A Key Opening Mysterious Texts of Scripture, Collection of sermons 5 · Sermon 41
THE VINE OF SODOME. THE XLI. SERMON.
ROM. 6.21.
What fruit had yee then in thoſe things, &c.
Right Honourable, &c.
ALL the adviſed thoughts and purpoſes of men that are not elevated above the levell of earthly deſires to a higher marke than the top of worldly happineſſe, fall and faſten themſelves upon ſuch things as moſt neerly concerne either life it ſelfe, and the commodities or neceſſities of life, or their credit and reputation among thoſe with whom they live. Theſe three, life, eſtate, eſtimation, are their portion in this life; and therefore the maintenance of them their chiefe care. The world hath nothing beſides theſe to allure and draw on the love of her darlings: for the pleaſures that are, ſpring out of theſe, and are either their fruits or their bloſſomes; honour is the pleaſure of the ambitious, wealth of the covetous, and the pride of life of all. As for thoſe ſenſuall delights, which now (I know not how) have engroſſed the name of pleaſures to themſelves, they receive their birth from youth, the ſpring of our age, their nouriſhment and maintenance from wealth and proſperity. So that the former limits, within which I have confined the aime and deſires of the naturall man, ſtand ſure and immoveable. Of all things in this life, or rather of this life, nothing is ſo deare and precious as life it ſelfe: for without it neither honour, nor riches, nor pleaſures can bring forth any fruit, becauſe they can have no root; life oftentimes ſurviveth them, they never ſurvive it. Howbeit, becauſe a miſerable and painfull life is a kind of ſenſible death, and to live and not to be reputed of, is in effect to be reputed not to be, infamy and obſcurity being the death of our name, and oblivion the buriall of our beſt parts: hence it commeth to paſſe, that the reſtleſſe deſires and endeavours of men for riches and honour, eſpecially if they be pricked on forward by covetouſneſſe and ambition, are not much leſſe eager and violent, than is the ſtriving and ſtrugling for life it ſelfe. The purſuit of theſe is the higheſt flight of the naturall man: but the regenerate Chriſtian, who is of a nobler breed, ſoareth farre higher in his deſires and affections; the life he purſueth is immortality, the riches hee eſteemeth of are celeſtiall graces, the honour he aſpireth unto is a crowne of glory.
Now the meanes to attaine the ends of both, viz. temporall happineſſe, and happy eternity, the glory of the Kingdomes of the earth, and a Kingdome of glory in heaven, is one and the ſelfe ſame, the religious ſervice of the onelyonly true God, in whoſe gift they are: fora1 Tim. 6.6. &c. 4.8. godlineſſe is great gaine, and hath the promiſes of this life, and the life to come: therefore by the law of contraries, ungodly and ſinfull courſes muſt needs bee incommodious, and to our greateſt loſſe, as having the curſes of this life, and the life to come. Whereby (as by many other things elſe) we may perceive the folly and blindneſſe of the naturall man, who taketh a wrong courſe to compaſſe his ends: for his way lyeth in the ſtraight pathes of Gods Commandements; but he taketh by-pathes laid out by Sathan, and treadeth endleſſe mazes. As thebEraſ. Apoph. Athenians, againſt whom Diogenes whet his cynick tooth in the feaſts of Aeſculapius, even when they ſacrificed to health, banqueted riotouſly againſt health; ſo the worldly wiſe man, by inordinately deſiring, and craftily purſuing, and immoderately affecting the bleſſings of this life, loſeth them and his life too: for theſe his deſires and purſuits are ſinnes, and by ſinne all the promiſes and covenants of God, which are the onelyonly deeds by which wee hold our eſtate in the bleſſings of this life, are forfeited. Good God, how doth the god of this world delude the children of the world! whom he perſwadeth that the ready way to purchaſe all the comforts and contentments of this life, is to fall downe and worſhip him, and to ſell themſelves with Ahab to worke wickedneſſe againſt God: whereas ſinne unrepented of, not onelyonly depriveth them of all hope of a better life hereafter, but of all the joy of a good life here. For it conſumeth their ſubſtance, it blaſteth all the fruits of their labours, it diſableth and waſteth their body miſerably, troubleth their conſciences, ſtaineth their name, and ſhorteneth the dayes of their life. I feare there are too many in the world, who have no mind of, becauſe no knowledge of ſpirituall riches and celeſtiall joyes; yet there is no man in his right ſenſes, who regardeth not either his eſtate, or his credit, or his life here. The ambitious man little eſteemeth worldly gaine, becauſe (Chamelion-like) hee feedeth upon the ayre and breath of mens commendations. Againe, the covetous man ſetteth light by praiſes and honour, becauſe he (like the worme) feedeth upon the earth. The voluptuous man careth not much for honour or wealth, becauſe (like the Beetle) hee feedeth upon the doung of unſavoury pleaſures; yet there is none of all three but tender their life: and therefore none who can be unſenſible of the Apoſtles inciſion in my Text. Doth any deſire the commodities of this life? let them flye ſin: for ſin bringeth no fruit at all (What fruit, &c.) Doe any deſire glory and honour? they muſt eſchue ſinne: for ſinne bringeth ſhame (Whereof yee are now aſhamed.) Doe any deſire continuance of life? they muſt abhorre ſinne: for ſinne bringeth death; the end of theſe things is death. Sinne is altogether ſterill and unfruitfull, and therefore to be ſet at nought: it is ſhamefull, and therefore to bee loathed: it is deadly, and therefore to be fled from as from a Serpent. Here we have three peculiar adjuncts of ſinne; ſinne is unfruitfull for the time paſt, ſhamefull for the preſent, and deadly for the time to come: the firſt adjunct the unfruitfulneſſe of it is ſo fruitfull of obſervations, that this houre may be fruitfully ſpent in gathering them.
What fruit had yee? It was the uſuall demand of one of the wiſeſt among thecCic. in Verr. Romane Judges, Caſsius ſurnamed the Severe, in all caſes of doubt, in matter of fact about the perſon of the delinquent, Cui bono? who gained by the bargaine? on whoſe ſide lay the advantage? aſſuring himſelfe, that no man of underſtanding would put himſelfe into any diſhoneſt or dangerous action, without hope of reaping ſome fruit by it; as alſo that there can be no enterpriſe ſo beſet with difficulties and dangers, which ſome men for apparent hope of great gaine and profit would not goe thorow with: no arguments conclude ſo neceſſarily in the opinion of the greater part of men, as thoſe that are drawne ab dDemoſt. Olynth. 1. foreign.utili. This topick place the Divell made choice of above all other, Haec omnia tibi dabo, in tempting our Saviour: and though this his ſharpeſt dart could not enter into our Saviour, yet it pierceth the heart of moſt that are meere men, whom when hee cannot terrifie with feares, he ſetteth upon them argenteis haſtis, ſuggeſting after this manner, Haec omnia tibi dabo, thus and thus it ſhall be with thee: by uſury, and oppreſſion, and ſacriledge, and couſenage, thou ſhalt gather much wealth, and become a great man. Wherefore it ſtandeth us much upon to be able to rebate the edge of this ſharpe and dangerous weapon of Satan, or to wreſt it out of his hands, and fight againſt himſelfe with it, as the Apoſtle here doth, What fruit had yee? What advantage have you made of ſinne? what commeth in by your unjuſt and ungodly courſes? what doe ye gaine by ventring your bodies and ſoules in Satans bottome? what commodities doe your helliſh voyages bring you?
If the Apoſtle had framed his interrogation thus: What pleaſure had you in thoſe things whereof yee are now aſhamed? they might eaſily have put it by, ſaying, No wiſe man maketh pleaſure his ſummum bonum, or the mark he chiefly aimeth at. If he had ſhaped it thus, What honour or credit got you by thoſe things whereof yee are now aſhamed? a colourable anſwer might have been, We are not vain-glorious, we build not our fortunes in the ayre upon the breath of other mens mouthes: but when hee thus brandiſheth his ſword, What fruit had yee in thoſe things? hee toucheth them to the quicke, and enforceth them to anſwer directly to his interrogatory, or condemne themſelves of greateſt folly; which imputation of all other, men cannot brooke. It is acutely obſerved byeAriſt. Ret. l. 1. foreign. Ariſtotle, who with the ſame ſharpneſſe of wit pierced into the ſecrets of nature, and myſteries of policy, that if you deale with a Counceller of ſtate about any motion of his in any publike conſultation, and prove unto him, that what he propounded ſtood not with equity, or the honour of the ſtate (as for example, to take advantage upon the weakneſſe of our neighbours and confederates, to bring them under us, though they never offered us any wrong) hee will give you the hearing, and not vehemently conteſt with you: but if you goe about to demonſtrate, that ſuch a propoſition of his, if it had taken place, would have proved diſadvantageous to the Common-wealth, hee will be at daggers drawing with you, and never bee brought to yeeld to you in that point. Whereupon he inferreth, that howſoever juſtice, honeſty, the dignity and honour of the Common-wealth are things to be thought upon, and ſerve for ornaments of ſpeech, and motives to ſome few, yet that which turneth the ballance, and carrieth the greateſt ſway in all politicke conſultations, is matter of profit and emolument, which hee there determineth to be the end of all deliberations. And though Tully in his booksfCic. de lib 7. de oratore diſliketh Ariſtotles opinion herein, alledging againſt it the practice of the Romane ſtate, which (as he there would beare us in hand) ever ſtood more upon nobler termes of their honour and ſoveraignty, than upon baſer reſpects of gaine and profit; yet when he grew elder, and experience better inſtructed him, in his booke of partitions he concurreth with Ariſtotle in judgement, and the Lacedaemonians in practice, who though they were otherwiſe commended for their upright dealing, and harmleſſe carriage, yet were noted alwaies to wave the point of honeſty, ubi de commodis Reipublicae ageretur, when the commodity of the Common-wealth was intereſſed therein. That Maxime of the Parthians, Nulla fides niſi prout expedit, no faith (or keeping touch with any) but as it maketh for advantage, is not more abhorred by Stateſmen in their words, and confuted in their diſcourſes, than exemplified by them in their actions.
Wherefore, ſith the conſideration of profit and emolument is of ſo great importance in all affaires and paſſages of life, let us ſee whether the vines of Sodome, or the trees of Paradiſe are more fruitfull; or rather whether ſin be not altogether unfruitfull. For if it appeare ſo, then hath the worldly man no cover or ſhelter for his ſinne; and that it is ſo, appeareth not only by this interrogatory of the Apoſtle, and the paralleld Text thereunto,gEpheſ. 5.11. have no fellowſhip with the unfruitfull workes of darkneſſe, but reprove them rather: but alſo by the moſt uſuall names of ſinne in Scripture,
1. Folly.
2. Vanity.
3. A Lye.
1. Sinne is called folly, becauſe the ſinner is very witty in inventing ſleights to deceive himſelfe withall, cunning and ſecret in ſpreading a net, and laying a ſnare to catch his owne ſoule in: hee taketh great paines, and keepeth much adoe to undoe himſelfe, and can there bee greater folly than this? As the wiſedome of God made knowne by the preaching of the Goſpel ſeemeth fooliſhneſſe to the worldly man; ſo it is moſt true, that the wiſedome of this world is folly with God, and often called by that name in the Proverbes and Eccleſiaſtes.
2. As ſinne is called folly, ſo it is called alſohPſal. 14.1. & Pro. 7.22. & 11.29. & 12.15. & 19.1. &c. vanity: for ſinne is vain, becauſe empty of all goodneſſe, becauſe it hath nothing in it, becauſe the projects and enterpriſes of the ſinner take no effect, or not ſuch as he promiſed himſelfe.
3 In the ſame reſpect all ſinnes in generall are tearmed lyes: becauſe they promiſe and make ſhew of great gaine, comfort, and contentment to be reaped by them; whereas they bring nothing leſſe, but are like the deceitfull ground in the Poet that mocketh the husbandman: iVirg. Geor. 1.Expectata ſeges vanis eluſit avenis. This reaſon SaintkL. 14. de Civ. Dei, c 4. Beatus vult eſſ, etiam non ſic vive ido ut poſsit eſſe: quid eſt hac voluntate mendacius? unde non fruſtra dici poteſt omne peccatum eſſe mendacium: non enim ſit peccatum niſi eà voluntate quâ volumus ut bene ſit nobis, vel nolumus ut malè; ergô mendacium eſt, quòd cum fiat ut benè ſit nobis, hinc potiùs male eſt nobis: vel cum fiat ut meliùs ſit nobis, hinc potiùs pejùs eſt nobis. Austine was well pleaſed with, as appeareth by his often running upon it: They would, ſaith hee, bee bleſſed who take a courſe to hinder themſelves from bleſſedneſſe, or deprive themſelves of it: in which regard all ſinne may bee called a lye, becauſe no man committeth ſinne but out of a deſire to doe good to himſelfe, whereas indeed by his ſinne hee hurteth and endammageth himſelfe. I finde three Emblemes in holy Scripture, whereby this truth is repreſented to the eye.
The firſt is, Pſal. 12.8. Impii ambulant in circuitu, the wicked walke in a circle, or a ring; which the Holy Ghoſt affirmeth of them, not ſo much becauſe they often traverſe the ſame thoughts, and tread a kind of maze in their mindes, as becauſe their labours and travels prove in the end fruitleſſe and unprofitable. For in a circle, though wee runne never ſo faſt, wee gaine no ground, but the faſter wee goe forward the nearer we come to the ſame point we ſet out at: as we ſee the labouring horſe or oxe in the mill travelleth all the day long, and wearieth it ſelfe, yet at night it is in the ſame place where it was in the morning; ſo the wicked ſpendeth his ſtrength, and runneth himſelfe out of breath in the wayes of vanity, and yet maketh no progreſſe at all.
The ſecond Embleme is a Spider weaving a curious web, or a fooliſh man hatching the egges of a Cockatrice: lEſa. 59.4, 5, 6They trust in vanity, and ſpeak lies; they conceive miſchiefe, and bring forth iniquity. They weave the Spiders web, and hatch the Cockatrice egges: he that eateth of their egges dyeth, and that which is cruſhed breaketh out into a Viper. Their webbes ſhall not become garments, neither ſhall they cover themſelves with their workes: their workes are workes of iniquity, and the act of violence is in their hands.
A third wee have drawne by the ProphetmHoſ. 8.7. Hoſea; a man going about to ſow the winde: They have ſowne the winde, and they ſhall reape the whirlewind: it hath no ſtalke; the bud ſhall yeeld no meale.
Deſire you yet a fourth? you ſhall finde it in the ProphetnEſa. 29.8. Eſay; a man dreaming of great feasts and riotous banqueting all night long, and in the morning finding his belly lanke, and his ſtomacke empty: Hee ſhall bee as when a hungry man dreameth, and behold hee eateth; but hee awaketh and his ſoule is empty: or as when a thirſty man dreameth, and behold hee drinketh; but hee awaketh, and behold hee is faint, and his ſoule longeth for drinke.
Now although where wee have divine authority and humane experience for any truth, wee need not crave ayde from reaſon: yet to furniſh you with all ſorts of arguments againſt this moſt common, yet moſt dangerous temptation of Satan, whereby hee deludeth moſt men, perſwading them that the ready way to thrive is to enlarge their conſciences, and take fraudulent, violent, or unjuſt courſes; I will propoſe ſome arguments now, and more hereafter, to demonſtrate ſinne to bee altogether unfruitfull, all things being reckoned together. For if the pretended commodities accrewing by ſinne no way countervaile the certaine loſſes growing from it, it cannot bee denied that ſinfull courſes are unprofitable and diſadvantageous. What then is that which may bee gained by ſinne, if any thing may bee got by it? Earthly commodities, houſes, grounds, money, plate, ſtuffe, and the like. But what loſeth the ſinner by it? Heaven, and the glory of an immarceſſible garland: ſo that as Demades ſometime ſpake to the Athenians,oEraſ. Apoph. Cavete ne dum de coelo contendatis, terram amittatis; Take heed leſt while yee ſtrive about the heaven or ſituation, you loſe your land; we may thus invert, cavete ne dum de terrâ contendatis, coelum amittatis, taketh heed leſt while ye ſtrive for earth, ye loſe heaven. What loſſe can be comparable to this, except the loſſe of our own ſoules, which commeth by ſin alſo, andpMar. 8.36. what profiteth it a man to gain the whole world, and loſe his own ſoule? or what ſhall he receive in recompence for his ſoule? without which he is made uncapable of receiving any thing at all. What good can melodious muſicke, or ſweet oyntment, or banqueting diſhes, or coſtly jewels doe to a carkaſſe? and what are wee elſe when wee have loſt our ſoules? Dearely beloved Chriſtians, thinke of theſe words of our Saviour when the Divell openeth his packe, and ſetteth out his counterfeit wares before you, crying, O come hither, what lacke yee? buy of mee honours, and pleaſures, and lands, and poſſeſsions, and gardens of delight, and ſtately palaces, and rich furniture, and what heart can deſire; Alas, what will it advantage you to gaine theſe things, and loſe your ſoule? what joy, delight, or comfort can theſe things bring to you when your ſoule is gone, that is, when you are not? Moreover, conſider what are theſe wares whereof Sathan maketh ſuch oſtentation, gilding them over with the names of honours, riches, and pleaſures: no other than ſuch as you ſee in ſome Haberdaſhers ſhop, feathers and glaſſes, things of ſmall value, leſſe uſe, and no continuance; and yet ſo impudent is hee, that hee is not aſhamed to aske for theſe trifles, for theſe crepundia, theſe Tricae, apinaeque, aut ſi quid vilius istis, all the jewels and ſpirituall graces which enrich the ſoule, nay a crowne of glory in heaven, nay your very ſoule: and yet he wanteth not Chapmen, nay, which all the teares that miſery and compaſsion ever ſhed are not ſufficient to be waile, men throng, and preſſe, and ſtrive who ſhall make the firſt bargaine with him.
I forbeare to number reaſons, and deliver you arguments as it were by tale. I beſeech you weigh theſe which I have brought, in the ſcales of the Sanctuary, and grieve not from henceforth though wicked men becomeqPſal. 49.16, 17. rich, and the glory of their houſe bee encreaſed; for they ſhall carry nothing away with them when they dye, neither ſhall their pompe follow them: they ſhall carry nothing with them, but they ſhall be carried by evill Angels to the dungeon of hell; neither ſhall their pompe follow them, but ſhall rather goe before them to the place of mourning, ſhricking, and endleſſe diſconſolation. Stoope not, O ſtoope not to take up thoſe golden apples, which Satan caſteth before you in your holy race, to ſtay your courſe, and deprive you of your garland: for either they have but a ſhew of fruit, and are not apples indeed; or if they are true apples, ſinne beareth them not: for God hath curſed the forbidden tree, as Chriſt did therMat. 21.19. figge-tree in the Goſpell, ſaying, Let no man gather fruit of thee for ever.
What fruit had ye? Propound unto your ſelves (Beloved) often this queſtion of the Apoſtle, and the other of our Saviour, What will it advantage a man to win the whole world, and to loſe his owne ſoule? that yee may be ready with an anſwer when the Devill aſſaulteth you, as hee did our Saviour, with an Omnia dabo, ſMat. 4.9.All theſe things will I give thee, if thou wilt fall downe and worſhip me, Avoid Sathan father of lies; thou give all theſe things! neither doeſt thou give any thing, but ſelleſt at the deareſt rate; neither are thoſe things thou offereſt in thy hands, but in Gods; neither are they to bee gotten by worſhipping thee, but by ſerving him: for thus it is written,tPſal. 25.13. He that feareth the Lord, his ſoule ſhall dwell at eaſe, and his ſeed ſhall inherite the earth. uPſal. 128.1, 2, 3.Bleſſed is hee that feareth the Lord, and walketh in his wayes; for hee ſhall eate the labour of his hands, and happy ſhall hee bee: his wife ſhall bee as the fruitfull vine by the walls of his houſe, his children ſhall bee like Olive branches round about his table: *1 Tim. 4.8.and, godlineſſe hath the promiſes of this life, and the life to come.
Howbeit a weake Chriſtian may bee troubled in minde, when hee ſeeth houſes full of the treaſures of wickedneſſe, and hee heareth it as a common Proverbe, that fawning and coſenage are the gainfulleſt trades in the world: xJuven. ſat. 1.Criminibus debent hortos, praetoria, menſas. The Courtier is indebted to his flattery for his large revenues, the Citizen to uſury and miſery for the ſwelling of his bagges, the Artiſan to his fraud and cozening for his wealth, the Impropriator to his ſacriledge for his beſt mannors and palaces, the ambitious Diotrephes to ſimony for his dignities and preferments. Notwithſtanding theſe and many the like inſtances may bee brought againſt the doctrine delivered, yet is not the truth thereof impeached. For either the great gainer by ſin, and bargainer with Satan ſhall never live to enjoy his wealth; which the Prophet David obſerveth, ſaying,yPſal. 37.1.2, 10, & Pſal. 73.18, 19. Fret not at the ungodly, neither bee thou envious at the evill doers; for they ſhall bee cut downe as the graſſe, and wither as the greene herbe: O how ſuddenly doe they conſume, periſh, and come to a fearefull end? Or if like fortunate Pyrats they live long, and goe cleare away with the prize they have gotten, yet they can take no quiet contentment therein, becauſe they know they have no right to it; and therefore they are ſtill in feare either of loſing it, or paying too deare for it. And howſoever they may eſcape while they are at the ſea, yet when they arrive at the haven of death, they ſhall make ſhipwracke of it and their ſoules.
Or God bloweth upon the fruits of their labors, and blaſteth the increaſe of their wealth; according to the words of St.zJam. 5.2. James, Your riches are corrupt, your garments are moth-eaten, your gold and ſilver are cankered, and the ruſt of them ſhall bee as a witneſſe against you, and eate your fleſh as it were fire.
And as they got their goods, ſo they ſhall loſe them;*Eraſ. Chil. Salis onus unde venerat illuc abit, ſaith the Latine Proverb, the burden of ſalt is returned thither from whence it was firſt taken. The occaſion wherof was a ſhip laden with ſalt by a wracke torne in pieces, let the ſalt fall into the ſea from whence it came: ſo for the moſt part goods gotten by the ſpoyle, are loſt likewiſe by the ſpoyle. For wee ſee daily that they which ſpoile others are ſpoiled themſelves, and that which is gotten by extortion, is extorted againe out of the hand of the extortioners.aSuet. in Veſp. Veſpaſian his covetous officers that by rapine and exaction filled themſelves like ſpunges, after they were full were ſquiezed by the Emperour: and as the ProphetbMic. 1.7. Micah obſerveth, that which was gathered by the hire of a whore, returneth to the wages of an harlot.
Or if their goods and honours ſticke by them, and they have wrought themſelves into ſo great favour with the Prince, that they have no feare at all of being called to an accompt, much leſſe of being diſcompoſed and turned out of their offices, honours, wealth and all, yet they can take no comfort in their eſtate, no joy in that they enjoy. For what doth muſicke delight him who hath an apoſteme in his eare? or gold, ſilver, or pretious ſtones him who hath a pearle in his eye? or daintie diſhes him whoſe taſte is diſtempered with ſickneſſe? This is the worldlings caſe, hee hath goods laid up for him many yeeres; but they are not goods to him, becauſe they doe him no good; hee is no whit the better for them, but the worſe; no whit the richer in mind, but the more wretched and poorer: Magnas inter opes inops. Hee may take his fill of pleaſures, but they are no pleaſures to him, becauſe hee hath no ſenſe of them: all dainties are provided for him, but they are not dainties to him, becauſe hee cannot taſte them; and the reaſon is, hee is heart ſicke with cares and griefes, and affrighted with terrours of conſcience.
Yea, but it will bee objected, that no ſuch thing appeares: for none ſeeme ſo merry and frolicke as ſome of theſe albae galinae filii, the worlds darlings. I anſwer with Saintc2 Cor. 5.12. Paul, That they laugh in the face, but not in the heart: and with Solomon, dEccl. 7.6.That all their mirth is but like the crackling of thornes under a pot, ſoone turned into aſhes and mourning. Their merriment is like to that of thoſe who have eaten the herbe Sardonia in Sardinia, who are ſaid toeSolin. c. 12. Sardonia herba comeſta rictu ora diducit, ut morientes ridentium facie intereant. dye laughing: or like that of Hannibal, which the Hiſtorian calleth amentis riſum, the laughing of a man diſtracted, which is ſuddenly accompanied with teares. Laſtly, adde we to all theſe diſadvantages, the price wee are to pay for Satans commodities in the priſon of hell, whereof onefMat. 5.26. Thou ſhalt not goe thence till thou haſt paid the utmoſt farthing. farthing ſhall not bee abated: and I doubt not but as the Prophet Daniel ſpake of King Nebuchadnezzars dreame,gDan. 4 19. This dreame bee to the Kings enemies; ſo ye will all ſay, the gain that is gotten by evill meanes and ungodly practices bee unto Gods enemies; let them trucke with Satan who have no part in God: but let all that deſire to thrive both in their outward and inward eſtate, and to behMat. 6.19. rich in God, follow the advice of our Saviour, Lay not up for your ſelves treaſures, eſpecially treaſures of wickedneſſe, upon earth, where the canker of covetouſneſſe corrupteth, and the moth of envie fretteth, and reſtleſſe cares, and watchfull feares like theeves in the night breake through the walls of your body, and enter into the cloſet of your heart, and ſteale away all your joy and contentment; but lay up for your ſelves treaſures in heaven, where neither the moth nor canker corrupt, and where theeves do not breake through nor ſteale. For where your treaſure is, there will your heart be. Our treaſure (O Lord) is in heaven, even in thee, let our heart be there continually with thee. Cui, &c.