a man returne to God First as his chiefest good and then as his utmost end 5. 5 This deceives most Mat. 7.14 This will be the deceit under which the greatest part of the world will be damned for straight is the Gate and narrow is the way that leadeth to life and few there be that find it All men are carryed forth to some good or other and say VVho will shew us any good Psal 4. But there are four things that most of the world do usually mistake in 1. They take that which is but a seeming good for a reall good 2. They take that which is a particular good for an universall good 3. They take that which is a temporary good for aneternall good 4. They take that which is another mans good for their own good Most men mistake under these four sorts of good and so perish 6. 6 This will cause Satan to insult If you be deceived in your chiefest good it will be the matter of Satans insultation and the matter of your Lamentation for ever It will be matter of Satans insultation Satan is the envious man TWO things there are in Satan to sinners one is cruell murderings and the other is cruel mockings of them as in Isai 14.11 12. How art thou fallen from heaven O Lucifer Sonne of morning Nebuchadnezzar that thought himselfe as it were placed in heaven falls downe to hell he deluded himselfe It will be then too late to say I was ignorant and as a beast before thee These men are miserable The misery of those that are herein cheated that are cheated of their chief good and their misery lyes in six Particulars 1. 1 There 's nothing good to such a man Because there 's nothing good to that man that err's in his chiefest good Eccle. 5.13 there 's a man that made Riches his chiefest good there 's no good to him therein because he made not God his chiefest good his Riches are to his hurt many a man is made honourable and Rich to his hurt But are not Ordinances you will say for a mans good Is it not good to live under the means of grace to have the droppings of the Sanctuary I answer no if not improved the nigher to Ordinances and at distance from God the nigher to the Curse Heb. 6.7 8. Ordinances will ripen your sinnes and they will hasten your ruine they will insnare your soules they will draw out your lusts and they will ruine you for ever As every thing is good to a man that is right in his chiefest good so nothing is good to that man that errs in his chiefest good 2. 2 This will cause him to eire in all things If a man erre in his chiefest good this will make him erre in his judging of al things and persons in this life for the rule of every mans judgement is according to his chief good he errs and must needs do so if he errs in that Take a man that judgeth finning better then suffering he chuseth sin before suffering Iob 36.21 Take heed regard not iniquity for this thou hast chosen rather then affliction He chuseth the present things before things to come things that are seen before things that are not seen But to a godly man sin is worse then suffering then death then hell It was the saying of one of the Martyrs He is not praise-worthy nor worthy of praise that God praiseth not A man that hath his treasure in heaven he judgeth all things aright according to the heavenly Treasure 3. 3 This makes him misplace his affections If a man mistake his chiefest good this causeth him to misplace all the affections of his soule they will be set wrong are set upon wrong objects The Holy Ghost speaks of a crooked and a perverse Generation when they were set upon wrong objects they were in feare where no feare was Now take an other man whose chiefe good is God he feares sinne the other feares man he rejoyces in God the other rejoyces in man here the affections of soule are mistaken by misplacing the chiefest good 4. 4 To lose his labour This makes a man loose his labour in what ever he doth all his life time he labours onely for the meat that perisheth but not for the meat that endureth for everlasting life he spends his parts his strength and time in vaine He sowes the wind and reaps the whirle winde This grand error makes you erre in every thing you doe the wicked man is deceived disappointed and at the last will be ashamed of all his undertakings But the godly man cannot be deceived nor disappointed of his hopes nor return ashamed because he is not mistaken in his chiefest good and therefore cannot lose any of his labour 5. 5 This will destroy him This onely will destroy the man This is the grand mistake a man may be deceived in particular things and yet the soule may be saved in the day of the Lord but if once he be deceived in his chiefest good he can never be saved for what is a mans chiefe good here by way of Election shall be hereafter his chiefe good in way of fruition 1 Cor 3.11 For other foundation can no man lay then that is laid which is Iesus Christ c. To erre in this is a fundamentall error those that erre in matters of practise 't is said yet their soules might be saved though their labours be lose but if thou errest in thy chiefe good thou canst never be saved 6. 6 It s the greatest cheat of all If there were nothing else but this it s the greatest delusion and the obsurdest cheat in the world for a man is deceived and makes that his greatest happinesse that is the quite contrary that will prove his greatest misery blessing or blessednesse requires two things 1. It must be that which cannot be lost 2. It must be that that puts the soul into a condition that he he doth not sinne or that he cannot sinne He that placeth his happinesse below God and Heaven he sets up an other God which is the highest way of sinning in the world and therefore see what a miserable condition that man is in that sets his chiefest good in things below God and Heaven Vse 3. Vse 3. For Exhortation Is this a truth that every man in this life hath something hee laies up for his Treasure whether it be in Heaven or Earth then take this exhortation in the words of the text lay up treasures in Heaven Three things I shal premise 1. Some doe observe the sweetnesse of Christs Commands how he applies himself to the desires of his people the Lord Jesus Christ doth not forbid this hee doth not say let there bee no such providence in you but if you will lay up treasure hee tells you where you should lay up the true treasure So Luke 10.20 he sends forth the 72 Disciples and they rejoyced the
Devills were subject to them Now he doth not forbid their joy but hee doth augment their joy Rejoyce rather that your names are written in the book of life so when he faith Matth. 20.18 Feare not him that can kill the body he forbids you not altogether to fear but see if your feare be plac'd on the right object that is himselfe more then them so when men are apt to glory in some excellency they have obtained saith the Holy Ghost Jer. 9.23 Let not the wife 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. Set a right object for your glorying in so here hee doth not forbid you to labour for riches but to be rich towards God he doth not forbid you to bee adorned but let it bee with beauties of holinesse 2. It 's observed that there are diverse waies of treasuring 3. Sort of treasure there are three forts of treasures that are laid up three severall waies 1. 1 Treasures on Earth There are treasures on Earth some place their hapinesse on the things below our Saviour faith lock not to the things that are seen but have an eye to the things that are not seen It was well observed by one that that whieh a man loves and aimes at as his end that 's his treasure A man that hath no end beyond this life hath no treasure beyond this life let me be rich let me be honourable and brave in this world that 's all he looks at He looks not up to the treasure above this man placeth his affections on the Earth and makes that his portion 2. There are Treasures in Hell 3. Treasures in Hell some lay up their treasures in Hell Rom. 2.5 they treasure up to themselves wrath against the day of wrath There are two treasures one of sin and the other of wrath and the one sits for the other as the man adds to the one so God adds to the other for you must know as sinne ripens so doth judgement as sin encreaseth so doth wrath Ezek. 7.10 The Rod hath blossomed as Pride hath budded It 's spoken of Gods bringing of wrath upon Nebuchadnezzar now mind the gradation the Rod first blossoms then it buds judgement first ripens and then ruins you read in scripture of an Ephah of wickednesse that is that which notes the full measure of wickednesse and you read of a Talent which is judgement proportioned to the sin As you fill up the treasures of your sins so God fills up the treasures of his wrath you think you onely carry on your own treasure but God is carrying on his treasury of wrath also The 3. 2 Treasures in Heaven Sort are those that lay up treasure in Heaven that place their happinesse in the chief good in nothing but Heaven that have aimes beyond this life the things present are but for their way not for the end of their Journey Every man is as his chiefe good and as his utmost end is if thy end be Earthly thou art a man of the Earth if Heavenly thou art a man of Heaven It is said Psal 17.14 Men of the world that have their portion in this life They are called men of this world because their end and aime is not beyond this world But the Saints and Citizens of Heaven are so called because their end and aime is beyond this life and their chief good lies there 3. You are to observe the manner and nature of this command lay up treasures in Heaven his meaning is not that they should lay up nothing on Earth To lay up on Earth is a duty as to provide things necessary for the body but in especiall manner bee sure to lay up in Heaven have your hearts in Heaven though your bodies be on the Earth we ought to lay up something in summer against the time of Winter Parents ought to lay up for their Children Lay not up treasure on Earth that is to say as it is contrary to a treasure in Heaven but so as it may be helpfull to thy treasure in Heaven Again lay not up treasure on earth so as if there were an absolute necessity of it or as if a man could not live without it â—â—ke 12.15 a mans life consisteth not in the abundance of the things that he possesseth Lastly lay not up treasure on Earth so as to neglect Heaven let not this be a means to take off your hearts from higher things if so your treasure will be your curse and God gives you a great estate in great Judgement Let us now come to set home this Exhortation seeing some lay up treasures in Earth some lay up treasures in Heaven do you be exhorted to lay up your treasures in Heaven Four things I will speak to in proscuting of it 1. What is meant by Heaven 2. What are the treasures of Heaven 3. What is it to lay up treasures in Heaven 4. Some arguments to enforce the Exhortation First what is meant by Heaven What is meant by Heaven There is a twofold Exposition of it and we may make an improvement of both of them 1. 1 God himself By Heaven some expound it of God himselfe as if hee should say lay up your treasures in God with God so that they take Heaven for God that is the God of Heaven the pleasures of Heaven Now this will help you to understand other Scriptures Mat. 21.25 The Baptism of John was it from Heaven that is from the God of Heaven Heaven is there put for God so Luke 15.18 Father I have sinned against Heaven that is against the God of Heaven the God that dwells in Heaven there 's your happinesse alone let your chief good be laid up in him let him who hath promised to be our portion and exceeding great reward be our treasure in Heaven yet you are to consider that the Scripture speakes of other treasures in Heaven Luke 12.33 Provide your selves a treasure in Heaven that faileth not that is of good works but they are onely as they aim at God God is himself the great reward and the rich treasure of Heaven this is the excellency of every gratious performance of duty 't is a treasure of heaven because it is recorded in heaven by God himselfe lay up therefore your treasures with God that he may be your eternall reward The 2. 2 The third Heaven Exposition of this place is this They take Heaven for the third Heaven the highest Heaven the habitation of Gods majestie and glory the place where the Saints shall be with God where the Angels have Communion with God Ier. 23.23 He is said to fill heaven and earth 't is called the place where his honour dwels there you have two things 1. The Vision of him 2. The Fruition of him so 't is said to
to a man whose treasure is in Earth if a mans treasure be in Heaven his mind is in heaven hence it comes to passe that a godly man is said to be a stranger here Psal 39.12 I am a stranger and a Sojourner what 's the reason because hee doth not converse here as in his Country but seekes a Country above he is a stranger here travelling towards his owne Country Bernard saith a godly mans heart is in Heaven because the Lord dwells in Heaven hence it is that grace is called glory not onely because its of the same nature with that grace which a man in glory shal receive the the perfection of nor onely because it is a pledge and an earnest and will end in glory but because the soul immediately enters into glory after his treasure for his treasure immediately being in Heaven his heart is there hence 't is a godly man is more in Heaven then in Earth for his treasure is in Heaven and his heart is there But let us see in particular What iâ— meant by the heart what is here intended by the heart more especially there is meant all the things that are seated in the heart and let 's begin with the first of them 1. 1 The ain and ben of the cart The heart is put for the aime tendency and bent of the heart it is Animi Propositum it 's the propension of the heart Deut. 24.15 Hee is poore and setteth his heart upon it he is a hireling and his heart is set upon his waies hee doth not work for love to his master nor love to his work but the aime and bent of his soul is for the good hee shall receive by his work therefore the Scripture speaks of a double heart Ps 12.2 what makes a heart a a double heart some apply it to instability in opinions that which is called halting between two opinions when the mind is in suspence Luke 12.20 Be not of doubtfull mindes But whether it be in reference to opinions or what ever it is the mind is in doubt and hee is double minded But the intention of the Scripture by a double heart doth mainly aime at the intentions of the heart the heart goes not alwaies one way but sometimes for God sometimes for the Creature sometimes for Heaven sometimes for Earth when men have not a single Eye when they have not single aimes this the Scripture calls a double heart When a man hath an aime at God and the things of God and looks it other things in subordination thereto this the Scripture calls a single eye or a single heart but when men go sometimes very hotly after the things of God and at other times pursue after Riches immoderately this is a double heart Act. 8.1 Thy heart is not right in he sight of God and Hab. 4.12 The word of God is the discerner of the intents of the heart Now then thus where a mans Treasure is there the bent the aime and the tendency of a mans heart is one of the great things you are to look to is the heart for in the heart lyes the greatest deceit but in the heart above all other things the bent and tendency of the heart is that you are to looke at and there are two Reasons for it 1. 1 The aime of his heart is the godly mans comfort in all failings Because this is the great Comfort nay the onely comfort that a godly man hath to flye to in all failings and in all his falls the bent and aime of his heart In any particular failing and infirmity what is it the soul can retreat to truly when a godly man can say this hath been my transgression but this was not my intention this is the onely comfort of the man so it was with Peter it was a desperate fall to deny his Master and wish himselfe accursed that hee knew not the man but Peter could say Lord This was the bent of my soule not to deny thee but to die for thee Sinne comes upon a godly man at unawares sinne comes upon a godly man as judgement comes upon a wicked man by way of surprisall but the bent of his heart was not to sinne therefore this is a comfort to him 'T is an expression of David Though he did offend with his mouth yet I have purposed that my mouth should not offend it was my transgression but not my intention I have plotted that my mouth might not offend In all your failings this is that that must support you yea in every transgression that it was not your intention so to do 2. 2 It is his comfort after his failings Sometimes a godly man can take comfort in this after his fallings many times the Saints commit wickednesse out of consultation Psal 19.3 the Scripture calls them Presumptuous sinnes sinnes that they doe intend before hand 1 King 15.5 'T is said Davids heart was upright in all things all he dayes of his life save onely in the matter of Uriah the Hittite Then Davids heart was not upright in this matter his dissembling and his lying was clearly demonstrated But now what may a godly man retreat to to the generall bent of his heart when hee failes in a particular act 1 Kin. 15.14 Neverthelesse Asa his heart was upright with God all his daies he doth not speak of particular Acts but of the generall bent of his heart though in some particulars he contrived sinne wicked men when they are carryed on in a designe that 's sinfull they will not be beaten from it but the generall bent of their soul is to go on in it Now would you know which way the bent and tendernesse of your heart goes Six rules for discovery of the bent of the heart there are six Rules I shall give you It was the saying of a godly Minister I blesse my God I have stadied my own heart more then Boukes It would be very happy for you to say I have studied my heart more then the would more then trading 1. 2 That which its casryed after under different conditions is the aime of the heart Rule That which the soul is carryed after under different conditions this declares what the aime and bent of the soule is and so you must judge of the tendency of the heart as waters though you turn them out of their proper current and alter their channell yet they all runne into the Sea you will say then the tendency of them is to the Sea If you see the Sun whether the day be cleare or cloudy it makes to the West it concludes there 's the end of its course this is the race it hath to runne the going of the heart is the same in different conditions it doth wonderfully cleave to that which is its chief good is never at rest til it be centered there As for example suppose it be the heart of a naturall man his aime is at his owne exaltation now
much for God thinks no pains too much that he layes out for God so Haman loves his revenge and he will give the King much for the ruine of the Jews David when he came to build the Temple thought he could never spend enough about the Temple It is a large heart that makes an hand therefore where your love is there 's your bounty 4. 4 Love is laborious Love is laborious it grudgeth no pains Heb. 6.10 It is called the labour of love a mans labour is sutable to his love he that labors most loves most If a man loves riches he labours for them Hab. 2.13 Labouring in vain is called labouring in the fire you shall know where your love is by your labour Eccle. 4.8 There 's a man hath no end of all his labour why so There 's his love His eye is not satisfied with Riches The Lord Jesus Christ his love to his Father made him labour in the worke of his Father till he had spent his strength and dryed up his radicall humours Isai 49.4 For a man that 's sloathful there 's no love in him lazy love is pretended love where love is according to the degree of it such a mans labour will be O you that are dead and dull in holy duties strengthen your love and you will mend your pace It s an observation of one of the Ancients That love that doth not put forth it selfe to its utmost endeavour is unsound love that which goes to its strength and no more that 's true love but weake love strong love bends to impossibilities it will labour in those things which 't is impossible to obtain It 's observed of Mary her love out-bid her strength therefore examine where the great labour of your lives hath been how much have I laboured for the things of this world and how little have I laboured for the things of another world for God Christ 5. 5 Love is venturous Would you know where your love is love is venturous it will hazard any thing for the thing beloved our Saviour Christ gives you an evidence of it he doth not onely venture his life but lay down his life Greater love hath no man then this that a man lay down his life for his friend Ioh. 15.13 and Psal 69.9 The reproach of them that reproached thee hath fallen upon me It was a gracious speech of an Ancient If the Lord make use of me to keepe off reproach from himselfe I shall looke upon it as a great priviledge as a great honour Where is the man that for the truths of God and Christ will hazard the losse of friends the losse of his estate the losse of his blood True love turns cowardize into courage the Hen though but a feeble Creature yet will hazard her selfe against the most ravenous Birds that come to devour her Chickens so will the mother if her child be in danger Take a man whose love is set on lust and what will not the man hazard for it he will lose his friends he will spend his estate he will blast his reputation he will hazard his soule and all for the love he beares to sin and indeed what 's that which makes men despise the judgements of God it's their love to sin then enquire and examine your selves where your adventures are there is your love 6. 6 Love is zealous Love is zealous I doe not mean by zeale a zeale of suspition of evill in the party beloved which we call jealousy for love thinks no evill 1 Cor. 13.4 But when I say love is zealous I meane it is full of solicitude fearing that any injurie or wrong should be offered to the person or thing beloved Moses the meekest man upon earth yet Moses's meeknesse is turned into anger when wrong is done to the God of his life and the God of his love and he breaks the Tables The Lord Jesus Christ out of love to his Father saith The zeal of thy house hath eaten me up Iob. 2.17 Zeal in the heart is like boiling water that wasts in the seething it makes a man over-look all interests considering himselfe in the world to be wholly intended to carry on the interests of the party belove So it is with godly men for zeale is a mixt affection 't is nothing else but love provoked therfore Hoster speaks the language of love How should I endure to see the evil that should come upon me and upon my people Est 8.6 Tel me what are you zealous for where 's your zeale Touch a man in his Reputation and you may quickly see where his love and zeal is touch God in his name Christ in his truth then saith Paul To whom we gave place no not for an houre that the truth of the Gospel might continue with you Gal. 2.5 Love is provoked with any thing and comes contrary to Christ and his truth I would have zeale to be turned into fire and so it will be where love is for God and his glory Examine therefore what it is that makes you hot on every occasion where thy zeal is there is thy love for love is zealous 7. 7 Love iâ— fearful of separation Love is very fearful of separation from the thing beloved it desires nothing more then union it fears nothing more then separation it s the Spouses expression Cant. 3.4 When I sound him I held him and would not let him go Austin gives that as the difference between true and uncleane love between the love of a Wife and the love of a Harlot both fear the husband but the one fears lest the husband should come the other fears lest the husband should depart the affections of the soule in this way are seen very much Death is called the King of terror because its a separation of the soule from the body love it loves union and he that loves dyes himselfe to live in the thing beloved for this cause the great consolation of the Saints lies in this who shall separate us from the love of God c Rom. 8.30 31. For in the absence of the love of the thing beloved the heart languishes â—n union with the thing loved the heart rejoyces and in separation from the thing loved the heart dyes and perishes for this cause is this the great cordial to the Saints that there is no separation between their love and their beloved The unhappinesse of wicked men lies in this that they love that which shall be separated from them Riches make to themselves wings flie away P o. 23.5 And thou fool this night shall thy soul be taken away from thee and then whose shall these things be Luk. 12.20 So Amos 4.2 I will take away thy posterity with fish-hooks As easily as the fish is drawn out of the water with a hooke so will I take them away with Fish-hooks Therefore when an ungodly man dies his love dies because his beloved ceaseth when he dies A godly man