thoughts there is the meditations and consultations of the heart in these all the thoughts and contrivances of the soule are now where a man's treasure is there are these 2 Kings 5.26 Did not my heart go along with thee How did the Prophets heart goe with him his thoughts went with him So Iob 17.11 the thoughts of the heart are there called the heart in the Hebrew it is the possessions of the heart for as what ever you do possesse in the body the body can see a glory and cast a sweetnesse in all things here below so the soul can tast a a sweetnesse and see a glory in all things above 2. 4. Love affections By heart is meant a mans love and affection his desires and longings for in these the soule goes out towards its object Gen. 34.8 As it is said of Shechem his house clave to Dinah Now where your treasure is ther 's your love there your desires are the longings of your Soules are after it 3. 5. Ioy and delight By the heart is meant a man's delight the joy of his heart that whereby the great Comfort of his life comes in Psal 62.16 If riches increase set not your heart on him that is do not place the comfort of your lives in them let not your hearts be swallowed up by them Now where a man's treasure is there his thoughts are there his love is there the joy and delight of his soul is The Second Proposition is this Mans chief is without himself that the soul of man goes out of it self for happinesse for its treasure is without it self It 's Gods honour his Prerogative onely to have his blessednesse to be himself hee is unto himselfe the chief good he hath nothing without himself to augment his happiness Gods blessednesse is in himself The Lord Jesus Christ as Mediator in all his obedience added nothing to the blessednesse of God My goodnesse extends not to thee Psal 16.2 But this is Gods Prerogative onely to have his happinesse in himself as for creatures that are capable of a chiefe good their happinesse is not in themselves but in their treasure which is good and therefore their heart is to go out after their treasure And here take notice of two great depths in Divinity 1. 1 Depth Man hath not the chiefest good in himself his happinesse comes not from himself and hence it is that in reference to all things hee is a dependant Creature And therefore the soul is continually restlesse because it seeks to joyne it selfe to its chiefest good which is without it self you have a saying Prov. 14.14 a good man shall be satisfied from himself It is not from himself as separated from God but from himself is united to God wherein his blessednesse lies not selfe in opposition to God but self in-subordination to God and so a man is satisfied from himself that is hee goes not out of himselfe when hee goes into God because he is made one with God 2. 2 Depth Depth in Divinity is this that it is the nature and constitution of the reasonable soul to make out to a chiefe good without it selfe this is the nature of it in its Creation it doth not onely seek its own preservation but it seeks its owne perfection This is that which is the working of every Greature much more of the reasonable Greature because it hath not a Fountain at home it must go abroad to draw and because it hath not food at home it must go out to gather Therefore Austin doth observe very wel that man is a midle Creature wel there is some thing above him and some thing below him That soul that hath its chief good below it selfe is a miserable soul That soul that hath its chief good above it self The good of the soul is above it self is a happy soul here is the happinesse of the Saints that their happinesse is above themselves saith Christ Iohn 6.27 Labour not for the meate which perisheth but for the meate which endureth unto everlasting life which the Son of man shall give unto you the soul goes out to eat and to drink Now the soule that feeds upon something below it self is miserable but that soul that feeds on somthing above it self is blessed Isa 44.20 the Prophet speaks of some that feed upon ashes a deceived heart hath turned them aside that they cannot say is there not a lie in my right hand And thus doth every man feed whose chief food is below himself he feeds on Ashes not on spirituall food he feeds of the Earth as hee lives in the Earth Psal 62.10 If Riches encrease set not your heart upon them hee sets his heart on Riches and therefore his heart cannot be set on God and his heart is set so upon riches as to suck something from them for his preservation and for his perfection so a godly mans heart is set upon God doth suck out of the sweetnesse of God for his preservation and for his perfection Isai 66.11 They shall suck and be satisfied with the breasts of his Consolation Now give me leave to shew you the misery of them that set their happinesse in things below themselves here 's their misery in three things The misery of those that set their happiness in things below themselves 1. You draw where there is no water the Creature is but vanity all things below are so you suck where there is no milk all these things are empty that you think to find a fulnesse in 2. The more your souls go out to these things for their Treasure the more the Appetite is increased but the lesse 't is satisfied for I told you that all the Creatures the more a man hath to doe with them the more his appetite is to them 3. Consider what is there to be had in these Creature-comforts when your souls goe forth after them what do you leave for them You have forsaken me the fountain of living waters and have hewen to your selves Cisterns broken Cisterns that will hold no water Jer. 2.13 Observe foure Particulars from hence 1. All the good you have in a Creature Creature comforts compared to a Cistern is but a Cistern they have no good in themselves no more then is put into them 2. A Cistern is but of a small compasse it will hold but a little a man can see an end of its perfection but of a Fountain thou canst see no end thereof 3. It s water that will die and perish therefore opposed to living water it will be a withering comfort 4. They will all leak out of the bottom therefore they are said to be broken Cisterns But what is the water of the Fountaine what is the comfort that is in God There five things in it 1. The comforts of God compared to a fountain The water in the Fountaine is originally in it selfe 2. It s there continually 3. Its is there
mans treasure be in heaven in the enjoyment of God and Christ what ever his esteem is in the world it doth not trouble him so he can but go on to the obtaining of more of his treasure Now where your treasure is there is your heart that is there is your wisdome your plottings and contrivings for the getting keeping and improvement of it 3. 3 The heart is put for the thoughts and meditation of the heart The heart is used for the thoughts and meditations of the heart Psal 139.23 Trye me O Lord and know my thoughts there 's nothing carryes the heart with it more then the thoughts thoughts are the first born of the soule the immediate issuings forth of the heart The way to tast water and not be deceived is to cast it at the Spring and Wine if you would not bee deceived by the Vintner you must tast it at the Wine-presse so if you would judge aright of your hearts you must look to your thoughts Solomon speaks of one that invites to dinners Now saith he Eat not the bread of him that hath an evill eye neither desire thou his dainty meats for as he thinketh in his heart so is he eat and drinke saith he to thee but his heart is not with thee Prov. 23.6 7. what way your hearts goe Three Rules for discovery where your thoughts hearts are that way your thoughts go There are three Rules that will much discover which way your thoughts goe and by these you will know where your hearts are and by that where your treasure is 1. 1 Whither doe your thoughts retyre when you ar alone When you are alone sequestred from company out of worldly imployment whither then do your thoughts usually retyre for the man iâ— as he is alone such as thâ— thought is such is the man Take a godly man would you know where his thoughts are when he is in his Closet in his bed when I awake saith David I am still with thee early in morning will I direct my prayer to thee and will look up Psal 5.3 2. 2 What are these thoughts in which you finde the greatest sweetness Rule by which your thoughts may be discovered and you may judge where your hearts are is this what are those thoughts that you use to find the greatest sweetnesse and delight in Psa 12â— 17 How precious are thy 〈…〉 unto me O God! 〈◊〉 great is the summe of them To one man the thought of his lefts are sweet and he acts over his wickednesse in a contemplative way with delight and the thoughts of God are bitter unto him and trouble him there 's no sweetnesse in thinking upon God to a wicked man and there 's nothing but sweetnesse in the thoughts of God to a godly man 3. 3 What thoughts are of longest continuance with you Rule What thoughts are they that are of longest continuance with you that your soules doe most abide upon the thoughts that abide in your soules most discover where your hearts are Jer. 4.19 How long shall vaine thoughts abide in you Psal 10.4 God is not in all his thoughts nay God is not in his thoughts at at all what do your thoughts stay on Take a naturall man and cast in some thoughts of his treasure his thoughts will abide there but cast in any thought of heaven and those dye presently as a fish out of its element Then examine your thoughts when you are alone what thoughts come into your mind and abide up on your spirits for your treasure is as the meditation of your thoughts and hearts are 4. 4 The heart is put for the love and affections of the heart The heart is put for the love and affections of the heart Iudg. 5.9 My heart is towards the Governours of Israel that offered themselves willingly among the people It s Deborah's speech The people of God love all that are imployed for God and the more men are imployed for God the more their hearts are drawn out after them The heart of man is said to be where it loves rather then where it lives now the heart is here taken properly for the loves of the heart so where the heart is there 's the Treasure Now how should a man know where his love is set 'T is a thing of marvellous great consequence to consider where a man sets his love It s a thing of great concernment where a man sets his love and upon what his love is fixed And this is the maine of this Text and there are 4 grounds why 't is a thing of so great Concernment where a man sets the loves of his heart 1. 1 Because a mans love is his greatest gift Because a mans love is his greatest gift there is nothing else a gift indeed without love but love is a gift of it selfe though there be nothing else It 's so if you consider the love of God though the Lord have not given you any thing if he doth but set his love upon you it s a greater gift then Heaven or Earth could be so likewise the Lord Jesus Christ if he had not given us interest in his victories in his sonship in his priviledges so hee had given us but his love it was a greater gift then heaven or earth saith the Apostle 1 Cor. 13.1 If I had all things and had not Charity it profiteth nothing Hypocrits many times give God great gifts but they reserve their love so God gives many of them great gifts but he reserves his love for the saints so that love is the greatest gift that a man hath from God and 't is the great est gift a man can give to God 2. 2 He that gives his love gives himself Because he that gives his love he gives himself he gives all things else whatsoever hee hath That 's pure and free love indeed that gives all things to the person beloved the Lord sets his love upon his people from all eternity and when hee purposeth to give all things hee gave himself love first gives it self and then all things else Revel 21.7 he that overcommeth shall inherit all things how so I will be his God and be shâ—ll be my Son So t is with men he that gives his love gives all things and hee that withholds his love withholds all things for a mans love Commands all that he hath Therefore 't is a mighty thing to consider where a man sets his love 3. 3 A mans love maks the 〈◊〉 loved his own A mans love is that which makes the thing beloved his own A learned man saith God is our owne above all things we call ours Estate is ours and friends are ours but God is more ours then they because he loves us more then they 'T is by the love of God that we come to be his by our love to God that he comes to be ours It s our love that makes the thing beloved ours
thou canst call nothing thine but what thou lovest 4. 4 It s a mans love that sets the price upon all things It 's a mans love that sets the price upon all things Great things are of small value where love is wanting and small things are of great value where love is present it s so with God and so with the Saints If God give to ungodly men the greatest heaps of Gold in the world how do the Saints value this 't is but a bone cast to the doggs why so because there is no love in it so likewise let a godly man give but to God a small thing there is love in it and indeed that love raiseth the price the poor widow cast in but two mites Luke 21.12 it was with more love and affection then others therefore more in acceptance What should a man set his love upon that by this means he may know where his heart is All love is lovely wheresoever it is and to be beloved even naturall love God loves all his Creatures and all pure love should be set upon him Mark 10.21 He that loves Father and Mother more then me is not worthy of me Whether may we not love that which is good Yes and nothing else As all truths are to be known and be believed so all good things are to bee embraced and loved Mark 10.37 He that hates not Father and Mother c. cannot be my Disciple To love Father and Mother is a duty but you see what it is that must have the chiefe place of your love 10. 12.35 He that loves his life more then me and my truth and my wayes this man is not worthy of me 1 Joh. 2.15 He that loves the world the love of the Father is not in him Is it not lawfull to love the world and the things of the world Yes but not more then me To love the Creature more then God is that which makes it lust To love the Creature in subordination to God is that which makes it love Then what is that which you love most would a man know where his love is there is treasure is And because this is the main thing in the Text Rules 〈◊〉 know where â—â—ur love â—â—d treasures are I shall give you eight things to know where your hearts are and where your treasure is 1. 1 What is it you do especially desire union with What is that you doe especially desire union with for love is an affection that carries an affectionate tendency to union and this will appeare if you observe the love of God Union with God is first in Gods intention because it is last in his execution the people of God in glory are brought into two things 1. Into an immediate vision of him 2. Into the closest union with him There is a two-fold union 1. Is generall of all the Creatures to God that 's the union of Dependance In him me live and move and have our being Act. 17.28 They cannot live separate from God because he is the life of them 2. There 's a speciall union peculiar to the Saints which is the indwelling of God in them and their indwelling in God such an union none but the Saints have by the enjoyment of God in their soules God loves the Saints and his love carries a tendency to union Jesus Christ loved his people and he seekes alwayes to become one with them There is a natural union which is by constitution there is an union of likeness fruition a union of similitude there is an union of enjoyment 1 Cor. 6.17 They that are joyned to the Lord are one spirit the Greeke signifies they are glewed to the Lord If a man love God he is glewed to God where a mans love is there the soule goes after the thing beloved to be united If a man love God then the heart followes hard after God and all that it may be made one with him to this end you have two Metaphors remarkable in scripture one is in Gen. 10.9 There Nimrod is called a mighty hunter before the Lord It is an expression to set forth the pursuite of the soule after a thing A godly man is a mighty hunter after God his soul pursues after God continually I read a story of one that was going in hast one asked him whither he was going he said he was going to hunt after God The other Metaphor is the merchandize trading for Christ and grace in the things of eternity and he that trades for Christ and grace is called a Merchant-man Mat. 13.45 in a Pet. 2.3 A worldly man is called a Merchant hee doth wholly trade for things below Now observe what 's your trade if thy trade be for Jesus Christ and the things of eternity then there 's thy love What is that you pursue after and desire union with according to your pursuit so is your loves and acording to your loves so is your treasure 2. 2 Love moves the swifter the nearer it comes to the thing beloved The neerer love comes to the thing beloved the swifter it moves towards it the nearer a mans love comes to possesse the thing hee loves the swifter he moves after it Psal 62.10 If Riches encrease set not your hearts upon them wicked covetous men the richer they are the more their heart is set on riches the more miserable and griping and scraping they are to get their treasure why so because the nearer that love comes to the thing beloved the swifter it moves after it Bernard saith God puts his love into betrothed persons what 's the reason of that because there must be a time between the betrothing and the marriage that the desire may be kindled so much the more The nearer a man comes to the enjoyment of anything he loves the more vehemently his heart is carryed after it Now if it be so examine by this Rule the more you have of God and of Christ the more do your hearts runne after them the more you have communion with Christ the more your hearts act towards him with the greatest impatiency 3. 3 Wheâ— love is is bouâ—tiful Love is bountifull and where ever thy bounty is there is thy love for where a man shews most bounty there certainly is most love Acts of the greatest bounty are demonstrations of the highest love for love opens the heart and that opens the hand God loves you and because he can give you no greater gift hee gives you himselfe he loves us therefore he gives his Son to us Men may think sometimes Ministers speak for private respects alas 't is to prove the sincerity of your love the more Tell me therefore where your bounty is laid out if your bounty be laid out about feasting your bellies or cloathing your backs there your love is Is thy bounty towards God As he that loves his belly thinks nothing to much for it so he that loves his God thinks nothing too
much for God thinks no pains too much that he layes out for God so Haman loves his revenge and he will give the King much for the ruine of the Jews David when he came to build the Temple thought he could never spend enough about the Temple It is a large heart that makes an hand therefore where your love is there 's your bounty 4. 4 Love is laborious Love is laborious it grudgeth no pains Heb. 6.10 It is called the labour of love a mans labour is sutable to his love he that labors most loves most If a man loves riches he labours for them Hab. 2.13 Labouring in vain is called labouring in the fire you shall know where your love is by your labour Eccle. 4.8 There 's a man hath no end of all his labour why so There 's his love His eye is not satisfied with Riches The Lord Jesus Christ his love to his Father made him labour in the worke of his Father till he had spent his strength and dryed up his radicall humours Isai 49.4 For a man that 's sloathful there 's no love in him lazy love is pretended love where love is according to the degree of it such a mans labour will be O you that are dead and dull in holy duties strengthen your love and you will mend your pace It s an observation of one of the Ancients That love that doth not put forth it selfe to its utmost endeavour is unsound love that which goes to its strength and no more that 's true love but weake love strong love bends to impossibilities it will labour in those things which 't is impossible to obtain It 's observed of Mary her love out-bid her strength therefore examine where the great labour of your lives hath been how much have I laboured for the things of this world and how little have I laboured for the things of another world for God Christ 5. 5 Love is venturous Would you know where your love is love is venturous it will hazard any thing for the thing beloved our Saviour Christ gives you an evidence of it he doth not onely venture his life but lay down his life Greater love hath no man then this that a man lay down his life for his friend Ioh. 15.13 and Psal 69.9 The reproach of them that reproached thee hath fallen upon me It was a gracious speech of an Ancient If the Lord make use of me to keepe off reproach from himselfe I shall looke upon it as a great priviledge as a great honour Where is the man that for the truths of God and Christ will hazard the losse of friends the losse of his estate the losse of his blood True love turns cowardize into courage the Hen though but a feeble Creature yet will hazard her selfe against the most ravenous Birds that come to devour her Chickens so will the mother if her child be in danger Take a man whose love is set on lust and what will not the man hazard for it he will lose his friends he will spend his estate he will blast his reputation he will hazard his soule and all for the love he beares to sin and indeed what 's that which makes men despise the judgements of God it's their love to sin then enquire and examine your selves where your adventures are there is your love 6. 6 Love is zealous Love is zealous I doe not mean by zeale a zeale of suspition of evill in the party beloved which we call jealousy for love thinks no evill 1 Cor. 13.4 But when I say love is zealous I meane it is full of solicitude fearing that any injurie or wrong should be offered to the person or thing beloved Moses the meekest man upon earth yet Moses's meeknesse is turned into anger when wrong is done to the God of his life and the God of his love and he breaks the Tables The Lord Jesus Christ out of love to his Father saith The zeal of thy house hath eaten me up Iob. 2.17 Zeal in the heart is like boiling water that wasts in the seething it makes a man over-look all interests considering himselfe in the world to be wholly intended to carry on the interests of the party belove So it is with godly men for zeale is a mixt affection 't is nothing else but love provoked therfore Hoster speaks the language of love How should I endure to see the evil that should come upon me and upon my people Est 8.6 Tel me what are you zealous for where 's your zeale Touch a man in his Reputation and you may quickly see where his love and zeal is touch God in his name Christ in his truth then saith Paul To whom we gave place no not for an houre that the truth of the Gospel might continue with you Gal. 2.5 Love is provoked with any thing and comes contrary to Christ and his truth I would have zeale to be turned into fire and so it will be where love is for God and his glory Examine therefore what it is that makes you hot on every occasion where thy zeal is there is thy love for love is zealous 7. 7 Love iâ— fearful of separation Love is very fearful of separation from the thing beloved it desires nothing more then union it fears nothing more then separation it s the Spouses expression Cant. 3.4 When I sound him I held him and would not let him go Austin gives that as the difference between true and uncleane love between the love of a Wife and the love of a Harlot both fear the husband but the one fears lest the husband should come the other fears lest the husband should depart the affections of the soule in this way are seen very much Death is called the King of terror because its a separation of the soule from the body love it loves union and he that loves dyes himselfe to live in the thing beloved for this cause the great consolation of the Saints lies in this who shall separate us from the love of God c Rom. 8.30 31. For in the absence of the love of the thing beloved the heart languishes â—n union with the thing loved the heart rejoyces and in separation from the thing loved the heart dyes and perishes for this cause is this the great cordial to the Saints that there is no separation between their love and their beloved The unhappinesse of wicked men lies in this that they love that which shall be separated from them Riches make to themselves wings flie away P o. 23.5 And thou fool this night shall thy soul be taken away from thee and then whose shall these things be Luk. 12.20 So Amos 4.2 I will take away thy posterity with fish-hooks As easily as the fish is drawn out of the water with a hooke so will I take them away with Fish-hooks Therefore when an ungodly man dies his love dies because his beloved ceaseth when he dies A godly man
treasure Then this shews to every unregenerate man that there is an absolute necessity of Regeneration Many a carnall man will complain and fay I cannot bow my thoughts God-ward what commands my thoughts Thy treasure commands them If thy treasure be in God the meditation of thy heart will be towards God What is Conversion 'T is a change of a mans chief good Thy treasure and thy heart will be changed together change thy treasure and thy heart will change The misery of that man whose treasure is on earth The misery of that man whose heart is on earth is unspeakable because then his treasure is on earth Consider these things 1. Let thy Actions be what they will if thy treasure be below thy heart will be below A temporary man may and will goe forth in temporary actions more then a spirituall man can do But in a Temporary man there 's no change of heart Act 8.21 Simon Magus he washed his hands but kept his heart in the same blacknesse of covetousness that it was before Till thou change thy treasure thy heart will never change The misery of an ungodly man is in this he may change his love when he will but his heart is not changed unlesse his treasure be changed 2. This is the ground of the greatest bondage to an ungodly man in the world because his treasure is below therefore his heart cannot be above for where his Treasure is there will the heart be This is that which keeps all unregenerate men in bondage there is therfore an absolute necessity for the change of a mans treasure or otherwise thou canst not be assured that thy heart is changed Use 3. Use 3. Learn then the blessed condition of a godly man To discover the blessed condition of a godly man whose treasure is in heaven he is every where blessed his body is on earth but his heart is in heaven There 's a twofold blessing upon this account First Let this man at any time go astray for a godly man is apt to wander this will reduce and bring him home againe the heart will be to the Treasure A godly man can never fall from God why because the heart and the treasure are inseparable As the misery of an ungodly man is let him professe what he will yet his treasure will bring him back so a godly man let him wander whither he will yet his treasure will reduce him Secondly He is a happy man that hath his treasure alwaies in Heaven he is a happy man because he is a heavenly man his heart is in heaven There are four Reasons why he that hath his Treasure alwaies in Heaven is a happie man 1. 1 Here by he is evidenced to be an heavenly man Because hereby he is evidenced to be a heavenly man 1 Cor. 15.48 As is the earthly such are they that are earthly and as is the heavenly such are they also that are heavenly Because thy heart is in heaven therefore thou art a heavenly man As that wisdome that is conversant about earth is said to be earthly so that wisdome that is conversant about heaven is said to be heavenly An earthly mind is a plague an heavenly mind is a glory 2. 2 His heart doth not change with his condition He that hath his treasure in heaven is a blessed man in this that his heart is not subject to those impressions of changes that other means are It a mans condition doth change yet if his heart doth not change it s no great matter as Tertullian observes though he was under great afflictions on earth yet his heart was out of danger because it was in heaven therefore Rev. 13.6 Saints are said to dwell in heaven the heart changes not for any evil because it s bound up in an unchangeable good 3. 3 His conversation will be in heaven He is a happy man who hath his Treasure alwaies in Heaven because where his treasure is there will his heart and conversation bee Phil. 3.20 Our conversation is in Heaven from whence also wee looke for our Saviour the Lord Jesus Christ. Saith the wise man Keep thy heart with all diligence for out of it are the issues of life Prov. 4.23 The way of his life comes out of his heart Now this man taking up of his heart with God must have his life taken up with God also he is taken up with God as his Father with Christ as his husband with the Saints and blessed Spirits as his companions 4. 4 His soul shall shortly be there A mans heart being in heaven his soule shall shortly be there too And this also is an argument that bodies shall be there shortly for though body and soule be parted by death yet it will not be long before they are united again and what a comfortable thing is this then for a man to lay up his Treasure in Heaven seeing it is such an argument that he himselfe shall be taken up into Heaven FINIS
the Lord is his Treasure this is peculiarly spoken of Hezekiah and in him of the Church of God Now what is here meant by the fear of God Calvin notes two things 1. Reverential fear and awe of the Majestie of God from a right apprehension of his Righteousnesse and Holinesse so Prov. 17. The feare of the Lord is the beginning of wisdome 2. By Fear is meant an aweful worship of God Worship the Lord with fear and rejoyce with trembling Psa 2.11 Thus you see what was Hezekiah's Treasure It was the feare of the Lord a holy feare of God and a constant worship of him is a Christians Treasure But how comes it to passe that every man hath his own Treasure 1. From the different lights that men have Men have different lights some can see good in that which an other man can see none 2 Cor. 4.18 We look not at the things which are seen but at the things which are not seen c. 2 Cor. 4.4 There are some in whom the God of this world hath blinded their eyes and some the eyes of whose understanding are enlightned Ephe. 1.17.18 Men have different good things because they have different lights the things of this life are base in the eyes of some though glorious to others 2. 2 Men have different savours Men have different treasures to themselves because they have different Savours Rom. 8.5 For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit the meaning is they savour the things of the flesh Tell a naturall man of a promise it hath no more savour to him then a stock or a stone tell a Rich man of a promise who makes Riches his treasure this hath no savour in it he can taste sweetnesse in dainty meats and in gorgeous apparell and in the pleasures of sin that are but for a season but let a Saint come and look upon the word of God thy word is sweeter to me then the honey or the honey combe Psal 19.10 people runne after vanity because they savour no better things 3. 3 Men make different choice From their choice would you know why Israel was Gods peculiar treasure it was because God chose them himselfe Psal 144.4 Some men make choice of God as their chiefest good let him enjoy God he is contented saith David Whom have I in heaven but thee there 's none on earth whom I desire in comparison of thee But if you let me live without God 't is nothing he accounts all things nothing in comparison of God because that 's the mans chief good Take an other He saith I can live without God all my life time and I can be content never to heare of God the Reason is because they chuse an other good for their chiefe good besides God himselfe this chief good is called a mans Treasure you see now every man hath his chiefe good in this life and his own chiefe good in this life 4. A mans chiefe good is his treasure Particular That a mans chiefe good is his Treasure and that upon a three-fold Accompt 1. 1 Because of the preciousnesse From the Preciousnesse of it No man owns or esteems his Treasure unlesse it be his own chiefe good and that which he esteems as precious A mans Treasures are precious therefore when the Lord speaks of precious things he calls them a Treasure Mat. 13.44.2 Cor. 4.7 The Gospel is caled a Treasure because it carries precious things with it Take a man whose chiefe good is God take God from him and he is undone But an other man who makes wealth his treasure he saith take away this and I shall have no comfort one takes God for his treasure and the other wealth for his 2. 'T is called Treasure Plentifulnesse not onely for the preciousnesse of it but for the plentifulnesse of it for 't is not a little that will make a Treasure but abundance Col. 2.3 In whom are hid all the Treasures of wisdome and knowledge What ever is a mans chiefe good he desires it with an infinite appetite for he is never satisfied Take a man that makes pleasure his chiefe treasure he is like a Horse-leach that cryes give give let him have to day yet he is hungry to morrow Take a man whose chiefe good is laid up in God though he have all the world can afford him yet he sayes give me more comfort from God more Communion with God and more likenesse to God hee is still unsatisfied because it 's his chief good 3. 3 Valuation of it 'T is called a Treasure because it 's that by which a man values himselfe look how much a man hath in his Treasure so much he conceives he is worth there is a Rate which the man puts upon it it adds as it were to the value of himself Now as men value themselves according to their wealth honor c. so God values every man according to his heart Prov. 10.20 The heart of the wicked is little worth the man is worth nothing if his heart be worth nothing For these grounds 't is called a Treasure for the preciousnesse for the plentifullness for the value and esteem a man puts upon it Use 1. Vse 1. For the examination Of Examination where is your treasure Take this rule where thy love is ther 's thy heart where thy heart is ther 's thy Treasure where thy Treasure is ther 's thy Heaven where thy heaven is ther 's thy God and where thy God is ther 's thy happines There are six things I would have you to consider That is your Treasure as to this use of Examination that you may know where your Treasure lies 1. 1 Which you labour most for Consider what it is that you dig for that you labour for that you are willing to spend your money for this is the first try all of your Treasure If you dig for wisdome as for pretious stones If thou seekâ—st her as Silver and searchest for her as for hid treasures Pro. 2.4 and saith our Saviour Job 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life What 's the great thing you work for in this life What is it you lay out your money for that you labour for dost thou lay out thy Knowledge for God thy estate for God or dost thou spend thy money for that which is not bread and labour for that which satisfieth not Isaiah 55.2 When a man shall return to his own heart and say I have laboured for Wealth all my daies and wearied my self for vanity and now I come to die I find that I have not laboured at all for God I have not chosen God for my treasure Oh this mans condition is very sad how many are there that can lavish out their wealth upon their lusts But let
enjoying God perfectly in this life yet you shall finde this true love to him of the right kind is so carried after God that it is never satisfied or at rest without more of the enjoyment of him Examine therefore your soules what do they most breath and pant after continually and that 's your treasure 5. 5 Wherein his soule receives satisfaction That 's a mans treasure wherein a mans Soul receives satisfaction and without which hee is never satisfied Ps 49.18 the worldling blesseih his soul while he lives that 's his treasure Naturall men are satisfied in nothing else but in the things of this world that their soules pant and breath after Take an Ambitious man let every mans purse be opened it will not satisfie him he cannot sit in a low place because a high place is his chief good so Haman let him have never such honours hee is not satisfied except he be made most honorable because his soul goes out after high places hee must be had in esteem of the men of the World But take a man that hath godliness for his chief good and this he is satisfied in and nothing else in Psal 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drink of the River of thy pleasures Now give a godly man wealth it will not satisfie him give him honor it will not satisfie him Prov. 14.10 a good man shall be satisfied from himself By these rules you may easily see where your chief good is laid Vse 2. Use 2. For conviction Of Conviction to set forth the misery of them that mislay their treasure that be deceived in their chiefest good Take heed of laying up your treasures in this life every man in this life hath some treasure or some great good this will set forth the misery and wretched condition of all them that misplace their treasure misplace their chiefe good There are many sorts of men whose treasure is laid up here below their portion is in this life they are mistaken in their chief good this plainly shewes they are in a miserable condition and yet this is the condition of most of the world and under which the greatest part of it will perish That I may heighten this Conviction Six considerations I shall give you six considerations 1. 1 The scripture speaks of a true treasure Consider the Scripture speaks of a true treasure Luke 16.11 If ye have not been faithfull in the unrighteous Mammon who will commit to your trust the true riches here 's the opposition he sets the one against the other There is a true treasure and there is a false treasure and they that inherit not substances inherit shadowes Pro. 23.5 Wilt thou set thine eyes upon that which is not they are said not to be and that upon a twofold account 1. Because there 's no reality in them Secondly because there 's no stability in them that is in reference to that which you fancy to be in them Covetousnesse is Idolatry for it is an Idoll the Apostle saith so of Riches 't is not so in substance as it is in appearance there never was a godly man in the world whose eyes God had opened but he saw that it was onely his thought his apprehension of riches that made them seem great Then they have no stability in them they perish in the very enjoyment of them he is a miserable man that doth not Inherit such spirituall abiding substance as God is and hath his treasure in God and the things of God 2. 2 There 's a false treasure There 's a false treasure as well as a true herein lies a great delusion of sin and Sathan to deceive a man in his chief good Heb. 3.12 13. Take heed left there be in any of you an evill heart of unbeliefe in departing from the living God and left any of you be hardned through the deceitfullnsse of sin Sathan will labour to deceive you in every thing but he labours mostly to deceive you in your chiefest good in drawing you from God for as the Spirit of God is in direction so the Spirit of Sathan is in delusion As the spirit of God directs a man in this life to carry out affections more to God and to make his chief good so on the contrary the Devill doth all to this end that he may deceive a man of his chiefest good and take off the chiefest good and take off the affections of his heart from God When Sathan fixeth a mans heart on any particular good it is to take him off from that that is an Universall good Sathan is said to be a murderer from the beginning how so on this account because hee deceives persons of their chiefest good wherein the life of their soules doth lie 3. 3 Mans nature abhors to be deceived Consider the nature of man doth exceedingly abhor to be deceived the Holy Ghost doth charge us that we should not overreach our brother the nature of man is much inclined to deceive one another 1 Tim. 2.14 and therefore the nature of man doth exceedingly abhorr to be deceived it self 2 Cor. 11.3 Now there was never such deceit as in the chiefest good to give a man brasse for gold and stones for bread To take the Creature for the Creator to set up the Devill in the place of God This deceit is of being cheated in our chief good There are many other that are lesser deceits he doth deceive in particular Acts as when a man hath been convinced of sin pray'd against it and the Devill hath varnished it over again and led him to the Commission of it but the grand deceit of all is in his chiefest good 4. 4 The Devil labors above all to deceive you in this Consider this is the deceit that above all he takes care to hide from you he will keep you under that all the daies of your life You have many deceits of Satan laid in a mans way that may be discovered to him and these a man may recover out of as 2 Tim. 2.26 That they may recover themselves out of the snare of the Devill He may see that in that particular Act he was deceived that which he thought was good he finds it was not so but he was deceived through the wiles of Satan a man may see the devices of Satan in reference to his darling sinne 2 Pet. 2.18 But the Devils great designe on all unregenerated men is to keep them in an unregenerate state more then in unregenerate Acts Therefore the great work in conversion is to cause the soul to mind its chiefe good never was there any converted to God and Christ but he saw that he erred in his chiefest good and that he had departed from his God how is a man departed from God He is departed from God in two things 1. As his chiefest good 2. As his utmost end How must
be a City Heb. 11.10 whose builder and maker is God this being the place of the Saints therefore they are exhorted to lay up their treasure in it the time will shortly come when the Saints shall be removed from earth to heaven for here they have no abiding City now their happinesse in heaven being to enjoy God to eternity for this cause they are exhorted to lay up a Treasure in heaven Well take it in both these sences in God or in heaven where the eternall enjoyment of God shall be In the second place What is that Treasure that a man should lay up in heaven We shall understand it by the opposite there is a treasure that man layes up on earth as his chief good as Riches Honor High-places Pleasure popular applause c. and where his Treasure is there his heart is So there is a treasure in heaven which is a mans chiefe good it is God that is his reward Christ as Mediator that brings him to God There are three things that demonstrate Nothing but God can be a mans treasure in heaven that none but God can be a mans treasure in heaven 1. 1 Because a man must love it best A Mans treasure is that which he loves best and a man must love nothing more then God nay a mans chiefe good is that which he loves with an infinite love that he doth never say I have enough The Hebrew word for Treasures signifies that which a man sets his heart most on where a mans love goes there a mans zeal goes that 's his treasure that carryes out his love 2. 2 Prize it most That which a man prizeth most which a man sets highest price on that 's a mans Treasure now a man should prize nothing more then God Kingdomes and Nations be not deare to God for the sake of the Saints therefore Kingdomes and Nations should not be deare to the Saints in respect of God they should prize nothing in comparison of him much lesse in competition with him 3. 3 Relieup on it Upon a mans Treasure he relies for supplies that which a man makes his Treasure in Calamities and Distresses he goes to it therefore David saith Psal 13.25 Whom have I in heaven but thee and there 's none upon earth that I desire besides thee my flesh and my heart faileth but God is the strength of my heart and my portion for ever Thus you see every man must be supplyed out of his owne Treasure Thirdy You will say God is in heaven above the habitation of his holinesse and glory How can we be said to lay up God for a Treasure 'T is true God is in heaven he made the heavens and he dwels in heaven but he is not laid up there for thy treasure unlesse thou closest with him by faith and lay him up for thy God and in so doing he will be thy treasure for though he dwels in heaven yet he dwels also in humble and contrite Spirits Now there are six Rules to get the God of heaven to be our God and Treasure 1. 1 Chuse God so thy treasure He that will lay up Treasure in heaven he must chuse God for his treasure in heaven not onely the joyes and delights of heaven the happinesse of heaven but the God of heaven that which thou chusest is thy treasure If a man chuse Honour and Riches and Pleasure that is his treasure what you chuse first you prize most and you shall be sure to have God for your treasure if you chuse him 2. 2 Part with all for him Then part with all other treasures for him No man can have two Treasures no more then he can have two Masters Mat. 19.21 Look to your selves you have not God for your treasure except you part with all other treasures for him 3. 3 Let thy heart be after him The soul is to be carryed out after this treasure incessantly that man that layes up God for his treasure his heart is continually carryed after him and so must yours if you will have God to be your Treasure Psal 73.24 How doth the foul go out after God Psa 119.20 My soul pants for the longings it hath towards thee my soul longeth yea even fainteth for the Lord. Psal 84.2 so saith David If your souls do not go out after God and relish the sweetnesse of God certainly you have no part nor portion in this Treasure 4. 4 Live upon him If you would have God for your treasure live upon him men live upon their treasures so must you upon your God 5. 5 Glory in him Would you have the God of heaven for your treasure then glory in him what a man labours to get for his treasure that he glories in Every man values other men as he values his treasure take a man that makes Riches his treasure let the person be never so honourable he despiseth him because he hath not so great an estate as he so a godly man values every man according as his chiefest good is he is worth no more then he is worth in Gods account therefore he esteems no more of him 6. 6 Add to thy treasure What ever is your Treasure if you lay up your treasure in any thing you must use all means to add unto it and make a daily increase the increase of your treasure coms in by adding to it Isai 33.6 Why doth Hezekiab lay up treasure in God he gets a further interest in God therefore the man is bless'd with his treasure wisdom and knowledge shall be the stability of thy times and thought of Salvation and this is because the fear of the Lord is his treasure The fourth particular is to give you some grounds to enforce the Exhortation is there a treasure in Heaven then do not be such Enemies to your soules as not to lay up treasures there There are four Arguments to enforce the Exhortation 1. 1 No treasure below God will be lasting No treasure below God will be lasting Christ speakes therefore to you continually to lay up your treasure in Heaven because there will come a time when all treasures laid up below God will be expunged and gone and then what will you live upon 1. Cor. 7.29.31 the Apostle faith the time is short and the fashion of this world passeth away 't is a Metaphor taken from things folded up a great part of time is unfolded and unwoven it 's almost spent there 's abundance of life run out already and little left behind there is an eternity that will never be spent after all thy time here is spent lay up therefore treasures there 2. 2 Nor hopes of Heaven without this treasure Heaven is the place to which you hope to go now carry your treasures with you and send your treasures before you or else there can be no hopes of entering into Heaven This is the Exhortation of our Saviour when he faith
inexhaustibly 4. It is there communicatively the Fountaine naturally sends forth streames 5. The comfort that is in God is living comfort the water that goes forth is living water Third General Proposition It s a matter of great concernment where our hearts are placad That it is matter of great concernment in Christ's acount and it should be so in ours also where our hearts are placed Let me open this The Lord hath in Scripture given especial directions for the setting of a mans heart Hag. 1.5 Consider your waies in the Hebrew it is Set your heart upon your waies so Deut. 32.46 Set your hearts unto all the words which I testifie among you this day Now that it is a matter of great consequence where the heart is set there are these grounds for it 1. 1 God mainly looks at the heart It s the heart mainely that God looks upon and doth observe he looks not upon what man looks upon man looks upon the outside but God looks upon the inside 2 Chron. 16.9 For the eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalse of them whose heart is perfect towards him and therefore because God looks upon the heart it is matter of great consequence where we place our hearts 2. 2 God claimes the heart It s the heart mainly that God laies claime unto and that he calls for My Sonne give me thy heart Prov. 23.26 3. 3 The man is where the heart is It s matter of great consequence because where the heart is there 's the man therfore where the soule is gone the man is gone where the heart goes the man follows 4. 4 God values man according to his heart God values every man according to his heart and the heart according to the Treasure upon which it is set a wicked man is worth nothing because his heart is worth nothing Prov. 10.20 The heart of the wicked is little worth God values men according to their hearts and their hearts according to their treasure or the object upon which his heart is set There are two things that make up the heart 1. The Ornaments of the heart a meek and a quiet spirit 2. The Objects of the heart and those things upon which the heart is set the mans heart is worth as much as the object is that it is set upon and if the object be worth nothing the mans heart is worth nothing 5. 5 As the heart is such is the life Ground because from the heart all the conversation flowes therefore 't is matter of great consequence upon what the heart is set Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life so out of the abundance of the heart the mouth speaks Mat. 12.34 As the heart is pure or impure so is the whole life on what a mans heart is set that 's his treasure or else it would not bee so dangerous to misplace our hearts 6. 6 Objects transform the heart It s matter of great consequence where and upon what you set your hearts because the objects upon which the heart is set they have a transforming power and they doe mightily frame and fashion the heart according to themselves and therefore as where your Treasure is there will your hearts be also so like to what your Treasure is that will your hearts be like also If a man mind nothing else in the world but Riches they have nothing in their hearts but Riches either how they may get or save them if a mans heart be set on Covetousnesse it transforms him and the man is said to be a Covetous man when a man either gets or saves or covets much for unjust keeping is as great an act of Covetousness as unjust getting Jesus Christ hath left one golden expression what shall it profit a man to gain the whole world and lose his own soul Mat. 16.26 observe the soul is not onely lost here but it is lost hereafter also 'T is impossible to have the heart set wholly on Riches and set on Heaven because the soul is framed according to the object on which the heart is placed therefore take these two things wherein the soul is hereby injured In the light of it and in the holinesse and purity of it 1. In the light of it let a mans heart be set on any heavenly beauty it s changed into a Heavenly complexion let a mans heart be set on any earthly beauty it s changed into an Earthly complexion and so the soul is lost in the sight of it Secondly In the holinesse of it As the soul can see nothing that is sinfully evill or spiritually good when the heart is placed on wrong objects so it can do nothing that is spiritually good nor withstand any thing that is spiritually evill when 't is placed on Earthly objects the holinesse and purity of the soul is is wronged by Earthly objects Therefore Covetousnesse is called the not of all evill how comes it to be so I answer two waies First all evill comes from thence as the root Secondly all is nourished by it as the root there is no principle of evill that will not flow from this evill and there is no evill principle that it will not nourish there is no sin that this will not frame the heart to for it will make a man in love with every sinne it will make a man prove an Apostate from God Demas hath forsaken us having loved this present world 2 Tim. 4.10 It will make a man impudent and shameless in sin as Mat. 26.16 What will you give me and I will betray him faith Judas It will make a man forget the offers of grace Luke 16.14 and slight the word of God And the Pharisees who were covetous heard all these things and derided him It will make a man desire the pleasures of sin that are but for season it will make a man sin and desire to sin you little know what hideous wrong the setting of the heart upon the world brings you and what dolefull wrath it will lay you under The heart doth alwaies follow the treasure In the. Fourth Place for proof that the heart doth alwaies follow the Treasure 1. The heart of man hath its severall motions and out-goings its Processes and its Recesses and all this is according as the Treasure is Eccle. 6.9 The sight of the Eye is betthen the wandrings of the desire 'T is in the Hebrew the walkings of the soul then the soul of man is a walking thing the heart of a man hath its outgoings It 's true of the heart as it is said of the Angells Ezek. 1.13 they go forth with incredible swiftnesse like lightning so doth the heart Eccel 11.9 there you read of the way of the heart the heart is rendred by Montanus as a thing that is ever in motion most men do make choice of their chiefe
to a man whose treasure is in Earth if a mans treasure be in Heaven his mind is in heaven hence it comes to passe that a godly man is said to be a stranger here Psal 39.12 I am a stranger and a Sojourner what 's the reason because hee doth not converse here as in his Country but seekes a Country above he is a stranger here travelling towards his owne Country Bernard saith a godly mans heart is in Heaven because the Lord dwells in Heaven hence it is that grace is called glory not onely because its of the same nature with that grace which a man in glory shal receive the the perfection of nor onely because it is a pledge and an earnest and will end in glory but because the soul immediately enters into glory after his treasure for his treasure immediately being in Heaven his heart is there hence 't is a godly man is more in Heaven then in Earth for his treasure is in Heaven and his heart is there But let us see in particular What iâ— meant by the heart what is here intended by the heart more especially there is meant all the things that are seated in the heart and let 's begin with the first of them 1. 1 The ain and ben of the cart The heart is put for the aime tendency and bent of the heart it is Animi Propositum it 's the propension of the heart Deut. 24.15 Hee is poore and setteth his heart upon it he is a hireling and his heart is set upon his waies hee doth not work for love to his master nor love to his work but the aime and bent of his soul is for the good hee shall receive by his work therefore the Scripture speaks of a double heart Ps 12.2 what makes a heart a a double heart some apply it to instability in opinions that which is called halting between two opinions when the mind is in suspence Luke 12.20 Be not of doubtfull mindes But whether it be in reference to opinions or what ever it is the mind is in doubt and hee is double minded But the intention of the Scripture by a double heart doth mainly aime at the intentions of the heart the heart goes not alwaies one way but sometimes for God sometimes for the Creature sometimes for Heaven sometimes for Earth when men have not a single Eye when they have not single aimes this the Scripture calls a double heart When a man hath an aime at God and the things of God and looks it other things in subordination thereto this the Scripture calls a single eye or a single heart but when men go sometimes very hotly after the things of God and at other times pursue after Riches immoderately this is a double heart Act. 8.1 Thy heart is not right in he sight of God and Hab. 4.12 The word of God is the discerner of the intents of the heart Now then thus where a mans Treasure is there the bent the aime and the tendency of a mans heart is one of the great things you are to look to is the heart for in the heart lyes the greatest deceit but in the heart above all other things the bent and tendency of the heart is that you are to looke at and there are two Reasons for it 1. 1 The aime of his heart is the godly mans comfort in all failings Because this is the great Comfort nay the onely comfort that a godly man hath to flye to in all failings and in all his falls the bent and aime of his heart In any particular failing and infirmity what is it the soul can retreat to truly when a godly man can say this hath been my transgression but this was not my intention this is the onely comfort of the man so it was with Peter it was a desperate fall to deny his Master and wish himselfe accursed that hee knew not the man but Peter could say Lord This was the bent of my soule not to deny thee but to die for thee Sinne comes upon a godly man at unawares sinne comes upon a godly man as judgement comes upon a wicked man by way of surprisall but the bent of his heart was not to sinne therefore this is a comfort to him 'T is an expression of David Though he did offend with his mouth yet I have purposed that my mouth should not offend it was my transgression but not my intention I have plotted that my mouth might not offend In all your failings this is that that must support you yea in every transgression that it was not your intention so to do 2. 2 It is his comfort after his failings Sometimes a godly man can take comfort in this after his fallings many times the Saints commit wickednesse out of consultation Psal 19.3 the Scripture calls them Presumptuous sinnes sinnes that they doe intend before hand 1 King 15.5 'T is said Davids heart was upright in all things all he dayes of his life save onely in the matter of Uriah the Hittite Then Davids heart was not upright in this matter his dissembling and his lying was clearly demonstrated But now what may a godly man retreat to to the generall bent of his heart when hee failes in a particular act 1 Kin. 15.14 Neverthelesse Asa his heart was upright with God all his daies he doth not speak of particular Acts but of the generall bent of his heart though in some particulars he contrived sinne wicked men when they are carryed on in a designe that 's sinfull they will not be beaten from it but the generall bent of their soul is to go on in it Now would you know which way the bent and tendernesse of your heart goes Six rules for discovery of the bent of the heart there are six Rules I shall give you It was the saying of a godly Minister I blesse my God I have stadied my own heart more then Boukes It would be very happy for you to say I have studied my heart more then the would more then trading 1. 2 That which its casryed after under different conditions is the aime of the heart Rule That which the soul is carryed after under different conditions this declares what the aime and bent of the soule is and so you must judge of the tendency of the heart as waters though you turn them out of their proper current and alter their channell yet they all runne into the Sea you will say then the tendency of them is to the Sea If you see the Sun whether the day be cleare or cloudy it makes to the West it concludes there 's the end of its course this is the race it hath to runne the going of the heart is the same in different conditions it doth wonderfully cleave to that which is its chief good is never at rest til it be centered there As for example suppose it be the heart of a naturall man his aime is at his owne exaltation now
pride being his predominant principle and master sin this mans pride or prosperity vents it self in Exaltation Admiration and seeking glory from men he sets himselfe in the face and glory of the times despising of others exalting himself bring this man under trouble of conscience and then pride vents it self in humility and debases into poverty As faith is an humbling grace so despaire is the highest fruit of pride here 's the heart now shewing the same aime in different conditions and all this doth clearly argue where the bent of the heart is there 's the aime of a mans heart If a mans heart goe out to covetousnesse the love of money when he is in a low condition if he did but observe his soule his heart went after his covetousnesse let him be brought into a wealthy condition he is scussling after the world still Judas his heart went after his money when he was an Apostle though in a different condition take a man in what condition you will you hall find the aime and bent of his heart is still the same On the contrary take a godly man who makes God his treasure who hath another treasure and another aime put him into what condition you will still you shall find his aime is the same the bent of his soule is still towards God Psal 44.17 All this is come upon us yet have wee not forsaken thee nenher have we dealt falsely in thy Covenant He looks beyond them all for his aime is at his treasure Looke upon Job upon the dunghill the aime of his heart was the same fearing God and eschewing evill Now consider what you were when you were a private man and what you are now you are advanced to places of dignity and see by it where the aime of your heart is 2. 2 That 's the bent of the heart which it greedily catcheth at upon all occasions In all places in all companies if opportunity be affected consider what it is that the heart doth most greedily catch at upon all occasions and in all places If the aime of the soule be lust he went after her speedily as a soole to the correction of the Stocks Prov. 7.22 Suppose it be gain a mans heart aimes at It goes after it presently Josh 7.21 When I saw a goodly Babylonish Garment and two hundred shekles of silver and a wedge of Gold I coveted them and tooke them c. So let there be at any time a godly motion offered to a godly man his heart catcheth at the motion By this you may see what your souls are by the first motion you close with as according to the aime and bent of the heart so all temptations are suited what 's that then which your heart closeth withall with the greatest readinesse according to that is the bent of your heart 3. 3 According to the bent of the heart so â—t franâ—â— object tâ— i◠〈◊〉 According to the bent of heart so the heart gathers unto it selfe whether there bee occasions given or no Gen. 6.5 Every imagination of the heart is onely evill and that continually Imagination of the heart it should be read Every Creature of the heart the heart frames to it selfe something whether there be occasions or no according to the bent of it 1 Joh. 2.16 The lusts of the slosh lust there is put for the object of lust as faith is put for the object of faith and hope for the object of hope there is nothing thaâ— lust 〈…〉 not make some 〈…〉 ther of 2 Pet. 2.14 〈…〉 eyes full of adultery that cannot cease from sinne though they have no occasion at all Psalm 41.6 David Complaines If he come to see me his heart gathers wickednesse to it selfe On the contrary take a godly man look on the aime of his heart here 's no occasion given at all yet he hath something the heart gathers up to it self therefore David cryes out in the middest of a crooked and perverse Generation Teach me O Lord to number my dayes that I may apply my heart unto wisdome Ps 90.1 as one gathers wickednesse the other gathers holinesse for the heart of man hath a selfe-sufficiency in it Jam. 1.15 when lust hath conceived it bring-eth forth sin lust is said to bee the Father and the Mother able to beget and able to bring forth therefore looke which way the aime goes there the heart goes there it centers according to the generall bent of the heart it gathers something to it selfe whether there be occasion given it or no. 4. 4 According to the bent so it will break through allopposition That 's the bent of the heart that breaks through all opposition to accomplish its designe the bent of the heart is such a thing that look what ever the thing be its set upon though never so costly it will spare no cost to obtaine it you that delight your selves in vanity of Apparell you will spare no cost to obtaine it Gen. 34.6 Shechem's heart clave to Dinah and what doth this bring forth Aske never so much dowry and it shall be given Thus in Isaiah they spare no cost to lavish away Gold for their Idoll Gods because the bent of their hearts was set upon it you that stick at all costs in Religion and at none in Rebellion you may easily see which way the bent of your hearts goes If the bent of a mans heart be revenge it will stick at no cost Haman will get the King abundance of Treasure for the destruction of the Jewes If the bent of the heart be for Ambition Absalom will not stick to murder his Father if it hinder his rising If it bee halting and dissembling in Religion Jehu will not stick at it to get a Kingdome if it bee the making Merchandize of the souls of men and the establishing of Artichrist in the Chaire of Christ if it be the change of Times and Laws if to change the fundamentall Laws of a Nation if the bent of the heart beset upon it no opposition will hinder So its true in reference to spiritual things if the bent of a mans heart be set on God no Creature opposition shall divert it That 's an excellent expression Psal 84.6 Who passing through the valley of Baca make it a well They will digge Wells in the desart intimating that no opposition can hinder them that are fully bent to come to Christ The losse of a right hand the losse of a right eye the soule doth not stick at he will cut off the one and pull out the other and what 's the reason its all to attaine that which the bent of his soule is after 5. 5 The heart is restlesse untill it obtain that after which it aime Where the bent and aim of the heart is there it is continually restlesse untill it attain that which it tends to the aime of the heart is Pondus animi the weight of the soul my heart pants after the living
because he shall never be separated from the thing beloved his love shall continue for ever in heaven and he shall never be separated from it Then examine your selves that which you feare to be separated from is that which the love of your heart runs out unto 8. 8 Love is victorious Love is victorious Cant. 8.4 'T is strong as death there 's a kind of dominion in love looke over the love that men bear to the things of this life let them have but Riches and if Christ and the glory of heaven be tendered to them as the young man had in the Gospel and bid them sell all they will go away sorrowful why so the love of the world overcomes them On the other side offer a godly man all the comforts of this life whatsoever his heart could wish yet notwithstanding he doth not imbrace it why so his love to God out-bids them and overcomes them Love it is like Lime in that respect many waters cannot quench love Cant. 8.7 Nay the more you pouâ—e upon lime the hotter it burns It s not onely faith that overcomes the world but love overcomes the world for love is a victorious Grace as well as Faith If you be offered great things in this world greater things in another world doth overcome them therefore examine where your love is for where your love is ther 's your heart where your heart is there 's your Treasure where your Treasure is there 's your Heaven where your Heaven is there 's your God and where your God is there 's your happinesse There are onely three short uses I shall make and so shut up the point Use 1. 1. Use Shall be in generall in two things 1. To discover the fulnesse that is in every scripture sentence From hence see the fulnesse of Scripture every short sentence of it how full of matter is it the smallest things in Scripture there are great things depending on them therefore a Father cryes out in admiration of the fulnesse of the Scripture It s observed by Chrysostome he saith It s the greatest Blasphemy that can be to think that in the Booke of God there should be found one idle word hee that will judge you for idle words will not write one idle word There 's one place which Chrysostome himself insists upon its 1 Tim. 5.23 Drink no longer water but use a little wine for thy stomacks ake and he hath eight mighty truths out of that ordinary portion of Scripture 1. Godly men out of love to duty neglect the body 2. Godly men are very moderate in the use of the creatures left they should be brought under the power of them 3. Consider in his weakness hee did not cease from his charge he had infirmities and often infirmities but he did not neglect the affaires of the Gospel 4. Take a little wine That godly men may too far neglect their bodies even to offend therin 5. Every creature of God is good in it self yea those creatures of God that are most abused 6. Godly men may be subject to many bodily infirmities and that often 7. In the decay of nature the Creatures are to be used for its repair but according to the proportion of natures infirmities 8. There 's a moderation appointed in receiving the creature even when men take them for necessities sake for he that prescribes him the wine prescribes him the measure upon this accompt the Scripture becomes exceeding sweet to a man and 't is a great Argument of growth of grace in him and of profiting in spirituall knowledge when a man can take delight and sweetnesse in the word not onely in the substance but in every circumstance of it Do not study the substance of the word onely but the phrase of it they are not only words but such words as God himselfe hath chosen out phrased it to our minds and to our understandings 2. There are some sentences of scripture that we should especially treasure up Consider though all the Scripture be to be studied yet there are some sentences above all that a man should lay up in his heart such as these we are speaking on Where a mans Treasure is there will his heart be There are fix parts of Scripture that the Lord puts speciall marks upon which scriptures are sutable to especiall occasions and therefore wee should take especial notice of them 1. 1 Such as the Lord hath added anote of attention unto Those scriptures which the Lord hath added a note of attention and asseveration to those especially we should studie Io. 1.29 Behold the Lambe of God that takes away the sinnes of the world Where the Lord doth put special marks upon them there we should exercise a speciall study about them Isa 40.5 Behold the glory of the Lord shall be revealed and all flesh shall see it c. 2. 2 Such as are of ten repeated Such scriptures as the Lord hath often repeated such scriptures should bee diligently studied As Riches profit not in the day of wrath Pro. 11.4 Mark 8.36 And what shal it profit a man to gain the whole world and lose his own soul And if Riches increase set not your hearts upon them Psa 62.10 3. 3 Such as have bin most effectuall for your conversion Those scriptures that God hath made use of in a speciall manner to doe you or any other good these should bee mightily studied God requiers you should take notice of them in a speciall manner so did the Ancients Rom. 13.1 And Luther made use of Rom. 1.17 and Junius of Iob. 1.1 Those by which the Lord hath spoken Conviction and Consolation these he requires you should especially observe and diligently study 4. 4 Such are sutable to your condition Those scriptures that speak especially concerning thy condition the Lord requires a man should study that word that is sutable to his estate whether thou art in poverty or riches in health or sickness 5. 5 Such as speak to the controversies of the times Those Scriptures that speak to the present controversie of the Age that you live in that you may be established in the present truth and keep from falling into the present errors the Lord requires you to be much in the study of these Scriptures 6. 6 Such as are most comprehensive Those scriptures that are very comprehensive that carry in them the guidance of a mans life as in the Text Lay up for your selves treasures in heaven c. and that Heb. 13.5 Be convent with such things as you have for he hath said I will never leave thee nor forsake thee Heb. 12.14 And without holinesse no man shall see the Lord. Such comprehensive directions as these the Lord requires our hearts should be exercised in the study of them Use 2. Use 2. To difcover the necessity regeneration Is most proper in this point Is the heart inseparable from the