with him but not in subordination to him God is to be beloved for himself and Christ is to be received for himself and therefore 't is said Luke 14.26 He that hates not Father and Mother c. cannot be my Disciple how hates them a man is bound to love them all The Command is not absolute that he should hate them absolutely but comparatively to hate them is to soe an excellency in Christ above them Christ is to be beloved for himself and God for himself That Rule of Austin is true we are to love friends in God and Enemies for God But how shall I know that I love God for himself for a man may love Christ and God from a principle of self-love I shall give you two tryalls First then a man loves God for himselfe when hee is willing to part with all things for him that man that is willing to part with all things for God must needs love God above all things But how shall I know that I am willing to part with all for Gods sake there are two seasons when men are tryed in this life at the time of Conversion and the time of dissolution First At the time of Conversion Philipi 3.8 Paul counts all things but drosse and and dung that he may win Christ so 〈◊〉 14.33 he that forsakes not all cannot be my Disciple The second is the time of Dissolution without this I cannot attain to my chiefest good will the Lord have an Isaac the soul will give him an Isaac he will sacrifice his parts with all that ever he hath and give them up to God 1 Cor. 6.23 you are not your own you are bought with a price saith the Apostle A gracious soule hath experience of this at the time of dissolution when hee sets all things here below aside for God when his friends his Estate his glory and his portion take their leaves of him A godly man when he comes to die he can look on all these dying things rejoycingly he can say I have no need of them Phil. 1.23 Lord I desire to be dissolved and to be with Christ which is far better Phil 1.23 as a Martyr said when hee came to die my friends are dear my Children are dear my Wife is dear but my Christ is dearer 2. The second triall that a man loves God for himselfe when a man doth abstract God and Christ the good that is in them and the good that comes by them and the soule is carried to them for the good that is in them There are two seasons when all the good that comes by Religion and godliness seemes to be abstracted from it at the time of Affliction and at the time of desertion First At the time of affliction Is there any outward benefit comes by Religion in the time of persecution and affliction Secondly All the time of desertion that deprives a man of all comfort now when a man shall be able to fay as Job though be kill me yet I will trust in him I will love him for the excellency that hee hath in him though I receive none of that excellency from him For the good that comes by him many love him but for the good that is in him a gratious soule loves him Take a man that makes riches his Treasure hee will part with a good Conscience the best friends he hath nay though hee act to the griefe of his friends and to the reproach of his Enemies yet if the man doe but obtaine that which he desires he matters not this is a clear argument that a man loves it for it selfe An ambitious man will break all bonds Naturall Civill and Religious yea let him be accounted an ambitious self-seeking man yea let credit and Conscience lie at the stake yet hee will despise Counsell tread upon friends trample upon Lawes and all that hee may be great in the world 3. 3 Unto which he refers all things That which is a mans Treasure or his chiefe good he referrs all things unto it and seekes all things from it for a mans chief good and utmost end is that which works in all the rest I shall give you two rules for this First he that seeks all things in subordination to his chiefest good hee seeks nothing that shall fall crosse unto it this is the signe of a godly man what ever is crosse to his chief good hee counts life not dear for the removall of it I count not my life dear unto me saith Paul so I may finish my course with joy Acts 20.24 Bodily ease carnall delight worldly contentments are not dear unto thee if God be thy chief good if thy Estate honour thy relations yea thy life it selfe come in competition between thy God and thee thou wilt say as the Martyr sarwell Wife farwell Children farwell Estate yea farwell life and give me my Christ 'T is with many men as it was with Demas Demas hath forsaken us and embraced the present world he professes godlinesse no more So it is with men they neglect known duties for temporall advantages take heed that nothing crosse thee in thy treasure but let all things be subordinated unto it Then secondly as it must not crosse it so it must serve it every thing must be subordinate to his chiefest good thus it was with Jehu 2 Kings 2.9 The Kingdom was in his eye that was his chiefe good Now Jehu's reformation of Religion tended onely to this end to set Jehu in his Kingdome yet hee did the worke that God intended hee executed Gods judgements upon the house of Ahab hee thought to have had his ends upon God and God had his ends upon him But take a godly man whose chiefe good is God and godlinesse hee loves an Estate not for it selfe but that hee might honour God with it gifts what doth he value them for for the Edification of the body of Christs wisdome saith Solomon is good with an inheritance Ecles 7.11 that is when grace teacheth a man to make use of it 4. 4 After which his soul goes out Tryall by which you may find out your treasure A mans soul goes out towards it with continuall and earnest breathings and endlesse gaspings so you shall find it is with naturall men who have their treasure in this life and and whose bellies are fed with the providences of God onely and who make a God of their belly their hearts are only carried out with breathings after this treasure But on the other side David saith my soul is lifted up to God Psal 27.4 to lift up the soule in scripture is to desire a thing earnestly Take a man whose treasure is in Heaven whose chief good is God the continuall gaspings of his soul are after God Ps 25.1 he desires God earnestly 2 Cor 5.1 in this wee groane earnestly c. hee is under continuall groanings and gaspings after God though it is true the soule finds an impossibility of
a man returne to God First as his chiefest good and then as his utmost end 5. 5 This deceives most Mat. 7.14 This will be the deceit under which the greatest part of the world will be damned for straight is the Gate and narrow is the way that leadeth to life and few there be that find it All men are carryed forth to some good or other and say VVho will shew us any good Psal 4. But there are four things that most of the world do usually mistake in 1. They take that which is but a seeming good for a reall good 2. They take that which is a particular good for an universall good 3. They take that which is a temporary good for aneternall good 4. They take that which is another mans good for their own good Most men mistake under these four sorts of good and so perish 6. 6 This will cause Satan to insult If you be deceived in your chiefest good it will be the matter of Satans insultation and the matter of your Lamentation for ever It will be matter of Satans insultation Satan is the envious man TWO things there are in Satan to sinners one is cruell murderings and the other is cruel mockings of them as in Isai 14.11 12. How art thou fallen from heaven O Lucifer Sonne of morning Nebuchadnezzar that thought himselfe as it were placed in heaven falls downe to hell he deluded himselfe It will be then too late to say I was ignorant and as a beast before thee These men are miserable The misery of those that are herein cheated that are cheated of their chief good and their misery lyes in six Particulars 1. 1 There 's nothing good to such a man Because there 's nothing good to that man that err's in his chiefest good Eccle. 5.13 there 's a man that made Riches his chiefest good there 's no good to him therein because he made not God his chiefest good his Riches are to his hurt many a man is made honourable and Rich to his hurt But are not Ordinances you will say for a mans good Is it not good to live under the means of grace to have the droppings of the Sanctuary I answer no if not improved the nigher to Ordinances and at distance from God the nigher to the Curse Heb. 6.7 8. Ordinances will ripen your sinnes and they will hasten your ruine they will insnare your soules they will draw out your lusts and they will ruine you for ever As every thing is good to a man that is right in his chiefest good so nothing is good to that man that errs in his chiefest good 2. 2 This will cause him to eire in all things If a man erre in his chiefest good this will make him erre in his judging of al things and persons in this life for the rule of every mans judgement is according to his chief good he errs and must needs do so if he errs in that Take a man that judgeth finning better then suffering he chuseth sin before suffering Iob 36.21 Take heed regard not iniquity for this thou hast chosen rather then affliction He chuseth the present things before things to come things that are seen before things that are not seen But to a godly man sin is worse then suffering then death then hell It was the saying of one of the Martyrs He is not praise-worthy nor worthy of praise that God praiseth not A man that hath his treasure in heaven he judgeth all things aright according to the heavenly Treasure 3. 3 This makes him misplace his affections If a man mistake his chiefest good this causeth him to misplace all the affections of his soule they will be set wrong are set upon wrong objects The Holy Ghost speaks of a crooked and a perverse Generation when they were set upon wrong objects they were in feare where no feare was Now take an other man whose chiefe good is God he feares sinne the other feares man he rejoyces in God the other rejoyces in man here the affections of soule are mistaken by misplacing the chiefest good 4. 4 To lose his labour This makes a man loose his labour in what ever he doth all his life time he labours onely for the meat that perisheth but not for the meat that endureth for everlasting life he spends his parts his strength and time in vaine He sowes the wind and reaps the whirle winde This grand error makes you erre in every thing you doe the wicked man is deceived disappointed and at the last will be ashamed of all his undertakings But the godly man cannot be deceived nor disappointed of his hopes nor return ashamed because he is not mistaken in his chiefest good and therefore cannot lose any of his labour 5. 5 This will destroy him This onely will destroy the man This is the grand mistake a man may be deceived in particular things and yet the soule may be saved in the day of the Lord but if once he be deceived in his chiefest good he can never be saved for what is a mans chiefe good here by way of Election shall be hereafter his chiefe good in way of fruition 1 Cor 3.11 For other foundation can no man lay then that is laid which is Iesus Christ c. To erre in this is a fundamentall error those that erre in matters of practise 't is said yet their soules might be saved though their labours be lose but if thou errest in thy chiefe good thou canst never be saved 6. 6 It s the greatest cheat of all If there were nothing else but this it s the greatest delusion and the obsurdest cheat in the world for a man is deceived and makes that his greatest happinesse that is the quite contrary that will prove his greatest misery blessing or blessednesse requires two things 1. It must be that which cannot be lost 2. It must be that that puts the soul into a condition that he he doth not sinne or that he cannot sinne He that placeth his happinesse below God and Heaven he sets up an other God which is the highest way of sinning in the world and therefore see what a miserable condition that man is in that sets his chiefest good in things below God and Heaven Vse 3. Vse 3. For Exhortation Is this a truth that every man in this life hath something hee laies up for his Treasure whether it be in Heaven or Earth then take this exhortation in the words of the text lay up treasures in Heaven Three things I shal premise 1. Some doe observe the sweetnesse of Christs Commands how he applies himself to the desires of his people the Lord Jesus Christ doth not forbid this hee doth not say let there bee no such providence in you but if you will lay up treasure hee tells you where you should lay up the true treasure So Luke 10.20 he sends forth the 72 Disciples and they rejoyced the
go out after 3. 3 It s the delight of the soule Reason why the Treasure is attractive of the heart because it is the delight of the heart and a man cannot live without delight but he cannot have delight but by retyring to his chiefe good and there he must delight himselfe the chiefe good is the object of the greatest the highest the fullest delight all its joyes come in by its chiefe good without delight the soul cannot live take away all delight and the soul dyes saith Austin therefore it must needs go out after the treasure because the treasure is the delight of the soul 4. 4 It s the beauty of the soul A mans chiefe good is that wherein the beauty of the soule doth lye take the soule off from this and its naked because the chiefe good is the beauty and ornament of the soule Ier. 2.32 Can a Maid forget her Ornaments saith God it is intimated God is the Ornaments and the attire of the soule Take one whose chief good is in cloathing that 's it that beautifies the body and he will not easily forget his attire Can a maid There 's not a naturall impossibilitie of a maids forgetting of her attire and the Bride her ornaments but there 's morall impossibility because they are her chiefe good and the heart goes out after them But take a godly man now God is the beauty and ornament of his soul his glory and chief good and therefore his heart must needs go out after God All the adorning of the soul is from the Treasure and therefore it must needs attract the heart 5. 5 It s the breath of the soul The soul must go to the Treasure because it is the breath of the soul the soule strangles and dies if it do not enjoy it The Soul is alwaies breathing after the chiefest good Psal 42.1 As the Hart pants after the water brooks so my heart pants after thee O God saith David the chief good causeth the breathings of the soul after it 6. Because the chief good is the onely rest of the soul Ps 116.7 Return unto thy rest O my soul the soul is restlesse till it come to the enjoyment of him therefore return unto thy rest The next thing is How the heart is carried out to its treasure how is the heart of man is carried out to his Treasure doth it alwaies go after it here let me lay down these six Conclusions 1. 1 Continually That the heart goes after the Treasure continually the soul of man is alwaies active and never idle and what 's the ground of all its motions its the chief good that 's the ground of it therefore the soul moans continually after its chief good Eccl. 2.23 the wise man speakes there of a Covetous rich man whose chief good is his wealth the heart takes no rest in the night because his heart is continually carried forth after his treasure the abundance of the rich will not suffer them to sleep 2. 2 Infinitely The heart goes after the Treasure infinitely and unsatiably it is never satisfied with any thing else till it be arived to its chief good They that place their Treasure here below they are never satisfied but their hearts are going forth after it without measure as Hab. 2.6 't is said there they load themselves with thick clay A wicked man man have as much as may sink him but hee never hath so much as will satisfie him they are like the horse-leach that cries give give so a godly mans heart is alwaies gasping after God and going out with bounless desires after Heaven 3. 3 The heart possesseth it for his own The heart taketh fast hold of its Treasure and possesseth it for its own There be other things that a man may look on as his own but this chiefly Iob 8.15 he shall take fast hold of his house Take a proud woman her vanity is in her apparell her apparell is her treasure and how fast will shee hold it Take a covetous man that makes Riches his Treasure he takes fast hold of his Treasure and will not let it goe so take a man that makes God and Christ his treasure when temptations and afflictions come that labour to pull a man from his treasure yet he laies fast hold of it and wil not let it go 4. 4 The heart re turnes to its treasure If at any time the heart be shaken yet it returnes to the chief good again So you shall finde an unregenerate man that hath his treasure below the man is shaken with Afflictions Crosses Troubles Sorrowes yet he returnes again to that which he hath taken up for his chief good So let a godly man be shaken by temptations from God yet for all that the soule returnes to God again Hos 2.19 I will return to my first husband c. 5. 5 The change of a mans chiefe good is the first change The change of a mans chief good is a godly mans first change and a godly mans great change and his chiefe change There is a change to destruction they have forsaken me the Fountain of living waters But there is a change to perfection and that is forsaking of broken Cisterns for living waters do not talk of the change of Actions but talk of this the change of the chief good change thy Riches for a God thy pleasures for a Christ 6. 6 In this the liberty and bondage of the heart lies In the chief good the liberty and the bondage of the heart doth lie wherin lies the liberty of the soul 't is in this that the soul is fastned upon God as the chiefe good and looks upon all other things in no other way then as they are in subordination unto him when the soul cleaves to God and God alone and lookes upon all other things as nothing but as in subordination unto him Then and not till then the soul is at liberty the more thou art taken up with thy chief good the freer thou art for his service is perfect freedome on the contrary all men that have their Treasures below this spirituall life they are in bondage continually because their treasures are below themselves There is another thing wee are to open Such as the treasure is such is the heart as the heart and the treasure are inseparable that the heart will bee where the treasure is So such as the treasure is such is the heart as well as where the treasure is there will be the heart and such as the heart is such is the man if it belaid on Earth then men are said to be Earthly if laid up in Heaven men are said to be heavenly Phil. 3.19 Your Conversation is in Heaven though their soules go up and down among many Creatures yet their Conversation is in Heaven for the heart of man doth cheapen here and there before itbuyes yet notwithstanding all is included in things below
lay up Treasures in Heaven hee seems to speak to the hopes of persons going to Heaven goe powre out your soules before the Lord make sure of your Heavenly mansion you will leave the estates and your fine houses behind you poure out your soules to the Lord make sure of your interest in Christ that you may carry your treasure with you 3. 3 God is an all-sufficient treasure Consider God is a faithfull and true treasurer therefore lay up your treasure in Heaven God is self-sufficient to himself and he is allsufficient to you But if thy treasure be here below on this side to God it will not last that which is thy treasure in this life will be thy Torment in the life to come Iam. 5.3 your Gold and Silver is cankred and the rust of them shall be a witnesse against you and shall eat your bread as it were fire yee have heaped treasure together for the last daies when judgement shall come your Torment shall then begin and you shall have the greatest plagues at the last day of judgement your treasures will then crush and begin to be your tormentors that which now thou choosest to be thy treasure will then be thy tormentor The onely way to preserve what you have of this treasure on Earth is to lay up treasures in Heaven In the houses of godly men are the best and pretiousest treasures because they come into them from a promise and so they have much sweetnesse in them All the cares of wicked men is what they shall have but a godly man that hath Communion with God and an interest in Heaven these men look upon it as a priviledge what they should do for God 4. 4 If God be not your treasure here hee will not herafter Argument you that have not God for your treasure here you shall never have him for your treasure hereafter for after this life a man can never change his chiefe good that which is so here shall be so hereafter therefore if you have not a treasure laid up in God in this life he will not be thy God in glory hereafter and yet God shall be all in all You have seen already the misery of those that erre in their chiefect good Now I shall come to shew you the happy condition of them that have pitched upon their chief good and that have laid up their treasures in Heaven Whatsoever they are in this world yet in regard of their chief good they have not miscarried A good man is every way blessed O how blessed is that soul that hath not misplaced his treasure A godly man is every way a blessed man 1. 1 In the pardon of his sin Hee is blessed in regard of the pardon of his sin blessed is the man whose transgression is forgiven and whose sin is covered Ps 32.1 2. 2 Disposition of his soul Hee is blessed in regard of the disposition of his soul blessed are the pure in heart for they shall see God Mat. 5.8 3. 3 In hungerings after ordinances He is blessed in his hungrings and thirstings after ordinances Blessed are they that dwell in thy house for they will be still praising thee Psal 84.4 4. 4 In his acting to God Hee is blessed in his obedientiall actings to God blessed are the undefiled in the way that walk in the Law of the Lord Psal 119.1 5. 5 In his expectation Hee is blessed in his expectations Isa 30.18 Blessed are they that wait for him Nay even his very Afflictions are blessed Psal 94.10 blessed is the man whom thou chastisest and teachest out of thy Law Thus you see every way how a soule that hath made God his treasure is blessed But wherein lies the top of his blessednesse But the top of his blessednesse is in his chiefe good and the height of his happinesse he is blessed in his chief good and there lies the height of his blessednesse unto which and in comparison of which all these are but subordinate and inferiour blessednesses Look to the Angells in the glory of of heaven they are blessed First in their in ward qualifications and endowments their wisdome their power their zeal they are blessed in every respect Secondly in regard of their offices and imployments they are principalities and powers they are Co-workers with Christ Thirdly they are blessed for their Activities in those offices Ezek. 1.14 They go and return like lightning Wherein the Angells blessedness lies but wherein lies the top of the Angells blessednesse in heaven it lies in this that they have pitch'd aright upon the chiefest good they have not erred in their treasure nay wherein lies the blessednesse of Christ himself as Mediator hee was every way blessed hee was the heire of all things and appointed unto glory and to a glory suitable to the service that he did perform which neither men nor Angells were able to doe But wherein lies the top of Christs glory and blessednesse in Psal 16.5 you shall see where it lies the Lord is the portion of mine inheritance his blessednesse lay in the chief good The same is true of the glorified Saints in Heaven the soules of just men made perfect the glory of the Elect and the top of all their blessednesse is that they have pitched upon the right good On the contrary what 's the misery of the damned in hell Wherein the misery of the damned lies there is nothing wanting to make them miserable as there is nothing wanting to make the other blessed If you look upon their sins you must consider in hell sin is their punishment If you consider the bottomlesse pit the burning lake in which they are shut up the worm of conscience that is ever gnawing and wounding of them for so it is in all those damned spirits in hell this must needs make their misery very miserable but wherein lies the top of their misery alas it lies in none of these it is in this that they have erred in their chiefest good An antient writer Chrysostome saith put a thousand of them together in hell and here is the worst of their Torment their erring in their chief good so then there is none miserable like those sinners that have erred in their chief good nor none blessed like these Saints that have pitched upon their chiefe good The misery of the damned lies in two things First because they have forsaken God Secondly because God hath forsaken them they have hated the Lord and the Lord hates them herein now doth lie the top of their misery as this was the top of their folly and the top of their vanity to neglect the chief good Now there are variety of comforts belonging to the Saints of God But there are some great grounds of comfort that belong to those that have chose God for their chiefest good and from these grounds should our comfort flow As there are some grand promises that are recorded in
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
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
much for God thinks no pains too much that he layes out for God so Haman loves his revenge and he will give the King much for the ruine of the Jews David when he came to build the Temple thought he could never spend enough about the Temple It is a large heart that makes an hand therefore where your love is there 's your bounty 4. 4 Love is laborious Love is laborious it grudgeth no pains Heb. 6.10 It is called the labour of love a mans labour is sutable to his love he that labors most loves most If a man loves riches he labours for them Hab. 2.13 Labouring in vain is called labouring in the fire you shall know where your love is by your labour Eccle. 4.8 There 's a man hath no end of all his labour why so There 's his love His eye is not satisfied with Riches The Lord Jesus Christ his love to his Father made him labour in the worke of his Father till he had spent his strength and dryed up his radicall humours Isai 49.4 For a man that 's sloathful there 's no love in him lazy love is pretended love where love is according to the degree of it such a mans labour will be O you that are dead and dull in holy duties strengthen your love and you will mend your pace It s an observation of one of the Ancients That love that doth not put forth it selfe to its utmost endeavour is unsound love that which goes to its strength and no more that 's true love but weake love strong love bends to impossibilities it will labour in those things which 't is impossible to obtain It 's observed of Mary her love out-bid her strength therefore examine where the great labour of your lives hath been how much have I laboured for the things of this world and how little have I laboured for the things of another world for God Christ 5. 5 Love is venturous Would you know where your love is love is venturous it will hazard any thing for the thing beloved our Saviour Christ gives you an evidence of it he doth not onely venture his life but lay down his life Greater love hath no man then this that a man lay down his life for his friend Ioh. 15.13 and Psal 69.9 The reproach of them that reproached thee hath fallen upon me It was a gracious speech of an Ancient If the Lord make use of me to keepe off reproach from himselfe I shall looke upon it as a great priviledge as a great honour Where is the man that for the truths of God and Christ will hazard the losse of friends the losse of his estate the losse of his blood True love turns cowardize into courage the Hen though but a feeble Creature yet will hazard her selfe against the most ravenous Birds that come to devour her Chickens so will the mother if her child be in danger Take a man whose love is set on lust and what will not the man hazard for it he will lose his friends he will spend his estate he will blast his reputation he will hazard his soule and all for the love he beares to sin and indeed what 's that which makes men despise the judgements of God it's their love to sin then enquire and examine your selves where your adventures are there is your love 6. 6 Love is zealous Love is zealous I doe not mean by zeale a zeale of suspition of evill in the party beloved which we call jealousy for love thinks no evill 1 Cor. 13.4 But when I say love is zealous I meane it is full of solicitude fearing that any injurie or wrong should be offered to the person or thing beloved Moses the meekest man upon earth yet Moses's meeknesse is turned into anger when wrong is done to the God of his life and the God of his love and he breaks the Tables The Lord Jesus Christ out of love to his Father saith The zeal of thy house hath eaten me up Iob. 2.17 Zeal in the heart is like boiling water that wasts in the seething it makes a man over-look all interests considering himselfe in the world to be wholly intended to carry on the interests of the party belove So it is with godly men for zeale is a mixt affection 't is nothing else but love provoked therfore Hoster speaks the language of love How should I endure to see the evil that should come upon me and upon my people Est 8.6 Tel me what are you zealous for where 's your zeale Touch a man in his Reputation and you may quickly see where his love and zeal is touch God in his name Christ in his truth then saith Paul To whom we gave place no not for an houre that the truth of the Gospel might continue with you Gal. 2.5 Love is provoked with any thing and comes contrary to Christ and his truth I would have zeale to be turned into fire and so it will be where love is for God and his glory Examine therefore what it is that makes you hot on every occasion where thy zeal is there is thy love for love is zealous 7. 7 Love iâ— fearful of separation Love is very fearful of separation from the thing beloved it desires nothing more then union it fears nothing more then separation it s the Spouses expression Cant. 3.4 When I sound him I held him and would not let him go Austin gives that as the difference between true and uncleane love between the love of a Wife and the love of a Harlot both fear the husband but the one fears lest the husband should come the other fears lest the husband should depart the affections of the soule in this way are seen very much Death is called the King of terror because its a separation of the soule from the body love it loves union and he that loves dyes himselfe to live in the thing beloved for this cause the great consolation of the Saints lies in this who shall separate us from the love of God c Rom. 8.30 31. For in the absence of the love of the thing beloved the heart languishes â—n union with the thing loved the heart rejoyces and in separation from the thing loved the heart dyes and perishes for this cause is this the great cordial to the Saints that there is no separation between their love and their beloved The unhappinesse of wicked men lies in this that they love that which shall be separated from them Riches make to themselves wings flie away P o. 23.5 And thou fool this night shall thy soul be taken away from thee and then whose shall these things be Luk. 12.20 So Amos 4.2 I will take away thy posterity with fish-hooks As easily as the fish is drawn out of the water with a hooke so will I take them away with Fish-hooks Therefore when an ungodly man dies his love dies because his beloved ceaseth when he dies A godly man
treasure Then this shews to every unregenerate man that there is an absolute necessity of Regeneration Many a carnall man will complain and fay I cannot bow my thoughts God-ward what commands my thoughts Thy treasure commands them If thy treasure be in God the meditation of thy heart will be towards God What is Conversion 'T is a change of a mans chief good Thy treasure and thy heart will be changed together change thy treasure and thy heart will change The misery of that man whose treasure is on earth The misery of that man whose heart is on earth is unspeakable because then his treasure is on earth Consider these things 1. Let thy Actions be what they will if thy treasure be below thy heart will be below A temporary man may and will goe forth in temporary actions more then a spirituall man can do But in a Temporary man there 's no change of heart Act 8.21 Simon Magus he washed his hands but kept his heart in the same blacknesse of covetousness that it was before Till thou change thy treasure thy heart will never change The misery of an ungodly man is in this he may change his love when he will but his heart is not changed unlesse his treasure be changed 2. This is the ground of the greatest bondage to an ungodly man in the world because his treasure is below therefore his heart cannot be above for where his Treasure is there will the heart be This is that which keeps all unregenerate men in bondage there is therfore an absolute necessity for the change of a mans treasure or otherwise thou canst not be assured that thy heart is changed Use 3. Use 3. Learn then the blessed condition of a godly man To discover the blessed condition of a godly man whose treasure is in heaven he is every where blessed his body is on earth but his heart is in heaven There 's a twofold blessing upon this account First Let this man at any time go astray for a godly man is apt to wander this will reduce and bring him home againe the heart will be to the Treasure A godly man can never fall from God why because the heart and the treasure are inseparable As the misery of an ungodly man is let him professe what he will yet his treasure will bring him back so a godly man let him wander whither he will yet his treasure will reduce him Secondly He is a happy man that hath his treasure alwaies in Heaven he is a happy man because he is a heavenly man his heart is in heaven There are four Reasons why he that hath his Treasure alwaies in Heaven is a happie man 1. 1 Here by he is evidenced to be an heavenly man Because hereby he is evidenced to be a heavenly man 1 Cor. 15.48 As is the earthly such are they that are earthly and as is the heavenly such are they also that are heavenly Because thy heart is in heaven therefore thou art a heavenly man As that wisdome that is conversant about earth is said to be earthly so that wisdome that is conversant about heaven is said to be heavenly An earthly mind is a plague an heavenly mind is a glory 2. 2 His heart doth not change with his condition He that hath his treasure in heaven is a blessed man in this that his heart is not subject to those impressions of changes that other means are It a mans condition doth change yet if his heart doth not change it s no great matter as Tertullian observes though he was under great afflictions on earth yet his heart was out of danger because it was in heaven therefore Rev. 13.6 Saints are said to dwell in heaven the heart changes not for any evil because it s bound up in an unchangeable good 3. 3 His conversation will be in heaven He is a happy man who hath his Treasure alwaies in Heaven because where his treasure is there will his heart and conversation bee Phil. 3.20 Our conversation is in Heaven from whence also wee looke for our Saviour the Lord Jesus Christ. Saith the wise man Keep thy heart with all diligence for out of it are the issues of life Prov. 4.23 The way of his life comes out of his heart Now this man taking up of his heart with God must have his life taken up with God also he is taken up with God as his Father with Christ as his husband with the Saints and blessed Spirits as his companions 4. 4 His soul shall shortly be there A mans heart being in heaven his soule shall shortly be there too And this also is an argument that bodies shall be there shortly for though body and soule be parted by death yet it will not be long before they are united again and what a comfortable thing is this then for a man to lay up his Treasure in Heaven seeing it is such an argument that he himselfe shall be taken up into Heaven FINIS