Three Sermons, Sermon 3
THE DISCOVERY Of the Heart.
MATTH. 6.21.
For where your Treaſure is, there will your heart be alſo.
RIght Honorable, Worſhipful, and Beloued, to vsus all are the words of this Scripture intended; none ſo meane, but hath a treaſure to looke to; none ſo high, but is content to make his heart his Treaſurer. This is it that makes the Lord, not without iealouſie, to enquire after our treaſure, becauſe thereby he ſees what right or wrong is done him in the matter of our heart. A part that hee loues ſo well, that, knowing heart and treaſure will goe together, hee is content himſelfe to be our treaſure, that none but hee may hauehave our heart. Well ſaith the wiſedome of God, My delight is with the children of men. Prou. 8.31.A delight dearely bought; when to hauehave this our heart and ſoule, this whereby we are men, for his treaſure, he is contented to giuegive himſelfe in exchange. Great reaſon then he ſhould take notice how this his Treaſure is imployed by vsus. Great reaſon that hauing giuen it to vsus at the firſt, and now redeemed it of vsus at ſo high a rate, he ſhould not onelyonly claime it of vsus, My Sonne giuegive mee thy heart; Prou. 23.26.but direct vsus while it is in our keeping, how to handle and husband it:Prou. 42.3. Keepe thy heart aboue all keepings, for from thence proceede the outgoings of life, ſaith Solomon. But loe here a greater then Solomon, Solomons Lord and ours, vrgeth the care of this his treaſure, and that wee might not abuſe or abaſe his Treaſure, wils vsus to conſider what we make our owne treaſure, aſſuring vsus that wee cannot diuide the one from the other, But where our treaſure is there will our heart be alſo.
To him therefore let vsus all attend, of him let vsus learne; not regarding what moſt men doe, for that (as Seneca ſaith) is argumentum peſsimi, the beſt note of the worſt way, but what they ſhould doe: nor what wee doe, but what we ſay, that ſay many times and doe not, of whom that is true, which he ſaith of his Philoſophers, Non praeſtant quod loquuntur, magnum tamen praeſtant quòd loquuntur: Say they doe not that they ſpeake, yet is it much they do for vsus that they ſpeake; much indeede, ſeeing in them Chriſt ſpeakes, to whom it becommeth eueryevery ſoule to anſwere,1. Sam. 3.10. Speake Lord for thy ſeruant heareth.
Our bleſſed Sauiour therefore in this excellent Sermon, intending to faſhion in his Diſciples, a righteouſneſſe exceeding that of the Scribes and Phariſes, Chap. 5.20.who both were breakers of the Commandements, and taught men ſo to doe; Firſt, cleareth the Law in many particulars from their corrupt and partiall Expoſitions, Cap. 5.21. And ſecondly, aduiſeth them to ſhunne their Hypocriticall and couetous practiſes in this Chapter: Thirdly, enioyneth them to be reformers not onelyonly of others (as they were) but alſo, and that principally, of themſelues, and ſo leadeth them farther on vntounto perfection. Chap. 7.
That hee meaneth the Phariſe by the Hypocrite, deciphered in the ſeuerall actions of Almes, Prayer, and Faſting, in the former part of this Chapter, is not greatly queſtionable; if we conſider how elſewhere he entailes this title vntounto that family, Scribes and Phariſes, Mat. 23.13. &c.Hypocrites: But to be worldly and couetous, ſeemeth rather the ſinne of Gentiles then of Phariſes, men of auſtere and regular conuerſation. But euen this alſo was one of their vertues, as the Euangeliſt Luke obſerueth in recording ſome part of this very dehortation:Luk. 16.14. All theſe things heard the Phariſes alſo which were couetous; and prooues it againſt them, by the ſame token they mocked him. Indeede the verie character of a worldling, who of all other ſinners is moſt indocible and incorrigible, hauing his Religion in numerato, and being reſolued what hee hath to doe, and therefore pleaſantly deriding whoſoeuer ſhall take vponupon him to giuegive him direction. Notwithſtanding vntounto ſuch of whome there might be hope, our Sauiour addreſſeth a twofold dehortation againſt a twofold auarice, the one in keeping or hoarding, ver. 19. &c. The other in ſeeking wealth, ver. 25. &c. Touching the former he ſhewes:
1. Where we ſhould not lay vp our Treaſure, and why, ver. 19.
2. Where we may and ought to lay it vp, and why, ver. 20.
3. In theſe words he giues a common reaſon of both, why not on earth but in Heauen, becauſe where your treaſure is, &c. leauing vsus to make vp the Syllogiſme, But your heart ought not to bee on Earth but in Heauen. In Heauen therefore not on Earth muſt your treaſure be laid vp.
So that here we hauehave to conſider.
1. The cohabitation of the heart and the Treaſure, whereſoeuer; from the Propoſition expreſſed.
2. The habitation of the heart not on Earth but in Heauen; from the aſſumption neceſſarily implied.
3. That which of it owne accord will thereon enſue, That our treaſure muſt be laid vp not in Earth but in Heauen.
For the firſt, Where the treaſure is there is the heart, we neede no other proofe of this Propoſition (if prouerbiall maximes neede any proofe at all) but the opening of the tearmes of which it conſiſteth. Treaſure is that that men ſet by, and make reckoning of, eſpecially that which is in higheſt eſtimation with eueryevery man; whether it bee Wealth, Pleaſure, Authoritie, Fame, or whatſoeuer. By the Heart we muſt vnderſtand, according to the phraſe of the Holy Ghoſt, the Soule of man, eſpecially the Will, chuſing and affecting this Treaſure. Now betwixt theſe two, the Treaſure, and the Heart, the good thing, and the appetite, there is ſuch relation, that it is hard to define the one without the other. In ſo much that Ariſtotle commends that definition of good, A good thing is whatſoeuer is deſired: which if it bee ſo in eueryevery thing that is accounted good, how much more in that which is accounted beſt, and is deſired for it ſelfe? So that where the Treaſure is there is the Heart, is as if one ſhould ſay, where that is, which the heart beſt loueth, there is the heart, whether we louelove it, becauſe we like it, or like it becauſe we louelove it: There indeede is the heart, not ſo much where it Liues (if we beleeue either Philoſophie or experience) as where it Loues. Admit a Treaſure, it is eaſie to know both the Treaſurie, the Heart that imbraceth it, and the Treaſurer (or elſe hee wants his will) the Man that affects it. And if he affect it for it ſelfe, as here is ſuppoſed, hee beſtowes his reaſonable infinite appetite vponupon it; for whatſoeuer is loued for it ſelf is loued infinitely. The Treaſure therefore and the Heart are neuer parted (whatſoeuer the hand bee) neither is the Heart parted vntounto this Treaſure, for it is wholly taken vp with the louelove of it: Neither can it be imparted or communicated vntounto any other thing with it, but is onelyonly tied vntounto this one Treaſure, affecting all other things reſpectiuely, as they make with or againſt this onelyonly beſt beloued.
See this in the ſeuerall ſorts of treaſure which men affect: they are but two, we may the better ſuruey them. One man hath his Treaſure on earth. Where is his Heart? In heauen? Nay heauen is hell to ſuch an one, and heauenly exerciſes are as helliſh torments; Oh torment him not before his time: If you can ſhew him any good, as he cals good: If you can fill his God-belly with ſom hidden treaſure, ſom delicious morſell: If you can prophecie to him of Wine and ſtrong drinke: If you can helpe him with any of that Godlineſſe which hee meanes, viz. Gaine, then come and wel-come. But if you come with your dreames of another world,Act. 24.26. of heauen and hell, of Righteouſneſſe, Temperance, and the iudgement to come, you trouble Faelix his felicitie, you bring him in danger of a quaking Ague: either you ſhall pardon him for hearing you any farther, or you ſhall giuegive him leaue to heare as Ezekiels hearers;Ezek. 33.31. His mouth making ieſts at you, his heart going all the while after his couetouſnes. Ier. 22.17.For indeed both Eyes & Heart are only for couetouſnes, & that which comes thereof.
Another man hath laied vp his treaſure in heauen: where is his heart? on earth thinke you? nay,Pſal. 73.25. Whom hauehave I in heauen but thee, and I hauehave deſired none in earth with thee: Pſal. 27.4.One thing hauehave I deſired of the Lord, that I will require, that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beauty of the Lord and to viſit his holy Temple. Phil. 3.7.8.The thinges that were vantage to me, the ſame I counted loſſe for Chriſts ſake: yea doubtleſſe I thinke all things but loſſe for the excellent duplicate page duplicate page knowledge ſake of CHRIST IESVS my LORD; for whom I hauehave counted all things loſſe, and doe iudge them to be dung, that I might winne Chriſt. 2. Cor. 4.18.For we looke not on the things which are ſeen, but on the things which are not ſeen; for the things which are ſeen are temporall, Pſal. 4.6.but the things which are not ſeene are eternal. Wherfore, though many ſay who will ſhew vsus any good? yet Lord lift vp the light of thy countenance vponupon vsus. Let others cōtent themſelues with a portion in this life, Pſal. 17.14, 15.whoſe bellies thou filleſt with thy hidden treaſure; but I will behold thy face in righteouſneſſe, and when I awake I ſhall be ſatisfied with thine Image. Do you not note how the heart goes after the treaſure? How it is wholy poſſeſſed with it? How it diſdaines to entertaine a riuall? In ſo much that the one of theſe men will not taſt of the others delicates. Pſal. 141.4.What doubt then, but where the treaſure is there is the heart alſo? If in earth, it giueth poiſe to the ſoule to ſinke with all: If in heauen, it giueth wings, not of a Doue, or of an Eagle, but of an Angel, to aſcend withall, that where the treaſure is there may the heart be alſo.
Is there any then among vsus (Right Honourable and Beloued) that would know where his ſtray hart is? or where his treaſure is? he ſhall be ſure to finde the one by the other: but becauſe the heart is moſt cunning and deceitful aboue all things, & who can know it? Ierem. 17.9.and as Aug. ſaith, Cor omne omni cordi clauſū, no one heart can vnlock an other; let vsus a litle extend this line of our Sauiour, and by his direction, that made, and therefore knowes the heart, indeauour to finde out this ſame fugitiue. We neede ſeeke it but in two places. For by our Sauiours diuiſion in the two former verſes, eueryevery mans treaſure is either in earth, or in heauen: but they are wide you will ſay. True; but wee neede but bring conſcience to the doore, it will eaſily diſcerne the Treaſure, and by the treaſure the heart.
For my part, mee thinks, I deſcry in each of theſe Regions a twofold order of hearts; one open and manifeſt, an other cloſe and concealed, yet with diligence to be diſcouered; as we will ſee in the ſeueralls.
To begin with the worldling, whoſe hart pointeth to the earth as the loadſtone to the Pole, we may plainly ſee this leproſie in moſt mens foreheads; and yet they will denie it too. For the worldly man ſeldome thinks himſelfe worldly; frugall if ye will, but not couetous: nay, when all men elſe both ſee and ſay it, then doth hee ſhut both his eyes, and eares againſt it; better knowne to any man then himſelfe. But happily euen now hee hath forgot to ſhut the doore, or the Lord may (wee know he can) break open the Iron gate of his heart, that hee may begin to ſee and to abhorre himſelfe. In a manifeſt worldling therefore wee ſhall ſee theſe apparent characters, prouing his heart and treaſure to be vponupon the earth. Firſt looking to the earth, and earthly treaſure, Pro. 21.6.which as Solomon ſaith, is vanitie toſſed to and fro of them that ſeeke death, wee ſhall ſee by the Ball who are the Tennis plaiers: or as a man is knowne to trauaile to Fayre or Market, by his cariages, his company, his communication, ſo it will appeare that moſt men minde and ayme at earthly things, if we conſider.
1. Their courſe of life and actions; all taken vp in buying, and ſelling, eating, and drinking, building, and planting, and ſuch like; this is their buſineſſe while they liue, their ſtorie when they are dead, like thoſe of the old world, and of Sodome, Luk. 17.26. &c.without any care or prouiſion for their ſpirituall and euerlaſting eſtate.
2. Their companie, birds of the ſame feather (I ſpeake of the cōpanie which they chooſe and delight in) Such as will ioyn with them in exceſſiue ſports and pleaſures, ſuch as can aduāce their worldly proiects, or happily vppon whoſe ruines they may build their couetous and ambitious deſignes. But if any man refraine from iniquitie, Eſa. 59.15.refuſe to runne into the ſame exceſſe of riot, 1. Pet. 4.4.or be ſo bold as to preach righteouſneſſe to them by voice, or by example; either hee is their prey, or their laughing ſtock, or at leaſt ſo ſtrange, ſo humorous, ſo vnſociable, that there is no conuerſing with him.
3. Their ſpeech and communication, of earth, not of heauen, the language of Egypt, not of Canaan: of pleaſure profit, preferment; extolling greatneſſe without goodneſſe, deſpiſing goodneſſe without greatneſſe, repyning at it euen in greatnes. Nabal, as his name importeth, ſpeaketh of Nebalah, folly and wickedneſſe, auarice and worldlineſſe; hereto adulterating the holy name of good. Who will ſhew vsus any good?Pſa….
And can any worldling plead not guiltie againſt theſe euidences? but let vsus turne our faces to heauen-ward, and ſee how he ſtands affected that way.
Pro. 17.16.1. Wherefore (ſaith Salomon) is there a price in the hand of the foole to get wiſedome, and he hath no heart? God giueth theſe outward things, as means to purchaſe and procure thoſe heauenly treſures. But as if a fooliſh wretch ſhould chooſe rather to ſtarue at the Bakers ſtall, then lay out his penny in bread, ſo (GOD knowes) many a wretched man famiſheth his ſoule to ſpare his purſe;Pſal. 63.1. contented to liue in a barren and drie Wilderneſſe, where there is neither bread, nor water of life, where there is no viſion, no preaching (and there, ſaith Salomon, Pro. 29.18.The people are naked) rather then to feede his Kids by the Tents of the Shepheards, that is,Cant. 1.7. to dwell where hee may heare, or (which were more charitable) to procure that he with others may heare where he dwelleth.
2. Whereas in earthly things he envies euen Salomon himſelfe, and is readie to ſay with him, Who could eat, or who could haſt to outward things more then I? Eccleſ. 2.25,in heauenly things he is ſo modeſt, that he drawes back, and giues eueryevery man leaue to goe before him (ſcias ibi animum eſſe) & he can giuegive goodly reaſons why he vſeth this reſpect: ſuch an one is better learned then I, at better leiſure then I, elder then I, yonger then I, richer then I, poorer then I, hath more health then I, more ſickneſſe then I, more trouble then I, more quiet then I, (any premiſſes will ſerue when men are willing with the concluſion) therefore it is fit that hee ſhould goe before me in zeale, in knowledge, in pietie, in cōtempt of the World, &c. Too much good manners for a narrow way, Mat. 7.14.and a ſtrait gate, Mat. 11.12.for a City that muſt ſuffer violence, & be taken by force; as our Sauiour compareth the Kingdom of heauen.
3. Whereas for worldly affaires no time can be vnſeaſonable or ouerlong, for pleaſures let the night be transformed to lengthen out the day, for eaſe let the day be muffled to make a long night, for gaine or aduancement no paine to riſe early, Pſal. 127.2.to lie downe late, and to eate the bread of carefulneſſe, to endure any thing rather then looſe an opportunitie: bring this man to heauenly exerciſes, moue him to conſideration of his ſpirituall eſtate, begin to enter into his conſcience,2. King. 9.11. and then wherefore came this mad fellow hither? Act. 24.26.Depart for this time, and when I hauehave a conuenient time I will call for thee: time enough to think of theſe matters once in a while, and a litle at once; all repletion is loathſom, but aboue all to ſurfet of Religion: tell mee of another world when I hauehave done with this: repentance does beſt at the laſt, when there is no danger of recalling it. What more apparāt badge and recogniſance? what more legible Image and ſuperſcription can there be to proue a man to belong to this earthly Mammon? may we not conclude of ſuch, that the triall of their countenance teſtifieth againſt them, Eſa. 3.9.they declare their ſinnes as Sodome, they hide them not?
But there is another pack of worldlings, more ſecret and ſubtile, that ſeeke deepe to hide their counſels (if it were poſſible) from the Lord, Eſa. 29.15.for their workes are in darkneſſe, and they ſay, who ſeeth vsus and who knoweth vsus? Theſe muſt bee deſcryed, not by their actions, but by their grounds and ends, and therefore not by others ſo wel as by themſelues. Indeed though eueryevery worldling be not an hypocrite, yet eueryevery hypocrite is a worldling; though with a Viſor of pietie vponupon his face, to deceiue man that ſees him no farder. It is in vaine therefore to looke on his out-ſide, for poſſibly he prayes, he faſts (at leaſt in publike) hee paies tithe of Mint and Anniſſe, he giues Almes, hee builds Temples for Gods worſhip, Sepulchres for the Prophets: In eueryevery thing that may make a ſhew of pietie; he is with the moſt forward, and yet for all this is but a painted Sepulchre, he hath but one heart, & that rotten with the louelove of the world, and deuoted vntounto the earthly treaſure. Indeede he is called by St. Iames foreign,Iam. 1.6. A man of a double minde: and the old Teſtament aſcribeth to ſuch an heart, and an heart, as if we would ſay an heart for the world, and an heart for God: but the heart hee alloweth to God, is not a Dauid, 1. Sam. 19.13.but as Michols Puppet, inſtead of Dauid, to delude Saul: no; for our Sauiour himſelfe proueth, that no man can ſerue two contrarie Maſters, God and Mammon, verſe 24. Let vsus ſee therfore which of theſe this hyne ſerueth: and firſt examine him concerning the world.
1. He lookes not right forward vponupon the world, as the former; but, as Lots wife, Luk. 17.32.turnes his head ouer the ſhoulder,1. Cor. 7.31. not vſing this world, as if he vſed it not, which is the Apoſtles precept: but not vſing it, as if he vſed it. In which hypocriſie the Regulars among Papiſts, eſpecially the Ieſuites, are ringleaders; no ſort of men ſo deeply affecting, ſo finely fingering theſe earthly treaſures as they, vnderunder a ſhew of refuſall. And are there not among vsus many fauourable titles of courteſie, to ſtile a Nabal Honourable, and a Churle liberall? yes ſurely; for if he take no vſurie, or not aboue ten in the hundred; if he take not forfeiture of bands, if he turne not Townes into Paſtures, and Villages into ſheep-walkes; if he rack not rents, or exact no more fine, then the greedie emulation of Tennants wil caſt vponupon him: If he encloſe not Commons, or engroſſe not common commodities; If he turne not Temples into mony-banks, and ſeates of iuſtice into receits of cuſtome; If hee hauehave all theſe, or any of theſe to ſay for himſelf, who can denie him to be a good common-wealths man? a man that is content to let earthly things goe their owne way, his heart is other where. And yet many an one thus bearing himſelfe, ſeeketh only his owne aduantage, in honour, eaſe, pleaſure, which are no leſſe world, no leſſe earth, no leſſe Mā mon, then wealth it ſelfe. And not in wealth alſo? yes; and keepes due account, that whatſoeuer he ſpends, forbeares, or abates one way, ſhall bring him in as much an other way.
2. Let any trouble befall this man: whether flies hee?Iob. 31.24. but to the wedge of gold, to buy his peace, to procure him fauour, libertie, credit, &c. and is not this his God then? his Rock? his confidence? See this plaine differēce betwixt the worldly and the heauenly minde. The name of the Lord is a ſtrong Tower, Pro. 18.10.11.the righteous runneth vntounto it, and is exalted: The rich mans riches are his ſtrong Citie, and as an high wall in his imagination: not eueryevery one that maks vſe of this treaſure, for his ſafetie, but he that flies to it as vntounto God, to it before God, to it and not vntounto God, that takes not God for his ſtrength, Pſal. 52.7.but truſteth vntounto the multitude of his riches, or truſteth God no farder, but according to the proportion and quantitie he hath of riches and worldly meanes; this man is a worldling.
3. Let the hand of God bee vponupon him in that he loues beſt in this world, whether his wealth, his credit, his place, and then you ſhall ſee whether his heart be there or no: you ſhall ſee him (with the young man in the Goſpell) heart-ſmitten; Mat. 19.22.for that that touches his treaſure, touches his heart; happily with Nabal, his heart will die within him, 1. Sam. 25.37.and turne into a ſtone: 2. Sam. 17.23.happily with Achitophel, when he ſees his credit empayred, his ſafetie deſperate, he will wiſely and conſiderately put his houſe in order, and make away with himſelf; for how can hee liue without an heart, which is now gone after his treaſure?
Againe, bring this man to triall in heauenly things, and ſet him as it were face to face before God: There we ſhal finde, at leaſt hee ſhall finde, whom it moſt concernes to know;
Firſt, that the ground, whereon hee buildeth his profeſſion, is earthly and worldly, viz. either feare of danger, and detriment (for who would not ſleepe in a whole skin) or hope of reward or preferment, whereof hee is the more capable, becauſe he profeſſes. The ſommer & ſunſhine of the Goſpel, guarded with authoritie, brings in theſe Swallowes, and Butter-flies, euill birds, but good ſignes; and therefore wee may pray for, and bleſſe the dayes, when there are many hypocrites, ſeeing they are Salomons dayes, Pſal. 72.7.wherin the righteous flouriſh (though with the Wheat the Darnell will grow too:) Eſthers daies, wherein many Heathens will be Iewes, Eſter. 8.17.becauſe the feare of the Iewes is fallen vponupon them. But hee that thus embraceth religion, embraceth it not as a treaſure, but as a meanes to preſerue or to procure this earthly treaſure: Godlineſſe is not his gaine, but his gaine is his godlineſſe; he cares not to bee rich in grace, but would ſeeme gracious, that hee might become rich. Is not this plaine Simony, to make money of the guifts of the holy Ghoſt? but what ſaith the anſwere of God, in the mouth of the Apoſtle Peter? Thou haſt neither part nor fellowſhip in this buſineſſe, Act. 8.21.for thine heart is not vpright in the ſight of God. And ſo it will one day appear. For hypocrites, like Witches,Reuel. 3.17. are Rich in their owne opinion, and want nothing; but when a graine of grace, as much as a graine of muſtard ſeede, would doe them good, in the day of temptation, and the hour of death; then it vaniſheth from them, and they are left wretched, & miſerable, poore, and blinde, and naked: Iob. 8.13.for the hypocrites hope ſhall periſh.
2. It will appear that this man embraced the treaſure of Religion, not as in wedlock, for better for worſe: but vponupon Articles, and reſeruations; and ſo the condition diſannuls the contract. For as Paul wiſhed King Agrippa to be as himſelfe, except his bonds, Act. 26.29.pointing to that which his earrhly heart ſtumbled at, and which left him but almoſt a Chriſtian: ſo many a worldling wiſheth and pretendeth himſelfe to bee a Diſciple of Christ, but excepts the firſt leſſon of Chriſtianitie, The denyall of himſelfe, and the taking vp of the Croſſe; as if hee would enter into the houſe, vponupon condition hee might not paſſe ouer the threſhold; and ſo liues and dyes, not altogether, but almoſt a Chriſtian, and is not altogether, but almoſt ſaued, becauſe he refuſeth that, wherewith others are ſcarſly ſaued: 1. Pet. 4.17.18.oh! how much better to be ſcarſly ſaued, ſaued as by fire, then to content himſelfe with almoſt? 1. Cor. 3.15.Quod vix fit, fit, quod fere fit non fit; hee that is ſcarſly ſaued, is certainly ſaued, though not without difficultie: he that is almoſt ſaued, is certainly damned without redemption.
3. It will appeare, that whereas in earthly things hee is loath to limit his good fortune, loth to ſay ſo much wealth, honour, &c. ſhall ſerue my turn: or if hee once ſaid it, yet when hee ſees himſelfe ſo farre, vnſaies it againe, and propounds an higher pitch to his deſires: In theſe heauenly things he is ſoon come to his ſtature and period, he can quickly write nil vltra; and happily retyre a little, and thinke hee was too preciſe, to proceede ſo farre. A cōmon ſickneſſe; many an one thinks himſelf good inough, ſcarce any thinks himſelf rich enough; why? but becauſe this Treaſure hath his whole Heart, which loues infinitely: but that hath onelyonly what may bee ſpared, and therefore is loued accordingly.
Thus hauehave I laboured to hold out a glaſſe vntounto the worldling, wherein he may ſee himſelfe: and I doubt not, but diuers here preſent doe now diſcerne in themſelues theſe traces of an Earthly minde: for why ſhould we not looke for Ezekiels lot, to hauehave men looke in our faces, as if they were good hearers and yet their hearts al the while rouing after their Mammon? or that, when mens bodies are in ſacello, their hearts (as Augustine complayneth) are at home in ſacellis ſuis? but oh beloued, let my counſell bee acceptable vntounto you: remoue your treaſure into heauen▪ that your heart may remoue after it, for where, &c.
But to this purpoſe wee ſhall heare ſomwhat in the point following: now let me diſcharge my promiſe and find out ſome, whoſe Treaſure may proue their Heart to be in heauen.
And of this kinde, as of the former, there are two ſorts, ſome plaine and apparantly heauenly, others not ſo readily diſcerned; yet leaſt of all to bee neglected.
For the former ſort, I need but name them, nor all, but ſome of the principall: I meane of thoſe primitiue Saints, now in glorie, who hauing attayned that which they deſired, are the beſt direction for vsus, how to ſeek what they hauehave attayned.
I propound therefore to our conſideration the Father and Fountaine of the faithfull, Abraham, with Iſaac, and Iacob, heires with him of the ſame promiſe; Heb. 11.9.10. &c.who all looked for a Citie hauing a foundation, whoſe maker and builder is God. Who profeſsing themſelues ſtrangers and pilgrimes vponupon earth, declared plainly that they ſought a Country: not that from whence they came, for then they had leiſure to hauehave returned: nor that Land of promiſe, whereto they were called (or if that, for the promiſe, not for the land) for they deſired a better then both, euen an heauenly; Wherefore God is not aſhamed of them, &c.
I propound Moſes, that man of God, that choſe rather to ſuffer aduerſitie with the people of God, Heb. 11.25.26.then to enioy the pleaſurs of ſinne for a ſeaſon; Eſteeming the rebuke of Chriſt greater riches, then the treaſures of Aegypt; for hee had reſpect vntounto the recompence of the reward.
I propound vntounto you Dauid, that man after Gods owne heart, Pſal. 4.7.whoſe heart was more ioyed with the fauourable countenance of God, then the worldling with whatſoeuer abundance of Corne and Wine.
I propound vntounto you thoſe twelue Peeres of Chriſtendom, the Lambs twelue Apoſtles (taking Matthias into the room of Iudas that hypocritical thief) who by their fore-man Peter profeſſe, Behold wee hauehave forſaken all and followed thee.Mat. 19.27.
Finally, I propound vntounto you that choſen veſſell, that great Doctor and Apoſtle of the Gentiles, Paul, who in the matter of this Earthly treaſure, Phil. 4.12.could want or abound, bee emptie or full, could liue, or die, as might moſt aduantage his cauſe and Goſpell, who was to him in life and death aduantage: Phil. 1.20.21.but as touching the heauenly, forgetfull of whatſoeuer was behinde, Phil. 3.13.14.hee endeauoured himſelfe vntounto that which was before, and ſtroue hard toward the marke, for the price of the high calling of God in Chriſt Ieſus.
To theſe wee may well ſet vp, not Altars, or Images, as the Papiſts, for adoration, but yet monuments for cōmemoration and admiration; or rather, ſeeing God hath ſet forth theſe vntounto vsus as a cloud of witneſſes, going before vsus into the heauenly Canaan, the place of our treaſure, Heb. 12.1.let vsus alſo caſt away eueryevery thing that preſſeth downe (and what preſſeth ſomuch as this earthly Mammon?) together with the ſinne that hangeth ſo faſt on, & following theſe our forefathers in the Faith (though as hee ſaith, non paſsibus aequis) approue our ſelues, in our proportion, to be of the ſame brood of ſeekers, Pſal. 24.6.euen of that generation of Iacob, that compriſeth all that ſeeke the face of God.
But our proportion, I take it, will better appeare in the latter ſort; wherfore now I come to comfort the mourners in Sion, who would faine finde both heart and treaſure in heauen: but of the one complaine that they cannot, of the other doubt that they ſhall not there finde it.
VntoUnto both which I hold forth this truth now in hand, where the treaſure is, there is the heart, they goe together. Therefore graunt mee the heart and I will eaſily proue the treaſure, or the treaſure, and I will as eaſily proue the heart to be in heauen: but if neither will be graunted (as many times infirmitie makes the one doubtfull, and infidelitie the other) yet I will endeauour from that which is and muſt bee granted, to conclude that which is deſired.
Thou doubteſt thy treaſure is not in heauen, thou haſt no part in God, no right vntounto the inheritāce of the Saints in light. Art thou willing to liue in this ſuſpence? Doſt thou labour to put far away the thought of the euill day? Doſt thou reſolue to take thy part in the pleaſures of ſinne for a ſeaſon, Mat. 8.29.only deſiring, with the Deuills, thou maiſt not be tormented before thy time? A wofull diſpoſition, ſo to bee reſolued, ſo to bee vnreſolued. But as I rather wiſh, and hope, thou art afflicted with this doubt: thine heart trembleth to thinke of the euent: thy ſoule longeth, and thirſteth after that peace, which ariſeth from the aſſurance of ſaluation: there is ſomthing in thee, that ſtriueth againſt this doubt, and though vnable for the preſent to cleare and remoue it, yet allowes it no quiet entertainment. Be of good cheere, there is a ſeede of faith, an immortall ſeede, a certaine and infallible conception of the new Creature in thee. That it is mixed, or rather aſſaulted, and exerciſed with feare and trembling, miſtake not thy condition, it is the more hopeful & comfortable. For what is it, that hath diſturbed thy ſecuritie? that hath prouoked, and drawne as it were into the liſts thy naturall infidelitie? what? but the ſparke of faith, that when it comes (and it ſhall certainly come) vntounto a flame, will conſume whatſoeuer oppoſeth it ſelf. Faith is not known, in the Nonage, but by this cōflict. Let men preſume what they will, the faith that is not thus militant in the beginning, ſhall neuer bee triumphāt in the end. Thus euen doubting, ioyned with diligence for reſolution, argues faith, & ſo to call our right in queſtion, proues that wee hauehave a right vntounto Gods Kingdom, more firm and ſolid then yet we vnderſtand. And if thou bee the perſon I take thee for, thou wouldeſt not change this doubtfull title, claime, or pretence of thine, for al that Satan once offered to our Sauiour, Mat. ….9.and is now accepted by the Antichriſt of Rome.
Thou complayneſt thy heart is not in heauen: how then can thy treaſure be there? doe but anſwere mee; who taught thee ſo to complaine? many thouſands are in the ſame ſtate, which thou imputeſt vntounto thy ſelfe, yet complaine not of it, but goe with pleaſure and content in the broad way. Doth nature in thee alone, aboue all others, find fault with it ſelfe for lack of grace? nay, aſſure thy ſelfe, it is grace, that deſires more growth, more ſtrēgth, more companie, that it may ouer-match and ſubdue nature. There is no rock more ſure, then this truth of God, that the heart that complaineth of the want of grace, deſireth aboue al things the ſupply of that want, vſeth all holy meanes for the procurement of that ſupply, cannot bee deſtitute of ſauing grace. Why ſay I not deſtitute? I ſhould ſay vntounto ſuch an one, O man, O woman, great is the meaſure of the grace of God in thee. Great doubtleſſe, if thy deſire bee great. For as the grace deſired,1. Pet. 2.23. is in part enioyed, becauſe the taſt of grace begetteth the deſire; and the deſire ſtirred vp, muſt needes bee cheriſhed, becauſe God will not famiſh the ſoules of his Seruants: Pro. 10.3.ſo finally according to the deſire, the grace ſhall be proportioned; elſe in vaine were that promiſed beatitude, Bleſſed are they that hunger and thirſt after righteouſnes, Matth. 5.6.for they ſhall bee ſatisfied. Miſtake not then in the deſire, all is well and ſafe. If thy ſoule long after God in the night, Eſa. 26.9.and thy ſpirit within thee ſeeke him in the morning, there is a bleſſing pronounced vponupon thee.Pſal. 105.3. Let the ſoule of them that ſeeke the Lord reioyce. 2. Chron. 15.2.For the Lord is with thee if thou be with him, and if thou ſeeke him he will be found of thee. Pro. 2.4.5.If thou ſeekeſt grace as ſiluer, and ſearcheſt for her as for treaſures (i. e. not with an idle wiſh, which ſlayeth the fooliſh, Pro. 21.25.becauſe his hands refuſe to worke: but (as the worldling ſeeketh his Mammon, with the vttermoſt of paines & endeauour) then ſhalt thou vnderſtand the feare of the Lord; and find the knowledge of God. It is not here as in earthly treaſure; many ſeeke, and finde not, many find, and enioy not, ſome enioy, but keepe not; for ere they bee aware, they come to the parting place, & either the treaſure takes her wings as an Eagle, Pro. 23.5.and flies into the heauen, or the man muſt goe to his Mother earth, and ſhee will not hauehave him, but naked, as ſhee ſent him forth. And yet ſuch an one is ſaid, by a common abſurditie, to die rich. Indeed the child of God dies rich, and none but he. Not he, of whom it is ſaid,Pſal. 49.17. he ſhall take nothing away when he dyeth, neither ſhall his pompe deſcend after him: but he, of whom it is ſaid, he reſteth from his labour, and his works follow him: Reuel. 14.13.not hee that goeth from his treaſure, but he that goeth to his treaſure. That preferred the heauenly treaſures of grace, and of the word of grace, before his appointed foode in time of health, and now findes them better then phyſick in his ſickneſſe:Pſal. 119.72. that eſteemed them more then thouſands of gold and ſiluer, when mony might hauehave don much for him, and now findes them better worth, then al that the wide boſome of the Sea, and deep entrals of the earth could affoord vntounto him. Hee dies rich; and richer then euer he was thought to liue. His heart, faſtning on the heauenly treaſure in the time of this life, findeth his expectation not deceiued, but far ſurmounted, at the end of this life, and hereafter i… endleſſe and moſt glorious life. For as where the treaſure is, there will the heart be alſo, ſo where the heart is, there ſhall the whole man be alſo.
With great reaſon then may I come now to enforce the ſecond point, not expreſſed, but implied by our Sauiour, namely that the heart ought to be, not in earth but in heauen; and withall (for breuities ſake) winde vp the third, which, as the concluſion, cleaueth to the premiſſes, that therefore the treaſure muſt be laid vp, not in earth, but in heauen.
Conſider therefore with me (Right Honourable and beloued) the Heart, the Soule of man on Earth, how many abſurdities, and incongruities it importeth. It is a Spirit, of a Caeleſtiall, and Angelicall, yea I may ſay of a Diuine nature; created by God immediatly, and ſent downe into this body, not to dwell with the body on the earth, but to teach the body the way to heauen. And ſhall this Spirit, this Angell, this Embaſſadour, deale ſo falſely with him that ſent it, as to forget his errand, and take vp his dwelling in a ſtrange Countrie? Shall it be like Iehorams meſſengers,2. King. 9. that being ſent to bring in Iehu, forſooke their Maſter, and turned after his mortall enemie? Shall it enthral it ſelfe ſo, as to preferre this land of captiuitie, before that of her Natiuitie? Shall it abaſe it ſelfe ſo, as of a Lord, and guide, to become a drudge vntounto the body? Shall it not vti ſapientiae ſuae bono (as Lactantius ſpeaketh) but abiuring it owne principles, and elements, become no better then ſale, to keepe a carkaſſe from rotting? Shall it, for louelove of an Earthly Treaſure, become an Earthen Heart (Corluteum as Auguſtine ſpeaketh) and accordingly frame to it ſelfe an Earthen Heauen, and worſhip an Earthen God? O curuae in terras animae! (ſaith the Poet) Oh how ill dooth it beſeeme, I ſay not now the Soule, but the very body of man, which God hath erected, and aduanced toward heauen, and toward himſelfe, to ſtoope downe to the Earth, as if it grieued a man, hee had not beene made a fourefooted beaſt? To the Earth, then which nothing is lower, but onelyonly Death and Hell (ſaith Lactantius) and thoſe ſo neere neighbours, that the Treaſure which is laide vp on Earth, ſinkes to Hell without ſtay, and drawes the Treaſurer after it without recouerie.
But here me thinkes I am rounded in the eare, not ſo peremptorily to condemne the Hauing, or the laying vp of earthly Treaſure, ſeeing the Holy Patriarkes, and Saints, were many of them rich, and Ioſeph is commended for a Storer, by which meanes hee became the feeder and ſtore of Iſrael; yea,Gen. 49.24. the Diſciples of Antioch, Act. 11.20.vnderſtanding by the Prophecie of Agabus, of a generall Dearth approaching, ſent a prouiſion of ſtore before hand vntounto Hieruſalem: Finally, the Holy Apoſtle ſaith, that fathers muſt foreign,2. Cor. 12.14. Lay vp Treaſure for their children; and he that doth it not, Is worſe then an Infidell.1. Tim. 5.8.
Oh! how are we bound to God, that leaueth vsus not without direction concerning any duetie? For it is indeede not a libertie, but a duetie, to preſerue, and improue, the good bleſſings of God, for our owne, and others commoditie: But ſo to doe, is not to Lay vp Treaſure on earth, in our Sauiours ſence, verſ. 19. Neither is that commandement of the Apoſtle any warrant for the worldling. For a man may bring this Treaſure in domum, non in animam (ſaith the Philoſopher) into his Houſe, not into his Heart: Hee may ſet his marke, or ſeale, but not his Heart vponupon it, ſaith the Pſalmiſt. Pſal. 62.10.Indeede to ſet thy Heart vponupon profit, honour; pleaſure, and make it thy chiefe delight, this is to bee not an Vſer but a Louer, nor a Keeper, but a Coyner, and that is a direct Traitour. For who can beare thee out, to ſet the ſtampe of thine Heart vponupon Gods mettall? To make a God of a baſe Minerall? And thy ſelfe more then a God, euen a God-maker? So ſtrangely doe Pride and Vilitie, meete together in an earthly minde; that hee makes himſelfe infinitely both greater, and baſer, then indeede he is. Greater in opinion, and preſumption, while hee makes new heauens, and new Gods: Baſer in truth, and in proofe, while for ſuch a creature of his owne, hee forſakes the Creator bleſſed for euer, and the end of his owne creation, which is to be for euer bleſſed with his Creator.
But it is not of fleſh and bloud (beloued) to obſerue that temper, as to hauehave riches, and not to be had of them: to Treaſure them vp, and not to make them our Treaſure. Euen wiſe men among the Heathen hauehave talked peraduenture, yet miſled of this wiſedome; of whom we may ſay, as Demodocus of the Miletians, Inſipientes non ſunt, faciunt tamen quae inſipientes, Fooles they are not, yet their actions are fooliſh: or rather thus, They ſay as wiſemen ſay, and do as fooles doe; vaine men that did pretend the contempt of the world, but that very contempt was of the world: and therefore our Sauiour auoucheth it to bee Impoſsible with man, Mat. 19.23. &c.that a rich man ſhould enter into heauen; but with God, ſaith hee, eueryevery thing, euen this, is poſsible. He cā teach vsus to reioyce as if we reioyced not, to buy as if we poſſeſſed not, to vſe this world as if we vſed it not: He can teach vsus to ſeeke theſe things, as our daily bread, with a ſecondarie care, after his kingdome and righteouſnes: Hee can teach vsus not to reſolue and ſay, I will bee rich (the high way into temptations and ſnares,1. Tim. 6.9. into fooliſh and noyſome luſts which drowne men in perdition) but to pray, with AGVR, GiueGive me neither pouertie nor riches, feede mee with foode conuenient for me: Pro. 30.8.Hee can teach vsus to ſubordinate all our labors and endeauours vntounto prouidence, ſaying, If the Lord will, Iam. 4.15.I will doe this and that; He can teach vsus to keepe vnderunder theſe Treaſures, as dangerous ſubiects, in ſeruitute, not to ſet them vp, in imperio (èo magis Domini, quo minus cupidi, ſaith S. Barnard) hee can teach vsus to reckon theſe bleſſings, as our Lords Talents; the onelyonly meditation to inure vsus, both to Vſe them with care, for his aduantage, and reſigne them with comfort, as glad of our diſcharge: Hee can teach vsus to lay vp euen theſe earthly poſſeſſions in heauen, by Almes and Well-doing, whereof this Treaſure is the fewell,1. Tim. 6.19. ſo laying a good foundation, not of merite, but of aſſurance, againſt the time to come, and making vsus friends with the riches of iniquitie, Luk. 16.9.to bid vsus welcome into euerlaſting habitations. And indeed ſo onelyonly are riches laide vp in ſafetie. Lay them vp on earth, and make them as ſure as thou canſt, either the moth and canker, that breede in them, will corrupt them, or the theefe will breake thorough and ſteale them from thee. But hee that conuerts his riches into Almes, and good workes, Luk. 12.33.puts Treaſure that cannot faile, into bagges that cannot waxe old: And relies henceforward, not vponupon Lockes and Barres, but vponupon the credit and truſt of God, his debtour, both for the principall, and for the intereſt; for the aduenture and for the returne. Oh it is good being Lenders, when God is the borrower, and Merchants, where Chriſt is the Aſſurer.
Let others then diſtruſt their Lord, and put their confidence in their ſeruant: Pſal. 10.3.Let them bleſſe themſelues in their couetouſneſſe, with contempt of God: Let them truſt in incerto diuitiarum, 1. Tim. 6.17.the doubtfull and inconſtant lot of Earthly Treaſure: But let vsus take heede of this Cardiacapaſsio, this poyſonous, and peſtilent humour of worldlineſſe, that by a naturall proprietie ſtrikes inſtantly to the Heart; ſo ſetting it on fire, that, as the fire, Pro 30.16.it neuer ſaith it is enough: So poyſoning it with worldly louelove, that where it lights, it kils the louelove of God, and will make euen the Magiſtrate tranſgreſſe for a morſell of bread, as Solomon ſpeakes,Pro. 28.21. Ezek 13.19.and the Miniſter to pollute God among his people for handfulls of Barly, as the Prophet Ezekiel ſaith: and which is yet worſe, if worſe may be, ſo poſſeſſing it with ſelf louelove (which as Aug: ſaith, is vermis diuitiarum, the canker-worme of riches) that there is litle or no hope of amendment;Pro. 28.11. for the rich man, ſaith Salomon, is wiſe in his owne eyes; Pro. 26.12.therefore more hope of a foole then of him.
Wherefore let vsus leaue theſe worldly wretches, theſe Antipodes to God and his Kingdome; who as men reenverſed, more like trees then men, hauehave rooted both head and heart into the earth, and ſet heauen at their heeles: who hauehave their portion in this life, if indeed it may be called a portion, which they ſhal anſwer for, as for pillage and robberie, being without any right in Chriſt vntounto the leaſt morſell of bread, without any aſſurance by couenant of the continuance of their wealth, honour, pleaſure, &c. who like the horſe, are maſtred and commanded by their burden; and yet this is all their conſolation, while they can keepe it, and the beginning, and praeludium of hell, when they are depriued of it: who happily may feele no bands, Pſal. 73.4.but aſſuredly ſhall hauehave no comfort, no peace in their ends:Ier. 17.19. whoſe names being written in the earth, Pſal. 49.18.howſoeuer while they liued they bleſſed their ſoules, and were praiſed of men, while they were able to make much of themſelues; yet being entred into the generation of their fathers, Verſ. 19.proue that to be true that man being in honor without vnderſtanding becomes like the beaſts that periſh: Verſ. 20.who yet herein are worſe then the beaſts, that they muſt be dragged out of the priſon of their graues, to behold him whom they hauehave pearced; Reuel. 1.7.at what time there ſhall bee no Moſes, to ſtand in the gap for them, no Aaron, to ſtep betweene the liuing and the dead, no Noah, Daniel, or Iob, to pity or pray for them; yea when there ſhall be no more merciemercy, no more patience, no more repentings in God towards them, but iudgment without merciemercy, or mitigation; God laughing at their deſtruction, Pro. 1.26. Pſal. 58.10.and the Saints reioycing to ſee the vengeance, that they may at length waſh their feete in the bloud of the wicked; when there ſhall bee no rocks, Reuel. 6.16.nor mountaines to fall vponupon them; 2. Pet. 3.10.when the earth and workes therin, which they made their treaſure, ſhall melt with heat and bee conſumed. Oh hopeleſſe wretches! what treaſure then will they hauehave to truſt to? ſhall not the prouerb then be verified with them,Mal. 4.1. foreign, their treaſure turned into coales? not only becauſe that day of the Lord, that burneth as an Ouen, ſhall conſume the earth where they laid vp their treaſure, but alſo becauſe euen theſe treaſures, wherein they truſted, ſhall then riſe vp in iudgement againſt them,Iam. 5.3. and eate their fleſh as it were fire; ſo farre are theſe earthly treaſures from auailing in the day of wrath, Pro. 11.4.as Salomon ſpeaketh.
To leaue theſe men (Beloued) and to conclude, let vsus embrace thoſe heauenly treaſures of righteouſneſſe, which are only able to deliuer from death: let vsus caſt in our lot with the children and friends of God; who like God himſelf, in ſome ſort, hauehave heauen for the throne of their heart, and the earth for a footſtoole vnderunder their feet: who euen in this life, hauehave right to all things, by couenant and promiſe, and therefore whatſoeuer they enioy is their owne, neither Man nor God can impleade them for it: who whatſoeuer their fare be, eate of the labour of their hands, Pſal. 128.2.and are bleſſed, and it is well with them: to whom whatſoeuer their lodging be, the Lord giueth reſt, as vntounto his beloued: Pſal. 127.2.with whom all the creatures are in league, Iob. 5.23.affoording them a commodious thorow fare, and many a comfortable baite in the way of this life: who hauehave the Saints for their companions, Pſal. 91.11.the Angels for their guard, & Ianiſaries, for whoſe ſake euen Kings are reproued, Pſal. 105.14.and curbed, that they can doe them no harm: of whom there is no prayer, but being perfumed with odours by that Angell, Reuel. 8.3.4.our Lord Ieſus Chriſt, it aſcendeth vp into remembrance before God: no word ſpoken in Gods behalf, but it is written in that booke of remembrance, Mal. 3.16.which the Lord keepeth for them that feare him and thinke vponupon his name: no teare, ſhed for their owne or the common ſinnes,Pſal. 56.8. but it is put into that bottle and regiſter of God: who in the time of this pilgrimage, hauehave many a mount Nebo, many a Sabbath, many an holy exerciſe, many a greeting from the holy Spirit, the comforter, that giues them a token, and inkling of the land of their inheritāce: who in death are full of hope, and bleſſed comfort, being now to paſſe in ſoule vntounto the celeſtiall Ieruſalem, Heb. 12.22.23.to the company of innumerable Angels, to the congregation of the firſt borne, to God, the Iudge of all, to the Spirits of iuſt and perfect men, and to Ieſus the Mediator: who ſhall receiue this depoſitum, this gage of their bodie, at the laſt day, but changed, Phil. 3.21.and faſhioned, according to the glorious body of our Lord Ieſus Chriſt. Oh how ſpirituall ſhall the ſpirit bee, when euen the body ſhall be ſpirituall! how glorious, when euen the bodie ſhall be glorified! oh how bleſſed ſhall both ſoule and body be, when we ſhall be one with God our Sauiour, when God ſhall be all in all vntounto vsus,1. Cor. 15.28. Reuel. 21.3. and our God for euer with vsus; our Sunne to ſhine vponupon vsus, our Temple to hallow vsus, our foode to nouriſh vsus, our treaſure, our heauenly and euerlaſting treaſure to enrich vsus! That we may therefore ſo chooſe this better part, the treaſure of grace in this life, as we may not faile of the treaſure of glorie in the life to come: The Lord for the riches of his merciemercy vouchſafe vsus, in, and thorow our Lord Ieſus Chriſt. To whom, &c.
Pro. 10.2.
The Treaſures of wickedneſſe profit nothing: but Righteouſneſſe deliuereth from death.
End of the text · Samuel Crook, Three Sermons (1615)