you estates on earth they are your plagues your curses and yet how many poor souls do we hear say as those in Zach. 11. 6. Blessed be God for they are rich Notwithstanding they hope God will be good to them but never hear them say blessed be God for I am gracious or blessed be God I am converted these are things their souls savor not But rather as that poor wretch that Cardinal said I would not leave my part in Paris for my part in Paradice Now do not you thus lay up treasures on earth but lay up treasures in heaven and thus I have given you these Cautions for the right understanding of the phrase Let us now improve the Exhortation that hath been laid before you which was this Seeing every man in this life hath a treasure some do lay it up upon earth and some do lay it up in heaven be you exhorted to lay up your treasure in heaven now that we may gain the more benefit by it we shall open it a little For the more distinctly you understand spiritual truths the more profit you get by them and the more sweetness you taste in them that I will tell you Therefore there are four things I shall speak to briefly in the prosecution of this Use First what is meant by heaven and why we are commanded to lay up treasures in heaven Secondly what are those treasures that a man may have in heaven Thirdly how can a man lay up treasures in heaven or what is it for a man to lay up treasures in heaven seeing no man in this world ever was in heaven How is man said to lay up treasure there while he is in this life how a man can lay up treasure on earth we can understand Lastly give some Arguments to press and inforce the Exhortation on every one of us as the Lord shall bless them unto us First what is heaven what is meant by heaven And here I meet with a double interpretation and we may make improvement of both of them and therefore I shall give them both unto you for all such things tend to very great advantage to the opening of Scripture First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heaven some expound it of God apud Deum lay up your treasure in God as Grotius lay up your treasure with God and so they take heaven for him that is the God of heaven the possessor of heaven this will help you to explain some other Scriptures Matth. 21. 25. The baptism of John was it from heaven or of men The proper opposition lies is it from God or man Was it from mans authority or from Gods And so Luke 15. 18. I have sinned against heaven and before thee Why it is the God that dwelleth in heaven Why so lay up your treasure in heaven that is place your happiness in God alone be satisfied in nothing below himself Let him be who hath promised to be your portion and your exceeding great reward lay up treasure in heaven that is lay up treasure in God for you are to consider that Though the Scripture do speak of some other treasures in heaven as in Luke 12. 33. men are exhorted to give alms and they should have treasures in heaven Good works are treasures in heaven But how only as the Lord doth give himself there to the soul as a rewarder pray observe that you may not mistake that your treasure in heaven is God as after I shall shew Why this is very true the exercise of every grace and the performance of every duty all these are said to be treasures in heaven Why because they stand upon record in heaven and because the Lord himself in Heaven will be the rewarder and therefore lay up your treasure in God let him be your chief good and for all good duties lay them up wiâ—â— God that so he of all these may be your great rewarder Lay up therefore your treasures in Deo in God that he may be your eternal portion your good works apud Deum with God that he may be your exceeding great reward This is of great Use Secondly in Coelum others take heaven here For that which we commonly read of in Scripture the third heaven that is called commonly by the Schoolmen the highest heaven the habitation of Gods majesty and glory It is the place where the Saints shall be glorified with God when they shall enter into their masters joy This third heaven that was the first of the Creation of God for so I conceive the highest heavens with its inhabitants were first made and the first day In the beginning God created the heavens the highest heavens with its first inhabitants for though it be true God from eternity was his own heaven as I may so speak and though he hath created the highest heaven yet he is not included and comprehended there for he fils heaven and earth Jer. 23. 23. He is God every where present yet the highest heavens are the place of his Throne the place where his honour dwels Where he is pleased to shew forth his majesty and glory in a most eminent manner and the place that he hath appointed where his people shall have both vision and fruition of him to eternity called therefore their fathers house called therefore the City whose builder and maker is God called therefore an inheritance immortal uncorruptible undefiled reserved in the heavens for us Now this being the place of the Saints happiness when they shall ever be with the Lord they are exhorted to lay up their treasures there for the time will shortly come when all the Saints of God shall remove for you have here no continuing City you seek for a countrey the time will shortly come when you shall leave all your treasure here behinde you for you shall carry nothing away with you for their happiness is in heaven to enjoy God and Christ unto all eternity for this cause they are exhorted to lay up treasure in heaven Where they shall receive the end of their faith and the fruit of their obedience the salvation of their souls which consists in the enjoyment of God in heaven then take either of these for heaven t is true of both either God lay up your treasure in God who is the God of heaven or lay up your treasure in heaven where your eternal enjoyment of God shall be That is the first what is meant by Heaven But Secondly What treasures may a man have in heaven I have spoken a little of that already but give me leave to explain it a little more unto you There are great variety of interpretations what a mans treasure in heaven is and truly almost every Interpreter differs some speak of the word some of the promises some of graces some of duties some of alms but we shall easily understand what must needs be meant if you observe but the opposition there is a treasure in earth and a treasure in heaven what is a mans
treasure on earth that which stands in opposition to treasure any where else The man hath nothing else but what he hath on earth then a mans treasure on earth is his chief good on earth be it what it will riches honors pleasures or whatever else where his heart is and his chief good that is his treasure then what is a mans treasure in heaven with a mans chief good in heaven that 's his treasure Now what is a godly mans chief good in heaven why t is God God is his portion God is his reward and Christ only as Mediator as he brings him to God Now there are three things that I should point you to Why none but God can be a mans treasure in heaven First a mans treasure is that which he loveth most and a man must love nothing more then God nay a mans treasure and chief good is that which he loves with an infinite love that he can never have enough of that he can never be satisfied with that he never says I have enough The Hebrews they have two words that we use for treasure one is that which a man doth most set his heart upon that which is unto him above all a peculiar You see the word used Exod. 19. 5. Israel is my peculiar treasure saith God that is a people that God set his love upon above all the people in the world besides that is treasure where a man stays most t is very true where a mans love goes there truly the man dwels that 's his treasure that carries out his heart Now there being none in heaven the soul is to love above God or equal with God therefore he alone in heaven must be his treasure Secondly a mans treasure is that Quod maxime habetur in pretio which he prizes most and some observe upon this place that is a mans treasure that he sets the highest price upon Now a man should prize nothing more then God so you see when God saith of his people they are his peculiar treasure all people in the world are undervalued for them Isa 43. 4. I will give men for thee and princes for thy life Kings and Nations are nothing in comparison of Gods people to God In this respect God is the treasure of his people because they are to prize nothing in comparison of him Thirdly God only is their treasure because upon a mans treasure he doth rely for supply and therefore that 's the other word in the Hebrew which is put for treasure Gen. 20. 5. It signifies that which a man makes his refuge in all calamities and distresses now when a Godly man is in distress whither doth he go Prov. 8. 10. The name of the Lord is a strong tower the righteous flie thither and are safe And in Davids distress Psal 73. Whom have I in heaven but thee only God is his treasure Now these three things are in a treasure that which a man loves most and sets the highest price upon and that to which his heart doth retire and seek supply from in all his wants and every man must be supplied out of his treasure that I will tell you Take a rich man when he comes to die Riches avail not in the day of wrath therefore God only is the Saints treasure and chief good he lays up treasure in heaven and this treasure is God Thirdly you will say unto me God is in heaven already it is the habitation of his holiness and glory How can I be said to lay up God in heaven I that was never in heaven the Lord he ever was there how can I be said to lay up God as a treasure there T is very true God was in heaven from the very Creation of heaven that it hath been the throne of his glory but he is not laid up there as thy treasure until thou close with him And no man but he that hath the Lord for his God can say I have God for my treasure What shall I do then to lay up God for my treasure There are six Rules that I shall give wherein this duty lies and observe them for they are the great duties of your lives for we live in a scraping age labour then to get the God of heaven for your treasure Why how so First he that will lay up treasure in heaven must choose God for his treasure no man hath a treasure either in heaven or earth but by choice If a man choose riches that is his treasure honors that is his treasure if he choose God that is his treasure therefore choose the Lord as that which you prize above all things this is the way to lay up God in heaven for your treasure Josh 24. 22. You have chosen the Lord this day for your God choose the Lord for your God and you shall have God for your treasure Secondly If you would lay up God for your treasure in heaven then you must part with all other things for him All other treasure remember that Matth. 19. 21. See the terms there was a rich young man that came to Christ Christ bids him go sell all he had and give to the poor and he should have treasures in heaven No man can have two treasures no more then he can be servant to two masters its impossible that a man should have two chief goods you can never have God for your treasure lest you part with all other treasure for him You that have other treasures do not tell me that God is your treasure Thirdly the soul is to be carried out after this treasure incessantly that a man lays up for his treasure which his heart is carried out abundantly after Tell me you have a treasure in God and never groan and long after him you have nothing to do with him and therefore David Psal 73. 22. There is none in earth I desire but thee Now how doth his soul go out after God My soul pants after God as the thirsty land Consider with your selves may be you can be content I have a great estate and I am raised from a mean man and a Prentice boy and God hath given me a large estate and I can bless his name for this thanks be to God for I am rich But do you taste no more savour in these things in comparison of God then in the white of an egg Can you desire to part with all that you may be with him This is to lay up treasure in God to have the soul go out after him and to him incessantly Fourthly if you lay up treasure in God live upon your treasure live upon him You say often you live by faith what is it to live by faith To live by faith is to live upon God who is the object of faith therefore in all the necessities of your lives have recourse to God still my Refuge is in God still what is your chief good to that your souls will retire Fifthly what a man lays up for his
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
therefore of the change of a mans treasure that is of a work of regeneration otherwise there is a treasure within an evil man out of an evil heart and there is a treasure without oh pray therefore learn from hence that there is no living in an unregenerate estate change thy treasure or otherways all thy changes will do thee no good The last Use I especially aim at see from hence the blessed and happy condition of a godly man whose treasure is in heaven he is blessed every way but especially in this his heart is in heaven his body is on earth its true and there is a two fold blessedness upon this account First let this man at any time go astray as godly men are subject to wander Oh let me not wander from thy Commandments Psal 119. 10. We all as sheep have gone astray but when they do wander there is somewhat still to reduce them their hearts will to their treasure my treasure is not below therefore my heart is not below and this is the true reason why a godly man cannot fall from grace because it is impossible to separate the heart and the treasure where the treasure is there will the heart be I will return unto my former husband as it is the misery of an ungodly man let him profess what he will his treasure will bring him back again still so it s the happiness of a godly man though he wander from God his treasure will reduce him and his heart will bring him back Secondly he is a blessed man who hath his heart always in heaven certainly he must needs be a happy man for he is a heavenly man but now a godly man whose treasure is in heaven his heart is there but why is he so happy a man whose heart is in heaven I will give you a brief account truly there are four accounts why he is so happy a man whose treasure is in heaven because his heart is there First because he is hereby made and evidenced to be a heavenly man 1 Cor. 15 48. the first man is of the earth earthly the second man is of the Lord from heaven heavenly here is the difference between all the men in the world there are some earthly and some heavenly men now this is an evidence thou art an heavenly man because thy treasure is in heaven as that wisdom that is conversant about earth is said to be earthly wisdom so that wisdom which is conversant about heaven is said to be heavenly wisdom my brethren an earthly minde is a plague an heavenly mind is a blessednes Secondly he that hath his heart in heaven is not subject to those impressions of change as the men whose hearts are set upon earth Here every thing is subject to change and we have nothing but changes Changes and War are against me saith Job but if a mans estate and condition change so his heart do not change it is no great matter my heart is not subject to change as I remember Tertullian observes of the Christians of his time Nil crus sentit in nervo si animus in coelo true indeed they were under great afflictions of body but their souls were in heaven out of danger the heart is out of danger its true of a man whose heart is in heaven and his heart is out of Gun-shot afflictions may work on the body make a change in the estate and outward condition but his heart is above and out of danger and therefore the people of God are said to be those that dwell in heaven Rev. 13. 6. they blasphemed the tabernacle of God and their names who were written in heaven the heart changes not for any evil because it s bound up in an unchangeable good Thirdly he is a happy man whose heart is in heaven because where his heart is his life will be and his conversation Phil. 3. 20 21. Our conversation is in heaven now keep thy heart above all keepings for out of it are the issues of life Prov. 4. 23 24. Therefore if a mans heart be on the earth his conversation will be below but if his heart be in heaven there his life and conversation will be now when other men are making great ado here below his heart all the while is taken up about God as his Father about Christ as Mediator the Spirit as the Comforter the Angels as his fellow Subjects the souls of just men made perfect his fellow Citizens Oh what a happy condition doth this man live in his heart being in heaven his life is there * Note this last head as an eminent seal to this tract his life and Ministry they being the last words he ever spake in the Pulpit Lastly it is a clear evidence to aman that his heart being in heaven his body shall shortly be there as Christ when he went to heaven was our better part and went to heaven as our forerunner just so the heart being in heaven the better part is there It is gone to heaven as the forerunner of the body and as Christs Ascention is an argument of our ascention so the ascention of the heart is a clear argument that the whole man shall be there where the heart is that they may be taken up together with the Lord in the clouds of heaven Oh what a Comfort is this no man is a happy man but he who hath his heart in heaven and his treasure there So much shall serve for the Application of this point and for this Text. Consider I humbly pray you what hath been said It is of great concernment and such as should have an influence into your whole lives and know this for a Conclusion the Word of God will not return to him empty and in vain though it may be spent upon you in vain June 25. 1654. Elisha his Lamentation Upon the sudden Translation of ELIJAH Opened in a SERMON At the Funeral of Mr. William Strong That eminently Faithful Servant and Minister of CHRIST By Obadiah Sedgwick B. D. and Preacher of the Gospel in Covent Garden Zach. 1. 5. And the Prophets do they live for ever Heb. 3. 7. To day if ye will hear his Voice London Printed by R. W. for Francis Tyton at the Sign of the three Daggers in Fleet-street near the Inner-Temple Gate 1656. To the Right Worshipful Colonel Boswell Henry Scobel Esq Mr. Thomas Rushall and to all the rest of the Congregation lately pertaining unto the care of that Faithful Pastor Mr. William Strong Preacher of the Gospel at Westminster Abbey YOu were pleased to put me upon that sad service of Preaching at the Funeral of your worthy and dear Pastor And shortly after that upon another service of Printing what I then had publikely Preached I confess that I never Preached a Sermon in this kind with more grief of heart and never did I discern a Sermon heard and attended with more weeping eyes certainly God had given in unto him the affections of
suit spiritual things with spiritual and to teach though not in the enticing words of mans wisdom yet in the fullest demonstration of the Spirit He was not worn away with rust but did wear away himself with use the emanation of the Spirit filling his Cistern so as made him free to do much work in a little time * Amplissimum vitae spatium usque ad sapientiam vivere He understood well that the acceptance of our works follows upon the acceptance of our persons first and he therefore did to the admiration of them that heard him open the whole Doctrine of the Covenant through which our persons finde acceptance with God that Covenant of Grace which comprehends what ever we are either by way of blessing to expect from God or whatever we are by way of duty to return back to God again that Covenant I say did he for years together labour in the opening of had he lived to perfect and to publish it the Churches of Jesus Christ had received a much more special advantage then now I fear they can have by it but we must be content to have Elijah first taken from us before his mantle will be given us He vexed his righteous soul to see how among many professors of Religion practical Godliness did seem to wither much what truths therefore might serve best to revive encourage and put on to holiness of life or circumspect walking those to choose would he most frequently acquaint his Hearers with He judged the power of godliness to consist not so much in mens ability to Master this or the other high-towring speculative doctrine though himself was of excellent high-raised parts as in mens affectionate hearty closing with and living up to those more obvious common truths for in facili absoluto stat aeternitas Aust Enchir. that are the great necessary things on which mans everlasting happiness or misery does most depend And he would therefore therein following the direction Paul gave to Titus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3. 8. earnestly exhort professors to be known most by their maintaining of good works and that however they might somewhat differ in matters of outward order or Church Discipline yet that they would all agree in what was more intimately consequtive to the Spiritual man A being rich in holy works * Sancta rectae vitae antistites esse The Greek word which is a military word taken from such as set themselves in the foreward o◠front of the Battel and march before for the encouragement of the rest of the army some translate it to go before others in good works Our works being the best at least most sensible evidence of our faith He laboured much that parties disagreeing a little what in that part of the circumference which concerns Ecclesiasticks might yet be one i' th center of an holy life for indeed he knew well that though Professors in matters possibly of less consequence may shew what party of Christians we side with yet holiness of life only it was that should best evince our being set apart for God He laid it much to heart to see how slightly and ungroundedly not a few of latter years since the goodness of some in power had altered the face of times so much as that godliness was no longer now a reproach or hindrance in the way of but the easiest step to preferment for one or other loaves sake only took up Religion as from the manner of their walking might be suspected He did therefore insist upon and in the course of his Ministry press those doctrines of self examination and self denial both which subjects thou mayst hereafter God willing have put into thy hands with much earnestness searching power and spiritual exactness that if there were any who profest Christianity out of Faction carrying a Pagan heart under a Christian name they might be made manifest to themselves His insight into the Gospel was wonderfully quick and singular his delight was to lead his Hearers within the vail and to shew them the glory of that one Mediator whom the Father set forth for the propitiation of our sins great was his pains in opening those Relations together with their respective vertue and influence that he stood in to his Father to Angels to all Mankinde and to the Elect in special sundry subjects and single Sermons the Author has left behinde him which will God willing be hastened into the Press what he did last does herewith come out first because indeed an imperfect Copy hereof stole forth as a spurious obtrusion upon the world Which the Authors Friends judged a great wrong unto the Publique as well as to the Author himself and for that reason therefore have put the same subject first into thine hand leaving thee to judge how much more this Edition thus publisht hath of the signature and mark of his spirit in it above what the former carried Thus much premised I shall only add by way of prayer that the Spirit of life and power who alone is able may make the price here put into thy hand very usefull for thy souls good We are accomptable not only for what we hear but for what we read and t is equally dangerous to be found among the number of them that are unprofitable Readers as to be one of those that are unprofitable Hearers Geo. Griffith Good Reader IT is usually observed that Gods children do best in their close and last farewel as natural motion is slower in the beginning and swifter in the end so are their motions more vehement and stirring towards heaven and heavenly things when their souls are ready to dislodge from the body and to be at home with the Lord. Certain I am the Scripture puts a special mark and consideration upon the last words of the Saints 2 Sam. 23. 1. Now these be the last words of David so the speeches of dying men have more weight in them for as we draw neer to eternity we grow wiser and being about to return to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plotin apud Ves Original Divinity as Plotinus speaketh we are more Divine And this not only when the Lord giveth his people fair warning of their approaching end but many times when death stealeth upon them unawares by a strange kinde of presage their souls have been marvellously heightned in the contemplation of eternity and wholly taken up with that blessedness into which God was about though unknown to themselves to translate them t is one of the observations of this Treatise That when the heart is in heaven the body will not be long out of it our translation is but delayed till the moneths of our purification be ended and we by growing dead to sin weary of the world are made meet to be partakers of the inheritance of the Saints in light All this is spoken to put thee in mind that these discourses which are now put into
of it There are two sorts of treasures the Holy Ghost in the Scripture speaks of God hath his treasures Men have their treasures First God hath his treasures and they are of four sorts First Thesauri naturae there are the treasures of nature which we read of in Job 38. 22. Hast thou entred into the treasures of the snow or hast thou seen the treasures of the hail And the Lord when he speaks of the blessings of nature in Deut. 28. 12. saith he will open his good treasure the heaven to give rain c. and ler. 10. 13. he bringeth the wind out of his treasures these are the treasures of nature that are Gods treasures Secondly Recondita providentiae there are the treasures of providence in Psal 17. 14. he speaks it of wicked men These are the ungodly and they prosper in the world they have their portion in this life whose bellies thou fillest with thy hid treasure What be those treasures with which God is said to fill ungodly mens bellies Interpreters do observe that there are some wicked men in this life that have not only the common benefits of nature with the rest of this World that God causes the Sun to shine and the rain to fall upon them but he doth afford them ezquisitas quasdam divitias some peculiar and choice mercies of this world and doth in Providence order it so that of all the honours in the world many ungodly men shall have the highest of all the powers in the world many ungodly men shal have the greatest the dainties of providence the Lord many times affords them to those who have their portion in this world but remember the text saith He fils their bellies with treasures t is but to satisfie their senses it never fils their souls their souls be empty of grace when their bellies be filled with treasures how many ungodly wretches have the quintessence of all things all the Lords treasure yet so t is ordered Thirdly Thesauri gratiae the treasures of grace Col. 2. 3. In him are hid all the treasures of wisdom and knowledge It is said of Christ in him are hid c. Whose are they Why they are his treasures that hid theâ— there the Lord hid these treasures He is made to us of God wisdom righteousness sanctification and redemption the treasures of wisdom and grace are laid up in Jesus Christ as in a common treasury but they be Gods treasures 4. Thesauri vindictionis there are yet treasures of vengeance treasures of wrath Deut. 32. 34. Are not these things laid up by me sealed up among my treasures Many an ungodly man and wicked woman goes along ten years twenty years together and as they treasure up sin I treasure up wrath and vengeance is mine and I will repay it their feet shall slide in due time the mean time I wil forget none of their works they are sealed up by me among my treasures these are Gods treasures the Scripture speaks of Secondly men have their treasures also and that which a man makes his chief good wherein he doth place his happiness that by which the comfort of his life comes in that is a mans treasure you shall see it exprest in other words but the thing is one in Luk 16. 25. Abraham is brought in there speaking to Dives in hell Son remember in thy life time thou hadst thy good things that which Christ here cals your treasure there Abraham cals thy good things and in Psal 17. 14. they have their portion in this life that which in this place is called a mans treasure that is there called their portion but the thing is the same and here give me leave to note the great difference between godly men and the men of the world the men of the world are all for great provision in the way but care not what portion they have at end but a godly man is quite contrary he will be content with small provision but it is not a small portion will content him a little in the passage but he must have a large portion So that which a man pitches upon as his chief good by which the main comfort of his life comes in these are his good things that is his portion his treasure but only thus far for the opening of the phrase Let us now come to open the Doctrine to you Every man hath in this life a treasure his own treasure This I shall explain by clearing four several propositions all which are included in the Doctrine First every man hath some chief good which his soul is set upon and which as its center it tends unto I say every man there 's not a person of you but you have some chief good to which your souls do bend and upon which they center wherein you place your happiness which if you could attain perfectly your souls would be at rest This is that which David speaks of Psal 116. 7. Return unto thy rest oh my soul Why what was the rest of his soul truly the rest of his soul was his chief good and wil you see what that was in the 73. Psalm Whom have I in heaven but thee and I desire none on earth in comparison of thee if a man have a chief good it must either be on earth or in heaven but saith David God is my chief good whether in heaven or in earth and that 's the reason why he cals God the Rest of his soul and for this cause he tels you all the tendency of his soul went after God My soul is athirst for God the living God many such expressions you have to let you see that God was his chief good and until the soul attain its chief good it is never at rest but is in perpetuo motu in a continual tendency thereto But on the other side take a poor carnal wretch that never knew any thing above the creature because the creature is his chief good and that not to be had in perfection so that he cannot attain to his full desires therefore his soul is continually restless see him described Psal 59. 6. to ver 14. ungodly men are said like a dog to run about the city and like a dog to grudge and not be satisfied what is the meaning of it you know how many wearisom labours this creature takes and all is for meat and yet many times altogether in vain now ungodly men in the pursuit of the things of this life are compared to dogs how many circles do they take this way and that way but many times altogether in vain for they are never satisfied and when they are not satisfied they grudge so that you see sometimes the dog when he hath eaten casts up his meat and afterwards turns to his vomit again here t is brought in only to this purpose to let you see how restless their souls are because they seek good in them But there is one Scripture very remarkable 1 Sam. 25.
to settle Jehu in his Kingdom for things subordinate must be useful to that to which they are subordinate and if you look upon Popery in the whole frame of it what is the aim and intention of it Here is a great shew of Religion all to keep the woman that rides the scarlet coloured beast on horse-back the greatest shews and pretences to conscience that can be Now on the contrary take a godly man whose chief good is God alone why he doth value all things barely as they are subordinate to this end an estate what doth he love it for it self no but as he may thereby lay up a good foundation that he may inherit eternal life as he may make him friends of the unrighteous Mammon Gifts doth he value them for themselves no but for the edification of the body of Christ so as every thing else he makes subordinate to his chiefest good Ecclesiastes 7. 11. Wisdom is good with an inheritance by wisdom is meant saving wisdom grace that which begins with the fear of the Lord but why doth he say wisdom is good with an inheritance is not wisdom good without an inheritance there are two things in it grace teaches a man how to use an inheritance and to subordinate it wisdom is not so good in it self in reference to others without an inheritance and wisdom teaches how to imploy an inheritance to Gods glory and the good of others to make it subordinate to a higher end you love it no otherways then as it is subordinate you do not seek any thing to cross it but you make all things else serviceable thereunto if some of you should go down into your own hearts God hath given you honors and estates do you love these in subordination to God how then is your honor and estate imployed for God I am afraid many of us will be found seeking these things as our chief good though we pretend that all is in subordination to God Fourthly where a mans treasure and chief good is a mans soul goes out after it with continual and earnest breathings and gaspings whatever is a mans chief good his treasure his heart goeth out after it with continual and endless gaspings and breathings so you shall finde it with natural men who have their treasure in this life their souls are full of nothing but lusts endless desires It is exprest Psalm 24. 4. these be the liftings up of a mans soul to vanity A man now that makes riches or pleasures or honors or any thing below his treasure or his chief good he lifts up his soul to vanity to lift up the soul in Scripture is to desire a thing earnestly with continual earnest breathings after it Deut. 24. 15. The poor lifts up his soul to his wages that is desires his wages and Jer. 22. 27. The Land whereunto you lift up your souls to that you shall never return So that to lift up a mans soul to any thing in the Scripture is to desire it earnestly thus if a mans chief good be here below continual breathings and gaspings of soul go out after it but take another man now that hath his treasure in Heaven his chief good above where are the continual pantings and gaspings of his soul Psal 25. 1. Lord I lift my soul to thee the one lifts up his soul to vanity another lifts up his soul to God there is none that I desire in comparison of thee my soul gasps for thee 2 Cor. 5. 1. For this we groan earnestly for our house which is from heaven under continual groanings and breathings always And though it is true the soul while it is here finds an impossibility of enjoying God here yet you shall finde this true and t is a mighty speech Love that is of the right kind and carried after God indeed truly is never satisfied nor at rest in this that it is under a possibility of enjoying God but works after and tends to that enjoyment Consider it I pray it is with the soul as all waters you know run into the sea a tide may come and beat back the water at the present but it returns after the tide it returns to its own course and so it is with a gracious heart he can never be quiet when the soul follows hard after God it is beaten back again but it makes after God again now examine what doth your souls breath and make after that is your chief good Lastly that is a mans treasure and chief good wherein his soul receives satisfaction without which he is never satisfied in the enjoyment whereof a man blesses his soul that is thinks it happy so the Scripture speaks this too Psal 49. 18. take a natural man and While he liveth he blesses his soul while he doth live to himself he blesseth his soul so you shall finde that men are satisfied in nothing else Take an ambitious man let him have the wealth of Nations at command let every mans purse be open unto him yet notwithstanding he is not satisfied with all his wealth for he cannot sit in a low place why because honor is his chief good Take another man and let wealth be his chief good let the man be never so wise never so learned have never so great esteem among men he is not satisfied but he must be rich for the soul is satisfied in nothing but that which the man makes his chief good On the other side take another man that makes God and godliness his chief good In this he is satisfied and satisfied in nothing else Psa 90. 14. Satisfie us early with thy mercy take a soul that needs mercy mercy satisfieth him and nothing else Psal 66. 18. They shall be abundantly satisfied with the fatness of thy house Give him wealth and that will not satisfie him his soul is still empty honor and preferment among men will not satisfie him t is not his chief good Prov. 14. 14. it is said a good man is satisfied from himself what doth Solomon mean by satisfaction from a mans self it is self joyned to a mans chief good for a mans chief good is nearer to him then himself take a man that injoys his chief good though he be stript of all things else he blesses his soul he saith he is a happy man for he is satisfied with himself examine your selves now by these Rules look what that is that is first and chief in your aim in all you do in this world what that is that you love for it self what you love all things else in subordination to where are the gaspings of your soul and in what is it that you bless your souls Where is your satisfaction by these tryals you shall certainly know where your chief good is and where your treasure is there is your heart and where your heart is there is your happiness and there your portion will be at last and so much for the Use of examination how every man shall know
seeing every man hath a treasure in this life by election though not by fruition where his treasure is The next thing that now we come to is a Use of conviction Hath every man that lives in this world some treasure or something that may be called his chief good why then this will set forth the miserie the most wretched condition of all those that mis-lay their treasure misplace their chief good the Lord Jesus Christ tels you there are two sorts of men some whose treasure is laid up on earth others whose treasure is laid up in Heaven Some that have their chiefe good here below their portion in this life some it may be that have but the earnest here the first-fruits the harvest is to come now all those that are mistaken in reference to their chief good that do mis-place their treasure This doth clearly discover to them that they are in a most miserable condition and truly this is I will not say the condition of most of you here present but this is the condition of most in the world that I am sure the Scripture warrants me to say Now that I may a little heighten this conviction if the Lord please to bless it to any soul When upon examination you finde your chief good misplaced and you have not laid up your treasure where you should do there are these six considerations that should marvellously heighten it unto you First consider the Scripture doth speak of a true treasure Luke 16. 11. If you have not been faithfull in the Mammon of unrighteousness who will commit to your trust your true treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I read such expressions in Scripture concerning riches and see how strangely men run after them how mad men are of them either unjustly gotten or unjustly kept or wickedly spent the Mammon of unrighteousness every way But who shall commit unto him the true treasure Now here is an opposition that clearly argues a distinction There is a treasure that is true then certainly there is a treasure that is false it behoves you then to consider have I a treasure is it true or false as to that Prov. 8. 21. Where wisdom is brought in saying He that loveth me I will cause him to inherit substance the word signifies I will cause him to inherit something that is or somewhat that hath a being what doth this argue what do other men inherit that do not love wisdom truly they inherit shadows Take all the great-landed men in the world and they inherit a shadow There is a true treasure that is substantial pray hear what the Holy Ghost saith of all your wealth you rich men Prov. 23. 5. Wilt thou set thine eyes upon that which is not what is that which is not riches betake themselves to their wings riches is said not to be why not to be it is all the being that many of you have in this world if it were not for your wealth you were no body it s the only thing you bear up your selves upon It s said not to be upon a double accompt there is no reality in them there is no stability in them both these I think the Spirit of God expresses First there is no Reality in them that is in reference to what you fancy them to be it s more fancy that makes them such things then any reality that is in the thing in it self and in that respect covetousness is idolatry riches an Idol and an Idol is nothing in the world so the Apostle saith that is it s nothing in substance so riches is nothing of that which you fancy t is not so in substance t is but so in fancy and there was never any godly man whose eyes the Lord opened to see the vanity of the creature but he saw it was his own great thoughts made these things great it s your fancy makes them idols And Secondly there is nothing of stability in them they betake themselves to their wings you think now to have them to morrow where they were to day no they take themselvs wings and are gone you have seen this in your time in hundreds of instances how mens treasures take themselves to their wings in none of these things the true treasure lies he is a miserable man therefore that doth not inherit substance but fancies Thou art a miserable man therefore that art in this mistake that 's the first Argument to enforce this conviction Secondly consider herein lyeth the great deceit of sin and Satan to deceive a man in his chief good I there is the great deceit the Apostle Heb. 3. 12 13. Speaks of the deceitfulness of sin Lest any man be hardned with the deceitfulness of sin there is in every sin a deceitfulness It works with all deceivableness of unrighteousness and so the devil is said to do with the deceivableness of unrighteousness Now sin and Satan will labour to deceive you in every thing but to what end is it In ordine ad summum bonum It is in reference to your chief good there is the deceit they will deceive you in all things else but in order to your chief good for as the Spirit of God is in direction so Satan is in delusion The Spirit of God in direction he will direct a man in all his ways in every course and passage of his life but all in reference to a mans chief good and utmost end so Satan will deceive a man in every passage of his life but to what end is it that he may deceive him in that which is his chief good and in this the great malice of Satan doth appear that he will set a mans heart upon some particular good thing which the soul shall take as its chief good and embracing that shall own the Devil as God and worship him Pray consider what I say whatever Satan fixes a mans heart upon a particular good and a man makes that his chief good he owns the Devil as God and worships him as God And it is in this that Satan was a murtherer from the beginning Abbadon the destroyer the devil deceived the woman In what in her chief good and it is in this that he is the destroyer and herein lies the happiness of godly men that though Satan deceives them in many things yet in their chief good he doth never deceive them they are past that as he is never able to rob them of their chief good so he is never able to deceive them there that they are sure of therefore he can never destroy them why because in their chief good he can never deceive them able to deceive in this or that particular act they may be cheated by Satan of the exercise of this or that particular grace may be enticed to this or that sin may be cheated by men of this or that temporal good but in that which is their chief good they cannot be cheated Thirdly consider further the nature of man
treasure that he doth glory in every man gloryeth in it every man values all other men according to that he makes his treasure and he that fails of that he looks upon him with an eye of scorn and contempt be it what it will I instanced before a man that makes riches his treasure let a person be never so honorable wise and learned he will despise him and so a godly man values himself according to his interest in God and all other men according unto it Tantus quisque est quantus est apud Deum every man is no more worth then he is of value in Gods account Christ doth so Psal 16. 3 4. The Lord is my portion the lines are fallen to me in a goodly place I have a goodly heritage the Lord is my portion the Saints glory in God and make their boast of him all the day long Lastly whatsoever is your treasure you must use all means that you may add unto it or your interest in it a treasure is increased by continual addition whatever therefore may give a man a further interest in God that is the way a man is to take and sell all to buy it for he is to sell all that buys the pearl that which is treasure as now it is the worship of God the fear of the Lord is his treasure Isa 33. 6. by the fear of the Lord is meant the worship of God why doth he lay up treasure in the fear of the Lord yes he gets a further interest in God why are good works a mans treasure because God rewards a man according to his works and he shall have a further interest in God and therefore the worship of God and all the works of obedience and the exercise of all grace a man is busied in all these because it adds to his treasure gives him a further interest in him Who is his God and his al-sufficient reward Fourthly and lastly to give some Arguments to inforce the Exhortation Is there a treasure to be had in Heaven and is it to be had in God do not be such enemies to your souls as to neglect it and that I may inforce this Exhortation take with you these few Arguments and pray mark them well Remember First no treasure below God will be lasting there will come a time when all treasure laid up below God will be expended and what will you live upon then the Apostle tells us the world passes away and the fashion thereof 1 Cor. 7. 29. He uses the expression the time is short what 's the meaning of it t is a Metaphor taken from things folded up there is very little part of it left it is come almost to the last fold which may help a little to explain that expression Psal 36. 10. Continue or draw out thy loving kindness to them that love thee The Metaphor may seem to be the same that is there is abundance of love folded up and but little winded off there is an eternity to spend but now for all these outward comforts there is a great deal worn out and but a little more behinde how many men have you seen already out-live them but to be sure they will out-live the lives of the best men therefore remember no Treasure below God will last Secondly consider this heaven is the place where you hope to go carry your treasures with you or send them thither before you there is no man will remove from a place and leave his treasure behinde him and poor soul thou leavest a great estate and a fine house behinde thee and thou hopest to go to heaven and thou hast no treasure there it s the observation of one upon this place Lay up treasures in heaven carry your provision carry your treasure with you you hope to go to heaven and if that be a true and lively hope you would endeavor to lay up treasure there Thirdly consider with your selves if you lay up treasure in heaven as God is a true Treasure so God is a faithful treasurer what thou dost commit to him he will keep safe and he is a treasurie able to supply all your wants and to make you happy for ever he is self-sufficient in himself much more will he be al-sufficient to thee do not rest in any thing that is below God but lay up treasure in him Nay let me tell you further and pray mark it any treasure here that is below God if it be thy treasure in this life it will be thy tormentor in the life to come Jam. 5. 3. ye have heaped treasure together for the last day he speaks it of rich men and he tells them that they have laid up treasure against the last day there is a double interpretation given of it some expound it of the last day of the world the day of judgement some of the last day the end and period of the Jewish state which the Apostle speaks of and St. John speaks of this is the last hour I conceive it spoken of the Judgement coming upon the Jewish State take it which way you will the thing leaves us a clear argument if you take it for the last day of the State when judgements come upon persons or people then when judgements come your riches shall be the greatest plagues you have but refer it to the last day of the world riches then take their leave of a man they cease then to be treasures but they will be tormentors the Apostle tels them the rust of them shall be a witness against them they have heaped up riches against the last day take heed therefore Take this for a rule That which a godly man hath wrought upon him at his conversion that a wicked man is sure to meet with at his destruction that which was his treasure before he then looks upon as his greatest plague and torment as Ephraim What have I to do any more with idols and saith to his idols Get ye hence Look upon Iudas his money was his treasure before when he comes to hang himself he casts that away and the word carries a great deal of displeasure with it this is the money that hath undone my soul and so many a one will say when he comes to die the love of an estate the things of this life the love of pleasure or honor this hath undone me for ever when it ceases to be your treasure then it becomes your tormentor I have one word more It is one of the great studies of the times what they may do now to keep what they have got Non minor est virtus quam quaerere partatueri What shall we do to preserve what we have got Truly let me speak plain unto you the only way to preserve our treasures on earth is to make sure of this treasure in heaven that 's the only way pray look into Prov. 15. 6. but in the house of the righteous is much treasure in the horn of the wicked is trouble
most commonly the poor receiv the gospel most commonly godly men are the poorest men why in the house of the righteous is much treasure truly the riches they have are precious because they are the fruit of the promise and come in by vertue of the second Covenant and by this means they have a propriety in them that other men have not but Mr. Cartwright translates the word and it will fitly bear it In the righteous mans house there is much strength as if he had said all the care of men is to keep what they have and therefore provide to have it under locks bolts and use all ways and means to preserve it but take a godly man that hath an interest in God and is truly righteous and can say The estate that I have I have justly gotten This is a better way to preserve it then all other means in the world therefore would you preserve treasure on earth labour to get an interest in treasures in heaven And to this end make you friends of the unrighteous Mammon that you may have a greater interest in God the true treasure And for a conclusion remember this you that have not God for your treasure here you shall never have him if you have no interest in God for your treasure in this life for after this life a mans chief good doth never change What was thy treasure shall ever be so thou hast a treasure but if it be below God it shall be thy tormentor A mans eternal estate is cast here and being so that which was a mans chief good must continue so to him and therefore fear before God if thou hast not thy treasure laid up in God in this life he will never be thy treasure and reward and yet in the life to come God will be all in all and that God thou hast then no interest in for as a man sows here so shall he reap hereafter I know not what to preach to you that ought more to affect you And so much for this Exhortation Lay up treasure in Heaven There is one Use remaining of this Doctrine and t is of Consolation to all the Saints of God You have seen the misery of those that erre in their chief good Give me leave now for the comfort and support of the hearts of Gods people to shew them their happiness in this that whatever they are in this world yet in regard of their chief good they have not miscarried Oh blessed soul that hast not mis-placed thy treasure that dost not err in that which is thy chief good I confess a godly man is every way a blessed man he is blessed in regard of the pardon of his sin Blessed is the man whose transgression is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth not sin Psal 32. 1. He is blessed in regard of the disposition of his soul Blessed are the pure in heart blessed are the meek blessed are those that hunger and thirst after righteousness He is blessed in all the ordinances Blessed are they that dwell in thy house Matth. 5. 8. Psalm 84. 4. He is blessed in his obedience blessed are they that are undefiled in the way and walk in the Law of the Lord Psal 119. 1. Nay he is blessed in his expectations Isa 30. 8. Blessed are they that wait for him He is blessed even in affliction Blessed is the man whom thou chastenest and teachest out of thy Law Psal 94. 12. A godly man is therefore every way blessed But wherein lies the top of his blessedness the height of it lies in this he is blessed in his chief good there is the top of all his blessedness unto which all these things are but inferior and subordinate Consider I beseech you look to the Angels of glory in heaven the elect Angels they are blessed in their inward qualifications and indowments their wisdom their holiness their power their zeal they are blessed likewise in regard of their office and imployment they are principalities and powers imployed by Christ in ordering things below ministring spirits the spirit of the living Creatures is in the wheels they are blessed in their activity in those offices they go and come like lightning it s the prophets expression Ezek 1. 19. but wherein lies the top of their blessedness truly in this they have pitcht aright upon their chief good they have not erred in their treasure Nay the Lord Jesus Christ himself as Mediator he was every way blessed he is the heir of all things he is one appointed to glory and a glory suitable to the service that he did perform which neither man nor angel was able to do but wherein lies the top of the blessedness of the Mediator Psal 16. 4. The Lord is my portion saith my soul It s the Mediators speech his blessedness lay in his chief good the same thing is true of the glorified Saints in heaven the souls of just men are made perfect Reckon up what you will of the glory of the soul or the glory of the body that remains after the resurrection when they shall shine as the Sun in the kingdom of the father yet this is the top of all they have pitcht upon the right chief good On the contrary what is the miserie of the Devil and those damned spirits in hell Pray consider what I say to you t is very true there is nothing wanting to make them miserable if you look upon their sinfulness you must consider in Hell peccatum etiam habet rationem poenae and sin there is a punishment why if you consider likewise the bottomless pit the burning Lake in which they are shut up held in chains under darkness all this I say makes them miserable add to all these the worm of conscience that is ever gnawing for so t is in all those damned spirits why all this you will say must needs make them very miserable but what is the top of their miserie wherein doth that lie It lies in this I have erred in my chief good t is Chrysostoms expression concerning it put ten thousand hells together here is the worst there is none like this that I have forsaken God and God hath forsaken me I have hated God and now the Lord hates me put ten thousand hels together there is most in this here indeed doth lie the top of their miserie as this was the height of their folly But what needs so long dilating upon this you will say Why Truly because as I would speak comfort to Gods people so I would have them consider rightly of the comforts proposed for there are many grounds of comfort to the Saints and they may make use of them all and they are to do it in their season according to their order yet notwithstanding that which is the great comfort should be in the first place even in respect of taking comfort that which is the great ground of comfort that the soul
the heart that by heart in Scripture is meant the whole soul Secondly that the soul of man the heart goeth out of it self for happiness for its chief good for here is treasure laid up either in heaven or earth the heart goeth out to the treasure the chief good of a man is without himself Thirdly it is a matter of very great concernment where a mans heart is placed that 's the Argument that Christ uses here Lay up treasure in heaven Why what matter is it where ones treasure is Why where your treasure is there your heart will be Lastly the heart doth always follow the treasure where-ever the treasure is it necessarily infallibly carries the heart and then we shall give the Reasons of this last Doctrine to which all the rest are but subordinate First what is meant by the heart or if you will take it in a Proposition The heart of man in Scripture is put for the whole soul The Hebrews generally place the Government of man in the heart and make the heart the seat of the reasonable soul so you shall finde the Scripture commonly speaks 1. If you look to the whole soul as corrupt Jer. 17. 9. The heart is deceitful above all things and desperatly evil who can know it And 2. If you look upon the soul as sanctified for as corruption goes through all the faculties so doth sanctification also Psal 24. 4. He that hath clean hands and a pure heart which is called The hidden man of the heart 1 Pet. 3. 4. And with the heart man believs Rom. 10. 10. I conceive that 's the whole soul and all the faculties collectively But by heart in Scripture also is sometimes meant those things quarum sedes est in Corde which are situated and have their habitation especially in the heart as wisdom is attributed to the heart wise in heart Ephraim is a silly dove without a heart without wisdom Hos 7. 11. He that trusts in his own heart is a fool Prov. 28. 26. His own heart that is he that leans to his own wisdom or as the Scripture elswhere he that is wise in his own eyes So likewise you finde the heart put sometimes for conscience and the actings thereof Davids heart smote him when he cut off the lap of Sauls garment it is spoken of the conviction of his conscience Sometimes it is put for the memory the treasury of the soul Mary laid up all these things in her heart But in this place I conceive there are three things especially intended by heart here by Christ First the thoughts the meditations the consultations of the heart where the treasure is there is the heart In this are all the meditations the thoughts the plottings the contrivances of the soul they are where a mans treasure is 2 Kin. 5. 25 26. The Prophet said to his servant Gehazi Went not my heart with thee when thou wentest out after the man How did the Prophets heart go with him that is his thoughts went for the thing was discovered unto him by a prophetical spirit and that is indeed a marvellous choice expression Job 17. 11. where the thoughts of the heart are in the Hebrew called the possessions of the heart Now whatever you possess here with your bodies t is true indeed the body can see the glory and tast the sweetness in many contents but what do your souls possess in all these nothing but the thoughts what the soul possesses it possesses by thoughts and therefore they are called the possessions of the heart Secondly by the heart here is meant I conceive the love desires the longings of the soul for in these the soul goeth out towards its objects so Sichem Gen. 34. 8. His soul clave to Dinah Jacobs daughter so Davids heart went out to Absolom therefore where your treasure is your love is your soul goeth out in all manner of longings and desires after it Lastly by the heart is meant a mans delight that wherein the great comfort of his life lieth wherein it is laid up It is said by Christ though a woman in travel hath anguish yet after she remembers no more the pain for joy that a manchild is born into the world and 1 Sam. 4. 20. There 's a woman delivered of a son and calls his name Ichabod She regarded him not for she did not set her heart that is took no comfort in him And Psal 62. 10. If riches increase set not your hearts upon them that is do not place all the comforts of your lives in these things Let not your hearts be swallowed up by these as if you had no better things thus then by heart is meant the whole soul but in this place especially the thoughts the love the joy and delight I shall afterwards take up these things again more particularly I now only endeavor to open it that 's the first Proposition Secondly that the soul of man goeth out of it self for happiness his treasure is without himself It is Gods honour only and his prerogative his blessedness is in himself his blessedness is himself he is unto himself the chief good he hath nothing without himself that makes him the blessed God neither is he moved by any thing out of himself When the Mediator speaks of all he did Psal 16. 3. he saith My goodness extended not to thee its true the L. Jesus as Mediator in all his obedience added nothing to the blessednes of God his blessedness is in himself And here note two things that I shall lay before you First man hath not a chief good in himself his happiness is not within his own power he is therefore in reference to all things a dependant Creature Hence the people of God who have made choice of the Lord for their treasure God in Christ they say Whom have I in heaven but thee My soul is athirst for God for the living God my soul pants after God as the thirsty-land thus then the soul is continually restless why because it seeks to joyn it self to its chief good which is without it self and as for that place Prov. 14. 14. where its said A good man is satisfied from himself the meaning there is not self as separated from God but self as united to God not self in opposition but self in subordination to God its true indeed a mans chief good may in that respect be said to be the most intimate part of himself that of the Schoolmen is true so indeed self united to God Deus est intimior nobis intimo nostro God is nearer to us then our selves So the man is satisfied that is goes not out to any thing besides God but otherways a mans treasure is without himself his chief good lies not within his own power Secondly it is the nature and constitution of the reasonable soul to make out to a chief good without it self its true indeed most of the world mistake this chief good and misplace it but yet this is the
exalt God in his name jah and rejoyce before him then you exalt the most High when you lift up God in yout souls as the chief good then the Lord exalts himself when he sets up himself in the soul as a treasure and then with the change of a mans chief good there is a change of all the motions in the soul and do not talk of a change of thy motions and of thy actions it will never do thee good unless it be founded in this the change of thy chief good and thy utmost end Lastly to close these general considerations in the chief good the liberty or bondage of the heart lies the heart goes after it and therein lies either liberty or bondage the liberty of the heart is in the chief good If the Son shall make you free then are you free indeed Joh. 8. 21. Now wherein lies the liberty that the soul hath with the Son In adhaesione animae ad Deum that it is fastned on God as the chief good cleaving to God as the chief good and looking on all other things no otherways then as they are in subordination to him there is the liberty the soul cleaves to God and to God alone and looks upon all other things barely as in subordination to God and this is the liberty that Christ purchast when he is said to bring you to God that is to bring you to God as the chief good and the more the soul is taken up with this chief good the freer it is and therefore consider in heaven there is perfect liberty what is the reason because there the soul is wholly taken up with God and taken off from all things else and therefore in hell servitus consummatur there is perfect bondage what is the reason because the soul there is wholly taken off from God wholly set against God therefore now all men that have their treasure below their souls are in bondage and my brethren the Doctrine of the liberty and bondage of the will will never be rightly opened unless this bottomtruth in it be rightly limited for it is from the hearts cleaving to this or that chief good that the liberty or bondage of a man doth arise and so much for the general opening of this great truth The Treasure is attractive of the heart I come now to speak unto it more particularly for surely these are the great things in which your souls should be always imployed the heart you see and the treasure is in separable the heart will be where the treasure is therefore such as the treasure is such is the heart as well as where the treasure is there is the heart if the treasure be laid upon earth then men are said to be earthly minded or to mind earthly things Phil. 3. 19. that is though their souls go up and down among many creatures for the heart of man doth cheapen here and there before it buys yet notwithstanding all is included in the things below he minds earthly things and only earth his heart never goes beyond the treasure so if his treasure be in heaven then his minde is there Col. 3. 1. t is true he doth use the things below as his flesh and his own exigences doth require but yet notwithstanding his heart is not shut up in these as another mans is but he goeth out to his treasure which is above that as his conversation is his in heaven so likewise his meditation is there also all those things that are seated in his heart they are all there as we shall hereafter shew hence it comes to pass that a godly man is said to be a stranger here I am a stranger here and a sojourner as all my fathers were Psa 39. latter end why what is the reason because he doth not converse here as if it were his Countrey no he doth seek a Countrey because his treasure is not here therefore he is a stranger here t is an excellent observation that of Bernard Anima justi coelum est in coelo A godly mans heart is heaven because God dwels there and t is in heaven because there he dwells with God and for this cause grace is called glory in the Scriptures not only because it is of the same nature with that grace whereof a man shall in glory receive the perfection nor only because it is a pledge and earnest of it and will certainly end in glory but because indeed the soul immediatly enters into glory after a sort for his treasure being in heaven his heart is there also this we are to consider that a godly man is by this means in heaven whiles he is here Yea more in heaven then he is in earth before his translation for his treasure is in heaven and his heart is there Let us see in particular what is here intended by the heart more especially there is by the heart in Scripture then meant all those things that are seated in the heart I gave many instances of it before Let us begin with the first of them The heart in Scripture is put for the aim the tendency the bent of the heart animi propositus the propensity of the heart this is called the heart in Scripture Deut. 24 25. The Lord there gives a direction concerning the hireling that his wages must not be detained beyond the day of his labour At his day thou shalt give him his hire neither shall the sun go down upon it for he is poor and setteth his heart upon it what 's that he is a hireling and therefore neither love to his master nor love to his work but the aim and bent of his soul in all the labour he takes is the hire he receives for it he sets his heart upon iâ— therefore the Scripture speaks of a double heart 1 Chron. 12. 33. and Psal 12. 2. Now what makes the heart a double heart some do apply it to instability in opinion that which is called halting between two opinions when the minde is in a suspence and hangs like a Meteor that 's the Metaphor that Christ uses be ye not of doubtfull minds Luke 12. 20. so you read it Whether it be in reference to opinion or in reference to love the minde is in doubt t is very true he that is so sometimes propends this way and sometimes that way this man after a sort is a double-minded man But I conceive the intention of Scripture by a double heart mainly refers to the aim and intention of the heart when men are double in their intentions the bent of their hearts goeth not all one way but sometimes for God and sometimes for the world sometimes for heaven and sometimes for earth when men have not a single eye that is as I conceive a single aim this the Scripture calleth a double heart when a man hath an aim at God and the things of God and looks at nothing else but purely in subordination this is a single heart this man
had it for he was strong to hold the King in the Galleries often would he complain of the Imperfection of our Communion here 'T is but hâ— was wont to say His back parts Behind the wall and through the Lattice that we now see him Oh for that Vision that is face to face when we shall see him as he is The Lord hath now satisfied his desâ—res and tought him which was much in his mouth what means The souls of just men made perfect in taking him to himself The Lord give us the same frame of spirit that we in due season may follow after The Contents of the Heavenly Treasure 1. Mans happiness out of himself page 1 2 2. The words of the Text have 1. A Dehortation 2. An Exhortation Both backed with two Arguments p. 3 3. The words summed up in two propositions p. 4 4. The words explained and opened Wherein Treasures are of two sorts 1. Gods Treasures and they are of four sorts from p. 5. to 9 2. Men have their treasures p. 9. where is noted the difference between the godly and the men of the world p. 10 5. The doctrine explained by clearing four several Propositions from p. 11 to 34 Wherein 1. By slinging of souls three things noted p. 14 15 2. By the fear of the Lord two things meant from p. 19. to 21 3. Treasure is said to be a mans own from p. 22. to 27. upon a threefold accompt 4. That which a man chooses is called his Treasure from p. 28. to 34 6. In the first Use of Examination six rules To know whether a mans Treasure be on earth or in heaven from p. 35 to 48 Where follows five Trials To know where a mans Treasure lyeth from p. 48 to 79 Wherein 1. To know whether we love God or no two rules and therein two seasons of Trial from p. 57 to 65 2. To judge when a man seeks all things in subordination to God two rules from p. 66 to 72 7. In the Use of Conviction To heighten the misery of those that misplace their chief good six considerations from p. 80 to 100 Wherein 1. Riches are said not to be upon a double Accompt p 83 84 2. Deceipt about good things fourfold from p. 95 to 98 8. The misery of those that misplace their chief Good lies in six things from p. 100 to 113 Wherein Two things observed by Augustine that blessedness requireâ— p. 112 9. Before Christs Exhortation is pressed three things premised from 114 to 126 Wherein 1. There are three sorts of Treasures that men lay up and in three places from p. 117 to 122 2. To Explain not upon Earth three hints from p. 123 to 126 10. In the prosecution of Christs Exhortation of laying up Treasure four things from p. 127 to 156 Wherein 1. A double Interpretation of Heaven from p. 128 to 134 2. Why none but God can be a mans Treasure in heaven â—hree things pointed to from p. 136 to 1â—9 3. How to lay up God for a Mans Treasure in heaven six rules from 140 to 146 4. To enforce Christs Exhortation several Arguments from p. 147 to 156 11. The Use of Consolation shews 1. The blessedness and the Top of blessedness 1. Of the Saints 2. Of the Angels 3 Of the Mediator from p. 156 to 160. On the contrary the top of the Devil damneds misery to 162 2. Three grand promises mentioned in p. 164 12. To a man that his not misplaced his Treasure seven grounds of the greatest comfort from p 65 to 189 Wherein is explained delivering of a man up to Satan twofold from p. 166 to 168 13. That the Treasure is the attractive of the heart four things by way of Explication from p. 190 to 259 Wherein 1. The heart is put diversly in Scripture 191. But especially three things intended from p. 194 to 197 2. That mans Treasure is without himself two things noted by the way from p. 197 〈…〉 3. To those that seek happiness below God three things to consider from 205 to 207 where that of Jer. 2. 15. is fully opened to p. 209 4. Why a mans heart should be rightly set five great reasons for it from p. 210 to 218 5. The heart that is set upon any worldly thing is lost in two respects p. 219 Wherein by way of Caution where to set a mans heart two or three things from p. 220 to 225 14. That the Treasure carries the heart with it opened from 225 to 229. And herein How it comes to pass that the Treasure alwayes carries the heart with it four demonstrative Arguments from p. 230 to 240 Wherein two things noted in Conversion in p. 238 so forward 15. Why the heart alwayes goeth out after the Treasure six great Grounds from p. 241 to 248 16. How the heart of man goeth after its treasure six Conclusions named from p. 248 to 259 17. More particularly that the Treasure is the attractive of the heart p. 259 Wherein 1. Those instances before given of the Intendment of the heart from 263 to 267 2. It s aym and tendency upon a double ground p. 267 The first ground manifested in two particulars from p. 268 to 275 Wherein 1. To guess at the aim and tendency of the heart six rules from p. 276 to 302 2. Every mans wisdome in reference to his Treasure is exercised in three things from p. 306. to 318 3. To know where a mans thoughts are four rules from p. 321. to 329 4. Why it is of so great moment to know where a man sets his love four grounds 5. To know where a mans love is eight several rules from p. 340 to 372 Wherin is observed a double Union with God from p. 341 to 347 8. The Application hath three Uses 372 The first General Use of Instruction first discovers the fulness of the Scriprures ibid. Wherein Eight Wonders are to be understood in it from p. 375 to 379 2. It discovers six Cases that the Lord puts a special Mark upon from p. 379 to 383 The second Use or the First more particular and proper use shews the absolute necessity of Conversion p. 84 Wherein The misery of that man whose Treasure is on earth is seen in two things from p. 385 to 388 20. The third and last Use shews 1. The blessedness of that man whose Treasure is in heaven upon a twofold accompt from p. 388 to 390 2. The reasons why he is so blessed that upon a fourfold accompt from p. 390 to 393 Where note the Conclusion ibid. FINIS The Names of such places of Scripture as are occasionally handled explained and opened in the Heavenly Treasure Genesis Chap. Verse Page 1 1 132 6 5 285 10 9 344 Exodus 19 5 137 Numbers 14 24 239 Deuteronomy 4 29 286 24 15 073  25 263 32 34 8 I. Samuel 4 20 196 25 29 14 II. Samuel 12 4 269 I. Kings 13 23 290 15 10 272 II. Kings Chap. Verse Page 5 25 194 10
do value themselves but how doth God value them he hath his rate on men too Prov. 10. 20. he values men according to their hearts God doth not value men according to their estates their names their birth God values no man so but God values them according to their hearts and therefore he saith The heart of the wicked is little worth thus you see that men value themselves according to their treasure upon this account it is that a godly man doth and ought to do set a higher value upon himself then all the men in the world because thereby he sets a price upon his treasure as Paul when he stood before King Agrippa who was the better man now Paul or the King I would that thou wert such an one as I am though he were a prisoner at the Bar and the other a King yet notwithstanding Paul values himself beyond him wishes I would his condition were no worse then mine thus a mans treasure is that by which every man values himself and thinks he is so much worth And upon these three Reasons a mans chief good is called his treasure bâ—cause of the price he sets upon it the plenty he labours after in it and the value and esteem he puts upon himself by it and so much for the opening of this Doctrine The first Use is of examination it will put every one of you to it you have a treasure and t is either in heaven or earth If it be a treasure on earth where thy treasure is there is thy heart and where thy heart is there is thy happiness and where thy happiness is thy God is that I will tell thee and there you must look for your salvation therefore you have a treasure and t is either on earth or in heaven if your treasure be on earth there is your chief good and your portion is below But how should a man know it that every man may be able to say unto himself where my treasure is there my heart is there are six Rules that I shall offer at present though I shall give further light into it by Gods assistance First what is it that you dig for that you labour most for that you are willing to spend your money for as the Holy Ghost speaks This is the first trial if thou dig for wisdom as for hidden treasure Prov. 2. 4. what is it that you labour for labour not for the meat that perisheth Joh. 6. 57. What is the great thing you work for in this life that is your treasure what is it that you lay out your money for Isa 55. 3. that a man could willingly be at any cost to obtain to part with any thing for now what is it for that you do it that is your treasure Now when any man shall return to his own heart and say Truly I have laboured for wealth all my days and wearied my self in seeking after pleasures and vanity all my days and I that have been straight-handed enough in reference to what belongs to God and spiritual things yet I have been liberal enough for other things as it was said of them when they made an Image they lavisht gold out of their bags but when they are to feed and cloath a poor member of Christ then every penny is but like a drop of blood but when are to lay it out for this or that gallantry then men lavish it out Oh the foolery of some among us Consider what is it you labour for that is your treasure What do you lay out your money for see how strangely people will for that they place their chief good in how ready they are to labour and to lay out themselves for it The Israelites were to make a Calf and then they gave Ear-rings and Jeweis for it from their sons and daughters And that old Woman Judg. 11. 2 3. that had scraped together 1100. pieces of silver curst him that had stoln it Oh my son saith she I have dedicated it from thy hand to make a graven Image it was nothing to part freely with when it came to make an Image thus where men place their happiness and chief good where their treasure is there is the main of their labor there is their great care and for this they are willing to spare no cost Secondly would you know where your treasure is upon what do you live examine from whence do the comforts of your life come in that is your treasure It is called The food of the soul the meat that perishes and the meat that endures to eternal life that is that by which the soul lives Joh. 6. 27. and Prov. 4. 17. They eat the bread of wickedness and they drink the wine of violence all the comforts of their life come in by sin now examine by what the comforts of your life come in Isa 44. 20. He feedeth upon ashes speaking of men who had the comforts of their lives come in by idolatry the curse of the Serpent is come upon them they feed upon ashes by what do the comforts of your lives come in I have a good estate I have a plentifull Table and herein all the comfort of my life lyeth Whereas another man saith I have incomes from God and have in some measure fellowship with him I tast the consolations of the Holy Ghost and this I do in Sermons and Ordinances and therefore I wait upon them Look wherein the comfort of your life lieth there is your treasure laid up These are plain Rules if you deal saithfully and plainly with your selves you may easily know it Thirdly what is it that is your greatest care to keep above all things in the world sure that is your treasure treasures are commonly hidden because men would keep them safe called therefore treasures of darkness Isa 45. 1. Now take a man that makes riches his treasure and what doth he fear most why least they should be taken from him by violence and a man that makes God and grace his treasure he fears Satan and sin most because his great cate is to keep these therefore those that would rob him of these he fears above all other enemies in the world Another man that makes pleasure wealth his care I would not saith he be deprived of my wealth and pleasure for a world let sin come and Satan come and take away his God his grace his soul and all he is not troubled these the man takes no care to keep therefore that which is your treasure it is your main care to keep Fourthly what doth your soul retreat to for comfort in trouble in any danger or distress when a mans soul is put to the retreat whither do you retire as if a rich man at any time be in danger whither doth he retreat The rich mans wealth is his strong tower Prov. 18. 11. Let a godly man be in danger whither doth he retreat to the name of the Lord The name of the Lord
is a strong tower the righteous runneth to it and is safe and thither he retreats and is safe Haman was in danger and under disgrace what doth the man bear up his heart with he goes home and told of his wealth and the multitude of his children here was the treasure of the man to these his heart retired upon this occasion and with these he comforted himself And so it is let a man be in disgrace I have such an estate and am descended from such Parentage with these poor souls bear up themselves but now another man though none follow Christ but the poor of the world contemptible men what does he comfort himself with just as Tertullian answered those that reviled the Christians they came of no honorable parentage At genus proavos habent in Coelis saith he In heaven they have a Country a Kingdom in heaven though they be but poor here and so Job God had taken away all his estate and his children now whither doth he retire Job 19. 28. The root of the matter is in me I have a treasure of grace in my soul for all that what is a mans treasure that he retreats unto upon all occasions Fifthly look how you judge of other men for you value men more or less as they have of that which you account your treasure a godly man that makes Grace his treasure when the question is who is the best man the rich man or the godly man truly saith he the godly man is far the better man to me though poor and contemptible in the world Psal 16. 3. They are the excellent ones in whom is all my delight here is a godly poor man and there is a great Lord but the godly man is the best man of the two to me because he hath more of that which I account my treasure t is so in other things men that make wealth their treasure their chief good let the man be never so wise and godly if he be not rich he despiseth him why because he hath not that which he accounts his treasure Another man that makes learning his treasure he saith a godly man though never so godly without learning is a poor simple wel-meaning man and that is all he values all men according to that which he accounts his treasure examine what value you put upon men Dost thou prize a godly man above all the world dost thou say a Godly poor man is better to me then an ungodly King t is a sign that grace is thy treasure for thou valuest all other men according to that which is thy treasure The Waldenses were reproached and despised with this The poor men of Lions but God hath chosen the poor of this world rich in faith be they never so poor by this you shall easily judge where your treasure is how do you value other men for you value them by that which you value your selves Lastly What be those times that you set most price upon that you write with red letters in the Kalender of your days those times that bring a man in most treasure those times the man values most as look to them Amos 8. they made wealth their treasure the Sabbath comes it was a wearisom time to them they took no pleasure in the world in it When will the Sabbath be gone that we may sell corn as t is now with vain ones in the world when will the Sabbath be gone and the Sermon be done we cannot take our pleasures as at other times that day seems ten to them Look on the other side Isa 58. 13. there is one that cals the Sabbath his delight why should the Sabbath be a delight to him because he looks upon it as the best day in the week and most honorable because it brings in great treasure You never knew a rich man think the time long so long as he is receiving of money so t is with a gracious man so long as he hath in-comes from God these are Exchequer-days to that soul those times are most precious to such men which bring in that which they account their treasure now examine your selves by these Rules and deal faithfully with your selvs and you will finde where your treasure is for where your treasure is there your hearts will be and where your heart is there is your happiness and rules where your happiness is there is your good and there your reward will be There are five rules of trial which I have prepared for this present time which I desire every one would take as a looking glass to see his face by thereby to judge of his own estate that you may know where your chief good is laid up where your treasure lieth It is the greatest inquiry in the world there is not a greater question to be askt in the world then this Where is your chief good where is your God and therefore we had need stick a little the longer in it The first rule to judge it by A mans treasure or his chief good is that which is first in his eye and aim in all things in the whole bent and course of his life that which hath the priority in all his intentions that is his chief good his treasure Aquinas observs Intentio est voluntatis propensio ad bonum quoddam agendum aut fruendum Intention is the bent and aim of the will in reference unto some good propounded unto it by the understanding if it be a good to be affected that rule takes place that which is first in intention is last in execution if it be a good to be obtained then this rule takes place That which was first in intention is last in fruition so that look now what is the great aim of a mans soul that the bent of his heart is carried out after the first thing that is in his eye that is his chief good his treasure In the Scripture you find that God stands very much upon priority Mat. 6. 33. Seek first the kingdom of God Seek it first why is it not enough that the Kingdom of God be sought suppose it be in the second place no it is not sought then it is despised it is undervalued if men do not seek it first So likewise the Lord commended his love to us in this he loved us first 1 Joh. 4. 19. So likewise in Matth. 22. 38. This is the first and great Commandment God stands wonderfully upon precedency so that that which should be first if it be not sought for in Gods order the Lord looks upon it as neglected and not sought for for the Lord in this above all things else may be truly said to be the God of Order Take a natural man his chief good is first in his eie it hath the preheminency and precedency in all his actings and intentions It s the voice of all covetous men in the world Seek Godliness seek Religion I but quaerenda pecunia primum seek an estate
for light and light for darkness because the rule of their judgment is their chief good and a mistake there makes them to erre that is the second Thirdly if a man mis-place his chief good this will cause him to mis-place all the affections of his soul all his life long all the affections of his soul will be set wrong and run upon wrong objects the holy Ghost speaks of a perverse generation crooked and perverse when all the affections of the soul are set wrong and run cross to every thing they are so perverse now thus you shall find a man that hath his chief good here below his treasure on earth he loves vanity Psal 4. 6. He fears where no fear is he rejoyces in a thing of nought Amos 6. 13. all his affections are set upon wrong objects why they follow his judgement follow that which he looks upon as his chief good there be affections to that which is good in a way of prosecution and affections to that which is evil in a way of aversion and all these are set wrong and all these follow that which a man places his chief good in Other men fear man a godly man fears sin the other rejoyceth in a thing of nought but he rejoyceth in the hope of the glory of God to his chief good his affections are set and is not this a miserable thing to have all the faculties of the soul dis-joynted and set awry Fourthly this makes a man to lose his labour in every thing he doth all his life long if he err in his chief good all his labour is lost every mans labor in this life is in reference to his chief good Joh. 6. 27. Labour not for the meat which perisheth but for that meat which endures to everlasting life Now if a man mistake and mis-place his chief good then all his labour is lost for that is the rule of all his labour you will say it was a miserable curse that upon the Princes of Zoar they made Egypt to err in every work of their hands as will you but consider Prov. 11. 8. the wicked works a deceitfull work why a deceitfull work why because the man is deceived in his chief good and therefore their work never answers their labor they weave a spiders web but it never becomes a garment he that mis-places his chief good he is deceived in every work of his hands he spends his parts his time in vain he sows the wind and reaps the whirlwind Fifthly this only will destroy the man oh consider this error only is the damning sin a man may be deceived in a particular good thing or action and his soul be saved in the day of the Lord there is not the best man on earth but in many things Satan deceives him in many things he may err and miscarry but if he be not deceived in his chief good his soul shall certainly be saved for all this Now that which is your chief good here by way of election shall be your chief good hereafter in way of fruition as for example as t is in errors in matter of Doctrine the Apostle 1 Cor. 3. 11 12. speaks of such a man as holds the foundation and builds hay and stubble upon it that is is deceived in doctrines of lesser concernment he shall lose his labour but his soul shall be saved for all that so here in errors in matter of Practice good things to be obtained if a man err in a particular good thing his soul may be saved but if he err in his chief good he will be destroyed this is that which destroys the soul Lastly consider if there were nothing else but this it is the greatest delusion and the absurdest cheat that can be in the world for a man is deceived and makes that his happiness which is quite contrary a chief good must have a quite contrary ingredient It is observed by Austin that Blessedeness requires two things First a chief good is that which cannot be lost now you place your chief good in things below and Christ tels you The rust and moth corrupts and thieves break through and steal therefore to make them your chief good is a perfect cheat Secondly happiness requires impeccability the soul is put into a condition that it should not sin Now whoever he be that mis-places his chief good even in so doing he lives in a continual way of sinning for t is setting up another God he that places his chief good in any thing below God and heaven for to be your God and your chief good is all one In all these respects see what a miserable condition that man is in who mis-places his chief good when his heart should be on things above he sets it upon things below And thus much for the Use of conviction the Lord set it on upon our consciences Do not misplace your chief good do not be cheated and befooled in that for t is that deceit which is destruction Is this a truth that every man that lives in this world hath somewhat that he lays up as his treasure why then take Christs exhortation in the verse before the text lay up for your selves treasures in heaven that is the exhortation if every man hath a treasure then lay up for your selves treasure in heaven which before I can come to open there are three things that I thought necessary to premise before I come to press home the Exhortation upon you And pray mark for they are very profitable things First some do observe here praecepti suavitatem the sweetness of Christs commands see how he applies himself to the desires of a man the Lord Jesus notes this that as man in outward things is a prudent so he is a provident creature man is not content to have enough for the present he must lay up somewhat for time to come the Lord Jesus doth not forbid this here is sweetness of the Command if you will be laying up treasure I will tell you where you shall lay it up to purpose where you shall lay it up for time to come Indeed he tels you where is the true and the safe treasure you will be treasuring why then that you may not deceive your selves lay up treasure in heaven You have abundance of instances of this in Scripture as for example Luk. 10. The 72. Disciples are sent forth to preach the Gospel and they return with joy saith the Text that devils were subject to them Christ doth not forbid their joy but rectifies it set your selves to rejoyce in this that your names are written in heaven And so men are prone to fear evil he doth not reprove their fear Matth. 20. 18. but fear him that can cast body and soul into hell I say fear him he doth not forbid their fear altogether but sets their fear upon the right objects and so also men are apt to glory in some excellency Christ doth not altogether forbid their glorying but
saith Jer. 9 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. But let him glory in this that he knows me Here is the sweetness of all Gospel commands the Lord is pleased to fet them upon a right Object he doth not forbid laying up of Riches but be rich to God he doth not forbid adorning and bravery but saith he be adorned with humility love not the world nor the things of the world not absolutely forbad but comparatively only sets it upon the right object still That 's the first thing I observe by way of premise Secondly it is observable also that there are divers ways of treasuring the Text names two some there be their treasures are on earth and some there be whose treasures are in heaven But observing the Scripture I finde there are three sorts of treasures among men men do lay up treasure three wayes and in three places First Thesauri in terra men lay up treasures upon earth that is they place their happiness in the things below they savour nothing else they mind nothing else look only to the things that are seen and have no higher end in all their ways Now these men all their treasure is upon earth It s well observed by one finis amatus intentus thesaurus dicitur that which a man doth love and aim at that 's his treasure for a mans chief good and utmost end are the same Now men that have no End beyond this life have no treasure beyond this world but all the projects of their lives they are terminated here below that look for nothing beyond the life that now is only in this world let me be rich and honorable and let me live in bravery and gallantry while I am here in this they please themselves and take this for their portion now these are the men that lay up treasures upon earth But there are Secondly Thesauri in Gehenna another sort of treasures some men lay up treasures in hell you have such an expression Rom. 2. 5. Thou after the hardness of thy heart and impenitency dost treasure up wrath against the day of wrath Here is a man that lives in sin this man is a treasurer too but he lays up treasures in hell there is a treasure of sin and a treasure of wrath and as the manÌ„ adds to the one God adds unto the other therefore you must know that as sin doth ripen so doth judgement as sin increases so doth wrath Ezek. 7. 10. the prophet hath this expression The rod hath blossomed pride hath budded spoken of Gods bringing wrath upon the Jâ—ws by Nebuchadnezzar for as sin ripens so the affliction ripens nay in Zach. 5. 8. there is an ephah that notes the full measure of their wickedness and a talent of lead propoâ—tionable to the sin that covers the mouth of it as you fill up the measure of your sins so you fill up likewise the measure of the Lords wrath oh that men would but consider this then you only think you carry on one treasure but remember there is another treasure goeth on you treasure up sin God treasures up wrath 3. Thesauri in coelo There are a third sort of treasurers that lay up treasures in heaven place their happineâ—◠〈…〉 good in nothing 〈…〉 â—â—â—ven that take aim◠〈…〉 this life the things present are the succors of their way but far from being made their journeys end The Philosopher could observe every man is as his utmost end is what thy utmost End is what thy chief good is that art thou if thy end be earthly thou art a man of earth if thy end be heavenly thou art a Citizen of heaven therefore the Scripture speaks as in Psalm 10. last verse That the men of the earth may no more oppress and Psal 17. 14. They are the men of this world Why the men of this world their portion is in this life they have no good beyond this life therefore their utmost end is not beyond this world and so likewise why are the people of God said to be Citizens with the Saints Eph. 2. 19. and to seek after a Câ—ty whose builder and maker is God Hebr. 11. 10 16. what is the reason that he hath prepared for them a city they are therefore said to be Citizens of heaven because their End their chief good is beyond this life that 's the second thing to be premised There are several sorts of treasures some lay up upon earth others in Hell and some lay up in heaven Thirdly we are to observe here Modum praecepti the manner or nature of this command Lay up treasures in heaven Christs meaning is not that men should lay up nothing upon earth that 's not the meaning nay to lay up upon earth is their duty Prov. 6. 6. Vain man is sent to the Ant upon that account that lays up in Summer against Winter T is a lesson that the bruit Creatures must teach nay 2 Cor. 12. 14. Parents ought to lay up for their children saith the Apostle He that provides not for those of his own house is worse then an infidel Then t is not unlawfull to lay up upon earth but what then is the meaning I finde three hints given by Interpreters which all will help to explain it Not upon earth Non ut adversetur sed ut subjiciatur Coelo Do not lay up treasures on earth as contrary to treasures in heaven but lay up treasures on earth as they may be helpfull to treasures in heaven There is a second hint Camnissius and others give Non absolute tanquam ex necessitate objecti do not lay up treasures on earth as if there were an absolute necessity of it and a man could not live without it according as God gives opportunity so men may make provision for their own comfortable being and those that God hath given them but not as if I and my posterity were undone without it They think they cannot live without so much by the year How many poor simple people have we heard of that cannot live happily without so much a year Luk. 12. 15. Take heed and beware of covetousness for the comfort of a mans life comes not in from the abundance of things that he possesses Happily thou mayest have so many thousands a year and yet be a poor miserable man and live a wretched life all thy days for all that There is yet another hint Coelo neglecto do not lay up treasures on earth how that is so as to neglect heaven Let not this be a means to take off your hearts from higher things if it be your treasure on earth it is your curse and plague therefore look to it you whose estates take off your hearts from the things of God and eternity God hath given
should most of all take comfort from Now t is in reference to comfort as it is in reference to duty there are many commands and all of them are to be obeyed but yet there are great commands and these are to have the first place in our obedience This you ought to have done and not to have left the other undone So there is variety of comforts but there are some great grounds of comfort and these are to have the chief place in our hearts and from these in an especial manner should our comfort come in As there be some grand promises those three I have often mentioned I will be thy God That 's the bottom of all the promises I will give thee my Son I will send my Spirit The great Comfort should come in from the great Promises and so t is here and pray observe it If a man be much in the lesser duties of Religion and neglect the greater he hath just cause to suspect the truth of his obedience So if a man take much comfort from lesser grounds and neglect the greater he hath great cause to suspect the truth of his comforts and his right to them This is the great reason why I press it so earnestly that as I would have the people of God take their portion in comfort so I would have them take it in an orderly way But now let us come to particulars You will say Why is a godly man so happy in this that he hath not erred in his chief good There are seven grounds of the greatest comfort that I know in all the book of God arising from this consideration I have not mis-placed my treasure my treasure is in heaven I have not erred in my chief good And the first is this Hereby the soul may see the riches as well as the freeness of the love of God that in my chief good I have not miscarried This is the great error of the world they do mis-place their treasure and by this means they have their portion in this life only with Dives their good things here Now is this the great error of the world as it will be found to be at the last day is it a great mercy to be delivered from lesser sins and judgements how much more is it to be delivered from that which is the greatest judgement in the world Did Noah finde grace in the sight of God and was delivered from that deluge that swept away the world of the ungodly To misplace a mans chief good is the greatest sin and greatest judgement that can possibly fall upon a man This is delivering a man to Satan indeed delivering to Satan with a witness The Scripture speaks of a double delivering of a man to Satan There is Traditio Sathanae tanquam Domino tanquam lictori delivering a man to Satan as a Lord delivering a man to Satan as an Executioner as an Officer There is delivering a man to Satan as a Lord so the Lord Jesus delivered Judas to Satan by the sop After the sop the devil entred into him that is as a Lord to rule over him But there is another way of delivering to Satan 1 Cor. 5. 5. When you are met together in my Spirit deliver such a man to Satan How is that for the destruction of the flesh when the Lord shall be pleased in an Ordinance to give over a man so to the power of the devil that he shall afright his conscience and terrifie him for sin committed and for that end this means shall have its due work and power upon the man but in this Satan is but an executioner A man is never delivered up to Satan as a lord untill he be given up to him so as that he shall deceive him in his chief good then the devil is the lord of the man When the Lord delivers a man to Satan so as that the devil cheats him in his chief good then the man is delivered to Satan as a lord Now for a godly man to be able to look into his own condition and say when I look abroad in the world and see one man place his chief good in this another in that one in riches another in honors another in pleasures but in the midst of all these though in many things I miscarry and therein I was as a beast before God yet blessed be his name here is my comfort I have not miscarried in my chief good there is not any thing stays the soul like this when a godly man is in the greatest affliction when he comes to look death in the face nay when Satan shall triumph over the most of the world as he will do for as he is subtle so he is envious and therefore an insulting spirit when he shall insult over most in the world then that poor soul shall be able to triumph over all the powers of darkness It s true I am weak indeed and I am ignorant poor and mean and low in the world yet in this the devil can never deceive me through grace I have so far obtained mercy that the devil is never able to cheat me of my chief good herein will lie the wisdom at the last day herein will lie a mans glory for t is a mans chief good that will be his glory or his shame to eternity herein will be his wisdom or folly to eternity do you not remember that expression Luke 10. ult Mary hath chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the better part or the good part I shall not inquire what the meaning of that is the good part but the word there used signifies not only partem sed portionem part but portion Mary hath chosen that good portion and herein lay her wisdom in a mans election his wisdom lieth And above all choice in the world is that which he makes his chief good true saith the soul I have bin foolish in many things in many things I have erred but yet blessed be the name of my God the true treasure was not hid from me And when a man shall come to appear before men and Angels at the last day those that are now the fools of the world that are derided for their godliness that are mockt in their choice as men that are not able to set themselves in the face of the times so as to be some body in the present Age. But when they shall appear before the Lord Jesus to judge the quick and dead in his Kingdom then these will be esteemed of all others the only wise men this was the soul that was directed by wisdom from above that carried him still to the right chief good if this will not stand by you in your greatest troubles there is nothing in Religion will do it Secondly There is this ground of comfort I have chosen the true chief good the true treasure that shall never be taken from me You know the expression of Maries better part Luke 10. ult She hath
30. 21. They shall hear a voice behinde them saying This is the way walk in it Here is the voice of the Spirit that is truth by the Spirit this reduces the man Now you go from your chief good this is not the way to heaven this shall never bring you to God they are wonderfull comforts to a godly man and there is not any thing can be spoken that is a more glorious guide and a more effectual way to reduce a man then this consideration I depart not from that which is my chief good That is the third particular Fourthly Unto a mans chief good his soul retires and from it he fetches comfort upon all occasions for he that hath made choice of the true chief good is able to say I am sure here is solid comfort which other men now cannot Prov. 18. 10 11. The rich mans wealth is his strong tower the name of the Lord is a strong tower they are put in opposition now whether do men retire in danger to their chief good the rich man to his wealth a godly man to the name of the Lord so that in every trouble every man goes out for comfort to his chief good Now a godly man is able to say in his distress T is true I have no riches to comfort me and very few friends to stand by me yet notwithstanding for all that I can retreat to my God my chief good there is comfort enough in him I have a God a Christ a Heaven a new Covenant and a new Image these I can retire to upon all occasions where I am sure there is solid comfort In this case that soul dares compare his chief good with all the men in the world at such a time no man knows but he that feels it how a soul triumphs in his chief good just as the Spouse Cant. 5. 10. My beloved is the chief among ten thousand I let all the men in the world bring out their treasure I dare compare with them for There is no rock like our rock who is a God like our God The Lord is his treasure it s a strange place Psal 44 8. 22. compare them together ver 22. For thy sake are we killed all the day long all the day long nothing but killing now what is their condition under this ver 8. We make our boast of God all the day long kill'd all day long and yet brag of God all the day long and yet this is the condition of all the Saints of God See the vanity of all other treasures when men retire to them their souls are empty but in my chief good there is solid comfort to be had whenever I retire to it Fifthly this is a very great comfort to a godly man even in the midst of all his failings Pray take notice of it and the Lord set it on upon the spirits of those to whom it belongs yet I have attained to choose God for my chief good true the best men may and must say Who hath made his heart clean and when they look back upon their ways they must acknowledge My heart hath run out inordinately sometimes to this and that creature and I have neglected to seek after him who is my chief good my treasure and for this I desire to be ashamed before him all my days yet notwithstanding my happiness is laid up in him alone there is my treasure David comforted himself thus Psal 18. 21. I have not wickedly departed from my God departed he had departed weakly nay many times departed wittingly bur wickedly I have not departed What is it now for a man to depart from God wickedly the meaning is this t is for a man to place his chief good somewhere else to go after another God as the Psalmist speaks Psalm 16. I thank God I have never done so I have chosen the Lord for my chief good and to that choice I stand though many times weakly and willingly I have departed from God yet wickedly I never did t is a great ground of comfort in the midst of all the failings of Gods people And truly there are no things in this world so great troubles to the people of God as their departings from God are they be their great troubles as I remember Chrysostom speaks of sin in reference to his accompt and he professes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin saith he this is death and this is Hell I sin is and therefore departing from God is their great affliction yet here is their stay and their comfort I never wickedly departed from God and I have never chosen any but thee Sixthly That which a man doth choose as his chief good here and lay up in heaven by election that he shall certainly enjoy hereafter by fruition what is here thy chosen good in election that shall be thy chief good by fruition hereafter for as Austin saith Beatitudo electione inchoatur adeptione impletur A mans blessedness begins in election here what a man chooses for his chief good shall be finished and perfected in fruition hereafter and therefore what a man chooses for his treasure in heaven that which he hath chosen he shall enjoy do you not remember the promise Gen. 15. 2. I will be thy exceeding great reward dost thou choose God for thy chief good here he will be thy rewarding God hereafter what is thy Good here bystipulation shall be thy chief good hereafter by vision fruition by union there is a mans happiness I have a chief good in heaven I am sure I shall enjoy him hereafter Lastly which is the top of blessedness he that hath laid up his chief good in heaven is happy with the same happiness that God is he is called the blessed God why wherein doth Gods blessedness consist Truly it lies in this in the enjoyment of himself his chief good lies in himself he is his own chief good for the enjoyment of himself as chief good herein lies the happiness of God then for a creature to enjoy God as his chief good so far as a creature is capable he is blessed even with the happiness of God thou dost here live the life of God and art made conformable to the Image of God thou art blessed with the happiness of God and hereafter shalt enter into the joy of thy Lord these are the particulars that are great grounds of comfort to all those that have laid up their treasure in heaven the true Treasury And so much for the first Doctrine I shall now proceed to the second general observation which is this The treasure is attractive of the heart and wheresoever a mans treasure is it will carry his heart with it For wherever the treasure is there the heart will be Four things there are which I must speak unto by way of Explication which are indeed as so many subordinate Doctrines in the Text they will all tend to the opening of this great point First to shew what is meant by
his treasure and presently hâ—s heart is changed and retires from that which before it went out unto with the greatest earnestness in the world there is the happiness of Gods people they have changed their treasure their chief good and therein lies the great change of conversion This is the first and great change when a man changes his chief good but when that is done once the soul that went out after it before now turns from that which was his chief good and persecutes that with the greatest earnestness that before he did cleave unto there be two things in conversion A version and Conversion The man turns from all treasures below take a proof for that Psal 63. 8. My heart follows hard after God said David the word is my soul cleaves after him that though I have many things that would turn me off from God yet notwithstanding my soul cleaves to him in a constant pursuit of him my soul cleaves after him There are two expressions somewhat alike one is to fulfil after God and the other is to cleave after God Numb 14. 24. Caleb had another spirit he followed God fully he fulfilled after God so t is in the Hebrew this points out the sincerity of a mans heart and to cleave after God t is spoken of the constancy of a mans pursuit the heart goes out the bent of the soul always tends that way yea he that before followed after vanity now cleaves after God what is the reason the chief good is changed And as there is conversion so there is aversion Take a man that now looks on sin as a cheat and all the comforts of the creatures to be but counterfeit and that he hath taken copper for gold all that while what then his heart turns from them with the greatest aversion that is possible you know those places I need not repeat them What have I to do any more with Idols Hos 11. 8. Say to the Idols get you hence therefore the heart is with the treasure where the treasure is there is the heart but now change the treasure and the pursuit of the heatt is changed Thus much for the demonstrations of it I hope all these things may be usefull to every understanding hearer But why is it that the heart always goeth out to the treasure that where the treasure is there the heart is why what is the cause There are six great grounds of it First because the treasure which I expound the chief good is animae pabalum the food upon which the soul feeds and if it be so no wonder the soul goeth out after it the heart cannot live without it take an unregenerate man and it is his treasure his heart feeds upon he eats the bread of wickedness and drinks the wine of violence take a godly man and he doth not labour for the meat that perisheth but for that which endures to eternal life Joh. 6. 27. This is the food his soul feeds upon and for this cause in the Scripture you have so often expressions of hungring and thirsting and you know what violent impressions those make upon the spirits of men what is all this but to let you see that the chief good is the food of the soul and therefore the heart makes after it for it cannot live without it Secondly the chief good is not only the food but animae sustentaoulum the support of the soul the soul of man without it is not able to uphold it self Psal 112. 8. David saith my heart is underpropt so Montanus renders the word suffultum est cor meum then truly the heart of man must be propt it is not able to stand of it self it must have a support and whence is that support pray look Job 8. 15. there is a man that leans upon his house what is that his hope the object of his hope he cannot stand without it support that which is his comfort in reference to eternity upon this his soul leans and so the godly Psal 73. 26. My flesh and my heart fails me but God is the strength of my heart he goes to his chief good because he cannot stand alone he must have somewhat to rest upon and that 's the reason that a rich mans wealth is said to be his strong tower it is that which defends him the heart must needs go to the treasure t is the hearts food and t is the hearts support it cannot be supported one moment without it Thirdly it is the souls delight the delight of the heart oblectamentum animae the heart of man cannot live without it long and all the delight the soul hath comes in from its chief good the chief good is the object of the highest love and of the greatest trust and t is the object of the fullest delight and therefore the soul of man must go out to its treasure because all its joy comes in by it and without delight the soul cannot live Why is Hell said to be death because there is no joy no delight why is Heaven said to be life because in thy presence is fulness of joy and at thy right hand are pleasures for evermore without delight the soul cannot live Saith Austin Take away all delight and the soul dies let there be but pure darkness once and the soul cannot live Fourthly It is a mans chief good that is animae ornamentum the beauty of the soul that wherein the beauty of the soul doth lie and indeed take the soul off from this and it is naked the heart of man is naked taken off from his chief good will you but observe and see both put together Jer. 2. 33. Can amaid forget her ornaments and a bride her attire Take a poor creature all the beauty she hath lies in cloaths as I sometime told you that is like the Cinnamon Tree that hath nothing good but the Bark indeed t is true you dare not go without your ornaments to be sure whatever you forget you will not forget to make your selvs fine to deck your selves I am afraid divers of you forget most other things except that but can she why can she not there is not a natural impossibility indeed but a moral that is it wherein she glories and she cannot forget it but saith God I am your ornament your glory you ought to make me your chief good and you forget me days without number the soul goeth out to its treasure and cannot forget it for this is that wherein all its ornament and beauty lies and the truth is all the adorning of the soul comes from a mans treasure and chief good Fifthly the heart must go out to to the treasure for t is animae spiraculum this is that in which the soul breaths pray consider it we rejoyce in the hope of the glory of God saith the Apostle Rom. 5. 2. Despair is that which strangles the soul the soul lives in hope what is that hope carried after why after its
chief good therefore the soul breaths no other breath My soul pants after God gasps after God breaths after God saith David Psal 42. 1. In this the soul lives this is the breathing place of the soul Lastly here only is animae requies the rest of the soul Return unto thy rest oh my soul Psal 116. 7. Now it is only the chief good that the soul rests in this is only the object of fruition the soul is restless until it come to this but it is ever moving towards it these be the reasons why the heart of man must of necessity be where the treasure is But now the next thing is how is the heart of man carried after its treasure doth it always go after it that the heart is where the chief good is continually how is it carried after it Here give me leave to lay down six Conclusions which are of marvellous great use and great truths every one of them I shall but name them though they need a great deal of explication First the heart goeth after the treasure continually the soul of man is always active never idle and what 's the reason of all its motions truly t is well observed by the Schools that Summum bonnum est omnium operationum origo The chief good is the reason of all the motions of the soul the soul moves continually after it now from thence all motions do arise Eccles 2. 23. he speaks there of a covetous rich man whose chief good is his wealth there is his treasure his heart takes no rest at night saith he his boâ—iâ— that is necessitated to take rest but his heart is restless because still it is carried after its treasure and therefore day and night is never at rest always moving what is the reason because still it is carried after the treasure continually Secondly The heart goes after the treasure infinitely unsatiably that where a mans treasure and chief good is there the heart is never satisfied but it is going out after it without measure those that place it here below you know the expression Habbak 1. 15. they imarge their defires as hell and can never be satisfied true the chief good indeed gives measure to all subordinate things but it is without measure it self so that he that hath a treasure his heart is infinitely carried after it whether it be below or above he is never satisfied oh the infiâ—iâ—e dis-satisfaction in the soul that hath once set the Lord and chosen him for his chief good he is always growing gasping crying mourning walking after God Thirdly a mans treasure or chief good the heart takes fast hold of and possesses it for his own pray observe it there be other things indeed that the heart looks upon as other mens goods but his chief good he possesses as his own t is his own t is his treasure so observe Iob 8. 15. the place I cited before he shall not only lean upon his house but hold fast his house the Text saith take â—ow a poor covetous wretch whose money is his treasure an ambitious man his honor is his treasure take a poor proud woman and vanity in apparel is her treasure Let the judgements of God be denounced and the Ministers of God strive to take off the men they hold it fast and will not let it go they will contend for it and look upon them as the worst enemies in the world that labour to pull it from them pray observe it for in this way the heart goes out to the treasure he holds it fast and this is the true cause why conversion is a work of Almighty power because as Prosper well observes Summum bonum nemo perdit nisi volens no man loses his chief good but by his will therefore he that shall change a mans chief good must change his will which all the Angels in Heaven cannot do till God change his will he never lets go his chief good and this is the marriage of the soul that which is a mans treasure it is his marriage t is an Almighty power must break that band men are said to be married to sin upon that account Rom. 7. 5. purely because it is a mans treasure thus the heart goeth out to it the heart holds it fast take another man that makes God his Treasure and spiritual things God in Christ and what then why come temptation the man holds his treasure come desertion the man holds his treasure look to Heman Psal 88. I am free among the dead like those that lie in the grave whom thou remembrest no more yet saith he My God I cry day and night â—is God is his treasure if he lose that he is undone take God from me and I am undone or else you can never undo me the soul holds it fast he stays upon his God and leans upon his beloved this is another way how the heart goeth out to the treasure it holds it fast Fourthly if at any time the heart be shaken to its treasure and chief good it returns again shake it while you will thither it will return again take an unregenerate man and his beloved sin shakes him many times his knees shake and his bowels tremble within him yet after this the man returns to his vomit again still he returns to his treasure as the unclean spirit that goes out of the man returns so a man returns to his treasure again and so a godly man let him be by temptations shaken off from God yet notwithstanding for all that the soul returns to God again that as when you throw a bowl it may seem to run strait for a time but after the force that was put upon it is spent the biass takes it and carries it another way so it is here whiles the violence of temptation lasts the soul seems to be carried away from God but the biass of the soul takes it and carries it to the chief good again so that a godly man though his soul be shaken from God never so much hath a principle within him that reduces him again I will return to my former Husband Hos 2. 17. Somewhat will bring about the soul again as by that ordinary similitude As the needle toucht with the loadstane will come about again to its own posture so it s with the soul that hath the true touch from heaven Fifthly the change of a mans chief good is a godly mans first change t is his great change it is his chief change the great change to destruction what is that they have forsaken me as the chief good Jer. 2. 13. and digged to themselves broken Cisterns Now to return to God again is the first and chief change and that 's another reason why conversion is a work of Almighty power Who is able to exalt God in the soul as the chief good none but himself the Sctipture speaks frequently of exalting God and of the Lords exalting himself exalt thy self in thy own strength and
and there are the designs of the heart Let us take some instances of this Prov. 8. 5. Ye fools understand wisdom understand the heart so it is according to the Hebrew Prov. 15. 32. He that heareth reproof getteth understanding he gets a heart and so also Prov. 10. 20. Fools die for want of wisdom it is for want of a heart and Hos 7. 11. Ephraim is a filly Dove without a heart that is without wisdom so then the wisdom of the heart the plots counsels and designs of the heart these are called the heart in Scripture as the Apostle 1 Cor. 4. 5. saith At the last day he will make manifest the Counsels of the heart there be the deep plots and designs there is the wisdom of the man then this is put for the heart and where a mans treasure is there are his designs there is his wisdom and for this cause there is wisdom that is earthly and there is wisdom ihat is from above Jam. 3. 15 17. If a mans treasure be on the earth all the wisdom he hath goes no higher all his plots and designs never rise above the earth if his treasure be in heaven his wisdom is heaven-ward Do but observe that which is a very choice Scripture Luke 16. 8. The children of this world are wiser in their generation then the children of light the children of this world he doth intimate now of two sorts of men and two sorts of wisdom both of them are wlse in their generations the one his wisdom reaches not beyond this world the other his wisdom is in reference to the world to come or as the Apostle saith is wise unto salvation 2 Tim. 3. 5. and so some do expound that expression wiser in their generation Grotius I remember saith that the Hebrews do use to put generation for action actiones denotat actions are called generations and Chemuisius goes likewise the same way they are wiser in their generation In rebus suis agendis in doing their own business and accomplishing their own ends here they are wiser in these things below a godly man is said to be a babe Matth. 11. 22. but the children of light are wiser in their generation too then the children of the world now every mans wisdom in reference to his treasure is exercised in three things In getting of it In keeping of it In improving and increasing it And all the wisdom plots and designs of men are exercised in these three things all about their treasure First every mans wisdom is exercised about his treasure in the getting of it if it be pleasure then observe the wisdom of Amnon by the advice of his friend Jonadab for the obtaining of his lust upon his sister Tamar 2 Sam. 13. And certainly in this respect even the counsels of the flesh are deep and mightily assisted from below and so if a man hath a desire to rise and preheminence and to be superior is the thing aimed at and the treasure be laid up in it see with what wisdom he can do it take the instance of Ieroboam his aim was to be head of the ten Tribes observe his policy and t is remarkable 1 Kin. 12. It lets a man see that there is all knowledge in the Scripture first Jeroboam must come in and discontent the people by telling them of their former pressures and hard usages this being done he must take advantage of the same discontent of the people growing high in their demands hereupon who so like to be the head of the people upon choice as he that ventured and hazarded so much for them and seems to be so far tender of their pressures and to finish all there must come in the old prophesie of Abijah the Prophet that God will rend ten tribes from the house of David and give them to Jeroboam Do but observe it is plain as a mans treasure is so his wisdom works in the getting of it but there is another instance in Scripture that is a mighty one which I shall not give the whole story of but speak somewhat it is that of Antichrist The woman that rides upon the scarlet coloured beast and sits upon many waters that is rules over many people why do but observe dominion being the thing aimed at the strange ways that have bin taken look to the rise of Antichrist Revel 13. and you see he arises in the double shape suitable to the twofold power he aims at first the beast that rises out rf the Sea so he hath seven heads and ten horns he comes in upon the breach of the Roman Empire when the Goths and Vandals had given it its deadly wound and he joyns with the ten Kings to set up an Image of the former Roman Empire and to put life into it an Image it was and but an Image they were all zealous for the Roman Empire and this Antichrist got exceedingly by he and the ten Kings that submitted to him now made up one body of Empire but this was not power enough and therefore he arises under the shape of another beast not out of the Sea but out of the earth stirpium more after the manner of herbs that insensibly grow and this is his Ecclesiastical power over the consciences of men for all pretence of Civil power was to gain this compleat power of ruling over the consciences of men and thus you see whatever a man makes his treasure all his wisdom runs out unto this you shall finde in reference to Religion also a godly man all the wisdom he hath tends that way for I told you It was to make him wise unto salvation there is all his wisdom and so Paul saith he did Phil. 3. 14. If by any means I may attain to the resurrection of the dead he means the resurrection of the just all the wisdom that he aimed at was upon this account so that a godly man hath but one design in the world and that is that he may enjoy God and Christ where his treasure is that he may get an interest in God by Christ t is all the design he hath and therefore Bernard doth very well observe Mens sapientis semper est apud Deum A wise mans heart is always with God that is all his plots and contrivance is how he may bring about that great business all his wisdom is said out upon this how he may get his treasure Secondly when he hath once got it his great design and wisdom is exercised therein how he may keep it thus it is with men whose treasure is on the earth they know that rust and moth will corrupt and thieves break through and steal and therefore they all contrive to keep what they have gotten for they do know that there be Fâ—nners saith the Lord I will send fanners upon Babylon Jer. 51. Take away all the chaff that now hangs about that you may well spare and yet indevour to keep so close now on this account men are
marvellous sollicitous what care is there for conveyances and inheritances and all is purely upon this because men use their wisdom to keep their treasure thou whosoever thou be that endeavourest to make safe here below pray mark that place and consider all you whose treasure is on earth Job 20. 15. He swallows down riches but he shall vomit them up God will pull it out of his belly and therefore in the midst of their sufficiency they are in straits ver 22. Upon this account it is that the wisdom of the world is mightily exercised about that not only how to get but how to secure their treasure t is true of a godly man too God in Christ is his chief good his treasure how he may secure it that is his plot he knows that t is only sin that separates between him and God for this cause his design is not to sin as Tertullian doth observe nobis unica est necessitas non deliquendi men may pretend necessity whiles they will we have but one necessity a godly man hath but one necessity that he doth not sin why because his sin robs him of his treasure nay a godly man knoweth though men may lose their treasure here unwillingly yet not withstanding a treasure in heaven nemo perdit nisi volens no man loses it but with his own will why therefore now his great fear is lest his soul and his heart should depart from God and therefore Psal 86. 11. Unite my heart to thee that I may fear thee that I may with full purpose of heart cleave unto the Lord Act. 11. 28. this his wisdom is in his treasure not only in getting but in keeping it Thirdly his heart is where his treasure is that is how to improve it and increase it a treasure is such a thing as grows by a continual addition a treasure is not filled up at once but by degrees by a constant addition thereunto therefore now this is the great study of the man all his plots and designs are there as now take a man whose treasure is on earth you may see the man Hab. 2. 5. one that did desire Dominion it is spoken of Nebuchadnezzar he is a proud man saith the Spirit of God what is that he looks on himself as ad dominium natus alii ad mancipium as a man born to rule and looks on all other men as born to be servants well but what doth this put him upon to increase his treasure how doth he do it why he keeps not at home what is that that is he is not content with his own condition keeps not within his own territories and dominions but gathâ—rs to himself all nations and heaps to himself all people his treasure lay in his Empire and that is his business all his life tâ—me to increase it this is a man whose treasure is on earth you have another expression Dan. 11. 24 25. worthy your observation the Kings of the north and south are there spoken of the Text saith He shall forecast devices against him forecast devices that is plot and design why now they indeavor to invade one other who shall inlarge his Dominion most and this they did by using all designs and plots one against another So like wise consider a godly man whose treasure is above in heaven in enjoying God and Christ well truly what esteem soever he hath in the world it doth not much trouble him that 's a great speech of one of the ancients Magis ardere quam lucere nititur sapiens A wise man loveth heat rather then light chooses rather to have it within in his own soul then to appear among others now because the way to injoy much of God is to be much in communion with him therefore always his soul desires communion the Spirit saith come and the Bride saith come if there be degrees of enjoyment he would have the highest degree it is his treasure and he is adding to it and his wisdom lies in that Habet sapientia sui generis superbiam there is a holy pride as the Father saith now how is this obtained he rewards every man according to his works and what shall that reward be I am your reward not only that I may have fuller communion with him here but fuller fruition of him hereafter this is his design yea this is his wisdom his wisdom is always exercised about his treasure in getting or keeping or in improving and increasing it Thirdly the heart in Scripture is used for the thoughts not only for the consultations and counsels of the heart but for the meditations of it and so our Saviours meaning is where your treasure is there will the thoughts of your hearts be for this cause God is said to search the heart and to know the heart Cogitationes intimas absconditas that is all the most secret thoughts of the heart those secret thoughts which are hid from all else in the world God only knoweth and therfore is said to search the heart and know the heart that is to know the thoughts and David interprets it so Psal 139. 23. Search me and know my heart try me and know my thoughts thus he explains it and Judg. 16. 15 17. Dalilah saith to Sampson How canst thou say thou lovest me when thou hidest thy heart from me and he told her all his heart that is all his thoughts Now then the thoughts in Scripture they are put for the heart and indeed there is nothing carries the heart more with it then the thoughts doth and nothing wherein there is less deceit in reference to the heart then in thoughts the thoughts are the first-born of the soul the hearts immediate issues now if a man would taste water the way not to be deceived is to tast it in the Spring if a man would taste wine the way not to be deceived is to taste it in the wine-press before it is adulterated by the Vintner so our actions and words many times are adulterated therefore the heart mightily goes where the thoughts go you cannot say mens hearts go with their words no very seldom especially in this dissembling age men seldom speak as they mean Solomon speaks of a man that invites one to dinner Prov. 23. 6 7. Eat and drink but his heart is not with thee he bids thee eat but his heart is not with his words but I say there is the least suspâ—tion of deceit in thoughts that if a man can but know which way his thoughts go that way certainly his heart goes Now I have but four Rules to offer in reference to your thoughts but pray observe them for I do but touch on these things on purpose that you may a little know how you may espie out your own hearts the thoughts you l say run upon ten thousand things how is any man ever able to know where his thoughts are a mans thoughts are every where There are four Rules I shall give whereby
many persons who loved him in his life and bitterly lamented him at his death I was almost fallen out with the thoughts of publishing any occasional Sermons as being most proper for scope and use and working to the present Auditory But your general desire hath prevailed upon me to deny my own judgement and since it must be so here you have those sudden and weak fruits such as they are and the blessing of the Lord go with them Of what other advantage they may be besides the keeping up a while the name and memory of so pretious a servant of Christ I know not but yet I trust thar God may intend them and now doth send them abroad for the good of the living Of this I am sure that every personal change in the world is an effect of his Providence and that there is a Doctrinal will for the living in every providential will of God concerning the dead and the greater that any person is in his relation of usefulness and serviceableness to Christ and his Church the more emphatical Selah doth the Lord in the removal of him print out for the children of men There was honey found by Sampson in the carcase of the dead Lyon so are there many sweet instructions and lessons to be gathered not only out of the lives but also out of the deaths of the Ministers of Christ The last Sermon which a people are to study and diligently to peruse is the death of their Godly Pastor for in this God himself doth immediatly preach unto them As when Ministers do live it is but hypocrisie to give them only a few good words so when they dye it is but a formality only to shed over them a few sad tears O that you your selves and the many other Congregations who of late have carried their Faithful and Laborious Ministers to the grave would seriously remember that you must answer God for the quick and for the dead for your living Ministers and for your dead Ministers there are living uses to be made out of dead instances Live and live the better live up to the power of Truth and Godliness live like such as are even parting with life and in hazzard about a season Live like such who did enjoy and who again would enjoy a choice servant to your Minister Though Ministers die yet Christ lives and he is present with you and he observes all your heart and ways therefore as you formerly have so now especially strive to abound much more in heavenly wisdom in sound Judgement in Faith and Love to our Lord Jesus in meekness and gentleness and profitableness one towards another and in all exactness of holy walking before your God hereupon shall you finde your late great loss gratiously supplied in the answer of your fervent prayers hereupon shall you finde the testimony of a good conscience hereupon shall you finde peace in death and after that the Crown of life which God will give to all that love him And for other People let them repent of the evil handling of their Faithful Ministers and beseech the Lord to give them hearts in their day of Grace yet to know the things which do concern their Peace which that we all may do shall be the prayer of Your servant in the Faith of Christ Obadiah Sedgwick A Sermon lately preached in the Abbey of VVestminster July 4. 1654. At the Funeral of Mr. William Strong Preacher of the Gospel there 2 Kin. 2. 12. And Elisha saw it and he cryed My Father My Father The charet of Israel and the horsemen thereof and he saw him no more and he took hold of his own cloaths rent them in two pieces IN the former verse Elijah and Elisha are passing on and discoursing together What that Discourse was it is not expressed Some do presume to tell us particularly As Lyra and others of the Papists what it was but very probable it is that the discourse was altogether suitable unto so great and Holy a Prophet as Elijah was It was very profitable and very heavenly he being presently to be taken up into heaven Whiles they were thus discoursing on a sudden there appeared a Charet of fire and horses Ver. 11. of fire and parted them both asunder and Elijah went up by P. Martyr In Locum a whirlwind into heaven By the Charet and horses of fire Peter Martyr understands the Angels of God who at this time did put on the species or appearance of fire And with this fiery Apparition God was pleased to honour Elijah at his departure who in his life time had so much honoured his God with the fire of Zeal for his Truth and Worship And he went up by a whirlwind into heaven Some do read it that he went up by a whirlwinde of heaven or by an heavenly whirlwinde which denotes the manner of his Ascension but our general Translation and Reading is best which doth more significantly denote the place unto which he was then carried Namely Heaven Therefore that opinion of the Papists is very fond who do affirm that Elijah was carried into Paradise there to stay with Enoch until towards the end of the world and then both of them are to come forth and to Preach against Contra perfidiam Antichristi A threefold heaven Antichrist But this is a meer fancy all along the Text saith plainly Elijah went up by a Whirlwind into heaven But what heaven he went into is somewhat argued especially by the Papists who it seems will by no means have that zealous enemy to idolatry to be carried into the heaven of the blessed There is indeed Coelum Aerium the Aery Heaven where the Fowls of Heaven do flee and there is Coelum Astriferum where the Stars of heaven are and there is Coelum Beatorum the heaven of the Blessed where God appears in eminency and where Jesus Christ is in glory and the souls of just men made perfect thither is Elijah carried up after all his pains and sufferings troubles faâ—thfulness Thither I say is he carried up to receive his Reward and Elisha is left behinde to do his Master more service But how doth Elâ—sha take this sudden parting and loss of precious Elijah The Text tels you Elisha saw it and he cried my Father my Father These words may be called The Lamentation of Elisha upon the sudden translation of that eminent Prophet Elijah In which you may discern 1. His exceeding grief and sorrow He cryed out and until he saw him no more so Junius and Tremellius Read those words And he saw him no more And he rent his cloaths in two pieces as Anciently was the Practise upon the loss and at the Funerals of dear friends and of choice and eminent persons 2. The causes of this his great grief and sorrow And they were 1. His own particular loss The loss of Elijah was unto Elisha as the loss of a loving and dear Father unto a loving and
mournful Lamentation we should be very sensible of such a loss yea in some proportion unto the kind and greatness of it For as the enjoyment of an eminently faithful Prophet or Pastor is an exceeding blessing it is promised amongst the chiefest of mercies I will give them Pastors after mine own heart and thine eyes shall see thy Isa 30. 20. Teacher So the death of such a one is an exceeding loss and consequently requires exceeding Grief and Lamentation There are six great losses Six great losses and do you judge whether they be not so 1. The first is the loss of a soul how great is that loss all is lost if that be lost 2. The second is the loss of true Religion and the glory is departed from Israel when that is gone 3. The third is the loss of Gods smiling favour and presence when that withdraws then the Sun is set and it is night and darkness and fear and trouble with the soul 4. The fourth is the loss of peace in conscience now begins the wars and tumults and the bones are broken 5. The fifth is the loss of the Gospel now the gates of heaven are shut up and the worst of famines seizeth our souls 6. The sixth is the loss of faithful Prophets and Ministers of God now the stones are fallen and the shields of the earth are fallen and the interpreters the men of thousands and the watch-men set upon the Towers and Bullwarks are cut off and the Ambassadors of Christ and of peace are called home and the servants and furtherers of our salvation are discharged Now the more that any loss borders upon souls and upon salvation the more heavy and sharp is that loss and with that loss we should be much afflicted and troubled Q. But may some say why all this ado Why such a crying out and such a laying to heart such a grieving and mourning and taking on and troubling of our selves upon the loss and death of faithful and zealous Prophets What are they more then other men for place for use for service that there must be such a stir for them They are a company of busie and troublesom fellows the Troublers of Israel Sol. So indeed did Ahab speak of gracious and zealous Elijah Ahab who sold himself to work wickedness in the sight of the Lord he said thus unto Elijah Art thou he that troubleth Israel But to let railers go there are two Reasons to be found in the Text for a mournful lamentation upon the death of the faithful Ministers or Prophets of God whereof one respects the people of God who stood in relation unto them as children unto a father and the Prophets stood in relation to them as fathers unto children and the other Reason respects the publike civil State 1. In respect of the Relation between Faithful Ministers and a People Their Relation is that of Father and Children my Father my Father cries Elisha here and truly this Relation hath in it more of Love and more of Grief then any other Relation when Joseph buried Jacob his Father They mourned with a great and a very sore Gen. 50. 10. lamentation Now every faithful Prophet or Minister of God is a Father unto the Saints or people of God 1. For Spiritual generation under God he is a Spiritual Father and begets them again by the Gospel this the Apostle expresly delivers in several places 1 Cor. 4. 15. Though you have ten thousand Instructers in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel He was an Instrument or means used by God for their New-birth So Philemon ver 10. speaking unto him of Onesimus whom saith Paul there I have begotten in my Bonds 2. For loving and tender affection a Father doth not more love his Natural childe then the faithful Minister doth those whom he hath begotten unto Christ Take thine only Son Isaac whom thou lovest said God to Abraham Gen. 22. 2. The Elder unto the Elect Lady and her children whom I love in the Truth 2 Joh. 1. So Paul to the Corinthians Apologizing for himself in not being burdensom unto them 2 Cor. 11. 11. Wherefore saith he because I love you not q. d. Do you think that the want of love in me unto you is the reason of that forbearance God knoweth q. d. God himself who knows all hearts he doth know that I love you Nay so great is the love of benevolence in a faithful Minister unto his people That he is contented for a while to delay his own eternal salvation and happiness that he may be a little more helpful and useful unto his people this prevalent affection you may read expresly in the Apostle Paul Philippians 1. 23. I am in a strait betwixt two having a desire to depart and to be with Christ which is far better i. e. For my self Verse 24. Nevertheless to abide in the flesh is more needful for you Verse 25. And having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith The Apostles difficulty and streight was about his own personal interest and their common spiritual good If I die I shall gain by death I shall be with Christ But then you will lose I must no more be with you to serve and further your Faith and Joy well saith he I am content I am willing to live a little longer for the beneficial service of your souls rather then presently to depart and enjoy my happiness with Christ O what a love was this 3. For care and watchfulness how careful is the Father for his children Children are the uncertain comforts and the certain cares of their Parents and how watchful is the father for the good of his children and against any evil that they may fall into they counsel them they look after them they follow them with their tears and with their many prayers This likewise is applied unto the faithful Ministers of God they do naturally care for the estate of their People Phil. 2. 20. As if they were led thereunto by inward Bowels and by a natural instinct and they are watchful for them and over them Heb. 13. 17. Obey them that have the Rule over you and submit your selves for they watch for your souls Ah Brethren when you are sleeping they are watching when you are minding your Trades then are they studying your salvation when you are following your delights then are they mourning and praying for your souls they are caring and watching how to get your hearts changed how to bring in your souls to Christ how to get your sins mortified your temptations answered your doubts resolved your consciences to be setled and comforted they fear in your fears and they are troubled in your troubles they mourn in your sorrows they rejoyce in your peace c. 4. For all the offices and duties of a Father you read in Scripture of the
worth and use of them as Ministers of Christ 3. It is a sign that you never received any Spiritual good by them at all If you had done so your hearts would have been knit unto them in life and at least have shed a tear for them in death Their death would presently call up all those heavenly counsels and all those seasonable directions and all those spiritual satisfactions and all those sweet comforts of God which you by them did receive At such a time I remember how he thus spake and at such a Sermon and at such a meeting and in such a conference and now I shall never see him more nor confer with him more the heart would melt to think of these things 4. It is a sign that God hath in Judgement taken away your faithful Ministers from you even for your want of love to the truth and for your slighting and neglecting the means of Grace for which you must give a severe account unto God And let me tell you that so many faithful Ministers as you have heard and so many heavenly Sermons as you have heard or should have heard the more heavy will the account be unto God and the more dreadfull will Gods Judgements be upon you for your unthankfulness and unprofitableness I grant that the Prophets dye but remember that a peoples accounts for the pains and labours of those Prophets never die but do remain upon Record as a witness against you The next use shall be an Vse 2 Item unto all of us here this day and more especially to them who are particularly interessed in our great loss that they would in a singular manner lay to heart this great breach which God hath made and this great loss which hath suddenly and unexpectedly befallen us Ah Sirs Who that saw and heard that precious Minister of Christ the beginning of the last week did think to hear of his death towards the latter end of the same week who that heard him preaching of laying up treasure in heaven did imagine that such a treasure should be taken away from earth and himself so suddenly be laid up in heaven Alas for me to speak of this Prophet and of one common loss of the many losses in this one loss truly I am not fit I am not able because I knew him much and honored him much and loved him much only this I will say of him That one so plain in heart so deep in judgement so painful in studies so frequent and powerful and exact in preaching so laborious with and useful to his Congregation so able to convince the Gainsayer so zealous in contending for the Truths of Christ so fit for all Ministerial Services besides his personal and domestical course of Godliness of his time I have not known the like Really he was another Elijah let me a little compare them How zealous was Elijah against the false Prophets of Baal How laborious was Elijah to bring back the people of Israel to the true God and to the true worship of God How stout and resolute was Elijah in delivering the Message of God even to the face of King Ahab How quick was he with Ahaziah for sending messengers unto Baalzebub the God of Ekron How fervent and potent in Prayer How diligently laborious to his dying day How sudden was his remove and departure All this Spirit and much more then this of the Spirit of Elijah was found in him Now if you do but consider what eminent gifts and graces appeared in him and how seriously and humbly and dexteriously these were laid out for the glory of Christ and for the service and benefit of the Church of Christ we have cause in the loss of such a Prophet to cry out My Father my Father The Charet of Israel and the Horsemen thereof But I will speak no more of Vse 3 him nor to you of him his death I see hath made a general and deep impression upon your hearts All that remains to be spoken shall be unto you his Hearers and especially unto you his late Congregation there are four things which I would briefly offer unto you 1. Grieve in a Spiritual way and upon Spiritual considerations that God hath deprived you of such a Spiritual Pastor and Helper and Comforter 2. Remember and lay up those soul-saving Truths which you have so often heard from him wisely improve them in all your occasions when Elijah was wrapt up to heaven Elisha took up the cloak which fell from him and made use thereof O take up all those gracious instructions which fell from him in his life and make use of them now after his death keep them alive and so you shal find him stil living 3. Hold fast that form of wholsom words by him from Christ delivered unto you and as you have received so walk in them let not your stedfastness dye now he is dead 4. Most humbly and earnestly strive with the Lord by Fasting and Prayer that seeing it is his will to take away Elijah from you that he would be pleased in his love and mercy to give unto you an Elisha in his room FINIS
we shall inquire where a mans love is that by this means we may know where his heart is and I am perswaded if you take these following Rules and observe them carefully that you will not miscarry in your Judgement First Would a man know where his love is what is that he especially desires union with For amor est affectus unionis love is an affection that carries a tendency to union Now this will appear if you observe the love of God the pattern union with God was first in Gods intention because this is last in his execution the people of God in glory are brought into immediate vision of him and into the closest union with him But this being last in execution I say this was first in intention He loved them with an everlasting love that is he had intention from eâ—ernity of union with them Pray observe it there is indeed a double union with God 1. Of Dependence one is general of all the creatures and that 's a Union of dependency In him we live move and have our being Yea all the creatures have so they cannot live separate from God one moment The Angels in heaven did not this union continue they would fall to nothing immediatly there is a union of dependency but that is general and belongs to all the Creatures But there is a special Union that is peculiar to the Saints by the indwelling of God in them they dwell in God and God in them such a union as no creature in the world but a Saint hath by the elapses of God into the soul Now God loves the Saints and his love carries a tendency to union So Jesus Christ loved his people what for that he might become one with them That he that sanctifies and they that are sanctified might become one why so you will finde that the love of the people of God carries them unto union with God and Christ as the love of God and Christ carries them to union with the Saints there is indeed a natural union that is by constitution but there is a moral union by inclination by sympathy and that 's double there is a union of likeness and there is a union of fruition and enjoyment for the union that the Saints of God shall have hâ—reafter is far different from what they have here here it is of similitude there it is of enjoyment where a mans love is there is a tendency to union an inclination to union 1 Cor. 6. 17. He that is joyned to the Lord is one spirit and the man that is glewed to the Lord so the word doth signifie then the man that loveth God is a man glewed to God he is united to him for union is the tendency of the heart so Sichem loved Iacobs daughter Dinah and the text saith His soul clave to her or as the Septuagint uses the same word his soul was glewed so that where a man loveth the soul goeth out to be united to that which is beloved Now if a man love God then my heart follows hard after God the soul goeth out in the pursuit of the thing beloved and all is that it may be made one with God and to this end you have two Metaphors very remarkable in the Scripture one is that of a hunter Gen. 10. 9. Nimrod was a mighty hunter Ier. 16. 16. I will bring hunters among you Prov. 23. 27. The wicked rosteth not that which he taketh in hunting What is the meaning of these expressions why they are all to set forth the pursuit of the soul after that which it loveth just as the hunter pursues the poor creature that flies so the soul what it loves it pursues and is in continual pursuit of take men that love riches and honours their souls are continually going out to union with them so a man that loves God his soul is in pursuit of God as that Hermite in a story that sometime I have read finding a great Gallant hunting in a desolate wilderness Askt him what he did there he told him He came a hunting there Et ego Deum venor meum And I said he came hither to hunt after my God t is in pursuit of my God There is another Metaphor and that is a merchandize Prov. 3. 15. the merchandize of wisdom it s spoken of trading for Christ and grace and the things of eternity he that Trades for Christ is called a Merchant man Matth. 13. 45. and so also they that trade for any earthly thing are said to be Merchants Romes merchandise you read of Rev. 18. 11. Make merchandise of souls 2. Pet. 2. 3. and of Ephraim Hos 12 7. He is a merchant what is that why the meaning is this they wholly trade for things below for as Merchant men go forth to make themselves possessors of riches make it their business so to do so it is with the soul of a man the heart is a merchant it goeth out to what it loves and never leavs till it hath possest it now I pray do you consider what is it your souls desire most what do you hunt for what do you trade in there is thy love whoever thou art if it be Jesus Christ and Communion with God and the things of eternal life if thou art in the pursuit of these constantly there is thy heart if it he after wealth and honour these thou huntest for as prey assuredly there is thy love and thy heart and thy treasure that 's the first Rule Secondly would a man know where his love is the nearer love comes to the thing beloved the swifter it moves the nearer a mans love comes to possess the thing he loves the swifter it moves yea it stretches after it then see it in worldly things or else what means that expression Psal 62. 10. If riches increase set not your hearts upon them if you want riches set not your hearts upon them take heed of that for the nearer a man comes to enjoy them the more his heart goeth out unto them and therefore covetous men the richer they are the more miserably they scrape and gape after riches and the reason is this because the nearer a mans love comes to the thing beloved the swifter it moves after it and with the greater earnestness Hab. 1. 6. There is a man that loads himself with thick clay the man hath already too much for his graces for his parts for his comforts and already too much for his accompt but yet notwithstanding the more he hath the more his heart grasps after it still thus it is with every mans love the nearer it comes to possess its object the swifter it moves after it so the Apostle speaks of spirituals Phil. 3. 13 14. Not that I have already obtained but I press hard to the mark I am in a vehement pursuit as if you could take a stone from the earth and place it in the Orb of the Sun yet the stone having a tendency downward still moves
towards its center and the nearer it comes to the center the swifter would its motion be so if you could take an ungodly man and place him in heaven yet notwithstanding his heart would move towards the earth his love is there and the nearer it comes to enjoy it the more earnest would his motion be towards it I remember on this account it is that Bernard saith God puts his people here into the condition of betrothed persons here are but the Espousals the Marriage is to come what is the reason that there must be time between the betrothing and the marriage that desires may be kindled so much the more the nearer a man comes to the enjoyment of a thing that he loves sure the more vehemently his heart is carried after it as for this cause you have the first fruits of the spirit that the more you taste the more you may be carried after the full crop of them as the Lord carried the people of Israel to see the Land of Canaan before they enjoyed it as the Goths having once tasted the sweet wines of Italy would never be quiet until they enjoyed the Countrey where those sweet wines grew Examine thy self by this the nearer thou comest to enjoy that thou lovest the swifter and the more vehement thy heart moves towards it if the more thou hast of this world with the more violence thou runnest upon it as some men do that think they shall never have enough grasp after it with great earnestness so on the contrary the more thou hast got of interest in Christ the more communion thou hast with him the more thy heart acts to him with the greater earnestness and impatiency a great Argument there is thy love Thirdly love is bountifull where thy bounty is there is thy love that is certain where a man bestows most bounty there he shews most love it is the opening of the heart that opens the hand and therefore acts of the greatest bounty are demonstrations of the highest love you read of a woman that had much forgiven her and she loved much the same woman came with a box of spikenard very costly Joh. 12. she loved much and therefore thought nothing too much for the thing beloved Gods love is so he loves his people and therefore because he can give no greater he bestows himself he loves his people and therefore he gives his son thus Sichem loved Dinah and therefore said Ask me never so much dowry love is bountifull Sampson loved Dalilah and though he ventured his life in it yet notwithstanding he told her all his heart Consider I beseech you this is another tryal the Apostle 2 Cor. 8. 3. stirs them up to a liberal contribution to the poor what is it for to prove the sincerity of your love men it may be will think the Minister speaks many times for particular interests and private respects alas t is to prove the sincerity of your love which is seen in bounty now tell me where your bounty is laid out why truly my bounty is on my apparel and I think there I can never be too profuse because I think this poor carcass of mine never fine enough or on my body I love to feast and to have abundance of the creatures certainly there is thy love but is thy bounty to God and things of Religion Why then there is thy love Take a man now that loves his belly and he thinks nothing too much that he lays out upon it Some of you have read the History of Sardanapalus who thought nothing too much no costs no pains so he might serve his belly so Haman loved his revenge and thought nothing too much for it Pray examine where your bounty is assuredly there is your love David when he was to build the Temple he thought no cost too much but this I have done out of my poverty this was an argument that the things of God carried the love of the man with them this will prove the sincerity of your love very much do not deceive and flatter your selves I pray t is a large heart that makes an open hand Fourthly love is laborious it grudges no pains for the thing beloved then where a mans love goeth his labour goeth therefore called the labour of love Heb. 6. 10. and truly a man may conclude easâ—ly from 1 Cor. 15. â—0 that he that said I laboured more then they all therein implyed I love more then they all for a mans labour is suitable to his love he that laboureth most loveth most now if a man love riches all his pains go out that way where his love is there is his labour Hab. 2. 13. Is it not of the Lord of hosts that the people labour in the fire and weary themselves toilsom wasting labour and labouring in vain is called labouring in the fire wicked men labour for vanity what is that why as the Psalmist saith they love vanity and therefore they weary themselves for that you read of a man Eccles 4. 8. that there is no end of all his labour why his love is endless to the things of this life and therefore his labour is so there is no end of his labour his eye is not satisfied with riches so the Lord Jesus Christ he loves God the Fathers business and therefore laboured till he had spent his natural strength and radical moisture Humidum radicale Isaiah 49. 4. I have laboured in vain and spent my strength in vain My brethren a man that is slothfull there is no love in that man lazy love is pretended love for where love is and according to the degrees of it such will a mans labour be you that finde dulness in duties and the ways of God you do not run the ways of Gods commands strengthen your love and you will mend your pace that is certain now pray look to your whole lives and observe what your labour is laid out for It is the observation of one of the Ancients and a very spiritual one Infra vires amor iniquus est juxta exiguus non capit at ad impossibilitatem tendit amor love that doth not put forth it self in utmost labour is unsound love that which goes to its measure and strength and no more is true love but weak love do not tell me t is beyond my strength no love tends to impossibilities to labour in those things which t is impossible for him to attain It s observed of Mary when she came to Christs Sepulchre her love outbid her strength If you have taken away my Lord tell me where you have laid him and I will carry him away would you know where your love is examine where the labour of your life is and consider how much you have laboured for the things of this world and how little for God and Christ How little have I digged for wisdom pray by these Rules examine where you have placed your love Fifthly would you know where your love is Love