thoughts there is the meditations and consultations of the heart in these all the thoughts and contrivances of the soule are now where a man's treasure is there are these 2 Kings 5.26 Did not my heart go along with thee How did the Prophets heart goe with him his thoughts went with him So Iob 17.11 the thoughts of the heart are there called the heart in the Hebrew it is the possessions of the heart for as what ever you do possesse in the body the body can see a glory and cast a sweetnesse in all things here below so the soul can tast a a sweetnesse and see a glory in all things above 2. 4. Love affections By heart is meant a mans love and affection his desires and longings for in these the soule goes out towards its object Gen. 34.8 As it is said of Shechem his house clave to Dinah Now where your treasure is ther 's your love there your desires are the longings of your Soules are after it 3. 5. Ioy and delight By the heart is meant a man's delight the joy of his heart that whereby the great Comfort of his life comes in Psal 62.16 If riches increase set not your heart on him that is do not place the comfort of your lives in them let not your hearts be swallowed up by them Now where a man's treasure is there his thoughts are there his love is there the joy and delight of his soul is The Second Proposition is this Mans chief is without himself that the soul of man goes out of it self for happinesse for its treasure is without it self It 's Gods honour his Prerogative onely to have his blessednesse to be himself hee is unto himselfe the chief good he hath nothing without himself to augment his happiness Gods blessednesse is in himself The Lord Jesus Christ as Mediator in all his obedience added nothing to the blessednesse of God My goodnesse extends not to thee Psal 16.2 But this is Gods Prerogative onely to have his happinesse in himself as for creatures that are capable of a chiefe good their happinesse is not in themselves but in their treasure which is good and therefore their heart is to go out after their treasure And here take notice of two great depths in Divinity 1. 1 Depth Man hath not the chiefest good in himself his happinesse comes not from himself and hence it is that in reference to all things hee is a dependant Creature And therefore the soul is continually restlesse because it seeks to joyne it selfe to its chiefest good which is without it self you have a saying Prov. 14.14 a good man shall be satisfied from himself It is not from himself as separated from God but from himself is united to God wherein his blessednesse lies not selfe in opposition to God but self in-subordination to God and so a man is satisfied from himself that is hee goes not out of himselfe when hee goes into God because he is made one with God 2. 2 Depth Depth in Divinity is this that it is the nature and constitution of the reasonable soul to make out to a chiefe good without it selfe this is the nature of it in its Creation it doth not onely seek its own preservation but it seeks its owne perfection This is that which is the working of every Greature much more of the reasonable Greature because it hath not a Fountain at home it must go abroad to draw and because it hath not food at home it must go out to gather Therefore Austin doth observe very wel that man is a midle Creature wel there is some thing above him and some thing below him That soul that hath its chief good below it selfe is a miserable soul That soul that hath its chief good above it self The good of the soul is above it self is a happy soul here is the happinesse of the Saints that their happinesse is above themselves saith Christ Iohn 6.27 Labour not for the meate which perisheth but for the meate which endureth unto everlasting life which the Son of man shall give unto you the soul goes out to eat and to drink Now the soule that feeds upon something below it self is miserable but that soul that feeds on somthing above it self is blessed Isa 44.20 the Prophet speaks of some that feed upon ashes a deceived heart hath turned them aside that they cannot say is there not a lie in my right hand And thus doth every man feed whose chief food is below himself he feeds on Ashes not on spirituall food he feeds of the Earth as hee lives in the Earth Psal 62.10 If Riches encrease set not your heart upon them hee sets his heart on Riches and therefore his heart cannot be set on God and his heart is set so upon riches as to suck something from them for his preservation and for his perfection so a godly mans heart is set upon God doth suck out of the sweetnesse of God for his preservation and for his perfection Isai 66.11 They shall suck and be satisfied with the breasts of his Consolation Now give me leave to shew you the misery of them that set their happinesse in things below themselves here 's their misery in three things The misery of those that set their happiness in things below themselves 1. You draw where there is no water the Creature is but vanity all things below are so you suck where there is no milk all these things are empty that you think to find a fulnesse in 2. The more your souls go out to these things for their Treasure the more the Appetite is increased but the lesse 't is satisfied for I told you that all the Creatures the more a man hath to doe with them the more his appetite is to them 3. Consider what is there to be had in these Creature-comforts when your souls goe forth after them what do you leave for them You have forsaken me the fountain of living waters and have hewen to your selves Cisterns broken Cisterns that will hold no water Jer. 2.13 Observe foure Particulars from hence 1. All the good you have in a Creature Creature comforts compared to a Cistern is but a Cistern they have no good in themselves no more then is put into them 2. A Cistern is but of a small compasse it will hold but a little a man can see an end of its perfection but of a Fountain thou canst see no end thereof 3. It s water that will die and perish therefore opposed to living water it will be a withering comfort 4. They will all leak out of the bottom therefore they are said to be broken Cisterns But what is the water of the Fountaine what is the comfort that is in God There five things in it 1. The comforts of God compared to a fountain The water in the Fountaine is originally in it selfe 2. It s there continually 3. Its is there
Scripture which doe wrap up all the rest of the promises in them The three great ptomises and they are three First I will give you my Son Secondly I will give you my spirit Thirdly I will give you my self A godly man should take comfort from all the promimises but especially from the great promises for if a man be much in the least duties of Religion and neglect the greatest hee gives just occasion to suspect the truth of his obedience and so if a man regard the lesser promises and look not to the greater hee gives just cause to suspect the truth of his comfort why is a godly man so happy a man It is in this that he hath not erred in his chief good But there are seven grounds of the greatest comfort that I know in all the book of God Seven grounds of comfort for those that have chosen God for their treasure arising from this consideration I have not misplaced my treasure I have not erred in my chiefe good 1. 1 Hereby thou maist see the riches of Gods love unthee Hereby the soul may see the riches as well as the freenesse of the love of God I have not miscarried in that which is the greatest error of the world I have not gone with those who have their portion in this life now it s a great mercy to bee delivered from those sinns of laying up your treasure in this life then this is much more a greater mercy that a man hath not misplaced his chiefest good for misplacing a mans chiefest good 't is the greatest sinne and the greatest judgement that can befall him The Scripture speaks of delivering soules up to the Devill Satan is both Lord Executioner and there is a twofold delivering soules up to the Devill 1. As a Lord. 2. As an Executioner First to deliver up a man to Sathan as a Lord so Judas was the Lord Christ delivered him to Satan as a Lord to rule over him But Secondly when the Lord shall give a man over to Sathan as an Executioner that Sathan shall terrifie his conscience now for a godly man to be able to look into his owne condition and say when I looked abroad into the world I see one man place his chiefe good in riches another in honours another in pleasure but in the midst of all these though I have miscarried in many things yet here is my comfort I have not miscarried in my chiefest good There is not any thing will comfort a godly man more then this when hee comes to look the King of terrors in the face nothing will be such pleasure to his soul as this when Sathan shall triumph over most of the wordl the poor soul shall bee able to triumph over all the powers of darknesse I am poor I am ignorant I am unworthy but through grace I obtained that mercy not to be cheated of my chiefest good here will lie a mans wisdom and here will be a mans glory it 's a mans chief good that will be a mans wisdome or folly for ever hereafter Luk. 10.42 Mary hath chosen the better part whieh shall not be taken way from her wee read it the good part and herein lay her wisdome and herein lies the wisdome of all men in their Election in a mans Election his wisdome lies and above all choices he make choice of his chiefest good I have been a fool in many things but blessed be the name of God I have been wise in this thing I have been deceived in many things but I have not erred in this If this doth not stand by a godly man in the greatest troubles there is nothing that can or will do it 2. 2 The true chiefe good shal neverb taken from thee Comfort is this I have chosen the true chiefe good that shall never be taken from me Luke 10.42 Which shall not be taken away from her There is no man miscarries in his treasure but he that layes it up below and there is no treasure a man layes up below but he shal be taken from it it shall be taken from him Now one of the Ancients observe that earthly treasure is lost either from causes within or from causes without From causes within Riches have principles of decayes in themselves there is a Moth that comes out of your finest Garments and there will come drosse out of your purest Gold for all the Creatures came under the Covenant of God at first and that Covenant being broken those Creatures come under the curse of God Then from principles without Theeves will steale them man falls from God and all things else fall from him and this is the great ground from whence all the perishing nature of a mans treasure comes that is laid below But here lyes the difference between the Treasures below and the Treasures above Austin hath an excellent saying That a mans chief good is given to no man against his will nor taken from no man against his will but the good here below is The good above is lyable to no violence without nor no decay within no opposition then can hinder comfort from the persons of those whose treasure is above If Riches be a mans chiefe good it shall be taken from him but thy chief good eannot be taken from thee and oh what a ground of comfort is this to to gracious soules 3. 3 Thou shalt be guided in thy way and reduced when wandering Comfort A man that hath chosen the true chiefe good he hath alwaies something to guid his way he hath alwaies something to reduce his wanderings 1. From this chiefe good he hath the guide of his way this is to the soul as the Center is to the stone the stone moves towards the Center and moves towards it the right way what guids the motion to the Center but the Center so a godly man if he want a particular Rule yet this generall Rule God is his Center is that that leads him to move towards him that guids him in the right way What 's the great consultation of the soul It is this O what will bring me neerest to my chiefest good and 't is the chiefe good that is the guide of all our motions Mat. 6.22 If thine eye be single thy whole body is full of light Austin saith It s the intention of the man that is the eye of the man single intentions is his single eye and a single eye is an eye that looks purely upon God As the intention of the eye guids the man so the intention of the soule guides the way what carryes me most to my chiefe good this is that that guids the way 2. This hash a great influence also to reduce mens wanderings many that have chosen God for their chiefest good do many times depart from him now what shall bring him back againe it is the eying of the chiefe good this brings the man again we have all gone astray
thou canst call nothing thine but what thou lovest 4. 4 It s a mans love that sets the price upon all things It 's a mans love that sets the price upon all things Great things are of small value where love is wanting and small things are of great value where love is present it s so with God and so with the Saints If God give to ungodly men the greatest heaps of Gold in the world how do the Saints value this 't is but a bone cast to the doggs why so because there is no love in it so likewise let a godly man give but to God a small thing there is love in it and indeed that love raiseth the price the poor widow cast in but two mites Luke 21.12 it was with more love and affection then others therefore more in acceptance What should a man set his love upon that by this means he may know where his heart is All love is lovely wheresoever it is and to be beloved even naturall love God loves all his Creatures and all pure love should be set upon him Mark 10.21 He that loves Father and Mother more then me is not worthy of me Whether may we not love that which is good Yes and nothing else As all truths are to be known and be believed so all good things are to bee embraced and loved Mark 10.37 He that hates not Father and Mother c. cannot be my Disciple To love Father and Mother is a duty but you see what it is that must have the chiefe place of your love 10. 12.35 He that loves his life more then me and my truth and my wayes this man is not worthy of me 1 Joh. 2.15 He that loves the world the love of the Father is not in him Is it not lawfull to love the world and the things of the world Yes but not more then me To love the Creature more then God is that which makes it lust To love the Creature in subordination to God is that which makes it love Then what is that which you love most would a man know where his love is there is treasure is And because this is the main thing in the Text Rules 〈◊〉 know where â—â—ur love â—â—d treasures are I shall give you eight things to know where your hearts are and where your treasure is 1. 1 What is it you do especially desire union with What is that you doe especially desire union with for love is an affection that carries an affectionate tendency to union and this will appeare if you observe the love of God Union with God is first in Gods intention because it is last in his execution the people of God in glory are brought into two things 1. Into an immediate vision of him 2. Into the closest union with him There is a two-fold union 1. Is generall of all the Creatures to God that 's the union of Dependance In him me live and move and have our being Act. 17.28 They cannot live separate from God because he is the life of them 2. There 's a speciall union peculiar to the Saints which is the indwelling of God in them and their indwelling in God such an union none but the Saints have by the enjoyment of God in their soules God loves the Saints and his love carries a tendency to union Jesus Christ loved his people and he seekes alwayes to become one with them There is a natural union which is by constitution there is an union of likeness fruition a union of similitude there is an union of enjoyment 1 Cor. 6.17 They that are joyned to the Lord are one spirit the Greeke signifies they are glewed to the Lord If a man love God he is glewed to God where a mans love is there the soule goes after the thing beloved to be united If a man love God then the heart followes hard after God and all that it may be made one with him to this end you have two Metaphors remarkable in scripture one is in Gen. 10.9 There Nimrod is called a mighty hunter before the Lord It is an expression to set forth the pursuite of the soule after a thing A godly man is a mighty hunter after God his soul pursues after God continually I read a story of one that was going in hast one asked him whither he was going he said he was going to hunt after God The other Metaphor is the merchandize trading for Christ and grace in the things of eternity and he that trades for Christ and grace is called a Merchant-man Mat. 13.45 in a Pet. 2.3 A worldly man is called a Merchant hee doth wholly trade for things below Now observe what 's your trade if thy trade be for Jesus Christ and the things of eternity then there 's thy love What is that you pursue after and desire union with according to your pursuit so is your loves and acording to your loves so is your treasure 2. 2 Love moves the swifter the nearer it comes to the thing beloved The neerer love comes to the thing beloved the swifter it moves towards it the nearer a mans love comes to possesse the thing hee loves the swifter he moves after it Psal 62.10 If Riches encrease set not your hearts upon them wicked covetous men the richer they are the more their heart is set on riches the more miserable and griping and scraping they are to get their treasure why so because the nearer that love comes to the thing beloved the swifter it moves after it Bernard saith God puts his love into betrothed persons what 's the reason of that because there must be a time between the betrothing and the marriage that the desire may be kindled so much the more The nearer a man comes to the enjoyment of anything he loves the more vehemently his heart is carryed after it Now if it be so examine by this Rule the more you have of God and of Christ the more do your hearts runne after them the more you have communion with Christ the more your hearts act towards him with the greatest impatiency 3. 3 Wheâ— love is is bouâ—tiful Love is bountifull and where ever thy bounty is there is thy love for where a man shews most bounty there certainly is most love Acts of the greatest bounty are demonstrations of the highest love for love opens the heart and that opens the hand God loves you and because he can give you no greater gift hee gives you himselfe he loves us therefore he gives his Son to us Men may think sometimes Ministers speak for private respects alas 't is to prove the sincerity of your love the more Tell me therefore where your bounty is laid out if your bounty be laid out about feasting your bellies or cloathing your backs there your love is Is thy bounty towards God As he that loves his belly thinks nothing to much for it so he that loves his God thinks nothing too
much for God thinks no pains too much that he layes out for God so Haman loves his revenge and he will give the King much for the ruine of the Jews David when he came to build the Temple thought he could never spend enough about the Temple It is a large heart that makes an hand therefore where your love is there 's your bounty 4. 4 Love is laborious Love is laborious it grudgeth no pains Heb. 6.10 It is called the labour of love a mans labour is sutable to his love he that labors most loves most If a man loves riches he labours for them Hab. 2.13 Labouring in vain is called labouring in the fire you shall know where your love is by your labour Eccle. 4.8 There 's a man hath no end of all his labour why so There 's his love His eye is not satisfied with Riches The Lord Jesus Christ his love to his Father made him labour in the worke of his Father till he had spent his strength and dryed up his radicall humours Isai 49.4 For a man that 's sloathful there 's no love in him lazy love is pretended love where love is according to the degree of it such a mans labour will be O you that are dead and dull in holy duties strengthen your love and you will mend your pace It s an observation of one of the Ancients That love that doth not put forth it selfe to its utmost endeavour is unsound love that which goes to its strength and no more that 's true love but weake love strong love bends to impossibilities it will labour in those things which 't is impossible to obtain It 's observed of Mary her love out-bid her strength therefore examine where the great labour of your lives hath been how much have I laboured for the things of this world and how little have I laboured for the things of another world for God Christ 5. 5 Love is venturous Would you know where your love is love is venturous it will hazard any thing for the thing beloved our Saviour Christ gives you an evidence of it he doth not onely venture his life but lay down his life Greater love hath no man then this that a man lay down his life for his friend Ioh. 15.13 and Psal 69.9 The reproach of them that reproached thee hath fallen upon me It was a gracious speech of an Ancient If the Lord make use of me to keepe off reproach from himselfe I shall looke upon it as a great priviledge as a great honour Where is the man that for the truths of God and Christ will hazard the losse of friends the losse of his estate the losse of his blood True love turns cowardize into courage the Hen though but a feeble Creature yet will hazard her selfe against the most ravenous Birds that come to devour her Chickens so will the mother if her child be in danger Take a man whose love is set on lust and what will not the man hazard for it he will lose his friends he will spend his estate he will blast his reputation he will hazard his soule and all for the love he beares to sin and indeed what 's that which makes men despise the judgements of God it's their love to sin then enquire and examine your selves where your adventures are there is your love 6. 6 Love is zealous Love is zealous I doe not mean by zeale a zeale of suspition of evill in the party beloved which we call jealousy for love thinks no evill 1 Cor. 13.4 But when I say love is zealous I meane it is full of solicitude fearing that any injurie or wrong should be offered to the person or thing beloved Moses the meekest man upon earth yet Moses's meeknesse is turned into anger when wrong is done to the God of his life and the God of his love and he breaks the Tables The Lord Jesus Christ out of love to his Father saith The zeal of thy house hath eaten me up Iob. 2.17 Zeal in the heart is like boiling water that wasts in the seething it makes a man over-look all interests considering himselfe in the world to be wholly intended to carry on the interests of the party belove So it is with godly men for zeale is a mixt affection 't is nothing else but love provoked therfore Hoster speaks the language of love How should I endure to see the evil that should come upon me and upon my people Est 8.6 Tel me what are you zealous for where 's your zeale Touch a man in his Reputation and you may quickly see where his love and zeal is touch God in his name Christ in his truth then saith Paul To whom we gave place no not for an houre that the truth of the Gospel might continue with you Gal. 2.5 Love is provoked with any thing and comes contrary to Christ and his truth I would have zeale to be turned into fire and so it will be where love is for God and his glory Examine therefore what it is that makes you hot on every occasion where thy zeal is there is thy love for love is zealous 7. 7 Love iâ— fearful of separation Love is very fearful of separation from the thing beloved it desires nothing more then union it fears nothing more then separation it s the Spouses expression Cant. 3.4 When I sound him I held him and would not let him go Austin gives that as the difference between true and uncleane love between the love of a Wife and the love of a Harlot both fear the husband but the one fears lest the husband should come the other fears lest the husband should depart the affections of the soule in this way are seen very much Death is called the King of terror because its a separation of the soule from the body love it loves union and he that loves dyes himselfe to live in the thing beloved for this cause the great consolation of the Saints lies in this who shall separate us from the love of God c Rom. 8.30 31. For in the absence of the love of the thing beloved the heart languishes â—n union with the thing loved the heart rejoyces and in separation from the thing loved the heart dyes and perishes for this cause is this the great cordial to the Saints that there is no separation between their love and their beloved The unhappinesse of wicked men lies in this that they love that which shall be separated from them Riches make to themselves wings flie away P o. 23.5 And thou fool this night shall thy soul be taken away from thee and then whose shall these things be Luk. 12.20 So Amos 4.2 I will take away thy posterity with fish-hooks As easily as the fish is drawn out of the water with a hooke so will I take them away with Fish-hooks Therefore when an ungodly man dies his love dies because his beloved ceaseth when he dies A godly man
enjoying God perfectly in this life yet you shall finde this true love to him of the right kind is so carried after God that it is never satisfied or at rest without more of the enjoyment of him Examine therefore your soules what do they most breath and pant after continually and that 's your treasure 5. 5 Wherein his soule receives satisfaction That 's a mans treasure wherein a mans Soul receives satisfaction and without which hee is never satisfied Ps 49.18 the worldling blesseih his soul while he lives that 's his treasure Naturall men are satisfied in nothing else but in the things of this world that their soules pant and breath after Take an Ambitious man let every mans purse be opened it will not satisfie him he cannot sit in a low place because a high place is his chief good so Haman let him have never such honours hee is not satisfied except he be made most honorable because his soul goes out after high places hee must be had in esteem of the men of the World But take a man that hath godliness for his chief good and this he is satisfied in and nothing else in Psal 36.8 They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drink of the River of thy pleasures Now give a godly man wealth it will not satisfie him give him honor it will not satisfie him Prov. 14.10 a good man shall be satisfied from himself By these rules you may easily see where your chief good is laid Vse 2. Use 2. For conviction Of Conviction to set forth the misery of them that mislay their treasure that be deceived in their chiefest good Take heed of laying up your treasures in this life every man in this life hath some treasure or some great good this will set forth the misery and wretched condition of all them that misplace their treasure misplace their chiefe good There are many sorts of men whose treasure is laid up here below their portion is in this life they are mistaken in their chief good this plainly shewes they are in a miserable condition and yet this is the condition of most of the world and under which the greatest part of it will perish That I may heighten this Conviction Six considerations I shall give you six considerations 1. 1 The scripture speaks of a true treasure Consider the Scripture speaks of a true treasure Luke 16.11 If ye have not been faithfull in the unrighteous Mammon who will commit to your trust the true riches here 's the opposition he sets the one against the other There is a true treasure and there is a false treasure and they that inherit not substances inherit shadowes Pro. 23.5 Wilt thou set thine eyes upon that which is not they are said not to be and that upon a twofold account 1. Because there 's no reality in them Secondly because there 's no stability in them that is in reference to that which you fancy to be in them Covetousnesse is Idolatry for it is an Idoll the Apostle saith so of Riches 't is not so in substance as it is in appearance there never was a godly man in the world whose eyes God had opened but he saw that it was onely his thought his apprehension of riches that made them seem great Then they have no stability in them they perish in the very enjoyment of them he is a miserable man that doth not Inherit such spirituall abiding substance as God is and hath his treasure in God and the things of God 2. 2 There 's a false treasure There 's a false treasure as well as a true herein lies a great delusion of sin and Sathan to deceive a man in his chief good Heb. 3.12 13. Take heed left there be in any of you an evill heart of unbeliefe in departing from the living God and left any of you be hardned through the deceitfullnsse of sin Sathan will labour to deceive you in every thing but he labours mostly to deceive you in your chiefest good in drawing you from God for as the Spirit of God is in direction so the Spirit of Sathan is in delusion As the spirit of God directs a man in this life to carry out affections more to God and to make his chief good so on the contrary the Devill doth all to this end that he may deceive a man of his chiefest good and take off the chiefest good and take off the affections of his heart from God When Sathan fixeth a mans heart on any particular good it is to take him off from that that is an Universall good Sathan is said to be a murderer from the beginning how so on this account because hee deceives persons of their chiefest good wherein the life of their soules doth lie 3. 3 Mans nature abhors to be deceived Consider the nature of man doth exceedingly abhor to be deceived the Holy Ghost doth charge us that we should not overreach our brother the nature of man is much inclined to deceive one another 1 Tim. 2.14 and therefore the nature of man doth exceedingly abhorr to be deceived it self 2 Cor. 11.3 Now there was never such deceit as in the chiefest good to give a man brasse for gold and stones for bread To take the Creature for the Creator to set up the Devill in the place of God This deceit is of being cheated in our chief good There are many other that are lesser deceits he doth deceive in particular Acts as when a man hath been convinced of sin pray'd against it and the Devill hath varnished it over again and led him to the Commission of it but the grand deceit of all is in his chiefest good 4. 4 The Devil labors above all to deceive you in this Consider this is the deceit that above all he takes care to hide from you he will keep you under that all the daies of your life You have many deceits of Satan laid in a mans way that may be discovered to him and these a man may recover out of as 2 Tim. 2.26 That they may recover themselves out of the snare of the Devill He may see that in that particular Act he was deceived that which he thought was good he finds it was not so but he was deceived through the wiles of Satan a man may see the devices of Satan in reference to his darling sinne 2 Pet. 2.18 But the Devils great designe on all unregenerated men is to keep them in an unregenerate state more then in unregenerate Acts Therefore the great work in conversion is to cause the soul to mind its chiefe good never was there any converted to God and Christ but he saw that he erred in his chiefest good and that he had departed from his God how is a man departed from God He is departed from God in two things 1. As his chiefest good 2. As his utmost end How must
to a man whose treasure is in Earth if a mans treasure be in Heaven his mind is in heaven hence it comes to passe that a godly man is said to be a stranger here Psal 39.12 I am a stranger and a Sojourner what 's the reason because hee doth not converse here as in his Country but seekes a Country above he is a stranger here travelling towards his owne Country Bernard saith a godly mans heart is in Heaven because the Lord dwells in Heaven hence it is that grace is called glory not onely because its of the same nature with that grace which a man in glory shal receive the the perfection of nor onely because it is a pledge and an earnest and will end in glory but because the soul immediately enters into glory after his treasure for his treasure immediately being in Heaven his heart is there hence 't is a godly man is more in Heaven then in Earth for his treasure is in Heaven and his heart is there But let us see in particular What iâ— meant by the heart what is here intended by the heart more especially there is meant all the things that are seated in the heart and let 's begin with the first of them 1. 1 The ain and ben of the cart The heart is put for the aime tendency and bent of the heart it is Animi Propositum it 's the propension of the heart Deut. 24.15 Hee is poore and setteth his heart upon it he is a hireling and his heart is set upon his waies hee doth not work for love to his master nor love to his work but the aime and bent of his soul is for the good hee shall receive by his work therefore the Scripture speaks of a double heart Ps 12.2 what makes a heart a a double heart some apply it to instability in opinions that which is called halting between two opinions when the mind is in suspence Luke 12.20 Be not of doubtfull mindes But whether it be in reference to opinions or what ever it is the mind is in doubt and hee is double minded But the intention of the Scripture by a double heart doth mainly aime at the intentions of the heart the heart goes not alwaies one way but sometimes for God sometimes for the Creature sometimes for Heaven sometimes for Earth when men have not a single Eye when they have not single aimes this the Scripture calls a double heart When a man hath an aime at God and the things of God and looks it other things in subordination thereto this the Scripture calls a single eye or a single heart but when men go sometimes very hotly after the things of God and at other times pursue after Riches immoderately this is a double heart Act. 8.1 Thy heart is not right in he sight of God and Hab. 4.12 The word of God is the discerner of the intents of the heart Now then thus where a mans Treasure is there the bent the aime and the tendency of a mans heart is one of the great things you are to look to is the heart for in the heart lyes the greatest deceit but in the heart above all other things the bent and tendency of the heart is that you are to looke at and there are two Reasons for it 1. 1 The aime of his heart is the godly mans comfort in all failings Because this is the great Comfort nay the onely comfort that a godly man hath to flye to in all failings and in all his falls the bent and aime of his heart In any particular failing and infirmity what is it the soul can retreat to truly when a godly man can say this hath been my transgression but this was not my intention this is the onely comfort of the man so it was with Peter it was a desperate fall to deny his Master and wish himselfe accursed that hee knew not the man but Peter could say Lord This was the bent of my soule not to deny thee but to die for thee Sinne comes upon a godly man at unawares sinne comes upon a godly man as judgement comes upon a wicked man by way of surprisall but the bent of his heart was not to sinne therefore this is a comfort to him 'T is an expression of David Though he did offend with his mouth yet I have purposed that my mouth should not offend it was my transgression but not my intention I have plotted that my mouth might not offend In all your failings this is that that must support you yea in every transgression that it was not your intention so to do 2. 2 It is his comfort after his failings Sometimes a godly man can take comfort in this after his fallings many times the Saints commit wickednesse out of consultation Psal 19.3 the Scripture calls them Presumptuous sinnes sinnes that they doe intend before hand 1 King 15.5 'T is said Davids heart was upright in all things all he dayes of his life save onely in the matter of Uriah the Hittite Then Davids heart was not upright in this matter his dissembling and his lying was clearly demonstrated But now what may a godly man retreat to to the generall bent of his heart when hee failes in a particular act 1 Kin. 15.14 Neverthelesse Asa his heart was upright with God all his daies he doth not speak of particular Acts but of the generall bent of his heart though in some particulars he contrived sinne wicked men when they are carryed on in a designe that 's sinfull they will not be beaten from it but the generall bent of their soul is to go on in it Now would you know which way the bent and tendernesse of your heart goes Six rules for discovery of the bent of the heart there are six Rules I shall give you It was the saying of a godly Minister I blesse my God I have stadied my own heart more then Boukes It would be very happy for you to say I have studied my heart more then the would more then trading 1. 2 That which its casryed after under different conditions is the aime of the heart Rule That which the soul is carryed after under different conditions this declares what the aime and bent of the soule is and so you must judge of the tendency of the heart as waters though you turn them out of their proper current and alter their channell yet they all runne into the Sea you will say then the tendency of them is to the Sea If you see the Sun whether the day be cleare or cloudy it makes to the West it concludes there 's the end of its course this is the race it hath to runne the going of the heart is the same in different conditions it doth wonderfully cleave to that which is its chief good is never at rest til it be centered there As for example suppose it be the heart of a naturall man his aime is at his owne exaltation now
pride being his predominant principle and master sin this mans pride or prosperity vents it self in Exaltation Admiration and seeking glory from men he sets himselfe in the face and glory of the times despising of others exalting himself bring this man under trouble of conscience and then pride vents it self in humility and debases into poverty As faith is an humbling grace so despaire is the highest fruit of pride here 's the heart now shewing the same aime in different conditions and all this doth clearly argue where the bent of the heart is there 's the aime of a mans heart If a mans heart goe out to covetousnesse the love of money when he is in a low condition if he did but observe his soule his heart went after his covetousnesse let him be brought into a wealthy condition he is scussling after the world still Judas his heart went after his money when he was an Apostle though in a different condition take a man in what condition you will you hall find the aime and bent of his heart is still the same On the contrary take a godly man who makes God his treasure who hath another treasure and another aime put him into what condition you will still you shall find his aime is the same the bent of his soule is still towards God Psal 44.17 All this is come upon us yet have wee not forsaken thee nenher have we dealt falsely in thy Covenant He looks beyond them all for his aime is at his treasure Looke upon Job upon the dunghill the aime of his heart was the same fearing God and eschewing evill Now consider what you were when you were a private man and what you are now you are advanced to places of dignity and see by it where the aime of your heart is 2. 2 That 's the bent of the heart which it greedily catcheth at upon all occasions In all places in all companies if opportunity be affected consider what it is that the heart doth most greedily catch at upon all occasions and in all places If the aime of the soule be lust he went after her speedily as a soole to the correction of the Stocks Prov. 7.22 Suppose it be gain a mans heart aimes at It goes after it presently Josh 7.21 When I saw a goodly Babylonish Garment and two hundred shekles of silver and a wedge of Gold I coveted them and tooke them c. So let there be at any time a godly motion offered to a godly man his heart catcheth at the motion By this you may see what your souls are by the first motion you close with as according to the aime and bent of the heart so all temptations are suited what 's that then which your heart closeth withall with the greatest readinesse according to that is the bent of your heart 3. 3 According to the bent of the heart so â—t franâ—â— object tâ— i◠〈◊〉 According to the bent of heart so the heart gathers unto it selfe whether there bee occasions given or no Gen. 6.5 Every imagination of the heart is onely evill and that continually Imagination of the heart it should be read Every Creature of the heart the heart frames to it selfe something whether there be occasions or no according to the bent of it 1 Joh. 2.16 The lusts of the slosh lust there is put for the object of lust as faith is put for the object of faith and hope for the object of hope there is nothing thaâ— lust 〈…〉 not make some 〈…〉 ther of 2 Pet. 2.14 〈…〉 eyes full of adultery that cannot cease from sinne though they have no occasion at all Psalm 41.6 David Complaines If he come to see me his heart gathers wickednesse to it selfe On the contrary take a godly man look on the aime of his heart here 's no occasion given at all yet he hath something the heart gathers up to it self therefore David cryes out in the middest of a crooked and perverse Generation Teach me O Lord to number my dayes that I may apply my heart unto wisdome Ps 90.1 as one gathers wickednesse the other gathers holinesse for the heart of man hath a selfe-sufficiency in it Jam. 1.15 when lust hath conceived it bring-eth forth sin lust is said to bee the Father and the Mother able to beget and able to bring forth therefore looke which way the aime goes there the heart goes there it centers according to the generall bent of the heart it gathers something to it selfe whether there be occasion given it or no. 4. 4 According to the bent so it will break through allopposition That 's the bent of the heart that breaks through all opposition to accomplish its designe the bent of the heart is such a thing that look what ever the thing be its set upon though never so costly it will spare no cost to obtaine it you that delight your selves in vanity of Apparell you will spare no cost to obtaine it Gen. 34.6 Shechem's heart clave to Dinah and what doth this bring forth Aske never so much dowry and it shall be given Thus in Isaiah they spare no cost to lavish away Gold for their Idoll Gods because the bent of their hearts was set upon it you that stick at all costs in Religion and at none in Rebellion you may easily see which way the bent of your hearts goes If the bent of a mans heart be revenge it will stick at no cost Haman will get the King abundance of Treasure for the destruction of the Jewes If the bent of the heart be for Ambition Absalom will not stick to murder his Father if it hinder his rising If it bee halting and dissembling in Religion Jehu will not stick at it to get a Kingdome if it bee the making Merchandize of the souls of men and the establishing of Artichrist in the Chaire of Christ if it be the change of Times and Laws if to change the fundamentall Laws of a Nation if the bent of the heart beset upon it no opposition will hinder So its true in reference to spiritual things if the bent of a mans heart be set on God no Creature opposition shall divert it That 's an excellent expression Psal 84.6 Who passing through the valley of Baca make it a well They will digge Wells in the desart intimating that no opposition can hinder them that are fully bent to come to Christ The losse of a right hand the losse of a right eye the soule doth not stick at he will cut off the one and pull out the other and what 's the reason its all to attaine that which the bent of his soule is after 5. 5 The heart is restlesse untill it obtain that after which it aime Where the bent and aim of the heart is there it is continually restlesse untill it attain that which it tends to the aime of the heart is Pondus animi the weight of the soul my heart pants after the living
mans treasure be in heaven in the enjoyment of God and Christ what ever his esteem is in the world it doth not trouble him so he can but go on to the obtaining of more of his treasure Now where your treasure is there is your heart that is there is your wisdome your plottings and contrivings for the getting keeping and improvement of it 3. 3 The heart is put for the thoughts and meditation of the heart The heart is used for the thoughts and meditations of the heart Psal 139.23 Trye me O Lord and know my thoughts there 's nothing carryes the heart with it more then the thoughts thoughts are the first born of the soule the immediate issuings forth of the heart The way to tast water and not be deceived is to cast it at the Spring and Wine if you would not bee deceived by the Vintner you must tast it at the Wine-presse so if you would judge aright of your hearts you must look to your thoughts Solomon speaks of one that invites to dinners Now saith he Eat not the bread of him that hath an evill eye neither desire thou his dainty meats for as he thinketh in his heart so is he eat and drinke saith he to thee but his heart is not with thee Prov. 23.6 7. what way your hearts goe Three Rules for discovery where your thoughts hearts are that way your thoughts go There are three Rules that will much discover which way your thoughts goe and by these you will know where your hearts are and by that where your treasure is 1. 1 Whither doe your thoughts retyre when you ar alone When you are alone sequestred from company out of worldly imployment whither then do your thoughts usually retyre for the man iâ— as he is alone such as thâ— thought is such is the man Take a godly man would you know where his thoughts are when he is in his Closet in his bed when I awake saith David I am still with thee early in morning will I direct my prayer to thee and will look up Psal 5.3 2. 2 What are these thoughts in which you finde the greatest sweetness Rule by which your thoughts may be discovered and you may judge where your hearts are is this what are those thoughts that you use to find the greatest sweetnesse and delight in Psa 12â— 17 How precious are thy 〈…〉 unto me O God! 〈◊〉 great is the summe of them To one man the thought of his lefts are sweet and he acts over his wickednesse in a contemplative way with delight and the thoughts of God are bitter unto him and trouble him there 's no sweetnesse in thinking upon God to a wicked man and there 's nothing but sweetnesse in the thoughts of God to a godly man 3. 3 What thoughts are of longest continuance with you Rule What thoughts are they that are of longest continuance with you that your soules doe most abide upon the thoughts that abide in your soules most discover where your hearts are Jer. 4.19 How long shall vaine thoughts abide in you Psal 10.4 God is not in all his thoughts nay God is not in his thoughts at at all what do your thoughts stay on Take a naturall man and cast in some thoughts of his treasure his thoughts will abide there but cast in any thought of heaven and those dye presently as a fish out of its element Then examine your thoughts when you are alone what thoughts come into your mind and abide up on your spirits for your treasure is as the meditation of your thoughts and hearts are 4. 4 The heart is put for the love and affections of the heart The heart is put for the love and affections of the heart Iudg. 5.9 My heart is towards the Governours of Israel that offered themselves willingly among the people It s Deborah's speech The people of God love all that are imployed for God and the more men are imployed for God the more their hearts are drawn out after them The heart of man is said to be where it loves rather then where it lives now the heart is here taken properly for the loves of the heart so where the heart is there 's the Treasure Now how should a man know where his love is set 'T is a thing of marvellous great consequence to consider where a man sets his love It s a thing of great concernment where a man sets his love and upon what his love is fixed And this is the maine of this Text and there are 4 grounds why 't is a thing of so great Concernment where a man sets the loves of his heart 1. 1 Because a mans love is his greatest gift Because a mans love is his greatest gift there is nothing else a gift indeed without love but love is a gift of it selfe though there be nothing else It 's so if you consider the love of God though the Lord have not given you any thing if he doth but set his love upon you it s a greater gift then Heaven or Earth could be so likewise the Lord Jesus Christ if he had not given us interest in his victories in his sonship in his priviledges so hee had given us but his love it was a greater gift then heaven or earth saith the Apostle 1 Cor. 13.1 If I had all things and had not Charity it profiteth nothing Hypocrits many times give God great gifts but they reserve their love so God gives many of them great gifts but he reserves his love for the saints so that love is the greatest gift that a man hath from God and 't is the great est gift a man can give to God 2. 2 He that gives his love gives himself Because he that gives his love he gives himself he gives all things else whatsoever hee hath That 's pure and free love indeed that gives all things to the person beloved the Lord sets his love upon his people from all eternity and when hee purposeth to give all things hee gave himself love first gives it self and then all things else Revel 21.7 he that overcommeth shall inherit all things how so I will be his God and be shâ—ll be my Son So t is with men he that gives his love gives all things and hee that withholds his love withholds all things for a mans love Commands all that he hath Therefore 't is a mighty thing to consider where a man sets his love 3. 3 A mans love maks the 〈◊〉 loved his own A mans love is that which makes the thing beloved his own A learned man saith God is our owne above all things we call ours Estate is ours and friends are ours but God is more ours then they because he loves us more then they 'T is by the love of God that we come to be his by our love to God that he comes to be ours It s our love that makes the thing beloved ours