Heavenly Treasure, Text (3 of 3)

Heavenly Treasure · Text (3 of 3)

p. 264Whether it be in reference to opinion, or in reference to love, the minde is in doubt: p. 265tis very true, he that is ſo, ſometimes propends this way, and ſometimes that way: this man after a ſort is a double-minded man. But I conceive the intention of Scripture, by a double heart, mainly refers to the aim and intention of the heart: when men are double in their intentions, the bent of their hearts goeth not all one way; but ſometimes for God, and ſometimes for the world: ſometimes for heaven, and ſometimes for earth; when men have not a ſingle eye, that is, as I conceive, a ſingle aim; this the Scripture calleth a double heart: when a man hath an aim at God, and the things of God, and looks at nothing elſe, but purely in ſubordination, this is a ſingle heart; this man hath a ſingle p. 266aim; but when men go ſometimes very hot after the things of God, and by and by are as eager in purſuit after the things of this life, certainly this is a double heart; ſo the heart is ſaid to be turned away from God, 1 Kin. 11. 3, 4. what is that? the bent and aim of the heart was from God; I will add no more but that Acts 8. 21. Peter ſaid to Simon Magus, thy heart is not right: he had been baptized and deſired the gift of the Holy Ghoſt: but he did not this with a pure intention, not with a right aim; God ſaw the crooked aims and purpoſes of his heart in all the ſervice, and ſo the word is ſaid to diſcover the intents of the heart, Heb. 4. 12. then in the Scriptures, by heart is meant the aims, the p. 267purpoſes, the bent, the tendency of the heart: where a mans treaſure is, there is his bent and aim: and this I ſhall now pitch upon; it is a thing that above all others you had need be careful of: for the great thing you are to look to is your heart: keep thy heart above all things, and in the heart lieth the great deceit; the heart is deceitfull above all things, and deſperatly wicked: therefore eſpecially look to your hearts; but in the heart above all other, the bent of the heart, what is its aim and tendency, and that upon a double ground, which I muſt premiſe, before I come to particulars.

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

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

Secondly, ſometimes a godly man cannot comfort himſelf in this particular; for many times godly men commit plotted wickedneſs, wickedneſs and that out of conſultation, from deſign, which is that the Scripture calls (and David deprecates) preſumptuous ſins: keep back thy ſervant from preſumptuous ſins, Pſal. 19. 13. When men ſin and contrive it before hand, before hand intend it, do it as it were maliciouſly: but may a godly man do this? pray look into 1 Kin. 15. 10. Davids heart was upright in all things, ſave in the matter of Uriah; ſave in the matter of Uriah? ſure Davids heart was not upright in his diſſembling, and p. 273in the way of lying that he practiſed: his heart was not upright when he numbred the people; was Davids heart upright in the matter of Bathſheba? What in nothing but in the matter of Uriah? in the matter of Bathſheba, it was a ſudden temptation led him contrary to the bent of his heart: but in the matter of Uriah he committed the ſin with intention, out of conſultation: now he could not ſay, this was not my intention; now what may a godly man now retire unto? to the general bent of his heart, that though in this particular I miſcarried, and my aim w…s to do evil, yet the general-aim and bent of my heart was not ſo: you finde the Lord judges men ſo, and ſo ought godly p. 274men to judge of themſelves. 1 Kings 15. 14. the Lord reckons up the ſeveral miſcarriages of Aſa; he oppreſt the people and impriſoned the Prophet, two great evils; but the Lord comes in with a nevertheleſs his heart was upright with God all his days: though in ſome particulars he miſcarried, and miſcarried by advice and deſign; yet notwithſtanding this was not the general bent and aim of his heart: you ſhall underſtand it by the contrary in ungodly men, Pſal. 36. 4. He ſets himſelf in a way that is wicked, he ſets himſelf; the ſame word is uſed, Pſal. 2. 2. The Kings of the earth ſet themſelves, and the rulers take Council againſt the Lord and againſt his anointed: When doth a man ſet himſelf p. 275in a way of wickedneſs? from meditation and conſultation, the bent of his heart goeth after that which is evil, and he ſets himſelf, that is, he reſolves to go on, and continue in it, he will not be turned out of the way; Now as this ſerves for an ungodly mans conviction, the bent of his heart is on evil; ſo this ſerves for a godly mans conſolation. It is a mighty great thing which way the bent, aim and tendency of the heart of man doth lie; for where the treaſure is, there is the heart, that is, the bent of the heart.

But would you know how a man ſhould finde that out, which way the aim and tendency of his heart goeth. There are ſix Rules that I ſhall p. 276offer, by which every one of us may very much judge and gueſs of the aim of our hearts: and truly this ſhould be our great ſtudy, the ſtudy of our hearts; as I remember it was that which comforted a godly Miniſter, when he died: I bleſs the Lord, I have ſtud…ed my own heart more then Books. It will be the great comfort of every Chriſtian to be able to ſay, I have ſtudied my own heart more then the world, more then my Trade; here will be the great comfort.

The firſt Rule is this:

What the ſoul is carried after under different conditions: this declares what the aim of the ſoul is, what it tends unto, by that you may judge of the tendency of the heart; as waters, though you may turn p. 277them out of their proper current, and alter the channel, yet they always run into the ſea; you will ſay then, Certainly the tendency of theſe, as their proper place, is the ſea, that turn them into what channel you will, they always run that way: if you ſee the Sun, whether the day be clear or cloudy, it always makes towards the Weſt, you will conclude that is the end of his courſe, that is, the race and journey that he is to go; the going out of the heart to the ſame courſes under different conditions, wonderfully clears to a man, what the aim and bent of the ſoul is. As for ex…mple, ſuppoſe the heart of a natural man, whoſe aim is at his own exaltation; here is his aim, Pride being his predominant p. 278and maſter luſt; bring this man into proſperity, why then it vents it ſelf in ſelf-exaltation, admiration, Seeking of glory from men, ſetting himſelf in the face and glory of the times, in deſpiſing of others, and preferring himſelf. Bring this man at any time under trouble of conſcience: why then pride vents it ſelf in his humility and ſelf-abaſement: bring him into poverty, and then pride ſhews it ſelf in its baſe dejection and deſpair; for as faith is the moſt humbling grace, ſo of all others diſpair is the higheſt fruit of pride, venting it ſelf in murmuring and diſcontent; here is a heart ſhewing the ſame aim in different conditions: all this clearly argues where the bent of p. 279the heart is; and ſo alſo let the aim of a mans heart go out to coveteouſneſs, the love of mony, when he is in a low condition, truly if he obſerve his ſoul, it bends out with earneſt deſires that way, and the admiration of all thoſe that are well ſtored with it; as the former calls the proud happy, ſo this accounts the rich a happy man. But now let him be brought into a wealthy condition, now he hath more opportunities, and by theſe the luſt hath more vent; there is ſtill the ſame bent of ſoul; this ſtill argues what the aim of a mans heart is, when it is the ſame in different conditions, put a man into what condition you will, the heart ſtill goes the ſame way; as covetouſneſs was that which p. 280Judas heart went out to before he was an Apoſtle; now he is an Apoſtle, he is ſtill a thief and carries the bag. Simon Magus when a Sorcerer, his heart run out to money, and became a Sorcerer upon that account: when a Chriſtian, his heart goeth to his money ſtill. Thus take a man in what condition you will, and you finde the aim of his heart is the ſame: on the contrary, take another man that is godly, who hath another treaſure, and by this means his ſoul hath another aim; put him into what condition you will, ſtill the bent of his heart is the ſame, Pſal. 44. 19. Though thou haſt ſmitten us into the place of Dragons, and covered us with the ſhadow of death, yet we have not gone p. 281from thee: the bent of their ſouls was ſtill with God; what affliction ſoever they met with in a way of godlineſs, could not turn their hearts away; ſo if Job be in the gate or on the dunghil, the aim of his heart is the ſame, Fearing God and eſchewing evil; this I pray obſerve. Its very true in different conditions, men have not the ſame vent for their luſts, but ſtill the bent of the heart is the ſame; conſider what thou waſt when thou wert young, and what now: what in adverſity, and what in proſperity; conſider what thou wert when a private man; and what now thou a…t a Magiſtrate: only tis true thou haſt more opportunit…es to give vent to luſt at one time then at another: but p. 282ſtill the bent of thy heart is the ſame.

Secondly, In all places and all companies, if opportunity be offered, conſider what is it that thy heart moſt greedily catches at, there is the bent and aim of thy heart. What was the thing they aimed at, that were the Meſſengers of Benhadad to Ahab; the aim was to finde ſome favour for their Maſter Benhadad and themſelves; when Ahab ſaid, he is my brother, they greedily catch at it, and ſaid, thy brother Benhadad lives: ſo it is with the ſoul in every condition, as if the aim and bent of the ſoul be luſt-carried out that way. In Prov. 7. 22. He went after her ſuddenly, or ſtrait way, as you read it, that is, ſo ſoon as the motion was made, the p. 283heart catcht after it immediately; and ſo alſo ſuppoſe it be gain, at the leaſt motion of it, the heart goeth out immediately. Joſh. 7. 21. I ſaw among the ſpoil a wedge of gold and a goodly Babyloniſh garment; and I coveted and took it: the heart catcht after it: and ſo alſo let there be at any time a gracious motion from God to a godly man, his heart catches after it, 2 Cor. 8. 11. There was in you a readineſs to will; there was a good motion made to relieve the diſtreſſed Churches, and they were men that had it to ſpare; there was a readineſs not only at laſt, and with much ado as men that were brought now to it with a great deal of perſwaſion: no there was a readineſs. Now you ſee by this, what do your p. 284ſouls on the firſt motion moſt greedily cloſe with, as according to the aim of the heart, ſo all temptations be ſuited; this is a means to make them take preſently, becauſe they ſuit to the bent of the ſoul, whether it be from men, or from the devil; Sichem was to perſwade the Sichemites, and knowing the bent of their hearts were for the world, what is his argument, Gen. 34. 23. Shall not their cattel and their goods be ours: and ſo it is likewiſe from Satan, for the devil leads you captive at his will: but how be you taken? the Apoſtle uſes that expreſſion, to deceive you with a bait: now what doth Satan bait to take you withal? ſomewhat that ſuits the bent of your minds, and to that end p. 285the devils great policy is to obſerve what is the bent of your hearts, and he bea…s at that immediatly: you may know where the bent of your hearts is by that, in all comp…nies and upon all occaſions. What do your hearts moſt greedily catch at?

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

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

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

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

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

In getting of it.

In keeping of it.

In improving and increaſing it.

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

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

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

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

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

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

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

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

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

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

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

p. 331But how ſhould a man know where his love is? It is a thing of marvellous great conſequence, for a man to conſider where he ſets and fixes his love: And there are four grounds, why it is a thing of ſo great moment.

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

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

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

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

According to this we ſhall inquire, where a mans love is, that by this means, we may know where his heart is: and I am perſwaded, if you take theſe following Rules, and obſerve them carefully, that you will not miſcarry in your Judgement.

Firſt, Would a man know where his love is? what is that he eſpecially deſires union with? For, amor eſt affectus unionis: love is an affection that carries a tendency to union. Now this will appear, if p. 341you obſerve the love of God, the pattern: union with God was firſt in Gods intention, becauſe this is laſt in his execution; the people of God in glory are brought into immediate viſion of him, and into the cloſeſt union with him. But this being laſt in execution, I ſay this was firſt in intention: He loved them with an everlaſting love, that is, he had intention from e…ernity of union with them. Pray, obſerve it, there is indeed a double union with God.

1. Of Dependence: one is general of all the creatures, and thats a Union of dependency; In him we live, move, and have our being: Yea all the creatures have ſo; they cannot live ſeparate from God one moment. The Angels in p. 342heaven, did not this union continue, they would fall to nothing immediatly; there is a union of dependency; but that is general, and belongs to all the Creatures.

But there is a ſpecial Union that is peculiar to the Saints, by the indwelling of God in them; they dwell in God, and God in them; ſuch a union as no creature in the world but a Saint hath, by the elapſes of God into the ſoul. Now God loves the Saints, and his love carries a tendency to union. So Jeſus Chriſt loved his people: what for? that he might become one with them: That he that ſanctifies, and they that are ſanctified might become one: why ſo you will finde that the love of the people of God carries them unto union with p. 343God and Chriſt: as the love of God and Chriſt carries them to union with the Saints: there is indeed a natural union that is by conſtitution; but there is a moral union by inclination, by ſympathy, and thats double: there is a union of likeneſs, and there is a union of fruition and enjoyment: for the union that the Saints of God ſhall have h…reafter, is far different from what they have here: here it is of ſimilitude, there it is of enjoyment: where a mans love is, there is a tendency to union, an inclination to union, 1 Cor. 6. 17. He that is joyned to the Lord, is one ſpirit, and the man that is glewed to the Lord: ſo the word doth ſignifie: then the man that loveth God is a man glewed to God, he is united p. 344to him; for union is the tendency of the heart: ſo Sichem loved Iacobs daughter Dinah: and the text ſaith, His ſoul clave to her: or as the Septuagint uſes the ſame word, his ſoul was glewed; ſo that where a man loveth, the ſoul goeth out to be united to that which is beloved. Now if a man love God, then my heart follows hard after God: the ſoul goeth out in the purſuit of the thing beloved, and all is that it may be made one with God; and to this end you have two Metaphors very remarkable in the Scripture: one is that of a hunter. Gen. 10. 9. Nimrod was a mighty hunter. Ier. 16. 16. I will bring hunters among you, Prov. 23. 27. The wicked roſteth not that which he taketh in hunting. What is p. 345the meaning of theſe expreſſions? why they are all to ſet forth the purſuit of the ſoul, after that which it loveth; juſt as the hunter purſues the poor creature that flies: ſo the ſoul, what it loves it purſues, and is in continual purſuit of: take men that love riches and honours, their ſouls are continually going out to union with them: ſo a man that loves God, his ſoul is in purſuit of God; as that Hermite in a ſtory, that ſometime I have read finding a great Gallant hunting in a deſolate wilderneſs Askt him what he did there; he told him, He came a hunting there: Et ego Deum venor meum. And I ſaid he, came hither to hunt after my God, tis in purſuit of my God. There is another Metaphor, and that p. 346is a merchandize, Prov. 3. 15. the merchandize of wiſdom: its ſpoken of trading for Chriſt, and grace, and the things of eternity; he that Trades for Chriſt, is called a Merchant man, Matth. 13. 45. and ſo alſo they that trade for any earthly thing are ſaid to be Merchants. Romes merchandiſe you read of, Rev. 18. 11. Make merchandiſe of ſouls, 2. Pet. 2. 3. and of Ephraim, Hoſ. 12 7. He is a merchant? what is that? why the meaning is this, they wholly trade for things below: for as Merchant men go forth to make themſelves poſſeſſors of riches, make it their buſineſs ſo to do: ſo it is with the ſoul of a man; the heart is a merchant, it goeth out to what it loves, and never leavs till it p. 347hath poſſeſt it: now I pray do you conſider, what is it your ſouls deſire moſt? what do you hunt for? what do you trade in? there is thy love, whoever thou art: if it be Jeſus Chriſt and Communion with God and the things of eternal life: if thou art in the purſuit of theſe conſtantly, there is thy heart: if it he after wealth and honour, theſe thou hunteſt for as prey: aſſuredly there is thy love, and thy heart, and thy treaſure: thats the firſt Rule.

Secondly, would a man know where his love is? the nearer love comes to the thing beloved, the ſwifter it moves; the nearer a mans love comes to poſſeſs the thing he loves, the ſwifter it moves: yea, it ſtretches after it then: ſee it p. 348in worldly things; or elſe what means that expreſſion? Pſal. 62. 10. If riches increaſe, ſet not your hearts upon them: if you want riches, ſet not your hearts upon them; take heed of that; for the nearer a man comes to enjoy them, the more his heart goeth out unto them; and therefore covetous men the richer they are, the more miſerably they ſcrape and gape after riches; and the reaſon is this, becauſe the nearer a mans love comes to the thing beloved, the ſwifter it moves after it, and with the greater earneſtneſs, Hab. 1. 6. There is a man that loads himſelf with thick clay: the man hath already too much for his graces, for his parts, for his comforts, and already too much for his accompt; but p. 349yet notwithſtanding the more he hath, the more his heart graſps after it; ſtill thus it is with every mans love, the nearer it comes to poſſeſs its object, the ſwifter it moves after it: ſo the Apoſtle ſpeaks of ſpirituals, Phil. 3. 13, 14. Not that I have already obtained, but I preſs hard to the mark: I am in a vehement purſuit; as if you could take a ſtone from the earth, and place it in the Orb of the Sun; yet the ſtone having a tendency downward ſtill, moves towards its center; and the nearer it comes to the center, the ſwifter would its motion be; ſo if you could take an ungodly man, and place him in heaven, yet notwithſtanding his heart would move towards the earth; his love is there, and the nearer p. 350it comes to enjoy it, the more earneſt would his motion be towards it. I remember on this account it is, that Bernard ſaith, God puts his people here into the condition of betrothed perſons: here are but the Eſpouſals, the Marriage is to come; what is the reaſon that there muſt be time between the betrothing and the marriage? that deſires may be kindled ſo much the more: the nearer a man comes to the enjoyment of a thing that he loves, ſure the more vehemently his heart is carried after it; as for this cauſe you have the firſt fruits of the ſpirit; that the more you taſte, the more you may be carried after the full crop of them: as the Lord carried the people of Iſrael to ſee the Land of p. 351Canaan before they enjoyed it; as the Goths having once taſted the ſweet wines of Italy, would never be quiet until they enjoyed the Countrey where thoſe ſweet wines grew. Examine thy ſelf by this; the nearer thou comeſt to enjoy that thou loveſt, the ſwifter and the more vehement thy heart moves towards it; if the more thou haſt of this world, with the more violence thou runneſt upon it, as ſome men do that think they ſhall never have enough, graſp after it with great earneſtneſs: ſo on the contrary, the more thou haſt got of intereſt in Chriſt, the more communion thou haſt with him, the more thy heart acts to him with the greater earneſtneſs and impatiency; a p. 352great Argument, there is thy love.

Thirdly, love is bountifull; where thy bounty is, there is thy love, that is certain; where a man beſtows moſt bounty, there he ſhews moſt love; it is the opening of the heart that opens the hand; and therefore acts of the greateſt bounty are demonſtrations of the higheſt love: you read of a woman that had much forgiven her, and ſhe loved much: the ſame woman came with a box of ſpikenard very coſtly, Joh. 12. ſhe loved much, and therefore thought nothing too much for the thing beloved. Gods love is ſo, he loves his people, and therefore becauſe he can give no greater, he beſtows himſelf; he loves his people, and therefore he gives p. 353his ſon: thus Sichem loved Dinah; and therefore ſaid, Ask me never ſo much dowry: love is bountifull: Sampſon loved Dalilah, and though he ventured his life in it, yet notwithſtanding he told her all his heart. Conſider I beſeech you, this is another tryal; the Apoſtle, 2 Cor. 8. 3. ſtirs them up to a liberal contribution to the poor, what is it for to prove the ſincerity of your love? men it may be will think the Miniſter ſpeaks many times for particular intereſts and private reſpects: alas tis to prove the ſincerity of your love, which is ſeen in bounty: now tell me where your bounty is laid out: why truly my bounty is on my apparel, and I think there I can never be too profuſe, becauſe I think this poor p. 354carcaſs of mine never fine enough; or on my body, I love to feaſt, and to have abundance of the creatures; certainly there is thy love; but is thy bounty to God, and things of Religion? Why then there is thy love. Take a man now that loves his belly, and he thinks nothing too much that he lays out upon it. Some of you have read the Hiſtory of Sardanapalus, who thought nothing too much, no coſts, no pains, ſo he might ſerve his belly: ſo Haman loved his revenge, and thought nothing too much for it. Pray examine where your bounty is; aſſuredly there is your love. David when he was to build the Temple, he thought no coſt too much, but this I have done out of my poverty; this was p. 355an argument that the things of God carried the love of the man with them; this will prove the ſincerity of your love very much; do not deceive and flatter your ſelves, I pray; tis a large heart that makes an open hand.

Fourthly, love is laborious, it grudges no pains for the thing beloved; then where a mans love goeth, his labour goeth; therefore called the labour of love, Heb. 6. 10. and truly a man may conclude eaſ…ly from 1 Cor. 15. …0. that he that ſaid, I laboured more then they all, therein implyed, I love more then they all; for a mans labour is ſuitable to his love; he that laboureth moſt, loveth moſt; now if a man love riches, all his pains go out that way; where his love p. 356is, there is his labour, Hab. 2. 13. Is it not of the Lord of hoſts, that the people labour in the fire, and weary themſelves? toilſom waſting labour, and labouring in vain, is called labouring in the fire: wicked men labour for vanity: what is that? why as the Pſalmiſt ſaith, they love vanity, and therefore they weary themſelves; for that you read of a man, Eccleſ. 4. 8. that there is no end of all his labour: why his love is endleſs to the things of this life; and therefore his labour is ſo: there is no end of his labour, his eye is not ſatisfied with riches: ſo the Lord Jeſus Chriſt, he loves God the Fathers buſineſs, and therefore laboured till he had ſpent his natural ſtrength and radical moiſture, Humidum radicale, p. 357Iſaiah 49. 4. I have laboured in vain, and ſpent my ſtrength in vain. My brethren, a man that is ſlothfull, there is no love in that man: lazy love is pretended love; for where love is, and according to the degrees of it, ſuch will a mans labour be: you that finde dulneſs in duties, and the ways of God, you do not run the ways of Gods commands; ſtrengthen your love, and you will mend your pace; that is certain: now pray, look to your whole lives, and obſerve what your labour is laid out for. It is the obſervation of one of the Ancients, and a very ſpiritual one; Infra vires amor iniquus eſt: juxta exiguus non capit: at ad impoſsibilitatem tendit amor: love that doth not put forth it ſelf in utmoſt p. 358labour, is unſound love; that which goes to its meaſure and ſtrength, and no more, is true love, but weak love: do not tell me, tis beyond my ſtrength: no, love tends to impoſſibilities, to labour in thoſe things which tis impoſſible for him to attain. Its obſerved of Mary, when ſhe came to Chriſts Sepulchre her love outbid her ſtrength; If you have taken away my Lord, tell me where you have laid him, and I will carry him away: would you know where your love is? examine where the labour of your life is; and conſider how much you have laboured for the things of this world: and how little for God and Chriſt; How little have I digged for wiſdom? pray by theſe Rules examine, where you p. 359have placed your love.

Fifthly, would you know where your love is? Love is ventrous, it will hazard any thing for the thing beloved: Chriſt gives an evidence of it; he doth not only venture his life, but lay down his life; greater love then this hath no man, that a man lay down his life for his friend, Joh. 15. 13. Abiſhai out of his intire love to David when there came Iſhbi-benob a gyant, whoſe ſtaff was like a Weavers beam, and ſtruck at David, thinking to have killed him: he interpoſes, receives the blow, and ſlew the Philiſtine, 2 Sam. 21. 16. Love is ventrous, it will put life in hazard for the thing beloved; tis that which the people of God ſpeak as a teſtimony of their love to God: The reproaches p. 360of them that reproached thee are fallen upon me, Pſal. 69. 9. and they do it to chooſe; as it was a gracious ſpeech of that Ancient, Mallem in me ſit murmur, quam in Deum: Bonum eſt quod dignetur Deus me uti pro clypeo. If the Lord will be pleaſed to make uſe of me, to keep off reproaches from himſelf, truly I ſhall look upon it as a very great priviledge and honour. Now pray tell me where your hazards are? where is the man, that for the truths of God, and the intereſts of Chriſt w…ll hazard the loſs of his eſtate, the loſs of friends, the ſpoiling of his goods? where be the men that be apt thus to hazard any thing? The truth is, love turns cowardize into Courage: you may ſee it, the Hen though p. 361a feeble creature, how far out of love to her young will hazard her ſelf againſt the moſt ravenous Bird? the mother, though a weak and fearfull creature, yet how far, and with how little conſideration will put her ſelf in hazard, if her childe be in danger? what is that for which you venture? Take a man whoſe love is ſet upon a luſt, what will that man hazard? he will loſe his friends, ſpend his eſtate, blaſt his reputation; nay he will venture his ſoul all this out of that curſed love; and indeed what is it elſe that makes men deſpiſe the judgements of God, and mock at fear? what is it that men are ſo couragious for? tis their love to ſin makes them ſo: Now pray tell me where p. 362are your ventures? certainly there is your love.

Six…hly, Love is zealous. I do not mean that of ſuſpition, a zeal of ſuſpition, that we commonly call jealouſie: ſuſpicio eſt amicitiae venenum, tis the poiſon of love, that ſuſpition of evil in the party beloved: no, the property of love is the contrary; for love thinks no evil. 1 Cor. 13. 4. But when I ſay love is zealous, my meaning is, it is full of ſollicitude, fearing leaſt any injury or wrong ſhould be offered to the perſon and thing beloved: this love is zealous againſt any injury offered to the thing or perſon beloved. Conſider, Moſes was the meekeſt man upon earth, yet Moſes meekneſs is turned into anger when an injury is done to p. 363the God of his love, as well as of his life: Moſes by and by breaks the Tables: ſo likewiſe the Lord Jeſus Chriſt out of love to his Father, the Zeal of thy houſe hath eaten me up, Joh. 2. 17. Zeal in the heart is like boyling water, that waſtes in the ſeething: juſt ſo the Lord Jeſus, the Zeal of thine houſe hath eaten me up. It makes a man overlook all intereſts concerning himſelf in the world, and be intent only upon the intereſt of the perſon beloved: ſo it is in Gods love. I am zealous for my ſanctuary with a very great jealouſie, Zach. 1, 14. What is zeal? It is a mixt affection; its nothing elſe but love provoked that is zeal. Eſther ſpeaks the language of love, Eſth. 6. 8. How can I indure to ſee the deſtruction p. 364that ſhall come upon my kindred? the evil that ſhall come upon my people, how can I indure? this is the proper language of love. Now pray tell me, what are you zealous for? Where is your zeal? touch one man in his reputation, and you arm his zeal againſt you; touch another in point of goods, and you will quickly ſee where his love is: ſo on the contrary, touch God in h…s Name, Chriſt in his truth, To whom I gave place, no not for an hour, ſaith Paul, Gal. 2. 5. preſently zeal is up, and love is provoked. I remember, it is Bernards exhortation to Eugenius, Igneſcat Zelus: when any thing came contrary to the intereſt of Chriſt, he would have his zeal turn into fire: and ſo it p. 365will be where love is: examine therefore what makes you hot upon every occaſion: ſure thats an injury done to the thing beloved: this is that which provokes thy zeal; therefore where thy zeal is, there is thy love.

Seventhly, Love is fearfull of ſeparation from the thing beloved: it deſires nothing more then union, it fears nothing more then ſeparation: the Spouſe gives an inſtance of that in the Canticles; I charge you, awake not my love till he pleaſe: Auſtin gives that as the difference between true and unclean love: between the love of a wife, and the love of an harlot: ſo he puts it; both fear the husband: true, Haec ne veniat, illa ne diſcedat: the one fears leaſt the huſband p. 366ſhould come, the other fears leaſt he ſhould depart: this love wherever it is, fears ſeparation: the intireſt affection of the ſoul in this world is unto the body: next to God and Chriſt, and heavenly things, there is the greateſt indeerment between the body and the ſoul. Now why is death called the King of terrors? becauſe death is the ſeparation of the ſoul from the body, which eſpecially the ſoul fears, becauſe union it loves: and as Neriemberg ſaith, A mans moritur ſibi, vivit in amato; he that loves, dies in himſelf, but lives in the thing beloved; for if a man die in himſelf, how loth were he to part with the thing beloved? for that were a double death: for this cauſe the great conſolation of the Saints is (let ſome p. 367men of our times talk what they will, that the Doctrine of falling from Grace, is a Doctrine of great Conſolation: but) the Scripture and Experience tells us, who ſhall ſeparate us from the love of God? Rom. 8. ult. for in the abſence of the thing beloved, the heart languiſhes, but in the ſeparation from the thing beloved the heart dies: for this cauſe, as this is the greateſt cordial to the Saints, there is no ſeparation, they love that from which they ſhall never be ſeparated: ſo its the greateſt corroſive to wicked men: they love that from which there ſhall be a ſeparation; and therefore the Lord continually tels us, Riches betake themſelves to their wings, Prov. 23. 5. Thou fool, this night I will take away thy ſoul, and then p. 368whoſe ſhall theſe things be? Luke 12. 20. I will take thy cup from thy mouth: I will take you away with hooks, and your poſterity with fiſh-hooks, Amos 4. 2, 3. This I ſay, the greateſt corroſive to an ungodly man is, there ſhall be a perpetual ſeparation between him and the thing he loves: whereas the greateſt cordial to godly man, is the contrary; and therefore an ungodly man when he dies, his love dies, becauſe he is continually ſeparated from the thing he loves; for love ceaſes in him, and all the comforts in the acts of it; ſo becauſe a godly man ſhall never be ſeparated from the thing he loves, therefore a godly mans love ſhall be made perfect. I am afraid, ſaith one, I ſhall loſe my p. 369eſtate; another, I ſhall not die in honour: a third, I ſhall be cut off from ſuch a pleaſure that is the comfort of my life: by this you ſhall know your love: what you fear to be ſeparated from, that the love of your hearts goes out after.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 384Firſt, is the heart inſeparable from the treaſure? then this ſhews to every unregenerate man, that there is an abſolute neceſſity of converſion and regeneration. You have many poor carnal creatures, and they complain, I cannot keep my thoughts in order: my heart runs out ſometimes after this, and ſometimes after that thing. I have no command of the aims and ſtudies of the heart, and the thoughts, and love of my heart: alas very true; what commands the heart? why, the treaſure commands the heart; therefore untill thou change thy treaſure, thy heart will go after it: what is Converſion? its the change of a mans Treaſure, of a mans Chief good: till thou change thy chief good, its in p. 385vain to complain of the diſorders of thy heart; therefore every unregenerate man may hence ſee the abſolute neceſſity of Converſion; now the miſerie of that man, whoſe treaſure is on earth, becauſe his heart is there, is ſeen in two things: and I ſpeak it to this end, that I may ſtir up every one to examine his eſtate, that if thou finde thy ſelf unregenerate, never give reſt to thy ſelf until thy treaſure be changed.

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

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

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

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

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

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

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

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

Thirdly, he is a happy man whoſe heart is in heaven, becauſe where his heart is, his life will be, and his converſation. Phil. p. 3933. 20, 21. Our converſation is in heaven: now keep thy heart above all keepings, for out of it are the iſſues of life, Prov. 4. 23, 24. Therefore if a mans heart be on the earth, his converſation will be below; but if his heart be in heaven, there his life and converſation will be; now when other men are making great ado here below, his heart all the while is taken up about God as his Father, about Chriſt as Mediator, the Spirit as the Comforter, the Angels as his fellow Subjects, the ſouls of juſt men made perfect his fellow Citizens. Oh what a happy condition doth this man live in! his heart being in heaven, his life is there.

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

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

June 25. 1654.