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
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
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
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
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
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
the bent of his heart is on evil so this serves for a godly mans consolation It is a mighty great thing which way the bent aim and tendency of the heart of man doth lie for where the treasure is there is the heart that is the bent of the heart But would you know how a man should finde that out which way the aim and tendency of his heart goeth There are six Rules that I shall offer by which every one of us may very much judge and guess of the aim of our hearts and truly this should be our great study the study of our hearts as I remember it was that which comforted a godly Minister when he died I bless the Lord I have studâ—ed my own heart more then Books It will be the great comfort of every Christian to be able to say I have studied my own heart more then the world more then my Trade here will be the great comfort The first Rule is this What the soul is carried after under different conditions this declares what the aim of the soul is what it tends unto by that you may judge of the tendency of the heart as waters though you may turn them out of their proper current and alter the channel yet they always run into the sea you will say then Certainly the tendency of these as their proper place is the sea that turn them into what channel you will they always run that way if you see the Sun whether the day be clear or cloudy it always makes towards the West you will conclude that is the end of his course that is the race and journey that he is to go the going out of the heart to the same courses under different conditions wonderfully clears to a man what the aim and bent of the soul is As for exâ—mple suppose the heart of a natural man whose aim is at his own exaltation here is his aim Pride being his predominant and master lust bring this man into prosperity why then it vents it self in self-exaltation admiration Seeking of glory from men setting himself in the face and glory of the times in despising of others and preferring himself Bring this man at any time under trouble of conscience why then pride vents it self in his humility and self-abasement bring him into poverty and then pride shews it self in its base dejection and despair for as faith is the most humbling grace so of all others dispair is the highest fruit of pride venting it self in murmuring and discontent here is a heart shewing the same aim in different conditions all this clearly argues where the bent of the heart is and so also let the aim of a mans heart go out to coveteousness the love of mony when he is in a low condition truly if he observe his soul it bends out with earnest desires that way and the admiration of all those that are well stored with it as the former calls the proud happy so this accounts the rich a happy man But now let him be brought into a wealthy condition now he hath more opportunities and by these the lust hath more vent there is still the same bent of soul this still argues what the aim of a mans heart is when it is the same in different conditions put a man into what condition you will the heart still goes the same way as covetousness was that which Judas heart went out to before he was an Apostle now he is an Apostle he is still a thief and carries the bag Simon Magus when a Sorcerer his heart run out to money and became a Sorcerer upon that account when a Christian his heart goeth to his money still Thus take a man in what condition you will and you finde the aim of his heart is the same on the contrary take another man that is godly who hath another treasure and by this means his soul hath another aim put him into what condition you will still the bent of his heart is the same Psal 44. 19. Though thou hast smitten us into the place of Dragons and covered us with the shadow of death yet we have not gone from thee the bent of their souls was still with God what affliction soever they met with in a way of godliness could not turn their hearts away so if Job be in the gate or on the dunghil the aim of his heart is the same Fearing God and eschewing evil this I pray observe It s very true in different conditions men have not the same vent for their lusts but still the bent of the heart is the same consider what thou wast when thou wert young and what now what in adversity and what in prosperity consider what thou wert when a private man and what now thou aâ—t a Magistrate only t is true thou hast more opportunitâ—es to give vent to lust at one time then at another but still the bent of thy heart is the same Secondly In all places and all companies if opportunity be offered consider what is it that thy heart most greedily catches at there is the bent and aim of thy heart What was the thing they aimed at that were the Messengers of Benhadad to Ahab the aim was to finde some favour for their Master Benhadad and themselves when Ahab said he is my brother they greedily catch at it and said thy brother Benhadad lives so it is with the soul in every condition as if the aim and bent of the soul be lust-carried out that way In Prov. 7. 22. He went after her suddenly or strait way as you read it that is so soon as the motion was made the heart catcht after it immediately and so also suppose it be gain at the least motion of it the heart goeth out immediately Josh 7. 21. I saw among the spoil a wedge of gold and a goodly Babylonish garment and I coveted and took it the heart catcht after it and so also let there be at any time a gracious motion from God to a godly man his heart catches after it 2 Cor. 8. 11. There was in you a readiness to will there was a good motion made to relieve the distressed Churches and they were men that had it to spare there was a readiness not only at last and with much ado as men that were brought now to it with a great deal of perswasion no there was a readiness Now you see by this what do your souls on the first motion most greedily close with as according to the aim of the heart so all temptations be suited this is a means to make them take presently because they suit to the bent of the soul whether it be from men or from the devil Sichem was to perswade the Sichemites and knowing the bent of their hearts were for the world what is his argument Gen. 34. 23. Shall not their cattel and their goods be ours and so it is likewise from Satan for the devil leads you captive at his will but
towards its center and the nearer it comes to the center the swifter would its motion be so if you could take an ungodly man and place him in heaven yet notwithstanding his heart would move towards the earth his love is there and the nearer it comes to enjoy it the more earnest would his motion be towards it I remember on this account it is that Bernard saith God puts his people here into the condition of betrothed persons here are but the Espousals the Marriage is to come what is the reason that there must be time between the betrothing and the marriage that desires may be kindled so much the more the nearer a man comes to the enjoyment of a thing that he loves sure the more vehemently his heart is carried after it as for this cause you have the first fruits of the spirit that the more you taste the more you may be carried after the full crop of them as the Lord carried the people of Israel to see the Land of Canaan before they enjoyed it as the Goths having once tasted the sweet wines of Italy would never be quiet until they enjoyed the Countrey where those sweet wines grew Examine thy self by this the nearer thou comest to enjoy that thou lovest the swifter and the more vehement thy heart moves towards it if the more thou hast of this world with the more violence thou runnest upon it as some men do that think they shall never have enough grasp after it with great earnestness so on the contrary the more thou hast got of interest in Christ the more communion thou hast with him the more thy heart acts to him with the greater earnestness and impatiency a great Argument there is thy love Thirdly love is bountifull where thy bounty is there is thy love that is certain where a man bestows most bounty there he shews most love it is the opening of the heart that opens the hand and therefore acts of the greatest bounty are demonstrations of the highest love you read of a woman that had much forgiven her and she loved much the same woman came with a box of spikenard very costly Joh. 12. she loved much and therefore thought nothing too much for the thing beloved Gods love is so he loves his people and therefore because he can give no greater he bestows himself he loves his people and therefore he gives his son thus Sichem loved Dinah and therefore said Ask me never so much dowry love is bountifull Sampson loved Dalilah and though he ventured his life in it yet notwithstanding he told her all his heart Consider I beseech you this is another tryal the Apostle 2 Cor. 8. 3. stirs them up to a liberal contribution to the poor what is it for to prove the sincerity of your love men it may be will think the Minister speaks many times for particular interests and private respects alas t is to prove the sincerity of your love which is seen in bounty now tell me where your bounty is laid out why truly my bounty is on my apparel and I think there I can never be too profuse because I think this poor carcass of mine never fine enough or on my body I love to feast and to have abundance of the creatures certainly there is thy love but is thy bounty to God and things of Religion Why then there is thy love Take a man now that loves his belly and he thinks nothing too much that he lays out upon it Some of you have read the History of Sardanapalus who thought nothing too much no costs no pains so he might serve his belly so Haman loved his revenge and thought nothing too much for it Pray examine where your bounty is assuredly there is your love David when he was to build the Temple he thought no cost too much but this I have done out of my poverty this was an argument that the things of God carried the love of the man with them this will prove the sincerity of your love very much do not deceive and flatter your selves I pray t is a large heart that makes an open hand Fourthly love is laborious it grudges no pains for the thing beloved then where a mans love goeth his labour goeth therefore called the labour of love Heb. 6. 10. and truly a man may conclude easâ—ly from 1 Cor. 15. â—0 that he that said I laboured more then they all therein implyed I love more then they all for a mans labour is suitable to his love he that laboureth most loveth most now if a man love riches all his pains go out that way where his love is there is his labour Hab. 2. 13. Is it not of the Lord of hosts that the people labour in the fire and weary themselves toilsom wasting labour and labouring in vain is called labouring in the fire wicked men labour for vanity what is that why as the Psalmist saith they love vanity and therefore they weary themselves for that you read of a man Eccles 4. 8. that there is no end of all his labour why his love is endless to the things of this life and therefore his labour is so there is no end of his labour his eye is not satisfied with riches so the Lord Jesus Christ he loves God the Fathers business and therefore laboured till he had spent his natural strength and radical moisture Humidum radicale Isaiah 49. 4. I have laboured in vain and spent my strength in vain My brethren a man that is slothfull there is no love in that man lazy love is pretended love for where love is and according to the degrees of it such will a mans labour be you that finde dulness in duties and the ways of God you do not run the ways of Gods commands strengthen your love and you will mend your pace that is certain now pray look to your whole lives and observe what your labour is laid out for It is the observation of one of the Ancients and a very spiritual one Infra vires amor iniquus est juxta exiguus non capit at ad impossibilitatem tendit amor love that doth not put forth it self in utmost labour is unsound love that which goes to its measure and strength and no more is true love but weak love do not tell me t is beyond my strength no love tends to impossibilities to labour in those things which t is impossible for him to attain It s observed of Mary when she came to Christs Sepulchre her love outbid her strength If you have taken away my Lord tell me where you have laid him and I will carry him away would you know where your love is examine where the labour of your life is and consider how much you have laboured for the things of this world and how little for God and Christ How little have I digged for wisdom pray by these Rules examine where you have placed your love Fifthly would you know where your love is Love
is ventrous it will hazard any thing for the thing beloved Christ gives an evidence of it he doth not only venture his life but lay down his life greater love then this hath no man that a man lay down his life for his friend Joh. 15. 13. Abishai out of his intire love to David when there came Ishbi-benob a gyant whose staff was like a Weavers beam and struck at David thinking to have killed him he interposes receives the blow and slew the Philistine 2 Sam. 21. 16. Love is ventrous it will put life in hazard for the thing beloved t is that which the people of God speak as a testimony of their love to God The reproaches of them that reproached thee are fallen upon me Psal 69. 9. and they do it to choose as it was a gracious speech of that Ancient Mallem in me sit murmur quam in Deum Bonum est quod dignetur Deus me uti pro clypeo If the Lord will be pleased to make use of me to keep off reproaches from himself truly I shall look upon it as a very great priviledge and honour Now pray tell me where your hazards are where is the man that for the truths of God and the interests of Christ wâ—ll hazard the loss of his estate the loss of friends the spoiling of his goods where be the men that be apt thus to hazard any thing The truth is love turns cowardize into Courage you may see it the Hen though a feeble creature how far out of love to her young will hazard her self against the most ravenous Bird the mother though a weak and fearfull creature yet how far and with how little consideration will put her self in hazard if her childe be in danger what is that for which you venture Take a man whose love is set upon a lust what will that man hazard he will lose his friends spend his estate blast his reputation nay he will venture his soul all this out of that cursed love and indeed what is it else that makes men despise the judgements of God and mock at fear what is it that men are so couragious for t is their love to sin makes them so Now pray tell me where are your ventures certainly there is your love Sixâ—hly Love is zealous I do not mean that of suspition a zeal of suspition that we commonly call jealousie suspicio est amicitiae venenum t is the poison of love that suspition of evil in the party beloved no the property of love is the contrary for love thinks no evil 1 Cor. 13. 4. But when I say love is zealous my meaning is it is full of sollicitude fearing least any injury or wrong should be offered to the person and thing beloved this love is zealous against any injury offered to the thing or person beloved Consider Moses was the meekest man upon earth yet Moses meekness is turned into anger when an injury is done to the God of his love as well as of his life Moses by and by breaks the Tables so likewise the Lord Jesus Christ out of love to his Father the Zeal of thy house hath eaten me up Joh. 2. 17. Zeal in the heart is like boyling water that wastes in the seething just so the Lord Jesus the Zeal of thine house hath eaten me up It makes a man overlook all interests concerning himself in the world and be intent only upon the interest of the person beloved so it is in Gods love I am zealous for my sanctuary with a very great jealousie Zach. 1 14. What is zeal It is a mixt affection it s nothing else but love provoked that is zeal Esther speaks the language of love Esth 6. 8. How can I indure to see the destruction that shall come upon my kindred the evil that shall come upon my people how can I indure this is the proper language of love Now pray tell me what are you zealous for Where is your zeal touch one man in his reputation and you arm his zeal against you touch another in point of goods and you will quickly see where his love is so on the contrary touch God in hâ—s Name Christ in his truth To whom I gave place no not for an hour saith Paul Gal. 2. 5. presently zeal is up and love is provoked I remember it is Bernards exhortation to Eugenius Ignescat Zelus when any thing came contrary to the interest of Christ he would have his zeal turn into fire and so it will be where love is examine therefore what makes you hot upon every occasion sure thats an injury done to the thing beloved this is that which provokes thy zeal therefore where thy zeal is there is thy love Seventhly Love is fearfull of separation from the thing beloved it desires nothing more then union it fears nothing more then separation the Spouse gives an instance of that in the Canticles I charge you awake not my love till he please Austin gives that as the difference between true and unclean love between the love of a wife and the love of an harlot so he puts it both fear the husband true Haec ne veniat illa ne discedat the one fears least the husband should come the other fears least he should depart this love wherever it is fears separation the intirest affection of the soul in this world is unto the body next to God and Christ and heavenly things there is the greatest indeerment between the body and the soul Now why is death called the King of terrors because death is the separation of the soul from the body which especially the soul fears because union it loves and as Neriemberg saith A mans moritur sibi vivit in amato he that loves dies in himself but lives in the thing beloved for if a man die in himself how loth were he to part with the thing beloved for that were a double death for this cause the great consolation of the Saints is let some men of our times talk what they will that the Doctrine of falling from Grace is a Doctrine of great Consolation but the Scripture and Experience tells us who shall separate us from the love of God Rom. 8. ult for in the absence of the thing beloved the heart languishes but in the separation from the thing beloved the heart dies for this cause as this is the greatest cordial to the Saints there is no separation they love that from which they shall never be separated so it s the greatest corrosive to wicked men they love that from which there shall be a separation and therefore the Lord continually tels us Riches betake themselves to their wings Prov. 23. 5. Thou fool this night I will take away thy soul and then whose shall these things be Luke 12. 20. I will take thy cup from thy mouth I will take you away with hooks and your posterity with fish-hooks Amos 4. 2 3. This I say the greatest corrosive to an ungodly man is