chosen the better part that shall never be taken from her there is no man miscarries in his treasure but he that lays it up below what ever a man lays up as treasure here below he will lose it will be taken from him for the Lord Jesus Christ tels us Here is rust and moth and here are thieves that break through and steal omnes damni causae significantur One upon that place sets down all the ways by which men may lose their treasure whether they be from causes within or causes without from thieves outward violence Nebuchadnezzar one of the great robbers of the world Isa 10. 13. he robd them of their treasure or otherwise there is a principle of decay in themselves there is a moth that will come out of the finest garment a Rust that will breed out of the purest gold from within he speaks it of all treasure men lay up in the Creature whatever is a mans treasure below For all the creatures came under mans Covenant and the Covenant with man being broken all the creatures fall under the curse Observe it t is a great truth and by this means curses the ground from whence all this perishing in a mans treasure below doth come they all perish with the using but here is the happiness of a man that hath his true treasure laid up where neither rust nor moth nor thieves can come t is an excellent observation that of Austin Summum bonum nec invitis confertur nec invitis aufertur A mans chief good it s given to no man against his will but by a mans own choice and taken from no man against his will the true chief good shall not your good things here below are taken away against mens wils men will lose their riches and their honors and their pleasures will vanish into smoke but now this chief good it is liable to no violence from without to no decay within and therefore it s an excellent observation of the same Father when he speaks of the assistings of saving grace what kinds of helps go with saving grace It is saith he they do close with good and do it so as no opposition shall overcome them No opposition And when they have closed with it no opposition shall take it from them I that is Almighty power indeed Why then comfort thy self in this T is true I have little in the world and I see other men abound in riches and honors and they wash their steps in butter and bathe in rivers of oyl But I can look beyond all these if their chief good be in this it will be taken away from them but blessed be the name of my God I have a chief good that cannot be taken from me these are the great stays of the souls of Gods people Thirdly hath a man chosen the true treasure from hence he hath alway something to guide his way from hence he hath alway something to reduce his wandrings Let me speak to them distinctly First from his chief good he hath the guide of his way t is the rule of the Schoolmen Summum bonum est omnis operationis origo It is a mans chief good that is the foundation of all the actions and motions of the soul from whence still it hath his spring this is to the soul as the center is to the stone you know the stone moves towards its center it will go the direct way if it be not hindred what guids its motion why the center so what guids the motions of all godly men the chief good that 's their center they move towards it continually so that if a man want a particular rule yet this general rule will be a mighty guide unto him The Scripture speaks of a mans cleaving to God Acts 11. 23. Following hard after God Why what is that truly Religion doth consist in the cleaving of the soul to God and a constant following after God in this Religion lies Now what is the great consultation in all the souls motions what will bring me nearest to my chief good and it s the chief good still that is the guide of all its motions You have an expression which here comes in fitly to be opened Matth. 6. 22. our Saviour saith if thy eye be single thy whole body is full of light if thy eye be single Austin expounds it Intentio animae est animae oculus It is the intention of the man in what he doth that is the eye of the man Why then a single intention is a single eye as a double eye is an eye that is carried after a double object that is carried partly after God and partly after the world a double eye and a double heart they one expound another but a single eye is that which looks purely upon God now what influence hath this upon a mans whole life the whole actions of thy life for that is meant by the body here as the light of the eye guids the body so the intentions of the soul guide the way now all a mans actions will be full of light holy acceptable to God well pleasing to him How comes it to pass Why a single eye guids him I pray consider it well this is a mighty comfort to the people of God that in many cases I want a particular rule and a godly man many times though he be well skilled in the Scripture may want a particular rule what carries him directly to his chief good will be a great guide to a godly mans way As in those great points of Socinianism and Arminianism wherein the depths of Satan are so much seen though a Christian be not able to answer many of their Arguments yet here 's one Rule will carry him through all That Doctrine which exalts God most and abases man most is true Doctrine Certainly that doctrine which exalts man puts al the determinations of God upon the will of man is false This general Rule will carry him through the whole controversie T is so in reference to a Christian way That which carries me directly to my chiefest good that is the guide of my way Secondly and so it hath a great influence to reduce a mans wandrings the truth is the best men that have chosen God for their chief good yet many times depart from him We all as sheep have gone astray Now what shall bring a man back again why he eyes the chief good just as it is with a Traveller that intends to go to such a place he looks in the Map which must be his way he looks first to hs journeys end and observing the passage he saith This is too much on the right hand and that is too much on the left just thus is the case of a godly man God is my chief good there is my aim Now I erre on the right hand and now on the left hand but where doth he take that which reduces him Still that 's his chief good observe Isa
Heavenly Treasure OR MANS chiefest GOOD Wherein The several Workings of the heart about and in pursuance of its Chiefest Good are Solidly and Judiciously discovered By William Strong that godly able and faithful Minister of Christ lately of the Abbey at Westminster 〈…〉 by R. W. for Francis Tyton 〈…〉 three Daggers in Fleet-street 〈…〉 1656. ALthough it was not my happiness to have any personal knowledge of this worthy man during his life having never to my remembrance so much as seen his face so that I cannot speak so amply of his worth as others may that knew him personally Yet since his death by a good providence some of his Sermons and in particular this of the Treasure being brought to mine hand I had some real taste and experience of his worth of whom I had heard so much before I confess I had often heard of the great eminency of this worthy man which made me the more greedily and with more intentness to read what I could see of his and this I must needs say that which I met with did not only answer mine expectation but much exceed it and the more I read the greater was my admiration And though I do not think my self to be such a one from whose thoughts in such a kinde any credit or estimation should come to such a Work Yet I think that I owe so much to him who is dead and to some who are yet living as to profess what I think that there are scarce any Sermons extant wherein there is more strength of parts depth of matter and singular industry to be seen then in the Labours of this reverend Man and that the Church of God would sustain a great and invaluable loss should his Labours be kept from publick view John Rowe Reader THE Box of Spikenard is broken no wonder for we have this treasure in earthen Vessels when thou hast smelt the savour of this precious ointment I doubt not but that thou wilt see cause to bless that Providence which hath ordered the endeavor of them that have studied the preservation of it from loss In this Paper-Vessel wherein it is commended to thee The Author was a burning and a shining Light as these and other his Sermons do bear witness for they carry light into the understanding and heat into the affections the light not meerly notional the heat like that of the Sun quickning and prolifical both are such as are requisite in a man that is in pursuance of his Chiefest Good which is the noble subject of this Treatise that points you to it teaches the way of attainment of it marks it out with such Characters as do discriminate it from false treasure quickens the appetite unto the prosecution and fruition of it And in short shews you the shortest way unto your own happiness whereof this is the property that being but one it alone makes the possessors happy because it doth eminently comprehend in it all other particular good things whatsoever And this he teaches not to be treasure on earth but that it must be laid up by you on earth as fruit gathered in the Orchard is thrown over the wall to be taken up when you are gone out I undertake not to write the life but commend the Labours of the man to thee he was of an excellently tempered Spirit both for humility and resolution one that was not afraid to follow the truth close at the heels though sometimes it strike out ones teeth but an Orthodox propugnator of it his stile is very familiar in exposition of Scripture he is acute and accurate a great searcher of hidden Treasures a friend unto Free Grace an advancer of practical holiness when it fell in his way to strike wicked men with reprehensions his arrow so pierced that it is manifest he drew a strong Bow when he had to deal with a wounded spirit he shewed by his soft touch that he had felt the wounds himself In fine that Aug. de Civit. lib. 19. initio which hath been the disquisition of the Learned Sages of the world in all ages and yet not one of two hundred eighty eight positions or opinions did hit upon it because they wanted a light revealed and so became fools in the Research of it I mean Mans chiefest good that I say is so delineate in this Treatise that I will make bold to commend it to thee as thy pocket treasure as it commends to thee thy Heavenly Treasure and so remain Octob. 28. 1655. Thy ready Servant in the Lord Rich. Vines IT is abundantly known to the generality of the Godly throughout the Nation though more especially about these Cities of London and Westminster with what singular ability full affection and good success the Author of the following Sermons now at Rest from and enjoying the crown of all his Labours did spend himself and was spent in the Service of the Gospel He did the work of him that sent him while it was day The night he would often say was a coming in which he should have no season and while 't was day therefore he would add that neither should the frowns nor the flatteries of men divert him from his Work His preaching was with very much freedom of speech delivering the word without fear in much boldness and without partiality He was not of the number of them who corrupt the word of God but Chief among them that preacht it as 2 Cor. 2. 17. of sincerity and as of God He hath often told me one main part of his study and prayer to God was that in all his preaching he might not only be Led into the truth but teach the present truth that that of any other might be to them to whom he preached the most instantly usefull and most seasonable truth God in his wisdom appointed him to one place after another where all his abilities might be tryed and shine forth in their lustre * He was Lecturer at Dunstans and Westminster and one of the Reverend Assembly of Divines His Preaching ye that sate under the shadow of his Ministry with great delight are the witnesses of it His preaching though it was very frequent thrice or four times a week for some years together when seldomest did not yet consist of any such thin notions as being cloathed with ayr only would melt upon the tongue and quickly vanish in some little sweetness No but in all his Sermons the intelligent Hearer for he took himself to be a Debtor to as well the wise as the foolish might observe that as the materials of them were full of Spirit and vigour so the Compilement of them was close elaborate and pithy and though he minded more what might profit then what might please yet did he please as well as profit them that heard him Because he used to back what he did deliver with a very great strength of both harmonious and argumentative heads of Reasoning His manner always being to compare or
thy hand were the last works of that eminent and faithful Servant of God Mr. Will. Strong of whom without any unsavory allusion to his name I may truly say that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 18. 24. A man eloquent and strong or mighty in the Scriptures this discourse I say was the dying blaze of that burning and shining light or his * Cantator cygnus Funeris ipse sui quapropter Plato in â—â—aedone eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat last Swan-like song and preparation to his own death and Funerals which unexpectedly and alas too suddenly as to our profit followed the preaching of these Sermons it was the secret instinct of the Spirit of God no doubt that engaged his thoughts to such an argument not only for his own comfort in the agonies of death but for our benefit who do survive him These Sermons were formerly surreptitiously printed by an unknown and an unskilful hand but as they now come forth thou maist plainly discern the own spirit of the Author in them which in those rude broken notes was more hidden and obscure I have heard of some that out of a sond superstition have been afraid in health to provide their last Will and Testament taking it for a certain token of approaching death the thoughts of which the carnal world cannot endure and therefore seek to put off that which they cannot put away To prepare for death doth neither hasten nor hinder it there 's folly in the surmise however this truth lyeth hid under it that when men are ripe and ready to die usually they are not long-lived but are gathered in like a shock of corn in its season I hope none are afraid to be too soon in heaven let us mend our pace thitherward and get up as fast as we can that every day our salvation may be nearer then when we first believed this as it is the design of these precious Sermons so the unfeigned desire of him who is Thine in the Lords work Tho. Manton READER THou hast here the first fruits of that seed which this Worthy Reverend Learned and Godly man sowed in the dayes of his Ministry they were indeed in themselves the Last crop of all his Labours being the Last Sermons that ever he Preached but the over-hasty hand of some unskilful if not unjust Gatherer hath occasioned they are first Gather'd into sheaves However it is now thy advantage Thou hast here a Treasure a Tryed Treasure This Piece which is his own compared with those Imperfect notes Printed since his death and unjustly bearing his name may be to thee a Test to discriminate the true and counterfeit Copies if any shall yet farther in that kind do him and the Church of Christ so great an injury Know therefore there are other things of his that follow which that they may be his own all care is taken by transcription from and comparing with his own notes which is the onlâ— Cause it may seem possibly they make not hast yet they so hast as that the engaged in this work which their heart is in and their hand has found to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will do it with all their might using therein all possible care and diligence Having a double earnest of their Acceptance with the Saints The one their own spiritual senses as they hope a little exercised therein Humbly conceiving more of the secrets of God the deep things of the Law and the mysteries of Godliness which are great fetch'd out from the very Bowels of the Scripture have not from any one mouth been communicated in these latter dayes The other earnest is that Seal which therein and thereby the Spirit of God hath fixed on their hearts and of many others very many in the first hearing of them witness that great and sad Assembly in the day of his Funeral solemnity when deep silence heart breaking sighs and weeping eyes would have preached loud enough had that Reverend Minister and his dear friend been silent His Works that followed him are not all dead with him But some of them are here brought forth for thy spiritual advantage The good hand of God be on them with this Tract God sealed up his Ministry and his days and whosoever shall observe the latter part thereof shall find it a solemn seal Having contemplated that Treasure which was his by choice before he was now taken up into the full possession of it for he was indeed a meet Inheritour He had intended the next Lords day to have entered a protest against that which is the treasure of the most of men from that saying of our Lord Luk. 12. 15. Take heed and beware of covetousness but in the mean time his Master called Well done thou good and faithful servant t is enough if they will be covetous let them be so still thou hast finished thy Testimony Enter now into the Joy of thy Lord. How much might be spoken of him were it necessary But what needs it His works praise him in the Gate Few of the eminent Ministers in the Nation but he was either personally known to them or else they had heard of his worth His name was indeed as an Oyntment poured out But for such as Rose up speaking perverse things he was a thorn in their sides practising what himself sometimes pressed as a duty to love their persons but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to truth it in Love He was a man mighty in the Scriptures therein lying a great part of his excellency to open and explain quoad sensum non quoad sonum dark Scripture which we hear without profit and read without understanding He was frequent in preaching for the most part 4 times weekly sometimes many more in season and out of season besides the care that lay on him touching his Pastoral Relation and yet though his work was so great who could say that he offered to God that which cost him nothing There was nothing that came from him that savoured not of much labour study and industry He accounted himself a Debtor to the wise and to the weak and his care was that by his Ministry both might receive advantage He was powerful with the Affections and in order thereto He throughly dealt with the Judgement His doctrine was Practical and his Application Doctrinal He was a stout Champion for Truth and Liberty in both he set his face as an Adamant against the sins of the times In a murmuring Age he was a mourner in Sion very conversant in dayes of Humiliation Publique Private enjoyned not enjoyned and at such times This was his complaint It is time for thee to arise oh Lord for men have made void thy Law He had a spirit fitted to that work for he seldome prayed without Tears an Israel he was for he pleaded when he pray'd nor was he less fitted for thanksgiving for be had vials full of odours he much breathed after Communion with God and he
this unto you The Lord in the Scripture hath given special direction for the setting of a mans heart therefore that a mans heart should be right set is a matter of great consequence Hag. 1. 5. Set your hearts upon your ways so t is in the Hebrew And if riches increase set not your hearts upon them and Deut. 32. 46. Set your hearts upon all the words of the Law But why is it so Truly there are very great reasons for it that every one may look down into himself and say where is my heart As First it is the heart mainly that God looks upon and observes where it is in a special manner the Lord eyes the heart you know in 1 Sam. 16. 7. God looks not as man looks man looks to the appearance God looks to the heart and 2 Chron. 16. 9. His eyes run to and fro through the world to set himself with those whose hearts are upright t is a matter of great consequence therefore because on your hearts God sets his eyes Secondly it is the heart mainly that God claims and cals for Pro. 23. 26. My son give me thy heart this is indeed the habitation of the great King and when the Lord hath taken the heart to himself he hath the man nothing is Corban a fit gift for God unless the heart be first given Thirdly where the heart is there is the man and therefore when the soul is gone the man is gone where the heart goeth the man goeth it is remarkable Psa 38. 10. he speaks it of a mans days and saith they are soon cut off and they flie away they leave the body behinde but the soul is gone so that where the heart goeth the man goeth Now do but look how the Lord observes the goings out of the heart There were men that came to hear the Prophet preach Ezek. 33. 31. Their heart goeth after their covetousness and the truth is my brethren wherever the body is yet the soul is with the object upon which it is set I remember Austin speaking of the happiness of the people of God in this world saith Anima frequenter ascendit currit per plateas coelestis Jerusalem Their souls be in heaven their bodies be upon earth The soul goes to heaven and visits the Prophets and salutes the Patriarchs and the Angels nay the soul closes with the Lord Jesus Christ in glory he saith There is an embracing that the heart hath even there where the body cannot come Therefore observe where the heart is there is the man its matter of great consequence then where you set your hearts Nay further yet God values every man according to his heart and every man is worth as much as the treasure is upon which the heart is set Prov. 10. 20 The heart of the wicked is little worth Why because his treasure is little worth because that upon which his heart is set is worth nothing Prov. 27. 27. A man of understanding is of an excellent Spirit and my servant Caleb had another spirit God values men according to their hearts and their hearts to what their treasure is There are two things that commend the heart to God that make it of value in Gods accompt their ornaments and the objects of the heart The ornament of a meek and quiet spirit which is in the sight of God of great price let the inner man of the heart be so adorned 1 Pet. 3. 4. But especially the objects of the heart those things upon which the heart is set t is therefore of great consequence for a man is worth no more then his heart is worth and the heart is worth as much as the object upon which the heart is set besides Fifthly it is matter of great consequence where you set your hearts because from your hearts all your conversation flows Prov. 4. 23. Keep thy heart above all things take heed what that goeth out unto why from it are the issues of life whatever flows forth in a mans whole life flows from the constitution of the heart for out of the abundance of the heart the mouth speaks out of the heart proceed murders adulteries fornications and the like Look to the ways of your hearts and such will certainly the ways of your lives be Then it is of great moment upon what a man sets his heart if the treasure did not carry the heart with it it would not be so dangerous Lastly and pray observe it for it is the special thing that I shall press in this point it is of great consequence where you set your hearts and upon what because the objects upon which the heart is set have a transforming power and do mightily fashion the heart unto themselves you know in the 115. Psalm what is said concerning Idols there they that made them be like unto them and so are all that put their trust in them because that on which the heart is set frames the heart like it self that look as where your treasure is there your hearts will be so like your treasure your hearts will be as I would a little instance in those men that have their treasure in this life let us see how it fashions their hearts It s said of Jeconiah from whom the Lord in disgrace took one syllable of his name away Jer. 22. 17. Thy eyes and thy heart are for thy covetousness and that 's the condition of many men they have nothing in their hearts but how they may either get or save and covetousness lies much in them both nay unjust keeping is many times an act of greater covetousness then unjust gain now what does God speak of that man look afterwards to the 29. ver Oh earth earth earth hear the word of the Lord write this man childless there are many interpretations given of it among the rest this is one the man was wholly earth he was fashioned to it and therefore the Lord calls him by the same name It s that which I intreat you to observe the loss of the soul and the gain of the world commonly go together therefore Christ puts them together Matt. 16. 26. What shall it profit a man to gain the world and lose his soul Why is there a necessary connexion between these two not necessary indeed but a very dangerous connexion it is a hard matter to gain the world and not to lose the soul but the soul is not only lost hereafter but even here in this life because it s framed and fashioned to the object upon which the heart is set as I shall give a few instances that you may the better understand me Take but those two glorious excellencies of the soul the light of it and the purity and holiness of it now let the heart be set on any worldly thing and the soul is lost in both these respects First in regard of the light of it that the heart can see nothing that is sinful-evil can see nothing that is spiritual-good
hath a single aim but when men go sometimes very hot after the things of God and by and by are as eager in pursuit after the things of this life certainly this is a double heart so the heart is said to be turned away from God 1 Kin. 11. 3 4. what is that the bent and aim of the heart was from God I will add no more but that Acts 8. 21. Peter said to Simon Magus thy heart is not right he had been baptized and desired the gift of the Holy Ghost but he did not this with a pure intention not with a right aim God saw the crooked aims and purposes of his heart in all the service and so the word is said to discover the intents of the heart Heb. 4. 12. then in the Scriptures by heart is meant the aims the purposes the bent the tendency of the heart where a mans treasure is there is his bent and aim and this I shall now pitch upon it is a thing that above all others you had need be careful of for the great thing you are to look to is your heart keep thy heart above all things and in the heart lieth the great deceit the heart is deceitfull above all things and desperatly wicked therefore especially look to your hearts but in the heart above all other the bent of the heart what is its aim and tendency and that upon a double ground which I must premise before I come to particulars First this is the great comfort nay indeed the only comfort that a godly man hath to flie unto in all his faâ—lings and all his falls the bent the aim of his heart and this I shall manifest in two partâ—culars First in any particular failing or infirmity what is it that the soul can retreat to and truly when a godly man his conscience bearing him witness is able to say Lord this is my transgression but thou knowest this was not my intention the aim and bent of my heart went not this way this is that we see in Peter It was a desperate fall the denying of his Master especially in that word denying him with curses and abjuration or as it were wishing an eternal curse upon himself if ever he knew the man for some conceive that was the meaning of his words but yet Peter goes to the Lord Jesus and saith the resolution and bent of my heart was this before hand If I die with thee I will not deny thee this was my transgression but not my intention and that 's the meaning of Gal. 6. 1. If any man be overtaken with a fault sin comes upon a godly man as Judgement upon the wicked how is that it comes upon them by surprize it was not their aim and purpose but sin overtook them came upon them in the way of surprize that expression is very observable to that end 2 Sam. 12. 4. T is Nathans parable concerning Davids adultery There was a rich man that had great store of sheep and a poor man that had but one Ewe Lamb that he bred in his own bosom and a stranger came to the rich man whom doth he intend Nathan speaks of the lust that rose in the heart of David and he cals it a stranger or a traveller for so the learned render the word peregrinus non dominus he was a stranger he was not the master that 's the common interpretation given of the word it s a stranger a traveller one that came suddenly and unexpectedly that he did not provide for but the lust rose up in him suddenly unexpectedly Psal 17. 3. I have purposed my mouth shall not offend I have purposed we know David did offend with his mouth many times he complains of the way of lying it was not his aim I do offend with my mouth but I have purposed my mouth shall not offend I thought so before hand it was the matter of my meditation and consultaâ—ioâ— least I should be surprized I proposed this to my self here was my intention I miscarried indeed but the aim of my heart was otherways but the word in the Original signifies Aliter proposui machinatus sum I plotted and designed Psal 37. 12. The word is used The wicked plotteth against the just my great design was that my mouth might not offend thus a godly man can say and here is his comfort T is necessary then to inquire where the bent and aim of your heart is because in all your failings this must support your souls the aim of my heart was otherways this is my transgression but this was not my intention Secondly sometimes a godly man cannot comfort himself in this particular for many times godly men commit plotted wickedness wickedness and that out of consultation from design which is that the Scripture calls and David deprecates presumptuous sins keep back thy servant from presumptuous sins Psal 19. 13. When men sin and contrive it before hand before hand intend it do it as it were maliciously but may a godly man do this pray look into 1 Kin. 15. 10. Davids heart was upright in all things save in the matter of Uriah save in the matter of Uriah sure Davids heart was not upright in his dissembling and in the way of lying that he practised his heart was not upright when he numbred the people was Davids heart upright in the matter of Bathsheba What in nothing but in the matter of Uriah in the matter of Bathsheba it was a sudden temptation led him contrary to the bent of his heart but in the matter of Uriah he committed the sin with intention out of consultation now he could not say this was not my intention now what may a godly man now retire unto to the general bent of his heart that though in this particular I miscarried and my aim wâ—s to do evil yet the general-aim and bent of my heart was not so you finde the Lord judges men so and so ought godly men to judge of themselves 1 Kings 15. 14. the Lord reckons up the several miscarriages of Asa he opprest the people and imprisoned the Prophet two great evils but the Lord comes in with a nevertheless his heart was upright with God all his days though in some particulars he miscarried and miscarried by advice and design yet notwithstanding this was not the general bent and aim of his heart you shall understand it by the contrary in ungodly men Psal 36. 4. He sets himself in a way that is wicked he sets himself the same word is used Psal 2. 2. The Kings of the earth set themselves and the rulers take Council against the Lord and against his anointed When doth a man set himself in a way of wickedness from meditation and consultation the bent of his heart goeth after that which is evil and he sets himself that is he resolves to go on and continue in it he will not be turned out of the way Now as this serves for an ungodly mans conviction
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
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
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