Heavenly Treasure, Text (1 of 3)

Heavenly Treasure · Text (1 of 3)

p. 1Heavenly Treaſure, OR, MANS chiefeſt GOOD.

MAT. 6. 20, 21.

Heap up for your ſelves treaſure in heaven: for where your treaſure is, there will your hearts be alſo.

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

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

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

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

p. 41. That every man hath a treaſure in this life. He ſpeaks it as an act to be performed not after this life, but in the life that now is: Hic mundus laboris, that mercedis: this life is the ſowing time, that the reaping; this is the world of labour, that of reward; here is the treaſuring time, there is the expending time, therefore every man hath a treaſure in this life: ſo Chriſt ſaith, Where your treaſure is, &c. therefore lay that for a ground, Every man hath a treaſure; a treaſure in this life.

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

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

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

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

God hath his treaſures,

Men have their treaſures.

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

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

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

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

p. 8Thirdly, Theſauri gratiae, the treaſures of grace, Col. 2. 3. In him are hid all the treaſures of wiſdom and knowledge. It is ſaid of Chriſt, in him are hid, &c. Whoſe are they? Why, they are his treaſures that hid the… there; the Lord hid theſe treaſures: He is made to us of God, wiſdom, righteouſneſs, ſanctification and redemption: the treaſures of wiſdom and grace are laid up in Jeſus Chriſt as in a common treaſury, but they be Gods treaſures.

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

Secondly, men have their treaſures alſo, and that which a man makes his chief good, wherein he doth place his happineſs, that by which the comfort of his life comes, in that is a mans treaſure: you ſhall ſee it expreſt in other words, but the thing is one: in Luk 16. 25. Abraham is brought in there ſpeaking to Dives in hell: Son, remember in thy life time thou hadſt thy good things: that which Chriſt here cals your treaſure, there Abraham cals thy good things: and in Pſal. p. 1017. 14. they have their portion in this life; that which in this place is called a mans treaſure, that is there called their portion, but the thing is the ſame: and here give me leave to note the great difference between godly men and the men of the world: the men of the world are all for great proviſion in the way, but care not what portion they have at end: but a godly man is quite contrary, he will be content with ſmall proviſion, but it is not a ſmall portion will content him; a little in the paſſage, but he muſt have a large portion. So that which a man pitches upon as his chief good, by which the main comfort of his life comes in, theſe are his good things, that is his portion, his treaſure; but only thus far for p. 11the opening of the phraſe.

Let us now come to open the Doctrine to you.

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

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

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

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

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

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

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

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

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

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

p. 28Fourthly, this chief good, which every man chooſes according to the light and taſte he hath, is in the Scripture called a mans treaſure: you ſee every man hath a chief good, and every man hath his chief good in this life, and every man hath his own chief good. Now this chief good that every man chooſes to himſelf, that is in Scripture called his treaſure, and tis ſo upon a threefold accompt.

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 58There are two Seaſons wherein a godly man is tryed in this life; and never any man had grace in his heart, but he had two ſeaſons to try himſelf by; I ſay two, to ſay no more: at the time of his converſion, and at the time of his diſſolution.

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

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

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

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

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

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

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

Secondly, it muſt ſerve it; that which is ſubordinate to another, that muſt ſerve therunto: take a man whoſe portion is in this p. 69world, whoſe chief good is here below: there is nothing in Religion, but muſt ſerve that man. Simon Magus his chief good is his money, his covetouſneſs; now let me offer money to buy the gifts of the Holy Ghoſt, that by this means he might make gain of the gifts of the Holy Ghoſt: the gifts of the Holy Ghoſt ſhall increaſe his eſtate. And ſo Jehu's Reformation in Religion ſhall tend to this end, to ſettle Jehu in his Kingdom; for things ſubordinate muſt be uſeful to that to which they are ſubordinate; and if you look upon Popery in the whole frame of it, what is the aim and intention of it? Here is a great ſhew of Religion, all to keep the woman that rides the p. 70ſcarlet coloured beaſt on horſe-back, the greateſt ſhews and pretences to conſcience that can be: Now on the contrary, take a godly man, whoſe chief good is God alone, why he doth value all things barely as they are ſubordinate to this end: an eſtate, what doth he love it for it ſelf? no, but as he may thereby lay up a good foundation, that he may inherit eternal life; as he may make him friends of the unrighteous Mammon: Gifts, doth he value them for themſelves? no, but for the edification of the body of Chriſt: ſo as every thing elſe he makes ſubordinate to his chiefeſt good. Eccleſiaſtes 7. 11. Wiſdom is good with an inheritance; by wiſdom is meant ſaving wiſdom, grace, that p. 71which begins with the fear of the Lord; but why doth he ſay, wiſdom is good with an inheritance; is not wiſdom good without an inheritance? there are two things in it: grace teaches a man how to uſe an inheritance, and to ſubordinate it; wiſdom is not ſo good in it ſelf, in reference to others, without an inheritance: and wiſdom teaches how to imploy an inheritance to Gods glory, and the good of others, to make it ſubordinate to a higher end; you love it no otherways then as it is ſubordinate, you do not ſeek any thing to croſs it; but you make all things elſe ſerviceable thereunto; if ſome of you ſhould go down into your own hearts, God hath given you honors and eſtates: do you love theſe p. 72in ſubordination to God: how then is your honor and eſtate imployed for God? I am afraid many of us will be found ſeeking theſe things as our chief good, though we pretend that all is in ſubordination to God.

Fourthly, where a mans treaſure and chief good is, a mans ſoul goes out after it with continual and earneſt breathings and gaſpings; whatever is a mans chief good, his treaſure, his heart goeth out after it, with continual and endleſs gaſpings and breathings: ſo you ſhall finde it with natural men, who have their treaſure in this life, their ſouls are full of nothing but luſts endleſs deſires: It is expreſt, Pſalm. 24. 4. theſe be the liftings up of a mans ſoul to p. 73vanity: A man now that makes riches, or pleaſures, or honors, or any thing below his treaſure, or his chief good, he lifts up his ſoul to vanity: to lift up the ſoul in Scripture, is to deſire a thing earneſtly, with continual earneſt breathings after it, Deut. 24. 15. The poor lifts up his ſoul to his wages, that is, deſires his wages, and Jer. 22. 27. The Land whereunto you lift up your ſouls, to that you ſhall never return: So that to lift up a mans ſoul to any thing in the Scripture is to deſire it earneſtly: thus if a mans chief good be here below, continual breathings and gaſpings of ſoul go out after it: but take another man now that hath his treaſure in Heaven, his chief good above: where are the continual pantings p. 74and gaſpings of his ſoul, Pſal. 25. 1. Lord, I lift my ſoul to thee: the one lifts up his ſoul to vanity, another lifts up his ſoul to God: there is none that I deſire in compariſon of thee, my ſoul gaſps for thee: 2 Cor. 5. 1. For this we groan earneſtly; for our houſe which is from heaven, under continual groanings and breathings always. And though it is true, the ſoul while it is here finds an impoſſibility of enjoying God here: yet you ſhall finde this true, and tis a mighty ſpeech, Love that is of the right kind, and carried after God indeed, truly is never ſatisfied nor at reſt in this, that it is under a poſſibility of enjoying God, but works after, and tends to that enjoyment. Conſider it I pray; it is with the p. 75ſoul, as all waters you know run into the ſea: a tide may come and beat back the water at the preſent, but it returns after the tide, it returns to its own courſe: and ſo it is with a gracious heart, he can never be quiet; when the ſoul follows hard after God, it is beaten back again, but it makes after God again; now examine, what doth your ſouls breath and make after? that is your chief good.

Laſtly, that is a mans treaſure and chief good wherein his ſoul receives ſatisfaction, without which he is never ſatisfied; in the enjoyment whereof a man bleſſes his ſoul, that is, thinks it happy; ſo the Scripture ſpeaks this too Pſal. 49. 18. take a natural man, and While he liveth he bleſſes his p. 76ſoul: while he doth live to himſelf he bleſſeth his ſoul, ſo you ſhall finde that men are ſatisfied in nothing elſe. Take an ambitious man; let him have the wealth of Nations at command: let every mans purſe be open unto him; yet notwithſtanding he is not ſatisfied with all his wealth; for he cannot ſit in a low place: why? becauſe honor is his chief good.

Take another man and let wealth be his chief good: let the man be never ſo wiſe, never ſo learned, have never ſo great eſteem among men; he is not ſatisfied but he muſt be rich; for the ſoul is ſatisfied in nothing but that which the man makes his chief good.

On the other ſide, take another man that makes God and p. 77godlineſs his chief good. In this he is ſatisfied, and ſatisfied in nothing elſe, Pſa. 90. 14. Satisfie us early with thy mercy: take a ſoul that needs mercy, mercy ſatisfieth him, and nothing elſe, Pſal. 66. 18. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe: Give him wealth, and that will not ſatisfie him; his ſoul is ſtill empty; honor and preferment among men will not ſatisfie him, tis not his chief good, Prov. 14. 14. it is ſaid, a good man is ſatisfied from himſelf: what doth Solomon mean by ſatisfaction from a mans ſelf, it is ſelf joyned to a mans chief good; for a mans chief good is nearer to him then himſelf: take a man that injoys his chief good, though he be ſtript of all things elſe, he bleſſes his p. 78ſoul, he ſaith he is a happy man, for he is ſatisfied with himſelf; examine your ſelves now by theſe Rules: look what that is that is firſt and chief in your aim in all you do in this world; what that is that you love for it ſelf: what you love all things elſe in ſubordination to; where are the gaſpings of your ſoul, and in what is it that you bleſs your ſouls? Where is your ſatisfaction? by theſe tryals you ſhall certainly know where your chief good is; and where your treaſure is, there is your heart; and where your heart is, there is your happineſs, and there your portion will be at laſt; and ſo much for the Uſe of examination, how every man ſhall know; ſeeing every man hath a treaſure in this life, by p. 79election, though not by fruition where his treaſure is.

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

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

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

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

p. 85Secondly, conſider herein lyeth the great deceit of ſin and Satan, to deceive a man in his chief good. I, there is the great deceit, the Apoſtle Heb. 3. 12, 13. Speaks of the deceitfulneſs of ſin, Leſt any man be hardned with the deceitfulneſs of ſin; there is in every ſin a deceitfulneſs: It works with all deceivableneſs of unrighteouſneſs; and ſo the devil is ſaid to do with the deceivableneſs of unrighteouſneſs: Now ſin and Satan will labour to deceive you in every thing; but to what end is it? In ordine ad ſummum bonum. It is in reference to your chief good, there is the deceit; they will deceive you in all things elſe, but in order to your chief good; for as the Spirit of God is in direction, ſo Satan is in deluſion. p. 86The Spirit of God in direction he will direct a man in all his ways, in every courſe and paſſage of his life, but all in reference to a mans chief good and utmoſt end: ſo Satan will deceive a man in every paſſage of his life; but to what end is it? that he may deceive him in that which is his chief good; and in this the great malice of Satan doth appear, that he will ſet a mans heart upon ſome particular good thing, which the ſoul ſhall take as its chief good: and embracing that, ſhall own the Devil as God, and worſhip him. Pray conſider what I ſay, whatever Satan fixes a mans heart upon a particular good, and a man makes that his chief good, he owns the Devil as God, and worſhips p. 87him as God: And it is in this that Satan was a murtherer from the beginning, Abbadon the deſtroyer: the devil deceived the woman: In what? in her chief good, and it is in this that he is the deſtroyer: and herein lies the happineſs of godly men, that though Satan deceives them in many things, yet in their chief good he doth never deceive them; they are paſt that: as he is never able to rob them of their chief good, ſo he is never able to deceive them there; that they are ſure of; therefore he can never deſtroy them: why? becauſe in their chief good he can never deceive them: able to deceive in this or that particular act: they may be cheated by Satan of the exerciſe of this or that particular p. 88grace: may be enticed to this or that ſin: may be cheated by men of this or that temporal good: but in that which is their chief good they cannot be cheated.

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

p. 91Fourthly, you have the more reaſon to look unto it upon this account: becauſe this is the deceit that above all others Satan takes care to hide from you; he would ſo deceive you in your chief good, that you ſhould never know it, keep you under that deceit all the days of your lives. There are ſeveral deceits of Satan that may be diſcovered to men, and they may recover out of them, as the Apoſtle, 2 Tim. 2. 26. ſpeaks of men recovering themſelves out of the ſnare of the Devil, or as the word is, to come to a mans ſelf after he hath been drunk, to come into his wits again; a man may do ſo in many things: A man may ſee that in this or that action he erred and hath been deceived, and p. 92that was not good, and this was not well; this a man may ſee and recover himſelf: nay, I think a man may go thus high, a man may ſee the deceit of Satan his guile in reference to his darling ſin, that I conceive even in a ſtate of unregeneracy, a man may change his darling ſin; a man may have ſuch diſcovery of the deceit of Satan; for the unclean ſpirit ſometimes goes out of the man; in reference to particular acts a man may ſee himſelf deceived, and a man may ſee himſelf quite eſcaped thoſe great errors among which he lives, 2 Pet. 2. 18. but in regard of a mans chief good whatever he can do to hinder a man from ſeeing the deceipt in his chief good, he will do, 2 Cor. 4. The God of this world p. 93hath blinded the eyes of them that believe not. What is the devils great deſign upon all unregenerate men? his great deſign is to keep them unregenerate, thats his buſineſs; for never was any man converted to Chriſt, but he did ſee that he had erred in his chief good; for you muſt conſider what converſion is, it is a turning to God, that argues a departing from God: turn to the Lord, therefore we are departed from him. Now how is a man departed from God? Why, as his chief good, as his utmoſt end, and therein lies the true nature of all ungodlineſs; I am departed from God as my chief good, and have forſaken God as my utmoſt end: when a man returns to God again what doth he do? p. 94why, change his chief good: that place is obſervable, Jer. 2. 13. My people have committed two evils; forſaken me the fountain of living waters: what is that? departed from me as their chief good from whence all good flows: And dig to themſelves broken Ciſterns, that is, place their chief good ſomewhere elſe; that is the meaning of the Spirit of God; though a man ſee his particular error; yet in this he ſhall be blind; the God of this world will endeavor to blind his eyes: Further conſider,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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