. 20. I will take thy cup from thy mouth I will take you away with hooks and your posterity with fish-hooks Amos 4. 2 3. This I say the greatest corrosive to an ungodly man is
is a strong tower the righteous runneth to it and is safe and thither he retreats and is safe Haman was in danger and under disgrace what doth the man bear up his heart with he goes home and told of his wealth and the multitude of his children here was the treasure of the man to these his heart retired upon this occasion and with these he comforted himself And so it is let a man be in disgrace I have such an estate and am descended from such Parentage with these poor souls bear up themselves but now another man though none follow Christ but the poor of the world contemptible men what does he comfort himself with just as Tertullian answered those that reviled the Christians they came of no honorable parentage At genus proavos habent in Coelis saith he In heaven they have a Country a Kingdom in heaven though they be but poor here and so Job God had taken away all his estate and his children now whither doth he retire Job 19. 28. The root of the matter is in me I have a treasure of grace in my soul for all that what is a mans treasure that he retreats unto upon all occasions Fifthly look how you judge of other men for you value men more or less as they have of that which you account your treasure a godly man that makes Grace his treasure when the question is who is the best man the rich man or the godly man truly saith he the godly man is far the better man to me though poor and contemptible in the world Psal 16. 3. They are the excellent ones in whom is all my delight here is a godly poor man and there is a great Lord but the godly man is the best man of the two to me because he hath more of that which I account my treasure t is so in other things men that make wealth their treasure their chief good let the man be never so wise and godly if he be not rich he despiseth him why because he hath not that which he accounts his treasure Another man that makes learning his treasure he saith a godly man though never so godly without learning is a poor simple wel-meaning man and that is all he values all men according to that which he accounts his treasure examine what value you put upon men Dost thou prize a godly man above all the world dost thou say a Godly poor man is better to me then an ungodly King t is a sign that grace is thy treasure for thou valuest all other men according to that which is thy treasure The Waldenses were reproached and despised with this The poor men of Lions but God hath chosen the poor of this world rich in faith be they never so poor by this you shall easily judge where your treasure is how do you value other men for you value them by that which you value your selves Lastly What be those times that you set most price upon that you write with red letters in the Kalender of your days those times that bring a man in most treasure those times the man values most as look to them Amos 8. they made wealth their treasure the Sabbath comes it was a wearisom time to them they took no pleasure in the world in it When will the Sabbath be gone that we may sell corn as t is now with vain ones in the world when will the Sabbath be gone and the Sermon be done we cannot take our pleasures as at other times that day seems ten to them Look on the other side Isa 58. 13. there is one that cals the Sabbath his delight why should the Sabbath be a delight to him because he looks upon it as the best day in the week and most honorable because it brings in great treasure You never knew a rich man think the time long so long as he is receiving of money so t is with a gracious man so long as he hath in-comes from God these are Exchequer-days to that soul those times are most precious to such men which bring in that which they account their treasure now examine your selves by these Rules and deal faithfully with your selvs and you will finde where your treasure is for where your treasure is there your hearts will be and where your heart is there is your happiness and rules where your happiness is there is your good and there your reward will be There are five rules of trial which I have prepared for this present time which I desire every one would take as a looking glass to see his face by thereby to judge of his own estate that you may know where your chief good is laid up where your treasure lieth It is the greatest inquiry in the world there is not a greater question to be askt in the world then this Where is your chief good where is your God and therefore we had need stick a little the longer in it The first rule to judge it by A mans treasure or his chief good is that which is first in his eye and aim in all things in the whole bent and course of his life that which hath the priority in all his intentions that is his chief good his treasure Aquinas observs Intentio est voluntatis propensio ad bonum quoddam agendum aut fruendum Intention is the bent and aim of the will in reference unto some good propounded unto it by the understanding if it be a good to be affected that rule takes place that which is first in intention is last in execution if it be a good to be obtained then this rule takes place That which was first in intention is last in fruition so that look now what is the great aim of a mans soul that the bent of his heart is carried out after the first thing that is in his eye that is his chief good his treasure In the Scripture you find that God stands very much upon priority Mat. 6. 33. Seek first the kingdom of God Seek it first why is it not enough that the Kingdom of God be sought suppose it be in the second place no it is not sought then it is despised it is undervalued if men do not seek it first So likewise the Lord commended his love to us in this he loved us first 1 Joh. 4. 19. So likewise in Matth. 22. 38. This is the first and great Commandment God stands wonderfully upon precedency so that that which should be first if it be not sought for in Gods order the Lord looks upon it as neglected and not sought for for the Lord in this above all things else may be truly said to be the God of Order Take a natural man his chief good is first in his eie it hath the preheminency and precedency in all his actings and intentions It s the voice of all covetous men in the world Seek Godliness seek Religion I but quaerenda pecunia primum seek an estate
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
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
we shall inquire where a mans love is that by this means we may know where his heart is and I am perswaded if you take these following Rules and observe them carefully that you will not miscarry in your Judgement First Would a man know where his love is what is that he especially desires union with For amor est affectus unionis love is an affection that carries a tendency to union Now this will appear if you observe the love of God the pattern union with God was first in Gods intention because this is last in his execution the people of God in glory are brought into immediate vision of him and into the closest union with him But this being last in execution I say this was first in intention He loved them with an everlasting love that is he had intention from eâ—ernity of union with them Pray observe it there is indeed a double union with God 1. Of Dependence one is general of all the creatures and that 's a Union of dependency In him we live move and have our being Yea all the creatures have so they cannot live separate from God one moment The Angels in heaven did not this union continue they would fall to nothing immediatly there is a union of dependency but that is general and belongs to all the Creatures But there is a special Union that is peculiar to the Saints by the indwelling of God in them they dwell in God and God in them such a union as no creature in the world but a Saint hath by the elapses of God into the soul Now God loves the Saints and his love carries a tendency to union So Jesus Christ loved his people what for that he might become one with them That he that sanctifies and they that are sanctified might become one why so you will finde that the love of the people of God carries them unto union with God and Christ as the love of God and Christ carries them to union with the Saints there is indeed a natural union that is by constitution but there is a moral union by inclination by sympathy and that 's double there is a union of likeness and there is a union of fruition and enjoyment for the union that the Saints of God shall have hâ—reafter is far different from what they have here here it is of similitude there it is of enjoyment where a mans love is there is a tendency to union an inclination to union 1 Cor. 6. 17. He that is joyned to the Lord is one spirit and the man that is glewed to the Lord so the word doth signifie then the man that loveth God is a man glewed to God he is united to him for union is the tendency of the heart so Sichem loved Iacobs daughter Dinah and the text saith His soul clave to her or as the Septuagint uses the same word his soul was glewed so that where a man loveth the soul goeth out to be united to that which is beloved Now if a man love God then my heart follows hard after God the soul goeth out in the pursuit of the thing beloved and all is that it may be made one with God and to this end you have two Metaphors very remarkable in the Scripture one is that of a hunter Gen. 10. 9. Nimrod was a mighty hunter Ier. 16. 16. I will bring hunters among you Prov. 23. 27. The wicked rosteth not that which he taketh in hunting What is the meaning of these expressions why they are all to set forth the pursuit of the soul after that which it loveth just as the hunter pursues the poor creature that flies so the soul what it loves it pursues and is in continual pursuit of take men that love riches and honours their souls are continually going out to union with them so a man that loves God his soul is in pursuit of God as that Hermite in a story that sometime I have read finding a great Gallant hunting in a desolate wilderness Askt him what he did there he told him He came a hunting there Et ego Deum venor meum And I said he came hither to hunt after my God t is in pursuit of my God There is another Metaphor and that is a merchandize Prov. 3. 15. the merchandize of wisdom it s spoken of trading for Christ and grace and the things of eternity he that Trades for Christ is called a Merchant man Matth. 13. 45. and so also they that trade for any earthly thing are said to be Merchants Romes merchandise you read of Rev. 18. 11. Make merchandise of souls 2. Pet. 2. 3. and of Ephraim Hos 12 7. He is a merchant what is that why the meaning is this they wholly trade for things below for as Merchant men go forth to make themselves possessors of riches make it their business so to do so it is with the soul of a man the heart is a merchant it goeth out to what it loves and never leavs till it hath possest it now I pray do you consider what is it your souls desire most what do you hunt for what do you trade in there is thy love whoever thou art if it be Jesus Christ and Communion with God and the things of eternal life if thou art in the pursuit of these constantly there is thy heart if it he after wealth and honour these thou huntest for as prey assuredly there is thy love and thy heart and thy treasure that 's the first Rule Secondly would a man know where his love is the nearer love comes to the thing beloved the swifter it moves the nearer a mans love comes to possess the thing he loves the swifter it moves yea it stretches after it then see it in worldly things or else what means that expression Psal 62. 10. If riches increase set not your hearts upon them if you want riches set not your hearts upon them take heed of that for the nearer a man comes to enjoy them the more his heart goeth out unto them and therefore covetous men the richer they are the more miserably they scrape and gape after riches and the reason is this because the nearer a mans love comes to the thing beloved the swifter it moves after it and with the greater earnestness Hab. 1. 6. There is a man that loads himself with thick clay the man hath already too much for his graces for his parts for his comforts and already too much for his accompt but yet notwithstanding the more he hath the more his heart grasps after it still thus it is with every mans love the nearer it comes to possess its object the swifter it moves after it so the Apostle speaks of spirituals Phil. 3. 13 14. Not that I have already obtained but I press hard to the mark I am in a vehement pursuit as if you could take a stone from the earth and place it in the Orb of the Sun yet the stone having a tendency downward still moves
towards its center and the nearer it comes to the center the swifter would its motion be so if you could take an ungodly man and place him in heaven yet notwithstanding his heart would move towards the earth his love is there and the nearer it comes to enjoy it the more earnest would his motion be towards it I remember on this account it is that Bernard saith God puts his people here into the condition of betrothed persons here are but the Espousals the Marriage is to come what is the reason that there must be time between the betrothing and the marriage that desires may be kindled so much the more the nearer a man comes to the enjoyment of a thing that he loves sure the more vehemently his heart is carried after it as for this cause you have the first fruits of the spirit that the more you taste the more you may be carried after the full crop of them as the Lord carried the people of Israel to see the Land of Canaan before they enjoyed it as the Goths having once tasted the sweet wines of Italy would never be quiet until they enjoyed the Countrey where those sweet wines grew Examine thy self by this the nearer thou comest to enjoy that thou lovest the swifter and the more vehement thy heart moves towards it if the more thou hast of this world with the more violence thou runnest upon it as some men do that think they shall never have enough grasp after it with great earnestness so on the contrary the more thou hast got of interest in Christ the more communion thou hast with him the more thy heart acts to him with the greater earnestness and impatiency a great Argument there is thy love Thirdly love is bountifull where thy bounty is there is thy love that is certain where a man bestows most bounty there he shews most love it is the opening of the heart that opens the hand and therefore acts of the greatest bounty are demonstrations of the highest love you read of a woman that had much forgiven her and she loved much the same woman came with a box of spikenard very costly Joh. 12. she loved much and therefore thought nothing too much for the thing beloved Gods love is so he loves his people and therefore because he can give no greater he bestows himself he loves his people and therefore he gives his son thus Sichem loved Dinah and therefore said Ask me never so much dowry love is bountifull Sampson loved Dalilah and though he ventured his life in it yet notwithstanding he told her all his heart Consider I beseech you this is another tryal the Apostle 2 Cor. 8. 3. stirs them up to a liberal contribution to the poor what is it for to prove the sincerity of your love men it may be will think the Minister speaks many times for particular interests and private respects alas t is to prove the sincerity of your love which is seen in bounty now tell me where your bounty is laid out why truly my bounty is on my apparel and I think there I can never be too profuse because I think this poor carcass of mine never fine enough or on my body I love to feast and to have abundance of the creatures certainly there is thy love but is thy bounty to God and things of Religion Why then there is thy love Take a man now that loves his belly and he thinks nothing too much that he lays out upon it Some of you have read the History of Sardanapalus who thought nothing too much no costs no pains so he might serve his belly so Haman loved his revenge and thought nothing too much for it Pray examine where your bounty is assuredly there is your love David when he was to build the Temple he thought no cost too much but this I have done out of my poverty this was an argument that the things of God carried the love of the man with them this will prove the sincerity of your love very much do not deceive and flatter your selves I pray t is a large heart that makes an open hand Fourthly love is laborious it grudges no pains for the thing beloved then where a mans love goeth his labour goeth therefore called the labour of love Heb. 6. 10. and truly a man may conclude easâ—ly from 1 Cor. 15. â—0 that he that said I laboured more then they all therein implyed I love more then they all for a mans labour is suitable to his love he that laboureth most loveth most now if a man love riches all his pains go out that way where his love is there is his labour Hab. 2. 13. Is it not of the Lord of hosts that the people labour in the fire and weary themselves toilsom wasting labour and labouring in vain is called labouring in the fire wicked men labour for vanity what is that why as the Psalmist saith they love vanity and therefore they weary themselves for that you read of a man Eccles 4. 8. that there is no end of all his labour why his love is endless to the things of this life and therefore his labour is so there is no end of his labour his eye is not satisfied with riches so the Lord Jesus Christ he loves God the Fathers business and therefore laboured till he had spent his natural strength and radical moisture Humidum radicale Isaiah 49. 4. I have laboured in vain and spent my strength in vain My brethren a man that is slothfull there is no love in that man lazy love is pretended love for where love is and according to the degrees of it such will a mans labour be you that finde dulness in duties and the ways of God you do not run the ways of Gods commands strengthen your love and you will mend your pace that is certain now pray look to your whole lives and observe what your labour is laid out for It is the observation of one of the Ancients and a very spiritual one Infra vires amor iniquus est juxta exiguus non capit at ad impossibilitatem tendit amor love that doth not put forth it self in utmost labour is unsound love that which goes to its measure and strength and no more is true love but weak love do not tell me t is beyond my strength no love tends to impossibilities to labour in those things which t is impossible for him to attain It s observed of Mary when she came to Christs Sepulchre her love outbid her strength If you have taken away my Lord tell me where you have laid him and I will carry him away would you know where your love is examine where the labour of your life is and consider how much you have laboured for the things of this world and how little for God and Christ How little have I digged for wisdom pray by these Rules examine where you have placed your love Fifthly would you know where your love is Love
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
mournful Lamentation we should be very sensible of such a loss yea in some proportion unto the kind and greatness of it For as the enjoyment of an eminently faithful Prophet or Pastor is an exceeding blessing it is promised amongst the chiefest of mercies I will give them Pastors after mine own heart and thine eyes shall see thy Isa 30. 20. Teacher So the death of such a one is an exceeding loss and consequently requires exceeding Grief and Lamentation There are six great losses Six great losses and do you judge whether they be not so 1. The first is the loss of a soul how great is that loss all is lost if that be lost 2. The second is the loss of true Religion and the glory is departed from Israel when that is gone 3. The third is the loss of Gods smiling favour and presence when that withdraws then the Sun is set and it is night and darkness and fear and trouble with the soul 4. The fourth is the loss of peace in conscience now begins the wars and tumults and the bones are broken 5. The fifth is the loss of the Gospel now the gates of heaven are shut up and the worst of famines seizeth our souls 6. The sixth is the loss of faithful Prophets and Ministers of God now the stones are fallen and the shields of the earth are fallen and the interpreters the men of thousands and the watch-men set upon the Towers and Bullwarks are cut off and the Ambassadors of Christ and of peace are called home and the servants and furtherers of our salvation are discharged Now the more that any loss borders upon souls and upon salvation the more heavy and sharp is that loss and with that loss we should be much afflicted and troubled Q. But may some say why all this ado Why such a crying out and such a laying to heart such a grieving and mourning and taking on and troubling of our selves upon the loss and death of faithful and zealous Prophets What are they more then other men for place for use for service that there must be such a stir for them They are a company of busie and troublesom fellows the Troublers of Israel Sol. So indeed did Ahab speak of gracious and zealous Elijah Ahab who sold himself to work wickedness in the sight of the Lord he said thus unto Elijah Art thou he that troubleth Israel But to let railers go there are two Reasons to be found in the Text for a mournful lamentation upon the death of the faithful Ministers or Prophets of God whereof one respects the people of God who stood in relation unto them as children unto a father and the Prophets stood in relation to them as fathers unto children and the other Reason respects the publike civil State 1. In respect of the Relation between Faithful Ministers and a People Their Relation is that of Father and Children my Father my Father cries Elisha here and truly this Relation hath in it more of Love and more of Grief then any other Relation when Joseph buried Jacob his Father They mourned with a great and a very sore Gen. 50. 10. lamentation Now every faithful Prophet or Minister of God is a Father unto the Saints or people of God 1. For Spiritual generation under God he is a Spiritual Father and begets them again by the Gospel this the Apostle expresly delivers in several places 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel He was an Instrument or means used by God for their New-birth So Philemon ver 10. speaking unto him of Onesimus whom saith Paul there I have begotten in my Bonds 2. For loving and tender affection a Father doth not more love his Natural childe then the faithful Minister doth those whom he hath begotten unto Christ Take thine only Son Isaac whom thou lovest said God to Abraham Gen. 22. 2. The Elder unto the Elect Lady and her children whom I love in the Truth 2 Joh. 1. So Paul to the Corinthians Apologizing for himself in not being burdensom unto them 2 Cor. 11. 11. Wherefore saith he because I love you not q. d. Do you think that the want of love in me unto you is the reason of that forbearance God knoweth q. d. God himself who knows all hearts he doth know that I love you Nay so great is the love of benevolence in a faithful Minister unto his people That he is contented for a while to delay his own eternal salvation and happiness that he may be a little more helpful and useful unto his people this prevalent affection you may read expresly in the Apostle Paul Philippians 1. 23. I am in a strait betwixt two having a desire to depart and to be with Christ which is far better i. e. For my self Verse 24. Nevertheless to abide in the flesh is more needful for you Verse 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith The Apostles difficulty and streight was about his own personal interest and their common spiritual good If I die I shall gain by death I shall be with Christ But then you will lose I must no more be with you to serve and further your Faith and Joy well saith he I am content I am willing to live a little longer for the beneficial service of your souls rather then presently to depart and enjoy my happiness with Christ O what a love was this 3. For care and watchfulness how careful is the Father for his children Children are the uncertain comforts and the certain cares of their Parents and how watchful is the father for the good of his children and against any evil that they may fall into they counsel them they look after them they follow them with their tears and with their many prayers This likewise is applied unto the faithful Ministers of God they do naturally care for the estate of their People Phil. 2. 20. As if they were led thereunto by inward Bowels and by a natural instinct and they are watchful for them and over them Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch for your souls Ah Brethren when you are sleeping they are watching when you are minding your Trades then are they studying your salvation when you are following your delights then are they mourning and praying for your souls they are caring and watching how to get your hearts changed how to bring in your souls to Christ how to get your sins mortified your temptations answered your doubts resolved your consciences to be setled and comforted they fear in your fears and they are troubled in your troubles they mourn in your sorrows they rejoyce in your peace c. 4. For all the offices and duties of a Father you read in Scripture of the