I Shall not trouble or detain you with any fur­ther preamble then what will make for the argument of the Text. In this Chapter (which containeth a part of that excellent Sermon which our blessed Lord and Saviour preached to his Disciples and others in the Mount) two things are by him decryed and condemned.

[Page 2]1 Hypocrisie, Ostentation, and an affectation of vain glory, from the beginning of the Chapter to the nine­teenth Verse.

2 Covetousnesse, inordinate affections unto, and carking cares for, the things of this life, from the nine­teenth verse to the end of the Chapter.

1 The former, namely, all Hypocrisie and affecta­tion of vain glory, is decryed and condemned.

• First, In giving of Alms, from the 1 to the 5 Verse.
• Secondly, In Prayer, from the 5 to the 16 Verse.
• Thirdly, In Fasting, from the 16 to the 19 Verse.

2 The latter, namely Covetousnesse, is decryed and condemned by sundry forcible disswasive argu­ments: All which, should I distinctly enumerate and explain, 'twould eat up too much of the time alot­ted for this exercise; therefore I wave the enumeration and explanation of them. Be pleased to observe with me, that our blessed Saviour, well knowing that every man desires and endeavours to have some treasure or other, propounds a double Rule to be carefully obser­ved by all Christians in their treasuring,

1 The first is negative, shewing what we should not make choice of for our treasure, not worldly wealth, not any earthly thing whatsoever, in the 19 verse. Lay not up for your selves treasures upon earth.

2 The second is affirmative, shewing what we may and ought to make choice of for our treasure, in the 20 verse. But lay up for your selves treasures in heaven.

1 The former of these rules or precepts (call it which you will) which (you may see) is prohibitive or dehor­tatory, is

• 1 Propounded.
• 2 Pressed.

[Page 3]1 Consider it as propounded, so there are four terms considerable.

• 1 An Act, To lay up.
• 2 The Obj [...], Treasures.
• 3 The Place, Upon earth.
• 4 The End, For your selves.

2 Consider it as pressed by, or backed with an ar­gument drawn from the instability and uncertainty of earthly treasures, which are obnoxious or subject unto a double danger.

1 Of vanity in themselves, the moth or rust may and will in time corrupt them.

2 Of violence from others, though moth and rust do not, yet robbery may undoe us.

Theeves may steal away our earthly treasures.

2 The latter of these rules or precepts, which (you may see) is injunctive or hortatory, is likewise;

• 1 Propounded.
• 2 Pressed.

Consider it as propounded, and so there are four terms likewise considerable.

• 1 An Act, To lay up.
• 2 The Object, Treasures.
• 3 The place, In heaven.
• 4 The end, For your selves.

2 Consider it as pressed by, or backed with, an ar­gument drawn from the stability and certainty of hea­venly Treasures.

1 They are incorruptible in their own nature, nei­ther moth nor rust can corrupt them.

2 They are out of the reach of fraud and violence, Theeves cannot steal them away from us: Lay up for your selves, &c.

In the handling of this Text, I shall endeavour to be serviceable to your souls, By

• 1 An explication of the severall terms.
• 2 The confirmation of the Propo [...]ions deducible or emergent.
• 3 The application of them unto your and mine own soul.

I begin with the first, namely, the explication of the severall terms: and first,

1 Of the Act, Lay not up: the Greeke word is very significant, [...] treasure not up, it imports two things.

1 To gather together.

2 To hoard or heap up in store things gathered for tomorrow, for hereafter, against the time to come; which is the literall notation of the word, a laying up for tomorrow, for hereafter.

2 The object and place, I shall joyn them toge­ther, treasures upon earth, our Saviour herein aimes not so much at the place, as at the kindes of treasures; for heavenly treasures may and ought to be laid up by us whilst we are on this side heaven, as is evident from the 20 verse, Lay up for your selves treasures in heaven. 'Tis the laying up of earthly treasures that our Saviour condemns.

But what are those earthly treasures which we may not treasure up, as our chief treasure? (for that's chief­ly intended.) Answ. There a [...] three sorts of earthly things (as one well observes) which humane provi­dence is wont to store or treasure up.

1 Garments or Clothes, which were wont to be a great treasure in this Nation, especially in this City, but the itch and vanity of changing fashions hath [Page 5] much impaired this treasure in our dayes.

2 Com and Fruits of the earth, thus we read, 2 Cron. 32.28. that Hezekiah had store-houses (which were a kinde of treasuries) for the increase of corn and wine and oil.

3 Gold and Silver, Jewels, and the like; thus we read, 2 Chron. 32.27. that Hezekiah had treasuries for silver and for gold, and for precious stones, and for all manner of pleasant Jewels.

Now these three sorts of earthly treasures our Savi­our tells us are subject to such great uncertainties as ren­der them unfit and unworthy to be stored or treasured up as our chief treasure, for

1 Garments or Clothes are subject to moths, Isa. 51.8. the moth shall eat them up like a garment, which is a proverbial speech; and, James 5.2. the Apostle tells us, they are more then subject to mothes. The moth actually eats them, your garments are moth-eaten.

2 Corn and fruits of the earth are subject to rust, not that which Iron is subject unto, but that which spoils corn and fruits of the earth, which is in some Coun­treys called smut, in other Countreys rust; [...] trans­fertur ad vestes. [...] vero ad cibos. Theoph. for which notation of the word, as most proper and pertinent in this place, some Criticks do contend.

3 Gold and silver, Jewels, and the like, are subject to fraud and violence from others: thus we read, that all Hezekiahs treasures were carried away as a spoil to Ba­bylon, which was threatened in the dayes of Hezekiah by the Prophet Isaiah for his pride of heart and vain-glory, in shewing all his treasures to the Ambassadours of the King of Babylon, 2 Kings 20.13. compared with the the 17th. verse, and accordingly accomplished in the daies of Jehoiakim, 2 King. 24.13. He (that is, the [Page 6] King of Babylon) carried out thence all the treasures of the House of the Lord, and the treasure of the Kings house, &c. You see what is meant by treasures upon earth.

4 The end (which is the fourth term) For your selves, self is a poor centre, yet is it the centre of most mens studies and actions. 'Twas the Apostle Pauls com­plaint, Phil. 2.21. That all (that is, the greater part) seek their own. Its an empty vine that brings forth fruit to it self, Hos. 10.1. Yet with many such empty vines is the earth cumbred, though no man be born for himself, nor enriched with terrene riches for himself, yet carnal men are all for themselves, now they live to themselves and ere long they will also die to themselves. This hoarding or treasuring up earthly treasures for our selves without any regard had unto either the incum­bent or imminent, the present or future necessities of the Common-wealth, or the Church, or the Poor, our blessed Lord here prohibits, Lay not up for your selves treasures upon earth.

Thus you have the explication of the terms of the 19th. verse, from whence I might raise several Corol­laries or Doctrinal Conclusions, which naturally arise out of this Scripture; but I shall mention but one unto you, under which some others deducible shall in my subsequent Discourse be touched upon and hinted at: the Observation is this;

Observ. That Christians ought not to treasure up worldly wealth, or any earthly thing whatsoever as their chief treasure.

To prevent mistake, I shall premise two things before I fall directly upon the point.

1 That all treasuring up of earthly treasures is not in this place simply condemned.

[Page 7]2 That the simple possession of earthly treasures is not here condemned, nor is it unlawful or unwarranta­ble: I begin with the former (viz.)

1 That all treasuring up of earthly treasures is not in this place simply condemned: for,

First, Industry and diligence in a lawful and warran­table vocation or calling in order to a competent pro­vision of terrene or earthly things for our selves, is not condemned in Sacred Writ, but commended; the custo­dy and culture of Paradise was committed to Adam in innocency, Gen. 2.15. The Lord God took the man and put him into the Garden of Eden to dresse it and to keep it. Even then Adam was to be a labourer, not a loiter­er: 'Tis true, the taedium, the irksomnesse, and weari­nesse which cometh by labouring is the fruit of sin, but the duty [...]f labour was before sin, before the fall of man: Since the fall of man it is Gods Ordinance, that in the sweat of our faces (our brows or brains) we should eat bread, until we return to the ground, Gen. 3.19. which Sanction or Ordinance the Gospel hath not [...]ullified or mollified into delicacy or idlenesse, but inforceth sub poenâ, under a penalty, 2 Thess 3.10. When we were with you (saith the Apostle) this we commanded you, that if any would not work neither should he eat. Where, the Apo­stle doth not say, If any man cannot; but, If any man will not work, neither should he eat.

2 Industry and diligence in a lawfull and warrant­able Vocation or Calling, in order to a competent pro­vision of earthly things for our Children and Relati­ons, is not condemned in Sacred Writ, but commend­ed, 2 Cor. 12.14. Parents ought to lay up for their Chil­dren? And the same Holy Apostle hath branded him with a black coal, that provides not for his own; 1 Tim. [Page 8] 5.8. If any provide not for his own, and especially for those of his own house, he hath denyed the faith, and is worse then an Infidel. 'Tis granted, an excessive soli­citude or carking thoughtfulnesse, what shall become of our selves when we are old, or of our children when we are dead, is condemned: but a provident Christian care for our selves and families, is agreeable to the principles both of Humanity and Religion. Thus you see that all treasuring up of earthly treasures is not here simply condemned,

2 The simple possession of earthly treasures is not here condemned, nor is it unlawfull or unwarrantable, which is demonstrable by three arguments.

1 They come out of Gods good treasury, and are good blessings in themselves, Deut. 28.12. The Lord shall open unto thee his good Treasure, the he [...]en to give the rain unto thy Land in his season, and to blesse all the work of thine hand, and thou shalt lend unto many Nati­ons, and thou shalt not borrow. Thus the Lord tels Solo­mon, 2 Chron. 1.11, 12. That because he had not asked riches, and wealth, and honour for himselfe, but wis­dome and knowledge; therefore he will give him riches, and wealth, and honour, as an overplus or ad­vantage. I will give thee riches and wealth, and honour, saith the Lord.

2 They put a price into the hands of the possessors to glorifie God and do good unto others. O! what precious and ample opportunities have such men as do abound with earthly treasures to abound also in good works, Eccles. 7.11. Wisdome is good (saith the Wise­man) with an Inheritance: why is not wisdom good without an Inheritance? yes, but 'tis better with then without an Inheritance. Wisdome is more conspicu­ous [Page 9] and more useful with then without an Inheritance. A Diamond in a dirty rag is a Diamond, but in a gold ring it sparkles and is more illustrious: So grace in a poor man is grace, and 'tis beautiful, but grace in a rich man is more conspicuous, more useful.

In short, earthly treasures are not only an ornament unto wisdome, but also an excellent instrument, where­ [...] the owner is enabled to do much good.

3 God hath given earthly treasures unto those that were good, which he would never have done if they were simply evil in themselves: thus we read that A­braham was a very rich man, Gen. 13.2. Abraham was very rich (saith the Text) in cattel, in silver, and in gold, A very rich man and a very holy man too; and we read that Davids treasures were exceeding great, 1 Chron. 22.14. he left Solomon for the building of the Temple an hundred thousand talents of Gold, and a thou­sand thousand talents of silver, &c. So exceeding great were holy Davids treasures, that man after Gods own heart, 1 Sam. 13.14. Thus we [...]ead that Job was the greatest man of all the men of the East, Job 1.3. the most famous for wealth and honour: And as he was greater in worldly goods; so was he also greater in grace and piety then any that lived in those Eastern parts; 8 verse, There is none like him in the earth, a per­fect and an upright man, one that feareth God and es­cheweth evil. Now surely the Lord would never have given earthly treasures to those and others of his Worthies, had [...]he possession of them been unlawful, Divitiae nè malae putentur dantur bonis, nè [...]agna vel summae dantur & malis, saith Augustine, lest we should think riches evil in themselves, they are given to those that are good; and lest riches should be thought the [Page 10] chiefest good, they are given to those that are evil. Thus you see the possession or fruition of earthly trea­sures is not unwarrantable or unlawful.

3 But now (and so I come to the point) the treasu­ring up of worldly wealth or any earthly thing what­soever; as our chief treasure is never commended in Sa­cred Writ, but ever condemned. If you ask me what it is to treasure up worldly wealth, or any earthly th [...] whatsoever, as our chief treasure? I answer, it implies three things.

• 1 Inordinate affection unto any earthly thing as our chief treasure.
• 2 Excessive pursuit after any earthly thing as our chief treasure.
• 3 Vain confidence and trust in any earthly thing as our chief treasure.

1 Inordinate affection unto earthly treasures, our hearts and affections should not be wedded and wedg­ed to the goods of this world. Earthly treasures we may have in our hands; but cannot, in our hearts with­out sin: have them we may, but love them as our chief treasure we may not, 1 John 2.15. Love not the world, neither the things that are in the world. The Apostle doth not say, Have not the world, neither the things that are in the world, but love them not; Take heed of passing over your hearts and affections to those things you have in your hands.

2 Excessive pursuit after them; 1 Timothy 6.9. the Apostle speaks of some that will be rich, [...], some men are resolved to be rich, per fas & ne­fas, either by hook or crook; as they usually say; all is fish with them that comes to their hook or net, they will have earthly treasures, though they hazard their heaven-born souls for them; they will treasure up wealth, although they treasure up wrath withall; if they cannot get earthly treasures in a fair, they wil (if it [Page 11] be possible) in a foul and unwarrantable way: thus Ju­das will betray his Lord and Master rather then not be fingring the pieces of silver, Matth. 26.15, 16. They (that is, the chief Priests) covenanted with him for thir­ty pieces of silver, and from that time he sought opportuni­ty to betray him.

3. Vain confidence and trust in them; Prov. 10.15. The rich mans wealth is his strong City. The worldlings wedge is his confidence, his gold is his god: Jer. 48.7. we finde the Moabites charged herewith, Thou hast tru­sted in thy works and in thy treasures: and, Jer. 49.4. we finde the Ammonites, who were the Moabites brethren, charged with the like vain confidence: Wherefore glo­riest thou in thy valleys, thy flowing valley, ô backsliding daughter? that trusted in her treasures, saying, who shall come unto me? Thus did that rich fool in the Gospel, Luke 12.19. Soul (saith he) thou hast much goods laid up for many years, take thine ease, eat, drink, and be mer­ry. Thus you see what it is for a man to [...]ke earthly treasures his chief treasure.

I come now to the reasons or grounds of the point, why Christians ought not to treasure up earthly trea­sures, as their chief treasure.

Now the reasons or grounds may be taken,

1 From the nature and quality of earthly treasures.

2 From the nature of the sinne of treasuring up earthly treasures, as our chief treasure.

1 From the nature of earthly treasures, which be pleased to consid [...]r with me.

1. Generally.

2 More particularly.

1 In general inquire into the Parentage or Pedi­gree.

[Page 12]1 Of gold and silver, pearls, and precious stones, what are they but clods of dust, white & yellow earth, the guts and garbage of the earth, thick clay; so Hab­bakkuk 2.6. terms them; Wo to him that ladeth himself with thick clay: that is, with earthly riches; the earth is the basest of the four Elements, yet is it the womb of gold and silver, which silly muck wormes so much admire and adore, yea, those mountains, in the bowels of which is most gold and silver are most barren and unfruitful.

2 Of costly clothes and garments, your Silks, and Sattins, and Velvets; what are they, but the issue of wormes: Man himself is but a worm, Job 25.6. How much lesse man that is a worm, and the son of man which is a worm, saith Bildad. And when man is arrayed in Silks or Sartins, or Velvets, what is his clothing but the issue or excrements of worms? Now are these things worthy to be our chief treasure which have so vile a pedi [...]e, so base an original?

2 More parti [...]ularly be pleased to consider with me the nature and quality of earthly treasures.

1 Negatively, what they are not.

2 Affirmatively, what they are.

1 Negatively, what they are not. Answ. They are,

1 Not distinguishing.

2 Not satisfying.

3 Not reforming.

Turcium Imperium quantum quantum est, mica tantum est quam pa­ter-fami­lias pro­jicit cani­bus. The whole Turkish Empire (says Lu­ther) is but a crum that the Master of the Fami­ly throws to a Dog.First, not distinguishing: if the special love and fa­vour of God were graven on gold or silver, pearls, or precious stones, 'twould be not onely lawful but lauda­ble and commendable in us to treasure and store them up. But, beloved, they are not characteristical, eviden­tial, or demonstrative, of the special love and favour of [...] [Page 13] Nay, a man may be outwardly blessed, yet inwardly cursed; Wicked men have had their belli [...]s filled with eatthly treasures, Psal. 17.14. the Psalmist speaks of men of the world, which have their portion in this life, whose belly (saith he) thou fillest with thy hid treasure. Nimrod (we read) was a mighty man in the earth; Gen. 10.8. A man great in outward greatnesse, and as great in wickednesse as in greatnesse. vers. 9. He was a mighty hunter before the Lord. Ismael had a large portion of earthly treasures out of Gods treasury, a numerous, a noble progeny of twelve Princes, but the principal blessings are setled upon Isaac by solemn Covenant, Gen. 17.20, 21. Esau was a prophane wretch, yet the fat­nesse of the earth and of the dew of heaven from above was his portion and blessing: Gen. 27.39. Behold, thy dwelling shall be the fatnesse of the earth, and of the dew of heaven from above: and after God had rejected Saul, yet he suffered him to prosper much; he had ma­ny victories and great riches; 1 Sam. 13. you read, he was rejected, yet Chap. 14, 15. you read, that after this he prospered. And (to name no more) Judas had the bag in his hand, or at his girdle, but the Devil in his heart.

2 They are not satisfying, Ecclesiastes 5.10. He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase. The Heathen poor man at the first would have of his God but a thousand sheep, but when he had them, he desired more, saying, pauperis est numerare peous: 'Tis the lot of a poor man to be able to number his cattel. Earthly treasures can­not fill our souls no more then heavenly can fill our chests or bags: our souls are more capacious then our chests or bags, then the greatest affluence, or abundance [Page 14] of earthly treasures. O! my beloved, how many in this City have enough to sink them, yet have they not enough to satisfie them.

In short, a covetous mans desires are like a burning fire, whereof earthly treasures are the wood and fuel: which, although they may seem to abate the fire for the present, yet will it burn more vehemently afterwards.

3 They are not reforming, Psal. 73.12. behold, these are the ungodly, who prosper in the world, they increase in riches. Observe it, they prospered and increased in riches, and yet they were wicked and ungodly; where do you read, that large possessions of earthly treasures have had such an influence either into the hearts or lives of the possessors, as to make them better? I need not tell you how David, and Solomon, and others fell fouly by their prosperous and flourishing estate. In a word, they make the owners richer, but very seldome better: Thus you see what earthly treasures are not.

2 Affirmatively, be pleased to consider what they are. Answ. They are,

• 1 Deceiving.
• 2 Defiling.
• 3 Perishing.
• 4 Plaguing.

1 They are deceiving; they promise much, but perform nothing of what they promise: men come to the Worlds felicities as unto a Lottery (as one wittily) with heads full of hopes, but return with hearts full of blanks. As Ixion embraced a cloud for Juno: So do worldlings shadows for substances. Balaam (we read) loved the wages of unrighteousnesse; 2 Pet. 2.15. And he posted after it, but what did he get by it but a sword in his bowels. Numb. 31.8. Copartner he was with those [Page 15] in suffering, whose Counsellour for wages of unrighteous­nesse he had been in sinning. What did Achan get by the Babylonish garment, and the two hundred shekels of silver, and the wedge of gold of fifty shekels weight which he hid in the earth, Joshua 7.21. What (I say) did he get by these treasures, but the stones about his ears; v. 25. All Israel stoned him with stones. Thus the sa­crilegious wretch lost his treasure & his life also. And what did Gehazie get by his li [...] for a talent of silver and two changes of garments ( 2 Kings 5.22) but a Lepro­sie sticking to him and unto his seed for ever, as you may read at the 27. verse. And what got Judas by his thir­ty pieces of silver but the halter about his nec [...] no soo­ner was his conscience awakened, but the thirty pieces proved too hot for his fingers, Matth. 27.5. He cast down the pieces of silver, and went and hanged himself. This is one curse that is come upon the creature since the fall of man, it is deceiving, it raiseth mens expecta­tions, but answers them not.

2 They are defiling, this is another curse that is come upon the creature, it does not onely raise mens expecta­tions, but it draws out and feeds their corruptions. So subject are these metals which worldlings dote upon to defile us, that God made a law to have them purified 'ere he would have them used, Numb. 31.22, 23. Ter­tullian is of opinion, that Judas carried himself honest­ly, usque ad loculorum officium, until he was made his ma­sters purse-bearer: some of the Popes have been so ingenious, as to acknowledge, that their honours and earthly treasures have changed their manners for the worse. Pope Adrian the sixth, said, that nothing be­fell him more unhappy in all his life, then that he had [Page 16] been head of the Church, and Monarch of the Chri­stian Common-wealth. And another Pope, Pius Quintus by name, saith, When I first entred into Or­ders I had some good hopes of my salvation; when I became Cardinal I doubted of it; but since I came to be Pope, I do even almost despaire. If povertie and want hath slain it's thousand, surely plenty and abun­dance of earthly treasure hath slain its ten thousand. Shall I instance in some of those lusts which are drawn out and fed by earthly treasures? I'le name but four;

• 1 The lust of Pride.
• 2 The lust of Gluttony and Drunkennesse.
• 3 Th [...] lust of Uncleannesse.
• 4 The lust of Malice and Revenge.

1 The lust of Pride; O! how is it fed by earthly treasures; Poverty does even starve pride in many, but an affluence and abundance of earthly treasures feeds it to the full: We have an English Proverb; As riseth our good, so riseth our blood; and 'tis too often verifi­ed, August. de Temp. Magnus est dives, qui non ideo se magnum putat, quia dives est, saith Augustine; He is a great (indeed a rare rich man) that counts not himself greater for his riches. Vermis divitiarum est superbia, saith the same Ancient, Pride breeds in wealth, as the worm doth in the nut or apple; hence it is, that Paul straightly chargeth Timo­thy to charge rich men that they be not high-minded, 1 Tim 6.17. Charge them that are rich in this world that they be not high-minded.

2 The lust of Gluttony & Drunkenesse, we read of a rich man that fared deliciously every day. Luke 16.19. It is storied of one Apicius that his kitchen expences amounted unto more then two millions of gold per an­num; and that at length, finding by his accompt that he [Page 17] had eaten up so much of his estate, as that there re­mained not enough to maintaine his wonted luxurie; He dranke down a glasse of poison: And as for drunk­ennesse that's regius morbus (as one calls it) a costly sinne; what shall I say? a full purse for a time main­tains fat dishes and full cups, but at length such fat dishes and full cups will make an empty purse.

3 The lust of Uncleannesse; O! how is it fed with earthly treasures, men that have great estates have fuel for that lust: when the prodigal son had gotten his por­tion into his own hands, then was he a fit companion for harlots, doubtlesse many secret whoredomes are maintained, many unlawful issues kept and shifted off in this City by men that abound with earthly trea­sures.

4 The lust of Malice and Revenge; great and rich men are oftentimes great oppressors and grinders of the faces of the poor. 'Tis not immaterial to be observed, that the dreadful woes denounced in Scripture against this sin of oppression are levelled against great and rich men: as, Isa. 10.1, 2. Woe unto them that decree un­righteous decrees, and that write grievousnesse which they have prescribed, to turn aside the needy from judgement, and to take away the right of the poor of my people, that Widdowes may be their prey, and that they may rob the fa­therlesse. Now who were they that enacted such inju­rious and cruel decrees but great and rich men? their wicked Rulers and Judges whose will (indeed lust) was their law; to this purpose is that in the prophecie of the Prophet Amos, Chap. 4. v. 1, 2. Hear this word ye Kine of Bashan which oppresse the poor, and crush the needy, &c. the charge is against the Rulers and Gover­nours: so, James 2.6. Do not rich men oppresse you [Page 18] (saith the Apostle) and draw you before the judgement-seats? Rich men are many times great oppressors, they have power aswell as will, whereas the poor have not power to their will. Thus you see they are defiling.

3 They are perishing; by this Argument our bles­sed Lord and Saviour in my Text de-cries the trea­suring up of earthly treasures, as our chief treasure; moth and rust may and will corrupt them, or thieves may rob us of them: Indeed earthly treasures are like treasures of snow that melt betwixt our fingers, the world it self is compared to the Moon, Rev 12.1. There appeared a great wonder in heaven, a woman cloathed with the Sun, that is, the Church cloathed with Christ, ha­ving the Moon under her feet, that is, the World, accord­ing to the stream of the best Expositors, who make the Moon here an Embleme of the World, and not unfit­ly. The Moon you know is subject to many changes, 'tis sometimes an horned, sometimes an half, and some­times a full Moon; so the world is a stage of vicissi­tudes, constans in levitate suâ, constant onely in its in­constancy. The fashion of this world passeth away, 1 Cor. 7.31. [...], the word signifieth a meer Mathema­tical Figure without substance, so some; or such a fa­shion as is in a Comedy or Stage-play, where all things are but for a while to please the eye, so others; the fa­shion of this world passeth away: To this purpose is that of the Apostle, 1 John 2.17. The world passeth away: and as for the enjoyments of this world, they are com­pared to a flock of birds; Prov. 23.5. Riches make them­selves wings, and fly away like an Eagle. They have great Eagles wings to fly from us (saith one of the Fathers) but to follow after us, ne passerinas quidem alas, not so much as little Sparrows wings. Many once as rich [Page 19] as any here have found it impossible to pinion the wings of their riches.

4 They are plaguing; if unjustly acquired, or un­duly deteined; so Diodate expounds that Text, James 5.3. Ye have heaped treasure together for the last dayes. That is, whereas you thought to lay up treasures for time to come, you shall in effect finde, that you have laid up Gods Wrath. O! how many in treasuring up wealth do treasure up the wrath and vengeance of God also. How dearly earned doth Judas count his thirty pieces now? and thus you have the first ground or reason why we should not treasure up earthly treasures as our chief treasure.

The second is taken from the nature of the sin of treasuring up earthly treasures, as our chief treasure, it is such a sin as the Apostle would not have to be na­med amongst Christians without extream detestation, Ephes. 5.3. Fornication and all uncleannesse or covetous­nesse, let it not be once named amongst you, as becometh Saints. This sin is called Idolatry, Coloss. 3.5. Mortifie your members which are upon the earth: fornication, un­cleannesse, and covetousnesse, which is Idolatry. And the soul that is guilty of this sin is expresly called an Idola­ter, Ephes. 5.5. This ye know, that no whoremonger nor unclean person, nor covetous man, who is an Idolater, hath any inheritance in the Kingdome of Christ, and of God. Holy David saith of the Heathen, Psal. 135.15. The Idols of the Heathen are silver and gold: and we may say of many (too too many) professed Christians, sil­ver and gold are their Idols. But why is he that makes earthly treasures his chief treasure an Idolater? I an­swer, Because

1 They have his heart; now that which the heart [Page 20] and affections run out unto as the summum bonum, 'its chief good, that is unto that soul instead of God.

2 They have his trust: what Jobs soul abhorred to do, that he doth, Job 31.24. If I have made gold my hope, or have said to the fine gold, thou art my confidence, implying that he did not make gold his hope; not did he say to the fine gold, thou art my cofidence. Iob trusted in God alone; and made not an Idol of his riches, by trusting in them. But this that soul doth, that makes earthly treasures his chief treasure. He tru­steth in uncertain riches, contrary to that charge, 1 Tim. 6.17. Charge them that are rich in this world, that they trust not in uncertain riches.

3 They have his service: Now that which one wor­shippeth and serveth is his God. Our blessed Saviour saith peremptorily, that no servant can serve two ma­sters, Luke 16.13. As God and the Devil, and God and the flesh: so God and the world are two contrary masters: hence our Saviour saith expresly in the same verse, Ye cannot serve God & Mammon. 'Tis notable, he doth not say, ye cannot have God & Mammon, but ye cannot serve God & Mammon; he that is Gods Servant cannot be his golds servant also. If we be not masters of our earthly treasures, we cannot be the true heaven-born Servants of God. What Seneca said of affections, & we say of fire & water, 'tis true of earthly treasures, They are good ser­vants but bad masters. Now (beloved) what sin is more odious then Idolatry: Can you name a more God-pro­voking and soul-destroying sin then Idolatry. The soul of God abhors it, and 'tis worthy your observati­on, the sin of Idolatry and this of Covetousnesse (un­der hand) which is called Idolatry) are both stigmatized with the infamy of whoredome and adultery against [Page 21] God. Isa. 57.8. Thou hast discovered thy self to another then me, thou hast enlarged thy bed, and made a covenant with them, thou lovedst their bed when thou sawest it: So Ezek. 26.25. Thou hast opened thy feet to every one that passed by, and multiplied thy whoredomes: that is, thou hast committed Idolatry with all the false gods of the Heathen round about. And that inordinate love of the world is a spiritual adultery, you may see, Iames 4.4. Ye adulterers and adulteresses know ye not the friendship of the world is enmity with God: whosoever therefore will be a friend of the world is the enemy of God. In a word, that soul that layes out that love and zeal and confidence, or trust, which is due to God upon his earthly treasures, is a spiritual Idolater and an Adulter­er. O! what a God-provoking and soul-destroying sin must this be? Thus you have the point confirmed. I see I must be very short in the improvement of it by way of Use and Application.

Let me exhort you in the fear of the Lord not to make worldly wealth, or any earthly thing whatsoever your chief treasure. O! do not cast your eyes and set your hearts upon that which is not, Prov. 23.5. For shame (my beloved) be not like the dog in the fable, catching at the shadow, and so lose substance and all: Be not like the cock upon the dunghil, esteeming the barly corn of earthly treasures before heavenly treasure.

It may be you'l say, we hope we do not, but (belo­ved) I am afraid that many of you do. Are you willing to come to the touchstone, and to be weighed in the ballance of the Sanctuary?

I shall present you with four characters or discove­ries onely of a persons making earthly treasures his chief treasure; and so proceed to the 20 verse. The first is,

[Page 22]1 A low ground-ebbe of affections, desires, delights, thoughts and endeavours, after heavenly treasures. This argues that something on this side heaven is your chief treasure. Do you observe that rule laid down by our Saviour, Matth. 6.33. Seek ye first the Kingdome of God and his righteousnesse. Good Lord! how few of the many here before the Lord do observe that rule? This was prophane Esau his sin; give him a morsel of meat or a messe of pottage, and as for the Birthright take it who will, Heb. 12.16. and this was the Gergesenes sin, they had rather Satan should reside and play Rex in their own souls then in their swine; and therefore up­on the losse of their swine they beseech our Saviour to depart out of their Coasts, Matth. 8. ult.

2 Hard-heartednesse and close-fistednesse towards the needy or necessitous: Did not thy earthly treasures lie neerer thy heart then they should, thy heart would be more merciful, and thy hand more bountiful, and o­pen unto a due relief of such as want necessaries, when as thou thy self hast both delightfuls and superfluities. When our blessed Lord bad that man sell what he had and give to the poor (but the man went away sorrow­ful) does it not argue and infer, that his earthly trea­sures had too much interest in his heart and affections?

3 Want of contentment, which indeed lies not in the things a man enjoyes, but in the mind that values them. Natura paucis contenta, libido nullis, Nature is content with a little, and grace is content with lesse, but lust is insatiable, content with nothing: 'tis certain, earthly treasures in themselves yield no sound content­ment and satisfaction to the owner. Haman was a man that sucked at the fair and full breasts of the world, he was one of the worlds darlings (as they usually say) [Page 23] and yet was he not content therewith, Ester 5.13. All this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings gate. There is ever some­thing or other that gives an unsavory verdure unto the worlds sweetest morsels, and make their sweets but bitter-sweets; but godlinesse with contentment is great gain, 1 Tim. 6.6. Now can you truly say, you are content with what you have, and you can heartily blesse God for it?

4 Over-grieving the losse of any creature-comfort: the lesse interest the things of this world have in a mans heart and affections, the lesse grief will there be at that mans parting with any thing in the world. But when there's a-great deal of grief at parting, this ar­gues such a creature-comfort lay too neer the heart, whilst enjoyed, Hosea 7.14. They houled upon their beds for corn and wine. The Lord help you to judge righteous judgment, of the state and genius, dispositi­on, or temper of your own souls, whether you be, or be not, such as do make earthly treasures your chief treasure.

I have done with the 19, and proceed to the 20 vers. But lay up for your selves treasures in heaven.

This Rule or Precept (call it what you will) you see is affirmative, shewing what treasure we ought to trea­sure up for our selves, as our chief treasure, videlicet, treasures in heaven. This Rule is,

• 1 Propounded.
• 2 Pressed.

Consider it as propounded, and so there are four terms considerable (as you heard before)

• 1 An Act, Lay up, or Treasure up.
• 2 The Object, Treasures.
• [Page 24]3 The Place, In heaven.
• 4 The End, For your selves.

Some variety there is amongst Interpreters about the interpretation of the object, what this treasure is, which Christians may and ought to treasure up for themselves.

I shall not detain you with a prolix examination and confutation of the Exposition of the Church of Rome, who make the overplus of Christs merits and of the merits of Saints and Martyrs to be the true treasure of the Church, which is (say they) in the Popes custody. This delusion hath kept the Popes treasury full of earthly treasures, and his Kitchin warm.

Nor must I detain you with a prolix confutation of the Jesuit Maldonat his inference from our Saviours command; namely, that the creature hath freedome of will and power to treasure up for himself treasures in heaven. And why? But because Christ command­eth us so to do. Nemo praeter Haereticos, tam est insanus ut Deum nobis praecipere dicat, quae facere non possumus. None but Hereticks (saith he) will be so mad, as to say that God commandeth us to do what we are not able to do. But (beloved) commands argue not power and free-will in man to do what is commanded; they in­fer duty, but not ability, that it is our duty to do so and so, but not that we are able of our selves to do so and so, nor doth [...] impotency, or disability to perform take away Gods authority to command. May not a Creditor justly require a just debt from a Bankrupt? In short, we are able and too too apt of our selves to treasure up unto our selves wrath against the day of wrath, but not to treasure up for our selves treasures in heaven. Yet because we are instruments by his grace [Page 25] in the use of means to treasure up this treasure; there­fore are we commanded to treasure up for our selves treasures in heaven, as if the work were wholly ours, though God himself be the principal efficient cause, we but the instruments.

Well, but you will say, what is meant here by treasures in heaven? Answ.

1 Some by treasures in this place do understand almes, comparing this Text with that, 1 Tim. 6.17, 18, 19. Charge them that are rich in this world, that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store f [...] [...]hemselves a good foundation against the time to come, that they may lay hold on eternal life.

2 Others by treasures here understand Jesus Christ.

3 And others, life eternal, purchased for us by Je­sus Christ.

Learned and holy Mr. Perkins (now happy in hea­ven) by treasures in heaven in this place understand­eth Jesus Christ, who is the true treasure, in whom all treasures are hid, Coll. 2.3. in whom (that is in Christ) are hid all the treasures of wisdome and knowledge. This treasure is a Christians true riches, so called, Coll. 1.27. to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you: which what? Answ. Which riches is Christ in you the hope of glory, Christ is the onely ttue treasure, the onely true riches of every true Chri­stian.

Now according to this interpretation of the words, the Observation which I will handle, shall be this:

Observ. Christians ought to make Christ their chief trea­sure.

If you ask me the reasons or grounds of the point, why Christians should make Christ their chief treasure. I answer;

• 1 In general.
• 2 More particularly.

1 In general, because Christ is the chiefly desirable treasure, Haggai 2.7. he is stiled the desire of all Na­tions; I will shake all Nations, and the desire of all Nations shall come. Some dispute there is, what is meant by the desire of all Nations: Some would have us understand by the de [...] of all Nations, Ʋt venient desiderati omnium gentium, Jun. the people whom God should cull and call out of every Nation, as his desired ones. Others would have us understand by the desire of all Nations, the desirable things, the choice treasure of the Nations, which were to be tendred unto Christ at his comming in the flesh. Thus we read of an obla­tion of gold, and frankincense, and myrrhe, which was made by the wise men unto Christ, Matth. 2.11. When they had opened their treasures, they presented unto him gifts, gold, & frankinsence, & myrrhe: thus we read Acts 4.34, 35. that the Primitive Converts sold their possessions, and brought the prices of the things that were sold, and laid them down at the Apostles feet. But o­thers (indeed the most) understand this Text of the Messias, the Lord Jesus Christ, desideratus omnium gentium, so Hierome, the person that is desired of all Nations, and who was that but Jesus Christ? this in­terpretation is favoured by the Author of the Epistle to the Hebrews, who quoteth this Text of the Prophet, as you may see, Heb. 12.26. well then, Christ is the desire of all Nations. 'Tis notable, the word is ab­stract, [Page 27] not concrete, he is stiled, not the person desired, but the desire, which implies two things: That he is;

• 1 Totus desiderabilis, altogether desirable.
• 2 Totum desiderabile, all that can be desired.

1 The Lord Jesus Christ is altogether desirable, his person is desireable, his offices are desireable, his service is desireable, his yoke easie, Matth. 11.30. easie in re­gard of (to name no other regards) the yoke of sin and Satan: Vita vitiosa gravior, a vicious life is more la­borious and burthensome then a vertuous. A man can­not serve a better Master then Christ, nor a worse then Sin or Satan; this is the first, he is altogether desi­rable.

2 The Lord Jesus Christ he is totum desiderabile, all that can be desired, which is not predicable of any or all the treasures of this world, Prov, 3.15. All the things thou canst desire are not to be compared unto this treasure: when Paul had reckoned up all his priviledges and pre­rogatives, and laid them in one scale, and this treasure in the other, this treasure over-weighed his all besides, as you may read, Phil. 3.8. I count all things but losse for the excellencie of the knowledge of Christ Jesus my Lord, for whom I have suffered the losse of all things, and do count them but dung that I may win Christ. What is it that you account deservedly attractive of your love?

1 Is it beauty? Alas! what are the brightest beau­ties of nature compared unto that beauty which is in Jesus Christ? Surely they are but a dim shadow of his beauty, Psal. 45.2. He is fairer then the children of men: when the Church had limmed out his beauty and amiablenesse from top to toe, she is forced to break [Page 28] off with a general Elogy, Cant. 5.16. He is altoge­ther lovely; all the beauty of God the Father is put forth in Christ, who is the resplendency of the Fathers glory. The light of the Sun in the air, what is it but the accidental reflexion of the Suns beames? And what is Jesus Christ, this precious treasure, but the substantial reflexion of the Fathers light, beauty, and glory? Oh! how are the eyes of Angels taken up with beholding the beauty, the amiablenesse and love­linesse of this treasure.

2 Is it gain or profit which you account deservedly attractive of your love? why, the merchandise of this treasure is better then the merchandise of silver, and the gain thereof then fine gold, it is more precious then rubies, Prov. 3.14, 15. A man may gain much of the world, and yet lose his soul; yea, a man may lose his soul in gaining the world, Matth. 16.26. Thus Demas when once he imbraced the world, then farewel Paul, and farewel soul too, 2 Tim. 4.10. Demas hath forsa­ken me, having loved this present world. But he that gaineth this treasure cannot possibly lose his soul, the very name of this treasure soundeth salvation, Matth. 1.21. Thou shalt call his name Jesus, for he shall save his people from their sins. In a word, that soul that gets a propriety to, an interest in this treasure, gains more then a Naboths Vineyard, and that without an Ahabs Curse, a better reward then Naamans without a Gehezies lepro­sie. If ever you will prove your selves wise merchants, besure to make choice of this treasure for your chief treasure.

3 Is it honour, which you account deservedly at­tractive of your love? Alas! worldly honour and dignity, how airie and slippery is it? Haman (we read) [Page 29] was in a little time both highly favoured at Court, and exalted also on the Gallowes. And Nebuchadnezzar (we finde) glorying in his Babel (as it were) to day, and cast out of his Kingdome to morrow; deservedly may worldly honour be chronicled for a lye; Psal. 62.9. Men os high degree are a lie: but now all that have ti­tle to this treasure are Kings and Priests unto God, Revel. 1.6. Indeed on earth they are but warring Kings, but in heaven they shall be triumphing Kings, crowned Kings, Revel. 4.4. heirs they are of the ever­lasting Kingdome of our Lord and Saviour Iesus Christ, a Kingdome which cannot be moved. Thus you see in general, that Iesus Christ is the chiefly desi­rable treasure.

2 More particularly, be pleased to consider with me that Iesus Christ is,

• 1 A soul-beautifying treasure.
• 2 A soul satisfying treasure.
• 3 A durable everlasting treasure.

1 This treasure is a soul-beautifying treasure, the soul of man by nature is of all other things in the world, one of the vilest, most polluted and loathsome thing in the sight of God, but this treasure doth sin­gularly beautifie the soul that hath it, Cant. 4.7. Thou art all fair, my Love, (saith Christ to his Church) there is no spot in thee: to this purpose is that, Cant. 6.10. Who is she that looketh forth as the morning, fair as the Moon, clear as the Sun? The Church of Christ by vertue of her title unto and possession of this trea­sure is clear as the Sun, in regard of justification, and fair as the Moon, in regard of sanctjfication. Look as when Jacob wore Esaus garment, he was as Esau to his father Isaac, and in that relation obteined the blessing; [Page 30] so when a poor sinner is cloathed with the white robe of the righteousnesse of this true treasure, God the Father looks upon him, as if he had fulfilled all righ­teousnesse.

2 This Treasure is a soul-satisfying treasure, he that hath an interest in this treasure, may lay this conclusion firmly in his own spirit, That the same God that hath given unto him this treasure, cannot but with him give him all things also. Take it in two particulars.

1 That soul that hath this treasure, hath in the same Charter all things: thus the Apostle argues the Chur­ches title to all things from this very ground, 1 Cor. 3.21 22, 23. All things (saith he) are yours, whether Paul, or A­pollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; though not in pos­session yet in free heritage. And why all yours? because Christ is yours, ye are Christs, and Christs is Gods; Habet omnia qui habet habentem omnia (saith Austine) He hath all things that hath the God of all things.

2 That soul that hath this treasure hath all that he hath by a Covenant-right, and not by simple donation onely; he hath all by the free-holding of grace; his bread not by common providence onely, but by Co­venant, Isa. 33.16. Bread shall be given him, his waters shall be sure; his sleep not by common providence one­ly, but by promise, Prov. 3.24. When thou liest down thou shalt not be afraid, yea, thou shalt lie down, and thy sleep shall be sweet. What shall I say? the very glean­ings of this treasure are more filling and satisfying then all the vintage and harvest of earthly treasures. Thus you see he is a soul-sasisfying treasure.

3 This treasure is a durable, a lasting, an everlasting treasure. Earthly treasures perish in the use: yea, be­loved, [Page 31] if you have not a title to this treasure, you will have your portion in this world, which is dreadful to consider; although God should now fill your bellies with hid treasures. It is storied of Gregory, that when he was advanced to high preferment, he professed, that no Scripture was ever so terrible in his ears, as that, Luke 6.24. Woe unto you that are rich, for you have re­ceived your consolation; this Scripture sounded in his ears, as Jerome said, that Scripture did in his, surgite mortui, & venite ad judicium, arise ye dead, and come to judgement. But (beloved) this treasure, which a Christian should make his choise treasure, will stand him instead for ever. This is the treasure [...] the hea­vens that faileth not; Luke 12.33. Where no theef ap­proacheth, neither moth corrupteth. This treasure will be ever sweet and precious, yea, then best, when time shall be no more: this is the true treasure, and (indeed) the onely treasure, which maketh all the possessours of it solidly and eternally happy. Thus ye have the rea­sons, why Christians ought to make Christ their chief treasure. Give me leave now to improve it by way of Use and Application. By way of

1 Trial or Examination, Ʋse. you have heard what a choice precious treasure Christ is; now let your Con­sciences answer me, as in the presence of the Lord, have you made choice of Christ for your chief trea­sure? It may be, you will say, How shall we know whether we have done so, yea or not? I answer, you may know it,

1 By your distinct and deep apprehensions of your personal want, and of the real worth of this trea­sure.

2 By your high appretiations of this treasure, above all earthly treasures soever.

[Page 32]By the Bias and tendencie of your affections to­wards this treasure.

4 By the laboriousnesse of your endeavours to get this treasure.

1 By your distinct and deep apprehensions of your personal want, and of the real worth of this treasure. By your distinct apprehensions, (I say)

1 Of your personal want of this treasure; hath the Lord throughly convinced you, that without a title to this treasure, you are undone for ever? And doth this make you cry out with Rachel, in another case, Give me children (saith she) or else I die; so doth thy soul un­feignedly and feelingly say, Lord, give me Christ, the true treasure, or else I shall die, and be damned eternal­ly. Oh! how many here before the Lord never yet saw their need and want of this treasure, who yet pre­tend that Christ is their treasure?

2 Of the real worth and excellency of this treasure hath the Lord convinced thee, that this treasure doth not onely make a man richer, but it makes a man bet­ter? earthly treasures do make a man richer, but they seldome or never make a man better; nay, they many times make a man worse, but this treasure, (the Lord hath let thee see) will make thee better, it will enlighten thy mind, it will purifie thy heart, it will purge thy conscience, 'twill every way beautifie thy precious foul, what say your soules to this.

2 By your high appretiations of this treasure above all earthly treasures whatsoever: clear apprehensions of the surpassing worth & transcendent excellency of this treasure will beget high appretiations of it; we see it in Paul, Phil 3.8. I count all things (saith he) but dung, ( [...], dogs meat) that I may win Christ, and get [Page 33] home to him. 'T was a brave speech of Luther, Melch. R. D. in vita Luth. when great gifts were proffered him, if he would warp, and tune his fiddle to the Popes Base, valdè protestatus sum me nolle sic satiari. I deeply protested (saith he) that God should not put me off with such poor things: re­solved he was, not to be satisfied with any thing on this side treasures in heaven. Earthly treasures were but gay nothings in his eye, compared with this choice treasure. It is reported, that he should professe, that he was never so much as tempted by Satan to this sin of dry drunkennesse, covetousnesse. Indeed the Pope at­tempted to win him unto his faction by money, but the answer which his Agents returned, was, Germana haec bestia non curat aurum, that the German beast cared not for gold. And as he was famous for his contempt of the world, so was he likewise for his prizing of Christ and the Gospel. Malim praesente Christo esse in inferno, quàm absente eo in coelo. I had rather (saith he) be in hell with Christ then in heaven without him; what say your consciences to this? have ye high ap­pretiations of this treasure above all earthly trea­sures.

3 By the Byas and tendency of your affections to­wards this treasure, high appretiations of this treasure will beget strong affections unto it, and after it, Cant. 3.6. The Church is compared to pillars of smoak, as­cending, though she be black as smoak, in regard of infirmi­ties, yet hath she a principle within her, that carries her upwards. And how the Byas of the affections of Gods people in the Prophet Isaiahs time was set, you may read, Isa. 26.8, 9. The desire of our souls is to thy Name, and to the remembrance of thee. With my soul have I de­sired thee in the night, yea, with my spirit within me will [Page 34] I seek thee early. Their desires were alwayes breathi [...]g out and flaming up towards this treasure. Now can you say in the witnesse of your consciences, that your affections (the pulses of your souls) do thus work and beat towards Christ? does your hearts say with David Psal. 73.25. Whom have I in heaven but thee, and there is none upon earth that I desire besides thee?

4 By the laboriousnesse of your endeavours to get this treasure; look, as clear apprehensions will beget high appretiations, and high appretiations will beget strong affections, so strong affections will beget strong endeavours. No sooner were the bowels of the Church throughly affected, and deeply moved for her beloved, but she bestirred her self to finde him, whom her soul loved, Cant. 5.5, 6, &c. Although she meets not with any incouragements, but many and great discourage­ments, yet will she not be beaten off from seeking of him every where. Thus in that Text even now quo­ted, Isa. 26.9. we read not onely that the affections of Gods people were carried towards him; but also that their enquiries and endeavours were after him; With my soul have I desired thee in the night, and what fol­loweth? with my spirit within me will I seek thee early. Beloved, some velleities, imperfect wishings & would­ings you may have for this treasure, and yet live and die treasurelesse, Christlesse. Now, what say your souls to this? are you willing to be at any pains, at any cost, so you may gain this treasure? And so much by way of Trial or Examination.

2 By way of Exhortation let me exhort you in the fear of the Lord to make Christ your chief treasure: If you have this treasure, you are not poor, for you are heirs of the Kingdome, which God hath promised [Page 35] unto them that love him, James 2.5. If you have not a title to this treasure, you are not rich, the Laodiceans were a rich people, yet are they said to be poor, Revel. 3.17. thou art wretched, and miserable, and poor, and blinde, and naked: though they were rich in worldly treasures, yet were they poor God-ward and Heaven-ward, because they wanted this heavenly treasure, Je­sus Christ. Oh! therefore let me beseech you to im­prove your all this way, namely, to get this treasure, you will say, what must we do? Answ.

1 You must read and hear the Word of God, which is compared unto a treasure, Matth. 13.44. the Word of God openeth unto us the inestimable value of this heavenly treasure. 'Tis the means that God hath or­dained to bring us unto Christ, the true treasure, in whom are hid all the treasures of wisdome and know­ledge. Take heed that you undervalue not the truths of Christ, because brought unto you in an earthen vessel: Remember what the Apostle saith, 2 Cor. 4.7. we have this treasure in earthen vessels. O! let not the vilenesse, the weaknesse, or meannesse of the vessel pre­judice you against the preciousnesse and choicenesse of the treasure that is in it.

2 You must believe the Word which you read and hear, you must mix it with faith, or your reading and hearing will not profit you, Heb. 4.2. Audientes corporis sensu, non audiunt cordis as­sensu, Aug. The Word preach­ed did not profit them, not being mixed with faith in them that heard it.

3 You must treasure up divine truths in your memo­ry, which although it be one of the britlest parts, yet is it one of the richest cabinets and treasuries in the soul of man, and therefore too good to keep lumber and rubbish in, 'Tis a treasury for the richest and most pre­cious [Page 36] Jewels, to this use did Mary put her memory, Luke 2.19. Mary kept all these things, and pondered them in her heart. O! that Christians would put theirs un­to the like use.

4 You must believe in Jesus Christ with all your heart, you must receive this treasure upon his own terms.

5 You must frequent the Lords Table, where this treasure is freely offered by God the Father unto every believing communicant.

6 You must pray in faith, and with an holy ferven­cy for this treasure.

But these means have been (I presume) frequently inculcated upon you; and therefore I wave any further discourse of them.

Two things I must commend unto you from the Lord, as ever you would have Jesus Christ to be your chief treasure: namely,

• 1 That you would forsake all your sins.
• 2 That you would forego some part of your earth­ly treasures.

1 That you would forsake all your sins. Thus did that wise merchant in the Gospel, when he had found the true treasure, the precious pearl, he went and sold all that he had, and bought it, now what had he or we to sell, nothing that is properly our own, but our sins; all things that we have are Gods already, unlesse it be our sins, and are your sins worth the keeping? do you think you cannot live comfortably, and die blessedly without such or such a lust? why should you think so? what think you of the Angels and glorified souls in heaven, they live without sin, and are they not blessed? yea, are they not therefore blessed, because without [Page 37] sin? Consider with me I beseech you.

• 1 Sins unreasonablenesse.
• 2 Sins undesireablenesse in it self.

1 The unreasonablenesse of Sin, there's all the rea­son in the world that we should serve God, but no reason that we should sin against God: Sin is folly and darknesse, and it tends unto and ends in utter dark­nesse; when we perswade you to part with sin, we perswade you to part with that, which (if not parted with) will incur and binde that direful and dreadful sen­tence upon your souls and bodies unto all eternity, Matth. 7.23. Depart from me ye that work iniquity. We petswade you to part with that which will be the bane, the poison, the ruine of your precious souls.

2 The undesireablenesse of sin in its self; alas! you see the bait, but you see not the hook that is under it, the venomous, poisonous sting of sin, is but honied over; you feel the pleasures of sin, but believe not the pains after and for sin, because you feel them not; were not the horrour of sin disguised, your souls would cry out in sober sadnesse, Oh I have no pleasure in such an heart-iniquity or way of wickednesse? now I see the fruit of sin is shame, the wages of sin is eternal death, separation of soul and body from God for ever. There­fore let me again beseech you, as you would have Christ for your treasure, forsake your sins.

1 Universally fell all that you have for this treasure, be willing to part with all your sins, deal not by your sins as Ananias did by his goods, who retained a part to or for himself; but (you know) how heavy the hand of God was upon him for his dissembling. O! beloved, be not indulgent to any lust, think it not e­nough to loath some one sin, although you love and [Page 38] live in another; if you will keep sin in part, you shall lose this precious, this glorious treasure (and so your souls) in whole, and forsake your sins.

2 Perpetually, think it not enough to lay aside your sins for a time, as you do your cloaths at night when you go to bed, and in the morning put them on again. As the Israelites lusted after the flesh-pots of Egypt. But shake off (I beseech you) all your sins, as Paul did the viper, never to resume them again; take heed of returning with the dog to his vomit, and the sow to her wallowing in the mire. This is the first thing I would commend unto you, forsake all your sins: And be willing

2 To forego some part of your earthly treasures for Christ, yea, the whole, if Christ call for it, but I shall bespeak a part onely at this time, lay not up earthly treasures for your selves, but lay them out in doing good to the poor members of Iesus Christ; this In­junction our blessed Saviour laid upon that rich man that came unto him and moved a very needful questi­on, Matth. 19.16. Good Master, what good thing shall I do, that I may have eternal life: to which Christ re­turns this answer, verse 21. Go and sell that thou hast and give to the poor, and thou shalt have treasure in hea­ven. How happy should you and I be, if I could per­swade you that are rich men to be rich in good works: You that abound in earthly treasures to make the bow­els of the needy your treasury, manus pauperum gaza­phylacium Christi, saith one of the Ancients, the poor mans hand is Christs treasury; O that it might be yours. I hope you will not say, we have little enough for our selves and families, should you say, we have too little for our lusts I should rather believe you; in­deed [Page 39] lust is unsatiable; but you cannot truly say, you have little enough for your selves; how many are there that have scarce covering for their nakednesse, when as you (many of you) have cloathing for your comlinesse and statelinesse; how many are there that have scarce food for their hunger, when as you have plenty and variety of delicious dishes for your delight and daintinesse: many of you cannot say, you are not rich men, except you be of the judgement of Marcus Crassus, whom Plutarch speaks of, who accounted no man rich except he could at his own charges maintain an Army. Profane Esau could say, I have enough my brother, I hope you will not prove your selves to be worse then Esau: if you be resolved to make it your businesse to satisfie your lusts, then I must tell you that you go about an endlesse businesse; but I know to whom I speak, I hope not to men rich in worldly goods onely, but to some that are rich in faith, and heirs of the Kingdome which God hath promised to them that love him. To you I speak, and yet not unto you onely, but unto all here before the Lord, who have enough to supply your wants and over: be merciful, be bountiful, be open-hearted, and open-handed, improve your earthly treasures, as helps to further you in the attainment of the true heavenly treasure: This counsel I crave leave to back with six quickening considera­tions.

1 What hath God and Christ accounted too dear for Consid. 1 you? the Father accounted not his own son too dear for us, the Lord Jesus accounted not his life too dear for us. Indeed our Saviour himself was sold at a vile, base price, namely, for 30 pieces of silver, Matth. 26.15. They cove­nanted with him for 30 pieces of silver, which price the [Page 40] Prophet Zachariah calleth a goodly price, Zach. 11.13. but 'tis in scorn & disdain; the price at which he was pri­zed & sold was sordid, but were we bought with such a price? O! no, the Apostle Paul tells us, that we are bought with a price, 1 Cor. 6.20. And the Apostle Peter tel­leth us with what price, namely, not with silver and gold, or such corruptible things, but with the precious blood of Christ, as of a lamb without blemish and without spot, 1 Pet. 1.18, 19. the price of our souls was so high as that the whole Creation was not able to pay it, we were base and vile in our selves, yet would not our redeemer buy us with a vile, a base price, nay not with vast treasures of the gold of Ophir, or the precious Onyx, but with his own precious blood; Now shall we count any thing too dear for Christ and his poor members, who counted not his own heart blood too dear for us?

Consid. 2 2 What are the things I presse you to lay out for pious uses, but such as you had from God? woe be unto you, if your earthly treasures came not out of Gods hand. I will presume they did, either they were bequeathed unto you by your parents or friends, or you have acquired them by your own industry, but who is it that hath made you rich but the Lord? and why hath he given you earthly treasures? surely not that you might hoard them up for your selves, but that you might distribute and communicate them unto o­thers; you are but Stewards, not owners or propri­etaries (in reference to God) of your earthly trea­sures. These, aswell as gifts of minde, as Under­standing, Wisdome, and Policy, which God hath en­dowed any of you with; these (I say) are talents which the Lord expects you should not lay up in a [Page 41] napkin, but trade with and lay out for his service.

3 What do I presse you to part with, but what the Consid. 3 Lord can return you back again? the Rivers empty themselves again in the Sea, and the Sea fills all their channels again; and cannot the Lord, the bottomlesse Ocean, return back whatsoever you lay out upon him and for him? Notable to this purpose is that portion of Scripture, Prov. 11.24. There is that scattereth, and yet encreaseth; and there is that with-holdeth more then is meet, but it tendeth to poverty: this is a Paradox, a my­stery to the world, there be some that get by giving, and there be others that lose by keeping, and not giving; so Isai [...]h 32.8. the liberal man deviseth liberal things, yea (will a worldling say) so may he part with all he hath, nay (saith the Spirit of God) by liberal things shall he stand. Well (beloved) this argument which the Apostle Paul, 2 Cor. 9.8. useth to induce men to lay out their earthly treasures for the good of others, I leave with you. God (saith he) is able to make all grace abound towards you, that ye alwayes, having all sufficiency in all things may abound to every good work.

4 What are men content to lay out for their lusts? Consid. 4 how prodigal was that prodigal son, of whom it is said, Luke 15.13. that he wasted his substance with riotous li­ving, yea, he spent all, vers. 14. and as prodigal are ma­ny in our dayes, when the Devil or their lusts call for pounds; when pride, or a dainty tooth, or a drunken appetite, or the fire of a filthy lust calls, how profuse and prodigal are many men? Now shall hell overbid heaven? Shall wicked men empty their bags and pock­ets to fill their souls with wickednesse, and shall not we emptie ours for treasure in heaven? so much we finde promised, Matth. 19.21. Sell that that thou hast, and [Page 42] give to the poor, and thou shalt have treasure in heaven. Shall men lay out more for their filthy soul-damning lusts, then we do for the soul-saving treasure?

Consid. 5 5 What do I presse you to lay out for pious uses, but that which you must leave? can you carry your earthly treasures with you? alas! no death is so strict a door-keeper, as that 'twill look, that as you brought no­thing into the world, so you shall carrie nothing out, 1 Tim. 6.7. Nay, if your earthlie treasures have been unjustlie gotten, or undulie with-held, death will strain out all the sweet, and leave only the sowre, and guilt upon your souls. I say, if unduly with-held, believe it, you may lose and damn your precious souls, by pinch­ing and saving, aswell as by extorting from others; the wicked which we read of, Matth. 25.41, 42, &c. are sen­tenced unto everlasting fire, prepared for the Devil and his Angels, not for robbing, but for with-holding bread from the hungrie, not for fleecing or uncloathing, but for not cloathing the backs of the poor members of Jesus Christ. Now whether it be not Christian pru­dence to lay up in store for your selves, a good founda­tion against the time to come, that you may lay hold on eternal life, by doing good, by being rich in good works, ready to distribute, and willing to communicate, Judge ye: In short, the world passeth away, and not the world onely, but the lusts thereof also, 1 John 2.17. when you come to leave the world, your earthlie treasures will not relish with you, but your souls will say, I have no pleasure in them.

Consid. 6 6 If God be honoured, and the poor members of Christ relieved with your goods, while you live, God will remember you for good, when you come to die, and time (as to you) shall be no more, Matth. 25.35, [Page 43] 36. Our blessed Saviour tells the faithful of all their acts of charity, I was an hungred, and you gave me meat, I was thirsty, and you gave me drink, naked and you cloathed me, I was sick, and you visited me: at the 37 verse, the righteous answer him, as if they had for­gotten that they had done any such acts. Lord (say they) when saw we thee an hungred, or thirsty: but though they should, yet the Lord will not forget their works of mercy; God will be sure to remember them for good who have done good with their goods, Revel. 14.13. Blessed are the dead which die in the Lord, they rest from their labours, and their works do follow them; not their works in kinde, but the fruits of their works of mercie and charitie, &c. shall follow them. It is stori­ed of one of the Dukes of Savoy, that being asked by certain Ambassadours, that came to his Court, what hounds he had, for they desired to see them, the next day he shewed them a companie of poor people feed­ing at his Table, and told them, these are the hounds with which I hunt after heaven. In a word, it is counted an honour to live like a Prince; but sure I am, when you come to die, it will be more comfortable to your own souls, and more honourable among those that trulie ho­nour God, and are honourable in his eies: to have the testimonie, that you have given like Princes, then that you have lived like Princes. I have but one thing more to do, namelie, to present unto you, some, shall I say? indeed manie crying objects of mercie and com­passion; and so I shall conclude.

Thus you see (Right Honourable, Right Worshipful, honoured, and beloved) how many Channels there are for your beneficence and liberality to run down in, how many objects of mercie and compassion there are in these Hospitals, these houses of Mercie; and it is well known to your selves in whose hands the government of these Hospitals is intrusted. (I hope) I may say with­out flattery, men fearing God, and hating covetousnes; such as have yearning bowels to refresh the bowels of the Saints, the houshold of faith and their seed, such as will not abuse and lavish out your charity either pro­fuse or confuse, without measure or order. Now my humble and earnest request unto you is, that before you sleep you would resolve between God and your own souls to lay out some discreet proportion of your earth­ly treasures for the relief and maintenance of those cry­ing objects of charity, even now presented unto you; (I say) before you sleep. I hope manie of you are resol­ved to do something, but give me leave to ask ye when? why not now Sirs? Consider I beseech you six things.

1 You may not be long liv'd, you may be taken from your earthlie treasures, even in the twinkling of an eie, and then 'twill be too late to put your purposes and re­solutions in execution: And is it not pity that good ex­ecutions should not succeed good resolutions? We read in the Gospel, according to Saint Luke, Chap. 12. vers. 17, 18. of a certain rich man, who wanted room to lay up his treasure in; but remember what was said unto him, vers. 20. Fool, this night thy soul shall be re­quired of thee, then whose shall those things be which thou hast provided; and in the same Gospel, Luke the 16. we read of another rich man, who in his life-time had his good things, wherewith he might have done a great [Page 46] deal of good, but he neglected the opportunities of life, and therefore is now tormented in hell.

2 Suppose you should be long-liv'd, you may then survive, out-live your earthlie treasures. Though you would stay with them, yet they may not stay with you: though your end be not at hand, yet theirs may: this was Jobs case; In the morning he was the richest man in all the East, in the evening one of the poorest, stripped of all his earthlie riches. Now had his conscience exhibit­ed a bill of Endictment against him to this effect. The time was Job, when thou hadst worldlie goods, but thou didst no good with rhy goods: Oh! how would such a charge have cut him to the heart? but his conscience spake other language unto him, viz. whilst thou hadst earthlie treasures thou wast a father to the fatherlesse, feet to the lame, and eies to the blinde. Thou didst not eat thy morsels alone, thou didst not see anie perish for want of cloathing, or anie poor without covering, but they were warmed with the fleece of thy sheep. And this was no small comfort unto him, nor will it be unto you, if God should turn his hand upon you (as he did upon Job) and strip you of your earthlie treasures.

3 Delaies will argue infidelitie, why will ye not lay out some part of your earthlie treasures in your life-time? Is it not because you are afraid your selves may want before ye die? This was Ananias his sin and ruine, why did he keep back a part of the price which he had recei­ved for lands that he had sold, but because he distrusted the Providence of God, and feared, lest he himself should want also? hath not the Lord himself underta­ken the re-paiment of what you give unto the poor? Prov. 19.17. He that hath pity upon the poor lendeth unto the Lord, and that which he hath given, will he pay him [Page 47] again. Can you have a better debtor, a better pai-ma­ster? Dare you repose trust and confidence in your un­certain riches, and not in the living God? Hath not he said, that by devising liberal things the liberal man shall stand? Ah, check and crie shame upon your unbelief.

4 By protracting, delaying your purposes you may lose them; in sinful motions delaie oftentimes proves beneficial; the execution of them is thereby prevent­ed; but in good motions delaie proves dangerous and prejudicial: It is good striking whilest the Iron is hot, our hearts are fickle and unconstant, Oh how many a good resolution vanisheth like the morning dew for want of speedie execution. Something you are resol­ved to do, but haplie not till you are old and stricken in years. (Alas Sirs) covetousnesse is one of the proper lusts of old age, as voluptuousnesse is of youth: old men are commonly the most covetous, when all other sins wax old; every soul of us hath cause to fear, that this sin will wax young in us. Is it safe then to delaie works of charity till old age?

5 Although you should not lose your purposes, yet by a sinful neglect of opportunities and advantages for the doing of good in your life-time, you will incur that known censure, Such a mans will at his death was good, but his deeds while he lived stark naught; 'tis well that he is gone, for now his goods do some good; had he lived longer they would have done none; he was a meer hoarder, not a dispencer. Athanasius calls almes willed by dying men [...], dead sacrifices; mistake me not, I do not condemn Funeral-beneficence simply, but I must needs commend and prefer Vital be­fore it. I would not have your charitie and compassion die with you. It is not praise-worthie, (shall I speak [Page 48] plainlie?) It is a shame that anie rich Citizen should die without some Testamentarie benevolence unto these Hospitals. But yet I am an humble suitor unto you, that you would not put off all until death, but make your own hands your executors, and your own eies your overseers, as to some part of your earthlie trea­sures. For,

6 The present Revenues and certain In-comes of these Hospitals come short of what is dispended for the relief of such as are admitted into them. And there­fore now you that are great men and good men, may be like good trees bringing forth good fruit in due sea­son, you may do a good work in a good time, you know the old rule, Bis dat qui aitò dat. I would not have you think that you shall be crowned in heaven for the merit or worth of your beneficence and liberality on earth, whether Vital or Funeral: when you have done all, you must say with Bernard, Meritum meum miseratio Domi­ni, my merit is the Lords mereie, I am an an unprofitable servant, yet if the Lord give you open hearts and open hands to relieve the needie, he will crown his own gifts and graces in you (though not your merits) with glorie.

Consider what I have said, and the Lord give you understanding in all things.