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The certainty of Heavenly, and the uncertainty of Earthly Treasures. Math. 6.20, 21. Lay up for your selves Treasures in Heaven, &c. For where your Treasure is, there will your heart be also.
The certainty of Heavenly, and the uncertainty of Earthly Treasures. Math. 6.20, 21. Lay up for your selves Treasures in Heaven, etc. For where your Treasure is, there will your heart be also.
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IN these words there are two things; First a Dehortation, in Reference to Treasures below; Secondly, an Exhortation, in References to Treasures above;
IN these words there Are two things; First a Dehortation, in Referente to Treasures below; Secondly, an Exhortation, in References to Treasures above;
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Both these branches have two things attending them.
Both these branches have two things attending them.
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The Dehortation from laying up Treasures below, lies in two Arguments: 1. their uncertainty, 2. their decay.
The Dehortation from laying up Treasures below, lies in two Arguments: 1. their uncertainty, 2. their decay.
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The Exhortation for laying up Treasure in Heaven lies also in two arguments: 1. Their Stability. 2. Their continuance.
The Exhortation for laying up Treasure in Heaven lies also in two Arguments: 1. Their Stability. 2. Their Continuance.
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The uncertainty of the one, and the certainty of the other;
The uncertainty of the one, and the certainty of the other;
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the decay of the one, and the durablenesse of the other, should cause us to treasure up the one, and disesteem the other.
the decay of the one, and the durableness of the other, should cause us to treasure up the one, and disesteem the other.
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Then the second part of the text comes in as a reason to enforce the former, For where your Treasure is, there will your hearts be also.
Then the second part of the text comes in as a reason to enforce the former, For where your Treasure is, there will your hearts be also.
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For the opening of this Text, I shall lay down two propositions to treat upon. 1. That every man hath a Treasure in this life;
For the opening of this Text, I shall lay down two propositions to Treat upon. 1. That every man hath a Treasure in this life;
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For he doth speak it as an Act performed in this life, and not as an Act to be performed in the life to come:
For he does speak it as an Act performed in this life, and not as an Act to be performed in the life to come:
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this life is the sowing time, that life is the Reaping time;
this life is the sowing time, that life is the Reaping time;
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Here the Treasure is in getting, there it is in spending, therefore every mans Treasure is in this life.
Here the Treasure is in getting, there it is in spending, Therefore every men Treasure is in this life.
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2. That wheresoever the Treasure is, it is Attractive to draw the heart unto it. Or thus, Every man laies up his heart where hee laies up his Treasure.
2. That wheresoever the Treasure is, it is Attractive to draw the heart unto it. Or thus, Every man lays up his heart where he lays up his Treasure.
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To begin with the first Doctrine, namely Doct. 1 That every man hath a Treasure in this life.
To begin with the First Doctrine, namely Doct. 1 That every man hath a Treasure in this life.
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There are (for the explaining of this truth) two sorts of Treasures. First, God hath his Treasures; Secondly, men have their Treasures. First, God hath his Treasures:
There Are (for the explaining of this truth) two sorts of Treasures. First, God hath his Treasures; Secondly, men have their Treasures. First, God hath his Treasures:
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The Treasures of God are of four sorts. 1. The Treasures of Nature, Job 38.22.
The Treasures of God Are of four sorts. 1. The Treasures of Nature, Job 38.22.
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Hast thou entred into the Treasures of the Snow? or hast thou seen the Treasures of the Hail? Hast thou entered into the Treasures of the Snow? or hast thou seen the Treasures of the Hail?
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2. The Treasures of Providences, Ps. 17.14. Whose belly thou fillest with thy hid Treasures;
2. The Treasures of Providences, Ps. 17.14. Whose belly thou Fillest with thy hid Treasures;
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'Tis spoken in Reference to ungodly men, some there are that have in Common Providence their bellies fill'd with hid Treasure.
It's spoken in Referente to ungodly men, Some there Are that have in Common Providence their bellies filled with hid Treasure.
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Godly men they have the best of the dainties of Providence, but ungodly ones what they have, is but to satisfie their belly, never fills their Souls, their Soules are left empty of grace,
Godly men they have the best of the dainties of Providence, but ungodly ones what they have, is but to satisfy their belly, never fills their Souls, their Souls Are left empty of grace,
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though their bellies are filled with hid Treasure. 3. There are Treasures of Grace, Col. 2.3. In him are hid all the Treasures of Wisdome and Knowledge.
though their bellies Are filled with hid Treasure. 3. There Are Treasures of Grace, Col. 2.3. In him Are hid all the Treasures of Wisdom and Knowledge.
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4. There are Treasures of wrath & vengeance in Deut. 32.34. It is sealed up among my Treasures:
4. There Are Treasures of wrath & vengeance in Deuteronomy 32.34. It is sealed up among my Treasures:
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to me belongs vengeance, &c. These are Gods Treasures the Scripture speaks of. Secondly, men have their Treasures; to me belongs vengeance, etc. These Are God's Treasures the Scripture speaks of. Secondly, men have their Treasures;
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And that which a man makes his chief good, that is his Treasure, that which he placeth his happinesse in, that which the comfort of his life flowes from, that is mans Treasure;
And that which a man makes his chief good, that is his Treasure, that which he places his happiness in, that which the Comfort of his life flows from, that is men Treasure;
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see it so in those two Scriptures, Luke 16.25. Ps. 17.14. That which in this place is called a Treasure, is there called, His good things, and his portion;
see it so in those two Scriptures, Lycia 16.25. Ps. 17.14. That which in this place is called a Treasure, is there called, His good things, and his portion;
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that is, that which a man makes his chiefe good. The greatest difference between Godly men, and the men of this world is this;
that is, that which a man makes his chief good. The greatest difference between Godly men, and the men of this world is this;
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the one is all for great provisions in the way, and nothing for the Journeies end;
the one is all for great provisions in the Way, and nothing for the Journeys end;
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the other is for all at the Journeyes end, and but little in the way.
the other is for all At the Journeys end, and but little in the Way.
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For the opening of this Doctrine further, that every man in this life hath his Treasure,
For the opening of this Doctrine further, that every man in this life hath his Treasure,
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and his own Treasure, this take in four propositions.
and his own Treasure, this take in four propositions.
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1. That every man hath some chiefe good which his Soul is set upon, and which it centers in, wherein he placeth his happinesse, which if you could attain perfectly, your Soules would be at rest. Psal. 116.7.
1. That every man hath Some chief good which his Soul is Set upon, and which it centers in, wherein he places his happiness, which if you could attain perfectly, your Souls would be At rest. Psalm 116.7.
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Return unto thy rest O my Soul. Godly men have their Treasure in Heaven, God is their Treasure, God is their Portion,Return unto thy rest Oh my Soul. Godly men have their Treasure in Heaven, God is their Treasure, God is their Portion,
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therefore they can rejoyce and say, God is my chiefest good and my utmost end. David tells you the tendency of his soul ran after God;
Therefore they can rejoice and say, God is my chiefest good and my utmost end. David tells you the tendency of his soul ran After God;
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My soul thirsteth for God, the living God, all this is to shew that God is Davids chief good,My soul Thirsteth for God, the living God, all this is to show that God is Davids chief good,
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untill the Soule can attain to its chiefest good its never at rest:
until the Soul can attain to its chiefest good its never At rest:
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But take a poore carnall wretch that never knew any thing above the Creature, because the creature is his chief good, till hee can obtain it, he is restlesse, Psal. 6. unto 14. verse. 1 Sam. 25.29. Ungodly mens soules goe wholly after their treasure, and a godly mans soul goes wholly after his God;
But take a poor carnal wretch that never knew any thing above the Creature, Because the creature is his chief good, till he can obtain it, he is restless, Psalm 6. unto 14. verse. 1 Sam. 25.29. Ungodly men's Souls go wholly After their treasure, and a godly men soul Goes wholly After his God;
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Davids soule 'tis said, was bound up in the bundle of life with the Lord his God; Davids soul it's said, was bound up in the bundle of life with the Lord his God;
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but it followes, a wicked mans soul is slung away from God, as out of the middle of a sling.
but it follows, a wicked men soul is slung away from God, as out of the middle of a sling.
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There are three things in that sling. 1. It notes a distance from God, as the stone in the sling is at a distance from the man. 2. It notes not onely a distance from God,
There Are three things in that sling. 1. It notes a distance from God, as the stone in the sling is At a distance from the man. 2. It notes not only a distance from God,
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but it notes a distance in judgement, in wrath;
but it notes a distance in judgement, in wrath;
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he will sling away the wicked from the middest of his people, he will separate them from himself in wrath. 3. It notes violence, slinging is a violent motion.
he will sling away the wicked from the midst of his people, he will separate them from himself in wrath. 3. It notes violence, slinging is a violent motion.
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2. Proposition. Every man hath some good in this life in regard of Election, not in regard of Fruition;
2. Proposition. Every man hath Some good in this life in regard of Election, not in regard of Fruition;
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some chief good he chooseth in this life, for the chief good of the Saints is reserved for them for the life to come:
Some chief good he chooses in this life, for the chief good of the Saints is reserved for them for the life to come:
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the Election is below, the Fruition is above; the one hath his portion in this life, the other in the life to come. Some have chosen vanity;
the Election is below, the Fruition is above; the one hath his portion in this life, the other in the life to come. some have chosen vanity;
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now that you have chosen here, you will enjoy hereafter; some of you chuse Riches, that which you chuse here, will be your portion hereafter;
now that you have chosen Here, you will enjoy hereafter; Some of you choose Riches, that which you choose Here, will be your portion hereafter;
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that which is your chief good in this life, you must content your selves to have in the life to come.
that which is your chief good in this life, you must content your selves to have in the life to come.
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3. Every man in this life hath his own chief good, and that is his Treasure:
3. Every man in this life hath his own chief good, and that is his Treasure:
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That which is another mans chief good, is not thine:
That which is Another men chief good, is not thine:
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As every man lives by his own Faith so every man lives upon his own Treasure:
As every man lives by his own Faith so every man lives upon his own Treasure:
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thy Faith perhaps is thy Treasure, and God is thy Treasure, an other mans Riches are his Treasure:
thy Faith perhaps is thy Treasure, and God is thy Treasure, an other men Riches Are his Treasure:
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see a godly mans Treasure, Isai. 33.6. The feare of the Lord is his Treasure: this is peculiarly spoken of Hezekiah, and in him of the Church of God;
see a godly men Treasure, Isaiah 33.6. The Fear of the Lord is his Treasure: this is peculiarly spoken of Hezekiah, and in him of the Church of God;
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Now what is here meant by the fear of God? Calvin notes two things.
Now what is Here meant by the Fear of God? calvin notes two things.
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1. Reverential fear and awe of the Majestie of God, from a right apprehension of his Righteousnesse and Holinesse, so Prov. 17. The feare of the Lord is the beginning of wisdome.
1. Reverential Fear and awe of the Majesty of God, from a right apprehension of his Righteousness and Holiness, so Curae 17. The Fear of the Lord is the beginning of Wisdom.
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2. By Fear, is meant an aweful worship of God, Worship the Lord with fear, and rejoyce with trembling.
2. By fear, is meant an awful worship of God, Worship the Lord with Fear, and rejoice with trembling.
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Thus you see what was Hezekiah's Treasure, It was the feare of the Lord; a holy feare of God, and a constant worship of him is a Christians Treasure. Thus you see what was Hezekiah's Treasure, It was the Fear of the Lord; a holy Fear of God, and a constant worship of him is a Christians Treasure.
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But how comes it to passe, that every man hath his own Treasure? 1. From the different lights that men have;
But how comes it to pass, that every man hath his own Treasure? 1. From the different lights that men have;
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some can see good in that which an other man can see none, 2 Cor. 4.18. Some can see good in that which an other man can see none, 2 Cor. 4.18.
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We look not at the things which are seen, but at the things which are not seen, &c. There are some in whom the God of this world hath blinded their eyes, We look not At the things which Are seen, but At the things which Are not seen, etc. There Are Some in whom the God of this world hath blinded their eyes,
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and some the eyes of whose understanding are enlightned. Ephe. 1.17.18. Men have different good things, because they have different lights;
and Some the eyes of whose understanding Are enlightened. Ephes 1.17.18. Men have different good things, Because they have different lights;
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the things of this life are base in the eyes of some, though glorious to others.
the things of this life Are base in the eyes of Some, though glorious to Others.
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2. Men have different treasures to themselves, because they have different Savours, Rom. 8.5. For they that are after the flesh, do mind the things of the flesh;
2. Men have different treasures to themselves, Because they have different Savours, Rom. 8.5. For they that Are After the Flesh, do mind the things of the Flesh;
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but they that are after the spirit, the things of the spirit: the meaning is, they savour the things of the flesh.but they that Are After the Spirit, the things of the Spirit: the meaning is, they savour the things of the Flesh.
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Tell a naturall man of a promise, it hath no more savour to him, then a stock or a stone:
Tell a natural man of a promise, it hath no more savour to him, then a stock or a stone:
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tell a Rich man of a promise, who makes Riches his treasure, this hath no savour in it;
tell a Rich man of a promise, who makes Riches his treasure, this hath no savour in it;
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he can taste sweetnesse in dainty meats, and in gorgeous apparell, and in the pleasures of sin that are but for a season:
he can taste sweetness in dainty Meats, and in gorgeous apparel, and in the pleasures of since that Are but for a season:
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but let a Saint come and look upon the word of God, thy word is sweeter to me then the honey or the honey combe:
but let a Saint come and look upon the word of God, thy word is Sweeten to me then the honey or the honey comb:
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people runne after vanity, because they savour no better things. 3. From their choice: people run After vanity, Because they savour no better things. 3. From their choice:
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would you know why Israel was Gods peculiar treasure, it was because God chose them himselfe, Psal. 144.4. Some men make choice of God as their chiefest good, let him enjoy God he is contented;
would you know why Israel was God's peculiar treasure, it was Because God chosen them himself, Psalm 144.4. some men make choice of God as their chiefest good, let him enjoy God he is contented;
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saith David, Whom have I in heaven but thee, there's none on earth whom I desire in comparison of thee:
Says David, Whom have I in heaven but thee, there's none on earth whom I desire in comparison of thee:
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But if you let me live without God, 'tis nothing, he accounts all things nothing in comparison of God,
But if you let me live without God, it's nothing, he accounts all things nothing in comparison of God,
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because that's the mans chief good:
Because that's the men chief good:
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Take an other, He saith, I can live without God all my life time, and I can be content never to heare of God;
Take an other, He Says, I can live without God all my life time, and I can be content never to hear of God;
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the Reason is, because they chuse an other good for their chiefe good besides God himselfe, this chief good is called a mans Treasure:
the Reason is, Because they choose an other good for their chief good beside God himself, this chief good is called a men Treasure:
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you see now every man hath his chiefe good in this life, and his own chiefe good in this life.
you see now every man hath his chief good in this life, and his own chief good in this life.
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4. Particular, That a mans chiefe good is his Treasure, and that upon a three-fold Accompt.
4. Particular, That a men chief good is his Treasure, and that upon a threefold Account.
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1. From the Preciousnesse of it;
1. From the Preciousness of it;
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No man owns or esteems his Treasure, unlesse it be his own chiefe good, and that which he esteems as precious.
No man owns or esteems his Treasure, unless it be his own chief good, and that which he esteems as precious.
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A mans Treasures are precious, therefore when the Lord speaks of precious things, he calls them a Treasure, Mat. 13.44.2 Cor. 4.7. The Gospel is caled a Treasure, because it carries precious things with it.
A men Treasures Are precious, Therefore when the Lord speaks of precious things, he calls them a Treasure, Mathew 13.44.2 Cor. 4.7. The Gospel is called a Treasure, Because it carries precious things with it.
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Take a man whose chiefe good is God, take God from him and he is undone.
Take a man whose chief good is God, take God from him and he is undone.
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But an other man who makes wealth his treasure, he saith, take away this, and I shall have no comfort;
But an other man who makes wealth his treasure, he Says, take away this, and I shall have no Comfort;
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one takes God for his treasure, and the other wealth for his.
one Takes God for his treasure, and the other wealth for his.
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2. 'Tis called Treasure, not onely for the preciousnesse of it, but for the plentifulnesse of it;
2. It's called Treasure, not only for the preciousness of it, but for the plentifulness of it;
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for 'tis not a little that will make a Treasure, but abundance, Col. 2.3. In whom are hid all the Treasures of wisdome and knowledge:
for it's not a little that will make a Treasure, but abundance, Col. 2.3. In whom Are hid all the Treasures of Wisdom and knowledge:
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What ever is a mans chiefe good, he desires it with an infinite appetite, for he is never satisfied.
What ever is a men chief good, he Desires it with an infinite appetite, for he is never satisfied.
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Take a man that makes pleasure his chiefe treasure, he is like a Horse-leach, that cryes, give, give: let him have to day,
Take a man that makes pleasure his chief treasure, he is like a Horseleech, that cries, give, give: let him have to day,
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yet he is hungry to morrow.
yet he is hungry to morrow.
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Take a man whose chiefe good is laid up in God, though he have all the world can afford him;
Take a man whose chief good is laid up in God, though he have all the world can afford him;
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yet he sayes, give me more comfort from God, more Communion with God, and more likenesse to God;
yet he Says, give me more Comfort from God, more Communion with God, and more likeness to God;
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hee is still unsatisfied, because it's his chief good. 3. 'Tis called a Treasure because it's that by which a man values himselfe:
he is still unsatisfied, Because it's his chief good. 3. It's called a Treasure Because it's that by which a man value's himself:
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look how much a man hath in his Treasure, so much he conceives he is worth:
look how much a man hath in his Treasure, so much he conceives he is worth:
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there is a Rate which the man puts upon it, it adds as it were to the value of himself.
there is a Rate which the man puts upon it, it adds as it were to the valve of himself.
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Now as men value themselves according to their wealth, honor, &c. so God values every man according to his heart. Prov. 10.20. The heart of the wicked is little worth:
Now as men valve themselves according to their wealth, honour, etc. so God value's every man according to his heart. Curae 10.20. The heart of the wicked is little worth:
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the man is worth nothing if his heart be worth nothing.
the man is worth nothing if his heart be worth nothing.
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For these grounds 'tis called a Treasure, for the preciousnesse, for the plentifullness, & for the value and esteem a man puts upon it. Use 1. Of Examination:
For these grounds it's called a Treasure, for the preciousness, for the plentifullness, & for the valve and esteem a man puts upon it. Use 1. Of Examination:
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where is your treasure? Take this rule, where thy love is, ther's thy heart; where thy heart is, ther's thy Treasure;
where is your treasure? Take this Rule, where thy love is, ther's thy heart; where thy heart is, ther's thy Treasure;
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where thy Treasure is, ther's thy Heaven, where thy heaven is, ther's thy God; and where thy God is, ther's thy happines.
where thy Treasure is, ther's thy Heaven, where thy heaven is, ther's thy God; and where thy God is, ther's thy happiness.
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There are six things I would have you to consider, as to this use of Examination, that you may know where your Treasure lies.
There Are six things I would have you to Consider, as to this use of Examination, that you may know where your Treasure lies.
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1. Consider what it is that you dig for, that you labour for, that you are willing to spend your money for;
1. Consider what it is that you dig for, that you labour for, that you Are willing to spend your money for;
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this is the first try all of your Treasure, If you dig for wisdome as for pretious stones, If thou seek•st her as Silver,
this is the First try all of your Treasure, If you dig for Wisdom as for precious stones, If thou seek•st her as Silver,
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and searchest for her as for hid treasures. Pro. 2.4. and saith our Saviour Job: 6.27.and searchest for her as for hid treasures. Pro 2.4. and Says our Saviour Job: 6.27.
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Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life? What's the great thing you work for in this life? What is it you lay out your money for? that you labour for? dost thou lay out thy Knowledge for God? thy estate for God? or dost thou spend thy money for that which is not bread,Labour not for the meat which Perishes, but for that meat which Endureth unto everlasting life? What's the great thing you work for in this life? What is it you lay out your money for? that you labour for? dost thou lay out thy Knowledge for God? thy estate for God? or dost thou spend thy money for that which is not bred,
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and labour for that which satisfieth not? Isaiah 55.2.
and labour for that which Satisfieth not? Isaiah 55.2.
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When a man shall return to his own heart, and say, I have laboured for Wealth all my daies,
When a man shall return to his own heart, and say, I have laboured for Wealth all my days,
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and wearied my self for vanity, and now I come to die, I find that I have not laboured at all for God, I have not chosen God for my treasure; and wearied my self for vanity, and now I come to die, I find that I have not laboured At all for God, I have not chosen God for my treasure;
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Oh this mans condition is very sad! how many are there that can lavish out their wealth upon their lusts;
O this men condition is very sad! how many Are there that can lavish out their wealth upon their Lustiest;
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But let a poor member of Christ come, every penny that's given to them, is as much as a drop of blood:
But let a poor member of christ come, every penny that's given to them, is as much as a drop of blood:
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that which you lay out your money for, and digg for most, that's your Treasure.
that which you lay out your money for, and dig for most, that's your Treasure.
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2. Examine what it is by which the comforts of your lives come in, what it is you live upon:
2. Examine what it is by which the comforts of your lives come in, what it is you live upon:
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whether you labour for the meat which perisheth, or for that which endureth to everlasting life? John 6.27.
whither you labour for the meat which Perishes, or for that which Endureth to everlasting life? John 6.27.
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Whether your comforts come in by eating the bread of wickednesse, and drinking the wine of violence. Prov. 4.17.
Whither your comforts come in by eating the bred of wickedness, and drinking the wine of violence. Curae 4.17.
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Or by feeding upon Jesus Christ by faith? Hee that feeds onely upon the Creature, feeds upon Ashes, a deceived heart hath turned him aside, Isa. 44.20. That man that makes not God his treasure, makes the Devil his Treasure.
Or by feeding upon jesus christ by faith? He that feeds only upon the Creature, feeds upon Ashes, a deceived heart hath turned him aside, Isaiah 44.20. That man that makes not God his treasure, makes the devil his Treasure.
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Therefore consider by what doth the Comfort of your lives come in? some may say, I live a comfortable life,
Therefore Consider by what does the Comfort of your lives come in? Some may say, I live a comfortable life,
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because I have a great deal of wealth, and a plentifull Table;
Because I have a great deal of wealth, and a plentiful Table;
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but the other saith, I live a comfortable life, because I have had Communion with God,
but the other Says, I live a comfortable life, Because I have had Communion with God,
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and some tast of Heavenly Treasures: that from whence the Comfort of your lives comes, in that's your Treasure.
and Some taste of Heavenly Treasures: that from whence the Comfort of your lives comes, in that's your Treasure.
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3. What is that which is your greatest care to keep above all things else? that's your Treasure.
3. What is that which is your greatest care to keep above all things Else? that's your Treasure.
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Treasures are commonly hidden, that men may keep them safe: take a man that makes Riches his treasure, what doth he feare most? theft:
Treasures Are commonly hidden, that men may keep them safe: take a man that makes Riches his treasure, what does he Fear most? theft:
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but take a godly man that makes God his Treasure, what doth he fear most? sinne, because God is his Treasure.
but take a godly man that makes God his Treasure, what does he Fear most? sin, Because God is his Treasure.
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4. What doth your soules retreat unto for comfort in any trouble, in any disgrace, in any distresse? whither doe you retire? whither doth a rich man retire when hee is in danger? to his Riches;
4. What does your Souls retreat unto for Comfort in any trouble, in any disgrace, in any distress? whither do you retire? whither does a rich man retire when he is in danger? to his Riches;
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whither doth a godly man retire when he is in danger; to his God; Prov. 18.10, 11. the name of the Lord is a strong Tower:
whither does a godly man retire when he is in danger; to his God; Curae 18.10, 11. the name of the Lord is a strong Tower:
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the Righteous runneth into it, and are safe. The Rich mans wealth is his strong City: the Righteous Runneth into it, and Are safe. The Rich men wealth is his strong city:
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and as an high wall in his owne conceit; one retires to his Riches, and the other to his God.
and as an high wall in his own conceit; one retires to his Riches, and the other to his God.
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5. How doe you judge of other men? for you value men more or lesse according to that you count your owne treasure.
5. How do you judge of other men? for you valve men more or less according to that you count your own treasure.
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A godly man that makes Grace his treasure;
A godly man that makes Grace his treasure;
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Ask him this question, who is the best man? whether the rich man, or the godly man? whether hee that hath much of grace,
Ask him this question, who is the best man? whither the rich man, or the godly man? whither he that hath much of grace,
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or he that hath much of Gold? whether he that hath much of the Creature,
or he that hath much of Gold? whither he that hath much of the Creature,
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or hee that hath most of Christ? Hee answers, the godly man is the better man,
or he that hath most of christ? He answers, the godly man is the better man,
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because he seekes that which is pretious unto me, because he seeks his treasure above, saith David. Psal. 16.3. To the excellent of the Earth, in whom is all my delight;
Because he seeks that which is precious unto me, Because he seeks his treasure above, Says David. Psalm 16.3. To the excellent of the Earth, in whom is all my delight;
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Hee accounts them excellent because they have much of that which he counts his treasure, and he values all other men according to that they have of that which hee accounts his treasure.
He accounts them excellent Because they have much of that which he counts his treasure, and he value's all other men according to that they have of that which he accounts his treasure.
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6. What are the times that you do mostly prize? A man usually prizeth those times most that bring him in most of his treasure, most of his wealth, and profit Amos 8.12.
6. What Are the times that you do mostly prize? A man usually prizeth those times most that bring him in most of his treasure, most of his wealth, and profit Amos 8.12.
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say they, When will the Sabbath be gone? there was no day so tiresome unto them as a Sabbath day, they longed for the week daies,
say they, When will the Sabbath be gone? there was no day so tiresome unto them as a Sabbath day, they longed for the Week days,
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because they brought them in much plenty, much of their treasure.
Because they brought them in much plenty, much of their treasure.
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But now with a gracious heart it is otherwise, as the one saith, when will the Sabbath be gone? so the other saith, When will the Sabbath come? Isa. 38.13. they called it a delight, because it brings in most of their treasure:
But now with a gracious heart it is otherwise, as the one Says, when will the Sabbath be gone? so the other Says, When will the Sabbath come? Isaiah 38.13. they called it a delight, Because it brings in most of their treasure:
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So it is with a gratious heart.
So it is with a gracious heart.
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Those times wherin he hath trading with Heaven, wherein he hath Communion with Christ, wherein he hath the powrings forth of the Spirit, wherein he hath the Exercise of Grace, wherein hee is made serviceable to God;
Those times wherein he hath trading with Heaven, wherein he hath Communion with christ, wherein he hath the powerings forth of the Spirit, wherein he hath the Exercise of Grace, wherein he is made serviceable to God;
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these are the times that he accounts pretious.
these Are the times that he accounts precious.
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There are five Rules of tryall more, which every one should take as looking-Glasses, wherein you you may see where your treasure and chief good is laid up;
There Are five Rules of trial more, which every one should take as Looking-glasses, wherein you you may see where your treasure and chief good is laid up;
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which is the greatest Question to be resolved that can be. which is the greatest Question to be resolved that can be.
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1. A mans treasure and chief good is that which is first in his eye and aime in the whole bent and course of his life, that which hath the priority in all his intentions, that is his chief good.
1. A men treasure and chief good is that which is First in his eye and aim in the Whole bent and course of his life, that which hath the priority in all his intentions, that is his chief good.
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Intention is the bent and aime of the will in Reference to some good propounded to it, by the understanding:
Intention is the bent and aim of the will in Referente to Some good propounded to it, by the understanding:
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that which is first in Intention, is last in Execution, if it be a good obtained;
that which is First in Intention, is last in Execution, if it be a good obtained;
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but if it be a good to be obtained, then that which is first in Intention, is last in fruition; Mat. 6.33.
but if it be a good to be obtained, then that which is First in Intention, is last in fruition; Mathew 6.33.
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Seek first the Kingdom of God, &c. There is not onely a seeking of the Kingdom of Heaven,Seek First the Kingdom of God, etc. There is not only a seeking of the Kingdom of Heaven,
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but there must be a seeking of it first; for God stands much on Priorities in Scripture;
but there must be a seeking of it First; for God Stands much on Priorities in Scripture;
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and if it be not set in its due order, God himself is displeased with it,
and if it be not Set in its due order, God himself is displeased with it,
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and that which is done is, as if it had not been done at all. Take a naturall man whose chiefe good is wealth;
and that which is done is, as if it had not been done At all. Take a natural man whose chief good is wealth;
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it is first in his Eye, it hath a prehemenency in all his Actions and Intentions he seekes an Estate first to be great in the world, rather then to be good in the World;
it is First in his Eye, it hath a prehemenency in all his Actions and Intentions he seeks an Estate First to be great in the world, rather then to be good in the World;
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the chiefe good is that which draws out the first born of the Soul, 2 Cor. 4.18.
the chief good is that which draws out the First born of the Soul, 2 Cor. 4.18.
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We look not at, or we seek not, the things that are seen, but at the things that are not seen, &c. Hee speaks not onely in his own name,We look not At, or we seek not, the things that Are seen, but At the things that Are not seen, etc. He speaks not only in his own name,
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but in behalf of all the Saints, for they have all one chiefe good and utmost end;
but in behalf of all the Saints, for they have all one chief good and utmost end;
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thus it was with Paul, I presse to the mark for the price of the high calling of God in Christ Jesus. thus it was with Paul, I press to the mark for the price of the high calling of God in christ jesus.
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I presse to the mark, the mark is that hee proposeth, that he shoots at, as an Archer at his mark:
I press to the mark, the mark is that he Proposeth, that he shoots At, as an Archer At his mark:
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you may see by this, what's your treasure; what is the first and main thing in your Intentions;
you may see by this, what's your treasure; what is the First and main thing in your Intentions;
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for ther's no Saint in the World, but if God should say, ask what thou wilt,
for ther's no Saint in the World, but if God should say, ask what thou wilt,
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and I will give it thee; he would say, first I desire interest in they selfe, and Inheritance with the Saints:
and I will give it thee; he would say, First I desire Interest in they self, and Inheritance with the Saints:
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that which is first in Intention, is last in fruition, what the main of your souls is set upon, that is your chiefe good.
that which is First in Intention, is last in fruition, what the main of your Souls is Set upon, that is your chief good.
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2. A man shall know where his treasure and chiefe good lies by this;
2. A man shall know where his treasure and chief good lies by this;
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that's a mans chief good which hee desires for it self, desires are all things else in subordination thereto;
that's a men chief good which he Desires for it self, Desires Are all things Else in subordination thereto;
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Christ gives you this rule in Mark 3.7. Hee that loves Father and Mother more then me, is not worthy of me:
christ gives you this Rule in Mark 3.7. He that loves Father and Mother more then me, is not worthy of me:
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A man is bound to love Father and Mother, but not more then me;
A man is bound to love Father and Mother, but not more then me;
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when doth a man love any thing more then Christ? when it comes in competition with him,
when does a man love any thing more then christ? when it comes in competition with him,
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but not in subordination to him: God is to be beloved for himself, and Christ is to be received for himself,
but not in subordination to him: God is to be Beloved for himself, and christ is to be received for himself,
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and therefore 'tis said, Luke 14.26. He that hates not Father and Mother, &c. cannot be my Disciple; how hates them? a man is bound to love them all.
and Therefore it's said, Lycia 14.26. He that hates not Father and Mother, etc. cannot be my Disciple; how hates them? a man is bound to love them all.
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The Command is not absolute, that he should hate them absolutely, but comparatively;
The Command is not absolute, that he should hate them absolutely, but comparatively;
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to hate them is to soe an excellency in Christ above them, Christ is to be beloved for himself, and God for himself.
to hate them is to so an excellency in christ above them, christ is to be Beloved for himself, and God for himself.
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That Rule of Austin is true, we are to love friends in God, and Enemies for God.
That Rule of Austin is true, we Are to love Friends in God, and Enemies for God.
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But how shall I know that I love God for himself? for a man may love Christ and God from a principle of self-love.
But how shall I know that I love God for himself? for a man may love christ and God from a principle of Self-love.
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I shall give you two tryalls.
I shall give you two trials.
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First, then a man loves God for himselfe, when hee is willing to part with all things for him:
First, then a man loves God for himself, when he is willing to part with all things for him:
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that man that is willing to part with all things for God, must needs love God above all things.
that man that is willing to part with all things for God, must needs love God above all things.
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But how shall I know that I am willing to part with all for Gods sake? there are two seasons when men are tryed in this life;
But how shall I know that I am willing to part with all for God's sake? there Are two seasons when men Are tried in this life;
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at the time of Conversion, and the time of dissolution. First, At the time of Conversion, Philipi. 3.8. Paul counts all things but drosse and and dung that he may win Christ, so 〈 ◊ 〉. 14.33. he that forsakes not all, cannot be my Disciple, The second is the time of Dissolution, without this I cannot attain to my chiefest good:
At the time of Conversion, and the time of dissolution. First, At the time of Conversion, Philip. 3.8. Paul counts all things but dross and and dung that he may win christ, so 〈 ◊ 〉. 14.33. he that forsakes not all, cannot be my Disciple, The second is the time of Dissolution, without this I cannot attain to my chiefest good:
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will the Lord have an Isaac? the soul will give him an Isaac, he will sacrifice his parts with all that ever he hath,
will the Lord have an Isaac? the soul will give him an Isaac, he will sacrifice his parts with all that ever he hath,
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and give them up to God, you are not your own, you are bought with a price, saith the Apostle.
and give them up to God, you Are not your own, you Are bought with a price, Says the Apostle.
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A gracious soule hath experience of this at the time of dissolution, when hee sets all things here below aside for God;
A gracious soul hath experience of this At the time of dissolution, when he sets all things Here below aside for God;
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when his friends, his Estate, his glory, and his portion take their leaves of him;
when his Friends, his Estate, his glory, and his portion take their leaves of him;
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A godly man when he comes to die, he can look on all these dying things rejoycingly;
A godly man when he comes to die, he can look on all these dying things rejoicingly;
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he can say, I have no need of them, Lord, I desire to be dissolved, and to be with Christ, which is far better, Phil 1.23.
he can say, I have no need of them, Lord, I desire to be dissolved, and to be with christ, which is Far better, Philip 1.23.
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as a Martyr said when hee came to die, my friends are dear, my Children are dear, my Wife is dear, but my Christ is dearer.
as a Martyr said when he Come to die, my Friends Are dear, my Children Are dear, my Wife is dear, but my christ is Dearer.
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2. The second triall that a man loves God for himselfe;
2. The second trial that a man loves God for himself;
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when a man doth abstract God and Christ, the good that is in them, and the good that comes by them,
when a man does abstract God and christ, the good that is in them, and the good that comes by them,
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and the soule is carried to them for the good that is in them.
and the soul is carried to them for the good that is in them.
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There are two seasons when all the good that comes by Religion and godliness, seemes to be abstracted from it;
There Are two seasons when all the good that comes by Religion and godliness, seems to be abstracted from it;
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at the time of Affliction, and at the time of desertion. First, At the time of affliction:
At the time of Affliction, and At the time of desertion. First, At the time of affliction:
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Is there any outward benefit comes by Religion in the time of persecution and affliction?
Is there any outward benefit comes by Religion in the time of persecution and affliction?
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Secondly, All the time of desertion that deprives a man of all comfort; now when a man shall be able to fay as Job, though be kill me,
Secondly, All the time of desertion that deprives a man of all Comfort; now when a man shall be able to faith as Job, though be kill me,
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yet I will trust in him;
yet I will trust in him;
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I will love him for the excellency that hee hath in him, though I receive none of that excellency from him: I will love him for the excellency that he hath in him, though I receive none of that excellency from him:
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For the good that comes by him, many love him, but for the good that is in him a gratious soule loves him.
For the good that comes by him, many love him, but for the good that is in him a gracious soul loves him.
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Take a man that makes riches his Treasure, hee will part with a good Conscience, the best friends he hath;
Take a man that makes riches his Treasure, he will part with a good Conscience, the best Friends he hath;
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nay, though hee act to the griefe of his friends, and to the reproach of his Enemies;
nay, though he act to the grief of his Friends, and to the reproach of his Enemies;
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yet if the man doe but obtaine that which he desires, he matters not; this is a clear argument:
yet if the man do but obtain that which he Desires, he matters not; this is a clear argument:
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that a man loves it for it selfe. An ambitious man will break all bonds, Naturall, Civill, and Religious;
that a man loves it for it self. an ambitious man will break all bonds, Natural, Civil, and Religious;
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yea, let him be accounted an ambitious self-seeking man;
yea, let him be accounted an ambitious self-seeking man;
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yea, let credit and Conscience lie at the stake, yet hee will despise Counsell, tread upon friends, trample upon Lawes,
yea, let credit and Conscience lie At the stake, yet he will despise Counsel, tread upon Friends, trample upon Laws,
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and all that hee may be great in the world.
and all that he may be great in the world.
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3. That which is a mans Treasure or his chiefe good, he referrs all things unto it,
3. That which is a men Treasure or his chief good, he refers all things unto it,
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and seekes all things from it;
and seeks all things from it;
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for a mans chief good and utmost end is that which works in all the rest.
for a men chief good and utmost end is that which works in all the rest.
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I shall give you two rules for this.
I shall give you two rules for this.
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First, he that seeks all things in subordination to his chiefest good, hee seeks nothing that shall fall crosse unto it:
First, he that seeks all things in subordination to his chiefest good, he seeks nothing that shall fallen cross unto it:
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this is the signe of a godly man, what ever is crosse to his chief good, hee counts life not dear for the removall of it, I count not my life dear unto me, saith Paul, so I may finish my course with joy, Acts 20.24 Bodily ease, carnall delight, worldly contentments are not dear unto thee,
this is the Signen of a godly man, what ever is cross to his chief good, he counts life not dear for the removal of it, I count not my life dear unto me, Says Paul, so I may finish my course with joy, Acts 20.24 Bodily ease, carnal delight, worldly contentment's Are not dear unto thee,
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if God be thy chief good;
if God be thy chief good;
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if thy Estate, honour, thy relations, yea, thy life it selfe come in competition between thy God and thee, thou wilt say as the Martyr:
if thy Estate, honour, thy relations, yea, thy life it self come in competition between thy God and thee, thou wilt say as the Martyr:
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sarwell Wife, farwell Children, farwell Estate, yea, farwell life, and give me my Christ. sarwell Wife, farewell Children, farewell Estate, yea, farewell life, and give me my christ.
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'Tis with many men as it was with Demas, Demas hath forsaken us, and embraced the present world, he professes godlinesse no more;
It's with many men as it was with Demas, Demas hath forsaken us, and embraced the present world, he Professes godliness no more;
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So it is with men, they neglect known duties for temporall advantages;
So it is with men, they neglect known duties for temporal advantages;
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take heed that nothing crosse thee in thy treasure, but let all things be subordinated unto it.
take heed that nothing cross thee in thy treasure, but let all things be subordinated unto it.
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Then secondly, as it must not crosse it, so it must serve it, every thing must be subordinate to his chiefest good;
Then secondly, as it must not cross it, so it must serve it, every thing must be subordinate to his chiefest good;
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thus it was with Jehu. The Kingdom was in his eye, that was his chiefe good;
thus it was with Jehu. The Kingdom was in his eye, that was his chief good;
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Now Jehu's reformation of Religion tended onely to this end, to set Jehu in his Kingdome;
Now Jehu's Reformation of Religion tended only to this end, to Set Jehu in his Kingdom;
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yet hee did the worke that God intended, hee executed Gods judgements upon the house of Ahab, hee thought to have had his ends upon God,
yet he did the work that God intended, he executed God's Judgments upon the house of Ahab, he Thought to have had his ends upon God,
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and God had his ends upon him.
and God had his ends upon him.
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But take a godly man whose chiefe good is God and godlinesse, hee loves an Estate not for it selfe,
But take a godly man whose chief good is God and godliness, he loves an Estate not for it self,
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but that hee might honour God with it:
but that he might honour God with it:
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gifts, what doth he value them for? for the Edification of the body of Christs wisdome (saith Solomon ) is good with an inheritance, that is when grace teacheth a man to make use of it.
Gifts, what does he valve them for? for the Edification of the body of Christ Wisdom (Says Solomon) is good with an inheritance, that is when grace Teaches a man to make use of it.
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4. Tryall, by which you may find out your treasure; A mans soul goes out towards it with continuall and earnest breathings, and endlesse gaspings;
4. Trial, by which you may find out your treasure; A men soul Goes out towards it with continual and earnest breathings, and endless gaspings;
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so you shall find it is with naturall men, who have their treasure in this life,
so you shall find it is with natural men, who have their treasure in this life,
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and and whose bellies are fed with the providences of God onely, and who make a God of their belly, their hearts are only carried out with breathings after this treasure.
and and whose bellies Are fed with the providences of God only, and who make a God of their belly, their hearts Are only carried out with breathings After this treasure.
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But on the other side, David saith, my soul is lifted up to God; to lift up the soule in scripture is, to desire a thing earnestly.
But on the other side, David Says, my soul is lifted up to God; to lift up the soul in scripture is, to desire a thing earnestly.
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Take a man whose treasure is in Heaven, whose chief good is God, the continuall gaspings of his soul are after God, Ps. 25.1. he desires God earnestly, 2 Cor 5.1.
Take a man whose treasure is in Heaven, whose chief good is God, the continual gaspings of his soul Are After God, Ps. 25.1. he Desires God earnestly, 2 Cor 5.1.
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in this wee groane earnestly, &c. hee is under continuall groanings and gaspings after God,in this we groan earnestly, etc. he is under continual groanings and gaspings After God,
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though it is true the soule finds an impossibility of enjoying God perfectly in this life;
though it is true the soul finds an impossibility of enjoying God perfectly in this life;
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yet you shall finde this true, love to him of the right kind is so carried after God, that it is never satisfied,
yet you shall find this true, love to him of the right kind is so carried After God, that it is never satisfied,
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or at rest without more of the enjoyment of him.
or At rest without more of the enjoyment of him.
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Examine therefore your soules, what do they most breath and pant after continually, and that's your treasure.
Examine Therefore your Souls, what do they most breath and pant After continually, and that's your treasure.
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5. That's a mans treasure wherein a mans Soul receives satisfaction, and without which hee is never satisfied, Ps. 49.18. the worldling blesseih his soul while he lives; that's his treasure;
5. That's a men treasure wherein a men Soul receives satisfaction, and without which he is never satisfied, Ps. 49.18. the worldling blesseih his soul while he lives; that's his treasure;
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Naturall men are satisfied in nothing else but in the things of this world, that their soules pant and breath after.
Natural men Are satisfied in nothing Else but in the things of this world, that their Souls pant and breath After.
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Take an Ambitious man, let every mans purse be opened, it will not satisfie him, he cannot sit in a low place,
Take an Ambitious man, let every men purse be opened, it will not satisfy him, he cannot fit in a low place,
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because a high place is his chief good;
Because a high place is his chief good;
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so Haman, let him have never such honours, hee is not satisfied except he be made most honorable,
so Haman, let him have never such honours, he is not satisfied except he be made most honourable,
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because his soul goes out after high places, hee must be had in esteem of the men of the World.
Because his soul Goes out After high places, he must be had in esteem of the men of the World.
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But take a man that hath godliness for his chief good, and this he is satisfied in,
But take a man that hath godliness for his chief good, and this he is satisfied in,
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and nothing else, in Psal. 36.8. They shall be abundantly satisfied with the fatnesse of thy house;
and nothing Else, in Psalm 36.8. They shall be abundantly satisfied with the fatness of thy house;
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and thou shalt make them drink of the River of thy pleasures: and thou shalt make them drink of the River of thy pleasures:
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Now give a godly man wealth, it will not satisfie him, give him honor, it will not satisfie him, Prov. 14.10. a good man shall be satisfied from himself;
Now give a godly man wealth, it will not satisfy him, give him honour, it will not satisfy him, Curae 14.10. a good man shall be satisfied from himself;
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By these rules you may easily see where your chief good is laid.
By these rules you may Easily see where your chief good is laid.
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Vse 2. Of Conviction, to set forth the misery of them that mislay their treasure, that be deceived in their chiefest good. Use 2. Of Conviction, to Set forth the misery of them that mislay their treasure, that be deceived in their chiefest good.
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Take heed of laying up your treasures in this life, every man in this life hath some treasure, or some great good;
Take heed of laying up your treasures in this life, every man in this life hath Some treasure, or Some great good;
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this will set forth the misery and wretched condition of all them that misplace their treasure, misplace their chiefe good.
this will Set forth the misery and wretched condition of all them that misplace their treasure, misplace their chief good.
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There are many sorts of men whose treasure is laid up here below, their portion is in this life, they are mistaken in their chief good, this plainly shewes they are in a miserable condition;
There Are many sorts of men whose treasure is laid up Here below, their portion is in this life, they Are mistaken in their chief good, this plainly shows they Are in a miserable condition;
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and yet this is the condition of most of the world, and under which the greatest part of it will perish.
and yet this is the condition of most of the world, and under which the greatest part of it will perish.
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That I may heighten this Conviction, I shall give you six considerations. 1. Consider, the Scripture speaks of a true treasure, Luke 16.11. If ye have not been faithfull in the unrighteous Mammon, who will commit to your trust the true riches:
That I may heighten this Conviction, I shall give you six considerations. 1. Consider, the Scripture speaks of a true treasure, Lycia 16.11. If you have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches:
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here's the opposition, he sets the one against the other.
here's the opposition, he sets the one against the other.
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There is a true treasure, and there is a false treasure, and they that inherit not substances, inherit shadowes.
There is a true treasure, and there is a false treasure, and they that inherit not substances, inherit shadows.
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Pro. 23.5 Wilt thou set thine eyes upon that which is not? they are said not to be,Pro 23.5 Wilt thou Set thine eyes upon that which is not? they Are said not to be,
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and that upon a twofold account. 1. Because there's no reality in them.
and that upon a twofold account. 1. Because there's no reality in them.
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Secondly, because there's no stability in them, that is, in reference to that which you fancy to be in them.
Secondly, Because there's no stability in them, that is, in Referente to that which you fancy to be in them.
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Covetousnesse is Idolatry, for it is an Idoll, the Apostle saith so of Riches: 'tis not so in substance as it is in appearance;
Covetousness is Idolatry, for it is an Idol, the Apostle Says so of Riches: it's not so in substance as it is in appearance;
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there never was a godly man in the world, whose eyes God had opened, but he saw that it was onely his thought, his apprehension of riches that made them seem great.
there never was a godly man in the world, whose eyes God had opened, but he saw that it was only his Thought, his apprehension of riches that made them seem great.
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Then they have no stability in them: they perish in the very enjoyment of them;
Then they have no stability in them: they perish in the very enjoyment of them;
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he is a miserable man that doth not Inherit such spirituall abiding substance as God is,
he is a miserable man that does not Inherit such spiritual abiding substance as God is,
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and hath his treasure in God, and the things of God. 2. There's a false treasure as well as a true:
and hath his treasure in God, and the things of God. 2. There's a false treasure as well as a true:
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herein lies a great delusion of sin and Sathan, to deceive a man in his chief good, Heb. 3.12, 13. Take heed left there be in any of you an evill heart of unbeliefe in departing from the living God,
herein lies a great delusion of since and Sathan, to deceive a man in his chief good, Hebrew 3.12, 13. Take heed left there be in any of you an evil heart of unbelief in departing from the living God,
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and left any of you be hardned through the deceitfullnsse of sin. and left any of you be hardened through the deceitfullnsse of since.
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Sathan will labour to deceive you in every thing, but he labours mostly to deceive you in your chiefest good, in drawing you from God;
Sathan will labour to deceive you in every thing, but he labours mostly to deceive you in your chiefest good, in drawing you from God;
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for as the Spirit of God is in direction, so the Spirit of Sathan is in delusion.
for as the Spirit of God is in direction, so the Spirit of Sathan is in delusion.
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As the spirit of God directs a man in this life to carry out affections more to God,
As the Spirit of God directs a man in this life to carry out affections more to God,
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and to make his chief good;
and to make his chief good;
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so on the contrary, the Devill doth all to this end, that he may deceive a man of his chiefest good,
so on the contrary, the devil does all to this end, that he may deceive a man of his chiefest good,
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and take off the chiefest good, and take off the affections of his heart from God:
and take off the chiefest good, and take off the affections of his heart from God:
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When Sathan fixeth a mans heart on any particular good, it is to take him off from that that is an Universall good:
When Sathan fixeth a men heart on any particular good, it is to take him off from that that is an Universal good:
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Sathan is said to be a murderer from the beginning;Sathan is said to be a murderer from the beginning;
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how so? on this account, because hee deceives persons of their chiefest good, wherein the life of their soules doth lie.
how so? on this account, Because he deceives Persons of their chiefest good, wherein the life of their Souls does lie.
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3. Consider the nature of man doth exceedingly abhor to be deceived:
3. Consider the nature of man does exceedingly abhor to be deceived:
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the Holy Ghost doth charge us that we should not overreach our brother, the nature of man is much inclined to deceive one another, and therefore the nature of man doth exceedingly abhorr to be deceived it self.
the Holy Ghost does charge us that we should not overreach our brother, the nature of man is much inclined to deceive one Another, and Therefore the nature of man does exceedingly abhor to be deceived it self.
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Now there was never such deceit as in the chiefest good, to give a man brasse for gold, and stones for bread; Now there was never such deceit as in the chiefest good, to give a man brass for gold, and stones for bred;
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To take the Creature for the Creator, to set up the Devill in the place of God;
To take the Creature for the Creator, to Set up the devil in the place of God;
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This deceit is of being cheated in our chief good.
This deceit is of being cheated in our chief good.
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There are many other that are lesser deceits, he doth deceive in particular Acts, as when a man hath been convinced of sin, pray'd against it,
There Are many other that Are lesser Deceits, he does deceive in particular Acts, as when a man hath been convinced of since, prayed against it,
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and the Devill hath varnished it over again, and led him to the Commission of it;
and the devil hath varnished it over again, and led him to the Commission of it;
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but the grand deceit of all is in his chiefest good.
but the grand deceit of all is in his chiefest good.
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4. Consider this is the deceit that above all, he takes care to hide from you, he will keep you under that all the daies of your life.
4. Consider this is the deceit that above all, he Takes care to hide from you, he will keep you under that all the days of your life.
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You have many deceits of Satan laid in a mans way, that may be discovered to him,
You have many Deceits of Satan laid in a men Way, that may be discovered to him,
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and these a man may recover out of, as 2 Tim. 2.26. That they may recover themselves out of the snare of the Devill.
and these a man may recover out of, as 2 Tim. 2.26. That they may recover themselves out of the snare of the devil.
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He may see that in that particular Act he was deceived, that which he thought was good, he finds it was not so,
He may see that in that particular Act he was deceived, that which he Thought was good, he finds it was not so,
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but he was deceived through the wiles of Satan;
but he was deceived through the wiles of Satan;
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a man may see the devices of Satan in reference to his darling sinne, 2 Pet. 2.18.
a man may see the devices of Satan in Referente to his darling sin, 2 Pet. 2.18.
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But the Devils great designe on all unregenerated men, is to keep them in an unregenerate state, more then in unregenerate Acts:
But the Devils great Design on all unregenerated men, is to keep them in an unregenerate state, more then in unregenerate Acts:
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Therefore the great work in conversion, is to cause the soul to mind its chiefe good;
Therefore the great work in conversion, is to cause the soul to mind its chief good;
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never was there any converted to God and Christ, but he saw that he erred in his chiefest good,
never was there any converted to God and christ, but he saw that he erred in his chiefest good,
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and that he had departed from his God;
and that he had departed from his God;
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how is a man departed from God? He is departed from God in two things: 1. As his chiefest good. 2. As his utmost end.
how is a man departed from God? He is departed from God in two things: 1. As his chiefest good. 2. As his utmost end.
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How must a man returne to God? First, as his chiefest good, and then as his utmost end.
How must a man return to God? First, as his chiefest good, and then as his utmost end.
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5. This will be the deceit under which the greatest part of the world will be damned;
5. This will be the deceit under which the greatest part of the world will be damned;
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for, straight is the Gate, and narrow is the way that leadeth to life, and few there be that find it.
for, straight is the Gate, and narrow is the Way that leads to life, and few there be that find it.
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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.
All men Are carried forth to Some good or other, and say, Who will show us any good? Psalm 4. But there Are four things that most of the world do usually mistake in.
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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.
1. They take that which is but a seeming good, for a real good. 2. They take that which is a particular good, for an universal good.
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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:
3. They take that which is a temporary good, for aneternall good. 4. They take that which is Another men good, for their own good:
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Most men mistake under these four sorts of good, and so perish.
Most men mistake under these four sorts of good, and so perish.
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6. If you be deceived in your chiefest good, it will be the matter of Satans insultation,
6. If you be deceived in your chiefest good, it will be the matter of Satan insultation,
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and the matter of your Lamentation for ever.
and the matter of your Lamentation for ever.
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It will be matter of Satans insultation, Satan is the envious man: TWO things there are in Satan to sinners;
It will be matter of Satan insultation, Satan is the envious man: TWO things there Are in Satan to Sinners;
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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.
one is cruel murderings, and the other is cruel mockings of them, as in Isaiah 14.11, 12. How art thou fallen from heaven, Oh Lucifer Son of morning? Nebuchadnezzar that Thought himself as it were placed in heaven, falls down to hell, he deluded himself.
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It will be then too late to say, I was ignorant, and as a beast before thee.
It will be then too late to say, I was ignorant, and as a beast before thee.
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These men are miserable, that are cheated of their chief good, and their misery lyes in six Particulars.
These men Are miserable, that Are cheated of their chief good, and their misery lies in six Particulars.
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1. 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;
1. 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;
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there's no good to him therein, because he made not God his chiefest good, his Riches are to his hurt:
there's no good to him therein, Because he made not God his chiefest good, his Riches Are to his hurt:
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many a man is made honourable and Rich to his hurt.
many a man is made honourable and Rich to his hurt.
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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,
But Are not Ordinances you will say, for a men good? Is it not good to live under the means of grace? to have the droppings of the Sanctuary? I answer no,
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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,
if not improved, the nigher to Ordinances, and At distance from God, the nigher to the Curse, Hebrew 6.7, 8. Ordinances will ripen your Sins,
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and they will hasten your ruine, they will insnare your soules, they will draw out your lusts,
and they will hasten your ruin, they will ensnare your Souls, they will draw out your Lustiest,
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and they will ruine you for ever: As every thing is good to a man that is right in his chiefest good,
and they will ruin you for ever: As every thing is good to a man that is right in his chiefest good,
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so nothing is good to that man that errs in his chiefest good.
so nothing is good to that man that errs in his chiefest good.
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2. If a man erre in his chiefest good, this will make him erre in his judging of al things and persons in this life;
2. If a man err in his chiefest good, this will make him err in his judging of all things and Persons in this life;
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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:
for the Rule of every men judgement is according to his chief good, he errs, and must needs do so, if he errs in that:
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Take a man that judgeth finning better then suffering, he chuseth sin before suffering, Iob 36.21. Take heed, regard not iniquity;
Take a man that Judgeth finning better then suffering, he chooseth since before suffering, Job 36.21. Take heed, regard not iniquity;
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for this thou hast chosen rather then affliction: He chuseth the present things, before things to come;for this thou hast chosen rather then affliction: He chooseth the present things, before things to come;
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things that are seen, before things that are not seen: But to a godly man, sin is worse then suffering, then death, then hell.
things that Are seen, before things that Are not seen: But to a godly man, since is Worse then suffering, then death, then hell.
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It was the saying of one of the Martyrs, He is not praise-worthy, nor worthy of praise, that God praiseth not.
It was the saying of one of the Martyrs, He is not praiseworthy, nor worthy of praise, that God Praiseth not.
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A man that hath his treasure in heaven, he judgeth all things aright according to the heavenly Treasure.
A man that hath his treasure in heaven, he Judgeth all things aright according to the heavenly Treasure.
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3. If a man mistake his chiefest good, this causeth him to misplace all the affections of his soule;
3. If a man mistake his chiefest good, this Causes him to misplace all the affections of his soul;
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they will be set wrong, & are set upon wrong objects:
they will be Set wrong, & Are Set upon wrong objects:
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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.
The Holy Ghost speaks of a crooked and a perverse Generation, when they were Set upon wrong objects, they were in Fear where no Fear was.
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Now take an other man whose chiefe good is God, he feares sinne, the other feares man;
Now take an other man whose chief good is God, he fears sin, the other fears man;
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he rejoyces in God, the other rejoyces in man; here the affections of soule are mistaken by misplacing the chiefest good.
he rejoices in God, the other rejoices in man; Here the affections of soul Are mistaken by misplacing the chiefest good.
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4. This makes a man loose his labour, in what ever he doth all his life time;
4. This makes a man lose his labour, in what ever he does all his life time;
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he labours onely for the meat that perisheth, but not for the meat that endureth for everlasting life;
he labours only for the meat that Perishes, but not for the meat that Endureth for everlasting life;
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he spends his parts, his strength, and time in vaine: He sowes the wind, and reaps the whirle winde.
he spends his parts, his strength, and time in vain: He sows the wind, and reaps the whirl wind.
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This grand error makes you erre in every thing you doe;
This grand error makes you err in every thing you do;
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the wicked man is deceived, disappointed, and at the last will be ashamed of all his undertakings:
the wicked man is deceived, disappointed, and At the last will be ashamed of all his undertakings:
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But the godly man cannot be deceived, nor disappointed of his hopes, nor return ashamed,
But the godly man cannot be deceived, nor disappointed of his hope's, nor return ashamed,
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because he is not mistaken in his chiefest good, and therefore cannot lose any of his labour.
Because he is not mistaken in his chiefest good, and Therefore cannot loose any of his labour.
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5. This onely will destroy the man: This is the grand mistake;
5. This only will destroy the man: This is the grand mistake;
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a man may be deceived in particular things, and yet the soule may be saved in the day of the Lord:
a man may be deceived in particular things, and yet the soul may be saved in the day of the Lord:
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but if once he be deceived in his chiefest good, he can never be saved:
but if once he be deceived in his chiefest good, he can never be saved:
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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;
for what is a men chief good Here by Way of Election, shall be hereafter his chief good in Way of fruition, 1 Cor 3.11. For other Foundation can no man lay, then that is laid, which is Iesus christ, etc. To err in this, is a fundamental error;
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those that erre in matters of practise, 'tis said, yet their soules might be saved, though their labours be lose;
those that err in matters of practice, it's said, yet their Souls might be saved, though their labours be loose;
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but if thou errest in thy chiefe good, thou canst never be saved.
but if thou errest in thy chief good, thou Canst never be saved.
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6. If there were nothing else but this, its the greatest delusion, and the obsurdest cheat in the world,
6. If there were nothing Else but this, its the greatest delusion, and the obsurdest cheat in the world,
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for a man is deceived, and makes that his greatest happinesse that is the quite contrary, that will prove his greatest misery;
for a man is deceived, and makes that his greatest happiness that is the quite contrary, that will prove his greatest misery;
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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.
blessing, or blessedness, 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 does not sin, or that he cannot sin.
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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,
He that places his happiness below God and Heaven, he sets up an other God, which is the highest Way of sinning in the world,
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and therefore see what a miserable condition that man is in, that sets his chiefest good in things below God and Heaven.
and Therefore see what a miserable condition that man is in, that sets his chiefest good in things below God and Heaven.
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Vse. 3. Is this a truth that every man in this life hath something hee laies up for his Treasure, Use. 3. Is this a truth that every man in this life hath something he lays up for his Treasure,
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whether it be in Heaven or Earth;
whither it be in Heaven or Earth;
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then take this exhortation in the words of the text, lay up treasures in Heaven. Three things I shal premise.
then take this exhortation in the words of the text, lay up treasures in Heaven. Three things I shall premise.
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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;
1. some do observe the sweetness of Christ Commands how he Applies himself to the Desires of his people, the Lord jesus christ does not forbid this, he does not say, let there be no such providence in you;
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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;
but if you will lay up treasure, he tells you where you should lay up the true treasure. So Lycia 10.20. he sends forth the 72 Disciples, and they rejoiced the Devils were Subject to them;
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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:
Now he does not forbid their joy, but he does augment their joy; Rejoice rather that your names Are written in the book of life:
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so when he faith, Matth. 20.18. Feare not him that can kill the body, he forbids you not altogether to fear,
so when he faith, Matthew 20.18. fear not him that can kill the body, he forbids you not altogether to Fear,
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but see if your feare be plac'd on the right object, that is, himselfe more then them:
but see if your Fear be placed on the right Object, that is, himself more then them:
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so when men are apt to glory in some excellency they have obtained, saith the Holy Ghost. Jer. 9.23.
so when men Are apt to glory in Some excellency they have obtained, Says the Holy Ghost. Jer. 9.23.
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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, 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,
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but let him that glorieth, glory in this, that he understandeth and knoweth me that I am the Lord. but let him that Glorieth, glory in this, that he understands and Knoweth me that I am the Lord.
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Set a right object for your glorying in;
Set a right Object for your glorying in;
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so here hee doth not forbid you to labour for riches, but to be rich towards God;
so Here he does not forbid you to labour for riches, but to be rich towards God;
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he doth not forbid you to bee adorned, but let it bee with beauties of holinesse.
he does not forbid you to be adorned, but let it be with beauty's of holiness.
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2. It's observed that there are diverse waies of treasuring; there are three forts of treasures that are laid up, three severall waies.
2. It's observed that there Are diverse ways of treasuring; there Are three forts of treasures that Are laid up, three several ways.
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1. There are treasures on Earth, some place their hapinesse on the things below:
1. There Are treasures on Earth, Some place their hapinesse on the things below:
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our Saviour faith, lock not to the things that are seen, but have an eye to the things that are not seen.
our Saviour faith, lock not to the things that Are seen, but have an eye to the things that Are not seen.
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It was well observed by one, that that whieh a man loves and aimes at as his end, that's his treasure.
It was well observed by one, that that whieh a man loves and aims At as his end, that's his treasure.
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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.
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.
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He looks not up to the treasure above; this man placeth his affections on the Earth, and makes that his portion.
He looks not up to the treasure above; this man places his affections on the Earth, and makes that his portion.
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2. There are Treasures in Hell, some lay up their treasures in Hell, Rom. 2.5. they treasure up to themselves wrath against the day of wrath.
2. There Are Treasures in Hell, Some lay up their treasures in Hell, Rom. 2.5. they treasure up to themselves wrath against the day of wrath.
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There are two treasures, one of sin, and the other of wrath, and the one sits for the other;
There Are two treasures, one of since, and the other of wrath, and the one sits for the other;
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as the man adds to the one, so God adds to the other;
as the man adds to the one, so God adds to the other;
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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;
for you must know as sin ripens, so does judgement, as since increases, so does wrath, Ezekiel 7.10. The Rod hath blossomed, as Pride hath budded;
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It's spoken of Gods bringing of wrath upon Nebuchadnezzar, now mind the gradation, the Rod first blossoms, then it buds;
It's spoken of God's bringing of wrath upon Nebuchadnezzar, now mind the gradation, the Rod First blossoms, then it buds;
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judgement first ripens, and then ruins;
judgement First ripens, and then ruins;
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you read in scripture of an Ephah of wickednesse, that is, that which notes the full measure of wickednesse;
you read in scripture of an Ephah of wickedness, that is, that which notes the full measure of wickedness;
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and you read of a Talent, which is judgement proportioned to the sin. As you fill up the treasures of your sins.
and you read of a Talon, which is judgement proportioned to the since. As you fill up the treasures of your Sins.
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so God fills up the treasures of his wrath:
so God fills up the treasures of his wrath:
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you think you onely carry on your own treasure, but God is carrying on his treasury of wrath also. The
you think you only carry on your own treasure, but God is carrying on his treasury of wrath also. The
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3. 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.
3. Sort Are those that lay up treasure in Heaven, that place their happiness in the chief good, in nothing but Heaven, that have aims beyond this life, the things present Are but for their Way, not for the end of their Journey.
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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;
Every man is as his chief good, and as his utmost end is; if thy end be Earthly, thou art a man of the Earth;
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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:
if Heavenly, thou art a man of Heaven. It is said, Psalm 17.14. Men of the world that have their portion in this life:
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They are called men of this world, because their end and aime is not beyond this world.
They Are called men of this world, Because their end and aim is not beyond this world.
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But the Saints and Citizens of Heaven are so called, because their end and aime is beyond this life,
But the Saints and Citizens of Heaven Are so called, Because their end and aim is beyond this life,
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and their chief good lies there. 3. You are to observe the manner and nature of this command;
and their chief good lies there. 3. You Are to observe the manner and nature of this command;
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lay up treasures in Heaven, his meaning is not, that they should lay up nothing on Earth:
lay up treasures in Heaven, his meaning is not, that they should lay up nothing on Earth:
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To lay up on Earth is a duty, as to provide things necessary for the body;
To lay up on Earth is a duty, as to provide things necessary for the body;
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but in especiall manner bee sure to lay up in Heaven, have your hearts in Heaven,
but in especial manner be sure to lay up in Heaven, have your hearts in Heaven,
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though your bodies be on the Earth, we ought to lay up something in summer against the time of Winter;
though your bodies be on the Earth, we ought to lay up something in summer against the time of Winter;
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Parents ought to lay up for their Children. Lay not up treasure on Earth;
Parents ought to lay up for their Children. Lay not up treasure on Earth;
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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.
that is to say, as it is contrary to a treasure in Heaven, but so as it may be helpful to thy treasure in Heaven.
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Again, lay not up treasure on earth, so, as if there were an absolute necessity of it,
Again, lay not up treasure on earth, so, as if there were an absolute necessity of it,
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or as if a man could not live without it, ••ke 12.15. a mans life consisteth not in the abundance of the things that he possesseth.
or as if a man could not live without it, ••ke 12.15. a men life Consisteth not in the abundance of the things that he Possesses.
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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,
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,
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if so, your treasure will be your curse, and God gives you a great estate in great Judgement.
if so, your treasure will be your curse, and God gives you a great estate in great Judgement.
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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.
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.
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Four things I will speak to in proscuting of it. 1. What is meant by Heaven?
Four things I will speak to in proscuting of it. 1. What is meant by Heaven?
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2. What are the treasures of Heaven. 3. What is it to lay up treasures in Heaven.
2. What Are the treasures of Heaven. 3. What is it to lay up treasures in Heaven.
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4. Some arguments to enforce the Exhortation.
4. some Arguments to enforce the Exhortation.
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First, what is meant by Heaven? There is a twofold Exposition of it, and we may make an improvement of both of them.
First, what is meant by Heaven? There is a twofold Exposition of it, and we may make an improvement of both of them.
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1. By Heaven, some expound it of God himselfe, as if hee should say, lay up your treasures in God, with God:
1. By Heaven, Some expound it of God himself, as if he should say, lay up your treasures in God, with God:
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so that they take Heaven for God, that is the God of Heaven, the pleasures of Heaven.
so that they take Heaven for God, that is the God of Heaven, the pleasures of Heaven.
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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;
Now this will help you to understand other Scriptures, Mathew 21.25. The Baptism of John, was it from Heaven? that is, from the God of Heaven;
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Heaven is there put for God: so Luke 15.18. Father I have sinned against Heaven;
Heaven is there put for God: so Lycia 15.18. Father I have sinned against Heaven;
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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;
that is, against the God of Heaven, the God that dwells in Heaven, there's your happiness 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;
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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;
yet you Are to Consider that the Scripture speaks of other treasures in Heaven, Lycia 12.33. Provide your selves a treasure in Heaven that Faileth not;
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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;
that is, of good works, but they Are only as they aim At God; God is himself the great reward, and the rich treasure of Heaven;
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this is the excellency of every gratious performance of duty, 'tis a treasure of heaven,
this is the excellency of every gracious performance of duty, it's a treasure of heaven,
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because it is recorded in heaven by God himselfe, lay up therefore your treasures with God, that he may be your eternall reward. The
Because it is recorded in heaven by God himself, lay up Therefore your treasures with God, that he may be your Eternal reward. The
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2. Exposition of this place, is this;
2. Exposition of this place, is this;
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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;
They take Heaven for the third Heaven, the highest Heaven, the habitation of God's majesty and glory, the place where the Saints shall be with God, where the Angels have Communion with God, Jeremiah 23.23. He is said, to fill heaven and earth;
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'tis called the place where his honour dwels; there you have two things. 1. The Vision of him. 2. The Fruition of him,
it's called the place where his honour dwells; there you have two things. 1. The Vision of him. 2. The Fruition of him,
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so 'tis said to be a City, whose builder and maker is God;
so it's said to be a city, whose builder and maker is God;
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this being the place of the Saints, therefore they are exhorted to lay up their treasure in it:
this being the place of the Saints, Therefore they Are exhorted to lay up their treasure in it:
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the time will shortly come, when the Saints shall be removed from earth to heaven, for here they have no abiding City:
the time will shortly come, when the Saints shall be removed from earth to heaven, for Here they have no abiding city:
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now their happinesse in heaven being to enjoy God to eternity, for this cause they are exhorted to lay up a Treasure in heaven.
now their happiness in heaven being to enjoy God to eternity, for this cause they Are exhorted to lay up a Treasure in heaven.
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Well, take it in both these sences, in God, or in heaven, where the eternall enjoyment of God shall be. In the second place;
Well, take it in both these Senses, in God, or in heaven, where the Eternal enjoyment of God shall be. In the second place;
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What is that Treasure that a man should lay up in heaven? We shall understand it by the opposite;
What is that Treasure that a man should lay up in heaven? We shall understand it by the opposite;
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there is a treasure that man layes up on earth as his chief good, as Riches, Honor, High-places, Pleasure, popular applause, &c. and where his Treasure is, there his heart is:
there is a treasure that man lays up on earth as his chief good, as Riches, Honour, High-places, Pleasure, popular applause, etc. and where his Treasure is, there his heart is:
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So there is a treasure in heaven which is a mans chiefe good; it is God that is his reward, Christ as Mediator that brings him to God.
So there is a treasure in heaven which is a men chief good; it is God that is his reward, christ as Mediator that brings him to God.
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There are three things that demonstrate, that none but God can be a mans treasure in heaven.
There Are three things that demonstrate, that none but God can be a men treasure in heaven.
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1. A Mans treasure is that which he loves best, and a man must love nothing more then God;
1. A men treasure is that which he loves best, and a man must love nothing more then God;
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nay a mans chiefe good is that which he loves with an infinite love, that he doth never say I have enough.
nay a men chief good is that which he loves with an infinite love, that he does never say I have enough.
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The Hebrew word for Treasures, signifies that which a man sets his heart most on;
The Hebrew word for Treasures, signifies that which a man sets his heart most on;
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where a mans love goes, there a mans zeal goes, that's his treasure that carryes out his love.
where a men love Goes, there a men zeal Goes, that's his treasure that carries out his love.
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2. That which a man prizeth most, which a man sets highest price on, that's a mans Treasure;
2. That which a man prizeth most, which a man sets highest price on, that's a men Treasure;
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now a man should prize nothing more then God;
now a man should prize nothing more then God;
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Kingdomes and Nations be not deare to God for the sake of the Saints, therefore Kingdomes and Nations should not be deare to the Saints in respect of God, they should prize nothing in comparison of him, much lesse in competition with him.
Kingdoms and nations be not deer to God for the sake of the Saints, Therefore Kingdoms and nations should not be deer to the Saints in respect of God, they should prize nothing in comparison of him, much less in competition with him.
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3. Upon a mans Treasure he relies for supplies, that which a man makes his Treasure in Calamities and Distresses he goes to it; therefore David saith, Psal. 13.25. Whom have I in heaven but thee? and there's none upon earth that I desire besides thee:
3. Upon a men Treasure he relies for supplies, that which a man makes his Treasure in Calamities and Distresses he Goes to it; Therefore David Says, Psalm 13.25. Whom have I in heaven but thee? and there's none upon earth that I desire beside thee:
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my flesh and my heart faileth; but God is the strength of my heart, and my portion for ever. my Flesh and my heart Faileth; but God is the strength of my heart, and my portion for ever.
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Thus you see every man must be supplyed out of his owne Treasure.
Thus you see every man must be supplied out of his own Treasure.
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Thirdy, You will say, God is in heaven above, the habitation of his holinesse and glory;Thirdly, You will say, God is in heaven above, the habitation of his holiness and glory;
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How can we be said to lay up God for a Treasure? 'Tis true, God is in heaven, he made the heavens, and he dwels in heaven;
How can we be said to lay up God for a Treasure? It's true, God is in heaven, he made the heavens, and he dwells in heaven;
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but he is not laid up there for thy treasure, unlesse thou closest with him by faith,
but he is not laid up there for thy treasure, unless thou closest with him by faith,
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and lay him up for thy God, and in so doing he will be thy treasure;
and lay him up for thy God, and in so doing he will be thy treasure;
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for though he dwels in heaven, yet he dwels also in humble and contrite Spirits. Now there are six Rules to get the God of heaven to be our God and Treasure.
for though he dwells in heaven, yet he dwells also in humble and contrite Spirits. Now there Are six Rules to get the God of heaven to be our God and Treasure.
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1. He that will lay up Treasure in heaven, he must chuse God for his treasure in heaven, not onely the joyes and delights of heaven, the happinesse of heaven,
1. He that will lay up Treasure in heaven, he must choose God for his treasure in heaven, not only the Joys and delights of heaven, the happiness of heaven,
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but the God of heaven, that which thou chusest is thy treasure: If a man chuse Honour, and Riches, and Pleasure, that is his treasure;
but the God of heaven, that which thou choosest is thy treasure: If a man choose Honour, and Riches, and Pleasure, that is his treasure;
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what you chuse first, you prize most, and you shall be sure to have God for your treasure if you chuse him.
what you choose First, you prize most, and you shall be sure to have God for your treasure if you choose him.
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2. Then part with all other treasures for him:
2. Then part with all other treasures for him:
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No man can have two Treasures, no more then he can have two Masters, Mat. 19.21. Look to your selves, you have not God for your treasure, except you part with all other treasures for him.
No man can have two Treasures, no more then he can have two Masters, Mathew 19.21. Look to your selves, you have not God for your treasure, except you part with all other treasures for him.
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3. The soul is to be carryed out after this treasure incessantly;
3. The soul is to be carried out After this treasure incessantly;
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that man that layes up God for his treasure, his heart is continually carryed after him,
that man that lays up God for his treasure, his heart is continually carried After him,
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and so must yours, if you will have God to be your Treasure, Psal. 73.24.
and so must yours, if you will have God to be your Treasure, Psalm 73.24.
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How doth the foul go out after God? My soul pants for the longings it hath towards thee;
How does the foul go out After God? My soul pants for the longings it hath towards thee;
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my soul longeth, yea even fainteth for the Lord. my soul Longeth, yea even fainteth for the Lord.
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so saith David: If your souls do not go out after God, and relish the sweetnesse of God, certainly you have no part nor portion in this Treasure. so Says David: If your Souls do not go out After God, and relish the sweetness of God, Certainly you have no part nor portion in this Treasure.
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4. If you would have God for your treasure, live upon him; men live upon their treasures, so must you upon your God.
4. If you would have God for your treasure, live upon him; men live upon their treasures, so must you upon your God.
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5. Would you have the God of heaven for your treasure, then glory in him; what a man labours to get for his treasure, that he glories in.
5. Would you have the God of heaven for your treasure, then glory in him; what a man labours to get for his treasure, that he Glories in.
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Every man values other men as he values his treasure;
Every man value's other men as he value's his treasure;
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take a man that makes Riches his treasure, let the person be never so honourable he despiseth him,
take a man that makes Riches his treasure, let the person be never so honourable he despises him,
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because he hath not so great an estate as he:
Because he hath not so great an estate as he:
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so a godly man values every man according as his chiefest good is, he is worth no more then he is worth in Gods account,
so a godly man value's every man according as his chiefest good is, he is worth no more then he is worth in God's account,
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therefore he esteems no more of him.
Therefore he esteems no more of him.
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6. What ever is your Treasure, if you lay up your treasure in any thing, you must use all means to add unto it,
6. What ever is your Treasure, if you lay up your treasure in any thing, you must use all means to add unto it,
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and make a daily increase, the increase of your treasure coms in by adding to it, Isai. 33.6.
and make a daily increase, the increase of your treasure coms in by adding to it, Isaiah 33.6.
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Why doth Hezekiab lay up treasure in God? he gets a further interest in God,
Why does Hezekiah lay up treasure in God? he gets a further Interest in God,
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therefore the man is bless'd with his treasure:
Therefore the man is blessed with his treasure:
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wisdom and knowledge shall be the stability of thy times, and thought of Salvation, and this is,
Wisdom and knowledge shall be the stability of thy times, and Thought of Salvation, and this is,
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because the fear of the Lord is his treasure. The fourth particular is to give you some grounds to enforce the Exhortation;Because the Fear of the Lord is his treasure. The fourth particular is to give you Some grounds to enforce the Exhortation;
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is there a treasure in Heaven? then do not be such Enemies to your soules as not to lay up treasures there.
is there a treasure in Heaven? then do not be such Enemies to your Souls as not to lay up treasures there.
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There are four Arguments to enforce the Exhortation.
There Are four Arguments to enforce the Exhortation.
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1. No treasure below God will be lasting, Christ speakes therefore to you continually to lay up your treasure in Heaven,
1. No treasure below God will be lasting, christ speaks Therefore to you continually to lay up your treasure in Heaven,
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because there will come a time when all treasures laid up below God, will be expunged and gone,
Because there will come a time when all treasures laid up below God, will be expunged and gone,
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and then what will you live upon? 1. Cor. 7.29.31. the Apostle faith, the time is short, and the fashion of this world passeth away;
and then what will you live upon? 1. Cor. 7.29.31. the Apostle faith, the time is short, and the fashion of this world passes away;
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'tis a Metaphor taken from things folded up, a great part of time is unfolded and unwoven, it's almost spent, there's abundance of life run out already, and little left behind;
it's a Metaphor taken from things folded up, a great part of time is unfolded and unwoven, it's almost spent, there's abundance of life run out already, and little left behind;
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there is an eternity that will never be spent after all thy time here is spent, lay up therefore treasures there.
there is an eternity that will never be spent After all thy time Here is spent, lay up Therefore treasures there.
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2. Heaven is the place to which you hope to go, now carry your treasures with you,
2. Heaven is the place to which you hope to go, now carry your treasures with you,
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and send your treasures before you, or else there can be no hopes of entering into Heaven.
and send your treasures before you, or Else there can be no hope's of entering into Heaven.
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This is the Exhortation of our Saviour, when he faith, lay up Treasures in Heaven;
This is the Exhortation of our Saviour, when he faith, lay up Treasures in Heaven;
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hee seems to speak to the hopes of persons going to Heaven, goe powre out your soules before the Lord, make sure of your Heavenly mansion;
he seems to speak to the hope's of Persons going to Heaven, go pour out your Souls before the Lord, make sure of your Heavenly mansion;
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you will leave the estates and your fine houses behind you, poure out your soules to the Lord, make sure of your interest in Christ, that you may carry your treasure with you.
you will leave the estates and your fine houses behind you, pour out your Souls to the Lord, make sure of your Interest in christ, that you may carry your treasure with you.
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3. Consider, God is a faithfull and true treasurer, therefore lay up your treasure in Heaven:
3. Consider, God is a faithful and true treasurer, Therefore lay up your treasure in Heaven:
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God is self-sufficient to himself, and he is allsufficient to you;
God is self-sufficient to himself, and he is All-sufficient to you;
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But if thy treasure be here below on this side to God, it will not last, that which is thy treasure in this life, will be thy Torment in the life to come Iam. 5.3.
But if thy treasure be Here below on this side to God, it will not last, that which is thy treasure in this life, will be thy Torment in the life to come Iam. 5.3.
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your Gold and Silver is cankred, and the rust of them shall be a witnesse against you, your Gold and Silver is cankered, and the rust of them shall be a witness against you,
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and shall eat your bread as it were fire: yee have heaped treasure together for the last daies: and shall eat your bred as it were fire: ye have heaped treasure together for the last days:
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when judgement shall come, your Torment shall then begin, and you shall have the greatest plagues at the last day of judgement;
when judgement shall come, your Torment shall then begin, and you shall have the greatest plagues At the last day of judgement;
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your treasures will then crush and begin to be your tormentors, that which now thou choosest to be thy treasure, will then be thy tormentor.
your treasures will then crush and begin to be your tormentors, that which now thou choosest to be thy treasure, will then be thy tormentor.
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The onely way to preserve what you have of this treasure on Earth, is to lay up treasures in Heaven.
The only Way to preserve what you have of this treasure on Earth, is to lay up treasures in Heaven.
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In the houses of godly men are the best and pretiousest treasures, because they come into them from a promise,
In the houses of godly men Are the best and pretiousest treasures, Because they come into them from a promise,
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and so they have much sweetnesse in them.
and so they have much sweetness in them.
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All the cares of wicked men is what they shall have, but a godly man, that hath Communion with God, and an interest in Heaven;
All the Cares of wicked men is what they shall have, but a godly man, that hath Communion with God, and an Interest in Heaven;
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these men look upon it as a priviledge what they should do for God. 4. Argument;
these men look upon it as a privilege what they should do for God. 4. Argument;
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you that have not God for your treasure here, you shall never have him for your treasure hereafter,
you that have not God for your treasure Here, you shall never have him for your treasure hereafter,
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for after this life a man can never change his chiefe good, that which is so here, shall be so hereafter;
for After this life a man can never change his chief good, that which is so Here, shall be so hereafter;
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therefore if you have not a treasure laid up in God in this life, he will not be thy God in glory hereafter,
Therefore if you have not a treasure laid up in God in this life, he will not be thy God in glory hereafter,
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and yet God shall be all in all. You have seen already the misery of those that erre in their chiefect good:
and yet God shall be all in all. You have seen already the misery of those that err in their chiefect good:
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Now I shall come to shew you the happy condition of them that have pitched upon their chief good,
Now I shall come to show you the happy condition of them that have pitched upon their chief good,
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and that have laid up their treasures in Heaven. Whatsoever they are in this world; yet in regard of their chief good they have not miscarried.
and that have laid up their treasures in Heaven. Whatsoever they Are in this world; yet in regard of their chief good they have not miscarried.
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O how blessed is that soul that hath not misplaced his treasure. A godly man is every way a blessed man. Oh how blessed is that soul that hath not misplaced his treasure. A godly man is every Way a blessed man.
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1. Hee is blessed in regard of the pardon of his sin; blessed is the man whose transgression is forgiven, and whose sin is covered, Ps. 32.1. 2. Hee is blessed in regard of the disposition of his soul;
1. He is blessed in regard of the pardon of his since; blessed is the man whose Transgression is forgiven, and whose since is covered, Ps. 32.1. 2. He is blessed in regard of the disposition of his soul;
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blessed are the pure in heart, for they shall see God. Mat. 5.8. 3. He is blessed in his hungrings and thirstings after ordinances; blessed Are the pure in heart, for they shall see God. Mathew 5.8. 3. He is blessed in his hungerings and thirstings After ordinances;
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Blessed are they that dwell in thy house, for they will be still praising thee, Psal. 84.4. 4. Hee is blessed in his obedientiall actings to God; Blessed Are they that dwell in thy house, for they will be still praising thee, Psalm 84.4. 4. He is blessed in his obediential actings to God;
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blessed are the undefiled in the way that walk in the Law of the Lord: Psal. 119.1. 5. Hee is blessed in his expectations, Isa. 30.18. Blessed are they that wait for him. blessed Are the undefiled in the Way that walk in the Law of the Lord: Psalm 119.1. 5. He is blessed in his Expectations, Isaiah 30.18. Blessed Are they that wait for him.
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Nay, even his very Afflictions are blessed; Psal 94.10. blessed is the man whom thou chastisest and teachest out of thy Law;
Nay, even his very Afflictions Are blessed; Psalm 94.10. blessed is the man whom thou chastisest and Teachest out of thy Law;
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Thus you see every way how a soule that hath made God his treasure is blessed.
Thus you see every Way how a soul that hath made God his treasure is blessed.
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But wherein lies the top of his blessednesse, and the height of his happinesse? he is blessed in his chief good,
But wherein lies the top of his blessedness, and the height of his happiness? he is blessed in his chief good,
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and there lies the height of his blessednesse, unto which, and in comparison of which all these are but subordinate and inferiour blessednesses.
and there lies the height of his blessedness, unto which, and in comparison of which all these Are but subordinate and inferior Blessednesses.
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Look to the Angells in the glory of of heaven, they are blessed. First, in their in ward qualifications and endowments;
Look to the Angels in the glory of of heaven, they Are blessed. First, in their in ward qualifications and endowments;
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their wisdome, their power, their zeal, they are blessed in every respect.
their Wisdom, their power, their zeal, they Are blessed in every respect.
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Secondly, in regard of their offices and imployments, they are principalities and powers, they are Co-workers with Christ.
Secondly, in regard of their Offices and employments, they Are principalities and Powers, they Are Coworkers with christ.
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Thirdly, they are blessed for their Activities in those offices, Ezek. 1.14. They go and return like lightning:
Thirdly, they Are blessed for their Activities in those Offices, Ezekiel 1.14. They go and return like lightning:
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but wherein lies the top of the Angells blessednesse in heaven? it lies in this, that they have pitch'd aright upon the chiefest good, they have not erred in their treasure; but wherein lies the top of the Angels blessedness in heaven? it lies in this, that they have pitched aright upon the chiefest good, they have not erred in their treasure;
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nay, wherein lies the blessednesse of Christ himself as Mediator? hee was every way blessed, hee was the heire of all things,
nay, wherein lies the blessedness of christ himself as Mediator? he was every Way blessed, he was the heir of all things,
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and appointed unto glory, and to a glory suitable to the service that he did perform, which neither men nor Angells were able to doe;
and appointed unto glory, and to a glory suitable to the service that he did perform, which neither men nor Angels were able to do;
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But wherein lies the top of Christs glory and blessednesse? in Psal. 16.5. you shall see where it lies;
But wherein lies the top of Christ glory and blessedness? in Psalm 16.5. you shall see where it lies;
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the Lord is the portion of mine inheritance; his blessednesse lay in the chief good.the Lord is the portion of mine inheritance; his blessedness lay in the chief good.
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The same is true of the glorified Saints in Heaven, the soules of just men made perfect, the glory of the Elect,
The same is true of the glorified Saints in Heaven, the Souls of just men made perfect, the glory of the Elect,
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and the top of all their blessednesse is that they have pitched upon the right good.
and the top of all their blessedness is that they have pitched upon the right good.
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On the contrary, what's the misery of the damned in hell? there is nothing wanting to make them miserable,
On the contrary, what's the misery of the damned in hell? there is nothing wanting to make them miserable,
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as there is nothing wanting to make the other blessed. If you look upon their sins, you must consider in hell, sin is their punishment:
as there is nothing wanting to make the other blessed. If you look upon their Sins, you must Consider in hell, since is their punishment:
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If you consider the bottomlesse pit, the burning lake in which they are shut up, the worm of conscience that is ever gnawing and wounding of them,
If you Consider the bottomless pit, the burning lake in which they Are shut up, the worm of conscience that is ever gnawing and wounding of them,
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for so it is in all those damned spirits in hell, this must needs make their misery very miserable:
for so it is in all those damned spirits in hell, this must needs make their misery very miserable:
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but wherein lies the top of their misery? alas it lies in none of these, it is in this, that they have erred in their chiefest good.
but wherein lies the top of their misery? alas it lies in none of these, it is in this, that they have erred in their chiefest good.
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An antient writer (Chrysostome) saith, put a thousand of them together in hell, and here is the worst of their Torment, their erring in their chief good:
an ancient writer (Chrysostom) Says, put a thousand of them together in hell, and Here is the worst of their Torment, their erring in their chief good:
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so then there is none miserable like those sinners that have erred in their chief good,
so then there is none miserable like those Sinners that have erred in their chief good,
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nor none blessed like these Saints that have pitched upon their chiefe good. The misery of the damned lies in two things.
nor none blessed like these Saints that have pitched upon their chief good. The misery of the damned lies in two things.
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First, because they have forsaken God. Secondly, because God hath forsaken them;
First, Because they have forsaken God. Secondly, Because God hath forsaken them;
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they have hated the Lord, and the Lord hates them, herein now doth lie the top of their misery,
they have hated the Lord, and the Lord hates them, herein now does lie the top of their misery,
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as this was the top of their folly, and the top of their vanity to neglect the chief good.
as this was the top of their folly, and the top of their vanity to neglect the chief good.
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Now there are variety of comforts belonging to the Saints of God;
Now there Are variety of comforts belonging to the Saints of God;
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But there are some great grounds of comfort that belong to those that have chose God for their chiefest good;
But there Are Some great grounds of Comfort that belong to those that have chosen God for their chiefest good;
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and from these grounds should our comfort flow:
and from these grounds should our Comfort flow:
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As there are some grand promises that are recorded in Scripture, which doe wrap up all the rest of the promises in them, and they are three.
As there Are Some grand promises that Are recorded in Scripture, which do wrap up all the rest of the promises in them, and they Are three.
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First, I will give you my Son. Secondly, I will give you my spirit. Thirdly, I will give you my self:
First, I will give you my Son. Secondly, I will give you my Spirit. Thirdly, I will give you my self:
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A godly man should take comfort from all the promimises, but especially from the great promises:
A godly man should take Comfort from all the promimises, but especially from the great promises:
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for if a man be much in the least duties of Religion, and neglect the greatest, hee gives just occasion to suspect the truth of his obedience;
for if a man be much in the least duties of Religion, and neglect the greatest, he gives just occasion to suspect the truth of his Obedience;
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and so if a man regard the lesser promises, and look not to the greater, hee gives just cause to suspect the truth of his comfort:
and so if a man regard the lesser promises, and look not to the greater, he gives just cause to suspect the truth of his Comfort:
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why is a godly man so happy a man? It is in this, that he hath not erred in his chief good.
why is a godly man so happy a man? It is in this, that he hath not erred in his chief good.
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But there are seven grounds of the greatest comfort that I know in all the book of God, arising from this consideration, I have not misplaced my treasure, I have not erred in my chiefe good.
But there Are seven grounds of the greatest Comfort that I know in all the book of God, arising from this consideration, I have not misplaced my treasure, I have not erred in my chief good.
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1. Hereby the soul may see the riches as well as the freenesse of the love of God, I have not miscarried in that which is the greatest error of the world, I have not gone with those who have their portion in this life:
1. Hereby the soul may see the riches as well as the freeness of the love of God, I have not miscarried in that which is the greatest error of the world, I have not gone with those who have their portion in this life:
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now its a great mercy to bee delivered from those sinns of laying up your treasure in this life;
now its a great mercy to be Delivered from those Sins of laying up your treasure in this life;
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then this is much more a greater mercy, that a man hath not misplaced his chiefest good,
then this is much more a greater mercy, that a man hath not misplaced his chiefest good,
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for misplacing a mans chiefest good, 'tis the greatest sinne, and the greatest judgement that can befall him.
for misplacing a men chiefest good, it's the greatest sin, and the greatest judgement that can befall him.
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The Scripture speaks of delivering soules up to the Devill; and there is a twofold delivering soules up to the Devill. 1. As a Lord. 2. As an Executioner.
The Scripture speaks of delivering Souls up to the devil; and there is a twofold delivering Souls up to the devil. 1. As a Lord. 2. As an Executioner.
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First to deliver up a man to Sathan as a Lord, so Judas was; the Lord Christ delivered him to Satan as a Lord to rule over him.
First to deliver up a man to Sathan as a Lord, so Judas was; the Lord christ Delivered him to Satan as a Lord to Rule over him.
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But, Secondly, when the Lord shall give a man over to Sathan as an Executioner, that Sathan shall terrifie his conscience:
But, Secondly, when the Lord shall give a man over to Sathan as an Executioner, that Sathan shall terrify his conscience:
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now for a godly man to be able to look into his owne condition and say,
now for a godly man to be able to look into his own condition and say,
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when I looked abroad into the world, I see one man place his chiefe good in riches, another in honours another in pleasure;
when I looked abroad into the world, I see one man place his chief good in riches, Another in honours Another in pleasure;
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but in the midst of all these though I have miscarried in many things, yet here is my comfort I have not miscarried in my chiefest good.
but in the midst of all these though I have miscarried in many things, yet Here is my Comfort I have not miscarried in my chiefest good.
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There is not any thing will comfort a godly man more then this, when hee comes to look the King of terrors in the face, nothing will be such pleasure to his soul as this:
There is not any thing will Comfort a godly man more then this, when he comes to look the King of terrors in the face, nothing will be such pleasure to his soul as this:
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when Sathan shall triumph over most of the wordl, the poor soul shall bee able to triumph over all the powers of darknesse;
when Sathan shall triumph over most of thee wordl, the poor soul shall be able to triumph over all the Powers of darkness;
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I am poor, I am ignorant, I am unworthy; but through grace I obtained that mercy not to be cheated of my chiefest good:
I am poor, I am ignorant, I am unworthy; but through grace I obtained that mercy not to be cheated of my chiefest good:
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here will lie a mans wisdom, and here will be a mans glory;
Here will lie a men Wisdom, and Here will be a men glory;
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it's a mans chief good that will be a mans wisdome or folly for ever hereafter. Luk. 10.42. Mary hath chosen the better part whieh shall not be taken way from her:
it's a men chief good that will be a men Wisdom or folly for ever hereafter. Luk. 10.42. Mary hath chosen the better part whieh shall not be taken Way from her:
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wee read it the good part;
we read it the good part;
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and herein lay her wisdome, and herein lies the wisdome of all men in their Election, in a mans Election his wisdome lies,
and herein lay her Wisdom, and herein lies the Wisdom of all men in their Election, in a men Election his Wisdom lies,
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and above all choices he make choice of his chiefest good:
and above all choices he make choice of his chiefest good:
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I have been a fool in many things, but blessed be the name of God, I have been wise in this thing;
I have been a fool in many things, but blessed be the name of God, I have been wise in this thing;
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I have been deceived in many things, but I have not erred in this:
I have been deceived in many things, but I have not erred in this:
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If this doth not stand by a godly man in the greatest troubles, there is nothing that can or will do it.
If this does not stand by a godly man in the greatest Troubles, there is nothing that can or will do it.
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2. Comfort is this, I have chosen the true chiefe good that shall never be taken from me, Luke 10.42, Which shall not be taken away from her.
2. Comfort is this, I have chosen the true chief good that shall never be taken from me, Lycia 10.42, Which shall not be taken away from her.
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There is no man miscarries in his treasure, but he that layes it up below,
There is no man miscarries in his treasure, but he that lays it up below,
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and there is no treasure a man layes up below, but he shal be taken from it,
and there is no treasure a man lays up below, but he shall be taken from it,
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& it shall be taken from him. Now one of the Ancients observe, that earthly treasure is lost, either from causes within, or from causes without:
& it shall be taken from him. Now one of the Ancients observe, that earthly treasure is lost, either from Causes within, or from Causes without:
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From causes within, Riches have principles of decayes in themselves, there is a Moth that comes out of your finest Garments,
From Causes within, Riches have principles of decays in themselves, there is a Moth that comes out of your Finest Garments,
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and there will come drosse out of your purest Gold;
and there will come dross out of your Purest Gold;
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for all the Creatures came under the Covenant of God at first, and that Covenant being broken, those Creatures come under the curse of God.
for all the Creatures Come under the Covenant of God At First, and that Covenant being broken, those Creatures come under the curse of God.
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Then from principles without, Theeves will steale them:
Then from principles without, Thieves will steal them:
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man falls from God, and all things else fall from him, and this is the great ground from whence all the perishing nature of a mans treasure comes that is laid below:
man falls from God, and all things Else fallen from him, and this is the great ground from whence all the perishing nature of a men treasure comes that is laid below:
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But here lyes the difference between the Treasures below, and the Treasures above.
But Here lies the difference between the Treasures below, and the Treasures above.
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Austin hath an excellent saying, That a mans chief good is given to no man against his will,Austin hath an excellent saying, That a men chief good is given to no man against his will,
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nor taken from no man against his will, but the good here below is. The good above is lyable to no violence without, nor no decay within;
nor taken from no man against his will, but the good Here below is. The good above is liable to no violence without, nor no decay within;
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no opposition then can hinder comfort from the persons of those whose treasure is above. If Riches be a mans chiefe good, it shall be taken from him;
no opposition then can hinder Comfort from the Persons of those whose treasure is above. If Riches be a men chief good, it shall be taken from him;
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but thy chief good eannot be taken from thee, and oh what a ground of comfort is this to to gracious soules! 3. Comfort;
but thy chief good eannot be taken from thee, and o what a ground of Comfort is this to to gracious Souls! 3. Comfort;
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A man that hath chosen the true chiefe good, he hath alwaies something to guid his way, he hath alwaies something to reduce his wanderings: 1. From this chiefe good he hath the guide of his way;
A man that hath chosen the true chief good, he hath always something to guide his Way, he hath always something to reduce his wanderings: 1. From this chief good he hath the guide of his Way;
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this is to the soul as the Center is to the stone, the stone moves towards the Center,
this is to the soul as the Centre is to the stone, the stone moves towards the Centre,
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and moves towards it the right way; what guids the motion to the Center, but the Center? so a godly man,
and moves towards it the right Way; what guides the motion to the Centre, but the Centre? so a godly man,
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if he want a particular Rule, yet this generall Rule, God is his Center, is that that leads him to move towards him, that guids him in the right way.
if he want a particular Rule, yet this general Rule, God is his Centre, is that that leads him to move towards him, that guides him in the right Way.
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Whats the great consultation of the soul? It is this, O what will bring me neerest to my chiefest good? and 'tis the chiefe good that is the guide of all our motions, Mat. 6.22. If thine eye be single, thy whole body is full of light:
Whats the great consultation of the soul? It is this, Oh what will bring me nearest to my chiefest good? and it's the chief good that is the guide of all our motions, Mathew 6.22. If thine eye be single, thy Whole body is full of Light:
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Austin saith, Its the intention of the man that is the eye of the man, single intentions is his single eye,Austin Says, Its the intention of the man that is the eye of the man, single intentions is his single eye,
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and a single eye, is an eye that looks purely upon God.
and a single eye, is an eye that looks purely upon God.
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As the intention of the eye guids the man, so the intention of the soule guides the way what carryes me most to my chiefe good this is that that guids the way. 2. This hash a great influence also to reduce mens wanderings;
As the intention of the eye guides the man, so the intention of the soul guides the Way what carries me most to my chief good this is that that guides the Way. 2. This hash a great influence also to reduce men's wanderings;
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many that have chosen God for their chiefest good, do many times depart from him;
many that have chosen God for their chiefest good, do many times depart from him;
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now what shall bring him back againe? it is the eying of the chiefe good, this brings the man again:
now what shall bring him back again? it is the Eyeing of the chief good, this brings the man again:
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we have all gone astray like a sheep, but now we are returned to the shepheard of our soules;
we have all gone astray like a sheep, but now we Are returned to the shepherd of our Souls;
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There is not any thing can reduce a man to God, that hath departed from God,
There is not any thing can reduce a man to God, that hath departed from God,
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but the placing his chiefe good in him: that soul, whose chiefe good is at home, will not long stay abroad.
but the placing his chief good in him: that soul, whose chief good is At home, will not long stay abroad.
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4. Unto a mans chiefe good his soul retires, and from it he fetcheth chief comfort upon all occasions, and so may Saints:
4. Unto a men chief good his soul retires, and from it he Fetches chief Comfort upon all occasions, and so may Saints:
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he that makes choice of the chiefest good, can say, I am sure of this Comfort, The Name of my God is a strong Tower, Prov. 18.11. therefore I will runne to it and be safe;
he that makes choice of the chiefest good, can say, I am sure of this Comfort, The Name of my God is a strong Tower, Curae 18.11. Therefore I will run to it and be safe;
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the Rich man goes to his wealth, the righteous man goes to his God.
the Rich man Goes to his wealth, the righteous man Goes to his God.
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A godly man is able to say in those distresse, though I have no Riches to comfort me,
A godly man is able to say in those distress, though I have no Riches to Comfort me,
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and very few friends to stand by me;
and very few Friends to stand by me;
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yet I have a God, a Christ, a Heaven, a new Covenant, a new image which I can retreat to,
yet I have a God, a christ, a Heaven, a new Covenant, a new image which I can retreat to,
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and rely upon in all occasions; and thus the soule can triumph in his chief good over the chiefest evills;
and rely upon in all occasions; and thus the soul can triumph in his chief good over the chiefest evils;
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as the Spouse (it is a voyce of triumph) my beloved is the chiefest of ten thousand, Cant. 5.10. There is all a mans comfort in that which is his treasure, now God being his Treasure, there is his comfort;
as the Spouse (it is a voice of triumph) my Beloved is the chiefest of ten thousand, Cant 5.10. There is all a men Comfort in that which is his treasure, now God being his Treasure, there is his Comfort;
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and hence it is, that these dare compare with any persons in any affliction, Psal. 44.8. compared with verse 22. in verse 8. In God we make our boast all the day long, and verse 22. For thy sake we are killed all the day long:
and hence it is, that these Dare compare with any Persons in any affliction, Psalm 44.8. compared with verse 22. in verse 8. In God we make our boast all the day long, and verse 22. For thy sake we Are killed all the day long:
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What? boast of God, and killed all the day long for God? I, here is the comfort of a godly man, he can retire unto his chiefe good,
What? boast of God, and killed all the day long for God? I, Here is the Comfort of a godly man, he can retire unto his chief good,
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and whensoever he retreats to it, he is filled full of comfort by it.
and whensoever he retreats to it, he is filled full of Comfort by it.
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5. 'Tis of great Comfort to a godly man in the middest of all his failings,
5. It's of great Comfort to a godly man in the midst of all his failings,
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yet I have not failed in chusing God for my chiefest good.
yet I have not failed in choosing God for my chiefest good.
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The best men may, nay must say, Who can make his heart clean? and when he looks back upon his way, he must say, My heart bath runne out inordinately after this thing and that thing,
The best men may, nay must say, Who can make his heart clean? and when he looks back upon his Way, he must say, My heart bath run out inordinately After this thing and that thing,
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and I have neglected my chief good and my treasure, but for this, I desire to be ashamed all my life,
and I have neglected my chief good and my treasure, but for this, I desire to be ashamed all my life,
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but my happinesse is laid up in him and no other, I have chosen him for my chief good,
but my happiness is laid up in him and no other, I have chosen him for my chief good,
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and though I have failed in many things, Psal. 18.2. Yet I have not wickedly departed from my God:
and though I have failed in many things, Psalm 18.2. Yet I have not wickedly departed from my God:
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departed he hath, and many times departed wittingly and willingly; but wickedly I have not departed from God.
departed he hath, and many times departed wittingly and willingly; but wickedly I have not departed from God.
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What is it for a man to depart from God willingly? 'Tis for a man to place his chief good some where else then in God, to go out after an other God:
What is it for a man to depart from God willingly? It's for a man to place his chief good Some where Else then in God, to go out After an other God:
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now in this David can rejoyce in the midd'st of his failings, and so maist thou.
now in this David can rejoice in the midst of his failings, and so Mayest thou.
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In that he hath not so departed from one God to set up another:
In that he hath not so departed from one God to Set up Another:
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therefore this, and onely this, can comfort the Saints in the midd'st of all their failings:
Therefore this, and only this, can Comfort the Saints in the midst of all their failings:
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The departings from God, is the greatest trouble that doth befall them;
The departings from God, is the greatest trouble that does befall them;
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but yet here is their great comfort that they have not left him as their Treasure,
but yet Here is their great Comfort that they have not left him as their Treasure,
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though they may sometimes leave him as their Lord.
though they may sometime leave him as their Lord.
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6. Comfort which is unspeakable, that which thou hast laid up for thy chief good here by Election, that thou shalt enjoy in the world to come by fruition,
6. Comfort which is unspeakable, that which thou hast laid up for thy chief good Here by Election, that thou shalt enjoy in the world to come by fruition,
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therefore Austin saith, A mans blessedness is begun in Election here, but finished and perfected in fruition hereafter, Gen. 15.2. saith the Lord, I will be thy exceeding great reward:
Therefore Austin Says, A men blessedness is begun in Election Here, but finished and perfected in fruition hereafter, Gen. 15.2. Says the Lord, I will be thy exceeding great reward:
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dost thou chuse God for thy chiefest good here? if thou dost, that which thou chusest in one world, thou shalt enjoy in another.
dost thou choose God for thy chiefest good Here? if thou dost, that which thou choosest in one world, thou shalt enjoy in Another.
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7. He that hath laid up his chiefe good in heaven, shall be happy with the same happinesse that God himselfe is happy withall;
7. He that hath laid up his chief good in heaven, shall be happy with the same happiness that God himself is happy withal;
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look wherein Gods blessednesse lyes, in that shall thy blessednesse lie:
look wherein God's blessedness lies, in that shall thy blessedness lie:
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wherein doth Gods blessednesse lie? it lyes in himself, his chiefe good lies in himselfe,
wherein does God's blessedness lie? it lies in himself, his chief good lies in himself,
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for the Creature to acknowledge God for his chiefe good so farre as the Creature is capable, he is blessed with the blessednesse of God himselfe,
for the Creature to acknowledge God for his chief good so Far as the Creature is capable, he is blessed with the blessedness of God himself,
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and thou dost enter into the joy of thy Lord. Now I proceed to the latter part of the Text, viz.
and thou dost enter into the joy of thy Lord. Now I proceed to the latter part of the Text, viz.
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For where the Treasure is, there will the heart be also. Out of which words, I gather this observation, viz.
For where the Treasure is, there will the heart be also. Out of which words, I gather this observation, viz.
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That a mans chiefe good is Attractive of the heart; Doct. or the Treasure where ever it is, carryes the heart with it. That a men chief good is Attractive of the heart; Doct. or the Treasure where ever it is, carries the heart with it.
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Where ever a mans Treasure is, there will his heart be. THere are four things I shall speak to by way of Explication.Where ever a men Treasure is, there will his heart be. THere Are four things I shall speak to by Way of Explication.
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1. To shew you what is meant by the heart: By heart in in Scripture, is meant the whole soul.
1. To show you what is meant by the heart: By heart in in Scripture, is meant the Whole soul.
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2. That the soul of man, the heart goes out of it selfe for its happinesse, for its chiefe good;
2. That the soul of man, the heart Goes out of it self for its happiness, for its chief good;
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or thus, the chiefe good of man is without himselfe. 3. 'Tis a matter of great concernment, where a mans heart is placed.
or thus, the chief good of man is without himself. 3. It's a matter of great concernment, where a men heart is placed.
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4. That the heart doth alwaies follow the Treasure, the heart and the Treasure will be together,
4. That the heart does always follow the Treasure, the heart and the Treasure will be together,
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and none can put them asunder. 5. We shall give you the grounds of it.
and none can put them asunder. 5. We shall give you the grounds of it.
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First, What is meant by the heart? By the heart in Scripture, is meant the whole soul. First, What is meant by the heart? By the heart in Scripture, is meant the Whole soul.
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The Hebrews, generally place the Government of man in the heart, and make the heart the seat of the reasonable soul;
The Hebrews, generally place the Government of man in the heart, and make the heart the seat of the reasonable soul;
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so that you shall find the Scripture commonly speaking of it:
so that you shall find the Scripture commonly speaking of it:
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First, if you look to the whole soule as corrupt, as unsanctified, so corruption goes through all the faculties of the soule,
First, if you look to the Whole soul as corrupt, as unsanctified, so corruption Goes through all the faculties of the soul,
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but the heart is said to be the seat thereof, ler. 17.9. The heart is deceitfull above all things, and desperately nicked: and 1 Pet. 3.4. 'tis called, The hidden man of the heart.
but the heart is said to be the seat thereof, ler. 17.9. The heart is deceitful above all things, and desperately nicked: and 1 Pet. 3.4. it's called, The hidden man of the heart.
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2. If you looke upon the soule as renewed, 'tis said, With the heartman believes, Rom. 10.10.
2. If you look upon the soul as renewed, it's said, With the heartman believes, Rom. 10.10.
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But the heart of man in Scripture, is sometimes taken for those things that are scituated,
But the heart of man in Scripture, is sometime taken for those things that Are situated,
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and have their habitation especially in the heart.
and have their habitation especially in the heart.
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As wisdome is attributed to the heart, or folly, Ephraim is a silly Dove without a heart, Hos. 7.11. and he that trusts to his own heart is a foole, Prov. 28.26. that is, hee that leanes to his owne wisdome:
As Wisdom is attributed to the heart, or folly, Ephraim is a silly Dove without a heart, Hos. 7.11. and he that trusts to his own heart is a fool, Curae 28.26. that is, he that leans to his own Wisdom:
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Again, the heart is put for Conscience, Davids heart smote him when he cut off the lap of Sauls garment.
Again, the heart is put for Conscience, Davids heart smote him when he Cut off the lap of Saul's garment.
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There's a conviction of the Conscience, that's called the heart: somtimes for the memory, which is the treasurie of the soul.
There's a conviction of the Conscience, that's called the heart: sometimes for the memory, which is the treasury of the soul.
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But there are three things meant by the heart in this place.
But there Are three things meant by the heart in this place.
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1. The thoughts, Meditations, and consultations of the heart, where the treasure is, there is the heart;
1. The thoughts, Meditations, and Consultations of the heart, where the treasure is, there is the heart;
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that is, there is the thoughts, there is the meditations and consultations of the heart, in these all the thoughts and contrivances of the soule are,
that is, there is the thoughts, there is the meditations and Consultations of the heart, in these all the thoughts and contrivances of the soul Are,
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now where a man's treasure is, there are these, 2 Kings. 5.26. Did not my heart go along with thee.
now where a Man's treasure is, there Are these, 2 Kings. 5.26. Did not my heart go along with thee.
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How did the Prophets heart goe with him? his thoughts went with him. So Iob 17.11.
How did the prophets heart go with him? his thoughts went with him. So Job 17.11.
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the thoughts of the heart are there called the heart, in the Hebrew it is the possessions of the heart, for as what ever you do possesse in the body, the body can see a glory,
the thoughts of the heart Are there called the heart, in the Hebrew it is the possessions of the heart, for as what ever you do possess in the body, the body can see a glory,
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and cast a sweetnesse in all things here below, so the soul can tast a a sweetnesse,
and cast a sweetness in all things Here below, so the soul can taste a a sweetness,
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and see a glory in all things above.
and see a glory in all things above.
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2. By heart is meant a mans love, and affection, his desires and longings for, in these the soule goes out towards its object, Gen. 34.8.
2. By heart is meant a men love, and affection, his Desires and longings for, in these the soul Goes out towards its Object, Gen. 34.8.
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As it is said of Shechem, his house clave to Dinah. Now where your treasure is, ther's your love, there your desires are, the longings of your Soules are after it.
As it is said of Shechem, his house clave to Dinah. Now where your treasure is, ther's your love, there your Desires Are, the longings of your Souls Are After it.
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3. By the heart is meant a man's delight, the joy of his heart, that whereby the great Comfort of his life comes in Psal. 62.16. If riches increase, set not your heart on him;
3. By the heart is meant a Man's delight, the joy of his heart, that whereby the great Comfort of his life comes in Psalm 62.16. If riches increase, Set not your heart on him;
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that is, do not place the comfort of your lives in them, let not your hearts be swallowed up by them:
that is, do not place the Comfort of your lives in them, let not your hearts be swallowed up by them:
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Now where a man's treasure is, there his thoughts are, there his love is, there the joy and delight of his soul is. The
Now where a Man's treasure is, there his thoughts Are, there his love is, there the joy and delight of his soul is. The
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Second Proposition is this, that the soul of man goes out of it self for happinesse,
Second Proposition is this, that the soul of man Goes out of it self for happiness,
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for its treasure is without it self, It's Gods honour, his Prerogative onely to have his blessednesse to be himself, hee is unto himselfe the chief good, he hath nothing without himself to augment his happiness.
for its treasure is without it self, It's God's honour, his Prerogative only to have his blessedness to be himself, he is unto himself the chief good, he hath nothing without himself to augment his happiness.
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The Lord Jesus Christ as Mediator in all his obedience, added nothing to the blessednesse of God; The Lord jesus christ as Mediator in all his Obedience, added nothing to the blessedness of God;
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My goodnesse extends not to thee. Psal. 16.2. But this is Gods Prerogative onely to have his happinesse in himself;My Goodness extends not to thee. Psalm 16.2. But this is God's Prerogative only to have his happiness in himself;
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as for creatures that are capable of a chiefe good, their happinesse is not in themselves,
as for creatures that Are capable of a chief good, their happiness is not in themselves,
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but in their treasure which is good, and therefore their heart is to go out after their treasure.
but in their treasure which is good, and Therefore their heart is to go out After their treasure.
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And here take notice of two great depths in Divinity. 1. Man hath not the chiefest good in himself, his happinesse comes not from himself,
And Here take notice of two great depths in Divinity. 1. Man hath not the chiefest good in himself, his happiness comes not from himself,
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and hence it is that in reference to all things, hee is a dependant Creature.
and hence it is that in Referente to all things, he is a dependant Creature.
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And therefore the soul is continually restlesse, because it seeks to joyne it selfe to its chiefest good, which is without it self:
And Therefore the soul is continually restless, Because it seeks to join it self to its chiefest good, which is without it self:
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you have a saying, Prov. 14.14. a good man shall be satisfied from himself;
you have a saying, Curae 14.14. a good man shall be satisfied from himself;
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It is not from himself as separated from God, but from himself is united to God wherein his blessednesse lies:
It is not from himself as separated from God, but from himself is united to God wherein his blessedness lies:
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not selfe in opposition to God, but self in-subordination to God, and so a man is satisfied from himself; that is;
not self in opposition to God, but self in-subordination to God, and so a man is satisfied from himself; that is;
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hee goes not out of himselfe when hee goes into God, because he is made one with God.
he Goes not out of himself when he Goes into God, Because he is made one with God.
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2. Depth in Divinity is this;
2. Depth in Divinity is this;
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that it is the nature and constitution of the reasonable soul to make out to a chiefe good without it selfe;
that it is the nature and constitution of the reasonable soul to make out to a chief good without it self;
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this is the nature of it in its Creation, it doth not onely seek its own preservation,
this is the nature of it in its Creation, it does not only seek its own preservation,
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but it seeks its owne perfection.
but it seeks its own perfection.
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This is that which is the working of every Greature, much more of the reasonable Greature,
This is that which is the working of every Creature, much more of the reasonable Creature,
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because it hath not a Fountain at home, it must go abroad to draw; and because it hath not food at home, it must go out to gather;
Because it hath not a Fountain At home, it must go abroad to draw; and Because it hath not food At home, it must go out to gather;
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Therefore Austin doth observe very wel, that man is a midle Creature, wel, there is some thing above him, and some thing below him:
Therefore Austin does observe very well, that man is a middle Creature, well, there is Some thing above him, and Some thing below him:
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That soul that hath its chief good below it selfe, is a miserable soul; That soul that hath its chief good above it self, is a happy soul;
That soul that hath its chief good below it self, is a miserable soul; That soul that hath its chief good above it self, is a happy soul;
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here is the happinesse of the Saints, that their happinesse is above themselves saith Christ, Iohn 6.27. Labour not for the meate which perisheth, but for the meate which endureth unto everlasting life, which the Son of man shall give unto you:
Here is the happiness of the Saints, that their happiness is above themselves Says christ, John 6.27. Labour not for the meat which Perishes, but for the meat which Endureth unto everlasting life, which the Son of man shall give unto you:
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the soul goes out to eat and to drink;
the soul Goes out to eat and to drink;
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Now the soule that feeds upon something below it self is miserable, but that soul that feeds on somthing above it self, is blessed, Isa. 44.20. the Prophet speaks of some that feed upon ashes, a deceived heart hath turned them aside, that they cannot say, is there not a lie in my right hand? And thus doth every man feed whose chief food is below himself, he feeds on Ashes, not on spirituall food, he feeds of the Earth as hee lives in the Earth.
Now the soul that feeds upon something below it self is miserable, but that soul that feeds on something above it self, is blessed, Isaiah 44.20. the Prophet speaks of Some that feed upon Ashes, a deceived heart hath turned them aside, that they cannot say, is there not a lie in my right hand? And thus does every man feed whose chief food is below himself, he feeds on Ashes, not on spiritual food, he feeds of the Earth as he lives in the Earth.
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Psal. 62.10 If Riches encrease, set not your heart upon them, hee sets his heart on Riches,Psalm 62.10 If Riches increase, Set not your heart upon them, he sets his heart on Riches,
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and therefore his heart cannot be set on God, and his heart is set so upon riches as to suck something from them for his preservation and for his perfection;
and Therefore his heart cannot be Set on God, and his heart is Set so upon riches as to suck something from them for his preservation and for his perfection;
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so a godly mans heart is set upon God, doth suck out of the sweetnesse of God for his preservation,
so a godly men heart is Set upon God, does suck out of the sweetness of God for his preservation,
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and for his perfection, Isai. 66.11. They shall suck and be satisfied with the breasts of his Consolation.
and for his perfection, Isaiah 66.11. They shall suck and be satisfied with the breasts of his Consolation.
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Now give me leave to shew you the misery of them that set their happinesse in things below themselves;
Now give me leave to show you the misery of them that Set their happiness in things below themselves;
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here's their misery in three things.
here's their misery in three things.
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1. You draw where there is no water, the Creature is but vanity, all things below are so; 1. You draw where there is no water, the Creature is but vanity, all things below Are so;
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you suck where there is no milk, all these things are empty that you think to find a fulnesse in.
you suck where there is no milk, all these things Are empty that you think to find a fullness in.
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2. The more your souls go out to these things for their Treasure, the more the Appetite is increased, but the lesse 'tis satisfied;
2. The more your Souls go out to these things for their Treasure, the more the Appetite is increased, but the less it's satisfied;
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for I told you, that all the Creatures, the more a man hath to doe with them, the more his appetite is to them.
for I told you, that all the Creatures, the more a man hath to do with them, the more his appetite is to them.
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3. Consider what is there to be had in these Creature-comforts, when your souls goe forth after them, what do you leave for them? You have forsaken me the fountain of living waters,
3. Consider what is there to be had in these Creature comforts, when your Souls go forth After them, what do you leave for them? You have forsaken me the fountain of living waters,
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and have hewen to your selves Cisterns, broken Cisterns that will hold no water, Jer. 2.13. Observe foure Particulars from hence.and have hewn to your selves Cisterns, broken Cisterns that will hold no water, Jer. 2.13. Observe foure Particulars from hence.
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1. All the good you have in a Creature, is but a Cistern, they have no good in themselves, no more then is put into them.
1. All the good you have in a Creature, is but a Cistern, they have no good in themselves, no more then is put into them.
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2. A Cistern is but of a small compasse, it will hold but a little, a man can see an end of its perfection,
2. A Cistern is but of a small compass, it will hold but a little, a man can see an end of its perfection,
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but of a Fountain thou canst see no end thereof.
but of a Fountain thou Canst see no end thereof.
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3. Its water that will die and perish, therefore opposed to living water, it will be a withering comfort.
3. Its water that will die and perish, Therefore opposed to living water, it will be a withering Comfort.
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4. They will all leak out of the bottom, therefore they are said to be broken Cisterns.
4. They will all leak out of the bottom, Therefore they Are said to be broken Cisterns.
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But what is the water of the Fountaine? what is the comfort that is in God? There five things in it.
But what is the water of the Fountain? what is the Comfort that is in God? There five things in it.
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1. The water in the Fountaine is originally in it selfe. 2. Its there continually. 3. Its is there inexhaustibly.
1. The water in the Fountain is originally in it self. 2. Its there continually. 3. Its is there inexhaustibly.
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4. It is there communicatively, the Fountaine naturally sends forth streames.
4. It is there communicatively, the Fountain naturally sends forth streams.
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5. The comfort that is in God, is living comfort, the water that goes forth is living water. Third General Proposition;
5. The Comfort that is in God, is living Comfort, the water that Goes forth is living water. Third General Proposition;
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That it is matter of great concernment in Christ's acount, and it should be so in ours also, where our hearts are placed. Let me open this; That it is matter of great concernment in Christ's account, and it should be so in ours also, where our hearts Are placed. Let me open this;
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The Lord hath in Scripture given especial directions for the setting of a mans heart, Hag. 1.5. Consider your waies, in the Hebrew it is, Set your heart upon your waies; so Deut. 32.46. Set your hearts unto all the words which I testifie among you this day.
The Lord hath in Scripture given especial directions for the setting of a men heart, Hag. 1.5. Consider your ways, in the Hebrew it is, Set your heart upon your ways; so Deuteronomy 32.46. Set your hearts unto all the words which I testify among you this day.
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Now that it is a matter of great consequence where the heart is set, there are these grounds for it.
Now that it is a matter of great consequence where the heart is Set, there Are these grounds for it.
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1. Its the heart mainely that God looks upon and doth observe, he looks not upon what man looks upon, man looks upon the outside,
1. Its the heart mainly that God looks upon and does observe, he looks not upon what man looks upon, man looks upon the outside,
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but God looks upon the inside, 2 Chron. 16.9. For the eyes of the Lord run to and fro throughout the whole earth, to shew himselfe strong in the behalse of them whose heart is perfect towards him;
but God looks upon the inside, 2 Chronicles 16.9. For the eyes of the Lord run to and from throughout the Whole earth, to show himself strong in the behalse of them whose heart is perfect towards him;
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and therefore because God looks upon the heart, it is matter of great consequence where we place our hearts.
and Therefore Because God looks upon the heart, it is matter of great consequence where we place our hearts.
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2. Its the heart mainly that God laies claime unto, and that he calls for, My Sonne, give me thy heart, Prov. 23.26. 3. Its matter of great consequence, because where the heart is, there's the man;
2. Its the heart mainly that God lays claim unto, and that he calls for, My Son, give me thy heart, Curae 23.26. 3. Its matter of great consequence, Because where the heart is, there's the man;
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therfore where the soule is gone, the man is gone, where the heart goes, the man follows.
Therefore where the soul is gone, the man is gone, where the heart Goes, the man follows.
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4. God values every man according to his heart, and the heart according to the Treasure upon which it is set:
4. God value's every man according to his heart, and the heart according to the Treasure upon which it is Set:
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a wicked man is worth nothing, because his heart is worth nothing, Prov. 10.20. The heart of the wicked is little worth.
a wicked man is worth nothing, Because his heart is worth nothing, Curae 10.20. The heart of the wicked is little worth.
dt j n1 vbz j pix, c-acp po31 n1 vbz j pix, np1 crd. dt n1 pp-f dt j vbz j n1.
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God values men according to their hearts, and their hearts according to their treasure, or the object upon which his heart is set.
God value's men according to their hearts, and their hearts according to their treasure, or the Object upon which his heart is Set.
np1 vvz n2 vvg p-acp po32 n2, cc po32 n2 vvg p-acp po32 n1, cc dt n1 p-acp r-crq po31 n1 vbz vvn.
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There are two things that make up the heart. 1. The Ornaments of the heart, a meek and a quiet spirit.
There Are two things that make up the heart. 1. The Ornament of the heart, a meek and a quiet Spirit.
pc-acp vbr crd n2 cst vvb a-acp dt n1. crd dt n2 pp-f dt n1, dt j cc dt j-jn n1.
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2. The Objects of the heart, and those things upon which the heart is set;
2. The Objects of the heart, and those things upon which the heart is Set;
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the mans heart is worth as much as the object is that it is set upon,
the men heart is worth as much as the Object is that it is Set upon,
dt ng1 n1 vbz j c-acp d c-acp dt n1 vbz d pn31 vbz vvn p-acp,
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and if the object be worth nothing, the mans heart is worth nothing.
and if the Object be worth nothing, the men heart is worth nothing.
cc cs dt n1 vbb j pix, dt ng1 n1 vbz j pix.
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5. Ground, because from the heart all the conversation flowes, therefore 'tis matter of great consequence upon what the heart is set, Prov. 4.23.
5. Ground, Because from the heart all the Conversation flows, Therefore it's matter of great consequence upon what the heart is Set, Curae 4.23.
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Keep thy heart with all diligence, for out of it are the issues of life, so out of the abundance of the heart the mouth speaks, Mat. 12.34.Keep thy heart with all diligence, for out of it Are the issues of life, so out of the abundance of the heart the Mouth speaks, Mathew 12.34.
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As the heart is pure or impure, so is the whole life:
As the heart is pure or impure, so is the Whole life:
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on what a mans heart is set, that's his treasure, or else it would not bee so dangerous to misplace our hearts.
on what a men heart is Set, that's his treasure, or Else it would not be so dangerous to misplace our hearts.
p-acp r-crq dt ng1 n1 vbz vvn, d|vbz po31 n1, cc av pn31 vmd xx vbi av j pc-acp vvb po12 n2.
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6. Its matter of great consequence, where and upon what you set your hearts, because the objects upon which the heart is set, they have a transforming power,
6. Its matter of great consequence, where and upon what you Set your hearts, Because the objects upon which the heart is Set, they have a transforming power,
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and they doe mightily frame and fashion the heart according to themselves;
and they do mightily frame and fashion the heart according to themselves;
cc pns32 vdb av-j vvi cc vvi dt n1 vvg p-acp px32;
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and therefore as where your Treasure is, there will your hearts be also, so like to what your Treasure is, that will your hearts be like also:
and Therefore as where your Treasure is, there will your hearts be also, so like to what your Treasure is, that will your hearts be like also:
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If a man mind nothing else in the world but Riches, they have nothing in their hearts but Riches, either how they may get or save them,
If a man mind nothing Else in the world but Riches, they have nothing in their hearts but Riches, either how they may get or save them,
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if a mans heart be set on Covetousnesse, it transforms him, and the man is said to be a Covetous man,
if a men heart be Set on Covetousness, it transforms him, and the man is said to be a Covetous man,
cs dt ng1 n1 vbi vvn p-acp n1, pn31 vvz pno31, cc dt n1 vbz vvn pc-acp vbi dt j n1,
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when a man either gets, or saves, or covets much, (for unjust keeping is as great an act of Covetousness as unjust getting.)
when a man either gets, or saves, or covets much, (for unjust keeping is as great an act of Covetousness as unjust getting.)
c-crq dt n1 av-d vvz, cc vvz, cc vvz d, (c-acp j n-vvg vbz a-acp j dt n1 pp-f n1 c-acp j n-vvg.)
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Jesus Christ hath left one golden expression, what shall it profit a man to gain the whole world and lose his own soul? Mat. 16.26. observe the soul is not onely lost here, but it is lost hereafter also.
jesus christ hath left one golden expression, what shall it profit a man to gain the Whole world and loose his own soul? Mathew 16.26. observe the soul is not only lost Here, but it is lost hereafter also.
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'Tis impossible to have the heart set wholly on Riches, and set on Heaven, because the soul is framed according to the object on which the heart is placed;
It's impossible to have the heart Set wholly on Riches, and Set on Heaven, Because the soul is framed according to the Object on which the heart is placed;
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therefore take these two things wherein the soul is hereby injured: In the light of it, and in the holinesse and purity of it.
Therefore take these two things wherein the soul is hereby injured: In the Light of it, and in the holiness and purity of it.
av vvb d crd n2 c-crq dt n1 vbz av vvn: p-acp dt n1 pp-f pn31, cc p-acp dt n1 cc n1 pp-f pn31.
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1. In the light of it, let a mans heart be set on any heavenly beauty, its changed into a Heavenly complexion;
1. In the Light of it, let a men heart be Set on any heavenly beauty, its changed into a Heavenly complexion;
crd p-acp dt n1 pp-f pn31, vvb dt ng1 n1 vbi vvn p-acp d j n1, pn31|vbz vvn p-acp dt j n1;
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let a mans heart be set on any earthly beauty, its changed into an Earthly complexion,
let a men heart be Set on any earthly beauty, its changed into an Earthly complexion,
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and so the soul is lost in the sight of it. Secondly, In the holinesse of it:
and so the soul is lost in the sighed of it. Secondly, In the holiness of it:
cc av dt n1 vbz vvn p-acp dt n1 pp-f pn31. ord, p-acp dt n1 pp-f pn31:
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As the soul can see nothing that is sinfully evill, or spiritually good, when the heart is placed on wrong objects;
As the soul can see nothing that is sinfully evil, or spiritually good, when the heart is placed on wrong objects;
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so it can do nothing that is spiritually good, nor withstand any thing that is spiritually evill,
so it can do nothing that is spiritually good, nor withstand any thing that is spiritually evil,
av pn31 vmb vdi pix cst vbz av-j j, ccx vvi d n1 cst vbz av-j j-jn,
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when 'tis placed on Earthly objects: the holinesse and purity of the soul is is wronged by Earthly objects;
when it's placed on Earthly objects: the holiness and purity of the soul is is wronged by Earthly objects;
c-crq pn31|vbz vvn p-acp j n2: dt n1 cc n1 pp-f dt n1 vbz vbz vvn p-acp j n2;
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Therefore Covetousnesse is called the not of all evill, how comes it to be so? I answer two waies.
Therefore Covetousness is called thee not of all evil, how comes it to be so? I answer two ways.
av n1 vbz vvn pno32 xx pp-f d n-jn, c-crq vvz pn31 pc-acp vbi av? pns11 vvb crd n2.
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First, all evill comes from thence as the root. Secondly, all is nourished by it as the root;
First, all evil comes from thence as the root. Secondly, all is nourished by it as the root;
ord, d n-jn vvz p-acp av c-acp dt n1. ord, d vbz vvn p-acp pn31 p-acp dt n1;
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there is no principle of evill that will not flow from this evill, and there is no evill principle that it will not nourish, there is no sin that this will not frame the heart to,
there is no principle of evil that will not flow from this evil, and there is no evil principle that it will not nourish, there is no since that this will not frame the heart to,
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for it will make a man in love with every sinne, it will make a man prove an Apostate from God, Demas hath forsaken us, having loved this present world, 2 Tim. 4.10. It will make a man impudent and shameless in sin, as Mat. 26.16. What will you give me and I will betray him, faith Judas. It will make a man forget the offers of grace, Luke 16.14. and slight the word of God.
for it will make a man in love with every sin, it will make a man prove an Apostate from God, Demas hath forsaken us, having loved this present world, 2 Tim. 4.10. It will make a man impudent and shameless in since, as Mathew 26.16. What will you give me and I will betray him, faith Judas. It will make a man forget the offers of grace, Lycia 16.14. and slight the word of God.
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And the Pharisees who were covetous, heard all these things and derided him. And the Pharisees who were covetous, herd all these things and derided him.
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It will make a man desire the pleasures of sin that are but for season, it will make a man sin and desire to sin;
It will make a man desire the pleasures of since that Are but for season, it will make a man since and desire to since;
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you little know what hideous wrong the setting of the heart upon the world brings you,
you little know what hideous wrong the setting of the heart upon the world brings you,
pn22 av-j vvb r-crq j n-jn dt n-vvg pp-f dt n1 p-acp dt n1 vvz pn22,
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and what dolefull wrath it will lay you under. In the. Fourth Place for proof that the heart doth alwaies follow the Treasure.
and what doleful wrath it will lay you under. In thee. Fourth Place for proof that the heart does always follow the Treasure.
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1. The heart of man hath its severall motions and outgoings, its Processes, and its Recesses,
1. The heart of man hath its several motions and outgoings, its Processes, and its Recesses,
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and all this is according as the Treasure is, Eccle. 6.9. The sight of the Eye is betthen the wandrings of the desire;
and all this is according as the Treasure is, Eccle. 6.9. The sighed of the Eye is betthen the wanderings of the desire;
cc d d vbz vvg p-acp dt n1 vbz, np1 crd. dt n1 pp-f dt n1 vbz j-jn dt n2-vvg pp-f dt n1;
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'Tis in the Hebrew, the walkings of the soul;
It's in the Hebrew, the walkings of the soul;
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then the soul of man is a walking thing, the heart of a man hath its outgoings;
then the soul of man is a walking thing, the heart of a man hath its outgoings;
av dt n1 pp-f n1 vbz dt j-vvg n1, dt n1 pp-f dt n1 vhz po31 n2-vvg;
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It's true of the heart as it is said of the Angells, Ezek. 1.13. they go forth with incredible swiftnesse like lightning, so doth the heart, Eccel. 11.9. there you read of the way of the heart; the heart is rendred by Montanus as a thing that is ever in motion:
It's true of the heart as it is said of the Angels, Ezekiel 1.13. they go forth with incredible swiftness like lightning, so does the heart, Eccel. 11.9. there you read of the Way of the heart; the heart is rendered by Montanus as a thing that is ever in motion:
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most men do make choice of their chiefe good in their youth, and their hearts go after it. Ezek. 33.31. Their hearts go after their Covetousness;
most men do make choice of their chief good in their youth, and their hearts go After it. Ezekiel 33.31. Their hearts go After their Covetousness;
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their hearts walk after their Covetousnesse, so the Hebrew:
their hearts walk After their Covetousness, so the Hebrew:
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you will say Covetousnesse is a sin in the heart, how then doth the heart go after it? either it is spoken of Covetousnesse here as the Predominant lust;
you will say Covetousness is a since in the heart, how then does the heart go After it? either it is spoken of Covetousness Here as the Predominant lust;
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or else Covetousnesse is put for the Object of Covetousnesse on which it is set,
or Else Covetousness is put for the Object of Covetousness on which it is Set,
cc av n1 vbz vvn p-acp dt n1 pp-f n1 p-acp r-crq pn31 vbz vvn,
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hence 'tis that in Scripture the soul of man is made up of lustings in a good sence, Luke 22.15. with desire have I desired to eat this passover with you, and in an evill sence, Eph. 4.22. Put off the old man, which is corrupt according to the deceitfull lust;
hence it's that in Scripture the soul of man is made up of lustings in a good sense, Lycia 22.15. with desire have I desired to eat this passover with you, and in an evil sense, Ephesians 4.22. Put off the old man, which is corrupt according to the deceitful lust;
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faith the Church, draw us and we wil run after thee. Cant. 1.4. how so? by discovering the great sweetness & excellencies that are in him;
faith the Church, draw us and we will run After thee. Cant 1.4. how so? by discovering the great sweetness & excellencies that Are in him;
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are soules drawn to him, then we shall have a delight in fellowship and Communion with him,
Are Souls drawn to him, then we shall have a delight in fellowship and Communion with him,
vbr n2 vvn p-acp pno31, cs pns12 vmb vhi dt n1 p-acp n1 cc n1 p-acp pno31,
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and the heart is drawn out sutably to a mans Treasure:
and the heart is drawn out suitably to a men Treasure:
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here are four Demonstrative Arguments that I shall give you, how it comes to passe that the Treasure is attractive of the heart.
Here Are four Demonstrative Arguments that I shall give you, how it comes to pass that the Treasure is Attractive of the heart.
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1. Every man in an unregenerate estate hath some Predominant lust, and this lust is said to be Predominant,
1. Every man in an unregenerate estate hath Some Predominant lust, and this lust is said to be Predominant,
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because in the object that is enjoyed by that lust, there lies his Treasure;
Because in the Object that is enjoyed by that lust, there lies his Treasure;
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tis called the stumbling block of a mans iniquity, the Fathers use to stile it a mans darling sinne. Iob. 20.12. It is sweet in his mouth, and he hides it under his tongue:
this called the stumbling block of a men iniquity, the Father's use to style it a men darling sin. Job 20.12. It is sweet in his Mouth, and he hides it under his tongue:
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Every sin Rules over a man, but there are some sins that rule more immediately then any other,
Every since Rules over a man, but there Are Some Sins that Rule more immediately then any other,
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and these sins are a mans Treasure, that sin which he makes all other sins subordinate to, in that he placeth his chief good,
and these Sins Are a men Treasure, that since which he makes all other Sins subordinate to, in that he places his chief good,
cc d n2 vbr dt ng1 n1, cst n1 r-crq pns31 vvz d j-jn n2 j p-acp, p-acp cst pns31 vvz po31 j-jn j,
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and then that's the sinne he is least able to resist; and what's the reason of it? because the heart will go out after its. Treasure, Iames 1.14. But every man is tempted, when he is drawn aside of his wn lust, and enticed:
and then that's the sin he is least able to resist; and what's the reason of it? Because the heart will go out After its. Treasure, James 1.14. But every man is tempted, when he is drawn aside of his wn lust, and enticed:
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sinne drawes a mans heart aside;
sin draws a men heart aside;
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But remember there is no man doth perish that ever did make a profession of Religion,
But Remember there is no man does perish that ever did make a profession of Religion,
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but he did meet with this stumbling block of his darling sin, and because there was his Treasure, his heart would go out after it.
but he did meet with this stumbling block of his darling since, and Because there was his Treasure, his heart would go out After it.
cc-acp pns31 vdd vvi p-acp d j-vvg n1 pp-f po31 j-jn n1, cc c-acp a-acp vbds po31 n1, po31 n1 vmd vvi av p-acp pn31.
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The opportunity of Temptation is when a man is tryed in his master lust, hee cannot hold his heart from his treasure,
The opportunity of Temptation is when a man is tried in his master lust, he cannot hold his heart from his treasure,
dt n1 pp-f n1 vbz c-crq dt n1 vbz vvn p-acp po31 n1 n1, pns31 vmbx vvi po31 n1 p-acp po31 n1,
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because the treasure hath such a command and rule over the heart that he cannot resist it.
Because the treasure hath such a command and Rule over the heart that he cannot resist it.
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2. It will appeare the heart goes out to the treasure, because in the pursuit of it, the heart is impatient of opposition, and of procrastination;
2. It will appear the heart Goes out to the treasure, Because in the pursuit of it, the heart is impatient of opposition, and of procrastination;
crd pn31 vmb vvi dt n1 vvz av p-acp dt n1, c-acp p-acp dt n1 pp-f pn31, dt n1 vbz j pp-f n1, cc pp-f n1;
(3) part (DIV2)
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of opposition it can beare no denyall, of procrastination it can bear no delay, Prov. 17.12. It is better to meet with a Bearobbed of her whelps, then a foole in his folly:
of opposition it can bear no denial, of procrastination it can bear no Delay, Curae 17.12. It is better to meet with a Bearobbed of her whelps, then a fool in his folly:
pp-f n1 pn31 vmb vvi dx n1, pp-f n1 pn31 vmb vvi dx n1, np1 crd. pn31 vbz jc pc-acp vvi p-acp dt vvn pp-f po31 n2, cs dt n1 p-acp po31 n1:
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who is Solomons fool there? every wicked man that hath no fear of God,
who is Solomons fool there? every wicked man that hath no Fear of God,
r-crq vbz np1 n1 a-acp? d j n1 cst vhz dx n1 pp-f np1,
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an unregenerate man that is in his folly, and hath no minde to get out of it, he is a fool;
an unregenerate man that is in his folly, and hath no mind to get out of it, he is a fool;
dt j n1 cst vbz p-acp po31 n1, cc vhz dx n1 pc-acp vvi av pp-f pn31, pns31 vbz dt n1;
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I, but when is it most dangerous to meet with him? when he is in his folly, it is when the lust is got up,
I, but when is it most dangerous to meet with him? when he is in his folly, it is when the lust is god up,
pns11, cc-acp q-crq vbz pn31 av-ds j pc-acp vvi p-acp pno31? c-crq pns31 vbz p-acp po31 n1, pn31 vbz c-crq dt n1 vbz vvn a-acp,
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and is ruling and raigning in the man:
and is ruling and reigning in the man:
cc vbz vvg cc vvg p-acp dt n1:
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What's the reason a man had better meet a Bear robbed of her whelps, then a Foole in his folly? 'Tis because you stand betweene the heart and the treasure,
What's the reason a man had better meet a Bear robbed of her whelps, then a Fool in his folly? It's Because you stand between the heart and the treasure,
q-crq|vbz dt n1 dt n1 vhd av-jc vvi dt n1 vvd pp-f po31 n2, cs dt n1 p-acp po31 n1? pn31|vbz c-acp pn22 vvb p-acp dt n1 cc dt n1,
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and it can beare no opposition. As it can bear no denyal, so it can bear no delay;
and it can bear no opposition. As it can bear no denial, so it can bear no Delay;
cc pn31 vmb vvi dx n1. p-acp pn31 vmb vvi dx n1, av pn31 vmb vvi dx n1;
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thus it is when covetousnesse is a mans predominant lust;
thus it is when covetousness is a men predominant lust;
av pn31 vbz c-crq n1 vbz dt ng1 j n1;
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Balaam's lust was too swift for his Ass, saith the Prophet, They shall come as an Eagle doth hasten to the prey. Balaam's lust was too swift for his Ass, Says the Prophet, They shall come as an Eagl does hasten to the prey.
npg1 n1 vbds av j c-acp po31 n1, vvz dt n1, pns32 vmb vvi p-acp dt n1 vdz vvi p-acp dt n1.
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(It is spoken of a covetous man) of all Birds, an Eagle flyes swiftest,
(It is spoken of a covetous man) of all Birds, an Eagl flies swiftest,
(pn31 vbz vvn pp-f dt j n1) pp-f d n2, dt n1 vvz js,
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and never flyes swifter then when she hastens to eat the prey; so it is with every one that persecutes his chiefest good whatsoever it be.
and never flies swifter then when she hastens to eat the prey; so it is with every one that persecutes his chiefest good whatsoever it be.
cc av-x vvz jc cs c-crq pns31 vvz pc-acp vvi dt n1; av pn31 vbz p-acp d pi cst vvz po31 js-jn j r-crq pn31 vbi.
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3. Let a man change his Treasure, and presently his heart changes and returnes from that which before it went out after with the greatest earnestnesse in the world,
3. Let a man change his Treasure, and presently his heart changes and returns from that which before it went out After with the greatest earnestness in the world,
crd vvb dt n1 vvi po31 n1, cc av-j po31 n1 vvz cc n2 p-acp d r-crq p-acp pn31 vvd av p-acp p-acp dt js n1 p-acp dt n1,
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and now it returnes from it with the greatest swiftnesse:
and now it returns from it with the greatest swiftness:
cc av pn31 n2 p-acp pn31 p-acp dt js n1:
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this is the first and the great change in Conversion, a mans changing his chiefe good,
this is the First and the great change in Conversion, a men changing his chief good,
d vbz dt ord cc dt j n1 p-acp n1, dt ng1 vvg po31 j-jn j,
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and when that is done, the soule returns to God. There two things that make Conversion;
and when that is done, the soul returns to God. There two things that make Conversion;
cc c-crq d vbz vdn, dt n1 vvz p-acp np1. a-acp crd n2 cst vvb n1;
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one is an Aversion, the other a Conversion;
one is an Aversion, the other a Conversion;
pi vbz dt n1, dt j-jn dt n1;
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the man turns away from his other treasure, and then his heart runnes after God for his treasure, Psal. 63.8. My soule followes hard after God.
the man turns away from his other treasure, and then his heart runs After God for his treasure, Psalm 63.8. My soul follows hard After God.
dt n1 vvz av p-acp po31 j-jn n1, cc av po31 n1 vvz p-acp np1 p-acp po31 n1, np1 crd. po11 n1 vvz av-j p-acp np1.
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There are two expressions much alike, one is, Numb. 14.24.
There Are two expressions much alike, one is, Numb. 14.24.
pc-acp vbr crd n2 av-d av-j, pi vbz, j. crd.
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My servant Caleb hath followed me fully; To fulfill after the Lord, that's the Hebrew: another expression is, To cleave unto God: the one points the sincerity of a mans heart,My servant Caleb hath followed me Fully; To fulfil After the Lord, that's the Hebrew: Another expression is, To cleave unto God: the one points the sincerity of a men heart,
po11 n1 np1 vhz vvn pno11 av-j; pc-acp vvi p-acp dt n1, cst|vbz dt njp: j-jn n1 vbz, pc-acp vvi p-acp np1: dt crd n2 dt n1 pp-f dt ng1 n1,
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and the other points the constancy of a mans heart; the heart that did before follow sinne and vanity, now followes after his chiefe good,
and the other points the constancy of a men heart; the heart that did before follow sin and vanity, now follows After his chief good,
cc dt n-jn vvz dt n1 pp-f dt ng1 n1; dt n1 cst vdd p-acp vvi n1 cc n1, av vvz p-acp po31 j-jn j,
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because he hath changed his other good for God, Hos. 14.8. Ephraim shall say, what have I to doe any more with Idols? Now where the Treasure is, there will the heart be.
Because he hath changed his other good for God, Hos. 14.8. Ephraim shall say, what have I to do any more with Idols? Now where the Treasure is, there will the heart be.
c-acp pns31 vhz vvn po31 j-jn j p-acp np1, np1 crd. np1 vmb vvi, q-crq vhb pns11 pc-acp vdi d dc p-acp n2? av c-crq dt n1 vbz, pc-acp vmb dt n1 vbi.
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The Fifth Particular, is to give you the Reasons or grounds, why the heart goes out to its treasure:
The Fifth Particular, is to give you the Reasons or grounds, why the heart Goes out to its treasure:
dt ord j, vbz pc-acp vvi pn22 dt n2 cc n2, c-crq dt n1 vvz av p-acp po31 n1:
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I shall give you six great grounds from that, that the treasure is to the soul.
I shall give you six great grounds from that, that the treasure is to the soul.
pns11 vmb vvi pn22 crd j n2 p-acp d, cst dt n1 vbz p-acp dt n1.
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1. Because the treasure is the food that the soule feeds on, then its no wonder the soule goes out after its treasure, and cannot live without it:
1. Because the treasure is the food that the soul feeds on, then its no wonder the soul Goes out After its treasure, and cannot live without it:
crd p-acp dt n1 vbz dt n1 cst dt n1 vvz a-acp, av pn31|vbz dx n1 dt n1 vvz av p-acp po31 n1, cc vmbx vvi p-acp pn31:
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take an unregenerate man, he eats the treasures of wickednesse, and drinks the wine of violence:
take an unregenerate man, he eats the treasures of wickedness, and drinks the wine of violence:
vvb dt j n1, pns31 vvz dt n2 pp-f n1, cc vvz dt n1 pp-f n1:
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take a godly man, hee feeds upon spiritual food, Ioh. 6.27. Labour not or the meat that perisheth, but for the meat that endureth to everlasting life:
take a godly man, he feeds upon spiritual food, John 6.27. Labour not or the meat that Perishes, but for the meat that Endureth to everlasting life:
vvb dt j n1, pns31 vvz p-acp j n1, np1 crd. vvb xx cc dt n1 cst vvz, cc-acp p-acp dt n1 cst vvz p-acp j n1:
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That which is the food of the heart, the heart makes after, and cannot live without it; that's the first ground.
That which is the food of the heart, the heart makes After, and cannot live without it; that's the First ground.
cst r-crq vbz dt n1 pp-f dt n1, dt n1 vvz a-acp, cc vmbx vvi p-acp pn31; d|vbz dt ord n1.
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2. The chiefe good is the support of the soule, a man is not able to support himselfe without it, Psal. 41.12. Thou upholdest my heart, the Hebrew is, Thou hast underpropt my heart;
2. The chief good is the support of the soul, a man is not able to support himself without it, Psalm 41.12. Thou upholdest my heart, the Hebrew is, Thou hast underpropped my heart;
crd dt j-jn j vbz dt n1 pp-f dt n1, dt n1 vbz xx j pc-acp vvi px31 p-acp pn31, np1 crd. pns21 vv2 po11 n1, dt njp vbz, pns21 vh2 vvn po11 n1;
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the heart is not able to stand by it selfe, but the chief good holds it up;
the heart is not able to stand by it self, but the chief good holds it up;
dt n1 vbz xx j pc-acp vvi p-acp pn31 n1, cc-acp dt j-jn j vvz pn31 a-acp;
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then it wants a support, and this support is God, Iob 8.15.
then it Wants a support, and this support is God, Job 8.15.
cs pn31 vvz dt n1, cc d n1 vbz np1, np1 crd.
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There is a man that leanes upon his house: his house is the object of his hope, he is born up by it,
There is a man that leans upon his house: his house is the Object of his hope, he is born up by it,
pc-acp vbz dt n1 cst vvz p-acp po31 n1: po31 n1 vbz dt n1 pp-f po31 n1, pns31 vbz vvn a-acp p-acp pn31,
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and not able to stand without it:
and not able to stand without it:
cc xx j pc-acp vvi p-acp pn31:
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A Saints support is onely in Gods strength, My flesh and my heart failes, but God is the strength of heart and my portion for ever.
A Saints support is only in God's strength, My Flesh and my heart fails, but God is the strength of heart and my portion for ever.
dt n2 vvb vbz av-j p-acp npg1 n1, po11 n1 cc po11 n1 vvz, cc-acp np1 vbz dt n1 pp-f n1 cc po11 n1 c-acp av.
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Riches are an ungodly mans treasure, and he runs to them to support him; Riches Are an ungodly men treasure, and he runs to them to support him;
n2 vbr dt j ng1 n1, cc pns31 vvz p-acp pno32 pc-acp vvi pno31;
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the name of the Lord is the righteous mans treasure, and hee runnes to it to support him.
the name of the Lord is the righteous men treasure, and he runs to it to support him.
dt n1 pp-f dt n1 vbz dt j ng1 n1, cc pns31 vvz p-acp pn31 pc-acp vvi pno31.
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Every man hath and must have something to support and defend him, and that the heart will go out after.
Every man hath and must have something to support and defend him, and that the heart will go out After.
np1 n1 vhz cc vmb vhi pi pc-acp vvi cc vvi pno31, cc cst dt n1 vmb vvi av a-acp.
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3. Reason, why the Treasure is attractive of the heart, because it is the delight of the heart,
3. Reason, why the Treasure is Attractive of the heart, Because it is the delight of the heart,
crd n1, q-crq dt n1 vbz j pp-f dt n1, c-acp pn31 vbz dt n1 pp-f dt n1,
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and a man cannot live without delight;
and a man cannot live without delight;
cc dt n1 vmbx vvi p-acp n1;
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but he cannot have delight, but by retyring to his chiefe good, and there he must delight himselfe;
but he cannot have delight, but by retiring to his chief good, and there he must delight himself;
cc-acp pns31 vmbx vhi n1, cc-acp p-acp vvg p-acp po31 j-jn j, cc a-acp pns31 vmb vvi px31;
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the chiefe good is the object of the greatest, the highest, the fullest delight, all its joyes come in by its chiefe good, without delight the soul cannot live, take away all delight,
the chief good is the Object of the greatest, the highest, the Fullest delight, all its Joys come in by its chief good, without delight the soul cannot live, take away all delight,
dt j-jn j vbz dt n1 pp-f dt js, dt js, dt js n1, d po31 n2 vvn p-acp p-acp po31 j-jn j, p-acp n1 dt n1 vmbx vvi, vvb av d n1,
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and the soul dyes, saith Austin; therefore it must needs go out after the treasure, because the treasure is the delight of the soul.
and the soul dies, Says Austin; Therefore it must needs go out After the treasure, Because the treasure is the delight of the soul.
cc dt n1 vvz, vvz np1; av pn31 vmb av vvi av p-acp dt n1, c-acp dt n1 vbz dt n1 pp-f dt n1.
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4. A mans chiefe good is that wherein the beauty of the soule doth lye, take the soule off from this and its naked,
4. A men chief good is that wherein the beauty of the soul does lie, take the soul off from this and its naked,
crd dt ng1 j-jn j vbz d c-crq dt n1 pp-f dt n1 vdz vvi, vvb dt n1 a-acp p-acp d cc po31 j,
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because the chiefe good is the beauty and ornament of the soule, Ier. 2.32. Can a Maid forget her Ornaments, saith God? it is intimated, God is the Ornaments and the attire of the soule.
Because the chief good is the beauty and ornament of the soul, Jeremiah 2.32. Can a Maid forget her Ornament, Says God? it is intimated, God is the Ornament and the attire of the soul.
c-acp dt j-jn j vbz dt n1 cc n1 pp-f dt n1, np1 crd. vmb dt n1 vvi po31 n2, vvz np1? pn31 vbz vvn, np1 vbz dt n2 cc dt n1 pp-f dt n1.
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Take one whose chief good is in cloathing (that's it that beautifies the body) and he will not easily forget his attire.
Take one whose chief good is in clothing (that's it that beautifies the body) and he will not Easily forget his attire.
vvb crd r-crq j-jn j vbz p-acp n1 (cst|vbz pn31 cst vvz dt n1) cc pns31 vmb xx av-j vvi po31 n1.
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Can a maid? There's not a naturall impossibilitie of a maids forgetting of her attire, and the Bride her ornaments;
Can a maid? There's not a natural impossibility of a maids forgetting of her attire, and the Bride her Ornament;
vmb dt n1? pc-acp|vbz xx dt j n1 pp-f dt n2 vvg pp-f po31 n1, cc dt n1 po31 n2;
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but there's morall impossibility, because they are her chiefe good, and the heart goes out after them.
but there's moral impossibility, Because they Are her chief good, and the heart Goes out After them.
cc-acp pc-acp|vbz j n1, c-acp pns32 vbr po31 j-jn j, cc dt n1 vvz av p-acp pno32.
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But take a godly man now, God is the beauty and ornament of his soul, his glory,
But take a godly man now, God is the beauty and ornament of his soul, his glory,
cc-acp vvb dt j n1 av, np1 vbz dt n1 cc n1 pp-f po31 n1, po31 n1,
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and chief good, and therefore his heart must needs go out after God.
and chief good, and Therefore his heart must needs go out After God.
cc j-jn j, cc av po31 n1 vmb av vvi av p-acp np1.
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All the adorning of the soul is from the Treasure, and therefore it must needs attract the heart.
All the adorning of the soul is from the Treasure, and Therefore it must needs attract the heart.
av-d dt vvg pp-f dt n1 vbz p-acp dt n1, cc av pn31 vmb av vvi dt n1.
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5. The soul must go to the Treasure, because it is the breath of the soul, the soule strangles and dies if it do not enjoy it.
5. The soul must go to the Treasure, Because it is the breath of the soul, the soul strangles and die if it do not enjoy it.
crd dt n1 vmb vvi p-acp dt n1, c-acp pn31 vbz dt n1 pp-f dt n1, dt n1 vvz cc vvz cs pn31 vdb xx vvi pn31.
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The Soul is alwaies breathing after the chiefest good, Psal. 42.1. As the Hart pants after the water brooks, so my heart pants after thee O God, saith David, the chief good causeth the breathings of the soul after it.
The Soul is always breathing After the chiefest good, Psalm 42.1. As the Heart pants After the water brooks, so my heart pants After thee Oh God, Says David, the chief good Causes the breathings of the soul After it.
dt n1 vbz av vvg p-acp dt js-jn j, np1 crd. p-acp dt n1 vvz p-acp dt n1 n2, av po11 n1 vvz p-acp pno21 uh np1, vvz np1, dt j-jn j vvz dt n2-vvg pp-f dt n1 p-acp pn31.
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6. Because the chief good is the onely rest of the soul, Ps. 116.7.
6. Because the chief good is the only rest of the soul, Ps. 116.7.
crd p-acp dt j-jn j vbz dt j n1 pp-f dt n1, np1 crd.
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Return unto thy rest O my soul, the soul is restlesse till it come to the enjoyment of him, therefore return unto thy rest.Return unto thy rest Oh my soul, the soul is restless till it come to the enjoyment of him, Therefore return unto thy rest.
vvb p-acp po21 n1 uh po11 n1, dt n1 vbz j c-acp pn31 vvb p-acp dt n1 pp-f pno31, av vvb p-acp po21 n1.
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The next thing is, how is the heart of man is carried out to his Treasure? doth it alwaies go after it? here let me lay down these six Conclusions.
The next thing is, how is the heart of man is carried out to his Treasure? does it always go After it? Here let me lay down these six Conclusions.
dt ord n1 vbz, q-crq vbz dt n1 pp-f n1 vbz vvn av p-acp po31 n1? vdz pn31 av vvi p-acp pn31? av vvb pno11 vvi a-acp d crd n2.
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1. That the heart goes after the Treasure continually, the soul of man is alwaies active and never idle,
1. That the heart Goes After the Treasure continually, the soul of man is always active and never idle,
crd cst dt n1 vvz p-acp dt n1 av-j, dt n1 pp-f n1 vbz av j cc av-x j,
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and what's the ground of all its motions? its the chief good, that's the ground of it,
and what's the ground of all its motions? its the chief good, that's the ground of it,
cc q-crq|vbz dt n1 pp-f d po31 n2? pn31|vbz dt j-jn j, d|vbz dt n1 pp-f pn31,
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therefore the soul moans continually after its chief good, Eccl. 2.23. the wise man speakes there of a Covetous rich man, whose chief good is his wealth, the heart takes no rest in the night;
Therefore the soul moans continually After its chief good, Ecclesiastes 2.23. the wise man speaks there of a Covetous rich man, whose chief good is his wealth, the heart Takes no rest in the night;
av dt n1 n2 av-j p-acp po31 j-jn j, np1 crd. dt j n1 vvz a-acp pp-f dt j j n1, rg-crq j-jn j vbz po31 n1, dt n1 vvz dx n1 p-acp dt n1;
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because his heart is continually carried forth after his treasure; the abundance of the rich will not suffer them to sleep.
Because his heart is continually carried forth After his treasure; the abundance of the rich will not suffer them to sleep.
p-acp po31 n1 vbz av-j vvn av p-acp po31 n1; dt n1 pp-f dt j vmb xx vvi pno32 pc-acp vvi.
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2. The heart goes after the Treasure infinitely, and unsatiably, it is never satisfied with any thing else, till it be arived to its chief good:
2. The heart Goes After the Treasure infinitely, and unsatiably, it is never satisfied with any thing Else, till it be arrived to its chief good:
crd dt n1 vvz p-acp dt n1 av-j, cc av-j, pn31 vbz av vvn p-acp d n1 av, c-acp pn31 vbb vvn p-acp po31 j-jn j:
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They that place their Treasure here below, they are never satisfied, but their hearts are going forth after it without measure, as Hab. 2.6. 'tis said there, they load themselves with thick clay;
They that place their Treasure Here below, they Are never satisfied, but their hearts Are going forth After it without measure, as Hab. 2.6. it's said there, they load themselves with thick clay;
pns32 cst vvb po32 n1 av a-acp, pns32 vbr av-x vvn, p-acp po32 n2 vbr vvg av p-acp pn31 p-acp n1, c-acp np1 crd. pn31|vbz vvn a-acp, pns32 vvi px32 p-acp j n1;
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A wicked man man have as much as may sink him, but hee never hath so much as will satisfie him, they are like the horse-leach that cries give, give;
A wicked man man have as much as may sink him, but he never hath so much as will satisfy him, they Are like the horseleech that cries give, give;
dt j n1 n1 vhb p-acp d c-acp vmb vvi pno31, cc-acp pns31 av-x vhz av av-d c-acp vmb vvi pno31, pns32 vbr av-j dt n1 cst vvz vvi, vvb;
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so a godly mans heart is alwaies gasping after God, and going out with bounless desires after Heaven.
so a godly men heart is always gasping After God, and going out with bounless Desires After Heaven.
av dt j ng1 n1 vbz av vvg p-acp np1, cc vvg av p-acp j n2 p-acp n1.
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3. The heart taketh fast hold of its Treasure, and possesseth it for its own;
3. The heart Takes fast hold of its Treasure, and Possesses it for its own;
crd dt n1 vvz av-j n1 pp-f po31 n1, cc vvz pn31 p-acp po31 d;
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There be other things that a man may look on as his own, but this chiefly, Iob 8.15. he shall take fast hold of his house.
There be other things that a man may look on as his own, but this chiefly, Job 8.15. he shall take fast hold of his house.
pc-acp vbi j-jn n2 cst dt n1 vmb vvi a-acp p-acp po31 d, cc-acp d av-jn, np1 crd. pns31 vmb vvi av-j vvi pp-f po31 n1.
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Take a proud woman, her vanity is in her apparell, her apparell is her treasure,
Take a proud woman, her vanity is in her apparel, her apparel is her treasure,
vvb dt j n1, po31 n1 vbz p-acp po31 n1, po31 n1 vbz po31 n1,
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and how fast will shee hold it? Take a covetous man that makes Riches his Treasure, he takes fast hold of his Treasure,
and how fast will she hold it? Take a covetous man that makes Riches his Treasure, he Takes fast hold of his Treasure,
cc c-crq av-j vmb pns31 vvi pn31? vvb dt j n1 cst vvz n2 po31 n1, pns31 vvz av-j n1 pp-f po31 n1,
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and will not let it goe;
and will not let it go;
cc vmb xx vvi pn31 vvi;
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so take a man that makes God and Christ his treasure, when temptations and afflictions come, that labour to pull a man from his treasure;
so take a man that makes God and christ his treasure, when temptations and afflictions come, that labour to pull a man from his treasure;
av vvb dt n1 cst vvz np1 cc np1 po31 n1, c-crq n2 cc n2 vvb, cst n1 pc-acp vvi dt n1 p-acp po31 n1;
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yet he laies fast hold of it, and wil not let it go.
yet he lays fast hold of it, and will not let it go.
av pns31 vvz av-j n1 pp-f pn31, cc vmb xx vvi pn31 vvi.
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4. If at any time the heart be shaken, yet it returnes to the chief good again.
4. If At any time the heart be shaken, yet it returns to the chief good again.
crd cs p-acp d n1 dt n1 vbb vvn, av pn31 n2 p-acp dt j-jn j av.
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So you shall finde an unregenerate man that hath his treasure below, the man is shaken with Afflictions, Crosses, Troubles, Sorrowes;
So you shall find an unregenerate man that hath his treasure below, the man is shaken with Afflictions, Crosses, Troubles, Sorrows;
av pn22 vmb vvi dt j n1 cst vhz po31 n1 a-acp, dt n1 vbz vvn p-acp n2, n2, vvz, n2;
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yet he returnes again to that which he hath taken up for his chief good; So let a godly man be shaken by temptations from God;
yet he returns again to that which he hath taken up for his chief good; So let a godly man be shaken by temptations from God;
av pns31 n2 av p-acp d r-crq pns31 vhz vvn a-acp p-acp po31 j-jn j; av vvb dt j n1 vbi vvn p-acp n2 p-acp np1;
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yet for all that the soule returnes to God again, Hos. 2.19. I will return to my first husband, &c.
yet for all that the soul returns to God again, Hos. 2.19. I will return to my First husband, etc.
av p-acp d cst dt n1 n2 p-acp np1 av, np1 crd. pns11 vmb vvi p-acp po11 ord n1, av
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5. The change of a mans chief good is a godly mans first change, and a godly mans great change, and his chiefe change.
5. The change of a men chief good is a godly men First change, and a godly men great change, and his chief change.
crd dt n1 pp-f dt ng1 j-jn j vbz dt j ng1 ord n1, cc dt j ng1 j n1, cc po31 j-jn n1.
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There is a change to destruction, they have forsaken me the Fountain of living waters;
There is a change to destruction, they have forsaken me the Fountain of living waters;
pc-acp vbz dt n1 p-acp n1, pns32 vhb vvn pno11 dt n1 pp-f j-vvg n2;
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But there is a change to perfection, and that is forsaking of broken Cisterns for living waters, do not talk of the change of Actions,
But there is a change to perfection, and that is forsaking of broken Cisterns for living waters, do not talk of the change of Actions,
p-acp pc-acp vbz dt n1 p-acp n1, cc d vbz vvg pp-f vvn np1 p-acp vvg n2, vdb xx vvi pp-f dt n1 pp-f n2,
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but talk of this, the change of the chief good; change thy Riches for a God, thy pleasures for a Christ.
but talk of this, the change of the chief good; change thy Riches for a God, thy pleasures for a christ.
cc-acp vvb pp-f d, dt n1 pp-f dt j-jn j; vvb po21 n2 p-acp dt np1, po21 n2 p-acp dt np1.
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6. In the chief good the liberty and the bondage of the heart doth lie;
6. In the chief good the liberty and the bondage of the heart does lie;
crd p-acp dt j-jn j dt n1 cc dt n1 pp-f dt n1 vdz vvi;
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wherin lies the liberty of the soul? 'tis in this, that the soul is fastned upon God as the chiefe good,
wherein lies the liberty of the soul? it's in this, that the soul is fastened upon God as the chief good,
c-crq n2 dt n1 pp-f dt n1? pn31|vbz p-acp d, cst dt n1 vbz vvn p-acp np1 p-acp dt j-jn j,
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and looks upon all other things in no other way then as they are in subordination unto him;
and looks upon all other things in no other Way then as they Are in subordination unto him;
cc vvz p-acp d j-jn n2 p-acp dx j-jn n1 av c-acp pns32 vbr p-acp n1 p-acp pno31;
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when the soul cleaves to God, and God alone, and lookes upon all other things as nothing,
when the soul cleaves to God, and God alone, and looks upon all other things as nothing,
c-crq dt n1 vvz p-acp np1, cc np1 av-j, cc vvz p-acp d j-jn n2 c-acp pix,
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but as in subordination unto him; Then, and not till then, the soul is at liberty;
but as in subordination unto him; Then, and not till then, the soul is At liberty;
cc-acp c-acp p-acp n1 p-acp pno31; av, cc xx c-acp av, dt n1 vbz p-acp n1;
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the more thou art taken up with thy chief good, the freer thou art, for his service is perfect freedome;
the more thou art taken up with thy chief good, the freer thou art, for his service is perfect freedom;
dt av-dc pns21 vb2r vvn a-acp p-acp po21 j-jn j, dt jc pns21 vb2r, p-acp po31 n1 vbz j n1;
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on the contrary all men that have their Treasures below this spirituall life, they are in bondage continually,
on the contrary all men that have their Treasures below this spiritual life, they Are in bondage continually,
p-acp dt n-jn d n2 cst vhb po32 n2 p-acp d j n1, pns32 vbr p-acp n1 av-j,
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because their treasures are below themselves.
Because their treasures Are below themselves.
c-acp po32 n2 vbr p-acp px32.
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There is another thing wee are to open, as the heart and the treasure are inseparable, that the heart will bee where the treasure is;
There is Another thing we Are to open, as the heart and the treasure Are inseparable, that the heart will be where the treasure is;
pc-acp vbz j-jn n1 pns12 vbr pc-acp vvi, c-acp dt n1 cc dt n1 vbr j, cst dt n1 vmb vbi c-crq dt n1 vbz;
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So such as the treasure is, such is the heart, as well as where the treasure is there will be the heart,
So such as the treasure is, such is the heart, as well as where the treasure is there will be the heart,
av d c-acp dt n1 vbz, d vbz dt n1, c-acp av c-acp c-crq dt n1 vbz a-acp vmb vbi dt n1,
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and such as the heart is, such is the man;
and such as the heart is, such is the man;
cc d c-acp dt n1 vbz, d vbz dt n1;
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if it belaid on Earth, then men are said to be Earthly, if laid up in Heaven, men are said to be heavenly, Phil. 3.19. Your Conversation is in Heaven, though their soules go up and down among many Creatures;
if it belayed on Earth, then men Are said to be Earthly, if laid up in Heaven, men Are said to be heavenly, Philip 3.19. Your Conversation is in Heaven, though their Souls go up and down among many Creatures;
cs pn31 vvn p-acp n1, cs n2 vbr vvn pc-acp vbi j, cs vvn a-acp p-acp n1, n2 vbr vvn pc-acp vbi j, np1 crd. po22 n1 vbz p-acp n1, c-acp po32 n2 vvb a-acp cc a-acp p-acp d n2;
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yet their Conversation is in Heaven, for the heart of man doth cheapen here and there before itbuyes:
yet their Conversation is in Heaven, for the heart of man does cheapen Here and there before itbuyes:
av po32 n1 vbz p-acp n1, p-acp dt n1 pp-f n1 vdz vvi av cc a-acp p-acp n2:
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yet notwithstanding all is included in things below, to a man whose treasure is in Earth;
yet notwithstanding all is included in things below, to a man whose treasure is in Earth;
av c-acp d vbz vvd p-acp n2 a-acp, p-acp dt n1 rg-crq n1 vbz p-acp n1;
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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:
if a men treasure be in Heaven, his mind is in heaven, hence it comes to pass that a godly man is said to be a stranger Here, Psalm 39.12. I am a stranger; and a Sojourner, what's the reason:
cs dt ng1 n1 vbb p-acp n1, po31 n1 vbz p-acp n1, av pn31 vvz pc-acp vvi cst dt j n1 vbz vvn pc-acp vbi dt n1 av, np1 crd. pns11 vbm dt n1; cc dt n1, q-crq|vbz dt n1:
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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.
Because he does not converse Here as in his Country, but seeks a Country above, he is a stranger Here, traveling towards his own Country.
c-acp pns31 vdz xx vvi av c-acp p-acp po31 n1, cc-acp vvz dt n1 a-acp, pns31 vbz dt n1 av, vvg p-acp po31 d n1.
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Bernard saith, a godly mans heart is in Heaven, because the Lord dwells in Heaven;Bernard Says, a godly men heart is in Heaven, Because the Lord dwells in Heaven;
np1 vvz, dt j ng1 n1 vbz p-acp n1, c-acp dt n1 vvz p-acp n1;
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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;
hence it is that grace is called glory, not only Because its of the same nature with that grace which a man in glory shall receive the the perfection of;
av pn31 vbz cst n1 vbz vvn n1, xx av-j c-acp pn31|vbz pp-f dt d n1 p-acp d n1 r-crq dt n1 p-acp n1 vmb vvi dt dt n1 pp-f;
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nor onely because it is a pledge and an earnest, and will end in glory;
nor only Because it is a pledge and an earnest, and will end in glory;
ccx av-j c-acp pn31 vbz dt n1 cc dt n1, cc vmb vvi p-acp n1;
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but because the soul immediately enters into glory after his treasure, for his treasure immediately being in Heaven, his heart is there;
but Because the soul immediately enters into glory After his treasure, for his treasure immediately being in Heaven, his heart is there;
cc-acp c-acp dt n1 av-j vvz p-acp n1 p-acp po31 n1, p-acp po31 n1 av-j vbg p-acp n1, po31 n1 vbz a-acp;
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hence 'tis, a godly man is more in Heaven then in Earth, for his treasure is in Heaven, and his heart is there.
hence it's, a godly man is more in Heaven then in Earth, for his treasure is in Heaven, and his heart is there.
av pn31|vbz, dt j n1 vbz av-dc p-acp n1 av p-acp n1, p-acp po31 n1 vbz p-acp n1, cc po31 n1 vbz a-acp.
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But let us see in particular, what is here intended by the heart;
But let us see in particular, what is Here intended by the heart;
p-acp vvb pno12 vvi p-acp j, q-crq vbz av vvn p-acp dt n1;
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more especially there is meant all the things that are seated in the heart, and let's begin with the first of them.
more especially there is meant all the things that Are seated in the heart, and let's begin with the First of them.
av-dc av-j a-acp vbz vvn d dt n2 cst vbr vvn p-acp dt n1, cc vvb|pno12 vvi p-acp dt ord pp-f pno32.
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1. 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;
1. The heart is put for the aim, tendency, and bent of the heart, it is Animi Propositum, it's the propension of the heart, Deuteronomy 24.15. He is poor and sets his heart upon it;
crd dt n1 vbz vvn p-acp dt vvb, n1, cc vvn pp-f dt n1, pn31 vbz fw-la fw-la, pn31|vbz dt n1 pp-f dt n1, np1 crd. pns31 vbz j cc vvz po31 n1 p-acp pn31;
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he is a hireling, and his heart is set upon his waies, hee doth not work for love to his master,
he is a hireling, and his heart is Set upon his ways, he does not work for love to his master,
pns31 vbz dt n1, cc po31 n1 vbz vvn p-acp po31 n2, pns31 vdz xx vvi p-acp n1 p-acp po31 n1,
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nor love to his work, but the aime and bent of his soul is for the good hee shall receive by his work;
nor love to his work, but the aim and bent of his soul is for the good he shall receive by his work;
ccx n1 p-acp po31 n1, cc-acp dt vvb cc n1 pp-f po31 n1 vbz p-acp dt j pns31 vmb vvi p-acp po31 n1;
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therefore the Scripture speaks of a double heart, Ps. 12.2.
Therefore the Scripture speaks of a double heart, Ps. 12.2.
av dt n1 vvz pp-f dt j-jn n1, np1 crd.
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what makes a heart a a double heart? some apply it to instability in opinions, that which is called halting between two opinions,
what makes a heart a a double heart? Some apply it to instability in opinions, that which is called halting between two opinions,
q-crq vvz dt n1 pp-f dt j-jn n1? d vvb pn31 p-acp n1 p-acp n2, cst r-crq vbz vvn vvg p-acp crd n2,
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when the mind is in suspence, Luke 12.20. Be not of doubtfull mindes:
when the mind is in suspense, Lycia 12.20. Be not of doubtful minds:
c-crq dt n1 vbz p-acp n1, av crd. vbb xx pp-f j n2:
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But whether it be in reference to opinions, or what ever it is, the mind is in doubt, and hee is double minded.
But whither it be in Referente to opinions, or what ever it is, the mind is in doubt, and he is double minded.
cc-acp cs pn31 vbb p-acp n1 p-acp n2, cc q-crq av pn31 vbz, dt n1 vbz p-acp n1, cc pns31 vbz j-jn vvn.
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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 the intention of the Scripture by a double heart does mainly aim At the intentions of the heart, the heart Goes not always one Way,
p-acp dt n1 pp-f dt n1 p-acp dt j-jn n1 vdz av-j vvi p-acp dt n2 pp-f dt n1, dt n1 vvz xx av crd n1,
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but sometimes for God, sometimes for the Creature;
but sometime for God, sometime for the Creature;
cc-acp av c-acp np1, av p-acp dt n1;
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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.
sometime for Heaven, sometime for Earth, when men have not a single Eye, when they have not single aims, this the Scripture calls a double heart.
av p-acp n1, av p-acp n1, c-crq n2 vhb xx dt j n1, c-crq pns32 vhb xx j n2, d dt n1 vvz dt j-jn n1.
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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:
When a man hath an aim 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:
c-crq dt n1 vhz dt vvb p-acp np1, cc dt n2 pp-f np1, cc vvz pn31 av-jn n2 p-acp n1 av, d dt n1 vvz dt j n1, cc dt j n1:
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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.
but when men go sometime 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 sighed of God: and Hab. 4.12. The word of God is the discerner of the intents of the heart.
cc-acp c-crq n2 vvb av av av-j p-acp dt n2 pp-f np1, cc p-acp j-jn n2 vvb p-acp n2 av-j, d vbz dt j-jn n1, n1 crd. po21 n1 vbz xx j-jn p-acp pns31 n1 pp-f np1: cc np1 crd. dt n1 pp-f np1 vbz dt n1 pp-f dt n2 pp-f dt n1.
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Now then thus, where a mans Treasure is, there the bent, the aime, and the tendency of a mans heart is;
Now then thus, where a men Treasure is, there the bent, the aim, and the tendency of a men heart is;
av av av, c-crq dt ng1 n1 vbz, a-acp dt n1, dt vvb, cc dt n1 pp-f dt ng1 n1 vbz;
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one of the great things you are to look to, is the heart, for in the heart lyes the greatest deceit,
one of the great things you Are to look to, is the heart, for in the heart lies the greatest deceit,
crd pp-f dt j n2 pn22 vbr pc-acp vvi p-acp, vbz dt n1, c-acp p-acp dt n1 vvz dt js n1,
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856
but in the heart, above all other things, the bent and tendency of the heart is that you are to looke at,
but in the heart, above all other things, the bent and tendency of the heart is that you Are to look At,
cc-acp p-acp dt n1, p-acp d j-jn n2, dt n1 cc n1 pp-f dt n1 vbz cst pn22 vbr pc-acp vvi p-acp,
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and there are two Reasons for it.
and there Are two Reasons for it.
cc pc-acp vbr crd n2 p-acp pn31.
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1. Because this is the great Comfort, nay the onely comfort that a godly man hath to flye to in all failings,
1. Because this is the great Comfort, nay the only Comfort that a godly man hath to fly to in all failings,
crd p-acp d vbz dt j n1, uh-x dt j n1 cst dt j n1 vhz p-acp vvi p-acp p-acp d n2-vvg,
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and in all his falls the bent and aime of his heart;
and in all his falls the bent and aim of his heart;
cc p-acp d po31 n2 dt n1 cc vvb pp-f po31 n1;
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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,
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,
p-acp d j vvg cc n1, r-crq vbz pn31 dt n1 vmb vvi p-acp? av-j c-crq dt j n1 vmb vvi, d vhz vbn po11 n1,
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but this was not my intention, this is the onely comfort of the man;
but this was not my intention, this is the only Comfort of the man;
cc-acp d vbds xx po11 n1, d vbz dt j n1 pp-f dt n1;
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so it was with Peter, it was a desperate fall to deny his Master, and wish himselfe accursed that hee knew not the man;
so it was with Peter, it was a desperate fallen to deny his Master, and wish himself accursed that he knew not the man;
av pn31 vbds p-acp np1, pn31 vbds dt j n1 pc-acp vvi po31 n1, cc vvb px31 vvn d pns31 vvd xx dt n1;
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but Peter could say, Lord, This was the bent of my soule, not to deny thee, but to die for thee.
but Peter could say, Lord, This was the bent of my soul, not to deny thee, but to die for thee.
cc-acp np1 vmd vvi, n1, d vbds dt n1 pp-f po11 n1, xx pc-acp vvi pno21, cc-acp pc-acp vvi p-acp pno21.
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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,
Sin comes upon a godly man At unawares, sin comes upon a godly man as judgement comes upon a wicked man by Way of surprisal,
n1 vvz p-acp dt j n1 p-acp av-j, n1 vvz p-acp dt j n1 p-acp n1 vvz p-acp dt j n1 p-acp n1 pp-f n1,
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but the bent of his heart was not to sinne, therefore this is a comfort to him.
but the bent of his heart was not to sin, Therefore this is a Comfort to him.
cc-acp dt n1 pp-f po31 n1 vbds xx p-acp n1, av d vbz dt n1 p-acp pno31.
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'Tis an expression of David, Though he did offend with his mouth, yet I have purposed that my mouth should not offend;
It's an expression of David, Though he did offend with his Mouth, yet I have purposed that my Mouth should not offend;
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867
it was my transgression, but not my intention, I have plotted that my mouth might not offend;
it was my Transgression, but not my intention, I have plotted that my Mouth might not offend;
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868
In all your failings, this is that that must support you, yea in every transgression, that it was not your intention so to do.
In all your failings, this is that that must support you, yea in every Transgression, that it was not your intention so to do.
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2. 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. 'Tis said, Davids heart was upright in all things all.
2. Sometime a godly man can take Comfort in this After his fallings: many times the Saints commit wickedness out of consultation, Psalm 19.3. the Scripture calls them Presumptuous Sins, Sins that they do intend before hand, 1 King. 15.5. It's said, Davids heart was upright in all things all.
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870
he dayes of his life, save onely in the matter of Uriah the Hittite.he days of his life, save only in the matter of Uriah the Hittite.
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871
Then Davids heart was not upright in this matter, his dissembling and his lying was clearly demonstrated.
Then Davids heart was not upright in this matter, his dissembling and his lying was clearly demonstrated.
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872
But now what may a godly man retreat to? to the generall bent of his heart,
But now what may a godly man retreat to? to the general bent of his heart,
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873
when hee failes in a particular act, 1 Kin. 15.14. Neverthelesse Asa his heart was upright with God all his daies;
when he fails in a particular act, 1 Kin. 15.14. Nevertheless Asa his heart was upright with God all his days;
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874
he doth not speak of particular Acts, but of the generall bent of his heart, though in some particulars he contrived sinne:
he does not speak of particular Acts, but of the general bent of his heart, though in Some particulars he contrived sin:
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875
wicked men when they are carryed on in a designe that's sinfull, they will not be beaten from it,
wicked men when they Are carried on in a Design that's sinful, they will not be beaten from it,
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876
but the generall bent of their soul is to go on in it.
but the general bent of their soul is to go on in it.
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877
Now would you know which way the bent and tendernesse of your heart goes, there are six Rules I shall give you:
Now would you know which Way the bent and tenderness of your heart Goes, there Are six Rules I shall give you:
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878
It was the saying of a godly Minister, I blesse my God I have stadied my own heart more then Boukes;
It was the saying of a godly Minister, I bless my God I have stadied my own heart more then Boukes;
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879
It would be very happy for you to say, I have studied my heart more then the would, more then trading.
It would be very happy for you to say, I have studied my heart more then the would, more then trading.
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880
1. Rule. That which the soul is carryed after under different conditions, this declares what the aime and bent of the soule is,
1. Rule. That which the soul is carried After under different conditions, this declares what the aim and bent of the soul is,
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881
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,
and so you must judge of the tendency of the heart; as waters, though you turn them out of their proper current and altar their channel,
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882
yet they all runne into the Sea, you will say then the tendency of them is to the Sea:
yet they all run into the Sea, you will say then the tendency of them is to the Sea:
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883
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:
If you see the Sun, whither the day be clear or cloudy, it makes to the West, it concludes there's the end of its course, this is the raze it hath to run:
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884
the going of the heart is the same in different conditions, it doth wonderfully cleave to that which is its chief good,
the going of the heart is the same in different conditions, it does wonderfully cleave to that which is its chief good,
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885
& is never at rest til it be centered there:
& is never At rest till it be centered there:
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886
As for example, suppose it be the heart of a naturall man, his aime is at his owne exaltation,
As for Exampl, suppose it be the heart of a natural man, his aim is At his own exaltation,
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887
now pride being his predominant principle and master sin;
now pride being his predominant principle and master since;
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888
this mans pride or prosperity vents it self in Exaltation, Admiration, and seeking glory from men, he sets himselfe in the face and glory of the times, despising of others, exalting himself:
this men pride or Prosperity vents it self in Exaltation, Admiration, and seeking glory from men, he sets himself in the face and glory of the times, despising of Others, exalting himself:
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889
bring this man under trouble of conscience, and then pride vents it self in humility, and debases into poverty:
bring this man under trouble of conscience, and then pride vents it self in humility, and debases into poverty:
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890
As faith is an humbling grace, so despaire is the highest fruit of pride, here's the heart now shewing the same aime in different conditions,
As faith is an humbling grace, so despair is the highest fruit of pride, here's the heart now showing the same aim in different conditions,
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891
and all this doth clearly argue, where the bent of the heart is, there's the aime of a mans heart:
and all this does clearly argue, where the bent of the heart is, there's the aim of a men heart:
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892
If a mans heart goe out to covetousnesse, the love of money, when he is in a low condition,
If a men heart go out to covetousness, the love of money, when he is in a low condition,
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893
if he did but observe his soule, his heart went after his covetousnesse; let him be brought into a wealthy condition, he is scussling after the world still:
if he did but observe his soul, his heart went After his covetousness; let him be brought into a wealthy condition, he is scussling After the world still:
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894
Judas his heart went after his money, when he was an Apostle, though in a different condition;Judas his heart went After his money, when he was an Apostle, though in a different condition;
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895
take a man in what condition you will, you hall find the aime and bent of his heart is still the same. On the contrary;
take a man in what condition you will, you hall find the aim and bent of his heart is still the same. On the contrary;
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896
take a godly man who makes God his treasure, who hath another treasure and another aime, put him into what condition you will, still you shall find his aime is the same, the bent of his soule is still towards God, Psal. 44.17. All this is come upon us, yet have wee not forsaken thee, nenher have we dealt falsely in thy Covenant:
take a godly man who makes God his treasure, who hath Another treasure and Another aim, put him into what condition you will, still you shall find his aim is the same, the bent of his soul is still towards God, Psalm 44.17. All this is come upon us, yet have we not forsaken thee, nenher have we dealt falsely in thy Covenant:
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897
He looks beyond them all, for his aime is at his treasure:
He looks beyond them all, for his aim is At his treasure:
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898
Looke upon Job upon the dunghill, the aime of his heart was the same, fearing God, and eschewing evill:
Look upon Job upon the dunghill, the aim of his heart was the same, fearing God, and Eschewing evil:
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899
Now consider what you were, when you were a private man, and what you are,
Now Consider what you were, when you were a private man, and what you Are,
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900
now you are advanced to places of dignity, and see by it where the aime of your heart is.
now you Are advanced to places of dignity, and see by it where the aim of your heart is.
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901
2. In all places & in all companies, if opportunity be affected, consider what it is that the heart doth most greedily catch at upon all occasions, and in all places:
2. In all places & in all companies, if opportunity be affected, Consider what it is that the heart does most greedily catch At upon all occasions, and in all places:
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902
If the aime of the soule be lust, he went after her speedily, as a soole to the correction of the Stocks Prov. 7.22. Suppose it be gain a mans heart aimes at, It goes after it presently. Josh. 7.21. When I saw a goodly Babylonish Garment, and two hundred shekles of silver, and a wedge of Gold, I coveted them and tooke them, &c. So let there be at any time a godly motion offered to a godly man, his heart catcheth at the motion.
If the aim of the soul be lust, he went After her speedily, as a fool to the correction of the Stocks Curae 7.22. Suppose it be gain a men heart aims At, It Goes After it presently. Josh. 7.21. When I saw a goodly Babylonish Garment, and two hundred Shekels of silver, and a wedge of Gold, I coveted them and took them, etc. So let there be At any time a godly motion offered to a godly man, his heart Catches At the motion.
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903
By this you may see what your souls are, by the first motion you close with,
By this you may see what your Souls Are, by the First motion you close with,
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904
as according to the aime and bent of the heart, so all temptations are suited;
as according to the aim and bent of the heart, so all temptations Are suited;
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905
whats that then which your heart closeth withall with the greatest readinesse? according to that is the bent of your heart.
whats that then which your heart closeth withal with the greatest readiness? according to that is the bent of your heart.
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906
3. According to the bent of heart, so the heart gathers unto it selfe, whether there bee occasions given or no, Gen. 6.5. Every imagination of the heart is onely evill, and that continually;
3. According to the bent of heart, so the heart gathers unto it self, whither there be occasions given or no, Gen. 6.5. Every imagination of the heart is only evil, and that continually;
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907
Imagination of the heart, it should be read, Every Creature of the heart;
Imagination of the heart, it should be read, Every Creature of the heart;
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908
the heart frames to it selfe something whether there be occasions or no, according to the bent of it, 1 Joh. 2.16. The lusts of the slosh;
the heart frames to it self something whither there be occasions or no, according to the bent of it, 1 John 2.16. The Lustiest of the slosh;
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909
lust there, is put for the object of lust, as faith is put for the object of faith,
lust there, is put for the Object of lust, as faith is put for the Object of faith,
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910
and hope for the object of hope;
and hope for the Object of hope;
cc vvb p-acp dt n1 pp-f n1;
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911
there is nothing tha• lust 〈 … 〉 not make some 〈 … 〉 ther of, 2 Pet. 2.14. 〈 … 〉 eyes full of adultery that cannot cease from sinne, though they have no occasion at all, Psalm. 41.6. David Complaines, If he come to see me, his heart gathers wickednesse to it selfe.
there is nothing tha• lust 〈 … 〉 not make Some 〈 … 〉 there of, 2 Pet. 2.14. 〈 … 〉 eyes full of adultery that cannot cease from sin, though they have no occasion At all, Psalm. 41.6. David Complains, If he come to see me, his heart gathers wickedness to it self.
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912
On the contrary, take a godly man, look on the aime of his heart, here's no occasion given at all,
On the contrary, take a godly man, look on the aim of his heart, here's no occasion given At all,
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913
yet he hath something the heart gathers up to it self, therefore David cryes out in the middest of a crooked and perverse Generation, Teach me O Lord to number my dayes, that I may apply my heart unto wisdome;
yet he hath something the heart gathers up to it self, Therefore David cries out in the midst of a crooked and perverse Generation, Teach me Oh Lord to number my days, that I may apply my heart unto Wisdom;
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914
as one gathers wickednesse, the other gathers holinesse for the heart of man hath a selfe-sufficiency in it, Jam. 1.15. when lust hath conceived it bring-eth forth sin: as one gathers wickedness, the other gathers holiness for the heart of man hath a self-sufficiency in it, Jam. 1.15. when lust hath conceived it brings forth since:
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915
lust is said to bee the Father and the Mother, able to beget and able to bring forth,
lust is said to be the Father and the Mother, able to beget and able to bring forth,
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916
therefore looke which way the aime goes, there the heart goes, there it centers, according to the generall bent of the heart, it gathers something to it selfe,
Therefore look which Way the aim Goes, there the heart Goes, there it centers, according to the general bent of the heart, it gathers something to it self,
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917
whether there be occasion given it or no.
whither there be occasion given it or no.
cs pc-acp vbi n1 vvn pn31 cc uh-dx.
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918
4. That's the bent of the heart, that breaks through all opposition to accomplish its designe;
4. That's the bent of the heart, that breaks through all opposition to accomplish its Design;
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Image 19
919
the bent of the heart is such a thing, that look what ever the thing be its set upon,
the bent of the heart is such a thing, that look what ever the thing be its Set upon,
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920
though never so costly, it will spare no cost to obtaine it;
though never so costly, it will spare no cost to obtain it;
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921
you that delight your selves in vanity of Apparell, you will spare no cost to obtaine it, Gen. 34.6. Shechem 's heart clave to Dinah, and what doth this bring forth, Aske never so much dowry and it shall be given.
you that delight your selves in vanity of Apparel, you will spare no cost to obtain it, Gen. 34.6. Shechem is heart clave to Dinah, and what does this bring forth, Ask never so much dowry and it shall be given.
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922
Thus in Isaiah, they spare no cost to lavish away Gold for their Idoll Gods,
Thus in Isaiah, they spare no cost to lavish away Gold for their Idol God's,
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Image 19
923
because the bent of their hearts was set upon it, you that stick at all costs in Religion,
Because the bent of their hearts was Set upon it, you that stick At all costs in Religion,
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924
and at none in Rebellion, you may easily see which way the bent of your hearts goes.
and At none in Rebellion, you may Easily see which Way the bent of your hearts Goes.
cc p-acp pix p-acp n1, pn22 vmb av-j vvi r-crq n1 dt n1 pp-f po22 n2 vvz.
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925
If the bent of a mans heart be revenge, it will stick at no cost, Haman will get the King abundance of Treasure for the destruction of the Jewes:
If the bent of a men heart be revenge, it will stick At no cost, Haman will get the King abundance of Treasure for the destruction of the Jews:
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926
If the bent of the heart be for Ambition, Absalom will not stick to murder his Father if it hinder his rising:
If the bent of the heart be for Ambition, Absalom will not stick to murder his Father if it hinder his rising:
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927
If it bee halting and dissembling in Religion, Jehu will not stick at it to get a Kingdome;
If it be halting and dissembling in Religion, Jehu will not stick At it to get a Kingdom;
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Image 19
928
if it bee the making Merchandize of the souls of men, and the establishing of Artichrist in the Chaire of Christ;
if it be the making Merchandise of the Souls of men, and the establishing of Antichrist in the Chair of christ;
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Image 19
929
if it be the change of Times and Laws, if to change the fundamentall Laws of a Nation,
if it be the change of Times and Laws, if to change the fundamental Laws of a nation,
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930
if the bent of the heart beset upon it, no opposition will hinder:
if the bent of the heart beset upon it, no opposition will hinder:
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931
So its true in reference to spiritual things, if the bent of a mans heart be set on God, no Creature opposition shall divert it:
So its true in Referente to spiritual things, if the bent of a men heart be Set on God, no Creature opposition shall divert it:
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932
That's an excellent expression, Psal. 84.6. Who passing through the valley of Baca, make it a well: They will digge Wells in the desart, intimating that no opposition can hinder them that are fully bent to come to Christ:
That's an excellent expression, Psalm 84.6. Who passing through the valley of Baca, make it a well: They will dig Wells in the desert, intimating that no opposition can hinder them that Are Fully bent to come to christ:
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933
The losse of a right hand, the losse of a right eye, the soule doth not stick at, he will cut off the one, and pull out the other;
The loss of a right hand, the loss of a right eye, the soul does not stick At, he will Cut off the one, and pull out the other;
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934
and what's the reason? its all to attaine that which the bent of his soule is after.
and what's the reason? its all to attain that which the bent of his soul is After.
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935
5. Where the bent and aim of the heart is, there it is continually restlesse, untill it attain that which it tends to;
5. Where the bent and aim of the heart is, there it is continually restless, until it attain that which it tends to;
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936
the aime of the heart is Pondus animi the weight of the soul; my heart pants after the living God, so for worldly things, to Mat. 6.32. After these things do the Gentiles seeke, and they are never quiet till they find them;
the aim of the heart is Pondus animi the weight of the soul; my heart pants After the living God, so for worldly things, to Mathew 6.32. After these things do the Gentiles seek, and they Are never quiet till they find them;
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937
if it be after Knowledge, the soul is still in a pursuite after it, and the man never gives over,
if it be After Knowledge, the soul is still in a pursuit After it, and the man never gives over,
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938
but is restlesse, because the bent of his heart goes out after it;
but is restless, Because the bent of his heart Goes out After it;
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939
If it be after riches, they rise up early, go to bed late, they eat the bread of carefullnesse; Ps. 127.2.
If it be After riches, they rise up early, go to Bed late, they eat the bred of carefulness; Ps. 127.2.
cs pn31 vbb p-acp n2, pns32 vvb a-acp av-j, vvb p-acp n1 av-j, pns32 vvb dt n1 pp-f n1; np1 crd.
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940
If it be a desire of rule and Dominon the soule is restlesse and never quiet till it gets some superiority in the world.
If it be a desire of Rule and Dominion the soul is restless and never quiet till it gets Some superiority in the world.
cs pn31 vbb dt n1 pp-f n1 cc n1 dt n1 vbz j cc av-x vvb c-acp pn31 vvz d n1 p-acp dt n1.
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941
6. That which is the aime a mans heart, hee doth make use of all other things to attain it, makes all other things subservient to it:
6. That which is the Love a men heart, he does make use of all other things to attain it, makes all other things subservient to it:
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942
If the bent of his heart be set on honoring God, hee cares for riches no farther then that hee may honour God with his substance, Pro. 3. 9. and ordinances no further,
If the bent of his heart be Set on honouring God, he Cares for riches no farther then that he may honour God with his substance, Pro 3. 9. and ordinances no further,
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943
then in them hee may enjoy Communion with God;
then in them he may enjoy Communion with God;
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Image 19
944
nay, he looks on the Lord Jesus Christ no farther, then he is brought to God by him:
nay, he looks on the Lord jesus christ no farther, then he is brought to God by him:
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945
wil the name of Religion and the gifts of the Holy Ghost do it? Simon Magus will buy them with money rather then hee will be without them:
will the name of Religion and the Gifts of the Holy Ghost do it? Simon Magus will buy them with money rather then he will be without them:
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946
wil the countenance of godly men do it? then they shall be courted by all parties;
will the countenance of godly men do it? then they shall be courted by all parties;
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947
Iehu when hee meet withs Ionadab, salutes him, and faith, Is thy heart right as my heart is with thy heart? there's a doubt, dost thou love me truly as I love thee, no man professeth more sincerity, Iehu when he meet withs Ionadab, salutes him, and faith, Is thy heart right as my heart is with thy heart? there's a doubt, dost thou love me truly as I love thee, no man Professes more sincerity,
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Image 19
948
then he whose trade is Hipocrisie;
then he whose trade is Hypocrisy;
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Image 19
949
hee had destroyed the house of Ahab, but it was to set up his owne house, the one was in order to the other, he was a man for Religion and reformation while Religion would serve his purpose;
he had destroyed the house of Ahab, but it was to Set up his own house, the one was in order to the other, he was a man for Religion and Reformation while Religion would serve his purpose;
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Image 19
950
and he courts Ionadab to joyne with him (who was a godly man) that he might the better colour his design;
and he Courts Ionadab to join with him (who was a godly man) that he might the better colour his Design;
cc pns31 vvz np1 pc-acp vvi p-acp pno31 (r-crq vbds dt j n1) cst pns31 vmd dt jc n1 po31 n1;
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951
how many are are there that are Executioners of oppressors, and yet succeed them in oppression? A man may be an Executioner of an Idolater,
how many Are Are there that Are Executioners of Oppressors's, and yet succeed them in oppression? A man may be an Executioner of an Idolater,
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Image 19
952
and yet succeed him in his Idolatry.
and yet succeed him in his Idolatry.
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953
2. The heart is put for the wisdome, the studies, the plots, the contrivances of the heart:
2. The heart is put for the Wisdom, the studies, the plots, the contrivances of the heart:
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954
now where the heart is, there are all these, Pro. 8.5. O yee simple, understand wisdom;
now where the heart is, there Are all these, Pro 8.5. Oh ye simple, understand Wisdom;
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955
and yee fooles be yee of an understanding heart; and in Hosea 7.11. Ephraim is said to be a silly dove without a heart. and ye Fools be ye of an understanding heart; and in Hosea 7.11. Ephraim is said to be a silly dove without a heart.
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956
Now a man whose plots and designes are in Earth & never riseth above the Earth, the mansplots Earthly,
Now a man whose plots and designs Are in Earth & never Riseth above the Earth, the mansplots Earthly,
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957
therefore the mans wisdome is Earthly, James 3.15, 16. This wisdom descendeth not from above, but is Earthly, Sensuall, devilish;
Therefore the men Wisdom is Earthly, James 3.15, 16. This Wisdom Descendeth not from above, but is Earthly, Sensual, devilish;
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958
if a mans treasure be in Heaven, his wisdom is heavenly, Iam. 3.17. But the wisdome that is from above, is pure, peaceable, gentle, &c. so Luke 16.8. The Children of this world are said to be in their Generation wiser then the Children of light:
if a men treasure be in Heaven, his Wisdom is heavenly, Iam. 3.17. But the Wisdom that is from above, is pure, peaceable, gentle, etc. so Lycia 16.8. The Children of this world Are said to be in their Generation Wiser then the Children of Light:
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959
There are two sorts of men, and two sorts of wisdoms; ther's the Children of this world, and they have the wisdom of this world;
There Are two sorts of men, and two sorts of wisdoms; ther's the Children of this world, and they have the Wisdom of this world;
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960
and there's the Children of light, and they have the wisdome of another world:
and there's the Children of Light, and they have the Wisdom of Another world:
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Image 19
961
the one is the wisdome that reacheth not beyond this life, the other reacheth to the life that is to come:
the one is the Wisdom that reaches not beyond this life, the other reaches to the life that is to come:
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962
Both these are wise in two things; in doing their own businesse, and in accomplishing their own end;
Both these Are wise in two things; in doing their own business, and in accomplishing their own end;
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963
now the wisdom of both these is seen in three things, in getting, in keeping, in encreasing and using their treasure:
now the Wisdom of both these is seen in three things, in getting, in keeping, in increasing and using their treasure:
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964
all the wisdome, and designes, and plots of a man are exercised about one or all of these thre ethings.
all the Wisdom, and designs, and plots of a man Are exercised about one or all of these Three ethings.
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965
1. Every mans wisdom is exercised in getting his treasure;
1. Every men Wisdom is exercised in getting his treasure;
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966
Amnon his lust was his treasure, and do but see the devises he found for the obtaining of it 2 Sam, 13. so Jeroboam his aime, was to be the head of the ten tribes,Amnon his lust was his treasure, and do but see the devises he found for the obtaining of it 2 Sam, 13. so Jeroboam his aim, was to be the head of the ten tribes,
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967
& see his wisdome in obtaining of it, 1 Kings 12.26. According to mans Treasure, so his wisdome and designes have been laid for the obtaining of it.
& see his Wisdom in obtaining of it, 1 Kings 12.26. According to men Treasure, so his Wisdom and designs have been laid for the obtaining of it.
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968
Now a godly man, all the Religion that he hath attained to it, is to make him wise to Salvation;
Now a godly man, all the Religion that he hath attained to it, is to make him wise to Salvation;
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969
A godly man hath but one design in the world, and that is, that he may enjoy God in Christ where his Treasure is laid up;
A godly man hath but one Design in the world, and that is, that he may enjoy God in christ where his Treasure is laid up;
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970
therefore Bernard well observes, a wise mans heart is with the Lord, that is, all his plots and contrivances are how he may bring about those designs as may give him Communion with God.
Therefore Bernard well observes, a wise men heart is with the Lord, that is, all his plots and contrivances Are how he may bring about those designs as may give him Communion with God.
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971
2. All the plots and designs in the world are how hee may keep his Treasure;
2. All the plots and designs in the world Are how he may keep his Treasure;
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972
Thus it is with men here below Ier. 51, 1. The Prophet speaking of men that gathered many riches, saith the Lord by him, I will send unto Babylon fanners that shall fan her, and shall empty her land;
Thus it is with men Here below Jeremiah 51, 1. The Prophet speaking of men that gathered many riches, Says the Lord by him, I will send unto Babylon fanners that shall fan her, and shall empty her land;
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973
because men use their wisdome to keepe their treasure, the Lord saith, hee will send fanners that shall take away those honours and riches which they use such meanes to keep with them, Iob 20.15. there's a man that hath swallowed down riches, yet in the fullnesse of his sufficiency he shall be in straights, ver. 2•. they thought that when they had swallowed down riches, they should never vomit them up again;
Because men use their Wisdom to keep their treasure, the Lord Says, he will send fanners that shall take away those honours and riches which they use such means to keep with them, Job 20.15. there's a man that hath swallowed down riches, yet in the fullness of his sufficiency he shall be in straights, ver. 2•. they Thought that when they had swallowed down riches, they should never vomit them up again;
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974
but vor. 15. Hee shall vomit them up again And ver. 23. when he is about to fill his belly, God shall cast the fury of his wrath upon him,
but warrant. 15. He shall vomit them up again And for. 23. when he is about to fill his belly, God shall cast the fury of his wrath upon him,
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975
& shal rain is upon him while he is eating: & shall rain is upon him while he is eating:
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976
the wisdom of the men of the world is not onely how they may get their Treasure,
the Wisdom of the men of the world is not only how they may get their Treasure,
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977
but how they may secure their treasure.
but how they may secure their treasure.
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978
So a godly man, God in Christ is his Treasure, he knowes it is sin onely that separates between him and his God,
So a godly man, God in christ is his Treasure, he knows it is since only that separates between him and his God,
np1 dt j n1, np1 p-acp np1 vbz po31 n1, pns31 vvz pn31 vbz n1 av-j cst vvz p-acp pno31 cc po31 n1,
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979
and so his desire is not to sin, that he may not be separated from his treasure:
and so his desire is not to since, that he may not be separated from his treasure:
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980
A godly man hath but one necessity that lies upon him, and all his aime tends thereunto;
A godly man hath but one necessity that lies upon him, and all his aim tends thereunto;
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and that is, that hee doth not sinne, and thereby lose his treasure.
and that is, that he does not sin, and thereby loose his treasure.
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3. Where his Treasure is, there is his plottings and contrivings how to improve and increase it:
3. Where his Treasure is, there is his plottings and contrivings how to improve and increase it:
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a treasure is not filled up all at once, but by degrees, therefore this is the great study and plot of men,
a treasure is not filled up all At once, but by Degrees, Therefore this is the great study and plot of men,
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how they may improve and increase their treasure, Hab, 2.5.
how they may improve and increase their treasure, Hab, 2.5.
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There's one desires domination which was his treasure, he looks on himselfe, as a man born to Rule,
There's one Desires domination which was his treasure, he looks on himself, as a man born to Rule,
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but looks 〈 ◊ 〉 all other men, as born to be Ruled; what doth this put him on? to increase his treasure;
but looks 〈 ◊ 〉 all other men, as born to be Ruled; what does this put him on? to increase his treasure;
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how doth he do it? the Text saith, He is a proud man, he keeps not at home,
how does he do it? the Text Says, He is a proud man, he keeps not At home,
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but enlargeth his desires as Hell, and is as death, and cannot be satissied, he ••thers all Nations to himselfe: and Dan. 11.24.25. O how earnest are men in fore-casting devices, in contriving and plotting how to increase and improve their treasure:but enlarges his Desires as Hell, and is as death, and cannot be satissied, he ••thers all nations to himself: and Dan. 11.24.25. O how earnest Are men in forecasting devices, in contriving and plotting how to increase and improve their treasure:
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If a mans treasure be in heaven in the enjoyment of God and Christ, what ever his esteem is in the world, it doth not trouble him,
If a men treasure be in heaven in the enjoyment of God and christ, what ever his esteem is in the world, it does not trouble him,
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so he can but go on to the obtaining of more of his treasure.
so he can but go on to the obtaining of more of his treasure.
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Now where your treasure is, there is your heart, that is, there is your wisdome, your plottings,
Now where your treasure is, there is your heart, that is, there is your Wisdom, your plottings,
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and contrivings for the getting, keeping, and improvement of it. 3. The heart is used for the thoughts and meditations of the heart Psal. 139.23. Trye me O Lord, and know my thoughts:
and contrivings for the getting, keeping, and improvement of it. 3. The heart is used for the thoughts and meditations of the heart Psalm 139.23. Try me Oh Lord, and know my thoughts:
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there's nothing carryes the heart with it more then the thoughts; thoughts are the first born of the soule, the immediate issuings forth of the heart.
there's nothing carries the heart with it more then the thoughts; thoughts Are the First born of the soul, the immediate issuings forth of the heart.
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The way to tast water and not be deceived, is to cast it at the Spring;
The Way to taste water and not be deceived, is to cast it At the Spring;
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and Wine, if you would not bee deceived by the Vintner, you must tast it at the Wine-presse;
and Wine, if you would not be deceived by the Vintner, you must taste it At the Winepress;
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so if you would judge aright of your hearts, you must look to your thoughts, Solomon speaks of one, that invites to dinners Now saith he, Eat not the bread of him that hath an evill eye,
so if you would judge aright of your hearts, you must look to your thoughts, Solomon speaks of one, that invites to dinners Now Says he, Eat not the bred of him that hath an evil eye,
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neither desire thou his dainty meats: for as he thinketh in his heart, so is he;
neither desire thou his dainty Meats: for as he Thinketh in his heart, so is he;
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eat and drinke saith he to thee, but his heart is not with thee, Prov. 23.6, 7. what way your hearts goe, that way your thoughts go. eat and drink Says he to thee, but his heart is not with thee, Curae 23.6, 7. what Way your hearts go, that Way your thoughts go.
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There are three Rules that will much discover which way your thoughts goe;
There Are three Rules that will much discover which Way your thoughts go;
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and by these you will know where your hearts are, and by that where your treasure is.
and by these you will know where your hearts Are, and by that where your treasure is.
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1. When you are alone sequestred from company, out of worldly imployment;
1. When you Are alone sequestered from company, out of worldly employment;
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whither then do your thoughts usually retyre? for the man i• as he is alone, such as th• thought is, such is the man:
whither then do your thoughts usually retire? for the man i• as he is alone, such as th• Thought is, such is the man:
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Take a godly man, would you know where his thoughts are when he is in his Closet in his bed? when I awake saith David, I am still with thee, early in morning will I direct my prayer to thee,
Take a godly man, would you know where his thoughts Are when he is in his Closet in his Bed? when I awake Says David, I am still with thee, early in morning will I Direct my prayer to thee,
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and will look up, Psal. 5.3. 2. Rule, by which your thoughts may be discovered, and you may judge where your hearts are, is this; and will look up, Psalm 5.3. 2. Rule, by which your thoughts may be discovered, and you may judge where your hearts Are, is this;
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what are those thoughts that you use to find the greatest sweetnesse and delight in? Psa. 12•. 17. How precious are thy 〈 … 〉 unto me O God! 〈 ◊ 〉 great is the summe of them!
what Are those thoughts that you use to find the greatest sweetness and delight in? Psa. 12•. 17. How precious Are thy 〈 … 〉 unto me Oh God! 〈 ◊ 〉 great is the sum of them!
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To one man the thought of his lefts are sweet, and he acts over his wickednesse in a contemplative way with delight,
To one man the Thought of his lefts Are sweet, and he acts over his wickedness in a contemplative Way with delight,
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and the thoughts of God are bitter unto him, and trouble him;
and the thoughts of God Are bitter unto him, and trouble him;
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there's no sweetnesse in thinking upon God to a wicked man, and there's nothing but sweetnesse in the thoughts of God to a godly man.
there's no sweetness in thinking upon God to a wicked man, and there's nothing but sweetness in the thoughts of God to a godly man.
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3. Rule, What thoughts are they, that are of longest continuance with you, that your soules doe most abide upon, the thoughts that abide in your soules most, discover where your hearts are? Jer. 4.19 How long shall vaine thoughts abide in you? Psal. 10.4. God is not in all his thoughts;
3. Rule, What thoughts Are they, that Are of longest Continuance with you, that your Souls do most abide upon, the thoughts that abide in your Souls most, discover where your hearts Are? Jer. 4.19 How long shall vain thoughts abide in you? Psalm 10.4. God is not in all his thoughts;
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nay God is not in his thoughts at at all:
nay God is not in his thoughts At At all:
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what do your thoughts stay on? Take a naturall man, and cast in some thoughts of his treasure, his thoughts will abide there;
what do your thoughts stay on? Take a natural man, and cast in Some thoughts of his treasure, his thoughts will abide there;
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but cast in any thought of heaven, and those dye presently as a fish out of its element.
but cast in any Thought of heaven, and those die presently as a Fish out of its element.
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Then examine your thoughts when you are alone, what thoughts come into your mind and abide up on your spirits,
Then examine your thoughts when you Are alone, what thoughts come into your mind and abide up on your spirits,
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for your treasure is as the meditation of your thoughts and hearts are. 4. The heart is put for the love and affections of the heart, Iudg. 5.9. My heart is towards the Governours of Israel that offered themselves willingly among the people: Its Deborah 's speech.
for your treasure is as the meditation of your thoughts and hearts Are. 4. The heart is put for the love and affections of the heart, Judges 5.9. My heart is towards the Governors of Israel that offered themselves willingly among the people: Its Deborah is speech.
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The people of God love all that are imployed for God, and the more men are imployed for God, the more their hearts are drawn out after them.
The people of God love all that Are employed for God, and the more men Are employed for God, the more their hearts Are drawn out After them.
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The heart of man is said to be where it loves, rather then where it lives;
The heart of man is said to be where it loves, rather then where it lives;
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now the heart is here taken properly for the loves of the heart, so where the heart is, there's the Treasure.
now the heart is Here taken properly for the loves of the heart, so where the heart is, there's the Treasure.
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Now how should a man know where his love is set? 'Tis a thing of marvellous great consequence to consider where a man sets his love, and upon what his love is fixed;
Now how should a man know where his love is Set? It's a thing of marvellous great consequence to Consider where a man sets his love, and upon what his love is fixed;
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And this is the maine of this Text, and there are 4 grounds why 'tis a thing of so great Concernment, where a man sets the loves of his heart.
And this is the main of this Text, and there Are 4 grounds why it's a thing of so great Concernment, where a man sets the loves of his heart.
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1. Because a mans love is his greatest gift, there is nothing else a gift indeed without love,
1. Because a men love is his greatest gift, there is nothing Else a gift indeed without love,
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but love is a gift of it selfe, though there be nothing else.
but love is a gift of it self, though there be nothing Else.
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It's so if you consider the love of God, though the Lord have not given you any thing,
It's so if you Consider the love of God, though the Lord have not given you any thing,
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if he doth but set his love upon you, its a greater gift then Heaven or Earth could be:
if he does but Set his love upon you, its a greater gift then Heaven or Earth could be:
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so likewise the Lord Jesus Christ if he had not given us interest in his victories, in his sonship, in his priviledges,
so likewise the Lord jesus christ if he had not given us Interest in his victories, in his sonship, in his privileges,
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so hee had given us but his love, it was a greater gift then heaven or earth, saith the Apostle, 1 Cor. 13.1. If I had all things, and had not Charity, it profiteth nothing;
so he had given us but his love, it was a greater gift then heaven or earth, Says the Apostle, 1 Cor. 13.1. If I had all things, and had not Charity, it profiteth nothing;
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Hypocrits many times give God great gifts, but they reserve their love, so God gives many of them great gifts but he reserves his love for the saints;
Hypocrites many times give God great Gifts, but they reserve their love, so God gives many of them great Gifts but he reserves his love for the Saints;
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so that love is the greatest gift that a man hath from God, and 'tis the great est gift a man can give to God.
so that love is the greatest gift that a man hath from God, and it's the great est gift a man can give to God.
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2. Because he that gives his love, he gives himself, he gives all things else whatsoever hee hath;
2. Because he that gives his love, he gives himself, he gives all things Else whatsoever he hath;
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That's pure and free love indeed that gives all things to the person beloved:
That's pure and free love indeed that gives all things to the person Beloved:
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the Lord sets his love upon his people from all eternity, and when hee purposeth to give all things, hee gave himself, love first gives it self,
the Lord sets his love upon his people from all eternity, and when he Purposes to give all things, he gave himself, love First gives it self,
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and then all things else, Revel. 21.7. he that overcommeth shall inherit all things, how so? I will be his God,
and then all things Else, Revel. 21.7. he that Overcometh shall inherit all things, how so? I will be his God,
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and be sh•ll be my Son; and be sh•ll be my Son;
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So tis with men, he that gives his love, gives all things, and hee that withholds his love withholds all things,
So this with men, he that gives his love, gives all things, and he that withholds his love withholds all things,
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for a mans love Commands all that he hath; Therefore 'tis a mighty thing to consider where a man sets his love.
for a men love Commands all that he hath; Therefore it's a mighty thing to Consider where a man sets his love.
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3. A mans love is that which makes the thing beloved his own. A learned man saith, God is our owne above all things we call ours:
3. A men love is that which makes the thing Beloved his own. A learned man Says, God is our own above all things we call ours:
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Estate is ours, and friends are ours, but God is more ours then they, because he loves us more then they.
Estate is ours, and Friends Are ours, but God is more ours then they, Because he loves us more then they.
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'Tis by the love of God that we come to be his, by our love to God that he comes to be ours.
It's by the love of God that we come to be his, by our love to God that he comes to be ours.
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Its our love that makes the thing beloved ours, thou canst call nothing thine but what thou lovest.
Its our love that makes the thing Beloved ours, thou Canst call nothing thine but what thou Lovest.
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4. It's a mans love that sets the price upon all things.
4. It's a men love that sets the price upon all things.
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1040
Great things are of small value where love is wanting, and small things are of great value where love is present;
Great things Are of small valve where love is wanting, and small things Are of great valve where love is present;
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1041
its so with God, and so with the Saints.
its so with God, and so with the Saints.
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1042
If God give to ungodly men the greatest heaps of Gold in the world, how do the Saints value this? 'tis but a bone cast to the doggs,
If God give to ungodly men the greatest heaps of Gold in the world, how do the Saints valve this? it's but a bone cast to the Dogs,
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1043
why so? because there is no love in it;
why so? Because there is no love in it;
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1044
so likewise let a godly man give but to God a small thing, there is love in it,
so likewise let a godly man give but to God a small thing, there is love in it,
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1045
and indeed that love raiseth the price, the poor widow cast in but two mites, Luke 21.12. it was with more love and affection then others, & therefore more in acceptance.
and indeed that love Raiseth the price, the poor widow cast in but two mites, Lycia 21.12. it was with more love and affection then Others, & Therefore more in acceptance.
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1046
What should a man set his love upon, that by this means he may know where his heart is? All love is lovely wheresoever it is,
What should a man Set his love upon, that by this means he may know where his heart is? All love is lovely wheresoever it is,
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1047
and to be beloved, even naturall love, God loves all his Creatures, and all pure love should be set upon him, Mark. 10.21. He that loves Father and Mother more then me, is not worthy of me.
and to be Beloved, even natural love, God loves all his Creatures, and all pure love should be Set upon him, Mark. 10.21. He that loves Father and Mother more then me, is not worthy of me.
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1048
Whether may we not love that which is good? Yes, and nothing else:
Whither may we not love that which is good? Yes, and nothing Else:
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1049
As all truths are to be known and be believed, so all good things are to bee embraced and loved, Mark 10.37. He that hates not Father and Mother &c. cannot be my Disciple:
As all truths Are to be known and be believed, so all good things Are to be embraced and loved, Mark 10.37. He that hates not Father and Mother etc. cannot be my Disciple:
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1050
To love Father and Mother is a duty; but you see what it is that must have the chiefe place of your love; 10. 12.35. He that loves his life more then me, and my truth, and my wayes, this man is not worthy of me, 1 Joh. 2.15. He that loves the world, the love of the Father is not in him.
To love Father and Mother is a duty; but you see what it is that must have the chief place of your love; 10. 12.35. He that loves his life more then me, and my truth, and my ways, this man is not worthy of me, 1 John 2.15. He that loves the world, the love of the Father is not in him.
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1051
Is it not lawfull to love the world, and the things of the world? Yes, but not more then me.
Is it not lawful to love the world, and the things of the world? Yes, but not more then me.
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1052
To love the Creature more then God, is that which makes it lust; To love the Creature in subordination to God, is that which makes it love:
To love the Creature more then God, is that which makes it lust; To love the Creature in subordination to God, is that which makes it love:
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1053
Then what is that which you love most? would a man know where his love is, there is treasure is.
Then what is that which you love most? would a man know where his love is, there is treasure is.
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1054
And because this is the main thing in the Text, I shall give you eight things to know where your hearts are, and where your treasure is.
And Because this is the main thing in the Text, I shall give you eight things to know where your hearts Are, and where your treasure is.
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1055
1. What is that you doe especially desire union with? for love is an affection that carries an affectionate tendency to union,
1. What is that you do especially desire Union with? for love is an affection that carries an affectionate tendency to Union,
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1056
and this will appeare if you observe the love of God; Union with God is first in Gods intention, because it is last in his execution;
and this will appear if you observe the love of God; union with God is First in God's intention, Because it is last in his execution;
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1057
the people of God in glory are brought into two things 1. Into an immediate vision of him.
the people of God in glory Are brought into two things 1. Into an immediate vision of him.
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1058
2. Into the closest union with him.
2. Into the closest Union with him.
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1059
There is a two-fold union. 1. Is generall of all the Creatures to God, that's the union of Dependance, In him me live, and move,
There is a twofold Union. 1. Is general of all the Creatures to God, that's the Union of Dependence, In him me live, and move,
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1060
and have our being, Act. 17.28. They cannot live separate from God, because he is the life of them.and have our being, Act. 17.28. They cannot live separate from God, Because he is the life of them.
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1061
2. There's a speciall union peculiar to the Saints, which is the indwelling of God in them, and their indwelling in God;
2. There's a special Union peculiar to the Saints, which is the indwelling of God in them, and their indwelling in God;
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1062
such an union none but the Saints have by the enjoyment of God in their soules.
such an Union none but the Saints have by the enjoyment of God in their Souls.
d dt n1 pix p-acp dt n2 vhb p-acp dt n1 pp-f np1 p-acp po32 n2.
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1063
God loves the Saints, and his love carries a tendency to union; Jesus Christ loved his people, and he seekes alwayes to become one with them.
God loves the Saints, and his love carries a tendency to Union; jesus christ loved his people, and he seeks always to become one with them.
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1064
There is a natural union which is by constitution;
There is a natural Union which is by constitution;
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1065
there is an union of likeness & fruition, a union of similitude, & there is an union of enjoyment, 1 Cor. 6.17. They that are joyned to the Lord, are one spirit, the Greeke signifies, they are glewed to the Lord:
there is an Union of likeness & fruition, a Union of similitude, & there is an Union of enjoyment, 1 Cor. 6.17. They that Are joined to the Lord, Are one Spirit, the Greek signifies, they Are glued to the Lord:
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1066
If a man love God, he is glewed to God;
If a man love God, he is glued to God;
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1067
where a mans love is, there the soule goes after the thing beloved to be united:
where a men love is, there the soul Goes After the thing Beloved to be united:
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1068
If a man love God, then the heart followes hard after God and all, that it may be made one with him;
If a man love God, then the heart follows hard After God and all, that it may be made one with him;
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1069
to this end, you have two Metaphors remarkable in scripture, one is in Gen. 10.9. There Nimrod is called a mighty hunter before the Lord;
to this end, you have two Metaphors remarkable in scripture, one is in Gen. 10.9. There Nimrod is called a mighty hunter before the Lord;
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1070
It is an expression to set forth the pursuite of the soule after a thing: A godly man is a mighty hunter after God, his soul pursues after God continually.
It is an expression to Set forth the pursuit of the soul After a thing: A godly man is a mighty hunter After God, his soul pursues After God continually.
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1071
I read a story of one that was going in hast, one asked him whither he was going? he said, he was going to hunt after God.
I read a story of one that was going in haste, one asked him whither he was going? he said, he was going to hunt After God.
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1072
The other Metaphor, is the merchandize & trading for Christ and grace in the things of eternity;
The other Metaphor, is the merchandise & trading for christ and grace in the things of eternity;
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1073
and he that trades for Christ and grace, is called a Merchant-man, Mat. 13.45. & in a Pet. 2.3. A worldly man is called a Merchant, hee doth wholly trade for things below. Now observe what's your trade;
and he that trades for christ and grace, is called a Merchantman, Mathew 13.45. & in a Pet. 2.3. A worldly man is called a Merchant, he does wholly trade for things below. Now observe what's your trade;
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1074
if thy trade be for Jesus Christ, and the things of eternity, then there's thy love:
if thy trade be for jesus christ, and the things of eternity, then there's thy love:
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1075
What is that you pursue after and desire union with? according to your pursuit, so is your loves, and acording to your loves, so is your treasure.
What is that you pursue After and desire Union with? according to your pursuit, so is your loves, and according to your loves, so is your treasure.
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1076
2. The neerer love comes to the thing beloved, the swifter it moves towards it;
2. The nearer love comes to the thing Beloved, the swifter it moves towards it;
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1077
the nearer a mans love comes to possesse the thing hee loves, the swifter he moves after it, Psal. 62.10. If Riches encrease, set not your hearts upon them:
the nearer a men love comes to possess the thing he loves, the swifter he moves After it, Psalm 62.10. If Riches increase, Set not your hearts upon them:
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1078
wicked covetous men, the richer they are, the more their heart is set on riches, the more miserable,
wicked covetous men, the Richer they Are, the more their heart is Set on riches, the more miserable,
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1079
and griping, and scraping they are to get their treasure;
and gripping, and scraping they Are to get their treasure;
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1080
why so? because the nearer that love comes to the thing beloved, the swifter it moves after it.
why so? Because the nearer that love comes to the thing Beloved, the swifter it moves After it.
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1081
Bernard saith, God puts his love into betrothed persons; Bernard Says, God puts his love into betrothed Persons;
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1082
what's the reason of that? because there must be a time between the betrothing and the marriage, that the desire may be kindled so much the more:
what's the reason of that? Because there must be a time between the betrothing and the marriage, that the desire may be kindled so much the more:
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1083
The nearer a man comes to the enjoyment of anything he loves, the more vehemently his heart is carryed after it.
The nearer a man comes to the enjoyment of anything he loves, the more vehemently his heart is carried After it.
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1084
Now if it be so, examine by this Rule, the more you have of God and of Christ, the more do your hearts runne after them, the more you have communion with Christ, the more your hearts act towards him with the greatest impatiency.
Now if it be so, examine by this Rule, the more you have of God and of christ, the more do your hearts run After them, the more you have communion with christ, the more your hearts act towards him with the greatest impatiency.
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1085
3. Love is bountifull, and where ever thy bounty is, there is thy love; for where a man shews most bounty, there certainly is most love.
3. Love is bountiful, and where ever thy bounty is, there is thy love; for where a man shows most bounty, there Certainly is most love.
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1086
Acts of the greatest bounty, are demonstrations of the highest love, for love opens the heart, and that opens the hand;
Acts of the greatest bounty, Are demonstrations of the highest love, for love Opens the heart, and that Opens the hand;
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1087
God loves you, and because he can give you no greater gift, hee gives you himselfe;
God loves you, and Because he can give you no greater gift, he gives you himself;
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1088
he loves us, therefore he gives his Son to us. Men may think sometimes Ministers speak for private respects; alas!
he loves us, Therefore he gives his Son to us. Men may think sometime Ministers speak for private respects; alas!
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1089
'tis to prove the sincerity of your love the more: Tell me therefore where your bounty is laid out;
it's to prove the sincerity of your love the more: Tell me Therefore where your bounty is laid out;
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1090
if your bounty be laid out about feasting your bellies, or cloathing your backs, there your love is:
if your bounty be laid out about feasting your bellies, or clothing your backs, there your love is:
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1091
Is thy bounty towards God? As he that loves his belly, thinks nothing to much for it;
Is thy bounty towards God? As he that loves his belly, thinks nothing to much for it;
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1092
so he that loves his God, thinks nothing too much for God, thinks no pains too much that he layes out for God:
so he that loves his God, thinks nothing too much for God, thinks no pains too much that he lays out for God:
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1093
so Haman loves his revenge, and he will give the King much for the ruine of the Jews.
so Haman loves his revenge, and he will give the King much for the ruin of the jews.
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1094
David when he came to build the Temple, thought he could never spend enough about the Temple;David when he Come to built the Temple, Thought he could never spend enough about the Temple;
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1095
It is a large heart that makes an hand, therefore where your love is, there's your bounty.
It is a large heart that makes an hand, Therefore where your love is, there's your bounty.
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1096
4. 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.
4. Love is laborious, it grudgeth no pains, Hebrew 6.10. It is called the labour of love; a men labour is suitable to his love, he that labors most, loves most.
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1097
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;
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;
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1098
why so? There's his love, His eye is not satisfied with Riches:
why so? There's his love, His eye is not satisfied with Riches:
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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.
The Lord jesus christ his love to his Father, made him labour in the work of his Father, till he had spent his strength and dried up his radical humours, Isaiah 49.4.
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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.
For a man that's slothful, there's no love in him, lazy love is pretended love; where love is according to the degree of it, such a men labour will be.
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O you that are dead and dull in holy duties, strengthen your love, and you will mend your pace.
O you that Are dead and dull in holy duties, strengthen your love, and you will mend your pace.
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1102
Its an observation of one of the Ancients, That love that doth not put forth it selfe to its utmost endeavour, is unsound love;
Its an observation of one of the Ancients, That love that does not put forth it self to its utmost endeavour, is unsound love;
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1103
that which goes to its strength and no more, that's true love, but weake love;
that which Goes to its strength and no more, that's true love, but weak love;
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strong love bends to impossibilities, it will labour in those things which 'tis impossible to obtain.
strong love bends to impossibilities, it will labour in those things which it's impossible to obtain.
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It's observed of Mary, her love out-bid her strength;
It's observed of Marry, her love outbid her strength;
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therefore examine where the great labour of your lives hath been, how much have I laboured for the things of this world,
Therefore examine where the great labour of your lives hath been, how much have I laboured for the things of this world,
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and how little have I laboured for the things of another world, for God, & Christ.
and how little have I laboured for the things of Another world, for God, & christ.
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1108
5. Would you know where your love is? love is venturous, it will hazard any thing for the thing beloved;
5. Would you know where your love is? love is venturous, it will hazard any thing for the thing Beloved;
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our Saviour Christ gives you an evidence of it, he doth not onely venture his life, but lay down his life;
our Saviour christ gives you an evidence of it, he does not only venture his life, but lay down his life;
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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. Greater love hath no man then this, that a man lay down his life for his friend, John 15.13. and Psalm 69.9. The reproach of them that reproached thee, hath fallen upon me.
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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.
It was a gracious speech of an Ancient, If the Lord make use of me to keep off reproach from himself, I shall look upon it as a great privilege, as a great honour.
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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;
Where is the man, that for the truths of God and christ, will hazard the loss of Friends, the loss of his estate, the loss of his blood? True love turns cowardice into courage;
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the Hen, though but a feeble Creature, yet will hazard her selfe against the most ravenous Birds that come to devour her Chickens;
the Hen, though but a feeble Creature, yet will hazard her self against the most ravenous Birds that come to devour her Chickens;
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so will the mother, if her child be in danger.
so will the mother, if her child be in danger.
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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,
Take a man whose love is Set on lust, and what will not the man hazard for it? he will loose his Friends, he will spend his estate, he will blast his reputation, he will hazard his soul,
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and all for the love he beares to sin:
and all for the love he bears to since:
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and indeed what's that which makes men despise the judgements of God? it's their love to sin:
and indeed what's that which makes men despise the Judgments of God? it's their love to since:
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then enquire and examine your selves, where your adventures are, there is your love. 6. Love is zealous;
then inquire and examine your selves, where your adventures Are, there is your love. 6. Love is zealous;
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I doe not mean by zeale, a zeale of suspition of evill in the party beloved which we call jealousy,
I do not mean by zeal, a zeal of suspicion of evil in the party Beloved which we call jealousy,
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for love thinks no evill, 1 Cor. 13.4.
for love thinks no evil, 1 Cor. 13.4.
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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.
But when I say love is zealous, I mean, it is full of solicitude, fearing that any injury or wrong should be offered to the person or thing Beloved.
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Moses, the meekest man upon earth, yet Moses 's meeknesse is turned into anger, when wrong is done to the God of his life,Moses, the Meekest man upon earth, yet Moses is meekness is turned into anger, when wrong is done to the God of his life,
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and the God of his love, and he breaks the Tables.
and the God of his love, and he breaks the Tables.
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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.
The Lord jesus christ out of love to his Father, Says, The zeal of thy house hath eaten me up, Job 2.17. Zeal in the heart is like boiling water that wasts in the seething, it makes a man overlook all interests, considering himself in the world, to be wholly intended to carry on the interests of the party belove.
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So it is with godly men, for zeale is a mixt affection, 'tis nothing else but love provoked:
So it is with godly men, for zeal is a mixed affection, it's nothing Else but love provoked:
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therfore Hoster speaks the language of love;
Therefore Hoster speaks the language of love;
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How should I endure to see the evil that should come upon me and upon my people, Est. 8.6.How should I endure to see the evil that should come upon me and upon my people, Est. 8.6.
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Tel me, what are you zealous for? where's your zeale? Touch a man in his Reputation,
Tell me, what Are you zealous for? where's your zeal? Touch a man in his Reputation,
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and you may quickly see where his love and zeal is;
and you may quickly see where his love and zeal is;
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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;
touch God in his name, & christ in his truth, then Says Paul, To whom we gave place, no not for an hour, 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;
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I would have zeale to be turned into fire, and so it will be, (where love is) for God and his glory.
I would have zeal to be turned into fire, and so it will be, (where love is) for God and his glory.
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Examine therefore what it is, that makes you hot on every occasion; where thy zeal is, there is thy love, for love is zealous.
Examine Therefore what it is, that makes you hight on every occasion; where thy zeal is, there is thy love, for love is zealous.
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7. Love is very fearful of separation from the thing beloved, it desires nothing more then union, it fears nothing more then separation;
7. Love is very fearful of separation from the thing Beloved, it Desires nothing more then Union, it fears nothing more then separation;
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its the Spouses expression, Cant. 3.4. When I sound him, I held him, and would not let him go.
its the Spouses expression, Cant 3.4. When I found him, I held him, and would not let him go.
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Austin gives that as the difference, between true and uncleane love, between the love of a Wife,Austin gives that as the difference, between true and unclean love, between the love of a Wife,
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1136
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;
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;
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1137
the affections of the soule in this way are seen very much Death is called the King of terror,
the affections of the soul in this Way Are seen very much Death is called the King of terror,
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because its a separation of the soule from the body;
Because its a separation of the soul from the body;
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love, it loves union, and he that loves, dyes himselfe to live in the thing beloved;
love, it loves Union, and he that loves, dies himself to live in the thing Beloved;
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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:
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:
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•n union with the thing loved, the heart rejoyces, and in separation from the thing loved, the heart dyes and perishes;
•n Union with the thing loved, the heart rejoices, and in separation from the thing loved, the heart dies and Perishes;
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for this cause, is this the great cordial to the Saints, that there is no separation between their love, and their beloved.
for this cause, is this the great cordial to the Saints, that there is no separation between their love, and their Beloved.
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The unhappinesse of wicked men lies in this, that they love that which shall be separated from them;
The unhappiness of wicked men lies in this, that they love that which shall be separated from them;
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Riches make to themselves wings & flie away, P, o. 23.5.Riches make to themselves wings & fly away, P, oh. 23.5.
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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:
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 fishhooks:
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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,
As Easily as the Fish is drawn out of the water with a hook, so will I take them away with Fishhooks. Therefore when an ungodly man die, his love die,
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because his beloved ceaseth when he dies:
Because his Beloved ceases when he die:
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A godly man, because he shall never be separated from the thing beloved, his love shall continue for ever in heaven,
A godly man, Because he shall never be separated from the thing Beloved, his love shall continue for ever in heaven,
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and he shall never be separated from it.
and he shall never be separated from it.
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Then examine your selves, that which you feare to be separated from, is that which the love of your heart runs out unto.
Then examine your selves, that which you Fear to be separated from, is that which the love of your heart runs out unto.
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8. Love is victorious, Cant. 8.4.
8. Love is victorious, Cant 8.4.
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'Tis strong as death; there's a kind of dominion in love, looke over the love that men bear to the things of this life, let them have but Riches,It's strong as death; there's a kind of dominion in love, look over the love that men bear to the things of this life, let them have but Riches,
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and if Christ, and the glory of heaven be tendered to them, as the young man had in the Gospel,
and if christ, and the glory of heaven be tendered to them, as the young man had in the Gospel,
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and bid them sell all, they will go away sorrowful; why so? the love of the world overcomes them.
and bid them fell all, they will go away sorrowful; why so? the love of the world overcomes them.
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On the other side, offer a godly man all the comforts of this life whatsoever his heart could wish,
On the other side, offer a godly man all the comforts of this life whatsoever his heart could wish,
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yet notwithstanding he doth not imbrace it; why so? his love to God out-bids them, and overcomes them.
yet notwithstanding he does not embrace it; why so? his love to God outbids them, and overcomes them.
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Love, it is like Lime, in that respect many waters cannot quench love, Cant. 8.7. Nay the more you pou•e upon lime, the hotter it burns.
Love, it is like Lime, in that respect many waters cannot quench love, Cant 8.7. Nay the more you pou•e upon lime, the hotter it burns.
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Its not onely faith that overcomes the world, but love overcomes the world, for love is a victorious Grace as well as Faith.
Its not only faith that overcomes the world, but love overcomes the world, for love is a victorious Grace as well as Faith.
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If you be offered great things in this world, greater things in another world doth overcome them:
If you be offered great things in this world, greater things in Another world does overcome them:
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therefore examine where your love is, for where your love is, ther's your heart; where your heart is, there's your Treasure;
Therefore examine where your love is, for where your love is, ther's your heart; where your heart is, there's your Treasure;
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where your Treasure is, there's your Heaven, where your Heaven is, there's your God; and where your God is, there's your happinesse.
where your Treasure is, there's your Heaven, where your Heaven is, there's your God; and where your God is, there's your happiness.
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There are onely three short uses I shall make, and so shut up the point. Use 1. Shall be in generall in two things.
There Are only three short uses I shall make, and so shut up the point. Use 1. Shall be in general in two things.
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1. From hence see the fulnesse of Scripture, every short sentence of it, how full of matter is it? the smallest things in Scripture there, are great things depending on them,
1. From hence see the fullness of Scripture, every short sentence of it, how full of matter is it? the Smallest things in Scripture there, Are great things depending on them,
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therefore a Father cryes out in admiration of the fulnesse of the Scripture:
Therefore a Father cries out in admiration of the fullness of the Scripture:
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Its observed by Chrysostome, he saith, Its the greatest Blasphemy that can be, to think that in the Booke of God there should be found one idle word:
Its observed by Chrysostom, he Says, Its the greatest Blasphemy that can be, to think that in the Book of God there should be found one idle word:
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hee that will judge you for idle words, will not write one idle word. There's one place which Chrysostome himself insists upon, its 1 Tim. 5.23: Drink no longer water, but use a little wine for thy stomacks, ake;
he that will judge you for idle words, will not write one idle word. There's one place which Chrysostom himself insists upon, its 1 Tim. 5.23: Drink no longer water, but use a little wine for thy stomachs, ache;
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and he hath eight mighty truths out of that ordinary portion of Scripture. 1. Godly men out of love to duty, neglect the body.
and he hath eight mighty truths out of that ordinary portion of Scripture. 1. Godly men out of love to duty, neglect the body.
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2. Godly men are very moderate in the use of the creatures, left they should be brought under the power of them.
2. Godly men Are very moderate in the use of the creatures, left they should be brought under the power of them.
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3. Consider in his weakness hee did not cease from his charge, he had infirmities, and often infirmities, but he did not neglect the affaires of the Gospel.
3. Consider in his weakness he did not cease from his charge, he had infirmities, and often infirmities, but he did not neglect the affairs of the Gospel.
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4. Take a little wine: That godly men may too far neglect their bodies, even to offend therin.
4. Take a little wine: That godly men may too Far neglect their bodies, even to offend therein.
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5. Every creature of God is good in it self; yea, those creatures of God that are most abused.
5. Every creature of God is good in it self; yea, those creatures of God that Are most abused.
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6. Godly men may be subject to many bodily infirmities, and that often. 7. In the decay of nature, the Creatures are to be used for its repair;
6. Godly men may be Subject to many bodily infirmities, and that often. 7. In the decay of nature, the Creatures Are to be used for its repair;
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but according to the proportion of natures infirmities.
but according to the proportion of nature's infirmities.
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8. There's a moderation appointed in receiving the creature, even when men take them for necessities sake,
8. There's a moderation appointed in receiving the creature, even when men take them for necessities sake,
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for he that prescribes him the wine, prescribes him the measure: upon this accompt, the Scripture becomes exceeding sweet to a man;
for he that prescribes him the wine, prescribes him the measure: upon this account, the Scripture becomes exceeding sweet to a man;
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and 'tis a great Argument of growth of grace in him, and of profiting in spirituall knowledge when a man can take delight and sweetnesse in the word, not onely in the substance,
and it's a great Argument of growth of grace in him, and of profiting in spiritual knowledge when a man can take delight and sweetness in the word, not only in the substance,
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but in every circumstance of it. Do not study the substance of the word onely, but the phrase of it:
but in every circumstance of it. Do not study the substance of the word only, but the phrase of it:
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they are not only words, but such words as God himselfe hath chosen out, & phrased it to our minds, and to our understandings.
they Are not only words, but such words as God himself hath chosen out, & phrased it to our minds, and to our understandings.
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2. Consider, though all the Scripture be to be studied, yet there are some sentences above all, that a man, should lay up in his heart;
2. Consider, though all the Scripture be to be studied, yet there Are Some sentences above all, that a man, should lay up in his heart;
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such as these we are speaking on, Where a mans Treasure is, there will his heart be.
such as these we Are speaking on, Where a men Treasure is, there will his heart be.
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There are fix parts of Scripture, that the Lord puts speciall marks upon, which scriptures are sutable to especiall occasions,
There Are fix parts of Scripture, that the Lord puts special marks upon, which Scriptures Are suitable to especial occasions,
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and therefore wee should take especial notice of them.
and Therefore we should take especial notice of them.
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1. Those scriptures which the Lord hath added a note of attention and asseveration to, those especially we should studie;
1. Those Scriptures which the Lord hath added a note of attention and asseveration to, those especially we should study;
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Behold the Lambe of God that takes away the sinnes of the world: Behold the Lamb of God that Takes away the Sins of the world:
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Where the Lord doth put special marks upon them, there we should exercise a speciall study about them;
Where the Lord does put special marks upon them, there we should exercise a special study about them;
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Behold, the glory of the Lord shall be revealed, and all flesh shall see it, &c. 2. Such scriptures as the Lord hath often repeated, such scriptures should bee diligently studied; Behold, the glory of the Lord shall be revealed, and all Flesh shall see it, etc. 2. Such Scriptures as the Lord hath often repeated, such Scriptures should be diligently studied;
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As Riches profit not in the day of wrath; As Riches profit not in the day of wrath;
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And what shal it profit a man to gain the whole world and lose his own soul? And if Riches increase, set not your hearts upon them, Psa. 62.10. And what shall it profit a man to gain the Whole world and loose his own soul? And if Riches increase, Set not your hearts upon them, Psa. 62.10.
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3. Those scriptures that God hath made use of in a speciall manner to doe you,
3. Those Scriptures that God hath made use of in a special manner to do you,
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or any other good, these should bee mightily studied, God requiers you should take notice of them in a speciall manner;
or any other good, these should be mightily studied, God requirers you should take notice of them in a special manner;
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so did the Ancients, Rom. 13.1. And Luther made use of Rom. 1.17. and Junius, of Iob. 1.1.
so did the Ancients, Rom. 13.1. And Luther made use of Rom. 1.17. and Junius, of Job 1.1.
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Those by which the Lord hath spoken Conviction and Consolation, these he requires you should especially observe, and diligently study.
Those by which the Lord hath spoken Conviction and Consolation, these he requires you should especially observe, and diligently study.
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4. Those scriptures that speak especially concerning thy condition, the Lord requires a man should study that word, that is sutable to his estate,
4. Those Scriptures that speak especially Concerning thy condition, the Lord requires a man should study that word, that is suitable to his estate,
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whether thou art in poverty or riches, in health or sickness.
whither thou art in poverty or riches, in health or sickness.
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5. Those Scriptures that speak to the present controversie of the Age that you live in, that you may be established in the present truth,
5. Those Scriptures that speak to the present controversy of the Age that you live in, that you may be established in the present truth,
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and keep from falling into the present errors; the Lord requires you to be much in the study of these Scriptures.
and keep from falling into the present errors; the Lord requires you to be much in the study of these Scriptures.
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6. Those scriptures that are very comprehensive, that carry in them the guidance of a mans life;
6. Those Scriptures that Are very comprehensive, that carry in them the guidance of a men life;
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as in the Text, Lay up for your selves treasures in heaven, &c. and that Heb. 13.5. Be convent with such things as you have, for he hath said, I will never leave thee nor forsake thee:
as in the Text, Lay up for your selves treasures in heaven, etc. and that Hebrew 13.5. Be convent with such things as you have, for he hath said, I will never leave thee nor forsake thee:
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And without holinesse, no man shall see the Lord. And without holiness, no man shall see the Lord.
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Such comprehensive directions as these the Lord requires our hearts should be exercised in the study of them.
Such comprehensive directions as these the Lord requires our hearts should be exercised in the study of them.
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Use 2. Is most proper in this point: Use 2. Is most proper in this point:
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Is the heart inseparable from the treasure? Then this shews to every unregenerate man, that there is an absolute necessity of Regeneration.
Is the heart inseparable from the treasure? Then this shows to every unregenerate man, that there is an absolute necessity of Regeneration.
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Many a carnall man will complain, and fay, I cannot bow my thoughts God-ward; what commands my thoughts? Thy treasure commands them.
Many a carnal man will complain, and faith, I cannot bow my thoughts Godward; what commands my thoughts? Thy treasure commands them.
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If thy treasure be in God, the meditation of thy heart will be towards God. What is Conversion? 'Tis a change of a mans chief good;
If thy treasure be in God, the meditation of thy heart will be towards God. What is Conversion? It's a change of a men chief good;
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Thy treasure and thy heart will be changed together, change thy treasure, and thy heart will change.
Thy treasure and thy heart will be changed together, change thy treasure, and thy heart will change.
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The misery of that man whose heart is on earth, is unspeakable, because then his treasure is on earth. Consider these things. The misery of that man whose heart is on earth, is unspeakable, Because then his treasure is on earth. Consider these things.
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1. Let thy Actions be what they will, if thy treasure be below, thy heart will be below:
1. Let thy Actions be what they will, if thy treasure be below, thy heart will be below:
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A temporary man may and will goe forth in temporary actions more then a spirituall man can do:
A temporary man may and will go forth in temporary actions more then a spiritual man can do:
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But in a Temporary man there's no change of heart.
But in a Temporary man there's no change of heart.
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Simon Magus he washed his hands, but kept his heart in the same blacknesse of covetousness that it was before; Simon Magus he washed his hands, but kept his heart in the same blackness of covetousness that it was before;
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Till thou change thy treasure, thy heart will never change.
Till thou change thy treasure, thy heart will never change.
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The misery of an ungodly man is in this, he may change his love when he will,
The misery of an ungodly man is in this, he may change his love when he will,
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but his heart is not changed unlesse his treasure be changed.
but his heart is not changed unless his treasure be changed.
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2. This is the ground of the greatest bondage to an ungodly man in the world,
2. This is the ground of the greatest bondage to an ungodly man in the world,
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because his treasure is below, therefore his heart cannot be above; for where his Treasure is, there will the heart be.
Because his treasure is below, Therefore his heart cannot be above; for where his Treasure is, there will the heart be.
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This is that which keeps all unregenerate men in bondage;
This is that which keeps all unregenerate men in bondage;
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there is therfore an absolute necessity for the change of a mans treasure, or otherwise thou canst not be assured that thy heart is changed.
there is Therefore an absolute necessity for the change of a men treasure, or otherwise thou Canst not be assured that thy heart is changed.
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Use. 3. Learn then the blessed condition of a godly man, he is every where blessed; Use. 3. Learn then the blessed condition of a godly man, he is every where blessed;
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his body is on earth, but his heart is in heaven. There's a twofold blessing upon this account.
his body is on earth, but his heart is in heaven. There's a twofold blessing upon this account.
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First Let this man at any time go astray (for a godly man is apt to wander) this will reduce and bring him home againe, the heart will be to the Treasure:First Let this man At any time go astray (for a godly man is apt to wander) this will reduce and bring him home again, the heart will be to the Treasure:
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A godly man can never fall from God, why? because the heart and the treasure are inseparable:
A godly man can never fallen from God, why? Because the heart and the treasure Are inseparable:
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As the misery of an ungodly man is, let him professe what he will, yet his treasure will bring him back;
As the misery of an ungodly man is, let him profess what he will, yet his treasure will bring him back;
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so a godly man, let him wander whither he will, yet his treasure will reduce him.
so a godly man, let him wander whither he will, yet his treasure will reduce him.
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Secondly, He is a happy man that hath his treasure alwaies in Heaven;Secondly, He is a happy man that hath his treasure always in Heaven;
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he is a happy man, because he is a heavenly man, his heart is in heaven.
he is a happy man, Because he is a heavenly man, his heart is in heaven.
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There are four Reasons, why he that hath his Treasure alwaies in Heaven, is a happie man.
There Are four Reasons, why he that hath his Treasure always in Heaven, is a happy man.
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1. Because hereby he is evidenced to be a heavenly man, 1 Cor. 15.48. As is the earthly, such are they that are earthly;
1. Because hereby he is evidenced to be a heavenly man, 1 Cor. 15.48. As is the earthly, such Are they that Are earthly;
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and as is the heavenly, such are they also that are heavenly: Because thy heart is in heaven, therefore thou art a heavenly man:and as is the heavenly, such Are they also that Are heavenly: Because thy heart is in heaven, Therefore thou art a heavenly man:
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As that wisdome that is conversant about earth, is said to be earthly, so that wisdome that is conversant about heaven, is said to be heavenly.
As that Wisdom that is conversant about earth, is said to be earthly, so that Wisdom that is conversant about heaven, is said to be heavenly.
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An earthly mind is a plague, an heavenly mind is a glory.
an earthly mind is a plague, an heavenly mind is a glory.
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2. He that hath his treasure in heaven is a blessed man, in this, that his heart is not subject to those impressions of changes that other means are.
2. He that hath his treasure in heaven is a blessed man, in this, that his heart is not Subject to those impressions of changes that other means Are.
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It a mans condition doth change, yet if his heart doth not change, its no great matter,
It a men condition does change, yet if his heart does not change, its no great matter,
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as Tertullian observes, though he was under great afflictions on earth, yet his heart was out of danger, because it was in heaven; therefore Rev. 13.6. Saints are said to dwell in heaven;
as Tertullian observes, though he was under great afflictions on earth, yet his heart was out of danger, Because it was in heaven; Therefore Rev. 13.6. Saints Are said to dwell in heaven;
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the heart changes not for any evil, because its bound up in an unchangeable good. 3. He is a happy man, who hath his Treasure alwaies in Heaven;
the heart changes not for any evil, Because its bound up in an unchangeable good. 3. He is a happy man, who hath his Treasure always in Heaven;
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because where his treasure is, there will his heart and conversation bee, Phil. 3.20. Our conversation is in Heaven, from whence also wee looke for our Saviour the Lord Jesus Christ.
Because where his treasure is, there will his heart and Conversation be, Philip 3.20. Our Conversation is in Heaven, from whence also we look for our Saviour the Lord jesus christ.
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Saith the wise man, Keep thy heart with all diligence, for out of it are the issues of life, Prov. 4.23. The way of his life comes out of his heart.
Says the wise man, Keep thy heart with all diligence, for out of it Are the issues of life, Curae 4.23. The Way of his life comes out of his heart.
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Now this man taking up of his heart with God, must have his life taken up with God also;
Now this man taking up of his heart with God, must have his life taken up with God also;
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he is taken up with God as his Father, with Christ as his husband, with the Saints and blessed Spirits as his companions.
he is taken up with God as his Father, with christ as his husband, with the Saints and blessed Spirits as his Sodales.
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4. A mans heart being in heaven, his soule shall shortly be there too. And this also is an argument, that bodies shall be there shortly;
4. A men heart being in heaven, his soul shall shortly be there too. And this also is an argument, that bodies shall be there shortly;
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for though body and soule be parted by death, yet it will not be long before they are united again;
for though body and soul be parted by death, yet it will not be long before they Are united again;
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and what a comfortable thing is this then, for a man to lay up his Treasure in Heaven, seeing it is such an argument that he himselfe shall be taken up into Heaven. FINIS.
and what a comfortable thing is this then, for a man to lay up his Treasure in Heaven, seeing it is such an argument that he himself shall be taken up into Heaven. FINIS.
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