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
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
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 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
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
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
worth and use of them as Ministers of Christ 3. It is a sign that you never received any Spiritual good by them at all If you had done so your hearts would have been knit unto them in life and at least have shed a tear for them in death Their death would presently call up all those heavenly counsels and all those seasonable directions and all those spiritual satisfactions and all those sweet comforts of God which you by them did receive At such a time I remember how he thus spake and at such a Sermon and at such a meeting and in such a conference and now I shall never see him more nor confer with him more the heart would melt to think of these things 4. It is a sign that God hath in Judgement taken away your faithful Ministers from you even for your want of love to the truth and for your slighting and neglecting the means of Grace for which you must give a severe account unto God And let me tell you that so many faithful Ministers as you have heard and so many heavenly Sermons as you have heard or should have heard the more heavy will the account be unto God and the more dreadfull will Gods Judgements be upon you for your unthankfulness and unprofitableness I grant that the Prophets dye but remember that a peoples accounts for the pains and labours of those Prophets never die but do remain upon Record as a witness against you The next use shall be an Vse 2 Item unto all of us here this day and more especially to them who are particularly interessed in our great loss that they would in a singular manner lay to heart this great breach which God hath made and this great loss which hath suddenly and unexpectedly befallen us Ah Sirs Who that saw and heard that precious Minister of Christ the beginning of the last week did think to hear of his death towards the latter end of the same week who that heard him preaching of laying up treasure in heaven did imagine that such a treasure should be taken away from earth and himself so suddenly be laid up in heaven Alas for me to speak of this Prophet and of one common loss of the many losses in this one loss truly I am not fit I am not able because I knew him much and honored him much and loved him much only this I will say of him That one so plain in heart so deep in judgement so painful in studies so frequent and powerful and exact in preaching so laborious with and useful to his Congregation so able to convince the Gainsayer so zealous in contending for the Truths of Christ so fit for all Ministerial Services besides his personal and domestical course of Godliness of his time I have not known the like Really he was another Elijah let me a little compare them How zealous was Elijah against the false Prophets of Baal How laborious was Elijah to bring back the people of Israel to the true God and to the true worship of God How stout and resolute was Elijah in delivering the Message of God even to the face of King Ahab How quick was he with Ahaziah for sending messengers unto Baalzebub the God of Ekron How fervent and potent in Prayer How diligently laborious to his dying day How sudden was his remove and departure All this Spirit and much more then this of the Spirit of Elijah was found in him Now if you do but consider what eminent gifts and graces appeared in him and how seriously and humbly and dexteriously these were laid out for the glory of Christ and for the service and benefit of the Church of Christ we have cause in the loss of such a Prophet to cry out My Father my Father The Charet of Israel and the Horsemen thereof But I will speak no more of Vse 3 him nor to you of him his death I see hath made a general and deep impression upon your hearts All that remains to be spoken shall be unto you his Hearers and especially unto you his late Congregation there are four things which I would briefly offer unto you 1. Grieve in a Spiritual way and upon Spiritual considerations that God hath deprived you of such a Spiritual Pastor and Helper and Comforter 2. Remember and lay up those soul-saving Truths which you have so often heard from him wisely improve them in all your occasions when Elijah was wrapt up to heaven Elisha took up the cloak which fell from him and made use thereof O take up all those gracious instructions which fell from him in his life and make use of them now after his death keep them alive and so you shal find him stil living 3. Hold fast that form of wholsom words by him from Christ delivered unto you and as you have received so walk in them let not your stedfastness dye now he is dead 4. Most humbly and earnestly strive with the Lord by Fasting and Prayer that seeing it is his will to take away Elijah from you that he would be pleased in his love and mercy to give unto you an Elisha in his room FINIS