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THE HIDDEN TREASVRE: OPENED IN TWO SERMONS Preached by ZACHARY CATLIN Miniſter of Gods word at Thurſtone in SVFFOLKE: UPON MATTHEVV 13.44.

Theſe things haſt thou HIDDEN from the wiſe and prudent, and haſt REVEALED them unto babes. MATT. 11.25.

LONDON, Printed by M. Fleſher for ROBERT DAVVLMAN at the ſigne of the Brazen-Serpent in Pauls Churchyard. 1633.
THE HIDDEN TREASVRE. The firſt SERMON. MATTH. 13.44.

Againe, the Kingdome of heaven is like unto a Treaſure hid in a field, which when a man hath found, he hideth it, and for joy thereof goeth and ſelleth all that hee hath, and buyeth that field.

THis Parable (welbeloved in the Lord) is entire within it ſelfe, and hath no dependance on any thing before delivered; only this word [Againe] Againe] gives us to conſider our bleſſed Saviours frequent uſe of Parables, as in other of his Sermons,Cohoerence. ſo in this very Chapter, which I may call a Neſt of ſeven Parables cloſely couched together; Without a Parable ſpake he not unto them, ſaith the Text, verſe 34. and the reaſon is given, verſe 35. Verſ. 34. Verſ. 35. That it might be fulfilled which was ſpoken by the Prophet ſaying, I will open my mouth in Parables.

Hence obſerve that it was our Saviours uſuall cuſtome to preach by Parables, that is,Obſerv. to borrow ſimilitudes from earthly things in our ordinary callings,Parabola eſt ſermo ſimilitudinarius, qui aliud dicit, aliud ſignificat. Aquin. Reaſon. Simil. to the end that he might by theſe things, that are obvious to ſenſe and reaſon, cloſely inſtill and inſinuate into the mindes of worldly and naturall men, things of an heavenly and ſpirituall nature with the more facility and greater delight; even as skilfull Phyſitians are wont to miniſter unto their weake patients bitter Pils lapt up in ſugar. For this reaſon our Saviour borrowes ſimilitudes from Husbandmen, from Merchantmen from Fiſhermen, from Leaven, from Muſtardſeed, from Pearles, and from Treaſures, to illuſtrate unto his hearers matters concerning the Kingdome of God.

Vſe 1. By which courſe of our Saviour the beſt Preacher that ever was, wee his ſchollers may ſee what a workman in his trade a Miniſter of Chriſt ought to bee, what a cunning Fiſher for ſoules, what a wily Proteus to inſinuate the meaning of his doctrine into all capacities, and the love of it into all affections,Gen. 27.4. 1 Cor. 9.22. dreſſing for every Iſaac ſuch meat as his ſoule loveth, and with Paul that Maſter-builder becomming weake to the weake, and all things to all men, that by all meanes (through Gods bleſſing) we may winne ſome.

Secondly, let this practice of our Saviour teach us all to labour for ſpirituall eyes, and ſanctified hearts, that in earthly things wee may ſee things heavenly, and in naturall things things ſpirituall. Carnall Nichodemus hearing the doctrine of the newbirth,Joh. 3. dreames againe of entring into his Mothers wombe; and the carnall Capernaites hearing of eating the fleſh of Chriſt,John 6. dreame of tearing it with their teeth; But our bleſſed Saviour in every common thing hee ſees or meetes withall, can eſpie ſomething ſpirituall and heavenly:Joh. 4. In the water of Iacobs Well hee can ſee the water of life; in the ſtones of the Temple hee can read the deſtruction of Jeruſalem,Luke. 21.6. and the end of the world: and in Seed, Tares, Leaven, Pearles and Treaſures he can diſcerne the Kingdome of God, as the Text ſaith, The Kingdome of God is like a Treaſure. In like manner, if we had heavenly hearts, every thing we ſee, and heare, and meet withall, would be unto us a Zacheus his Sycamore tree, Luke 19.4. Deut. 34.1. from whence we might ſee our Saviour; & Moſes his Mount Nebo, from whence we might behold the Land of Promiſe. And thus much of our Saviours uſe of Parables in generall.

In the Parable in particular,Text it ſelfe. the ſcope and aime of is our bleſſed Saviour is, to teach us to prefer grace and glory,Scope. called here [the Kingdome of heaven] before all other things whatſoever, and for the acquiring and enjoying of them, to denie our ſelves, and all our carnall luſts, yea, gladly to renounce the whole world, that nothing might intangle us from the fruition of ſo great a good. To accompliſh this his aime, he ſets an high price and eſtimate upon them, and greatly extols and ſets forth the excellency of Gods Kingdome, by comparing it in the next verſe to a precious Pearle,Verſe 45. and here in this verſe to a Deſirable Treaſure, for the obtaining where of hee would have us to ſell and part with all that wee have. A needfull exhortation, as in thoſe, ſo in theſe our dayes, wherein (alas) carnall men do not duely prize the ſpirituall bleſſings and graces of God, being bewitched with the baites of Satan, and inticements of this preſent world. And thus you have the generall ſcope and drift of this notable parable of the Treaſure.

In the words themſelves we have two things to be conſidered:The two parts of the Text. Firſt the Thing it ſelfe that is to bee purchaſed; and ſecondly, what is to be done about the obtaining of it.

Firſt, the Purchaſe it ſelfe about which wee are to bee employed is ſet forth unto us in the Text by foure ſeverall circumſtances.Foure circumſtances.

1. The Name. 2. The Value. 3. The Place or Situation. 4. The Difficultie of finding and obtaining it.

The Name is, The Kingdome of Heaven.] The Value is, It is like a Treaſure.] The Place or Situation, It is like a treaſure in a Field.] The Difficulty of finding and obtaining it, It is 〈 in non-Latin alphabet 〉 , a Treaſure HIDDEN in a field. [Againe, the Kingdome of Heavē is like unto a Treaſure hid in a field.]

In the ſecond place, for the procuring and obtaining of this Purchaſe,What to bee done. Five things. five things are to bee done. Firſt, the Treaſure muſt bee Found. Secondly, wee muſt Rejoyce in our finding. Thirdly, wee muſt HIDE our Treaſure againe. Fourthly, wee muſt Withdraw our ſelves for conſideration. Fiftly and laſtly, we muſt SEL ALL that we have, and BVY the Field for the Treaſures ſake, according to the example of this Man propounded by our Saviour in my Text, of whom it is ſaid, When hee hath found the Treaſure he hideth it, and for joy thereof he goeth and ſelleth all that he hath, and buyeth the field. Of theſe in order,The firſt Generall part. The Purchaſe it ſelfe. 1. Circumſtāce The NAME, Kingdome of Heaven. as God ſhall aſſiſt and the time permit, and firſt of the Purchaſe it ſelfe about which we are to be employed: which (as you have heard) is ſet forth unto us by foure circumſtances: and firſt of all by the NAME, The Kingdome of Heaven] what that is, ſeeing Interpreters give little ſatisfaction, under correction of better judgement, I will lay downe mine own opinion.Dan 2.32. The Prophet Daniel in his ſecōd Chapter tels us of foure earthly kingdomes, cōpared by him to foure ſeverall metals, Gold, Silver, Braſſe, and Iron, & in the 44. verſeVerſe 44. he tels us, that in the daies of the fourth Kingdome or Monarchy, the God of Heaven ſhall ſet up a Kingdome which ſhall never be deſtroyed, but ſhall breake and conſume all theſe kingdomes, and ſhall ſtand for ever; and more particularly in the ſeventh chapter and 13. verſe,Dan 7.13. hee tels us, that the Ancient of dayes ſhall give to the Sonne of MAN a dominion everlaſting, and a kingdome that never ſhall bee deſtroyed; yea, the Saints of the moſt High ſhal take the kingdome and poſſeſſe it for ever and ever, verſe 18.verſ. 18. The Kingdom of the Meſſiah Of this kingdome of the Meſſiah propheſied of by Daniel, I make no queſtion but Iohn the Baptiſt the Meſſiahs Harbinger & forerunner, is to be underſtood, when he cryed, ſaying, Repent, repent, for the Kingdome of Heaven is at hand, Mat. 3.2.Matth. 3.2. vide Mat. 26.28 &. 21.9. and of this Kingdome ſpake our Saviour in this place, Againe, the Kingdome of heaven is like to a Treaſure hid in a field, &c.

And this kingdome is that gracious and ſpirituall Regiment by which the Lord Jeſus, God and man,What it is. as King of the Church, ruleth in the hearts of true Beleevers, giving them thoſe three priviledges ſpoken of Rom. 14.17. The Kingdome of God is righteouſneſſe, peace and joy in the Holy Ghoſt.

And this Regiment being but one,Two degrees of Chriſts Kingdome. 1. Of Grace. yet hath two degrees. The firſt is called the kingdome of Grace, by which hee communicates himſelfe to the ſoules of the faithfull by his Spirit, through the outward Ordinances of the Word and Sacraments in this life preſent.

The ſecond degree is called the Kingdome of Glory,2. Of Glory. by which hee gives them perfection of holineſſe and happineſſe by an immediate fellowſhip with the bleſſed Trinity for ever in the world to come.

This government of Chriſt conſiſting in theſe two degrees,Three reaſons of the Name. is called here by the Name and Title of the Kingdome of Heaven, for theſe three Reaſons, as I conceive.

Firſt, becauſe the King here is not a mere earthly man,The King came from Heaven. 1 Cor. 15.47. Iohn • .13. as other Kings are, but The Lord from Heaven, as Saint Paul ſaith, Who came from heaven, and is aſcended thither againe, and ſitteth at the right hand of God in glory.

Secondly, becauſe the government of this kingdome is exerciſed not ſo much over the bodies and goods of men,The government is ſpirituall tending to heaven. but properly over their ſoules and conſciences, and conſiſts not ſo much in externall things, tending to outward peace and tranquility, as in inward and ſpirituall things rending to, and ending in an heavenly life; this our Saviour himſelfe profeſſeth, ſaying, My Kingdome is not of this world; though it be in this world,Iohn. 18.36. yet it is not of this world, or worldly.

Thirdly, it is called anHebrai utuntur g ••••• ve vice Epithe i, regnum caelorum .i. caeleſte. Every ſubiect of Chriſt is a King. Revel. 1.6. Heavenly Kingdome, by way of excellency,Becauſe it excells all earthly kingdomes. becauſe it excelleth all terrene kingdomes, as farre as heaven excelleth earth, both in holineſſe, in happineſſe, in largeneſſe and in continuance: As namely, to inſtance one particular; All the ſubjects of this kingdome are Kings to raigne here and for ever. In earthly Kingdomes the King indeed is rich, and glorious, and honourable, but the ſubjects may bee meane and poore enough, begging their bread from doore to doore; but in Chriſts Kingdome, every Saint, every beleever is a King: Rev. 1.6. He hath made us Kings and Prieſts unto his Father, ſaith S. Iohn; Kings to raigne over ſin, Satan, and the world, and Prieſts to offer unto God the Father ſpirituall ſacrifices upon the Altar of Chriſts merits: And againe, verſe 9. Verſ. 9. I Iohn am your brother and companion in Tribulation, and in the Kingdome and patience of Ieſus Chriſt: Hee is a companion with them, and they with him in the Kingdome of Jeſus Chriſt, though it bee a kingdome of tribulation, and therfore of patiēce; according alſo to that which Daniel had foretold, The Saints of the moſt High ſhall take the kingdome and poſſeſſe it for ever and ever, Dan. 7.18.Dan. 7.18. And thus, beloved, you ſee what is meant by the Kingdome of Heaven, as alſo the reaſons of the name.

And here I pray you to note with mee, Note. Grace and Glory both one Kingdome. that the Kingdome of grace, and the Kingdome of Glory have both one and the ſame name, are both ſtiled The Kingdome of Heaven, and no marvaile, for,

Firſt, they have one and the ſame King, the Lord Jeſus.

Secondly, all the ſubjects in them both are Kings.

Thirdly, they both have the ſame government and prerogatives for ſubſtance, though the one part bee yet militant and warring upon earth, and the other part bee triumphant with their King in the Court of Heaven; for, Quid eſt gratia, niſi gloria inchoata? & quid eſt glora niſi gratia conſummata? Lyra. What is grace but glory begun? and what is glory but grace conſummate and made perfit?

Hence wee gather this inſtruction, Doct. Heaven muſt here be purchaſed or never. that whoſoeevr will enter into the kingdome of heaven; he muſt doe it in this preſent life: The Kingdome is here to bee purchaſed, and heaven is on earth to bee obtained, or elſe it is loſt for ever; hee that will raigne in that of glory, muſt firſt be a ſubject in this of grace: Rich men are charged in this life to lay a good foundation of aeternall life. 1. Tim. 1.19. Here is laid the foundatiō of that building, whoſe top reacheth up to heaven: Except yee be regenerate and borne againe ye cannot enter into the Kingdome of God, ſaith our Saviour;Ioh. 3.5. implying that regeneration and the newbirth give us entrance and admiſſion thereunto; and moſt plainly, Matth. 18.3, 4. Hee that is converted, and humbleth himſelfe as a little childe, Mat. 18.3.4. the ſame is the greateſt in the Kingdome of heaven: hee that would bee perfitly holy there,Heb. 12.14. muſt be initially holy here, he that would be perfitly happy there, muſt begin to be bleſſed and happy here.Rev. 20.6. In a word, we muſt in our life time enter into the Suburbs of the New Ieruſalem, the City of the great King, and that by the low and narrow gate of repentance and converſion, if ever we looke at our death, to be admitted into the City it ſelfe through the beautifull gate of glory.

If this be ſo, beloved in the Lord, be exhorted who ever thou art that deſireſt to enter into the Kingdome of Heaven,Get grace if thou wilt have glory. now to become the Subject of Jeſus Chriſt: ſubmit to the gracious regiment and ſcepter of his Word and Spirit:Rom. 14.8. live to God, not to thy ſelfe: by faith and not by ſenſe: rule over thy luſts that would rule over thee:2. Cor 5 7. be a little King in thine owne boſome. If thou art riſen with Chriſt, and aſcended with Chriſt,Phil. 3.20. thy heart and converſation is in Heaven: and no queſtion but thou ſhalt at the day of thy Death enter into the Kingdome of Heaven. Nay happy ſoule, take this for thy comfort, thou haſt an Heaven vpon earth,The faithfull have eternall life already. thou haſt taken poſſeſſion of it already. Beleeve not me, beleeve the holy Scriptures. This is life eternall to know (aright) thee, and him whom thou haſt ſent Ieſus Chriſt. Ioh. 17.2. Ioh 3.36. He that beleeveth in the Sonne, hath everlaſting life. He hath that life begun in his ſoule that never ſhall be put out againe: and by the lively fruits of faith this life may be knowne: as Saint Iohn ſaith, By this we know that we are tranſlated from death to life, 1 Ioh. 3.14. becauſe we love the brethren: a point of vnſpeakable comfort to the child of God, if it be well weighed.

But as for thoſe that are ſlaves to ſinne and Satan, drudges to the world,Enemies of Chriſt hope for heaven in vaine. rebels againſt Chriſt, enemies of his gracious government, that ſay with thoſe in the 19. of Luke, ver. 14, Noturnus hunc regnare, We will not have this man to reigne over vs, that will have their wills, and fight for their luſts, alas, they have no grace in them, have neither ability to doe good duties, nor make conſcience of doing them: Let all ſuch know, in vaine they expect at their Death to enter into Heaven. Indeed they bow their knee to Chriſt, and call him King, but in the meane ſeaſon they put into his hand a Scepter of Reed, and ſo mocke him, and yet they looke when they dye to be caught up into Heaven in a whirlwind with Elias. 2. Kin. 2.11. 1. Cor. 4.20. But be not deceived, God is not mocked, The Kingdome of God is not in word, but in power, ſaith the Apoſtle, 1 Cor. 4.20. And againe,1. Cor. 6 9. Simile. The uncleane and unrighteous ſhall not inherit the Kingdome of God: For as the Heathens ſo placed the two Temples of Vertue and Honour, that no man could enter into that of Honour, but firſt he muſt paſſe thorough the other of Vertue; In like manner the Lord hath ſo placed theſe two parts and degrees of the Kingdome of Heaven, that no man can poſſibly enter into that of glory: but firſt he muſt paſſe thorough this of grace. And this ſhall ſuffice for the firſt circumſtance, by which this Purchaſe is ſet foorth unto us, and that is the NAME or title, The Kingdome of Heaven.

The ſecond followes, and that is the value. The Kingdome of Heaven is like vnto a TREASVRE. The ſecond circumſtance.

But what is a Treaſure? Theſaurus (ſaith Muſculus) eſt copia facultatum & bonorum ad omnem eventum jam parata, The value. It is like a Treaſure.] What a Treaſure is. A Treaſure is the abundance of riches laid up in ſtore for all aſſayes. Theſaurus conſtat de Raris, pretioſis, durabilibus, ſaith Hugo, It conſiſts of things rare not common, pretious not vile, durable not of ſmall continuance. In a word, it is a great maſſe of ſilver, gold, jewels, pretious ſtones, great for quantity, rich and excellent for quality, containing much in a little, ready for all occaſions, laid up as we ſay for a rainy day, and therefore is peculiar to Kings and Princes. Now Grace is a Treaſure ſaith our Saviour: yea, ſaith Salomon, The merchandize of wiſedome (that is, of Grace) is better then of Silver, and the Gaine thereof then of fine Gold: Grace is a Treaſure. Pro. 3.14, 15. She is more pretious then Rubyes, and all Deſireable things are not to be compared to her. Take triall in one or two graces. A meeke and a quiet Spirit in the Hidden man of the heart, is a better ornament to a woman, ſaith Saint Peter, then all outward adorning, plaiting of haire, wearing of gold, or putting on of apparell: for it is in the ſight of God 〈 in non-Latin alphabet 〉 of great price and value. 1. Pet. 3.4.1. Pet. 3.4. when a woman meekely ſubmits her ſelfe unto her Husband as her head for the ordinance of Gods ſake, this one grace is worth all the outward ornaments and abiliments in the world. See it in another grace: The Trial of your Faith (that is,Bifeild. your Faith which is tryed and approved) is much more precious then gold that periſheth, 1. Pet. 1.7. ſaith S. Pet. Loe, Faith is precious as gold, as tried gold, yea more, yea much more pretious thē tried gold for gold periſheth,V. 8. but faith ſaveth. Faith unites the ſoule to Chriſt, Col. 2.3. Deus eſt ſummum bonum, & fons omnis boni. in whom are hid the Treaſures of divine wiſedome and knowledge. Col. 2.3. and by Chriſt it unites vs to the Father & the holy Ghoſt, it makes God the chief good, and fountaine of all good, to be our God and portion.

As for Glory, that is a Treaſure indeed, a Treaſure laid up in Heaven:Glory is a Treaſure alſo. there is perfit Holineſſe, perfit Happineſſe. Aderit omne bonum, aberit omne malum, There is the preſence of all good, and the abſence of all evill. Auguſtin. There is no ſinne, no ſorrow, no want, no annoyance, no feare of change, there is more then eye hath ſeene, 1. Cor. 2.9. eare hath heard of, or mans narrow heart can comprehend. In a word, it is a Treaſure that cannot be valued, that cannot be waſted.

Is it thus (Beloved) that the Kingdome of Heaven is a Treaſure, let this ſet an edge upon that Exhortation of our Saviour,Seeke Gods Kingdome firſt Mat. 6.33. Mat. 6.33. Seeke ye firſt the Kingdome of God and his righteouſneſſe. Let it move us to ſet our firſt and beſt affections and endeavours on grace and glory. We covet riches, we covet Treaſures, Loe the onely true riches, Quis niſi mentis inop • . 〈 in non-Latin alphabet 〉 . Luke 16.11. Mat. 6.19. Pro. 10.2.11.4. and heavenly Treaſure. Treaſure on earth cannot be ſecured from the Canker, from the Theefe, ſaith our Saviour: but theſe are durable. The Treaſures of wicked men profit nothing, neyther doe Riches availe in the day of wrath, but Righteouſneſſe delivereth from Death. Once cre ye die one graine of Faith, though as ſmall as a graine of muſtard-ſeed, will be worth all the periſhing gold of India. For the end of your Faith is the ſalvation of your ſoules, ſaith Saint Peter, 1. Pet. 1.8. Take therefore to heart the Exhortation of our Saviour, Lay not up for your ſelves Treaſures upon Earth, &c. but lay up for your ſelves Treaſures in Heaven, &c. that is, make ſure in this life of grace for glory.

Secondly, this lets us ſee the rich eſtate of a true beleever, a ſound Chriſtian, a faithfull ſubject of Chriſts Kingdome: he hath a rich Treaſure.See the rich eſtate of Chriſts Subiect. He hath faith more precious then gold; he hath Chriſt the perfect Gaine: he hath God the fountaine of all good to be his God; bound to him by fatherly love, by promiſe, by covenant, by oath, never to faile him nor forſake him,Heb. 3.5. but to provide for him in all his wants, to protect him in all dangers; and finally to poſſeſſe him of a Crowne and Kingdome incorruptible.

Poore Chriſtians why envy ye the outward proſperity of carnall worldlings, who have their portion in this Life, Pſa. 17.14. whoſe belly God hath filled with his hidden Treaſures, ſaith the Pſalmiſt? meaning the hidden treaſures of the earth, which they are ſtripped of at death like that rich foole, Luke 12.

Why droope your ſpirits under outward want and preſſures? David could ſay, The Lord is my portion I have goodly heritage, Pſal. 16.5, 6. Pſ. 23.1. Pſ. 16.5, 6. And againe, The Lord is my ſhepheard, I ſhall want nothing. And Paul could ſay of himſelfe and Timothy, We are as poore, yet making many rich; 2. Cor. 6.10. as having nothing, yet poſſeſſing all things. How can he want any thing which tends to true happineſſe, that is at the Well head? All things are poſſible to him that beleeveth, Mar. 9.23. ſaith our Saviour: Et habet omnia, qui habet habentem omnia, ſaith a Father, he hath all things at leaſt in ſome ſort, that hath him that hath all things. Saint Paul ſweetly, All things are yours, 1 Cor. 3.22, 23. and you Chriſts, and Chriſt Gods. God and Chriſt are yours, and ſo all things are yours, things preſent, and things to come. O beloved, comfort your ſelves and one another with theſe words, Know your happineſſe, you are Lord Treaſurers, you have the Kingdome of heaven the true Treaſure.

The third circumſtance. The Place.But to come to the third circumſtance of the place or ſituation, Quae regio in terris? In what place is this Treaſure to be found? our Saviour tels vs, In a Field. In a Field.]] And that Field is no other but the Word of God, which is compared to a greene paſture, Pſal. 23.2. but in this place to a Field, and that for three Reaſons.

Ager eſt Euangelium, ſaith Calvia, Praedicatio verb • , ſaith Muſc: Scriptura. Ierom. Hugo. Firſt, Propter laborem, for the labour. In gardens and orchards is pleaſure and recreation, in houſes and chambers is eating and drinking, and amorous delights, but Ager ab agendo, in the field is labour and toyle, Ibi foditur, ibi aratur, ibi ſudatur, there men dig and plow, and harrow, and ſweat, and toyle. Ager eſt Scriptura, ſaith Hugo, quia agendo & laborando acquiritur ſcientia, For the labor. the word is compared to a field, becauſe by labour and induſtry we attaine to heavenly knowledge.

Secondly, Propter ſterilitatem, for the barrenneſſe of it in the conceit of carnall men. For as Treaſures (ſaith Iunius) are not found in rich paſtures andFrom the barrennes and plainnes. fruitfull medowes, but in ſterile and barren grounds, ſo heavenly wiſedome is not found in the wittie devices of Poets, or ſubtill and profound Speculations of Philoſophers, but in the plaine and ſimple word of God.

Thirdly, Propter amplitudinem, for the largeneſſe. I have ſeene an end of all perfection, ſaith David, For the largeneſſe. Pſ. 119.96. but thy Law is exceeding broad. I have ſeene the bounds of Townes, of Kingdomes, and of Countryes, yea the Sea and Land hath bounds and borders, but thy Word is exceeding broad. For it teacheth the whole Will of God, and the whole duty of Man: the beginning of All things in the Creation, and the end of All in the diſſolution of the world, the right knowledge both of God and of our ſelves; of the mercy of God reaching as high as the higheſt heavens, of his juſtice reaching downe to the nethermoſt Hell. In a word,2 Tim. 3.17.1 • . 〈 in non-Latin alphabet 〉 . it is able to make the man of God perfit and abſolute, and to make us all wiſe unto ſalvation, A • oro plenitudinem Scripturae, ſaith Tertullian, I admire the largeneſſe and fulneſſe of the Scripture. Let twenty able Divines preach on this one verſe, yet twenty more may come after them, and twenty more after them, and ſtill find a living veine of exquiſite matter. A large field indeed, wherein long-lived Methuſelah may walke all his life, and yet not find out the dimenſions of this field. O the depth of the wiſedome and knowledge of God! Rom. 11.33. how unſearchable are his judgements and his wayes paſt finding out!

Note we then, that in the Field of the Word, the Treaſure of Gods Kingdome is to be found. By his Word the Lord is wont to worke Grace in vs, and ſo to prepare us unto Glory. For this cauſe is the Word in Scriptures called, The Word of Grace, Act. 20.32. The Word of eternall Life. Ioh. 6.68.Act. 20.32. Jo. 60.68. and (that we may ſee the correſpondency of Scripture with Scripture) The word of the Kingdome,Mat. 13.19. in 19. verſe of this chapter, becauſe in it the Kingdome is to be found.Iſ. 53.1. 1. Cor. 1.18. In a word, It is the Arme of God, Iſ. 53.1. and the power of God to ſalvation, 1. Cor, 1, 18.

O then Beloved, that all we that deſire to finde this Treaſure, would delight to walk in this Field. Other bookes and other words have their uſe, but as David ſaid of Golias ſword, ſo ſay I of the Word of God;1. Sam. 21.9. There is none to that: for it hath pleaſed God by the fooliſhneſſe of preaching to ſave them that beleeve. 1. Cor. 1.21.

As for them that deſpiſe the Word of God read and preached, and delight to walke elſewhere, as in wanton play-bookes, poeticall fables, philoſophicall diſcourſes, well compiled Hiſtoryes, politicke Lawes or Statutes, eyther they ſeeke not grace and glory, or at leaſt, they ſeeke them where they are not like to finde them, and like the Sadducees, They erre not knowing the Scriptures. Mat. 22.29.

But beloved, remember ye that ſaying of David, that the man is bleſſed that hath not walked in the way of ſinners, Pſ. 1.1, 2. but his delight is in the Law of the Lord, and therein doth he meditate day and night. I ſay to you as Booz to Ruth, Ruth. 2.8. Goe not to gleane in an other field, neyther goe from hence, but abide ye here. Walke in this field more or leſſe every day: eſpecially on the Sabbath day, and meditate herein day and night. When many revolted and went backe from Chriſt, he turning to his Diſciples, ſaid unto them, Will you alſo go away? So ſay I to you,Joh. 6.67. ſome run to Browniſme, ſome to Familiſme, ſome to Anabaptiſme, ſome to Papiſme, ſome to flat Atheiſme: will you alſo goe away? Let each of you anſwer in the ſecret of his heart, with Simon Peter, verſe 68.68. Maſter, whither, or to whom ſhall we goe? Thou haſt the Words of eternall life. And this of the third circumſtance, The place or ſituation of the Treaſure.

I come unto the fourth and laſt, and that is,The fourth Circumſtance. The Difficulty.

The difficultie of finding and obtaining it. It is Theſaurus abſconditus, a Treaſure HIDDEN in the Field, The Kingdome of Heaven is like, &c. Our Saviour doth not liken it to an open Treaſure in the Kings Court or Exchequer, It is an hidden Treaſure. Non apertus in aul • , ſed abſconditus in agro. but to a Treaſure hid in a field.

Nature her ſelfe hath hidden gold and ſilver in the inward mines and bowels of the earth, farre remote from the eyes of men, as foreknowing that they would prove occaſions and incentives of pride, ambition, and covetouſneſſe, contention, warre and bloudſhed. And as Nature, ſo experience teacheth men to hide their Treaſures. Depraedari deſiderat (ſaith Gregory) qui Theſaurum in viâ publicâ portat. Gregory. He deſires to be lightned of his Treaſure, that carries it in open view.Iſa. 39.1.6. Hezekiah ſhewes his Treaſure to the Embaſſadours of Babel, and ſhortly after they were fetcht away to Babel. Iſ. 39.4.6. Treaſures you ſee are to be Hidden.

In like manner, Grace and Glory are hid Treaſures, Doctr. Grace and Glory are hidden. hidden in the Word, and hidden in themſelves, and in the world.

Firſt, Grace and heavenly wiſedome lies not fleet in the letter, in the upper Rine and barke of Scripture,In the Word. but deepe and low in the marrow and bowels of it. Latet Chriſtus (ſaith Hugo Hugo.) in cortice literae, vt Moſes in fiſcella ſcirpeâ, Chriſt lyes hid in the ryne of the letter, as Moſes in the Arke of Bulruſhes, Exod. 2.3.Exod. 2.3. and Great is the myſtery of godlineſſe, ſaith Saint Paul. 1. Tim. 3.16.1. Tim. 3.16.

As for Glory, it is indeed deſcribed in the Word, yet alas very darkely and obſcurely in types and ſhadowes, as of Crownes, of Kingdomes and of Treaſures.

So that ſecondly, both Grace & Glory are Hidden frō the men of the world, To wordly men. Mat. 11.25. 1. Cor. 2.14. as our Saviour ſaith: And S. Paul tels us, That the Naturall mā perceives not the things of God, he ſavours them not, they are fooliſhneſſe unto him, The Croſſe of Chriſt is a ſcandall, Faith is a fancy, Mortification is onely a bridling of nature, Sanctification is but Hypocriſie, and an outward ſhew, yea Heaven it ſelfe is but a Dreame or • able, like the Poets Elyſian fields, Platoes Common-wealth, or Moores Vtopia; at leaſt they thinke as ſlightly of it as of ſome farre countrey that little concerneth them; they cannot with the eye of ſenſe or carnall reaſon ſee the ſpirituall beauty of it, and therefore are ſo farre from deſiring with Saint Paul to be diſſolved,Phil. 1.23. that they ſay in their hearts with profane Eſau, Tuſh, what is this birthright to me? and with that Cardinal, that would not give his part in Paris, for his part in Paradiſe.

Thirdly, Grace is an hidden and ſecret worke 〈 in non-Latin alphabet 〉 ,Grace is a ſecret worke. Rom. 7 22. 1. Pet. 3.4. In the Inner man, as Saint Paul ſaith: 〈 in non-Latin alphabet 〉 , in the hidden man of the heart, as Saint Peter phraſeth it. It makes no glorious ſhow or ſplendour in the world, it alters not the viſage or perſon of a man, it ſets no Crowne on his head, it puts no gold ring on his finger, or gorgeous attire on his backe. The Kingdome of God comes not,Luk. 17.20.21. ſaith our Saviour 〈 in non-Latin alphabet 〉 with obſervation, or as Agrippa and Bernice came with Feſ •• s to keepe the Aſſizes,Act. 25.24. 〈 in non-Latin alphabet 〉 with great pompe and glory: No, no, 〈 in non-Latin alphabet 〉 , ſaith our Saviour, it is within you, it is ſeated in your mind,Luk. 17.21. will and affections. Grace makes an ignorant man wiſe to ſalvation, a couetous man liberall, a proud man humble, a drunkard ſober and temperate, a • unbeleever faithfull, a worldling heavenly minded; in a word, it makes the Kings daughter all glorious within, it is a ſecret worke.

Pſal. 45.13.Yea further, it is oftentimes ſo hidden in the children of God under many outward infirmities,Grace overwhelmed in Gods children under Croſſes 1 Joh. 3.1. Eſa. 53.3. Pſa. 73.15. of poverty, infamy, and croſſes, that as Saint Iohn ſaith, The world knowes them not, can ſee in them no forme, beauty or comelineſſe, that they ſhould deſire them, but as the Pſalmiſt ſaith, they condemne the Generation of the righteous; and no marvell, for they are Gods hidden ones.

And yet further,And under corruptions and ſins. it is oft ſo hidden in them under many ſinnefull corruptions, as ignorance, unbeliefe, pride, hypocriſie, anger; yea and ſometimes groſſe and open ſins as in the caſe of David and Peter, that not onely carnall men cannot ſee their grace and goodneſſe, but even themſelves doe queſtion whether they have any true grace in them or no, and though they have it, yet they want the feeling and comfort of it for a time, crying out with David, Pſ. 77.8. Joh. 2.4. The Lord hath caſt me off for ever, and with Ionas, I am caſt out of his ſight: and no marvell, for I am but an Hypocrite, I have no truth of grace in me.

And as for Glory, as the excellency thereof appeareth not to the carnall eye of ſenſe or reaſon, it being within the vaile. Heb. 6.19.Heb. 6.19 〈 in non-Latin alphabet 〉 . ſo through the weakeneſſe of our faith, even we that beleeve, doe ſee the beauty of it but dimly, as he in the Goſpel ſaw men walking like trees: and a farre off, as Moſes ſaw Canaan from the top of Piſgah. Deut 34. Onely now and then in the vigour of our Faith, we may with Moſes, Heb. 11.27. Act. 7.56. ſee him that is inviſible, and with Stephen, ſee Heaven opened, and Chriſt Ieſus ready to receive us, and yet ſo, as when we ſhall come thither, we ſhall be forced to ſay as the Queene of Saba, 1. Kin. 10.7. The one halfe of this Glory was not told me in mine owne Country. And thus we ſee the truth of the point.

Let it be of uſe unto us, beloved, to teach us not to wonder, or be offended, Muſculus. Be not offended that few regard it. that the Kingdome of Heaven á tam paucis ambitur, is ſo little ſought after or regarded, and ſo much neglected and deſpiſed in the world. Tis a Treaſure indeed, but HIDDEN and unknowne; and becauſe unknowne, therefore undeſired. Ignoti nulla cupido, Men ſee not the hidden excellency of the Scriptures, and of Grace in them, and in Gods children, in whom it is overwhelmed with infirmities and corruptions.Mar 4.11. To you (ſaith our Saviour to his faithfull diſciples) it is given to know the Myſtery of the Kingdome of God, to them without, all theſe things are done in parables. Indeed the Scriptures and Religion, for the power of it, are to them a myſtery,Joh 4.10. a parable and a very riddle. If thou kneweſt the gift of God (ſaith our Saviour to the Samaritan woman) and who it is that ſpeaketh to thee, thou wouldeſt have asked, ſo ſay I of the men of this Generation, If they knew the worth of Grace, and the happy eſtate of Gods children, they would not ſo neglect and contemne as they doe, both the word and Chriſt, Faith and Glory.

As our Saviour ſpake in great compaſſion and ſorrow over Jeruſalem now ready to periſh, O Ieruſalem, Luk. 19.42. Ieruſalem, If thou hadſt knowne, even thou, at leaſt in this thy day, the things that belong unto thy peace: but now they are HID from thine eye: So ſay I with a bleeding heart over many of you my brethren: If you had knowne, even you, at leaſt in this your day, the things that belong unto your peace. If the drunkard, the ſwearer, the blaſphemer, the Sabbath-breaker, the adulterer, and the covetous worldling did know the things that belong unto their peace, they would not ſo neglect and undervalue the Kingdome, the word of God, the graces of the Spirit, and the joyes of Heaven, but alas, alas, theſe things are hidden from their eyes,2. Cor. 4.7. in whom the God of this world hath blinded their minds, leſt the light of the glorious Goſpel of Chriſt ſhould ſhine unto them. But let no wiſe man thinke the worſe of Religion, becauſe it is ſo commonly neglected, for as the Apoſtle ſaith,2. Cor 4.3. If our Goſpel be Hid, it is Hid to them that periſh. And as it is true of knowledge in generall, ſo of divine and heavenly knowledge in particular, Scientia non habet inim • cum niſi ignorantem, it is hated of none, deſpiſed of none, but ſuch as doe not diſcerne the hidden excellency of it,V. 7: 〈 in non-Latin alphabet 〉 . becauſe we have this Treaſure in earthen veſſels, as the Apoſtle ſpeakes in the ſame place.

Secondly, and to conclude, if Grace and Glory be a Treaſure hidden in the Word, how carefull ſhould we be to follow the counſell of our Saviour in Io. 5.39.Search the Scriptures diligently. Joh. 5.39. 〈 in non-Latin alphabet 〉 , Search the Scriptures, for in them we looke to have eternall life? How ſhould we ſearch and digge in theſe holy Mines as with ſpades and mattocks, not for the literall meaning of them, but eſpecially for the ſpirituall. How ſhould we follow the counſell of Salomon? Cry for knowledge, Pro. 2, 3, 4. and call for underſtanding, ſeeke her as ſilver, and ſearch for her as for HID TREASƲRES: V. 6. for then ſaith Salomon, We ſhould underſtand the feare of the Lord, and find the knowledge of God, then ſhould we perceive the excellency of Grace not onely by ſpeculation in our braines, but even in our hearts and ſoules we ſhould taſte & feele the goodnes and ſweetnes of it to our unſpeakable comfort. When we come at any time to reade or heare the Word, how ſhould we pray with David, Lord open thou mine eyes, that I may beheld the wonderfull things contained in thy Law. Pſal. 119.18. And when the eyes of our minds are opened to behold them, how ſhould we prayſe the Lord in the words of our Saviour, I thanke thee O Father, Lord of Heaven and Earth, Mat. 11.25. becauſe thou haſt Hid theſe things from the wiſe and prudent, and haſt revealed them unto Babes, Even ſo O Father, becauſe it ſeemed good in thy ſight. V. 26. And thus you have heard the firſt generall part of the Text, namely the heavenly purchaſe, ſet forth unto us by foure ſeverall circumſtances, the name, the value, the place, and the difficulty of obtaining: We ſhould now proceede to the ſecond generall part, namely, to ſhow what is to be done about the obtaining of this Purchaſe to our ſelves. But the handling hereof will require another houre. Let us therefore pray to God for a bleſſing upon that that hath beene already ſpoken.

The end of the firſt Sermon.

THE HIDDEN TREASVRE: OPENED IN A SECOND SERMON UPON MATTHEVV 13.44.

Preached by ZACHARY CATLIN Miniſter of Gods word at Thurſtone in SVFFOLKE:

To him that overcommeth I will give to eate of the HIDDEN Manna. REV. 2.17.

LONDON, Printed by M. Fleſher for ROBERT DAVVLMAN at the ſigne of the Brazen-Serpent in Pauls Churchyard. 1633.
THE SECOND SERMON. MATTHEVV 13.44.

Againe, the Kingdome of Heaven is like unto Treaſure Hid in a field, the which when a man hath found, he hideth, and for ioy thereof, goeth and ſelleth all that he hath, and buyeth that field.

HAving ſpoken of the firſt generall part of this Text, in the former Sermon, namely of the Heavenly purchaſe about which we are to be employed, entituled by our Saviour, The Kingdome of Heaven, likened for value to a Treaſure, placed and ſcituate in a field, yea and ſaid to be Hidden in that field to note the difficultie of obtaining it,The ſecond generall part. What is to be done to obtaine the purchaſe. J now proceede unto the ſecond generall part propounded at the firſt,

Namely, what is to be done by us about the acquiring of it to our ſelves; and here our bleſſed Saviour propounds unto us for out direction the example of a worldly wiſe man in this parable, in whoſe ſteps we are directed to tread, and they are five.In five particulars.

Firſt he findes the Treaſure.

Secondly, he rejoyces in his finding, for that is next in order of nature, though not in the order of the words.

Thirdly, he hideth it againe.

Fourthly, he withdrawes himſelfe for conſideration.

Fiftly and laſtly, he ſels all that he hath to buy that field, not for it own ſake, but for the Treaſures ſake; which Treaſure when a man hath found, He hides it (ſaith our Saviour) and for joy thereof goeth, and ſelleth all that he hath to buy that field.

Firſt of all, he findes the Treaſure. A Treaſure is ſometimes caſually found before ever it be ſought.He findes it. Note. Finding is Gods free gift 1. Sam. 9. Acts 9. So the Lord doth oftentimes prevent us with his Grace, while we are converſant in the field of the word for by-reſpects. As Saul ſeeking his Fathers aſſes found a kingdome, ſo Paul ſeeking the blood of Martyrs, in the way to Damaſcus, found the bloud of Ieſus and this kingdome of heaven. In like manner, the woman of Samaria ſeeking the water of Iacobs Well,Iohn 4. found the God of Iacob and the water of life. And ſo the Jailour and many others, according to that notable ſaying of the Lord himſelfe,Act. 16. Iſa. 65.1. Iſa. 65.1. I was found of them that ſought me not. And it is truely affirmed by Hilary, Hilary. Theſaurum in veniſſe gratuitum eſt, It is the free grace of God preventing us, that any man ſhould find the Treaſure, for fleſh and blood reveales it not, &c. Mat. 16.17Matt. 16.17.

But yet (beloved) finding implyes our duty of ſeeking;Yet we muſt ſeeke Gods Kingdome and righteouſnes. Mat. 6.33. Pro. 2.4. It is the expreſſe precept of our Saviour elſewhere, Seek ye firſt of all the Kingdome of God and his righteouſneſſe, Mat. 6.23. & the counſell of Salomon, Pro. 2.4. Seeke her, that is wiſedome or grace, as ſilver, ſearch for her as for Hid Treaſures. Labour we therefore for illumination, for converſion, for repentance, and for faith: and take we this for our comfort,Motive. The Lord will reveale this Treaſure unto us, he will enlighten our minds, and ſanctifie our hearts, he will let us ſee our ſinnes, and withall his mercy in the pardon of them, and the way how to get the dominion over them. For if he be found of them that ſeeke him not; how much more will hee be found of us if wee ſeeke him in vprightneſſe of heart. For ſo ſaith our Saviour expreſly,Matt. 7.7. Seeke and ye ſhall finde, and againe, Every one that ſeeketh findeth; Be exhorted therefore in the words of the Prophet, To ſeeke the Lord while he may be found, and to call upon him while he is neere, Iſa. 55.6. ſeeke the Lord in his Temple, and the heavenly Treaſure in the field of his Word.

Secondly, he rejoyces in his Finding for that is next in order of time and nature,He reioyces. though not of the words, as they lie in the Text.

Finding even of an Earthly Treaſure bringeth no queſtion, great joy, eſpecially in this golden age of the world. But to finde the pardon of our ſins,So muſt we. to be aſſured of the love of God in Chriſt, and that we ſhall overcome Satan and all our corruptions, and finally attaine eternall life, this muſt needs bring Joy unſpeakable and glorious, as Saint Peter calls it.1. Pet. 1.8. Zacheus found this Treaſure, and he Rejoyced. The Iaylour found this Treaſure, and he Rejoyced. Luk. 19.6. Act. 16.34. Act. 8.39. The Eunuch found this Treaſure, and he went on his way Rejoycing. Act. 8 39. And David profeſſeth of himſelfe,Pſa. 119.162. I rejoyced in thy Word as one that findeth great ſpoyles.

Indeed all beleevers have not this joy alike.Caution. Some have it more at their firſt converſion and leſſe after; ſome leſſe at firſt and more after, and never any have it at all times alike but with ſome remiſſion of degree, and intermiſſion of feeling. But this is a certaine truth, that it is to be found more or leſſe in all thoſe that finde this Treaſure.

Abandon we therefore, my brethren, all falſe joyes of ſinne,Let this be our chiefeſt Joy. Jer. 9.23. the object onely of griefe and ſorrow: and all petty joyes of worldly pleaſures, profits and honours, in companion of this. Let not the wiſe man (ſaith the Lord) glory in his wiſedome, nor the ſtrong man in his might, nor the rich man in his riches (that is to ſay, comparatively) but let him that glorieth, glory in this, Luk. 10.20. that he knoweth me to be the Lord. Rejoyce not in this (ſaith our Saviour) that the ſpirits (or divels) be ſubdued unto you, but rather, that your Names are written in Heaven, that you are enrolled as Subjects into this Kingdome. And in this rejoyce and ſpare not: the true ground of ſound comfort is in the grace and favour of God manifeſted to us in our true converſion.

I wonder they that want it can be ſo merry, and that thoſe that have it can be ſo ſad.Rev. 3.17. If we have found our ſelves heretofore moſt miſerable poore and naked, out of Gods favour, in the cords of ſinne, in the jawes of Satan, every moment in the danger of hell fire, and now by the mercy of God finde our ſelves delivered from theſe miſeries, and enſtated in a Kingdome and a Treaſure, how can we poſſibly be ſad? Let us with David checke our ſelves for our lumpiſh penſivenes. Why art thou thus caſt downe O my ſoule, Pſal. 43.5. and why art thou thus diſquieted within me? and make conſcience of the Apoſtles earneſt charge, Rejoyce in the Lo d evermore, Phil. 4.4. and againe I ſay Rejoyce, for the fruit of the Spirit is joy and peace, and the Kingdome of God is Righteouſneſſe and Peace, Rom. 14.17. and Ioy in the Holy Ghoſt. In a word ſpirituall joy is a certaine conſequent and aſſured note of one that hath found the Treaſure.

The 3. Duty. He hides it. Lyra. Thirdly, having found it and rejoyced in it, he hideth it againe. Lyra obſerveth that a Treaſure hid in any mans ground, is ordered by the civill law for the common peace of men, to be equally divided betweene the finder of the Treaſure, and the owner of the Land. This man therefore hides it and conceales it not onely from other men, but even from the owner and poſſeſſour of the field, leſt having gotten knowledge of it, he would not have parted with the field, at leaſt would have claymed halfe the Treaſure, no marvell therefore though he hides it. Not that thus it ought to be, but that too too often thus it is. It is naught, it is naught ſaith the buyer, but when he is gone aſide he boasteth. Prov. 20.14.Pro. 20.14. So wiſe and wily are the children of this world in their generation, as our Saviour obſerveth, Luk. 16.8.Luk. 16.8.

As this man, ſo generally all men uſe to hide their Treaſures, leſt other men ſhould defraud them, at leaſt ſhare with them, and ſo their Dividend and ſhare ſhould be the leſſe.

Indeed there is no ſuch cauſe in Chriſts Kingdome in that reſpect.There is grace and glory enough for us all. For beſides that God cannot bee mocked, or beguiled of his Treaſure, There is in the Word Grace enough for us all, and though we bee many hearers, yet every hearer may have all. And in Chriſt there is merit enough to ſupply us all, and in heaven is glory enough to make us all fully happy.Joh. 14.2. In my Fathers houſe (ſaith our Saviour) are many manſions, many dwelling places, roome enough.

And indeed, ſuch is the nature of ſpirituall graces and bleſſings, that the more they are communicated unto others, the more they are increaſed in themſelves, like the widowes oyle that multiplied more, the oftner it was powred from veſſell to veſſell. 2. King. • .2.

Nevertheleſſe,How wee muſt hide our graces. to hold proportion to the parable in the application of it to our ſelves, I conceive it is fit for us to Hide our Treaſure alſo and that in three or foure reſpects:

1. In an holy Jealouſie of our ſelves.Firſt, at our firſt converſion and entrance upon profeſſion, hide it in an holy jealouſie of our ſelves. Be not too confident of our ſelves, but examine throughly our eſtate, leſt we be in a ſpirituall dreame or deluſion. Be wary leſt the ſhewes of grace deceive us, and Satan that impoſtor put upon us. There is ſomething like faith that is not true Faith, ſomething like true Repentance that is not true and unfained repentance.Pſal. 4.4. Examine your ſelves therefore upon your beds and be ſtill, Examine your ſelves whether you be in the faith, Prove your ſelves, and then you may know indeed that Chriſt Ieſus is in you except ye be Reprobates. 2. Cor. 13.5.

Secondly, in humility.Secondly, Hide it in humility. Be not as Phariſees that doe all to be ſeene of men, that Pedlar-like ſet all to open view, and Player-like are ever upon the ſtage. But let us, beloved, have more grace in our hearts then we are wont to make ſhew of to the world, and doe more good and holy duties then we cry at the market Croſſe. Let us be like humble David that Hid the Word of God in his heart, and true members of the Spouſe of Chriſt that is ſaid to bee All Glorious within.

Thirdly, in an holy feare of loſing it. 1. Cor. 10.12. Rev. 2.5.Thirdly, Hide it in an holy Feare leſt we loſe it Non tam ut alij non videant, quam ut ipſi non perdant. ſaith one, He that ſtandeth let him take heed leſt he fall. He that loveth, let him take heed leſt he leave his firſt love, Rev. 2.5. the feare of loſing is the mother of care of not loſing, and an excellent meanes to prevent falling away,Rev. 3.11. Hold faſt therefore that thou haſt, that no man take thy crowne.

Fourthly, in an holy ſelfe-love. Haba. 2.4.Laſtly, Hide it in an holy ſelfe-love. The juſt man (ſaith the Prophet Habaccuk) ſhall live by his owne Faith. The faith of the beleeving Husband cannot ſave the unbeleeving wife, nor the faith of the wife, the unbeleeving Husband, and ſo it is betweene parents and children, paſtour and people: howſoever therefore the Church of Rome extends the Communion of Saints, even to the partaking of other mens merits, and hath erected a Common Treaſury in the Church: Let us follow the counſell of the Apoſtle, Let every man prove his owne worke, then ſhall he have rejoycing in himſelfe alone, and not in another, For every man ſhall beare his owne burthen, Gal. 6.4.5. 〈 in non-Latin alphabet 〉 . and if any fooliſh Virgin ſhall ſay unto us, Give us of your oyle, for our lampes are out, let us anſwere them as the wiſe Virgins did, Not ſo (Ne non ſufficiat nobis & vobis) leſt there be not enough for us and for you, Mat. 25 8, 9. but goe ye rather to them that ſell and buy for your ſelves.

Fourthly, ſaith our Saviour 〈 in non-Latin alphabet 〉 .4. Duty. He conſiders what he hath to doe. He goes his way, that is (if there be any Emphaſis in this word) he withdrawes himſelfe for conſideration. As Salomon ſaith of the wiſe woman, Pro. 31.16. ſhe conſidereth a field and buyeth it, ſo he conſiders with himſelfe what was to bee done for the purchaſing of the field, and obtaining of the Treaſure. Abit, that is, ſtudiosè conatur; ſaith O • cumenius.

And this conſideration is of great uſe in our ſpirituall purchaſe; To make profeſſion of the Goſpel in good earneſt,Conſideration neceſſary when we enter vpon profeſſion. and to ſtand for the truth againſt all oppoſition, and rather to loſe our livings, liberties, and lives, then to make ſhipwracke of Faith and good conſcience, is no ſlight or eaſie matter. The marriage of our ſoules unto the Lord Jeſus for ever and ever, is not to be taken in hand raſhly or unaduiſedly, but ſoberly, diſcreetly, and in the feare of God. Let us therefore when we begin to build our Towre, Luk. 14.28. 〈 in non-Latin alphabet 〉 . 31. 〈 in non-Latin alphabet 〉 ſit downe firſt and count the coſt whether we have ſufficient to finiſh it. And when wee goe to warre againſt the enemies of Chriſts Kingdome, ſit downe firſt & conſult of our ability. When we goe about to make this purchaſe, let us conſider ſeriouſly what it will or may coſt us, leſt we begin raſhly and hotly as many doe, and be not able to goe through, but give over in the plaine field. In a word, that which Chriſt would have us to conſider is this, That whoſoever reſolveth not to forſake all that he hath, cannot be his Diſciple, Luk 14.33. and whoſoever reſolveth not to ſell all that hee hath, cannot purchaſe this field and Treaſure. And ſo I come to the fift and laſt, but not the leaſt duty, He ſells all that he hath and buyes that Field.] Obſerve here, The 5. Duty. He ſels all and buyes the field.] beloved, that he buyes the field not ſo much for it ſelfe, as for the Treaſures ſake. So Lyra: emit aegrum, ut habeas jus poſſidendi Theſaurum. It was not Earth but Treaſure that he had moſt mind unto; to teach us why we are to prize the Word of God,He buyes the Field for the Treaſures ſake. not propter ſe ſed propter aliud, not for it ſelfe, but for grace and glory: but of this after in the application of the parable.

Obſerve againe, that this man though he buy the field, yet payes not a penny for the Treaſure. By which,He payes nothing for the Treaſure. Grace and glory are the free gifts of God. as I conceive, our Saviour would intimate vnto us, that the Treaſures of the Kingdome are unvaluable, and are the gifts of God, not the purchaſes of men with mony or monies worth. Deus donater eſt non venditor, ſaith Philo, God is a free giver, and not a Merchant of his grace or glory: The Papiſts indeed have coyned for themſelues a mony of merits to buy the Kingdome of Heaven with all. But Saint Paul tels us,Eph. 2.8. that By grace we are ſaved, through faith, and that not of our ſelves, it is the gift of God. And though ſinners purchaſe hell,Rom. 6.23. yet the gift of God is eternall life through Ieſus Chriſt our Lord. And againe, Non ſunt condignae paſſiones noſtrae, the ſhort ſufferings of this life, 〈 in non-Latin alphabet 〉 , of this ſhort moment, are not worthy of the glory which ſhall be revealed. Rom. 8.18. They are worthy ſay the Papiſts, they are not worthy ſaith Paul, and whether of theſe we ſhould beleeve, judge ye. But to end this point, I ſay to ſuch merit-mongers, as Simon Peter ſaid to Simon Magus, Act. 8.20. Thou and thy money periſh together, Doeſt thou thinke the gifts and graces of the Holy Ghoſt can be bought with money? or that any thing we can doe or ſuffer, can be aequivalent to the Kingdome of Heaven?

Now becauſe this fift and laſt point is of great uſe, in the ſpirituall meaning of it,In the 5. duty I conſider 3. particulars. I pray you obſerve with me therein theſe three particulars.

Firſt, that we muſt ſell all we have.

Secondly, that we muſt buy the Field.

But thirdly not for it ſelfe, but for the Treaſures ſake.

For the firſt, we muſt ſell all:Firſt, We muſt ſell all.] not that God is a ſeller of his graces, or deſirous to be enriched by our loſſes, but that we our ſelves may be qualified for his Kingdome, we muſt part with ſomething, nay with all that we have, and thoſe are eyther

Things lawfull or things unlawfull.

And firſt we muſt ſell all unlawfull things, that is,1 Vnlawfull things. We muſt part with all our ſinnes and ſinfull luſts and courſes. Whatſoever offends us, or cauſes us to offend, though as neare and deare as our right hand, or right eye, we muſt cut it off, and plucke it out, and caſt it from us. Matt. 5.29.Mat. 5.29. Tit. 2.11.12. The Goſpel that bringeth ſalvation, teacheth us to deny ungodlineſſe, and all our worldly luſts. Repentance is godly ſorrow for all ſin.Gal. 5.17. 〈 in non-Latin alphabet 〉 . Mortification is the death of all ſin, and Sanctification is the contrary to all ſin: in a word, The Spirit and the Fleſh are cōtrary one to the other, & in continual battle, There is no concord betweene Chriſt and Belial, no fellowſhip betweene righteouſneſſe and unrighteouſneſſe. 2. Cor. 6.14, 15. Grace and a ſetled purpoſe to live in any one ſin, 〈 in non-Latin alphabet 〉 Harmony. Secondly, all lawfull things. are incompatible, and can never ſtand together.

Secondly, we muſt ſell all our lawfull things, all our worldly profits, pleaſures, honours, friends; yea and life it ſelfe alſo.

But muſt we indeed ſell all? yea ſay the Papiſts, if we will enter into the ſtate of perfection: and they wreſt to this purpoſe that precept of our Saviour to the young rich man, in the 19. of Matt. ver. 21. If thou wilt be perfit, Matt. 19.21. goe and ſell all thou haſt, and give to the poore, and thou ſhalt have a Treaſure in Heaven, and come and follow me. Anſ. But know, beloved, that was but a particular commandement of Triall to him, not a generall rule for all perfect Chriſtians As for theſe Popiſh votaries, the world is awake, and ſees their craft in caſting away a little of their owne, to enjoy the plenty of other mens, they profeſſe beggery and poſſeſſe Kingdomes.

For our ſelves, bleſſed be God, we may uſe and enjoy the good things of the world. He that ſayde, Thou ſhalt not ſteale, Exod. 20. Rom. 13.9. Eph. 4.28. allowes us ſomething of our owne. He that ſaid, Thou ſhalt give almes, allowes us ſomething wherewith to doe it of our owne. Our Saviour himſelfe had a bagge or purſe of which Iudas was the ſteward, and Iohn the beloved Diſciple took the mother of our Saviour from the Croſſe 〈 in non-Latin alphabet 〉 , ſaith the Text, to his owne home, Ioh. 19.27.Joh. 19.27, In a word, its a ruled caſe, Acts 5.4.Act. 5.4.

How we muſt ſell all lawfull things.Yet notwithſtanding we muſt ſell all, part with all, foure or five wayes.

Firſt, in the Eſtimation of our hearts, we muſt incomparably preferre grace and glory before the whole world; with holy Paul, accounting All things doung and droſſe in compariſon of Chriſt, Phil. 1.8. 〈 in non-Latin alphabet 〉 . Off al to dogs. and with bleſſed Moſes, eſteeming the rebuke of Chriſt (and much more Chriſt himſelfe) greater Riches then the TREASVRES of Egypt. Heb. 11.26. For this is a certaine truth, Coeleſtes divitiae non niſi contemptu ſaeculi poſſidentur, It is impoſſible to gaine ſpirituall riches till in our hearts we contemne Earthly.Greg.

Secondly, we muſt part with them in the preparation of our hearts, bringing our ſelves to this reſolution, that if times of perſecution ſhall come, ſo that we cannot hold theſe outward things without the making ſhipwracke of our Faith and Religion, we will, by the grace of God be ready and willing to lay them downe, ſaying with bleſſed Paul, Act. 20.24. 〈 in non-Latin alphabet 〉 . I make no reckoning of them. I paſſe not at all for theſe things, neither is my life deare unto me, ſo that I may fulfill my courſe with joy.

Thirdly, ſo far as theſe things are a let and hindrance unto us from holy duties, as prayer, reading of the Word, meditation and conference we muſt be ſure to lay them aſide, both the things themſelves out of our hands, and the cares about them out of our heads, and this we are to doe not onely upon the Sabbath day, but even every day we riſe; if we will be the children of Abram, who going up to Mount Maria to offer ſacrifice to the Lord, left his ſervants and his aſſes at the foote of the Hill. Gen. 22.5.Gen. 22.5.

Yea fourthly, we muſt actually depart with them to good uſes, as of piety, charity, and hoſpitality, ſo making us friends of the Mammon of iniquity, and purchaſing everlaſting habitations. Luk. 16.9.

Fiftly and laſtly, when the Lord ſhall take theſe outward things from us, eyther one by one, as in particular loſſes and afflictions, or by whole-ſale at our death, We muſt depart with them, not with grudging and complaining, as the Divels that were caſt out of the poſſeſſed, but with willingnes, joyfulnes, and thankfulnes, as he that ſels his commodity for ready mony, according to the example of S. Paul, I deſire to be diſſolved, Phil. 1.23. and of thoſe Saints of whom he ſaith, they tooke joyfully the ſpoyling of their goods, Heb. 10.34. and of holy and patient Iob, The Lord hath given, and the Lord hath taken, Heb. 10.34. 〈 in non-Latin alphabet 〉 . Job 1.21. now bleſſed be the name of the Lord, Iob 1.21. And thus you ſee the firſt particular how we muſt ſell all we have.

2. We muſt buy the Field] Of the Word.In the ſecond place. As we muſt ſell all, ſo muſt we alſo buy the field.] that is, as you have heard, the Word of God, which may further be confirmed by that precept of Salomon in plaine and expreſſe terms, Prov. 23.23. Buy the truth and ſell it not; And that is to be done two or three wayes.

1. Buy the Bible.Firſt literally, buy the booke of God in which the Treaſure lyeth hid. Let not the booke of the Law depart out of thy mouth day nor night, ſaith the Lord to Ioſhua. Ioſh 1.8.Joſh. 1.8. Let it not depart out of your hands, ſay I to you. I wonder to ſee any houſe without this houſhold-ſtuffe, or any hand of him or her in the Church that is able to reade, without this word of life.Chryſoſt. It was Chryſoſtomes uſuall Exhortation, O vos Laici emite Biblia; O you Lay-people buy you Bibles: Buy you Bibles ſaith Chryſoſtome. Nay burne your Bibles ſay the Papiſts, or you your ſelves ſhall be burned, ſo contrary are the Spirits of Papiſts to the Spirit of God, and of the holy Fathers.

Secondly, maintaine the Preaching of the Word. Act. 8.31.Secondly, becauſe thou canſt not underſtand and apply the Word aright, without a Guide, as the truely Noble Eunuch ingenuouſly confeſſed of himſelfe. Act. 8.31. Thou muſt therefore buy the Word of God preached, that is, thou art bound according to thy calling and ability, to maintaine the Preacher of Gods Word liberally, and that with all alacrity: Let them (ſaith the Apoſtle) that are taught in the Word make their Teachers partakers of all good things. Gal. 6.6.Gal. 6.6. that they may be able to doe their worke to purpoſe and with joy, and not with diſtraction and griefe of heart, for that is unprofitable for you.

As they ſay of keeping cattle hardly, ſo ſay I in this caſe,Simile. if you pinch your paſtures, you pinch your ſelves, and famiſh and ſtarve your owne ſoules. O that the unconſcionable tythe payers, & Church-robbers of this Land had hearts to conſider this, and that wee did all prize the Word as hee did, that ſaid, The Law of thy mouth is better unto me then thouſands of gold and ſilver. Pſal. 119.72.Pſal. 119.72.

Thirdly, we muſt buy the Truth, not with money onely, but principally with labour and induſtry.Thirdly, Buy the truth with diligent labor. Men indeed muſt ſell for money, for Printers and Miniſters cannot live upon the ayre; But as the Heathen ſayd, Dii labore hominibus vendunt: God ſells knowledge and grace for labour, Seeke her as ſilver, ſearch for her as for hid Treaſure, Then ſhalt thou underſtand the feare of the Lord, and find the knowledge of God. Prov. 2.4, 5. What will it profit us my brethren,Prov. 2.4, 5. to haue the Word of God in our houſes, if we neither reade it nor meditate upon it? or to have a good Preacher in the Towne, if we either heare him not, or take little or no paines in hearing, but let the Word goe in at one eare, and out at another? nay, beloved, we muſt ſearch the Scriptures,Ioh. 5.39. 1. Joh. 4.1. and try the ſpirits whether they be of God, we muſt take heed how we heare, and what we heare,Luk. 8.18. and ingraft the Word when we have heard it, yea and incorporate it into our ſoules, I meane into our minds, our wills,Jam. 1.21. 〈 in non-Latin alphabet 〉 . and our affections, and then have wee bought the Truth and purchaſed the Field.

But we muſt remember in the third place,Thirdly, Buy the Field for the Treaſure. wee muſt buy the field of the Word, not for it ſelfe, but for the Treaſure in it, I meane for grace and glory, as wee ſee this man 〈 in non-Latin alphabet 〉 , ſaith the Text, for joy of the Treaſure,Get grace out of it. 〈 in non-Latin alphabet 〉 .] goes and buyes that field, not another, it was not ſo much the Land as the Treaſure he aymed at. Many ſimple people reſt in this that they have a Bible, or a Teſtament, and other good bookes in their houſes, or a good Preacher in the Towne, or in ſome neighbour Pariſh; and thence conclude they cannot poſſibly doe amiſſe. Juſt like that idolatrous Micah, Judges 17.13. in the 17. of Iudges, ver. 13. that reaſoned after the ſame manner. Now I know the Lord will doe me good, now that I have a Levite to be my Prieſt. What is this but to make an Idol of the Bible,Vex audita perit. and an Idol of Preaching? but ſuch Idols cannot ſave thee: for the Bible may be burnt to aſhes, and the ſound of Preaching vaniſhes in the aire, & all the Sermons preached formerly in this Church are paſt and gone. But the Word of the Lord, ſaith the Apoſtle Peter, 1 Pet. 5.25. endureth for ever, even this Word which is preached unto you, namely, as it worketh in us Grace and Glory, V. 23. 〈 in non-Latin alphabet 〉 . for ſo it liveth and abideth in us for ever. Get thou therefore not the ſhell onely, but the kernell, not the bone onely, but the marrow, not the field onely, but the Treaſures invaluable contained in the ſame. And thus beloved wee have run through the ſecond Generall part of the Text; namely, what is to be done of us for the obtaining of the Purchaſe, and of the five ſeverall duties, comprehended in that generall, and have inſiſted eſpecially upon the laſt of them, as being of the greateſt waight, wherein we ſee the abſolute Neceſſity that lyes upon us of ſelling all, of buying the field, and taking poſſeſſion of the Treaſure. What now remaines but to ſhut up all with an uſe or two, by way of Application of this that hath been ſpoken to our ſelues.

Vſe. Firſt of Reproofe of the Higling Chapmen of this Age. Num. 23.10. Which firſt of all, doth ſerve for the ſharpe reproofe and taxation of the trifling and higling Chapmen of this age, that have a good mind (as we ſay) to the Treaſures of Grace and Glory: they wiſh with Balaam, That they might dye the death of the righteous, Num. 23.10. And with the young man in the Goſpel, they come to the Miniſter and ſay, Good Maſter what ſhall we doe that we may inherit eternall life. Matt. 19.22.Mat. 19.22. ſomething they will doe, and ſomething they will give, but yet for all this, they will not come up roūdly to Gods price, but when they heare that they muſt ſell all,That will not part then with that young man they goe away ſorrowfull, and never bargaine any further.1. With unlawfull things.

For firſt they cannot find in their hearts to part with all their ſins and unlawfull luſts, although they might as well ſpare them as water out of the ſhip. They will perhaps exchange one ſinne for another, as when a young Prodigall turnes an old covetous Miſer; or they will lend or lay away their ſins for a time: as whē they come to the houſe of God to pray or heare, but eſpecially whē they are to come to the Lords Table, but preſently after they repent them, and with the Serpent licke up their poyſon againe, & will not ſell away their ſins for ever; or laſtly, they will part with ſome of their ſins, but not with all Naaman will keepe his bowing in the Houſe of Rimmon, Herod will reſerue his ſweet Herodias, Ananias will give part to God, and keepe backe part for himſelfe, but not one of many will part with all; ſuch an one is as rare as a blacke Swan. The truth is, Beloved, we love our luſts too well; One is all for pride, another all for revenge, a third for drunkennes, a fourth for adultery, a fift for gaming; ſome for one luſt; ſome for another; but almoſt all men are for one or other. What is this but to make our belly our God, our luſt our God,Phil. 3.19. and to be lovers of pleaſures more then lovers of God, as the Apoſtle ſpeaketh?2. Tim. 3.4. not that ever any were ſo ſimple as to ſay thus with their tongues, or to kneele downe and worſhip their bellies for their God: but hee that knoweth the heart and raines, telleth us that thus it is, and the Apoſtle tels us that in the laſt dayes thus it ſhould be. Loe then, unlawfull things wil not be parted withall for the Treaſures ſake.

And as for lawfull things, I meane the good Bleſſings of this Life,Much leſſe will they part with lawfull things. Oh where is the man to be found that is content to part with them? Where is the man that eſteemes baſely of them as droſſe and doung in reſpect of Chriſt and ſauing graces? that layeth them aſide for conſcience ſake, when the publike and private exerciſes of Religion call for their devotion & attendance? Where is the man that parteth with them cheerefully to good and commendable uſes, ſowing liberally that hee may reape liberally at the harveſt? that in preparation of heart hath reſolved, if perſecution come, to ſuffer the loſſe of all joyfully; knowing in himſelfe that he hath in heaven a better and an enduring ſubſtance? where is the man that when loſſes, affliction and death come, can bid them all adue and that from his heart, that hee may enjoy the Heavenly Treaſure? I ſpeake not this (Beloved) as if I thought there were none ſuch to be found; ſome, yea many there are I doubt not; and I pray God increaſe the number of them: but yet in reſpect of the multitude, they are as rare as Blacke Swans. The moſt part of men every where dote upon the world, loving it onely and altogether, or at leaſt in the firſt and chiefeſt place. How many Eſaus are there in the world that ſay, Tuſh what is this Birthright to me, give me the pottage ſo red? Gen. 25.32. How many Gadarens that will rather part with their Saviour,Mar. 5.17. then with their very Swine?Mar. 26.15. How many Iudaſſes that will ſell their Saviour and their Soules for thirty pieces of ſilver, nay for a farthing token? Troche ludunt, prandium perdunt pueri: Children, ſaith Chryſoſtome, Chryſ. will play with their toppes, and play away their dinners, and moſt men childiſhly, for toyes and trifles loſe their God, and heaven, and their owne precious ſoules. Hagar now adayes hath beaten her Miſtreſſe Sarah out of doores,Gen. 16.6. I meane, the love of the world hath beaten the love of God and of Religion out of our hearts; The world, the world, thats our Treaſure. If our Saviours rule be true, That where our hearts be, there are our Treaſures alſo, Matthew 6.21,Mat. 6.21. then it is moſt plaine, that wee have layd up our Treaſures upon Earth, for our thoughts, our words our works, our company are all worldly, all earthly. All the day, all the weeke, yea and the Sabbath day too, is too little for the world, Now if any man love the world, ſaith Saint Iohn in expreſſe tearmes, the love of the Father is not in him, 1. Ioh. 2.15.1. Joh. 2.15. and as the ground where gold groweth, is barren of all other things; ſo an heart ſet vpon the world,Simile. is ever barren and devoid of heavenly graces, for ye cannot ſerve God and Mammon, ſaith our Saviour, Mat. 6 24.Mat. 6 24.

As for our buying of the Field, I meane the Truth and Word of God,2 Men will not buy the Word. it grieves my ſoule to think how the Booke of God is generally neglected, his tenth part for the maintenance of his Miniſters defrauded, gelt, and curtayled, and all the labour the moſt men take for buying Truth, is but to ſit and give the Miniſter the hearing, no preparation made before, and, after, no meditation, no conference, no repetition of the things they have heard,3 At leaſt not the Treaſure. no turning the Sermons into Prayer or into Practiſe. Men place the utmoſt of their Religion in this, they have read the Word, they have heard the Sermon, but never ſhew me the Meat, but ſhew me the Man. Never tell me thus many Chapters I have read, thus many Sermons I have heard: But tell mee, what art thou? what knowledge haſt thou gotten, what faith, what hope, what love, what patience, what temperance, what humility, what thankfulneſſe, what obedience? what good haſt thou gotten by the Word? How juſtly may we take up the complaint of Salomon, Pro. 17.16.Pro. 17.16. Why is there a price in the hand of a foole to get wiſedome, but he wants an heart? Men have money, time, wit, ſtrength, meanes of all ſorts to buy the Field, and to gaine the Treaſure, but the foole wants an heart; eyther they get not the Word, or get no knowledge out of the Word, or turne not their knowledge into gracious practiſe,Scire cupiunt tantum ut ſciant. They deſire to know onely that they may know; as if a man ſhould get together Nummum ad numerandum, Mony onely to number and tell it over,Vas vitreum lingimus ſed pultem non attingimus. and not to buy neceſſaries withall; and if it be thus with them, certainly they may have got the Field, the ſhell, the huske, and empty Casket, but they have not gotten yet one peny-worth of the Treaſure. And by theſe meanes it comes to paſſe, that while the Divel and the world have multitudes of Chapmen flocking and thronging about them to buy their Pedling-ſtuffe and painted Bables,Simile. The Lord may ſtand in the high places of the City, making Proclamation, Hoe, come and buy of me, Iſa. 55.1.Iſa. 55.1. and offering his rich and inualuable Treaſures, and few or none will come to the price. Something they will bid; and ſomething they are content to give: But hoc aliquid nihil eſt, this ſomething is as good as nothing: for when he tels them, They muſt ſell all that meane to have the Treaſure, they goe away ſorrowfull,Joh. 6. • 0. ſaying in themſelves, Durus eſt hic ſermo, this is an hard ſaying and who can beare it, this is an hard purchaſe and who can buy it? as if poore ſoules that heaven and happines ſhould be bought at too deare a rate, if they ſhould give their ſins and vanities in exchange for it.

But alas, alas, Non Priamus tanti, totaque Troia fuit. All the luſts of Hell are not worth ſo much,Mat. 16.26. and it will be a poore advantage to win the whole world, and to loſe Gods Kingdome and their owne ſoules. Of Exhortatiō to withdraw our love from ſin & the world and ſet it on better things.

Let the ſecond uſe be for Exhortation. Let us all beloved in the Lord be perſuaded to call off & withdraw our love and affections from our ſinfull luſts, and from this preſent evill world, and to ſettle, and faſten them upon the Treaſures of the Word; namely upon Chriſt, upon grace, and upon glory. Set them, O ſet them upon Religion and the kingdome of heaven. Had we but truly found & taſted heauenly things, we would eaſily contemne earthly things as baſe and vile, Qui invenit coeleſtia, contemnit ſaecularia. And impoſſible it is not to love theſe riches,Simile. till we know better. Can children not be in love with rattles, drums, hoby-horſes, toyes and trifles?1. Cor. 13.11. 〈 in non-Latin alphabet 〉 . but after when they know better things, of themſelves they put away theſe childiſh follies. O that we were wiſe, and would once put away our childiſhnes from us. Abraham left all to follow God,Heb. 11.8. though he knew not whether he went, nor what he ſhould have when he came there. Peter and Andrew left all to follow Chriſt, Mat. 4.20. even Father and Ship, and nets and all; Matthew the Publican being called by our Saviour, roſe up, left all, Mat. 9.9. and followed him. Mat. 2.11. The wiſe men of the Eaſt having found the babe Jeſus, opened their Treaſures, and preſent to him gold, frankincenſe, and myrrhe. Luke 19.8. Zacheus found the man Jeſus, and preſently halfe his goods he gives to the poore, and makes reſtitution of wrongs fourefold. The Primitive Saints found the Lord Jeſus,Act. 4.34. and they ſold all their poſſeſſions, and laid down the price at the Apoſtles feet. And as S, Paul tels us, Heb. 11.34.Heb. 11.34. They tooke joyfully the ſpoiling of their goods, knowing in themſelves, that they had in heaven a better & an enduring ſubſtance. The reaſon of all is, they had found the Treaſure, and they held nothing too good or too deare to purchaſe it withall. O that we were wiſe unto ſalvation, and would follow the examples of theſe heavenly Merchants, Omnes ita comparati ſumus, ſaith Muſculus, Muſculus. Pecuniam in loco negligere in lucro eſt. ut libenter quod minus eſt impendamus ut acquiramus quod majus eſt. Even nature it ſelfe doth teach us to part readily with a little to bring in a greater gaine. Who will not part with a penny to gaine a pound? who will not caſt away a little ſeed that hee may reape a fruitfull harveſt?Heb. 2.3. Not caring for. why ſhould we then for vaine and tranſitory things neglect and loſe ſo great ſalvation, 〈 in non-Latin alphabet 〉 , as the Apoſtle ſpeaketh. Heb. 2.3?

Let us in time bethinke our ſelves, and with bleſſed Mary. Luk. 10 42.Luk. 10.42. Let us chuſe 〈 in non-Latin alphabet 〉 , that good part which ſhall never be taken from us. If we lay up Treaſures for our ſelves with that rich foole, Luk. 12. and be not rich to God, we ſhall ſhew our ſelves fooles, Luke 12.20. 〈 in non-Latin alphabet 〉 am • ns. Beza. as he was, ſaith our Saviour, v. 21. and ſpeed as he did, to whom it was ſaid, Thou foole, this night ſhall they fetch away thy ſoule from thee, and then whoſe ſhall all theſe things be?

Take to heart S. Iohns motive 1 Ioh, 2 17. The world paſſeth and the luſts thereof, but he that doth the will of God abides for ever. Motive. 1. Joh. 2.17. 〈 in non-Latin alphabet 〉 . Eccl. 12.5. All will forſake thee, and thou muſt forſake all. Thy luſts will forſake thee, Concupiſcence, ſaith Salomon, will flee away, thy luſt to meate and drinke, thy luſt to mirth and muſicke, and all Court-like delights will flee from thee, as they did from aged Barzillai. 2. Sam. 19.35. The world alſo will forſake thee, it runs on orbes and wheeles, and is ever paſſing and ſliding away. The old world is gone, the old yeare is gone, the old weeke is gone, this day is in part gone, and carryes with it the thread of thy life. How many of our deare friends, and Gods deare chidren are paſſed away and left us behind, Onely the Word of God continues for ever. 1. Pet. 1. ult. 1. Pet. 1. vlt. and hee that doth the will and Word of God endures for ever, 1. Ioh. 2.17. The Word of God will continue with thee to quicken and comfort thy ſoule, grace and good conſcience gotten by it will ſtand by thee, and thy good works done according to it, will follow thee after death.Rev. 14.13. True Religion will bring thee true credit, true proſperity, true and ſolid comfort in life and death. And when carnall and worldly men that have layd up their Treaſures on earth, and have gone a whoring after the world and worldly luſts, ſhall loſe heaven and the world too, thou that haſt made Gods Word thy Paradiſe, and God thy portion, whom to pleaſe and to enjoy thou haſt eſteemed thy greateſt Ioy and Treaſure, thou ſhalt be ſure to be well provided for; for thou haſt already a Treaſure of grace and comfort, and ſhalt have ſhortly a Treaſure of Glory, even Fulnes of Ioy at Gods right hand, and Pleaſures for evermore. To conclude,Pſa. 16 ult. all thoſe that can truly ſay to Chriſt as Peter did,Mat. 19.27. Behold Lord we have forſaken all and followed thee, What ſhall we have therefore? He will undoubtedly anſwer them, as there he did him: Verily I ſay unto you, Ver. 28. that ye which have followed me in the Regeneration, ſhall ſit on Thrones, and ye that have forſaken houſes or lands, or friends for my Names ſake, ſhall receive an hundred fold in this life, Ver 29. and in the end inherit life everlaſting. Now unto life everlaſting he bring us that laid downe life and all for us, and he give us grace to deny our ſelves, and to lay downe life and all for him; To whom with the Father and the holy Ghoſt be ever rendred, as is ever due, All honour, glory, prayſe and thankes from this time forth for evermore. Amen. Amen.

The end of the ſecond Sermon. Soli Deo gloria. I counſell thee to buy of me Gold tryed in the fire that thou mayſt be rich. Rev. 3.18.