saith Jer. 9 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. But let him glory in this that he knows me Here is the sweetness of all Gospel commands the Lord is pleased to fet them upon a right Object he doth not forbid laying up of Riches but be rich to God he doth not forbid adorning and bravery but saith he be adorned with humility love not the world nor the things of the world not absolutely forbad but comparatively only sets it upon the right object still That 's the first thing I observe by way of premise Secondly it is observable also that there are divers ways of treasuring the Text names two some there be their treasures are on earth and some there be whose treasures are in heaven But observing the Scripture I finde there are three sorts of treasures among men men do lay up treasure three wayes and in three places First Thesauri in terra men lay up treasures upon earth that is they place their happiness in the things below they savour nothing else they mind nothing else look only to the things that are seen and have no higher end in all their ways Now these men all their treasure is upon earth It s well observed by one finis amatus intentus thesaurus dicitur that which a man doth love and aim at that 's his treasure for a mans chief good and utmost end are the same Now men that have no End beyond this life have no treasure beyond this world but all the projects of their lives they are terminated here below that look for nothing beyond the life that now is only in this world let me be rich and honorable and let me live in bravery and gallantry while I am here in this they please themselves and take this for their portion now these are the men that lay up treasures upon earth But there are Secondly Thesauri in Gehenna another sort of treasures some men lay up treasures in hell you have such an expression Rom. 2. 5. Thou after the hardness of thy heart and impenitency dost treasure up wrath against the day of wrath Here is a man that lives in sin this man is a treasurer too but he lays up treasures in hell there is a treasure of sin and a treasure of wrath and as the manÌ„ adds to the one God adds unto the other therefore you must know that as sin doth ripen so doth judgement as sin increases so doth wrath Ezek. 7. 10. the prophet hath this expression The rod hath blossomed pride hath budded spoken of Gods bringing wrath upon the Jâ—ws by Nebuchadnezzar for as sin ripens so the affliction ripens nay in Zach. 5. 8. there is an ephah that notes the full measure of their wickedness and a talent of lead propoâ—tionable to the sin that covers the mouth of it as you fill up the measure of your sins so you fill up likewise the measure of the Lords wrath oh that men would but consider this then you only think you carry on one treasure but remember there is another treasure goeth on you treasure up sin God treasures up wrath 3. Thesauri in coelo There are a third sort of treasurers that lay up treasures in heaven place their happineâ—◠〈…〉 good in nothing 〈…〉 â—â—â—ven that take aim◠〈…〉 this life the things present are the succors of their way but far from being made their journeys end The Philosopher could observe every man is as his utmost end is what thy utmost End is what thy chief good is that art thou if thy end be earthly thou art a man of earth if thy end be heavenly thou art a Citizen of heaven therefore the Scripture speaks as in Psalm 10. last verse That the men of the earth may no more oppress and Psal 17. 14. They are the men of this world Why the men of this world their portion is in this life they have no good beyond this life therefore their utmost end is not beyond this world and so likewise why are the people of God said to be Citizens with the Saints Eph. 2. 19. and to seek after a Câ—ty whose builder and maker is God Hebr. 11. 10 16. what is the reason that he hath prepared for them a city they are therefore said to be Citizens of heaven because their End their chief good is beyond this life that 's the second thing to be premised There are several sorts of treasures some lay up upon earth others in Hell and some lay up in heaven Thirdly we are to observe here Modum praecepti the manner or nature of this command Lay up treasures in heaven Christs meaning is not that men should lay up nothing upon earth that 's not the meaning nay to lay up upon earth is their duty Prov. 6. 6. Vain man is sent to the Ant upon that account that lays up in Summer against Winter T is a lesson that the bruit Creatures must teach nay 2 Cor. 12. 14. Parents ought to lay up for their children saith the Apostle He that provides not for those of his own house is worse then an infidel Then t is not unlawfull to lay up upon earth but what then is the meaning I finde three hints given by Interpreters which all will help to explain it Not upon earth Non ut adversetur sed ut subjiciatur Coelo Do not lay up treasures on earth as contrary to treasures in heaven but lay up treasures on earth as they may be helpfull to treasures in heaven There is a second hint Camnissius and others give Non absolute tanquam ex necessitate objecti do not lay up treasures on earth as if there were an absolute necessity of it and a man could not live without it according as God gives opportunity so men may make provision for their own comfortable being and those that God hath given them but not as if I and my posterity were undone without it They think they cannot live without so much by the year How many poor simple people have we heard of that cannot live happily without so much a year Luk. 12. 15. Take heed and beware of covetousness for the comfort of a mans life comes not in from the abundance of things that he possesses Happily thou mayest have so many thousands a year and yet be a poor miserable man and live a wretched life all thy days for all that There is yet another hint Coelo neglecto do not lay up treasures on earth how that is so as to neglect heaven Let not this be a means to take off your hearts from higher things if it be your treasure on earth it is your curse and plague therefore look to it you whose estates take off your hearts from the things of God and eternity God hath given
suit spiritual things with spiritual and to teach though not in the enticing words of mans wisdom yet in the fullest demonstration of the Spirit He was not worn away with rust but did wear away himself with use the emanation of the Spirit filling his Cistern so as made him free to do much work in a little time * Amplissimum vitae spatium usque ad sapientiam vivere He understood well that the acceptance of our works follows upon the acceptance of our persons first and he therefore did to the admiration of them that heard him open the whole Doctrine of the Covenant through which our persons finde acceptance with God that Covenant of Grace which comprehends what ever we are either by way of blessing to expect from God or whatever we are by way of duty to return back to God again that Covenant I say did he for years together labour in the opening of had he lived to perfect and to publish it the Churches of Jesus Christ had received a much more special advantage then now I fear they can have by it but we must be content to have Elijah first taken from us before his mantle will be given us He vexed his righteous soul to see how among many professors of Religion practical Godliness did seem to wither much what truths therefore might serve best to revive encourage and put on to holiness of life or circumspect walking those to choose would he most frequently acquaint his Hearers with He judged the power of godliness to consist not so much in mens ability to Master this or the other high-towring speculative doctrine though himself was of excellent high-raised parts as in mens affectionate hearty closing with and living up to those more obvious common truths for in facili absoluto stat aeternitas Aust Enchir. that are the great necessary things on which mans everlasting happiness or misery does most depend And he would therefore therein following the direction Paul gave to Titus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3. 8. earnestly exhort professors to be known most by their maintaining of good works and that however they might somewhat differ in matters of outward order or Church Discipline yet that they would all agree in what was more intimately consequtive to the Spiritual man A being rich in holy works * Sancta rectae vitae antistites esse The Greek word which is a military word taken from such as set themselves in the foreward o◠front of the Battel and march before for the encouragement of the rest of the army some translate it to go before others in good works Our works being the best at least most sensible evidence of our faith He laboured much that parties disagreeing a little what in that part of the circumference which concerns Ecclesiasticks might yet be one i' th center of an holy life for indeed he knew well that though Professors in matters possibly of less consequence may shew what party of Christians we side with yet holiness of life only it was that should best evince our being set apart for God He laid it much to heart to see how slightly and ungroundedly not a few of latter years since the goodness of some in power had altered the face of times so much as that godliness was no longer now a reproach or hindrance in the way of but the easiest step to preferment for one or other loaves sake only took up Religion as from the manner of their walking might be suspected He did therefore insist upon and in the course of his Ministry press those doctrines of self examination and self denial both which subjects thou mayst hereafter God willing have put into thy hands with much earnestness searching power and spiritual exactness that if there were any who profest Christianity out of Faction carrying a Pagan heart under a Christian name they might be made manifest to themselves His insight into the Gospel was wonderfully quick and singular his delight was to lead his Hearers within the vail and to shew them the glory of that one Mediator whom the Father set forth for the propitiation of our sins great was his pains in opening those Relations together with their respective vertue and influence that he stood in to his Father to Angels to all Mankinde and to the Elect in special sundry subjects and single Sermons the Author has left behinde him which will God willing be hastened into the Press what he did last does herewith come out first because indeed an imperfect Copy hereof stole forth as a spurious obtrusion upon the world Which the Authors Friends judged a great wrong unto the Publique as well as to the Author himself and for that reason therefore have put the same subject first into thine hand leaving thee to judge how much more this Edition thus publisht hath of the signature and mark of his spirit in it above what the former carried Thus much premised I shall only add by way of prayer that the Spirit of life and power who alone is able may make the price here put into thy hand very usefull for thy souls good We are accomptable not only for what we hear but for what we read and t is equally dangerous to be found among the number of them that are unprofitable Readers as to be one of those that are unprofitable Hearers Geo. Griffith Good Reader IT is usually observed that Gods children do best in their close and last farewel as natural motion is slower in the beginning and swifter in the end so are their motions more vehement and stirring towards heaven and heavenly things when their souls are ready to dislodge from the body and to be at home with the Lord. Certain I am the Scripture puts a special mark and consideration upon the last words of the Saints 2 Sam. 23. 1. Now these be the last words of David so the speeches of dying men have more weight in them for as we draw neer to eternity we grow wiser and being about to return to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plotin apud Ves Original Divinity as Plotinus speaketh we are more Divine And this not only when the Lord giveth his people fair warning of their approaching end but many times when death stealeth upon them unawares by a strange kinde of presage their souls have been marvellously heightned in the contemplation of eternity and wholly taken up with that blessedness into which God was about though unknown to themselves to translate them t is one of the observations of this Treatise That when the heart is in heaven the body will not be long out of it our translation is but delayed till the moneths of our purification be ended and we by growing dead to sin weary of the world are made meet to be partakers of the inheritance of the Saints in light All this is spoken to put thee in mind that these discourses which are now put into
15 300 I. Chron. 12 33 264 Esther 3 9 293 Job 8 15 243 13 15 63 20 15 312 Psalms 17 3 270  14 121 18 21 185 36 4 274  10 148 39 12 261 41 6 228 62 10 196. â—02 63 8 238 73 6 12 112 8 242 116 7 11 119 37 218 Proverbs 1 17 20 4 17 39  23 215 8 21 81 10 20 213 14 14 77.199 15 6 153 17 22 235 23 5 82  7 330  27 344 Eccles 2 23 249 6 9 226 7 11 70 11 6 227 Canticles 1 4 229 8 6 369 Isaiah Chap. Verse Page 32 11 203 33 6 19.146 44 20 39.202 58 13 47 Jeremiah 2 13 94.207  33 245 16 16 344 22 2 217  19 ibid. Ezekiel 7 10 119 33 31 227 Daniel 7 25 295 11 24 316  25 ibid. Hosea 4 8 223 7 11 93 12 7 346 Amos. Chap. Verse Page 8 5 46 Habakkuk 1 18 237 2 5 315 Haggai 1 5 210 Zechariah 5 8 120 Matthew 6 19 172  20 1 127  22 177  33 50 10 37 55 12 43 235 19 21 141 21 25 129 Luke 8 13 233 10 42 170 12 33 130 14 26 56  32 58 15 18 129 16 8 304  11 81 22 15 228 John 8 21 257  44 87 12 35 339 Acts. 8 21 266 11 23 177 Romans 10 10 192 I. Corinthians 3 11 111  12 ibid. 5 5 167 7 29 147 15 10 355 II. Corinthians 4 4 22  18 51 5 2 74 8 11 283 Galatians 6 1 269 Ephesians Chap. Verse Page 2 19 122 Philippians 2 4 53  8 58 3 14 52   310   349  19 260 Colossians 2 3 8. 30 3 1 260 I. Timothy 6 9 220 5 23 374 II. Timothy 6 29 91 Hebrews Chap. Verse Page 6 7 102  8 ibid. 9 27 17. 18 James 5 3 150 II. Peter 2 14 287 I. John 2 15 339  16 287  18 151 Revelation 13 0 308 21 7 334 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 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 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 't will 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 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 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 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 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
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 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 that 's the thing he only 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 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 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 that 's 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 that 's clear Christ lays down that as a Rule Christ is to be beloved for himself and 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 t is his duty t is 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 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 t is 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 thâ—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 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 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 could look upon it as a mercy to live with them though in a prison but my Christ is dearer to me then all That 's 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 t is 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 for the joy before him omnis amor mercedis non est amor mercenarius It s 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 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 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 t is true with an ambitious man that makes honour his treasure and chief good he will break all bonds 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 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 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 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 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 scarlet coloured beast on horse-back the greatest shews and pretences to conscience that can be Now on the contrary take a godly man whose chief good is God alone why he doth value all things barely as they are subordinate to this end an estate what doth he love it for it self no but as he may thereby lay up a good foundation that he may inherit eternal life as he may make him friends of the unrighteous Mammon Gifts doth he value them for themselves no but for the edification of the body of Christ so as every thing else he makes subordinate to his chiefest good Ecclesiastes 7. 11. Wisdom is good with an inheritance by wisdom is meant saving wisdom grace that which begins with the fear of the Lord but why doth he say wisdom is good with an inheritance is not wisdom good without an inheritance there are two things in it grace teaches a man how to use an inheritance and to subordinate it wisdom is not so good in it self in reference to others without an inheritance and wisdom teaches how to imploy an inheritance to Gods glory and the good of others to make it subordinate to a higher end you love it no otherways then as it is subordinate you do not seek any thing to cross it but you make all things else serviceable thereunto if some of you should go down into your own hearts God hath given you honors and estates do you love these in subordination to God how then is your honor and estate imployed for God I am afraid many of us will be found seeking these things as our chief good though we pretend that all is in subordination to God Fourthly where a mans treasure and chief good is a mans soul goes out after it with continual and earnest breathings and gaspings whatever is a mans chief good his treasure his heart goeth out after it with continual and endless gaspings and breathings so you shall finde it with natural men who have their treasure in this life their souls are full of nothing but lusts endless desires It is exprest Psalm 24. 4. these be the liftings up of a mans soul to vanity A man now that makes riches or pleasures or honors or any thing below his treasure or his chief good he lifts up his soul to vanity to lift up the soul in Scripture is to desire a thing earnestly with continual earnest breathings after it Deut. 24. 15. The poor lifts up his soul to his wages that is desires his wages and Jer. 22. 27. The Land whereunto you lift up your souls to that you shall never return So that to lift up a mans soul to any thing in the Scripture is to desire it earnestly thus if a mans chief good be here below continual breathings and gaspings of soul go out after it but take another man now that hath his treasure in Heaven his chief good above where are the continual pantings and gaspings of his soul Psal 25. 1. Lord I lift my soul to thee the one lifts up his soul to vanity another lifts up his soul to God there is none that I desire in comparison of thee my soul gasps for thee 2 Cor. 5. 1. For this we groan earnestly for our house which is from heaven under continual groanings and breathings always And though it is true the soul while it is here finds an impossibility of enjoying God here yet you shall finde this true and t is a mighty speech Love that is of the right kind and carried after God indeed truly is never satisfied nor at rest in this that it is under a possibility of enjoying God but works after and tends to that enjoyment Consider it I pray it is with the soul as all waters you know run into the sea a tide may come and beat back the water at the present but it returns after the tide it returns to its own course and so it is with a gracious heart he can never be quiet when the soul follows hard after God it is beaten back again but it makes after God again now examine what doth your souls breath and make after that is your chief good Lastly that is a mans treasure and chief good wherein his soul receives satisfaction without which he is never satisfied in the enjoyment whereof a man blesses his soul that is thinks it happy so the Scripture speaks this too Psal 49. 18. take a natural man and While he liveth he blesses his soul while he doth live to himself he blesseth his soul so you shall finde that men are satisfied in nothing else Take an ambitious man let him have the wealth of Nations at command let every mans purse be open unto him yet notwithstanding he is not satisfied with all his wealth for he cannot sit in a low place why because honor is his chief good Take another man and let wealth be his chief good let the man be never so wise never so learned have never so great esteem among men he is not satisfied but he must be rich for the soul is satisfied in nothing but that which the man makes his chief good On the other side take another man that makes God and godliness his chief good In this he is satisfied and satisfied in nothing else Psa 90. 14. Satisfie us early with thy mercy take a soul that needs mercy mercy satisfieth him and nothing else Psal 66. 18. They shall be abundantly satisfied with the fatness of thy house Give him wealth and that will not satisfie him his soul is still empty honor and preferment among men will not satisfie him t is not his chief good Prov. 14. 14. it is said a good man is satisfied from himself what doth Solomon mean by satisfaction from a mans self it is self joyned to a mans chief good for a mans chief good is nearer to him then himself take a man that injoys his chief good though he be stript of all things else he blesses his soul he saith he is a happy man for he is satisfied with himself examine your selves now by these Rules look what that is that is first and chief in your aim in all you do in this world what that is that you love for it self what you love all things else in subordination to where are the gaspings of your soul and in what is it that you bless your souls Where is your satisfaction by these tryals you shall certainly know where your chief good is and where your treasure is there is your heart and where your heart is there is your happiness and there your portion will be at last and so much for the Use of examination how every man shall know
seeing every man hath a treasure in this life by election though not by fruition where his treasure is The next thing that now we come to is a Use of conviction Hath every man that lives in this world some treasure or something that may be called his chief good why then this will set forth the miserie the most wretched condition of all those that mis-lay their treasure misplace their chief good the Lord Jesus Christ tels you there are two sorts of men some whose treasure is laid up on earth others whose treasure is laid up in Heaven Some that have their chiefe good here below their portion in this life some it may be that have but the earnest here the first-fruits the harvest is to come now all those that are mistaken in reference to their chief good that do mis-place their treasure This doth clearly discover to them that they are in a most miserable condition and truly this is I will not say the condition of most of you here present but this is the condition of most in the world that I am sure the Scripture warrants me to say Now that I may a little heighten this conviction if the Lord please to bless it to any soul When upon examination you finde your chief good misplaced and you have not laid up your treasure where you should do there are these six considerations that should marvellously heighten it unto you First consider the Scripture doth speak of a true treasure Luke 16. 11. If you have not been faithfull in the Mammon of unrighteousness who will commit to your trust your true treasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I read such expressions in Scripture concerning riches and see how strangely men run after them how mad men are of them either unjustly gotten or unjustly kept or wickedly spent the Mammon of unrighteousness every way But who shall commit unto him the true treasure Now here is an opposition that clearly argues a distinction There is a treasure that is true then certainly there is a treasure that is false it behoves you then to consider have I a treasure is it true or false as to that Prov. 8. 21. Where wisdom is brought in saying He that loveth me I will cause him to inherit substance the word signifies I will cause him to inherit something that is or somewhat that hath a being what doth this argue what do other men inherit that do not love wisdom truly they inherit shadows Take all the great-landed men in the world and they inherit a shadow There is a true treasure that is substantial pray hear what the Holy Ghost saith of all your wealth you rich men Prov. 23. 5. Wilt thou set thine eyes upon that which is not what is that which is not riches betake themselves to their wings riches is said not to be why not to be it is all the being that many of you have in this world if it were not for your wealth you were no body it s the only thing you bear up your selves upon It s said not to be upon a double accompt there is no reality in them there is no stability in them both these I think the Spirit of God expresses First there is no Reality in them that is in reference to what you fancy them to be it s more fancy that makes them such things then any reality that is in the thing in it self and in that respect covetousness is idolatry riches an Idol and an Idol is nothing in the world so the Apostle saith that is it s nothing in substance so riches is nothing of that which you fancy t is not so in substance t is but so in fancy and there was never any godly man whose eyes the Lord opened to see the vanity of the creature but he saw it was his own great thoughts made these things great it s your fancy makes them idols And Secondly there is nothing of stability in them they betake themselves to their wings you think now to have them to morrow where they were to day no they take themselvs wings and are gone you have seen this in your time in hundreds of instances how mens treasures take themselves to their wings in none of these things the true treasure lies he is a miserable man therefore that doth not inherit substance but fancies Thou art a miserable man therefore that art in this mistake that 's the first Argument to enforce this conviction Secondly consider herein lyeth the great deceit of sin and Satan to deceive a man in his chief good I there is the great deceit the Apostle Heb. 3. 12 13. Speaks of the deceitfulness of sin Lest any man be hardned with the deceitfulness of sin there is in every sin a deceitfulness It works with all deceivableness of unrighteousness and so the devil is said to do with the deceivableness of unrighteousness Now sin and Satan will labour to deceive you in every thing but to what end is it In ordine ad summum bonum It is in reference to your chief good there is the deceit they will deceive you in all things else but in order to your chief good for as the Spirit of God is in direction so Satan is in delusion The Spirit of God in direction he will direct a man in all his ways in every course and passage of his life but all in reference to a mans chief good and utmost end so Satan will deceive a man in every passage of his life but to what end is it that he may deceive him in that which is his chief good and in this the great malice of Satan doth appear that he will set a mans heart upon some particular good thing which the soul shall take as its chief good and embracing that shall own the Devil as God and worship him Pray consider what I say whatever Satan fixes a mans heart upon a particular good and a man makes that his chief good he owns the Devil as God and worships him as God And it is in this that Satan was a murtherer from the beginning Abbadon the destroyer the devil deceived the woman In what in her chief good and it is in this that he is the destroyer and herein lies the happiness of godly men that though Satan deceives them in many things yet in their chief good he doth never deceive them they are past that as he is never able to rob them of their chief good so he is never able to deceive them there that they are sure of therefore he can never destroy them why because in their chief good he can never deceive them able to deceive in this or that particular act they may be cheated by Satan of the exercise of this or that particular grace may be enticed to this or that sin may be cheated by men of this or that temporal good but in that which is their chief good they cannot be cheated Thirdly consider further the nature of man
doth exceedingly abhor to be deceived t is 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 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 being cheated in a mans chief good there are t is 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 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 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 that 's 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 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 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 purposes in all estates and conditions t is 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 I that 's 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 t is 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 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 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 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 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 it s 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 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 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 t is 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 t is in order of causes so t is 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 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 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 t is 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 t is because of different chief good and as t is true of things so t is 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 t is 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
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 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 t is 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 true treasure laid up where neither rust nor moth nor thieves can come t is an excellent observation that of Austin Summum bonum nec invitis confertur nec invitis aufertur A mans chief good it s 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 it s an excellent observation of the same Father when he speaks of the assistings of saving grace what kinds of helps 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 T is 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 t is 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 men the chief good that 's 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 it s 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 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 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 man puts al the determinations of God upon the will of man is false This general Rule will carry him through the whole controversie T is 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 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 that 's his chief good observe Isa
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 it s 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 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 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 eaâ—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 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 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 that 's 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 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 t is 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 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 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 that 's 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
exalt God in his name jah and rejoyce before him then you exalt the most High when you lift up God in yout souls as the chief good then the Lord exalts himself when he sets up himself in the soul as a treasure and then with the change of a mans chief good there is a change of all the motions in the soul and do not talk of a change of thy motions and of thy actions it will never do thee good unless it be founded in this the change of thy chief good and thy utmost end Lastly to close these general considerations in the chief good the liberty or bondage of the heart lies the heart goes after it and therein lies either liberty or bondage the liberty of the heart is in the chief good If the Son shall make you free then are you free indeed Joh. 8. 21. Now wherein lies the liberty that the soul hath with the Son In adhaesione animae ad Deum that it is fastned on God as the chief good cleaving to God as the chief good and looking on all other things no otherways then as they are in subordination to him there is the liberty the soul cleaves to God and to God alone and looks upon all other things barely as in subordination to God and this is the liberty that Christ purchast when he is said to bring you to God that is to bring you to God as the chief good and the more the soul is taken up with this chief good the freer it is and therefore consider in heaven there is perfect liberty what is the reason because there the soul is wholly taken up with God and taken off from all things else and therefore in hell servitus consummatur there is perfect bondage what is the reason because the soul there is wholly taken off from God wholly set against God therefore now all men that have their treasure below their souls are in bondage and my brethren the Doctrine of the liberty and bondage of the will will never be rightly opened unless this bottomtruth in it be rightly limited for it is from the hearts cleaving to this or that chief good that the liberty or bondage of a man doth arise and so much for the general opening of this great truth The Treasure is attractive of the heart I come now to speak unto it more particularly for surely these are the great things in which your souls should be always imployed the heart you see and the treasure is in separable the heart will be where the treasure is therefore such as the treasure is such is the heart as well as where the treasure is there is the heart if the treasure be laid upon earth then men are said to be earthly minded or to mind earthly things Phil. 3. 19. that is though their souls go up and down among many creatures for the heart of man doth cheapen here and there before it buys yet notwithstanding all is included in the things below he minds earthly things and only earth his heart never goes beyond the treasure so if his treasure be in heaven then his minde is there Col. 3. 1. t is true he doth use the things below as his flesh and his own exigences doth require but yet notwithstanding his heart is not shut up in these as another mans is but he goeth out to his treasure which is above that as his conversation is his in heaven so likewise his meditation is there also all those things that are seated in his heart they are all there as we shall hereafter shew hence it comes to pass that a godly man is said to be a stranger here I am a stranger here and a sojourner as all my fathers were Psa 39. latter end why what is the reason because he doth not converse here as if it were his Countrey no he doth seek a Countrey because his treasure is not here therefore he is a stranger here t is an excellent observation that of Bernard Anima justi coelum est in coelo A godly mans heart is heaven because God dwels there and t is in heaven because there he dwells with God and for this cause grace is called glory in the Scriptures not only because it is of the same nature with that grace whereof a man shall in glory receive the perfection nor only because it is a pledge and earnest of it and will certainly end in glory but because indeed the soul immediatly enters into glory after a sort for his treasure being in heaven his heart is there also this we are to consider that a godly man is by this means in heaven whiles he is here Yea more in heaven then he is in earth before his translation for his treasure is in heaven and his heart is there Let us see in particular what is here intended by the heart more especially there is by the heart in Scripture then meant all those things that are seated in the heart I gave many instances of it before Let us begin with the first of them The heart in Scripture is put for the aim the tendency the bent of the heart animi propositus the propensity of the heart this is called the heart in Scripture Deut. 24 25. The Lord there gives a direction concerning the hireling that his wages must not be detained beyond the day of his labour At his day thou shalt give him his hire neither shall the sun go down upon it for he is poor and setteth his heart upon it what 's that he is a hireling and therefore neither love to his master nor love to his work but the aim and bent of his soul in all the labour he takes is the hire he receives for it he sets his heart upon iâ— therefore the Scripture speaks of a double heart 1 Chron. 12. 33. and Psal 12. 2. Now what makes the heart a double heart some do apply it to instability in opinion that which is called halting between two opinions when the minde is in a suspence and hangs like a Meteor that 's the Metaphor that Christ uses be ye not of doubtfull minds Luke 12. 20. so you read it Whether it be in reference to opinion or in reference to love the minde is in doubt t is very true he that is so sometimes propends this way and sometimes that way this man after a sort is a double-minded man But I conceive the intention of Scripture by a double heart mainly refers to the aim and intention of the heart when men are double in their intentions the bent of their hearts goeth not all one way but sometimes for God and sometimes for the world sometimes for heaven and sometimes for earth when men have not a single eye that is as I conceive a single aim this the Scripture calleth a double heart when a man hath an aim at God and the things of God and looks at nothing else but purely in subordination this is a single heart this man
more pleasure he takes in reading Cicero it s 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 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 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 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 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 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 Vse 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 it s in 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 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 terrors upon his own soul that it is so let him resolve never so firmly against it yet the man will never stop t is 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
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 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 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 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 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 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 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 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 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 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