Heavenly Treaſure, …

Heavenly Treasure, OR MANS chiefest GOOD. Wherein The several Workings of the heart about, and in pursuance of its Chiefest Good, are Solidly and Judi­ciously discovered.

By William Strong that godly, able, and faithful Minister of Christ, lately of the Abbey at Westminster.

[...] by R. W. for Francis Tyton, [...] three Daggers in Fleet-street, [...] 1656.

[Page] [Page]

[figure]

ALthough it was not my happi­ness to have any personal knowledge of this worthy man du­ring his life (having ne­ver to my remembrance, so much as seen his face) so that I cannot speak so amply of his worth as others may that knew him personally; Yet since his death, by a good providence, some [Page] of his Sermons, and in particular this of the Treasure being brought to mine hand, I had some real taste and ex­perience of his worth, of whom I had heard so much before. I confess I had often heard of the great eminency of this worthy man, which made me the more greedily, and with more intent­ness to read what I could see of his: and this I must [Page] needs say, that which I met with, did not only answer mine expectati­on, but much exceed it: and the more I read, the greater was my admira­tion. And though I do not think my self to be such a one, from whose thoughts in such a kinde any credit or estimation should come to such a Work: Yet I think that I owe so much to him who is dead, and to some [Page] who are yet living, as to profess what I think, that there are scarce any Sermons extant wherein there is more strength of parts, depth of matter, and singular industry to be seen, then in the La­bours of this reverend Man: and that the Church of God would su­stain a great and inva­luable loss, should his Labours be kept from publick view.

John Rowe.
Reader,

THE Box of Spike­nard is broken; no wonder; for we have this treasure in earthen Ves­sels: when thou hast smelt the savour of this precious ointment, I doubt not but that thou wilt see cause to bless that Provi­dence, which hath order­ed the endeavor of them that have studied the pre­servation of it from loss; In this Paper-Vessel [Page] wherein it is commended to thee. The Author was a burning and a shining Light, as these and other his Sermons do bear wit­ness; for they carry light into the understanding, and heat into the affecti­ons; the light not meer­ly notional; the heat like that of the Sun, quickning, and prolifical: both are such as are requisite in a man that is in pursuance of his Chiefest Good, which is the noble subject of this Treatise, that points you to it, teaches the way of attainment of it; marks [Page] it out with such Charact­ers as do discriminate it from false treasure; quick­ens the appetite unto the prosecution and fruition of it. And in short, shews you the shortest way un­to your own happiness; whereof this is the pro­perty, that being but one, it alone makes the posses­sors happy, because it doth eminently compre­hend in it all other parti­cular good things what­soever: And this he tea­ches not to be treasure on earth; but that it must be laid up by you on earth, [Page] as fruit gathered in the Orchard is thrown over the wall to be taken up when you are gone out. I undertake not to write the life, but commend the Labours of the man to thee; he was of an excel­lently tempered Spirit, both for humility and re­solution; one that was not afraid to follow the truth close at the heels (though sometimes it strike out ones teeth) but an Ortho­dox propugnator of it; his stile is very familiar; in ex­position of Scripture he is acute and accurate, a [Page] great searcher of hidden Treasures; a friend unto Free Grace, an advancer of practical holiness; when it fell in his way to strike wicked men with repre­hensions, his arrow so pierced, that it is manifest he drew a strong Bow; when he had to deal with a wounded spirit, he shew­ed by his soft touch, that he had felt the wounds himself. In fine, that Aug. de Civit. lib. 19. initio. which hath been the dis­quisition of the Learned Sages of the world in all ages; and yet not one of two hundred eighty eight [Page] positions, or opinions did hit upon it, because they wanted a light revealed, and so became fools in the Research of it; I mean Mans chiefest good, that I say is so delineate in this Trea­tise, that I will make bold to commend it to thee as thy pocket treasure, as it commends to thee thy Heavenly Treasure, and so remain

Octob. 28. 1655.
Thy ready Ser­vant in the Lord, Rich. Vines.

IT is abundantly known to the generality of the Godly throughout the Nation, though more especially about these Cities of London and West­minster, with what singular abi­lity, full affection, and good suc­cess, the Author of the following Sermons (now at Rest from, and enjoying the crown of all his Labours) did spend himself, and was spent in the Service of the Gospel. He did the work of him that sent him, while it was day. The night (he would often say) was a coming, in which he should have no season; and while 'twas day therefore (he would add) that neither should the frowns, nor the flatteries of [Page] men divert him from his Work. His preaching was with very much freedom of speech, deliver­ing the word without fear, in much boldness, and without par­tiality: He was not of the num­ber of them who corrupt the word of God; but Chief among them that preacht it, as 2 Cor. 2. 17. of sincerity, and as of God: He hath often told me, one main part of his study and prayer to God was, that in all his preach­ing he might not only be Led in­to the truth, but teach the pre­sent truth, that, that of any other, might be to them, to whom he preached, the most instantly usefull, and most seasonable truth: God in his wisdom ap­pointed him to one place after another, where all his abilities might be tryed and shine forth in their lustre. [Page] He was Le­cturer at Dun­stans and Westmin­ster, and one of the Re­verend Assem­bly of Divines. His Preaching (ye that sate un­der the shadow of his Mini­stry with great delight are the witnesses of it: His preaching) though it was very frequent (thrice or four times a week, for some years together when sel­domest) did not yet consist of any such thin notions, as being cloa­thed with ayr only would melt upon the tongue, and quickly va­nish in some little sweetness. No, but in all his Sermons, the intelli­gent Hearer (for he took himself to be a Debtor to as well the wise as the foolish) might ob­serve, that as the materials of them were full of Spirit and vi­gour, so the Compilement of them was close, elaborate and pithy: and though he minded more what might profit, then what might please, yet did he please as well as profit them that heard him; [Page] Because he used to back what he did deliver with a very great strength of both harmonious and argumentative heads of Reason­ing: His manner always being to compare (or suit) spiritual things with spiritual, and to teach, though not in the enticing words of mans wisdom, yet in the fullest demonstration of the Spirit. He was not worn away with rust, but did wear away him­self with use; the emanation of the Spirit filling his Cistern so, as made him free to do much work in a little time. Amplis­simum vitae spatium usque ad sapienti­am vi­vere. He under­stood well that the acceptance of our works follows upon the accept­ance of our persons first; and he therefore did (to the admira­tion of them that heard him) open the whole Doctrine of the Cove­nant, through which our persons finde acceptance with God: that [Page] Covenant of Grace, which com­prehends what ever we are either by way of blessing to expect from God, or whatever we are by way of duty to return back to God again: that Covenant, I say, did he for years together labour in the opening of: had he lived to perfect, and to publish it, the Churches of Jesus Christ had received a much more special ad­vantage, then now I fear they can have by it: but we must be content to have Elijah first taken from us, before his mantle will be given us.

He vexed his righteous soul to see how among many profes­sors of Religion, practical God­liness did seem to wither much: what truths therefore might serve best to revive, encourage and put on to holiness of life, or circumspect walking, those to [Page] choose would he most frequently acquaint his Hearers with: He judged the power of godliness to consist not so much in mens ability to Master this or the other high-towring, speculative do­ctrine (though himself was of excellent high-raised parts) as in mens affectionate hearty closing with, and living up to those more obvious common truths (for in facili & absoluto stat aeternitas. Aust. Enchir.) that are the great necessary things on which mans everlasting happiness, or misery does most depend: And he would therefore (therein following the direction Paul gave to Titus, [...]. chap. 3. 8.) earnestly exhort professors to be known most by their maintaining of good works: and that however they might somewhat differ in matters of outward order, or Church [Page] Discipline, yet that they would all agree in what was more inti­mately consequtive to the Spiri­tual man: A being rich in holy works Sancta & rectae vitae an­tistites esse. The Greek word which is a milita­ry word, taken from such as set them­selves in the foreward o [...] front of the Bat­tel, and march before for the encouragement of the rest of the army; some tran­slate it to go before others in good works.: Our works being the best (at least most sensible) evi­dence of our faith: He laboured much that parties disagreeing a little what in that part of the circumference which concerns Ecclesiasticks, might yet be one i'th center of an holy life: for indeed he knew well, that though Professors in matters possibly of less consequence, may shew what party of Christians we side with, yet holiness of life only it was that should best evince our being set apart for God. He laid it much to heart to see how slightly and ungroundedly, not a few of latter [Page] years, (since the goodness of some in power had altered the face of times so much as that godliness was no longer now a reproach or hindrance in the way of, but the easiest step to preferment) for one or other loaves sake only took up Religion; (as from the manner of their walking might be su­spected) He did therefore insist upon, and in the course of his Ministry press those doctrines of self examination, and self denial (both which subjects thou mayst hereafter, God willing, have put into thy hands) with much earnestness, searching power, and spiritual exactness; that if there were any who pro­fest Christianity out of Faction, carrying a Pagan heart under a Christian name, they might be made manifest to themselves: His insight into the Gospel was [Page] wonderfully quick and singular: his delight was to lead his Hea­rers within the vail, and to shew them the glory of that one Medi­ator, whom the Father set forth for the propitiation of our sins: great was his pains in opening those Relations (together with their respective vertue and influence) that he stood in to his Father, to Angels, to all Man­kinde, and to the Elect in speci­al: sundry subjects and single Sermons the Author has left be­hinde him, which will (God wil­ling) be hastened into the Press; what he did last, does (herewith) come out first; because indeed an imperfect Copy hereof stole forth as a spurious obtrusion upon the world: Which the Authors Friends judged a great wrong unto the Publique as well as to the Author himself; and for [Page] that reason, therefore have put the same subject first into thine hand, leaving thee to judge, how much more this Edition (thus publisht) hath of the signature and mark of his spirit in it, above what the former carried. Thus much premised, I shall only add by way of prayer, that the Spirit of life and power (who alone is able) may make the price here put into thy hand very usefull for thy souls good. We are accomptable, not only for what we hear, but for what we read; and tis equally dangerous to be found among the number of them that are unprofi­table Readers, as to be one of those that are unprofitable Hearers.

Geo. Griffith.
Good Reader,

IT is usually observed that Gods children do best in their close and last farewel; as natural motion is slower in the beginning, and swifter in the end, so are their motions more vehement and stirring towards heaven and heavenly things, when their souls are ready to dislodge from the body, and to be at home with the Lord.

Certain I am, the Scripture puts a special mark and consi­deration upon the last words of the Saints, 2 Sam. 23. 1. Now these be the last words of David; so the speeches of dy­ing men have more weight in them; for as we draw neer to eternity we grow wiser, and [Page] being about to return to the [...]. &c. Plotin. apud Ves. Original Divinity (as Plotinus speaketh) we are more Di­vine.

And this not only when the Lord giveth his people fair warning of their approaching end, but many times when death stealeth upon them un­awares, by a strange kinde of presage their souls have been marvellously heightned in the contemplation of eternity, and wholly taken up with that blessedness into which God was about (though unknown to themselves) to translate them: tis one of the observa­tions of this Treatise, That when the heart is in heaven the body will not be long out of it; our translation is but delayed till the moneths of our purification be ended, and we by growing [Page] dead to sin, & weary of the world, are made meet to be partakers of the inheritance of the Saints in light.

All this is spoken, to put thee in mind that these discourses, which are now put into thy hand, were the last works of that eminent and faithful Ser­vant of God, Mr. Will. Strong, of whom without any unsavo­ry allusion to his name, I may truly say that he was, [...], Act. 18. 24. A man eloquent and strong, or mighty in the Scriptures; this discourse (I say) was the dying blaze of that burning and shining light, or his Canta­tor cyg­nus Fu­neris ipse sui; qua­propter, Plato in [...]ae­done eum [...], ap­pellat. last Swan-like song, and preparation to his own death and Funerals, which unexpect­edly, and alas too suddenly, as to our profit, followed the preaching of these Sermons: [Page] it was the secret instinct of the Spirit of God (no doubt) that engaged his thoughts to such an argument, not only for his own comfort in the agonies of death, but for our benefit who do survive him.

These Sermons were for­merly surreptitiously printed by an unknown and an unskil­ful hand; but as they now come forth thou maist plainly discern the own spirit of the Author in them, which in those rude & broken notes was more hidden and obscure.

I have heard of some that out of a sond superstition have been afraid in health to pro­vide their last Will and Testa­ment, taking it for a certain to­ken of approaching death, the thoughts of which the carnal world cannot endure; and [Page] therefore seek to put off that which they cannot put away. To prepare for death, doth neither hasten nor hinder it; there's folly in the surmise; however this truth lyeth hid under it, that when men are ripe and ready to die, usually they are not long-lived, but are gathered in like a shock of corn in its season: I hope none are afraid to be too soon in heaven; let us mend our pace thither­ward, and get up as fast as we can, that every day our salva­tion may be nearer then when we first believed; this, as it is the design of these precious Ser­mons, so the unfeigned desire of him, who is,

Thine in the Lords work, Tho. Manton.
READER,

THou hast here the first fruits of that seed which this Worthy, Re­verend, Learned and Godly man sowed in the dayes of his Ministry: they were indeed in themselves, the Last crop of all his Labours, (being the Last Sermons that ever he Preached) but the over-hasty hand of some unskilful, if not unjust Gatherer, hath occasioned they are first Gather'd into sheaves: However it is now thy ad­vantage▪ Thou hast here a Treasure; a Tryed Treasure: This Piece which is his own, compared with those Im­perfect notes, Printed since his death, and unjustly bearing his name, may be to thee a Test, to discriminate the true and counterfeit Copies, if any shall yet farther in that kind, do him, and the Church of Christ so great an injury.

Know therefore, there are other [Page] things of his that follow: which that they may be his own, all care is taken, by transcription from, and comparing with his own notes: which is the onl [...] Cause (it may seem possibly) they make not hast: yet they so hast as that the engaged in this work, which their heart is in, and their hand has found to do, [...], they will do it with all their might; using therein, all pos­sible care and diligence: Having a double earnest of their Acceptance with the Saints: The one their own spiritual senses, (as they hope) a little exercised therein; Humbly concei­ving, more of the secrets of God, the deep things of the Law, and the my­steries of Godliness, (which are great,) fetch'd out from the very Bowels of the Scripture, have not from any one mouth been communi­cated in these latter dayes.

The other earnest is, that Seal which therein, and thereby the Spirit of God hath fixed on their hearts, and of many others, very many, in the first hear­ing of them: witness that great and [Page] sad Assembly, in the day of his Fune­ral solemnity, when deep silence, heart. breaking sighs, and weeping eyes would have preached loud enough, had that Reverend Minister, and his dear friend been silent; His Works that followed him, are not all dead with him, But some of them are here brought forth for thy spiri­tual advantage; The good hand of God be on them: with this Tract God sealed up his Ministry, and his days, and whosoever shall observe the latter part thereof, shall find it a solemn seal. Having contemplated that Treasure which was his by choice before, he was now taken up into the full possession of it; for he was indeed, a meet Inheritour. He had intended the next Lords day, to have entered a protest against that which is the treasure of the most of men, from that saying of our Lord, Luk. 12. 15. Take heed and beware of covetous­ness: but in the mean time his Master called; Well done thou good and faithful servant; tis enough; if they [Page] will be covetous, let them be so still; thou hast finished thy Testimony; Enter, now, into the Joy of thy Lord. How much might be spoken of him, were it necessary? But what needs it? His works praise him in the Gate. Few of the eminent Ministers in the Nation, but he was either per­sonally known to them, or else they had heard of his worth: His name was indeed as an Oyntment poured out; But for such, as Rose up speak­ing perverse things, he was a thorn in their sides; practising (what him­self sometimes pressed as a duty) to love their persons, but [...], to truth it in Love. He was a man mighty in the Scriptures therein lying a great part of his excellency, to open and explain (quoad sensum, non quoad sonum) dark Scripture, which we hear with­out profit, and read without under­standing: He was frequent in preach­ing, for the most part 4 times weekly, sometimes many more; in season and out of season; besides the care that lay on him touching his Pastoral Relation; [Page] and yet though his work was so great, who could say, that he offered to God that which cost him nothing? There was nothing that came from him that savoured not of much labour, study and industry: He accounted himself a Debtor to the wise and to the weak; and his care was that by his Ministry, both might receive advan­tage. He was powerful with the Af­fections, and in order thereto, He throughly dealt with the Judgement. His doctrine was Practical, and his Application Doctrinal. He was a stout Champion for Truth and Liberty; in both, he set his face as an Ada­mant against the sins of the times. In a murmuring Age, he was a mourner in Sion: very conversant in dayes of Humiliation, Publique, Private; enjoyned, not enjoyned; and at such times, This was his complaint, It is time for thee to arise oh Lord, for men have made void thy Law. He had a spirit fitted to that work, for he seldome prayed without Tears: an Israel he was, for, he pleaded when he [Page] pray'd; nor was he less fitted for thanksgiving, for be had vials full of odours; he much breathed after Com­munion with God, and he had it, for he was strong, to hold the King in the Galleries; often would he com­plain of the Imperfection of our Com­munion here. 'Tis but (h [...] was wont to say) His back parts: Behind the wall; and through the Lattice: that we now see him: Oh, for that Vision that is face to face, when we shall see him as he is! The Lord hath now satisfied his des [...]res, and tought him▪ (which was much in his mouth) what means, The souls of just men made perfect, in taking him to himself: The Lord give us the same frame of spirit, that we in due season may follow after.

The Contents of the Heavenly Treasure.

1. Mans happiness out of himself. page 1, 2

2. The words of the Text have

  • 1. A Dehortation.
  • 2. An Exhortation.

Both backed with two Arguments p. 3

3. The words summed up in two propositi­ons p. 4

4. The words explained and opened.

Wherein

Treasures are of two sorts,
  • 1. Gods Treasures, and they are of four sorts, from p. 5. to 9
  • 2. Men have their treasures p. 9. where is noted, the difference between the god­ly, and the men of the world p. 10

5. The doctrine explained by clearing four several Propositions from p. 11, to 34

Wherein

  • 1. By slinging of souls, three things noted p. 14, 15
  • 2. By the fear of the Lord two things meant, from p. 19. to 21
  • 3. Treasure is said to be a mans own [Page] from p. 22. to 27. upon a threefold accompt.
  • 4. That which a man chooses is called his Treasure, from p. 28. to 34

6. In the first Use of Examination six rules. To know whether a mans Treasure be on earth or in heaven, from p. 35 to 48

Where follows five Trials,

To know where a mans Treasure lyeth, from p. 48 to 79

Wherein

  • 1. To know whether we love God or no, two rules, and therein two seasons of Trial, from p. 57 to 65
  • 2. To judge when a man seeks all things in subordination to God, two rules, from p. 66 to 72

7. In the Use of Conviction, To heighten the misery of those that misplace their chief good, six considerations, from p. 80 to 100

Wherein

  • 1. Riches are said (not to be) upon a double Accompt p 83, 84
  • 2. Deceipt about good things fourfold; from p. 95 to 98

8. The misery of those that misplace their chief Good, lies in six things, from p. 100 to 113

Wherein Two things observed by Augustine, that blessedness require [...] p. 112

9. Before Christs Exhortation is pressed, three things premised, from 114 to 126

Wherein

  • 1. There are three sorts of Treasures that men lay up, and in three places, from p. 117 to 122
  • 2. To Explain (not upon Earth) three hints, from p. 123 to 126

10. In the prosecution of Christs Exhorta­tion of laying up Treasure, four things, from p. 127 to 156

Wherein

  • 1. A double Interpretation of Heaven, from p. 128 to 134
  • 2. Why none but God can be a mans Treasure in heaven, [...]hree things point­ed to, from p. 136 to 1 [...]9
  • 3. How to lay up God for a Mans Trea­sure in heaven, six rules, from 140 to 146
  • 4. To enforce Christs Exhortation, seve­ral [Page] Arguments, from p. 147 to 156

11. The Use of Consolation shews,

1. The blessedness, and the Top of bles­sedness,

  • 1. Of the Saints.
  • 2. Of the Angels.
  • 3 Of the Mediator, from p. 156 to 160. On the contrary the top of the Devil & damneds misery, to 162

2. Three grand promises mentioned in p. 164

12. To a man that his not misplaced his Treasure, seven grounds of the greatest comfort, from p 65 to 189

Wherein is explained delivering of a man up to Satan, twofold, from p. 166 to 168

13. That the Treasure is the attractive of the heart, four things by way of Expli­cation, from p. 190 to 259

Wherein

  • 1. The heart is put diversly in Scripture, 191. But especially three things in­tended, from p. 194 to 197
  • 2. That mans Treasure is without him­self, two things noted by the way, from p. 197 [...]
  • 3. To those that seek happiness below [Page] God, three things to consider, from 205 to 207, where that of Jer. 2. 15. is fully opened, to p. 209
  • 4. Why a mans heart should be rightly set, five great reasons for it, from p. 210 to 218
  • 5. The heart that is set upon any worldly thing is lost, in two respects p. 219 Wherein by way of Caution, where to set a mans heart, two or three things, from p. 220 to 225

14. That the Treasure carries the heart with it, opened, from 225 to 229. And here­in, How it comes to pass, that the Trea­sure alwayes carries the heart with it, four demonstrative Arguments, from p. 230 to 240

Wherein two things noted in Conver­sion, in p. 238 so forward.

15. Why the heart alwayes goeth out after the Treasure, six great Grounds, from p. 241 to 248

16. How the heart of man goeth after its treasure, six Conclusions named, from p. 248 to 259

17. More particularly, that the Treasure is the attractive of the heart, p. 259

Wherein

  • 1. Those instances before given, of the In­tendment of the heart, from 263 to 267
  • 2. Its aym and tendency upon a double ground p. 267 The first ground manifested in two particulars, from p. 268 to 275

Wherein

  • 1. To guess at the aim and tendency of the heart, six rules, from p. 276 to 302
  • 2. Every mans wisdome in reference to his Treasure, is exercised in three things, from p. 306. to 318
  • 3. To know where a mans thoughts are, four rules, from p. 321. to 329
  • 4. Why it is of so great moment to know where a man sets his love, four grounds.
  • 5. To know where a mans love is, eight several rules, from p. 340 to 372

Wherin is observed a double Union with God, from p. 341 to 347

8. The Application hath three Uses 372 The first General Use of Instruction first discovers the fulness of the Scrip­rures ibid.

Wherein Eight Wonders are to be understood in it, [Page] from p. 375 to 379

2. It discovers six Cases that the Lord puts a special Mark upon, from p. 379 to 383

The second Use, or the First more par­ticular and proper use, shews the ab­solute necessity of Conversion p. 84

Wherein The misery of that man whose Trea­sure is on earth, is seen in two things, from p. 385 to 388

20. The third and last Use shews,

  • 1. The blessedness of that man whose Treasure is in heaven, upon a twofold accompt, from p. 388 to 390
  • 2. The reasons why he is so blessed, that upon a fourfold accompt, from p. 390 to 393

Where note the Conclusion ibid.

FINIS.

The Names of such places of Scri­pture, as are occasionally handled, explained, and opened in the Hea­venly Treasure.

Genesis.
Chap.Verse.Page.
11132
65285
109344

Exodus.
195137

Numbers.
1424239

Deuteronomy.
429286
2415073
 25263
32348

I. Samuel.
420196
252914

II. Samuel.
124269

I. Kings.
1323290
1510272

II. Kings.
Chap.Verse.Page.
525194
1015300

I. Chron.
1233264

Esther.
39293

Job.
815243
131563
2015312

Psalms.
173270
 14121
1821185
364274
 10148
3912261
416228
6210196. [...]02
638238
73612
1128242
116711
11937218

Proverbs.
11720
41739
 23215
82181
1020213
141477.199
156153
1722235
23582
 7330
 27344

Eccles.
223249
69226
71170
116227

Canticles.
14229
86369

Isaiah.
Chap.Verse.Page.
3211203
33619.146
442039.202
581347

Jeremiah.
21394.207
 33245
1616344
222217
 19ibid.

Ezekiel.
710119
3331227

Daniel.
725295
1124316
 25ibid.

Hosea.
48223
71193
127346

Amos.
Chap.Verse.Page.
8546

Habakkuk.
118237
25315

Haggai.
15210

Zechariah.
58120

Matthew.
619172
 201 & 127
 22177
 3350
103755
1243235
1921141
2125129

Luke.
813233
1042170
1233130
142656
 3258
1518129
168304
 1181
2215228

John.
821257
 4487
1235339

Acts.
821266
1123177

Romans.
1010192

I. Corinthians.
311111
 12ibid.
55167
729147
1510355

II. Corinthians.
4422
 1851
5274
811283

Galatians.
61269

Ephesians.
Chap.Verse.Page.
219122

Philippians.
2453
 858
31452
  310
  349
 19260

Colossians.
238. 30
31260

I. Timothy.
69220
523374

II. Timothy.
62991

Hebrews.
Chap.Verse.Page.
67102
 8ibid.
92717. 18

James.
53150

II. Peter.
214287

I. John.
215339
 16287
 18151

Revelation.
130308
217334

THe thing that I feared is come upon me, May the friends of this worthy Author at this time say; for they did in his life time (many of them) earnest­ly Solicite the publishing his own notes, (at least part of them) by his own hand: fore­seeing, that (in the best con­struction) some good affecti­ons (out of Zeal, not according to knowledge) might after his death thrust into the world their broken and Imperfect notes as his: or if not so, yet knowing nothing is more ordi­nary Quis ex­pedivit? venter. Persus. Prolog. then such abuses, for Ad­vantage sake: whether the one or the other, we know not, but so it is; That since the fore­going was committed to the Press, and this Tract fully fi­nished, another most Imperfect, if not counterfeit Bundle, en­tituled, [Page] The Saints Communion with God, and Gods Communion with them in Ordinances; Prin­ted for George Sawbridge, and Robert Gibbs; Bearing also his name with the former, (touch­ing which thou art advertised in the Epistles foregoing) and be­ing both Bratts (as is proba­bly conjectured) brought into the world upon the knees of the same unhappy Midwife. And for Mr. John Herrings E­pistles, (with a salvo to his Per­son and function) we know not what that Honourable Person, Colonel Purefoy may do, but do conceive, that neither him­self nor the Readers, will give him any thanks, as knowing well that that excellent man would have been in Writing as he was in Preaching, A work­man that needed not be ashamed. [Page] Onely, It is humbly enquired of Mr. Herring, whether he knew not of a Widow the de­ceased Author left behind him? or had ever heard of any doing in his own notes? or if not, whether ever he enquired? Sure we are, in one half hour he might have received satis­faction touching both; we wish his labours better speed, then that measure he hath meted should be met to him again: It's onely added, that if any Per­son in good affection, shall en­deavour the hastning of his works, 'twill be acceptable ser­vice; Provided, their labours may endure the touchstone of his notes, which are all ready for such an end; But if not, its de­sired when they put them out, they would call them by their own names, not Mr. Strongs.

Heavenly Treasure, OR, MANS chiefest GOOD.

MAT. 6. 20, 21.‘Heap up for your selves treasure in heaven: for where your treasure is, there will your hearts be also.’

MAn was Created to have a happi­ness out of him­self; for this is the blessedness of the blessed God only, to be his own [Page 2] happiness; he indeed is not on­ly al sufficient to you, but he is in himself self-sufficient. But the reasonable creature was made to have a happiness with­out himself: and because he is so, therefore the soul of man is full of nothing but longings: the Scripture cals it [...], Lusting; it goes out to some other thing; it is always saying, Who will shew us any good? now that which the soul goeth out for, is that from whence it would setch its happiness, its perfection, in which it places its felicity; and what ever a man doth in reference to such a good, this good is said in Scri­pture to be a mans treasure; and the storing of himself there­with, is the laying up a treasure to himself.

In these words, You have a [Page 3] dehortation and an exhorta­tion: First, a dehortation, in re­ference to treasures below. Se­condly, an exhortation, in refe­rence to treasures above: and both these are backt with two Arguments; first, from the un­certainty of the one, and the certainty of the other; the one being liable to violence, plun­der and decay, so is not the other: but the second Argu­ment is in the Text, Where your treasure is, it will carry your hearts with it; therefore it is of mighty concernment where a man places his treasure, be­cause there he will set his heart.

For where your treasure is, there will your heart be also.

The words are summed up in two Propositions, which are of marvellous high concernment both.

[Page 4] 1. That every man hath a trea­sure in this life. He speaks it as an act to be performed not af­ter this life, but in the life that now is: Hic mundus laboris, that mercedis: this life is the sowing time, that the reaping; this is the world of labour, that of re­ward; here is the treasuring time, there is the expending time, therefore every man hath a treasure in this life: so Christ saith, Where your trea­sure is, &c. therefore lay that for a ground, Every man hath a treasure; a treasure in this life.

2. That wheresoever the treasure is, it is attractive of the heart: Or thus, every man lays up his heart where he lays up his treasure.

The first of them I shall en­ter upon at this time; every [Page 5] man lays up a treasure for him­self in this life: every man hath something which is his, trea­sure, his own treasure; Where your treasure is, &c.

I shall first a little explain the words, to open the notion of a treasure, as the Scripture speaks of it.

There are two sorts of trea­sures the Holy Ghost in the Scripture speaks of:

God hath his treasures,

Men have their treasures.

First God hath his treasures, and they are of four sorts.

First, Thesauri naturae: there are the treasures of nature, which we read of in Job 38. 22. Hast thou entred into the treasures of the snow; or hast thou seen the treasures of the hail?

And the Lord when he speaks of the blessings of na­ture [Page 6] in Deut. 28. 12. saith, he will open his good treasure, the heaven to give rain, &c. and ler. 10. 13. he bringeth the wind out of his treasures: these are the treasures of nature that are Gods treasures.

Secondly, Recondita provi­dentiae: there are the treasures of providence: in Psal. 17. 14. he speaks it of wicked men. These are the ungodly, and they pro­sper in the world; they have their portion in this life, whose bellies thou fillest with thy hid treasure: What be those trea­sures with which God is said to fill ungodly mens bellies? Interpreters do observe, that there are some wicked men in this life, that have not only the common benefits of nature with the rest of this World, that God causes the Sun to [Page 7] shine, and the rain to fall upon them; but he doth afford them ezquisitas quasdam divitias some peculiar and choice mer­cies of this world; and doth in Providence order it so, that of all the honours in the world many ungodly men shall have the highest, of all the powers in the world many ungodly men shal have the greatest: the dain­ties of providence: the Lord ma­ny times affords them to those who have their portion in this world: but remember the text saith, He fils their bellies with treasures: tis but to satisfie their senses, it never fils their souls; their souls be empty of grace when their bellies be fil­led with treasures: how many ungodly wretches have the quintessence of all things, all the Lords treasure? & yet so tis ordered.

Thirdly, Thesauri gratiae, the treasures of grace, Col. 2. 3. In him are hid all the treasures of wisdom and knowledge. It is said of Christ, in him are hid, &c. Whose are they? Why, they are his treasures that hid the [...] there; the Lord hid these trea­sures: He is made to us of God, wisdom, righteousness, sanctifica­tion and redemption: the trea­sures of wisdom and grace are laid up in Jesus Christ as in a common treasury, but they be Gods treasures.

4. Thesauri vindictionis, there are yet treasures of vengeance, treasures of wrath, Deut. 32. 34. Are not these things laid up by me, sealed up among my trea­sures? Many an ungodly man and wicked woman goes along ten years, twenty years toge­ther; and as they treasure up [Page 9] sin, I treasure up wrath; and vengeance is mine, and I will repay it; their feet shall slide in due time, the mean time I wil forget none of their works; they are sealed up by me among my treasures: these are Gods trea­sures the Scripture speaks of.

Secondly, men have their treasures also, and that which a man makes his chief good, wherein he doth place his hap­piness, that by which the com­fort of his life comes, in that is a mans treasure: you shall see it exprest in other words, but the thing is one: in Luk 16. 25. Abraham is brought in there speaking to Dives in hell: Son, remember in thy life time thou hadst thy good things: that which Christ here cals your treasure, there Abraham cals thy good things: and in Psal. [Page 10] 17. 14. they have their portion in this life; that which in this place is called a mans treasure, that is there called their por­tion, but the thing is the same: and here give me leave to note the great difference between godly men and the men of the world: the men of the world are all for great provision in the way, but care not what portion they have at end: but a godly man is quite contrary, he will be content with small provision, but it is not a small portion will content him; a little in the passage, but he must have a large portion. So that which a man pitches upon as his chief good, by which the main comfort of his life comes in, these are his good things, that is his portion, his trea­sure; but only thus far for [Page 11] the opening of the phrase.

Let us now come to open the Doctrine to you.

Every man hath in this life a treasure, his own treasure.

This I shall explain by clearing four several proposi­tions, all which are included in the Doctrine.

First, every man hath some chief good which his soul is set upon, and which as its center it tends unto. I say every man: there's not a person of you but you have some chief good to which your souls do bend, and upon which they center, wherein you place your happiness, which if you could attain perfectly, your souls would be at rest. This is that which David speaks of, Psal. 116. 7. Return unto thy rest, oh my soul. Why what was the [Page 12] rest of his soul? truly the rest of his soul was his chief good: and wil you see what that was? in the 73. Psalm, Whom have I in heaven but thee, and I desire none on earth in comparison of thee: if a man have a chief good, it must either be on earth or in heaven: but saith David, God is my chief good, whe­ther in heaven or in earth; and thats the reason why he cals God the Rest of his soul; and for this cause he tels you all the tendency of his soul went after God. My soul is athirst for God, the living God: many such expressions you have to let you see that God was his chief good: and until the soul attain its chief good, it is never at rest, but is in perpetuo motu, in a continual tendency there­to. But on the other side, take a [Page 13] poor carnal wretch that never knew any thing above the creature, because the creature is his chief good, and that not to be had in perfection, so that he cannot attain to his full de­sires, therefore his soul is con­tinually restless: see him de­scribed Psal. 59. 6. to ver. 14. ungodly men are said like a dog to run about the city, and like a dog to grudge and not be satisfied; what is the meaning of it? you know how many wearisom la­bours this creature takes, and all is for meat, and yet many times altogether in vain: now ungodly men in the pursuit of the things of this life are com­pared to dogs; how many circles do they take this way and that way; but many times altogether in vain, for they are never satisfied, and when they [Page 14] are not satisfied, they grudge; so that you see sometimes the dog when he hath eaten casts up his meat, and afterwards turns to his vomit again: here tis brought in only to this pur­pose, to let you see how restless their souls are, because they seek good in them. But there is one Scripture very remark­able, 1 Sam. 25. 29. But the soul of my Lord shall be bound up in the bundle of life with the Lord thy God: but the soul of thine enemies them he will sling out as out of the midst of a sling: to have Davids soul bound up with God in the bundle of the living, that you may a little un­derstand; but to have ungod­ly mens souls slung out by God out of the midst of a sling; what is that? to sling souls? truly there are three [Page 15] things in it: First it notes di­stance, as when you sling a stone, you cast it far from you: The Lord shall put the wicked far from him. Such expressions are frequent in Scripture. Second­ly, it notes a distance in Judge­ment, as the Lord binds up souls in the bundle of the li­ving, in mercy: So in wrath he slings out the souls of ungodly men. Thirdly, it doth not on­ly note distance, but violence; when the Lord will do it with a sudden violent motion, as when stones are slung out of a sling; when the souls of ungod­ly men have nothing to rest upon, but yet some chief good they fancy to themselves, which they think if they could obtain they would be at rest: I am perswaded there is many of them do think, if I had as [Page 16] much riches, as much honors, as much pleasures as I would, my soul would then be satis­fied, and be much content, as the fool in the Gospel: Soul, take thy rest, thou hast goods laid up for many years; thus every man hath some chief good or other to which his soul tends, and till he attain it, his soul is restless; this is the first particular, for the opening of the Doctrine.

Secondly, every man hath some chief good in this life in regard of election: my mean­ing is, that there is some chief good he chooses to himself in this life: I do not say he enjoys it in this life: for the hope of the Saints is not in this life, but yet for all that they choose it here below: thou hadst in thy life time thy good things: its [Page 17] not only true of ungodly men, but even of godly men; only the one hath fruition in this life, the other but election on­ly: the one enjoys his portion here, the other hath it in the life to come; but a portion he doth choose here: the election is below, the fruition is to come: for remember that So­lomon saith, There is no inven­tion in the grave whither you are going: so there is no electi­on in the grave; the good that you choose here to your selves you must enjoy for ever: some choose pleasures, some choose wantonness, some choose vanity. Truly look to it, that is no portion: that which you have chosen here, you will enjoy hereafter: con­sider withall, that after death is the Judgement, Heb. 9. 27. the [Page 18] meaning is not the general Judgement, though that be af­ter death, but a long time af­ter death; but the Judgement that passeth on every particular man when he dyeth, that Judgement will be an eternal Judgement: there will be no reversion: for there is a gulph set between us and you: an eter­nity of estate that follows this life: therefore while you live here indeed there is a transla­tion, a man may change his chief good; he that made wealth, honour, or pleasure his chief good, he may by the patience of God choose the Lord for his chief Good; but after this life there is no change; that which is your chief good in this life, you must content your selves with for ever; every man hath in this [Page 19] life his chief good: I mean not in regard of fruition, but of election.

Thirdly, every man in this life hath his own chief good: it is your treasure; that which is one mans treasure is not ano­thers; thy good things, and your treasure, and their portion; this the Scripture speaks of these things: for you must know, every man doth choose to him­self a good that may properly be called his own. As, pray will you but observe in Isa. 33. 6. The fear of the Lord is his trea­sure. Mr. Calvin and some others do observe, that this is peculiarly spoken of Hezekiah, and in him of the Church of God: and its said, wisdom and knowledge shall be the stability of thy times, the fear of the Lord is his treasure: Pray what is [Page 20] meant by the fear of the Lord? I conceive these two things, as usually the fear of the Lord carries with it this double sense.

1. Reverential fear and awe of the majesty of God, from a right apprehension of his greatness and holiness; so Prov. 1. 17. The fear of the Lord is the beginning of wisdom, that is, God being rightly known, and the soul thereby duely overawed; a man had never any wisdom till this entred in­to his soul: nay the word is, the top of wisdom. In this lies the perfection of all his wis­dom, if he had never so much.

Secondly, by the fear of the Lord also is meant an awfull worship of God, to worship God with reverence and godly fear; [Page 21] the Prophet speaks, Psal. 19. 9. The fear of the Lord is clean: he speaks it of the worship of God: compare the true Religi­on with all Religions in the world, all their worship is de­filed; they be the more defi­led for all their worship, whereas they that worship God in his way, they be the more holy: now will ye set what was Hezekiahs great treasure? the fear of the Lord is his treasure: that is, in the holy awe he had of God, and the constant worship he perform­ed to God, in these lay his treasure: but is this every mans treasure? No, I can tell you a great many account the wor­ship of God their burthen, look on it as their misery, not their treasure. How comes it to pass that every man hath [Page 22] his own treasure? On these three accounts a treasure or chief good may be said to be his own.

1. From the differing lights men have, some men see good, where other men see none: 2 Cor. 4. 18. We look upon things that are not seen: Some men have such eyes: other men can go no further then the sight of their eyes: and so some men have the eyes of their under­standings inlightened to know what is the riches of glory in the Saints, Ephes. 1. 17, 18. other men cannot see so far off, nei­ther the riches and glory the Saints have in their salvation, nor Christ in them: but 2 Cor. 4. 4. the god of this world hath blinded their eyes, that is, they look upon every thing as the Devil represents [Page 23] them; you know when Satan tempted Christ, he shewed him all the Kingdoms in the world and the glory of them. The Devil represented them in his own glass. Take a poor crea­ture that thinks riches a gal­lant thing, and honors a very fine thing; hee sees these as the Devil represents them. But for the duties of Gods wor­ship, the word of God, and a regular walking, he sees no ex­cellency in these. Why? Be­cause these are represented in a glass that makes them most odious to that man; and hence it is that men have different good things, because they look on things with different light, and eyes: one man sees things as represented by Gods Spirit, another looks on things in the Devils Glass conti­nually: [Page 24] this is one Reason.

Secondly, because men have different tasts and savours as well as different lights. Rom. 8. 5. the Apostle saith, They that are after the flesh, savour the things of the flesh, and they that are after the spirit, savour the things of the spirit; that is, take spiritual things; he that is af­ter the flesh, finds no more sa­vor in them then in the white of an egg, as Job speaks: the sweetness of a promise is no more to him, then if he suckt a dry stick, he hath no savour: on the other side, tell him of riches, and plentie, and honors, prophesie to him of wine and strong drink, and he tasts a savour and sweetness in them, he is able to rellish it: and this is the true Reason why men have such different chief [Page 25] goods, because they have dif­ferent savors: they can taste a sweetness in dainty meats, and gorgeous apparel, and in the pleasures of sin: but now another man, he comes to look on the word of God, and he saith, Tis sweeter to me then the honey, or the honey comb. The Philosopher saith of all sensitive creatures, vitam gustu ducunt, they live by taste: the truth is, if rightly understood, so do all rational creatures too live by taste: one man lives the life of God: Why? be­cause he tasts the things of God: another man lives the life of Satan: Why? because he tasts the things of the de­vil: he hath no savor, no sweetness in any other thing: and thats the true reason why vain, foolish people in the [Page 26] world run after such vanities, tis because they savor no bet­ter things.

Thirdly, men choose to themselves different good things; it proceeds I say from their own choice; I cannot now stand to distinguish, as the Schoolmen do, between E­lection and Volition; but that's the meaning, That that men will for themselves, that they choose. Would you know why Israel was Gods peculiar trea­sure; it was because God chose them himself, I have chosen you to be my people. So how comes it to pass that God is one mans treasure and not another? one man chooses him: therefore you shall find still that a man that hath made choice of God as his chief good, he saith, Let me enjoy [Page 27] God, and if I have nothing else, I shall be content. Whom have I in heaven but thee? there's none on earth, whom I desire in comparison of thee, saith David. The good of the Creature is not the good I choose; but another man that chooses the things of this life to himself, riches, honours; pleasures, saith he, Let me have abun­dance of all things here, and though I have never any ac­quaintance with God all my life long. Let them take ordi­nances and Sermons that take pleasure in them: but let me enjoy my pleasures and abun­dance of all things here be­low, and I can be content to be without God for ever. So that if a man enjoy his chief good, he is content. This is the third Proposition.

Fourthly, this chief good, which every man chooses ac­cording to the light and taste he hath, is in the Scripture called a mans treasure: you see every man hath a chief good, and every man hath his chief good in this life, and every man hath his own chief good. Now this chief good that eve­ry man chooses to himself, that is in Scripture called his trea­sure, and tis so upon a three­fold accompt.

First, from the preciousness of it in a mans own esteem: treasures are never made up but of things precious; no man speaks of treasures of dung, or treasures of stones, they be precious things that be a mans treasure: and therefore when the Lord speaks of precious things, he calls them a trea­sure: [Page 29] the Lord Jesus laid up in the Gospel, is called the treasure hid in the field, Matth. 13. 44. And so the Gospel be­ing a depositum laid up with those to whom the Ministry of reconciliation is committed, is called a treasure in earthen ves­sels, 2 Cor. 4. 7. So that trea­sure carries a preciousness with it, whether it be in truth or in appearance: for example, take a man whose chief good is in God, this is his treasure. Why? saith he, take away God from me, and I am undone. So on the other side, take another man that makes wealth his treasure, or bravery his trea­sure, Take these things from me, and the comfort of my life is gone: those that love to be alway praying or hearing, I wonder what comfort they [Page 30] can have, I would not live such a life for a world: that's the first reason why tis called a treasure, for the preciousness of it.

Secondly, tis called a trea­sure for its plenty; for it is not a little that makes a treasure: If a man have a few pieces of gold, you do not say he hath a treasure: no, it is plenty that makes a treasure, Col. 2. 3. In him are hid all the treasures of wisdom and knowledge; plenitu­dinem denotat, Notes the ful­ness of wisdom and know­ledge, so that treasure carries plenty in the notion of it, and it must needs be so; for what ever is a mans chief good, he defires appetitu infinito, with an infinite appetite. Take a man that makes riches his treasure, and he inlarges his [Page 31] desires as hell, and is not satis­fied: and a man that desires pleasures, cries always as the horse-leaches daughter, Give, give; let him glut himself to day, and he is hungry to mor­row: Why? because it his is chief good: so take a man whose chief good is laid up in God, though he have glorious in-comes from God, he is still calling for more and more, more grace from him, more communion with him, more consolation from the Spirit of God. Why? it is his chief good. The Spirit says Come, and the Bride says Come.

Thirdly, tis called a mans treasure, because it is that by which a man doth value him­self: pray mark it, as look how much a man hath in his trea­sure, so much he conceives he [Page 32] is worth: so look what is a mans chief good, by that the man doth value himself: there is a rate that the world puts upon a man, and a rate that the man puts upon himself: a rate that the world puts upon men, and they value their own as they love their own: and as for those they see God hath taken out of the world, they are men of no worth: but there is a value and a rate that every man puts upon himself, and that is by the treasure that he hath, as Nebuchadnezzar said, Is not this great Babel that I have built for the glory of my majesty: he speaks of his Em­pire: so Paul valued himself according to his moral righ­teousness, and thought that should have been gain to him: thus men do value themselves: [Page 33] but how doth God value them? he hath his rate on men too, Prov. 10. 20. he values men according to their hearts: God doth not value men ac­cording to their estates, their names, their birth: God values no man so, but God values them according to their hearts: and therefore he saith, The heart of the wicked is little worth: thus you see that men value themselves according to their treasure: & upon this account it is that a godly man doth, and ought to do, set a higher value upon himself, then all the men in the world: because thereby he sets a price upon his treasure: as Paul when he stood before King Agrippa: who was the better man now, Paul or the King? I would that thou wert such an one as I am, though he [Page 34] were a prisoner at the Bar, and the other a King: yet notwith­standing Paul values himself beyond him; wishes, I would his condition were no worse then mine: thus a mans treasure is, that by which every man values himself, and thinks he is so much worth: And upon these three Reasons, a mans chief good is called his trea­sure, b [...]cause of the price he sets upon it; the plenty he labours after in it, and the va­lue and esteem he puts upon himself by it; and so much for the opening of this Do­ctrine.

The first Use is of examina­tion, it will put every one of you to it: you have a treasure, and tis either in heaven or earth. If it be a treasure on earth, where thy treasure is, [Page 35] there is thy heart: and where thy heart is, there is thy happi­ness: and where thy happiness is, thy God is: that I will tell thee, and there you must look for your salvation; therefore you have a treasure, and tis ei­ther on earth or in heaven: if your treasure be on earth, there is your chief good, and your portion is below. But how should a man know it, that every man may be able to say unto himself, where my trea­sure is, there my heart is: there are six Rules that I shall offer at present, though I shall give further light into it by Gods assistance.

First, what is it that you dig for, that you labour most for, that you are willing to spend your money for, as the Holy Ghost speaks? This is the first [Page 36] trial, if thou dig for wisdom, as for hidden treasure, Prov. 2. 4. what is it that you labour for? labour not for the meat that pe­risheth, Joh. 6. 57. What is the great thing you work for in this life? that is your treasure: what is it that you lay out your money for? Isa. 55. 3. that a man could willingly be at any cost to obtain, to part with any thing for: now what is it for that you do it, that is your trea­sure: Now when any man shall return to his own heart, and say, Truly I have laboured for wealth all my days, and wea­ried my self in seeking after pleasures and vanity all my days: and I that have been straight-handed enough, in reference to what belongs to God and spiritual things: yet I have been liberal enough for [Page 37] other things: as it was said of them, when they made an I­mage, they lavisht gold out of their bags: but when they are to feed and cloath a poor member of Christ, then every penny is but like a drop of blood: but when are to lay it out for this or that gallantry, then men lavish it out: Oh the foolery of some among us! Consider what is it you labour for? that is your treasure: What do you lay out your money for? see how strangely people will for that they place their chief good in; how rea­dy they are to labour and to lay out themselves for it. The Israelites were to make a Calf, and then they gave Ear-rings and Jeweis for it from their sons and daughters: And that old Woman, Judg. 11. 2, 3. [Page 38] that had scraped together 1100. pieces of silver, & curst him that had stoln it: Oh my son, saith she, I have dedicated it from thy hand to make a graven Image; it was nothing to part freely with when it came to make an Image; thus where men place their happi­ness and chief good, where their treasure is, there is the main of their labor, there is their great care, and for this they are willing to spare no cost.

Secondly, would you know where your treasure is, upon what do you live? examine from whence do the comforts of your life come in; that is your treasure: It is called The food of the soul, the meat that perishes, and the meat that en­dures to eternal life, that is, that [Page 39] by which the soul lives, Joh. 6. 27. and Prov. 4. 17. They eat the bread of wickedness, and they drink the wine of violence; all the comforts of their life come in by sin: now examine by what the comforts of your life come in, Isa. 44. 20. He feed­eth upon ashes, speaking of men who had the comforts of their lives come in by idolatry: the curse of the Serpent is come upon them, they feed upon ashes; by what do the com­forts of your lives come in? I have a good estate, I have a plentifull Table, and herein all the comfort of my life ly­eth. Whereas another man saith, I have incomes from God, and have in some mea­sure, fellowship with him: I tast the consolations of the Holy Ghost, and this I do in [Page 40] Sermons, and Ordinances, and therefore I wait upon them. Look wherein the comfort of your life lieth, there is your treasure laid up. These are plain Rules if you deal saith­fully and plainly with your selves, you may easily know it.

Thirdly, what is it that is your greatest care to keep a­bove all things in the world, sure that is your treasure; trea­sures are commonly hidden, because men would keep them safe; called therefore treasures of darkness, Isa. 45. 1. Now take a man that makes riches his treasure, and what doth he fear most? why, least they should be taken from him by vio­lence: and a man that makes God and grace his treasure, he fears Satan and sin most, be­cause [Page 41] his great cate is to keep these: therefore those that would rob him of these, he fears above all other enemies in the world. Another man that makes pleasure & wealth his care, I would not saith he be deprived of my wealth and pleasure for a world: let sin come, and Satan come, and take away his God, his grace, his soul and all, he is not trou­bled; these the man takes no care to keep: therefore that which is your treasure, it is your main care to keep.

Fourthly, what doth your soul retreat to for comfort in trouble, in any danger or di­stress when a mans soul is put to the retreat, whither do you retire? as if a rich man at any time be in danger, whither doth he retreat? The rich mans [Page 42] wealth is his strong tower, Prov. 18. 11. Let a godly man be in danger, whither doth he re­treat? to the name of the Lord; The name of the Lord is a strong tower; the righteous runneth to it, and is safe, and thither he retreats and is safe. Haman was in danger, and under disgrace; what doth the man bear up his heart with? he goes home and told of his wealth and the multitude of his children; here was the treasure of the man: to these his heart retired upon this occasion; and with these he comforted himself. And so it is, let a man be in disgrace, I have such an estate, and am descended from such Parentage; with these poor souls bear up themselves: but now another man, though none follow Christ but the [Page 43] poor of the world, con­temptible men, what does he comfort himself with: just as Tertullian answered those that reviled the Christians, they came of no honorable paren­tage, At genus & proavos ha­bent in Coelis, saith he. In hea­ven they have a Country, a Kingdom in heaven, though they be but poor here; and so Job: God had taken away all his estate and his children: now whither doth he retire? Job 19. 28. The root of the mat­ter is in me: I have a treasure of grace in my soul for all that: what is a mans treasure, that he retreats unto upon all occa­sions.

Fifthly, look how you judge of other men; for you value men more or less, as they have of that which you account [Page 44] your treasure: a godly man that makes Grace his treasure, when the question is, who is the best man, the rich man or the godly man? truly saith he, the godly man is far the better man to me, though poor and contemptible in the world, Psal. 16. 3. They are the excel­lent ones, in whom is all my de­light: here is a godly poor man, and there is a great Lord, but the godly man is the best man of the two to me, because he hath more of that which I account my treasure: tis so in other things: men that make wealth their treasure, their chief good, let the man be ne­ver so wise and godly, if he be not rich, he despiseth him; why? because he hath not that which he accounts his trea­sure: Another man that [Page 45] makes learning his treasure, he saith a godly man, though never so godly, without learn­ing, is a poor, simple, wel­meaning man, and that is all; he values all men according to that which he accounts his treasure; examine what value you put upon men. Dost thou prize a godly man above all the world? dost thou say a Godly poor man is better to me then an ungodly King; tis a sign that grace is thy trea­sure, for thou valuest all other men according to that which is thy treasure. The Waldenses were reproached and despised with this, The poor men of Lions; but God hath chosen the poor of this world rich in faith, be they never so poor; by this you shall easily judge where your treasure is: how do you value [Page 46] other men? for you value them by that which you value your selves.

Lastly, What be those times that you set most price upon, that you write with red letters in the Kalender of your days? those times that bring a man in most treasure, those times the man values most; as look to them Amos 8. they made wealth their treasure; the Sabbath comes, it was a wearisom time to them, they took no pleasure in the world in it; When will the Sabbath be gone, that we may sell corn? as tis now with vain ones in the world, when will the Sabbath be gone, and the Sermon be done? we cannot take our pleasures as at other times, that day seems ten to them. Look on the other side, Isa. 58. 13. [Page 47] there is one that cals the Sab­bath his delight: why should the Sabbath be a delight to him, because he looks upon it as the best day in the week, and most honorable, because it brings in great treasure. You never knew a rich man think the time long, so long as he is receiving of money; so tis with a gracious man, so long as he hath in-comes from God, these are Exchequer-days to that soul; those times are most pre­cious to such men which bring in that which they account their treasure; now examine your selves by these Rules and deal faithfully with your selvs, and you will finde where your treasure is: for where your treasure is, there your hearts will be: and where your heart is, there is your happiness; and rules [Page 48] where your happiness is, there is your good, and there your reward will be. There are five rules of trial which I have pre­pared for this present time, which I desire every one would take as a looking glass to see his face by, thereby to judge of his own estate, that you may know where your chief good is laid up, where your treasure lieth. It is the greatest inquiry in the world, there is not a greater question to be askt in the world then this, Where is your chief good, where is your God? and therefore we had need stick a little the longer in it.

The first rule to judge it by, A mans treasure or his chief good, is that which is first in his eye and aim in all things, [Page 49] in the whole bent and course of his life: that which hath the priority in all his intenti­ons, that is his chief good, his treasure. Aquinas observs, Intentio est voluntatis propen­sio ad bonum quoddam agendum aut fruendum. Intention is the bent and aim of the will, in re­ference unto some good pro­pounded unto it by the under­standing; if it be a good to be affected, that rule takes place; that which is first in intention is last in execution; if it be a good to be obtained, then this rule takes place, That which was first in intention, is last in fruition: so that look now what is the great aim of a mans soul, that the bent of his heart is carried out after: the first thing that is in his eye, that is his chief good, his treasure. [Page 50] In the Scripture you find that God stands very much upon priority. Mat. 6. 33. Seek first the kingdom of God. Seek it first: why? is it not enough that the Kingdom of God be sought, suppose it be in the se­cond place? no, it is not sought then; it is despised, it is under­valued, if men do not seek it first. So likewise the Lord commended his love to us in this, he loved us first, 1 Joh. 4. 19. So likewise in Matth. 22. 38. This is the first and great Com­mandment: God stands won­derfully upon precedency; so that that which should be first, if it be not sought for in Gods order, the Lord looks upon it as neglected, and not sought for; for the Lord in this above all things else may be truly said to be the God of Order. Take [Page 51] a natural man, & his chief good is first in his eie: it hath the pre­heminency and precedency in all his actings and intentions.

Its the voice of all cove­tous men in the world, Seek Godliness, seek Religion. I but quaerenda pecunia primum, seek an estate first: So of all ambitious men, seek honor first. First seek to be great in the world; for a mans chief good is that which draws out the first intentions of his soul: the first born of his soul: see this in godliness: the Scri­pture is plentiful in the proof of it: 2 Cor. 4. 18. It is the A­postle rule, We, saith he, seek not or look not at the things that are temporal, but at the things that are eternal, on things not seen, and not upon things that are seen [...], we aym [Page 52] not. He speaks it not only in his own name, but in the be­half of all the Saints: for all act alike in that respect, all have one chief good and ut­most end; for we make these things our aim; there be ma­ny things that we look upon by the by; but we look upon these things in the first place, as that which we make our aim: so Paul cals it, I press hard unto the mark, [...], which is properly a mark at which a man shoots: properly that which a man aims at in shoot­ing: now you know when a man takes level, though there be many things at his right hand and at his left hand, that he may look at at another time: but when he levels he fixes his eye only upon the mark, thats the thing he only [Page 53] looks at: the Apostle on the other side speaking of other men, Phil. 2. 4. saith, Every man seeks his own things, that is, makes his own things his aim: this is the main thing they look at above all things else, they aim at: now see by this where a mans treasure is, what his chief good is upon this ac­compt. What is the first and main thing in all your inten­tions? If the Lord should come to any Saint here pre­sent, and make him Solomons offer, Ask what I shall give thee. It may be in reference to things below, they would not be presently able to make choice: whether he should choose riches, or honor, or posterity, or long life or autho­rity among men: if all these were laid before him, the man [Page 54] would not be presently able to make choice: but there is no Saint in the world, if God should ask, What shall I give thee? he would make answer without any dispute and rea­soning of the business, hoc primum in votis. This is my first desire, an interest with thy self, and an inheritance with the Saints: It would be no trouble to a godly man to re­solve it: in reference to the things of eternity there would be no dispute; that which is first in intention, is last in fruiti­on: this is the first rule: pray examine your selves, what is the main intention of the soul set upon? what hath the pri­ority in all your aims and pur­poses? certain that is your chief good.

Secondly, a man shall know [Page 55] where his treasure or chief good is, by this: that is a mans chief good which he desires for it self, and desires all things else in subordination there­unto: thats a mans chief good which he desires for it self. Christ gives you this Rule, in Matth. 10. 37. He that loves father and mother more then me, is not worthy of me: what doth Christ intend? a man is bound to love father and mother: but Christ saith, you must not love them more then me: what is that? When doth a man love any thing more then Christ? Truly then when it is beloved in competition with him, and not in subordination to him. He must love Christ for him­self: thats clear: Christ lays down that as a Rule: Christ is to be beloved for himself, and [Page 56] God is to be loved for himself, and so likewise, Luke 14. 26. He that doth not hate father, and mo­ther, and wife, and children, and his own life, cannot be my disciple: hate them? how hate them? non absolute, sed compa­rative: A man is bound to love them all, and tis his duty; tis not to be understood absolute­ly, but in comparison of the Lord Iesus: so he is to see that excellency in him, that in comparison of him he is bound to hate father and mother, yea and his own life: Why then Christ is to be loved for him­self, and God for himself; and all things else are to be loved in subordination: nay if they do not come in subordination, they are to be hated: that rule is good always then that Au­stin lays down, Deum diligere [Page 57] propter seipsum, amicum in Deo, inimicum propter Deum: God is to be loved for himself: We are to love our friends in God, and our enemies for God; then a mans chief good is that which a mans loves for it self: but how shall I know whether I love God for himself: tis ve­ry true a man may love God but out of self love; and a man may love Christ but out of a principle of self love; but how shall I know when I love God for himself, & Christ for him­self; You shall know it plainly by two Rules. 1. That which a man is willing to part with all things for, that he loves for it self; he doth love it above all things, part with all th [...]ngs for it: But how shall I know when I am willing to part with all things for God and Christ?

There are two Seasons wherein a godly man is tryed in this life; and never any man had grace in his heart, but he had two seasons to try himself by; I say two, to say no more: at the time of his conversion, and at the time of his dissolu­tion.

At the time of Conversion, Phil. 3 8. When Paul comes to be converted, put the Questi­on to Paul, do you love Christ for himself? I account all things loss that I may be found in him. Now he loves nothing in com­parison of him; he that for­sakes not all, cannot be my disciple, Luke 14. 32. not actually for­sake all, but in the disposition of his heart he forsakes all for him. Indeed a godly man for­sakes all for Christ at his con­version: he forsakes all as a [Page 59] condition, that is, without this I cannot partake of him: For a man must sell all if he will buy the pearl: there­fore at conversion a man parts with all as a condition without which he cannot obtain it; but after conversion the man parts with all as an oblation. Doth the Lord require any thing as a Sacrifice? Will he have an Isaac? the soul parts with all, and saith, he shall finde all in him again: he parts with all as a condition, and as an ob­lation: for he knows he is not his own, 1 Cor. 6. 28. All that he is, and hath, belongs to to him: thus at the time of conversion, a godly man hath experience, that he loves Christ and God for himself; for he parts with all for him.

Secondly, at the time of his [Page 60] dissolution, when a godly man comes to die, he sees all things here below, taking their leaves of him; his friends, his estate, his glory, his pomp descends not after him: Naked as he came into the world, so he must go out again: now a godly man can look on all these with re­joycing, and say, I have no more need of them; for I am to be dissolved, and to be with Christ, which is much the better, Phil. 1. 23. Consider I pray then, a godly man hath a double experience that he parts with all for Christ, and for God at his conversion, and at his own dissolution, and can do it with cheerfulness, just as that good Martyr, My wife and my children are dear unto me; so dear (said he, when he came to die at the stake) that I [Page 61] could look upon it as a mercy to live with them, though in a prison: but my Christ is dearer to me then all. Thats your chief good, thar you can part with all things else for.

Secondly, when a man ab­stracts God and Christ, the good that is in them from all the good that comes by them, yet a man loves them for themselves: abstract and take away the good that comes by them, and the soul is carried after them for the good that is in them. I do not speak this to favour that Antinomian Do­ctrine, which says, that a god­ly man in his obedience may not, nay tis their sin to have respect to the recompence of reward: for Moses had so, and Christ had so: the one for the glory set before him, the other [Page 62] for the joy before him, omnis amor mercedis, non est amor mer­cenarius. Its not every respect to the recompence of reward makes a man a mercinary in Gods service; provided that it be in the second place. Now you shall finde there are two seasons, when all the good that comes by Religion and Godliness, seems to be ab­stracted from it; and what sea­sons be those?

The time of affliction, and the time of desertion. Is there any outward benefit comes by Religion? the times of affliction and persecution deprive men of that.

Is there any sweetness, any inward comfort by it? the time of desertion distracts and disturbs that: nay when you look upon Iob, and see him [Page 63] under both, under affliction and desertion too: and yet not­withstanding for all that, though a man say as Heman did, I am free among the dead, like those that are buried, and thou remembrest no more; for ought I know I shall never have good look from God more: yet I cry day and night: I have but little experience and hope of the good that comes by him, but my heart is carried af­ter him for the good that is in him: Though he kill me I will trust in him. I will love him for the excellencies that are in himself, what ever becomes of it; this is clear and evident that he loves God for the good that is in him, and not for the good that comes by him: you shall finde it thus with men in this world; for I would instance [Page 64] on both hands, those that have their portion or treasure here below; truth is they are con­tent to part with all things else for their treasure; as take a man that makes riches his trea­sure; he will part with a good conscience, he will part with the best friends he hath: nay let him act to the grief of his friends and unto the reproach of his enemies: yet notwith­standing if the man can obtain that which is his treasure, it is enough: let his enemies re­proach and his friends grieve, it is well enough, Populus mihi Sibilat, at mihi plaudo: the man will part with any thing; an Argument that the man loves it for itself: and so tis true with an ambitious man, that makes honour his treasure and chief good, he will break all bonds [Page 65] and obligations, natural, civil and religious, to obtain it, nay let him be accounted the mon­ster of men, let him be under Religious vows, he will break all these, he will despise coun­sel, tread upon friends, trample upon Laws, and all that he may be great: you see the trea­sure that men propose unto themselves in this world, they love it for it self, and will ven­ture any thing for it: this is the second particular.

Thirdly, that which is a mans treasure or chief good, he refers all things to it, he seeks all things else in subordi­nation to it; for a mans chief good, and utmost end, as the Philosopher well observes, is that which orders all his acti­ons: but you will say, still you put us upon a strict inquiry; [Page 66] how can we tell that? When we seek all things, and love every thing in subordination to God: for this there are two Rules by which you may plainly judge.

First, he that seeks all things in subordination to his chief good, there is nothing shall cross it; he seeks nothing that falls cross unto it: for what­ever falls cross unto it, truly that is not sought in subordi­nation. Subordinata non pug­nant. Now see this in a godly man: what ever may cross him in that which is his chief good, to be sure his soul goes off from it: as for example, suppose it be the love of life, Acts 20. 24. I account not my life dear, saith Paul, so I may fi­nish my course with joy. And so it may be, the body and bodi­ly [Page 67] ease may stand in competi­tion with duty. I cannot pray, nor I cannot fast, nor I cannot spend my time thus, and so: Why, saith he, I beat down my body, and make it serve: I serve. Coming in competition with the chief good, it must yield. And so it may be an estate: I cannot part with my money, no; but if God be thy chief good, and thine estate come in competition with God and Christ, then valeat vita, va­leat pecunia, valeant omnia: farewel life, & farewel estate, and farewell all, as that good woman said. This a man shall see, when he seeks all things in subordination to God; for no­thing else shall cross that which is his chief good; and so if a man would gain the world, he seeks all things else in sub­ordination [Page 68] unto it: see an instance in Demas; will god­liness abate his profit? no, it crosses his chief good, and therefore he for­sakes it; and so it is with all men, that do deli­berately choose sinne to avoid suffering: or neglect a known duty for tempo­ral advantage: Why? be­cause somewhat else is their chief good, and the things of Religion are subordi­nate to that; if any thing in Religion cross my estate; or cross me in point of ho­nour, then farewel Reli­gion.

Secondly, it must serve it; that which is subor­dinate to another, that must serve therunto: take a man whose portion is in this [Page 69] world, whose chief good is here below: there is nothing in Re­ligion, but must serve that man. Simon Magus his chief good is his money, his co­vetousness; now let me offer money to buy the gifts of the Holy Ghost, that by this means he might make gain of the gifts of the Holy Ghost: the gifts of the Holy Ghost shall in­crease his estate. And so Jehu's Reformation in Reli­gion shall tend to this end, 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 [Page 70] 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 [Page 71] 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 [Page 72] 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 [Page 73] 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 [Page 74] 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 tis 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 [Page 75] 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 [Page 76] 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 [Page 77] 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, tis 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 [Page 78] soul, he saith he is a happy man, for he is satisfied with himself; examine your selves now by these Rules: look what that is that is first and chief in your aim in all you do in this world; what that is that you love for it self: what you love all things else in subordi­nation to; where are the gasp­ings of your soul, and in what is it that you bless your souls? Where is your satisfaction? by these tryals you shall cer­tainly know where your chief good is; and where your trea­sure is, there is your heart; and where your heart is, there is your happiness, and there your portion will be at last; and so much for the Use of examination, how every man shall know; seeing every man hath a treasure in this life, by [Page 79] election, though not by fruiti­on where his treasure is.

The next thing that now we come to, is a Use of convi­ction: Hath every man that lives in this world some trea­sure? or something that may be called his chief good? why then this will set forth the mi­serie, the most wretched con­dition of all those that mis-lay their treasure, misplace their chief good; the Lord Jesus Christ tels you there are two sorts of men; some whose treasure is laid up on earth, others whose treasure is laid up in Heaven. Some that have their chiefe good here below, their por­tion in this life: some it may be that have but the earnest here, the first-fruits, the har­vest is to come: now all those [Page 80] that are mistaken in reference to their chief good that do mis-place their treasure; This doth clearly discover to them that they are in a most miserable condition: and truly this is, I will not say, the condition of most of you here present: but this is the condition of most in the world; that I am sure the Scripture warrants me to say. Now that I may a little heighten this conviction, if the Lord please to bless it to any soul: When upon exa­mination you finde your chief good misplaced, and you have not laid up your treasure where you should do: there are these six considerations that should marvellously heighten it unto you.

First, consider the Scripture doth speak of a true treasure, [Page 81] Luke 16. 11. If you have not been faithfull in the Mammon of unrighteousness, who will commit to your trust your true trea­sure? [...]. When I read such expressions in Scripture concerning riches, and see how strangely men run after them, how mad men are of them, either unjustly gotten or unjustly kept, or wickedly spent, the Mammon of un­righteousness every way: But who shall commit unto him the true treasure? Now here is an opposition that clearly argues a distinction. There is a treasure that is true, then certainly there is a treasure that is false: it behoves you then to consider, have I a trea­sure? is it true or false? as to that Prov. 8. 21. Where wis­dom is brought in, saying, He [Page 82] that loveth me, I will cause him to inherit substance: the word signifies, I will cause him to in­herit something that is, or somewhat that hath a being: what doth this argue? what do other men inherit that do not love wisdom? truly they in­herit shadows: Take all the great-landed men in the world and they inherit a shadow. There is a true treasure that is substantial: pray hear what the Holy Ghost saith of all your wealth, you rich men, Prov. 23. 5. Wilt thou set thine eyes upon that which is not? what is that which is not? riches betake themselves to their wings; riches is said not to be; why not to be? it is all the being that many of you have in this world; if it were not for your wealth you were no body; its [Page 83] the only thing you bear up your selves upon. Its said not to be upon a double accompt; there is no reality in them, there is no stability in them; both these I think the Spirit of God expresses.

First, there is no Reality in them, that is, in reference to what you fancy them to be; its more fancy that makes them such things, then any reality that is in the thing in it self; and in that respect cove­tousness is idolatry, riches an Idol, and an Idol is nothing in the world; so the Apostle saith, that is, its nothing in substance: so riches is nothing of that which you fancy, tis not so in substance, tis but so in fancy; and there was never any godly man, whose eyes the Lord opened to see the vanity of [Page 84] the creature but he saw it was his own great thoughts made these things great: its your fancy makes them idols: And,

Secondly, there is nothing of stability in them, they be­take themselves to their wings: you think now to have them to morrow where they were to day, no, they take themselvs wings and are gone; you have seen this in your time in hun­dreds of instances, how mens treasures take themselves to their wings; in none of these things the true treasure lies; he is a miserable man therefore that doth not inherit sub­stance, but fancies. Thou art a miserable man therefore that art in this mistake; thats the first Argument to enforce this conviction.

Secondly, consider herein lyeth the great deceit of sin and Satan, to deceive a man in his chief good. I, there is the great deceit, the Apostle Heb. 3. 12, 13. Speaks of the de­ceitfulness of sin, Lest any man be hardned with the deceitfulness of sin; there is in every sin a deceitfulness: It works with all deceivableness of unrighteous­ness; and so the devil is said to do with the deceivableness of unrighteousness: Now sin and Satan will labour to de­ceive you in every thing; but to what end is it? In ordine ad summum bonum. It is in refe­rence to your chief good, there is the deceit; they will de­ceive you in all things else, but in order to your chief good; for as the Spirit of God is in direction, so Satan is in delu­sion. [Page 86] The Spirit of God in di­rection he will direct a man in all his ways, in every course and passage of his life, but all in reference to a mans chief good and utmost end: so Sa­tan will deceive a man in eve­ry passage of his life; but to what end is it? that he may deceive him in that which is his chief good; and in this the great malice of Satan doth ap­pear, that he will set a mans heart upon some particular good thing, which the soul shall take as its chief good: and embracing that, shall own the Devil as God, and wor­ship him. Pray consider what I say, whatever Satan fixes a mans heart upon a particular good, and a man makes that his chief good, he owns the Devil as God, and worships [Page 87] him as God: And it is in this that Satan was a murtherer from the beginning, Abbadon the de­stroyer: the devil deceived the woman: In what? in her chief good, and it is in this that he is the destroyer: and herein lies the happiness of godly men, that though Satan deceives them in many things, yet in their chief good he doth never deceive them; they are past that: as he is never able to rob them of their chief good, so he is never able to deceive them there; that they are sure of; therefore he can never destroy them: why? because in their chief good he can never deceive them: able to deceive in this or that par­ticular act: they may be cheated by Satan of the exer­cise of this or that particular [Page 88] grace: may be enticed to this or that sin: may be cheated by men of this or that tem­poral good: but in that which is their chief good they cannot be cheated.

Thirdly, consider further, the nature of man doth ex­ceedingly abhor to be decei­ved: tis so in all your natures, men do not love to be cheat­ed: for there is not only a loss in the thing, but a disparage­ment left upon the man: he is not only deceived of some good thing, but he hath the blemish of a fool laid upon him, because he was deceived, being out-witted: you use to say, I had rather give away three times as much, then to be cheated of a small matter: now you shall finde deceit is conversant about the under­standing, [Page 89] and by this means a man is deceived through the failing of his understanding: The Holy Ghost charges, That no man should circumvent and over-reach his brother: in bargaining men do not love to be over-reached: the woman was deceived, 1 Tim. 2. 14. and 2 Cor. 11. 3. The Serpent beguil­ed the woman: out-witted, over-reached, but never was there such a cheat as this in the world, to deceive a man in his chief good, this is the great deceit: you will say, to give a man Brass for Gold is a great deceit: for a man to take stones for bread, that were a greater; because there is a less similitude: but to take the Creature for the Creator, to set up the devil in the place of God: this is the deceit of [Page 90] being cheated in a mans chief good; there are tis true many lesser deceits of Satan; he doth deceive men in this or that par­ticular act, and a man is many times deceived by Satan through the same sin: when a man hath been convinc'd of a sin, hath repented for it, hath prayed against it, cost him many tears, and sighs, and groans before God, and he hath resolved against that sin: yet a new temptation hath come, the devil hath varnisht that sin over again, and the man is taken with it: this is a deceit in a particular act: but here lies the grand deceit, when a man is deceived in point of his chief good: the nature of man is exceedingly against be­ing beguiled, over-reached: consider further,

Fourthly, you have the more reason to look unto it upon this account: because this is the deceit that above all others Satan takes care to hide from you; he would so deceive you in your chief good, that you should never know it, keep you under that deceit all the days of your lives. There are several de­ceits of Satan that may be dis­covered to men, and they may recover out of them, as the Apostle, 2 Tim. 2. 26. speaks of men recovering themselves out of the snare of the Devil, or as the word is, to come to a mans self after he hath been drunk, to come into his wits again; a man may do so in many things: A man may see that in this or that action he erred and hath been deceived, and [Page 92] that was not good, and this was not well; this a man may see and recover himself: nay, I think a man may go thus high, a man may see the de­ceit of Satan his guile in refe­rence to his darling sin, that I conceive even in a state of unregeneracy, a man may change his darling sin; a man may have such discovery of the deceit of Satan; for the unclean spirit sometimes goes out of the man; in reference to particular acts a man may see himself deceived, and a man may see himself quite escaped those great errors among which he lives, 2 Pet. 2. 18. but in re­gard of a mans chief good whatever he can do to hinder a man from seeing the deceipt in his chief good, he will do, 2 Cor. 4. The God of this world [Page 93] hath blinded the eyes of them that believe not. What is the devils great design upon all un­regenerate men? his great design is to keep them unrege­nerate, thats his business; for never was any man converted to Christ, but he did see that he had erred in his chief good; for you must consider what conversion is, it is a turning to God, that argues a departing from God: turn to the Lord, therefore we are departed from him. Now how is a man departed from God? Why, as his chief good, as his utmost end, and therein lies the true nature of all ungodli­ness; I am departed from God as my chief good, and have forsaken God as my utmost end: when a man returns to God again what doth he do? [Page 94] why, change his chief good: that place is observable, Jer. 2. 13. My people have com­mitted two evils; forsaken me the fountain of living waters: what is that? departed from me as their chief good from whence all good flows: And dig to themselves broken Ci­sterns, that is, place their chief good somewhere else; that is the meaning of the Spirit of God; though a man see his particular error; yet in this he shall be blind; the God of this world will endeavor to blind his eyes: Further con­sider,

Fifthly, this will be the de­ceit under which the greatest part of the world will perish, being deceived in a mans chief good. I say under this deceit the greatest part of the world [Page 95] will be damned; for straight is the gate, and narrow is the way that leads to life, and few there be that enter thereat, Mat. 7. 14. Now all men it is very true are carryed out after some good thing or other, and that they pursue: Who will shew us any good? Psal. 4. but there is a fourfold deceit, under which about good things dili­gently sought, the greatest part of the world will perish; pray observe them care­fully.

First, men take bonum appa­rens pro vero, that which is but a seeming good for a real and true good.

Secondly, they take bonum particulare pro universali, a par­ticular good for an universal good; that which is the chief good serves to all ends and [Page 96] purposes in all estates and con­ditions; tis good every way: whereas riches, its true, they profit against poverty, but not against death and wrath; ho­nour keeps a man from dis­grace, but will not prevail against sin; and hereby men are deceived.

Thirdly, men take tem­porale pro aeterno, a tempo­ral good, and they think this is an eternal good; they think their riches will last for ever, and that they will go down with them to the pit to bribe the flames, and corrupt the Tormenter. A mans chief good must last not only for this life, but in the life to come.

Lastly, they take alienum pro proprio, that which is ano­ther mans good for their own: [Page 97] I thats the deceit. The holy Ghost when he speaks of all things of this life, saith, If thou be not faithfull in that which is another mans, Luke 16. 11. I warrant there is never a rich man here, but thinks your estates are your own: a Nabal may say indeed, Shall I take my meat and my drink? and very thing is my and my; but the Spirit of God is quite con­trary; he saith, Thou art the Steward of it for the present, but tis another mans; and therefore when he speaks of giving to the poor, he saith, withhold not from him to whom it is due: you do not think it is due, it is at your own liberty; now here is the deceit, men take that to be their own good which is another mans: this worlds good: and under [Page 98] these four mistakes the greatest part of the world perish; they take that for a true good which is but good in appearance; for an universal good that is parti­cular; for an eternal, that which is but temporal; and that which is another mans for their own.

Lastly, it is this which will be unto Satan matter of in­sultation; and if thou be de­ceived in thy chief good, it will be matter of derision to thee for ever; remember that: to Satan matter of insultation: it is not with Cheaters as with Robbers, that take goods from a man by violence, but the Cheater boasts of his pranks afterwards, to tell how he hath outwitted a man: so it is with Satan as a decei­ver, and you know every pre­vailing [Page 99] is an insulting evil, and Satan is the envious man: there are not only from Satan cruel murtherings, but there are cruel mockings: I pray do but consider, Isa. 14. 10, 11, 12. there is Nebuchadnezzar; the devil set the greatest good be­fore him that this world could afford, to be the great Empe­ror of the world, and by this particular good the poor man is deceived: Well, he comes to Hell after all this; and the spirit beneath is moved at his coming. Do but see how the devil insults, How art thou fal­len from heaven, Oh great Lu­cifer Son of the morning! Here is a man that I cheated, by varnishing over a particular good: riches one, by honors another; by pleasures a third: and it is that which will be to [Page 100] thee matter of derision for ever: it will be too late then to say, so foolish was I and igno­rant, I was as a beast before thee: then a man must own his own shame, and lie down under it: and this is the great and grand deceit which men will look upon with shame and confusion of face to eternity. Certainly, you had need to take heed then you be not de­ceived in your chief good: thus men are miserable, whose chief good is mis­placed.

But wherein doth their mi­serie lie, that mis­place their chief good? There are six things; but it would spend a days time to reckon up the mi­sery of that man; I and a day would be too little to recount the misery of that man [Page 101] who erres in his chiefe good, errs in placing his trea­sure. There are only six things at present I shall mention, that whoever finds that his chief good is mis-placed, he may consider of it, and this may help towards his con­version for the change of his chief good.

First, there is nothing good to that man who errs in his chief good: its the old rule, Nil bonnm sine summo bono: There is nothing good to that man who is deceived in his chief good: look into Eccles. 5. 3. there be riches: why, is not that a good thing? a good thing for a man to have a great estate and a large portion; but to a man that makes these his chief good, there is no good in them to him. There be riches [Page 102] kept for the hurt of the owners: the man shall wish one day that he had been as poor as Lazarus when he lay at the rich mans gate: the man is the worse for them, he is but made rich for his hurt; and the same thing is true of honors and all outward things: many a man is made honorable to his hurt: for if he errs in his chief good, he errs in all things else.

Is it not a good thing to live under the means of grace, the preaching of the Gospel, the drop­pings of the Spirit of grace in the Sanctuary, where he uses to work? look into Heb. 6. 7, 8. there is the ground that drinks in the rain, and yet is nigh to cursing. Why? be­cause he errs in his chief good: [Page 103] for what fruit hath he of all these? truly they all tend to no other end but to ensnare his soul, to draw out his lusts, to ripen his sins, to hasten his ruine: here is all the good the man gets by it: as tis to a good man that hits right in his chief good, every thing is good to him: sufferings shall be good, sinning good, afflictions good, temptations good: Why, every thing is sanctified to him: so on the contrary to another man, no­thing is good to him, because he errs in his chief good: As tis in order of causes, so tis in order of goodness too: all inferior things are never good to a man without an influence of the chief good: remember that is the misery of a man that mis-places his chief good, his treasure: if he erre in [Page 104] that, nothing is good unto him.

Secondly, if a man err in his chief good, this will make him err in his judgement of things and persons as long as he lives: that is his misery, he never judges aright of things and persons: the rule of every mans judgement is that which is to him his chief good: now if he err in that, he must needs err in his judgement both of things and persons: First,

You shall see he errs, and must needs do so in reference to things: Take a man whose chief good is here below, and see how he judges of things; he judges sinning to be good, and therefore he chooses iniquity ra­ther then affliction, Job 36. 21. he judges the praise of men better [Page 105] then the praise of God, and therefore chooses that, John 12. 43. nay he chooses things present as better then those that are to come. This is the way of a man that hath his chief good here below: he errs in his judg­ment of all things: whereas now tis contrary to a man whose chief good is in heaven: he saith, sin is worse then death, worse then Hell: as Anselm once profest, if hell were offer­ed on the one side, and heaven on the other with sin, he would rather enter hell, and ac­count that a good exchange; Mallem Gehennam intrare. And so he is not praise-worthy whom men, but whom the Lord commends: why does one judge of things one way, and another another way? tis because of different chief [Page 106] good: and as tis true of things, so tis true of persons; one that places his happiness here below, and hath his trea­sure in this life, he calls the proud happy; judges them happy that be set up in this world, Mal. 3. 15. he saith, they are happy that be rich and honorable, and have all things in this world in possession: be­cause tis that wherein he places his chief good. Now ano­ther man that hath his trea­sure in heaven, saith, they be the godly that be the excellent ones, the precious ones of the earth, the Lords jewels, and so they are in his account: for he judges of them according to his own chief good: and this is the true reason why the men of the world put darkness for light, and light for darkness: [Page 107] because the rule of their judg­ment is their chief good, and a mistake there makes them to erre: that is the se­cond.

Thirdly, if a man mis-place his chief good, this will cause him to mis-place all the affe­ctions of his soul all his life long: all the affections of his soul will be set wrong, and run upon wrong objects: the holy Ghost speaks of a per­verse generation, crooked and perverse: when all the affecti­ons of the soul are set wrong, and run cross to every thing, they are so perverse: now thus you shall find a man that hath his chief good here below, his treasure on earth, he loves va­nity, Psal. 4. 6. He fears where no fear is, he rejoyces in a thing of nought, Amos 6. 13. all his [Page 108] affections are set upon wrong objects: why? they follow his judgement, follow that which he looks upon as his chief good; there be affecti­ons to that which is good in a way of prosecution, and af­fections to that which is evil in a way of aversion, and all these are set wrong; and all these follow that which a man places his chief good in: Other men fear man: a godly man fears sin; the other rejoy­ceth in a thing of nought: but he rejoyceth in the hope of the glory of God: to his chief good his affections are set: and is not this a miserable thing to have all the faculties of the soul dis-joynted and set awry?

Fourthly, this makes a man to lose his labour in every [Page 109] thing he doth all his life long: if he err in his chief good, all his labour is lost; every mans labor in this life is in reference to his chief good, Joh. 6. 27. Labour not for the meat which perisheth, but for that meat which endures to everlasting life: Now if a man mistake and mis-place his chief good, then all his labour is lost; for that is the rule of all his labour: you will say it was a miserable curse, that upon the Princes of Zoar: they made Egypt to err in every work of their hands: as will you but consider, Prov. 11. 8. the wicked works a deceit­full work: why a deceitfull work? why because the man is deceived in his chief good, and therefore their work ne­ver answers their labor; they weave a spiders web: but it ne­ver [Page 110] becomes a garment: he that mis-places his chief good, he is deceived in every work of his hands: he spends his parts, his time in vain: he sows the wind, and reaps the whirl­wind.

Fifthly, this only will de­stroy the man; oh consider, this error only is the damning sin: a man may be deceived in a particular good thing or action, and his soul be saved in the day of the Lord: there is not the best man on earth, but in many things Satan deceives him, & in many things he may err and miscarry: but if he be not deceived in his chief good, his soul shall certainly be sa­ved for all this. Now that which is your chief good here by way of election, shall be your chief good hereafter in [Page 111] way of fruition: as for ex­ample, as tis in errors in mat­ter of Doctrine: the Apostle, 1 Cor. 3. 11, 12. speaks of such a man as holds the foundation, and builds hay and stubble upon it: that is, is deceived in doctrines of lesser concernment; he shall lose his labour, but his soul shall be saved for all that: so here in errors in matter of Pra­ctice, good things to be ob­tained; if a man err in a par­ticular good thing, his soul may be saved; but if he err in his chief good, he will be destroyed; this is that which destroys the soul.

Lastly, consider if there were nothing else but this, it is the greatest delusion, and the absurdest cheat that can be in the world: for a man is de­ceived, and makes that his [Page 112] happiness, which is quite con­trary; a chief good must have a quite contrary ingredient. It is observed by Austin, that Blessedeness requires two things. First, a chief good is that which cannot be lost: now you place your chief good in things below; and Christ tels you, The rust and moth cor­rupts, and thieves break through and steal: therefore to make them your chief good, is a per­fect cheat. Secondly, happi­ness requires impeccability; the soul is put into a condition that it should not sin: Now whoever he be that mis-places his chief good, even in so do­ing he lives in a continual way of sinning; for tis setting up another God; he that places his chief good in any thing be­low God and heaven: for to [Page 113] be your God, and your chief good, is all one. In all these re­spects, see what a miserable condition that man is in, who mis-places his chief good: when his heart should be on things above, he sets it up­on things below. And thus much for the Use of convicti­on: the Lord set it on upon our consciences. Do not mis­place your chief good, do not be cheated and befooled in that: for tis that deceit which is destruction.

Is this a truth, that every man that lives in this world hath somewhat that he lays up as his treasure? why then take Christs exhortation in the verse before the text, lay up for your selves treasures in hea­ven: that is the exhortation; if every man hath a treasure, [Page 114] then lay up for your selves treasure in heaven; which be­fore I can come to open, there are three things that I thought necessary to premise before I come to press home the Ex­hortation upon you. And pray mark, for they are very profitable things.

First, some do observe here praecepti suavitatem, the sweet­ness of Christs commands: see how he applies himself to the desires of a man: the Lord Jesus notes this, that as man in outward things is a prudent, so he is a provident creature; man is not content to have enough for the present: he must lay up somewhat for time to come: the Lord Jesus doth not for­bid this: here is sweetness of the Command: if you will be laying up treasure, I will [Page 115] tell you where you shall lay it up to purpose, where you shall lay it up for time to come. In­deed he tels you where is the true and the safe treasure: you will be treasuring; why then that you may not deceive your selves, lay up treasure in hea­ven. You have abundance of instances of this in Scripture; as for example, Luk. 10. The 72. Disciples are sent forth to preach the Gospel, and they return with joy, saith the Text, that devils were subject to them: Christ doth not forbid their joy, but rectifies it; set your selves to rejoyce in this, that your names are written in hea­ven. And so men are prone to fear evil; he doth not reprove their fear, Matth. 20. 18. but fear him that can cast body and soul into hell: I say fear him: [Page 116] he doth not forbid their fear al­together, but sets their fear up­on the right objects; and so al­so men are apt to glory in some excellency. Christ doth not altogether forbid their glory­ing, but saith, Jer. 9 23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth, and knoweth me that I am the Lord. But let him glory in this that he knows me.

Here is the sweetness of all Gospel commands: the Lord is pleased to fet them upon a right Object: he doth not forbid laying up of Riches, but be rich to God: he doth not forbid adorning and bra­very, [Page 117] but saith he, be adorned with humility; love not the world, nor the things of the world, not absolutely for­bad, but comparatively: only sets it upon the right object still. Thats the first thing I observe by way of pre­mise.

Secondly, it is observable also, that there are divers ways of treasuring: the Text names two: some there be, their treasures are on earth; and some there be whose treasures are in heaven. But observing the Scripture, I finde there are three sorts of treasures among men: men do lay up treasure three wayes, and in three places.

First, Thesauri in terra, men lay up treasures upon earth, that is, they place their [Page 118] happiness in the things below, they savour nothing else, they mind nothing else: look only to the things that are seen, and have no higher end in all their ways. Now these men, all their treasure is upon earth. Its well observed by one, finis amatus & intentus, thesaurus dicitur, that which a man doth love and aim at, thats his trea­sure; for a mans chief good and utmost end are the same. Now men that have no End beyond this life, have no trea­sure beyond this world, but all the projects of their lives they are terminated here be­low, that look for nothing be­yond the life that now is, only in this world; let me be rich and honorable, and let me live in bravery and gallantry while I am here; in this they [Page 119] please themselves, and take this for their portion; now these are the men that lay up treasures upon earth. But there are

Secondly, Thesauri in Ge­henna: another sort of trea­sures: some men lay up trea­sures in hell; you have such an expression, Rom. 2. 5. Thou, after the hardness of thy heart and impenitency, dost treasure up wrath against the day of wrath: Here is a man that lives in sin: this man is a treasurer too, but he lays up treasures in hell: there is a treasure of sin, and a treasure of wrath; and as the man̄ adds to the one, God adds unto the other: there­fore you must know that as sin doth ripen, so doth judge­ment; as sin increases, so doth wrath, Ezek. 7. 10. the pro­phet [Page 120] hath this expression, The rod hath blossomed, pride hath budded, spoken of Gods bring­ing wrath upon the J [...]ws by Nebuchadnezzar; for as sin ri­pens, so the affliction ripens; nay in Zach. 5. 8. there is an ephah, that notes the full mea­sure of their wickedness; and a talent of lead, propo [...]tionable to the sin, that covers the mouth of it: as you fill up the measure of your sins, so you fill up likewise the measure of the Lords wrath: oh that men would but consider this then: you only think you carry on one treasure, but remember there is another treasure goeth on: you treasure up sin: God treasures up wrath.

3. Thesauri in coelo: There are a third sort of treasurers, that lay up treasures in heaven, [Page 121] place their happine [...] [...] good in nothing [...] [...] ­ven, that take aim [...] [...] this life: the things present are the succors of their way, but far from being made their journeys end. The Philoso­pher could observe, every man is as his utmost end is: what thy utmost End is, what thy chief good is, that art thou: if thy end be earthly, thou art a man of earth: if thy end be heavenly, thou art a Citi­zen of heaven: therefore the Scripture speaks, as in Psalm 10. last verse, That the men of the earth may no more oppress: and Psal. 17. 14. They are the men of this world: Why the men of this world? their por­tion is in this life, they have no good beyond this life; therefore their utmost end is [Page 122] not beyond this world: and so likewise why are the peo­ple of God said to be Citizens with the Saints, Eph. 2. 19. and to seek after a C [...]ty whose builder and maker is God, Hebr. 11. 10, 16. what is the reason that he hath prepared for them a city? they are therefore said to be Ci­tizens of heaven, because their End, their chief good is be­yond this life: thats the se­cond thing to be premised. There are several sorts of trea­sures, some lay up upon earth, others in Hell, and some lay up in heaven.

Thirdly, we are to observe here, Modum praecepti, the manner or nature of this com­mand: Lay up treasures in hea­ven: Christs meaning is not, that men should lay up no­thing upon earth, thats not [Page 123] the meaning: nay to lay up up­on earth is their duty, Prov. 6. 6. Vain man is sent to the Ant, upon that account, that lays up in Summer against Winter: Tis a lesson that the bruit Creatures must teach: nay, 2 Cor. 12. 14. Parents ought to lay up for their children, saith the Apostle, He that pro­vides not for those of his own house is worse then an infidel: Then tis not unlawfull to lay up upon earth: but what then is the meaning? I finde three hints given by Interpreters, which all will help to explain it: Not upon earth: Non ut adversetur, sed ut subjiciatur Coelo.

Do not lay up treasures on earth, as contrary to treasures in heaven; but lay up treasures on earth, as they may be help­full [Page 124] to treasures in heaven: There is a second hint.

Camnissius and others give, Non absolute tanquam ex ne­cessitate objecti: do not lay up treasures on earth, as if there were an absolute necessity of it, and a man could not live without it; according as God gives opportunity, so men may make provision for their own comfortable being, and those that God hath given them: but not as if I and my posterity were undone with­out it. They think they can­not live without so much by the year: How many poor simple people have we heard of that cannot live happily without so much a year, Luk. 12. 15. Take heed and beware of covetousness, for the comfort of a mans life comes not in from [Page 125] the abundance of things that he possesses: Happily thou mayest have so many thousands a year, and yet be a poor mise­rable man, and live a wretched life all thy days for all that: There is yet another hint.

Coelo neglecto, do not lay up treasures on earth: how? that is so as to neglect heaven. Let not this be a means to take off your hearts from higher things: if it be your treasure on earth, it is your curse and plague: therefore look to it you whose estates take off your hearts from the things of God and eternity: God hath given you estates on earth: they are your plagues, your curses, and yet how many poor souls do we hear say, as those in Zach. 11. 6. Blessed be God, for they are rich. Not­withstanding [Page 126] they hope God will be good to them: but ne­ver hear them say, blessed be God, for I am gracious; or bles­sed be God I am converted, these are things their souls sa­vor not. But rather as that poor wretch, that Cardinal said, I would not leave my part in Paris for my part in Para­dice. Now do not you thus lay up treasures on earth, but lay up treasures in heaven: and thus I have given you these Cautions for the right under­standing of the phrase.

Let us now improve the Ex­hortation that hath been laid before you, which was this, Seeing every man in this life hath a treasure; some do lay it up upon earth, and some do lay it up in heaven: be you exhorted to lay up your trea­sure [Page 127] in heaven; now that we may gain the more benefit by it, we shall open it a little: For the more distinctly you understand spiritual truths, the more profit you get by them, and the more sweetness you taste in them, that I will tell you. There­fore there are four things I shall speak to briefly in the prosecution of this Use.

First, what is meant by hea­ven, and why we are com­manded to lay up treasures in heaven?

Secondly, what are those treasures that a man may have in heaven?

Thirdly, how can a man lay up treasures in heaven, or what is it for a man to lay up treasures in heaven, seeing no man in this world ever was in heaven? How is man said to [Page 128] lay up treasure there while he is in this life? how a man can lay up treasure on earth, we can understand.

Lastly, give some Argu­ments to press and inforce the Exhortation on every one of us, as the Lord shall bless them unto us.

First, what is heaven? what is meant by heaven?

And here I meet with a double interpretation, and we may make improvement of both of them, and therefore I shall give them both unto you; for all such things tend to very great advan­tage to the opening of Scrip­ture.

First, [...] in Heaven, some expound it of God, apud Deum, lay up your trea­sure in God, as Grotius; lay [Page 129] up your treasure with God; and so they take heaven for him that is the God of heaven, the possessor of heaven: this will help you to explain some other Scriptures, Matth. 21. 25. The baptism of John, was it from heaven or of men? The proper opposition lies, is it from God or man? Was it from mans authority, or from Gods? And so Luke 15. 18. I have sinned against heaven and before thee: Why it is the God that dwelleth in heaven; Why? so lay up your treasure in heaven, that is, place your happiness in God alone, be sa­tisfied in nothing below him­self. Let him be (who hath promised to be) your portion and your exceeding great re­ward: lay up treasure in hea­ven, that is, lay up treasure in [Page 130] God; for you are to consider, that, Though the Scripture do speak of some other trea­sures in heaven, as in Luke 12. 33. men are exhorted to give alms, and they should have trea­sures in heaven. Good works are treasures in heaven. But how? only as the Lord doth give himself there to the soul as a rewarder; pray observe, that you may not mistake (that your treasure in heaven is God, as after I shall shew.) Why? this is very true, the exercise of every grace, and the performance of every du­ty, all these are said to be trea­sures in heaven. Why? be­cause they stand upon record in heaven, and because the Lord himself in Heaven will be the rewarder: and there­fore lay up your treasure in [Page 131] God, let him be your chief good; and for all good duties, lay them up wi [...] God, that so he of all these may be your great rewarder: Lay up therefore your treasures in Deo, in God, that he may be your eternal portion: your good works, a­pud Deum, with God, that he may be your exceeding great reward: This is of great Use.

Secondly, in Coelum, others take heaven here, For that which we commonly read of in Scripture, the third heaven, that is called commonly by the School­men the highest heaven, the ha­bitation of Gods majesty and glory: It is the place where the Saints shall be glorified with God, when they shall enter into their masters joy: This third heaven, that was the first of [Page 132] the Creation of God; for so I con­ceive the highest heavens, with its inhabitants were first made, and the first day: In the be­ginning God created the hea­vens, the highest heavens, with its first inhabitants; for though it be true, God from eternity was his own heaven, as I may so speak, and though he hath created the highest heaven, yet he is not in­cluded and comprehended there; for he fils heaven and earth, Jer. 23. 23. He is God every where present, yet the highest hea­vens are the place of his Throne, the place where his honour dwels: Where he is plea­sed to shew forth his majesty and glory, in a most eminent manner: and the place that he hath ap­pointed where his people shall have both vision and fruition of him to eternity: called there­fore [Page 133] their fathers house; cal­led therefore the City whose builder and maker is God: called therefore an inheritance, immortal, uncorruptible, un­defiled, reserved in the hea­vens for us: Now this being the place of the Saints happiness, when they shall ever be with the Lord; they are exhorted to lay up their treasures there, for the time will shortly come, when all the Saints of God shall remove; for you have here no continu­ing City; you seek for a coun­trey, the time will shortly come when you shall leave all your treasure here behinde you: for you shall carry nothing away with you; for their happiness is in heaven, to enjoy God and Christ unto all eternity: for this cause they are exhorted to lay up treasure in heaven: Where [Page 134] they shall receive the end of their faith, and the fruit of their obedience, the salvation of their souls, which consists in the enjoyment of God in heaven: then take either of these for heaven, tis true of both: ei­ther God, lay up your trea­sure in God, who is the God of heaven; or lay up your treasure in heaven, where your eternal enjoyment of God shall be: That is the first, what is meant by Heaven. But,

Secondly, What treasures may a man have in heaven? I have spoken a little of that al­ready, but give me leave to ex­plain it a little more unto you. There are great variety of in­terpretations, what a mans treasure in heaven is, and truly almost every Interpreter dif­fers; [Page 135] some speak of the word, some of the promises, some of graces, some of duties, some of alms: but we shall easily understand what must needs be meant, if you observe but the opposition; there is a trea­sure in earth, and a treasure in heaven; what is a mans trea­sure on earth? that which stands in opposition to trea­sure any where else: The man hath nothing else but what he hath on earth, then a mans trea­sure on earth is his chief good on earth, be it what it will: riches, honors, pleasures, or whatever else: where his heart is, and his chief good, that is his trea­sure: then what is a mans trea­sure in heaven, with a mans chief good in heaven, thats his treasure. Now what is a godly mans chief good in hea­ven? [Page 136] why, tis 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, [Page 137] 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; tis very true, where a mans love goes, there truly the man dwels, thats 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 [Page 138] 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 thats 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 [Page 139] 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 [Page 140] 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? Tis 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 [Page 142] 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 [Page 143] 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 [Page 144] 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 treasure, that he doth glory in, every man gloryeth in it: every man values all other men according to that he makes his treasure; and he that fails of that, he looks up­on him with an eye of scorn and contempt, be it what it will. I instanced before, a man that makes riches his treasure: let a person be never so honor­able, wise and learned, he will despise him: and so a godly [Page 145] man values himself accord­ing to his interest in God, and all other men according unto it: Tantus quisque est, quantus est apud Deum, every man is no more worth then he is of va­lue in Gods account; Christ doth so Psal. 16. 3, 4. The Lord is my portion, the lines are fal­len to me in a goodly place, I have a goodly heritage; the Lord is my portion: the Saints glory in God, and make their boast of him all the day long.

Lastly, whatsoever is your treasure, you must use all means that you may add unto it, or your interest in it: a treasure is increased by continual addi­tion: whatever therefore may give a man a further interest in God, that is the way a man is to take, and sell all to buy it: [Page 146] for he is to sell all that buys the pearl, that which is trea­sure: as now it is the worship of God: the fear of the Lord is his treasure, Isa. 33. 6. by the fear of the Lord is meant the worship of God; why doth he lay up treasure in the fear of the Lord? yes, he gets a further interest in God: why, are good works a mans trea­sure? because God rewards a man according to his works, and he shall have a further in­terest in God; and therefore the worship of God, and all the works of obedience, and the exercise of all grace, a man is busied in all these, be­cause it adds to his treasure, gives him a further inte­rest in him. Who is his God, and his al-sufficient re­ward.

Fourthly, and lastly, to give some Arguments to in­force the Exhortation. Is there a treasure to be had in Hea­ven? and is it to be had in God? do not be such enemies to your souls, as to neglect it: and that I may inforce this Exhortation, take with you these few Arguments, and pray mark them well. Re­member,

First, no treasure below God will be lasting; there will come a time when all treasure laid up below God, will be ex­pended; and what will you live upon then? the Apostle tells us, the world passes away, and the fashion thereof, 1 Cor. 7. 29. He uses the expression, the time is short: whats the meaning of it, tis a Metaphor taken from things folded up; [Page 148] there is very little part of it left; it is come almost to the last fold: which may help a little to explain that expres­sion, Psal. 36. 10. Continue or draw out thy loving kindness to them that love thee: The Me­taphor may seem to be the same; that is, there is abun­dance of love folded up: and but little winded off: there is an eternity to spend; but now for all these outward com­forts, there is a great deal worn out, and but a little more behinde: how many men have you seen already out-live them, but to be sure they will out-live the lives of the best men: therefore remember no Treasure below God will last.

Secondly, consider this, heaven is the place where you [Page 149] hope to go: carry your trea­sures with you, or send them thither before you; there is no man will remove from a place and leave his treasure behinde him; and poor soul, thou leavest a great estate and a fine house behinde thee, and thou hopest to go to heaven, and thou hast no treasure there: its the observation of one upon this place, Lay up treasures in heaven, carry your provision, carry your treasure with you, you hope to go to heaven, and if that be a true and lively hope, you would endeavor to lay up treasure there.

Thirdly, consider with your selves, if you lay up treasure in heaven, as God is a true Treasure, so God is a faithful treasurer; what thou [Page 150] dost commit to him, he will keep safe: and he is a treasurie able to supply all your wants, and to make you happy for ever; he is self-sufficient in himself; much more will he be al-sufficient to thee; do not rest in any thing that is below God, but lay up treasure in him.

Nay, let me tell you further, and pray mark it, any treasure here that is below God, if it be thy treasure in this life, it will be thy tormentor in the life to come, Jam. 5. 3. ye have heaped treasure together for the last day: he speaks it of rich men, and he tells them, that they have laid up treasure against the last day: there is a double interpretation given of it; some expound it of the last day of the world, the day of judge­ment, [Page 151] some of the last day, the end and period of the Jewish state, which the A­postle speaks of, and St. John speaks of, this is the last hour: I conceive it spoken of the Judgement coming upon the Jewish State: take it which way you will, the thing leaves us a clear argument; if you take it for the last day of the State, when judgements come upon persons, or people: then, when judgements come, your riches shall be the greatest plagues you have; but refer it to the last day of the world, riches then take their leave of a man, they cease then to be treasures, but they will be tor­mentors: the Apostle tels them, the rust of them shall be a witness against them; they have heaped up riches against [Page 152] the last day; take heed there­fore; Take this for a rule; That which a godly man hath wrought upon him at his conversion, that a wicked man is sure to meet with at his destruction; that which was his treasure before, he then looks upon as his greatest plague and torment: as Ephraim, What have I to do any more with idols? and saith to his idols, Get ye hence. Look upon Iudas, his money was his treasure be­fore: when he comes to hang himself he casts that away: and the word carries a great deal of displeasure with it; this is the money that hath undone my soul, and so many a one will say, when he comes to die: the love of an estate, the things of this life, the love of pleasure, or honor, this hath undone me for ever: when it [Page 153] ceases to be your treasure, then it becomes your tormentor.

I have one word more; It is one of the great studies of the times, what they may do now to keep what they have got, Non minor est virtus quam quae­rere partatueri. What shall we do to preserve what we have got? Truly let me speak plain unto you, the only way to pre­serve our treasures on earth, is to make sure of this treasure in heaven; thats the only way: pray look into Prov. 15. 6. but in the house of the righteous is much treasure; in the horn of the wicked is trouble: most commonly, the poor receiv the gospel, most com­monly, godly men are the poorest men: why, in the house of the righteous is much trea­sure: truly the riches they have are precious, because [Page 154] they are the fruit of the pro­mise, and come in by vertue of the second Covenant; and by this means they have a pro­priety in them that other men have not: but Mr. Cartwright translates the word, and it will fitly bear it: In the righteous mans house there is much strength, as if he had said, all the care of men is to keep what they have; and therefore provide to have it under locks & bolts, and use all ways and means to preserve it: but take a godly man that hath an interest in God, and is truly righteous, and can say, The estate that I have, I have justly gotten; This is a better way to preserve it then all other means in the world; therefore would you preserve treasure on earth? la­bour to get an interest in trea­sures [Page 155] in heaven: And to this end make you friends of the un­righteous Mammon; that you may have a greater interest in God the true treasure.

And for a conclusion, re­member this, you that have not God for your treasure here, you shall never have him, if you have no interest in God for your treasure in this life; for after this life a mans chief good doth never change: What was thy treasure shall ever be so: thou hast a trea­sure; but if it be below God, it shall be thy tormentor: A mans eternal estate is cast here; and being so, that which was a mans chief good, must con­tinue so to him; and therefore fear before God: if thou hast not thy treasure laid up in God in this life, he will never be [Page 156] thy treasure and reward: and yet in the life to come, God will be all in all, and that God thou hast then no interest in; for as a man sows here, so shall he reap hereafter. I know not what to preach to you that ought more to affect you. And so much for this Exhorta­tion. Lay up treasure in Hea­ven.

There is one Use remaining of this Doctrine, and tis of Consolation to all the Saints of God. You have seen the misery of those that erre in their chief good; Give me leave now for the comfort and support of the hearts of Gods people, to shew them their happiness in this, that what­ever they are in this world, yet in regard of their chief good [Page 157] they have not miscarried.

Oh blessed soul, that hast not mis-placed thy treasure, that dost not err in that which is thy chief good! I confess a godly man is every way a blessed man; he is blessed in regard of the pardon of his sin. Blessed is the man whose transgression is forgi­ven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not sin, Psal. 32. 1. He is blessed in regard of the disposition of his soul; Blessed are the pure in heart, blessed are the meek, blessed are those that hunger and thirst after righteousness; He is blessed in all the ordinances: Blessed are they that dwell in thy house, Matth. 5. 8. Psalm 84. 4. He is blessed in his obe­dience; blessed are they that are undefiled in the way, and [Page 158] walk in the Law of the Lord, Psal. 119. 1. Nay he is blessed in his expectations, Isa. 30. 8. Bles­sed are they that wait for him; He is blessed even in affliction: Blessed is the man whom thou chastenest, and teachest out of thy Law, Psal. 94. 12. A godly man is therefore every way bles­sed: But wherein lies the top of his blessedness? the height of it lies in this, he is blessed in his chief good, there is the top of all his blessedness unto which all these things are but inferior and subordinate.

Consider I beseech you, look to the Angels of glory in heaven, the elect Angels they are blessed in their inward qualifications and indow­ments, their wisdom, their ho­liness, their power, their zeal; they are blessed likewise in re­gard [Page 159] of their office and im­ployment, they are principali­ties and powers imployed by Christ in ordering things be­low; ministring spirits; the spirit of the living Creatures is in the wheels: they are blessed in their activity in those offices, they go and come like lightning, its the prophets expression, Ezek 1. 19. but wherein lies the top of their blessedness: truly in this, they have pitcht aright upon their chief good, they have not erred in their trea­sure.

Nay the Lord Jesus Christ himself as Mediator, he was every way blessed: he is the heir of all things: he is one ap­pointed to glory, and a glory suitable to the service that he did perform, which neither man nor angel was able to do: [Page 160] but wherein lies the top of the blessedness of the Mediator? Psal. 16. 4. The Lord is my por­tion, saith my soul: Its the Me­diators speech, his blessedness lay in his chief good: the same thing is true of the glorified Saints in heaven; the souls of just men are made perfect. Reckon up what you will of the glory of the soul, or the glory of the body that remains after the resurrection, when they shall shine as the Sun in the kingdom of the father: yet this is the top of all; they have pitcht upon the right chief good.

On the contrary what is the miserie of the Devil and those damned spirits in hell? Pray consider what I say to you; tis very true, there is nothing wanting to make them mise­rable: [Page 161] if you look upon their sinfulness, you must consider, in Hell (peccatum etiam habet ra­tionem poenae) and sin there is a punishment: why if you con­sider likewise the bottomless pit, the burning Lake, in which they are shut up, held in chains under darkness: all this I say makes them miserable; add to all these the worm of con­science, that is ever gnawing: for so tis in all those damned spirits: why, all this you will say must needs make them ve­ry miserable: but what is the top of their miserie? wherein doth that lie? It lies in this, I have erred in my chief good: tis Chrysostoms expression con­cerning it: put ten thousand hells together, here is the worst, there is none like this, that I have forsaken God, and [Page 162] God hath forsaken me; I have hated God, and now the Lord hates me: put ten thousand hels together, there is most in this: here indeed doth lie the top of their miserie: as this was the height of their folly.

But what needs so long di­lating upon this, you will say? Why,

Truly because as I would speak comfort to Gods peo­ple: so I would have them consider rightly of the com­forts proposed; for there are many grounds of comfort to the Saints, and they may make use of them all, and they are to do it in their season, accord­ing to their order: yet notwith­standing that which is the great comfort should be in the first place, even in respect of [Page 163] taking comfort: that which is the great ground of comfort, that the soul should most of all take comfort from. Now tis in reference to comfort, as it is in reference to duty; there are many commands, and all of them are to be obeyed: but yet there are great commands, and these are to have the first place in our obedience; This you ought to have done, and not to have left the other un­done.

So there is variety of com­forts, but there are some great grounds of comfort, and these are to have the chief place in our hearts, and from these in an especial manner should our comfort come in. As there be some grand promises; those three I have often men­tioned,

I will be thy God:

Thats the bottom of all the promises.

I will give thee my Son:

I will send my Spirit:

The great Comfort should come in from the great Pro­mises: and so tis here: and pray observe it. If a man be much in the lesser duties of Religion, and neglect the greater, he hath just cause to suspect the truth of his obedience. So if a man take much comfort from lesser grounds, and ne­glect the greater, he hath great cause to suspect the truth of his comforts, and his right to them: This is the great reason why I press it so earnestly, that as I would have the people of God take their portion in com­fort, so I would have them take it in an orderly way.

But now let us come to par­ticulars:

You will say, Why is a god­ly man so happy in this, that he hath not erred in his chief good? There are seven grounds of the greatest comfort that I know in all the book of God, arising from this considera­tion, I have not mis-placed my treasure, my treasure is in heaven, I have not erred in my chief good: And the first is this.

Hereby the soul may see the riches, as well as the freeness of the love of God, that in my chief good I have not mis­carried: This is the great error of the world, they do mis-place their treasure, and by this means, they have their porti­on in this life only; & with Dives their good things here: Now is [Page 166] this the great error of the world, as it will be found to be at the last day: is it a great mercy to be delivered from lesser sins and judgements? how much more is it to be de­livered from that which is the greatest judgement in the world? Did Noah finde grace in the sight of God, and was de­livered from that deluge that swept away the world of the un­godly? To misplace a mans chief good is the greatest sin and greatest judgement that can possibly fall upon a man. This is delivering a man to Satan indeed: delivering to Satan with a witness: The Scripture speaks of a double delivering of a man to Sa­tan: There is, Traditio Sa­thanae tanquam Domino, & tanquam lictori: delivering [Page 167] a man to Satan as a Lord, deli­vering a man to Satan as an Executioner, as an Officer.

There is delivering a man to Satan as a Lord, so the Lord Jesus delivered Judas to Satan by the sop: After the sop the devil entred into him, that is, as a Lord to rule over him.

But there is another way of delivering to Satan, 1 Cor. 5. 5. When you are met together in my Spirit, deliver such a man to Satan: How is that? for the destruction of the flesh: when the Lord shall be pleased in an Ordinance to give over a man so to the power of the devil, that he shall afright his con­science, and terrifie him for sin committed; and for that end this means shall have its due work and power upon the man: but in this Satan is but [Page 168] an executioner: A man is ne­ver delivered up to Satan, as a lord, untill he be given up to him, so as that he shall deceive him in his chief good, then the devil is the lord of the man. When the Lord delivers a man to Satan, so as that the devil cheats him in his chief good; then the man is delivered to Satan as a lord. Now for a godly man to be able to look into his own condition, and say, when I look abroad in the world, and see one man place his chief good in this, another in that; one in riches, another in honors, another in pleasures; but in the midst of all these, though in many things I mis­carry: and therein I was as a beast before God; yet blessed be his name, here is my comfort, I have not miscarried in my [Page 169] chief good: there is not any thing stays the soul like this: when a godly man is in the greatest affliction: when he comes to look death in the face; nay, when Satan shall triumph over the most of the world, as he will do; for as he is subtle, so he is envious, and therefore an insulting spi­rit: when he shall insult over most in the world, then that poor soul shall be able to tri­umph over all the powers of darkness: Its true I am weak indeed, and I am ignorant, poor and mean, and low in the world, yet in this the devil can never deceive me: through grace I have so far obtained mercy, that the devil is never able to cheat me of my chief good: herein will lie the wis­dom at the last day, herein will [Page 170] lie a mans glory; for tis a mans chief good that will be his glory, or his shame to eter­nity; herein will be his wis­dom or folly to eternity: do you not remember that expres­sion, Luke 10. ult. Mary hath chosen [...], the better part, or the good part. I shall not inquire what the meaning of that is the good part; but the word there used, signifies not only partem sed portionem, part but portion: Mary hath chosen that good portion: and herein lay her wisdom; in a mans election his wisdom lieth: And above all choice in the world, is that which he makes his chief good: true saith the soul, I have bin fool­ish in many things, & in many things I have erred; but yet blessed be the name of my [Page 171] God, the true treasure was not hid from me.

And when a man shall come to appear before men and An­gels at the last day, those that are now the fools of the world; that are derided for their godliness, that are mockt in their choice, as men that are not able to set themselves in the face of the times, so as to be some body in the present Age. But when they shall ap­pear before the Lord Jesus to judge the quick and dead in his Kingdom, then these will be esteemed of all others the on­ly wise men: this was the soul that was directed by wisdom from above, that carried him still to the right chief good: if this will not stand by you in your greatest troubles, there is nothing in Religion will do it.

Secondly, There is this ground of comfort, I have chosen the true chief good, the true treasure, that shall never be taken from me. You know the expression of Maries better part, Luke 10. ult. She hath cho­sen the better part, that shall never be taken from her: there is no man miscarries in his treasure, but he that lays it up below: what ever a man lays up as treasure here below, he will lose; it will be taken from him: for the Lord Jesus Christ tels us, Here is rust and moth, and here are thieves that break through and steal; omnes damni causae significantur. One upon that place sets down all the ways by which men may lose their treasure; whether they be from causes within, or causes without, from thieves out­ward [Page 173] violence. Nebuchadnezzar one of the great robbers of the world, Isa. 10. 13. he robd them of their treasure; or other­wise there is a principle of de­cay in themselves; there is a moth that will come out of the finest garment, a Rust that will breed out of the purest gold; from within he speaks it of all treasure men lay up in the Creature, whatever is a mans treasure below. For all the creatures came under mans Covenant, and the Covenant with man being broken; all the creatures fall under the curse. Observe it, tis a great truth, and by this means curses the ground from whence all this pe­rishing in a mans treasure below doth come, they all perish with the using; but here is the hap­piness of a man that hath his [Page 174] true treasure laid up where nei­ther rust nor moth, nor thieves can come: tis an excellent ob­servation that of Austin. Sum­mum bonum nec invitis confer­tur, nec invitis aufertur. A mans chief good, its given to no man against his will, but by a mans own choice, and taken from no man against his will; the true chief good shall not: your good things here below are taken away against mens wils: men will lose their riches, and their honors, and their pleasures will vanish into smoke: but now this chief good it is liable to no violence from without, to no decay within, and therefore its an excellent observation of the same Father, when he speaks of the assistings of saving grace, what kinds of helps [Page 175] go with saving grace.

It is, saith he, they do close with good, and do it so as no opposition shall overcome them. No opposition. And when they have closed with it, no opposition shall take it from them; I, that is Almighty power indeed.

Why then comfort thy self in this, Tis true I have little in the world, and I see other men abound in riches and honors, and they wash their steps in but­ter, and bathe in rivers of oyl. But I can look beyond all these: if their chief good be in this, it will be taken away from them: but blessed be the name of my God, I have a chief good that cannot be ta­ken from me; these are the great stays of the souls of Gods people.

Thirdly, hath a man cho­sen the true treasure? from hence he hath alway some­thing to guide his way: from hence he hath alway some­thing to reduce his wandrings. Let me speak to them di­stinctly.

First, from his chief good he hath the guide of his way; tis the rule of the Schoolmen, Summum bonum est omnis opera­tionis origo. It is a mans chief good that is the foundation of all the actions and motions of the soul, from whence still it hath his spring; this is to the soul as the center is to the stone: you know the stone moves towards its center, & it will go the direct way if it be not hindred: what guids its mo­tion? why the center: so what guids the motions of all godly [Page 177] men? the chief good, thats their center, & they move towards it continually: so that if a man want a particular rule, yet this gene­ral rule will be a mighty guide unto him. The Scripture speaks of a mans cleaving to God, Acts 11. 23. Following hard after God: Why, what is that? truly Religion doth consist in the cleaving of the soul to God, and a constant following after God: in this Religion lies: Now what is the great con­sultation in all the souls mo­tions? what will bring me nearest to my chief good? and its the chief good still that is the guide of all its motions. You have an expression which here comes in fitly to be open­ed, Matth. 6. 22. our Saviour saith, if thy eye be single, thy whole body is full of light: [Page 178] if thy eye be single, Austin ex­pounds it, Intentio animae est animae oculus.

It is the intention of the man in what he doth, that is the eye of the man: Why then, a single intention is a single eye; as a double eye is an eye that is carried after a double object, that is carried partly after God, and partly after the world: a double eye and a double heart, they one ex­pound another; but a single eye is that which looks purely upon God: now what influ­ence hath this upon a mans whole life, the whole actions of thy life? for that is meant by the body here: as the light of the eye guids the body, so the intentions of the soul guide the way: now all a mans acti­ons will be full of light: ho­ly, [Page 179] acceptable to God, well plea­sing to him. How comes it to pass? Why a single eye guids him. I pray consider it well: this is a mighty comfort to the people of God, that in many cases I want a particular rule; and a godly man many times, though he be well skil­led in the Scripture, may want a particular rule: what carries him directly to his chief good, will be a great guide to a god­ly mans way. As in those great points of Socinianism and Ar­minianism, wherein the depths of Satan are so much seen, though a Christian be not able to answer many of their Argu­ments: yet here's one Rule will carry him through all: That Do­ctrine which exalts God most, and abases man most, is true Doctrine: Certainly that doctrine which ex­alts [Page 180] man, & puts al the determina­tions of God upon the will of man, is false. This general Rule will carry him through the whole con­troversie. Tis so in reference to a Christian way; That which carries me directly to my chief­est good, that is the guide of my way.

Secondly, and so it hath a great influence to reduce a mans wandrings: the truth is, the best men that have chosen God for their chief good, yet many times depart from him. We all as sheep have gone astray: Now what shall bring a man back again? why he eyes the chief good; just as it is with a Traveller that intends to go to such a place; he looks in the Map which must be his way; he looks first to hs journeys end, and observing the passage [Page 181] he saith, This is too much on the right hand, and that is too much on the left: just thus is the case of a godly man: God is my chief good, there is my aim: Now I erre on the right hand, and now on the left hand; but where doth he take that which reduces him? Still thats his chief good; observe Isa. 30. 21. They shall hear a voice behinde them, saying This is the way, walk in it. Here is the voice of the Spirit, that is truth: by the Spirit this re­duces the man. Now you go from your chief good, this is not the way to heaven, this shall never bring you to God; they are wonderfull comforts to a godly man; and there is not any thing can be spoken that is a more glorious guide, and a more effectual way to [Page 182] reduce a man, then this con­sideration, I depart not from that which is my chief good: That is the third particu­lar.

Fourthly, Unto a mans chief good his soul retires, and from it he fetches comfort upon all occasions; for he that hath made choice of the true chief good, is able to say, I am sure here is solid comfort, which other men now cannot, Prov. 18. 10, 11. The rich mans wealth is his strong tower: the name of the Lord is a strong tower: they are put in opposition: now whether do men retire in dan­ger? to their chief good: the rich man to his wealth, a god­ly man to the name of the Lord; so that in every trouble every man goes out for com­fort to his chief good: Now a [Page 183] godly man is able to say in his di­stress, Tis true, I have no riches to comfort me, and very few friends to stand by me: yet not­withstanding for all that I can retreat to my God my chief good: there is comfort enough in him. I have a God, a Christ, a Heaven, a new Covenant, and a new Image; these I can retire to upon all occasions, where I am sure there is solid comfort. In this case that soul dares compare his chief good with all the men in the world, at such a time no man knows but he that feels it, how a soul triumphs in his chief good: just as the Spouse, Cant. 5. 10. My beloved is the chief among ten thousand: I, let all the men in the world bring out their treasure, I dare compare with them: for, There is no rock like our rock; who is a [Page 184] God like our God? The Lord is his treasure: its a strange place, Psal. 44 8. 22. compare them to­gether. ver. 22. For thy sake are we killed all the day long: all the day long nothing but kill­ing: now what is their condition under this? ver. 8. We make our boast of God all the day long: kill'd all day long, and yet brag of God all the day long; and yet this is the condition of all the Saints of God. See the va­nity of all other treasures; when men retire to them, their souls are empty; but in my chief good there is solid com­fort to be had whenever I re­tire to it.

Fifthly, this is a very great comfort to a godly man, even in the midst of all his failings. Pray take notice of it, and the Lord set it on upon the spirits [Page 185] of those to whom it belongs; yet I have attained to choose God for my chief good: true, the best men may and must say, Who hath made his heart clean? and when they look back upon their ways, they must acknowledge, My heart hath run out inordinately, sometimes to this and that creature: and I have neglect­ed to seek after him who is my chief good, my trea­sure, and for this I desire to be ashamed before him all my days: yet notwithstanding, my happiness is laid up in him alone; there is my treasure: David comforted himself thus, Psal. 18. 21. I have not wickedly departed from my God: departed he had, departed weakly, nay many times de­parted wittingly, bur wicked­ly [Page 186] I have not departed. What is it now for a man to depart from God wickedly? the meaning is this, tis for a man to place his chief good some­where else; to go after another God, as the Psalmist speaks, Psalm 16. I thank God I have never done so; I have chosen the Lord for my chief good, and to that choice I stand: though many times weakly and willingly I have departed from God, yet wickedly I ne­ver did: tis a great ground of comfort in the midst of all the failings of Gods people. And truly there are no things in this world so great troubles to the people of God, as their departings from God are; they be their great troubles: as I re­member Chrysostom speaks of sin in reference to his accompt, [Page 187] and he professes, [...]: my sin, saith he, this is death, and this is Hell: I, sin is; and therefore departing from God is their great afflicti­on; yet here is their stay, and their comfort, I never wick­edly departed from God; and I have never chosen any but thee.

Sixthly, That which a man doth choose as his chief good here, and lay up in hea­ven by election, that he shall certainly enjoy hereafter by fruition: what is here thy cho­sen good in election, that shall be thy chief good by fruition hereafter: for as Austin saith, Beatitudo electione inchoatur, adeptione impletur: A mans blessedness begins in election here; what a man chooses for his chief good, shall be fini­shed [Page 188] and perfected in fruition hereafter; and therefore what a man chooses for his treasure in heaven, that which he hath chosen, he shall enjoy; do you not remember the promise, Gen. 15. 2. I will be thy exceed­ing great reward? dost thou choose God for thy chief good here? he will be thy re­warding God hereafter: what is thy Good here bystipulation, shall be thy chief good here­after, by vision, fruition by union: there is a mans happi­ness; I have a chief good in heaven, I am sure I shall en­joy him hereafter.

Lastly, which is the top of blessedness, he that hath laid up his chief good in heaven, is hap­py with the same happiness that God is: he is called the blessed God: why? wherein doth Gods [Page 189] blessedness consist? Truly it lies in this, in the enjoyment of him­self; his chief good lies in him­self, he is his own chief good, for the enjoyment of himself as chief good: herein lies the hap­piness of God: then for a crea­ture to enjoy God as his chief good, so far as a creature is ca­pable, he is blessed even with the happiness of God; thou dost here live the life of God, and art made conformable to the Image of God: thou art blessed with the happiness of God, and hereafter shalt enter into the joy of thy Lord: these are the particu­lars that are great grounds of comfort to all those that have laid up their treasure in hea­ven, the true Treasury. And so much for the first Do­ctrine.

I shall now proceed to the [Page 190] second general observation, which is this:

The treasure is attractive of the heart; and wheresoever a mans treasure is, it will carry his heart with it.
For wherever the treasure is, there the heart will be.

Four things there are which I must speak unto by way of Explication, which are indeed as so many subordinate Do­ctrines in the Text: they will all tend to the opening of this great point.

First, to shew what is meant by 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; [Page 191] 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: thats 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: where­ever 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 [Page 192] 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 thats the whole soul, and all the [Page 193] 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 [Page 194] 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 [Page 195] 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, tis 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 [Page 196] 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. Theres 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 [Page 197] 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, thats 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, [Page 198] 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: [Page 199] 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 [Page 200] good without it self: its true indeed most of the world mi­stake this chief good, and mis­place it; but yet this is the ve­ry nature of the reasonable soul, to go out for somewhat as treasure out of it self; this was the very nature of it in the Creation: it hath this com­mon with every creature, not only to seek its own preserva­tion, but its own perfection: this is the condition of every creature, but much more of the reasonable creature, because it hath not a fountain in it self, therefore it must go out to draw: because it hath not food at home, therefore it must go out to buy: the greatest part of the world indeed mi­stake it, and place their chief good in hell, when they should place it in heaven: but yet [Page 201] every one goeth out to some­what, and saith, Who will shew us any good? It is the observation of Austin, Anima quae vivit ad infimum vivit mi­sere: ad summum beate. Man is a middle creature, and hath something above him, and something below him: that soul that hath its chief good below it self, is a miserable soul, whatever it is. But here is the happiness now of the Saints, their chief good is above themselves, but it goeth out of themselves still: Christ speaks of the food of the soul, Iohn 6. 27. Labour not for the meat that perisheth, but for that which endureth to everlasting life: the soul goeth out of it self for somewhat to eat and drink; there are hungrings and thirstings; for its provision is [Page 202] not in himself: therefore the soul that lives upon some what above it self, that lives blessed­ly: but Isa. 44. 24. he feedeth upon ashes, &c. the man was seduced by the Serpent, and the Serpents curse is upon him. All the comforts to which his soul goeth out, all is feeding upon ashes, as the Pro­digal is said, in his absence from his father, to feed upon Husks. Let me point at that place before named, Psal. 62. 10. If riches increase, set not your hearts upon them: as it is with insensitive creatures, herbs and plants, they put their mouths into the ea [...]th, as the Philosopher saith, so do they here, apponere Cor: that as they suck the sap and juyce, the nou­rishment that is proper to their natures: so take a man whose [Page 203] heart goeth out to the crea­tures, he sets his heart upon them, that from thence he may suck somewhat for his preservation and perfection. And this brings me to consider of that place, Isa. 32. 11. they shall lament for the teats, the fruitfull fields, and the pleasant vineyards: lament for the teats, what is the meaning of that? Forelius indeed, and some others expound it, pro lactan­tibus, for the children that suckt the dug. But Mr. Calvin, and some other Interpreters do understand these teats figu­ratively: The teats were the fields and the vineyards, and at these they suckt, and by these the happiness and the comfort of their lives came in. Now saith God, I will cut off, and dry up the teats: you read [Page 204] the same Metaphor, Isa. 66. 11. They shall suck, and be satisfied with the breasts of consolation: This then is a truth, that the happiness of man his treasure is not in himself: but he doth naturally go out to somewhat without himself: only I say indeed the greatest part of the world they do mistake therein. Now give me leave before I pass this second particular, to shew you the folly of sucking dry teats: to let you see the miserie of those men that seek happiness, and go out of themselves for any treasure be­low God: Doth the heart of man go out for treasure natu­rally? Oh the misery of those men that go out of themselves for any treasure below God! Consider but these three things.

First, consider you draw where there is no water: the creature is but vanity, all things below God are: you suck where there is no milk, all these things are empty: and thats one great mi­sery.

But there is another which heightens this wonderfully: and that is, the more your soul goeth out to these things for its treasure, the more the appetite is increased, but never satisfied: For I told you, its true, all the creatures below came under mans Covenant in the Creation, and by that means came under mans curse in the Transgression. Now there is this curse come upon all the creatures ever since the Fall, they enlarge the appetite but never satisfie them. Now [Page 206] you would say this were a sad curse upon any man in the world: suppose it so still in na­tural things: that the more he eats and drinks, the more hun­gry and thirsty he is: therefore lust in the Scripture is compared to drunkenness.

Nay, consider further yet, hereby you become subject to your own servants; he places his chief good in that which God hath given to serve him. The height of iniquity lieth in this, when a man commits adultery with his own servant: God gave him the Creature to serve and use, and he will have them to enjoy: tis the height of a mans misery.

Besides, consider in the last place, what is there to be had in these, when your souls are gone out to them? Look to [Page 207] Jer. 2. 13. a known place: My people have forsaken me, the fountain of living water, and have dig'd to themselves broken cisterns that will hold no water: Me thinks that very Scripture should wonderfully keep off the heart from going out to creatures for happiness, for his treasure; pray consider there be two things in it to be opened.

First, all the good in the Creature is but water in a Cistern; what doth that imply? why first,

It implyes this, it hath no good in themselves, they have no more then is put into them: Cisterns have no more water then is put into them. God can put a great deal of good into a creature, that is true, but still remember, it is but a Cistern.

Secondly, a Cistern is of small compass, it will hold but a little: a man may see the end of the perfection of the crea­tures: we cannot say so of the Fountain: Besides,

Thirdly, it is water that will die, in reference to that ex­pression so commonly used of living water; they will not be lively refreshing com­forts.

Lastly, they will all leave you: for they be broken cisterns; the world passes away, and the fashion of it. But now,

What is water in the fountain? treasure laid up in God: Why? it is in a Foun­tain.

1. It is originally in him.

2. It is a continual Foun­tain, it is always running.

3. It is in him inex­haustibly, [Page 209] never drawn dry.

4. It is in him communica­tively; a fountain gives out water, and doth it natu­rally.

Lastly, comfort in God is living comfort; the water in the Fountain is living water: in these respects you may see the miserie of that man, whose soul goeth out for treasure to any thing without God: thats the second general propositi­on, Every mans treasure is with­out himself.

Thirdly, it is a matter of great concernment in Christs accompt, and should be in ours where our hearts are: why, Where your treasure is, there your hearts will be. Give me leave to open this unto you.

The Lord in the Scripture hath given special direction for the setting of a mans heart; therefore that a mans heart should be right set, is a matter of great consequence, Hag. 1. 5. Set your hearts upon your ways: so tis in the Hebrew; And if riches increase, set not your hearts upon them: and Deut. 32. 46. Set your hearts upon all the words of the Law: But why is it so? Truly there are very great rea­sons for it: that every one may look down into himself, and say, where is my heart? As,

First, it is the heart mainly that God looks upon and ob­serves where it is: in a speci­al manner the Lord eyes the heart; you know in 1 Sam. 16. 7. God looks not as man looks: man looks to the appearance, God looks to the heart, and 2 Chron. [Page 211] 16. 9. His eyes run to and fro through the world to set himself with those whose hearts are up­right: tis a matter of great consequence therefore, be­cause on your hearts God sets his eyes.

Secondly, it is the heart mainly that God claims and cals for, Pro. 23. 26. My son, give me thy heart: this is indeed the habitation of the great King: and when the Lord hath taken the heart to himself, he hath the man: nothing is Corban, a fit gift for God, unless the heart be first given.

Thirdly, where the heart is, there is the man; and there­fore when the soul is gone, the man is gone; where the heart goeth the man goeth: it is re­markable, Psa. 38. 10. he speaks it of a mans days, and saith, [Page 212] they are soon cut off, and they flie away: they leave the body behinde, but the soul is gone: so that where the heart goeth the man goeth. Now do but look how the Lord observes the goings out of the heart. There were men that came to hear the Prophet preach, Ezek. 33. 31. Their heart goeth after their covetousness; and the truth is, my brethren, wherever the body is, yet the soul is with the object upon which it is set. I remem­ber Austin, speaking of the happiness of the people of God in this world, saith, Ani­ma frequenter ascendit, & currit per plateas coelestis Jerusa­lem. Their souls be in heaven, their bodies be upon earth: The soul goes to heaven, and visits the Prophets, and sa­lutes the Patriarchs and the [Page 213] Angels, nay the soul closes with the Lord Jesus Christ in glory; he saith, There is an em­bracing that the heart hath, even there where the body cannot come: Therefore observe, where the heart is, there is the man: its matter of great conse­quence then, where you set your hearts: Nay further yet,

God values every man ac­cording to his heart, and every man is worth as much as the treasure is upon which the heart is set, Prov. 10. 20 The heart of the wicked is little worth: Why? because his treasure is little worth: be­cause that upon which his heart is set is worth nothing, Prov. 27. 27. A man of under­standing is of an excellent Spirit; and my servant Caleb had ano­ther [Page 214] spirit: God values men according to their hearts, and their hearts to what their trea­sure is: There are two things that commend the heart to God, that make it of value in Gods accompt; their orna­ments, and the objects of the heart: The ornament of a meek and quiet spirit, which is in the sight of God of great price: let the inner man of the heart be so adorned, 1 Pet. 3. 4.

But especially the objects of the heart, those things up­on which the heart is set: tis therefore of great conse­quence; for a man is worth no more then his heart is worth, and the heart is worth as much as the object upon which the heart is set; be­sides,

Fifthly, it is matter of great [Page 215] consequence where you set your hearts, because from your hearts all your conversa­tion flows, Prov. 4. 23. Keep thy heart above all things: take heed what that goeth out unto: why? from it are the issues of life: whatever flows forth in a mans whole life, flows from the constitution of the heart; for out of the abundance of the heart the mouth speaks; out of the heart proceed murders, adul­teries, fornications, and the like. Look to the ways of your hearts, and such will certain­ly the ways of your lives be. Then it is of great moment upon what a man sets his heart; if the treasure did not carry the heart with it, it would not be so dange­rous.

Lastly, and pray observe it, [Page 216] for it is the special thing that I shall press in this point: it is of great consequence where you set your hearts, and upon what: because the objects up­on which the heart is set have a transforming power, and do mightily fashion the heart un­to themselves: you know in the 115. Psalm, what is said concerning Idols there; they that made them be like unto them, and so are all that put their trust in them: because that on which the heart is set, frames the heart like it self; that look as where your treasure is, there your hearts will be: so like your treasure your hearts will be: as I would a little instance in those men that have their treasure in this life; let us see how it fashions their hearts. Its said of Jeconiah, from whom [Page 217] the Lord in disgrace took one syllable of his name away, Jer. 22. 17. Thy eyes and thy heart are for thy covetousness: and thats the condition of ma­ny men, they have nothing in their hearts, but how they may either get or save, and co­vetousness lies much in them both: nay unjust keeping is many times an act of greater covetousness then unjust gain: now what does God speak of that man? look afterwards to the 29. ver. Oh earth, earth, earth, hear the word of the Lord; write this man childless: there are many interpretations given of it; among the rest, this is one: the man was wholly earth, he was fashioned to it, and therefore the Lord calls him by the same name. Its that which I intreat you to ob­serve: [Page 218] the loss of the soul, and the gain of the world common­ly go together: therefore Christ puts them together Matt. 16. 26. What shall it profit a man to gain the world, and lose his soul? Why is there a necessary connexion between these two? not necessary indeed, but a very dan­gerous connexion: it is a hard matter to gain the world, and not to lose the soul: but the soul is not only lost hereafter, but even here in this life; because its framed and fashioned to the object upon which the heart is set; as I shall give a few instances, that you may the better understand me.

Take but those two glo­rious excellencies of the soul, the light of it, and the purity and holiness of it; now let [Page 219] the heart be set on any worldly thing, and the soul is lost in both these re­spects.

First, in regard of the light of it, that the heart can see nothing that is sinful-evil: can see nothing that is spiritual-good; for the soul in the light of it is lost, being set on worldly things, they close the eye of the soul: and therefore David speaks so, Psal. 119. 37. Turn away mine eyes from be­holding vanity: he speaks of the vanity of the creature: and so long as mine eyes are set upon these, so long I shall never see the Spiritual excel­lencies of God; I shall see the excellency of spiritual things when my eyes are turned away from these worldly things, it spoils the soul and [Page 220] robs it of all its light: but in regard of the purity and holi­ness of it, see how these things defile the heart: why is cove­tousness said to be the root of all evil, 1 Tim. 6. 9. It is said to be so upon a double ground, ab origine, all evil comes from thence as the root: all evil is nourisht by it as the root; there is no sin that wil not flow from this principle; there is no sin that this principle will not nourish: as give me leave to in­stance in 2. or 3. things, that if the Lord please, it may be an engagement to you to take heed, where you set your hearts

First, There is no sin that this will not frame the heart to: It will make a man lye with Gehazi; commit Sacriledge with Anani­as and Saphira; rob God with them, Malachi 3. 8. Curse the [Page 221] people of God with Balaam; make merchandize of mens souls with Rome: make a man prove an Apostate from Religion with Demas: tis a dangerous thing then to set your hearts upon your covetousness: for objects have up­on the soul a transforming power.

Secondly, it will make a man shameless in sin; I wish divers of our covetous men had not attained to this pi [...]ch of sinning, to be impudent in sinning, that dare out-face the word of God, and the Mini­stry of the word, and regard it not: as Judas, Matt. 26. 15. came to the High Priest, and said, What will you give me, and I will betray him? He demands a reward for his treason, and doth it by compact; and so those, Micah 7. 3. The Judge asketh for a reward: why to [Page 222] take a bribe; in a great man is an abominable thing; but to ask for it much more; and yet so will the creature do when the heart is set upon it.

Nay further, it will make a man reject the offers of grace out of knowledge, and the good things of the Gospel out of contempt: take heed of it. In Luke 16. 14. the Lord Je­sus had preached there a very soul-searching Sermon against covetousness, and the Pharisees that were covetous men deri­ded him: take the distinctions to your selves, you who set your hearts upon Creature­comforts: and then,

Lastly, it will make a man take pleasure in the sins of men, and desire them: It will make a man to desire the dam­nation of men, Hos. 4. 8. consi­der [Page 223] it: tis said of the Priests there, they eat up the sins of the people, and set their hearts upon their iniquities, or lifted up their hearts to their iniquities: eat up the sins of the people, that is, the Sacrifices that the peo­ple brought: and because they gained by it, they desired that the people might commit a multitude of sins, that by this means they might have a multitude of Sacrifices: you do not know to what hideous shapes such hearts will be framed: nay, they will desire the damnation of men to be a gainer by it: the false Pro­phets are said to sow pillows under mens arm holes, that they might not turn from their im­quities: and this the Lord cals hunting of souls to destructi­on; what is the reason of it? [Page 224] why they hunt souls to get dishonest gain: and was it any great matter that they got by it? no, but for a handfull of barley, and a piece of bread: what is the cause of all this? their hearts are fashioned ac­cording to things below; nay look to the 19. of the Acts, there was a poor creature pos­sest with the Devil: it may be such kind of the spirit of Divination as now some among us pretend unto: this evil spirit is cast out: her ma­sters seeing their hope of gain gone, they raise up presently a persecution; Yea, let the maid be possest by the devil, and go to the devil, so long as we gain by it, it is well enough. I pray consider of these few particulars, that you may see what transforming [Page 225] power the objects of the heart have when once tis set upon any thing below God: I might instance on the contra­ry, he that hath his treasure in God, what a transforming power spiritual objects have: and this is the third Doctrine, It is of great moment where a man sets his heart: therefore take heed; where your treasure is, there your hearts will be: All these are but previous Doctrines to the last, which is this:

The Treasure carries the heart with it: the Treasure wheresoever it is, is attractive of the heart.

This I shall first open and prove in the general; and speak some generals, yet I hope they will be to every [Page 224] [...] [Page 225] [...] [Page 226] understanding Hearer of grea­ter use.

The heart of man hath its several motions and out­goings, its processes and re­cesses, and all this according as the treasure is: you shall finde, Eccles. 6. 9. The sight of the eye is better then the wan­drings of the desire: thus you translate it, it is rendred in your Margents, the walk of the soul: why then certainly the soul of man hath its walk, the heart hath its out-goings; and indeed it is true of the soul of man, that which is said of the Angels in all their services, They go forth and re­turn like lightning, Ezek. 1. 19 The same thing is true of the soul of man, it goes forth and returns with incredible swiftness, it goeth forth upon the [Page 227] object upon which it is set: and therefore, Eccles. 11. 6. you read of the way of the heart, Rejoyce, O young man, in thy youth, and walk in the wayes of thy heart; so you read the word: the word is rendred by Montanus fitly, In [...]diebus electionum tuarum: in the days of thy elections; for most men make choice of their chief good in their youth, that is, the day and time of a mans election. Now walk in the ways of thy heart, the heart hath its out-going, according to the object upon which it is set, and so much the Scripture clears, Ezek. 33. 31. The [...]r heart goeth after their covetousness: tis a walking heart, their heart walketh after their covetous­ness: after their covetousness you will say! covetousness is a [Page 228] sin in the heart; how doth the heart go after it? either it is spoken of covetousness here as the predominant lust, and so it carries the whole soul with it: or else it is put for the object of covetousness on which it is set, and so the heart goeth out after it; the heart of man goeth out to some treasure, some chief good, as the object upon which it is set: and hence in the Scripture, the soul of man is said to be full of lust, made up indeed of nothing else; it is taken in a double sense, both good and evil, Luke 22. 15. With desire have I desired to eat this passeover with you. Its the motion of the new man, spo­ken there of Christ, the mo­tions of the new man: all these are called lustings, going [Page 229] out of the soul after an object; and so in an evil sense too, Eph. 4. 22. they are all called deceitfull lusts: which I con­ceive is the meaning of Cant. 1. 4. Draw us and we will run after thee: draw us; how is that? by discovering the glory, sweetness and spiritual excellencies that there are in spiritual things; and inclining the heart to follow them; for this is but the object; the at­tractive of the heart, suitable to that of Austin, Trahitur animus amore: trahit sua quemque voluptas: thus then the soul doth go out to the ob­ject, and the heart is carried after it, and drawn by it: and tis thus suitable to a mans trea­sure; and here there are four demonstrative Arguments that I shall give you of it, and [Page 230] then shall lay before you the reasons, how it comes to pass that the treasure should al­ways thus carry the heart with it.

First, every man in an unre­generate estate hath some pre­dominant lust, and this lust is said to be predominant, be­cause in the enjoyment, enjoy­ed by that lust, therein lies a mans treasure: by that a mans treasure or chief good comes in: now hence it comes to pass, every man hath some predominant lust in the days of his unregeneracy, called the stumbling block of a mans own iniquity, Ezek. 7. 19. the Fathers use to stile it Peccatum in deliciis, the sin of delight, or a mans darling sin: Job calls it a mans sweet morsel, [...]ob 20. 11. Now what is the rea­son [Page 231] that any lust is predomi­nants? for there be some ser­vile lusts: its true every sin rules over the man, yet in re­spect of sin there be some ser­vile lusts; the more immedi­ately any lust converses with a mans treasure, the more im­mediate his treasure comes in by it; according thereto is the predominancy of the sin, though in an unregenerate man every sin is raigning, the whole body of death: yet there is one sin that is as it were the Vice-roy, in whom the body of sin doth rest, and that is grounded purely upon this consideration: the sin that brings in a mans treasure; that wherin the soul places its chief good, and wherein it takes full delight and contentment, to which he makes all other [Page 232] sins subservient; This is the first demonstration, be­cause the sinne that con­verses immediately with a mans treasure, and brings it in, that is the predominant lust.

The second demonstrative Argument is,

Because that sin, less then any other can the soul resist: pray mark it; whats the rea­son? the reason is this; still the heart will go out to the treasure; and this sin more immediately brings in the treasure, and therefore of all sinnes the heart is most foiled by this: tis true in­deed every sinne draws away the soul, James 1. 14. It is said a man is tempted by his own lust and enticed. But remem­ber it is that which I have [...]ften [Page 233] spoken, and I desire the Lord to speak it to my heart and yours: there is no man doth perish that ever did make a profession of Religion, but it is when he meets with this stumbling block of his own iniquity, that I dare presume to say: Never any made a profes­sion of Religion, and fell away and perisht, but he did stumble at his darling sin, there he brake his neck, because where his trea­sure was, his heart goes after it: Thats the meaning of that place of our Saviour, Luke 8. 13. Its spoken of the stony ground, It received the seed and sprung up, and bore fruit: how came it to pass that these men fell away? what undid them? there was an opportunity of tem­ptation, [...]: In the opportunity of temptation they fell away: every temptation [Page 234] doth not come in the opportu­nity: when is it then? truly, the opportunity of temptation is then, when a man is tried in his master lust; in this is the predominant evil, that he can­not withhold his heart from his treasure; the heart is gone out to it; and thats the reason whenever he is tempted in that sin, he can make least re­sistance, and he is certainly at last foiled, and overcome for ever. Thats the second de­monstrative Argument of the truth of this point.

Thirdly, it will appear that the heart goeth out to the trea­sure, because in the pursuit of it the heart is impatient of op­position and procrastination; it can bear no denial, it can bear no delay. First it is im­patient of opposition, Prov. [Page 235] 17. 22. It is better to meet with a Bear rob'd of her whelps, then a fool in folly: What doth So­lomon mean? who is the fool according to the tenor of that book? every unregenerate man: but is the fool ever out of his folly then? you can never meet him out of his fol­ly: I conceive the meaning of it is; in his folly when the lust is up, when the lust hath got­ten the hill, the advantage: when it is active, ruling, and swaying in the man; and this is according to the manner of the Scripture speech, Matth. 12. 43. When the unclean spirit is in a man: the meaning of that place, as Cameron well observes, 1 Joh. 5. 19. The world lies in the wicked one, that is, in his power: to be under his power, is to be in him; to [Page 236] meet a fool in his folly, is, un­der the power of his folly, when folly hath dominion over the man. But what is it to meet a Bear rob'd of her whelps? wherein lies the dan­ger? a Bear is a savage creature and a creature of prey; and a she-Bear is the most ravenous, but especially a she-Bear rob'd of her whelps: so it is here, because it stands between the heart and the treasure; the heart goeth out to the trea­sure, and can indure no oppo­sition, and bear no denial. And as it can bear no opposi­tion, so it can indure no delay and procrastination: and therefore you shall finde Ba­laams covetousness was his predominant lust; he went af­ter the wages of unrighteous­ness: now Balaams lust is too [Page 237] swift for Balaams Ass: the Ass cannot make so much hast as his lust, he can indure no delay; nay do but observe, tis an excellent expression, spoken of the Babylonians, when the King and his Army came to invade their neighbor Nation, Hab. 1. 18. They shall come as an Eagle doth hasten to eat the prey: you know of all birds the Eagle flies swiftest, and never so swift as when she goes to catch the prey: so the heart goeth after the treasure as the Eagle goeth after the prey, it can endure no delay; Thats the third demonstra­tion.

Fourthly, and lastly it ap­pears by this which is the clearest demonstration of it; Let a man change his treasure, and presently h [...]s heart is [Page 238] 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 [Page 239] 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 tis in the Hebrew: this points out the sincerity of a mans heart: and to cleave after God, tis 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: [Page 240] 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 [Page 241] 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 [Page 242] 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 [Page 243] 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 thats 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: tis the hearts food, and tis 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 tis 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 tis true, you dare not go without your [Page 246] 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 [Page 247] out to to the treasure: for tis animae spiraculum: this is that in which the soul breaths; pray consider it; we rejoyce in the hope of the glory of God, saith the Apostle, Rom. 5. 2. Despair is that which strangles the soul; the soul lives in hope: what is that hope carried after? why, after its chief good; therefore the soul breaths no other breath: My soul pants after God, gasps after God, breaths after God, saith David, Psal. 42. 1. In this the soul lives, this is the breathing place of the soul.

Lastly, here only is animae requies, the rest of the soul: Return unto thy rest, oh my soul, Psal. 116. 7. Now it is only the chief good that the soul rests in, this is only the object of fruition; the soul is restless [Page 248] until it come to this, but it is ever moving towards it: these be the reasons why the heart of man must of necessity be where the treasure is.

But now the next thing is, how is the heart of man car­ried after its treasure? doth it always go after it, that the heart is where the chief good is continually: how is it car­ried after it?

Here give me leave to lay down six Conclusions, which are of marvellous great use, and great truths every one of them. I shall but name them, though they need a great deal of explication.

First, the heart goeth after the treasure continually; the soul of man is always active, never idle: and whats the rea­son of all its motions: truly [Page 249] tis well observed by the Schools, that Summum bonnum est omnium operationum origo: The chief good is the reason of all the motions of the soul, the soul moves continually af­ter it: now from thence all motions do arise, Eccles. 2. 23. he speaks there of a covetous rich man, whose chief good is his wealth, there is his trea­sure: his heart takes no rest at night, saith he: his bo [...]i [...], that is necessitated to take rest, but his heart is restless, because still it is carried after its trea­sure: and therefore day and night is never at rest, always moving: what is the reason? because still it is carried after the treasure continu­ally.

Secondly, The heart goes after the treasure infinitely [Page 250] unsatiably, that where a mans treasure and chief good is, there the heart is never satis­fied, but it is going out after it without measure; those that place it here below, you know the expression, Habbak. 1. 15. they imarge their defires as hell, and can never be satisfied: true the chief good indeed gives measure to all subordinate things; but it is without mea­sure it self; so that he that hath a treasure, his heart is in­finitely carried after it: whe­ther it be below or above, he is never satisfied; oh the infi [...]i [...]e dis-satisfaction in the soul, that hath once set the Lord, and chosen him for his chief good! he is always growing, gasping, crying, mourning, walking after God.

Thirdly, a mans treasure [Page 251] or chief good, the heart takes fast hold of, and possesses it for his own: pray observe it: there be other things indeed that the heart looks upon as other mens goods; but his chief good he possesses as his own; tis his own, tis his trea­sure: so observe, Iob 8. 15. the place I cited before; he shall not only lean upon his house, but hold fast his house: the Text saith, take [...]ow a poor covetous wretch, whose money is his treasure; an am­bitious man, his honor is his treasure; take a poor proud woman, and vanity in apparel is her treasure: Let the judge­ments of God be denounced, and the Ministers of God strive to take off the men, they hold it fast and will not let it go, they will contend for it, [Page 252] and look upon them as the worst enemies in the world that labour to pull it from them: pray observe it, for in this way the heart goes out to the treasure, he holds it fast; and this is the true cause why conversion is a work of Al­mighty power: because as Prosper well observes, Sum­mum bonum nemo perdit nisi volens: no man loses his chief good, but by his will: there­fore he that shall change a mans chief good, must change his will, which all the Angels in Heaven cannot do; till God change his will, he never lets go his chief good, and this is the marriage of the soul; that which is a mans treasure, it is his marriage, tis an Almighty power must break that band: men are said to be married to [Page 253] sin upon that account, Rom. 7. 5. purely because it is a mans treasure; thus the heart goeth out to it, the heart holds it fast: take another man that makes God his Treasure and spiritual things, God in Christ; and what then? why come temptation, the man holds his treasure; come desertion, the man holds his treasure: look to Heman, Psal. 88. I am free among the dead, like those that lie in the grave, whom thou re­membrest no more: yet saith he, My God, I cry day and night: [...]is God is his treasure; if he lose that, he is undone; take God from me, and I am un­done, or else you can never undo me; the soul holds it fast; he stays upon his God and leans upon his beloved; this is another way how the heart [Page 254] goeth out to the treasure, it holds it fast.

Fourthly, if at any time the heart be shaken, to its trea­sure and chief good it returns again; shake it while you will, thither it will return again: take an unregenerate man, and his beloved sin shakes him; many times his knees shake and his bowels tremble within him: yet after this the man returns to his vomit again, still he re­turns to his treasure; as the unclean spirit that goes out of the man, returns: so a man re­turns to his treasure again: and so a godly man let him be by temptations shaken off from God, yet notwithstanding for all that the soul returns to God again: that as when you throw a bowl, it may seem to run strait for a time; but after [Page 255] the force that was put upon it is spent, the biass takes it and carries it another way: so it is here; whiles the violence of temptation lasts, the soul seems to be carried away from God: but the biass of the soul takes it and carries it to the chief good again: so that a godly man, though his soul be shaken from God never so much, hath a principle within him that re­duces him again: I will re­turn to my former Husband, Hos. 2. 17. Somewhat will bring about the soul again, as by that ordinary similitude, As the needle toucht with the loadstane will come about again to its own posture: so its with the soul that hath the true touch from heaven.

Fifthly, the change of a mans chief good is a godly [Page 256] mans first change, tis his great change, it is his chief change; the great change to destructi­on, what is that? they have for­saken me as the chief good; Jer. 2. 13. and digged to them­selves broken Cisterns: Now to return to God again, is the first and chief change; and thats another reason, why conver­sion is a work of Almighty power: Who is able to exalt God in the soul as the chief good? none but himself; the Sctipture speaks frequently of exalting God, and of the Lords exalting himself; exalt thy self in thy own strength; and 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 [Page 257] 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: [Page 258] 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 [Page 259] 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 [Page 260] 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. tis true he doth [Page 261] 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: tis an excellent obser­vation, [Page 262] that of Bernard, Ani­ma justi coelum est, & in coelo. A godly mans heart is heaven, because God dwels there, and tis 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: [Page 263] 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 [Page 264] is poor, and setteth his heart upon it: whats 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 i [...]: 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: thats 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: [Page 265] tis 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 hath a single [Page 266] aim; but when men go some­times very hot after the things of God, and by and by are as eager in pursuit after the things of this life, certainly this is a double heart; so the heart is said to be turned away from God, 1 Kin. 11. 3, 4. what is that? the bent and aim of the heart was from God; I will add no more but that Acts 8. 21. Peter said to Simon Magus, thy heart is not right: he had been baptized and de­sired the gift of the Holy Ghost: but he did not this with a pure intention, not with a right aim; God saw the crooked aims and purposes of his heart in all the service, and so the word is said to discover the intents of the heart, Heb. 4. 12. then in the Scriptures, by heart is meant the aims, the [Page 267] purposes, the bent, the ten­dency of the heart: where a mans treasure is, there is his bent and aim: and this I shall now pitch upon; it is a thing that above all others you had need be careful of: for the great thing you are to look to is your heart: keep thy heart above all things, and in the heart lieth the great deceit; the heart is deceitfull above all things, and desperatly wicked: therefore especially look to your hearts; but in the heart above all other, the bent of the heart, what is its aim and tendency, and that upon a double ground, which I must premise, before I come to particulars.

First, this is the great com­fort, nay indeed the only com­fort that a godly man hath to [Page 268] flie unto, in all his fa [...]lings and all his falls, the bent, the aim of his heart; and this I shall manifest in two part [...]cu­lars.

First, in any particular fail­ing or infirmity, what is it that the soul can retreat to? and truly when a godly man, his conscience bearing him wit­ness, is able to say, Lord, this is my transgression, but thou knowest this was not my in­tention: the aim and bent of my heart went not this way: this is that we see in Peter: It was a desperate fall, the de­nying of his Master, especial­ly in that word denying him with curses and abjuration, or as it were wishing an eternal curse upon himself, if ever he knew the man: for some con­ceive that was the meaning of [Page 269] his words: but yet Peter goes to the Lord Jesus, and saith, the resolution and bent of my heart was this before hand, If I die with thee I will not deny thee: this was my transgressi­on, but not my intention: and thats the meaning of Gal. 6. 1. If any man be overtaken with a fault: sin comes upon a godly man as Judgement upon the wicked: how is that? it comes upon them by surprize: it was not their aim and purpose, but sin overtook them, came up­on them in the way of sur­prize: that expression is very observable to that end, 2 Sam. 12. 4. Tis Nathans parable concerning Davids adultery; There was a rich man that had great store of sheep, and a poor man that had but one Ewe Lamb that he bred in his own bosom: [Page 270] and a stranger came to the rich man: whom doth he intend? Nathan speaks of the lust that rose in the heart of David, and he cals it a stranger or a tra­veller; for so the learned ren­der the word, peregrinus non dominus; he was a stranger, he was not the master: thats the common interpretation given of the word; its a stran­ger, a traveller, one that came suddenly, and unexpectedly, that he did not provide for, but the lust rose up in him sud­denly, unexpectedly, Psal. 17. 3. I have purposed my mouth shall not offend; I have purpo­sed: we know David did offend with his mouth many times; he complains of the way of lying, it was not his aim; I do offend with my mouth; but I have purposed my [Page 271] mouth shall not offend. I thought so before hand, it was the matter of my medi­tation and consulta [...]io [...], least I should be surprized; I propo­sed this to my self, here was my intention; I miscarried in­deed, but the aim of my heart was otherways: but the word in the Original signifies, Aliter proposui & machinatus sum. I plotted and designed. Psal. 37. 12. The word is used, The wicked plotteth against the just; my great design was, that my mouth might not offend: thus a godly man can say, and here is his comfort. Tis necessary then to inquire, where the bent and aim of your heart is, be­cause in all your failings this must support your souls, the aim of my heart was other­ways: this is my transgression, [Page 272] but this was not my inten­tion.

Secondly, sometimes a godly man cannot comfort himself in this particular; for many times godly men com­mit plotted wickedness, wick­edness and that out of consul­tation, from design, which is that the Scripture calls (and David deprecates) presumptu­ous sins: keep back thy servant from presumptuous sins, Psal. 19. 13. When men sin and contrive it before hand, be­fore hand intend it, do it as it were maliciously: but may a godly man do this? pray look into 1 Kin. 15. 10. Davids heart was upright in all things, save in the matter of Uriah; save in the matter of Uriah? sure Davids heart was not up­right in his dissembling, and [Page 273] in the way of lying that he practised: his heart was not upright when he numbred the people; was Davids heart up­right in the matter of Bath­sheba? What in nothing but in the matter of Uriah? in the matter of Bathsheba, it was a sudden temptation led him contrary to the bent of his heart: but in the matter of Uriah he committed the sin with intention, out of consul­tation: now he could not say, this was not my intention; now what may a godly man now retire unto? to the gene­ral bent of his heart, that though in this particular I mis­carried, and my aim w [...]s to do evil, yet the general-aim and bent of my heart was not so: you finde the Lord judges men so, and so ought godly [Page 274] men to judge of themselves. 1 Kings 15. 14. the Lord re­ckons up the several miscar­riages of Asa; he opprest the people and imprisoned the Prophet, two great evils; but the Lord comes in with a nevertheless his heart was up­right with God all his days: though in some particulars he miscarried, and miscarried by advice and design; yet not­withstanding this was not the general bent and aim of his heart: you shall understand it by the contrary in ungodly men, Psal. 36. 4. He sets him­self in a way that is wicked, he sets himself; the same word is used, Psal. 2. 2. The Kings of the earth set themselves, and the rulers take Council against the Lord and against his anointed: When doth a man set himself [Page 275] in a way of wickedness? from meditation and consultation, the bent of his heart goeth after that which is evil, and he sets himself, that is, he re­solves to go on, and continue in it, he will not be turned out of the way; Now as this serves for an ungodly mans conviction, 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 [Page 276] 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 stud [...]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 [Page 277] 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 ex [...]mple, suppose the heart of a natural man, whose aim is at his own exaltation; here is his aim, Pride being his pre­dominant [Page 278] 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 [Page 279] 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 [Page 280] 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 [Page 281] 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. Its 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 a [...]t a Magistrate: only tis true thou hast more opportunit [...]es to give vent to lust at one time then at another: but [Page 282] 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 [Page 283] 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 [Page 284] 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 how be you ta­ken? the Apostle uses that expression, to deceive you with a bait: now what doth Satan bait to take you withal? some­what that suits the bent of your minds, and to that end [Page 285] the devils great policy is to observe what is the bent of your hearts, and he bea [...]s at that immediatly: you may know where the bent of your hearts is by that, in all com­p [...]nies and upon all occasions. What do your hearts most greedily catch at?

Thirdly, according to the bent of the heart, so doth the heart gather to it self (for this you shall finde by experi­ence, every one of these things) whether there be oc­casion or no; if there be oc­casion, the heart catches after it: if there be no occasion, the heart will gather occasion: you read, Gen. 6. 5. Every ima­gination of the heart: It is fig­mentum cordis, every creature of the heart; something that the heart frames unto it self, many [Page 286] times to the bent of his heart he frames that to himself which there is no occasion gi­ven of in the world, but the heart frames it to its own aim and inclination: as that you may observe it, take notice, Deut. 4. 29. When thou seest the Sun, Moon and Stars in the host of heaven, take heed that thou beest not driven to worship them: what was there in seeing the Sun, Moon, and Stars to drive them to worship them? Is there occasion given to wor­ship them? its only as Job ex­presses it, Job 37. 27. If my heart hath been secretly enticed: here is no occasion in the crea­tures in the world, but the heart frames such a temptati­on, according to its tendency; the heart is bent to idolatry, and so apt to choose any thing [Page 287] for God; which I think is the meaning of that place, 1 Joh. 2. 16. Whatsoever is in the world is the lust of the flesh, the lusts of the eye, and the pride of life. I conceive lust is put for the object of lust, as faith and hope are put for the object of faith and hope: whatever is in this world is the lusts of the flesh: that is, there is nothing that the heart makes not the object of some lust or other: and though in the creature there be no occasion, yet the heart takes occasion to vent some lust or other; but it is strange to observe, 2 Pet. 2. 14. They have eyes full of adultery, that is, though there be no occa­sion in the world; yet notwith­standing, even the lusts break ou [...] at the eyes; the heart vents it self there; they have eyes [Page 288] full of adultery, and they cannot cease from sin: note but that place, Psal. 41. 6. Da­vid speaks it of ungodly men, If he come to see me, his heart gathers wickedness to it self: how so? though I give him no occasion in the world, saith he, yet it is to the bent of his heart: There is not a word I speak, not any action I do, not any gesture of the mind, but the heart puts some constructions according to its bent: if there be no occasion given, truly the heart makes occasions: pray observe it, by this you wonderfully see where the bent of the heart lieth. On the contrary, take a godly man, look where the aim of his heart lieth, though there be no occasion given, yet you will quickly see his [Page 289] heart make occasion; there is an advantage the heart makes, as David tels you, Psal. 39. I held my mouth as with a bridle from the ungodly; doubtless they administred David little occasion of good thoughts; but at last the fire kindled; even in wicked company, accord­ing to the bent of his heart: It framed such meditations and goings out as these, that as the one gathers wickedness, so the other gathers holiness to it self, though there be no occasion given; for the heart of man hath a self-sufficiency to wickedness, though there be no occasion given, yet there is a self-sufficiency in the heart of man: and there­fore lust is said to be the father and mother too, able to beget and to bring forth of it self, [Page 290] James 1. 13. When lust hath conceived it bringeth forth sin: and tis truly said to be like the fire of hell, which burns with­our fuel: look which way the bent of the heart goeth, that way the heart will walk, whe­ther there be occasion or no; take that one instance, 1 Kin. 13. 23. the Lord sent a Pro­phet from Iudah to cry against the altar at Bethel; this young Prophet disobeys the voice of the Lord, through the deceit of the old Prophet, and was de­stroyed by a Lion in the way: now will you see Ieroboam? what doth his heart gather from this? is there any occa­sion that the man should say? therefore let me go out to sin against God: no, rather if God be so severe to a Prophet, and against his own, what [Page 291] will he be to other men? It is said expresly, After this Iero­boam returned not from the evil of his ways: after this, that is, Ieroboams heart made advan­tage by this Judgement upon the Prophet: surely Judge­ment is come upon him: and for this reason, certainly I will never return, never change my opinion. Pray ob­serve, still you see how the heart, according to the bent, frame, and tendency of it (for I want words to express it to you) it gathers somewhat to it self, whether there be occa­sion given or no: by this you may much judge where the bent and frame of your hearts are:

Fourthly, would a man know what the bent and aim of his heart is? it is that which [Page 292] causes a man to break through all oppositions to obtain; you will say that the bent of his heart is set upon; as I shall give clear instances▪ let the thing be never so costly, if the bent of the heart be upon it, it will spare no cost to obtain it; it will not stick at cost; you may take two instances, Gen. 34. 12. Sichem his heart clave to Dinah Iacobs daughter, the bent of his heart went that way; now what doth this bring forth in him? A [...]k me ne­ver so much Dowrie I will give it: cost me never so much I will give it: and so likewise they in the prophesie of Isaiah, their hearts were set on their idolatry; they spare no cost, they lavish gold out of their bags; if the heart be set upon it, it evill carry a man through that [Page 293] difficulty: carry these things home to your souls you that stick at all costs in matters of Religion. And so like wise if a mans heart be set on revenge, he will spare no cost: you have a strange instance for it, Esther 3. 9. I do give these things a little to lead you into your own thoughts: Merdecai did not bow the knee to Ha­man; and he did it not on this account, because Haman ex­pected, as most of the Persian Emperors did, to be worship­ped with Religious worship: upon this Hamans heart is set upon revenge: now did he stick at any cost in it? no let him and the whole Nation of the Jews be destroyed, and that the King may receive no damage: I will give ten thou­sand talents of silver into the [Page 294] Kings treasury; revenge is cost­ly: and yet notwithstanding, if the bent of the heart be set upon it, it will stick at no cost; and that you may understand it, a talent of silver is 375. l. of our money: now judge by that what a sum ten thousand talents is: and yet if the bent of the heart be that way, it will carry the man through that opposition; and so let a man aim at ambition, let a mans honor be his chief good, he will stick at no opposition to obtain it: be it the mur­ther of his father, Absolom will not stick at it, if it hinder his rising; if halting, and dis­sembling in the matters of Religion, Iehu will not stick at it, if he may be setled in his dominion: if it be the ma­king merchandize of the souls [Page 295] of men: for that is Romes mer­chandize, Rev. 18. 13. to esta­blish Antichrist in the Chair, truly that shall never hinder; if it be to change times and laws, thats the expression used of the little horn, Dan. 7. 25. times and laws, what is that? one expounds it the fundamental Laws of the Nation, to pluck up foundations: truly there is no sticking at it; for if the bent of the heart be set upon it, it will carry a man through all opposition. The same thing is true also in reference to spi­rituals: if a mans heart be set on God, and the bent of the soul go out that way. Psal. 84. 6. Go through the val­ley of Baca: but what for? That they may appear before their God in Zion. No difficulty shall put a man off, because the bent [Page 296] of the heart is set that way, as Jerome exhorts Heliodorus: per calcatum perge patrem, &c. the soul will finde it so, tramples upon the greatest difficulties, and the nearest re­lations, despises all in compa­rison of Christ: if the loss of right hand, and right eye, the soul will not stick at it: why? because the bent of the heart is set that way: do but ob­serve by this consideration al­so, where the aim, bent and propensity of your souls are; for where your treasure is, there is the bent of your souls.

Fifthly, where the bent and aim of the heart is, there it is continually restless until it obtain that which it tendeth unto: the aim of the heart, it is pondus animae, the weight of [Page 297] the soul. It is always tending that way; if the bent of the soul be set on God, then my soul is athirst for God, even for the living God; and nothing but God will allay that thirst: if the heart be set on things below, why, after these things do the Gentiles seek, Matth. 6. 32. to seek, argues a sense of want and a restlesness under it; and it argues that a man will never give over until he finde it; this is to seek; if the aim and bent of the heart be that way, the heart is restless, and never gives over; if the bent of the heart go after riches, do but observe how restless the mans soul is: how all means in the world is used to satisfie the heart, in that which it goeth after: they rise up early, and go to bed late, and eat the bread of [Page 298] carefulness, Psal. 127. 2. If there be a desire of Rule and Dominion, why the soul is restless; Nebuchadnezzar ga­thers the riches of the Nations like Eggs, robs their Treasu­ries; and yet notwithstanding for all that he was a mighty hunter upon Earth; and this hath ever been the manner of all the Nimrods of the World; their souls are restless; and why? because that way the bent of the heart goeth; till that be obtained, they are ne­ver satisfied, they be always restless.

Lastly, that which is the aim of a mans heart, that he makes use of all things else to obtain: makes all things else in the world serviceable and subordinate thereunto: if the bent of the heart be set on [Page 299] God, he cares for riches no further then that he may honor God with his substance, Prov. 3. 9. He looks on Ordinances, but Ordinances no further then in them he may enjoy communion with God; nay the Lord Jesus Christ himself as Mediator; no otherways desires him then as he may come to God by him; for we come unto God by Christ: there­fore he makes use of every thing to bring him to that where the bent of his soul is; so is a mans heart set on carnal interests? then he makes use of all things to advance him­self: will the name of Religi­on do it, the gift of the Holy Ghost? Simon Magus will buy them for money, but it is to advance a carnal interest: will the countenance of godly [Page 300] men do it, then they shall be courted from all parts: Iehu when he meets Ionadab the son of Rechab, a man so famous and honorable among the Jews for holiness and strict­ness in Religion: Iehu falls on him especially, Is thy heart right with my heart? there is a double interpretation that Expositors give of the words. Cajetan and others. Ita me sin­cere amas? or, Ita ne mea facta probas? dost thou love me truly, as I love thee? for no man professed sincerity more then he whose whole trade was a way of hypocrisie. But Peter Martir and some others: he had destroyed the house of Ahab, and was going now to destroy the house of Baal: if thy heart fall in with my in terest, approve what I have [Page 301] done, come up into my cha­riot; he doth not court every one thus: but Ionadab is a man famous for Religion, and if this wil advance Iehu's interest for Religions sake, and under a pretence of Religion, he shall be thus kindly used and hono­red before the people: what ever we can make use of to serve the ends, that the bent of the heart goeth after: if Re­formation will tend to that work, we will reform: the worship of Baal was not for his interest: and therefore the worship of Baal and its wor­shippers must be destroyed; but the worship of the Calves hath been anciently among the people, and it is hazardous to take them away: and there­fore let the Calves stand, and Baal fall: and thus many a [Page 302] man may be an executioner of an Idolater, when he is suc­cessor in the Idolatry: an exe­cutioner of an oppressor, and yet succeed him in the oppres­sion: thus you may see and judge where the bent of the heart is; he makes use of all things to bring about, to ac­complish that which his heart is set upon: weigh but these Rules, that every one may know which way his soul goeth out, and how the bent and tendency of the heart lieth; where the treasure is, there is the aim and bent of the heart: this is the first par­ticular.

The second particular for the opening of the Doctrine. The heart in Scripture, is put for the wisdom, the studies, the plots, the contrivances of [Page 303] the heart; and if it be so, then where the treasure is, there is the wisdom, and there are the designs of the heart: Let us take some instances of this, Prov. 8. 5. Ye fools, understand wisdom, understand the heart: so it is according to the He­brew, Prov. 15. 32. He that heareth reproof getteth under­standing; he gets a heart: and so also, Prov. 10. 20. Fools die for want of wisdom; it is for want of a heart; and Hos. 7. 11. Ephraim is a filly Dove without a heart, that is, without wis­dom: so then the wisdom of the heart, the plots, counsels and designs of the heart, these are called the heart in Scrip­ture, as the Apostle, 1 Cor. 4. 5. saith, At the last day he will make manifest the Counsels of the heart: there be the deep [Page 304] plots and designs; there is the wisdom of the man; then this is put for the heart: and where a mans treasure is, there are his designs, there is his wisdom; and for this cause, there is wisdom that is earthly, and there is wisdom ihat is from above, Jam. 3. 15, 17. If a mans treasure be on the earth, all the wisdom he hath goes no higher, all his plots and de­signs never rise above the earth; if his treasure be in heaven, his wisdom is heaven­ward. Do but observe that which is a very choice Scri­pture, Luke 16. 8. The children of this world are wiser in their generation, then the children of light: the children of this world; he doth intimate now of two sorts of men, and two sorts of wisdom; both of [Page 305] them are wlse in their genera­tions: the one his wisdom reaches not beyond this world; the other his wisdom is in reference to the world to come; or as the Apostle saith, is wise unto salvation, 2 Tim. 3. 5. and so some do expound that expression, wiser in their generation. Grotius I remem­ber saith, that the Hebrews do use to put generation for action: actiones denotat, actions are called generations: and Chemuisius goes likewise the same way, they are wiser in their generation: In rebus suis agendis, in doing their own bu­siness, and accomplishing their own ends: here they are wi­ser: in these things below, a godly man is said to be a babe, Matth. 11. 22. but the children of light are wiser in [Page 306] their generation too then the children of the world: now every mans wisdom in refe­rence to his treasure is exerci­sed in three things:

In getting of it.

In keeping of it.

In improving and increa­sing it.

And all the wisdom, plots, and designs of men are exer­cised in these three things, all about their treasure.

First, every mans wisdom is exercised about his treasure in the getting of it: if it be pleasure, then observe the wis­dom of Amnon, by the advice of his friend Jonadab, for the obtaining of his lust upon his sister Tamar, 2 Sam. 13. And certainly in this respect, even the counsels of the flesh are deep, and mightily assisted [Page 307] from below: and so if a man hath a desire to rise, and pre­heminence and to be superior is the thing aimed at, and the treasure be laid up in it, see with what wisdom he can do it: take the instance of Iero­boam, his aim was to be head of the ten Tribes: observe his policy, and tis remarkable, 1 Kin. 12. It lets a man see that there is all knowledge in the Scripture: first, Jeroboam must come in and discontent the people, by telling them of their former pressures, and hard usages: this being done, he must take advantage of the same discontent of the people growing high in their de­mands: hereupon who so like to be the head of the people upon choice, as he that ven­tured and hazarded so much [Page 308] for them, and seems to be so far tender of their pressures, and to finish all, there must come in the old prophesie of Abijah the Prophet, that God will rend ten tribes from the house of David, and give them to Jeroboam. Do but observe, it is plain, as a mans treasure is, so his wisdom works in the getting of it; but there is ano­ther instance in Scripture that is a mighty one; which I shall not give the whole story of, but speak somewhat: it is that of Antichrist, The woman that rides upon the scarlet coloured beast, and sits upon many waters, that is, rules over many people: why? do but observe, domi­nion being the thing aimed at, the strange ways that have bin taken; look to the rise of An­tichrist, Revel. 13. and you see [Page 309] he arises in the double shape suitable to the twofold power he aims at: first, the beast that rises out rf the Sea: so he hath seven heads and ten horns: he comes in upon the breach of the Roman Empire, when the Goths and Vandals had given it its deadly wound; and he joyns with the ten Kings to set up an Image of the former Roman Empire, and to put life into it: an Image it was and but an Image; they were all zealous for the Roman Empire; and this Antichrist got exceedingly by; he and the ten Kings that submitted to him, now made up one bo­dy of Empire; but this was not power enough, and there­fore he arises under the shape of another beast, not out of the Sea, but out of the earth, [Page 310] stirpium more, after the manner of herbs that insensibly grow: and this is his Ecclesiastical power over the consciences of men; for all pretence of Ci­vil power was to gain this compleat power of ruling over the consciences of men; and thus you see, whatever a man makes his treasure, all his wisdom runs out unto: this you shall finde in reference to Religion also, a godly man, all the wisdom he hath tends that way; for I told you, It was to make him wise unto sal­vation; there is all his wisdom; and so Paul saith he did, Phil. 3. 14. If by any means I may attain to the resurrection of the dead; he means the resurrecti­on of the just: all the wisdom that he aimed at was upon this account: so that a godly man [Page 311] hath but one design in the world, and that is that he may enjoy God and Christ, where his treasure is, that he may get an interest in God by Christ, tis all the design he hath: and therefore Bernard doth very well observe, Mens sapientis semper est apud Deum: A wise mans heart is always with God, that is, all his plots and contrivance is, how he may bring about that great business: all his wisdom is said out upon this, how he may get his treasure.

Secondly, when he hath once got it, his great design and wisdom is exercised there­in, how he may keep it: thus it is with men, whose treasure is on the earth: they know that rust and moth will corrupt, and thieves break through and [Page 312] steal: and therefore they all contrive to keep what they have gotten: for they do know that there be F [...]nners: saith the Lord, I will send fan­ners upon Babylon, Jer. 51. Take away all the chaff that now hangs about, that you may well spare, and yet indevour to keep so close: now on this account men are marvellous sollicitous: what care is there for conveyances and inheri­tances? and all is purely upon this, because men use their wisdom to keep their treasure: thou whosoever thou be that endeavourest to make safe here below, pray mark that place, and consider all you whose treasure is on earth, Job 20. 15. He swallows down riches, but he shall vomit them up: God will pull it out of his [Page 313] belly; and therefore in the midst of their sufficiency they are in straits, ver. 22. Upon this account it is that the wis­dom of the world is mightily exercised about that, not on­ly how to get, but how to se­cure their treasure: tis true of a godly man too: God in Christ is his chief good, his trea­sure; how he may secure it, that is his plot; he knows that tis only sin that separates between him and God: for this cause his design is not to sin: as Ter­tullian doth observe: nobis uni­ca est necessitas non deliquendi: men may pretend necessity whiles they will, we have but one necessity: a godly man hath but one necessity, that he doth not sin; why? because his sin robs him of his trea­sure: nay a godly man know­eth [Page 314] though men may lose their treasure here unwillingly, yet not withstanding a treasure in heaven, nemo perdit nisi vo­lens, no man loses it but with his own will: why therefore, now his great fear is, lest his soul and his heart should de­part from God; and therefore, Psal. 86. 11. Unite my heart to thee, that I may fear thee; that I may with full purpose of heart cleave unto the Lord, Act. 11. 28. this his wisdom is in his treasure, not only in get­ting but in keeping it.

Thirdly, his heart is where his treasure is, that is, how to improve it, and increase it: a treasure is such a thing as grows by a continual additi­on: a treasure is not filled up at once, but by degrees, by a constant addition thereunto: [Page 315] therefore now this is the great study of the man, all his plots and designs are there: as now take a man whose treasure is on earth; you may see the man, Hab. 2. 5. one that did desire Dominion, it is spoken of Nebuchadnezzar, he is a proud man, saith the Spirit of God: what is that? he looks on himself, as ad dominium natus, alii ad mancipium, as a man born to rule, and looks on all other men as born to be servants: well, but what doth this put him upon? to increase his treasure: how doth he do it? why he keeps not at home: what is that? that is, he is not content with his own conditi­on: keeps not within his own territories and dominions, but gath [...]rs to himself all nations, and heaps to himself all people: his [Page 316] treasure lay in his Empire, and that is his business all his life t [...]me to increase it: this is a man whose treasure is on earth: you have another expression, Dan. 11. 24, 25. worthy your observation: the Kings of the north and south are there spo­ken of: the Text saith, He shall forecast devices against him: forecast devices, that is, plot and design: why now they indeavor to invade one other, who shall inlarge his Dominion most: and this they did by using all designs and plots one against another. So like wise consider a godly man whose treasure is above in hea­ven, in enjoying God and Christ: well truly, what esteem soever he hath in the world, it doth not much trouble him; thats a great [Page 317] speech of one of the ancients, Magis ardere quam lucere nititur sapiens: A wise man loveth heat rather then light, chooses rather to have it within in his own soul then to appear among others; now because the way to injoy much of God is to be much in communion with him: therefore always his soul desires communion: the Spirit saith come, and the Bride saith come: if there be degrees of enjoyment, he would have the highest de­gree, it is his treasure, and he is adding to it, and his wisdom lies in that: Habet & sapientia sui generis superbiam: there is a holy pride, as the Father saith: now how is this ob­tained? he rewards every man according to his works: and what shall that reward be? I [Page 318] am your reward; not only that I may have fuller communi­on with him here, but fuller fruition of him hereafter: this is his design: yea this is his wisdom, his wisdom is always exercised about his treasure, in getting, or keeping, or in im­proving and increasing it.

Thirdly, the heart in Scri­pture is used for the thoughts, not only for the consultations and counsels of the heart, but for the meditations of it; and so our Saviours meaning is: where your treasure is, there will the thoughts of your hearts be: for this cause God is said to search the heart, and to know the heart, Cogitationes intimas & absconditas, that is, all the most secret thoughts of the heart; those secret thoughts which are hid from all else [Page 319] in the world God only know­eth, and therfore is said to search the heart, and know the heart, that is, to know the thoughts: and David inter­prets it so, Psal. 139. 23. Search me and know my heart, try me and know my thoughts: thus he explains it: and Judg. 16. 15, 17. Dalilah saith to Sampson: How canst thou say thou lovest me, when thou hidest thy heart from me? and he told her all his heart, that is, all his thoughts. Now then the thoughts in Scri­pture, they are put for the heart, and indeed there is no­thing carries the heart more with it, then the thoughts doth, and nothing wherein there is less deceit, in refe­rence to the heart, then in thoughts: the thoughts are the first-born of the soul, the [Page 320] hearts immediate issues: now if a man would taste water, the way not to be deceived, is to tast it in the Spring; if a man would taste wine, the way not to be deceived, is to taste it in the wine-press, be­fore it is adulterated by the Vintner: so our actions and words many times are adul­terated: therefore the heart mightily goes where the thoughts go; you cannot say mens hearts go with their words; no, very seldom, espe­cially in this dissembling age; men seldom speak as they mean; Solomon speaks of a man that invites one to dinner, Prov. 23. 6, 7. Eat and drink, but his heart is not with thee: he bids thee eat, but his heart is not with his words: but I say, there is the least susp [...]ti­on [Page 321] of deceit in thoughts; that if a man can but know which way his thoughts go, that way certainly his heart goes.

Now I have but four Rules to offer in reference to your thoughts; but pray observe them; for I do but touch on these things on purpose, that you may a little know how you may espie out your own hearts: the thoughts youl say, run upon ten thousand things, how is any man ever able to know where his thoughts are? a mans thoughts are every where. There are four Rules I shall give, whereby you may know where your thoughts, and by that where your hearts are.

First, when you are alone, sequestred from company, out [Page 322] of the noise of your callings, and outward imployments: whither then do your thoughts usually retire? where commonly are your thoughts then? for the truth is, the man is as he is when he is alone; such as the thoughts of the heart are, such is the man: as for example, Nebu­chadnezzar; the question is not where his thoughts were when he was abroad in war: he was at peace, and walking in his palace at home: now where are his thoughts? is not this great Babel, that I have built for the honour of my Ma­jesty? and how he had been the head of gold; the first that raised that glorious Em­pire; here were his thoughts: take a godly man, and where are his thoughts, when he is [Page 323] in his Closet, or upon his bed, or when he awakes in the night? Psal. 139. 18. saith Da­vid, when I awake, I am still with thee: therefore when you are alone, look where your thoughts usually go: for the man is as he is when he is alone.

2ly. Would you know where your thoughts are? why, then what are the thoughts that you use to finde the grea­test sweetness in? a man may think of a great many things that he finds no content in: but what are the thoughts wherein you use to finde the greatest sweetness and con­tent? sure there is your heart: David, Psal. 139. 17. How pre­cious are thy thoughts unto me oh God: another man the thoughts of his lusts are sweet, and he [Page 324] acts over his wickedness in a contemplative way; but the thoughts of God are bitter to him, his thoughts trouble him, as it was with Belshazzar, when he saw the handwriting on the wall, Dan. 5. 6. His thoughts troubled him. But Da­vid because God was his trea­sure, his thoughts were sweet and precious to him; now exa­mine what thoughts come in upon you with greatest plea­sure and delight.

Thirdly, what thoughts are of longest continuance, that your souls do most abide upon? the thoughts that abide upon your hearts, most disco­ver where they are. Jer. 4. 14. How long shall vain thoughts lodge within thee? take a man whose heart is set upon things below, and not only thoughts [Page 325] come in to him (for so they do to Godly men) but they dwell and abide there: but as in re­ference to God, Psal. 10. 4. God is not in all his thoughts, his thoughts never stay on God, nor the things of eternity. Pray consider it, where do your thoughts stay most? take now a natural man, and cast in but a thought of his treasure, it abides upon him: he rumi­nates upon it afterwards, and he sucks great sweetness from it: but cast in a thought of heaven, or God, and he is like the dead sea, his heart is like the dead sea, of which it is said, whatever living thing is cast into it dies immediately; so cast in any such thought, and it dies presently, and will not abide.

Lastly, what are those [Page 326] thoughts that commonly take up your hearts in holy duties? tis a very great Argu­ment, there a mans heart is where his thoughts in holy duties most commonly are: what is that therefore that takes off your hearts, and takes up your hearts in holy duties? you know that place, Ezek: 33. 31. they came there to hear a Sermon, but their thoughts went after their cove­tousness. Now tis a great ar­gument their thoughts were set upon their covetousness, because in the duties of Gods worship, these are the thoughts that most take up their hearts; now the ground of this rule is this, Satans great aim in all the duties of Gods worship is to take off your thoughts from the duty; [Page 327] for grace acts by thoughts: therefore when the word is preacht he will catch away the seed, if he can; if not, he will keep off the thoughts; and how doth the Devil do that? his way is this, he doth endeavor to prepossess us, fixes the thoughts of a mans heart on somewhat else; and what is that? that which is most likely to take with a man: truly the thoughts of that he indevors to stir up in the soul, and what is that? the thoughts of a mans treasure, thats the thought upon which the heart rests most; and the thoughts to which he is most accustomed; it is a very great Argument on this ground that those thoughts which most commnoly possess the soul in holy duties, that there a mans [Page 328] heart is, and there his treasure is; and so much the rather, because into the duties of Gods worship many other thoughts dare not venture, the soul keeps them out; but it is in this respect as with a Prince, though at sometime the ser­vant may not approach his presence, yet a wife, a Favo­rite may; just so it is with the thoughts of a mans heart: it is I know one great complaint in all the people of God: the wandrings of their souls in ser­vice: Bernard complains of it, Aliud canto, aliud cogito, I sing one thing, when I think ano­ther, so I pray one thing when I think another; and hear one thing when my thoughts are upon something else. But do you observe in all these wan­drings of soul, what is there [Page 329] to which in duty most com­monly your souls retire: a great argument that that is a mans chief good: examine by these Rules, and you shall finde out where your thoughts, and by that where your hearts are; thats the third particular.

Fourthly, the heart is put in Scripture for the love of the heart, Judg. 5. 9. My heart is towards the Governors of Israel that offered themselves willingly among the people: It is Debo­rahs speech in her song, after that great victory God had given over Sisera: the people of God they love all those that are imployed for God; but in an especial manner the more eminent men are that are imployed, the more their love is drawn out; so that by heart is meant her love; she [Page 330] desires all may be thankfull, especially the Governors of Israel, who had the greatest share in the mercy, and were the greatest instruments there­in, Prov. 23. 7. Eat not the bread of him that hath an evil eye; for though he bid thee eat, yet his heart is not with thee; his heart is not with thee, what is that? he courts thee, but he loves thee not, and the more he complements with thee, the less he affects thee; thus, thou shalt love the Lord thy God with all thy heart: love carries the heart with it: so that the heart of man is truly said to be ra­ther where it loves then where it lives; thus in Scripture the heart is put for the love: so then the meaning is this, where a mans treasure is, there his love will be.

But how should a man know where his love is? It is a thing of marvellous great consequence, for a man to consider where he sets and fixes his love: And there are four grounds, why it is a thing of so great moment.

First, because a mans love is his greatest gift; there is nothing else is a gift indeed without love, but amor per se donum, love is a gift of it self, though there be nothing else; Consider the love of God, though the Lord had never given you any thing, but set his love upon you, it had been the greatest gift, more then if he had given you all the creatures in heaven and earth: and if God had given you an inheritance among all the creatures, yet there is no gift in­deed without love; so likewise [Page 332] the Lord Jesus Christ, if he had never given you an interest in his Sonship, in his victories, in the promises, in his priviledges: if he had given you but his love, there is the great gift; all these are so far gifts, as they flow from love; so it is true in you, 1 Cor. 13. 3. If I give all my goods to feed the poor, and have not charity, that is, Love, it profiteth me not. Then a man may give great gifts without love; so hypocrites do many times give God great gifts, but re­serve their love; so God deals with them, gives many of of them great gifts, but re­serves his love for his Saints: therefore it is love only is the greatest gift that a man hath; there is no man giveth more then his love: God gives no more, man can give no more: a great [Page 333] matter therefore where a man sets his love.

Secondly, it is a great mat­ter to inquire where a mans love is, because he that gives his love, gives himself, gives all things else whatsoever he hath: this is liberal, free love indeed, to give all things to the person beloved: yea, he gives himself, and all things else: I remember tis Clopen­burgs observation, Satis libe­ralis amor, omnia amato dans, & seipsum: so the Lord set his love upon his people from eternity, and then purposed to give himself; yea, therein lay his love: first, himself, and then all things else; so the people of God they love the Lord; and therefore they give themselves unto the Lord, 2 Cor. 8. 5. 1. Love gives it self, [Page 334] and then all things else what­ever is in its power: so you finde, Rev. 21. 7. He shall inherit all things, I will be his God; he shall have an interest in God, and then all things that God hath shall be his; thus as it is with God, so likewise it is with men, Qui amorem dat, omnia dat, he that giveth his love giveth all; for a mans love commands all that he hath; therefore a man inherits all that is Gods; why because God sets his love upon his people; a mighty thing there­fore to consider where a man sets his love.

Thirdly, a mans love is that which makes the thing belo­ved his; its an excellent obser­vation of a learned man; Qui nos super omnes amat, super omnes noster est, Deus: God is [Page 335] ours above all, because he loves us more then all: we call our estates ours, and our friends ours: Why? God is ours above all things: faith and love give us an interest in God; so when do we become God's, that the Lord saith they be mine, and they shall be mine when I make up my jewels? why truly by the love of God we become his; he loves us, and by this means he hath a title to us, as we love God, and have a title to him. It is our love that makes our beloved ours; of how great consequence must it be then, where a man sets his love? for thou canst call nothing thine but what thou lovest; for it is a mans love that makes it his.

Lastly, consider it is a mans [Page 336] love that sets the price upon all things, as one observes, Amor imponit pretium rebus: Love sets the price on things; and truly great things are of small value where love is wanting: tis so with God, tis so with men; if the Lord give an ungodly man the greatest gifts in the world; as He sometimes gives Kingdoms to the basest of men: how do the Saints value this? this is without love, and therefore it is but as a scrap cast to a Dog; he values it no more, as he said of the Turkish Empire, Crustulam canibus projectam: so likewise, let a godly man give to God but a small thing, there is love in it, and love raises the price, That poor wo­man the widow that cast in two mites, gave more then they all, [Page 337] Luke 21. 12. how did she give more then they all? why they gave of their abundance: It was more in love and affecti­on, and therefore more in worth and acceptation. Now if such things as these be true, and you will finde them great truths; how doth it concern every man therefore to consider where he sets his love! But what should a man set his love upon, that by this means he may know where his heart is? Omne bo­num est amabile, etiam natu­rale: Why truly, all good is lovely wherever it is, and to be beloved, even natural good. We have the example of the Lord for it; we have the example of God for it: God loves all his creatures, and of the Lord Jesus Christ [Page 338] himself, Mark 10. 21. He be­held the young man and loved him; then all good is lovely: but the question is not, whe­ther we may not love any thing that is good; but quid primum amatur: but as the Schoolmen put a great que­stion, all truth is to be known: but what is that as the first truth that the understanding closes withal? so what is first to be beloved, is the great que­stion; for where the love is first set, there is the love, and there is the heart. Consider I pray what is the meaning of al those Scriptures, Mark 10. 37. He that loves father and mother more then me: to love father and mother is a duty; there­fore not here reproved. But what is the first thing to be lo­ved? what hath the chief [Page 339] place in your love? so Joh. 12. 35. He that loves his life shall lose it; every man is bound to love his life, and out of that love to preserve it; but he that loves his life more then me, more then my truth, and my honor, &c. 1 Joh. 2. 15. Love not the world, and the things of the world: it is lawfull to love the world, and the things of the world; but still the que­stion is, more then me: remem­ber still that God have the priority; to love the creature more then God, it is that which makes it lust, as Austin speaks of it; but to love the creature in subordination to God, that is Charity; Hic amor est charitas, ille cupiditas: true love, love of the right kinde; therefore all the things that I shall propose in this particular, [Page 340] I desire to be understood ac­cording to this Rule, What is it that you love most? not whether you love this more then that; but whether you love these more then me; and what is your first love?

According to this 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 [Page 341] 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 e [...]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 thats 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 [Page 342] 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 [Page 343] 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 thats 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 h [...]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 [Page 344] 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 [Page 345] 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, tis in pursuit of my God. There is another Metaphor, and that [Page 346] is a merchandize, Prov. 3. 15. the merchandize of wisdom: its 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 [Page 347] 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: thats 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 [Page 348] 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 [Page 349] yet notwithstanding the more he hath, the more his heart grasps after it; still thus it is with every mans love, the nea­rer it comes to possess its ob­ject, the swifter it moves after it: so the Apostle speaks of spirituals, Phil. 3. 13, 14. Not that I have already obtained, but I press hard to the mark: I am in a vehement pursuit; as if you could take a stone from the earth, and place it in the Orb of the Sun; yet the stone having a tendency down­ward still, moves towards its center; and the nearer it comes to the center, the swifter would its motion be; so if you could take an ungodly man, and place him in heaven, yet not­withstanding his heart would move towards the earth; his love is there, and the nearer [Page 350] 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 [Page 351] 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 [Page 352] 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 [Page 353] 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 tis 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 [Page 354] 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 [Page 355] 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; tis 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 eas [...]ly from 1 Cor. 15. [...]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 [Page 356] 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, [Page 357] 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 [Page 358] 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, tis be­yond my strength: no, love tends to impossibilities, to la­bour in those things which tis impossible for him to attain. Its 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 [Page 359] 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; tis that which the people of God speak as a testimony of their love to God: The re­proaches [Page 360] 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 w [...]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 [Page 361] 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? tis their love to sin makes them so: Now pray tell me where [Page 362] are your ventures? certainly there is your love.

Six [...]hly, Love is zealous. I do not mean that of suspition, a zeal of suspition, that we commonly call jealousie: su­spicio est amicitiae venenum, tis 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 [Page 363] 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; its 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 [Page 364] 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 h [...]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 [Page 365] 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 [Page 366] 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 [Page 367] 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 its 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 [Page 368] 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, there shall be a perpetual separation between him and the thing he loves: whereas the greatest cordial to god­ly man, is the contrary; and therefore an ungodly man when he dies, his love dies, because he is continually se­parated from the thing he loves; for love ceases in him, and all the comforts in the acts of it; so because a godly man shall never be separated from the thing he loves, there­fore a godly mans love shall be made perfect. I am afraid, saith one, I shall lose my [Page 369] estate; another, I shall not die in honour: a third, I shall be cut off from such a pleasure that is the comfort of my life: by this you shall know your love: what you fear to be se­parated from, that the love of your hearts goes out af­ter.

Lastly, Love is victorious, love is strong as death, Cant. 8. 6. Strong as death: why? saith the Apostle, Rom. 5. death hath raigned: here lies the strength of death; it exercises such dominion, as no man was ever able to stand out against its Scepter. No standing out against it, there is a kinde of dominion in love. Consider I pray, look unto the love that men bear to the things of this life: Let them have the riches of Christ, and the glory of [Page 370] heaven tendred them, as the young man in the Gospel had, Sell all that thou hast, and thou shalt have treasure in heaven: the love of the world over­comes; love is victorious: so on the other side, offer a godly man all the comforts of this life, whatsoever his heart could wish, yet not withstand­ing his love to God outbids them all; for love is like lime in that respect, Many waters can­not quench it: no, the more water you pour upon it, the more it burns. Consider I pray but that very instance of Luther, in his Epistle to Henry the eight King of England; he speaks of the abominable slanders that were cast upon him: for they did not spare him in that kinde; they that thir­sted for his blood did not [Page 371] spare to blast his name; but what doth he say of this? Si absque animorum suorum damno fieri posset, ex omnibus talia au­direm: Lutherus pascitur convitiis: the truth is, if this could be done without hurt to their own souls, I should be glad if all the men in the world would lay as much up­on me, as they could. By these reproaches, I am made fat: a man would have thought that this would have mightily cooled the mans zeal and earnestness in the profession of Religion, and the doctrine of the Gospel; no, his love to truth overcame these: so pray consider where­in are you Conquerors; for not only faith overcomes the world, but love conquers the world: Examine, what prof­fers [Page 372] so ever thou hast made thee: it may be the great things of this world, honors, pre­ferment, riches, reputation, and whatever else: but still love to Christ, and the interest of Christ overcomes. Try your selves by these Rules: where the love is, there is the heart; where the heart is, there is the treasure, and there is the heaven, and the happiness: And so much for the Doctri­nal part. For the Application, there are three Uses that I shall propose to you of it.

The first is general, a Use of Instruction, in two things.

First, from hence see the fulness of the Scriptures: eve­ry short sentence you see how full of mysterie it is; the Jews [Page 373] have an ordinary Proverb a­mong them, In lege non un a lite­rula a qua magni non suspensi sunt montes: there is not the smal­lest things in Scripture, but there are great truths depend­ing upon them: and therefore the Father cryes out, Adoro plenitudinem scripturae: that he did admire the fulness that he found in the Scriptures of God. I speak it the rather, be­cause many things in the Scri­pture we are apt to pass over with a slight eye: It is an ob­servation one hath worth our note, Intoleranda est blasphe­mia asserere in Scriptura vel unum inveniri verbum otiosum: It is the greatest blasphemy that can be, to think that in the word of God there should be found one idle word: he that will judge you for idle [Page 374] words, will not write one idle word unto you; that is certain: admire the fulness of the Scri­ptures, from what you have heard. The Jews indeed were superstitious in this; they made great matters of every word and tittle in the Law: but what they did in a way Caba­listical, that you should do in a way truly Christian and spiritual; there is one place which because Chrysostom in­stances in, I shall briefly hint to you; tis but barely to give you an instance, 1 Tim. 5. 23. Drink no longer water, but use a little wine for thy stomack sake and for thy many infirmities. Chrysostom hath eight wonder­full great truths out of this ordinary Scripture: and I speak it to this end, that you may pass by nothing in the [Page 375] Word, but that you may la­bour to understand wonders in it: as [...],

Godly men out of love to duty, neglect the body.

Secondly, Godly men are very watchfull and moderate in the use of the creatures, least they should be brought under the power of them; they be great truths and clear in the Text, what need Timothy else to make a great scruple about drinking of wine, but he must drink water also?

Thirdly, consider in this weakness, he did not cease from his charge: he had infir­mities, yea, open infirmities: but yet he did not neglect the preaching of the Go­spel, and the affairs of the Church.

Fourthly, Godly men may [Page 376] yet too far neglect their bo­dies, even to offend therein: for he prescribes him this, that argues he did not do his duty to repair the breaches made upon his body.

Fifthly, use a little wine: every creature is good in its season, yea those creatures that commonly by men are most abused.

Sixthly, Godly men may be subject to great bodily in­firmities, and often men of great service: when ungodly men and of little or no use in the world, are healthy and strong: yet many a man of great service in the Church of God are subject to great and often infirmities.

Seventhly, In the decay of Nature, the creatures are to be used for its repair, but ac­cording [Page 377] to the proportion of natures necessities: and

Lastly, there is a modera­tion appointed in the receiving of the creature, even when a man doth it for necessity: for he that prescribes him the wine, prescribes him the mea­sure: drink a little wine: he prescribes him to use herein as medicine. Now when men read over such portions of Scripture, let them consider and learn, there may be great mysteries in the smallest por­tions of Scripture: and know this, when the word of God upon this accompt becomes sweet to a man, and men love to hear it, delight to meditate upon it, its a great argument of growth in grace, and spi­ritual knowledge in that man: as Quintilian tels us, It is a [Page 378] great argument of a mans pro­fiting in eloquence, the more pleasure he takes in reading Cicero: its a great argument of a mans profit in spiritual knowledge, and growth in grace, when a man can take delight in reading and medi­tating Scriptures, on this ac­count, because he is alway a digging up new Mines, and finding new treasure there: yet withal I would add this, do not only study the sub­stance of the Scripture: true, there is a man among you tels you, the Scripture is not to be found in the original, nor in the translation out of the ori­ginal. I wonder where he will finde the Scripture then; he saith, only in the Saints. I pray consider, I am sure it was Chrysostoms minde, Do [Page 379] not only study the substance of the word, but the phrases: for there are mysteries in the very expressions of Scripture: Non tantum verba sunt, sed Spi­ritus Sancti verba: they are not only words, but such words that the Spirit of God made choice of; for the holy men of God were inspired by the Holy Ghost: not only for the sense, but for the words; not the shortest sentence in the word of God, but is full of mysterie; that is the first in­struction.

Secondly, though all the Scri­pture be to be studied; yet some portions of Scripture a man should especially lay up in his heart, that the Spirit of God sets, as it were, a star upon: such as this Scripture, is that we have been treating of. But there are [Page 380] six Cases the Scripture speaks of, that the Lord puts especial marks upon: As,

First, those that the Lord hath added a note of attention and as­severation to: Behold the Lamb of God, that takes away the sins of the world: Verily, ve­rily, except a man be born again, he cannot see the King­dom of God. Verily, verily, except your righteousness ex­ceed the righteousness of the Scribes and Pharisees, ye can­not enter into the Kingdom of heaven. There be marks on such places.

Secondly, such Scriptures as the Lord hath often repeated, such should be diligently studied: The just shall live by faith: We are justified by faith, and not by the works of the Law; and riches profit not in the [Page 381] day of wrath: three or four times repeated in the Scri­pture.

Thirdly, besides those Scri­ptures that God hath made use of in an especial manner to do you or any others good; them God re­quires you especially to take no­tice of; as Austin was converted by, Rom. 13. 7. Not in cham­bring and wantonness, but put you on the Lord Jesus Christ. Luther by Rom. 1. 17. The righteousness of God was re­vealed from faith to faith. Junius by Joh. 1. 1. In the be­ginning was the Word, and the Word was God: Such Scriptures as the Lord hath made use of, to do thee or any other good, those especially he requires thee to mark.

Fourthly, especially those Scriptures that speak concerning [Page 382] thy condition: the Lord requires every man to studie the word pro­per to his own estate: whether he be in prosperity or adversity, ho­nour, or disgrace, &c. those Scriptures that speak especially to thy case. Nehemiah did so, Nehem. 1. 8. I beseech thee remember the word that thou commandest thy servant Moses, saying, Ye will trans­gress, and I will scatter you abroad among the people. But if you return, I will bring you to the place that I have chosen to place my name there.

Fifthly, those Scriptures that speak to the present controversie of the Age: the truths disputed in the times wherein you live, that you may be established in the present truth

Lastly, those Scriptures that [Page 383] are most comprehensive, that carrie with them the most gene­ral Rules to guide a mans life, such as this in the Text, Where your treasure is, your hearts will be: Blessed is the man that feareth always: Be con­tent with the things that you have: God is a Spirit, and he that worships him, must wor­ship him in Spirit and in truth: to be carnally minded is death, to be spiritually minded is life and peace: without holiness no man shall see the Lord. These in an especial manner the Lord requires you should be exercised in, that these should dwell richly in you: this is the general Ʋse from the whole words.

But to come more particu­larly, there are two Uses more, that are more proper to this point we have spoken of.

First, is the heart inseparable from the treasure? then this shews to every unregenerate man, that there is an absolute necessity of conversion and regeneration. You have many poor carnal creatures, and they complain, I cannot keep my thoughts in order: my heart runs out sometimes after this, and sometimes after that thing. I have no command of the aims and studies of the heart, and the thoughts, and love of my heart: alas very true; what commands the heart? why, the treasure com­mands the heart; therefore untill thou change thy trea­sure, thy heart will go after it: what is Conversion? its the change of a mans Treasure, of a mans Chief good: till thou change thy chief good, its in [Page 385] vain to complain of the dis­orders of thy heart; therefore every unregenerate man may hence see the absolute necessity of Conversion; now the mi­serie of that man, whose trea­sure is on earth, because his heart is there, is seen in two things: and I speak it to this end, that I may stir up every one to examine his estate, that if thou finde thy self unrege­nerate, never give rest to thy self until thy treasure be changed.

First, Let thy actions be what they will, if thy trea­sure be below, thy heart will be there; and therein lies a mans misery; a temporary believer may go far in the change of his actions; but his heart is the same, as long as his treasure is the same. Simon [Page 386] Magus his acts changed much, he confessed sin, pro­fessed the faith of Christ; but yet notwithstanding, his heart is not changed: why? his trea­sure was not changed: money was his treasure when he was a Sorcerer, and is now he is a Christian, Acts 8. 21. this is the misery of every unregene­rate man; let him change his actions while he will, there is no change of his heart, be­cause his treasure is the same.

Secondly, there is a further misery; this is the ground of the greatest bondage to him in the world; let the man be convinced by never so evi­dent reason out of the word of God, that his state is naught, that his ways are evil; let him finde by wofull experience [Page 387] terrors upon his own soul, that it is so, let him resolve ne­ver so firmly against it, yet the man will never stop; tis in bon­dage: unregenerate men take up high resolutions, but they are held; the heart cannot leave its course: so that all their righteousness is but like the morning dew: and their purposes are soon broken off: and let a man be of never so high resolution, and under high conviction; this will keep off a mans heart still; thou art a miserable man then, that hast thy treasure on earth, be­cause there thy heart is: there is an absolute necessity there­fore of the change of a mans treasure, that is, of a work of regeneration: otherwise there is a treasure within, an evil man out of an evil heart, and [Page 388] there is a treasure without: oh pray therefore learn from hence, that there is no living in an unregenerate estate: change thy treasure, or other­ways all thy changes will do thee no good.

The last Use I especially aim at: see from hence the blessed and happy condition of a godly man, whose trea­sure is in heaven: he is blessed every way, but especially in this: his heart is in heaven, his body is on earth: its true: and there is a two fold blessedness upon this account.

First, let this man at any time go astray, as godly men are subject to wander: Oh let me not wander from thy Com­mandments, Psal. 119. 10. We all as sheep have gone astray: but when they do wander, there is [Page 389] somewhat still to reduce them: their hearts will to their treasure: my treasure is not below; therefore my heart is not below, and this is the true reason, why a godly man cannot fall from grace; be­cause it is impossible to sepa­rate the heart and the trea­sure; where the treasure is, there will the heart be: I will return unto my former husband: as it is the misery of an un­godly man, let him profess what he will, his treasure will bring him back again still: so its the happiness of a godly man, though he wander from God, his treasure will reduce him, and his heart will bring him back.

Secondly, he is a blessed man, who hath his heart al­ways in heaven; certainly he [Page 390] must needs be a happy man, for he is a heavenly man: but now a godly man, whose trea­sure is in heaven, his heart is there: but why is he so happy a man, whose heart is in heaven?

I will give you a brief ac­count: truly, there are four accounts, why he is so happy a man whose treasure is in hea­ven, because his heart is there.

First, because he is hereby made and evidenced to be a heavenly man. 1 Cor. 15 48. the first man is of the earth earth­ly; the second man is of the Lord from heaven heavenly: here is the difference between all the men in the world: there are some earthly, and some heavenly men: now this is an evidence thou art an heavenly man, because thy treasure is in heaven; as that wisdom that [Page 391] is conversant about earth is said to be earthly wisdom: so that wisdom wch is conversant about heaven is said to be hea­venly wisdom: my brethren, an earthly minde is a plague; an heavenly mind is a blessednes.

Secondly, he that hath his heart in heaven, is not subject to those impressions of change as the men whose hearts are set upon earth; Here every thing is subject to change, and we have nothing but changes: Changes and War are against me, saith Job: but if a mans estate and condition change, so his heart do not change, it is no great matter; my heart is not subject to change: as I remember Tertullian observes of the Christians of his time, Nil crus sentit in nervo, si ani­mus in coelo: true indeed, they [Page 392] were under great afflictions of body, but their souls were in heaven out of danger: the heart is out of danger; its true of a man whose heart is in heaven: and his heart is out of Gun­shot; afflictions may work on the body, make a change in the estate and outward condi­tion; but his heart is above and out of danger; and there­fore the people of God are said to be those that dwell in heaven, Rev. 13. 6. they blas­phemed the tabernacle of God, and their names who were writ­ten in heaven: the heart chan­ges not for any evil, because its bound up in an unchange­able good.

Thirdly, he is a happy man whose heart is in heaven, because where his heart is, his life will be, and his conversation. Phil. [Page 393] 3. 20, 21. Our conversation is in heaven: now keep thy heart above all keepings, for out of it are the issues of life, Prov. 4. 23, 24. Therefore if a mans heart be on the earth, his conver­sation will be below; but if his heart be in heaven, there his life and conversation will be; now when other men are making great ado here below, his heart all the while is taken up about God as his Father, about Christ as Me­diator, the Spirit as the Com­forter, the Angels as his fellow Subjects, the souls of just men made perfect his fellow Citi­zens. Oh what a happy condi­tion doth this man live in! his heart being in heaven, his life is there.

Note this last head, as an emi­nent seal to this tract, his life, and Mini­stry, they being the last words he ever spake in the Pul­pit. Lastly, it is a clear evidence to aman, that his heart being in hea­ven, his body shall shortly be there: [Page 394] as Christ when he went to heaven, was our better part, and went to heaven as our forerunner: just so the heart being in heaven; the better part is there. It is gone to heaven as the forerunner of the body; and as Christs Ascenti­on is an argument of our ascen­tion; so the ascention of the heart is a clear argument that the whole man shall be there where the heart is, that they may be taken up together with the Lord in the clouds of heaven: Oh what a Comfort is this! no man is a happy man, but he who hath his heart in heaven, and his treasure there. So much shall serve for the Application of this point, and for this Text.

Consider I humbly pray you what hath been said: It is of great concernment, [Page 395] and such as should have an influence into your whole lives; and know this for a Conclusion, the Word of God will not re­turn to him empty and in vain, though it may be spent upon you in vain.

June 25. 1654.
…

Elisha his Lamentation, Upon the sudden Translation of ELIJAH.

Opened in a SERMON At the Funeral of Mr. William Strong, That eminently Faithful Servant and Minister of CHRIST.

By Obadiah Sedgwick, B. D. and Preacher of the Gospel in Covent Garden.

Zach. 1. 5. ‘And the Prophets, do they live for ever?’

Heb. 3. 7. ‘To day if ye will hear his Voice.’

London, Printed by R. W. for Francis Tyton, at the Sign of the three Daggers in Fleet-street, near the Inner-Temple Gate. 1656.

To the Right Worshipful, Colonel Boswell, Henry Scobel, Esq Mr. Thomas Rushall; and to all the rest of the Congregati­on, lately pertaining unto the care of that Faithful Pastor, Mr. William Strong, Prea­cher of the Gospel at West­minster Abbey.

YOu were plea­sed to put me upon that sad service of Preaching at the Funeral of your wor­thy and dear Pastor; And shortly after that, upon [Page] another service of Print­ing what I then had pub­likely Preached; I con­fess that I never Preached a Sermon (in this kind) with more grief of heart, and never did I discern a Sermon heard and attend­ed with more weeping eyes: certainly God had given in unto him the af­fections of many persons, who loved him in his life, and bitterly lamented him at his death.

I was almost fallen out with the thoughts of pub­lishing any occasional Sermons, as being most [Page] proper for scope, and use, and working, to the pre­sent Auditory: But your general desire hath pre­vailed upon me to deny my own judgement; and since it must be so, here you have those sudden and weak fruits (such as they are) and the blessing of the Lord go with them.

Of what other advan­tage they may be (besides the keeping up a while the name and memory of so pretious a servant of Christ) I know not; but yet I trust thar God may [Page] intend them, and now doth send them abroad for the good of the li­ving.

Of this I am sure, that every personal change in the world is an effect of his Providence; and that there is a Doctrinal will for the living, in every providential will of God concerning the dead; and the greater that any per­son is in his relation of usefulness and service­ableness to Christ and his Church, the more em­phatical Selah doth the Lord (in the removal of [Page] him) print out for the children of men.

There was honey found by Sampson in the carcase of the dead Lyon; so are there many sweet instructions and lessons to be gathered, not only out of the lives, but also out of the deaths of the Ministers of Christ. The last Sermon which a people are to study, and diligently to peruse, is the death of their Godly Pastor; for in this God himself doth immediatly preach unto them.

As when Ministers do [Page] live, it is but hypocrisie to give them only a few good words: so when they dye, it is but a forma­lity only to shed over them a few sad tears.

O that you your selves, (and the many other Congregations) who of late have carried their Faithful and Laborious Ministers to the grave, would seriously remem­ber that you must answer God for the quick and for the dead, for your li­ving Ministers, and for your dead Ministers: there are living uses to be made [Page] out of dead instances: Live, and live the better, live up to the power of Truth and Godliness, live like such as are even part­ing with life, and in haz­zard about a season: Live like such who did enjoy, and who again would en­joy a choice servant to your Minister.

Though Ministers die, yet Christ lives, and he is present with you, and he observes all your heart and ways: therefore as you formerly have, so now especially strive to abound much more in [Page] heavenly wisdom, in sound Judgement, in Faith and Love to our Lord Jesus, in meekness, and gentleness, and profi­tableness one towards another, and in all exact­ness of holy walking be­fore your God; hereupon shall you finde your late great loss gratiously sup­plied in the answer of your fervent prayers: here­upon shall you finde the testimony of a good con­science; hereupon shall you finde peace in death, and after that, the Crown of life, which God will give [Page] to all that love him.

And for other People, let them repent of the evil handling of their Faith­ful Ministers, and beseech the Lord to give them hearts in their day of Grace, yet to know the things which do concern their Peace; which that we all may do, shall be the prayer of

Your servant in the Faith of Christ, Obadiah Sedgwick.

A Sermon lately preached in the Abbey of VVest­minster, July 4. 1654. At the Fu­neral of Mr. Wil­liam Strong, Prea­cher of the Gospel there.

2 Kin. 2. 12. And Elisha saw it, and he cryed, My Father, My Father; The charet of Israel, and the horse­men thereof; and he saw him no more, and he took hold of his own cloaths, & rent them in two pieces.

IN the former verse, Elijah and Elisha are passing on, [Page 398] and discoursing together: What that Discourse was, it is not expressed. Some do pre­sume to tell us particularly As Lyra and o­thers of the Pa­pists. what it was: but very pro­bable it is, that the discourse was altogether suitable unto so great and Holy a Prophet as Elijah was: It was very profi­table, and very heavenly, he being presently to be taken up into heaven.

Whiles they were thus dis­coursing, on a sudden there ap­peared a Charet of fire, and hor­ses Ver. 11. of fire, and parted them both asunder, and Elijah went up by P. Mar­tyr. In Locum. a whirlwind into heaven. By the Charet and horses of fire, Peter Martyr understands the Angels of God, who at this time did put on the species or appearance of fire: And with this fiery Apparition God was [Page 399] pleased to honour Elijah at his departure: who in his life time had so much honoured his God with the fire of Zeal for his Truth and Worship.

And he went up by a whirl­wind into heaven. Some do read it, that he went up by a whirl­winde of heaven, or by an hea­venly whirlwinde: which de­notes the manner of his A­scension: but our general Translation and Reading is best, which doth more signi­ficantly denote the place unto which he was then carried, Namely, Heaven.

Therefore that opinion of the Papists is very fond: who do affirm that Elijah was carri­ed into Paradise, there to stay with Enoch until towards the end of the world, and then both of them are to come [Page 400] forth, and to Preach against Contra perfidi­am An­tichristi. A three­fold heaven. Antichrist. But this is a meer fancy all along: the Text saith plainly, Elijah went up by a Whirlwind into heaven. But what heaven he went into is somewhat argued, especially by the Papists, who it seems will by no means have that zealous enemy to idolatry to be carried into the heaven of the blessed: There is indeed Coelum Aerium (the Aery Heaven, where the Fowls of Heaven do flee) and there is Coelum Astriferum, where the Stars of heaven are; and there is Coelum Beatorum, the heaven of the Blessed, where God appears in eminency, and where Jesus Christ is in glory, and the souls of just men made perfect; thither is Elijah carri­ed up, after all his pains, and [Page 401] sufferings, & troubles, & fa [...]th­fulness: Thither I say, is he carried up, to receive his Re­ward, and Elisha is left be­hinde to do his Master more service.

But how doth El [...]sha take this sudden parting, and loss of precious Elijah? The Text tels you (Elisha saw it, and he cried my Father! my Father.)

These words may be called, The Lamentation of Elisha, upon the sudden translation of that eminent Prophet Elijah: In which you may dis­cern.

1. His exceeding grief and sorrow: He cryed out, and un­til he saw him no more (so Ju­nius and Tremellius Read those words, And he saw him no more) And he rent his cloaths in two pieces, as Anciently was [Page 402] the Practise upon the loss, and at the Funerals of dear friends, and of choice and eminent persons.

2. The causes of this his great grief and sorrow: And they were,

1. His own particular loss. The loss of Elijah was unto Elisha as the loss of a loving and dear Father unto a lo­ving and dear Childe (my Fa­ther! my Father!) As David once about Absolom, my Son, my Son! So Elisha here for Eli­jah, my Father, my Father! Ah my Father! my Father! Oh I have lost a Father, my Father, such a Father—The Chal­dee Interpreter renders it, Rab­bi, Rabbi: my Master, my Ma­ster: But in the Hebrew it is, Abba, Abba: my Father, my Father!

[Page 403] 2. The publique loss (The Charet of Israel, and the horse­men thereof) As if he had said, one of the best instrumental helps and safeties that all Is­rael enjoyed, is now taken a­way; O the staff and the stay is broken!

What the Charet and the Horsemen are to an Army, or to a State, and what the loss of them is unto a State; That was the life, and that was the loss of this Prophet Elijah un­to all Israel.

There are two Propositi­ons onely which I would briefly discourse upon from this Text, at this time, and with respect to this sad occa­sion.

1. That even the most emi­nently Faithfull and Zealous Prophets of God, may be, [Page 404] and shall be taken away from a people.

2. That the loss of any one eminently Faithful and Zea­lous Prophet of God, should affect the hearts of people with exceeding Grief and Lamentation.

I begin with the first of these: 1. Pro­position. That even the most eminently Faithfull and Zealous Prophets of God, may be, and shall be ta­ken away from a people.

The Prophets or Ministers of God, they are of different parts and gifts, and they are of different Spirits, and they are of different Use and Ser­vice: Put them in comparison one with another, some are as Stars of the first Magnitude, and others of a lesser Magni­tude: some are as the Cedars, and others are but as ordinary [Page 405] trees: Some are more rich­ly As Eli­jah, Paul, Calvin and Lu­ther. and plentifully endowed and furnished; others are not so, they are lower by the head: some are vigorously active, and are raised up, and laid out for the general Advantages and Managements of Religion; yet others are not so; though all be Builders, yet all of them are not Master-builders. They differ much in their Gifts, in their Graces, in their Services, Gifts will free from In­discre­tion, & Grace from hell, but nothing from death. in their Usefulness: Never­theless they must all agree in this, they must all dye, they must all be taken away: Here in the text, Elijah was taken away, and what was he? he was a Prophet, and in some sense more then a Prophet: He was a Prophet of the high­est rate, most eminent for faith­fulness and zeal, (that was his [Page 406] excellency) Noah was eminent for uprightness, and Moses for meekness, and Job for patience, and Solomon for wisdom, and Joshua for prowess, and Josiah for tenderness, and Elisha for Miracles, and Elijah for zeal, and courage, and faithfulness. All the false Prophets were nothing to him, nor Jezabel the Queen, nor Ahab the King: and although (in his opinion) he was left alone to sustain the cause of God; yet he alone continued faithfull and zea­lous. Nevertheless this holy and excellent man of God is taken away, and suddenly, and in a very needfull time.

Zach. 1. 5. Your Fathers, where are they? And the Pro­phets, do they live for ever?

No, no, they do not live for ever; Nor yet (many times) [Page 407] very long! You may finde them for a while in the Study, and for a while in the Pulpit, and after a little while you may finde them in their graves.

The Reasons of this Divine 4. Rea­sons why God takes away his most faithful prophets dispensation (besides many other) are these:

1. Because even the most faithful Prophets of God, are Stewards but for a time; of them as well as of others it must be said, Ye shall be no longer Stewards: they have their determined work, and their allotted time for that work; their reward shall be measured by eternity. But their work and their life are mea­sured by time; so much work for so much time, and then their Master calls them home.

In Scripture you read that they are sometimes called 2 Cor. 5. 20. Ambassadors, who are choice persons sent abroad by a spe­cial Commission; and when they have finished their Le­gation or Treaty, then must they return back unto their Prince; the Prophets or Mi­nisters of God, are the Am­bassadors of God in a special manner, Authorized to treat with sinners to be reconciled; perhaps sinners will hearken unto them, and conclude up­on terms of saving agreement; perhaps they will not: These have but their time to hear­ken, and they have but their time to offer and perswade, and when that is expired, the Lord calls them home.

Again, you finde them 1 Cor. 3. 9. sometimes called labourers [Page 409] and workmen; the labourer goes forth in the morning, and he does his days work, which when he hath finished, then he comes home and takes his Rest. Thus it is, and thus it shall be with the best of Gods Prophets and Ministers, who are also called the Messengers of God, and must return un­to him an answer, what they have done, and how they have sped.

2. There is a day of re­compence for them, their re­ward is with the Lord, they are imployed by a good Ma­ster; and as there are the works of faithful servants for them to do, so there is the re­ward of a faithful master for them to receive: there is a Prophets work here, and a Prophets reward hereafter; [Page 410] Christs cals it our Masters joy, and Paul calls it a Crown of Righteousness; the faith­full and laborious Ministers of God, though despised and in­jured by men on earth, yet they are loved and encouraged by Christ: and as they are a means to save others, so they themselves shall be saved, and shall shine as the stars for ever and ever, they shall be with the Lord for ever, they shall be everlastingly bles­sed.

And therefore they must die, they must away: else they cannot take possession of the inheritance reserved for them, nor of the Crown laid up for them; indeed in this life they have the assured hopes of eternal blessedness, and the first fruits, and some [Page 411] tasts; but the ful & perfect pos­session and fruition comes not to them, nor to any in this life: that comes only after death; and therefore Paul desires to be dissolved, and so to be with Christ.

3. The Lord doth this to punish the ingratitude of peo­ple, who do despise, and dis­grace, and despightfully use his servants, the Prophets, injuriously handle them, and there is no man that will plead for them, and right them.

Of all the men in the world, the faithful Prophets of God do the most good to others, and finde the worst reception from them.

Jesus Christ chargeth this unworthy dealing upon Jeru­salem, Mat. 23. 37. O Jerusa­lem, Jerusalem, thou that killest [Page 412] the Prophets, and stonest them which are sent unto thee! And Stephen chargeth it upon them, Act. 7. 52. Which of the Prophets have not your Fathers persecuted? And Paul com­plains in 1 Cor. 4. 13. We are made as the filth of the world, and are the off-scouring of all things to this very day. Men do affront and contemn, they do revile and reproach, they do oppose and contradict, they do threaten and persecute the faithful Prophets of God: and those of them who are most faithful and most zea­lous, are most hated and most persecuted.

Now the Lord will not bear with this odious ingrati­tude, and with this barbarous injuriousness done unto his faithful servants; he is ex­treamly [Page 413] sensible of all the evil done unto them, of all the evil words spoken against them, and of all the evil coun­sel and devices taken against them, and of all the evil works done against them: Touch not mine Anointed, and do Psa. 105. 15. Act 9. 4. my Prophets no harm, saith God: Saul, Saul, why persecutest thou me? saith Christ.

And therefore he takes away his choice Prophets and Servants in Judgement, from such an ungracious and un­grateful people, in effect say­ing unto them thus much; Ye will not be taught, and you shall not be taught any more; and you will not hearken unto my messen­gers, but mock and despise them: therefore they shall speak no more unto you in my name; your house shall be left unto you desolate. Ye [Page 414] shall not see me henceforth (said Mat. 23. 39. Christ) till ye shall say, Blessed is he that cometh in the name of the Lord.

4. The fourth and last rea­son why the Lord takes away his most eminently faithfull and zealous Prophets from a people, is this, To shew unto a people the uncertainty and instability even of spiritual op­portunities, that they are but a season (which is pretious, but unsure) that they are a short day, and a Sun that may set at noon day.

There are four things which do admit of much uncer­tainty.

1. One is, all our earthly possessions and comforts; wilt thou set thine eyes on that which is not? saith Solomon, Prov. 23. 5. There is no earthly comfort [Page 415] whatsoever, which is not al­together uncertain, nay alto­gether uncertainty; it is but as the shade on the Dyal, on which you look, and may be gone before you turn back to look on it again.

2. The second is, The gra­tious motions of the Spirit of God working upon our spirits: My spirit shall not always strive with man, Gen. 6. 3. Rara Hora, Brevis mora, saith Bernard. The dealings of Gods Spirit with us, are many times like Peters vision of the sheet, which was let down, but quickly drawn up to heaven again; and in­deed there is no man who re­sists or neglects any one moti­on of Gods Spirit, but he puts it upon an uncertainty whe­ther he shall meet with any other motion more.

[Page 416] 3. The third is, the day of Grace, our Gospel-day, wherein Christ reveals him­self, and offers himself, and mercy, and peace, and salva­tion; this is a day for eternity, but it is not an eternal day: It may quickly be lost, and for ever lost. O if thou hadst known (said Christ to Jerusa­lem) even Thou, at the least in this thy day, the things which concern thy peace—But now Luk. 19. 42. they are hid from thine eyes: q. d. Thou hadst thy day, and now thou hast lost thy day.

4. The fourth is, all the lifes, and pains, and labours of the Prophets and Ministers of God, they are all fluent and uncertain.

This day the Minister lives and preaches, the next day he is sick and dyes; you cannot [Page 417] say of the best Minister on earth, he shall be ours for ever, or long, or a week, or a day: such an instability is there, not only in the best of our out­ward comforts, but also in the best of our spiritual helps.

And there is much of the wisdom of God in this ve­ry particular contingency; he hath his good ends in it, to awaken the hearts of people from carnal security and pre­sumption, from all careles­ness and neglects, and to stir and quicken them to all hea­venly seriousness, and wise carefulness, both to know the day of their visitation, and likewise to improve the light, whiles they enjoy the light.

There are two works upon which all spiritual uncertainties (in Friends or Ministers) should put us.

[Page 418] 1. One is therefore to prize what is present; there is no certainty but in that which is present; that is ours, and no­thing but that is ours: the pre­sent Sermon, that is ours, and the present offer of Christ; prize what is present; for the future is uncertain.

2. Another is therefore to act with all our power, to do as much in a little time as others are doing in a long time. Nay, to be striving and trea­suring up in a little time so fer­vently, and so diligently, as if we had no more time.

There is an uncertainty in the lives of Gods Prophets; therefore people should ply their doctrine, and their help with all their strength; hear them as if they should never hear them more, and confer [Page 419] and draw from them, as if they should never speak with them any more: but more of this in the Uses now follow­ing.

May and doth God tran­slate Vse 1. A double adver­tisement. even an Elijah? doth he take away the most eminently faithful and zealous Pro­phets? Hence a double adver­tisement. 1. One to Ministers.

2. The other to People.

First to Ministers; loyter not, lose no time, stand not idle at all, up and be doing your Masters work; do not talk of this pain, and of that ach, nor of this weakness, nor of that indisposition, but spend and be spent, be instant in sea­son and out of season, watch and labour, pray and instruct, reprove and comfort, pull down, and build up, always [Page 420] abounding in the work of the Lord. O said that eminently religious, and judicious Calvin, (who had worn himself to the very bone with often praying, and studying, and preaching, and writing; and therefore being entreated by his friends a little to spare himself, no saith he, but I desire that when my Master comes, he should finde me working: And so that precious Jewel, his de­sire Nec pro­pter vi­tam, vi­vendi perdere finem. was that he might die preaching: And learned and pious Reynolds, he would not lose time; he lookt at the end of life, more then at life it self.

O Brethren! Ye also have but your day, ye have but your day to serve the Lord Jesus Christ, and ye have but your day to save your own [Page 421] souls; and ye have but your day to save the souls of them that hear you: And your day of working seems to be more variable and contingent then the day of other men; for if ye be impartially faithful, and zealous, ye shall be sure to meet with all discouragements and oppositions from all sorts of ungodly men: who if they cannot stop your mouths, will yet do all they can to break your hearts. And besides that your constant studies, and di­ligent labours, and publike preachings, and private confe­rences, and several other im­ployments, will weaken your spirits, spend your lungs, consume your strength, and ha­sten your death.

However, the Lord will take you away, and perhaps [Page 422] he will come and take you away suddenly: therefore be diligent still, and laborious still, and faithful still, and zea­lous still, and wise still, in gi­ving unto every servant his proper portion. Blessed is that servant, whom when his Ma­ster comes, he shall find so do­ing: this is he who shall meet with that welcome, well done, good and faithfull servant, en­ter thou into the joy of thy Lord.

2. Secondly to the People; Seeing that their faithful Pro­phets and Ministers shall be taken away from them, let them remember two things for their parts.

1. Let them encourage faithful and zealous Prophets, who do enjoy them: O do not kill them, and break their hearts, and thrust them into [Page 423] their graves by slightings, by revilings, by quarrellings, by troublings, by remaining still ignorant, and unprofitable, and barren; nor by continu­ing obstinate, disobedient, har­dened, and unbelieving.

No, by no means, but ho­nour them, and love them, and deal kindly with them, and pray for them, and encourage them all you can. Why Sirs, They do pitty your souls, and they do watch for your souls, and they do pray for your souls, and they do study and weep, and preach to save your souls. And therefore let them have love for love, and care for care, and respect for re­spect; they give you bread, do not give them stones; they bring mercies to you, do not you cast your curses upon [Page 424] them; they attend to your salvation, and peace, and comfort; do not requite them evil for good, but let them have good for good, &c.

2. Improve their present They are g [...] ­ven to you, and for you, they are your ser­vants. survivance, and your own present freedom: O it is a naughty frame of spirit to praise the dead, but not to prize the living; To set out with a large commendation the manifold vertues and say­ings of Ministers that are dead; yet not to regard, nor make use of the parts and pains of those that are living, and preaching unto us.

But let us be more wise: E­lisha here is found travelling and conferring with Elijah be­fore he is taken away: Now you may hear your Ministers instructing and perswading [Page 425] you, but within a short time you shall never see, nor hear them more. Now you may go unto them, and open your doubts, and discover your souls wants, and diseases, and crave their Counsel, and take their Directions, & partake of their Instructions, and receive com­forts by them; But within a short time they are changing, and fainting, and dying, and giving up the Ghost, and can never be instrumental to your souls any more!

O lose not your Tide, and lose not your Spiritual oppor­tunity: Simile. Every faithful and godly Minister is like a garden in the Spring-time, and the people should be like so many Bees, flying every day unto the Flowers in that garden, to suck out the honey, and carry [Page 426] it home to the Hive.

You may now get that coun­sel, that direction, that satisfa­ction about the condition of your souls, which may stick by you all the days of your life.

Remember Sirs! As it will be an heavy Judgement if you make no use of your faithful Ministers, so it will cut you to the very heart when your Mi­nisters are dead (and then can be of no more use unto you) that you made so little use of them living, that you traded so slightly, that you have been such strangers to them, that you did not enrich your souls by them. O that people, who do enjoy able and faithful Mi­nisters, were (then) possessed of two Graces; one is of hu­mility, to see their own wants; the other is of wisdom, to see [Page 427] their season for the supply of them: Wherefore is there a price put into the hand of a fool, seeing he hath no heart to make use of it?

Thus have I finished the first Proposition; namely, That even the most eminently faithful and zealous Prophets of God may be, and shall be taken away from a people: I now proceed to the second Proposition, which is this.

That the loss of any one emi­nently 2. Pro­position faithful and Zealous Pro­phet of God, should affect the hearts of the people of God with much grief and lamentation: (my Father, my Father; the Charet of Israel, and the horse­men thereof!)

When Moses that eminent Prophet died (there arose not a prophet since in Israel like unto Moses) The children of [Page 428] Israel wept for him in the plains Deut. 34. 8. of Moab thirty days; So the days of weeping and mourning for Moses were ended. When Samuel, that faithful and emi­nent Prophet died, what a mourning & lamentation was made for him: Samuel died, and all the Israelites were ga­thered 1 Sam. 25. 1. together and lamented him.

The like you read of Steven, Devout men carried Steven to his burial, and made great la­mentations over him. Act. 8. 2.

There are three things which do concern us, when God takes away any faith­ful servants of his.

1. One is a serious conside­ration of the hand of God in this: for though their death be a mercy unto them, (Blessed are the dead that dye in the Lord. [Page 429] And precious in the sight of the Lord is the death of his Revel. 14. 13. Psa. 116. 15. Saints.) Yet their death may be a Judgement to us.

As a godly Ministers life and doctrine is either in Reme­dium, or in Judicium, either they are the savour of life unto life, or they are the savour of death unto death: So the loss of them is certainly an advan­tage to themselves, and or­dinarily it is a judgement and punishment unto a people: And therefore we should not slightly pass over their death, but consider, and lay such strokes of God to our hearts, The living will lay it to his heart: Eccles. 7. 2. Surely he should, surely he will.

2. The second is a prudent reflexion upon our selves; what there is in our selves which [Page 430] hath contributed unto so great a loss: for not only diseases in a Minister, but also sins in a people may have a great hand to take away the life of their Minister; and therefore there is reason for us to reflect and search.

In every ordinary loss that befals us, we should search our hearts, and try our ways, and say, Why is this evil come up­on us? much more should this be done, when a Spiritual loss befals us; When the Lord takes away from us the staff and the Isa 3. 1, 2. stay, the Judge and the Prophet. When he smites the Shep­herd, and the sheep are like to be scattered; when he removes his Angels from his Chur­ches.

Now is it a time to stand still, and to gather our selves [Page 431] together, and to say, What have we been? and what have we done? how have we walk­ed? what hath been our de­portment under the Gospel? what our answerableness thereunto? hath not our un­thankfulness, hath not our barrenness, hath not our dis­regard, hath not our disobe­dience caused the Lord to make this breach? to take away the light from us?

3. The third is a mournful Lamentation; we should be very sensible of such a loss: yea, in some proportion unto the kind and greatness of it: For as the enjoyment of an emi­nently faithful Prophet (or Pastor) is an exceeding bles­sing (it is promised amongst the chiefest of mercies, I will give them Pastors after mine own [Page 432] heart, and thine eyes shall see thy Isa. 30. 20. Teacher.) So the death of such a one is an exceeding loss, and consequently requires ex­ceeding Grief and Lamen­tation.

There are six great losses, Six great losses. and do you judge whether they be not so.

1. The first is the loss of a soul, how great is that loss? all is lost if that be lost.

2. The second is the loss of true Religion; and the glory is departed from Israel, when that is gone.

3. The third is the loss of Gods smiling favour and pre­sence; when that withdraws, then the Sun is set, and it is night, and darkness, and fear, and trouble with the soul.

4. The fourth is the loss of peace in conscience; now be­gins [Page 433] the wars and tumults, and the bones are broken.

5. The fifth is the loss of the Gospel; now the gates of heaven are shut up, and the worst of famines seizeth our souls.

6. The sixth is the loss of faithful Prophets, and Mini­sters of God; now the stones are fallen, and the shields of the earth are fallen, and the interpreters, the men of thou­sands, and the watch-men set upon the Towers, and Bull­warks, are cut off, and the Ambassadors of Christ, and of peace are called home, and the servants and further­ers of our salvation are dis­charged.

Now the more that any loss borders upon souls, and upon salvation, the more heavy and [Page 434] sharp is that loss, and with that loss we should be much afflict­ed and troubled.

Q. But may some say, why all this ado? Why such a crying out, and such a laying to heart, such a grieving and mourning, and taking on, and troubling of our selves upon the loss and death of faithful and zealous Prophets? What are they more then other men, for place, for use, for ser­vice, that there must be such a stir for them? They are a compa­ny of busie and troublesom fel­lows, the Troublers of Is­rael.

Sol. So indeed did Ahab speak of gracious and zealous Elijah; Ahab (who sold him­self to work wickedness in the sight of the Lord) he said thus unto Elijah, Art thou he that troubleth Israel? But to [Page 435] let railers go, there are two Reasons to be found in the Text for a mournful lamen­tation upon the death of the faithful Ministers or Prophets of God; whereof one respects the people of God, who stood in relation unto them, as chil­dren unto a father, and the Prophets stood in relation to them as fathers unto children; and the other Reason respects the publike civil State.

1. In respect of the Rela­tion between Faithful Mini­sters and a People.

Their Relation is that of Father and Children (my Father, my Father, cries Elisha here) and truly this Relation hath in it more of Love, and more of Grief then any other Relati­on; when Joseph buried Ja­cob his Father, They mourned [Page 436] with a great, and a very sore Gen. 50. 10. lamentation.

Now every faithful Pro­phet or Minister of God is a Father unto the Saints or peo­ple of God.

1. For Spiritual generation: under God he is a Spiritual Father, and begets them again by the Gospel; this the A­postle expresly delivers in se­veral places.

1 Cor. 4. 15. Though you have ten thousand Instructers in Christ, yet have ye not many Fathers; for in Christ Jesus I have begotten you through the Gospel. He was an Instrument or means used by God for their New-birth. So Philemon ver. 10. speaking unto him of [Page 437] Onesimus, whom (saith Paul there) I have begotten in my Bonds.

2. For loving and tender affection; a Father doth not more love his Natural childe, then the faithful Minister doth those whom he hath begotten unto Christ: Take thine only Son Isaac whom thou lovest, said God to Abraham, Gen. 22. 2. The Elder unto the Elect Lady and her children, whom I love in the Truth. 2 Joh. 1. So Paul to the Corinthians, Apologi­zing for himself in not being burdensom unto them, 2 Cor. 11. 11. Wherefore? saith he, because I love you not? q. d. Do you think that the want of love in me unto you is the reason of that for­bearance? God knoweth: q. d. God himself who knows [Page 438] all hearts, he doth know that I love you.

Nay, so great is the love of benevolence in a faithful Mi­nister unto his people, That he is contented for a while to delay his own eternal salvati­on and happiness, that he may be a little more helpful and useful unto his people; this prevalent affection you may read expresly in the Apostle Paul.

Philippians 1. 23. I am in a strait betwixt two, having a de­sire to depart, and to be with Christ, which is far better. (i. e.) For my self.

Verse 24. Nevertheless to abide in the flesh is more needful for you.

Verse 25. And having this confidence, I know that I shall abide, and continue with you all, [Page 439] for your furtherance and joy of faith.

The Apostles difficulty and streight was about his own personal interest, and their common spiritual good. If I die, I shall gain by death, I shall be with Christ: But then you will lose; I must no more be with you, to serve, and fur­ther your Faith and Joy: well saith he, I am content, I am willing to live a little longer for the beneficial service of your souls, rather then pre­sently to depart and enjoy my happiness with Christ: O what a love was this?

3. For care and watchful­ness; how careful is the Fa­ther for his children? Chil­dren are the uncertain com­forts, and the certain cares of their Parents: and how watch­ful [Page 440] is the father for the good of his children, and against any evil that they may fall in­to? they counsel them, they look after them, they follow them with their tears, and with their many prayers. This like­wise is applied unto the faith­ful Ministers of God: they do naturally care for the estate of their People, Phil. 2. 20. As if they were led thereunto by in­ward Bowels, and by a natu­ral instinct: and they are watch­ful for them, and over them. Heb. 13. 17. Obey them that have the Rule over you, and sub­mit your selves, for they watch for your souls: Ah Brethren! when you are sleeping, they are watching; when you are minding your Trades, then are they studying your salva­tion; when you are following [Page 441] your delights, then are they mourning and praying for your souls: they are caring and watching how to get your hearts changed, how to bring in your souls to Christ, how to get your sins mortified, your temptations answered, your doubts resolved, your con­sciences to be setled and com­forted: they fear in your fears, and they are troubled in your troubles, they mourn in your sorrows, they rejoyce in your peace, &c.

4. For all the offices and duties of a Father: you read in Scripture of the several du­ties of a Father. As first, Instruction and Direction. Secondly, Repro of and Cor­rection. Thirdly, Compassion and Comfort. Fourthly, Provision and Expences. In [Page 442] all these doth every faithful and zealous Minister of God abundantly appear, and put forth himself: He instructs the ignorant, directs the doubtful, warns & reproves the unruly, pitties the weak, comforts those that are cast down, pro­vides food of all sorts for his people, milk for Babes, and meat for those of full age: Heb. 5. 14. 2 Cor. 13. 11. lays out himself, spends and is spent; lays out all his received treasure, and stock of spiritual goods amongst them; is grie­ved if his children walk un­worthy of the Gospel: and nothing doth more rejoyce him then to see them walking in the truth, and prospering in Christ: As his first great de­sire is to match every one of them to Christ, so his next great endeavor is that they [Page 443] may abound with all the fruits of righteousness which are by Jesus Christ.

Now judge what the loss of such a person is: It is sad to lose such a faithful friend as Jonathan, and such a loving and [...]ender father as Jacob was; much more sad and heavy is it to lose such a father whom God hath made an Instrument to regenerate our souls, to rescue us from the power of darkness, to bring us unto Je­sus Christ, and unto salvation by him. When a person can say of a Minister, Had not the Lord sent such a one, I had (for ought I know) been damned, I had gone on in my sinful cursed ways, and had everlastingly perished: But it pleased the Lord by his Mini­stry to open mine eyes, and to [Page 444] awaken my conscience, to make me to see my sins, and all my spiritual misery, and to humble and break my heart, and to direct me in the way how my poor soul might be brought in to Christ: Yea, and did work so effectually, that at length I did by faith close with Christ, and since that my soul hath been re­freshed with the joys and com­forts of the Holy Ghost: And besides all this, I have recei­ved (at several times) special directions for my walking, sin­gular helps against doubts, fears, and temptations, &c. Truly the loss of such a Mi­nister, of such a Father will distress us, will melt us, will make our hearts to mourn and lament.

2. In respect of the [Page 445] Publique Civil State,

Unto which faithful and zealous Prophets are the Charet of Israel, and the horse­men thereof: some render the words, Currus Israelis & mi­litia ejus.

Faithful and zealous Pro­phets of God are useful and serviceable, not only for the spiritual estate of mens souls, but also for the temporal inte­rest of a Civil State; Micah said, Now I know that the Lord Iudges 17. 13. will do me good, seeing I have a Levite to my Priest. I dare con­fidently affirm that the faith­ful Ministers of God are so far from being a curse and detri­ment unto a Nation, that they are a blessing unto it, and a strength and safety unto it; Nay, let me speak truly, They are of more strength and safe­ty [Page 446] then all Charets and horse­men.

There is (I confess) some strength unto a people by them, and so there is some strength unto a people by wise Counsellors, and so there is some strength unto a people by Unity and Concord at home, and so there is some strength by consederations abroad; but the chiefest strength of a state (under God) lies in faithful and zealous Prophets, and in faithful and godly persons.

Quest. You will say, how can this be? what are they but a com­pany of weak men, and (com­monly) despised men? what good can they do to a Civil State, or for it?

Sol. It is granted they are but weak men, and they are [Page 447] despised men in the world: yet it was the poor man (whom no man remembred) who did by his wisdom deliver the Ci­ty: and you read that by a Eccles. 9. 16. Hos. 12. 13. Prophet the Lord brought Israel out of Egypt, and by a Prophet was he preserved: But I shall by a few Arguments demon­strate that the faithful and zea­lous Ministers of God are the greatest strength and safety unto a Nation.

1. There is no greater Rom. 8. 31. strength and safety for a peo­ple then this, that God owns them, and God is present with them: the greatest peo­ple on earth are nothing if the Lord leaves them, and de­parts from them: therefore said Moses unto the Lord, If thy presence goes not with us, carry Exod. 33. 15. us not hence. q. d. Lord! We [Page 448] are nothing without thy presence, we cannot be a sufficiency to our selves, nor a safety to our selves at all: thy presence is all in all to us, and for us.

But the faithful and zea­lous Prophets (or Ministers) of God, are a special means of Gods presence with a people; which may thus ap­pear.

1. They are a means to en­gage a people unto God, to bring their hearts unto him, and to acknowledge and own him only; you read this in Eli­jah, who brought back the hearts of the people of Is­rael unto the Lord, and they cryed out, The Lord is God, 1 Kin. 18. 37, 39. the Lord is God.

2. They are a means to keep the worship of God, and his Ordinances pure; and remem­ber [Page 449] this, that as long as a peo­ple do own God, and as long as his worship and Ordinances are preserved pure amongst them, so long God is present with them, who is their only rock and safety.

2. They are the special in­struments which God doth use to keep a people from sin, and to bring them unto repen­tance in case of sinning: they warn and threaten them from the Lord, and testifie and cry aloud against their transgres­sions, and will not suffer them to go on in wickedness, but strive with them, and exhort them daily, and press upon them all sorts of Arguments (from Judgements and mer­cies) to cease to do evil, and to learn to do well, to forsake their evil ways, and to turn to [Page 450] the Lord: this we finde in Scripture, and this we finde in experience, and therefore they are the most eminent means of safety unto a people.

Beloved, they are our sins (and they only are) the foun­tains of all our miseries; our sinful evils bring upon us all our miserable evils; thy ways and thy doings have procured these things unto thee; this is thy wickedness, (i. e.) the fruit Ier. 4. 18. and effect thereof.

And if sins be removed, then miseries are removed, and all danger is over: God is again wel-pleased, and returns with loving kindness, and much prosperity unto a peo­ple, as you may read in the times of the Judges, and of the Kings.

3. They are the choisest in­struments [Page 451] which God doth 1 Sam. 12. 23. I will teach you the good and the right way. use to teach a people his will and ways; by them doth God make known his Laws and Statutes, and ways; this is the way, walk ye in it; in these paths you shall finde rest unto your souls: and by them doth God keep a people in his ways, they are the Instru­ments used by God to keep a people upright and stedfast in walking before him.

And this is a peoples strength and safety: Gods ways (and none but his) are ways of safe­ty; while a people walks in his ways, he will be their sun and shield, their rock and strength, their God, and their salvation.

4. They are of singular use and benefit to the Leaders of a people (if they will receive [Page 452] such among them) the faithful Prophets of God have been a means to convert wicked Governors, and to keep others of them right in the ways of God: you read of Jehoash, that he did that which was right in the sight of the Lord, all his days wherein Jehoiada the 2 Kin. 12. 2. Priest instructed him: See of what excellent use that good man was unto Jehoash.

There are none who will deal with the Governors of a people so plainly, so conscien­tiously, so seriously, so earnest­ly, as the faithful Prophets of God: they will speak to them when none else dare speak to them; they will tell them of their sins, as well as their in­feriors; they will make known unto them all the minde and will of God concerning them; [Page 453] they will put them upon the power & practice of godlines, as wel as others, nay, more then others; they will stir up their hearts to be zealous for God, and his truth, and his ways, and not to suffer any provoca­tion of God in the Land.

Now this comes to be of great strength and safety to a people: as a peoples misery lies very much in the iniquity of Rulers, so a peoples hap­piness lies much in the godli­ness of their Rulers; if the Judgements of Rulers are right in the things of God, if their hearts do indeed love God, if they themselves do make conscience to walk in the ways of God, if they once come to be tender of the honour of God, and will own and encourage the power and [Page 454] practise of godliness: why, such Rulers are a singular bles­sing unto a people, and they are a means of manifold blessings unto them: And therefore faithful and zealous Prophets are an eminent strength and safety to a Nati­on, who are special helps for all those gracious qualities in such as do govern a Nation.

5. I might add one thing more to demonstrate the asser­tion, and that is this; faithful Prophets are much in prayer for a Civil State; and their prayers are very prevailing with God: Said Samuel, Ga­ther 1 Sam. 7. 5. 9. 2. all Israel together to Miz­peh, and I will pray for you unto the Lord; and he cried unto the Lord for Israel, and the Lord heard him. His prayer was a means to discomfit the Host of [Page 455] the Philistims: so when there was a great drought in the Land of Israel, that it was like to perish, Elijah prayed, Iam. 5. 18. and the heavens gave rain, and the earth brought forth her fruits: his prayer was a means to pre­serve the Land: many more instances might be given, but I must hasten to the applicati­on of all this unto our selves.

Is the death and loss of any Ʋse 1 one faithful and zealous Pro­phet of God, a just cause of grief and lamentation? Then what sad thoughts, and melt­ing affections should take us up for the death and loss of many eminently faithful and zealous Prophets of God? Dr. Hill. Mr. Wil­son. Master Whita­ker, &c. We have (of late) lost many precious Servants of Christ, many faithful Laborers in his Vine-yard, I fear that we have [Page 456] not laid those losses to heart; that may be affirmed of most of us wch is spoken in Isa. 57. 1. The righteous perisheth, & no man layeth it to heart; & merciful men are taken away, and no man consi­dereth that the righteous are ta­ken away from the evil to come.

There are (unto me) yet four sad presages of some future evil, and they are;

1. The great indifferency a­bout the great truths of Christ.

2. The great want of the power of godliness in the Land: superstition and pro­phaness still abounding.

3. The great contempt of the Ministers of the Gospel.

4. The great inconsideration of the death of so many choice Prophets & Servants of God: To many persons their life is a burden, and their death is a re­joycing.

When Mctellus heard of the death of Scipio Africanus, he ran out into the publick Fo­rum, or Market place, and cry­ed out, O Citizens, come ye forth, Concur­rite ci­ves; ur­bis ve­strae moe­nia cor­ruerunt. and consult what is to be done, for the walls of your City are fallen down: Surely there is matter of deep thoughts, and sad af­flictions in these solemn dis­pensations of God of late. For an Husband man to pull out the weeds in the garden, this is nothing: but for him to pluck up the Flowers, and the choice Plants, there is some­thing in this: for him to take away the rotten Hedge, this is nothing, but to break down the wals about the Vineyard, there is something in this. To take off a tile from the top of the house, it is nothing; O but to take away the Pillars, there is [Page 458] some great change now in­deed. We read that when Noah (that Preacher of righ­teousness) was taken into the Ark, then the flood followed; seldom doth God gather his Prophets by clusters (as it were) but there is some great evil neer unto a people: never­theless people (generally) are secure, and stupid, and foolish, though God smites them in one of the choicest blessings which he vouchsafes to the Sons of men.

They see loss upon loss, and death upon death; here a Minister dead, and there a Minister carried to his grave, and usually this is all the fruits of it; Is such a one dead? and I pray you how long was he sick? and whereof did he die? and what hath he left his poor [Page 459] wife and children? It is great pitty, the man was an honest man, and preacht well; and here is all.

Now to such careless, and cold, and dull persons (especi­ally if any such have had any reference unto faithful and la­borious Ministers) who can thus slightly pass over the death of their Pastors, I have four things to say.

1. It is a sign that you never truly loved their persons; no, no, for all your complements, and for all your pretences, yet you never truly loved them; of all affections, love is most apprehensive and sensible. If it enjoys, there is much de­light; If it loseth, there is much sorrow: love is very sensible of what it enjoyes, and of what it loses.

[Page 460] 2. It is a sign that you never prized them in their Ministry; if you make no more of them being dead, certainly you made little of them being li­ving: affections do most ap­pear and discover themselves upon death: absense, and dif­ficulties, and oppositions, and death, these are tryals and discoveries of true love, and therefore if you can so slightly bear the loss of your faith­ful Ministers, assuredly you never knew the worth and use of them as Ministers of Christ.

3. It is a sign that you never received any Spiritual good by them at all, If you had done so, your hearts would have been knit unto them in life, and at least have shed a tear for them in death.

Their death would presently call up all those heavenly counsels, and all those season­able directions, and all those spiritual satisfactions, and all those sweet comforts of God, which you by them did re­ceive: At such a time I remem­ber how he thus spake, and at such a Sermon, and at such a meeting, and in such a con­ference; and now I shall never see him more, nor confer with him more: the heart would melt to think of these things.

4. It is a sign that God hath in Judgement taken away your faithful Ministers from you, even for your want of love to the truth, and for your slight­ing and neglecting the means of Grace, for which you must give a severe account unto God.

And let me tell you, that so many faithful Ministers as you have heard, and so many hea­venly Sermons as you have heard, (or should have heard) the more heavy will the ac­count be unto God, and the more dreadfull will Gods Judgements be upon you for your unthankfulness and un­profitableness: I grant that the Prophets dye, but remem­ber; that a peoples accounts for the pains and labours of those Prophets never die, but do remain upon Record as a witness against you.

The next use shall be an Ʋse 2 Item unto all of us here this day, and more especially to them who are particularly in­teressed in our great loss; that they would in a singular man­ner lay to heart this great [Page 463] breach which God hath made, and this great loss which hath suddenly, and unexpectedly befallen us! Ah Sirs, Who that saw and heard that pre­cious Minister of Christ, the beginning of the last week, did think to hear of his death to­wards the latter end of the same week? who that heard him preaching of laying up treasure in heaven, did imagine that such a treasure should be taken away from earth, and himself (so suddenly) be laid up in heaven!

Alas! for me to speak of this Prophet, and of one com­mon loss, of the many losses in this one loss: truly, I am not fit, I am not able, because I knew him much, and honored him much, and loved him much: only this I will say of [Page 464] him; That one so plain in heart, so deep in judgement, so painful in studies, so fre­quent and powerful, and exact in preaching, so laborious with, and useful to his Con­gregation, so able to convince the Gainsayer, so zealous in contending for the Truths of Christ, so fit for all Ministerial Services (besides his personal and domestical course of Godliness) of his time, I have not known the like.

Really, he was another E­lijah; let me a little compare them: How zealous was Eli­jah against the false Prophets of Baal? How laborious was Elijah to bring back the people of Israel to the true God, and to the true worship of God? How stout and re­solute was Elijah in delivering [Page 465] the Message of God, even to the face of King Ahab? How quick was he with Ahaziah for sending messengers unto Baal­zebub the God of Ekron? How fervent and potent in Prayer? How diligently laborious to his dying day? How sudden was his remove and departure? All this Spirit, and much more then this of the Spirit of Elijah was found in him.

Now if you do but con­sider what eminent gifts and graces appeared in him, and how seriously, and humbly, and dexteriously these were laid out for the glory of Christ, and for the service and benefit of the Church of Christ, we have cause in the loss of such a Prophet to cry out, My [Page 466] Father, my Father; The Charet of Israel, and the Horsemen thereof.

But I will speak no more of Ʋse 3 him, nor to you of him; his death I see hath made a gene­ral and deep impression upon your hearts: All that remains to be spoken, shall be unto you his Hearers, and especially unto you his late Congregati­on; there are four things which I would briefly offer unto you.

1. Grieve in a Spiritual way, and upon Spiritual considera­tions, that God hath deprived you of such a Spiritual Pastor, and Helper, and Comforter.

2. Remember and lay up those soul-saving Truths, wch you have so often heard from him, & wisely improve them, in all your occasions: when [Page 467] Elijah was wrapt up to heaven, Elisha took up the cloak which fell from him, and made use thereof: O take up all those gracious instructions which fell from him in his life, and make use of them now after his death, keep them alive, and so you shal find him stil living.

3. Hold fast that form of wholsom words by him from Christ delivered unto you; and as you have received, so walk in them, let not your stedfastness dye, now he is dead.

4. Most humbly and ear­nestly strive with the Lord, by Fasting and Prayer, that see­ing it is his will to take away Elijah from you, that he would be pleased in his love and mer­cy to give unto you an Elisha in his room.

FINIS.

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